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Updated: May 3, 2025


That which is mobile is Prakriti, which undergoing modification, constitutes the cause of Creation and Destruction. The Immobile is Purusha, for without himself undergoing modifications he assists at Creation and Destruction.

They hold that the Purusha, or Spirit, not the Mind, is the Real Self, and the source of consciousness and the real intelligence. The practical teachings of the school of Patanjali is a system by which the Purusha may escape from and overcome the Prakriti, and thus gain emancipation, freedom, and a return to its natural and original purity and power.

Having achieved the good of the worlds in those forms in which I appeared, they have re-entered into my own Prakriti. I have now said everything, O Brahmana, unto thee that art devoted to me wholly, I have disclosed to thee my ancient appearances and future ones also, O Best of men, together with all their mysteries."

The Jiva-soul and the universe are said to both partake of Prakriti characterised by the three attributes of Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the Jiva-soul and the universe.

He preferred to better men's moral condition; we prefer to better their physical condition. If one of the Sages of the East could be called up and put on the stand to be questioned, he would say, substantially: "You are right in regard to your ether, and to prakriti being ether that has been dropped a great octave in vibration.

I now turn to the question, which, O Gandharva, thou askest, viz., What is Universe and what is not-universe? That which is Not-universe is Purusha divested of all attributes. By Aswa and Aswa are meant the female and the male, i.e., the former is Prakriti and the latter is Purusha. Similarly, Mitra is Purusha, and Varuna is Prakriti.

The Sankhyas further teach that Prakriti, on being seen by any soul in her true nature, at once retires from that soul 'As a dancer having exhibited herself on the stage withdraws from the soul, so Prakriti withdraws from the soul when she has manifested herself to it' ; 'My opinion is that there exists nothing more sensitive than Prakriti, who knowing "I have been seen" does not again show itself to the soul' . But this doctrine also is inappropriate.

After sleep, in the last Yama of the night, other twelve ways of doing the same have been laid down. The mind should then be fixed on Consciousness, O king, Consciousness should next be fixed on intelligence or Buddhi, and Buddhi, should then be fixed on Prakriti.

Agitating both Prakriti and Purusha by means of His energy, He created therefrom the universal lord of creatures, viz., Brahma. Who is there that is competent to tell the virtues of that god of gods, that is endued with supreme Intelligence? Being such, what man like me is competent to understand Bhava? Only Narayana, O son, that bearer of the discus and the mace, can comprehend Mahadeva.

Although Prakriti, as not being ruled by an intelligent principle, is not capable of that kind of activity which springs from effort, she may yet be capable of that kind of activity which consists in mere transformation. For we observe parallel cases; the grass and water e.g. which are consumed by a cow change on their own account into milk.

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