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There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. There must be a material out of which a product is developed. Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy. Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.  

There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. There must be a material out of which a product is developed. Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy. Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.  

Th ifec' is not different from the.. -ause. Thy c. e - material of etiect or d s which it is 1113° co' fold Classification of the rwen, Fourfold Sankhya gives a description 17-five rattvas .r respective productive categories b,,ed thei . „rove (Prakriti), (ip ) Productive J viz., (i) ive and . •. ,••- ,r iakritiproi (iii) Produced (Vikriti) and –avarupa). T fourfold P:iinv)ciNuleit d , nor Produced (Anubh ductive n rfhoelr Pr° ,ification includes all the twenty-five Clatt;as. prakriti or Nature or Pradhana (chief) is purelyductive. It is the root of all. It is not a product. It ise Pleative force, evolver, producer. Seven principles—Buddhi), egoism (Ahankara) and the five icrtellect i-nonatras (subtle rudiments)—are productions and Productive. Buddhi is productive, as Ahankara is evolved out of it. it is produced also, as it itself is evolved out of prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five c rudiments or Tanmatras. The subtle rudiments are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive. The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to asubstance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes. The Object of the Sankhya Philosophy The enquiry into this system of philosophy is to find internal the means for eradicating the three sorts of pain, viz•, At!tiernal or Adhyatmika (e.g., fever and other diseases), Lri'leistiai or Adhidaivika (thunder, cold, heat, rain, etc.), sc coll. external or Adhibhautika (pain from arlirn titibP1°n, etc.), and the disease of rebirths. Pain is an arrassment. It stands in the way of doing Yoga

==== Fourfold Classification of the Twenty FIve Tattvas (तत्व) ====

The Samkhya gives a description of categories based on their respective productive efficiency viz:

# प्रकृति Prakriti, Productive

# प्रकृति-विकृति (Prakriti- Vikriti) Productive and Produced

# विकृति(Vikriti) Produced

# अनुभव रूप (Anubhavarupa) Neither Productive nor Produced

This fourfold classification includes all the twenty-five principles or Tatvas. Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, producer. Seven principles— बुद्धि (Buddhi, intellect), अहंकार (Ahankara, egoism) and the five तन्मात्र [[Tanmatras]] (subtle essences - the essence of sight, smell, taste, touch and sound)—are productions and Productive. Buddhi is productive, as Ahankara is evolved out of it. it is produced also, as it itself is evolved out of prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five Tanmatras. The subtle essences (Tanmatras) are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive.

 

The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to a substance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.

 

The Object of the Sankhya Philosophy The enquiry into this system of philosophy is to find internal the means for eradicating the three sorts of pain, viz•, At!tiernal or Adhyatmika (e.g., fever and other diseases), Lri'leistiai or Adhidaivika (thunder, cold, heat, rain, etc.), sc coll. external or Adhibhautika (pain from arlirn titibP1°n, etc.), and the disease of rebirths. Pain is an arrassment. It stands in the way of doing Yoga

cLicihana and attaining Moksha or release. onorted a knowledge of the twenty...five pri k4oil pain. According to ti.lhcple \111.1, 11'1:1'01'si(1)aptielevs, Itileliswho knows the twenty_fivee liberation. The ultimate cessation Pthri, Phl n tki qttains kinds of pain is the final goal of life. Lqr, PRAKRITI `Prakriti' means that which isprimary, th precedes `Kri' (to make). It resembles the what is made. It comesvefrdoaranti`Pcrma'a(ybat.fao:rit,(, one root of the universe. It is called Pradhanat is th, chief, because all effects are founded on it and . lt is • root of the universe and of all objects. Characteristics of Prakriti Pradhana or Prakriti is eternal, all_perIT a immovable. It is one. It has no cause, but is the cting! cause of all effects. Prakriti is independent and uncaused) whil‘ the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties). Prakriti is destitute of intelligence. It is like a string of three strands. The three Gunas form the three strands. Prakriti is mere dead matter which is equipped with certain potentialities due to the Gunas. The Modifications of Prakriti Crude matter is without form. Mahat or the Cosmic Intelligence is its first form. Intellect is the matter for egoism. Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The senses and the rudimental elements are forms of  egoism. The gross elements are forms of the mdimental elements. Tanmatras Intellect, egoism and the five subtle rudiments or are the effectsof Prakriti. This creation, from the intellect down to modifications 0_ p the elements is brought about ts f rakriti. Having observed the effects, 1"`                 

cLicihana and attaining Moksha or release. onorted a knowledge of the twenty...five pri k4oil pain. According to ti.lhcple \111.1, 11'1:1'01'si(1)aptielevs, Itileliswho knows the twenty_fivee liberation. The ultimate cessation Pthri, Phl n tki qttains kinds of pain is the final goal of life. Lqr, PRAKRITI `Prakriti' means that which isprimary, th precedes `Kri' (to make). It resembles the what is made. It comesvefrdoaranti`Pcrma'a(ybat.fao:rit,(, one root of the universe. It is called Pradhanat is th, chief, because all effects are founded on it and . lt is • root of the universe and of all objects. Characteristics of Prakriti Pradhana or Prakriti is eternal, all_perIT a immovable. It is one. It has no cause, but is the cting! cause of all effects. Prakriti is independent and uncaused) whil‘ the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties). Prakriti is destitute of intelligence. It is like a string of three strands. The three Gunas form the three strands. Prakriti is mere dead matter which is equipped with certain potentialities due to the Gunas. The Modifications of Prakriti Crude matter is without form. Mahat or the Cosmic Intelligence is its first form. Intellect is the matter for egoism. Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The senses and the rudimental elements are forms of  egoism. The gross elements are forms of the mdimental elements. Tanmatras Intellect, egoism and the five subtle rudiments or are the effectsof Prakriti. This creation, from the intellect down to modifications 0_ p the elements is brought about ts f rakriti. Having observed the effects, 1"`