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There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:  

There are the six systems of Hindu philosophy which are known as Shad Darsanas. They are:

# न्यायः ॥ Nyaya (Rishi Gautama)

# न्यायः ॥ Nyaya (Rishi Gautama)

# वैशेषिकः ॥ Vaiseshika (Rishi Kanada)

# वैशेषिकः ॥ Vaiseshika (Rishi Kanada)

# उत्तरमीमांसा ॥ Uttara Mimamsa or वेदान्त Vedanta (Badarayana or Vyasa) 

# उत्तरमीमांसा ॥ Uttara Mimamsa or वेदान्त Vedanta (Badarayana or Vyasa) 

Samkhya sashtra or Samkhya(Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.     

Samkhya sashtra or Samkhya(Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.     

== परिचयः || Introduction ==

== परिचयः || Introduction ==

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>

* The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

* The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.

* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.

== Founder - Kapila Maharshi ==

== Founder - Kapila Maharshi ==

Maharshi Kapila is traditionally credited as a founder of the Samkhya school.  

Maharshi Kapila is traditionally credited as a founder of the Samkhya school.  

Though the use of 'Kapila' and 'Samkhya' is first found in Shvetashvara Upanishad तत्कारणं साङ्ख्ययोगाधिगम्यं 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 साङ्ख्ययोगाधिगम्यं 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, 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" />

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" />

==== Vedic and Upanishad Influences ====

==== Vedic and Upanishad Influences ====

The ideas that were developed and assimilated into the classical Samkhya text, the karikas, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita. The earliest mention of dualism is in the Rigveda, नासदीय सूक्त || Nasadiya Sukta (Hymn of non-Eternity, origin of universe): Rigveda 10.129 hymn is one of the roots of the Samkhya.  

The ideas that were developed and assimilated into the classical Samkhya text, the karikas, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita. The earliest mention of dualism is in the Rigveda, नासदीय सूक्त || Nasadiya Sukta (Hymn of non-Eternity, origin of universe): Rigveda 10.129 hymn is one of the roots of the Samkhya.  

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" />

* Rigveda 1.164.20 - 1.164.22 emphasizes the duality between सत् || sat (existence) and असत् || asat (non-existence) in the Nasadiya Sukta similar to the व्यक्त-अव्यक्त || vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Purusha in Rigveda may also have influenced Samkhya. The Samkhya notion of buddhi or महत् || mahat is similar to the notion of Hiranyagarbha (हिरण्यगर्भ), which appears in both the Rigveda and the Shvetashvatara Upanishad.

* Rigveda 1.164.20 - 1.164.22 emphasizes the duality between सत् || sat (existence) and असत् || asat (non-existence) in the Nasadiya Sukta similar to the व्यक्त-अव्यक्त || vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Purusha in Rigveda may also have influenced Samkhya. The Samkhya notion of buddhi or महत् || mahat is similar to the notion of Hiranyagarbha (हिरण्यगर्भ), which appears in both the Rigveda and the Shvetashvatara Upanishad.

* Brhadaranyaka, Chandogya, Katha, Mundaka, Maitrayani, Prasha Upanishads and Manusmriti in various places mention the concepts of Samkhya. Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter of Chandogya Upanishad which emphasize the primacy of सत् || sat (being) and describe creation from it. The idea that the three gunas or attributes influence creation is found in both Chandogya and Shvetashvatara Upanishads. The concept of ahamkara in Samkhya can be traced back to the notion of ahamkara in chapters 1.2 and 1.4 of the Brihadaranyaka Upanishad and chapter 7.25 of the Chandogya Upanishad.

* Brhadaranyaka, Chandogya, Katha, Mundaka, Maitrayani, Prasha Upanishads and Manusmriti in various places mention the concepts of Samkhya. Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter of Chandogya Upanishad which emphasize the primacy of सत् || sat (being) and describe creation from it. The idea that the three gunas or attributes influence creation is found in both Chandogya and Shvetashvatara Upanishads. The concept of ahamkara in Samkhya can be traced back to the notion of ahamkara in chapters 1.2 and 1.4 of the Brihadaranyaka Upanishad and chapter 7.25 of the Chandogya Upanishad.

* Mahabharata and the Puranas, fully reflect Samkhya philosophy. 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) of Mahabharata.

