Changes

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

* 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,[17][18] 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.

== Kapilaacharya the Founder ==

== 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. 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.[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.[41]

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.  

 

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.

 

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]

== Origin of Samkhya ==

== Origin of Samkhya ==