1627. Hence, as the commentator explains, by knowing what is called the
Unmanifest one is capable of attaining to omniscience.
1628. What is stated here is this, the Unmanifest or Prakriti, by
modification, produces Mahat and the other principles. But the agency of
Purusha also is necessary for such production, for Prakriti can do
nothing without Purusha, and Purusha also can do nothing without
Prakriti. The principles of Mahat and the rest, therefore, may be said to
have their origin as much in Purusha as in Prakriti. Beside, the two
being naturally dependent on each other, if Prakriti be called Kshara,
Purusha also may be so called.
1629. i.e., Jiva or Purusha.
1630. High, such as gods, middling, such as human beings and low, such as
animals.
1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.
The Supreme Soul is Knowledge, while Jiva is Ignorance.
1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva
takes this object for a vessel; that for a mountain, and that other for a
third. When knowledge comes, Jiva succeeds in understanding that all his
impressions are erroneous and that the external world is Only a
modification of Self. In consequence of Jiva's capacity to comprehend
this, he is called Budhyamana or Comprehender.
1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross
and the subtile, or effects and causes. Swabhavena anugatam is inhering
(unto all of them,) in its own nature, that is, Brahma pervades all
things and unites with them without itself being changed as regards its
own nature.
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