Sabha Parva , also called the "Book of the Assembly Hall", is the second of eighteen books of Mahabharata . Sabha Parva traditionally has 10 parts and 81 chapters. The critical edition of Sabha Parva has 9 parts and 72 chapters.
73-498: Sabha Parva starts with the description of the palace and assembly hall ( sabha ) built by Maya, at Indraprastha . Chapter 5 of the book outlines over a hundred principles of governance and administration necessary for a kingdom and its citizens to be prosperous, virtuous and happy. The middle parts describe life at the court, Yudhishthira's Rajasuya Yajna that leads to the expansion of the Pandava brothers' empire. The last two parts describe
146-427: A complete knowledge of the six Angas (viz., pronunciation, grammar, prosody, explanation of basic terms, description of religious rites, and astronomy). He was a perfect master in reconciling contradictory texts and differentiating in applying general principles to particular cases, as also in interpreting contraries by reference to differences in situation, eloquent, resolute, intelligent, possessed of powerful memory. He
219-435: A state of tension among its constituent strands or gunas – sattva , rajas and tamas . In a state of equilibrium of three gunas, when the three together are one, "unmanifest" Prakṛti which is unknowable. A guṇa is an entity that can change, either increase or decrease, therefore, pure consciousness is called nirguna or without any modification. The evolution obeys causality relationships, with primal Nature itself being
292-474: Is a Sanskrit word that, depending on the context, means 'to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational'. In the context of ancient Indian philosophies, Samkhya refers to the philosophical school in Hinduism based on systematic enumeration and rational examination. The word samkhya means 'empirical' or 'relating to numbers'. Although
365-426: Is a dualistic orthodox school of Hindu philosophy . It views reality as composed of two independent principles, Puruṣa (' consciousness ' or spirit) and Prakṛti (nature or matter, including the human mind and emotions). Puruṣa is the witness-consciousness. It is absolute, independent, free, beyond perception, above any experience by mind or senses, and impossible to describe in words. Prakriti
438-598: Is also broached upon in Buddhist texts as the capital of the Kuru Mahajanapada . The topography of the medieval fort Purana Qila on the banks of the river Yamuna matches the literary description of the citadel Indraprastha in the Mahabharata; however, excavations in the area have revealed no signs of an ancient built environment. The mythical city is sometimes also referred to as Khandavaprastha or Khandava Forest ,
511-747: Is also mentioned as "Indapatta" or "Indapattana" in Pali -language Buddhist texts, where it is described as the capital of the Kuru Kingdom , situated on the Yamuna River. The Buddhist literature also mentions Hatthinipura ( Hastinapura ) and several smaller towns and villages of the Kuru kingdom. Indraprastha may have been known to the Greco-Roman world as well: it is thought to be mentioned in Ptolemy 's Geography dating from
584-573: Is bonded to Prakriti . Human experience is an interplay of the two, Puruṣa being conscious of the various combinations of cognitive activities. The end of the bondage of Puruṣa to Prakriti is called Moksha (Liberation) or Kaivalya (Isolation). Samkhya's epistemology accepts three of six pramanas ('proofs') as the only reliable means of gaining knowledge, as does yoga . These are pratyakṣa (' perception '), anumāṇa (' inference ') and śabda ( āptavacana , meaning, 'word/testimony of reliable sources'). Sometimes described as one of
657-426: Is complicated and likely experienced a non-linear development. Samkhya is not necessarily non-Vedic nor pre-Vedic nor a 'reaction to Brahmanic hegemony', states Burley. It is most plausibly in its origins a lineage that grew and evolved from a combination of ascetic traditions and Vedic guru (teacher) and disciples. Burley suggests the link between Samkhya and Yoga as likely the root of this evolutionary origin during
730-502: Is crucial to Patanjali 's yoga system. The strands of Samkhya thought can be traced back to the Vedic speculation of creation. It is also frequently mentioned in the Mahabharata and Yogavasishta . Larson (1969) discerns four basic periods in the development of Samkhya: Larson (1987) discerns three phases of development of the term samkhya , relating to three different meanings: In
