I’m currently translating the original text of Sāñkhya Sūtras composed by Sage Kapila, and it discusses the doctrine of Satkāryavāda, and its distinctions with other
I have recently received several questions about Sāñkhya. These include the differences between senses and organs, that between inert matter and a living body, how
It is commonplace for people to assert that quantum theory indicates a lack of objectivity or reality, when all it indicates is the failure of
Sāńkhya has a theory of atomism, which is quite different than the theory of modern atomism. The modern description of atoms is based on the
Vaishnava literature describes four forms of God—Vasudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha. These four forms are also said to be the masters of mind (Aniruddha), intelligence
Even a casual look at Sāńkhya reveals an apparent asymmetry in its ontology, namely that there are five sense-objects called Earth, Water, Fire, Air, and
Sāńkhya describes four ethers—vaikhari, madhyama, pasyanti, and para—which are successively deeper descriptions of reality. The understanding of the successive ethers depends on the understanding of
Sāńkhya divides matter into manas (mind), prāna (life force), and vāk. In the previous post, we discussed the nature of vāk and manas as the
This post discusses the relevance of the idea of “gross” and “subtle” matter in Sāńkhya to the problems of prediction in quantum theory, highlighting the
This is a follow-up to the previous post, which discussed the nature of space in Śrimad Bhāgavatam (SB). The goal of this one is to
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