Bharadwaja

Bharadwaja, also referred to as Bharadvaja (IAST: Bharadvāja) or Bharadvaja Bṛhaspatya, was one of the revered Vedic sages (rishi) in Ancient India, who was a renowned scholar, economist and an eminent physician. His contributions to the ancient Indian literature, mainly in Puranas and Rig Veda, played a significant role in giving an insight to the then Indian society. He and his family of students are considered the authors of the sixth book of the Rigveda. Bharadwaja was father of warrior Brahmin Droṇācārya, a main character in Mahabharata who was an instructor to both Pandava and Kaurava princes. He was grandfather of Aśvatthāma, a legendary warrior in Mahabharata. Both Droncharya and Ashwatthama fought in different battles of Mahabharata alongside Kauravas. Bharadwaja is also mentioned in Charaka Samhita, an authoritative ancient Indian medical text. Maharishi Bharadwaj is considered as the "Father of Medicine" (Ayurveda)

His full name in Vedic texts is Bharadvaja Barhaspatya, the last name referring to his father and Vedic sage Brihaspati. His mother was Mamata, the wife of Utathya Rishi who was the elder brother of Brhaspati. He is one of the seven rishis mentioned four times in the Rigveda as well as in the Shatapatha Brahmana, thereafter revered in the Mahabharata and the Puranas. In later Puranic legends, he is stated to be the son of Vedic sage Atri.

In Buddhist Pali canonical texts such as Digha Nikaya, Tevijja Sutta describes a discussion between the Buddha and Vedic scholars of his time. The Buddha names ten rishis, calls them "early sages" and makers of ancient verses that have been collected and chanted in his era, and among those ten rishis is Bharadvaja.

The ancient Hindu medical treatise Charaka Samhita attributes Bharadvaja learning medical sciences from god Indra, after pleading that "poor health was disrupting the ability of human beings from pursuing their spiritual journey", and then Indra provides both the method and specifics of medical knowledge.

The word Bharadvaja is a compound Sanskrit from "bhara(d) and vaja(m)", which together mean "bringing about nourishment".

Bhardvaja is considered to be the initiator of the Bhardvāja gotra of the Brahmin caste. Bharadvaja is the third in the row of the Pravara Rishis (Aangirasa, Barhaspatya, Bharadvaja) and is the first in the Bharadvaja Gotris, with the other two rishis also being initiators of Gotras with their respective names.

Bharadvaja and his family of students are the authors of the sixth mandala of the Rigveda, one of the "family books" in this text. He and his students are also the attributed authors of other Rigvedic hymns such as 10.87, 10.152 and 10.155. Bharadvaja and his family of students were the traditional poets of king Marutta of the Vedic era, in the Hindu texts.

Bharadvaja is a revered sage in the Hindu traditions, and like other revered sages, numerous treatises composed in ancient and medieval era are reverentially named after him. Some treatises named after him or attributed to him include:

• Dhanur-veda, credited to Bharadvaja in chapter 12.203 of the Mahabharata, is an Upaveda treatise on archery.
• Bharadvaja samhita, a Pancharatra text (an Agama text of Vaishnavism).
• Bharadvaja srautasutra and grhyasutra, a ritual and rites of passage text from 1st millennium BCE. After the Kalpasutra by Baudhayana, these Bharadvaja texts are among the oldest srauta and grhya sutras known.
• Sections in Ayurveda. Bharadvaja theories on medicine and causal phenomenon is described in Charaka Samhita. Bharadvaja states, for example, that an embryo is not caused by wish, prayers, urging of mind or mystical causes, but it is produced from the union of a man's sperm and menstrual blood of a woman at the right time of her menstrual cycle, in her womb. According to Gerrit Jan Meulenbeld, Bharadvaja is credited with many theories and practical ideas in ancient Indian medicine.
• Niti sastra, a treatise on ethics and practical conduct.
• Bharadvaja-siksa, is one of many ancient Sanskrit treatises on phonetics.

According to one legend, Bharadvaja married Susheela and had a son named Garga and a daughter named Devavarshini. According to some other legends, Bharadvaja had two daughters named Ilavida and Katyayani, who married Vishrava and Yajnavalkya respectively. According to Vishnu Purana, Bharadwaja had a brief liaison with an apsara named Ghritachi, and together they had a child who grew up into a warrior-Brahmin named Droṇācārya. Bharadvaja is therefore directly linked to two important characters of the epic Mahabharata — Dronacharya and Aśvatthāma, the son of Dronacharya. According to the Mahabharata, Bharadvaja trained Drona in the use of weapons.

