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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 16:45, 28 March 2018
, 16:45, 28 March 2018added content
THE UNIVERSE
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
_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
ALA, ABOUT I-11Nntlism
the play of prat 1_, cnd to s;inisara lution h (IspitIn ()it cv()Illti()11 ;111d itiVO has her r ,11„ ,•11(1• THE PROCESS OFKNOWLEboit An object excites the senses. The /mild Self. into a percept. Egoisn:lE(11.4ri_, Intellect forms the concept. It coriveritit', a concept and presents it to the nit,i_s tht„ is knowledge of the object. into n , 0/1, Thy Before Before you engage in any matter, you f, consider, then you reflect, and thee detirt°b,,r,, must be done by me," and then you proceeedrThine: ascertainment: "Such act is to be done b determination of the intellect (AdhyavYarne: is intellect is an instrument Which receives t'l'aYal. images conveyed through the organs of sen'le ideas mind, constructs them into a conclusive sieri and presents this idea to the Self. The functio 'ea, is determination (Nischaya). n of the int,, The mind is both an organ of sensation a action. The senses receive simple impressionn' without. The mind cooperates with the senses, and the impressions are perceived. The mind ponder intellect determines, and egoism becomes conscious Agency belongs to egoism—the Ahankara or. I-maker—which is itself a product of Prakriti, but r. the Purusha or Self who is always a silent witness Intellect, egoism, mind and the eye see a for once, in one instant, and come immediately te conclusion, say, ✓"This is a jar." The same three, wr: tongue, at once relish •taste; with the nose sm.ell; with the ear and •the skin. The functi'm ls,e; occasionally gradual. A man going along. ,amr.onad, object at a distance. A doubt arises in hi.sA it is a post or a man. He then sees a bl.ru solf th Then the doubt is removed by the reflection
== परिचय || Introduction ==
== परिचय || Introduction ==