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Thus, the school specifies the number and nature of the ultimate constituents of the Universe and thereby imparts knowledge of reality. The term also means "perfect knowledge. Hence it is a system of perfect knowledge.<ref name=":2">Samkhya Paper By Sri. Umapati Nath Published in Academia</ref> The main tenets in this school of philosophy are as follows   

Thus, the school specifies the number and nature of the ultimate constituents of the Universe and thereby imparts knowledge of reality. The term also means "perfect knowledge. Hence it is a system of perfect knowledge.<ref name=":2">Samkhya Paper By Sri. Umapati Nath Published in Academia</ref> The main tenets in this school of philosophy are as follows   

* Samkhya is strongly dualist accepting the roles of Prakriti (प्रकृति) and Purusha (पुरुष) in the Creation of this Universe.  

* Samkhya is strongly dualist accepting the roles of Prakrti  (प्रकृतिः) and Purusha (पुरुषः) in the Creation of this Universe.  

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted pramanas (प्रमाणाः proofs).  

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted pramanas (प्रमाणाः proofs).  

* The Trigunas exist in all life forms in different proportions.

* The Trigunas exist in all life forms in different proportions.

== सांख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

== सांख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

The Samkhya system discusses an original primordial Tattva or principle called Prakriti, 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 ====

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

====  द्वैत || Dvaita Concept of Purusha and Prakriti ====

====  द्वैत || Dvaita Concept of Purusha and Prakrti  ====

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakriti, the knowing Self and the objects known. Prakriti and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakriti and Purusha gives Mukti (salvation). Both Purusha and Prakriti are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakriti is doer and enjoyer. Souls are countless.<ref name=":0" />

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakrti , the knowing Self and the objects known. Prakrti  and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakrti  and Purusha gives Mukti (salvation). Both Purusha and Prakrti  are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakrti  is doer and enjoyer. Souls are countless.<ref name=":0" />

Samkhya is strongly Dvaita (द्वैत । dualist) based on the Upanishadic teaching of the Brahman there are two types of descriptions about Brahman;  Purusha (consciousness) and Prakrti (प्रकृति । matter). On one hand, Brahman is described as Kutasta (unchangeable or immutable) as for example, in Gita, Brahman is described as the eternal principle which the fire cannot burn, wind cannot dry etc. On the other hand, Brahman is presented as changing principle and manifests into many forms to become the world. Here the example of spider is presented; the spider spins its web from its own resources, so also Brahman is the only reality and from him all things come forth. In order to solve this contradiction,  Samkhya proposes two Ultimate Principles, Purusha (unchanging Self) and Prakriti (changing matter). Therefore, Samkhya is dualistic realism as it considers that both matter and spirit are equally real. It is also pluralistic because of its teaching that Purusha is not one but many.<ref name=":1" />

Samkhya is strongly Dvaita (द्वैत । dualist) based on the Upanishadic teaching of the Brahman there are two types of descriptions about Brahman;  Purusha (consciousness) and Prakrti (प्रकृति । matter). On one hand, Brahman is described as Kutasta (unchangeable or immutable) as for example, in Gita, Brahman is described as the eternal principle which the fire cannot burn, wind cannot dry etc. On the other hand, Brahman is presented as changing principle and manifests into many forms to become the world. Here the example of spider is presented; the spider spins its web from its own resources, so also Brahman is the only reality and from him all things come forth. In order to solve this contradiction,  Samkhya proposes two Ultimate Principles, Purusha (unchanging Self) and Prakrti  (changing matter). Therefore, Samkhya is dualistic realism as it considers that both matter and spirit are equally real. It is also pluralistic because of its teaching that Purusha is not one but many.<ref name=":1" />

==== तत्वानि || Fourfold Classification of the Twenty Five Tattvas  ====

==== तत्वानि || Fourfold Classification of the Twenty Five Tattvas  ====

The Samkhya gives a description of categories based on their respective productive efficiency viz:<ref name=":0" /><ref name=":1" />

The Samkhya gives a description of categories based on their respective productive efficiency viz:<ref name=":0" /><ref name=":1" />

