Changes

_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;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 

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 

 

 

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

A

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  

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  

 existing things, are d tis of perception by the s f!nses, Apta Vac hana rustworthy

 

 

 

 

 

 

 

 

 

) existing things, are d tis of perception by the s f!nses, Apta Vac hana rustworthy 

How Release Is Effected When the separation of the soul from th by destruction of the effects of virtue ev)ody takes , ice and the ',11;c1 Prakriti ceases to act in respect to it, then theis  If, the final and absolute emancipation or the final el beatitude. When the fruits of acts cease, and body bath gross ro and subtle—dissolves, Nature does not exist with respect to the individual soul. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross bpdy to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and thefive Tanmatras. The impressions of actions done in various births are imbedded in the subtle body. The conjunction of the Linga-Deha with the gross  physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha • destroyed by the knowledge of the Purusha. When oneattains perfect Knowledge, virtue and vice 

How Release Is Effected When the separation of the soul from th by destruction of the effects of virtue ev)ody takes , ice and the ',11;c1 Prakriti ceases to act in respect to it, then theis  If, the final and absolute emancipation or the final el beatitude. When the fruits of acts cease, and body bath gross ro and subtle—dissolves, Nature does not exist with respect to the individual soul. The soul attains the state called Kaivalya. It is freed from the three kinds of pain. The Linga-Deha or subtle body which migrates from one gross bpdy to another in successive births, is composed of intellect, egoism, mind, the five organs of knowledge, the five organs of action and thefive Tanmatras. The impressions of actions done in various births are imbedded in the subtle body. The conjunction of the Linga-Deha with the gross  physical body Constitutes birth and separation of the Linga-Deha from the gross physical body is death. This Linga-Deha • destroyed by the knowledge of the Purusha. When oneattains perfect Knowledge, virtue and vice 

hee°r1le destitute of causal energy, but the body contin ues for some time on account of the previous s"'toPpuplesde: ,jiust as after the action of the potter has rto the wheel continues to revolve owing to the entun,ll given to it.  

hee°r1le destitute of causal energy, but the body contin ues for some time on account of the previous s"'toPpuplesde: ,jiust as after the action of the potter has rto the wheel continues to revolve owing to the entun,ll given to it.  

is Nothing but Termination. of tot Relea— se- Play of Prakriti e the Self with Nature or Prak me Lilli011 °f th an with a blind rria l' 4, riti • ation Of a blind man were deserted 6 irr,, lame m filarl and a in a forest. They agreed # ' th, 1 iiC ZSSOC1 n. A 1  between fellow-travellers . them the duties of walking and of se_. livid, ,ing. , ,0 ,, . 't man mounted himself on the shoulders of th ih, lame — e hl; man and directed the blind man. The blind rnan Iv nn as abir his route by the directions of his friend. D ' to pursue iz,v,.r the Self is like the lame man. The faculty of seein'. isno,the Self, not that of moving. The faculty of moving) 'buL not of seeing, is in Prakriti. Prakriti is like the blind mail' The lame man and the blind man separated when they reached their destination. Even so, Prakriti, havin effected the liberation of the Self, ceases to act.The SF': obtains Kaivalya or the final beatitude. Consequently their respective purposes being effected, the connectiOr, between them terminates. The Self attains liberation b'. knowledge of Prakriti. Prakriti's performances are solely for the benefit and enjoyment of the Self. Prakriti takes hold of the hand o: the Self and shows it the whole show of the universe, and makes it enjoy everything which this world can give, anc, lastly helps it in its liberation. In truth, the Self ' does it migrate, t e is neither bound nor released, nc:- beings is bound, . gra e, but Nature alone in relation to various oun , is released, and migrates. AS a danci the spectators dancing girl, having exhibited herself on the stage to th ceases to function A/he , stops dancing, so also Nato to the Purusha or anifes' n she has made herself m , Prakriti uth r the Self. Nothing is more modes , t thal` when she be be' seen by th comes conscious that she has i the Puru 1-, to the gaze She e hers e does not again expos saze of the Pu rusha, 

is Nothing but Termination. of tot Relea— se- Play of Prakriti e the Self with Nature or Prak me Lilli011 °f th an with a blind rria l' 4, riti • ation Of a blind man were deserted 6 irr,, lame m filarl and a in a forest. They agreed # ' th, 1 iiC ZSSOC1 n. A 1  between fellow-travellers . them the duties of walking and of se_. livid, ,ing. , ,0 ,, . 't man mounted himself on the shoulders of th ih, lame — e hl; man and directed the blind man. The blind rnan Iv nn as abir his route by the directions of his friend. D ' to pursue iz,v,.r the Self is like the lame man. The faculty of seein'. isno,the Self, not that of moving. The faculty of moving) 'buL not of seeing, is in Prakriti. Prakriti is like the blind mail' The lame man and the blind man separated when they reached their destination. Even so, Prakriti, havin effected the liberation of the Self, ceases to act.The SF': obtains Kaivalya or the final beatitude. Consequently their respective purposes being effected, the connectiOr, between them terminates. The Self attains liberation b'. knowledge of Prakriti. Prakriti's performances are solely for the benefit and enjoyment of the Self. Prakriti takes hold of the hand o: the Self and shows it the whole show of the universe, and makes it enjoy everything which this world can give, anc, lastly helps it in its liberation. In truth, the Self ' does it migrate, t e is neither bound nor released, nc:- beings is bound, . gra e, but Nature alone in relation to various oun , is released, and migrates. AS a danci the spectators dancing girl, having exhibited herself on the stage to th ceases to function A/he , stops dancing, so also Nato to the Purusha or anifes' n she has made herself m , Prakriti uth r the Self. Nothing is more modes , t thal` when she be be' seen by th comes conscious that she has i the Puru 1-, to the gaze She e hers e does not again expos saze of the Pu rusha,