to Emancipation. In consequence of
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 wat