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== 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  

* 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.

==== प्रमाणाः || Pramanas ====

==== प्रमाणाः || Pramanas ====

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses three of the six pramanas (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses three of the [[ShadPramanas (षड्प्रमाणाः)|six pramanas]] (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

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">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

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">Sinha, Nandalal (1915) ''[https://archive.org/details/thesamkhyaphilos00sinhuoft The Sacred Books of the Hindus : The Samkhya Philosophy. (Volume XI).]'' Allahabad : The Panini Office</ref>

Prakrti  is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakrti is independent and uncaused, while the products are caused and dependent. Prakrti  depends only on the activity of its own constituent Gunas (metaphysical properties).<ref name=":0" />

Prakrti  is eternal, all pervading, immovable. It is one. It has no cause, but is the cause of all effects. Prakrti is independent and uncaused, while the products are caused and dependent. Prakrti  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>

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" />

a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prakrti  which is infinite, unlimited, independent and all-pervading source of the universe.

a) '''Bhedanam parimanat:''' (effects are limited and many) All particular objects of the world, from Buddhi to Panchabhutas, are limited and dependent on one another. The finite and limited principle cannot be the cause of the Universe. So there is an unlimited and independent cause for their existence. It is the Prakrti  which is infinite, unlimited, independent and all-pervading source of the universe.

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 triad, so also the Gunas are the Samkhyan triad.<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" />

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><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</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><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</blockquote>

* The purusha is not the doer. It is the witness (साक्षित्वम्).

* The purusha is not the doer. It is the witness (साक्षित्वम्).

* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).

* It is solitary (कैवल्यं) and indifferent (माध्यस्थ्यं).

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

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

[[File:Samkhya.PNG|frame|720x720px|Courtesy : Dr. K. Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India]]

[[File:Samkhya.PNG|frame|720x720px|Courtesy : Dr. K. Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India]]

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" />

# From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''

# From ''Mahat'' evolves the cosmic Ahankara or the principle of egoism ''(Mahato’haṅkāro)''

# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.

# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.

#* Pancha ''Karmendriyas (5 Indriyas of action : Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''

#* Pancha ''Karmendriyas (5 Indriyas of Action : Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''

#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''

#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''

#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''  

#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''  

Of the various versions of this philosophy, Shrimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about Ishvara; apparently one theory that has no place for Ishvara in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.''  New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

Of the various versions of this philosophy, Shrimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about Ishvara; apparently one theory that has no place for Ishvara in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.''  New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

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

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