Samkhya or Sankhya (Sanskrit: सांख्य, IAST: sāṃkhya) is one of the six āstika schools of Hindu philosophy. It is most related to the Yoga school of Hinduism, and it was influential on other schools of Indian philosophy. Sāmkhya is an enumerationist philosophy whose epistemology accepts three of six pramanas (proofs) as the only reliable means of gaining knowledge. These include pratyakṣa (perception), anumāṇa (inference) and śabda (āptavacana, word/testimony of reliable sources). Sometimes described as one of the rationalist schools of Indian philosophy, this ancient school's reliance on reason was exclusive but strong.
Samkhya is strongly dualist. Sāmkhya philosophy regards the universe as consisting of two realities, puruṣa (consciousness) and prakṛti (matter). Jiva (a living being) is that state in which puruṣa is bonded to prakṛti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi ("intellect") and ahaṅkāra (ego consciousness). The universe is described by this school as one created by purusa-prakṛti entities infused with various combinations of variously enumerated elements, senses, feelings, activity and mind. During the state of imbalance, one or more constituents overwhelm the others, creating a form of bondage, particularly of the mind. The end of this imbalance, bondage is called liberation, or kaivalya, by the Samkhya school.
The existence of God or supreme being is not directly asserted, nor considered relevant by the Samkhya philosophers. Sāṃkhya denies the final cause of Ishvara (God). While the Samkhya school considers the Vedas as a reliable source of knowledge, it is an atheistic philosophy according to Paul Deussen and other scholars. A key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god". However, Radhanath Phukan, in the introduction to his translation of the Samkhya Karika of Isvarakrsna has argued that commentators who see the unmanifested as non-conscious make the mistake of regarding Samkhya as atheistic, though Samkhya is as much as theistic as Yoga is.
Samkhya is known for its theory of guṇas (qualities, innate tendencies). Guṇa, it states, are of three types: sattva being goodness, compassion, illumination, and positivity; rajas being activity, chaos, passion, and impulsivity, potentially good or bad; and tamas being the quality of darkness, ignorance, destruction, lethargy, negativity. All matter (prakṛti), states Samkhya, has these three guṇas, but in different proportions. The interplay of these guṇas defines the character of someone or something, of nature and determines the progress of life. The Samkhya theory of guṇas was widely discussed, developed and refined by various schools of Indian philosophies. Samkhya's philosophical treatises also influenced the development of various theories of Hindu ethics.
Samkhya (सांख्य), also referred to as Sankhya, Sāṃkhya, or Sāṅkhya, is a Sanskrit word that, depending on the context, means "to reckon, count, enumerate, calculate, deliberate, reason, reasoning by numeric enumeration, relating to number, rational." In the context of ancient Indian philosophies, Samkhya refers to the philosophical school in Hinduism based on systematic enumeration and rational examination.
The word samkhya means empirical or relating to numbers. Although the term had been used in the general sense of metaphysical knowledge before, in technical usage it refers to the Samkhya school of thought that evolved into a cohesive philosophical system in early centuries CE. The Samkhya system is called so because "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 puruṣa or soul."
Some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins. Richard Garbe stated in 1898, "The origin of the Sankhya system appears in the proper light only when we understand that in those regions of India which were little influenced by Brahmanism the first attempt had been made to solve the riddles of the world and of our existence merely by means of reason. For the Sankhya philosophy is, in its essence, not only atheistic but also inimical to the Veda." Dandekar, similarly wrote in 1968, "The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex".
Some scholars disagreed with this view. Surendranath Dasgupta, for example in 1922, stated, Samkhya can be traced to Upanishads such as Katha, Shvetashvatara and Maitrayani, and the "extant Samkhya" is a system that unites the doctrine of permanence of the Upanishads with the doctrine of momentariness of Buddhism and the doctrine of relativism of Jainism.
Arthur Keith in 1925 stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident," and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads."
Johnston in 1937, analyzed then available Hindu and Buddhist texts for the origins of Samkhya, then wrote "the origin lay in the analysis of the individual undertaken in the Brahmanas and earliest Upanishads, at first with a view to assuring the efficacy of the sacrificial rites and later in order to discover the meaning of salvation in the religious sense and the methods of attaining it. Here – in Kaushitaki Upanishad and Chandogya Upanishad – the germ are to be found (of) two of the main ideas of classical Samkhya."
Chandradhar Sharma in 1960 affirmed that Samkhya in the beginning was based on the theistic absolute of Upanishads, but later on under the influence of Jaina and Buddhist thought it rejected theistic monism and was content with spiritualistic pluralism and atheistic realism. This also explains why some of the later Samkhyas, e.g. Vijnanabhiksu in the sixteenth century, tried to revive the earlier theism in Samkhya.
More recent scholarship offers another perspective. Ruzsa in 2006, for example, states, "Sāṅkhya has a very long history. Its roots go deeper than textual traditions allow us to see. The ancient Buddhist Aśvaghoṣa (in his Buddha-Carita) describes Arāḍa Kālāma, the teacher of the young Buddha (ca. 420 B.C.E.) as following an archaic form of Sāṅkhya."
Anthony Warder in 2009, summarizes that Samkhya and Mīmāṃsā schools appear to have been established before Sramana traditions in India (~500 BCE), and he traces Samkhya origins to be Vedic. Samkhya, writes Warder, "has indeed been suggested to be non-Brahmanical and even anti-Vedic in origin, but there is no tangible evidence for that except that it is very different than most Vedic speculation – but that is (itself) quite inconclusive. Speculations in the direction of the Samkhya can be found in the early Upanishads."
Mikel Burley in 2012, writes Richard Garbe's 19th century view on Samkhya's origin are weak and implausible. Burley states that India's religio-cultural heritage is complicated, and likely experienced a non-linear development. Samkhya is not necessarily non-Vedic nor pre-Vedic, nor a "reaction to Brahmanic hegemony", states Burley. It is most plausibly, in its origins a lineage that grew and evolved from a combination of ascetic traditions and Vedic "guru (teacher) and disciples". Burley suggests the link between Samkhya and Yoga as likely root of this evolutionary origin during the Vedic era of India.
