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In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination.  Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>

In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination.  Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>

Thus, the school specifies the number and nature of the ultimate constituents of the Universe and thereby imparts knowledge of reality. The term also means "perfect knowledge. Hence it is a system of perfect knowledge.<ref>Samkhya Paper By Sri. Umapati Nath Published in Academia</ref>   

Thus, the school specifies the number and nature of the ultimate constituents of the Universe and thereby imparts knowledge of reality. The term also means "perfect knowledge. Hence it is a system of perfect knowledge.<ref name=":2">Samkhya Paper By Sri. Umapati Nath Published in Academia</ref> The main points in this school of philosophy are as follows  

* Samkhya is strongly dualist accepting the roles of Prakriti (प्रकृति) and Purusha (पुरुष) in the Creation of this Universe.  

* Samkhya is strongly dualist accepting the roles of Prakriti (प्रकृति) and Purusha (पुरुष) in the Creation of this Universe.  

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted pramanas (प्रमाणाः proofs).  

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted pramanas (प्रमाणाः proofs).  

Though the use of 'Kapila' and 'Samkhya' is first found in Shvetashvara Upanishad तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥ (Shve. Upan. 6.13) yet Samkhya reflections appear in Rigveda and other Upanishads proving the antiquity of this Shastra.<ref name=":1" />  

Though the use of 'Kapila' and 'Samkhya' is first found in Shvetashvara Upanishad तत्कारणं सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३ ॥ (Shve. Upan. 6.13) yet Samkhya reflections appear in Rigveda and other Upanishads proving the antiquity of this Shastra.<ref name=":1" />  

Names of twenty-six Samkhya teachers are met with in the Smritis, Mahabharata, the Karikas etc. They are as follows: Kapila, Asuri, Panchashika,  Vindhyavasa or Vindhyavasaka, Varshanjna,   

Names of twenty-six Samkhya teachers are met with in the Smritis, Mahabharata, the Karikas etc. They are as follows: Kapila, Asuri, Panchashika,  Vindhyavasa or Vindhyavasaka, Varshanjna, Jaigishavya, Vodhu, Asitadevala or Devala, Sanaka,  Sanandana, Sanatkumara, Bhrgu, Sukra, Kashyapa, Parasara, Garga, Gautama, Narada, Arshtisena, Agastya, Pulastya, Harita, Uluka Valmiki, Suka.<ref name=":1" />  

The other Indian texts that mention Kapila and Samkhya include<ref name=":1" />

The other Indian texts that mention Kapila and Samkhya include<ref name=":1" />

* Aspects of Samkhya are found described in Chandogya, Katha, Mundaka, Maitrayani, Prasha Upanishads and Manusmriti in various places.

* Chandogya, Katha, Mundaka, Maitrayani, Prasha Upanishads and Manusmriti in various places.

* In Mahabharata and the Puranas, Samkhya philosophy is fully reflected. The mention of five gross elements, the twenty four categories in their manifested or unmanifested character and the three gunas is made in Vanaparva of Mahabharata (211. 1 - 8). The distinction between Prakrti and Purusha has been extensively expounded in Santi Parva (285. 33-40).

* Mahabharata and the Puranas, where Samkhya philosophy is fully reflected. The mention of five gross elements, the twenty four categories in their manifested or unmanifested character and the three gunas is made in Vanaparva of Mahabharata (211. 1 - 8). The distinction between Prakrti and Purusha has been extensively expounded in Santi Parva (285. 33-40).

* Bhagavadgita discusses the Samkhya yoga.

* Bhagavadgita discusses the Samkhya concepts very elucidly.

== Detailed Discussion ==

== Samkhya Siddhantam ==

The Samkhya system discusses an original primordial Tattva or principle called Prakriti, that which evolves or produces or brings forth (Prakaroti) everything else.     

The Samkhya system discusses an original primordial Tattva or principle called Prakriti, that which evolves or produces or brings forth (Prakaroti) everything else.     

