Samkhya Karika 20

तस्मात्तत्संयोगादचेतनं चेतनावदिव लिङ्गम् ।
गुणकर्तृत्वे च तथा कर्तेव भवत्युदासीनः ॥ २० ॥

tasmāttatsaṁyogādacetanaṁ cetanāvadiva liṅgam ।
guṇakartṛtve ca tathā karteva bhavatyudāsīnaḥ ॥ 20 ॥

Tasmāt=thus; tat=that; saṁyogāt=from union; acetanaṁ=non-conscious; cetanāvat=consciousness; iva=as if; liṅgam=poiner (buddhi etc.); guṇa- kartṛtve =activity due to three gunas; ca=and; tathā=thus; karta=doer; iva=as if; bhavat=becomes; udāsīnaḥ=indifferent one;

Thus, from their union, “linga” (buddhi etc.), even though without consciousness, appears to have consciousness. Moreover, even though the activity happens due to the three gunas, the indifferent one (Purusha) appears as the agent.

In karika 19 we saw that the Purusha is just an observer and a non-doer. However, in practice, we make statements like, “I will engage in virtuous deeds” etc. This gives the impression that the purusha is the agent of action. On the other hand, “lingam”, or the 23 evolutes, even though without consciousness, appear as though they have consciousness and are engaged in activity. Gaudapada gives the example of a jar which when filled with ice seems to be cold and when filled with hot water, seems hot. In reality, though, the jar itself is neither cold nor hot. In the same manner, intellect and the rest of the evolutes, even though bereft of consciousness, due to the presence of purusha appear as though having consciousness.

The present karika states that all this happens because of the ‘apparent’ union of purusha with prakriti. In fact, all activity in Prakriti happens as a result of the constant changes going on in the three gunas – sattva, rajas, and tamas. At the same time, purusha appears to be involved in activity simply due to the close proximity of the two.

In the Yoga Sutras, Patanjali refers to the same “union” in sutra 2.17, “The cause of that avoidable pain is the union of the Seer (Purusha) and the seen (Prakriti, or Nature).” At the same time, Patanjali, in sutra 2.23, recognizes that this union is essential in understanding the respective nature of purusha and prakriti, ” The union of Owner (Purusha) and owned (Prakiti) causes the recognition of the nature and powers of them both.” In fact, as given in the next karika, it is due to this union, that the creation takes place.