Between 1938 and 1967, two previously unknown manuscript editions of Yuktidipika (ca. 600-700 CE) were discovered and published. Yuktidipika is an ancient review by an unknown author and has emerged as the most important commentary on Samkhyakarika – itself an ancient key text of the Samkhya school. This commentary, the reconstruction of pre-Karika epistemology, and of Samkhya emanation text (containing cosmology-ontology) from the earliest Puranas and Mokshadharma, suggest that Samkhya as a technical philosophical system existed from about the last century BCE through the early centuries of common era. Yuktidipika suggests that many more ancient scholars contributed to the origins of Samkhya in ancient India, than were previously known, and that Samkhya was a polemical philosophical system. However, almost nothing is preserved about the centuries when these ancient Samkhya scholars lived. Larson, Bhattacharya and Potter state that the shift of Samkhya from speculations to the normative conceptualization hints, but does not conclusively prove, that Samkhya may be the oldest of the Indian technical philosophical schools (Nyaya, Vaisheshika, Budhhist ontology), one that evolved over time and influenced the technical aspects of Buddhism and Jainism. These scholars trace the earliest references to Samkhya ideas (designated as proto-Samkhya environments) to the composition of Chandogya Upanishad (~800 BCE to ~600 BCE). Samkhya philosophy proper begins with the pre-karika-Samkhya (ca. 100 BCE - 200 CE).
Sage Kapila is traditionally credited as a founder of the Samkhya school. However, it is unclear in which century of 1st millennium BCE Kapila lived. Kapila appears in Rigveda, but context suggests that the word means "reddish-brown color". Both Kapila as a "seer" and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it. Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila, called Kapila Sannyasa Vidha. A 6th century CE Chinese translation and other texts consistently state Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching, and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas. Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.
The early texts of the Vedic period, contain references to elements of Samkhya philosophy. However, the Samkhya ideas had not distilled and congealed into a distinct, complete philosophy. The early, proto-Samkhya phase was followed by early Upanishads, about 800 to 700 BCE, wherein ascetic spirituality and monastic (sramana and yati) traditions came into vogue in India. It is in this period, state Larson, Bhattacharya and Potter, that ancient scholars combined proto-Samkhya ideas with a systematic methodology of reasoning (epistemology) and began distilling concepts of spiritual knowledge (vidya, jnana, viveka), making Samkhya a more emerging, comprehensive philosophy. These developing ideas are found in texts such as the Chandogya Upanishad.
Sometime about the 5th century BCE, Samkhya thought from various sources started coalescing into a distinct, complete philosophy. Philosophical texts such as the Katha Upanishad in verses 3.10–13 and 6.7–11 describe a well defined concept of puruṣa and other concepts of Samkhya, The Shvetashvatara Upanishad in chapter 6.13 describes Samkhya with Yoga philosophy, and Bhagavad Gita in book 2 provides axiological implications of Samkhya, therewith providing textual evidence of Samkhyan terminology and concepts. Katha Upanishad conceives the Purusha (cosmic spirit, consciousness) as same as the individual soul (Ātman, Self).
The Mokshadharma chapter of Shanti Parva (Book of Peace) in the Mahabharata epic, composed between 400 BCE to 400 CE, explains Samkhya ideas along with other extant philosophies, and then lists numerous scholars in recognition of their philosophical contributions to various Indian traditions, and therein at least three Samkhya scholars can be recognized – Kapila, Asuri and Pancasikha. The 12th chapter of the Buddhist text Buddhacarita suggests Samkhya philosophical tools of reliable reasoning were well formed by about 5th century BCE.
Samkhya and Yoga are mentioned together for first time in chapter 6.13 of the Shvetashvatra Upanishad, as samkhya-yoga-adhigamya (literally, "to be understood by proper reasoning and spiritual discipline"). Bhagavad Gita identifies Samkhya with understanding or knowledge. The three gunas are also mentioned in the Gita, though they are not used in the same sense as in classical Samkhya. The Gita integrates Samkhya thought with the devotion (bhakti) of theistic schools and the impersonal Brahman of Vedanta.
The ideas that were developed and assimilated into the classical Samkhya text, the Sāṅkhyakārikā, are visible in earlier Hindu scriptures such as the Vedas, the Upanishads and the Bhagavad Gita. The earliest mention of dualism is in the Rigveda, a text that was compiled in the second millennium BCE., in various chapters.
At a mythical level, dualism is found in the Indra–Vritra myth of chapter 1.32 of the Rigveda. Enumeration, the etymological root of the word Samkhya, is found in numerous chapters of the Rigveda, such as 1.164, 10.90 and 10.129. Larson, Bhattacharya and Potter state that the likely roots of philosophical premises, spirit-matter dualism, meditative themes and religious cosmology in Samkhya philosophy are in the hymns of 1.164 (Riddle Hymns) and 10.129 (Nasadiya Hymns). However these hymns present only the outline of ideas, not specific Samkhya theories and these theories developed in a much later period.
The Riddle hymns of the Rigveda, famous for their numerous enumerations, structural language symmetry within the verses and the chapter, enigmatic word play with anagrams that symbolically portray parallelism in rituals and the cosmos, nature and the inner life of man. This hymn includes enumeration (counting) as well as a series of dual concepts cited by early Upanishads . For example, the hymns 1.164.2 - 1.164-3 mention "seven" multiple times, which in the context of other chapters of Rigveda have been interpreted as referring to both seven priests at a ritual and seven constellations in the sky, the entire hymn is a riddle that paints a ritual as well as the sun, moon, earth, three seasons, the transitory nature of living beings, the passage of time and spirit.
Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it.
Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.
The seven [priests] who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward.
Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.
Who hath beheld him as he [Sun/Agni] sprang to being, seen how the boneless One [spirit] supports the bony [body]?
Where is the blood of earth, the life, the spirit? Who will approach the one who knows, to ask this?— Rigveda 1.164.2 - 1.164.4, 
The chapter 1.164 asks a number of metaphysical questions, such as "what is the One in the form of the Unborn that created the six realms of the world?". Dualistic philosophical speculations then follow in chapter 1.164 of the Rigveda, particularly in the well studied "allegory of two birds" hymn (1.164.20 - 1.164.22), a hymn that is referred to in the Mundaka Upanishad and other texts . The two birds in this hymn have been interpreted to mean various forms of dualism: "the sun and the moon", the "two seekers of different kinds of knowledge", and "the body and the atman".
Two Birds with fair wings, knit with bonds of friendship, embrace the same tree.
One of the twain eats the sweet fig; the other not eating keeps watch.
Where those fine Birds hymn ceaselessly their portion of life eternal, and the sacred synods,
There is the Universe's mighty Keeper, who, wise, hath entered into me the simple.
