who is Eternal and Indestructible instead of remaining
in her own nature due to destructibility.[1652] When
Purusha, through ignorance, repeatedly becomes associated
with attributes, he fails to understand his own real
nature and therefore he fails to attain to Emancipation.
In consequence Purusha’s lordship over the principles
that flow from Prakriti, he is said to partake of
the nature of those principles. In consequence
also of his agency in the matter of creation, he is
said to possess the attribute of creation. In
consequence of his agency in the matter of Yoga, he
is said to possess the attribute of Yoga. For
his lordship over those particular principles known
by the name of Prakriti, he is said to possess the
nature of Prakriti.[1653] For his agency in the matter
of creating the seeds (of all immobile objects), he
is said to partake of the nature of those seeds.
And because he causes the several principles or attributes
to start into life, he is, therefore, said to be subject
to decay and destruction (for those principles themselves
are subject thereto). In consequence, again,
of his being the witness of everything, and in consequence
also of there being nothing else than he, as also for
his consciousness of identity with Prakriti, Yatis
crowned with ascetic success, conversant with Adhyatma,
and freed from fever of every kind, regard him as
existing by himself without a second, immutable, unmanifest
(in the form of Cause), unstable, and manifest (in
the form of effects). This is what has been heard
by us. Those Sankhyas, however, that depend upon
Knowledge only (for their Emancipation) and the practice
of compassion for all creatures, say that it is Prakriti
which is One but Purushas are many.[1654] As a matter
of fact, Purusha is different from Prakriti which
though unstable, still appears as stable. As a
blade of reed is different from its outer cover, even
so is Purusha different from Prakriti. Indeed,
the worm that is ensconced within the Udumvara should
be known as different from the Udumvara. Though
existing with the Udumvara, the worm is not to be
regarded as forming a portion of the Udumvara.
The fish is distinct from the water in which it lives,
and the water is distinct from the fish that lives
in it. Though the fish and water exist together,
yet it is never drenched by water. The fire that
is contained in an earthen sauce pan is distinct from
the earthen sauce pan, and the sauce pan is distinct
from the fire it contains. Although the fire
exists in and with the sauce pan, yet it is not to
be regarded as forming any part of it. The lotus-leaf
that floats on a piece of water is distinct from the
piece of water on which it floats. Its co-existence
with water does not make it a portion of the water.
The perennial existence of those objects in and with
those mentioned, is never correctly understood by
ordinary people. They who behold Prakriti and
Purusha in any other light are said to possess a vision
that is incorrect. It is certain that they have