A Project on

Samkhya Sutra

Chetana Rohilla PGP13064

Debaloy Dey PGP13069

Dhruv Sharma PGP13073

Divya Ghodke PGP13077

Neha Kumari IPM01042

 Samkhya Sutra

INTRODUCTION

The first known Samkhya work is Ishvarakrishna's Samkhya-karika ("Verses on Samkhya," ca.
2nd century CE). Ishvarakrishna claims to have recorded the core principles of Kapila's teachings
as they were imparted to Asuri and then to Panchashika by Asuri. He also makes reference to
Shashtitantra ("Doctrine of 60 Conceptions"), whose essential tenets he asserts were explained in
the karikas. The Samkhya of Charaka is theistic and views the unmanifested (avyakta) as being
the same as the Purusha, and is essentially the same as that which is credited to Panchashika in
the Mahabharata (the self). The Samkhya theories mentioned in the Mahabharata fall into three
categories: those who adhere to 24, 25, or 26 principles, the last of which is theistic. The
Samkhya-sutra from later is more friendly to theism. The karikas assert that there are numerous
selves, each of which has the nature of pure consciousness. The ego neither originates from nor
evolves from primordial matter (prakriti). Although the matter is made of the three gunas
(qualities), the self is not; although matter is not intelligent, the self is intelligent; although the
matter is an object (vishaya), the self is an individual (asamanya); and although the matter is
common, the self is not creative; (aprasavadharmin)

Nature displays an orderly organization that is recognized to be meant for another, which serves
as evidence for the existence of selves (pararthatva). There must be a conscious spirit behind this
other. The fact that different people are born and die at various periods, that they don't always act
simultaneously, and that they exhibit various attributes, aptitudes, and propensities serve as
evidence that there are numerous such selves. However, all selves are fundamentally passive
observers (sakshin), neutral (kevala), and not agents (akarta) It is believed that phenomenal
nature evolved from a basic condition of matter because of its distinctions between items and
people (considered as psychophysical creatures). The satkaryavada theory of causality, which
holds that an effect is implicitly pre-existent in its cause before it is produced, forms the
foundation of this paradigm. The foundation of the latter belief is the idea that something would
have appeared out of nothing if the effect did not already exist in the cause. The initial Prakriti
(primordial matter) is the fundamental matrix from which all differentiations emerged and from
which they were all uniformly contained. The things that emerge from this primordial matrix, on
the other hand, are caused, non eternal, limited, many, dependent, wholes composed of parts, and
manifested. Original Matter, on the other hand, is uncaused, eternal, all-pervading, one,
independent, self-complete, and has no distinguishable parts. But matter is made up of three
gunas, which are non-discriminating (avivekin), object-oriented (vishaya), generic, unconscious,
and yet creative, whether it is in its original, unmanifested state or in its manifested forms.

FIVE SENSES

Following is a breakdown of the order in which matter evolves: Five senses (color, sound, smell,
touch, and taste), five sense organs, five organs of action (tongue, hands, feet, organs of
evacuation and of reproduction), five gross elements, mahat or buddhi (intelligence), ahamkara
(ego-sense), manas (mind), and five tanmatras (the sense data) are all components of prakriti
(ether, air, light, water, and earth). This emanation schema might be interpreted as a description
of cosmic evolution, a logical-transcendental examination of the numerous components of
experience, or a study of the specifics of the human personality. This account's conception of
guna is noteworthy; it holds that there are three gunas in nature, which were initially in
equilibrium and afterwards fluctuated between states of mutual preponderance. The karikas are
silent on the subject of the gunas' status as characteristics or constituent parts. Out of the three,
tension or harmony (sattva) is light (laghu), aesthetically beautiful, and has the ability to
materialize others. Rajas is a dynamic, thrilling, yet perhaps harmful activity. The qualities of
inertia (tamas) include heaviness, concealment, being immobile, and depressing. Thus, the many
psychological responses of people are hypostatized and transformed into component qualities or
aspects of nature—a fallacious reasoning that was among others highlighted by Shankara.

