Prakṛti: Nature and Its Evolutes in Sāṃkhya Philosophy

Learning Outcomes:

1. Understand the concept of Prakṛti as the primal matter in Sāṃkhya philosophy.
2. Analyze the relationship between Prakṛti and its evolutes.
3. Comprehend the metaphysical and epistemological aspects of Prakṛti in classical Indian thought.
4. Examine the interconnection of Prakṛti and Puruṣa in creating the universe.

Sāṃkhya, one of the oldest philosophical systems of India, offers a dualistic worldview centered around two primary principles: Prakṛti and Puruṣa. The term Prakṛti refers to Nature or primordial matter, which serves as the source of the entire universe. All physical, mental, and psychological phenomena arise from Prakṛti‘s evolutes, manifesting in various forms through transformation. The interaction between Prakṛti and Puruṣa leads to the manifestation of the cosmos, with Prakṛti responsible for material evolution while Puruṣa remains the passive witness.

The Concept of Prakṛti

In the Sāṃkhya system, Prakṛti is regarded as the primordial cause of the physical universe. It is undifferentiated, eternal, and dynamic in its unmanifest state. Without its transformation, the world as we know it would not exist.

1. Prakṛti as the Material Cause: The universe arises from Prakṛti, which serves as its material cause (upādāna kāraṇa). Everything within the empirical world can be traced back to this primal substance. Prakṛti is believed to be the subtlest form of matter, comprising three guṇas: Sattva (balance), Rajas (activity), and Tamas (inertia). These guṇas are in equilibrium in the unmanifested state but begin to evolve when this balance is disturbed.

2. The Guṇas as Constituents of Prakṛti: Sattva, Rajas, and Tamas are the three essential qualities of Prakṛti.
   ●Sattva is associated with purity, clarity, and lightness. It facilitates consciousness and understanding.
   ● Rajas is linked to action, energy, and change. It is responsible for movement and transformation.
   ● Tamas represents heaviness, inertia, and obscurity. It promotes ignorance and delusion.

Important Note: The interplay of these three guṇas explains the diversity in the universe. They are in constant interaction, causing the multiplicity of phenomena in the empirical world.

3. Prakṛti’s Unconsciousness: Unlike Puruṣa, which represents pure consciousness, Prakṛti is entirely unconscious. It lacks intentionality or self-awareness. However, through its transformations, it gives rise to both physical and mental forms, which possess varying degrees of conscious experience due to the proximity and reflection of Puruṣa.

4. Dynamic Evolution: The state of equilibrium in Prakṛti is disturbed by the proximity of Puruṣa, leading to its transformation into various evolutes. These evolutes include the gross and subtle aspects of existence, forming the structure of the entire cosmos.

The Evolutes of Prakṛti

The process of cosmic evolution begins when the balance between the three guṇas in Prakṛti is disrupted. This marks the transition from the unmanifest to the manifest state, giving rise to a hierarchical series of evolutes, each more concrete than the preceding one.

1. Mahattattva or Buddhi: The first evolute of Prakṛti is Buddhi or Mahattattva. It represents intellect or cosmic intelligence. In this stage, consciousness reflects through the mind, and cognitive processes begin. Buddhi is responsible for discrimination (Viveka) and decision-making.

2. Ahaṃkāra: The second evolute of Prakṛti is Ahaṃkāra (the ego or sense of individuality). It arises from Buddhi and is the cause of self-identification and individuality. In this stage, the subject perceives itself as distinct from others. Ahaṃkāra further divides into three categories based on the predominance of the guṇas:
   ●Sāttvic Ahaṃkāra: Leading to the development of the mind (manas).
   ● Rājasic Ahaṃkāra: Giving rise to the five senses and five organs of action.
   ● Tāmasic Ahaṃkāra: Responsible for the evolution of the five gross elements (pañca mahābhūtas) and five subtle elements (tanmātras).

Important Concept: The differentiation of Ahaṃkāra illustrates how the cosmic evolution from Prakṛti moves from subtle to gross forms, with the ego acting as a key intermediary in this transformation.

3. Manas (Mind): From the sāttvic Ahaṃkāra arises the Manas, which functions as the coordinator of sensory inputs and responses. The mind is responsible for processing data from the senses and forming perceptions, thoughts, and intentions. While it is subtle, the manas is part of the empirical world and bound to the material nature of Prakṛti.

4. Five Tanmātras (Subtle Elements): The tāmasic aspect of Ahaṃkāra leads to the formation of the five subtle elements:
   ●Sound (Śabda),
   ● Touch (Sparśa),
   ● Form (Rūpa),
   ● Taste (Rasa),
   ● Smell (Gandha). These tanmātras represent the essence of sensory experiences and are the building blocks of the gross elements.
5. Five Mahābhūtas (Gross Elements): The five gross elements—earth (Pṛthvī), water (Āpas), fire (Tejas), air (Vāyu), and ether (Ākāśa)—arise from the subtle tanmātras. They constitute the physical world and are perceived through the sensory organs.

Process Flow: Prakṛti → Buddhi → Ahaṃkāra → Manas → Tanmātras → Mahābhūtas

6. Five Jñānendriyas (Organs of Perception): The five sensory faculties arise from rājasic Ahaṃkāra:
   ●Eyes (to see),
   ● Ears (to hear),
   ● Nose (to smell),
   ● Tongue (to taste),
   ● Skin (to touch). These faculties provide knowledge of the external world, connecting the individual to sensory stimuli.
7. Five Karmendriyas (Organs of Action): The five organs of action also emerge from rājasic Ahaṃkāra:
   ●Speech,
   ● Hands (grasping),
   ● Feet (movement),
   ● Excretory organs,
   ● Reproductive organs. These organs enable interaction with the external world through physical activities.

Relationship Between Prakṛti and Puruṣa

Sāṃkhya’s dualism places significant emphasis on the relationship between Prakṛti and Puruṣa. While Prakṛti represents matter, Puruṣa is pure consciousness and remains eternally passive. The union of these two principles is necessary for the manifestation of the universe.

1. Prakṛti as the Active Principle: Although Prakṛti is unconscious, it is the active force in the creation of the universe. Its proximity to Puruṣa induces it to transform, resulting in the diverse forms of existence. Without the influence of Prakṛti, the universe would remain in an unmanifest state.

2. Puruṣa as the Passive Witness: Puruṣa is pure, eternal, and immutable. It does not engage in any form of action. Instead, it acts as the observer or witness (sākṣin) of the transformations occurring in Prakṛti. The evolution of the world happens for the sake of Puruṣa‘s experience, but Puruṣa itself is uninvolved in the material processes.

Important Note: The interplay of Prakṛti and Puruṣa is likened to the relationship between a dancer (Prakṛti) and an audience member (Puruṣa). The dancer performs for the benefit of the audience, but the audience remains still and unaffected by the dance.

Comparative View: Prakṛti vs. Puruṣa

Liberation and the Role of Prakṛti

In the Sāṃkhya system, liberation (mokṣa) is achieved by discerning the difference between Prakṛti and Puruṣa. The confusion of the self (Puruṣa) with the mind and body (evolutes of Prakṛti) leads to suffering. Through knowledge (jñāna), the individual realizes that the self is distinct from the material world, leading to liberation.

MCQ: What is the first evolute of Prakṛti according to Sāṃkhya philosophy?

1. Ahaṃkāra
2. Mahattattva
3. Manas
4. Tanmātras
   Correct Answer: 2. Mahattattva