Changes

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* प्रत्यक्षप्रमाणाः || pratyaksha-pramana (perception)  

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* अनुमानप्रमाणाः  || anumana-pramana (inference)   

* शब्दप्रमाणाः || sabda-pramana (आप्तवचनम् । aptavacana, word/testimony of reliable sources).  

* आप्तवचनम् || aptavacana (word/testimony of reliable sources) Vachana being शब्दप्रमाणाः । sabda-pramana.  

The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />

The Word Apta means fit or right. It is applied to the Vedas or inspired teachers. [[Nyaya Darshana (न्यायदर्शनम्)|Nyaya Darsana]] accepts four kinds of proofs: प्रत्यक्ष, अनुमान , उपमान, शब्द. The Mimamsakas recognise six kinds of proofs.<ref name=":0" />

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.  

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.  

==== The process of Evolution and Involution<ref name=":0" /> ====

==== The process of Evolution and Involution ====

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.  

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.  

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.  

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.  

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.<ref name=":0" />  

 

 

 

 

 

 

 

== The Process of Knowledge<ref name=":0" /> ==

== The Process of Knowledge<ref name=":0" /> ==