=== Core Concepts ===

=== Core Concepts ===

=== प्रमाणाः || Pramanas ===

Samkhya philosophy is based on systematic enumeration and using the three of six pramanas (प्रमाणाः || pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include

 

 

==== प्रमाणाः || Pramanas ====

Samkhya philosophy is based on systematic enumeration and using the three of six pramanas (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />         

The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />         

==== Dual Concept of Purusha and Prakriti<ref name=":0" /> ====

==== द्वैत || Dvaita Concept of Purusha and Prakriti ====

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.<ref name=":0" />

Samkhya is strongly Dvaita (द्वैत । dualist) based on the Upanishadic teaching of the Brahman there are two types of descriptions about Brahman;  Purusha (consciousness) and Prakrti (प्रकृति । matter). On one hand, Brahman is described as Kutasta (unchangeable or immutable) as for example, in Gita Brahman is described as the eternal principle which the fire cannot burn, wind cannot dry etc. On the other hand, Brahman is presented as changing principle and manifests into many forms to become the world. Here the example of spider is presented; the spider spins its web from its own resources, so also Brahman is the only reality and from him all things come forth. In order to solve this contradiction,  Samkhya proposes two Ultimate Principles, Purusha (unchanging Self) and Prakriti (changing matter). Therefore, Samkhya is dualistic realism as it considers that both matter and spirit are equally real. It is also pluralistic because of its teaching that Purusha is not one but many.<ref name=":1" />

The Samkhya system is called Nir-Isvara (Godless). It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.

==== Vedanta's perspective on this thought<ref name=":0" /> ====

==== तत्वानि || Fourfold Classification of the Twenty Five Tattvas  ====

According to the Vedanta, Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a Sahkari (helper).

The Samkhya gives a description of categories based on their respective productive efficiency viz:<ref name=":0" /><ref name=":1" />

This fourfold classification includes all the twenty-five principles or Tattvas.

* 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, and producer.

* The Productive and Produced include the Seven principles— बुद्धि (Buddhi, intellect), अहंकार (Ahankara, egoism) and the five तन्मात्र [[Tanmatras]] (subtle essences - the essence of sight, smell, taste, touch and sound). 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.

[[File:Samkhya_Siddhantam.jpg|755x755px]]

==== Theory of Evolution and Involution<ref name=":0" /> ====

==== Theory of Evolution and Involution<ref name=":0" /> ====

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.  

==== Fourfold Classification of the Twenty Five Tattvas (तत्व)<ref name=":0" /> ====

==== Non-acceptance of Isvara or God ====

The Samkhya system is called Nir-Isvara (Godless)<ref name=":0" />. It is atheistical. The Samkhyas do not believe in Isvara. They do not accept Isvara (God). The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.

# प्रकृति-विकृति (Prakriti- Vikriti) Productive and Produced. These are seven in number.

# विकृति(Vikriti) Produced. These are sixteen in number.

# अनुभव रूप (Anubhavarupa) Neither Productive nor Produced. This is Purusha.

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.

==== Vedanta's perspective on this thought<ref name=":0" /> ====

 

According to the Vedanta, Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a Sahkari (helper).

==== The Object of the Samkhya Philosophy<ref name=":0" /> ====

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, viz•, Internal or Adhyatmika (e.g., fever and other diseases), Celestial or Adhidaivika (thunder, cold, heat, rain, etc.), and external or Adhibhautika (pain from animals, scorpion etc.), and the disease of rebirths. Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release.  

 

According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.

=== Prakriti<ref name=":0" /> ===

== Prakriti ==

Prakriti means that which is primary, that which precedes what is made. It comes from 'Pra' (before)  and `Kri' (to make). It resembles Vedantic concept of Maya. It is the one root of the universe. It is called Pradhana or the chief, because all effects are founded on it and lt is the root of the universe and of all objects.  Prakriti is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakriti is independent and uncaused, while the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties).  