803-443: Is dominant at specific times of day. The interplay of these guṇa defines the character of someone or something, of nature and determines the progress of life. The Samkhya theory of guṇa was widely discussed, developed and refined by various schools of Indian philosophies. Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics. Thought processes and mental events are conscious only to
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#1732844838991876-557: Is known most of all. The Mahabharata records Indraprastha as being home to the Pandavas, whose wars with the Kauravas it describes. In Pali Buddhist literature, Indraprastha was known as Indapatta. The location of Indraprastha is uncertain, but the Purana Qila in present-day New Delhi is frequently cited and has been noted as such in texts as old as the 14th-century CE. The modern form of
949-463: Is matter or nature. It is inactive, unconscious, and is a balance of the three guṇas (qualities or innate tendencies), namely sattva , rajas , and tamas . When Prakṛti comes into contact with Purusha this balance is disturbed, and Prakriti becomes manifest, evolving twenty-three tattvas , namely intellect ( buddhi , mahat ), ego ( ahamkara ), mind ( manas ); the five sensory capacities known as ears, skin, eyes, tongue and nose;
1022-731: Is modern and uses an old manuscript of the Epic. The translation does not remove verses and chapters now widely believed to be spurious and smuggled into the Epic in 1st or 2nd millennium AD. J. A. B. van Buitenen published an annotated edition of Sabha Parva, reflecting the verses common in multiple versions of the Mahabharata. Buitenen suggests Sabha Parva had less corruption, deletion and addition of extraneous verses over time than Adi Parva . Debroy, in his 2011 overview of Mahabharata, notes that updated critical edition of Sabha Parva, with spurious and corrupted text removed, has 9 parts, 72 adhyayas (chapters) and 2,387 shlokas (verses). Debroy's translation of
1095-469: Is neither produced nor does it produce. No appellations can qualify Purusha , nor can it be substantialized or objectified. It "cannot be reduced, can't be 'settled'". Any designation of Purusha comes from Prakriti , and is a limitation. Unlike Advaita Vedanta , and like Purva-Mīmāṃsā , Samkhya believes in plurality of the Puruṣas . Prakṛti is the first cause of the world of our experiences. Since it
1168-413: Is often mistranslated as 'matter' or 'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental, psychological and sensorial activities. Moreover, subtle and gross matter are its most derivative byproducts, not its core. Only prakṛti acts. Puruṣa is considered as the conscious principle, a passive enjoyer ( bhokta ) and
1241-1595: Is outlined in the story of Magadha, Chapters 20 through 24, where the trio of Krishna, Arjuna and Bhima slay Jarasandha . Sabha Parva has 10 sub-parvas (parts, little books), and a total of 81 chapters (sections). The following are the sub-parvas: Several translations of the Sanskrit book Sabha Parva in English are available. Two translations from 19th century, now in public domain, are those by Kisari Mohan Ganguli and Manmatha Nath Dutt. The translations are not consistent in parts, and vary with each translator's interpretations. For example: Chapter 5, Verses 2–9 from Sabha Parva in Sanskrit: लॊकान अनुचरन सर्वान आगमत तां सभाम ऋषिः नारदः सुमहातेजा ऋषिभिः सहितस तदा पारिजातेन राजेन्द्र रैवतेन च धीमता सुमुखेन च सौम्येन देवर्षिर अमितद्युतिः सभास्थान पाण्डवान दरष्टुं परीयमाणॊ मनॊजवः तम आगतम ऋषिं दृष्ट्वा नारदं सर्वधर्मवित सहसा पाण्डवश्रेष्ठः परत्युत्थायानुजैः सह अभ्यवादयत परीत्या विनयावनतस तदा तद अर्हम आसनं तस्मै संप्रदाय यथाविधि अर्चयाम आस रत्नैश च सर्वकामैश च धर्मवित सॊ ऽरचितः पाण्डवैः सर्वैर महर्षिर वेदपारगः धर्मकामार्थ संयुक्तं पप्रच्छेदं युधिष्ठिरम [न] कच चिद अर्थाश च कल्पन्ते धर्मे च रमते मनः सुखानि चानुभूयन्ते मनश च न विहन्यते कच चिद आचरितां पूर्वैर नरदेव पिता महैः वर्तसे वृत्तिम अक्षीणां धर्मार्थसहितां नृषु कच चिद अर्थेन वा धर्मं धर्मेणार्थम अथापि वा उभौ वा परीतिसारेण न कामेन परबाधसे Translation by Manmatha Nath Dutt: (...)there came Narada, The celestial Rishi who
1314-432: Is rooted in agricultural concepts of the union of the male sky-god and the female earth-goddess, the union of "the spiritual, immaterial, lordly, immobile fertilizer (represented as the Śiva-liṅgam, or phallus) and of the active, fertile, powerful but subservient material principle (Śakti or Power, often as the horrible Dark Lady, Kālī)." In contrast, The ascetic and meditative yoga practice, in contrast, aimed at overcoming
