Samkhya is one of the most influential metaphysical systems in Indian philosophy. Its fundamental problem is how to understand the relationship between conscious experience and the changing world. Samkhya answers this question through two primordial elements: Purusha, the pure consciousness; and Prakriti, the transforming primordial nature. Salvation is possible when men know themselves to be different from the vices of nature. 7.1 Statistical methods and methods of calculation The term enumeration is often linked to counting or listing of elements. Tradition regards Kapila as the first acharya, but no undisputed original text of his exists. The principal available basis for classical Samkhya is the Samkhya Karika of Ishvara Krishna. Its prehistory is traced to the diverse schools of thought in the Mahabharata, the Upanishads, and other ancient literature; however, it is not appropriate to ascribe the later systematic system to all earlier references. This historical caution is necessary because the names of these texts may indicate different forms of thought-structures at different times. The Beginning of the Year 7.2 The Sankhyakarika philosophy links curiosity with the threefold experience of suffering: spiritual / personal, extra-physical, and the traditional classification of suffering as arising from divine or indirect causes. Simple measures can alleviate suffering temporarily.The goal of Samkhya is to find permanent liberation by understanding the epistemic cause of primordial bondage. In this sense, Samkhya metaphysics is not just a map of the universe. The answer to the question of what the world is made of ultimately serves the question of how liberation from suffering occurs. 7.3 Nature: The Basic Variable Basis Prakriti is the unmanifest, eternal and threefold essence. He is not conscious but is thought to be the cause of all mental and physical development in the world. The characteristic of Samkhya is that intellect, ego, and attitude are also developments of nature. the psyche itself is not pure consciousness. On this point, Samkhya differs from modern generational dualism. This is not a simple division of human resources into those on one side and those on the other. The mind, the intellect, the ego, the senses, the subtle elements and the gross elements are all in the realm of nature. Purusha is only pure consciousness. The Three Qualities 7.4 Sattva, Rajas, and Tamas are the three gunas of nature. It is wrong to think of virtue as a class of ordinary moral goods. Sattva is defined as lightness, clarity, lightness and balance, vigor and effort, desire and restlessness, inertia and obstruction, heaviness and ignorance. Each natural state is thought to be the result of a different ratio of these properties. Sankhya 's distinctive philosophical boldness lies in his attempt to understand mental character, experience, and material transformation within a single theory of qualities. Modern psychology or physics, however, requires independent evidence to support these properties as measurable scientific variables. Classical concepts and modern scientific models are objects of a different order. The Twenty-Five Elements 7.5 Classical Samkhya presents a structure of twenty-five elements. From Prakriti is described the development of Mahat or intelligence; from Buddhi, ego; from Aham, mind, sense organs, karmendriyas, and tanmatras; and from them, the development of the gross Mahabhuta. Purusha as the twenty-fifth element is entirely different from Prakriti. This evolution is not a modern biological evolution. It is the metaphysical consequence of which basic principles give rise to different kinds of reality. This distinction should be clear when using the modern term evolution. 7.6 The intellect, the ego, and the mind The introspection of the Samkhya is very subtle. The intellect is the centre of decision-making and rational capacity. the ego is the centre of the formation of emotions. the mind is the centre of coordination of sense- information and of will-formation. They appear to be conscious, but according to Samkhya, are essentially microcosmic manifestations of the unconscious nature. It is released from the anus due to male proximity. This analysis raises the difficult question of how knowledge is experienced when the intellect itself is unconscious. Samkhya would reply that the mental structure reflected the consciousness of a male; rival traditions objected to this relationship as ambiguous. 7.7 The Male: The Pure Consciousness Man is not the body, nor the mind, nor the intellect, nor the ego. He is the Nirvaya, the passive, and immanent seer. Happiness and sorrow occur in the intellect of nature, but due to ignorance, a man considers himself as one with that state. Liberation is the end of this false identity. Samkhya is believed by many people. If there were only one universal Purusha, then the problems of one 's birth, death, knowledge, ignorance, and happiness and sorrow would be applicable to all individuals simultaneously. The diversity of personal experience is used in many men 's arguments. 7.8 The question of the plurality of men Many men try to explain the differences in individual consciousnesses by assumptions, but difficulties also arise. If all men are but pure consciousness without qualities, how is one man different from another? The mark of difference is in the natural body-mind and not in the man himself. These are serious internal philosophical problems of Samkhya. Tradition attempts to prove multiplicity by distinguishing individual karma-bodies and experiences; however, opponents may ask how to find the numerical difference of elements without properties. 