Category: sankhya philosophy

Chapter 26: The Cosmic Connection: Sāṅkhya and Quantum Physics

The universe begins from a quiet background that holds all possibilities but expresses none. Sāṅkhya calls this Prakṛti, and quantum physics describes it as the undifferentiated quantum field—the vacuum that contains every potential pattern of behaviour. In this original state, nothing is separate. There is no world, no mind, no matter, and no individuality. Only a field of pure potential waiting to move. Alongside this stands Puruṣa, the silent witnessing awareness, comparable to the observer in quantum theory. It does not act, but without it, potentials do not become definite.

When the still Prakṛti undergoes the slightest disturbance, the first form of order appears. This is Mahat or Buddhi. In ancient terms, it is the dawning of cosmic intelligence. In quantum terms, it is the first symmetry-breaking where the basic behaviours of reality appear—attraction, repulsion, oscillation, motion, and balance. This is the beginning of structured behaviour in the universe. Nothing is individual yet, but the field is no longer completely still.

Prakṛti is not a physical point before the Big Bang; it is the totally unmanifest potential where nothing is expressed — no space, no time, no particles, no fields, no laws, no symmetry. When this perfect sameness of guṇas is minutely disturbed, the first expression that appears is Mahat, which is pure cosmic order: the universe’s first structured state, like the perfectly symmetric, massless pre–Higgs early universe where all forces are unified and no individuality exists. Mahat is not particles — it is the first “law-framework” that makes particles possible, just like the unified electroweak field before symmetry breaking. When this initial order further differentiates (Ahaṅkāra), symmetry breaks — exactly like the Higgs field choosing a non-zero value — and now distinct behaviours arise. Actually, with the rapid expansion of the universe after the Big Bang, rapid cooling occurs, and the Higgs field condenses just as water freezes when it becomes cold. Some quantum fields interact strongly with this condensed Higgs field and gain mass (like W and Z bosons), and some remain massless (like the photon). This is the stage where individuality begins. From here, subtle qualities (tanmātras) and then space, forces, energies, and finally particles and matter (mahābhūtas) emerge. In essence: Prakṛti is pure unmanifest potential; Mahat is the first perfectly symmetric order; Ahaṅkāra is the symmetry-breaking that creates separateness; and all matter arises only afterward.

From this early order, a definite identity emerges. This is Ahaṅkāra, the principle that creates “this” and “not this.” Quantum analogies are direct: symmetry breaking, origin of differentiation or duality, wavefunction collapse, decoherence, and the emergence of particles from a spread-out field. Ahaṅkāra is not psychological ego; it is cosmic individuality. It is the moment when a section of the universal field becomes a distinct centre of activity.

Once individuality forms, three streams unfold from Ahaṅkāra. The first is Manas, the coordinating mind. It is not intellect; it is simple internal movement—attention, comparison, and the handling of impressions. This matches quantum oscillations, phase changes, and internal state-shifts. In Sāṅkhya, Manas is the most basic layer of mind—not intellect and not identity—but the simple internal mechanism that receives sensory impressions, shifts attention, compares possibilities, doubts, and coordinates information between the senses and Buddhi. It is fundamentally a movement, a flickering, undecided mental activity. This function matches quantum behavior at the structural level: quantum systems constantly oscillate between possible states, their phases keep changing, and their internal configurations shift rapidly before any measurement stabilizes them. Just as a quantum state exists in superposition, oscillating between alternatives until a collapse fixes it, Manas keeps flickering among impressions without final judgment, leaving decisive understanding to Buddhi. Thus, Manas corresponds to the mind’s continuous, oscillatory, pre-decisional activity, analogous to the quantum field’s continuous state-shifts, fluctuations, and oscillations.

The second stream is the rise of the five Jñānendriyas, the cosmic capacities to receive information: vibration (hearing), force-contact (touch), light-form (sight), bonding-pattern (taste), and density-pattern (smell). These correspond to the five primary types of information present in the quantum world.

In simple quantum terms: hearing is like receiving tiny packets of vibration (phonons) — imagine little ripple-packets that travel through a material and make nearby atoms briefly ring; touch is like feeling invisible pushes and pulls (electromagnetic interactions) — like two magnets sensing a push before they meet; sight is like catching tiny packets of light (photons) that carry color and direction, so when they hit an atom they change its state and deliver a visual signal; taste is like two electron-wave patterns meeting and either harmonizing or clashing — if the electron clouds match in shape and energy they bond (a “pleasant” fit like tasty or sweet dish), if not they repel like repelling bitter poison; and Smell is like tiny quantum particles (molecules) floating around. When they hit another particle, they transfer a little bit of their vibration energy. The receiving particle changes its state because of this small energy transfer. That state-change is the “smell” signal.

The third stream is the rise of the five Karmendriyas, the capacities for action: emission, grasping interaction, motion, release, and replication. An excited electron dropping to a lower level and emitting a photon is like doing work or loosing body-matter and hence getting exhausted by it. Just like the body emits actions outward, the atom releases light outward. An electron absorbing a photon and catching its energy is the quantum version of “grasping” or eating an incoming impulse to grow. A quantum particle tunneling through a barrier is the complex motion or movement exhibited by it. In quantum terms, release is like an atom that briefly holds extra energy and then lets it go as a photon. It is like emission karma. The energy is kept for a moment in an excited state, and when the atom settles back down, the photon escapes into space as its excreta—just as the human system releases what it no longer needs. In the quantum vacuum, energy constantly blossoms into pairs of virtual particles that appear, duplicate themselves for a fleeting moment, and vanish again. This spontaneous sprouting of particle pairs is a far cleaner parallel to replication—something arising from a source, dividing into two, and then returning—mirroring the creative, generative aspect of the Karmendriya. Every physical system from particles to organisms expresses these five modes in some form.

After these capacities arise, the universe expresses five Tanmātras—subtle patterns that underlie all experience. These are not physical; they are the core behavioural signatures of reality: oscillation (śabda), interaction (sparśa), electromagnetic form (rūpa), cohesion (rasa), and density (gandha). In modern understanding, they resemble fundamental field-patterns that guide how matter and energy will behave. They are the bridge between pure subtlety and gross manifestation.

When a child first experiences the world, each sense reveals a subtle behaviour of reality: sound shows that space exists for vibration to travel; touch shows invisible interaction like air, pressure, or warmth; sight shows form, light, and the fire-quality of brightness; taste shows cohesion and blending like water; smell shows density or solidness even before a shape is seen. These five Tanmātras—sound for oscillation, touch for interaction, rupa or form, rasa for cohesion, and smell for density—then generate the five elements: space, air, fire, water, and earth respectively. It means the child understands the character of the five basic elements of outside world by experiencing their five subtle essences, called Tanmātras. In the quantum world the same logic appears in subtler form: oscillation of a quantum field is the proof of space-time itself; interaction among fields is the microscopic version of touch and air; electromagnetic patterns carried by photons create visibility, form, colour, and heat; cohesive forces in atoms and molecules create liquidity and blending; And the subtle drifting of tiny particles here and there gives a clue that, somewhere nearby, their gathering creates a dense form.

