The Samkhya School of thought is one of the very ancient philosophical disciplines of India Sage Kapilais credited with this. To verify this is somewhat analogous to the quantum theory in the western thought. They both examine the physical reality and matter as it exists. They try to investigate the environs verily as they obtain and the matter as is extant, attempt probing into the inner essence. Closely allied study to this school is the Vaiseshika and Nyaya which investigate the temporal life in its vaned aspects..
In the Jeevitha Mahodadhi’, AMMA’S autobiography there are references to these disciplines in the very simple talks AMMA had with the old man, Ankadas and Masthan the errant but reformed police constable. In very simple words without mentioning these ostentatious terms AMMA spells out these thoughts and codifies the same into various segments as they belong.
AMMA says Samkhya is but elaborating the matter, physical reality as is seen. To dwell on it and keep minding it is ‘Tarakam’ and reducing it within, perceiving the same in its abstraction is ‘Amanaskam’. The lay man understands only the physical world as he sees and as it obtains in its gross terms.
The person in quest tries to concentrate, deeply ponder over the same mulling over it in its intrinsic terms. The meditative seeker finds its true reality in abstraction which is hardly physical but true in a timeless sense. Thus, the same gross matter is perceived in different dimensions by the humanmindinits varying perceptions each as per his wont, bent of mind or the inner inclination, say use.
the levels of comprehension of the very same reality
When these theories are applied to the matter, AMMA proceeds in an empirical mode. For instance, she collects some milk, boils the same and settles it as curd. When the curd is churned butter emanates, separating the cream, water, and the diluted curd as its residue. When the butter is exposed to the kitchen fire it melts and becomes liquid ghee. Thus, from the very same substance that is milk, curd, cream, butter, and ghee emanate in their various stages of change or metamorphosis in course of the domestic use. This we see in every household although do not heed much. After this little empirical process, AMMA defines the conventional Panchamrutham! which necessarily form part of all rituals, in daily worship equally so in daily human use and regular feed
AMMA elaborates the oft used Panchamrithas’ are called so as they emanate from the very same single source of milk, milk becoming curd, cream, butter and ghee. Though they are transformed or emanate from a single source of milk they become five different forms of matter or substances of consumption to be used and consumed regularly. The five are but one in their source and essence. Because they emanate and yielded by one source they are termed Panchamrutham’ AMMA clarified, precisely defined de novo for a better understanding and appreciation of the obtaining reality concerning matter and its transformation in life and regular use.
Later, AMMA refers to the living, growing tree. As we all know, the tree has roots which are subterranean supporting the tree, the branches, leaves, flowers, berries as also some ripe fruits as such which are expressed as the tree grows and blooms. All these emanate from the very same tree in different phases of growth as given vent in the unfolding wake of time. If we again study these varied parts of the tree, each has a different hue, color and even taste; also, their uses too in the world are varied. The early berries may be sour, the ripe fruits are savored for human consumption.
The branches, their ramifications, inflorescence, fruits of almost all these trees fall into the very same aforesaid pattern, though could be of a widely varied countless kinds in the overall vegetation. Though the parts of the live tree are distinct in their taste, color, timing and even use, the essence is that of the same, the original tree and its living, throbbing vitality.
Here AMMA elaborates the vital life force, ‘Chaitanya’ that is ceaseless is the same finding expression in the varied forms of matter, living as well as inert. AMMA does not conform to the concept of ‘Inert’ and confirms categorically all matter is vibrant in its unseen, imperceptible form that is ‘Atom’ which science too corroborates and vouches undeniably. Inertness is verily nonexistent in its true sense. It is deemed ‘Inert’ since the inherent force is physically not seen and imperceptible ordinarily, while it conforms to another level of life force, which is but the ceaseless verily vibrant, expressive ‘Chaitanya’ that is formless, yet unmanifest.
Here AMMA draws from the abiding, surrounding reality that leads to the subtle concepts, timeless. the inner reality of life force and divinity. Divinity is all these expressions and not elsewhere to seek. This very pulsating, widely vibrant world is but
GOD. Divinity is expressed and subsists in all these forms in all its rich diversity; it is present within all these as the singular force, essence within. Externally it finds expression in the surrounding life in all its countless forms and rich physical variety. For the keenly observant mind, divinity is within and without. Within divinity is but the pulsating life force in all the forms and abundant matter as it exists; without it finds expression in all the forms of life and physical reality in its widely varied countless forms and masses.
Getting back to our starting premise, from the school of Samkhya, the study of matter and the physical reality, a little inquisitive probe leads us to the other concepts of ‘Chaitanya’, the life force, ‘Shakthi’ and divinity, the ultimate GOD as we understand. AMMA summed up all this timeless truth, the abiding, self-sustaining reality in the very simple words “ALL IS THAT” (Antha Ade). Divinity is the seen, equally so the unseen, in its truth it is but an integrated absolute totality. The Absolute rests on the Absolute. (“Sarvaniki Sarvamu Adharam”).
This is a singular state of unity in diversity. Unity being the inner essence, life force (shakthi), that prevails all over and permeates everywhere. Diversity being its physical expression in multiple forms, in innumerable varieties which are fleeting in time. In its intrinsic truth, it is two sides of the very same timeless reality, internally timeless, externally time bound. Oneness finding expression in the varied format. To cite AMMA again “The ONE has become the MANY”. To simplify further, the MANY in forms that are time bound, fleeting; the essential ONENESS being formless, as also
timeless.