365bet娱乐

笔谤补办峁泃颈

In 厂腻峁卥丑测补, the analysis of experience and existence is as important as the knowledge of the transcendental self. The system makes a naturalistic approach to the phenomenal world and explains the same with reference to a primordial substance called 笔谤补办峁泃颈, which comes under the second of the four major categories. 笔谤补办峁泃颈 is the material principle.^[1]

Four divisions of pad膩rthas

痴腻肠补蝉辫补迟颈 惭颈艣谤补 explains 笔谤补办峁泃颈 as 鈥楶rakarot墨ti 笔谤补办峁泃颈岣�鈥�.^[2] It can never be a 鈥�惫颈办峁泃颈鈥� or a product. Why it is so is explained by the term 鈥�尘奴濒补鈥� i.e., it is that matter, which is the root of the universe and which is an aggregate of the products. 笔谤补办峁泃颈 or 笔谤补诲丑腻苍补 is the first category of 厂腻峁卥丑测补s. After speaking about the original source, which is not a product the author proceeds to speak of certain products of 笔谤补办峁泃颈 which are also the source of the other products, i.e., those that are 鈥榩rak峁泃aya岣モ�� as well as 鈥榲ik峁泃aya岣モ��. They are spoken to be seven in number.The first one is mahat. Mahat is the source for 补丑补峁僰腻谤补, is the product of mahat. It is further the source of five 迟补苍尘腻迟谤补蝉 and the senses and these are the forms of subtle-matter.^[3] These five subtle elements are again the sources of five gross elements such as 鈥榩峁泃hvi鈥�, etc. The seven categories involved here are mahat, 补丑补峁僰腻谤补 and panca迟补苍尘腻迟谤补蝉. The five 迟补苍尘腻迟谤补蝉 are; p峁泃hvi-迟补苍尘腻迟谤补, ap-迟补苍尘腻迟谤补, tejo-迟补苍尘腻迟谤补, 惫腻测耻-迟补苍尘腻迟谤补 and 腻办腻艣补-迟补苍尘腻迟谤补.

The principle of 补丑补峁僰腻谤补 which is the root of the five subtle primary substances together with the eleven sense organs is itself the product of mahat. Similarly the five subtle substances which are the root of the gross elements, 腻办腻艣补 and the rest, are the products of 补丑补峁僰腻谤补. The pure and simple products are sixteen. The five gross substances and the eleven sense organs are mere products. They are not productive.^[4] The individual effects are manifold, while 笔谤补办峁泃颈 is one. They subsist in their causes, while 笔谤补办峁泃颈 does not subsist any other cause. They are determinate, while 笔谤补办峁泃颈 is indeterminate. They are composed of parts, while 笔谤补办峁泃颈 is part less. They are differentiated and heterogeneous while 笔谤补办峁泃颈 is undifferentiated and homogeneous. They are subordinate to 笔谤补办峁泃颈, while 笔谤补办峁泃颈 is self-subsistent and independent.^[5] 笔谤补办峁泃颈 is the matrix of the whole psychological universe. It is the first cause of matter, life, mind, buddhi and 补丑补峁僰腻谤补. The unintelligent world cannot be transformation of an intelligent principle, since spirit cannot be transformed into matter.

Existence of 笔谤补办峁泃颈

In 厂腻峁卥丑测补tattvakaumud墨 the existence of 笔谤补办峁泃颈 has been proved as follows. Whatever the effects of the properties are; there is a cause behind it. The example quoted here is that of a cloth. The cloth has the same properties of the yarn. Likewise the mahat and 22 others are bestowed with the attributes like pleasure, pain, and delusion and all these are due to the respective causes existing in it. Thus the existence of the cause in the unmanifest in the form of primordial matter is proved.

