The action takes place in the present time, and it reveals the extent to which the world, thanks to the media, has already fallen into what McLuhan called the " narcosis of Narcissus, " an insentient, dreamlike state induced by our infatuation with the images of ourselves that the media pump out.
32.
According to the Samkhya School, Pradhana is the original root of matter defined as the state of equilibrium of the three Gunas Sattva, Rajas and Tamas, the three modes of Prakrti ('material nature') . " Prakrti " is eternal and all-pervading, unlimited and the material cause, eternally producing everything but insentient.
33.
Furthermore, the " Daojiao yishu " distinguishes four categories of " ganying " according to whether the agent and recipient of the stimulus are sentient or insentient, for example, the bell sounding at the collapse of the bronze mountain is in the third category of an insentient object stimulating a response in an insentient object ( Sharf 2002 : 96-97 ).
34.
Furthermore, the " Daojiao yishu " distinguishes four categories of " ganying " according to whether the agent and recipient of the stimulus are sentient or insentient, for example, the bell sounding at the collapse of the bronze mountain is in the third category of an insentient object stimulating a response in an insentient object ( Sharf 2002 : 96-97 ).
35.
Furthermore, the " Daojiao yishu " distinguishes four categories of " ganying " according to whether the agent and recipient of the stimulus are sentient or insentient, for example, the bell sounding at the collapse of the bronze mountain is in the third category of an insentient object stimulating a response in an insentient object ( Sharf 2002 : 96-97 ).
36.
The six categories of stimulus are grouped into three pairs : " principal " ( ck ) and " proximate " ( D?), whether the stimulus is initiated by a self-aware mind or an insentient object, " universal " ( nf ) and specific " preferential " ( OP ), and " manifest " ( o?) and " hidden " ( p?) stimuli.
37.
When later, discarding the abstraction of the Self and the exterior, clear identification with the insentient space takes place, it is called " isvara-tattva "; the investigation of these two last steps is pure " vidy " ( knowledge ) . " My ", which has been identified with " Prakrti " in the Shvetashvatara Upanishad represents its three " gunas "; also identified with " avidy ", which term primarily means the dark abyss of non-being and secondarily the mysterious darkness of the unmanifest state, " My " binds through " avidy " and releases through " vidy ".
38.
Sankara in his commentary on this and the following sutras explains a ) insentient Pradhana cannot illuminate Sattva that can only be illumined by the consciousness of the witnessing Soul, b ) an insentient Pradhana cannot have the sentient Atman or Brahman as its essence, c ) Atman implies a conscious entity in the primary sense which can instruct; here Brahman is that Existence which visualizes and not Pradhana, d ) Pradhana is not even indirectly referred to by the Upanishads as the sentient Atman; even if it is the cause of all objects of experience it will still remain unknown because the experiencing subjects as a class are not modifications of Pradhana, e ) sentient beings can merge only in a conscious entity which Pradhana is not, f ) consciousness is apprehended uniformly as the cause, g ) Shvetashvatara Upanishad ( VI . 9 ) introduces the all-knowing God, who has no master or originator or ordainer, as the cause and the ordainer of the masters of the organs.
39.
Sankara in his commentary on this and the following sutras explains a ) insentient Pradhana cannot illuminate Sattva that can only be illumined by the consciousness of the witnessing Soul, b ) an insentient Pradhana cannot have the sentient Atman or Brahman as its essence, c ) Atman implies a conscious entity in the primary sense which can instruct; here Brahman is that Existence which visualizes and not Pradhana, d ) Pradhana is not even indirectly referred to by the Upanishads as the sentient Atman; even if it is the cause of all objects of experience it will still remain unknown because the experiencing subjects as a class are not modifications of Pradhana, e ) sentient beings can merge only in a conscious entity which Pradhana is not, f ) consciousness is apprehended uniformly as the cause, g ) Shvetashvatara Upanishad ( VI . 9 ) introduces the all-knowing God, who has no master or originator or ordainer, as the cause and the ordainer of the masters of the organs.
