Changes

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted प्रमाणाः pramanas (proofs).  

* Samkhya siddhanta accepts that enumeration of truth can be done by using three of six accepted प्रमाणाः pramanas (proofs).  

* 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, Ahankaraara, Buddhi, Five Panchabhutas, Five Panchatanmatras, Pancha Jnanendriyas), Pancha Karmendriyas, Manas, Buddhi,  '''(will complete this part later, includes an evolutionary illustration)'''

* 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. 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".  

* Sankhya 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".  

* 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.

* Samkhya school considers moksha as a natural quest of every soul.

* Samkhya school considers moksha as a natural quest of every soul.

== Founder - Kapila Maharshi ==

== Founder - Kapila Maharshi ==

Sage Kapila is traditionally credited as a founder of the Samkhya school.[40] However, it is unclear in which century of 1st millennium BCE Kapila lived.[41] Kapila appears in Rigveda, but context suggests that the word means "reddish brown color". Both Kapila as a "seer" and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it.  

Sage Kapila is traditionally credited as a founder of the Samkhya school.  

Numerous other ancient Indian texts mention Kapila; for example, Baudhayana Grhyasutra in chapter IV.16.1 describes a system of rules for ascetic life credited to Kapila, called Kapila Sannyasa Vidha.

Kapila appears in Rigveda, but context suggests that the word means "reddish brown color". Both Kapila as a "seer" and the term Samkhya appear in hymns of section 5.2 in Shvetashvatara Upanishad (~300 BCE), suggesting Kapila's and Samkhya philosophy's origins may predate it.  

A 6th century CE Chinese translation and other texts consistently state Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching, and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas. Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.[41]

* A 6th century CE Chinese translation and other texts consistently state Kapila as an ascetic and the founder of the school, mention Asuri as the inheritor of the teaching, and a much later scholar named Pancasikha as the scholar who systematized it and then helped widely disseminate its ideas. Isvarakrsna is identified in these texts as the one who summarized and simplified Samkhya theories of Pancasikha, many centuries later (roughly 4th or 5th century CE), in the form that was then translated into Chinese by Paramartha in the 6th century CE.

== 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 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.   

Between 1938 and 1969, two previously unknown manuscript editions of Yuktidipika were discovered and published.[38] Yuktidipika is an ancient review and has emerged as the most important commentary on Samkhyakarika – itself an ancient key text of the Samkhya school.[39] 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. 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.[38] 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 ==

== Sankhya Siddhantam ==

Samkhya school considers moksha as a natural quest of every soul.

Samkhya school considers moksha as a natural quest of every soul.

The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge.[5][6]

The Samkhya school considers perception, inference and reliable testimony as three reliable means to knowledge. Samkhya considered Pratyaksha or Darsanam (direct sense of eyes and perception), Anumana (inference), and Sabda or Aptavacana (verbal testimony of the sages or shastras) to be the only valid means of knowledge or pramana. Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: Upama?a (comparison and analogy), Arthapatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof) .[6]

Samkhya considered Pratyak?a or D???am (direct sense perception), Anumana (inference), and Sabda or Aptavacana (verbal testimony of the sages or shastras) to be the only valid means of knowledge or pramana.[5] Unlike few other schools, Samkhya did not consider the following three pramanas as epistemically proper: Upama?a (comparison and analogy), Arthapatti (postulation, deriving from circumstances) or Anupalabdi (non-perception, negative/cognitive proof) .[6]

'''(Will add the illustration)'''

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