Changes

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.<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.<ref name=":0" />  

==== The process of Evolution and Involution ====

==== The process of Evolution ====

[[File:Samkhya_Siddhantam.jpg|border|right|frameless|650x650px]]

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Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.   

Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.   

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.       

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.       

==== How Liberation is effected<ref name=":0" /> ====

==== How Liberation is effected ====

When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras.  

When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras.  

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.  

Samkhya school considers moksha as a natural quest of every soul.

Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prakruti are the enjoyment and the liberation of Purusha.

Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prakruti are the enjoyment and the liberation of Purusha. The 23 evolutes of prakuti are categorized as follows:

Samkhya school considers moksha as a natural quest of every soul. Samkhya regards Avidya (अविद्या । ignorance) as the root cause of suffering and Samsara (संसार । bondage). The way out of this suffering is through viveka (विवेक । knowledge). Moksha (मोक्ष । liberation), states Samkhya school, results from knowing the difference between prakruti and purusha.

The Supreme Good is moksha which consists in the permanent impossibility of the incidence of pain... in the realisation of the Self as Self pure and simple.

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prakrti such as Buddhi and Ahamkara. This results in endless transmigration and suffering. However, once the realization arises that Purusha is distinct from prakrti, is more than empirical ego, and that Purusha is deepest conscious self within, the Self gains Kaivalya (कैवल्य । isolation) and Moksha (मोक्ष । liberation).<ref name=":0" />

—Samkhyakarika I.3 Samkhya school considers moksha as a natural quest of every soul. The Samkhyakarika states,

<blockquote>वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्ति: प्रधानस्य ॥ ५७ ॥ (Samk. 57)<ref name=":5" /></blockquote>As the unconscious milk functions for the sake of nourishment of the calf, so also the Prakriti functions for the sake of release of Purusha.<ref name=":4" /> Just as people engage in acts to relieve anxiety or desires, so does Prkriti energize for the purpose of the release of Purusha.<blockquote>तस्मान्न बध्यतेऽद्धा न मुच्यते नापि संसरति कञ्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृति: ॥ ६२ ॥ (Samk. 62)<ref name=":5" /></blockquote>No Purusha is ever bound, nor is released, nor transmigrates. Prkriti, being the support of manifold creations, is bound, is released, and transmigrates.

As the unconscious milk functions for the sake of nourishment of the calf,

Bondage, migration and release are ascribed to the Purusha, in the same manner as defeat and victory are attributed to the king, though actually occurring to his soldiers, who undertake the action. In the same manner, experience and release, though really belonging to Nature are attributed to the Purusha, on the account of the non-discrimination of Prkriti and Purusha. Once the Truth is revealed to Purusha, and experience and release have been accomplished there is nothing left to be done and hence Nature ceases from Prolific activity.<ref name=":4" /><blockquote>रङ्गस्थ इत्युपेक्षक एको दृष्टाहमित्युपरमत्यन्या । सति संयोगेऽपि तयो: प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥ (Samk. 66)<ref name=":5" /></blockquote>"She has been see by me" says the one (Purusha) and so retires; "I have been seen " says the other (Prkriti) and ceases to act. Hence though there exists a conjunction, it affords no motive towards further creation.  

so the Prakriti functions for the sake of moksha of the spirit.

—Samkhya karika, Verse 57

By the attainment of perfect wisdom, Virtue and the rest become devoid of casual energy; yet Purusha or Spirit remains awhile invested with the body as potter's wheel continues to revolve by the force of the impulse previously imparted to it. Release involves the ceasing of bondage of Prkriti and does not imply  <ref name=":6" />

Samkhya regards अविद्या || avidya (ignorance) as the root cause of suffering and संसार || Samsara (bondage). Samkhya states that the way out of this suffering is through विवेक || viveka (knowledge). मोक्ष || Moksha (liberation), states Samkhya school, results from knowing the difference between prakruti (avyakta-vyakta) and purusha (jña).

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prakrti such as बुद्धि || buddhi (intellect) and अहङ्कार || ahamkara (ego). This results in endless transmigration and suffering. However, once the realization arises that Purusha is distinct from prakrti, is more than empirical ego, and that Purusha is deepest conscious self within, the Self gains कैवल्य || kaivalya (isolation) and मोक्ष || moksha (liberation).

Jivan-mukti or release in life consists in the release of an incarnate Purusha from the entanglement of Prkriti prior to the separation from the Body.  

Other forms of Samkhya teach that Moksha is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.

Other forms of Samkhya teach that Moksha is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.