# प्रकृति || Prakriti (Productive)

# प्रकृति || Prakrti  (Productive)

# प्रकृति-विकृति || Prakriti- Vikriti (Productive and Produced). These are seven in number.

# प्रकृति-विकृति || Prakrti - Vikriti (Productive and Produced). These are seven in number.

# विकृति || Vikriti (Productions). These are sixteen in number.

# विकृति || Vikriti (Productions). These are sixteen in number.

# अनुभयरूपम् || Anubhayarupa (Neither Productive nor Produced). This is Purusha.

# अनुभयरूपम् || Anubhayarupa (Neither Productive nor Produced). This is Purusha.

This fourfold classification includes all the twenty-five principles or Tattvas.  

This fourfold classification includes all the twenty-five principles or Tattvas.  

* Prakriti or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, and producer.  

* Prakrti  or Nature or Pradhana (chief) is purely productive. It is the root of all. It is not a product. It is a creative force, evolver, and producer.  

* The Productive and Produced include the Seven principles —  

* The Productive and Produced include the Seven principles —  

** बुद्धि (Buddhi, intellect), अहंकार (Ahankara, egoism) and the five तन्मात्र [[Tanmatras]] (subtle essences - the essence of sight, smell, taste, touch and sound).  

** बुद्धि (Buddhi, intellect), अहंकार (Ahankara, egoism) and the five तन्मात्र [[Tanmatras]] (subtle essences - the essence of sight, smell, taste, touch and sound).  

** Buddhi is productive, as Ahankara is evolved out of it. It is produced also, as it itself is evolved out of prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five Tanmatras. The subtle essences (Tanmatras) are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive.

** Buddhi is productive, as Ahankara is evolved out of it. It is produced also, as it itself is evolved out of Prakrti . Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five Tanmatras. The subtle essences (Tanmatras) are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive.

* The Productions include the sixteen principles, the ten organs, the mind and the five elements. They are unproductive, because none of them can give birth to a substance essentially different from itself.  

* The Productions include the sixteen principles, the ten organs, the mind and the five elements. They are unproductive, because none of them can give birth to a substance essentially different from itself.  

* 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.

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 || Prkriti the Cause ==

== प्रकृतिः || Prakrti  the Cause ==

Prakriti 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" />

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

==== Proof for Existence of Prakrti  ====

Samkhya gives five proofs for the existence of Prkriti.<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 Prkriti 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.

b) '''Samanvayat:''' (harmony) All worldly things possess certain common characteristics due to which pleasure, pain and indifference are produced. Therefore,they must have a common cause which is composed of these three gunas and that is Prkriti.

b) '''Samanvayat:''' (harmony) All worldly things possess certain common characteristics due to which pleasure, pain and indifference are produced. Therefore,they must have a common cause which is composed of these three gunas and that is Prakrti .

c) '''Karyatah pravrttescha:''' (effect is produced due to action) All effects proceed from the activity of some cause which contains their potentiality within it.  The world of objects which are effects must be implicitly contained in some world-cause. And that is Prkriti.  

c) '''Karyatah pravrttescha:''' (effect is produced due to action) All effects proceed from the activity of some cause which contains their potentiality within it.  The world of objects which are effects must be implicitly contained in some world-cause. And that is Prakrti .  

d) '''Karanakaryavibhagat:''' (cause and effects are separate/different) The effect is the explicit and cause is the implicit state of the same process.  The effect, therefore points to a world-cause where they are potentially contained. And that is Prkriti.   

d) '''Karanakaryavibhagat:''' (cause and effects are separate/different) The effect is the explicit and cause is the implicit state of the same process.  The effect, therefore points to a world-cause where they are potentially contained. And that is Prakrti .   

e) '''Avibhagat vaishvarupyasya:''' (unity) In the universe everything has a purpose and thus the whole universe is a unified whole. Therefore the unity of the universe points to a single cause and that cause is called Prkriti. One should not imagine a cause of this ultimate cause, for that will land us in the fallacy of infinite regress.   

e) '''Avibhagat vaishvarupyasya:''' (unity) In the universe everything has a purpose and thus the whole universe is a unified whole. Therefore the unity of the universe points to a single cause and that cause is called Prakrti . One should not imagine a cause of this ultimate cause, for that will land us in the fallacy of infinite regress.   