When these subtle patterns condense, the physical world appears as the five Mahābhūtas. Space (ākāśa) arises from vibration-patterns; motion or air (vāyu) from interaction-patterns; fire or energy (tejas) from EM-patterns; water or fluidity (apas) from cohesion-patterns; and earth or solidity (pṛthvī) from density-patterns. These five are not metaphors—they are the five classes of physical expression seen everywhere from subatomic behaviour to galaxies. The gross universe is simply the final stage of a flow that began much earlier with pure potential.

A human being grows by repeating the same sequence in miniature. At conception and birth, the individual begins as a packet of pure potential—its own Prakṛti, carrying tendencies, instincts, and latent qualities. When the first internal stirrings of awareness appear, they function as Mahat or Buddhi. As the infant’s consciousness becomes clearer, a sense of “I” forms—Ahaṅkāra. This is the child realising it is separate from the surrounding world. Once individuality is set, Manas begins to operate with simple mental movements, while the five sensing capacities (jñānendriyas) gradually awaken and the five action capacities (karmendriyas) develop through natural growth.

As the newborn senses begin working, the subtle tanmātras are recognised one by one. Through vibration, the child perceives space element in which it travels; through touch, it perceives contact that’s the pure quality of air element as it’s invisible to other senses; through light, it perceives form element; through taste, it perceives bonding or liquidity or water element as everything in mouth become mixed with liquid saliva to be tasted; and through smell, it perceives the nature of solids or earth element because things when dried to solid form start emiting odour. In this way, the gross world is built in the mind through the meeting of inner capacities with outer patterns. The world is not given first; it is assembled through the flow of tattvas. Many people think that the gross world formed first and that the subtle elements emerged from it. This leads to an indirect praising of the gross world, which results in attachment to it. In reality, the reverse is true: the gross emerges from the subtle elements. This understanding leads to an indirect praising of the subtle realm, helping one avoid attachment to the gross world and move toward the subtle realm, whose pinnacle is the soul itself. The subtle realm is the only true realm because it is always present, whether the gross world exists or not. The gross world, however, does not exist when only the subtle realm remains. Even when both appear together, the gross world has no independent identity; its identity lies hidden deep within the subtle realm upon which it is layered. We encounter this subtle realm during deep dhyāna.

Because the universe and the individual follow exactly the same developmental order—from silent potential to ordered vibration, individuality, mind, senses, subtle patterns, and finally the physical world—it becomes clear that they are not two. The human is the cosmos expressing itself on a small scale, and the cosmos is the human writ large. Since the cosmos is directly regulated by the quantum world, this also proves the fundamental sameness between the human being and the quantum entity once again verifying the validity of quantum darshan. This mirroring is the simplest proof of Advaita: one reality flowing through many forms. Quantum theory shows that the observer and the observed arise together; Sāṅkhya shows the same through the tattva sequence. Ishwar of sankhya is the same observer of quantum science causing quantum decoherenc and quantum collapse to build classical world as seen by us in gross form. Both point to a single underlying truth—that the separation between the universe and the individual is only apparent. At the foundation, they arise from the same field and follow the same path of unfoldment.

All bhāvas, emotions, rasas, ṣaḍ-doṣas, and the countless subtle feeling-patterns are not inventions of the human organism. They are primordial forces, woven into the fabric of the cosmos from the very beginning. The human body does not create these states—it merely experiences and expresses the eternal patterns already present in the universal field. What we call “emotion” in a person is only the local manifestation of a cosmic principle. By understanding that all emotions, bhāvas, and inner movements are cosmic patterns rather than personal creations, one can cross the ego barrier more easily. When feelings are seen as impersonal forces passing through the body—not “mine” but expressions of the universe—attachment naturally dissolves. The individual realizes that if the cosmos holds these patterns without suffering or bondage, then there is no need to identify with them or be burdened by them. This shift in perspective brings effortless detachment, clarity, and inner freedom.

In the chapters ahead, we will reveal how these feeling-patterns exist in the quantum substratum, long before any biological or psychological form appears. The structures and behaviours found in the quantum world are the same structures that shape the cosmos at every scale, because the quantum layer is the most fundamental building block of all existence. By understanding the quantum patterns, we understand the cosmic patterns; by understanding the cosmic patterns, we understand ourselves in true way.

First, we will examine human mental functions aka gyanendriyas through the lens of the quantum world—beginning with the Ṣaḍarivarga, then exploring the ashta-bhāvas, and finally the shada-rasas. After this, we will analyse the bodily functions aka karmendriyas of the human organism at the same quantum depth. Earlier in this book, we gave a brief, atomic-level explanation of these processes, but now we will unfold them directly at the level of quantum behaviour one by one in detail, using the electron and other fundamental entities as our reference point.

Harnessing Inner Silence: A Yogic Approach to Stress

I often feel that the best way to understand the working of the mind is to compare it with something everyone has seen in daily life—a television set. A TV screen looks simple: you switch it on, and pictures appear, but behind those pictures is a dance of invisible electromagnetic signals. Science tells us that these signals are nothing but waves of energy, and the TV has the ability to catch them and convert them into clear images. In the same way, our mind also catches signals. These signals are not coming from a satellite or broadcasting tower but from inside us—from our own emotions, thoughts, desires, and karmic tendencies. When these mental electromagnetic waves strike the inner screen of our awareness, pictures of experience appear. It could be joy, anger, worry, love, or fear, but the process is similar. Consciousness plays the role of the TV screen, and the mind keeps throwing waves of energy onto it.

The more emotionally charged we are, the stronger these waves become. A small irritation in the mind produces a faint image, but a burning anger or deep desire produces a very sharp and lasting picture. Just as a powerful broadcast fills the whole TV screen with brightness and color, a strong mental wave engraves itself on our inner screen with force. These impressions do not go away easily; they leave behind stains that we call samskaras or karmic seeds. Over time, the mind keeps collecting these charges, like a capacitor storing electricity. If the charge remains unprocessed, the same patterns keep repeating—old memories replay, reactions arise automatically, and inner conflicts become stronger. The result is a restless, noisy screen where one hardly sees clearly.

Yet, there is a miracle hidden in this very mechanism. Through yogic insight and practice, these waves can be stilled and transformed. Instead of becoming deeply emotional, amplifying the waves, and then either burying them in the subconscious or scattering them outward through speech and restless action, the energy of thought can be quietly conserved through sharirvigyan darshan contemplation. It no longer surges as an uncontrolled wave on the surface, nor does it sink irretrievably into the subconscious; rather, it settles as a silent charge a little deeper within. Energy at this depth remains accessible—ready to be uncovered and transformed through yoga—whereas energy buried too deeply by strong, uncontrolled, and painful emotions becomes difficult to reach or work with in ordinary life. This is like electricity stored in a battery—not being wasted in a running fan or bulb, nor going too too deep to be retrieved, but waiting silently, full of potential. In my own practice of Sharirvigyan Darshan-based Karma Yoga, I witnessed this transformation. Normally, thoughts rise and immediately push us into speaking, moving, or reacting. But when I practiced awareness-in-action, I did not allow them to flare out. I did not suppress them either; I simply let them reduce into a silent potential. This potential felt like an electric field—not noisy or oscillating, but alive and calm. When it accumulated sufficiently, it produced a strange kind of pressure in the mind—calm, blissful, yet sometimes accompanied by occasional headaches that could even last for a long time. At times, this excess silent energy would suddenly release itself, giving me a glimpse of samadhi or awakening, whatever one may call it. What made it remarkable was that it did not happen through withdrawal from the world but right in the midst of karma, simply by shifting my attitude toward action through Sharirvigyan Darshan. That made it even more precious for me, because it happened without leaving ordinary life behind.

