Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

existent, which would acquire existence in the effect. But, asks the Samkhya, ^ as this
non-entity could be the cause of an entity? ^ As might arise from the non esse esse?
Vacaspati Misra (in Tattvakaumudi, 62, and more detail in Nyayavartikatatparyatika)
said: "Yes" If he claims the production of an entity for a non-entity, then this, as there is
everywhere and at all times, should result in everywhere and at any time, any adverse
effect and mud. "Commenting on the Samkhya Karig IX states:" The effect is an entity,
that is, before the operation there is causal "(Tattva Kauniu-di, 62)." If the effect were a
nonentity before the causal operation, could never be brought into existence "(ibid., 64.
SS I, 115 and 118, with comments, and Aniruddha mainly in SS I, 41; logic on Samkhya,
see Note I, 6).
Between cause and effect relation there is a real and determined. But if the effect does not
exist in the case, ^ it would be possible relationship between ens and non-ens? ^ That
would intimate union possible between the absentee
Subjective order-in-the sense of hearing: and radiant light energy (tejastanmatva)
produces the radiating atom and the visual sense, and so on.
ence and present? "In these conditions, says Isvara Krsna (Kari-ka, XIV), all that can be
done for the cause, is the manifestation or development of the existing effect. To illustrate
with an example the theory of causality, Vijnana Bhiksu writes (Samkhyapravacanabasya,
I, 120): 'Just like the statue, already in the blo-that stone is revealed only
by the sculptor, as the causal activity does nothing but breed that action by which an
effect occurs, giving us the illusion that only exists at the present moment.
Samkhya texts provide many details about the aham-kara, but what matters for our brief
is that the ahamkara is defined as "knowledge of self" (Isvara Krsna, 24). We must
remember that this entity, while "material" does not manifest as a sensory, physical, but
is homogeneous, mass Energo-tica and pure, without any structure. According to the
Samkhya, the ahamkara becomes aware of himself, and through that process, is passed
(sarva, emanation) in the series of eleven principles psychic (manas or internal sense,
which coordinates the powers of the soul, the cin - co cognitive senses and the five senses
conative), and the series of physical power (Tanmatra).
Watch the utmost importance that the Samkhya, as almost all hindu system, gives the
principle of individuation Ja "consciousness of self." Note that the genesis of the psychic
world is an act, that this knowledge of self (the one put forward, is ab-solute than the
"awakening" of purusha) comes from the evolution of the physical world, and that
psycho-physiological phenomena and objectives have a common mold, then the only
difference that separates them is the formula of the guna. sattva dominates the psiqui-cal
phenomena, the cracks in the psychophysiological, while products of the "commodity"
products are made up of increasingly dense iner-tion of tamas (anu, Tanmatra, bhutani).
The Samkhya-Yoga also offers a subjective interpretation of the three guna when
considering their "looks" psychic. When sattva predominant-mine the mind is calm, clear,
understandable, virtuous dominated by the cracks, this turbulent, unstable, uncertain;
Aug-Biada by tamas, this dark, confused, passionate, brutal (see YS, II, 15, 19, with
comments). But this subjective human Appreciation of the three modalities cosmic goal
does not contradict his character, not being "outside" and "interior but mere verbal
expressions.
With this physiological basis, it is understood that the Samkhya-Yoga regarded all