==== Transformation of Prkriti ====

==== Transformation of Prakrti  ====

This creation, from the intellect down to the elements is brought about by the transformation of Prakriti. Having observed the effects, the cause (Prakriti) is inferred. Prakriti is imperceptible from its subtlety. It must therefore be inferred from its effects.

This creation, from the intellect down to the elements is brought about by the transformation of Prakrti . Having observed the effects, the cause (Prakrti ) is inferred. Prakrti  is imperceptible from its subtlety. It must therefore be inferred from its effects.

Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakriti. Prakriti is the basis of all objective existence. Prakriti creates only when it comes into union with Purusha.<ref name=":0" />

Egoism is a form of intellect. it is the matter from which the senses and the rudimental elements are formed. The gross elements are forms of the rudimental elements. Intellect, egoism and the five subtle rudiments or Tanmatras are the effects of Prakrti . Prakrti  is the basis of all objective existence. Prakrti  creates only when it comes into union with Purusha.<ref name=":0" />

== गुणः || Gunas ==

== गुणः || Gunas ==

Samkhya is known for its theory of gunas (गुणः। quality, innate tendencies). Guna, it states, are of three types: Satva, Rajas and Tamas.  

Samkhya is known for its theory of gunas (गुणः। quality, innate tendencies). Guna, it states, are of three types: Satva, Rajas and Tamas.  

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.  

Prakriti 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 Prakriti is constituted. They make up the whole world evolved out of Prakriti. 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 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.''   

==== 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 Prakriti. 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" />  

==== Characteristics of the Three Gunas ====

==== Characteristics of the Three Gunas ====

== पुरुषः ॥ The Purusha ==

== पुरुषः ॥ The Purusha ==

The Purusha or the Self is beyond Prakriti. 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>

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>

* 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 Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.

The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.

The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakriti. Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />

The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakrti . Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.<ref name=":0" />

==== Proof for Existence of the Purusha ====

==== Proof for Existence of the Purusha ====

संघातपरार्थत्वात् त्रिगुणादिविपर्यादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥ (Samk. 17)<ref name=":5" />

संघातपरार्थत्वात् त्रिगुणादिविपर्यादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥ (Samk. 17)<ref name=":5" />

'''संघातपरार्थत्वात्''' ॥'''Sanghataparthatvat :''' Intelligence cannot belong to the intellect, because the intellect is material and is the effect of Prakriti which is non-intelligent. If intelligence is absent in a cause, it cannot manifest itself in the effect. Therefore, there must be a distinct principle of intelligence and this distinct principle is Purusha or the Self. 

'''संघातपरार्थत्वात्''' ॥'''Sanghataparthatvat :''' Intelligence cannot belong to the intellect, because the intellect is material and is the effect of Prakrti  which is non-intelligent. If intelligence is absent in a cause, it cannot manifest itself in the effect. Therefore, there must be a distinct principle of intelligence and this distinct principle is Purusha or the Self. 

'''भोक्तृभावात् ॥ Bhoktrbhavat :''' There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purusha or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas.  

'''भोक्तृभावात् ॥ Bhoktrbhavat :''' There must be a Supervisor over and above Pradhana or Prakrti . The Supervisor is Purusha or the Self. Prakrti  and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligent principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas.  

'''त्रिगुणादिविपर्याद ॥ Trigunadiviparyayat :''' The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible.<ref name=":0" />

'''त्रिगुणादिविपर्याद ॥ Trigunadiviparyayat :''' The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure, pain and delusion which are attributes of the three Gunas, Sattva, Rajas and Tamas, respectively. If pain is natural to the Purusha and if the Purusha is not naturally free from the action of the Gunas, no salvation from rebirth is possible.<ref name=":0" />

'''कैवल्यार्थं प्रवृत्तेश्च ॥ Kaivalyartham pravrtteh :'''  The Purusha must be there because there is a tendency towards Isolation. Prkriti operates towards the emancipation or isolation of itself from the Self which is the final goal of Purusha. 