The tree on which the fine Birds eat the sweetness, where they all rest and procreate their offspring,
Upon its top they say the fig is sweetest, he who does not know the Father will not reach it.— Rigveda 1.164.20 - 1.164.22, 
The emphasis of duality between existence (sat) and non-existence (asat) in the Nasadiya Sukta of the Rigveda is similar to the vyakta–avyakta (manifest–unmanifest) polarity in Samkhya. The hymns about Puruṣa may also have influenced Samkhya. The Samkhya notion of buddhi or mahat is similar to the notion of hiranyagarbha, which appears in both the Rigveda and the Shvetashvatara Upanishad.
The oldest of the major Upanishads (c. 900–600 BCE) contain speculations along the lines of classical Samkhya philosophy. The concept of ahamkara in Samkhya can be traced back to the notion of ahamkara in chapters 1.2 and 1.4 of the Brihadaranyaka Upanishad and chapter 7.25 of the Chāndogya Upaniṣad. Satkaryavada, the theory of causation in Samkhya, can be traced to the verses in sixth chapter which emphasize the primacy of sat (being) and describe creation from it. The idea that the three gunas or attributes influence creation is found in both Chandogya and Shvetashvatara Upanishads. Upanishadic sages Yajnavalkya and Uddalaka Aruni developed the idea that pure consciousness was the innermost essence of a human being. The purusha of Samkhya could have evolved from this idea. The enumeration of tattvas in Samkhya is also found in Taittiriya Upanishad, Aitareya Upanishad and Yajnavalkya–Maitri dialogue in the Brihadaranyaka Upanishad.
Buddhism and Jainism had developed in eastern India by the 5th century BCE. It is probable that these schools of thought and the earliest schools of Samkhya influenced each other. A prominent similarity between Buddhism and Samkhya is the greater emphasis on suffering (dukkha) as the foundation for their respective soteriological theories, than other Indian philosophies. However, suffering appears central to Samkhya in its later literature, which suggests a likely Buddhism influence. Elaide, however, presents the alternate theory that Samkhya and Buddhism developed their soteriological theories over time, benefiting from their mutual influence.
Likewise, the Jain doctrine of plurality of individual souls (jiva) could have influenced the concept of multiple purushas in Samkhya. However Hermann Jacobi, an Indologist, thinks that there is little reason to assume that Samkhya notion of Purushas was solely dependent on the notion of jiva in Jainism. It is more likely, that Samkhya was moulded by many ancient theories of soul in various Vedic and non-Vedic schools.
Larson, Bhattacharya and Potter state it to be likely that early Samkhya doctrines found in oldest Upanishads (~700-800 BCE) provided the contextual foundations and influenced Buddhist and Jaina doctrines, and these became contemporaneous, sibling intellectual movements with Samkhya and other schools of Hindu philosophy. This is evidenced, for example, by the references to Samkhya in ancient and medieval era Jaina literature.
The earliest surviving authoritative text on classical Samkhya philosophy is the Samkhya Karika (c. 200 CE or 350–450 CE) of Īśvarakṛṣṇa. There were probably other texts in early centuries CE, however none of them are available today. Iśvarakṛṣṇa in his Kārikā describes a succession of the disciples from Kapila, through Āsuri and Pañcaśikha to himself. The text also refers to an earlier work of Samkhya philosophy called Ṣaṣṭitantra (science of sixty topics) which is now lost. The text was imported and translated into Chinese about the middle of the 6th century CE. The records of Al Biruni, the Persian visitor to India in the early 11th century, suggests Samkhyakarika was an established and definitive text in India in his times.
Samkhyakarika includes distilled statements on epistemology, metaphysics and soteriology of the Samkhya school. For example, the fourth to sixth verses of the text states it epistemic premises,
Perception, inference and right affirmation are admitted to be threefold proof; for they (are by all acknowledged, and) comprise every mode of demonstration. It is from proof that belief of that which is to be proven results.
Perception is ascertainment of particular objects. Inference, which is of three sorts, premises an argument, and deduces that which is argued by it. Right affirmation is true revelation (Apta vacana and Sruti, testimony of reliable source and the Vedas).
Sensible objects become known by perception; but it is by inference or reasoning that acquaintance with things transcending the senses is obtained. A truth which is neither to be directly perceived, nor to be inferred from reasoning, is deduced from Apta vacana and Sruti.— Samkhya Karika Verse 4–6, 
The most popular commentary on the Samkhyakarika was the Gauḍapāda Bhāṣya attributed to Gauḍapāda, the proponent of Advaita Vedanta school of philosophy. Richard King, Professor of Religious Studies, thinks it is unlikely that Gauḍapāda could have authored both texts, given the differences between the two philosophies. Other important commentaries on the karika were Yuktidīpīka (c. 6th century CE) and Vācaspati’s Sāṁkhyatattvakaumudī (c. 10th century CE).
The Sāṁkhyapravacana Sūtra (c. 14th century CE) renewed interest in Samkhya in the medieval era. It is considered the second most important work of Samkhya after the karika. Commentaries on this text were written by Anirruddha (Sāṁkhyasūtravṛtti, c. 15th century CE), Vijñānabhikṣu (Sāṁkhyapravacanabhāṣya, c. 16th century CE), Mahādeva (vṛttisāra, c. 17th century CE) and Nāgeśa (Laghusāṁkhyasūtravṛtti). According to Surendranath Dasgupta, scholar of Indian philosophy, Charaka Samhita, an ancient Indian medical treatise, also contains thoughts from an early Samkhya school.
The 13th century text Sarvadarsanasangraha contains 16 chapters, each devoted to a separate school of Indian philosophy. The 13th chapter in this book contains a description of the Samkhya philosophy.
In his Studies in Samkhya Philosophy, K.C. Bhattacharya writes:
Much of Samkhya literature appears to have been lost, and there seems to be no continuity of tradition from ancient times to the age of the commentators...The interpretation of all ancient systems requires a constructive effort; but, while in the case of some systems where we have a large volume of literature and a continuity of tradition, the construction is mainly of the nature of translation of ideas into modern concepts, here in Samkhya the construction at many places involves supplying of missing links from one's imagination. It is risky work, but unless one does it one cannot be said to understand Samkhya as a philosophy. It is a task that one is obliged to undertake. It is a fascinating task because Samkhya is a bold constructive philosophy.