* Mahabharata and the Puranas, fully reflect Samkhya philosophy. 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) of Mahabharata.

* Bhagavadgita discusses the Samkhya concepts very lucidly which is named Samkhya Yoga (Chap. 2).   

* Bhagavadgita discusses the Samkhya concepts very lucidly which is named Samkhya Yoga (Chap. 2).   

== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

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

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

==== Objective of 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  

# आदिदैविक || Celestial or Adhidaivika (thunder, cold, heat, rain etc.)   

# आदिदैविक || Celestial or Adhidaivika (thunder, cold, heat, rain etc.)   

# आदिभौतिक || External or Adhibhautika (thorns, pain from animals, scorpion etc.) and the disease of rebirths.   

# आदिभौतिक || External or Adhibhautika (thorns, 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.<ref name=":0" />  

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.<ref name=":0" />

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

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 Prakrti  (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 Prakrti  (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  ====

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

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

Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: उपमान || Upamana (comparison and analogy), अर्थापत्ति || Arthaapatti (postulation, deriving from circumstances) or अनुपलब्दि || Anupalabdi (non-perception, negative/cognitive proof).

Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: उपमान || Upamana (comparison and analogy), अर्थापत्ति || Arthaapatti (postulation, deriving from circumstances) or अनुपलब्दि || Anupalabdi (non-perception, negative/cognitive proof).

== प्रकृतिः || Prakrti  the Cause ==

== प्रकृतिः || Prakrti  the Cause ==

Prakrti  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" />

Prakrti  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" />

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>

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>

==== Proof for Existence of Prakrti  ====

==== Proof for Existence of Prakrti  ====

Samkhya gives five proofs for the existence of Prakrti .<ref name=":2" />

Samkhya gives five proofs for the existence of Prakrti .<ref name=":2" />

e) '''Avibhagat vaishvarupyasya:''' (unity) In the universe everything has a purpose and thus the whole universe is a unified whole. Therefore the unity of the universe points to a single cause and that cause is called Prakrti . One should not imagine a cause of this ultimate cause, for that will land us in the fallacy of infinite regress.   

e) '''Avibhagat vaishvarupyasya:''' (unity) In the universe everything has a purpose and thus the whole universe is a unified whole. Therefore the unity of the universe points to a single cause and that cause is called Prakrti . One should not imagine a cause of this ultimate cause, for that will land us in the fallacy of infinite regress.   

==== Transformation of Prakrti  ====

==== Transformation of Prakrti  ====

This creation, from the intellect down to the elements is brought about by the transformation of Prakrti . Having observed the effects, the cause (Prakrti ) is inferred. Prakrti  is imperceptible from its subtlety. It must therefore be inferred from its effects.

This creation, from the intellect down to the elements is brought about by the transformation of Prakrti . Having observed the effects, the cause (Prakrti ) is inferred. Prakrti  is imperceptible from its subtlety. It must therefore be inferred from its effects.

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.  

Prakrti  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 Prakrti  is constituted. They make up the whole world evolved out of Prakrti . 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.''   

Prakrti  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 Prakrti  is constituted. They make up the whole world evolved out of Prakrti . 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 ====

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakrti . All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects.<ref name=":0" />  

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakrti . All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects.<ref name=":0" />

 

==== 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, dullness and indifference. They serve the purpose of illumination, activity and restraint, and perform the function of mutual dominance, dependence, transformation and are in constant association with one another. The role of ''Guna'' is manifestation of the ''Prakrti''.<ref name=":4" /><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, dullness and indifference. They serve the purpose of illumination, activity and restraint, and perform the function of mutual dominance, dependence, transformation and are in constant association with one another. The role of ''Guna'' is manifestation of the ''Prakrti''.<ref name=":4" /><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.  

* Tamas is that binding force with a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination. Therefore ''Tamo Guṇa'' represents whatever is indifferent and passive. It helps to regain vigour and vitality in the form of sleep. It is the basis of everything, which causes dullness, darkness and ignorance.<ref name=":3" />  

* Tamas is that binding force with a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination. Therefore ''Tamo Guṇa'' represents whatever is indifferent and passive. It helps to regain vigour and vitality in the form of sleep. It is the basis of everything, which causes dullness, darkness and ignorance.<ref name=":3" />  

When Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.<ref name=":0" />  

When Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva.<ref name=":0" />

 

==== Jiva is Affected by the Three Gunas ====

==== Jiva is Affected by the Three Gunas ====

There are three Gunas in every man. When Sattva prevails, he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless.