In the epic Ramayana, Rama, Sita and Lakshmana meet Bharadvaja at his asrama (hermitage) at the start of their fourteen-year exile. The sage asks them to stay with him through the exile,but they insist on going deeper into the forest to Chitrakuta which is three kosla away from ashram. Bharadvaja gives them directions. Also Bharath along with Sumanth received at Ashram by Bharadvaja while Bharath went on to forest in search of Lord Ram for re-union and to bring Lord Rama, Sita and Laxmana back to Ayodhya. He reappears at various times in the epic. According to James Lochtefeld, the Bharadvaja in the Ramayana is different from the Vedic sage mentioned in Panini's Ashtadhyayi.

gist web based.

Rama is the titular protagonist and the first son of King Dasaratha. Though in this story Rama is a human, he's actually an avatar of the god Vishnu, who decided to take a human form in order to kill the evil rakshasa (demon) Ravana. Because of this, Rama's true identity is identifiable by his desire to rid the world of evil. He's exceptionally strong and skilled in battle, which is also an early clue to those around him that he's an incarnation of Vishnu. Rama uses this strength to string Shiva's bow and win Sita's hand in marriage. Though every citizen of Kosala wants Rama to be king, Rama demonstrates his intense loyalty and honor when he insists that Dasaratha uphold his promise to Kaikeyi, one of his wives, and crown Rama's brother, Bharatha, king instead. Rama retreats to the forests with Sita and his brother, Lakshmana, for 14 years, during which time Rama battles demons and rakshasas. When Ravana kidnaps Sita, Rama works closely with the monkeys of Kiskinda to rescue her. During the fight with Ravana, Rama behaves honorably by allowing Ravana time to recover from fainting spells, and even doubts the legitimacy and righteousness of his victory when he notices an injury on Ravana's back and fears that he inflicted it while Ravana fled. Though Rama has a streak of jealousy and possessiveness, especially when it comes to Sita (and even moreso in a later episode that is left out of this version of the epic), in general he is presented as the ideal hero and man.

Sita is Rama's wife and the incarnation of the goddess Lakshmi, Vishnu's wife—Sita was literally made for Rama. In the human world, King Janaka found the infant Sita in a plowed field and raised her as his own. To protect her from unsuitable callers, Janaka set the test that any man who wished to marry Sita must be able to string Shiva's bow, which is an impossible task for a simple mortal man. Sita represents the ideal wife and woman: she's exceptionally loyal to her husband and follows him into exile; she's beautiful even when she's dressed in tree bark and under duress; and she passes every test of her faithfulness to Rama. Despite her positive qualities, however, Sita at times is vain, petulant, and disobedient. Her disobedience leads to her kidnapping by Ravana.

Lakshmana is Rama's half brother, and son to King Dasaratha. The two are very close, and Lakshmana represents the ideal brother. He chooses to go with Rama when the sage Viswamithra asks for Rama's help as boys, and when Rama is exiled, Lakshmana chooses to go into exile with his brother. He's extremely adept at fighting and Rama is also surprised to discover that Lakshmana is gifted with the skills of an architect. Lakshmana is, however, somewhat more emotionally driven than Rama is; at several points in the story, Rama has to talk Lakshmana out of making rash or violent decisions without thinking them through. At other times, Lakshmana shows that he's equally as level-headed as his brother. Though he marries Sita's sister, Lakshmana's wife doesn't factor into the story in a major capacity. Similarly, though he's a twin to Sathrugna, he's much closer to Rama than his twin.

Dasaratha is the emperor of Kosala and Rama’s father. He has three wives, Kausalya, Kaikeyi, and Sumithra, none of whom have children, but after offering specific sacrifices, he has four sons: Rama, Lakshmana, Sathrugna, and Bharatha. Dasaratha cares deeply for all four of his children and resists Viswamithra's request to take Rama on a journey to protect him. However, Dasaratha is extremely dutiful, and finally agrees to Viswamithra's wishes. Later, when Dasaratha realizes that he's getting quite old and should pick a successor, he chooses Rama to succeed him. When Kaikeyi insists that Dasaratha crown her son Bharatha instead of Rama to fulfill a boon he granted her years ago, Dasaratha feels he has no choice but to agree, though agreeing to this leads to Dasaratha's death.

