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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 name=":2">Samkhya Paper By Sri. Umapati Nath Published in Academia</ref> The main points in this school of philosophy are as follows   

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 tenets 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).  

==== प्रमाणाः || Pramanas ====

==== प्रमाणाः || Pramanas ====

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses 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<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samkhya 4)</blockquote>

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses 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<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Dars. 4)</blockquote>

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* शब्दप्रमाणाः  || sabda-pramana (आप्तवचनम् । aptavacana, word/testimony of reliable sources).  

* शब्दप्रमाणाः  || sabda-pramana (आप्तवचनम् । aptavacana, word/testimony of reliable sources).  

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 Darshana (न्यायदर्शनम्)|Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />

==== सृष्टिसिद्धान्तम् ॥ Theory of Evolution and Involution ====

==== सृष्टिसिद्धान्तम् ॥ Theory of Evolution and Involution ====

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).

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).

== Prakriti ==

== प्रकृतिः || 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).<ref name=":0" />  

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 functions of mind, intellect and egoism can be instantaneous as well as gradual.    

The functions of mind, intellect and egoism can be instantaneous as well as gradual.    

Swami Sivananda says: " Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to a conclusion. ("This is a jar."). The same three, with tongue, at once relish taste; with the nose smell; and so on with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed. In above example the intellect makes a determination that it is a post only. Then the ego says - I am certain that it is a post only."   

Swami Sivananda says   <blockquote>''" Intellect, egoism, mind and the eye see a form at once, in one instant, and come immediately to a conclusion. ("This is a jar."). The same three, with tongue, at once relish taste; with the nose smell; and so on with the ear and the skin. The function is also occasionally gradual. A man going along a road sees an object at a distance. A doubt arises in his mind whether it is a post or a man. He then sees a bird sitting on it. Then the doubt is removed. In above example the intellect makes a determination that it is a post only. Then the ego says - I am certain that it is a post only."''</blockquote>The intellect, the mind and egoism are the door-keepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self.   

 

The intellect, the mind and egoism are the door-keepers. The five senses of perception or Jnana-Indriyas are the gates. The intellect is the instrument or organ which is the medium between the senses and the Self.   

==== The Intellect and its Functions<ref name=":0" /> ====

==== The Intellect and its Functions<ref name=":0" /> ====