There are three Gunas in every man. When Sattva prevails, he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless.

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.<ref name=":0" />  

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.<ref name=":0" />

 

== पुरुषः ॥ The Purusha ==

== पुरुषः ॥ The Purusha ==

The Purusha or the Self is beyond Prakrti . The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)<ref name=":5" /></blockquote>

The Purusha or the Self is beyond Prakrti . The qualities of Purusha are as follows<ref name=":0" /><ref name=":4" /><blockquote>तस्माच्च विपर्यासात् सिद्धं साक्षित्वमस्य पुरुषस्य । कैवल्यं माध्यस्थ्यं द्रष्टृत्वमकर्तृभावश्च ॥ १९ ॥ (Samk. 19)<ref name=":5" /></blockquote>

* It is pure consciousness (Chidrupa).

* It is pure consciousness (Chidrupa).

It is eternally separate from the Prakrti. Purusha is without beginning or end. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal.  

It is eternally separate from the Prakrti. Purusha is without beginning or end. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal.  

==== बहुपुरुषवादम् ॥ Plurality of Purusha ====

==== बहुपुरुषवादम् ॥ Plurality of Purusha ====

The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.

The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.

The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakrti . Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />

The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakrti . Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />

==== Proof for Existence of the Purusha ====

==== Proof for Existence of the Purusha ====

That the Purusha or the pure consciousness exists is proved as follows<ref name=":2" /><ref name=":6" />

That the Purusha or the pure consciousness exists is proved as follows<ref name=":2" /><ref name=":6" />

'''कैवल्यार्थं प्रवृत्तेश्च ॥ Kaivalyartham pravrtteh :'''  The Purusha must be there because there is a tendency towards Isolation. Prakrti  operates towards the emancipation or isolation of itself from the Self which is the final goal of Purusha. 

'''कैवल्यार्थं प्रवृत्तेश्च ॥ Kaivalyartham pravrtteh :'''  The Purusha must be there because there is a tendency towards Isolation. Prakrti  operates towards the emancipation or isolation of itself from the Self which is the final goal of Purusha. 

==== The Jiva ====

==== The Jiva ====

The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths.  

The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths.  

The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.<ref name=":0" /> 

The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.<ref name=":0" />

Jiva (जीव । a living being) is that state in which Purusha is bonded to Prakrti . This fusion, state the Samkhya scholars, led to the emergence of buddhi (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness). 

Jiva (जीव । a living being) is that state in which Purusha is bonded to Prakrti . This fusion, state the Samkhya scholars, led to the emergence of buddhi (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness). 

==== Purusha in Different Philosophies ====

==== Purusha in Different Philosophies ====

Although there is a general agreement with regard to the existence of the Self, there is a wide divergence of opinion about its nature.<ref name=":2" />

Although there is a general agreement with regard to the existence of the Self, there is a wide divergence of opinion about its nature.<ref name=":2" />

- But according to Samkhya the Self is different from the body and senses, the manas, buddhi. It is not of the world of objects. It is the subject of knowledge and without attributes.Consciousness is its very essence and not a mere quality of it.

- But according to Samkhya the Self is different from the body and senses, the manas, buddhi. It is not of the world of objects. It is the subject of knowledge and without attributes.Consciousness is its very essence and not a mere quality of it.

== The Process of Knowledge ==

== The Process of Knowledge ==

The process through which Purusha attains the discriminatory knowledge involves the interaction of Purusha with Buddhi and other constituents.<blockquote>अध्यवसायो बुद्धिर्धर्मो ज्ञानं विराग ऐश्वर्यम् । सात्त्विकमेतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥ (Samk. 23)<ref name=":5" /></blockquote>

The process through which Purusha attains the discriminatory knowledge involves the interaction of Purusha with Buddhi and other constituents.<blockquote>अध्यवसायो बुद्धिर्धर्मो ज्ञानं विराग ऐश्वर्यम् । सात्त्विकमेतद्रूपं तामसमस्माद्विपर्यस्तम् ॥ २३ ॥ (Samk. 23)<ref name=":5" /></blockquote>

