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

The other Indian texts that mention Kapila and Samkhya include<ref name=":1" />

* Chandogya, Katha, Mundaka, Maitrayani, Prasha Upanishads and Manusmriti in various places.

* Mahabharata and the Puranas, where Samkhya philosophy is fully reflected. 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).

 

* Bhagavadgita discusses the Samkhya concepts very lucidly.  

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.

* 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.

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

== Samkhya Siddhantam - Core Concepts ==

== Samkhya Siddhantam - Core Concepts ==

Bondage, migration and release are ascribed to the Purusha, in the same manner as defeat and victory are attributed to the king, though actually occurring to his soldiers, who undertake the action. In the same manner, experience and release, though really belonging to Nature are attributed to the Purusha, on the account of the non-discrimination of Prkriti and Purusha. Once the Truth is revealed to Purusha, and experience and release have been accomplished there is nothing left to be done and hence Nature ceases from Prolific activity.<ref name=":4" /><blockquote>रङ्गस्थ इत्युपेक्षक एको दृष्टाहमित्युपरमत्यन्या । सति संयोगेऽपि तयो: प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥ (Samk. 66)<ref name=":5" /></blockquote>"She has been see by me" says the one (Purusha) and so retires; "I have been seen " says the other (Prkriti) and ceases to act. Hence though there exists a conjunction, it affords no motive towards further creation.  

Bondage, migration and release are ascribed to the Purusha, in the same manner as defeat and victory are attributed to the king, though actually occurring to his soldiers, who undertake the action. In the same manner, experience and release, though really belonging to Nature are attributed to the Purusha, on the account of the non-discrimination of Prkriti and Purusha. Once the Truth is revealed to Purusha, and experience and release have been accomplished there is nothing left to be done and hence Nature ceases from Prolific activity.<ref name=":4" /><blockquote>रङ्गस्थ इत्युपेक्षक एको दृष्टाहमित्युपरमत्यन्या । सति संयोगेऽपि तयो: प्रयोजनं नास्ति सर्गस्य ॥ ६६ ॥ (Samk. 66)<ref name=":5" /></blockquote>"She has been see by me" says the one (Purusha) and so retires; "I have been seen " says the other (Prkriti) and ceases to act. Hence though there exists a conjunction, it affords no motive towards further creation.  

By the attainment of perfect wisdom, Virtue and the rest become devoid of casual energy; yet Purusha or Spirit remains awhile invested with the body as potter's wheel continues to revolve by the force of the impulse previously imparted to it. Release involves the ceasing of bondage of Prkriti and does not imply  <ref name=":6" />

By the attainment of perfect wisdom, Virtue and the rest become devoid of casual energy; yet Purusha or Spirit remains awhile invested with the body as potter's wheel continues to revolve by the force of the impulse previously imparted to it. Release involves the ceasing of bondage of Prkriti and does not imply the acquisition of a new state or condition, but consists merely in the removal of a veil or shadow, whereas the Body is dependent on the causes for its very existence. These causes are Dharma and A-Dharma or merit or demerit, collectively called as Karma.Karma is of three types

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.  

Jivan-mukti or release in life consists in the release of an incarnate Purusha from the entanglement of Prkriti prior to the separation from the Body.  

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.

== Vedic and Upanishad Influences ==

== Shrimad Bhagavadgita and 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.

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.  

 

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

 

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 आत्मन || Atman (soul), invisible, concealed. He is only seen by the keenest thought, by the sublest of those thinkers who see into the subtle.

 

 

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 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.

 

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.

 

—Bhagavad Gita 2.39

==References==

==References==