Changes

there is no need for an intelligent Creator of 

there is no need for an intelligent Creator of 

the even of any superintending power. I'v()i-ki This is a mistake; according to the Vedanta  is always under the control of the Lord. It e l'rakrt anything by itself. The Lord gazes at Prakriti. Thnnot tit, it is put in motion, and it begins to create. pi:14)n. non-intelligent. An intelligent Creator alone canqlc. riti it, helper (Sahakari). This is thought-out plan for the universe. Prakriti is have ; The Sankhya adopts the theory Theory of Evolution and Involution the theory of oVfed:oituati: nlY n aild involution. The cause and effect are the undeveloped developed states of one and the same substance. Thersci no such thing as total destruction. In destruction etbis effect is involved into its cause. That is all. , ,.„e There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. The production of what does not already exis potentially is impossible like a horn on a man, because there must, of necessity, be a material out of which a product is developed, and because everything cannot occur everywhere at all times, and also because anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The same force applied to sand or orange would not express groundnut oil. The manifestation of the oil is a proof that it was contained in thegroundnut and consequently, a proof of Ilithe existence of the source from which it is derived. The effect truly exists beforehand in its cause. This, s one of the central features of the Sankhya system 0! philosophy. •Cause is a substance in which the .effec world exists in a latent state in Prakriti, the AvYat exists i.e subsists in a latent form. Just as the whole tree a latent or dormant state in the seed, so also the Whale     

the even of any superintending power. I'v()i-ki This is a mistake; according to the Vedanta  is always under the control of the Lord. It e l'rakrt anything by itself. The Lord gazes at Prakriti. Thnnot tit, it is put in motion, and it begins to create. pi:14)n. non-intelligent. An intelligent Creator alone canqlc. riti it, helper (Sahakari). This is thought-out plan for the universe. Prakriti is have ; The Sankhya adopts the theory Theory of Evolution and Involution the theory of oVfed:oituati: nlY n aild involution. The cause and effect are the undeveloped developed states of one and the same substance. Thersci no such thing as total destruction. In destruction etbis effect is involved into its cause. That is all. , ,.„e There cannot be any production of something out of nothing. That which is not cannot be developed into that which is. The production of what does not already exis potentially is impossible like a horn on a man, because there must, of necessity, be a material out of which a product is developed, and because everything cannot occur everywhere at all times, and also because anything possible must be produced from something competent to produce it. That which does not exist cannot be brought into existence by an agent. It would be useless to grind ground-nut, unless the oil existed in it. The same force applied to sand or orange would not express groundnut oil. The manifestation of the oil is a proof that it was contained in thegroundnut and consequently, a proof of Ilithe existence of the source from which it is derived. The effect truly exists beforehand in its cause. This, s one of the central features of the Sankhya system 0! philosophy. •Cause is a substance in which the .effec world exists in a latent state in Prakriti, the AvYat exists i.e subsists in a latent form. Just as the whole tree a latent or dormant state in the seed, so also the Whale      

 

• • a-ek j 6 oamor '"41111,11.111 ived), or the Avyakrita 2o5 oev° the same nature (uncliffereni is o as the --dated) Th ifec' is not different from the.. -ause. Thy c. e - material of etiect or d s which it is 1113° co' fold Classification of the rwen, Fourfold Sankhya gives a description 17-five rattvas .r respective productive categories b,,ed thei . „rove (Prakriti), (ip ) Productive J viz., (i) ive and . •. ,••- ,r iakritiproi (iii) Produced (Vikriti) and –avarupa). T fourfold P:iinv)ciNuleit d , nor Produced (Anubh ductive n rfhoelr Pr° ,ification includes all the twenty-five Clatt;as. prakriti or Nature or Pradhana (chief) is purelyductive. It is the root of all. It is not a product. It ise Pleative force, evolver, producer. Seven principles—Buddhi), egoism (Ahankara) and the five icrtellect i-nonatras (subtle rudiments)—are productions and Productive. Buddhi is productive, as Ahankara is evolved out of it. it is produced also, as it itself is evolved out of prakriti. Egoism is a production, as it is derived from intellect. It is productive, as it gives origin to the five c rudiments or Tanmatras. The subtle rudiments are derived from egoism. Hence they are productions. They give origin to the five elements. Hence they are productive. 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 asubstance 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 The enquiry into this system of philosophy is to find internal the means for eradicating the three sorts of pain, viz•, At!tiernal or Adhyatmika (e.g., fever and other diseases), Lri'leistiai or Adhidaivika (thunder, cold, heat, rain, etc.), sc coll. external or Adhibhautika (pain from arlirn titibP1°n, etc.), and the disease of rebirths. Pain is an arrassment. It stands in the way of doing Yoga        

== परिचय || Introduction ==

== परिचय || Introduction ==