'''कैवल्यार्थं प्रवृत्तेश्च ॥ Kaivalyartham pravrtteh :'''  The Purusha must be there because there is a tendency towards Isolation. Prakrti  operates towards the emancipation or isolation of itself from the Self which is the final goal of Purusha. 

==== The Jiva ====

==== The Jiva ====

The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.<ref name=":0" /> 

The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.<ref name=":0" /> 

Jiva (जीव । a living being) is that state in which Purusha is bonded to Prakriti. This fusion, state the Samkhya scholars, led to the emergence of buddhi (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness). 

Jiva (जीव । a living being) is that state in which Purusha is bonded to Prakrti . This fusion, state the Samkhya scholars, led to the emergence of buddhi (बुद्धि । intellect) and Ahankara (अहङ्कार । ego consciousness). 

==== Purusha in Different Philosophies ====

==== Purusha in Different Philosophies ====

==== The Intellect and its Functions ====

==== The Intellect and its Functions ====

Tile intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakriti. 

Tile intellect or the Buddhi is the most important of all the products of Prakrti . The senses present their objects to the intellect. The intellect exhibits them to the purusha. The intellect discriminates the difference between purusha and Prakrti . 

The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).  

The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness).  

All that is considered (alochita) and reasoned (mata) refers to me, in this I am competent,  all those objects of sense are for my sake only, this does not concern any one else but me, hence I am - such Abhimana, self assertion or consciousness by reference to oneself, from its having an uncommon or unique operation of its own, is called Ahamkara, by working upon which Buddhi determines that "this is to be done by me".<ref name=":4" />

All that is considered (alochita) and reasoned (mata) refers to me, in this I am competent,  all those objects of sense are for my sake only, this does not concern any one else but me, hence I am - such Abhimana, self assertion or consciousness by reference to oneself, from its having an uncommon or unique operation of its own, is called Ahamkara, by working upon which Buddhi determines that "this is to be done by me".<ref name=":4" />

Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakriti, but not to the Purusha or Self who is always a silent witness.   

Agency belongs to '''egoism'''—the Ahankara or the I-maker—which is itself a product of Prakrti , but not to the Purusha or Self who is always a silent witness.   

==== Manas ====

==== Manas ====

== Compare and Contrast of Manifest, Unmanifest and Knower ==

== Compare and Contrast of Manifest, Unmanifest and Knower ==

Having proved the effect to be "existent", a fact favorable to prove the existence of Prkriti,  the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prkriti) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)<ref name=":5" /></blockquote>

Having proved the effect to be "existent", a fact favorable to prove the existence of Prakrti ,  the author states the similarities and differences between the Manifest (like Mahat, Ahamkara etc), Unmanifest (Pradhana or Prakrti ) and Knower (Purusha). A right comprehension of these aspects is conducive to attaining discriminative wisdom.<ref name=":1" /><ref name=":6">Jha, Ganganatha. (1896) ''[https://archive.org/stream/anenglishtransla00vaacuoft#page/28/mode/2up Tattva-Kaumudi (Sankhya) of Vachaspati Mishra (English Translation with the Sanskrit Text)]'' Bombay: Theosophical Publication</ref><blockquote>हेतुमदनित्यमव्यापि सक्रियमनेकमाश्रितं लिंङ्गम् । सावयवं परतन्त्रं व्यक्तं विपरीतमव्यक्तम् ॥ १० ॥(Samk. 10)<ref name=":5">Samkhya [https://sa.wikisource.org/wiki/%E0%A4%B8%E0%A4%BE%E0%A4%82%E0%A4%96%E0%A5%8D%E0%A4%AF%E0%A4%95%E0%A4%BE%E0%A4%B0%E0%A4%BF%E0%A4%95%E0%A4%BE Karikas] </ref></blockquote><blockquote>त्रिगुणमविवेकि विषय: सामान्यमचेतनं प्रसवधर्मि । व्यक्तं तथा प्रधानं तद्विपरीतस्तथा च पुमान् ॥ ११ ॥(Samk. 11)<ref name=":5" /></blockquote>

{| class="wikitable"

{| class="wikitable"

!Qualities

!Qualities

# 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.   

# Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy.   

