Pranam
Prakriti. (Naturally the nature)
Hinduism recognizes two eternal principles, which are mentioned in the
Vedas, the Bhagavad-Gita, the Sutras and several other Hindu scriptures.
They are Purusha and Prakriti. They are also known as Brahman and Brahmi,
Isvara and Isvari, Father God and Mother Goddess, Siva and Parvathi,
Narayana and Narayani. The Gita declares that seated in Prakriti, Purusha
manifests the worlds and beings. Hence the nature is part of the Purusha
and therefore “part of us”. We are the nature and creates and destroys the
nature as the Purusha does in Pralaya and Srishti. Hence destruction is not
a cause to worry; every day naturally hair falls without our knowledge;
what goes out comes back; in short, the mature grows by itself; nature
knows to shed and be shed by the humans and knows to protect by itself. We
only tend to protect an acting, but the nature is a gift to the species to
progress for life and food.
In Hinduism you will find different interpretations to their
relationship. Some schools of Hinduism consider Prakriti a dependent and
eternal aspect of Purusha, which manifests during creation and which is
withdrawn at the time of dissolution. Other schools hold that Prakriti is
an independent eternal reality, which exists alongside Brahman and
participates in creation according to Her own will. There are also many
subtle variations in between these two divergent opinions. Prakriti is
translated loosely in English as Nature or the natural world, but it does
not adequately represent the true meaning of Prakriti. From the study of
Hindu scriptures we cab deduce the following eight conclusions regarding
Prakriti.
1. Prakriti is the set of eternal, indestructible, and indivisible realities
that produce modifications.
2. Maya is the modification of Prakriti. It represents the natural world we
experience.
3. Tattvas are the set of eternal and original realities which constitute
Prakriti.
4. Asambhuti is the original unmanifested Prakriti in which all are latent.
5. Sambhuti is the manifested Prakriti. It is another name for Maya. It is
both a modification and an illusion. It is the Isvari or the Shakti in
action.
6. Gunas are the three processes that impart motion and action to
Prakriti's modifications.
7. Nature in the English sense of the word represents the modifications of
Prakriti, but not Prakriti itself. It is the same as Sambhuti or Maya.
8. Asambhuti or Mula Prakriti is the second eternal principle of existence,
next to Unmanifested Brahman in which everything remains in a state of
latency.
Prakriti literally means the natural condition or state of anything,
or the most original or primordial state of anything that is found in the
entire creation. Pra means in the beginning, at the commencement, and kriti
means creation, work, composition. *Thus Prakriti literally means original
and natural*. It denotes the state of conditions at the beginning of
creation, or the natural state of existence as it was at the beginning of
creation. The opposite of Prakriti is vikriti, meaning anything that has
been modified, altered from its Natural Prakritic state. Prakriti signifies
the original and the eternal, while Vikriti represents its reflection or
modification.(Lalitha sahasranamam).
Thus, in Hinduism only those that existed at the beginning of creation
are natural or Prakritic. The rest are the modifications of whatever that
existed naturally at that time. From this perspective, the natural world is
not Prakriti but only a manifestation of it. The world emerges from
Prakriti as a modification, transformation, or projection. Hence, it is a
natural world only in a derivative sense, not in the original sense. For
example, a tree is not a natural or original object in the true sense of
Prakriti, because it did not exist at the beginning of creation. {so keep
going in relishing what is left out as what your father saw got modified
and being worried to save whereas your grandson may not see what you had
seen. Nature yields to survive}
What existed originally was the idea or the design of the tree as
latent in Prakriti. You never get to see it. The tree that you perceive
through your senses manifests as the effect of a cause, the seed. The seed
is also not original or natural, since it is arising as a modification of
pollen and egg. The pollen and egg are also not original or natural. They
are the modifications of the cells from which they originated. A bent and
broken and a lone tree is as beautiful as a cluster in your garden.
Thus neither the tree, nor the seeds, nor the pollen, nor the eggs
represent the original natural state of Prakriti. They are its
modifications, projections, or manifestations. The same applies to a human
being, who is a modification of the egg and semen, which are in turn
modifications of the energy present in the parent bodies.