==== Mahat or Buddhi ====

==== Mahat or Buddhi ====

The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya or Will). 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).<ref name=":0" />  

The '''intellect''' is an instrument which receives the ideas and images conveyed through the organs of sense, and the mind, constructs them into a conclusive idea, and presents this idea to the Self. The function of the intellect is determination (Nischaya or Will). 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).<ref name=":0" />

 

==== The Intellect and its Functions ====

==== The Intellect and its Functions ====

Tile intellect or the Buddhi is the most important of all the products of Prakrti . The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakrti . 

Tile intellect or the Buddhi is the most important of all the products of Prakrti . The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakrti . 

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

==== Ahankara  ====

==== Ahankara  ====

<blockquote>अभिमानोऽहंकार: तस्माद्विविध: प्रवर्तते सर्ग: । एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ (Samk. 24)<ref name=":5" /></blockquote>Self-assertion is Ahamkara. From it proceeds the twofold evolution only; the elevenfold set and also the fivefold Tanmatras.

<blockquote>अभिमानोऽहंकार: तस्माद्विविध: प्रवर्तते सर्ग: । एकादशकश्च गणस्तन्मात्रपञ्चकश्चैव ॥ २४ ॥ (Samk. 24)<ref name=":5" /></blockquote>Self-assertion is Ahamkara. From it proceeds the twofold evolution only; the elevenfold set and also the fivefold Tanmatras.

Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakrti , but not to the Purusha or Self who is always a silent witness.   

Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakrti , but not to the Purusha or Self who is always a silent witness.   

==== Manas ====

==== Manas ====

The '''Mind or Manas''' is both an organ of sensation and action. The Indriyas or senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived.<ref name=":0" /><blockquote>उभयात्मकमत्र मन: सङ्कल्पमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥ (Samk. 27)<ref name=":5" /></blockquote>Among the Indriyas, Manas possess the nature of both. It is deliberative and is as well an Indriya (सङ्कल्पमिन्द्रियं च) as it is homogeneous with the rest. Sankalpam is the the uncommon or distinctive function of the Manas. From the materials of the senses, Manas creates percepts, which are transferred to Ahamkara. Ahamkara evaluates them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and determines conduct accordingly.<ref name=":4" />  

The '''Mind or Manas''' is both an organ of sensation and action. The Indriyas or senses receive simple impressions from without. The mind cooperates with the senses, and the impressions are perceived.<ref name=":0" /><blockquote>उभयात्मकमत्र मन: सङ्कल्पमिन्द्रियं च साधर्म्यात् । गुणपरिणामविशेषान्नानात्वं बाह्यभेदाश्च ॥ २७ ॥ (Samk. 27)<ref name=":5" /></blockquote>Among the Indriyas, Manas possess the nature of both. It is deliberative and is as well an Indriya (सङ्कल्पमिन्द्रियं च) as it is homogeneous with the rest. Sankalpam is the the uncommon or distinctive function of the Manas. From the materials of the senses, Manas creates percepts, which are transferred to Ahamkara. Ahamkara evaluates them either as concerning itself or not concerning itself. Thus coloured with the personal equation, they are next taken up by Buddhi, which makes certain their true nature and determines conduct accordingly.<ref name=":4" />

The mind ponders, the intellect determines, and egoism becomes conscious. The functions of mind, intellect and egoism can be instantaneous as well as gradual.

The mind ponders, the intellect determines, and egoism becomes conscious. The functions of mind, intellect and egoism can be instantaneous as well as gradual.

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.  

 

== Compare and Contrast of Manifest, Unmanifest and Knower ==

== Compare and Contrast of Manifest, Unmanifest and Knower ==

Having proved the effect to be "existent", a fact favorable to prove the existence of Prakrti ,  the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prakrti ) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)<ref name=":5" /></blockquote>

Having proved the effect to be "existent", a fact favorable to prove the existence of Prakrti ,  the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prakrti ) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)<ref name=":5" /></blockquote>

|'''Non Prolific'''

|'''Non Prolific'''

|}

|}

== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==

== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==

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>

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>

-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).  

-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).  

