Page 35 - Hinduism

Sāṅkhya and Yoga are similar in their central teaching and so they go together. Prakṛti, or Mūlaprakṛti as it is called, is independent of Puruṣa or soul and is the cause of this world. Puruṣa is eternal, caitanya or intelligence. Prakṛti is composed of three guṇas called sattva, rajas and tamas. In the state of Pralaya the guṇas are in equilibrium; in sṛṣti they are unequal. Buddhi is a product of Prakṛti when it is near Puruṣa. It is also called mahat and antaḥkaraṇa. Puruṣa imagines the activity of buddhi to be own and thus becomes ātman. This attribution is saṁsāra. From buddhi through ahaṅkāra are produced the ten senses and their objects (bhūtas) and tanmātras. Puruṣa has no qualities other than caitanya and it is eternal. There are innumerable Puruṣas. The realization of the distinction between Prakṛti and Puruṣa puts an end to saṁsāra. This is mukti. Sāńkhya philosophy does not accept God (Īśvara). The Yoga philosophy accepts God but attributes no powers of creation, etc. to Him. Mukti is the state of kaivalya or independence from Nature (Prakṛti).
The Yoga system recommends certain practices to control the mind, which lead to the recognition of the distinction between Prakṛti and Puruṣa. They are yama (control of senses), niyama (purification or mind and body), āsana (convenient posture), prānāyāma (control of breath), pratyāhāra (control or the mind), dhyāna(meditation), dhāraṇā (concentration) and samādhi (attainment).
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