Everything in creation is a modification of something else. The world is
full of these modifications, which together create the illusion of
existence just as the light does. Since the world is full of modifications
and all the objects in it are produced by modifications and in themselves
are subjects to modifications, the world is called unreal (asat) or an
illusion (Maya).
Hinduism says that world in which we exist is neither eternal nor
original nor natural. It is a projection, modification or manifestation of
Purusha and Prakriti. Hence, in reality it is a formation distorted further
by our perceptions (vikriti). What we consider in English as the natural
world is not natural or original in the true sense of the word Prakriti,
but only a modification of what originally existed in the beginning.
Creation can be compared to the light that radiates from the sun.
You may say it is the sun, and you can also say it is not the sun. *The
light is an illusion because it is created by your perception and exists
only in your mind as a perception*. It is not natural or original in the
sense that it appears and disappears intermittently. The light of the sun
therefore is an illusion, a transformation, or a modification that is
projected by the sun.
The same applies to inanimate objects also. The rivers and mountains
did not exist originally. They came into existence from Prakriti as
modifications. A mountain is a modification of the earth. A rock is a
modification of minerals and clay. None of them fit into the definition of
Prakriti because they are derivatives created through the three processes,
namely modification, projection and manifestation. Therefore in Hinduism
the world is natural only in a limited sense. It is a product of Prakriti,
but not Prakriti, just as the light is not the same as the Sun.
An illusion means something that appears as one but in reality is
something else. It is what your mind misinterprets or misunderstands.
According to Hinduism, the objects you find in the world are all illusions
because they are not what they seem to be. They are modifications of some
eternal realities that are hidden and never perceptible to the ordinary
mind.
B G नासतो विद्यते भावो नाभावो विद्यते सतः।
उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः।।2.16।।Since the unreal has no
being, etc., for this reason also it is proper to bear cold, heat, etc.
without becoming sorrowful or deluded. Asatah, of the unreal, of cold,
heat, etc. together with their causes; na vidyate, there is no; bhavah,
being, existence, reality; because heat, cold, etc. together with their
causes are not substantially real when tested by means of proof. For they
are changeful, and whatever is changeful is inconstant. As configurations
like pot etc. are unreal since they are not perceived to be different from
earth when tested by the eyes, so also are all changeful things unreal
because they are not perceived to be different from their (material)
causes, and also because they are not perceived before (their) origination
and after destruction. Objection: If it be that [Here Ast. has the
additional words karyasya ghatadeh, the effect, viz pot etc. (and).-Tr.]
such (material) causes as earth etc. as also their causes are unreal since
they are not perceived differently from their causes, in that case, may it
not be urged that owing to the nonexistence of those (causes) there will
arise the contingency of everything becoming unreal [An entity cannot be
said to be unreal merely because it is non-different from its cause. Were
it to be asserted as being unreal, then the cause also should be unreal,
because there is no entity which is not subject to the law of cuase and
effect.]? Vedantin: No, for in all cases there is the experience of two
awarenesses, viz the awareness of reality, and the awareness of unreality.
[In all cases of perception two awarenesses are involved: one is
invariable, and the other is variable. Since the variable is imagined on
the invariable, therefore it is proved that there is something which is the
substratum of all imagination, and which is neither a cause nor an effect.]
That in relation to which the awareness does not change is real; that in
relation to which it changes is unreal. Thus, since the distinction between
the real and the unreal is dependent on awareness, therefore in all cases It
is like you are watching a play and take the actors in it for real. People
cannot see the real person behind the actor because the action is so good.
In Hinduism reality (sat) is permanent and always hidden behind the
diversity. It is not easily discernible. To see that you must remove the
layer of ignorance with which your intelligence is covered. Since plants,
animals, humans, and other objects all are not what they appear to be, but
modifications of the eternal reality that is hidden, the diversity they
represent is called an illusion. It is an illusion, not because it does not
exist but because it is not what it appears to be. Therefore, the
expression, the world is filled with Maya, means it is filled with objects
that are not what they appear to be. This is the true meaning of Maya, not
that the world is unreal like a hallucination. It is compared to a dream
because dreams are modifications of the mind. Dreams are thoughts and
desires in disguise. The world is Maya in this sense only. *The Real and
Original Nature: *The question that arises is if the world is an illusion
and not what it appears to be, then what is that which appears as an
illusion? Who is that person inside that actor who is acting so well that
you are deluded into believing that he is real? Our ancient seers
contemplated upon this riddle for a long time and finally produced answers.
