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Swami Sivananda says<ref name=":0" />    <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. 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."'' </blockquote>It is established that Buddhi is supreme among the Indriyas. It is the principal means of accomplishing the apparently contradictory purpose of Purusha, namely Experience and Release.  

Swami Sivananda says<ref name=":0" />    <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. 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."'' </blockquote>It is established that Buddhi is supreme among the Indriyas. It is the principal means of accomplishing the apparently contradictory purpose of Purusha, namely Experience and Release.  

== Samkhya is Nir-Isvara ==

== Samkhya is Nir-Ishvara ==

The Samkhya system is called Nir-Isvara (Godless). It is nontheistical. 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.<ref name=":0" />

The Samkhya system is called Nir-Isvara (Godless). It is non-theistical but not Nastika or atheistical, because it does not deny the existence of God. It is Nir-Ishvara, as it explains all and every fact of experience without reference to and without invoking the intervention of a divine agency.<ref name=":4" />

 

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.<ref name=":0" />

==== Vedanta's perspective on this thought ====

==== Vedanta's perspective on this thought ====

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.

== Shrimad Bhagavadgita and Atma ==

== Shrimad Bhagavadgita and Samkhya ==

Shrimad Bhagavadgita Chapter 2 (Slokas 12 to 30) explain the Samkhya philosophy and hence is called Samkhya Yoga. The second chapter in removing the worry in Arjuna has its objectives of eternalness of Atman and the detached performance of one’s assigned duties (karma). To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it.   

Shrimad Bhagavadgita Chapter 2 (Slokas 12 to 30) explain the Samkhya philosophy and hence is called Samkhya Yoga. The second chapter in removing the worry in Arjuna has its objectives of eternalness of Atman and the detached performance of one’s assigned duties (karma). To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it.   

Sri Krishna begins to enlighten Arjuna by presenting what is known as Sankhya - the analytical study of matter and Atman (आत्मन्) (2.11-30). To alleviate Arjuna's distress (at the thought of killing his friends and relatives), Krishna contrasts the eternality of the Atman (the real self) with the temporary nature of the material body (Atma's outer covering). The Atman, Krishna teaches, is eternal. It continues to exist after the death of the body: "For the Atman there is no such thing as birth or death. And having once existed, he never ceases to be. He is unborn, eternal, ever-existing, undying, and primeval. He does not die when the body is finished" (2.20). Krishna further explains that, at death, the Atman transmigrates to a new body: "As a person puts on new clothes, putting aside those garments that are old and worn, similarly, the Atman accepts new material bodies, giving up the old and useless ones" (2.22).  

Sri Krishna begins to enlighten Arjuna by presenting what is known as Sankhya - the analytical study of matter and Atman (आत्मन्) (2.11-30). To alleviate Arjuna's distress (at the thought of killing his friends and relatives), Krishna contrasts the eternality of the Atman (the real self) with the temporary nature of the material body (Atma's outer covering). The Atman, Krishna teaches, is eternal. It continues to exist after the death of the body: "For the Atman there is no such thing as birth or death. And having once existed, he never ceases to be. He is unborn, eternal, ever-existing, undying, and primeval. He does not die when the body is finished" (2.20). Krishna further explains that, at death, the Atman transmigrates to a new body: "As a person puts on new clothes, putting aside those garments that are old and worn, similarly, the Atman accepts new material bodies, giving up the old and useless ones" (2.22).  

What Samhya called as Purusha, The Gita explained it as Atman (आत्मन्), the eternal principle which neither dies nor takes birth.  

What Samhya called as Purusha, The Gita explained it as Atman (आत्मन्), the eternal principle which neither dies nor takes birth.

 

==References==

==References==