Changes

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

Interaction between the three Gunas, Sattva, Rajas and Tamas  leads to Evolution. The three Gunas are never separate. They support one another. They intermingle with one another. They form the very substance of Prakriti. All objects are composed of the three Gunas. The Gunas act on one another. Then there is evolution or manifestation. The Gunas are the objects. Purusha is the witness-subject. Prakriti evolves under the influence of Purusha. Mahat or Intellect, is the first product of the evolution of Prakriti. Ahankara arises after Buddhi. Mind is born of Ahankara. It carries out the orders of the will through the organs of action (Karmendriyas). It reflects and doubts (Sankalpa-Vikalpa). It synthesises the sense data into percepts. The mind takes part in both perception and action. There is no separate Prana Tattva in the Sankhya system. The Vedanta has a separate Prana Tattva. In the Sankhya system, mind, with the organs, produces the five vital airs. Prana is a modification of the senses. It does not subsist in their absence.

Characteristics of the Three Gunas Sattva is equilibrium. When Sattva prevails, ther peace or tranquillity. Rajas is activity which is expres:ls as Raga-Dvesha, likes or dislikes, love or hatred attraction or repulsion. Tamas is that binding force' a tendency to lethargy, sloth and foolish actions. It causes delusion or non-discrimination. When. Sattva is predominant, it overpowers Rajas and Tamas. When Rajas is dominant, it overpowers Sattva and Tamas. When Tamas is predominant, it overpowers Rajas and Sattva. How Man Is Affected by the Three Gunas There are three Gunas in every man. Sometimes, Sattva prevails in him. Then he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless. Tamas generates delusion. Again, one of these Gunas is generally predominant in different men. A Sattvic man is virtuous. He leads ai active. A pure and pious life. Rajasic man is passionate am Tamasic man is dull and inactive. Tiakes Sattva makes a man divine and noble, Rajas r-- him thoroughly human and selfish, and Tamas make'  

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There are three Gunas in every man. When Sattva prevails, he is calm and tranquil. He reflects and meditates. At other times, Rajas prevails in him and he does various sorts of worldly activities. He is passionate and active. Sometimes, Tamas prevails. He becomes lazy, dull, inactive and careless.

A Sattvic man is virtuous. Sattva makes a man divine and noble, Rajas makes him thoroughly human and selfish, and Tamas makes him bestial and ignorant.  

 

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THE PURUSHA 

THE PURUSHA