[1] Yuktidipika, whose medieval era manuscript editions were discovered and published about mid 20th-century, is among the most significant extant review and commentary on Samkhyakarika.
[9] He taught before Vasubandhu and is placed following Kapila, Asuri, Panchashikha, Vindhyavasa, Varsaganya, Jaigisavia, Vodhu, Devala and Sanaka.
[12] In terms of comparative textual chronology, states Larson, the final redaction of Yogasutra and the writing of Samkhya-karika were probably contemporaneous.
[16] Samkhya emerged in the Vedic tradition, states Gerald Larson, and the Karika is an important text that was the fruit of those efforts.
[20] These obvious means, state scholars, are considered by Samkhya karika, as temporary as they do not provide absolute or final removal of suffering.
[24][25] The verse then posits its thesis, states Larson, that "a superior method different from both" exists, and this is the path of knowledge and understanding.
[31][32] Verse 7 of the Karika states that perception alone is not sufficient means to know objects and principles behind observed reality, certain existent things are not perceived and are derived.
[32][33] The text in verse 8 asserts that the existence of Prakriti (empirical nature, substances) is proven by perception but its subtle principles are non-perceptible.
[32] Human mind, among others emerge from Prakriti, states the text, but are not directly perceptible, rather inferred and self derived.
[33][34][35] Samkhya karika, in verse 9 introduces its theory of Satkaryavada (causation), asserting that "the effect is pre-existent in the cause".
[35][45] This Samkhya theory of qualities have been widely adopted by various schools of Hinduism for categorizing behavior and natural phenomena.
[46][47][48] Verses 13-14 state that Sattva is good, enlightening and illuminating, Rajas is urgent, motion and restless, while Tamas is darkness, obscuring and distressing;[27] these work together in observed nature just like oil, wick and fire together in a lamp.
[49][50] Nature merely undergoes modification, transformation, or change in appearance, but this is innate effect that already was in the cause, because asserts Karika, nothing cannot produce something.
[27][49] The Karika defines Prakriti as "that nature which evolves", and asserts to be the material cause of the empirically observed world.
Both have the three Guṇa that, states the text, is in continual tension with one another, and it is their mutual interaction on Prakriti that causes the emergence of the world as we know it.
[51] When the Sattva-Rajas-Tamas are in equilibrium, no modification occurs; when one of three innate qualities is more active, the process of evolution is in action, change emerges (Gunaparinama).
[51] Samkhya-karika asserts, states Larson, that apart from the Prakriti and emergent creation, of equilibrium and evolution, exists the Purusha (or self, soul).
Because the assemblage of empirically observed objects is for another's use (I-principle); because the converse of that which has the three qualities with other properties must exist (from regressus ad infinitum principle); because there must be superintendence (supervising conscious agent or chariot principle); because there must be one to enjoy; because there is a tendency to abstraction; therefore soul exists.
[57][58] The Karika states that the purpose of this union of Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold symbiosis.
[57][59] Soul (Purusha), in this allegory, is similarly symbiotically joined with body and nature (Prakriti) in the journey of life.
[59] These verses present a peculiar form of dualism, states Gerald Larson, because they assert unconscious primordial "stuff" on one hand, and pure consciousness on the other.
[61] The discussion includes the emergence of buddhi (intelligence), the ahamkara (ego), the manas (mind), the five buddhindriyas (sensory organs), the five karmendriyas (action organs), the five tanmantras (subtle elements), the five mahabhutas (gross elements), and thereafter the text proceeds to detailing its theory of knowledge process.
Mind ponders, it is cognate, it integrates information and then interacts with the organs of action, it is also modified by the three innate qualities and diverse manifestations of it, asserts the text.
[63][66] The sensory and action organs perform their respective function, by cooperating with each other, fueled by the life-force, while the soul is the independent observer.
[61] The text includes the discussion of impulses and bhavas (dispositions, desires) that produce human experience and determine subjective reality.
[61] The Karika asserts that there is twofold emergence of reality, one which is objective, elemental and external; another which is subjective, formulating in mind and internal.
The verses 60-69 begin by stating the duality theory of the Samkhya school, which asserts that Prakriti (nature) and Purusha (soul) are absolutely separate.
The Karika, in verse 63, asserts that human nature variously binds itself by a combination of seven means: weakness, vice, ignorance, power, passion, dispassion and virtue.
[76] The commentary that was translated into Chinese in 6th-century CE by Paramārtha, states in its review and analysis of Samkhya-karika: You say that God is the cause.