The 笔谤补办峁泃颈 is also said to have these properties and it is established too:

鈥渢ath膩 mahad膩dilak峁�a峁噀n膩pi k膩rye峁嘺 sukhadu岣�khamohar奴pe峁嘺 svak膩ra峁嘺gatasukhadu岣�khamoh膩tman膩 bhavitavyam| tath膩 ca tatk膩ra峁嘺峁� sukhadu岣�khamoh膩tmaka峁� pradh膩namavyakta峁� 蝉颈诲诲丑补峁� bhavati鈥�^[6]

Here Jha opines that:

鈥淭he author proves this by the means of Aristotelian deductive reasoning. 鈥淧roperties of the effect (mahat) are the properties of the cause (笔谤补办峁泃颈), Pleasure, etc., are properties of the effect (Intellect). Therefore Pleasure, etc., are properties of the cause (笔谤补办峁泃颈). And again:鈥擶hatever has pleasure, etc. has indiscreetness etc. 笔谤补办峁泃颈 has pleasure, etc., (at first proved). Therefore 笔谤补办峁泃颈 has indiscreetness etc.鈥�^[7]

The 痴补颈艣别峁�i办补蝉 and the 狈补颈测腻测颈办补蝉 declare that the manifest is born out of manifest.

They say that the atoms are apparent and they give rise to the manifest as the outcome:

"vyakt膩t vyaktamutpadyate iti ka峁嘺bhak峁Ｄ乲峁�icara峁嘺tanay膩| param膩峁嘺vo hi vyakt膩岣�, taidvartha峁噓k膩dikrame峁嘺 p峁泃hivy膩dilak峁�a峁嘺峁� k膩rye vyaktam膩rabhyate||"^[8]

The dual products like earth and water along with their qualities are produced in accordance with the constituents of the atoms itself.

The 笔谤补办峁泃颈 exists as the cause is due to the predetermined trait of a particular object, the uniform appearance of the objects, the origin, which is based on the cause, the disunity between the cause and its outcome and lastly the blending of the entire world. It has been said earlier that the outcome has been already ongoing in the cause of it. As the limbs of the tortoise that protrudes out at times is distinguished from it. The limbs of the tortoise enter into the body of the tortoise and disappear or become unmanifest. So also the products which already exist in a specific shape emerge out of its respective cause.^[9] These products are called primary elements and these become distinguished from it.

The primary elements which are the outcome of the cause along with the I-principle is distinguished from the cause. The 鈥業鈥� principle which is there in the cause becomes distinguished from the mahat and finally the Great Principle is distinguished from the Highest unmanifest that is the 笔谤补办峁泃颈. This is finally called as the distinction between the cause and the effect. In short the effect of evolution which takes the shape of a jar or crown dissolute into the things made of its cause and at last becomes the unmanifest.

The reality is that the fruition鈥檚 outcome is dependent on the competence of the cause. If the cause is not competent then there will be no outcome. The dormant competency in the cause is nothing else than the unmanifested form of outcome or result. The proposition is that the effect is said to exist and so there is no other form of contributory efficiency except the dormant form. This difference is compared to that sand and sesame by saying that the oil is hidden only in the sesame and not in the sand which helps its growth and also adds that the oil existent in it is in the form of unmanifested condition.

The objection raised against this is that why there is another unmanifest entity beyond the first one. The answer given is that the particular objects which are under study that is the Great Principle and the others are said to have an unmanifested being on the base of its cause. They are regarded as being in the shape of a jar or so and the cause of this jar or other shape is also getting as clay, gold, etc., and this is said to be the unmanifested form of that being. These situations lead the cause of the mahat to be the summit of the unmanifest which is considered as the final cause because there is no other way to put forward another reality concerned with the unmanifested. This is so because the 笔谤补办峁泃颈 which is unmanifested is infinite and so also its effects. Moreover, if this is stressed too much the case would be a ceaseless one.^[10]

For these reasons we can understand the particular objects which are under discussion should have such causes which make them unmanifested. The term homogeneous means similarity and here the similarity of various objects are taken for granted. The Great Principle and its adjuncts is said to manifest itself in the form of preference and the like are homogeneous, that is they are found in the pleasure, pain and delusion. The theory is that the object connected with a particular form, is said to have as its cause that which has the same form of the object. Thus, it is proved that the particular object and the unmanifested 笔谤补办峁泃颈 have the cause similar to the effect. The mahat and its attributes are habitually united with the pleasure, pain, and delusion and also with their cause 笔谤补办峁泃颈 and all of these are said to be in the unmanifseted form till the evolution takes place.