Samkhya considered Pratyakṣa or Dṛṣṭam (direct sense perception), Anumāna (inference), and Śabda or Āptavacana (verbal testimony of the sages or shāstras) to be the only valid means of knowledge or pramana. Unlike some other schools, Samkhya did not consider the following three pramanas to be epistemically proper: Upamāṇa (comparison and analogy), Arthāpatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof) .
While Western philosophical traditions, as exemplified by Descartes, equate mind with the conscious self and theorize on consciousness on the basis of mind/body dualism; Samkhya provides an alternate viewpoint, intimately related to substance dualism, by drawing a metaphysical line between consciousness and matter—where matter includes both body and mind.
The Samkhya system espouses dualism between consciousness and matter by postulating two "irreducible, innate and independent realities: puruṣa and prakṛti. While the prakṛti is a single entity, the Samkhya admits a plurality of the puruṣas in this world. Unintelligent, unmanifest, uncaused, ever-active, imperceptible and eternal prakṛti is alone the final source of the world of objects which is implicitly and potentially contained in its bosom. The puruṣa is considered as the conscious principle, a passive enjoyer (bhokta) and the prakṛti is the enjoyed (bhogya). Samkhya believes that the puruṣa cannot be regarded as the source of inanimate world, because an intelligent principle cannot transform itself into the unconscious world. It is a pluralistic spiritualism, atheistic realism and uncompromising dualism.
Puruṣa is the transcendental self or pure consciousness. It is absolute, independent, free, imperceptible, unknowable through other agencies, above any experience by mind or senses and beyond any words or explanations. It remains pure, "nonattributive consciousness". Puruṣa is neither produced nor does it produce. It is held that unlike Advaita Vedanta and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas.
Prakṛti is the first cause of the manifest material universe—of everything except the puruṣa. Prakṛti accounts for whatever is physical, both mind and matter-cum-energy or force. Since it is the first principle (tattva) of the universe, it is called the pradhāna, but, as it is the unconscious and unintelligent principle, it is also called the jaDa. It is composed of three essential characteristics (trigunas). These are:
All physical events are considered to be manifestations of the evolution of prakṛti, or primal nature (from which all physical bodies are derived). Each sentient being or Jiva is a fusion of puruṣa and prakṛti, whose soul/puruṣa is limitless and unrestricted by its physical body. Samsāra or bondage arises when the puruṣa does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the Ego/ahamkāra, which is actually an attribute of prakṛti. The spirit is liberated when the discriminate knowledge of the difference between conscious puruṣa and unconscious prakṛti is realized by the puruṣa.
The unconscious primordial materiality, prakṛti, contains 23 components including intellect (buddhi,mahat), ego (ahamkara) and mind (manas); the intellect, mind and ego are all seen as forms of unconscious matter. Thought processes and mental events are conscious only to the extent they receive illumination from Purusha. In Samkhya, consciousness is compared to light which illuminates the material configurations or 'shapes' assumed by the mind. So intellect, after receiving cognitive structures form the mind and illumination from pure consciousness, creates thought structures that appear to be conscious. Ahamkara, the ego or the phenomenal self, appropriates all mental experiences to itself and thus, personalizes the objective activities of mind and intellect by assuming possession of them. But consciousness is itself independent of the thought structures it illuminates.
By including mind in the realm of matter, Samkhya avoids one of the most serious pitfalls of Cartesian dualism, the violation of physical conservation laws. Because mind is an evolute of matter, mental events are granted causal efficacy and are therefore able to initiate bodily motions.
The idea of evolution in Samkhya revolves around the interaction of prakṛti and Purusha. Prakṛti remains unmanifested as long as the three gunas are in equilibrium. This equilibrium of the gunas is disturbed when prakṛti comes into proximity with consciousness or Purusha. The disequilibrium of the gunas triggers an evolution that leads to the manifestation of the world from an unmanifested prakṛti. The metaphor of movement of iron in the proximity of a magnet is used to describe this process.
Some evolutes of prakṛti can cause further evolution and are labelled evolvents. For example, intellect while itself created out of prakṛti causes the evolution of ego-sense or ahamkara and is therefore an evolvent. While, other evolutes like the five elements do not cause further evolution. It is important to note that an evolvent is defined as a principle which behaves as the material cause for the evolution of another principle. So, in definition, while the five elements are the material cause of all living beings, they cannot be called evolvents because living beings are not separate from the five elements in essence.
The intellect is the first evolute of prakṛti and is called mahat or the great one. It causes the evolution of ego-sense or self-consciousness. Evolution from self-consciousness is affected by the dominance of gunas. So dominance of sattva causes the evolution of the five organs of perception, five organs of action and the mind. Dominance of tamas triggers the evolution of five subtle elements– sound, touch, sight, taste, smell from self-consciousness. These five subtle elements are themselves evolvents and cause the creation of the five gross elements space, air, fire, water and earth. Rajas is cause of action in the evolutes. Purusha is pure consciousness absolute, eternal and subject to no change. It is neither a product of evolution, nor the cause of any evolute.
Evolution in Samkhya is thought to be purposeful. The two primary purposes of evolution of prakṛti are the enjoyment and the liberation of Purusha. The 23 evolutes of prakṛti are categorized as follows:
|Primordial matter||prakṛti; puruṣa||Root evolvent|
|Internal instruments||Intellect (Buddhi or Mahat), Ego-sense (Ahamkāra), Mind (Manas)||Evolvent|
|External instruments||Five Sense organs (Jnānendriyas), Five Organs of action (Karmendriyas)||Evolute|
|Subtle elements||Form (Rupa), Sound (Shabda), Smell (Gandha), Taste (Rasa), Touch (Sparsha).||Evolvent|
|Gross elements||Earth (Prithivi), Water (Jala), Fire (Agni), Air (Vāyu), Ether (Ākāsha).||Evolute|
As the unconscious milk functions for the sake of nourishment of the calf,
so the Prakriti functions for the sake of moksha of the spirit.
Samkhya regards ignorance (avidyā) as the root cause of suffering and bondage (Samsara). Samkhya states that the way out of this suffering is through knowledge (viveka). Mokṣa (liberation), states Samkhya school, results from knowing the difference between prakṛti (avyakta-vyakta) and puruṣa (jña).
Puruṣa, the eternal pure consciousness, due to ignorance, identifies itself with products of prakṛti such as intellect (buddhi) and ego (ahamkara). This results in endless transmigration and suffering. However, once the realization arises that puruṣa is distinct from prakṛti, is more than empirical ego, and that puruṣa is deepest conscious self within, the Self gains isolation (kaivalya) and freedom (moksha).