# Everything cannot occur everywhere at all times, and anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The manifestation of the oil is a proof that it was contained in the groundnut and consequently, a proof of the existence of the source from which it is derived. The effect truly exists beforehand in its cause. This is one of the central features of the Samkhya system of philosophy.   

# Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakriti, the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause.  

# Cause is a substance in which the effect subsists in a latent form. Just as the whole tree world exists in a latent or dormant state in the seed, so also the whole world exists in a latent state in Prakrti , the Avyakta (unevolved), or Avyakrita (undifferentiated). The effect is of the same nature as the cause.<ref name=":0" /> This is called as the Law of the Identity of Cause and Effect. The effect, therefore, is never non-existent ; whether before its production, or after its destruction, it is always existent in the cause.  

# The relation of cause and effect is that of the producer and the produced. Cause is that which possesses the potentiality of becoming the effect, and this potentiality is nothing but the unrealised state of the effect.  

# The relation of cause and effect is that of the producer and the produced. Cause is that which possesses the potentiality of becoming the effect, and this potentiality is nothing but the unrealised state of the effect.  

# The effect is seen to possess the nature of the cause, e.g., a coin still possesses the properties of the gold of which it is made.  

# The effect is seen to possess the nature of the cause, e.g., a coin still possesses the properties of the gold of which it is made.  

# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.  

# Matter is indestructible. There is no such thing as total destruction. In destruction the effect is involved into its cause. That is all.  

==== Proofs of non-difference of Cause (Prkriti) and Effect (Mahat and others) ====

==== Proofs of non-difference of Cause (Prakrti ) and Effect (Mahat and others) ====

The proofs establishing the non-difference of the effect from the cause in essence are explained by the following <ref name=":1" />  

The proofs establishing the non-difference of the effect from the cause in essence are explained by the following <ref name=":1" />  

Purusha is the witness-subject. ''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" />

Purusha is the witness-subject. ''Puruṣa'' is neither body, nor sense-organ, nor is it mind. ''Puruṣa'' is the conscious spirit and a pure witness or ''Kevala-Sakṣin.'' He is also known as ''Svayam-Jyoti'' or self-conscious with happiness. There is one indwelling ''Puruṣa'' in every individual who appears as sentient.<ref name=":3" />

== The Universe ==

== The Universe ==

The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.<ref name=":0" />  

The world is evolved with its different elements when the equilibrium in Prakrti  is disturbed. The countless Purushas exert a mechanical force on Prakrti  which distracts the equipoise of Prakrti  and produces a movement. Then the evolution of the universe starts.<ref name=":0" />  

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

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

[[File:Samkhya_Siddhantam.jpg|border|right|frameless|669x669px]]

[[File:Samkhya_Siddhantam.jpg|border|right|frameless|669x669px]]

Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. 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" />  

# One pure ''Prakṛti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.

# One pure ''Prakrti'' is the balanced condition of ''Sattva'', ''Rajas'' and ''Tamas''. ''(Sattva- rajas-tamasāṁ-samyāvasṭhā-prakṛtiḥ).'' Before creation the change in Prakrti is homogeneous, in which the three gunas are held in a state of equilibrium.

# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān)'' by the disturbance in the equilibrium of the Gunas''.''  

# From one pure ''Prakṛti'' evolves the cosmic Buddhi or Mahat ''(Prakṛter Mahān)'' by the disturbance in the equilibrium of the Gunas''.''  

# 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)''

==== Involution of the Creation ====

==== Involution of the Creation ====

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakrti . Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakrti . This is the process of involution. There is no end to Samsara or the play of Prakrti . This cycle of evolution and involution has neither a beginning nor an end.