Sugreeva is a monkey from Kiskinda. His brother, Vali, banished him from the kingdom because he believed that Sugreeva tried to usurp the crown, though Sugreeva remained honorable and loyal to his brother's claim. Sugreeva asks Rama for help in killing Vali, but feels extremely guilty when their plan works and Vali dies. As the king of Kiskinda, Sugreeva gives himself over to material pleasures and spends his time drinking alcohol and enjoying the company of beautiful women, causing him to ignore the promise he made to Rama to provide an army to search for Sita. When Sugreeva is made to see the error of his ways, though, he vows to give up alcohol and becomes one of Rama's greatest and most loyal allies in the fight against Ravana.

Bharatha is the son of Dasaratha and Kaikeyi. Like his brothers, Bharatha is a skilled warrior and exceptionally thoughtful. He is extremely angry when he hears that Kaikeyi forced Dasaratha to name him as the next emperor of Kosala instead of Rama. Bharatha attempts to bring Rama back from exile through a philosophical debate, but Rama insists that Bharatha follow their father's wishes and rule until Rama returns from exile. Bharatha agrees, but rather than rule as an emperor, he places Rama's sandals on the throne and rules as a regent from a settlement outside the capital city. When Rama returns from exile, Bharatha gladly transfers power to his brother.

Hanuman is a monkey who initially serves Sugreeva. In his childhood, Hanuman's father told Hanuman to dedicate his life to serving Vishnu. Hanuman is the first monkey to realize that Rama is an incarnation of Vishnu, and in following his father's instructions, Hanuman becomes one of Rama's most trusted and loyal advisers. He's also an excellent judge of character; he correctly judges Vibishana, Ravana's brother, as being loyal to Rama's cause. Hanuman is also extremely powerful, though he's unaware of his powers for much of the story. When Hanuman is reminded of his great power, he finds he's capable of growing to a massive size and can step over the ocean in one step. He's tasked with finding Sita in Lanka, and keeps Sita from committing suicide out of despair. When Rama is finally crowned king in Ayodhya, Hanuman chooses to stay with Rama and serve him.

Vali is the initial king of the monkeys in Kiskinda. He's a very powerful being in his own right, but he also has the special power of being nearly invincible. When someone wishes to fight Vali, they give up half their power to Vali, making him even stronger. However, this power makes Vali an unwilling listener. He banishes his brother, Sugreeva, because he was unwilling to listen to Sugreeva's truthful account of a past event, and instead Vali chose to believe that Sugreeva wanted to usurp him. This lack of rational and considerate thought leads Rama to side with Sugreeva and kill Vali without listening to Vali's version of events. However, as Vali dies, Rama convinces him that even though he's a monkey, he is capable of accessing and using a more nuanced and human system of conduct and thought. This allows Vali to find eternal peace in the afterworld.

Ravana is a rakshasa (demon) with ten heads and ten sets of arms, and is the king of the island Lanka. Long before Rama's birth, Ravana acquired powers from the gods Brahma and Shiva through prayer and sacrifices. Because of this immense power, Rama became evil and now wants to destroy the world and the gods, and create havoc wherever he goes. Ravana is very lustful; he keeps many women in addition to his wife for his pleasure, though he's cursed to die if he touches a woman without her consent. His lust leads him to kidnap Sita after his sister, Soorpanaka, comes to him with stories of Sita's beauty and Rama's ferocity in protecting her. However, because Sita resists Ravana, Ravana digs under Sita's feet and picks her up from the ground she stands on—so as to not touch her—and then imprisons her with a number of women who are tasked with breaking down Sita's defenses to make her agree to have sex with Ravana. Rama finally kills Ravana by countering Ravana's evil and destructive weapons with defensive weapons that provide strength and clarity.

Kaikeyi is Dasaratha's favorite wife and the mother of Bharatha. Though she's a kind and generous woman at heart, her companion Kooni encourages Kaikeyi to behave jealously and blackmail Dasaratha into crowning Bharatha king instead of Rama. Kaikeyi is able to do this because she saved Dasaratha's life years ago and he granted her a boon in thanks, which she chose to redeem at a later date. When Rama returns from exile, Kaikeyi accepts him as the rightful king and appears to have realized the error of her earlier actions.

King Janaka is Sita's adoptive father and the king of Mithila. He cares deeply for Sita, and to protect her from possibly having to marry an unworthy man, he declares that any suitor must be able to string Shiva's bow, a massive bow and a family heirloom. Though he fears Sita might never marry because of this, he feels that he cannot go against his word and do away with the condition.

