Samkhya Karika 62, Prakriti is the one which is Bound not the Purusha

Author: Randeep Singh / go to all Samkhya Karikas

Samkhya karika 62 Text:

Tasmanna badhyate’sau na muchyate naapi samsarati kashchit |

Samsarati badhyate muchyate cha nanashrayaa prakritih ||

Tasmanna – therefore not

Badhyate -bound

Sau na – not any

Muchyate – is liberated

Naapi – not also

Samsarati – transmigrates

Kashchit – the Purusha

Samsarati – transmigrates

Badhyate – is bound

Muchyate – is liberated

Cha – and

Nanashrayaa – the support of several creations

Prakritih – Prakriti

Samkhya Karika 62 carrys forward the nature and various characteristics of Prakriti from the previous Karikas. In explaining the character of Prakriti, for the first time the author turns the tables on the understanding one was being given hetherto, on the relationship between Prakriti and the Purusha (consciousness).

Uptill now It was being stated that it is the Purusha which is held bound by Prakriti, which is also responsible for helping it unshackle itself from Prakriti’s grip.

Here, it is stated that its not the Purusha which is bound, in the real sense, it is the Prakriti which is bound by the promise of freeing the Purusha from its bindings.

Samkhya Karika 62, Prakriti is Bound and is Liberated

Thus, verily Purusha is never bound, nor is he released nor does he migrate. (It is) Prakriti, being the support of manifold creation, that transmigrates, is bound and is released.

Samkhya Karika 62

The Purusha (Spirit) is never bound, nor is it released. Purusha is also free of the cycle of birth and death. It is the Prakriti that is subject to birth and death. A new concept has been introduced in this Karika. Till now it was being felt that Prakriti is responsible or it acts for the release of Purusha. But it is not so. Purusha by nature, doesn’t act; it just observes and as such is not subject to bondage.

It is like a battle, where the victory or defeat is attributed to the king or state but it is actually the victory or defeat of army. Since the army is of the king or the state, hence, victory or defeat is always said to be of king or the state. Similarly, bondage is of buddhi, ahamkar and manas (intellect, ego and mind) and since they all are under the influence of the Spirit (Purusha), the bondage is considered to be of Purusa.

Once Purusha is liberated, Prakriti stops showing any of its multiple aspects (experiences) to it, which means its freed from the continuous task of striving to liberate the Purusha.

Samkhya Philosophy has mentioned in the earlier karika that it i the subtle body that transmigrates carrying the impressions engraved on it from the previous life. Subtle body is a component of PRakriti and not Purusha.

Purusha remains actionless where it is, it the impurities of the Prakiti that exist as impressions on the subtle body that need to be expunged in order for the Purusha (in fact Prakriti) to be liberated from the cycle of death and rebirth.

Incidences which Prove Prakriti is Bound not Purusha

In Samkhya philosophy, Prakriti refers to the material universe or nature, while Purusha refers to the pure consciousness or spirit. According to this philosophy, Prakriti is considered to be bound because it is subject to constant change and transformation, while Purusha is unchanging and eternal.

To understand this concept more clearly, let’s consider some examples.

One example of Prakriti being bound is the human body. The body is composed of various elements and undergoes constant change and transformation throughout one’s life. It is bound to aging, illness, and death. In contrast, the Purusha, or the consciousness that animates the body, is unchanging and eternal.

Another example of Prakriti being bound is the natural world around us. The trees, animals, and rocks are all composed of material elements and are subject to change and transformation over time. They are bound by the laws of nature and the forces that govern the universe. In contrast, the Purusha or consciousness that animates all living beings is unchanging and eternal.

In Samkhya philosophy, the goal of spiritual practice is to realize the true nature of the self, which is beyond the limitations of Prakriti. By recognizing the distinction between Purusha and Prakriti and understanding the true nature of consciousness, one can attain liberation from the cycle of birth and death and achieve true spiritual enlightenment.