Samkhya philosophy posits that the ultimate reality consists of two fundamental principles: Purusha (consciousness) and Prakriti (matter). These two principles are distinct and independent, yet they interact to give rise to the phenomenal world.

Purusha is pure consciousness, devoid of any qualities or attributes. It is the unchanging, eternal, and indivisible essence of reality.

Prakriti manifests itself through the three gunas: sattva (purity, harmony), rajas (activity, passion), and tamas (inertia, darkness). These gunas combine in different proportions to give rise to the diverse phenomena of the world.

Purusha and Prakriti are mutually dependent for their existence. Purusha provides consciousness and awareness, while Prakriti provides the material basis for the phenomenal world. Without Purusha, Prakriti would be inert and unconscious, and without Prakriti, Purusha would be disembodied and unable to experience the world.

The ultimate goal of Samkhya philosophy is to attain liberation (moksha) from suffering (dukkha). This liberation is achieved through the realization of the true nature of Purusha and Prakriti, and the cessation of the identification of the self with the products of Prakriti.

The intellect (buddhi) is the faculty that discriminates between Purusha and Prakriti, and between the real and the unreal. It is through the intellect that we can attain true knowledge and liberation.

Samkhya philosophy identifies three types of suffering: attachment (raga), aversion (dvesha), and ignorance (avidya). These three types of suffering are the root cause of all other forms of suffering in the world.

The senses (indriyas) are the faculties that allow us to perceive the objects of the world. They are the instruments through which we interact with the external environment.

In Samkhya philosophy, the mind (manas) is the faculty that controls the senses (indriyas). The mind receives sensory inputs from the senses and interprets them, allowing us to perceive and understand the world around us.

The ego (ahamkara) is the faculty that creates the sense of 'I' and 'mine'. It is responsible for our sense of individuality and our attachment to the products of Prakriti.

The intellect (buddhi) is the faculty that discriminates between Purusha and Prakriti, and between the real and the unreal. It is through the intellect that we can attain true knowledge and liberation.

The mind (manas) is the faculty that controls the senses (indriyas). It receives sensory inputs from the senses and interprets them, allowing us to perceive and understand the world around us.

The ego (ahamkara) is the faculty that creates the sense of 'I' and 'mine'. It is responsible for our sense of individuality and our attachment to the products of Prakriti.

The intellect (buddhi) is the faculty that discriminates between Purusha and Prakriti, and between the real and the unreal. It is through the intellect that we can attain true knowledge and liberation.

The mind (manas) is the faculty that controls the senses (indriyas). It receives sensory inputs from the senses and interprets them, allowing us to perceive and understand the world around us.