The challenge is that this potential charge cannot remain suspended forever; life keeps pulling us back. If it is not consciously dissolved through sitting meditation, dhyana, tantra, or self-inquiry, it reactivates into waves as soon as ignorance-filled worldly activity begins without the guidance of Sharirvigyan Darshan. Yet one cannot keep contemplating Sharirvigyan Darshan endlessly, because with prolonged practice the mental pressure can grow uncontrollable, forcing one to abandon it. To be safeguarded from this, the excess pressure needs to be discharged through sitting yoga—primarily through tantra yoga—by channeling all the stored charge into a single meditation image. This awakens the image swiftly and can grant a glimpse of self-realization.

In savikalpa dhyana, the energy smoothens into deep absorption through a meditation image, while in nirvikalpa dhyana, it merges even more directly—through keval kumbhak—into pure awareness. Without such conscious dissolution, the stored charge eventually finds unconscious routes of discharge, appearing as impatience, ego, or restlessness. If this is true over the long term—after decades of Sharirvigyan Darshan-based Karma Yoga—it is equally true in the short term, during a single sitting of energy work. That is why I found it important to sit silently after daily practice, without rushing back into activity. An hour or two of stillness after yoga allowed the inner field to settle and release naturally in silence, rather than spilling into unconscious reactions. Otherwise, failing to channel the stored energy is like collecting rainwater carefully only to let it leak away through a broken vessel, or seep so deep underground that it becomes irretrievable.

The difference between yogic charge and ordinary worldly charge is subtle but crucial. Worldly charge is like stuffing garbage into a cupboard—on the surface, things may look organized, but inside, toxins are building up. These repressed charges eventually cause psychological confusion or even physical illness. Yogic charge, on the other hand, is like distilling water until it becomes pure and transparent. In fact, it is not fresh charge but the resurfacing and purification of buried charge. It doesn’t add a new burden; it slowly releases what is already there, refining it into silence.

Charge generated through Sharirvigyan Darshan-based Karma Yoga works in a similar way. Although it does create fresh charge, it first purifies it through non-dual awareness and detachment. Unlike impure worldly charge, which seeps deep into the subconscious, karmayogic pure charge remains on the surface and can be easily channeled. It also never feels heavy like ordinary worldly charge.

When I practiced with bodily awareness in a calm environment, I saw this clearly. My emotions would rise, but instead of identifying with them, I stayed aware. Outwardly, I was as active and expressive as before, yet inwardly there was silence—as if the waves had transformed into pure charge. No one could have guessed that I was containing so much energy within. It was entirely mental; physically, I was fully engaged in worldly life. That inner quietude was powerful, luminous, and gave me an intuitive understanding that no book could ever teach.

Even brief moments of such inner silence left a permanent mark, like a cascading effect that continued to unfold long after the sitting meditation or a Karma Yoga–based dynamic meditation, both in their own way equally. Silence grows upon silence, each pause deepening into the next, because it is both blissful and strangely addictive in its purity. Once, for about ten seconds, all the inner waves dissolved into the field of pure awareness. In that moment, there was no difference between the waves and the ocean, no division of experiencer and experienced — everything was non-dual. That short glimpse proved more valuable to me than years of ordinary experience, for it carried a weight and certainty that no external proof could provide. It revealed that even a fleeting contact with silence plants a seed that begins to grow of its own accord, quietly shaping the inner landscape. It also clarified that the real purpose of sadhana is not to chase after visions, energies, or sensations, but to refine one’s accumulated charge into a state of quiet potential that naturally opens into samadhi. Over time, as the brain becomes accustomed to holding this subtle current, the potential no longer feels heavy or overwhelming but grows fluid and light. This refinement allows life to be lived with a freedom and clarity untouched by restlessness, as if silence itself has become the ground upon which every experience moves.

This helped me understand viveka and vairagya in a practical way. Viveka is simply the ability to discern which impressions are beneficial and which are harmful, because in silence the mind becomes transparent and a better judge. The Sāṅkhya-based puruṣa–prakṛti viveka is this same practical viveka: the world with attachment (prakṛti) is denied, while the world without attachment (puruṣa) is accepted. Vairagya is not about running away from life, but about engaging without clinging — since the inner charge is no longer restless, it does not grasp at anything for relief.

Slowly, I began to see that the yogic path is not mechanical at all. It is not about forcing bliss or controlling every thought, but about a deep sensitivity to how one’s inner charge is forming and expressing. When the mind is charged in the yogic way, even a small stimulus is enough to enter dhyāna. This happened to me: I was deeply charged with my meditation image, and when my kin spoke about it, that small stimulus instantly awakened me into self-realization. Just as a charged particle produces a wave instantly with a slight movement, a charged mind can sink into meditation with minimal effort. In contrast, an uncharged mind must struggle first to build that energy before it can focus. Conversely, if the mind is charged in a worldly way, even a small stimulus can push it into blind worldliness.

I also noticed that the same applies in worldly life. An officer who has been given charge of an office can act immediately, while a stranger in the same chair will spend weeks just figuring things out. In the same way, a stretched canvas can take paint beautifully, while a loose canvas must first be stretched. A charged brain is quick to respond with thoughts, while an uncharged brain — like that of a nirvikalpa yogi absorbed in silence — takes much longer to respond. To the outside world, that silence may appear dull or even boring, but within it is blissful. The paradox is striking: first one builds the charge to attain self-realization and nirvikalpa samadhi, and then one lets go of all charge in renunciation. Yet even after self-realization and nirvikalpa samadhi, karmayogis continue to cultivate yogic charge in moderation, using it as needed to remain engaged in worldly life without drifting away from it entirely.

For me, the most important realization was that stress itself is a form of charge. The difference is only in its quality. Worldly stress is heavy and destructive, while yogic stress—or yogic charge—is light and releasing. Both are stretches in the fabric of inner space, but one binds and the other frees. My personal journey showed me that the same mind that suffers under chaotic charge can also shine when that charge is refined into stillness. What matters is not to let the waves scatter outward or bury them in deeper layers but to reduce them gently into potential. That potential becomes the gateway to silence, to freedom, and ultimately to samadhi.

