Editing Samkhya (section)

===''Puruṣa'' and ''Prakṛti''===
Samkhya makes a distinction between two "irreducible, innate and independent realities",{{sfn|Sharma|1997|pages=149–168}} ''[[Purusha]]'', the witness-consciousness, and ''[[Prakṛti]]'', "matter", the activities of mind and perception.{{sfn|Lusthaus|2018}}{{sfn|Haney|2002|page=17}}{{sfn|Isaac|Dangwal|1997|page=339}} According to Dan Lusthaus,
{{blockquote|In Sāṃkhya puruṣa signifies the observer, the 'witness'. Prakṛti includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality. It is often mistranslated as 'matter' or 'nature' – in non-Sāṃkhyan usage it does mean 'essential nature' – but that distracts from the heavy Sāṃkhyan stress on prakṛti's cognitive, mental, psychological and sensorial activities. Moreover, subtle and gross matter are its most derivative byproducts, not its core. Only prakṛti acts.{{sfn|Lusthaus|2018}}}}

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.<ref name="Sharma">{{harvnb|Sharma|1997|pages=149–168}}</ref>

====''Puruṣa'' – witness-consciousness====
[[File:Purusha-Pakriti.jpg|thumb|upright=1.75|Purusha-prakriti]]

''[[Purusha|Puruṣa]]'' is the witness-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.{{sfn|Sharma|1997|pages=155–7}} No appellations can qualify ''Purusha'', nor can it be substantialized or objectified.{{sfn|Chapple|2008|p=21}} It "cannot be reduced, can't be 'settled'". Any designation of ''Purusha'' comes from ''Prakriti'', and is a limitation.{{sfn|Osto|2018|p=203}} Unlike [[Advaita Vedanta]], and like [[Mīmāṃsā|Purva-Mīmāṃsā]], Samkhya believes in plurality of the ''Puruṣas''.{{sfn|Sharma|1997|pages=155–7}} However, while being multiple, ''Puruṣas'' are considered non-different because their essential attributes are the same.<ref>{{Cite journal |last=Nicholson |first=Andrew J. |date=2007-08-01 |title=Reconciling dualism and non-dualism: three arguments in Vijñānabhikṣu’s Bhedābheda Vedānta |url=https://link.springer.com/article/10.1007/s10781-007-9016-6 |journal=Journal of Indian Philosophy |language=en |volume=35 |issue=4 |pages=383 |doi=10.1007/s10781-007-9016-6 |issn=1573-0395}}</ref>

====''Prakṛti'' - cognitive processes====
[[File:Evolution in Samkhya.jpg|thumb|160px|Elements in Samkhya philosophy]]
{{Main|Prakṛti}}

''Prakṛti'' is the first cause of the world of our experiences.{{sfn|Osto|2018|p=204}} Since it is the first principle (''tattva'') of the universe, it is called the ''pradhāna'' (chief principle), but, as it is the unconscious and unintelligent principle, it is also called the ''jaḍa'' (unintelligent). It is composed of three essential characteristics (''triguna''s). These are:
* ''[[Sattva]]'' – poise, fineness, lightness, illumination, and joy;
* ''[[Rajas]]'' – dynamism, activity, excitation, and pain;
* ''[[Tamas (philosophy)|Tamas]]'' – inertia, coarseness, heaviness, obstruction, and sloth.<ref name="Sharma" />{{sfn|Hiriyanna|1993|pages=270–272}}{{sfn|Chattopadhyaya|1986|pages=109–110}}

Unmanifested ''Prakriti'' is infinite, inactive, and unconscious, with the three gunas in a state of equilibrium. When this equilibrium of the ''guṇas'' is disturbed then unmanifest ''Prakṛti'', along with the omnipresent witness-consciousness, ''Purusha'', gives rise to the manifest world of experience.{{sfn|Osto|2018|p=205}}{{sfn|Larson|1998|page=11}} ''Prakriti'' becomes manifest as twenty-three ''[[tattva]]s'':{{Sfn|Osto|2018|p=204}} intellect ([[buddhi]], mahat), ego ([[ahamkara]]) mind (''[[Manas (early Buddhism)|manas]]''); the five sensory capacities; the five action capacities; and the five "subtle elements" or "modes of sensory content" (''tanmatras'': form (''[[rūpa]]''), sound (''shabda''), smell (''gandha''), taste (''rasa''), touch (''sparsha'')), from which the five "gross elements" or "forms of perceptual objects" emerge (earth (prithivi), water (jala), fire (Agni), air (Vāyu), ether (Ākāsha)).{{Sfn|Osto|2018|p=204-205}}{{sfn|Haney|2002|page=42}} ''Prakriti'' is the source of our experience; it is not "the evolution of a series of material entities," but "the emergence of experience itself".{{Sfn|Osto|2018|p=205}} It is description of experience and the relations between its elements, not an explanation of the origin of the universe.{{Sfn|Osto|2018|p=205}}

All ''Prakriti'' has these three ''guṇas'' in different proportions. Each ''guṇa'' is dominant at specific times of day. The interplay of these ''guṇa'' defines the character of someone or something, of nature and determines the progress of life.<ref name=jamesg>James G. Lochtefeld, Guna, in ''The Illustrated Encyclopedia of Hinduism: A-M,'' Vol. 1, Rosen Publishing, {{ISBN|9780823931798}}, page 265</ref><ref>T Bernard (1999), ''Hindu Philosophy'', Motilal Banarsidass, {{ISBN|978-81-208-1373-1}}, pages 74–76</ref> The Samkhya theory of ''guṇa'' 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.<ref name=royper/>

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 from the mind and illumination from pure consciousness, creates thought structures that appear to be conscious.<ref name="Isaac">{{harvnb|Isaac|Dangwal|1997|page=342}}</ref> 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.<ref>{{harvnb|Leaman|2000|page=68}}</ref> But consciousness is itself independent of the thought structures it illuminates.<ref name="Isaac" />