Changes

=== The Universe<ref name=":0" /> ===

=== The Universe<ref name=":0" /> ===

_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  

The world is evolved with its different elements when the equilibrium in Prakriti is disturbed. The countless Purushas exert a mechanical force on Prakriti which distracts the equipoise of Prakriti and produces a movement. Then the evolution of the universe starts.  

  

Prakriti is the root of the universe. Prakriti is both the material and the efficient cause of the universe. From this the prakriti emanates the cosmic Buddhi or Mahat. From Mahat proceeds the cosmic Ahankara or the principle of egoism. From this egoism emanate the ten senses and the mind on the subjective side, and the five subtle Tanmatras of sound, smell, taste, colour and touch on the objective side. From these Tanmatras proceed the five gross elements — earth, water, fire, air and ether.  

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 

Akasa (ether) has the property of sound which is the Vishaya or object for the ear. Vayu (air) has the property of touch which is the Vishaya for the skin. Tejas (fire) has the 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 of these elements, after the first, has also the property of the preceding besides its own.  

 

During dissolution of the world, the products return by a reverse movement into the preceding stages of development , and ultimately into Prakriti. Earth merges in its cause, water. Water merges in fire, fire merges in air, air in Akasa and Akasa in Ahankara, Ahankara in Mahat, and Mahat in Prakriti. This is the process of involution. There is no end to Samsara or the play of Prakriti. This cycle of evolution and involution has neither a beginning nor an end.  

 

boit 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 

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