This document provides an overview and summary of the 22 sutras of the Tattva Samasa, a compendium of principles attributed to the sage Kapila. The sutras outline the key concepts and categories of Sankhya philosophy, including: - The 8 origins or natures from which all other elements evolve. - The 16 transformations or apparitions that evolve from the natures. - Purush, the 25th element of pure consciousness. - That all elements besides Purush have three qualities or gunas. - The processes of continuous emanation and withdrawal by which elements evolve and dissolve. - The three types of creation: the supreme self,

1. तत्त्वसमास
Tattva-samāsa
A Compendium of the
Principles of Nature
Picture by D K Cha

3. Introduction
There is no knowledge like sankhya and no power like
yoga [ नास्ति साांख्यसमां ज्ञानां नास्ति योगसमां बलां ]
Sankhya and Yoga are two philosophy to attain communion
with God( मोक्ष). In chapter 3 verse 3 of Bhagvad Gita ,Lord
Krishna says--
In this world, two faiths were declared by me. path of
knowledge( ज्ञान) for Sankhya yogis, path of actions ( कमम)
for yogis [लोके ऽस्तमन्द्विविधा ननष्ठा पुरा प्रोक्िा मयान ।
ज्ञानयोगेन साांख्यानाां कममयोगेन योगगनाम् ।।3।।]
In Chapter 5, it is elaborated
Only the ignorant speak of Yoga and Sankhya as being
different [साांख्ययोगौ पृथग्बाला: प्रिदस्न्दि न पस्डििा: ।BG5.4]
and it is further mentioned that
Without yoga , practise of Sankhya is difficult[सन्दन्दयासतिु
महाबाहो दु:खमाप्िुमयोगि: ।BG5.6]
{continued}

4. Introduction
Discourse of Sankhya in the form of Tattva Samasa
was done by Mahrishi Kapil to Aasuri. At present only
22 sutras are available and it makes the basis of Sankhya
philosophy. These 22 sutras have been deliberated in detail
in various scriptures at different times.
As explained on previous slide, Yoga and Sankhya are paths
to attain the same goal. These two paths meet at many
places and yogi following any of the path gets benefitted
knowing other path, therefore, one needs to understand
Tattva Samasa ,in order to understand Mahrishi Patanjali’s
Yoga Sutras.
Keeping this in mind, the following slides explain in brief,
the meaning of 22 sutras discoursed by Mahrishi Kapil

5. अष्टौ प्रकृ ियः ॥१॥
aṣṭau prakṛtayaḥ [1]
 astau : Eight
 prakrtayah: Natures
Meaning of Sutra: [There are] eight origin of
evolutes (natures)
Explanation: The following are the eight prakritis:
Prakriti :Nature, the equilibrium of three gunas,
itself not evolved from any other origin, but the
primordial source of all other evolutes
Buddhi: faculty of discrimination, intelligence
Ahamkara: ego, identifying principle
tan-matras: five subtle elements of sound, touch,
form , flavour and smell

6. षोिश विकाराः ॥२॥
ṣoḍaśa vikārāḥ [2]
 soadasa: sixteen
 vikarah: transformation, apparition
Meaning: [There are] sixteen transformations/
apparitions
Explanation: The sixteen transformations or
apparitions are:
Indriyas: Eleven senses which consists of mind, five
cognitive senses and five active senses
Bhutas or tattvas: five gross elements which are
space, air, fire, water and earth ( evolved in this
order)

7. पुरुषः ॥३॥
purushah [3]
 purushah: the consciousness, ever pure, ever wise, ever
free
Meaning: Soul
Explanation: sutra 1 & 2 described 24 elements(
tattav) which are without conscious and 25th
element is the consciousness (purush).Purush at
different places has been identified as part of God.

8. त्रैगुडयम ् ॥४॥
traigunyam[4]
 trai: three
 gunyam: qualities, attributes
Meaning: [The prakriti has ] three qualities or attributes
Explanation: The prakriti ( 24 in number as explained in
sutra 1 & 2) has three attributes( gunas). Sattva, rajas,
tamas. These three attributes are in equilibrium before the
creation of evolutes. These attributes represent the
principles of illumination , activity and stasis. Their
disequilibrium in different proportions produces different
evolutes which have already been mentioned in sutra 1 and
2. Anything beside purush( 25th element) has three
attributes

9. सांचरः ॥५॥
sancharah[5]
 sancharah: emanation, evolution
Meaning: [there is continuous] emanation
Explanation: There is a continuous chain of transitions
from non-evolute prakriti towards the evolutes. This
transition ends at the grossest evolute , the earth.

