Present an account of evolution of Prakrti as propounded in Sāmkhyakārikā. In this context, also explain the difference between buddhi, mahat and ahamkāra.

The Fundamental Principles of Sāmkhya

Before delving into the evolution, it’s crucial to understand the core tenets of Sāmkhya. Prakrti is the primordial substance, undifferentiated and possessing three *guṇas* – Sattva (goodness, lightness, harmony), Rajas (passion, activity, dynamism), and Tamas (inertia, darkness, heaviness). These guṇas are always present in Prakrti, but their relative proportions determine the characteristics of all manifested phenomena. Purusha, on the other hand, is pure consciousness, unchanging and unaffected by Prakrti’s evolution. The interaction between Purusha and Prakrti leads to the illusion of experience.

Evolution of Prakrti

The evolution of Prakrti, as described in the Sāmkhyakārikā, unfolds in the following stages:

1. Prakrti (The Unmanifest): This is the initial state – an equilibrium of the three guṇas. It is uncaused and eternal.
2. Mahat (The Great Principle/Cosmic Intellect): When the equilibrium of the guṇas is disturbed, the first manifestation is Mahat. This is the principle of cosmic intelligence, the seed of consciousness. It’s the first product of Prakrti and represents the potential for all subsequent differentiation.
3. Ahamkāra (The Ego Principle): Mahat further evolves into Ahamkāra, the principle of ‘I-ness’ or ego. Ahamkāra is the sense of individuality and the source of all subjective experience. It’s the point where Prakrti begins to identify itself, creating a sense of separation.
4. Manas (Mind): Ahamkāra gives rise to Manas, the internal organ responsible for processing sensory information and coordinating actions.
5. Five Jñānendriyas (Sense Organs): These are the organs of perception – ears, skin, eyes, tongue, and nose.
6. Five Karmendriyas (Organs of Action): These are the organs of action – speech, hands, feet, anus, and genitals.
7. Five Tanmātras (Subtle Elements): These are the subtle essences of the five elements – sound, touch, form, taste, and smell.
8. Five Mahābhūtas (Gross Elements): These are the gross elements – ether, air, fire, water, and earth.

Differentiating Buddhi, Mahat, and Ahamkāra

These three principles are often confused, but they represent distinct stages in the evolution of Prakrti:

• Mahat (The Great Principle): As mentioned earlier, Mahat is the first evolution of Prakrti. It is undifferentiated cosmic intelligence, the potential for all knowing. It lacks a sense of individuality. It is the broadest and most encompassing principle.
• Buddhi (Intellect/Discernment): Buddhi emerges *from* Mahat and is the individualizing principle of intelligence. It is the faculty of discernment, discrimination, and judgment. Buddhi is responsible for understanding, reasoning, and making choices. It is closely associated with Purusha, allowing for the experience of consciousness. While Mahat is cosmic, Buddhi is individual.
• Ahamkāra (Ego): Ahamkāra arises from Buddhi and is the principle of ‘I-ness’. It is the sense of self, the identification with the body, mind, and intellect. Ahamkāra is the source of attachment, aversion, and all egoic desires. It creates a false sense of separation from the rest of the universe.

Principle	Nature	Function	Relationship to Others
Mahat	Cosmic Intelligence, Undifferentiated	Potential for all knowing	Evolves from Prakrti; gives rise to Ahamkāra
Buddhi	Individual Intellect, Discernment	Reasoning, Judgment, Discrimination	Evolves from Mahat; associated with Purusha
Ahamkāra	Ego, ‘I-ness’	Sense of Individuality, Attachment	Evolves from Buddhi; source of subjective experience

The Sāmkhyakārikā emphasizes that liberation (Kaivalya) is achieved when Purusha realizes its distinctness from Prakrti and its evolutes, including Buddhi, Ahamkāra, and the rest of the manifested world. This realization breaks the illusion of identification and ends the cycle of suffering.