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=== Core Concepts<ref name=":0" /> ===

=== Core Concepts<ref name=":0" /> ===

प्रत्यक्ष (Pratyaksha, Perception), अनुमान (Anumana, inference) and आप्त वाक्य  (Apta Vakya, right affirmation) are the three Pramanas or proofs in Sankhya system. The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] has four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.         

प्रत्यक्ष (Pratyaksha, Perception), अनुमान (Anumana, inference) and आप्त वाक्य  (Apta Vakya, right affirmation) are the three Pramanas or proofs in Samkhya system. The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darsana]] has four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.         

==== Dual Concept of Purusha and Prakriti<ref name=":0" /> ====

==== Dual Concept of Purusha and Prakriti<ref name=":0" /> ====

The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to a substance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.

The sixteen principles, the ten organs, the mind and the five elements, are productions only. They are unproductive, because none of them can give birth to a substance essentially different from itself. The Purusha or Spirit is neither a production, nor is it productive. It is without attributes.

==== The Object of the Sankhya Philosophy<ref name=":0" /> ====

==== The Object of the Samkhya Philosophy<ref name=":0" /> ====

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, viz•, Internal or Adhyatmika (e.g., fever and other diseases), Celestial or Adhidaivika (thunder, cold, heat, rain, etc.), and external or Adhibhautika (pain from animals, scorpion etc.), and the disease of rebirths. Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release.  

The enquiry into this system of philosophy is to find out the means for eradicating the three sorts of pain, viz•, Internal or Adhyatmika (e.g., fever and other diseases), Celestial or Adhidaivika (thunder, cold, heat, rain, etc.), and external or Adhibhautika (pain from animals, scorpion etc.), and the disease of rebirths. Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release.  

==== Interaction Between the Gunas<ref name=":0" /> ====

==== Interaction Between the Gunas<ref name=":0" /> ====

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Samkhya system. The Vedanta has a separate Prana Tattva. In the Samkhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

==== Characteristics of the Three Gunas<ref name=":0" /> ====

==== Characteristics of the Three Gunas<ref name=":0" /> ====

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

The intellect appears to be intelligent on account of the reflection of Purusha which is very near to it, though by itself, it is really non-intelligent.   

=== The Jiva ===

=== The Jiva<ref name=":0" /> ===

HE JIVA The Jiva is the soul in union with the senses. it is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths. The Jiva must realise the perfection of the Purusha. It must attain to the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature. 

The Jiva is the soul in union with the senses. It is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths.  

RELEASE Bondage belongs to Prakriti, but is attributed to Purusha. Purusha is eternally free. Union of Purusha with Prakriti due to  failure to non-discrimination is bondage; the discriminate between Purusha and Prakriti is the cause of Sams or bondage; and disunion of Purusha and Prakriti due to discrimination is but isolation emancipatio. R ielease is not merging in the Absolute,  The from Prakriti. lib er object of the ati Sankhya System is to effect the on of the Purusha or Self from the fetters which  

The Jiva is different from the Purusha, who is perfect. The Jiva must strive to attain the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature. 

 

Purusha is eternally free. Union of Purusha with Prakriti due to non-discrimination is bondage; the failure to discriminate between Purusha and Prakriti is the cause of Samsara or bondage; and disunion of Purusha and Prakriti due to discrimination is emancipation. Release is not merging in the Absolute but isolation from Prakriti.    

 

lib er object of the ati Sankhya System is to effect the on of the Purusha or Self from the fetters which  

 existing things, are d tis of perception by the s f!nses, Apta Vac hana rustworthy

 existing things, are d tis of perception by the s f!nses, Apta Vac hana rustworthy

* The Trigunas exist in all life forms in different proportions.

* The Trigunas exist in all life forms in different proportions.

* It 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the purusha or soul. The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas

* It 'enumerates' twenty five Tattvas or true principles; and its chief object is to effect the final emancipation of the twenty-fifth Tattva, i.e. the purusha or soul. The evolutionary process involves Pradhana (Prakruti), Purusha, Mahat (Buddhi), Ahankaraara, Pancha Jnanendriyas, Pancha Karmendriyas, Panchatanmatras, Panchabhutas and Manas

* Sankhya denies that reaching God is the goal of life.   

* Samkhya denies that reaching God is the goal of life.   

* While the Samkhya school considers the Vedas as a reliable source of knowledge, a key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".  

* While the Samkhya school considers the Vedas as a reliable source of knowledge, a key difference between Samkhya and Yoga schools, state scholars, is that Yoga school accepts a "personal, yet essentially inactive, deity" or "personal god".  

* The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

* The existence of God or supreme being is not directly asserted, nor considered very relevant by the Samkhya philosophers.

== Origin of Samkhya ==

== Origin of Samkhya ==

'''Some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins and that the Sankhya philosophy is, in its essence, not only atheistic but also inimical to the Veda (Richard Garbe).''' While Dandekar, similarly wrote in 1968, "The origin of the Sankhya is to be traced to the pre-Vedic non-Aryan thought complex".  Disagreeing with it Arthur Keith, for example in 1925, stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident," and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads". Many other scholars have discussed the probable reasons for the origin of this school of thought, though none of them can be proved or accepted as totally factual.   

'''Some 19th and 20th century scholars suggested that Samkhya may have non-Vedic origins and that the Samkhya philosophy is, in its essence, not only atheistic but also inimical to the Veda (Richard Garbe).''' While Dandekar, similarly wrote in 1968, "The origin of the Samkhya is to be traced to the pre-Vedic non-Aryan thought complex".  Disagreeing with it Arthur Keith, for example in 1925, stated, "Samkhya owes its origin to the Vedic-Upanisadic-epic heritage is quite evident," and "Samkhya is most naturally derived out of the speculations in the Vedas, Brahmanas and the Upanishads". Many other scholars have discussed the probable reasons for the origin of this school of thought, though none of them can be proved or accepted as totally factual.   

Between 1938 and 1969, two previously unknown manuscript editions of '''Yuktidipika''' were discovered and published. युक्तिदिपिका || Yuktidipika is an ancient review and has emerged as the most important commentary on Samkhyakarika – itself an ancient key text of the Samkhya school. This discovery and recent scholarship(Paul Hacker and others) suggests Samkhya was well established and existed vedic period in ancient India. However, almost nothing is preserved about the centuries when these ancient Samkhya scholars lived.

Between 1938 and 1969, two previously unknown manuscript editions of '''Yuktidipika''' were discovered and published. युक्तिदिपिका || Yuktidipika is an ancient review and has emerged as the most important commentary on Samkhyakarika – itself an ancient key text of the Samkhya school. This discovery and recent scholarship(Paul Hacker and others) suggests Samkhya was well established and existed vedic period in ancient India. However, almost nothing is preserved about the centuries when these ancient Samkhya scholars lived.

'''Larson, Bhattacharya and Potter state that the newly discovered literature hints, but does not conclusively prove, that Samkhya may be the oldest school of Indian philosophy,''' one that evolved over time and influenced major schools, as well as Buddhism and Jainism. These scholars place the earliest references to Samkhya ideas in the Vedic period literature of India (~1500 BCE to ~400 BCE).

'''Larson, Bhattacharya and Potter state that the newly discovered literature hints, but does not conclusively prove, that Samkhya may be the oldest school of Indian philosophy,''' one that evolved over time and influenced major schools, as well as Buddhism and Jainism. These scholars place the earliest references to Samkhya ideas in the Vedic period literature of India (~1500 BCE to ~400 BCE).

== Sankhya Siddhantam ==

== Samkhya Siddhantam ==

'''Pramanas'''  

'''Pramanas'''