Other forms of Samkhya teach that Mokṣa is attained by one's own development of the higher faculties of discrimination achieved by meditation and other yogic practices. Moksha is described by Samkhya scholars as a state of liberation, where Sattva guna predominates.
The Samkhya system is based on Sat-kārya-vāda or the theory of causation. According to Satkāryavāda, the effect is pre-existent in the cause. There is only an apparent or illusory change in the makeup of the cause and not a material one, when it becomes effect. Since, effects cannot come from nothing, the original cause or ground of everything is seen as prakṛti.
More specifically, Samkhya system follows the prakṛti-Parināma Vāda. Parināma denotes that the effect is a real transformation of the cause. The cause under consideration here is prakṛti or more precisely Moola-prakṛti (Primordial Matter). The Samkhya system is therefore an exponent of an evolutionary theory of matter beginning with primordial matter. In evolution, prakṛti is transformed and differentiated into multiplicity of objects. Evolution is followed by dissolution. In dissolution the physical existence, all the worldly objects mingle back into prakṛti, which now remains as the undifferentiated, primordial substance. This is how the cycles of evolution and dissolution follow each other. But this theory is very different from the modern theories of science in the sense that prakṛti evolves for each Jiva separately, giving individual bodies and minds to each and after liberation these elements of prakṛti merges into the Moola prakṛti. Another uniqueness of Sāmkhya is that not only physical entities but even mind, ego and intelligence are regarded as forms of Unconsciousness, quite distinct from pure consciousness.
Samkhya theorizes that prakṛti is the source of the perceived world of becoming. It is pure potentiality that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because prakṛti is always in a state of tension among its constituent strands or gunas – Sattva, Rajas and Tamas. In a state of equilibrium of three gunas, when the three together are one, "unmanifest" prakṛti which is unknowable. A guna is an entity that can change, either increase or decrease, therefore, pure consciousness is called nirguna or without any modification.
The evolution obeys causality relationships, with primal Nature itself being the material cause of all physical creation. The cause and effect theory of Samkhya is called Satkārya-vāda (theory of existent causes), and holds that nothing can really be created from or destroyed into nothingness – all evolution is simply the transformation of primal Nature from one form to another.
Samkhya cosmology describes how life emerges in the universe; the relationship between Purusha and prakṛti is crucial to Patanjali's yoga system. The strands of Samkhya thought can be traced back to the Vedic speculation of creation. It is also frequently mentioned in the Mahabharata and Yogavasishta.
Samkhya accepts the notion of higher selves or perfected beings but rejects the notion of God. Classical Samkhya argues against the existence of God on metaphysical grounds. Samkhya theorists argue that an unchanging God cannot be the source of an ever-changing world and that God was only a necessary metaphysical assumption demanded by circumstances. The Sutras of Samkhya have no explicit role for a separate God distinct from the puruṣa. Such a distinct God is inconceivable and self-contradictory and some commentaries speak plainly on this subject.
According to Sinha, the following arguments were given by the Samkhya philosophers against the idea of an eternal, self-caused, creator God:
Therefore, Samkhya maintained that the various cosmological, ontological and teleological arguments could not prove God.
The Sankhya-tattva-kaumudi commenting on Karika 57 argues that a perfect God can have no need to create a world (for Himself) and if God's motive is kindness (for others), Samkhya questions whether it is reasonable to call into existence beings who while non-existent had no suffering.
The Sāṁkhyapravacana Sūtra in verse no. 1.92 directly states that existence of "Ishvara (God) is unproved". Hence there is no philosophical place for a creationist God in this system. It is also argued by commentators of this text that the existence of Ishvara cannot be proved and hence cannot be admitted to exist.
These commentaries of Samkhya postulate that a benevolent deity ought to create only happy creatures, not a mixed world like the real world. A majority of modern academic scholars are of view that the concept of Ishvara was incorporated into the nirishvara (atheistic) Samkhya viewpoint only after it became associated with the Yoga, the Pasupata and the Bhagavata schools of philosophy. This theistic Samkhya philosophy is described in the Mahabharata, the Puranas and the Bhagavad Gita
The Advaita Vedanta philosopher Adi Shankara called Samkhya as the 'principal opponent' (pradhana-malla) of the Vedanta. He criticized the Samkhya view that the cause of the universe is the unintelligent Prakruti (Pradhan). According to Shankara, the Intelligent Brahman only can be such a cause. He considered Samkhya philosophy as propounded in Samkhyakarika to be inconsistent with the teachings in the Vedas, and considered the dualism in Samkhya to be non-Vedic. In contrast, ancient Samkhya philosophers in India claimed Vedic authority for their views.
With the publication of previously unknown editions of Yuktidipika about mid 20th century, scholars have suggested what they call as "a tempting hypothesis", but uncertain, that Samkhya tradition may be the oldest of the Indian technical philosophical schools (Nyaya, Vaisheshika). The Vaisheshika atomism, Nyaya epistemology may all have roots in the early Samkhya school of thought; but these schools likely developed in parallel with an evolving Samkhya tradition, as sibling intellectual movements.
The Yoga school derives its ontology and epistemology from Samkhya and adds to it the concept of Isvara. However, scholarly opinion on the actual relationship between Yoga and Samkhya is divided. While Jakob Wilhelm Hauer and Georg Feuerstein believe that Yoga was a tradition common to many Indian schools and its association with Samkhya was artificially foisted upon it by commentators such as Vyasa. Johannes Bronkhorst and Eric Frauwallner think that Yoga never had a philosophical system separate from Samkhya. Bronkhorst further adds that the first mention of Yoga as a separate school of thought is no earlier than Śankara's (c. 788–820 CE) Brahmasūtrabhaśya.
The dualistic metaphysics of various Tantric traditions illustrates the strong influence of Samkhya on Tantra. Shaiva Siddhanta was identical to Samkhya in its philosophical approach, barring the addition of a transcendent theistic reality. Knut A. Jacobsen, Professor of Religious Studies, notes the influence of Samkhya on Srivaishnavism. According to him, this Tantric system borrows the abstract dualism of Samkhya and modifies it into a personified male–female dualism of Vishnu and Sri Lakshmi. Dasgupta speculates that the Tantric image of a wild Kali standing on a slumbering Shiva was inspired from the Samkhyan conception of prakṛti as a dynamic agent and Purusha as a passive witness. However, Samkhya and Tantra differed in their view on liberation. While Tantra sought to unite the male and female ontological realities, Samkhya held a withdrawal of consciousness from matter as the ultimate goal.
