Indian Philosophy

Samadhi is the term used to describe the state of union with a personal god in the Bhakti School of Hindu Philosophy.

Karma is the term used to describe the selfless service to a personal god in the Bhakti School of Hindu Philosophy.

Bhakti is the term used to describe the surrender of the self to a personal god in the Bhakti School of Hindu Philosophy.

Bhakti is the term used to describe the love of a devotee for a personal god in the Bhakti School of Hindu Philosophy.

The Samkhya Sutras posit the existence of two fundamental realities: Purusha (consciousness) and Prakriti (matter). Purusha is pure consciousness, unchanging and inactive, while Prakriti is the material cause of the universe, consisting of three gunas (qualities): sattva, rajas, and tamas.

Purusha is pure consciousness, the unchanging and inactive principle that serves as the witness to all experience. It is distinct from Prakriti, the material cause of the universe, and is characterized by its self-awareness and luminosity.

Prakriti is the material cause of the universe, consisting of three gunas (qualities): sattva (purity, luminosity), rajas (activity, passion), and tamas (inertia, darkness). Prakriti is the source of all material phenomena and is responsible for the evolution of the universe.

Prakriti evolves into the phenomenal world through the interaction and transformation of its three gunas: sattva, rajas, and tamas. The gunas combine in various proportions to give rise to different material elements and qualities, leading to the manifestation of the diverse phenomena we experience.

Asmita is the sense of self, the mistaken identification of the self with the products of Prakriti, such as the body, mind, and intellect. This false identification leads to attachment, suffering, and the perpetuation of the cycle of rebirth. The realization of the true nature of Purusha, as distinct from Prakriti, is essential for overcoming asmita and achieving liberation.

Avidya is ignorance of the true nature of reality, the fundamental misconception that leads to suffering and the perpetuation of the cycle of rebirth. This ignorance includes the mistaken identification of the self with Prakriti, the attachment to material objects, and the belief in the reality of the phenomenal world. Overcoming avidya through knowledge and discrimination is essential for achieving liberation.

Viveka is the discrimination between Purusha and Prakriti, the ability to distinguish between the unchanging and pure consciousness of Purusha and the changing and material nature of Prakriti. This discrimination is essential for overcoming avidya (ignorance) and achieving liberation. By developing viveka, one can recognize the true nature of reality and transcend the limitations of the material world.

Gunas are the three fundamental qualities of Prakriti, the material cause of the universe. These qualities are sattva (purity, luminosity), rajas (activity, passion), and tamas (inertia, darkness). The gunas combine in various proportions to give rise to different material elements and qualities, leading to the manifestation of the diverse phenomena we experience.

Prakriti-laya is the dissolution of Prakriti, the material cause of the universe. This dissolution occurs when the gunas (qualities) of Prakriti are completely balanced and in equilibrium. In this state, Prakriti ceases to manifest the phenomenal world, and Purusha, the pure consciousness, remains alone. Prakriti-laya is the ultimate goal of the Samkhya philosophy, as it leads to the liberation of Purusha from the cycle of rebirth and suffering.

Purusha-darshana is the vision of Purusha, the pure consciousness. This vision is achieved through the realization of the true nature of reality, which involves discriminating between Purusha and Prakriti and understanding their distinct characteristics. Purusha-darshana leads to liberation from suffering and the attainment of kaivalya, the state of isolation from the world and pure consciousness.

Personal desires are not considered a source of Dharma, as Dharma is based on objective principles and duties rather than individual preferences.