1387-402: Is that not only physical entities but even mind, ego and intelligence are regarded as forms of Unconsciousness, quite distinct from pure consciousness. Samkhya theorizes that Prakṛti is the source of the perceived world of becoming. It is pure potentiality that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because Prakṛti is always in
1460-416: Is the first principle ( tattva ) of the universe, it is called the pradhāna (chief principle), but, as it is the unconscious and unintelligent principle, it is also called the jaḍa (unintelligent). It is composed of three essential characteristics ( triguna s). These are: Unmanifested Prakriti is infinite, inactive, and unconscious, with the three gunas in a state of equilibrium. When this equilibrium of
1533-484: Is very different than most Vedic speculation – but that is (itself) quite inconclusive. Speculations in the direction of the Samkhya can be found in the early Upanishads." According to Ruzsa in 2006, "Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see," stating that "Sāṅkhya likely grew out of speculations rooted in cosmic dualism and introspective meditational practice." The dualism
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#17328448389911606-553: The Bhagavad Gita , and the Mokshadharma -section of the Mahabharata . It was related to the early ascetic traditions and meditation, spiritual practices, and religious cosmology, and methods of reasoning that result in liberating knowledge ( vidya , jnana , viveka ) that end the cycle of duḥkha (suffering) and rebirth allowing for "a great variety of philosophical formulations". Pre- Karika systematic Samkhya existed around
1679-603: The Prakṛti is the enjoyed ( bhogya ). Samkhya believes that the puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. It is a pluralistic spiritualism, atheistic realism and uncompromising dualism. Puruṣa is the witness-consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". Puruṣa
1752-569: The Puruṣa that has attained liberation is to be distinguished from a Puruṣa that is still bound on account of the liberated Puruṣa being free from its subtle body (synonymous with buddhi), in which is located the mental dispositions that individuates it and causes it to experience bondage. Puruṣa , the eternal pure consciousness, due to ignorance, identifies itself with products of Prakṛti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once
1825-550: The Puruṣa , but that liberation is like bondage, wrongly ascribed to the Puruṣa and should be ascribed to Prakriti alone. Other forms of Samkhya teach that Mokṣa is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where sattva guṇa predominates. Samkhya considered Pratyakṣa or Dṛṣṭam (direct sense perception), Anumāna (inference), and Śabda or Āptavacana (verbal testimony of
1898-428: The Puruṣa : By seven modes nature binds herself by herself: by one, she releases (herself), for the soul's wish (Samkhya karika Verse 63) · Vacaspati gave a metaphorical example to elaborate the position that the Puruṣa is only mistakenly ascribed bondage: although the king is ascribed victory or defeat, it is actually the soldiers that experience it. It is then not merely that bondage is only mistakenly ascribed to
1971-516: The guṇas is disturbed then unmanifest Prakṛti , along with the omnipresent witness-consciousness, Purusha , gives rise to the manifest world of experience. Prakriti becomes manifest as twenty-three tattvas : intellect ( buddhi , mahat), ego ( ahamkara ) mind ( manas ); the five sensory capacities; the five action capacities; and the five "subtle elements" or "modes of sensory content" ( tanmatras : form ( rūpa ), sound ( shabda ), smell ( gandha ), taste ( rasa ), touch ( sparsha )), from which
2044-515: The rationalist schools of Indian philosophy , it relies exclusively on reason. While Samkhya-like speculations can be found in the Rig Veda and some of the older Upanishads, some western scholars have proposed that Samkhya may have non-Vedic origins, developing in ascetic milieus. Proto-Samkhya ideas developed c. 8th/7th BC and onwards, as evidenced in the middle Upanishads, the Buddhacharita ,
2117-602: The 2nd century CE as the city "Indabara", possibly derived from the Prakrit form "Indabatta", and which was probably in the vicinity of Delhi. Upinder Singh (2004) describes this equation of Indabara with Indraprastha as "plausible". Indraprastha is also named as a pratigana (district) of the Delhi region in a Sanskrit inscription dated to 1327 CE, discovered in Raisina area of New Delhi. D. C. Sircar , an epigraphist , believed Indraprastha
