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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 16:44, 28 March 2018
, 16:44, 28 March 2018added content
ieetato
ieetato
Yak), passive and indifferent (Udasina).
Yak), passive and indifferent (Udasina).
110
ALL ABOUT HINDUISM
Inference of the Existence of the pu
rush.„ Intelligence cannot belong to the inteil the intellect is material and is the effect of Te('-t) is non-intelligent. If intelligence is absent *r1-41'-'s —It1 manifest itself in the effect. TherefolnretheauSP cbanlndo distinct principle of intelligence and th;,,' there Princ.N, Purusha or the Self. The insentient body seems sentient on ace union with the Self, and the Self appears as t°1111ntofit Just as a pot with cold water appears to be cold, e ages water seems to be hot, so intellect and the rest seed sentient on account of union with the punlsherntob mutual transfer of properties is like that of fire a. This and i or that of the sun and water. There must be a Supervisor over and above Pradhana or Prakriti. The Supervisor is Purush 'Le a or the Self. Prakriti and its products are objects of enjoyment. There must exist an enjoyer who must be an intelligm principle. This intelligent enjoyer is Purusha or the Self. Just as chair and bench are for the use of another so also this body, senses and mind are for the use of the Self which is immaterial, as it is destitute of attributes and as it is beyond the Gunas. The Purusha is the witness of the Gunas. The Gunas are the objects. Purusha is the witness-subject. Hence, it is not affected by pleasure,pain and delusion which are attributes at the three Gunas, Sattva, Rajas and Tamas, respectiveiy If pain is natural to the Purusha and if the Purusha is no.. naturally free from the action of the Gunas, no salvati°' from rebirth is possible. Purusha and Prakriti—A Contrast c are co tThe characteristics of Prakriti and Puru' Prakriti contrary in nature. Purusha is consciousness, .r.tive arta), while Prakriti is active Purusha is in. a'te destinjoiree (Arkakriti is non-consciousness. the Gunas, while Prakriti is cha. racterised by the Purusha is
11 rtIrtisha is unchmirmr, whih• 1,"11(1.1r . II I:; 4$. rhekliowcr IS l'111"Sliii- th(1 kil()W11 i!; PI ;11(1:111. otiflowoir:1., is If SU hied OF WC SlIC11( Will1Ct-;!;. TIIC (lir! 1 1J,(1,e visible object. ill( To is 1■1/(1‘'
THE UNIVERSE
_orid is evolved with its different elements when roe vs/ rn in Prakriti is disturbed. The countless eclu exert on Prakriti a mechanical force which il)iiirosfis' equipoise of Prakriti and produces a distract t Then the evolution of the universe starts. 401 The process of Evolution and involution prakriti is the root of the universe. Prakriti is both al and the efficient cause of the universe. From he °tell t prakriti emanates the cosmic Buddhi or Mahat. Mahar proceeds the cosmic Ahankara or the , of egoism. From this egoism emanate the ten P"cls rin pie e and the mind on the subjective side, and the five selibtle Tanmatras of sound, smell, taste, colour and ' the objective side. From these Tanmatras oltich on proceed the five gross elements—earth, water, fire, air and ether. Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property oftouch which is the Vishaya for the skin. Tejas (fire) has tie property of form or colour which is the Vishaya for the eye. Apas (water) has the property of taste which is the Vishaya for the tongue. Prithvi (earth) has the property of odour which is the Vishaya for the nose. Each o ,e thf ese elements, after the first, has also the property of '11 Preceding besides its own. o aDrin dissolution of the world, the products return (Itveloi reverse movement into the preceding stages of Prnent and • Cau,_ , ultimately into Prakriti. Earth merges Akas,., water, water in fire, fire in air, air in Akasa; 4raAhankara Ahankara in Mahat, and Mahat This is the process of involution. There is no
== परिचय || Introduction ==
== परिचय || Introduction ==