They did it by thinking backwards and reducing the objects, the
modifications and the entire creation into their original state.
They reduced trees, mountains, rivers, humans, animals, insects, birds
and all other objects into their primordial states or causes and found out
that existence was made up of only two eternal realities, Purusha and
Prakriti. Both are indivisible, eternal and indestructible. However, while
Brahman is immutable and remains unchanged eternally, Prakriti is mutable
and undergoes modification to produce diversity. Another major difference
is that while Purusha is one indivisible reality, Prakriti represents a set
of eternal realities called the Tattvas. The third difference, cited by a
few schools, is that while Brahman is an independent reality, Prakriti is a
dependent reality.
Hindu scriptures further identify two aspects of Prakriti,
Sambhuti, the manifested, and Asambhuti, the unmanifested. Asambhuti is the
original Prakriti made up of the realities or tattvas. You do not find it
in our world in its original form. It is also called Primordial Prakriti or
Mula Prakriti. In the Mula Prakriti everything is asleep. When it awakes at
the beginning of creation, all the Tattvas become active in it, in addition
to the gunas, and it becomes Sambhuti Prakriti. Maya is a projection of
Sambhuti Prakriti. It also remains invisible and hidden in our world behind
appearances like the bones inside a body, providing structure and form to
the beings and objects. You will see only its effects or modifications
through your senses as sense-objects. (Some scholars do consider the subtle
part of Prakriti (mind, ego and intelligence) as Asambhuti and the gross
part (the sense organs and bodily organs) as the Sambhuti.)
The Tattvas are the multiple realities that represent Prakriti
collectively in contrast to the Supreme Reality of Purusha, which is one
and alone. They are indivisible and indestructible in themselves, but
subject to modifications and act as the building blocks of creation. What
arises from them as modifications is the entire creation, or Maya, the
unreal, the modified, or the so called illusion. Scholars and philosophers
in ancient India debated about the number of the realities that constituted
Prakriti. The Jains believed that there were only nine tattvas. The
Samkhyas held that they were 24 and the Saivas believed them to be 36. The
following are the most well known tattvas.
1. Intelligence (Buddhi)
2. Mind (Manas)
3. Ego (Aham)
4. Five subtle senses (Tanmatras)
5. Five organs of perception (Jnanendriyas)
6. Five organs of action (Karmendriyas)
7. Five great elements (Mahabutas), namely earth, water, fire, air, and
space.
These 23 constitute the Sambhuti Prakriti. Of them 1,2, 3, and 4 constitute
the subtle body (linga sarira) of a being, and the rest, the gross body.
Some scholars add the individual Soul (Isvara tattva) and make it 24. These
alone, along with the Self (Atman) and the Supreme Self (Brahman) are
considered eternal or original realities. The rest are modifications
arising from them. Delusion (moha) arises when these modifications are
taken for real and mistaken as the eternal reality. The sources of this
delusion are ignorance (avidya, egoism, attachments and desires, which
result in bondage to Samsara ( the cycle of births and deaths). Apart from
the Tattvas, Prakriti has three other eternal realities. They are not
included with the tattvas because they act upon the Tattvas and cause the
modifications. They are
1. Sattva: Represents light, pleasure, preservation, selflessness,
divinity.
2. Rajas: Represents light and darkness, pride, creation,
self-centeredness, humanity.
3. Tamas: Represents darkness, cruelty, destruction, selfishness, and
sexuality.
By their presence they induce the Tattvas to act in diverse ways and
contribute to movement and actions. Thus, the gunas contribute to the
movement or behavior in creation, while the tattvas contribute to the
diversity.
