Saiṋcara and Pratisaiṋcara

1-5. Saiṋcara (in the Cosmic Cycle) is the gradual extroversial movement under the increasing influence of the guńas (binding principles)

The object-ward movement or expression of Puruśa from the nucleus of the Brahma Cakra under the influence of Prakrti is called pravrtti (extroversial phase).

The initial impact of Prakrti on the witnessing Puruśottama awakens in Him the sense of existence.

This is philosophically called the Mahattattva [Existential “I”].

The sattvaguńa (the sentient principle) of Prakrti is the operative force that makes Mahattattva come into being.

(Guńa means “binding principle”.)

The second impact of the operative force of Prakrti results in the emergence of the sense of doership or authorship.

This changed expression of Puruśa is called the Ahaḿtattva (Doer “I”).

The rajoguńa (the mutative principle) of Prakrti is the operative force concerned.

Finally, through the greater impact of the operative force of Prakrti in the wake of Her successive attacks, comes the crudest objectivity or complete objectivation of Puruśa (the crudest objective counterpart of the subjective Cosmos).

This condition of Puruśa is called citta (mind-stuff).

The operative force concerned, whereby such objectivation takes place, is called tamoguńa (the static principle) of Prakrti.

With the onset of pravrtti [desire and attachment], saiṋcara issues right from one and the same Puruśa through the gradual process of the guńas.

1-6. Pratisaiṋcara (in the Cosmic Cycle) is the gradual introversial movement under the waning influence of the guńas.

The excess of vrtti [desire] is pravrtti [attachment or the accelerated momentum of desire].

The recessive or waning momentum of vrtti is nivrtti [detachment or the loss of desire in the introversial phase].

During the centrifugal movement, desire finds its fullest expression in Puruśa under the static influence of Prakrti.

The citta entity comes into play in the body of Puruśa, under the static influence of Prakrti, when the jiivátman [the individual soul or the subjective part of the microcosm] accepts it as something perceivable or knowable.

This citta appears as the 5 gross physical elements, 10 indriyas [organs] and 5 tanmátras [sensible and super-sensible inferences or generic essences].

When the attributional flow reaches its finality, then starts the shedding of the guńas.

Puruśa then keeps contracting the power of Prakrti.

This makes Prakrti attracted by Puruśa that it gets drawn to Puruśottama.

Consequently, the 5 gross physical elements gradually get metamorphosed into the unit’s:

• body
• vital energy
• mind

Finally the unit mind merges into Puruśottama as the result of shedding of the binding principles.

It is because of the merger of the unit mind into its primal cause that the ultimate state of pratisaiṋcara is a non-attributive one.

This may be called the dissolution of the individual life.