r human intellects. On this latter
explanation of the term 'the great Self,' we must assume that the
personal Self which in the simile had been compared to the charioteer
is, in the latter passage, included in the highest person (mentioned
last); to which there is no objection, since in reality the personal
Self and the highest Self are identical.--Thus there remains now the
body only which had before been compared to a chariot. We therefore
conclude that the text after having enumerated the senses and all the
other things mentioned before, in order to point out the highest place,
points out by means of the one remaining word, viz. avyakta, the only
thing remaining out of those which had been mentioned before, viz. the
body. The entire passage aims at conveying the knowledge of the unity of
the inward Self and Brahman, by describing the soul's passing through
sa/m/sara and release under the form of a simile in which the body, &c.
of the soul--which is affected by Nescience and therefore joined to a
body, senses, mind, intellect, objects, sensations, &c.--are compared to
a chariot, and so on.--In accordance with this the subsequent verse
states the difficulty of knowing the highest place of Vish/n/u ('the
Self is hidden in all beings and does not shine forth, but it is seen by
subtle seers through their sharp and subtle intellect'), and after that
the next verse declares Yoga to be the means of attaining that
cognition. 'A wise man should keep down speech in the mind, he should
keep down the mind in intelligence, intelligence he should keep down
within the great Self, and he should keep that within the quiet
Self.'--That means: The wise man should restrain the activity of the
outer organs such as speech, &c., and abide within the mind only; he
should further restrain the mind which is intent on doubtful external
objects within intelligence, whose characteristic mark is decision,
recognising that indecision is evil; he should further restrain
intelligence within the great Self, i.e. the individual soul or else the
fundamental intellect; he should finally fix the great Self on the calm
Self, i.e. the highest Self, the highest goal, of which the whole
chapter treats.--If we in this manner review the general context, we
perceive that there is no room for the pradhana imagined by the
Sankhyas.

2. But the subtle (body is meant by the term avyakta) on account of its
capability (of being so designated).

It has been asserted,