==== सत्कार्यवादः ॥Sat-Karyavada ====

==== सत्कार्यवादः ॥Sat-Karyavada ====

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.<ref name=":4" />  

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.<ref name=":4" />

# 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. There can be no production of what is absolutely non-existent; eg., a man's horn.  

# 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. There can be no production of what is absolutely non-existent; eg., a man's horn.  

# There must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water.   

# There must be some determinate material cause for every product. Cream, for instance can form on milk only and never on water.   

# The doctrine of Parinama or transformation (प्रकृतिपरिणामवादः), is that explains the origin of the effect. As all effects are contained in their causes in an unmanifested form, the 'production' or manifestation of an effect is merely a transformation of the cause.  

# The doctrine of Parinama or transformation (प्रकृतिपरिणामवादः), is that explains the origin of the effect. As all effects are contained in their causes in an unmanifested form, the 'production' or manifestation of an effect is merely a transformation of the cause.  

# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.  

# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.  

==== Proofs of non-difference of Cause (Prakrti ) and Effect (Mahat and others) ====

==== Proofs of non-difference of Cause (Prakrti ) and Effect (Mahat and others) ====

The proofs establishing the non-difference of the effect from the cause in essence are explained by the following <ref name=":1" />  

The proofs establishing the non-difference of the effect from the cause in essence are explained by the following <ref name=":1" />

a) the cloth (effect) is not different from the yarns (constituting it) - because it subsists in the yarns.  

a) the cloth (effect) is not different from the yarns (constituting it) - because it subsists in the yarns.  

Accordingly, the Effect is ever existent is also fully established. Through this and a series of other logical deductions the Samkhyan theory of evolution - Satkaryavada is further supported.   

Accordingly, the Effect is ever existent is also fully established. Through this and a series of other logical deductions the Samkhyan theory of evolution - Satkaryavada is further supported.   

Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Karaṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upadana-Karaṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Sarira'', 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''.<ref name=":3" /> 

Thus,according to the Samkhya theory, the efficient cause or ''Nimmitta-Karaṇa'' of the world is ''Puruṣa'' – ‘the Supreme Consciousness’ and the material cause or ''Upadana-Karaṇa'' is ''Prakṛti'' – ‘the matter. Body or ''Sarira'', 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''.<ref name=":3" />

Purusha is the witness-subject. ''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" />

Purusha is the witness-subject. ''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" />

== The Universe ==

== The Universe ==

The world is evolved with its different elements when the equilibrium in Prakrti  is disturbed. The countless Purushas exert a mechanical force on Prakrti  which distracts the equipoise of Prakrti  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 Prakrti  is disturbed. The countless Purushas exert a mechanical force on Prakrti  which distracts the equipoise of Prakrti  and produces a movement. Then the evolution of the universe starts.<ref name=":0" />

 

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

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

[[File:Samkhya_Siddhantam.jpg|border|right|frameless|669x669px]]

[[File:Samkhya_Siddhantam.jpg|border|right|frameless|550x550px|link=http://dharmawiki.org/index.php/File:Samkhya_Siddhantam.jpg]]Prakrti  is the root of the universe. Prakrti  is both the material and the efficient cause of the universe. Prakrti  evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . 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.   

Prakrti  is the root of the universe. Prakrti  is both the material and the efficient cause of the universe. Prakrti  evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakrti . 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 course of evolution is as follows.<ref name=":0" /><ref name=":3" />  

The course of evolution is as follows.<ref name=":0" /><ref name=":3" />

# One pure ''Prakrti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.

# One pure ''Prakrti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.

# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān)'' by the disturbance in the equilibrium of the Gunas''.''  

# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān)'' by the disturbance in the equilibrium of the Gunas''.''  

# ''Puruṣa (Puruṣa-iti-paňcavimśatir-gaṇaḥ)''

# ''Puruṣa (Puruṣa-iti-paňcavimśatir-gaṇaḥ)''

Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of the preceding besides its own.

Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each of these elements, after the first, has also the property of the preceding besides its own.

==== Involution of the Creation ====

==== Involution of the Creation ====

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . 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 Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . 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 Prakrti . 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 Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.