Perception, inference, and oral testimony are the three types of knowledge (pramana) that are
defined by the Samkhya-karika. The application of the sense organs to their respective objects is
what is referred to as perception (prativisha yadhyavasaya). Inference is classified first into three
types and then into two categories; it is not defined. According to the earlier classification, an
inference is referred to as sheshavat when it is inferred from the presence of a certain property in
one part of a thing that the presence of the same property is also present in the other parts of the
thing (for example, when one infers that it will rain after observing a dark cloud). The alternative
classification is that an inference may be made either from the mark to the thing it is a mark for
or the other way around. For verbal testimony to be considered reliable, it must come from a
knowledgeable source.

Along with the three modes of knowing, the modes of operation of the sense organs are taken
into consideration. The inner senses (manas, antahkarana, and buddhi) have the capacity to
perceive all objects—past, present, and future—whereas the outer senses can only perceive the
present objects. The sense organs are supposed to offer their perceived objects to buddhi, or
intelligence, which both judges and appreciates the things the senses perceive. The earliest
existing work on yoga is called the Yoga-sutras of Patanjali, written in the second century BCE.
The majority of academics today concur that Patanjali, a grammarian, is not the creator of the
Yoga-sutras. In any case, the Samkhya system and the Yoga-sutras have a tight relationship; in
fact, tradition views the two systems as one. Yoga adds the 26th principle—the supreme lord, or
Ishvara—to the Samkhya list of 25, giving it the moniker Seshvara-Samkhya, or theistic
Samkhya. Samkhya is intellectualistic and emphasizes philosophical knowledge as the way to
freedom, whereas Yoga is voluntaristic and emphasizes the necessity of exercising extreme self-
control as a means of intuitively realizing the same concepts.The existence of God is
demonstrated in the Yoga-sutras on the grounds that the degrees of knowledge found in finite
beings, in an ascending order, have an upper limit—i.e., omniscience, which is what
distinguishes God—and that he is described as a distinct self (purusha), unaffected by sufferings,
actions, and their effects. He is credited as being the originator of all religious and secular
traditions; he revealed the Vedas and passed on his teachings to the founding fathers of
humanity. Giving God the results of our actions is viewed as a recommended practice.

The ego is distinguished from the mind (chitta), just as in Samkhya; the mind is seen as an
object, an aggregate. This justification is used to demonstrate the reality of a self distinct from
the mind.The mental state can be identified through introspection; it is not self-intimating. Both
self-knowledge and object-knowledge are impossible. Instead, the self, whose very nature is
unadulterated consciousness, is the one who knows it. The fact that if the self were variable,
mental states would occasionally be known and occasionally unknown, which is not the case
because a mental state is always known, serves as evidence that the self is not changeable. The
self is reflected in the mental state and causes the latter to manifest, which is what it means to say
that the self knows. Yoga's goal is to stop mental distortions (chitta-vritti), which prevent the self
from departing from its real, untarnished nature and making it susceptible to suffering.

The Yoga-sutras have a conflicted view of the human body. It is claimed that the body is dirty
and unclean. The ascetic develops a dislike of it as a result. However, a large portion of the
discipline outlined in the Yoga-sutras focuses on body perfection with the aim of making it a
suitable tool for spiritual perfection. A high place is given to control over breathing and
steadiness in posture. It is believed that "beauty, grace, strength, and adamantine hardness" make
up the perfection of the human form. The eightfold path Patanjali outlines for doing yoga
includes the following practises: abstraction of the senses (pratyahara), abstraction of the mind
(dharana), concentration (dharana), meditation (dhyana), and trance (samadhi). The first two
restraints—abstinence from harm, veracity, abstinence from stealing, continence, and abstinence
from greed—make up the discipline's ethical foundation. The observances include cleanliness,
contentment, penance, learning, and giving God the results of one's deeds. Ahimsa (nonviolence)
is also exalted as a detachment-based code of ethics.There are ten chapters in the Vaisheshika-
sutras, each with two portions. The work's aim is stated in Chapter 1: to clarify dharma, which is
described as that which bestows prosperity and ultimate good on human beings. The categories
of being recognised by the system are then listed, including substance, quality (guna), activity,
universality, particularity, and inherence (samavaya). Later writers include negation as the
seventh type (abhava). An explanation of the similarities and differences between these
categories—the categories of "universal" and "particularity," as well as the ideas of being and
existence—follows this enumeration. Earth, water, fire, air, ether, space, time, self, and mind are
the nine categories into which substances are divided in Chapter 2.