According to Bagchi, the Samkhya Karika (in karika 70) identifies Sāmkhya as a Tantra, and its philosophy was one of the main influences both on the rise of the Tantras as a body of literature, as well as Tantra sadhana.
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Atheism (Sanskrit: निरीश्वरवाद, nir-īśvara-vāda, lit. "statement of no Lord", "doctrine of godlessness") or disbelief in God or gods has been a historically propounded viewpoint in many of the orthodox and heterodox streams of Hindu philosophies. In Indian philosophy, three schools of thought are commonly referred to as nastika for rejecting the doctrine of Vedas: Jainism, Buddhism and Cārvāka.Hinduism is a religion, but also a philosophy. Among the various schools of Hindu philosophy, Samkhya, Yoga and Mimamsa while not rejecting either the Vedas or the Brahman, typically reject a personal God, creator God, or a God with attributes. While Samkhya and Yoga rejected the idea of an eternal, self-caused, creator God, Mimamsa argued that the Vedas could not have been authored by a deity.
Some schools of thought view the path of atheism as a valid one but difficult to follow in matters of spirituality.Guṇa
Guṇa depending on the context means "string, thread, or strand", or "virtue, merit, excellence", or "quality, peculiarity, attribute, property".The concept is originally notable as a feature of Samkhya philosophy, though possibly a later feature of it. The gunas are now a key concept in nearly all schools of Hindu philosophy. There are three gunas, according to this worldview, that have always been and continue to be present in all things and beings in the world. These three gunas are called: sattva (goodness, constructive, harmonious), rajas (passion, active, confused), and tamas (darkness, destructive, chaotic). All of these three gunas are present in everyone and everything, it is the proportion that is different, according to Hindu worldview. The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life.In some contexts, it may mean "a subdivision, species, kind, quality", or an operational principle or tendency of something or someone. In human behavior studies, Guna means personality, innate nature and psychological attributes of an individual.Like all Sanskrit technical terms, guṇa can be difficult to summarize in a single word. Its original and common meaning is a thread, implying the original materials that weave together to make up reality. The usual, but approximate translation in common usage is "quality".Hindu philosophy
Hindu philosophy refers to a group of darśanas (philosophies, world views, teachings) that emerged in ancient India. These include six systems (ṣaḍdarśana) – Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta. These are also called the Astika (orthodox) philosophical traditions and are those that accept the Vedas as an authoritative, important source of knowledge. Ancient and medieval India was also the source of philosophies that share philosophical concepts but rejected the Vedas, and these have been called nāstika (heterodox or non-orthodox) Indian philosophies. Nāstika Indian philosophies include Buddhism, Jainism, Cārvāka, Ājīvika, and others.Scholars have debated the relationship and differences within āstika philosophies and with nāstika philosophies, starting with the writings of Indologists and Orientalists of the 18th and 19th centuries, which were themselves derived from limited availability of Indian literature and medieval doxographies. The various sibling traditions included in Hindu philosophies are diverse, and they are united by shared history and concepts, same textual resources, similar ontological and soteriological focus, and cosmology. While Buddhism and Jainism are considered distinct philosophies and religions, some heterodox traditions such as Cārvāka are often considered as distinct schools within Hindu philosophy.Hindu philosophy also includes several sub-schools of theistic philosophies that integrate ideas from two or more of the six orthodox philosophies, such as the realism of the Nyāya, the naturalism of the Vaiśeṣika, the dualism of the Sāṅkhya, the monism and knowledge of Self as essential to liberation of Advaita, the self-discipline of yoga and the asceticism and elements of theistic ideas. Examples of such schools include Pāśupata Śaiva, Śaiva siddhānta, Pratyabhijña, Raseśvara and Vaiṣṇava. Some sub-schools share Tantric ideas with those found in some Buddhist traditions. The ideas of these sub-schools are found in the Puranas and Āgamas.Each school of Hindu philosophy has extensive epistemological literature called pramāṇaśāstras, as well as theories on metaphysics, axiology, and other topics.Ishvara
Ishvara (Sanskrit: ईश्वर, IAST: Īśvara) is a concept in Hinduism, with a wide range of meanings that depend on the era and the school of Hinduism. In ancient texts of Indian philosophy, depending on the context, Ishvara can mean supreme soul, ruler, lord, king, queen or husband. In medieval era Hindu texts, depending on the school of Hinduism, Ishvara means God, Supreme Being, personal god, or special Self.In Shaivism and for almost all Hindus, Ishvara is synonymous with "Shiva", sometimes as Maheshvara or Parameshvara meaning the "Supreme lord", or as an Ishta-deva (personal god). For a few Vaishnavists, it is synonymous with Vishnu. In traditional Bhakti movements, Ishvara is one or more deities of an individual's preference from Hinduism's polytheistic canon of deities. In modern sectarian movements such as Arya Samaj and Brahmoism, Ishvara takes the form of a monotheistic God. In Yoga school of Hinduism, it is any "personal deity" or "spiritual inspiration". In Advaita Vedanta school, Ishvara is a monistic Universal Absolute that connects and is the Oneness in everyone and everything.Kapila
Kapila (Sanskrit: कपिल) is a given name of different individuals in ancient and medieval Indian texts, of which the most well-known is the founder of the Samkhya school of Hindu philosophy. Kapila of Samkhya fame is considered a Vedic sage, estimated to have lived in the 6th-century BCE, or the 7th-century BCE.Rishi Kapila is credited with authoring the influential Samkhya-sutra, in which aphoristic sutras present the dualistic philosophy of Samkhya. Kapila's influence on Buddha and Buddhism have long been the subject of scholarly studies.Many historic personalities in Hinduism and Jainism, mythical figures, pilgrimage sites in Indian religion, as well as an ancient variety of cow went by the name Kapila.Metaphysics
Metaphysics is the branch of philosophy that examines the fundamental nature of reality, including the relationship between mind and matter, between substance and attribute, and between potentiality and actuality. The word "metaphysics" comes from two Greek words that, together, literally mean "after or behind or among [the study of] the natural". It has been suggested that the term might have been coined by a first century CE editor who assembled various small selections of Aristotle’s works into the treatise we now know by the name Metaphysics (ta meta ta phusika, 'after the Physics ', another of Aristotle's works).Metaphysics studies questions related to what it is for something to exist and what types of existence there are. Metaphysics seeks to answer, in an abstract and fully general manner, the questions:
What is there?