10. प्रनिसांचरः ॥६॥
prati-sancharah [6]
 prati-sancharah: resolution, moving backward, withdrawal
Meaning: [There is continuous] withdrawal
Explanation: There is also a continuous chain of reverse
transition from evolutes towards dissolution into prakriti.
Sancharah and prati sancharah is a pair of transition from
one to another. This is also known as creation and
destruction (स्रष्टि और प्रलय )

11. अध्यात्मम् अगधभूिम्अगधदैिम्च ॥७॥
adhyatmam adhibhūtam adhidaivataṃ ca [7]
 adhyatmam: The Supreme Self
 Adhibhutam: The Supreme Substrate of Elemental Nature
 Adhidaivatam: The Supreme Diety
 Ca: and
 Meaning: The supreme self, the supreme substrate of
Elemental Nature and the supreme Deity [ are the three
types of creation]
Explanation: The creation (स्रष्टि ) has three types.
 Supreme self, nature and deity .
 The categories under direct control of the Supreme Self
are: Mental: intelligence, ego and mind
physical: five cognitive senses and five active senses
Attributes of the objects of experience such as the
intelligible, the identifiable , the thinkable , the sounds
heard etc

12. पन्दचाभभबुदध्यः ॥८॥
pancha abhi buddhayah [8]
 pancha: five
 abhi buddhayah: functions of intellect, activities of
intelligence
Meaning:[there are ] five activities of intelligence
Explanation: these five activities are given as
under:
Abhibuddhi: i must do this
Abhimana: i do this
ichchha: desire , want
kartavya: indulgence of the cognitive senses
kriya: operations of the active senses

13. पञ्च कममयोनयः॥९॥
pancha karma yonayah [9]
 pancha: five
 karma yonayah: sources of actions
Meaning: [there are] five sources of actions
Explanation:
dhriti: resolution of mind , speech and action
shraddha: inclination of faith, generosity of mind, charity, acts of
prayer
sukha: acts undertaken with expectation of a comforting or
pleasant result
a-vividhisha: tendency that blocks the desire for knowledge
vividhisha: desire to know matters relating to spirituality

14. पञ्च िायिः ॥१०॥
pancha vayavah [10]
 pancha: five
 vayavah: breaths , vital energy, vital winds
Meaning: [there are ] five [ types of] breathing
Explanation: every person has five fields of vital energy
or pranas or vayu in the body. These are:
prana, apana, samana, udana, vyana

15. पञ्च कमामत्मानः ॥११॥
pancha karmatmanah [11]
 pancha : five
 karmatmanah: living beings as per actions
Meaning: [there are] five [kinds of] living beings
[categorized as per their] actions (karmas)
Explanation:
vaikarika: with sattvic ego, naturally inclined to perform
good deeds
taijasa: with rajasic ego , naturally inclined to perform evil
acts
bhutadi: with tamsic ego, performing act of stupefaction
bhutadi are further categorized in two:
sanumana: performing good acts of stupefaction
niranumana: performing evil acts of stupefaction

16. पञ्चपिामऽविदधा ॥१२॥
pancha parva avidya[12]
 pancha : five
 parva avidya: ignorance
Meaning: [There are] five[kinds of] ignorance
Explanation: 12 to 15 sutras enumerate 50 modification
of intelligence. This sutra states that there are five kind of
ignorance. These are:
avidya(ignorance): mistaking the eternal for the non-
eternal and vice versa
mistaking the pure with impure and vice versa
mistaking pleasure for pain & vice versa
mistaking the self for non-self & vice versa
asmita: I –am –ness
raga: attraction
dvesha: aversion
abhinivesha: fear of death

17. अष्टाविांशनिधाऽशस्क्िः ॥१३॥
ashtavimshatidha ashaktih [13 ]
 ashtavimshatidha :twenty eight
 ashaktih: incapacity
 Meaning: [there are] 28 [kind of] incapacity
Explanation: the incapacity are enumerated as under
incapacity of mind 1
incapacity of 5 cognitive senses 5
incapacity of 5 active senses 5
incapacity of intelligence 17
the incapacity of intelligence are various possible false
views held regarding reality.
these 17 incapacities are opposites of 9 contentment and 8
accomplishment stated in next two sutras

18. निधा िुस्ष्टः ॥१४॥
navdha tushtih[14]
 navdha: nine
 tushtih: contentment
Meaning: [there are] nine contentment
Explanation: 4 spiritual and 5 external contentment
comprises of 9 contentment.
Spiritual contentment:
• matter will give me enlightenment
• renunciation will give me enlightenment
• time will bring forth enlightenment
• destiny will bring enlightenment
• External contentment continued on next slide

19. निधा िुस्ष्टः ॥१४॥
navdha tushtih[14]
 navdha: nine
 tushtih: contentment
Meaning: [there are] nine contentment
Explanation: [ continued from previous slide]
external contentment are
• The ways of earning wealth are violent, exploitative &
painful
• Guarding wealth and sources of pleasure is painful
• Wealth , luxury & pleasure even well guarded are
temporary
• No matter how many objects of senses one enjoys,
there is no satisfaction and the desires blaze evermore
• It is not possible to enjoy oneself without hurting other
beings

