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An Essay On The Nature, Age, And Origin Of The Sanskrit ...

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.

An Essay On The Nature, Age, And Origin Of The Sanskrit ...

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.

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According to the Bhagavadgita, God is the real Enjoyer. He brings forth the entire creation for his joy (ananda). It is Purusha only who, seated in Prakriti, enjoys the qualities produced by Prakriti. The gunas are responsible for the diversity of nature. Because of the gunas (qualities) only the division of reality and unreality arise (13.21). When the gunas are manifested in creation, the individual souls come under their influence and begin their onward journey into the world of matter and death.

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They constitute the 24 tattvas. Together with Purusha (individual soul) who is an eternal reality, the number becomes 25. Nature makes use of them all to produce the diversity in the world. Of them Prakriti is without a cause. Mahat, ahamkara, and the five tanmatras are both causes and effects. The rest are effects only. Purusha is neither a cause nor an effect. It is eternal, without a cause, and immutable.

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Prakriti manifests things by modifying or transforming the causes into effects, which are already hidden in them. Thus, the school believes in the theory of evolution or transformation (parinama vada). Using the triple gunas and its various realities (tattvas) it creates numerous beings and objects. However, Prakriti has no power or control over the souls (Purushas), which are eternal, numerous, independent and immutable. It cannot also create life forms without the participation of the souls. Creation (Shristi) begins, when the equilibrium of the gunas (modes) in Prakriti become disturbed and its realities manifest. According to the school, in all 24 realities (tattvas) emerge or evolve out of Nature, each having the predominance of one or more gunas. The 24 tattvas are listed below.

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