2190-417: The Pandavas only five villages, namely, Indraprastha, Svarnaprastha ( Sonipat ), Panduprastha ( Panipat ), Vyaghraprastha ( Baghpat ), and Tilaprastha ( Tilpat ), then they would be satisfied and would make no more demands. Duryodhana vehemently refused, commenting that he would not part with land even as much as the point of a needle. Thus, the stage was set for the great war for which the epic of Mahabharata
2263-618: The Samkhya and Mīmāṃsā schools appear to have been established before the Sramana traditions in India (~500 BCE), and he finds that "Samkhya represents a relatively free development of speculation among the Brahmans, independent of the Vedic revelation." Warder writes, '[Samkhya] has indeed been suggested to be non-Brahmanical and even anti-Vedic in origin, but there is no tangible evidence for that except that it
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2336-711: The Vedas, early Upanishads such as the Chandogya Upanishad , and the Bhagavad Gita . However, these early speculations and proto-Samkhya ideas had not distilled and congealed into a distinct, complete philosophy. While some earlier scholars have argued for Upanishadic origins of the Samkhya-tradition, and the Upanisads contain dualistic speculations which may have influenced proto-samkhya, other scholars have noted
2409-480: The agrarian theology of Śiva-Śakti/Sky-Earth and the tradition of yoga (meditation) do not appear to be rooted in the Vedas. Not surprisingly, classical Sāṅkhya is remarkably independent of orthodox Brahmanic traditions, including the Vedas. Sāṅkhya is silent about the Vedas, about their guardians (the Brahmins) and for that matter about the whole caste system, and about the Vedic gods; and it is slightly unfavorable towards
2482-653: The animal sacrifices that characterized the ancient Vedic religion. But all our early sources for the history of Sāṅkhya belong to the Vedic tradition, and it is thus reasonable to suppose that we do not see in them the full development of the Sāṅkhya system, but rather occasional glimpses of its development as it gained gradual acceptance in the Brahmanic fold. Burley argues for an ontegenetic or incremental development of Shamkya, instead of being established by one historical founder. Burley states that India's religio-cultural heritage
2555-465: The architectural grandeur and rich lives in the period that the Mahabharata describes. The historian Upinder Singh notes that despite the academic debate, "Ultimately, there is no way of conclusively proving or disproving whether the Pandavas or Kauravas ever lived ...". However, it is possible that the main part of the ancient city has not been reached by excavations so far, but rather falls under
2628-667: The beginning of the first millennium CE. The defining method of Samkhya was established with the Samkhyakarika (4th c. CE). Samkhya might have been theistic or nontheistic, but with its classical systematization in the early first millennium CE, the existence of a deity became irrelevant. Samkhya is strongly related to the Yoga school of Hinduism , for which it forms the theoretical foundation, and it has influenced other schools of Indian philosophy. Sāṃkhya (सांख्य) or sāṅkhya , also transliterated as s amkhya and sankhya , respectively,
2701-681: The beginning this was Self alone, in the shape of a person (puruṣa). He looking around saw nothing but his Self ( Atman ). He first said, "This is I", therefore he became I by name. —Brihadaranyaka Upanishad 1.4.1 The early, speculative phase took place in the first half of the first millennium BCE, when ascetic spirituality and monastic ( sramana and yati ) traditions came into vogue in India, and ancient scholars combined "enumerated set[s] of principles" with "a methodology of reasoning that results in spiritual knowledge ( vidya, jnana, viveka )." These early non-Samkhya speculations and proto-Samkhya ideas are visible in earlier Hindu scriptures such as
2774-467: The cause. The cause under consideration here is Prakṛti or more precisely Moola-Prakṛti ("Primordial Matter"). The Samkhya system is therefore an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, Prakṛti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into Prakṛti , which now remains as