From Form to Formless: Why Sankhya, Yoga, and Sanatana Dharma All Point to the Same Liberation

In the depths of spiritual realization, the philosophies of Yoga and Sankhya converge into a single luminous truth. Though their terminologies differ, their core experiences are the same. At the heart of both systems lies the dynamic interplay of Purusha (pure consciousness) and Prakriti (manifest nature) — their merging, their separation, and the seeker’s final liberation.

There is no real difference between the Savikalpa Samadhi of Yoga and the union of Purusha and Prakriti in Sankhya. Likewise, the separation of Purusha described in Sankhya is no different in essence from the Nirvikalpa Samadhi of Yoga. These are simply two lenses — one emphasizing discrimination (viveka), the other absorption (samadhi) — both revealing the same inner reality.

The Dance of Union and the Silence Beyond

Savikalpa Samadhi is the state in which the seeker experiences blissful unity — where form and formlessness meet. The mind becomes still, but subtle awareness of the Self or meditation object remains. There is a sacred presence. This is union with Prakriti, but in full conscious awareness. In Sankhya terms, this is the conscious merging of Purusha and Prakriti — the divine dance between the unchanging witness and the changing cosmos.

But this merging must be complete. If it isn’t, a subtle craving remains. A whisper of incompletion — a lurking desire for a full union never fully lived — becomes a hidden obstacle to transcendence. The seeker, even after reaching great heights, is pulled back to experience what was left halfway.

First, Purusha and Prakriti must fully merge; only then can they fully separate.

Only after fully merging with Prakriti — experiencing her in her totality through Kundalini, dhyana, and deep savikalpa absorption — can the seeker move inward into the final state of Nirvikalpa Samadhi. Here, all duality vanishes. There is no form, no concept, no “I” to experience anything. Purusha rests in itself. This is Kaivalya, the exact goal described in Sankhya — absolute aloneness of consciousness.

Knowledge Alone is Not Enough: Why Yoga Is Essential

But this transcendence cannot be achieved through intellectual knowledge (Jnana) alone. Sankhya may describe reality with perfect metaphysical clarity, but until the mind is stilled, breath refined, senses withdrawn, and ego softened, Purusha cannot be realized directly. The impressions (samskaras) remain active. Thought cannot dissolve thought.

Jnana tells you where to go. Yoga takes you there.
Sankhya gives the map. Yoga walks the path.
Only then does knowledge become direct realization.

As the Gita says (6.46–47):

“The yogi is greater than the ascetic, greater than the jnani, greater than the ritualist. Of all yogis, the one who surrenders with inner devotion is the highest.”

Form First, Then Formless: Why Sanatana Dharma Is Scientific

Sankhya rightly explains that Purusha is liberated only after fully observing the drama of Prakriti. And Yoga affirms that Nirvikalpa Samadhi cannot be attained directly — it becomes stable and natural only after Savikalpa Samadhi, where the seeker fully merges with divine form, sound, mantra, or symbol.

This exact progression — from form to formless — is precisely what the Sanatana Dharma system supports through its rich traditions of idol worship (murti puja), mantra, yantra, rituals, and visualization.

These aren’t superstition. They are scientifically aligned with the psychological and energetic evolution of the seeker. Worshipping a form is not worship of stone or metal — it is a conscious method to direct the senses inward, awaken devotion, stabilize the mind, and lead the aspirant from the gross to the subtle.

Idol worship, mantra, and form-based practice are not lower. They are foundational.

Without Savikalpa Samadhi — the heartful merging with form — Nirvikalpa remains either a myth or a mental construct. By trying to jump straight to formless worship without preparatory grounding, many aspirants fall into dry abstraction, confusion, or subtle egoism.

Conclusion: The One Path in Two Languages

In truth, Yoga and Sankhya are not two paths. They are two languages — one based on method, one on clarity — describing one single process of the soul’s return to its origin. And the Sanatana system, with its step-by-step honoring of both form and formless, offers the most natural, scientific, and holistic approach to realization.

Live the union, then go beyond it.
Worship the form, then dissolve into the formless.
Embrace the whole, then transcend the whole.

This is the timeless way. This is Sanatana Dharma.

The Unity of Purusha and Prakriti: A Journey Through Yoga

I began with a question that often arises when diving into Patanjali’s Yoga Sutras: “You clarified Savikalpa and Nirvikalpa Samadhi. But what’s Sampragyat and Asampragyat Samadhi of Patanjali?”
The terms are seemingly different, yet the experiences they point toward feel similar. It sparked my curiosity: “But why these two types of terms for the same thing?”
What I understood is that Patanjali uses Sampragyat and Asampragyat in a technical and classical sense. Sampragyat (also called Sabeeja or Savikalpa) Samadhi has content—there’s an object, a seed, a thought form present. Asampragyat (also called Nirbeeja or Nirvikalpa) Samadhi is objectless, seedless. The mind has subsided fully. But why, then, did Patanjali choose both sets of terms—Sampragyat/Asampragyat and Savikalpa/Nirvikalpa? Wouldn’t that cause confusion?
It seems Patanjali used Sampragyat and Asampragyat primarily because he was presenting a systematic psychological model. Savikalpa and Nirvikalpa likely came into wider usage later in Vedantic and Tantric traditions. They’re not always used identically, but often interchangeably. That brought me to ask from myself: “Then why did he also use Savikalpa and Nirvikalpa, if I’m not wrong?”
Interestingly, it’s not explicitly Patanjali who uses Savikalpa/Nirvikalpa in the Yoga Sutras—it’s later commentators and overlapping traditions that brought these terms in. Sampragyat and Asampragyat are the original terms in the Sutras. Still, I asked, “Are both types of terms fully synonymous?”
Not always. Sampragyat Samadhi (Patanjali) emphasizes concentration with an object. Savikalpa Samadhi (Vedantic/Tantric) often includes the idea of subject-object awareness still being present. Means, savikalp is experiential and Sampragyat is methodical or procedural. Asamprajnata Samadhi (Patanjali) is total cessation, objectless. Nirvikalpa Samadhi (in some schools) can imply both no-thought and no-object, and sometimes even goes beyond Patanjali’s dualism. Let me clarify it little more. In some Vedantic and non-dual traditions, Nirvikalpa Samadhi goes beyond Patanjali’s dualistic view of isolating Purusha from Prakriti. It is not just the absence of thought or object, but the collapse of all duality—no subject, no object, no witnessing—only pure, indivisible Being remains. Here, even the distinction between void and shimmering consciousness dissolves, revealing that both arise from the same undivided Self. Then a line hit me deeply: “A pure isolation of Purusha from Prakriti (still dualistic).” I found this topic interesting and asked to have it clarified, expanded, and made into a layman-style blog post.
So how are both states experientially different? In Sampragyat/Savikalpa Samadhi, there’s deep peace, absorption, and bliss, but a subtle awareness of self and object remains. In Asampragyat/Nirvikalpa Samadhi, there’s no duality. Not even the awareness of awareness remains. It’s like being dissolved into Being itself. But how can that be? How is it possible being everything and nothing together?
And then another contradiction arose in me: “Void consciousness is dark and everything we feel is shimmering consciousness. How can both be the same?”
The insight came gently: the void (pure consciousness) appears dark because it is contentless—there’s nothing to reflect. But it is also the source of all shimmer, light, form, thought. The shimmer is Prakriti—mental waves, energy, vibration. The void is Purusha—silent witnessing presence. They’re not different substances; they’re two faces of the same ineffable mystery. Just like ocean is dark inside but its waves outside are shimmering.
This led me to question: “But how does this justify the dualistic view of Sankhya?” Sankhya posits two eternal realities: Purusha (consciousness) and Prakriti (matter/mind). They never become one. But Yoga, while grounded in Sankhya, introduces a twist: through practice, the boundaries blur experientially. Liberation is the knowing of distinction, but it often feels like union.
And this echoed with something very personal: “In my glimpse awakening I saw myself non-separate from the mental waves. It’s a Vedantic view but I reached it through Yoga that’s based on sankhya philosophy.”
This experience taught me that the boundary between Purusha and Prakriti is not a wall—it’s a veil that’s imaginary. A veil that thins with practice. My path began with Yoga, using techniques that dissolved this boundary. That puzzled me too. I asked: “But Yoga is Sankhya in philosophy, and you say it separates Purusha from Prakriti, not dissolves boundaries between them?”
Yes, philosophically Yoga leans on Sankhya, aiming for discrimination (Viveka) between Purusha and Prakriti. But in practice, the very tools it uses—deep concentration, stillness, Samadhi—can give an experience of unity. This unity isn’t against the scriptures—it’s just a higher experiential realization. It’s higher than base sankhya. Sankhya philosophy is only starting or learning tool. In practice it becomes unifying yoga.
Then I saw clearly: “This experience is the direct realization that Purusha and Prakriti are inseparable in their essential nature.” That’s why, in my awakening, I experienced it as a mixture of dark and light. The dark came from the void-like Self. The shimmer came from the mental waves. Both were not fighting; they were dancing.
And so here I am—not as someone who has “arrived,” but as one still walking. I haven’t realized Nirvikalpa Samadhi permanently. I haven’t achieved total stillness. But I’ve tasted. I’ve glimpsed. And these glimpses have left deep imprints. They’ve taught me that Yoga doesn’t just aim to isolate—it purifies so finely that we eventually transcend even philosophical boundaries.
This unfolding—this inner journey—isn’t about claiming realization, but honoring its hints. The truth isn’t in clinging to terms. It’s in what you see when thought drops and the shimmer of the void shines through.
Maybe that’s what Patanjali really meant all along.

