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Samkhya sashtra or Samkhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.  

Samkhya sashtra or Samkhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.

== परिचयः || Introduction ==

== परिचयः || Introduction ==

In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination.  Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>

In the context of ancient Indian philosophies, Samkhya philosophy is based on systematic enumeration and rational examination.  Samkhya (साङ्ख्य) means "number" used in the sense of thinking and counting. Thinking is with reference to basic principles or Knowledge of Self. Counting refers to the twenty-four principles and others.<ref name=":1">Jha, Ganganatha (1965) ''[http://theosnet.net/dzyan/hindu/samkhya_karika_and_tattva-kaumudi_1934.pdf The Tattva-Kaumudi, Vachaspati Mishra's Commentary on the Samkhya Karika.]'' Poona : Oriental Book Agency</ref>

* It 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the purusha or soul.  

* It 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the purusha or soul.  

* The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas

* The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas

* While the Samkhya school considers the Vedas as a reliable source of knowledge, a key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".   

* While the Samkhya school considers the Vedas as a reliable source of knowledge, a key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal deity".   

* The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

* The existence of Supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.

* Samkhya school considers moksha (मोक्ष) as a natural quest of every soul.

== Founder - Kapila Maharshi ==

== Founder - Kapila Maharshi ==

== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

== साङ्ख्यसिद्धान्तम् ॥ Samkhya Siddhantam - Core Concepts ==

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

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely  

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, namely  

# आद्ध्यात्मिक || Internal or Adhyatmika (e.g., fever and other physical and mental diseases)

# आद्ध्यात्मिक || Internal or Adhyatmika (This can be of further two types - Physical and Mental.

# आदिदैविक || Celestial or Adhidaivika (thunder, cold, heat, rain etc.)   

## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses. 

# आदिभौतिक || External or Adhibhautika (thorns, pain from animals, scorpion etc.) and the disease of rebirths.  

## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain. 

# आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.).  

# आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.)   

Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />

Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />

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 Prakrti  ====

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

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 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" />

* 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.

==== प्रमाणाः || Pramanas ====

==== प्रमाणाः || Pramanas ====

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses three of the six pramanas (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>

In order to prove the tattvas, different kinds of proof (means of right cognition) are to be described. Samkhya philosophy is based on systematic enumeration and uses three of the [[ShadPramanas (षड्प्रमाणाः)|six pramanas]] (प्रमाणाः । pramanas or proofs) as the only reliable means of gaining knowledge.<ref name=":0" /><ref>Dasgupta, Surendranath (2012 7th Reprint) ''A History of Indian Philosophy, Volume 1.'' Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref> These include<blockquote>दृष्टमनुमानमाप्तवचनं च सर्वप्रमाणसिद्धत्वात् । त्रिविधं प्रमाणमिष्टं प्रमेयसिद्धि: प्रमाणाद्धि ॥ ४ ॥ (Samk. Dars. 4)<ref name=":5" /></blockquote><blockquote>dr̥ṣṭamanumānamāptavacanaṁ ca sarvapramāṇasiddhatvāt । trividhaṁ pramāṇamiṣṭaṁ prameyasiddhi: pramāṇāddhi ॥ 4 ॥ (Samk. Dars. 4)</blockquote>

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

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" />

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 Prakrti  ====

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

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

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.  

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.''

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 triad, so also the Gunas are the Samkhyan triad.<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 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" />

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" />

A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" />

A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.<ref name=":0" />

== पुरुषः ॥ The Purusha ==

== पुरुषः ॥ The Purusha ==

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><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</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><blockquote>tasmācca viparyāsāt siddhaṁ sākṣitvamasya puruṣasya । kaivalyaṁ mādhyasthyaṁ draṣṭr̥tvamakartr̥bhāvaśca ॥ 19 ॥ (Samk. 19)</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 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" />

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 ====

That the Purusha or the pure consciousness exists is proved as follows<ref name=":2" /><ref name=":6" /><blockquote>संघातपरार्थत्वात् त्रिगुणादिविपर्यादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥ (Samk. 17)<ref name=":5" /></blockquote><blockquote>saṁghātaparārthatvāt triguṇādiviparyādadhiṣṭhānāt । puruṣo'sti bhoktr̥bhāvāt kaivalyārthaṁ pravr̥tteśca ॥ 17 ॥ (Samk. 17)</blockquote>'''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. 