The existence of sound is then discussed, along with whether it is eternal or not. In Chapter 3, an
inference is made in an effort to support the existence of the self. The distinction between three
various forms of the substances earth, water, fire, and air is made in Chapter 4, which also
defines the terms everlasting and non eternal. The non eternal is known as avidya, and each of
them is either a body, a sense organ, or an object. In Chapter 5, the concepts of action and effort
are discussed. The next section links several unusual natural phenomena to the supersensible
power known as adrishta. According to Chapter 6, following Vedic injunctions creates this
supersensible power, and accumulating merits and sins results in moksha.The karikas assert that
there are numerous selves, each of which has the nature of pure consciousness. The ego neither
originates from or evolves from primordial matter (prakriti). Although matter is made of the
three gunas (qualities), the self is not; although matter is not intelligent, the self is intelligent;
although matter is an object (vishaya), the self is an individual (asamanya); and although matter
is common, the self is not creative; (aprasavadharmin). Nature displays an orderly organization
that is recognised to be meant for another, which serves as evidence for the existence of selves
(pararthatva). There must be a conscious spirit behind this other.

Phenomenal nature is thought to have evolved from a basic condition of matter due to its
distinctions between items and people (viewed as psychophysical organisms). This idea is based
on the satkaryavada theory of causality, which holds that an effect is implicitly present in its
cause before it is produced. This latter belief is founded on the idea that something would have to
emerge from nothing if the effect did not already exist in the cause. The primary matrix from
which all differentiations emerged and from which they were all uniformly contained is known
as the original prakriti (primordial substance).Following is a breakdown of the order in which
matter evolves: Five senses (color, sound, smell, touch, and taste), five sense organs, five organs
of action (tongue, hands, feet, organs of evacuation and of reproduction), five gross elements,
mahat or buddhi (intelligence), ahamkara (ego-sense), manas (mind), and five tanmatras (the
sense data) are all components of prakriti (ether, air, light, water, and earth). This emanation
schema might be interpreted as a description of cosmic evolution, a logical-transcendental
examination of the numerous components of experience, or a study of the specifics of the human
personality.

This account's conception of guna is noteworthy; it holds that there are three gunas in nature,
which were initially in equilibrium and afterwards fluctuated between states of mutual
preponderance. The karikas are silent on the subject of the gunas' status as characteristics or
constituent parts. Out of the three, tension or harmony (sattva) is light (laghu), aesthetically
beautiful, and has the ability to materialize others. Rajas is a dynamic, thrilling, yet perhaps
harmful activity. The qualities of inertia (tamas) include heaviness, concealment, being
immobile, and depressing. Thus, the many psychological responses of people are hypostatized
and transformed into component qualities or aspects of nature—a fallacious reasoning that was
among others highlighted by Shankara.It's important to observe how guna is conceptualized in
this perspective; it maintains that there are three gunas in nature, which were initially in
equilibrium before alternating between stages of mutual predominance. The status of the gunas
as traits or constituent elements is not addressed in the karikas. The third, tension or harmony
(sattva), is light (laghu), aesthetically pleasing, and capable of manifesting the other two. Rajas is
a lively, exhilarating, yet perhaps risky activity. Inertia (tamas) is characterized by heaviness,
concealment, immobility, and depression. As a result, one of the many flawed arguments
Shankara emphasized was the hypostatization of human psychological responses and their
transformation into constituent qualities or elements of nature.Along with the three modes of
knowing, the modes of operation of the sense organs are taken into consideration. The inner
senses (manas, antahkarana, and buddhi) have the capacity to perceive all objects—past, present,
and future—whereas the outer senses can only perceive the present objects. The sense organs are
supposed to offer their perceived objects to buddhi, or intelligence, which both judges and
appreciates the things the senses perceive. Buddhi is also recognised with having the capacity to
distinguish between one's self and their inherent human characteristics.

