Changes

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).

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 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.

== Emergence as a distinct philosophy ==

== Emergence as a distinct philosophy ==

In the beginning this was Self alone, in the shape of a person (puru?a). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name.

* In the beginning this was Self alone, in the shape of a person (purusha). He looking around saw nothing but his Self (Atman). He first said, "This is I", therefore he became I by name. (Brihadaranyaka Upanishad 1.4.1)

* Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of Purusha and other concepts of Samkhya.  

* The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy.

 

* Bhagavad Gita in Chap 2 provides  textual evidence of Samkhya terminology and concepts.

* Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Atman, Self).

 

* The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.

Philosophical texts such as the Katha Upanishad in verses 3.10-13 and 6.7-11 describe a well defined concept of Purusha and other concepts of Samkhya.

* The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.

 

Samkhya and Yoga are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad, as samkhya-yoga-adhigamya (literally, "to be understood by proper reasoning and spiritual discipline"). Bhagavad Gita identifies Samkhya with understanding or knowledge. The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya. The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.

The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy.

 

Bhagavad Gita in Chap 2 provides  textual evidence of Samkhya terminology and concepts.

 

Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Atman, Self).

 

The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha.

 

The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.[38]

 

Samkhya and Yoga are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad,[48] as samkhya-yoga-adhigamya (literally, "to be understood by proper reasoning and spiritual discipline").[51] Bhagavad Gita identifies Samkhya with understanding or knowledge.[52] The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya.[53] The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.[54]

== 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.[46][55] The earliest mention of dualism is in the Rigveda,  

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, Nasadiya Sukta (Hymn of non-Eternity, origin of universe): Rigveda 10.129 hymn is one of the roots of the Samkhya.  

 

Nasadiya Sukta (Hymn of non-Eternity, origin of universe): Rigveda 10.129 (Abridged, Tr: Kramer / Christian)[57] This hymn is one of the roots of the Samkhya.[58]

—?Rigveda 1.164.20 - 1.164.22, [69]

—Rigveda 1.164.20 - 1.164.22 The emphasis of duality between existence (sat) and non-existence (asat) in the Nasadiya Sukta of the Rigveda is similar to the vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Purusha may also have influenced Samkhya. The Samkhya notion of buddhi or mahat is similar to the notion of hiranyagarbha, which appears in both the Rigveda and the Shvetashvatara Upanishad.

The emphasis of duality between existence (sat) and non-existence (asat) in the Nasadiya Sukta of the Rigveda is similar to the vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Puru?a may also have influenced Samkhya.[70] The Samkhya notion of buddhi or mahat is similar to the notion of hiranyagarbha, which appears in both the Rigveda and the Shvetashvatara Upanishad.[71]

Higher than the senses, stand the objects of senses. Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands Avyaktam. Higher than Avyaktam, stands Purusha. Higher than this, there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.

Higher than the senses, stand the objects of senses. Higher than objects of senses, stands mind. Higher than mind, stands intellect. Higher than intellect, stands the great self. Higher than the great self, stands Avyaktam. Higher than Avyaktam, stands Purusha. Higher than this, there is nothing. He is the final goal and the highest point. In all beings, dwells this Purusha, as Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.

—Katha Upanishad 3.10-13[72][73]

—Katha Upanishad 3.10-13. The oldest of the major Upanishads (c. 900–600 BCE) contain speculations along the lines of classical Samkhya philosophy.  

The oldest of the major Upanishads (c. 900–600 BCE) contain speculations along the lines of classical Samkhya philosophy.[46]

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 [46]

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.

Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter which emphasize the primacy of 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.[74]

Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter which emphasize the primacy of 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.  

Upanishadic sages Yajnavalkya and Uddalaka Aruni developed the idea that pure consciousness was the innermost essence of a human being. The purusha of Samkhya could have evolved from this idea. The enumeration of tattvas in Samkhya is also found in Taittiriya Upanishad, Aitareya Upanishad and Yajnavalkya–Maitri dialogue in the Brihadaranyaka Upanishad.[75]

Upanishadic sages Yajnavalkya and Uddalaka Aruni developed the idea that pure consciousness was the innermost essence of a human being. The purusha of Samkhya could have evolved from this idea. The enumeration of tattvas in Samkhya is also found in Taittiriya Upanishad, Aitareya Upanishad and Yajnavalkya–Maitri sambhashanam in the Brihadaranyaka Upanishad.

This declared to you is the Yoga of the wisdom of Samkhya. Hear, now, of the integrated wisdom with which, Partha, you will cast off the bonds of karma.

This declared to you is the Yoga of the wisdom of Samkhya. Hear, now, of the integrated wisdom with which, Partha, you will cast off the bonds of karma.