DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.636#0043
Philosophical Brahmanism. 31
the spirit with triple bonds. They are, 1. Sattva, 'purity'
or 'goodness;' 2. Rajas, 'passion' or 'activity;' and 3.
Tamas, ' darkness ' or ' indifference ;' sometimes regarded as
equivalent to pleasure, pain, and indolence respectively.
The Spirit or second eternal principle called Purusha
(the Male or Self) is not, like Prakriti, one; nor does it
produce anything. It is multitudinous. Spirits are innume-
rable, each separate Spirit being co-eternal with Prakriti, but
doing nothing and creating nothing. When human beings or
any other beings are created, the creation is always effected
through evolution out of Prakriti, which is nevertheless a
merely blind and dark force ; no creation at all being apparent
unless this force brings itself into union with some one eter-
nally existing separate spirit. Prakriti, in short, unites itself
with the Spirit or Self and binds it with the triple bond of
the three above-named Gunas1 in order that this Spirit may
reflect or illumine the evolved world as a clear river reflects
dark trees, or as a bright crystal vase illumines a flower,
while the flower itself colours the crystal.
The first step in the evolution out of Prakriti is the pro-
duction of Intellect or intelligent perception (Buddhi). Next
comes the faculty of Self-consciousness or personality, called
the I-maker (Aham-kara), and then the five subtle and five
gross elements, the latter being the product of the former.
Last in the series come the five organs of perception, the five
organs of action and the internal organ, mind (Manas), which
holds a position between the ten other organs, mediating
between them as the instrument of both perception and
volition2. These constitute the twenty-five principles of the
Sahkhya system.
1 The Spirit before its association with these Gunas is called Nirguna;
and when bound by them, Saguna.
2 In this and in the Nyaya system Buddhi, 'intellect,' is anterior and
superior to Manas, 'mind,' which is merely the instrument of thought.
It governs the mind, and causes it to decide. Manu's theory is a
combination of Saiikhya and Vedanta. In Book 1.14, etc. it is said that
the spirit with triple bonds. They are, 1. Sattva, 'purity'
or 'goodness;' 2. Rajas, 'passion' or 'activity;' and 3.
Tamas, ' darkness ' or ' indifference ;' sometimes regarded as
equivalent to pleasure, pain, and indolence respectively.
The Spirit or second eternal principle called Purusha
(the Male or Self) is not, like Prakriti, one; nor does it
produce anything. It is multitudinous. Spirits are innume-
rable, each separate Spirit being co-eternal with Prakriti, but
doing nothing and creating nothing. When human beings or
any other beings are created, the creation is always effected
through evolution out of Prakriti, which is nevertheless a
merely blind and dark force ; no creation at all being apparent
unless this force brings itself into union with some one eter-
nally existing separate spirit. Prakriti, in short, unites itself
with the Spirit or Self and binds it with the triple bond of
the three above-named Gunas1 in order that this Spirit may
reflect or illumine the evolved world as a clear river reflects
dark trees, or as a bright crystal vase illumines a flower,
while the flower itself colours the crystal.
The first step in the evolution out of Prakriti is the pro-
duction of Intellect or intelligent perception (Buddhi). Next
comes the faculty of Self-consciousness or personality, called
the I-maker (Aham-kara), and then the five subtle and five
gross elements, the latter being the product of the former.
Last in the series come the five organs of perception, the five
organs of action and the internal organ, mind (Manas), which
holds a position between the ten other organs, mediating
between them as the instrument of both perception and
volition2. These constitute the twenty-five principles of the
Sahkhya system.
1 The Spirit before its association with these Gunas is called Nirguna;
and when bound by them, Saguna.
2 In this and in the Nyaya system Buddhi, 'intellect,' is anterior and
superior to Manas, 'mind,' which is merely the instrument of thought.
It governs the mind, and causes it to decide. Manu's theory is a
combination of Saiikhya and Vedanta. In Book 1.14, etc. it is said that