2847-485: The critical edition of Sabha Parva appears in Volume 2 of his series. Sabha Parva is considered one of pivotable books among the eighteen books, the gambling and exile episode is often dramatized in modern productions of the Mahabharata. The entire parva has been "transcreated" and translated in verse by the poet Dr. Purushottama Lal published by Writers Workshop . Lokapala Sabhakhyana Parva, Chapter 5: Narada said: Is
2920-527: The dissimilarities of Shamkhya with the Vedic tradition. As early as 1898, Richard Karl von Garbe , a German professor of philosophy and Indologist, wrote in 1898, The origin of the Sankhya system appears in the proper light only when we understand that in those regions of India which were little influenced by Brahmanism [political connotation given by the Christian missionary] the first attempt had been made to solve
2993-405: The effect is pre-existent in the cause. There is only an apparent or illusory change in the makeup of the cause and not a material one, when it becomes effect. Since, effects cannot come from nothing, the original cause or ground of everything is seen as Prakṛti . More specifically, Samkhya system follows the prakṛti-Parināma Vāda . Parināma denotes that the effect is a real transformation of
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3066-481: The epithet of a forested region situated on the banks of Yamuna river which, going by the Hindu epic Mahabharata, was cleared by Krishna and Arjuna to build the city. Indraprastha is referenced in the Mahabharata , an ancient Sanskrit text penned by the author Vyasa. It was one of the five places sought for the sake of peace, and, to avert a disastrous war, Krishna proposed that if Hastinapura consented to give
3139-453: The extent they receive illumination from Purusha . In Samkhya, consciousness is compared to light which illuminates the material configurations or 'shapes' assumed by the mind. So intellect, after receiving cognitive structures from the mind and illumination from pure consciousness, creates thought structures that appear to be conscious. Ahamkara, the ego or the phenomenal self, appropriates all mental experiences to itself and thus, personalizes
3212-490: The five "gross elements" or "forms of perceptual objects" emerge (earth (prithivi), water (jala), fire (Agni), air (Vāyu), ether (Ākāsha)). Prakriti is the source of our experience; it is not "the evolution of a series of material entities," but "the emergence of experience itself". It is description of experience and the relations between its elements, not an explanation of the origin of the universe. All Prakriti has these three guṇas in different proportions. Each guṇa
3285-406: The five action capacities known as hasta, pada, bak, anus, and upastha; and the five "subtle elements" or "modes of sensory content" ( tanmatras ), from which the five "gross elements" or "forms of perceptual objects" (earth, water, fire, air and space) emerge, in turn giving rise to the manifestation of sensory experience and cognition. Jiva ('a living being') is the state in which Puruṣa
3358-403: The fruits of those actions under whatever circumstances they may be performed. We are desirous of helping all distressed people. Rajsuyika Parva, Chapter 33: Protected by Dharmaraja and supported by Truth, all their enemies kept in check, all subjects of the Pandava king were always engaged in their respective businesses. In consequence of equitable taxation and the virtuous and just rule of
3431-479: The king, the clouds poured as much rain as desired, and the country became prosperous. Indraprastha Indraprastha (lit. "Plain of Indra " or "City of Indra") is a mythological city cited in ancient Indian literature as a constituent of the Kuru Kingdom . It was designated the capital of the Pandavas , a brotherly quintet in the Hindu epic Mahabharata . Under the Pali form of its name, Indapatta , it
3504-483: The limitations of the natural body and achieving perfect stillness of the mind. A combination of these views may have resulted in the concept of the Puruṣa , the unchanging immaterial conscious essence, contrasted with Prakṛti , the material principle that produces not only the external world and the body but also the changing and externally determined aspects of the human mind (such as the intellect, ego, internal and external perceptual organs). According to Ruzsa, Both
