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only a seeming existence. Therefore there is no real existence of
any cause of joy or grief and there is no j:y or grief,
If the planets by their position at birth bring about joys and
sorrows, then no body is to blame for that. And the planetary
Purusha is separate from the bodies of the planets. There is none
to be angry at. Karma can not be the cause of Joy and sorrow.
Karma has its sphere in which there is both a conscious and an uncon-
scious element. The unconscious element undergoes transformation and
the conscious element in search for the desired object leads to action.
But the body is absolutely unconscious. And Purusha (or Self)
in man is absolutely conscious. There is no root of Karma either
in body or in Purusha.
Kdla is part of Atma, for Kala is an aspect of Isvara. Fire
does not destroy its spark, snow does not destroy its flakes.
One who is awakened to his real self has fear from no one
else. Purusha has no connection with the pairs of opposites. (Cold
and heat, happiness and misery ??c.)
SANKHYA.
SKANDHA XI. CHAP. 24.
There is only one perception and one undivided object of per-
ception, when there are no Yugas (i.e. in Pralaya), in Satya Yuga, as
well as for men skilful in discrimination, that object of perception is
Brahman, the absolute Truth, beyond the reach of worlds and of
mind. I became two fold, by means of Maya. Of the two
one is Prakriti consisting of causes and effects. And the other is
Purusha.
Following the Karmic record of Jivas, I disturbed Prakriti,
and Satva, Rajas and Tamas became manifest. The Gunas gave rise
to Sutra or Thread (which represents Kriya Sakti). Mahat (Jnana
Sakti) is not separate from Sutra (Sutra and Mahat form one Tatva.
It is two-fold, on account of its double aspect of Jnana and Kriya or
knowledge and action).
Ahankara is the transformation of Mahat. It is three-fold,
Satvic or Vaikaric, Rajasic or Taijasa and Tamasic.
The Adhi-daivas and Manas came from Satvic Ahankara, and
the 5 Tanmatras from Tamasic Ahankara.. The five Maha bhutas
came from the five Tanmatras.
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