COMPONENTS OF ECONOMIC PERFORMANCE

The earliest existing work on yoga is called the Yoga-sutras of Patanjali, written in the second
century BCE. The majority of academics today concur that Patanjali, a grammarian, is not the
creator of the Yoga-sutras. In any case, the Samkhya system and the Yoga-sutras have a tight
relationship; in fact, tradition views the two systems as one. Yoga adds the 26th principle—the
supreme lord, or Ishvara—to the Samkhya list of 25, giving it the moniker Seshvara-Samkhya, or
theistic Samkhya. Samkhya is intellectualistic and emphasizes philosophical knowledge as the
way to freedom, whereas Yoga is voluntaristic and emphasizes the necessity of exercising
extreme self-control as a means of intuitively realizing the same concepts.The ego is
distinguished from the mind (chitta), just as in Samkhya; the mind is seen as an object, an
aggregate. This justification is used to demonstrate the reality of a self distinct from the mind.
The mental state can be identified through introspection; it is not self-intimating. Both self-
knowledge and object-knowledge are impossible. Instead, the self, whose very nature is
unadulterated consciousness, is the one who knows it. The fact that if the self were variable,
mental states would occasionally be known and occasionally unknown, which is not the case
because a mental state is always known, serves as evidence that the self is not changeable. The
self is reflected in the mental state and causes the latter to manifest, which is what it means to say
that the self knows.

Kautilya wrote this treatise for his swamy (king) Chandragupta Maurya, stating in the preface
that it was written as a guide for "those who govern." Kautilya was interested in the
establishment and operation of the machinery through which the king maintains the integrity and
solidarity of the State while generating power.

It is remarkable to note that Kautilya explicitly explained several concepts of modern

management theories in his work. The importance of vision, mission, and motivation was
captured in Arthashastra, as it is in modern management. Kautilya advises his swamy to rule
through Prabhu Shakti (vision), Mantra Shakti (mission), and Utsah Shakti (motivation). Peter
Drucker's book, Managing for Results, appears to have adopted Kautilya's concept of a king's
objectives. Drucker proposed Economic Performance as a corporate goal, highlighting the
components of Economic Performance as:

● Making the current business more effective;

● identifying and realizing potential; and
● creating a different business for a different future.

Kautilya reminds his swamy of his rule's goals:

● Obtain authority; (Making present business effective)

● Consolidate what has been acquired; (make current business more effective)
● Expand what has been acquired; (identify and realize potential)
● Enjoy what has been acquired (Creating a new business for a new future)

Kautilya understands that elaborate machinery must be established in order for the State to
function efficiently. He is equally clear on organizational aspects, human dimensions of an
organization, and the leadership requirements of an organization.

On the organizational front, Kautilya creates an elaborate hierarchy under the king. The King
appoints Amatya as Prime Minister. Amatya runs the State's day-to-day operations through a
council of officials that includes Mantris, Ministers, Senapati, the warlord or Defence Minister,
Purohit, the Chief Justice, and Yuvaraj, the Heir Apparent or identified heir to the throne.
Through his Mandala concept, Kautilya weaves a design of a tall hierarchy for governance that
descends to the village level. Gram Panchayats and Panchayati Raj are a logical extension of
Kautilya's attempt to bring administration to the lowest appropriate level in the State machinery.

It is interesting to note that Kautilya, having woven an intricate organization, moves on to

establish policies and procedures, i.e. business processes. Arthashashtra has detailed policies for
society, individual industries, labor and employment, calamities, and vice control. At this stage,
he demonstrates the breadth of his knowledge of the key component of effective and efficient
business process implementation, namely the human aspect of management. He observes that the
State, as an organization, is a social organization with an economic goal. Again, Peter Drucker
and Kautilya go hand in hand, as Drucker defines an organization as having a "social dimension
and an economic objective." At this point, Kautilya reminds his Swamy that a thorough
understanding of complex human nature is required for the effective, efficient, and honest
operation of the State machinery. He warns of two undesirable human nature attitudes, Pramada,
which means excess, and Alasya, which means inactivity, which should be avoided. According
to Kautilya, this is where leadership matters.

