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Prakṛti is the first cause of the manifest material universe — of everything except the puruṣa. Prakṛti accounts for whatever is physical, both mind and matter-cum-energy or force. Since it is the first principle (tattva) of the universe, it is called the pradhāna, but, as it is the unconscious and unintelligent principle, it is also called the jaDa. It is composed of three essential characteristics (trigunas). These are:
Sattva – poise, fineness, lightness, illumination, and joy;
Rajas – dynamism, activity, excitation, and pain;
Tamas – inertia, coarseness, heaviness, obstruction, and sloth.[106][108][109]
An account of action in the Bhagavad Gita which questions how far our actions are really our own: The Gita seems to hold that everywhere actions are always being performed by the or characteristic qualities of Prakrti, the primal matter. It is through ignorance and false pride that one thinks himself to be the agent. In another place it is said that for the occurrence of an action there are five causes, viz. the body, the agent, the various senseorgans, the various life-functions and biomotor activities, and the unknown objective causal elements or the all controlling power of God (daiva). All actions being due to the combined operation of these five elements, it would be wrong to think the self or the agent to be the only performer of actions. Thus it is said that, this being so, he who thinks the self alone to be the agent of actions, this wicked-minded person through his misapplied intelligence does not see things properly. Whatever actions are performed, right or wrong,
whether in body, speech or mind, have these five factors as their causes. The philosophy that underlies the ethical position of the Gita consists in the fact that, in reality, actions are made to happen primarily through the movement of the characteristic qualities of Prakrti, and secondarily, through the collocation of the five factors mentioned, among which the self is but one factor only. It is, therefore, sheer egoism to think that one can, at his own sweet will, undertake a work or cease from doing works. For the Prakrti, or primal matter, through its later evolutes, the collocation of causes, would of itself move us to act, and even in spite of the opposition of our will we are led to perform the very action which we did not want to perform. So Krishna says to Arjuna that the egoism through which you would say that you would not fight is mere false vanity, since the Prakrti is bound to lead you to action. A man is bound by the active tendencies or actions which necessarily follow directly from his own nature, and there is no escape. He has to work in spite of the opposition of his will. Prakrti, or the collocation of the five factors, moves us to work. That being so, no one can renounce all actions. If renouncing actions is an impossibility, and if one is bound to act, it is but proper that one should perform one's normal duties. There are no duties and no actions which are absolutely faultless, absolutely above all criticism; so the proper way in which a man should purify his actions is by purging his mind of all imperfections and impurities of desires and attachment. But a question may arise how, if all actions follow necessarily as the product of the five-fold collocation, a person can determine his actions? The general implication of the Gita seems to be that, though the action follows necessarily as the product of the fivefold collocation, yet the self can give a direction to these actions; if a man wishes to dissociate himself from all attachments and desires by dedicating the fruits of all his actions to God and clings to God with such a purpose, God helps him to attain his noble aim.
originally posted by: DayAfterTomorrow
What amazing insight do you have on this subject of free will?
The actor in this case is Prakrti if you do. You had nothing to do with it.
Ultimately, the COMPLETE context of anything is the entire Universe! (at any moment!) So, to actually 'change' something from what is, to what you find more comfortable (the usual basis of 'desires' and the 'thoughts' of 'will' and 'free-will/choice'), you would have to alter the entire Universe (think Butterfly Effect)! What an egoic/godlike ability! And just for your own comfort! You might have to ignorantly wipe out 17 galaxies and 486 civilizations so you can 'create' that new chair...
originally posted by: DayAfterTomorrow
a reply to: namelesss
Do you think free will might be our nature moving us,
or do we have control over awareness to the point we can overcome desire to act?
"Ultimately, the COMPLETE context of anything is the entire Universe! (at any moment!) So, to actually 'change' something from what is, to what you find more comfortable (the usual basis of 'desires' and the 'thoughts' of 'will' and 'free-will/choice'), you would have to alter the entire Universe (think Butterfly Effect)! What an egoic/godlike ability! And just for your own comfort! You might have to ignorantly wipe out 17 galaxies and 486 civilizations so you can 'create' that new chair..."
Is this possible in this place, given our ignorance of so many facts?
I think we are here to gain awareness of our state apart from our higher nature. While many people claim access to the higher nature, I think this is only true by the fact we do not control our actions. I think nature controls our actions for our own benefit.
Did you read before answering, or act by your nature?
I think we are here to gain awareness of our state apart from our higher nature. While many people claim access to the higher nature, I think this is only true by the fact we do not control our actions. I think nature controls our actions for our own benefit.
originally posted by: DayAfterTomorrow
a reply to: Visitor2012
I loved your answer. It matches the premise. You read it!
originally posted by: DayAfterTomorrow
Since our nature is often toward out base nature, we can overcome with effort. So too, we often shrink in weakness, giving our will to others. I think there to freedom is mastering both. True freedom is neutral positive. Mastery by ruling self.
en.wikipedia.org...
All physical events are considered to be manifestations of the evolution of prakṛti, or primal nature (from which all physical bodies are derived). Each sentient being or Jiva is a fusion of puruṣa and prakṛti, whose soul/puruṣa is limitless and unrestricted by its physical body. Samsāra or bondage arises when the puruṣa does not have the discriminate knowledge and so is misled as to its own identity, confusing itself with the Ego/ahamkāra, which is actually an attribute of prakṛti. The spirit is liberated when the discriminate knowledge of the difference between conscious puruṣa and unconscious prakṛti is realized by the puruṣa.
All that appears just happens - it is appearing on the screen that you are. The screen cannot alter what appears on it - so you are already free from having to control or do anything. It is so simple!!
originally posted by: DayAfterTomorrow
a reply to: Itisnowagain
All that appears just happens - it is appearing on the screen that you are. The screen cannot alter what appears on it - so you are already free from having to control or do anything. It is so simple!!
We have the freedom to act by quality of action, which is the only choice. Suffer if you fail. Freedom if you succeed.
originally posted by: Itisnowagain
originally posted by: DayAfterTomorrow
a reply to: Itisnowagain
All that appears just happens - it is appearing on the screen that you are. The screen cannot alter what appears on it - so you are already free from having to control or do anything. It is so simple!!
We have the freedom to act by quality of action, which is the only choice. Suffer if you fail. Freedom if you succeed.
Suffer if you think you can do anything!!
All is happening and the true 'you' only witnesses. The true 'you' is never not free. 'Your' true place is behind the camera - never in front. If thought says that you appear and it is believed there is suffering from a delusion.