The unmanifest as the cause functions on the basis of three attributes. The process is by amalgamating and adjusting, owing to the dissimilarity which sprouts up from the dominance of one of the three attributes. The best example of this is water. At the time of the cosmic termination the three attributes, sattva, rajas, and tamas, is in the homogeneous form even during the alterations. The very characteristic of these attributes is altered and they can never be in a stagnant or rigid state. These attributes, even during the time of cosmic dissolution, acts according to their own whims and fancies, that too in a specific form. This is the status of equilibrium of the attributes which results in the evolution.^[11]

There is another mode of function pertained to the attributes. This is by amalgamating the attributes. This amalgamation is possible only if there is some sort of being in a lesser important position and this in turn needs some kind of discrepancy among the attributes. This discrepancy is possible only when one of the attributes is oppression of the other. This second method of functioning gives rise to the Great Principle and its adjuncts. The disturbance of the equilibrium of the attributes leads to the process of evolution, which awakens the dormant energy of the 笔谤补办峁泃颈 and results in the manifestations of intellect and so on.

The attributes having many forms take part in various operations. 痴腻肠补蝉辫补迟颈 惭颈艣谤补 explains this by with the example that water is one, but it can accept various forms, shapes, smell, taste, and so in accordance with the alteration and situations it is in. When it comes to earth it assumes the form of fruit juices and so on. Likewise the attributes of 笔谤补办峁泃颈 are prevalent and is subject to be the cause of many modifications.

Footnotes and references:

[back to top]

[1]:

Indian Philosophy of Religion, p.198

[2]:

tatra k膩 prak峁泃irityuktam "尘奴濒补prak峁泃ira惫颈办峁泃颈岣�" iti| prakarot墨ti prak峁泃i岣� pradh膩nam, satvarajastamas膩峁� s膩my膩vasth膩, s膩 a惫颈办峁泃颈岣�, prak峁泃irevetyartha岣�| kuta ityuktam-"m奴leti" 尘奴濒补帽c膩sau prak峁泃i艣ceti 尘奴濒补prak峁泃i岣�| 惫颈艣惫补蝉测补 k膩ryasa峁僩h膩tasya s膩 尘奴濒补m,na tvasy膩 m奴l膩ntaramasti, anavasth膩prasa峁単膩t| na c膩navasth膩y膩峁� pram膩峁嘺mast墨ti 产丑腻惫补岣�|
厂腻峁卥丑测补tattvakaumud墨 3

[3]:

Contribution of 痴腻肠补蝉辫补迟颈 惭颈艣谤补 to Indian Philosophy, p.147

[4]:

厂腻峁卥丑测补k膩rik膩 3 and also Ibid, p.148

[5]:

J.N. Sinha: Indian Philosophy, Vol. II, p.11

[6]:

厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 14

[7]:

The 厂腻峁僰丑测补-Tattva-碍补耻尘耻诲墨 (trans.), p.70

[8]:

厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 14

[9]:

k膩ra峁噀 sat k膩ryamiti sthitam| tath膩 ca yath膩 k奴rma艣ar墨re santyev膩峁単膩ni ni岣�saranti vibhajyante - 鈥檌da峁� k奴rma艣ar墨ra峁�, et膩nyetasy膩峁単膩ni- 鈥� iti; eva峁� nivi艣am膩n膩ni tasmin avyakt墨bhavanti|
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 15

[10]:

厂腻峁僰丑测补-Tattva-碍补耻尘耻诲墨 (trans.), P.75

[11]:

"pravartate trigu峁嘺ta岣�" iti| pratisarg膩vasth膩y膩峁� 蝉补迟迟惫补峁� rajastama艣ca sad峁浥沘pari峁嚹乵膩ni bhavanti|"
厂腻峁卥丑测补tattvakaumud墨 on 厂腻峁卥丑测补k膩rik膩 16