Sharabhanga Rishi.

Lord Rama after living so many years in Chitrakoota decided to move away to Dandaka to isolate from people and live like a vanavasi. Lord Rama wanted to meet Sages Agastya and Atramuni before he moved to Dandaka region. While Lord Rama was on his way to meet Agastya and Atramuni He found out that Sage Sharabhanga on the way as well and wanted to meet him as well.

Sage Sharabhanga was waiting for his Ariel chariot to visit Brahma Loka. Upon hearing that Lord Ram was nearby Sage was so ecstatic and he asked Ariel Chariot to go away as he wanted to meet Lord Rama instead of going to Brahma Loka. After meeting Lord Rama Sage Sharabhanga attained complete realization and fully enlightened by the grace of Lord Rama. Enlightenment and Realisation is the only and end goal of life and Sage Sharabhanga never lost sight of Realisation.

Annnamaya

Tallapaka is said to have composed as many as 32,000 sankeertanas (songs) on the god Venkateswara of which only about 12,000 are available today. He is also the author of musical treatise called "Sankirthana lakshanamu".

Tallapaka considered his compositions as floral offerings to Venkateswara. In the poems, he praises the deity, describes his love for him, argues and quarrels with the Lord, confesses the devotee's failures and apprehensions, and surrenders himself to Venkateshwara. His songs are classified into the Adhyaatma (spiritual) and Sringaara (romantic) sankeertanas genres. His songs in the "Sringaara" genre worship Venkateswara by describing the romantic adventures of Venkateshwara and his consort Alamelu, while others describe the Bhakti of his devotees.

In his later keertanas, he espouses subjects such as morality, dharma and righteousness. He was one of the first few who opposed the social stigma towards the untouchable castes in his era,with his sankeertanas explaining that the relationship between God and human is the same irrespective of the latter's color, caste and financial status, in his songs "Brahmaṃ Okkatē Paraḥbrahmamokkatē" and "ē kulajuḍainanēmi evvaḍainanēmi". His prodigious literary career earned him a place among the all-time Works of Annamacharya

SRINGARA SANKEERTANAS :(Romantic devotional songs)	1526
ADHYATMA SANKEERTANAS : (Devotional songs)	2209
SRINGARA MANJARI :	A literary work in telugu in poetic meter called “DWIPADA”
VENKATESWARA SHATAKAM :	A work of 100 poems. Every poem ends with the addressing of “Lord VENKATESWARA”.This work is also called “ALAMELUMANGA SHATAKAM”
DWIPADA RAMAYANA :	A Literary work containing the story of “RAMA”(an incarnation of Hindu God,VISHNU) in the poetic meter called “DWIPADA”. This work is not available at present.
Eleven”SHATAKAS” :	“SHATAKAM”is a work of 100 poems.Every poem has the same ending which will be either an address to god are self addressing. St.Annamacharya seems to have composed Eleven” Shatakas” which are not available at present.
PRABANDHAS :	A kind of literary work. St.Annamacharya seems to have written many “PRABANDHAS” in different languages which are not available at present.

Annamacharya composed 32000 “SANKEERTANAS” the “NAVARASAS(nine human emotions) are expressed to God in beautiful poetry. There are two categories of “ANNAMACHARYA SANKEERTANAS”

• ADHYATMA SANKEERTANAS The content of “ADHYATMA SANKEERTANAS” is devotion,detachment,moral,social & spiritual values.
• SRINGARA SANKEERTANAS The content of “SRINGARA SANKEERTANAS” is, different romantic feelings expressed to God. They are composed in” MADHURA BHAKTI” (the devotee becomes heroine and feels the God as the Hero.It is a devine romance between the individual self and the cosmic self).
• The imagination of the saints is as vast as the sky.Based on the language there are three varieties of Sankeertanas.
• MANIPRAVALAM:Composition in which more then one language is employed Annamacharya adopted all the prevailing folk forms of his time and conveyed deep philosophy and message through them FOLK LORES Ela , Jajara, Chandamama, Lali, Uyyala, Jola, Suvvi, Kugugu, Alloneredulu, Changubhala, Gobbillu, Jali, Tandana, Shobhanam.
• We find the essence of “PURANAS (epics)” “RAMAYANA ” (a classical,poetic sanskrit work authored by VALMIKI, has RAMA and SEETHA as hero ,herione),”BHARATHAM”(a classic sanskrit work authored by VEDAVYAS) “BHAGAVATAM”(a classic work in sanskrit depicting the story and miracles of Lord Krishna, authored by VEDAVYAS) in ANNAMACHARYA SANKEERTANAS are essence of VEDAS(ancient indian spiritual knowledge).

laks end.

