saankya darshna –The Nontheistic Dualism – The word saaankhya is derived from the word sankhya meaning counting and thinking. The first work of saankhya sootra is traditionally attributed to kapila maharshi but present earliest text available is saaankhya kaarikaa of iswara krishna saankhya system is one of the oldest systems of bhaarateeya Philosophy which can be noticed in the vedas referred to in rugveda “……” (Ch X – 129 – 3). The ruk also hints at the satkaaryavaada form and satkaaryavaada of saankhya. rugveda also hints at the prakruti and purusha in the context of the creation of the world. bhagavadgeetaa mentions the saankhya system and manu in his first chapter of manusmruti describes the creation of the world. There are 72 kaarikas and a few kaarikas are detailed. The 25 principles of the saankhya system of thinking refers to the basic tenets of knowledge of self and counting implies the 24 principles born out of nature (prakruti).  

pancha tatvas/ Elements of Nature	pruthvee/Earth	jala/Water	agni/Fire	vaayu/Air	aakaasha/Sky
pancha karmendriyas/Organs of action	vaak/Speech	hastas/Hands	paadas/legs	upastha/Genitals	paaya/Annus
pancha gnaanendriyas/Organs of Knowkedge	naak/Nose	jihvaa/Tounge	chakshu/Eyes	charma/skin	karna/Ears
pancha tanmaatras/Five Senses	gandha/Smell	rasa/Taste	roopa/Shape	sparsha/Touch	shabda/Sound
antahkarana/Internal Organs	manas/Mind	buddhi&chitta/Intellect&Memoray	ahamkara/Ego	prakruti/Nature	purusha/Life

  prakruti is characterised by 3 gunas (the ropes) –sattva, rajas, and tamas – that bind the soul to the world (सू 12 – 16). saankhya, the dualistic philosophy acknowledges two aspects of reality, the unconscious principle (prakruti) and consciousness (purusha or the self). According to saankhya philosophy, the universe is full of pain and misery दुःखत्रयाभिधातात् (सू–1) namely aadhyaatmikam, aadhibhautikam and aadhidaivikam – which are recurring and difficult to eliminate. The pramaanatrayam are pratyakshyam, anumaanam and aaptavachanam – द्रष्टमनुमानमाप्तवचनम् च सर्वप्रमाणसिद्धत्वात् त्रिविधम् | (सू-४/4), जन्ममरणकरणानाम् प्रतिनियमात् अयुगपत्प्रवृत्तेश्च​, पुरुषबहुत्वम् सिद्धम् त्रैगुण्यविपर्याच्च | (सू-१८/18), Birth and death are inevitable and different to bodies at different times and hence purushabahutvam exists. The existence of an effect in its material cause prior to its casual operation is satkaarya and this theory establishes satkaaryavada असदकरणात् उपादान ग्रहणात् सर्वसम्भवात्, सत्तस्य शक्यकरणात्कारणभावश्च सत्कार्यम् । (सू-९/9)​.