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

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

The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge.  Samkhya considered Pratyaksha or Darsanam (direct sense of eyes and perception), Anumana (inference), and Sabda or Aptavacana (verbal testimony of the sages or shastras) to be the only valid means of knowledge or pramana. Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: Upama?a (comparison and analogy), Arthapatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof) .[6]

The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge.  Samkhya considered Pratyaksha or Darsanam (direct sense of eyes and perception), Anumana (inference), and Sabda or Aptavacana (verbal testimony of the sages or shastras) to be the only valid means of knowledge or pramana. Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: Upamana (comparison and analogy), Arthaapatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof).

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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:

Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prak?ti are the enjoyment and the liberation of Purusha.[119] The 23 evolutes of prak?ti are categorized as follows:[120]

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.

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

 

—Samkhyakarika I.3[121]

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

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

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

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

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

—?Samkhya karika, Verse 57[122][123]

—Samkhya karika, Verse 57[122][123]

Samkhya regards ignorance (avidya) as the root cause of suffering and bondage (Samsara). Samkhya states that the way out of this suffering is through knowledge (viveka). Mok?a (liberation), states Samkhya school, results from knowing the difference between prak?ti (avyakta-vyakta) and puru?a (jña).[5]

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

Puru?a, the eternal pure consciousness, due to ignorance, identifies itself with products of prak?ti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puru?a is distinct from prak?ti, is more than empirical ego, and that puru?a is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha).[124]

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prak?ti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puru?a is distinct from prak?ti, is more than empirical ego, and that puru?a is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha).

Other forms of Samkhya teach that Mok?a 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 Mok?a 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.