Prakṛti

Prakriti ( sa, प्रकृति ) is "the original or natural form or condition of anything, original or primary substance". It is a key concept in Hinduism, formulated by its Sāṅkhya school, where it does not refer to matter or nature, but "includes all the cognitive, moral, psychological, emotional, sensorial and physical aspects of reality," stressing "prakṛti's cognitive, mental, psychological and sensorial activities." Prakriti has three different innate qualities ( guṇas), whose equilibrium is the basis of all observed empirical reality. Prakriti, in this school, contrasts with Puruṣa, which is pure awareness and metaphysical consciousness.James G. Lochtefeld (2001), The Illustrated Encyclopedia of Hinduism: A-M, Rosen Publishing, , Pages 224, 265, 520 The term is also found in the texts of other Indian religions such as Veda & Jainism and Buddhism.

Etymology and meaning

Prakriti (Sanskrit: प्रकृति) is an early Indic concept, which means "making or placing before or at first, the original or natural form or condition of anything, original or primary substance."Monier Monier-Williams (1899), Monier William's Sanskrit-English Dictionary, 2nd Ed., Oxford University Press
Prakriti प्रकृति
page 654 The term is discussed by Yāska (~600 BCE) in ''Nirukta'', and found in numerous Hindu texts. It connotes "nature, body, matter, phenomenal universe" in Hindu texts.

According to Dan Lusthaus,

Pancha Prakriti

In Indian languages derived from Sanskrit roots, ''Prakriti'' refers to the feminine aspect of all life forms, and more specifically a woman is seen as a symbol of ''Prakriti''.

In Hinduism, the concept of ''Prakriti'' is thoroughly mentioned. According to Sanskrit scriptures, Brahma Vaivarta Purana, Devi Mahatmya and Devi Bhagavata Purana, five Hindu goddesses are considered as the complete feminine personification of Prakriti - Saraswati, Lakshmi, Parvati, Gayatri and Radha. Together these five goddesses are worshiped as ''Pancha Prakriti''.

Application in Indian philosophy

In the Sāṅkhya and Yoga philosophical literatures, it is contrasted with ''Purusha'' (spirit, consciousness), and ''Prakriti'' refers to "the material world, nature, matter, physical and psychological character, constitution, temper, disposition". According to Knut Jacobsen, in the dualistic system of the Samkhya school, "''Purusha'' is the principle of pure consciousness, while ''Prakriti'' is the principle of matter", where ''Purusha'' is the conscious witness in every living being, while ''Prakriti'' is the manifest world.

In Hindu cosmology, ''Prakṛti'' is the feminine aspect of existence, the personified will and energy of the Supreme (Brahman); while in Shaktism, the Goddess is presented as both the Brahman and the ''Prakṛti''. In Samkhya-Yoga texts, ''Prakriti'' is the potency that brings about evolution and change in the empirical universe. It is described in '' Bhagavad Gita'' as the "primal motive force". It is the essential constituent of the universe and is at the basis of all the activity of the creation.

In Vishishtadvaita Vedanta, ''Prakṛti'' is one of the six substances ''( Dravya)''. The Guṇas (qualities) are the attributes of primordial Nature (''Prakṛti''), and not its constituents, unlike Sāṅkhya. These qualities are inseparable from ''Prakṛti'', but not identical with it and inextricably related to Ishvara. ''Prakṛti'' in Vishishtadvaita Vedanta is limited above by the eternal manifestation (''nityavibhuti'') whereas it's infinite in ''Sāṅkhya''.

According to Dvaita Vedanta, ''Prakṛti'' is the material cause ('' Satkaryavada'') of the world.

Prakriti is closely associated with the concept of ''Maya'' within Hindu texts.

In Jainism the term ''Prakriti'' is used in its theory of Karma, and is considered "that form of matter which covers the perfections of the soul (jiva) and prevents its liberation".

According to Samkhya and the Bhagavad Gita Prakrti or Nature is composed of the three gunas which are tendencies or modes of operation, known as Rajas (creation), Sattva (preservation), and tamas (destruction). Sattva encompasses qualities of goodness, light, and harmony. Rajas is associated with concepts of energy, activity, and passion; so that, depending on how it is used, it can either have a supportive or hindering effect on the evolution of the soul. Tamas is commonly associated with inertia, darkness, insensitivity. Souls who are more tamasic are considered imbued in darkness and take the longest to reach liberation.The Concise Yoga Vāsiṣṭha, Swami Venkatesananda, 1984, p.94

See also

* Akasha
* Dvaita Vedanta
* Shakti
* Ammavaru

References

*

External links

Bhagavad Gita 13.1-2
(bhagavadgitaasitis.com)

{{DEFAULTSORT:Prakrti
Hindu philosophical concepts