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.Vayu, as universal vital activity, on entry into each body, manifests itself in ten different ways.It is theone Prana, though different names are given according to its functions, of which the five chief areAppropriation (Prana), Rejection (Apana), Assimilation (Samana), Distribution (Vyana), and that vitalfunction (Udana) which is connected with self-expression in speech.Prana in its general sense representsthe involuntary reflex action of the organism; just as the Indriyas are one aspect of its voluntary activity.Breathing is a manifestation of the Cosmic Rhythm to which the whole universe moves and according towhich it appears and disappears.The life of Brahma is the duration of the outgoing breath (Nisvasa) ofKala.The Samkhya rejecting the Lokayata notion that Vayu is a mere biomechanical force or mechanicalmotion resulting from such a Vayu, holds, on the principle of the economy of categories, that life is aresultant of the various concurrent activities of other principles or forces in the organism.This, again,the Vedantists deny, holding that it is a separate, independent principle and material form assumedthrough Maya by the one Consciousness.In either case, it is an unconscious force, since everythingwhich is not the Atma or Purusha, is, according to Mayavada and Samkhya, unconscious, or, in Westernparlance, material (Jada).If we apply Shakta principles, then Prana is a name of the general Shakti displaying itself in theorganization of matter and the vital phenomena which bodies, when organized, exhibit.Manifest Shaktiis vitality, which is a limited concrete display in forms of Her own formless Being or Sat.All Shakti isJñana, Iccha, Kriya, and in its form as Prakriti, the Gunas Sattva, Rajas, Tamas.She desires, impelled byHer nature (Iccha), to build up forms; sees how it should be done (Jñana); and then does it (Kriya).Themost Tamasic form of Kriya is the apparently mechanical energy displayed in material bodies.But thisis itself the product of Her Activity and not the cause of it.Ultimately then Prana, like everything else, isconsciousness which, as Shakti, limits Itself in form which it first creates and sustains; then builds upinto other more elaborate forms and again sustains until their life-period is run.All creation andhttp://www.sacred-texts.com/tantra/sas/sas15.htm (14 of 23)07/03/2005 16:03:15 Chapter Fifteen: Maya-Shakti (The Psycho-Physical Aspect of the Universe)maintenance is a limiting power, with the appearance of unconsciousness, in so far as, and to the degreethat, it confines the boundless Being-Consciousness-Bliss; yet that Power is nothing but Consciousnessnegating and limiting itself.The Great Mother (Sri Mata) limits Her infinite being in and as the universeand maintains it.In so far as the form and its life is a limited thing, it is apparently unconscious, forconsciousness is thereby limited.At each moment there is creation, but we call the first appearancecreation (Srishti), and its continuance, through the agency of Prana, maintenance (Sthiti).But both thatwhich is apparently limited and that whose operation has that effect is Being-Consciousness.Prana Vayuis the self-begotten but limited manifestation of the eternal Life.It is called Vayu (Va -- to move)because it courses throughout the whole universe.Invisible in itself yet its operations are manifest.For itdetermines the birth, growth, and decay of all animated organisms and as such receives the homage ofall created Being.For it is the Pranarupi Atma, the Prana Shakti.For those by whom inorganic matter was considered to be "dead" or lifeless, it followed that it couldhave no Feeling-Consciousness, since the latter was deemed to be an attribute of life.Further,consciousness was denied because it was, and is indeed now, commonly assumed that every consciousexperience pre-supposes a subject, conscious of being such, attending to an object.As Professor P.Mukhyopadhyaya (Approaches to Truth) has well pointed out, consciousness was identified withintelligence or understanding -- that is with directed consciousness; so that where no direction or form isdiscernible, Western thinkers have been apt to imagine that consciousness as such has also ceased.Totheir pragmatic eye consciousness is always particular having a particular direction and form.According, however, to Indian views, there are three states of consciousness: (1) a supramental supremeconsciousness dissociated from mind.This is the Paramatma Cit which is the basis of all existence,whether organic or inorganic, and of thought; of which the Shruti says, "know that which does not thinkby the mind and by which the mind itself is thought." These are then two main manifested states ofconsciousness: (2) consciousness associated with mind in organic matter working through its vehicles ofmind and matter; (3) consciousness associated with and almost entirely veiled by inorganic gross matter(Bhuta) only; such as the muffled consciousness, evidenced by its response to external stimuli, as shownin the experiments with which Sir Jagadish Bose's name is associated.Where are we to draw the lowestlimit of sensation; and if a limit be assigned, why there? As Dr.Ernst Mach has pointed out (Analysis ofSensations, 243) the question is natural enough if we start from the commonly current physicalconception.It is, of course, not asserted that inorganic matter is conscious to itself in the way that thehigher organized life is.The response, however, which it makes to stimuli is evidence that consciousnessis there, though it lies heavily veiled in and imprisoned by it.Inorganic matter displays it in the form ofthat seed or rudiment of sentiency which enlarging into the simple pulses of feeling of the lowestdegrees of organized life, at length emerges in the developed self-conscious sensations of human life.Owing to imperfect scientific knowledge, the first of these aspects was not in antiquity capable ofphysical proof in the same way or to the same extent, as Modern Science with its delicate instrumentshave made possible.Starting, however, from the revealed and intuitionally held truth that all wasBrahman, the conclusion necessarily followed.All Bhuta is composed of the three Gunas or factors ofPrakriti or the psycho-physical potentials.It is the Sattva or Principle of Presentation of Consciousnessin gross matter (almost entirely suppressed by Tamas or the Principle of Veiling of Consciousnessthough it be) which manifests the phenomena of sensibility observed in matter.In short, nature, it hashttp://www.sacred-texts.com/tantra/sas/sas15 [ Pobierz caÅ‚ość w formacie PDF ]