That the Purusha or the pure consciousness exists is proved as follows<ref name=":2" /><ref name=":6" /><blockquote>संघातपरार्थत्वात् त्रिगुणादिविपर्यादधिष्ठानात् । पुरुषोऽस्ति भोक्तृभावात् कैवल्यार्थं प्रवृत्तेश्च ॥ १७ ॥ (Samk. Kari. 17)<ref name=":5" /></blockquote><blockquote>saṁghātaparārthatvāt triguṇādiviparyādadhiṣṭhānāt । puruṣo'sti bhoktr̥bhāvāt kaivalyārthaṁ pravr̥tteśca ॥ 17 ॥ (Samk. Kari. 17)</blockquote>'''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 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.  

'''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.  

|'''Non Prolific'''

|'''Non Prolific'''

|}

|}

== 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.   

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 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|652x652px|link=http://dharmawiki.org/index.php/File:Samkhya_Siddhantam.jpg]]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.   

[[File:Samkhya.PNG|frame|720x720px|Courtesy : Dr. K. Varalakshmi, Deputy Director, Sanskrit Academy, Osmania University, Hyderabad, Andhra Pradesh, India]]

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" />

# 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)''

# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.

# From Ahankara emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras on the objective side.

#* Pancha ''Karmendriyas (5 Indriyas of action : Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''

#* Pancha ''Karmendriyas (5 Indriyas of Action : Include powers located in Hands, Feet, Speech, Excretory Organs, Organs of Generation)''

#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''

#* Pancha ''Jnanendriyas (5 Indriyas of Cognition : Include powers located in Eye, Ear, Nose, Tongue, Skin)''

#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''  

#* One ''Manas'' ''(Ahaṅkārāt-paňca-taṇmātrāṅi-ubhayaṁ-indriyaṁ)''  

Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila.  

Theism or Non-theistic approach of Samkhya has been highly debated in scholarly circles. The system of Samkhya has undergone many changes in the hands of various writers at different times and it is difficult to guess which of these can be genuinely attributed to Kapila.  

The original Samkhya advocated the existence of One Supreme Power, Ishvara or God (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of God. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.

The original Samkhya advocated the existence of One Supreme Power, Ishvara (thus monistic and theistic). But the classical Samkhya, perhaps under the influence of Jainism and Early Buddhism, many scholars believe, became atheistic. Samkhya may be classified as Astika, as it believes in the authority of Vedas, but it does not establish the non-existence of Ishvara. It only shows that Purusha and Prkrti are sufficient to explain this Universe and hence does away with the hypothesis of Ishvara. Some commentators have tried to repudiate the existence of Ishvara, while later commentators like Vijnanabhikshu have tried to revive the necessity for admitting Ishvara.

 

The fact that Badarayana and Shankaracharya are keen to reject

Of the various versions of this philosophy, Shrimad Bhagavata's account of Kapila's Samkhya materially differs from the Samkhya of the Samkhya Karika, for, while the former is definitely theistic, the later is at least tacitly atheistic, for it is absolutely silent about Ishvara; apparently one theory that has no place for Ishvara in this system.<ref>Dasgupta, Surendranath. (5th Reprint : 2011) ''A History of Indian Philosophy. Volume 4 : Indian Pluralism.''  New Delhi : Motilal Banarsidass Publishers Pvt. Ltd.</ref>

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 (without Ishvara). It is non-theistical but not atheistical, because it does not deny the existence of Supreme being. It is Nir-Ishvara, as it explains all and every fact of experience while not referring to and without invoking the intervention of a divine agency.<ref name=":4" />

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" />

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 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" />

== Moksha for the Purusha or Liberation ==

== Moksha for the Purusha or Liberation ==

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 .    

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" />

The universe is described by this school as one created by purusa-prakrti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called kaivalya (कैवल्य । liberation), by the Samkhya school.       

The universe is described by this school as one created by purusa-prakrti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one of more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called kaivalya (कैवल्य । liberation), by the Samkhya school.      

==== How Liberation is effected ====

==== How Liberation is effected ====

When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras.  

When the separation of the soul from the body takes place by destruction of the effects of virtue, vice and the rest, then there is the final and absolute emancipation. When the fruits of acts cease, and body - both gross and subtle, dissolves. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross body to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and the five Tanmatras.