When Rama realized that he had fulfilled his duties on earth, it was time for him to return to Vaikuntha. Rama invited Yama, but Yama put a condition that their conversation should be confidential and anyone who entered the room should be punished by a death sentence. So, Rama entrusted Lakshman to guard the room so that no one could enter.

Meanwhile, sage Durvasa came and expressed his desire to meet Rama. At first, Lakshman refused politely but sage insisted and threatened to curse Ayodhya. To save Ayodhya, Lakshman decided to intercept the meeting. After the incident in order to fulfill Ram’s promise, he went to the bank of river Saryu and gave his life.

However, Lakshman’s death was necessary before Rama’s death as he was an incarnation of Sheshnag and he had to return before Vishnu could return to Vaikuntha.

another of vyasa.

Navagraha shlokam on each graha

Sun (Soorya/Ravi)
Japa Kusuma Samkaasham Kaashya-peyam Mahaa-dyutim
Tamorim Sarva-papaghnam Pranatosmin Divakaram

Sun (Soorya-Ravi) I pray to the Sun, the day-maker,
destroyer of all sins, the enemy of darkness, of great
brilliance, the descendent of Kaashyapa, the one who
shines like the japaa flower.

Moon (Chandra)
Dadhi-shankha Tushaarabham Ksheeror-daarnava sambhavam
Namami Shashinam Somam Shambhor-mukuta-bhooshanam

I pray to the Moon who shines coolly like curds or a
white shell, who arose from the ocean of milk, who has
a hare on him, Soma, who is the ornament of Shiva's
hair.

Mars (Kuja -Ankarakan)
Dharani-garba-sampootam Vidyut-kaanti Sama-prabham
Kumaram Shakti-hastam tam Mangalam Pranamamyaham
(split as Pranamami aham)

I pray to Mars, born of Earth, who shines with the
same brilliance as lightning, the young man who
carries a spear.

Mercury (Budhan)
Priyangu-kalika-shyamam Roopenaa-pratimam-budham
Sowmyam-sowmya Gunopetam tam Budham Pranamamyaham

I pray to Mercury, dark like the bud of millet, of
unequaled beauty, gentle and agreeable.

Jupiter (Guru)
Devanam cha Rishinaam cha Gurum Kanchana Sannibham
Budhi-bhootam Trilokesham tam Namami Brihaspatim

I pray to Jupiter, the teacher of gods and rishis,
intellect incarnate, lord of the three worlds.

Venus (Sukran)
Hima-kunta-mrinaa-laabham Daityaanam-paramam Gurum
Sarva-shastra Pravaktaaram Bhargavam Pranamamyaham

I pray to Venus, the ultimate preceptor of demons,
promulgator of all learning, he who shines like the
fiber of snow-white jasmine.

Saturn (Sani)
Neelanjana Samaabhasam Ravi-putram Yama-agrajam
Chchaya-martaanda Sambhootam tam Namami Shanaiswaram

I pray to Saturn, the slow moving, born of Shade and
Sun, the elder brother of Yama, the offspring of Sun,
he who has the appearance of black collyrium.

Rahu
Artha-kaayam Mahaa-veeryam Chandra-aditya Vimardanam
Simhika-garbha Sambootam tam Rahum Pranamamyaham

I pray to Rahu, having half a body, of great bravery,
the eclipser of the Moon and the Sun, born of
Simhikaa.

Kethu
Palaasha-pushpa-samkasham Taaraka-graha-mastakam
Raudram-raudratmakam Ghoram tam Ketum Pranamamyaham

I pray to Ketu, who has the appearance of Palaasha
flower, the head of stars and planets, fierce and
terrifying.

Iti Vyasa-mukhot-geetam Yah Padeth Su-samaahitaha
Diva-vaa-yadi-vaa-ratro Vigna-shantir-bhavishyati

Those who read the song sung by VyAsa, will be joyous,
sovereign and powerful, and will succeed in appeasing
obstacles, occurring by day or by night.

Nara-naari-nripaanam cha Bhavet Do:swapna-naashanam
Aishwarya-matulaam tesham Aarogyam Pushti-vardhanam

Bad dreams of men, women and kings alike will be
destroyed and they will be endowed with unparalleled
riches, good health and enhancing nourishment.