3577-424: The material cause of all physical creation. The cause and effect theory of Samkhya is called " Satkārya-vāda " ("theory of existent causes"), and holds that nothing can really be created from or destroyed into nothingness – all evolution is simply the transformation of primal Nature from one form to another. Samkhya cosmology describes how life emerges in the universe; the relationship between Purusha and Prakṛti
3650-585: The name, Inderpat, continued to be applied to the Purana Qila area into the early 20th century; in a study of ancient Indian place-names, Michael Witzel considers this to be one of many places from the Sanskrit Epics whose names have been retained into modern times, such as Kaushambi /Kosam. Purana Qila is certainly an ancient settlement but archaeological studies performed there since the 1950s have failed to reveal structures and artefacts that would confirm
3723-498: The objective activities of mind and intellect by assuming possession of them. But consciousness is itself independent of the thought structures it illuminates. The Supreme Good is mokṣa which consists in the permanent impossibility of the incidence of pain... in the realisation of the Self as Self pure and simple. —Samkhyakarika I.3 Samkhya school considers moksha as a natural quest of every jiva. The Samkhyakarika states, As
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#17328448389913796-482: The one vice and addiction of the virtuous king Yudhishthira – gambling. Shakuni, encouraged by Duryodhana, mocks Yudhishthira and tempts him into a game of dice. Yudhishthira bets everything and loses the game, leading to the eventual exile of the Pandavas. The book also details the principle of evil and crime against humanity, of why individuals who themselves have not been harmed must act regardless when society at large suffers systematic crime and injustice – this theory
3869-423: The puruṣa or soul'. Samkhya makes a distinction between two "irreducible, innate and independent realities", Purusha , the witness-consciousness, and Prakṛti , "matter", the activities of mind and perception. According to Dan Lusthaus, In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality. It
3942-545: The realization arises that Puruṣa is distinct from Prakṛti , is more than empirical ego, and that puruṣa is deepest conscious self within, the Self gains isolation ( kaivalya ) and freedom ( moksha ). Though in conventional terms the bondage is ascribed to the Puruṣa , this is ultimately a mistake. This is because the Samkhya school (Samkhya karika Verse 63) maintains that it is actually Prakriti that binds itself, and thus bondage should in reality be ascribed to Prakriti , not to
4015-463: The riddles of the world and of our existence merely by means of reason. For the Sankhya philosophy is, in its essence, not only atheistic but also inimical to the Veda'. Dandekar , similarly wrote in 1968, 'The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex'. Heinrich Zimmer states that Samkhya has non-Aryan origins. Anthony Warder (1994; first ed. 1967) writes that
4088-446: The sages or shāstras) to be the only valid means of knowledge or pramana . Unlike some other schools, Samkhya did not consider the following three pramanas to be epistemically proper: Upamāṇa (comparison and analogy), Arthāpatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof). The Samkhya system is based on Sat-kārya-vāda or the theory of causation. According to Satkāryavāda,
4161-399: The sake of profit (Artha), or profit for the sake of religion, or both religion and profit for the sake of pleasure which easily tempts men ? Rajshuyarambha Parva, Chapter 15: Men of immature understanding begin an act without having an eye to what may happen in future. Jarasandhabadha Parva, Chapter 22: Whatever actions are performed by a man under whatever circumstances, he gets
4234-533: The science of war and treaty, proficient in making dispositions of things by guesses, the teacher of six sciences (of treaty, war, march, defending military posts, stratagem by ambuscade, and of reserves) and learned in all the Shastras. who was fond of war and music, and incapable of being repulsed by any science or learning. possessed of these and many other accomplishments, the greatly effulgent Rishi Narada with many other Rishis, after having travelled over all
4307-404: The term had been used in the general sense of metaphysical knowledge before, in technical usage it refers to the Samkhya school of thought that evolved into a cohesive philosophical system in early centuries CE. The Samkhya system is called so because 'it "enumerates'" twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e.
