About PRAKRITI

PRAKRITI: the primal matter.

In the sankhya system, the 23 evolutes of prakṛti are categorized as follows :
Internal instruments : Intellect (Buddhi or Mahat), Ego-sense (Ahamkāra), Mind (Manas).
External instruments : Five Sense organs (Jnānendriyas or : eyes, ears, tongue, skin, and nose), Five Organs of action (Karmendriyas or : organ of speech, hands, feet, organ of generation and anus, the organ of excretion).
Subtle elements : Form (Rupa), Sound (Shabda), Smell (Gandha), Taste (Rasa), Touch (Sparsha).
Gross elements : Earth (Prithivi), Water (Jala), Fire (Agni), Air (Vāyu), Ether or Space (Ākāsha).

NB : Prakriti is called de 24th and Purusha is the 25th.

Notes from Kisari Mohan Ganguli in the Mahabharata translation:

- The word rendered "nature" is prakriti. It really implies "primal matter."

- Avyakta or Unmanifest is Prakriti or primordial matter both gross and subtile. That which

transcends both Prakriti and Purusha is, of course the Supreme Soul or Brahma.

- Prakriti which I render "nature" is explained by the commentators as Karma, the influence of

Karma or action being universal in setting the form of a particular entity at the time of its creation.

- It should be added that women, in almost all the dialects of India derived from Sanskrit, are commonly called Prakriti.

The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCX (extract):
When primordial matter produces existences through the action of the primal energy, the universe with all its potencies begins to flow from it. From one lighted lamp thousands of other lamps are capable of being lighted. After the same manner, primordial matter produces thousands of existent things. In consequence, again, of its infinity primordial matter is never exhausted. From the Unmanifest flows the Understanding determined by acts. The Understanding produces Consciousness. From Consciousness proceeds Space. From Space proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and from Water is produced the Earth. These eight constitute primordial Prakriti.

The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCXVII (extract):
Both Prakriti and Purusha are without beginning and without end. Both are incapable of being known by their
like. Both are eternal and indestructible. Both are greater than the greatest (of being). In these they are
similar. They are points of dissimilarity again between them. (Of these I shall speak presently). Prakriti
is fraught with the three attributes (of Goodness, Passion, and Darkness). It is also engaged in creation.
The true attributes of Kshetrajna (Purusha or the Soul) should be known to be different. Purusha is the
apprehender of all the transformations of Prakriti (but cannot be apprehended himself). He transcends (in
respect of his original nature) all attributes.

The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCXLVI (extract):
"Vyasa said, 'The Jiva-soul is endued with all those entities that are modifications of Prakriti. These do
not know the Soul but the Soul knows them all. Like a good driver proceeding with the aid of strong,
well-broken, and high-mettled steeds along the paths he selects, the Soul acts with the aid of these,
called the senses, having the mind for their sixth. The objects of the senses are superior to the senses
themselves. The mind is superior to those objects. The understanding is superior to the mind. The Soul,
also called Mahat, is superior to the understanding. Superior to Mahat is the Unmanifest (or Prakriti).
Superior to the Unmanifest is Brahma. There is nothing Superior to Brahma.

The Mahabharata, Book 5: Udyoga Parva: Bhagwat Yana Parva: Section CXI (extract):
As Purusha, he sporteth here with Prakriti (the universal mother).

The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCX (extract):
Having reduced everything into non-existence, He once more, in the beginning of a (new) yuga, creates Prakriti (primordial matter).