Changes

## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses.   

## Physical Pains: These are caused due to imbalance of Vaata, Pitta and Kapha. The Tri-Doshas as they are called, are not in harmony causing different illnesses.   

## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain.   

## Mental Pains: These are caused due to various dispositions such as काम, क्रोध, मद, मोह, लोभ, भय, मत्सर, राग, द्वेष. Various mental diseases, worries, tensions, depression are examples of this pain.   

# आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.) and the disease of rebirths.   

# आदिभौतिक || External or Adhibhautika (These are pains caused due to this physical world. Problems caused due to thorns, animals, scorpion, thunder, cold, heat, rain etc.) and the disease of rebirths{{Citation needed}}.   

# आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.)   

# आदिदैविक || Celestial or Adhidaivika (These include व्याधि due to Yakshas, Rakshasas, Sudden problems, still born child, unseen problems in important events, विघ्न, due to दैव etc.)   

Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />

Pain is an embarrassment. It stands in the way of doing Yoga Sadhna and attaining Moksha or release. According to Samkhya one who has the knowledge of the twenty five principles, annihilates this pain. The ultimate cessation of the three kinds of pain is the final goal of life.<ref name=":0" />

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

Pleasure and pain, joy and sorrow really belong to Buddhi or the intellect and the mind. The Purusha or Self is by its nature free from them all.  But due to Ajnana (ignorance) it fails to distinguish itself from the mind and intellect, and identifies itself with the body and senses.  It is this want of discrimination or feeling of identity (aviveka) between the self and the mind-body that is the cause of all pain and troubles. Freedom from this suffering comes from knowledge of the distinction between the two (vivekajnana) and ends the suffering.<ref name=":2" />

====  द्वैत || Dvaita Concept of Purusha and Prakrti  ====

====  द्वैत || Dvaita Concept of Purusha and Prakrti  ====

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakrti , the knowing Self and the objects known. Prakrti  and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakrti  and Purusha gives Mukti (salvation). Both Purusha and Prakrti  are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakrti  is doer and enjoyer. Souls are countless.<ref name=":0" />

Samkhya denies that anything can be produced out of nothing. It assumes the reality of Purusha and Prakrti , the knowing Self and the objects known. Prakrti  and Purusha are Anadi (beginningless) and Ananta (infinite). Non-discrimination between the two is the cause for birth and death. Discrimination between Prakrti  and Purusha gives Mukti (salvation). Both Purusha and Prakrti  are Sat (real). Purusha is Asanga (unattached). He is consciousness, all-pervading and eternal. Prakrti  is doer and enjoyer. Souls are countless.<ref name=":0" />