He emphasizes that the essence of leadership is subject acceptance. As a result, he advises the
Swamy to remember the two pillars of governance: Nyay, justice, and Dharma, ethics. He also
condemns autocratic behavior because a leader is visible and people follow him. As a result, he
advises the Swamy to reflect in order to identify his atma doshas, or deficiencies, in order to
improve or develop himself. He also advises Swamy to investigate the shortcomings of his
cabinet members and take steps to correct them. He claims that Mantris may be incompetent,
Senapati may be overly ambitious, and Purohit may not consider modern practises or traditions
when enacting laws or justice, which may result in injustice. In terms of Yuvaraj, he
recommends specific training to prepare him for eventual succession. He believes that the
Yuvaraj should be trained in three areas: Arthashastra (economic administration), Nitishastra
(foreign affairs), and Dandaniti (political science).
Kautilya appears to have given considerable thought to human resource development for the
government machinery. He is very specific about the qualities Mantris must have. He describes
these characteristics as qualifications for appointment as a Mantri. These qualities are:
Drudhachitta (concentration power), Shilavan (character), Pragna (thinking ability), Vangmi
(communication skills), and Daksha (observation / vigilance). In addition, he emphasizes the
skills that a Mantri must possess. These competencies are the same as those advocated by
management gurus today, namely Knowledge, Skills, and Attitude.

Kautilya's understanding of human behavior is astounding. He warns Swamy about six emotional
demons that he and his cabinet members should avoid. He makes it abundantly clear that at times
six emotional devils do not allow for appropriate decision making in any operation. Kautilya
identified the following emotional demons: Kama (lust), Krodha (anger), Lobha (greed), Mana
(vanity), Mada (haughtiness), and Harsh (overjoy).

After considering the key areas of an efficient and effective organization, Kautilya considers the
external realities that the government machinery would face. He begins by studying what he
refers to as "the essentials" of a well-organized state. He identifies the essentials as the kingdom's
territory, population, organization, and, last but not least, unity within the kingdom. According to
Kautilya, the essentials of the State should be taken care of by 'constituents of the State'
identified by him. These constituents are Swamy (King), Amatya (Prime Minister), Janapada
(populated territory), Durga (fort), Ksha (treasury), Bala (force / army), and Mitra (ally). His
choice of Mitra as a State constituent is intriguing. He envisions a network of allies to fortify a
kingdom. If Swamy's kingdom is attacked by another king, Mitra will come to Swamy's aid. It
will also be the Swamy's responsibility to provide all assistance if the Mitra is attacked by
another king. In today's globalized world, the same concept is used when corporations form
alliances to protect their territories from external threats such as cheap imports and the entry of
strong competitors.

At this point, Kautilya mentions diplomacy as an important component of Nitishastra (foreign

affairs). The identification of six diplomatic attributes demonstrates his clarity of thought. He
discusses intelligence, memory, cleverness of speech, knowledge of politics, morals, and
readiness to provide resources. Though he is not afraid to launch an attack as an external
strategy, he also advises the use of diplomacy as a useful strategy to be explored, demonstrating
his pragmatic approach to external realities. He identifies external threats as the superiority of
other kingdoms' strengths as well as their ambitions. If the word 'kingdom' is replaced with
'corporate,' Kautilya's advice makes sense in today's corporate turf wars.

PHASES OF DEVELOPMENT

This school holds that growth begins when Purusha impinges on Prakriti, much like a magnet
draws iron shavings to itself. As buddhi (or "spiritual awareness") develops from Purusha, which
was previously pure consciousness without an object, Prakriti comes into focus. The next stage
of growth is individualistic ego awareness, or "I-consciousness" (ahamkara), which gives the
Purusha the false impression that their objective existence comes from their ego

Five gross elements (space, air, fire, water, and earth), five fine elements (sound, touch, sight,
taste, and smell), five sense organs (hearing, touching, seeing, tasting, and smelling), five sense
organs (talking, gripping, moving, procreating, and expelling), and consciousness are further
divided into the ahamkara (as coordinator of sense impressions). All these principles, in various
combinations, with the addition of the Purusha, result in the creation of the entire cosmos.

