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Prakriti (Sanskrit: प्रकृति IAST: Prakṛti) is "the original or natural form or condition of anything, original or primary substance". [1] It is a key concept in Hinduism, formulated by its Sāṅkhya school, where it does not refer to matter or nature, but "includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality", stressing ...
No appellations can qualify Purusha, nor can it be substantialized or objectified. [7] It "cannot be reduced, can't be 'settled'". Any designation of Purusha comes from Prakriti, and is a limitation. [8] Unlike Advaita Vedanta, and like Purva-Mīmāṃsā, Samkhya believes in plurality of the Puruṣas. [6]
There is no consensus among schools of Hinduism on the definition of Purusha, and it is left to each school and individual to reach their own conclusions.For example, one of many theistic traditions script such as Kapilasurisamvada, credited to another ancient Hindu philosopher named Kapila, first describes Purusha in a manner similar to Samkhya-Yoga schools, but then proceeds to describe ...
According to this theory, the manifested effect is pre-existent in the cause; and the original material cause of everything that is perceived is Prakriti. When Prakriti is not in proximity with immutable Purusha, the conscious ability (chiti-shakti), the three modes (gunas-sattva, rajas and tamas) of prakriti are in equipoise and prakriti is an ...
Prakrit (/ ˈ p r ɑː k r ɪ t / [a]) is a group of vernacular classical Middle Indo-Aryan languages that were used in the Indian subcontinent from around the 5th century BCE to the 12th century CE.
No appellations can qualify purusha, nor can it substantialized or objectified. [41] It "cannot be reduced, can't be 'settled'." Any designation of purusha comes from prakriti, and is a limitation. [42] Unlike Advaita Vedanta, and like Purva-Mīmāṃsā, Samkhya believes in plurality of the puruṣas. [40] [12]
A living being is a union of Prakriti and Purusha, posits Samkhya-karika in verses 20-21. [57] The Prakriti as the insentient evolute, joins with Purusha which is sentient consciousness. [57] [58] The Karika states that the purpose of this union of Prakriti and Purusha, creating the reality of the observed universe, is to actualize a two-fold ...
The Purusha is the centre of consciousness, whereas the Prakrti is the source of all material existence. The twenty-five tattva system of Samkhya concerns itself only with the tangible aspect of creation, theorizing that Prakrti is the source of the world of becoming.