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Updated: May 3, 2025
In the Yoga philosophy, it is said that Brahma, which is the essence of knowledge without duality, becomes Jiva only when invested with Ignorance. In the Yoga scriptures, therefore, both Brahma and Jiva are spoken of."" The Unmanifest or Prakriti can at no time comprehend Brahma which is really without attributes even when it manifests itself with attributes.
As a weaver drives his threads into a cloth by means of his shuttle, after the same manner the threads that constitute the fabric of the universe are woven by the shuttle of Desire. He who properly knows transformations of Prakriti, Prakriti herself and Purusha, becomes freed from Desire and attains to Emancipation.
That Scripture teaches the operative and the material causes to be separate, is not true; it rather teaches the unity of the two. Up. Prakriti, we reply, in such passages denotes Brahman in its causal phase when names and forms are not yet distinguished. Up. Up. Up. Up. The highest Brahman, having the whole aggregate of non-sentient and sentient beings for its body, ever is the Self of all.
Then desirous of providing himself with an infinity of playthings of all kinds he, by a series of steps beginning with Prakriti and the aggregate of souls and leading down to the elements in their gross state, so modifies himself as to have those elements for his body when he is said to consist of them and thus appears in the form of our world containing what the text denotes as sat and tyat, i.e. all intelligent and non-intelligent things, from gods down to plants and stones.
He who sees that actions are performed by Prakriti alone, and that the soul is not an actor, perceives the truth." Such is Hindu pantheism. Yet this most inconsistent system charges man with guilt. It represents his inexorable fate as pursuing him through endless transmigrations, holding over him the lash of retribution, while it exacts the very last farthing.
But a further objection is raised, if the Prakriti denoted by aja begins with, i.e. is caused by Brahman, how can it be called aja, i.e. the non- produced one; or, if it is non-produced, how can it be originated by Brahman? To this the next Sutra replies. The 'and' expresses disposal of a doubt that had arisen. There is no contradiction between the Prakriti being aja and originating from light.
When the Supreme Being is without senses, without seed, without matter, without body, He must be divested of all attributes, and in consequence of His being so, how, indeed, can He have attributes of any kind? Space and other attributes arise from the attributes of Sattwa and Rajas and Tamas, and disappear ultimately in them. Thus the attributes arise from Prakriti.
Now in the case of the cup we are able to ascertain that the cup meant is the head, because there is a complementary passage 'What is called the cup with its mouth below and its bottom above is the head'; but if we look out for a similar help to determine the special meaning of aja, we find nothing to convince us that the aja, i. e. the 'unborn' principle, is the Prakriti of the Sankhyas.
All the deities, from Brahman to the Pisachas, adore and worship him. He transcends both Prakriti and Purusha. It is of Him that Rishis, conversant with Yoga and possessing a knowledge of the tattwas, think and reflect. He is indestructible and Supreme Brahman. He is both existent and non-existent.
This view is rejected by the Sutra, on the ground that there is no intimation of a special circumstance determining the acceptance of the Prakriti as assumed by the Sankhyas, i.e. independent of Brahman; for that she is aja, i. e. not born, is not a sufficiently special characteristic. Up.
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