Prakriti is composed of three primordial attributes known as Gunas:

● Rajas ("passion") is energy, emotion, and expansiveness;

● Sattva ("goodness") is illumination, enlightened wisdom, and lightness
● Tamas ("darkness") is obscurity, ignorance, and inertia.

NATURE OF PRAKRITI AND PURUSHA

According to the Samkhya system (darshan) of Indian philosophy, prakariti is primordial
material nature that is unperceivable and eternal. When the feminine element, prakriti, interacts
with the male element, purusha, an evolutionary process that will eventually result in the
formation of the physical world begins. Three gunas, or properties of matter, which are the basic
cosmic elements that give all of nature its characteristics, make up Prakriti. According to the
Samkhya viewpoint, only prakriti is in motion, and the soul is imprisoned within it, only
observing and experiencing. By acknowledging how totally distinct it is from prakriti and how it
is not involved in it, the spirit is freed from it (moksha). The term "svabhava," which means
"own being," was used in early Indian philosophical texts to denote material nature in a way akin
to that of "prakriti."

In Indian philosophy, Purusha is referred to as the "spirit," "person," "self," or "consciousness,"

notably in the dualistic theory (darshan) of Samkhya, the eternal, genuine spirit. Purusha (man)
and prakriti (female), the fundamental components of the phenomenal universe, are opposed to
one another as the two ontological realities in Samkhya and Yoga. All physical and intangible
things, as well as all mental and emotional experiences, are products of prakriti. The spirit is held
captive by the misunderstanding between purusha and prakriti; its release comes from the
dissociation of purusha from prakriti. Purusha is the primordial man from whose body the
cosmos was created in one of the earliest creation stories described in the Rigveda, the oldest
scripture in India. His ritual served as the envisioned model for later Vedic and Hindu sacrifices
because he was both the sacrificer and the victim.

EPISTEMOLOGY

Sankyakalika describes three kinds of knowledge (pramaana): perception, inference and verbal
testimony. Perception is defined as the application (prativishay adhyavasaya) of the sense organs
to their respective objects. Undefined inferences are split first into three types, then into two
types. According to the former classification, a conclusion is called purvavat if it is based on past
experience (such as seeing dark clouds and implying that it will rain). When a certain property is
present in one part of a thing, and one infers that the same property is present in the rest, it is
called Sheshabat (e.g. a drop of seawater is said to be salty and the rest is I assume so too). When
it is used to deduce the imperceptible, it is called samanyat drishta (e.g. seeing a star occupying
two different positions in the firmament at different times; (when inferring the movement of ).
According to another classification, we can infer either from one mark to another or vice versa.
For oral testimony to be valid, it must be in the words of a person with authority. In addition to
his three ways of knowing, there is also a consideration of the functions of the sense organs. The
external senses perceive only present objects, while the inner senses (mana, antakarana, buddhi)
are capable of perceiving all past, present and future objects. When the sense organs perceive
their objects, they are said to provide a buddhi or intelligence that both judges and enjoys the
objects of the senses. It is also allowed.

Without departing from Nyaya philosophy, Sankhya believes that Vyapti can be found in all
kinds of conclusions. They have two conclusions. i) affirmative (vita), ii) negative (avita). In the
former case, inferences consist of universal affirmative clauses. However, and later consist of
universal negative sentences.

Sāṁkhya accepts Nyaya's five-term syllogism as the most appropriate pattern of inference. The
Sāṁkhya school reveres Sabda as an independent source of valid knowledge. Sabda or oral
testimony includes two varieties: 'Laukika' and 'Vaidika'.

SATKARYAVADA

A notion known as satkaryavada holds that the result already exists in a possible condition. An
unchanging underlying reality is modified as a result of the causal process. There is no
production of the consequence as a reality separate from the underlying cause. It is a particular
reorganization of that causal substrate. The Satkaryavada concept serves as the foundation for the
Samkhya system. Here, the cause precedes the effect. Cause and effect are thought of being
temporal manifestations of the same concept. It is regarded as a theory of actual causes. The
cause has the effect latent within it, which then plants the next effect. It affirms the reality of the
effect. It is a possible cause that already exists before it manifests.

