he 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,

___________________________________________________________________

[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.]

215

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