Moreover, in practical life, I was practicing union of void or purusha with mind or prakriti with help of sharirvigyan darshan since years. And it helped a lot to reach this stage. It still works and balances expressions of void and mind in every step of life making both dancing together in equilibrium and creating the ultimate and liberating yin-yang union. This is like blissful moonlight where dark and light both are mixed. That’s why moonlight is revered most in scriptures and various religious wirships done in full moon. It’s shimmering meditation image in the mind that’s neither external light nor internal darkness but a blissful mixture of both.

Kundalini Yoga is a connecting link between Sankhya philosophy and Vedanta philosophy

Friends, nothing can be created from Purusha. It is actually the void sky. The visible empty and physical sky is also not actually the void sky. If the world is considered to have originated from Purusha, then it will be against the basic scientific principle according to which no substance can be created or destroyed, but can only change its form. The world being born from Purusha means being born from the void, because Purusha is the real void. But, it is the principle of Vedanta philosophy that the world dissolves into Brahma i.e. Purusha. This is actually about the mental picture of the world, not about the real or gross and physical world. This has been explained in the scriptures, especially in Yoga Vashishtha, with examples like flowers or gardens cannot bloom in the sky or horns cannot grow on the head of a rabbit, etc. It has been explained with many such examples.

Contradictions are seen between Sankhya and Vedanta philosophy due to ignorance. This happens because we impose their principles on each other. The principles of both are complete and logical within their respective philosophies. If we impose the Vedanta’s world-falsity on the Sankhya philosophy, then there will be a problem. The Vedanta world is a subtle reflection of the world felt inside the brain and formed on the soul. The reflection is always false. Is the mountain seen in the mirror true? Absolutely not. But the Sankhya world is the real, gross and physical world outside. How can we consider it false? Is the rock lying on the side of the road false? Absolutely not. If the car driver considers it false like a reflection, then he can crash his car into it.

Vedanta says that Brahma is the only truth, the world is false. Brahma means the soul is the only truth, the world is a reflection formed on it, means it is false. It is like the mirror itself is the truth, and the images of the world seen in it are false, meaning they do not exist. But this principle cannot be applied to the gross world outside. There is a cause-effect tradition outside. It means that the effect cannot exist without a cause. There is a physical existence of the original nature aka mool prakriti outside, only then the physical world can be formed from it. It is like water is formed from ice and clouds from water. Water or clouds do not suddenly appear from nowhere without a reason. The image of any object is formed suddenly in a mirror, without any reason. But the object from which that image is formed, that object is formed from its parent i.e. the cause. It has not appeared suddenly. Similarly, the image of all the objects of the world is formed on the soul suddenly and without any cause. But those real worldly objects have taken millions and billions of years to be formed. If we keep pulling this cause-effect tradition back, then in the end the mool prakriti remains. The creation of the world starts from this. It cannot merge in the purusha, because the purusha is the real empty sky. Merging of the mool prakriti in it means that the mool prakriti becomes void, i.e. its destruction. And the creation of the mool prakriti from it at the time of creation means the creation of the mool prakriti. But this is against the scientific principle that nothing can be created or destroyed. It can only change its form.

What the Vedantic people say that the mool prakriti merges with the soul, is for the individual mool prakriti, not for the collective  mool prakriti. Former is actually the reflection of the later made on the soul, not the real and physical mool prakriti. If you remove everything from in front of the mirror, then all the reflections of the mirror will disappear immediately. Similarly, if you remove the soul from worldly affairs, then all the reflections of the world will disappear. Of course, the reflection of the mool prakriti takes more time to disappear, because it is created from the illusion or ignorance of the soul. The disappearance of the reflection of the mool prakriti is called its merging with the soul or the Supreme Soul. Nothing was merged, because when nothing was created, then what would be merged. It appears to be created and merged from illusion only.

Kundalini Yogi marries the philosophy of Sankhya and Vedanta. First, the Yogi worships prakriti as per Sankhya and considers it to be real and distinct, and remains engrossed in it. Then when he likes some object, lover, Guru, God etc., he becomes attached to it and keeps thinking about it all the time, even while being fully active in worldly affairs. This makes his attention towards it firm. Then he himself reaches the higher level of yoga and starts doing Kundalini Yoga. This makes that object his meditation picture and gives him immense joy and peace. Then, inspired by this, he himself climbs one more step higher and takes additional help from Tantra. This makes the meditation picture become Kundalini picture. Soon his Kundalini awakens. This means that he gets so lost in the memory of that picture that it becomes one with his soul. The nature or prakriti which was earlier separate from Purusha as per Sankhya, now merges with Purusha as per Vedanta. Meaning Sankhya philosophy is transformed into Vedanta philosophy.

