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6.2 6.3 Nature and Nature spirit and matter

Purusha and Prakriti exist outside of space and time and are co-eternal and uncreated. Are therefore even simple, indivisible, without parts. Their relationship is co-presence, in the sense that there are side by side, so to speak (because in reality do not exist in space), but without entering into a relationship. Pure consciousness is intrinsically inactive, while nature is intrinsically active. It is nature that is inherently naturans, constantly creating and generates just under the 23 principles of self. These are arranged, as mentioned, from the thinnest to the largest. So, until the last five is still talking about features or quality, regardless of their materiality. The opposition between Prakriti and Purusha is not quindiun'opposizione fra psiche e materia. La natura naturans, ricordo, esiste al difuori dello spazio, che appare solo come ventunesimo elemento. Essa è appunto chiamata anche avyakta, o “immanifesto”, in contrapposizione ai successivi1023 principi che sono manifesti, vyakta. Solo poi i principi dal 21 al 25 occupanouno spazio fisico. Le facoltà sensoriali e le facoltà d'azione, invece, denominano una facoltà a prescindere dal suo locus fisico. La vista, cioè, esiste a prescinderedal suo localizzarsi nell'occhio fisico (il quale è costituito, come ogni corpo, daglielementi grossi) e così la mozione o la prensione. Un esempio forse immediatamenteevidente è quello del gusto, dato che è chiaro per tutti che la facoltà delgusto exists regardless of locating material in the language, since you can lose your sense of taste while maintaining the language. Similarly, shape, color, smell etc.. exist irrespective of the substrate material in which letroviamo then actually in the world. In short, the primordial nature is NOT a primordial matter sortadi Aristotle (or Plato, if you think all'artefice in the Theaetetus). It is rather to be thought of as opposed to the reckless activities of quietecosciente spirito.Spendo a few words on the order of several principles. We have already accennatoa as the order goes from thin to thicker. At first glance, however, may not be clear why the hearing is more subtle of sight and so on. In the texts of the Sankhya Sankhya or I know I have not found a definite answer, I propose, therefore, one of my thesis. The order of the five senses is based on the order of sensitive data, which in turn is based on the order of major elements. These were probably a pre-existing list and it is not difficult to understand that the arias perceived as more subtle than fire and water and that the earth is considered the biggest fratutti principles. It remains to clarify the connection between large thin items. According to a common doctrine (except for some distinctions concerning the ether), to my knowledge, all the Indian schools, the ether is the substratum of sound, the sound of wind and tactile quality (since it is possible to perceive the air as hot or cold), fire and even the color, the taste of water, also, the land of all qualities. So according to this argument, the list was not drawn down from the senses, but the big items up and this is why your hearing is the first in the list of senses, while the most common listings Indian philosophy in the first place goes to the eye. The above view is also evident dalnome of "darsana" and that of pratyakṣa (sensory perception, literally "on the eye") and sākṣin (for which see immediately below).