What is it like?Topics of metaphysical investigation include existence, objects and their properties, space and time, cause and effect, and possibility.Pradhana
Pradhāna (Sanskrit: प्रधान) is an adjective meaning – most important, prime, chief or major. The Shatapatha Brahmana (शतपथ ब्राह्मण) gives its meaning as – 'the chief cause of the material nature' (S.B.7.15.27) or 'the creative principle of nature' (S.B.10.85.3). The Samkhya School of Indian philosophy employs the word, Pradhana, to mean the creative principle of nature, as the original root of matter, the Prime Matter but which according to Badarayana’s logic is the unintelligent principle which cannot be the one consisting of bliss.Prakṛti
Prakriti or Prakruti (from Sanskrit language प्रकृति, prakṛiti), means "nature". It is a key concept in Hinduism, formulated by its Samkhya school, and refers to the primal matter with three different innate qualities (Guṇas) whose equilibrium is the basis of all observed empirical reality. Prakriti, in this school, contrasts with Purusha which is pure awareness and metaphysical consciousness. The term is also found in the texts of other Indian religions such as Jainism, and Buddhism.In Indian languages derived from Indo-European Sanskrit roots, Prakriti refers to the feminine aspect of all life forms, and more specifically a woman is seen as a symbol of Prakriti.Samkhya Pravachana Sutra
The Samkhya Pravachana Sutra (Sanskrit: सांख्यप्रवचन सूत्र Sāṁkhyapravacanasūtra) is a collection of major Sanskrit texts of the Samkhya school of Hindu philosophy. It includes the ancient Samkhya Sutra of Kapila, Samkhya karika of Ishvarakrishna, Samkhya Sutra Vritti of Aniruddha, the Bhasya (commentary) of Vijnana Bhikshu, the Vrittisara of Vedantin Mahadeva, Tattva Samasa and commentary of Narendra, and works of Gaudapada, Vachaspati Mishra, and Panchashikha.The text provides foundational doctrines of one of the influential schools of Hindu philosophy, such as "nothing can come out of nothing, and nothing can altogether vanish out of existence" in its doctrine of Sat-Karya-Siddhanta, a debate on the two theories for the origin of the world - the creationists (Abhava Utpatti) and the evolutionists (Vivarta, changing from one state to another), the doctrine of Parinama (transformation), among others.
Samkhya Pravachana Sutra is also known as Samkhya Sutra.Samkhyakarika
The Samkhyakarika (Sanskrit: सांख्यकारिका, Sāṁkhyakārikā) is the earliest surviving text of the Samkhya school of Hindu philosophy. The text's original composition date is unknown, but its terminus ad quem (completed before) date has been established through its Chinese translation that became available by 569 CE. It is attributed to Ishvara Krishna (Iśvarakṛṣṇa, 350 CE).In the text, the author described himself as a successor of the disciples from the great sage Kapila, through Āsuri and Pañcaśikha. His Sāṁkhya Kārikā consists of 72 ślokas written in the Ārya metre, with the last verse asserting that the original Samkhya Karika had only 70 verses.The earliest important commentary on his Kārikā was written by Gaudapada. Yuktidipika, whose medieval era manuscript editions were discovered and published about mid 20th-century, is among the most significant extant review and commentary on Samkhyakarika.The Sāṁkhya Kārikā was translated into Chinese in the 6th-century CE. In 1832, Christian Lassen translated the text in Latin. H.T. Colebrooke first translated this text into English. Windischmann and Lorinser translated it into German, and Pautier and St. Hilaire translated it into French.Satkaryavada
The Samkhya system, which follows Prakrti – parinama-vada, describes origination and evolution through its theory of Satkaryavada (Sanskrit: सत्कार्यवाद) which is the theory of causation. According to this theory the effect is existent in the cause; the original cause of everything that is perceived is Prakrti.Sattva
Sattva (Sanskrit: सत्त्व) is one of the three guṇas or "modes of existence" (tendencies, qualities, attributes), a philosophical and psychological concept developed by the Samkhya school of Hindu philosophy. The other two qualities are rajas (passion and activity) and tamas (destruction, chaos). Sattva is the quality of goodness, positivity, truth, serenity, balance, peacefulness, and virtuousness that is drawn towards Dharma and Jnana (knowledge).Siddhi
Siddhis (Sanskrit: सिद्धि siddhi; fulfillment, accomplishment) are spiritual, paranormal, supernatural, or otherwise magical powers, abilities, and attainments that are the products of spiritual advancement through sādhanās such as meditation and yoga. The term ṛddhi (Pali: iddhi, "psychic powers") is often used interchangeably in Buddhism.Vijnanabhiksu
Vijñānabhikṣu (also spelled Vijnanabhikshu) was a Hindu philosopher from Bihar, variously dated to the 15th or 16th century, known for his commentary on various schools of Hindu philosophy, particularly the Yoga text of Patanjali. His scholarship stated that there is a unity between Vedānta, Yoga, and Samkhya philosophies, and he is considered a significant influence on Neo-Advaita movement of the modern era.Yoga
Yoga (; Sanskrit: योग; pronunciation) is a group of physical, mental, and spiritual practices or disciplines which originated in ancient India. Yoga is one of the six orthodox schools of Hindu philosophical traditions. There is a broad variety of yoga schools, practices, and goals in Hinduism, Buddhism, and Jainism. The term "yoga" in the Western world often denotes a modern form of Hatha yoga, consisting largely of the postures called asanas.
