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Line 66: − THE PURUSHA + − Characteristics of the Purusha + − purtisha or the Self is beyond Prakriti. + − 011Y end. It is without attributes + − separate from the latter. Purushaan.d + − it + − − thou': − − ctti or − − s It is subtle and omnipresent. It is beyond mind, − − Is Without − − d the senses. It is beyond time, space and − − iip t and it is the eternal seer. It − − is perfect and − − causalitY' it is pure consciousness (Chidru − − otable. pa). − − ill' The purusha is not the doer. It is the witness. The − − ilsha is like a crystal without any colour. It appears to − − Puibe coloured by the different colours which are placed − − efore it. It is not material. It is not a result of − − b − − combination. Hence it is immortal. The Purushas or − − souls are infinite in number, according to the Sankhya. − − There are many Purushas. If the Purushas were one, all − − should become free if any one attained release. − − The different souls are fundamentally identical in − − nature. There is no movement for the Purusha. It does − − not go anywhere when it attains freedom or release. − − Souls exist eternally separate from each other and − − from Prakriti. Each soul retains its individuality. It − − remains unchanged through all transmigrations. Each − − soul is a witness of the act of a separate creation, without − − eking part in the act. It is a looker-on uniting itself with − − thi! unintelligent Prakriti, like a lame man mounted on a − − blind man's shoulders, in order to behold the − − <nowiki>:</nowiki> omena of creation, which Prakriti herself is not able − − observe. − − The rusha or the Self is the witness (Sakshi), a − − 14. r (Drashta), a by-stander (Madhyastha), solitary − − ieetato − − 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
Samkhya Darshana (साङ्ख्यदर्शनम्) (view source)
Revision as of 19:47, 3 April 2018
, 19:47, 3 April 2018→The Purusha: Edited Content
==== The Purusha ====
==== The Purusha ====
The Purusha or the Self is beyond Prakriti. It is eternally separate from the latter. Purusha is without beginning or end. It is without attributes and without qualities. It is subtle and omnipresent. It is beyond mind, intellect and the senses. It is beyond time, space and causality. It is the eternal seer. It is perfect and immutable. It is pure consciousness (Chidrupa).
The purusha is not the doer. It is the witness. The Purusha is like a crystal without any colour. It appears to be coloured by the different colours which are placed before it. It is not material. It is not a result of combination. Hence it is immortal. The Purushas or souls are infinite in number, according to the Samkhya. There are many Purushas. If the Purushas were one, all would become free if anyone attained Moksha.
The different souls are fundamentally identical in nature. There is no movement for the Purusha. It does not go anywhere when it attains freedom or release. Souls exist eternally separate from each other and from Prakriti. Each soul retains its individuality. It remains unchanged through all transmigrations. Each soul is a witness of the act of a separate creation, without taking part in the act.
So the Purusha is witness (Sakshi), a spectator (Drashta), a by-stander (Madhyastha), solitary (kaivalya) passive and indifferent (Udasina).
Inference of the Existence of the purush
.„ 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$. rhekliowcr IS l'111"Sliii- th(1 kil()W11 i!; PI ;11(1:111. otiflowoir:1., is If SU hied OF WC SlIC11( Will1Ct-;!;. TIIC (lir! 1 1J,(1,e visible object. ill( To is 1■1/(1‘'
11 rtIrtisha is unchmirmr, whih• 1,"11(1.1r . II I:; 4$. 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‘'