== Samkhya is Nir-Ishvara ==

== Samkhya is Nir-Ishvara ==

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 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 Prakrti  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. According to the Vedanta, Prakrti  is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti  is only a Sahkari (helper).<ref name=":0" />

The creation produced by Prakrti  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. According to the Vedanta, Prakrti  is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti  is only a Sahkari (helper).<ref name=":0" />

== Moksha for the Purusha or Liberation ==

== Moksha for the Purusha or Liberation ==

Purusha is eternally free. Union of Purusha with Prakrti  due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakrti  is the cause of Samsara or bondage; and disunion of Purusha and Prakrti  due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakrti .    

Purusha is eternally free. Union of Purusha with Prakrti  due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakrti  is the cause of Samsara or bondage; and disunion of Purusha and Prakrti  due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakrti .    

The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.<ref name=":0" />       

The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.<ref name=":0" />

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 ====

==== 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.  

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" />

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" />

==== Relation of Prakrti  and Purusha after Release ====

==== Relation of Prakrti  and Purusha after Release ====

<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 Prakrti  functions for the sake of release of Purusha.<ref name=":4" /> Just as people engage in acts to relieve anxiety or desires, so does Prakrti  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. Prakrti , being the support of manifold creations, is bound, is released, and transmigrates.

<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 Prakrti  functions for the sake of release of Purusha.<ref name=":4" /> Just as people engage in acts to relieve anxiety or desires, so does Prakrti  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. Prakrti , being the support of manifold creations, is bound, is released, and transmigrates.

On the attainment of discriminative knowledge, Sanchita Karma in seed-form is burst and rendered non-germinative, Agami Karma is also precluded. Thus only the Prarabhda Karma remains. Acquired by acts performed in previous life, operative in present life, it goes on sustaining till it is exhausted in its natural course and the Body which was supported by it, automatically drops down. It is in this state, where the discriminative knowledge is perfectly developed before the Prarabdha has worked itself out, the Incarnate Purusha in question is released, but remains awhile burdened with the Body. This is Jivan-mukti or release during life.   

On the attainment of discriminative knowledge, Sanchita Karma in seed-form is burst and rendered non-germinative, Agami Karma is also precluded. Thus only the Prarabhda Karma remains. Acquired by acts performed in previous life, operative in present life, it goes on sustaining till it is exhausted in its natural course and the Body which was supported by it, automatically drops down. It is in this state, where the discriminative knowledge is perfectly developed before the Prarabdha has worked itself out, the Incarnate Purusha in question is released, but remains awhile burdened with the Body. This is Jivan-mukti or release during life.   

When (in due course) separation from the Body takes place and there is cessation of the activity of the Pradhana from her, purpose having been fulfilled, the Purusha attains both absolute and final Kaivalya.<ref name=":6" />  

When (in due course) separation from the Body takes place and there is cessation of the activity of the Pradhana from her, purpose having been fulfilled, the Purusha attains both absolute and final Kaivalya.<ref name=":6" />

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 Samkhya ==

== 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.   

After the conclusion of the Mahabharata war, Vidura spoke (अनुशासनपर्व) to the afflicted Dhritharasthra, who was lamenting for the death of his sons. Vidura spoke strongly but compassionately to his brother about the nature of this world. Dhritharastha needed to develop detachment and not lament because lamentation would give him nothing. He had to be prepared for giving up his attachment, while Yudhisthira needed to act responsibly to lead the kingdom. As Dhritharasthra was hearing about detachment, Vyasadeva, Krishna and Bhishma were advising Yudhisthira to give up so-called detachment and indifference towards the kingdom because it was time for Yudhsthira to be involved to create a new dharmik order. Dharmik scriptures give prescription according to the need of the person.   

After the conclusion of the Mahabharata war, Vidura spoke (अनुशासनपर्व) to the afflicted Dhritharasthra, who was lamenting for the death of his sons. Vidura spoke strongly but compassionately to his brother about the nature of this world. Dhritharastha needed to develop detachment and not lament because lamentation would give him nothing. He had to be prepared for giving up his attachment, while Yudhisthira needed to act responsibly to lead the kingdom. As Dhritharasthra was hearing about detachment, Vyasadeva, Krishna and Bhishma were advising Yudhisthira to give up so-called detachment and indifference towards the kingdom because it was time for Yudhsthira to be involved to create a new dharmik order. Dharmik scriptures give prescription according to the need of the person.   

==References==

==References==

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