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Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 16:47, 28 March 2018
, 16:47, 28 March 2018added content
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
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
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IICC1 filak('S (14.1(.111111L111011 im jilt mist]] sny: "I am (.(.1-1:,,,, - 1)(n t only, 11'(.1(11;. ions of ihr mind ii) 1)(►<nowiki>''</nowiki>t "I " Lnie,11(._, Y• In oty, ;,, It 'Hici(! it:16st-ire<nowiki>'''</nowiki>;';)rcgi(1):!ty.ri arid 111„c for thc (died to Cfmckufr. Th( - ") mind to rcil(ct. or cons'cl r're is a::)ieh: „ ;lie er, 'or eizoism ,1111.0, lc. car hey rs lin 1 mluig of a boowosttirnign tahn. ono - _ t that this must. be for the sh • (j1.1id i -11, says: "It is aimed at me," and the intellect w: ego s :100 es. "I must rtin al once." deic11 intellect, 1 he mind and egoism are the eepers. The - . e live senses of Percept ion or door-kadriyas are the gates. The intellect is the joan:irnent or organ which is the medium between thelid the Self. s THE INTELLECT AND ITS FUNCTIONS Tile intellect or the Buddhi is the most important of all the products of Prakriti. The senses present their to the intellect. The intellect exhibits them to the object puru sha. The intellect discriminates the difference between purusha and Prakriti. The intellect is the instrument or organ which is the medium between the other organs and the Self. All ideas derived from sensation, reflection, or consciousness are deposited in the chief or great instrument, intellect, before they can be made known to the Self for whose use and advantage alone they have assembled. They convey impressions or ideas with the properties or effects of pleasure, pain and indifference, accordingly as they are influenced by the qualities of Sattva (purity), Rajas (passion) or Tamas (darkness). Just as the headman of a village collects the taxes from v. thevillagersa and pays them to the collector of the dtstrict, just as the local collector pays the amount to the minister) and the minister receives it for the use of the state, so also the minds the idea from the
A
Af3OUT HINDUISM
,\ternt 11 organs, transfers them to egoism, an , to the intellect which is th eR()i (-1delivers Won for e gen superintendent and takes charge of them 1.1 the er;ii 1/4% C)1 Self. the Sovereign The intellect is the prime minister of pu brings for Purusha the fruition of all that 11: ha, I experienced. It appears to be intelligent on ace is to he reflection of Purusha which is very near to it, though °f the ugh by itself, it is really non-intelligent. THE JIVA The Jiva is the soul in union with the senses. it is limited by the body. It is endowed with egoism. The reflection of Purusha in the Buddhi or intellect appears as the ego or the empirical soul. It is associated with ignorance and Karma. It is subject to pleasure and pain action and its fruits, and rotates in the cycle of births and deaths. The Jiva must realise the perfection of the Purusha. It must attain to the status of the Purusha. Every Jiva has in it the higher Purusha hidden within. It must become conscious of the real nature of the higher Purusha. Freedom or perfection is a return into one's true Self. It is the removal of an illusion which conceals one's true nature.
RELEASE Bondage belongs to Prakriti, but is attributed to Purusha. Purusha is eternally free. Union of Purusha with Prakriti due to failure to non-discrimination is bondage; the discriminate between Purusha and Prakriti is the cause of Sams or bondage; and disunion of Purusha and Prakriti due to discrimination is but isolation emancipatio. R ielease is not merging in the Absolute, The from Prakriti. lib er object of the ati Sankhya System is to effect the on of the Purusha or Self from the fetters which
== परिचय || Introduction ==
== परिचय || Introduction ==