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# पूर्वमीमांसा ॥ Poorva Mimamsa (Jaimini)

# पूर्वमीमांसा ॥ Poorva Mimamsa (Jaimini)

# उत्तरमीमांसा ॥ Uttara Mimamsa or वेदान्त Vedanta (Badarayana or Vyasa) 

# उत्तरमीमांसा ॥ Uttara Mimamsa or वेदान्त Vedanta (Badarayana or Vyasa) 

Samkhya sashtra or Sankhya (Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.     

Samkhya sashtra or Samkhya(Samskrit: साङ्ख्यदर्शनम्) is one of the '''Shad Darshanas.''' Kapila Muni is the founder of Samkhya Darsana. The word Samkhya means number. The Samkhya system gives an enumeration of the twenty five principles of universe<ref name=":0">Swami Sivananda, All About Hinduism, Page 202-216 </ref>.     

== परिचयः || Introduction ==

== परिचयः || Introduction ==

Shrimad Bhagavadgita Chapter 2 (Slokas 12 to 30) explain the Samkhya philosophy and hence is called Samkhya Yoga. The second chapter in removing the worry in Arjuna has its objectives of eternalness of Atman and the detached performance of one’s assigned duties (karma). To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it.   

Shrimad Bhagavadgita Chapter 2 (Slokas 12 to 30) explain the Samkhya philosophy and hence is called Samkhya Yoga. The second chapter in removing the worry in Arjuna has its objectives of eternalness of Atman and the detached performance of one’s assigned duties (karma). To realize this atman one requires wisdom or budhhi as the usual sensual organs like eyes, ears, mouth, etc cannot perceive it.   

Sri Krishna begins to enlighten Arjuna by presenting what is known as Sankhya - the analytical study of matter and Atman (आत्मन्) (2.11-30). To alleviate Arjuna's distress (at the thought of killing his friends and relatives), Krishna contrasts the eternality of the Atman (the real self) with the temporary nature of the material body (Atma's outer covering). The Atman, Krishna teaches, is eternal. It continues to exist after the death of the body: "For the Atman there is no such thing as birth or death. And having once existed, he never ceases to be. He is unborn, eternal, ever-existing, undying, and primeval. He does not die when the body is finished" (2.20). Krishna further explains that, at death, the Atman transmigrates to a new body: "As a person puts on new clothes, putting aside those garments that are old and worn, similarly, the Atman accepts new material bodies, giving up the old and useless ones" (2.22).  

Sri Krishna begins to enlighten Arjuna by presenting what is known as Samkhya- the analytical study of matter and Atman (आत्मन्) (2.11-30). To alleviate Arjuna's distress (at the thought of killing his friends and relatives), Krishna contrasts the eternality of the Atman (the real self) with the temporary nature of the material body (Atma's outer covering). The Atman, Krishna teaches, is eternal. It continues to exist after the death of the body: "For the Atman there is no such thing as birth or death. And having once existed, he never ceases to be. He is unborn, eternal, ever-existing, undying, and primeval. He does not die when the body is finished" (2.20). Krishna further explains that, at death, the Atman transmigrates to a new body: "As a person puts on new clothes, putting aside those garments that are old and worn, similarly, the Atman accepts new material bodies, giving up the old and useless ones" (2.22).  

What Samhya called as Purusha, The Gita explained it as Atman (आत्मन्), the eternal principle which neither dies nor takes birth.   

What Samhya called as Purusha, The Gita explained it as Atman (आत्मन्), the eternal principle which neither dies nor takes birth.