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APARIGRAHA - THE HUMANE SOLUTION
the 'senses', it is certainly more than matter. Puruşa, on the other hand is spirit or consciousness. So, in common parlance, these are man and nature (puruşa and prakṛti). Prakṛti is unconscious but active, purusa is conscious but inactive. It looks active because of its close proximity to intellect and ego, which are only the products of prakṛti.
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The process of evolution, as Samkhya explains, takes place because of the mere presence of purusa (sannidhi matra), that makes prakṛti to evolve itself. Purusa does not have to exert himself nor does he meddle with prakrtito make prakṛtievolve or produce various evolutes or products. Prakṛti on its own, knowing the needs of purusa gives whatever puruşa needs, for his enjoyment and for his ultimate goal of liberation or mokṣa. prakṛtiis fully equipped to produce whatever puruşa needs the most. With its own constituents (the guņas), the sattva, rajas and tamas, it brings forth qualitatively different products to give variety in a unified system of universe. Puruşa being totally inactive is in no position to move; it is prakṛti which is so competent, that it starts working on its own to satisfy the needs of purusa. Thus evolution begins with intellect, ego and senses etc. and ends with the gross elements, the mahabhutas. Puruşa is inactive and intelligent. This has a very meaningful message that it does not have the power to destroy nature. The inactivity of purușa in the Samkhya shows the limits that purușa has. Thus man is under no circumstances allowed to destroy nature, according to the classical literature of India; purușa does not enjoy the right to exploit nature. When the balanced evolution is disturbed it turns into dissolution or pralaya after which a new cycle would begin. Thus the evolution of classical Samkhya is not in any way close to 'development' in modern sense of the word.
According to Samkhya, puruṣa never interferes with prakṛti and the rich and profound store of things that it contains in its bosom. Prakṛti on its own like a mother, creates the things that purușa requires. It seems to know unknowingly (though it is unintelligent) fully well the needs of puruşa and thus purușa realises his mundane and extra-mundane goals, none of which remain unfulfilled. Thus so much prakṛti does with its profoundness. The creation or evaluation takes place because
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