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Updated: June 5, 2025
I shall, however, according to the measure of my knowledge, discourse to thee upon that eternal Purusha and his Oneness and supreme greatness. The learned speak of him as the one Purusha. Fire is an element, but it may be seen to blaze up in a thousand places under thousand different circumstances. The Sun is one and single, but his rays extend over the wide universe.
But it then takes a position widely divergent from the Sankhya school, inasmuch as Patanjali's Yoga school holds that there also exists a Supreme Purusha, Spirit, Soul or God who is without form; infinite; eternal; and above all attributes and qualities common to man.
Both Prakriti and Purusha are said to be unintelligent, stable, indestructible, unborn, and eternal, according to the conclusions arrived at by philosophers conversant with the topics included in the name of Adhyatma. In consequence of the indestructibility of Prakriti in the matter of Creation, Prakriti, which is unborn, is regarded as not subject to decay or destruction.
They who are conversant with Goodness applaud it highly, saying that there is nothing higher than Goodness. By inference we know that Purusha is dependent on Goodness. Ye best of regenerate ones, it is impossible to attain to Purusha by any other means.
He shares the merits arising from the dedication of tanks and the observance of similar religious rites. Unvanquished and possessed of great might, it is He that always ordains the end approachable by the Soul alone, of Rishis of righteous deeds. He is the witness of the worlds. He is unborn. He is the one ancient Purusha.
But, the Sankhya system is not materialistic, as might be supposed at first glance, for side by side with Prakriti it offers the principle of Purusha, or Soul, or Spirit, of which all individual souls are atomic units the Principle of Purusha being an Unity of Units, and not an Undivided One. The Purusha that is, its units or Individual Souls is regarded as eternal and immortal.
This that is seen is said to be destructible; while the other is immortal and indestructible. Of each Purusha taken distributively, the whole is duality among these three. Even this is the ancient audition. All that I say is proper and correct, like to what a person who is endued with intelligence and who has seen his soul, would say on this topic of previous births.
This confirms the words of Eitel, that Maitreya is already controlling the propagation of the faith. The Chinese characters for this simply mean "the great scholar or officer;" but see Eitel's Handbook, p. 99, on the term purusha. "The precious Buddha," "the precious Law," and "the precious Monkhood;" Buddha, Dharma, and Sangha; the whole being equivalent to Buddhism.
The presiding deities of Fame, of Beauty, and of Prosperity have the same Supreme Deity for their soul. Both the Sankhya philosophy and Yoga have Narayana for their soul. The Supreme Being is the cause of all this, as Purusha. He is the doer or agent, and is the cause of that variety that is witnessed in the universe. He is the diverse kinds of energy that act in the universe.
In the same manner in which the many Purushas are said to have one origin in the Supreme Purusha, it may be said that this entire universe is identical with that one Purusha of superior attributes. I shall explain this now, after bowing to my preceptor Vyasa, that foremost of Rishis, who is conversant with the soul, endued with penances, self-restrained, and worthy of reverent worship.
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