
Samkhya is one of the oldest schools of Indian philosophy. It is unique because of its “dualistic” belief that connects all of existence and reality with the highest consciousness (Purusha) to nature (Prakruti). This belief forms the philosophical basis of Ayurveda and Yoga.
Purusha is the observer, the highest consciousness, eternal and unchanging, represented by the self (soul). On the other hand, Prakruti is the primordial matter of nature and is the source of all material existence, which is in a constant state of transformation. Prakriti is considered unconscious, dynamic, and ever-changing, unlike the static and pure Purusha. The interaction between Purusha and Prakriti gives rise to the universe.
Prakriti comprises three essential qualities (gunas), which govern all matter and phenomena. These qualities are present in different proportions in every object and being:
Sattva is clarity, balance, knowledge, and purity, associated with peace, wisdom, and goodness.
Rajas is activity, passion, energy, and desire associated with movement, ambition, excitement, and pain.
Tamas is ignorance, inertia, lethargy, and darkness, associated with laziness, delusion, and confusion.
The interplay of these three gunas gives rise to the universe's diverse forms, emotions, and experiences, and their shifting balance drives the material world and mental states.
The Process of Creation
Samkhya proposes a cosmological evolution that begins with the interaction between Purusha and Prakriti. Although Purusha remains uninvolved in worldly processes, its proximity to Prakriti transforms Prakriti's potential into actual forms.
Stages of Evolution:
Mahat (Cosmic Intelligence or Buddhi):
The first product of Prakriti's evolution is Mahat, responsible for intelligence, discrimination, and awareness in the cosmos. Mahat represents the universal intellect and is associated with Sattva (clarity and wisdom).
Ahamkara (Ego or Individuality):
Ahamkara is the sense of "I" or individuality arising from Mahat. It differentiates the individual from the rest of existence. Ahamkara leads to the formation of both the subjective and objective worlds.
Manas: The mind processes sensory inputs and connects the senses with the external world.
Jnanendriyas: The five sense organs (ears, skin, eyes, tongue, nose) enable perception of the world.
Karmendriyas: The five organs of action (hands, feet, speech, excretion, and reproduction) allow interaction with the world.
Tanmatras (Subtle Elements):
The five subtle elements or Tanmatras (sound, touch, sight, taste, and smell) are the precursors to the physical universe and sensory experience. They arise from Ahamkara and lead to the formation of the five gross elements.
Pancha Mahabhutas (Five Gross Elements):
The five gross elements—Akasha (space), Vayu (air), Tejas (fire), Apas (water), and Prithvi (earth)—form the physical world. All matter, including the human body, comprises these five elements.
The Role of Purusha (Conscious Witnessed)
Though Purusha is distinct from Prakriti, the world of matter (Prakriti) evolves and functions only in its presence. Purusha does not act or engage with Prakriti, but it is the observer, the witness, allowing consciousness and awareness to arise within the material forms created by Prakriti.
In every individual being, the Purusha (self or soul) remains pure and untouched by worldly experiences, though it mistakenly identifies with the mind, body, and ego due to ignorance.
Suffering and Liberation (Moksha)
In Samkhya, suffering (dukkha) arises from ignorance of the true nature of the self (Purusha) and its misidentification with the body, mind, and ego (which are products of Prakriti). The cycle of birth, death, and rebirth (samsara) continues as long as Purusha remains entangled with Prakriti.
Liberation (Moksha) is achieved when:
Purusha realizes its distinction from Prakriti.
The self (Purusha) becomes a detached witness and is no longer affected by Prakriti's changes and activities.
This leads to Kaivalya (isolation), where the soul remains in its pure, undisturbed state of consciousness.
Liberation in Samkhya does not mean merging into a higher being or reality; instead, it is a return to Purusha's natural, isolated state, free from the cycles of change and suffering caused by its association with Prakriti.
Samkhya provides the metaphysical foundation for Yoga. While Samkhya is theoretical, Yoga (as described in Patanjali’s Yoga Sutras) practically applies Samkhya's teachings. Yoga aims to keep the fluctuations of the mind and help the practitioner realize the separation of Purusha from Prakriti.
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