The Satkaryavada principle states that the cause is concealed within the consequence. There are
various causes for this phenomenon, including:

● What doesn't exist can't be made;

● A certain material reason is used to produce it;
● Nothing can be produced in whole;
● A certain material cause alone has the ability to produce a particular product;
● For each consequence, there is a specific cause.

The following arguments uphold by Sāmkhya to support the theory satkāryavāda:

 ● No one can bring into existence something from the cause if the effect does not already
exist in the cause before it operates. For instance, no number of artists can make blue into
yellow. The cause and effect are connected. Since oil can only be created from oil seeds,
an effect is nothing more than the cause's manifestation. As a result, the impact already
exists in the material cause but is latent or un-manifest.
● A specific material cause can result in a specific effect. Only clay can be used to make a
mud jar, and only threads may be used to make cloth. It demonstrates that the effects are
present in the cause even when they are latent.
● Every consequence would result from every cause if the cause and effect are unrelated.
However, this does not occur. Not all effects are the result of all causes. For instance,
oils, sands, or liquids cannot be used to create butter. It is only made from milk.
● Since only a powerful cause may result in its production, the effect already existing in the
cause. A strong cause has the potential to induce a specific outcome. The sense of the
consequence leads us to infer the causal energy in this situation. The causal energy
cannot be connected to an effect that does not exist in the cause. Any effect will result
from any cause if the causal energy is not tied to the outcome. Therefore, the effect can
only exist before its powerful source.
● Since the effect and its cause share the same nature, they already exist in the cause. The
cause and effect are not dissimilar. Since the cause is real, the impact can't not be real
either. So, an effect has its roots in its cause. Due to the lack of an identity between
entities and non-entities, this is the case.

The Skhya disagrees with the Nyyikas and asserts that if curd is a new creation and did not
previously exist in its material cause (milk), curd can be produced from other liquids such as oil,
kerosene, diesel, etc. Thus, each effect has an unobserved form in its material cause before it is
produced.

ORTHODOX RELATIONS

Ishvarakrishna's Sankyakalika (Poems on Samkhya, c.2nd century AD) is the earliest Samkhya
work available. Ishvarakrishna describes himself as laying down the essential teachings of
Kapila, as taught by Asuri and his Asuri Panchashika. He also referred to the Shashti Tantra
("Sixty Doctrines of the Imagination ''), the main teachings of which he is said to have given in
Kallikas. Charaka's Sankhya, essentially the same as that attributed to the Panchasika of
Mahabharata, is theistic and equates the intangible (aviyakta) with the purusha (self). The
Mahabharata mentions three types of Samkhya teachings. Later Samkhya His sutras are
sympathetic to theism, whereas Kalika is atheistic, and Samkhya's traditional commentary is
based on this work.

SETERIOLOGY - SAMKHYA LIBERATION

Sāṁkhyans believe that the sole reason for the creation of this world is to assist Purusha's
journey to attain Liberation/Kaivalya. Due to the fact he loses his essence as Purusha. This
identification with the body is the root cause of all unhappiness, knowing that the mind is
separate from Vyakta Prakriti. He gains salvation when he realizes that he is Purusha, the
unblemished eternal reality. 7.1 Jiva Mukti Sankhya believe that even after gaining the true
knowledge of Purusha, they can remain in the body and use up all karma without adding any new
karma. Purusha + Prakriti = Vyakta Prakriti = Identification with the Body = Bondage.

CONCLUSION

According to Samkhya Philosophy, attaining self-knowledge rather than relying on any other
force or agent results in freedom. The conceptual underpinning of yoga philosophy, according to
Patanjali, is samkhya. In Samkhya, the need for epistemic clarity regarding the interactions of the
greater self, the individual self, and the external cosmos is not seen as a requirement of God. The
Samkhya school of Indian philosophy, on the other hand, holds that reality and human
experience are composed of two distinct ultimate principles, Purusha and Prakriti.