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By Surendranath Dasgupta

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In philosophical parlance two words are very commonly used—Samashti and Vyashti. Samashti is the Collective and Vyashti the Unit. Thus the forest of trees is the collective while every individual tree of the forest represents the unit. Using these two expressions in the matter of the 'In-Dwelling' (Purusha) Spirit in various forms of creation we get the following result. The Chaitanya in the collective Causal Body, Karana Sharira of the Purusha, is known as the Isvara and Chaitanya in every Unit of the Causal Body is called Prājna.

The 'polarised' Prakriti is thus provided with Sattva, Raja and Tama Gunas together with their intermediate stages of Sattva-Raja and Raja-Tama. These five kinds of the Gunas form the very base of creation, and are called the Pancha Tattva. These five principles are considered to constitute the Causal Body, the Karana Sharira of the Purusha. Each of the above five are but conglomerates again of the same three Gunas in differing proportions. On further deformation, out of the five Sattva Guna components of the above five principles evolve the five senses, the Pancha Jnanendriya, aggregate of which is the Mind.

Virāt: Visheshena (distinctively) Rājate (revels); revelling in a distinctive manner. It is one way of describing Samādhi. Kāshirāja: Karshayan (collecting, gathering) Rājate (stays); act of remembering, the word expresses the significance of Prajnā. Drupada: Drutam (speedy, quick) Pada (steps, progress) Yasya Sa (he, whose); he or that which is speedy; Tivra Vega. net Dhrishtaketu: Dhrishyate (smashes, destroys) Ketava (obstacles) Yena (by whom, by which); by which the obstacles are destroyed.

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