20. अष्टधा शस्क्िः ॥१५॥
ashtadha shaktih [15]
 ashtadha: eight
 shaktih: accomplishment, attainment
Meaning: [there are] 8 accomplishment
Explanation: 8 accomplishment includes 3 primary and 5
secondary accomplishment
3 primary accomplishment are removal of 3 kinds of
sufferings(intra-personal, caused by other beings, caused
by natural forces)
[continued on next slide]

21. अष्टधा शस्क्िः ॥१५॥
ashtadha shaktih [15]
 ashtadha: eight
 shaktih: accomplishment, attainment
Meaning: [there are] 8 accomplishment
Explanation: [continued from previous slide]
5 secondary accomplishments are
• Contemplation with a logical mental process
• Knowledge gained from scriptures
• Study
• Gaining friends in the form of teacher, disciples, co-
seekers
• Self-purification
Secondary accomplishment are the means to primary
accomplishments

22. दश मूभलकाथामः ॥१६॥
dasha mulika-arthah [16]
 dasha: ten
 Mulika-arthah: principles
Meaning: [There are] ten principle [tenets of the philosophy]
Explanation:
1. There is a conscious self ( Purush)
2. There is an original, unmanifest nature
3. There is a single unmanifested cause of all material objects
4. The conscious self exists for no other one
5. Matter exists for serving the conscious self
6. Conscious self is separate from prakriti
7. Conscious self is not an agent of actions
8. Union of matter with spiritual self occurs
9. There are many purushas
10. After self-realization, the body may continue by the momentum
of its own laws

23. श्रनुग्रहः सगमः ॥१७॥
anugraha sargah [17]
 anugraha: compassionate
 sargah: creation
Meaning: creation of compassionate [feelings]
Explanation: fivefold compassionate creation.
1. Five subtle elements( tan-matras)
2. The appearance of divine , incarnate sages is also
considered as compassionate creation

24. चिुदमशविधो भूिसगमः ॥१८॥
chaturdashavidho bhuta- sargah [18]
 chaturdash vidho: fourteen kind
 bhuta : living beings
 sargah: creation
Meaning: Creation of fourteen kinds of living beings

25. त्रत्रविधो बन्दधः ॥१९॥
trividho bandhah [19]
 trividho: three kinds of
 Bandhah: bondage
Meaning: [there are ] three kinds of bondage
Explanation:
1. Prakratika Bondage: identifying the self with the eight
prakritis
2. Vaikritika bondage: renunciates becoming attracted to
objects of pleasure
3. Dakshina bondage:
a) Common worldly people’s involvement with ordinary
desires and needs of life
b) An ascetic’s dependence on the offerings of laymen

26. त्रत्रविधो मोक्षः ॥२०॥
trividho mokshah [20]
 trividho: three kinds of
 mokshah: liberation
Meaning: [there are] three kinds of liberation
Explanation:
1. Liberation arising from the full expansion of knowledge
2. Liberation arising from the elimination of attachment
3. Liberation arising above good and evil. In this kind, the
self has abandoned all prakritic identification.

27. त्रत्रविधां प्रमाणम् ॥२१॥
trividham pramanam [21]
trividham : three
Pramanam: valid proofs
Meaning: [There exists] three valid proofs
Explanation:
Proofs are categorized as :
1. By direct perception
2. By inference
3. By authority of realized ones and by their
revealed scriptures

28. त्रत्रविधां दुःखम् ॥२२॥
trividham duhkham[22]
 Trividham: three kinds
 Dhukham: misery
Meaning: [there exists] three kind of miseries
Explanation: these miseries are explained as under:
 Adhyatmika( Interpersonal) – these miseries are to be cured
by internal means. They have two categories
Mental – such as desire, passion, jealousy, greed, fear,
depression
Physical- imbalance of natures
 Adhibhautika: misery caused through the agency of other
beings
 Adhidaivika: misery caused through the agency of natural
forces and the conscious powers of the subtler worlds

29. एिि् पारम्पर्म यािािथ्यां ॥२३॥
etat paramparaya yathatathyam [23]
Etat: this
Paramparaya: tradition
Yatha: in order that
tathyam: exact
yathatathyam: in accordance with the truth
Meaning: This is the tradition in accordance with
reality(truth)

30. एिि् सिमम् ज्ञात्िा कृ िकृ त्यः तयाि् न पुनः त्रत्रविधेन
दुःखेनानुभूयिे ॥२४॥
etat sarvam jnatava krtakrtya syat na punas
trividhena duhkhena anu-bhuyate [24]
 Etat: this Sarvam: the whole, completely
 Jnatava: knowing
 Krtakrtya:one who has accomplished what he wanted
 Syat: perhaps(it is) Na : no (never) Punas: again
 Trividhena: three kinds of
 Dukhena: miseries, sorrows
 Anubhuyate: experience
Meaning: Knowing the whole of this, one has
accomplished his task, Never again will the threefold
misery come to be [for him]