Samkhya-Yoga-Kundalini
In the Hindu theories of cause and effect, there are two kinds of causes:
The material cause is the substance out of which a thing is made. The instrumental causes are the people and the means that have a hand in the transformation of the material cause into the effect. The Theory of Existent Effects, which deals with the material causes of nature, is the theoretical foundation for the Tattvas. It is stated succinctly In these six sutras, which require little explanation.
There can be no production of the non-existent, like the horn of a man.
The horn of a man here is used as an example of something that is absolutely non-existent. It does not exist at any time past, present, or future, because there is nothing in existence that is capable of producing it. This is in contrast to things which are absolutely existent, such as space and time, and things that exist at some times but not at others, such as the myriad objects produced in a particular form that exist for a time and eventually pass out of existence in that particular form.
Because there must be a material cause.
The author has stated a natural law, that everything in nature must have a material cause. He now gives the reasons why this is so.
Because all things are not produced in all places, at all times.
Because the production of what is possible can be only from what is competent to produce it.
And also from the effect having the nature of the cause.
Destruction of a thing is dissolution into the cause.
These six sutras represent the most basic laws of physics. This is remarkable considering the antiquity of the text. It is also remarkable that these sutras are based on observations of nature rather than scripture, and that these observations are confirmed by modern science. This further establishes Samkhya as a rational system and the beginning of the scientific way of thinking.