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.Vayu, as universal vital activity, on entry into each body, manifests itself in ten different ways.It is theone Prana, though different names are given according to its functions, of which the five chief areAppropriation (Prana), Rejection (Apana), Assimilation (Samana), Distribution (Vyana), and that vitalfunction (Udana) which is connected with self-expression in speech.Prana in its general sense representsthe involuntary reflex action of the organism; just as the Indriyas are one aspect of its voluntary activity.Breathing is a manifestation of the Cosmic Rhythm to which the whole universe moves and according towhich it appears and disappears.The life of Brahma is the duration of the outgoing breath (Nisvasa) ofKala.The Samkhya rejecting the Lokayata notion that Vayu is a mere biomechanical force or mechanicalmotion resulting from such a Vayu, holds, on the principle of the economy of categories, that life is aresultant of the various concurrent activities of other principles or forces in the organism.This, again,the Vedantists deny, holding that it is a separate, independent principle and material form assumedthrough Maya by the one Consciousness.In either case, it is an unconscious force, since everythingwhich is not the Atma or Purusha, is, according to Mayavada and Samkhya, unconscious, or, in Westernparlance, material (Jada).If we apply Shakta principles, then Prana is a name of the general Shakti displaying itself in theorganization of matter and the vital phenomena which bodies, when organized, exhibit.Manifest Shaktiis vitality, which is a limited concrete display in forms of Her own formless Being or Sat.All Shakti isJñana, Iccha, Kriya, and in its form as Prakriti, the Gunas Sattva, Rajas, Tamas.She desires, impelled byHer nature (Iccha), to build up forms; sees how it should be done (Jñana); and then does it (Kriya).Themost Tamasic form of Kriya is the apparently mechanical energy displayed in material bodies.But thisis itself the product of Her Activity and not the cause of it.Ultimately then Prana, like everything else, isconsciousness which, as Shakti, limits Itself in form which it first creates and sustains; then builds upinto other more elaborate forms and again sustains until their life-period is run.All creation andhttp://www.sacred-texts.com/tantra/sas/sas15.htm (14 of 23)07/03/2005 16:03:15 Chapter Fifteen: Maya-Shakti (The Psycho-Physical Aspect of the Universe)maintenance is a limiting power, with the appearance of unconsciousness, in so far as, and to the degreethat, it confines the boundless Being-Consciousness-Bliss; yet that Power is nothing but Consciousnessnegating and limiting itself.The Great Mother (Sri Mata) limits Her infinite being in and as the universeand maintains it.In so far as the form and its life is a limited thing, it is apparently unconscious, forconsciousness is thereby limited.At each moment there is creation, but we call the first appearancecreation (Srishti), and its continuance, through the agency of Prana, maintenance (Sthiti).But both thatwhich is apparently limited and that whose operation has that effect is Being-Consciousness.Prana Vayuis the self-begotten but limited manifestation of the eternal Life.It is called Vayu (Va -- to move)because it courses throughout the whole universe.Invisible in itself yet its operations are manifest.For itdetermines the birth, growth, and decay of all animated organisms and as such receives the homage ofall created Being.For it is the Pranarupi Atma, the Prana Shakti.For those by whom inorganic matter was considered to be "dead" or lifeless, it followed that it couldhave no Feeling-Consciousness, since the latter was deemed to be an attribute of life.Further,consciousness was denied because it was, and is indeed now, commonly assumed that every consciousexperience pre-supposes a subject, conscious of being such, attending to an object.As Professor P.Mukhyopadhyaya (Approaches to Truth) has well pointed out, consciousness was identified withintelligence or understanding -- that is with directed consciousness; so that where no direction or form isdiscernible, Western thinkers have been apt to imagine that consciousness as such has also ceased.Totheir pragmatic eye consciousness is always particular having a particular direction and form.According, however, to Indian views, there are three states of consciousness: (1) a supramental supremeconsciousness dissociated from mind.This is the Paramatma Cit which is the basis of all existence,whether organic or inorganic, and of thought; of which the Shruti says, "know that which does not thinkby the mind and by which the mind itself is thought." These are then two main manifested states ofconsciousness: (2) consciousness associated with mind in organic matter working through its vehicles ofmind and matter; (3) consciousness associated with and almost entirely veiled by inorganic gross matter(Bhuta) only; such as the muffled consciousness, evidenced by its response to external stimuli, as shownin the experiments with which Sir Jagadish Bose's name is associated.Where are we to draw the lowestlimit of sensation; and if a limit be assigned, why there? As Dr.Ernst Mach has pointed out (Analysis ofSensations, 243) the question is natural enough if we start from the commonly current physicalconception.It is, of course, not asserted that inorganic matter is conscious to itself in the way that thehigher organized life is.The response, however, which it makes to stimuli is evidence that consciousnessis there, though it lies heavily veiled in and imprisoned by it.Inorganic matter displays it in the form ofthat seed or rudiment of sentiency which enlarging into the simple pulses of feeling of the lowestdegrees of organized life, at length emerges in the developed self-conscious sensations of human life.Owing to imperfect scientific knowledge, the first of these aspects was not in antiquity capable ofphysical proof in the same way or to the same extent, as Modern Science with its delicate instrumentshave made possible.Starting, however, from the revealed and intuitionally held truth that all wasBrahman, the conclusion necessarily followed.All Bhuta is composed of the three Gunas or factors ofPrakriti or the psycho-physical potentials.It is the Sattva or Principle of Presentation of Consciousnessin gross matter (almost entirely suppressed by Tamas or the Principle of Veiling of Consciousnessthough it be) which manifests the phenomena of sensibility observed in matter.In short, nature, it hashttp://www.sacred-texts.com/tantra/sas/sas15 [ Pobierz caÅ‚ość w formacie PDF ]