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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">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" />

|'''Non Prolific'''

|'''Non Prolific'''

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== सृष्टिसिद्धान्तम् ॥ Theory of Evolution ==

== सत्कार्यवादः ॥ Sat-Karyavada ==

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>

Srshti Siddhanta (सृष्टिसिद्धान्तः । Theories of Origin of Universe) is one of the common topics discussed by the Darshanas. Samkhya very clearly advocates Satkaryavada adopting 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" />

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

 

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

 

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

 

 

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.