Prakriti means that which is primary, that which precedes what is made. It comes from 'Pra' (before)  and `Kri' (to make). It resembles Vedantic concept of Maya. It is the one root of the universe. It is called Pradhana or the chief, because all effects are founded on it and lt is the root of the universe and of all objects.  Prakriti is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakriti is independent and uncaused, while the products are caused and dependent. Prakriti depends only on the activity of its own constituent Gunas (metaphysical properties).<ref name=":0" />

==== The Modifications of Prakriti<ref name=":0" /> ====

==== The Modifications of Prakriti<ref name=":0" /> ====

Prakriti is the basis of all objective existence. Prakriti creates only when it comes into union with Purusha.  

Prakriti is the basis of all objective existence. Prakriti creates only when it comes into union with Purusha.  

=== Gunas ===

== Gunas ==

 

Prakriti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). Note that these Gunas are '''not''' the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhyan trinity.   

Prakriti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). Note that these Gunas are '''not''' the Nyaya-Vaiseshika Gunas. They are the actual substances or ingredients, of which Prakriti is constituted. They make up the whole world evolved out of Prakriti. They are not conjoined in equal quantities, but in varying proportions, one or the other being in excess. Just as Sat-Chit-Ananda is the Vedantic trinity, so also the Gunas are the Sankhyan trinity.   

A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.  

A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.  

=== The Purusha<ref name=":0" /> ===

== The Purusha<ref name=":0" /> ==

The Purusha or the Self is beyond Prakriti. It is eternally separate from the latter. Purusha is without beginning or end. It is without attributes and without qualities. It is subtle and omnipresent. It is beyond mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).

The Purusha or the Self is beyond Prakriti. It is eternally separate from the latter. Purusha is without beginning or end. It is without attributes and without qualities. It is subtle and omnipresent. It is beyond mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).

The characteristics of Prakriti and Purusha are contrary in nature. Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.  

The characteristics of Prakriti and Purusha are contrary in nature. Purusha is consciousness, while Prakriti is non-consciousness. Purusha is inactive, while Prakriti is active. Purusha is destitute of Guna, while Prakriti is characterised by the three Gunas. Purusha is unchanging, while Prakriti is changing. The knower is Purusha. The known is Prakriti. The knower is the subject or the silent witness. The known is the visible object.  

=== The Universe<ref name=":0" /> ===

== The Universe<ref name=":0" /> ==

The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.  

The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.  

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.  

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.  

=== The Process of Knowledge<ref name=":0" /> ===

== The Process of Knowledge<ref name=":0" /> ==

Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).   

Before one engages in any matter, one first observes and considers, then one reflects and then determines. Then one proceeds to act. This ascertainment: "Such act is to be done by me" is the determination of the intellect (Adhyavasaya).   

The impressions of actions done in various births are embedded in the subtle body. The conjunction of the Linga-Deha with the gross  physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha is destroyed by the knowledge of the Purusha.  

The impressions of actions done in various births are embedded in the subtle body. The conjunction of the Linga-Deha with the gross  physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha is destroyed by the knowledge of the Purusha.  

'''Dvaita Tatvam'''

'''Dvaita Tatvam'''

Samkhya is strongly द्वैत || Dvaita (dualist) in its approach.  Samkhya philosophy regards the universe as consisting of two realities; पुरुष || Purusha (consciousness) and प्रकृति || Prakrti (matter). जीव || Jiva (a living being) is that state in which Purusha is bonded to Prakriti. This fusion, state the Samkhya scholars, led to the emergence of बुद्धि || buddhi (intellect) and अहङ्कार || Ahankara (ego consciousness). The universe is described by this school as one created by purusa-prakrti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called कैवल्य || kaivalya (liberation), by the Samkhya school.

Jiva (जीव । a living being) is that state in which Purusha is bonded to Prakriti. This fusion, state the Samkhya scholars, led to the emergence of buddhi (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness). The universe is described by this school as one created by purusa-prakrti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called kaivalya (कैवल्य । liberation), by the Samkhya school.

 

 

 

 

 

'''Moksha for the Purusha'''

'''Moksha for the Purusha'''