Of course, each Vedic philosophy outlines a different kind of religion or way of life, but to me they all seem to be interconnected. The development of these philosophies exactly matches the development of a man’s life. In childhood, when a man learns and adopts calculations and rationality to acquire knowledge, he should be considered to be situated in purely physical and logical philosophies like Nyaya philosophy and Vaisheshika philosophy. When he reaches the loving adolescence and early householder stage, he should be considered to be situated in Sankhya philosophy. In the later householder stage, he should be considered to be situated in Yoga philosophy, because then he also practices Yoga. Along with Yoga, he also starts performing Sanatan religious acts like rituals, because both have an unbreakable relationship with each other. This should be considered to be the stage of Purva Mimamsa philosophy. Then when he gets awakened, after that he is promoted to Vedanta philosophy i.e. Uttar Mimamsa philosophy. In this way, all the six Vedic philosophies come in his lifetime. It also advocates mutually cooperative existence of all darshans and all religions.

Many people believe that these philosophies have developed gradually in different periods in the above mentioned order. This view is also correct, because the development of the entire human race has also happened in a sequential manner, almost like the development of a single human being in his lifetime. First of all, in the primitive human era, materialistic philosophies like Nyaya and Vaisheshika came into existence. Then when human civilization developed a bit, the Sankhya and Yoga philosophies emerged. At the peak of intellectual development of human civilization, they got merged in the Purva Mimamsa and Vedanta philosophies. Be it individual or society, everything is seen developing gradually from ignorance to knowledge.

Sankhya philosophy says that prakriti first misleads a man and then liberates him. Actually, it is like a beautiful girl who first charms a man with her beauty, grace and gestures and makes him dance, and later leaves him or marries him. When a man understands prakriti and the worldliness born from it fully in a practical way, only then can he overcome it with the help of further philosophies, otherwise not. We have also said the same thing in this post from our personal experience. This is a web of bookish words. But everything looks very clear and beautiful in practice. Sankhya philosophy may seem materialistic, but its aim is spiritual. Therefore, it is completely opposite to common and stupid materialism. Although both are same but differs in mental attitude. Pure physical beings adopt materialism solely for enjoyment while sankhya based physical beings adopt it mainly for liberation in the end, enjoyment being the secondary or as a by-product.

Kundalini Yoga works like a gardener

Friends, the complete prakriti is the shadow of the entire universe. The complete prakriti is also called the original nature or mool prakriti. It is the original nature of the entire universe. The mool prakriti of the microcosm is called the Mooladhara. But the Mooladhara is a pure shadow. There is no information of any particular physical object hidden in it. It means it is a nothingness type of shadow. On the other hand, we are considering the information of the entire physical universe to be recorded in the mool prakriti. But there is no contradiction in it. In the mool prakriti, all the opposing information cancels out each other and becomes zero. The entire universe is balanced, it means it is neutral. There is as much negative as there is positive in it. In this way, both the mool prakriti and the Mooladhara are the same. It means that man can also experience the mool prakriti in the form of Mooladhara. Because the mool prakriti is the subtle form of the entire universe, it means that man can also experience the entire universe simultaneously in an indirect form, that is, in the form of Mooladhara.

There is a problem here. One can say that when all the information in the original nature vanished, how could darkness remain in it, because darkness means the presence of subtle information in it. Actually, the information did not vanish, but their total effect got cancelled out. All the information remained in it. It is like what happens when sugar and neem are added to halwa. Both these things will remain, but the halwa will neither taste sweet nor bitter to us. The same thing happens when a person reaches the Mooladhara. All the information is equal in it. That is why a uniform, non-stinging and blissful darkness is felt in it. Neither attachment to any information, nor hatred to any information. This is non-duality. That is why it is advised to live a non-dual and detached life. By this, a person reaches the Mooladhara quickly. But this happens only when along with non-duality, a full, diverse and opposing worldliness is also lived. By this, a person will collect all kinds of opposite information, which cancel each other out and make him enter the Mooladhara quickly. To me the practice of non-duality without opposing worldliness seems like a sham.

Then it is said that the Mooladhara can merge into the purusha through Kundalini awakening while developing. Then why does Moola Prakriti not merge into Purusha and disappear? Perhaps this is because Moola Prakriti has a real physical existence, which we call dark matter or dark energy etc. It is a scientific principle that a physical object can never end. It can only change its form, but it will remain forever. We call this the Theory of Conservation of Mass and Energy. An object can exist in the form of different types of objects or in the form of energy. All these forms can keep changing among themselves. But that object can never end. On the other hand, Mooladhar has no physical existence. It is the experience of a soul. That experience is even not true but illusory. Or you can say that it is just a virtual picture of Moola Prakriti created by the illusion of the soul. There is nothing real or physical in it. When the illusion ends after the soul gets wisdom, then the experience of Mooladhar becomes as the experience of Purusha. This is the true and real experience of soul. If Moola Prakriti was also just an experience and it had no physical existence, then it would have ended long ago, and the creation would not have existed. Then neither we nor you would have been there nor this colorful world. Many Vedantic people say that the mool prakriti does not exist. It is an illusion, etc. They are actually talking about the Mooladhara, which is a virtual mental picture of the mool prakriti. In physical form, the existence of the subtle mool prakriti is similar as that of the gross physical world. Humanity In Genesis 2:7 of Bible have been defined in the same way. There, we find God creating humanity in God’s image. God creates humanity in a way that is very different from the way God created the physical world.

Only the Mooladhara can be merged in the purusha through Kundalini Yoga, not the mool prakriti. First the worldly garbage accumulated on each chakra is taken out. Then the Kundalini picture is filled in the empty chakra-places. Only then it remains in meditation all the time and wakes up when the right opportunity comes. It is like a gardener on a barren land. He can bloom flowers only when he first cleans that place by removing the grass, straw, bushes, pebbles etc. A well nurtured and cared for flower plant will keep rising and growing and will someday blossom into the flower of awakening.

A physical object can neither be created nor destroyed, this scientific principle also explains the principle of Sankhya philosophy. According to this also, prakriti keeps changing its form. Sometimes it is expressed, sometimes unexpressed. But it always exists. Meaning it is eternal and infinite. Therefore it is not true that prakriti or the world originated from the purusha that’s God. Just like purusha, prakriti also has its own independent existence. This talk of prakriti being generated from the purusha is said for the picture of prakriti made inside the mind, that is for the individual or vyashti prakriti. The soul, that is the purusha himself takes the form of that prakriti picture. Meaning that the picture of prakriti originated from the purusha, not the real prakriti. When the soul becomes aware of its real purusha form, then it is as if that virtual picture of prakriti has again come in its real purusha form, meaning prakriti has merged in the purusha.