Graha-nakshatraja Peeda Taskaragni-samudbhavaha
Taa-sarvaa-prashamam-yaanti Vyaso-bhrute-na-samshayaha

All the pain, devastation caused by fire, planets and
stars will be of the past, so spoke VyAsa,
emphatically.

Iti Shree-Vyasa virachitam Navagraha stotram
sampoornam.

Thus ends the song of praise of the nine planets
composed by Vyasa.

Kapilacharya - Great Teacher

He introduced patterns (five-pattern) to explain the Cosmic secrets to the highest intellectuals to the simple layman and a child. He is the founder of the first School for learning in Kashi, Vaaranasi, India.
Kapilacharya like ancient Rishis used a different approach of not relying on the senses collected data. This is the greatest contribution of mankind because, the sensorial data is very biased in its measurements and heance we see scientific theories disproved when sophisticated and subtler means of collecting data are discovered. 

His Samkya method of viewing (Darshana) and understanding Vedic supreme knowledge, was used by Sree-Krishna in Bhagavad Gita and other highest Conscious people. Overtime, this five-pattern method was expanded into Ashtanga-Yoga by Sage Patanjali. Again after many years, this great knowledge was simplified into other views like Nyaya, Vaiseshika, Mimamsa and Vedanta.

Unfortunately, we now have the Vedic knowledge completely diluted and mis interpreted from the Samkhya method. Uni5 is a renewal of understanding this knolwedge for living a peaceful and meaningful and happy life.

Kapila- Acharya- is one of the greatest teachers of Bhaarath. He gave to Bhaarath, the  pattern of energy evolution, the Pancha Bhootas.

He gave this pattern based teaching to efficiently teach complexity of the life. His mother Devahuti was his first student. He taught the Unifying pattern first to his mother, which latter called as Samkhya (to unify or integrate) Philosophy. The teaching was given when his mother expressed inspite of all material comforts, she still feels incomplete in life.

The Samkhya school is wrongly considered as dualistic and atheistic. It is called as dualistic because it differentiates Consciousness from Energy. It is atheistic because he denies the existance of a personal God.

After that he established the first Gurukula school system of teaching the patterns in five years from age of 8 to 13. This continued as a the teacher-student-heritage (Guru-Shishya parampara).

Buddhist sources present Kapila as a well-known philosopher whose students built the city of Kapilavastu, according to one tradition the birthplace of the Buddha. Birth place of Kapilacharya is Pat Jhelda.Rarh.

Maharshih KapilAcharyah Kritajno Medineepatih                  |

Tripadas Tredas-adhyaksho Maha-Shringah Kritaantakrit

||Vishnu Sahasranamam-SLOKA-57||

Maharshi Kapilaachaaryah, with gratitude (Kritajno), the one who has mastered the entire knowledge (Medineepatih), the one who is the knower of all the created objects,  guide us to cross the three realms (Body Mind and Intelligence) (Tripadas)to  blissfully (Treedas) preside (witness/experience) (Adhyaksho)  the highest state (Maha-Shringah) where one annihilates all actions (Sakthi-Awareness-Energy) to the Eternal actionless state (Consciousness-Para Brahmam) Kritaantakrit.

sanātsanātanatamaḥ kapilaḥ kapiravyayaḥ |
svastidaḥ svastikṛt svasti svastibhuk svastidakṣiṇaḥ || 96 ||

 The Samkhya system is  an exponent of an evolutionary theory of matter beginning with primordial Energy. In evolution, (Functional) Prakriti is transformed and differentiated into multiplicity of forms or objects.

Evolution culminates in dissolution. In dissolution the physical existence of all the worldly objects returns to Prakriti, the undifferentiated, primordial Energy. This is the cycle of evolution and dissolution, which is very similar to the modern Science.

The twenty-four constituents

Samkhya theorizes that Prakriti is the source of the perceived world of creation. It is pluoripotent  that evolves itself successively into twenty four tattvas or principles. The evolution itself is possible because Prakriti is self-driven by ints own inherent pressure or nature (Gunas) :–

• Sattva – a quality of primordial un-differentiated potential to dynamically flow into vairety. This is symbolized as white.

• Rajas – a quality of dynamic activity, symbolized as red;

• Tamas – a quality of rest (lethargy) which is totally densed Energy and so symbolized as black.