The origins of yoga have been speculated to date back to pre-Vedic Indian traditions; it is mentioned in the Rigveda, but most likely developed around the sixth and fifth centuries BCE, in ancient India's ascetic and śramaṇa movements. The chronology of earliest texts describing yoga-practices is unclear, varyingly credited to Upanishads. The Yoga Sutras of Patanjali date from the first half of the 1st millennium CE, but only gained prominence in the West in the 20th century. Hatha yoga texts emerged around the 11th century with origins in tantra.Yoga gurus from India later introduced yoga to the West, following the success of Swami Vivekananda in the late 19th and early 20th century with his adaptation of yoga tradition, excluding asanas. In the 1980s, a very different form of modern yoga, with an increasing number of asanas and few other practices, became popular as a system of exercise across the Western world. Yoga in Indian traditions, however, is more than physical exercise; it has a meditative and spiritual core. One of the six major orthodox schools of Hinduism is also called Yoga, which has its own epistemology and metaphysics, and is closely related to Hindu Samkhya philosophy.Many studies have tried to determine the effectiveness of modern yoga as a complementary intervention for cancer, schizophrenia, asthma, and heart disease. The results of these studies have been mixed and inconclusive. On December 1, 2016, yoga was listed by UNESCO as an intangible cultural heritage.Yoga (philosophy)
Yoga philosophy is one of the six major orthodox schools of Hinduism. Ancient, medieval and most modern literature often refers to the Yoga school of Hinduism simply as Yoga. It is closely related to the Samkhya school of Hinduism. The Yoga school's systematic studies to better oneself physically, mentally and spiritually has influenced all other schools of Indian philosophy. The Yoga Sutras of Patanjali is a key text of the Yoga school of Hinduism.The epistemology of the Yoga school of Hinduism, like the Sāmkhya school, relies on three of six Pramanas as the means of gaining reliable knowledge. These include Pratyakṣa (perception), Anumāṇa (inference) and Sabda (Āptavacana, word/testimony of reliable sources). The metaphysics of Yoga is built on the same dualist foundation as the Samkhya school. The universe is conceptualized as composed of two realities in the Samhkya-Yoga schools: Puruṣa (consciousness) and prakriti (matter). Jiva (a living being) is considered as a state in which puruṣa is bonded to prakriti in some form, in various permutations and combinations of various elements, senses, feelings, activity and mind. During the state of imbalance or ignorance, one or more constituents overwhelm the others, creating a form of bondage. The end of this bondage is called liberation, or moksha, by both the Yoga and Samkhya schools of Hinduism. The ethical theory of the Yoga school is based on Yamas and Niyama, as well as elements of the Guṇa theory of Samkhya.The Yoga school of Hinduism differs from the closely related non-theistic/atheistic Samkhya school by incorporating the concept of a "personal, yet essentially inactive, deity" or "personal god" (Ishvara). While the Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha, the Yoga school suggests that systematic techniques and practice, or personal experimentation, combined with Samkhya's approach to knowledge, is the path to moksha. Yoga shares several central ideas with the Advaita Vedanta school of Hinduism, with the difference that Yoga philosophy is a form of experimental mysticism, while Advaita Vedanta is a form of monistic personalism. Advaita Vedanta, and other schools of Hinduism, accept, adopt and build upon many of the teachings and techniques of Yoga.Yoga Sutras of Patanjali
The Yoga Sūtras of Patañjali are a collection of 196 Indian sutras (aphorisms) on the theory and practice of yoga. The Yoga Sutras were compiled prior to 400 CE by Sage Patanjali who synthesized and organized knowledge about yoga from older traditions. The Yoga Sūtras of Patañjali was the most translated ancient Indian text in the medieval era, having been translated into about forty Indian languages and two non-Indian languages: Old Javanese and Arabic. The text fell into relative obscurity for nearly 700 years from the 12th to 19th century, and made a comeback in late 19th century due to the efforts of Swami Vivekananda, the Theosophical Society and others. It gained prominence again as a comeback classic in the 20th century.Before the 20th century, history indicates that the medieval Indian yoga scene was dominated by the various other texts such as the Bhagavad Gita and the Yoga Vasistha, texts attributed to Yajnavalkya and Hiranyagarbha, as well as literature on hatha yoga, tantric yoga and Pashupata Shaivism yoga rather than the Yoga Sūtras of Patañjali.Hindu orthodox tradition holds the Yoga Sūtras of Patañjali to be one of the foundational texts of classical Yoga philosophy. However, the appropriation - and misappropriation - of the Yoga Sutras and its influence on later systematizations of yoga has been questioned by scholars such as David Gordon White, but reaffirmed by others such as James Mallinson.Modern scholars of yoga such as Philipp A. Maas and Mallinson consider the Bhasya commentary on the Sutras to be Patanjali's own, and the Sutras to be his summary of older accounts of yoga. The combined document is thus considered to be a single work, the Pātañjalayogaśāstra.Āstika and nāstika
Āstika (Sanskrit आस्तिक IAST: āstika) derives from the Sanskrit asti, "there is, there exists", and means “one who believes in the existence (of a soul separate from the material world, Brahman, etc.)” and nāstika means "an unbeliever". These have been concepts used to classify Indian philosophies by modern scholars, and some Hindu, Buddhist and Jaina texts. Āstika has been defined in one of three ways; as those who accept the epistemic authority of the Vedas, as those who accept the existence of ātman, or as those who accept the existence of Ishvara. In contrast, nāstika are those who deny the respective definitions of āstika.The various definitions for āstika and nāstika philosophies has been disputed since ancient times, and there is no consensus. Buddhism is considered to be nāstika, but the Gautama Buddha is considered an avatar of Vishnu in some Hindu traditions.The most studied Āstika schools of Indian philosophies, sometimes referred to as orthodox schools, are six: Nyāyá, Vaiśeṣika, Sāṃkhya, Yoga, Mīmāṃsā, and Vedānta. The most studied Nāstika schools of Indian philosophies, sometimes referred to as heterodox schools, are four: Buddhism, Jainism, Cārvāka, and Ājīvika. This orthodox-heterodox terminology is a construct of Western languages, and lacks scholarly roots in Sanskrit. Recent scholarly studies state that there have been various heresiological translations of Āstika and Nāstika in 20th century literature on Indian philosophies, but quite many are unsophisticated and flawed.
Astika and Nāstika do not mean "theism" and "atheism" respectively in ancient or medieval era Sanskrit literature. In current Indian languages like Hindi, āstika and its derivatives usually mean "theist", while nāstika and its derivatives denote an "atheist.” However, the terms are used differently in Hindu philosophy. For example, Sāṃkhya is both an atheist (as it does not accept an anthropomorphic God) and āstika (Vedic) philosophy, though “God” is often used as an epithet for consciousness (purusa) within its doctrine.Ātman (Hinduism)
Ātman () is a Sanskrit word that means inner self or soul. In Hindu philosophy, especially in the Vedanta school of Hinduism, Ātman is the first principle, the true self of an individual beyond identification with phenomena, the essence of an individual. In order to attain liberation (moksha), a human being must acquire self-knowledge (atma jnana), which is to realize that one's true self (Ātman) is identical with the transcendent self Brahman.The six orthodox schools of Hinduism believe that there is Ātman (soul, self) in every being. This is a major point of difference with the Buddhist doctrine of Anatta which holds that there is no unchanging soul or self.