Kundalini Yoga makes dark matter behave as dark energy

Friends, both the beingness of physical world and its non-beingness do not exist. Man gives existence to both. World beingness or jagatbhaav is an undivided part of Purush. Hence, Jagat-Abhaav or world’s non-beingness also proved to be a part of Purush. Of course, much smaller than Bhaav. If we call Jagat-Bhaav an undivided part of Purush, then there is no problem in calling Abhaav an undivided part of Prakriti. With knowledge and sadhana, man can become Purna Purush, but how will he become Purna Prakriti? Purna Purush exists, but Purna Prakriti does not exist. By the way, even the complete Jagatbhaav does not exist. Meaning, only partial Jagatbhaav can exist. This is because Jagatbhaav gets its existence from the experience of the living beings. And there is no such living being that can experience the complete Jagatbhaav together. All the living beings of the universe cannot do this even together. Similarly, the existence of complete Jagat-Abhaav i.e. Prakriti is also not possible. This means that though the entire world of existence and the entire world of absence have a physical existence, they do not have a soul and no living being experiences them.

Because Purusha never gets destroyed, therefore it does not have an absence. This means that the shadow of Purusha cannot be formed. Shadow is actually called absence. The shadow of a tree is actually not of the tree but of light rays. The shadow of the tree is considered to be in the area where there is an absence of light rays. Similarly, the shadow that is formed by the world is formed by the absence of Purusha offcourse virtual absence. This means that the world is like a tree and Purusha is like the Sun. Similarly, the shadow of the entire creation is Prakriti, Purusha has nothing to do with it. The absence of the entire world will be called mool prakriti. Because the entire world is also an undivided part of Purusha, That is why in practice the original nature aka mool prakriti is called the shadow of Purusha. The shadow-like absence created by Laghu, that is, the individual or the small world, will be called Laghu or the individual or the small prakriti. This means that only the individual world gets experiential existence and not the collective world. Although both have a physical existence.

Prakriti cannot directly reach the purusha. It has to climb up gradually through the purusha elements. Therefore, it keeps on increasing the undivided purusha element gradually. The smallest organisms like bacteria etc. do not have any Purusha element. But this is the first step of the body-like ladder that produces the purusha element. Then in organisms like frog, fish etc., the soul that had once become Prakriti starts feeling the purusha element. In creatures like dog, monkey, this element increases considerably. In man, this element is at the highest level. From this level, Prakriti can directly jump to the purusha through kundalini yoga. This means that a body more developed than the human body is not required. In this case, Superman etc. seem to be mythical concepts, which do not seem to have any special purpose.

We can never experience the gross world directly. Neither its presence nor its absence. We can only feel the subtle picture of the gross world that is formed on our soul. We feel the picture of the beingness of the gross world in the form of various objects like mountain, river, sun etc. We feel the non-beingness of these substances in the form of darkness. It is the subtle form of darkness. But its gross form also exists outside, just as the gross form of the subtle world experienced in the soul is in the form of the gross world outside. That gross darkness is probably called dark energy, dark matter etc.

Like the physical body, the physical world also has a life limit. Just as the body dies when it touches that limit, similarly the world also perishes when its life span is over. The gross body merges into the vyashti or individual prakriti in the form of the subtle body. The gross world merges into the collective or samashti prakriti i.e. the mool prakriti with names like dark energy and dark matter. A new body is born again from that subtle body. Similarly, a new world is also born from the mool prakriti. This trend continues cyclically for ever.

Many people say that this world originated from the Supreme Soul. In reality, nothing is born from Purusha. He is absolutely unattached. He is amazing and unique. Yes, the world gets experiential existence from his proximity. World is eternal and infinite like the purusha. The difference here is that the purusha always remains perfect and unchanging, while the world keeps changing. The world is sometimes in the form of beingness and sometimes in the form of non-beingness. It has countless levels of expression in the form of beingness and also countless levels of expression in the form of non-beingness. This world is called prakriti. When it gets proximity to the purusha, then it comes within the realm of experience, otherwise it keeps moving without experience, as if a dancer is dancing in the darkness. That is why it is said that the entire world that can be experienced is created with the cooperation of prakriti and purusha.

Similarly people say that children come from God and hence are the visible form of God. As soon as a man is born, he starts feeling the pictures of the world in his mind. They can be felt in the mind only if they are already present in the subtle body of the child, otherwise those pictures will definitely be formed but no one will feel them. What is meant to say is that those luminous pictures can be formed only on the subtle body of darkness. If the soul of a child is in the form of a luminous purusha instead of a dark subtle body, then how can luminous pictures be made on it? Sketches cannot be made with light on a luminous wall. First, the wall has to be made black or dark. Yes, it is definitely true that children are closest to God, because they have very little feeling of ego.

Prakriti keeps manifesting and unmanifesting. This is an eternal cycle. Purusha has nothing to do with it. It is a stable, eternal and conscious element. Prakriti gets power and motion with its proximity, just like iron gets power and motion with its proximity to a magnet. Unmanifest prakriti can be called dark matter. Dark matter has only gravity, nothing else. This means that dark matter exists and even does not exist. It “does not exist” because it does not have any characteristic of an existing object. It cannot be seen, heard or touched. It is not within the reach of the senses. It “exists” because it has gravitational force. Gravitational force is also a common or small characteristic of beingness or existence. That is why it is said that the words of so and so have weight or gravity. This means that the words of so and so have practical existence. Dark energy can also be the mool prakriti. This too is indescribable like dark matter and original nature aka mool prakriti . It “is not” because it has no characteristics of a physical object. It “is” because it produces an effect like energy. So it is possible that both are the same thing. The existence of a thing is also associated with its effect. Existence is incomplete without effect. If a hard rock cannot cause injury, then there is no point in the existence of that rock. Dark matter is like that hard rock, and dark energy is the injury caused by it, which is pushing the universe outwards. Just as a rock lying in a river can stop a flowing man, and can also carry a man away with it, in the same way the original nature can bind all the celestial bodies together by behaving like dark matter, and can also push them away from each other by behaving like dark energy. The darkness of the mind of a common man is like dark matter, which pulls and binds his world towards itself. But the darkness of the mind of a Kundalini Yogi behaves like dark energy, which keeps trying to push his world out of itself. That world then comes out and keeps re-emerging in his mind, and keeps merging into the luminous soul. A balanced man has the balanced ratio of dark matter and dark energy just as in the outside stable universe.

In this sense, the creation of man’s mind should also be swinging between the expressed and the unexpressed, since time immemorial. Meaning, man’s bondage should be eternal. We will analyze this in the next post.