4380-522: The unconscious milk functions for the sake of nourishment of the calf, so the Prakriti functions for the sake of moksha of the spirit. Samkhya regards ignorance ( avidyā ) as the root cause of suffering and bondage ( Samsara ). Samkhya states that the way out of this suffering is through knowledge (viveka). Mokṣa (liberation), states Samkhya school, results from knowing the difference between Prakṛti (avyakta-vyakta) and Puruṣa (jña). More specifically,
4453-456: The undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other. But this theory is very different from the modern theories of science in the sense that Prakṛti evolves for each Jiva separately, giving individual bodies and minds to each and after liberation these elements of Prakṛti merges into the Moola-Prakṛti . Another uniqueness of Sāmkhya
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#17328448389914526-464: The unexcavated area extending directly to the south of Purana Qila. Overall, Delhi has been the center of the area where the ancient city has historically been estimated to be. Until 1913, a village called Indrapat existed within the fort walls. As of 2014, the Archaeological Survey of India is continuing excavation in Purana Qila. Indraprastha is not only known from the Mahabharata. It
4599-417: The wealth you are earning spent in proper objects? Does your mind take pleasure in virtue? Are you enjoying the pleasures of life? Does not your mind sink under their weight? O chief of men, do you continue in the noble conduct consistent with Dharma and Artha, with respect to the three classes (good, bad and indifferent) of your subjects as practised by your ancestors? Do you injure religion (Dharma) for
4672-403: The world, came (at last) to the assembly hall. Translation by Kisari Mohan Ganguli: There came, O Bharata, unto that assembly the celestial Rishi Narada, conversant with the Vedas and Upanishadas, worshipped by the celestials acquainted with histories and Puranas, well-versed in all that occurred in ancient kalpas (cycles), conversant with Nyaya (logic) and the truth of moral science, possessing
4745-498: Was a man with definite conclusions properly framed about Dharma, Artha, Kama and Moksha (salvation), who was a man with a great soul seeing the universe above, below, and around as if it were present before his eyes, who was a master of Samkhya and Yoga (Philosophies), and who was ever desirous of humbling the Devas and the Asuras by fomenting quarrels amongst them, who was learned in
4818-527: Was a significant city in the Mauryan period, based on analysis of a stone carving found in the Delhi area at Sriniwaspuri which records the reign of the Mauryan emperor Ashoka . Singh has cast doubt on this interpretation because the inscription does not actually refer to Indraprastha and although "... a place of importance must certainly have been located in the vicinity of the rock edict, exactly which one it
4891-522: Was a thorough master of every branch of learning, fond of war and music, incapable of being repulsed by any science or any course, of action, and possessed of these and numberless other accomplishments. The Rishi, having wandered over the different worlds, came into that Sabha. The total number of original verses depend on which Sanskrit source is used, and these do not equal the total number of translated verses in each chapter, in both Ganguli and Dutt translations. Mahabharata, like many ancient Sanskrit texts,
4964-569: Was acquainted with the science of morals and politics, learned, proficient in distinguishing inferior things from superior ones, skilled in drawing inference from evidence, competent to judge of the correctness or incorrectness of syllogistic statements consisting of five propositions. He was capable of answering successively Vrihaspati himself while arguing, with definite conclusions properly framed about religion, wealth, pleasure and salvation, of great soul and beholding this whole universe, above, below, and around, as if it were present before his eyes. He
5037-512: Was and what it was known as, is uncertain." -Singh Similarly, remains, such as an iron pillar, that have been associated with Ashoka are not indubitably so: their composition is atypical and the inscriptions are vague. Notes Citations Samkhya "Samkhya is not one of the systems of Indian philosophy. Samkhya is the philosophy of India!" Gopinath Kaviraj Samkhya or Sankhya ( / ˈ s ɑː ŋ k j ə / ; Sanskrit : सांख्य , romanized : sāṃkhya )
5110-418: Was eloquent, resolute, intelligent, learned, possessor of powerful memory, learned in the science of morality and politics, proficient in distinguishing inferior things from the superior, skilled in drawing inferences from evidence, competent to judge of correctness or incorrectness of syllogistic statements consisting of five propositions, capable of answering successfully (the queries) of Vrihaspati, who
5183-601: Was learned in the Vedas and the Upanishadas, who was worshipped by the celestials, who was learned in the histories and the Puranas, who was well-versed in all that had happened in old Kalpas, who was well skilled in Nyaya (logic), and in the truths of moral science, who was the possessor of the complete knowledge of the Angas , and a perfect master of reconciling contradictory texts, who
5256-478: Was master of both the Samkhya and Yoga systems of philosophy, ever desirous of humbling the celestials and Asuras by fomenting quarrels among them, conversant with the sciences of war and treaty, proficient in drawing conclusions by judging of things not within direct ken, as also in the six sciences of treaty, war, military campaigns, maintenance of posts against the enemy and stratagems by ambuscades and reserves. He
5329-434: Was transmitted across generations verbally, a practice that was a source of corruption of its text, deletion of verses, as well as the addition of extraneous verses over time. The structure, prose, meter and style of translations vary within chapters between the translating authors. Clay Sanskrit Library has published a 15 volume set of the Mahabharata which includes a translation of Sabha Parva by Paul Wilmot. This translation
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