== Samkhya is Nir-Ishvara ==

== Samkhya is Nir-Ishvara ==

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

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

The creation produced by Prakriti has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power.<ref name=":0" />

The creation produced by Prakrti  has an existence of its own, independent of all connection with the particular Purusha to which it is united. So the Sankhyas say that there is no need for an intelligent Creator of the world, or even of any superintending power. According to the Vedanta, Prakrti  is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakrti  is only a Sahkari (helper).<ref name=":0" />

 

According to the Vedanta, Prakriti is non-intelligent. An intelligent Creator alone can have a thought-out plan for the universe. Prakriti is only a Sahkari (helper).

== Moksha for the Purusha or Liberation ==

== Moksha for the Purusha or Liberation ==

Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakriti.    

Purusha is eternally free. Union of Purusha with Prakrti  due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakrti  is the cause of Samsara or bondage; and disunion of Purusha and Prakrti  due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakrti .    

The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.<ref name=":0" />       

The objective of the Samkhya System is to effect the liberation of the Purusha or Self. This is done by conveying the correct knowledge of the twenty-four constituent principles of creation and rightly discriminating the Self from them.<ref name=":0" />       

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prakrti such as Buddhi and Ahamkara. This results in endless transmigration and suffering. However, once the realization arises that Purusha is distinct from prakrti, is more than empirical ego, and that Purusha is deepest conscious self within, the Self gains Kaivalya (कैवल्य । isolation) and Moksha (मोक्ष । liberation).<ref name=":0" />

Purusha, the eternal pure consciousness, due to ignorance, identifies itself with products of prakrti such as Buddhi and Ahamkara. This results in endless transmigration and suffering. However, once the realization arises that Purusha is distinct from prakrti, is more than empirical ego, and that Purusha is deepest conscious self within, the Self gains Kaivalya (कैवल्य । isolation) and Moksha (मोक्ष । liberation).<ref name=":0" />

==== Relation of Prkriti and Purusha after Release ====

==== Relation of Prakrti  and Purusha after Release ====

<blockquote>वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्ति: प्रधानस्य ॥ ५७ ॥ (Samk. 57)<ref name=":5" /></blockquote>As the unconscious milk functions for the sake of nourishment of the calf, so also the Prakriti functions for the sake of release of Purusha.<ref name=":4" /> Just as people engage in acts to relieve anxiety or desires, so does Prkriti energize for the purpose of the release of Purusha.<blockquote>तस्मान्न बध्यतेऽद्धा न मुच्यते नापि संसरति कञ्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृति: ॥ ६२ ॥ (Samk. 62)<ref name=":5" /></blockquote>No Purusha is ever bound, nor is released, nor transmigrates. Prkriti, being the support of manifold creations, is bound, is released, and transmigrates.

<blockquote>वत्सविवृद्धिनिमित्तं क्षीरस्य यथा प्रवृत्तिरज्ञस्य । पुरुषविमोक्षनिमित्तं तथा प्रवृत्ति: प्रधानस्य ॥ ५७ ॥ (Samk. 57)<ref name=":5" /></blockquote>As the unconscious milk functions for the sake of nourishment of the calf, so also the Prakrti  functions for the sake of release of Purusha.<ref name=":4" /> Just as people engage in acts to relieve anxiety or desires, so does Prakrti  energize for the purpose of the release of Purusha.<blockquote>तस्मान्न बध्यतेऽद्धा न मुच्यते नापि संसरति कञ्चित् । संसरति बध्यते मुच्यते च नानाश्रया प्रकृति: ॥ ६२ ॥ (Samk. 62)<ref name=":5" /></blockquote>No Purusha is ever bound, nor is released, nor transmigrates. Prakrti , being the support of manifold creations, is bound, is released, and transmigrates.

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 Prakrti  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 (Prakrti ) 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 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  

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 Prakrti  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  

* Prarabdha or Operative Karma

* Prarabdha or Operative Karma

* Sanchita or Potential (stored) Karma

* Sanchita or Potential (stored) Karma