one category.  The vikara or evolutionary products of prak@rti are called k@setra, whereas the avyakta part of prak@rti is regarded as the k@setrajna (avyaktamasya k@setrasya k@setrajnam@r@sayo viduh).  This avyakta and cetana are one and the same entity.  From this unmanifested prak@rti or cetana is derived the buddhi, and from the buddhi is derived the ego (aha@mkara) and from the aha@mkara the five elements and the senses are produced, and when this production is complete, we say that creation has taken place.  At the time of pralaya (periodical cosmic dissolution) all the evolutes return back to prak@rti, and thus become unmanifest with it, whereas at the time of a new creation from the puru@sa the unmanifest (avyakta), all the manifested forms—­the evolutes of buddhi, aha@mkara,

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[Footnote 1:  But some sort of subtle matter, different from gross matter, is referred to as forming part of prak@rti which is regarded as having eight elements in it prak@rtis’ca@s@tadhatuki), viz. avyakta, mahat, aha@mkara, and five other elements.  In addition to these elements forming part of the prak@rti we hear of indriyartha, the five sense objects which have evolved out of the prak@rti.]

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etc.—­appear [Footnote ref 1].  This cycle of births or rebirths or of dissolution and new creation acts through the influence of rajas and tamas, and so those who can get rid of these two will never again suffer this revolution in a cycle.  The manas can only become active in association with the self, which is the real agent.  This self of itself takes rebirth in all kinds of lives according to its own wish, undetermined by anyone else.  It works according to its own free will and reaps the fruits of its karma.  Though all the souls are pervasive, yet they can only perceive in particular bodies where they are associated with their own specific senses.  All pleasures and pains are felt by the conglomeration (ras’i), and not by the atman presiding over it.  From the enjoyment and suffering of pleasure and pain comes desire (t@r@s@na) consisting of wish and antipathy, and from desire again comes pleasure and pain.  Mok@sa means complete cessation of pleasure and pain, arising through the association of the self with the manas, the sense, and sense-objects.  If the manas is settled steadily in the self, it is the state of yoga when there is neither pleasure nor pain.  When true knowledge dawns that “all are produced by causes, are transitory, rise of themselves, but are not produced by the self and are sorrow, and do not belong to me the self,” the self transcends all.  This is the last renunciation when all affections and knowledge become finally extinct.  There remains no indication of any positive existence of the self at this time, and the self can no longer be perceived [Footnote ref 2].  It is the state of Brahman.  Those who know Brahman call this state the Brahman, which is eternal and absolutely devoid of any characteristic.  This state is spoken of by the Sa@mkhyas as their goal, and also that of the Yogins.  When rajas and tamas are rooted out and the karma of the past whose fruits have to be enjoyed are exhausted, and there is no new karma and new birth,