* Creativity and Artificial intelligence and evolution *In western
thought there is a clear distinction between natural world and artificial
world. For example, human intelligence is natural, while the intelligence
we create through computing systems is artificial. In Hinduism the
distinction is not so clear. In Hinduism everything that is produced by
Prakriti and its derivatives are natural and constitute the illusory world.
The human intelligence is a modification of the Tattva called Buddhi. It is
purer in the humans to the extent the being is filled with sattva. Whatever
that intelligence in a human being produces is also part of the same
manifestation of Prakriti. Through their actions and inaction and propelled
by desires human beings can modify different aspects of creation and
thereby incur karma. Therefore, technically in Hinduism there is no
difference between human intelligence and the intelligent forms we create
with our ingenuity or creativity. The same applies to everything that we
create either physically or mentally. They are the modifications we create
with our knowledge and intelligence. You may even say, they are secondary
modifications, or modifications of the modifications created by Prakriti.
Both are derivatives in the ultimate sense from the realities of Prakriti,
and as mere appearances contribute to the illusions we experience. It
appears that Prakriti uses human intelligence also as her instrument to
facilitate and promote the aims of creation and evolution. We cannot say
that the so called artificial intelligence we create is not a modification
of Prakriti or different from our intelligence, because she is its ultimate
source and the material to create it also comes from her. Mostly likely the
next level of intelligence will emerge out of our intelligence either
biologically or mechanically or both and continue the work of Prakriti as
the source for further diversity, illusion and activity.
*Conclusion *Let us summarize below the concepts we have discussed thus
far.
*1. Purusha*: The Eternal Supreme Reality
*2. Prakriti*: The original or latent state of creation.
*3. Asambhuti*: The Unmanifested Primordial Prakriti.
*4. Sambhuti Prakriti*: The manifested, original, eternal, indestructible,
indivisible but mutable set of realities known as tattvas.
*5. Maya*: A modification of the Sambhuti Prakriti that appears to the
senses as real.
*6. Tattvas*: The set of Realities that constitute the Sambhuti Prakriti.
*7. Gunas*: The triple Realities that provide motion and dynamism to the
Tattvas.
*8. Vikriti*: The modified Prakriti. It is the perceptual world, we
experience through our senses, which is distorted by our perceptions,
desires and expectations.
KR IRS 18122
On Tue, 18 Jan 2022 at 06:06, Markendeya Yeddanapudi <
markandeya101...@gmail.com> wrote:
>
>
> --
> *Mar*Love Yourself-the Ultimate Fundamental
>
>
>
> Demoralization is the situation, where one does not find any path or any
> moral of life to carry on living. One then wants to run away from one’s own
> body. In fact one wants to escape from self. One refuses to be aware. The
> mind wills paralysis. For such people fault finding and derision is
> communication, as it gives some relief from the tension which does not
> leave. And they lose completely their sense of humor. Humor is the basic
> attitude of happiness with and in life.
>
> Such people are shunned not only by the other humans, but ultimately by
> the Biosphere itself. They become the bio-logic failures. Every immoralled
> person, who becomes immoral, is a refugee from biology, the permanent
> psycho-somatic diseased patient. For such people, life or space-time
> generates depression, which begins searching for and then clutching anger,
> to again get some motivation. And they begin destroying and destroying.
>
> On the other hand suppose one loves oneself. The self approval propels
> towards positive interactions and positive relationships.
>
> Thick, free and lush nature, where every organism breathes and smells the
> symbiotic happy messages, creates love for one’s own macro and also the
> visible 3D body and one’s perception, which is felt as self, as one is
> dominated by the visible spectrum.
>
> One must realize that free, thick and lush nature is the only remedy for
> depression. Gradually one escapes from self contempt towards self respect,
> because the rapture waves created by the trillions of self messages from
> the trillions of organisms, engulfs one and one drowns in rapture, where
> one swallows rapture only.Nature,free nature is the ocean of hope and
> happiness.
>
> Every corrupt country, carrying on only in corruption, is a demoralized
> country. In such a country one finds total destruction of nature—land,
> water and air…, all bluffed as economic development.
>
> Development must mean the prosperity of nature.
>
> YM
>
>
>
>
>
> --
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