7.9 Philanthropy Positive causality posits that causation is probabilistic or implicitly pre- existing in its cause, and new entities do not arise from absolute nothingness. The milk curdles and the seed tree. the cause must have efficacy. Statisticians offer several arguments in favor of this view: that reality does not arise from non-existence; that not every cause produces actions; that particular causes have the potential for specific actions; and that actions are related to the nature of causes. Actual transformation of the cause according to consequentialism. The primitivism of the Nyaya-Vaisheshikas presents a counterpoint to this view. This debate illustrates the deep plurality of the subject of causality in Indian philosophy. 7.10 The male-nature relationship In the famous metaphor of Samkhya, both the blind and the lame cooperate with each other; one can walk but cannot see; the other can see but cannot move. Prakriti is active but unconscious.Purusha is conscious but inactive. The combination of the two makes possible a world of experience. The metaphor is useful, but does not end the question. How do two completely different, eternal elements really connect? If men do nothing, why does nature evolve for its own sake? While Samkhya acknowledges the tendency of men in nature to work for pleasure and pleasure, this teleological framework has been the subject of criticism. The Question of God 7.11 Classical statisticians would not make the Creator God an essential element of the system. For this reason, Sankhya is often called an atheist. However, the modern meaning of the term atheistic should be used with caution. The question is primarily whether a creator cause other than nature and man is philosophically necessary for world-explanation. It would be anachronistic to attribute the socio-historical meaning of Western modern atheism directly to Samkhya. 7.12 Knowledge and Liberation The means to liberation is the decisive discernment of conscience, man, and nature. In ignorance, we are miserable; we are doers, and like happy children, identity is born. In the conscience, it is understood that the changing mental-physical state is distinct from the pure seer of nature, Purusha. Kaivalya does not mean the destruction of nature. The illusion of identity is shattered when nature ceases to have a purpose for the specific male. As a form, the dancer leaves the stage after finishing the dance for the audience to retire once nature has shown its form. 7.13 Samkhya and Yoga The metaphysical framework of Yoga Samkhya broadly shares the principles of Purusha, Prakriti, Gunas, mental structure, and Vivekas and Kaivalyas. However, yoga practice develops systematic methods of meditation, self-discipline, and mindfulness. For this reason, both are often referred to as Sankhya-Yoga, but not as one philosophy altogether. Samkhya primarily provides the framework for rational philosophy; yoga adds extensive tools of psycho-discipline. 7.14 Modern Consciousness - Dialogue with Philosophy Samkhya distinguishes between consciousness and mental states in a way that provides an interesting comparison for modern philosophy of mind. Thoughts, memories, desires, and egos are mental processes that cannot be explained by pure consciousness, claims can open a dialogue with modern questions of phenomenological consciousness and self- model subjectivity. But to call the number man the consciousness module or quantum entity of modern neuroscience would be unfounded. Parallel philosophy compares and does not create pseudoscientific confirmation. 7.15 Preface: The Passive Consciousness How the Experientialistic? Objection: If men are wholly inactive, idle, and without virtue, how can experience be related to them? Change in experience is memory and order. it all happens in nature 's intelligence. Then why do men need to be considered free? Uttarapakṣa (Response): Samkhya states that the inborn nature is not self-manifested; conscious witness is necessary to explain the presence of experience. The intellect transforms the content of experience: man is the condition of his light. But this answer does not completely eliminate the problem of relativity; herein lies both the philosophical strength and the difficulty of Samkhya. 7.16 The text of the Parallel Philosophy Parallel to Samkhya, philosophy takes three major methodological approaches. First, separate out the experimenter and the experience content. Secondly, analyze the complex world in a hierarchical causal structure. Third, while accepting the strong insight of a philosophical system, the difficult question of man-nature relations and polyandry should not be confused with teleology. Chapter Conclusion Samkhya presents a well-organized answer to consciousness, causality and suffering in Indian philosophy through the duality of Prakriti and Purusha, the threefold principle, the twenty-five elements, righteousness and liberation of conscience. It is not a modern science but a serious philosophical opposition on the relationship between consciousness and the world. Parallelism honors their historical independence, makes useful comparisons, and leaves difficult objections open. Chapter Bibliography Ishvara Krsna said that Sāṅkhya-kārikā. Vachaspati Mishra, Tattvakaumudī. Gerald James Larson — Classical Sāṃkhya: An Interpretation of Its History and Meaning. Gerald James Larson and Ram Shankar Bhattacharya (eds.) — Sāṃkhya: A Dualist Tradition in Indian Philosophy. Internet Encyclopedia of Philosophy — “Hindu Philosophy”, Sāṅkhya section. Stanford Encyclopedia of Philosophy — “Naturalism in Classical Indian Philosophy”; “Personhood in Classical Indian Philosophy”.