Note that i am asking for components of prakriti only and not asking about the implications or aftermath entities of prakriti Beyond this prakriti, and eternally separate from it, is the purusha, the soul of the sankhya which is without attributes and omnipresent Note that the word components i'm referring to here mayn't be physical.
Prakriti Pavani : IndianCelebScenes
The first thing to appear out of this is mahat, the great principle, followed by ahamkara etc
See the table in this website
Liberation is reversing the process and understanding we are purusha and rejecting prakriti as unreal. Are there any arguments provided by sankhya school to hold prakriti (mula prakriti or pradhana), and not other things like atoms or consciousness, as the root cause of the universe Here is the corrected version And from this, the sixteenfold set
From five, again, among the sixteenfold, the five elements That is the eleven indriyas (mind, five senses, and five organs of action) and the five tanmatras. At the beginning of creation, this entire world emerges from prakriti and during pralaya everything merges back into her From this what i understand is brahman has two aspects, prakriti and purusha
When the purusha aspect (chetana) combines with the prakriti (jada) aspect, the entire world is created.
Prakriti as exists in the sankhya philosophy, when conceived as the shakti of brahman in vedantic philosophy is called maya, the shakti that brings about creation, through which jiva jagat and paramatma are conceived From this we can understand the importance of maya. Think about this.you are soul and not your prakriti The soul gets blinded by it's own material and mental energy
The soul is sticking to the material and metal energy and because of false ego it is considering itself to be the doer of all the activities. The five forms that the devi as para brahman assumes are called panch prakriti viz are durga, laxmi, saraswati, savitri (gayatri), radha As you asked about, what was the role of these if already tridevis were present? Jiva ('a living being') is the state in which puruṣa is bonded to prakriti
Human experience is an interplay of the two, puruṣa being conscious of the various combinations of cognitive activities
The end of the bondage of puruṣa to prakriti is called moksha (liberation) or kaivalya (isolation).
