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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.     

==== The Object of the Samkhya Philosophy ====

==== Objective of Samkhya Philosophy ====

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely  

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely  

# आद्ध्यात्मिक || Internal or Adhyatmika (e.g., fever and other physical and mental diseases)  

# आद्ध्यात्मिक || Internal or Adhyatmika (e.g., fever and other physical and mental diseases)  

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 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" />

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" />

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

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

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

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.  

* 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.

* 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.

* The Productions include the sixteen principles, the ten organs, the mind and the five elements. They are unproductive, because none of them can give birth to a substance essentially different from itself.  

* The Productions include the sixteen principles, the ten organs, the mind and the five elements. 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 Purusha or Spirit is neither a production, nor is it productive. It is without attributes.

[[File:Samkhya_Siddhantam.jpg|750x750px]]

[[File:Samkhya_Siddhantam.jpg|649x649px]]

==== प्रमाणाः || Pramanas ====

==== प्रमाणाः || Pramanas ====

== सृष्टिसिद्धान्तम् ॥ Theory of Evolution and Involution ==

== सृष्टिसिद्धान्तम् ॥ Theory of Evolution and Involution ==

As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref>Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

As to the origins of the world, there is a divergence of opinion among thinkers of different schools: Some uphold the Theory of Creation, others maintain the Theory of Evolution.<ref name=":4">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

* Creationists include the Nastikas, Buddhists, and the Naiyayikas.

* Creationists include the Nastikas, Buddhists, and the Naiyayikas.

* Evolutionists include the Samkhyas and the Vedantins.

* Evolutionists include the Samkhyas and the Vedantins.

Nastikas hold that the world is non-existent, that it is unreal and that it came out of  

-Nastikas hold that the world is non-existent, that it is unreal and that it came out of non-existent cause (Asat-Karyavarda).

==== सत्कार्य सिद्धान्तम् ॥Sat-Karya-Siddhanta ====

-Buddhists hold that the world is existent, that it is real, and that it came out of a non-existent cause (Asat-Karyavarda).  

The Samkhya adopts the theory of evolution and involution. The cause and effect are the undeveloped and developed states of one and the same substance. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.

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.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause.  

-Naiyayikas hold that the world is non-existent, that it is not eternal and is perishable, and that it came out of the existent which is eternal and imperishable cause (Abhava-Utpattivada).  

Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Kāraṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upādāna-Kāraṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Śarῑra'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on ground the Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''. 

-Vedantins hold that the world is non-existent, that it is unreal (illusory appearance), and that it came out of one existent, real cause, namely Brahman (Vivartavada).  

''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.  

-Samkhyas hold that the world is existent, that it is real, and that it came out of the existent real cause, namely Pradhana (Sat-Karyavada).  

One pure ''Prakṛti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Guṇa'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref>

Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Kāraṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upādāna-Kāraṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Śarῑra'', sense-organs or ''Indriyas'' and mind or ''Manas'' all are the evolutes of the ''Prakṛti'' or the main material principle. Ordinarily, we consider the mind to be conscious in nature. But on grounds of Samkhya, ''Manas'' or mind is also a matter, being the evolute of the main physical principle or ''Prakṛti''. 

 

''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" />  

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

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

== प्रकृतिः || Prakriti the Cause ==

== प्रकृतिः || Prakriti the Cause ==

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. Thus, the sense of unity is seen in the single source of origin of the world or material manifestation. It is called the Root and is described as the Pradhana, that in which all things are contained, and as Prakrti, the mother of all things.<ref name=":4" />

 

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" />

 

One pure ''Prakrti'' is made of the three Gunas namely ''Sattva, Rajas and Tamas''. The three ''Gunas'' with different permutations and combinations give rise to the varied substances. Accordingly, evolution cannot be consumed from ''Prakṛti'' alone or from ''Puruṣa'' alone.<ref name=":3">Banarjee, Debashri. Paper : ''Different tenets of Indian Philosophy; As conceived from Indian Point of View'' Published by Academia</ref>

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

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

Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions.  

Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions.  

Prakriti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). It is to be noted 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 Samkhyan trinity.<ref name=":0" /> However the Guṇa is not the quality of ''Prakṛti;'' on the contrary they are constituents of one pure ''Prakṛti.''   

Prakriti is composed of three Gunas of forces, called Sattva (purity, light, harmony), Rajas (passion, activity, motion) and Tamas (inertia, darkness, inertness, inactivity). It is to be noted 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 Samkhyan trinity.<ref name=":0" /> However the Guṇa is not the quality of ''Prakrti;'' on the contrary they are constituents of one pure ''Prakṛti.''   

==== Interaction Between the Gunas ====

==== Interaction Between the Gunas ====

==== Characteristics of the Three Gunas ====

==== Characteristics of the Three Gunas ====

The three ''Guṇas'' are so subtle that they are imperceptible but can be inferred through the experiences that they give; which is pleasure, pain and indifference. The role of ''Guṇa'' is manifestation of the ''Prakṛti''.<ref name=":3" />

The three ''Guṇas'' are so subtle that they are imperceptible but can be inferred through the experiences that they give; which is pleasure, pain and indifference. The role of ''Guna'' is manifestation of the ''Prakṛti''.<ref name=":3" />

* Sattva always remains in equilibrium. When Sattva prevails, there is peace or tranquillity. The word ‘Sat’ ordinarily means existence or Reality. It also means goodness, purity and bliss. It is characterized by ''Sukha'' and ''Prakāśa''. It is also of ''Laghu Parimāṇa''. Sattva Guṇa of ''Prakṛti'' gives rise to calmness of the nature and mind.<ref name=":3" />  

* Sattva always remains in equilibrium. When Sattva prevails, there is peace or tranquillity. The word ‘Sat’ ordinarily means existence or Reality. It also means goodness, purity and bliss. It is characterized by ''Sukha'' and ''Prakāśa''. It is also of ''Laghu Parimāṇa''. Sattva Guṇa of ''Prakṛti'' gives rise to calmness of the nature and mind.<ref name=":3" />  

* Rajas is activity which is expressed as Raga-Dvesha, likes or dislikes, love or hatred attraction or repulsion. Thus, ''Rajas Guṅa'' represents life of enjoyment and whatever is restless. In turn the mind gets stressful and leads to fatigue causing pain and disturbance. ''Rajo'' ''Guṇa'' is the basis of everything which evolves and causes pain along with happiness.  

* Rajas is activity which is expressed as Raga-Dvesha, likes or dislikes, love or hatred attraction or repulsion. Thus, ''Rajas Guṅa'' represents life of enjoyment and whatever is restless. In turn the mind gets stressful and leads to fatigue causing pain and disturbance. ''Rajo'' ''Guṇa'' is the basis of everything which evolves and causes pain along with happiness.