Kundalini Awakening Presents the Basic Principle of Sankhya Philosophy

Friends, it is from Purusha that virtual prakriti got experiential existence. Before the experiential brain was formed, prakriti was running the universe despite being virtual like a shadow. It means it had no existence of its own, like the shadow of a tree. When the first experiential brain was formed, its nerve impulses generated waves inside Purusha. The purusha felt it, due to which darkness engulfed Purusha’s own infinite light-form soul. It means Purusha became Prakriti. However, the nerve impulses in the form of thoughts that kept emerging in the brain, were felt luminous and conscious like Purusha. It means the Prakriti-Purusha pair was born. It is like a tree broke down in a storm and fell on its own shadow and became non-existent like the shadow. Earlier, due to the shaking of the tree due to the storm, its sketches were being made and erased on its shadow. But due to the emergence of new buds from the stump of that tree, a new tree was formed again. Now the silhouettes of that new tree started forming on that old fallen tree. Meaning, the shadow of the tree had also come into existence and the shadow-images of the new tree on it also started feeling like a real tree. Same thing happened with Purusha. Of course, Purusha in the form of light became Prakriti in the form of darkness by feeling his waves. But there was also an original Purusha who never feels anything except himself, that is, his pure soul, not even his waves being created inside him. Therefore, he can never become Prakriti by losing his soul. He can be called Scriptures based Purushottam. Purusha is just like the sky. You can make as many skies as you want from one sky.

The proof of the above fact is found in Kundalini awakening. During Kundalini awakening, the soul feels in the form of infinite light, and the entire creation is felt in it in the form of waves. But as soon as the man starts getting attached to those waves of creation, the infinite light of the soul disappears. Means the shadow of the purusha comes into existence. Actually it existed even before physically, this gave it experiential means self-form existence. Meaning now the shadow has started to feel that it exists. Earlier it was like clay and stone. Similarly they also do not feel that they exist in the spiritual or self form, but they exist in the physical form. Man again, like before, starts feeling his soul as dark prakriti and the mental thoughts flowing in it as luminous purusha-waves. Purusha-waves are created only when an ever stable purusha, that is, Purushottam, is sitting in the background. Otherwise, where will the waves come from? In this way sometimes, I feel that Kundalini awakening is the basic principle of Sankhya philosophy.

Kundalini awakening makes seed a full grown tree

Friends, the mystery of creation has been explained best by Sankhya philosophy. Perhaps the scriptures mean that even if prakriti created the creation in the beginning, it was the prakriti-purusha couple who created it, because prakriti created the creation inspired by the possibility of union with the purusha. What Buddha did not explain to his inquisitive disciple in the olden days due to lack of time that where did the disease of life and death start from, can be understood from Sankhya philosophy. Man has always been suffering from this disease of bondage and also not. The bondage started when the first experiential brain was formed. It means that the soul came into existence then. But the prakriti on which the luminous sketch was made by the purusha, that prakriti is eternal. It means that the soul was in the form of prakriti since time immemorial.
It means that the soul was in bondage since time immemorial, but it is not so either, because prakriti is like a shadow which does not exist. Something that is eternal cannot have an end. I do not understand this thing written in many places in the scriptures which says that bondage is eternal, but it can end. This is impossible. Only that which has had a beginning can end. Perhaps they are right but we misunderstand. One of their purposes in saying this is to scare us with bondage and not make the mistake of considering it weak. The second purpose is to rule out the possibility that purusha can get into bondage at any time after liberation. If this were so, then people would not make much effort to eradicate bondage because they would have the fear of getting into bondage again. Perhaps what they mean by saying that bondage is eternal is that prakriti is eternal, not that the soul is eternal. Perhaps what they mean is that this tradition of bondage is eternal and does not end with a single man getting free. Besides, God cannot be so cruel that he has kept all living beings bound since time immemorial. The final purpose seems to be that people should avoid the hassle of esoteric philosophy and focus only on sadhana. By the way, it has been said in many places in the scriptures that a certain person has become or becomes free in just one human birth, someone else has to take ten births, someone else has to take a hundred etc. This means that the bondage started at some point of time and it is not eternal.

Actually prakriti exists and does not exist even. That is why it is called indescribable in the scriptures. The shadow of a tree is also indescribable. It seems existing because it’s visible, but in reality it does not exist. Meaning the bondage of a living being or a man is both eternal and not eternal either. Theoretically it is eternal but experientially it had its beginning. When the soul is formed then its merger in the purusha is only possible final event, otherwise it will keep wandering experiencing happiness and sorrow even though it is non-existent. It is surprising that how does the soul come into existence even though it does not exist? This is the game of prakriti-purusha. The soul is just an illusion. Meaning the soul is not created but an illusion is created. When the illusion ends then the bondage ends.

If prakriti is the land then the purusha is the tree. When the seed of a tree falls on the ground then it starts growing and by growing it becomes a tree. As the tree grows, the land becomes less visible and the tree becomes more visible. In the end the tree spreads so much that the land is not visible at all from the top of its clumps of leaves. It seems that both the land and the seed have become a tree. But in reality only the seed becomes a tree. The land remains the same as before. The land does not get destroyed or merged anywhere by a seed becoming a tree, but it remains the same to make other seeds trees. Similarly, there is Prakriti which is like virtual land even though it does not exist.

The land was at the bottom most. It wanted to touch the heights of the sky. If not the sky, at least up to the height of the tree. But it could not do this directly. So it took the help of the tree. It grew the seed of the tree and raised it high. Although the land could not rise high itself, it got the credit of raising the trees, which was enough to console it. Similarly, the shadow of the purusha, i.e. prakriti also wanted to become great like the purusha. It could not do this directly because the shadow of a tree can never become a tree and even can never merge with it. So it took the help of the seed of the purusha. It started growing the seed of the purusha, i.e. the soul and raised it as high as the purusha by awakening the Kundalini. Of course Prakriti herself could not become purusha, but she got the credit of uplifting the living souls, which was enough to give her solace. A mother is also almost like this, that is why Prakriti and earth both are also called Maa.

Kundalini Shakti makes the meditation picture kept in the mool prakriti awakened

Friends, this is a very short but very meaningful post. Is Mooladhar the fundamental nature aka mool prakriti itself? This thought came to my mind. Why not analyze it. The adhar or base of man is the individual nature i.e. the soul. It is different for all living beings. The quality, size, height of the building depend on the base. It means that all the information of the future building is recorded in the base. Similarly, all the future information of the man is recorded in his soul, such as his birth, qualities or gunas, deeds, results or fruits etc.

The adhar is different and special for every living being, but Mooladhar is the same for everyone. The adhar should be considered synonymous with prakriti and the mool adhar should be considered synonymous with the mool prakriti. It is also said that what is the nature or prakriti of a certain man. That is, what is his habits or lifestyle? All the individual adharas are formed from the Mooladhar. The adhar should first be transformed into the Mooladhar. Only then will the real beginning of Kundalini Yoga take place. Through Karma Yoga, the information buried in the soul of a man will emerge and be destroyed through detachment. When the box of the soul becomes almost empty, then it will become the Mooladhar. Meaning that there will be no worldly information buried in it. It is just like purusha. The only difference is that unlike the purusha, it will be dark. Meaning that it will be like the virtual shadow of the purusha. When the mental picture of the form of Guru etc. is meditated upon when the soul of a man is in the Mooladhar state, then meditation happens easily. This is because there is no other buried garbage in the soul that can absorb the power of meditation and become powerful or manifest. When Kundalini power is also given to that meditation picture through Tantric Kundalini Yoga, then it starts flaring like a flame of fire. Due to this, it awakens quickly.