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The Path of Arhat ; A Religious Democracy
(2) The extra-ordinary physical and psychical phenomenal varieties found in the universe is the result of vibratory motion and interplay of the three 'Guņas', i. e., Sattva, Rajas and Tamas, which are the three constituents of ‘Praksti', though the fundamental and original nature of this ‘Praksti' is to establish completo equilibrium of these three 'Gunas'.
(3) 'Puruşa' and 'Prakrti' are both without beginning or end and both are ever lasting.
(4) 'Puruşa’ is all pervading, infinite, without activity and changeless. All the phenomenal changes are due to the interplay of the three Gunas of Prakrti'. Though Prakrti, undergoes changes for the enjoyment of 'Purusa', the 'Puruşa' remains uninvolved. It is 'Kūčastha' which literally means 'at the top or summit'.
(5) By association with the changing aspects of 'Prakrti', the 'Puruşa', which is immanent in every individual, thinks that he is involved in the changes. This thinking is its bondage. This is the result of 'Avidya', i. e., ignorance, which results in endless round of trausmigration.
(6) This "Avidya' is due to the turbulant and distracted condition of mind. But when this ignorance is removed by the training of mind by the process of Yoga, the 'Purusa' becomes absolutely isolated and attains ‘Kaivalya'.
(7) Spontaneous activity of the mind can be stilled and put to rest by :
(a) Right notions derived from accurate valid knowledge (Pramāpa ).
(b) Elimination of erroneous notions derived from misapprehensions ( Viparyaya ).
(c) Elimination of Fantacies (Vikalpa ). (d) Suppression of Sleep ( Nidra ). (e) Suppression of Memory (Smrti ).
If these five things are achieved, mental activities of emotional character disappear and mind becomes still.
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