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Samkhya and Cartesian Dualism

Descartes was the father of modern science. His vision of mind-body dualism (known as Cartesian dualism) led the foundation of science, which is based upon a dualistic conception of observer and observed. Descartes was a rationalist who did thought experiment to reach at the conclusion that Mind, Body (external nature), and God exist. Because no finite being could possibly exist without infinite reality. Newton went further and ensured to displace God from the realm of natural cosmic reality. But the central proposition of mind-body dualism remained as the foundation of modern science. Francis Bacon claimed that "we must put nature to rack to compel it to answer our questions". Here "We" denotes the reality of a rational mind, which is not subjected to the law of cosmos. Cosmos is a machine for Descartes, which is governed by mechanical law. On the contrary, mind is free from the bondage of mechanical law. It has freedom of will in Kantian systems of ethics. Because, human mind is capable to free itself from the regulated laws of cosmos.


Samkhya, on the contrary, is an enumerative tradition of philosophy which is the most old philosophical tradition in India. Kapil is credited for its origin. Samkhya is believed by many as non-vedic origin, but some scholars trace out its origin in Vedas, Brahman, and Upanishads. This philosophical tradition has unique blend of Upnishad's permanence in nature of Purusha (supreme consciousness) and Buddhist momentariness (Prakrati). Samkhaya considers that worldy reality consists of Purusha and Prakriti; conscious invisible reality and unconscious manifested reality. Prakriti has 25 Tattvas (elements), includes Mind, Intellect, and Ego. Contrary to Cartesian dualism, Samkhya treats mind (mann), Intellect (Buddhi), and Ego (Ahamkaar) as unconscious material reality. Mind is unconscious apparatus which may illuminate by Purusha's capacity to observe its limitation and material process of its equilibrium. As Samkhya propounds that all Prakriti is a composition of three gunas (qualities) Sat, Rajas, and Tamas. In case of disequilibrium of these three components the possibility of ego, or being appears. Prakriti, in that sense, is the source of the perceived world of being and becoming. It changes and its reality could be perceived by Purusha through Pratyaksha (perception), Anumana (inference), and Shabd (word). These are different sources of Jnana. Shantiparvan of Mahabharat ably depicts the importance of Jnana Yoga, because the liberation from ignorance is the true nature of Buddha. Samkhya has a vision to liberate the consciousness from the bondage of attachment which appears in treatment of Prakriti as real self. And one who observes the limitation and change of Prakriti does not get involved in the cacophony of existence. Samkhya is a great teacher, in a way, to instruct a vision to know that the biggest prison is ever made is our own mind. To liberate from it one has to remain vigilant through mind within mind  about mind.

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