I recently completed my first reading of the ancient Sanskrit (Saṃskṛta) philosophical text known as the Sankhya Karika (Sānkhya Kārikā) by Ishvara Krishna (Īśvara Kṛṣṇa).

Composed of about 70 relatively short but pithy philosophical verses, the Sānkhya Kārikā rhythmically expounds the profound Sāṇkhya system of metaphysics which itself can be traced to Vedic sage Kapila (6th-7th centuries BCE), who in some of the Puranas is described as an incarnation of Lord Vishnu (Viṣṇu). The verses of the actual Sāṇkhya Kārikā text were later composed by Īśvara Kṛṣṇa (possibly circa 350 CE) who learned this philosophy through a guru-shishya parampara, or succession of devoted teachers and disciples commencing with sage Kapila.

Sāṇkhya is considered one of the six main orthodox (āstika) schools (or darshanas) of Hindu metaphysics and it provides a philosophical backbone for understanding other related philosophical systems such as Yoga, Āyurveda, and Vedanta, as well as non-orthodox (nāstika) systems such as Buddhism.

I doubt that I would have been able to grasp this text if not for the supportive context of my very thought-provoking and encouraging teacher, Dr. Kuldip Dhiman, and my fellow classmates at the Hindu University of America. For 22 weeks, we met online to read, recite, and discuss each verse in both Sanskrit and English. Our class consisted of students across India and the USA. We were challenged in our thinking and encouraged to question our own thoughts.

As a final reflection, we were posed the following 5 questions for which I am here sharing my answers to spark your philosophical inquiry and to keep my reflections going.

1. Sattva guṇa creates happiness and knowledge, it makes the mind pure and leads to mokśa. Are raja and tama guṇa bad? Should we try to remove them totally from our lives?

According to Sāṇkhya Kārikā 12, the gunas of Sattva, Rajas, and Tamas are mutually dominating, supporting, productive, cooperative, and fluctuating (anyonya-abhibhava-āśraya-janana-mithuna-vṛttayaḥ ca guṇāḥ). While they have different qualities (Sattva: Pleasure; Rajas: Pain, Tamas: Delusion) and functions (Sattva: Illumination and Buoyancy; Rajas: Action and Excitement; Tamas: Heaviness and Restraint), all three gunas exist in relation to each other. For this reason, even though we desire the benefits of Sattva guna for our spiritual practice, it is not possible to completely remove the Rajas and Tamas gunas from our lives. Sattva guna needs Rajas and Tamas to arise. In fact, Sāṇkhya Kārikā 13 states that all three gunas together form a single purpose like that of an oil lamp (pradīpavat-ca-arthataḥ). With this metaphor of a lamp, we can imagine that Tamas is the clay holder, Rajas is the oil that fuels the fire, and Sattva is the wick that carries the flame. All three are needed for the lamp to give light. The light itself can provide either bhoga (experience) or mokśa (liberation).

2. What are the consequences of leading a life dharma, gyāna, vairāgya, aiśwarya and their opposites? - Karika 44

Sāṇkhya Kārikā 44 states that living a life of dharma, or virtue (i.e. where Sattva guna dominates), leads the migration of the subtle body to ascend into higher planes of rebirth; whereas a life of adharma, or vice (i.e. where the Tamas guna dominates), leads the migration of the subtle body to descend into lower planes of rebirth. Jñāna, or correct knowledge, can set one free from all transmigration; whereas ignorance, the opposite of discerning wisdom, causes further bondage. Sāṇkhya Kārikā 45 explains that Vairāgya, or dispassion, needs to be tethered to knowledge of Purusha (puruṣa) otherwise it leads the subtle body to absorption into Prakṛti (prakṛtilayaḥ). Absorption into Prakṛti is not freedom (mokśa) but a much slower process of transmigration in which the subtle body is eventually reborn. Rāga, the opposite of vairāgya, propels transmigration. Aiśwarya, or power, brings the unimpeded fulfillment of desires; whereas its opposite, powerlessness, brings impediments and obstacles.

3. Explain the following kārikā: pūrvotpannamasaktaṃ niyataṃ mahadādisūkṣmaparyantam. saṃsarati nirupabhogaṃ bhāvairadhivāsitaṃ liṅgam. – Kārikā 40

Sāṇkhya Kārikā 40 states that the subtle body is primordially present, constant, and unconfined. The subtle body includes the tattvas (principles of reality) from the Mahat (the Buddhi or Intelligence) to the Tanmātras (Subtle Elements). From body to body and lifetime to lifetime, it is the subtle body that transmigrates, free from all experiences but scented (adhivāsitaṃ) by their characteristics (liṅgam).

4. For whose sake does Prakṛti create this myriad universe? Elaborate with analogies given by Ishvarakrishna.

According to Sāṇkhya Philosophy, Prakṛti creates the myriad universe for the sake of Puruṣa. Sāṇkhya Kārikā 42 describes Prakṛti like a dramatic actor (natavat) who appears in different roles (vyavatiṣṭhate) for the purpose of its audience, the seer, Puruṣa. Sāṇkhya Kārikā 59 further states that once Prakrti has completely exhibited its play (raṅgasya darśayitvā ) to Puruṣa, Prakṛti then ceases to dance (nivartate nartakī yathā nṛtyāt).

5. Ishvarakrishna makes a claim at the beginning of Sāṇkhyakārikā that by understanding Sāṇkhya philosophy, one can put an end to the three types of miseries. What is your experience after going through the 70 kārikās?

Going through the 70 kārikās has been illuminating and mobilizing to my mind! I would like to read them again. Perhaps there is still more contemplation required to really let the knowledge of the kārikās shift the patterns of thinking that pertain to suffering. That said, it has certainly given me the nudge to think more about Puruṣa! It seems a lot of the things we think about are otherwise entirely focused on the play of Prakṛti. So I am reminded to ask more: who is really in the audience? Who is the ultimate observer, observing it all?

Reflections from my studies in “Sankhya Darshana through the Sankhya Karika” with Dr. Kuldip Dhiman at the Hindu University of America