Similarities Between Purti And Purusha

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Prakrti is the principle of matter. Matter is unconscious (jada). All the evolutes of Prakrti are unconscious by nature but because Purusha is getting reflected at citta, that reflection makes citta as if conscious and it starts to function. Next reflection of Purusha is on ahamkar and so ahamkar is conscious, thus all the body parts are conscious. Purusha can never become one, either with ahamkara or tanmatras or panchamahabhutas. By nature, it cannot. Philosophically we say Sankhya is uncompromising dualism, atheistic realism and spiritualistic pluralism. Dualism is two principles. There is no compromise possible between these two. Neither can Purusha give rise to Prakrti nor Prakrti to Purusha. They are existing from eternity.…show more content…
In a stone, Purusha is not obvious, consciousness is not obvious, but it is there at its most dormant level. Similarly, in the self-realized Yogi, consciousness is approaching infinity. In the Videha mukta (one who has given up the body), only consciousness is there, without any Prakrtic aspect. Thus, all objects in the universe make up a spectrum where at the lowest level you have maximum matter and minimum consciousness; at the highest level, you have maximum consciousness and minimum matter. Evolution or spirituality is a progress from the lowest level to the highest level. One has to become more and more conscious, more aware, more realized, but one can never be fully realized. It is like infinity – one can approach it but not become so till one is alive as “I”. Now man is on the upper side; stone is on the other side. Consciousness is much more, and matter aspect is much less in human being. How can one get rid of the matter aspect which is still there and become pure consciousness? When man becomes pure consciousness, Kaivalya or yoga is…show more content…
One, it discriminates and decides, and second it stores all samskaras / memories. It is called Karma Shaya. Karmashaya means ‘ashaya’ of karmas - like any time an activity is performed or a deed, an act, any time the thought / emotion passes the mind along with feeling or getting that experience there is an impression of that experience carried in one’s own self. When one is thirsty, thirst is quenched by drinking a cold drink. But in the citta the storage takes place that the drink was very nice. This storage of impression gets accumulated for every act (karma), whether it is a thought crossing the mind, an act or feeling, whatever happens this storage of impression gets added. The karmashaya increases. E.g.; every karma has two results, one is the karma phala - the thirst was quenched. Phala is immediate but along with the phala samskara is generated. Samskara is the problem. The samskara is the seed or source for further action. After a gap of time when one feels thirsty again, the previous drink which satisfied the thirst is remembered. During the intervening period the drink was not there in the consciousness, but the moment the circumstances or the situations ripen, immediately the samskara comes up. The moment the samskaras come up, they fructify into further action. One would like to have the same drink again. Again, it goes on adding. Thus, one gets continuously entangled in this chain of karmas and
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