Chapter 3 of 11
Prakrti and Purusa
Isvara continues the Sankhya exposition begun in Chapter 2, now focused on the evolution of the universe from Prakrti and Purusa through Kala (Time): Mahat, Ahamkara, Manas, and the ranked hierarchy of principles from Prakrti up through Prana, Vyoman and the Supreme Brahman, which Isvara identifies as himself.
Kala (Time), Pradhana or Prakrti and the supreme Purusa originated from the unmanifest (Brahman). All these (objects of the universe) were born of them. Hence the universe is identical with Brahman.
All round it has (the extremities of) hands and feet; it has eyes, heads and mouths on all sides; all round, it has ears; it exists enveloping the world.
The translator cites this as corresponding to Bhagavad Gita 13.13 and Svetasvatara Upanisad 3.16.
It appears to possess the attributes of the sense organs but it is devoid of all sense-organs. It is the support of all; it is perpetual bliss, unmanifest and devoid of duality.
The translator cites this as corresponding to Bhagavad Gita 13.14 and Svetasvatara Upanisad 3.17.
It is non-comparable. It is beyond all means of valid knowledge and is yet comprehensible; it is devoid of all alternatives; it is free from appearances; it is the abode of all; it is the supreme deathless one. It is non-different (from the universe) yet it is stationed separately on a different footing. It is constant, unchanging and eternal. It is devoid of Gunas. It is the highest brilliance. Sages know that to be perfect knowledge.
It is the Atman of all living beings; he is both within and without; he is the supreme (beyond all). I am that Atman, the omnipresent, quiescent, the great Isvara and the embodiment of knowledge (consciousness).
All this universe consisting of the mobiles and immobiles has been pervaded by me. All beings exist in me. He who has realized this knowledge is the real knower of the Vedas.
The translator cites this as corresponding to Bhagavad Gita 9.4.
That entity is said to be both Pradhana and Purusa. Kala, manifesting through their union, is said to be the greatest and beginningless.
All these three are devoid of beginning and end; they are stationed in the Unmanifest Brahman, but the wise sages knew that my form (person) is both identical with as well as different from them.
That which is said to be Prakrti gives birth to the entire universe beginning with Mahat and ending with Visesas (the particularised forms). It deludes all embodied beings.
Stationed in the Prakrti, the Purusa enjoys the attributes of Prakrti. Since it is devoid of the ego, it is called Pancavimsaka (the total of twenty-five Principles or the twenty-fifth Principle).
The translator cites this as corresponding to Bhagavad Gita 13.21.
The first evolute of Prakrti is called Mahat. Through its knowledge of being endowed with knowledge, Ahamkara (ego) was evolved out of it.
The principle called Mahat is one and it is (also known as) Atman. He is also called Ahamkara (the principle of individuation). It is called jiva (the individual self) and the inner soul by the thinkers of the real principles.
It is through it (ego) that (the soul) experiences pleasure and misery in the (various) births. It is of the nature of Vijnana (knowledge) and the Manas (mind) is its accessory.
Purusa identifies himself (with the world) even due to that (ego) and is involved in Samsara. That ignorance originates due to the union of Prakrti and Kala.
Kala (Time) creates the living beings, Kala annihilates the subjects. Everything is dependent on Kala; Kala is not under the control of anyone.
He is eternal and restrains everything from within. He is called Prana (the vital breath), omniscient, Lord Purusottama (The Supreme Purusa).
Learned men say that Manas (mind) is superior to and beyond the sense-organs. Ahamkara is greater than and beyond Manas, and the principle Mahat is greater than Ahamkara.
The translator cites this as corresponding to Bhagavad Gita 3.42 and Katha Upanisad 6.7, 6.8 and 3.10-11.
Avyakta (the unmanifest Prakrti) is greater than and beyond Mahat, Purusa is Superior to and beyond Avyakta; Lord Prana, the vital breath, is greater than and beyond Purusa; all this universe belongs to and is controlled by him.
Vyoman (the ether) is greater than and beyond Prana; the fire-god is beyond Vyoman; I am that unchanging Brahman; the quiescent one. This universe is beyond Maya (v.l. I am the embodiment of knowledge, the supreme lord).
There is no other living being greater than I. By realising me, one is liberated. The living beings including the mobile and the immobile ones in the universe are not eternal with the exception of me, the unmanifest, Mahesvara of the form of the Vyoman, (the universe has no separate existence). I create everything; I annihilate the universe for ever.
The lord, master of Maya and identical with it, is united with Kala. Due to my presence this Kala, the infinite Atman, creates the entire universe and controls it (by propelling it to work). This is the injunction (teaching) of the Vedas.