This chapter corresponds to Bd.P.III.4.3 Only verse numbers are referred.
Suta said:
1. I shall now recount the process of dissolution (Pratyāhāra) at the end of Para (one full day and night) of the self-born god Brahmă, when the period of existence of the Lord comes to a close.
2. During the process of Pratyahāra, Ishvara swallows the unmanifest ones2 entirely and clearly (vyaktam) in exactly the same manner as he does the subtle ones.
2. The word avyaktān in the line: avyaktan grasate vyaktam creates confusion. If emended as ‘avyaktam’ as in Bd.P.v.2 the verse means ‘during the process of Pratyahara, the Anyakta (the Unmanifest one) swallows the Vyakta (the Manifest one, the whole universe) entirely in the same way as Iśhvara created the manifest universe which is very subtle.’
3-4. 3This activity of re-absorption of creations begins even as the Kalpas have not fully expired. This terribly critical period sets in at the closing period of the tenure of the office of the Manu named Druma (?) towards the end of Kaliyuga then. The entire creation merges in the apratyaksha (the invisible i.e. the unmanifest). It is called annihilation.
3. For Paraṁ tad anukalpanām apūrne Bd.P.3 reads Paranta-duyanukadyānāṁ sampūrne: It means (when the extremely dreadful destruction) of everything beginning with molecules of two atoms and ending with para (greatest thing) is imminent it is called Samhāra.
5-7. When that period of ‘great washing off’ begins to function, when the withdrawal of the creation is imminent, elements gross and subtle (Bhūtas and Tanmātras) are destroyed. All evolutes beginning with Mahat and ending with Vishesha become annihilated. All this happens naturally. At the outset the vast sheet of waters absorbs the quality of smell of the (element) earth. The earth devoid of smell becomes dissolved. When thus the quality of smell of the earth is dissolved, the earth assumes the form of water.
4. Verses 5-33 state the process of involution of Tattvas. Thus at the end of a Kalpa, the element Pruthvi is swallowed by water; Prithvi loses its special quality, viz. smell and merges in water. The process of ‘Swallowing’ a lower element by the higher element may be summarised as follows:
The element Pruthvi merges in- ->Water- Fire -Wind -Ether Bhūtādi(Buddhi)- Mahat ->Guņa-Sāmya. (equilibrium of Guņas-Sattva, Rajas and Tamas) or Prakruti.
8-9. The waters of great velocity and loud report spread throughout the entire universe and stay by awaiting destruction (?). The special attribute of the waters (Rasa-taste) becomes merged in Jyotis (fiery element). At the destruction of the subtle element Rasa, the waters too get dissolved.
10. When Rasa is absorbed by Tejas (fiery element), the waters become merged in it. When the waters are thus absorbed, only Tejas is seen all round.
11. The fire element, pervading everywhere, absorbs the waters. The entire universe is gradually filled up with flames of fire.
12. When this (entire universe) is filled with flames, the flames spread on all sides, above and below. Vayu (the wind element) swallows up Rūpa (colour or form), the luminous quality of Jyotis (the fire element). The entire fire element merges in the cosmic air, like the flame of lamp in the great wind.
13. When the Rūpa Tanmātra (the essential quality) is dissolved, Vibhāvasu (the element of Fire) becomes bereft of Rūpa (colour). Tejas then subsides. The great Tejas is then blown off by Vayu.
14. When the entire universe thus becomes bereft of light, the element of Tejas having merged in Vayu, the element of Väyu resorts to the source of its origin.
15. It shakes everything above, below and the sides in all the ten quarters. Then Akasha (Ether) absorbs the quality of Väyu, viz. Sparsha (Touch).
16. The element of Vayu subsides and the open firmament alone remains, sans colour, sans taste, sans touch and sans smell. It has no physical body as well.
17. The great circular hole, the Akāśha, characterised by its quality of sound, shines filling everything with its sounds.
18. The Shabda-characterised Akāśha envelops everything and remains (steady). Then Bhūtādi (the Cosmic Ego) absorbs the quality of sound belonging to it.
19. Then the Bhūtas and the sense-organs get merged simultaneously in Bhutadi. Bhūtādi is of the form of Cosmic Ego. It is said to be of the quality of Tamas.
20. The principle Mahat characterised by Buddhi (the cos mic intellect) absorbs Bhutadi. The Mahat principle is to be known to be of the form of Samkalpa (conception) and Adhyavasāya (determination, will).
21. Philosophers who ponder over reality call it by the synonyms Buddhi (Intellect), Mancs (Mind), Linga (the Symbol), Mahat (Great) and Akshara (the Imperishable).
22. When all the Bhūtas become dissolved, the Guņas remain in equilibrium, the entire universe becomes dark and gloomy; the groups of causes of the worlds remain merged in Ātman.
23-24. The creation becomes re-absorbed in Prakruti; neither the beginning nor the end of anything is perceived; nothing is seen; no name or form remains; even those endowed with perfect knowledge do not become aware of anything; no going in or coming out is observed.
25-27. Such a situation is inferred and conceived mentally and the following account is given. All objects become established in that existent-cum-non-existent (sad-asad-atmika) eternal great cause. This automotive activity cannot be pointed out through any specific cause. The dissolution of the Seven Prakrutis occurs in this manner. At the time of the reabsorption of creation, they enter into one another. That by which the globular Egg is enveloped becomes dissolved.
28. The seven continents, the seven oceans, the seven worlds and the seven mountains are enveloped by the covering of water. This Udakāvarana (water-covering) becomes merged in Jyotis (Fire).
29. (Defective verse) The Taijasa (fiery) Avarana (covering) is absorbed by the Wind element. The cover of the wind element is absorbed by the element Ether.
30. Bhūtādi (the Cosmic Ego) absorbs the Ethereal Avarana. Mahat characterised by cosmic intelligence (Buddhi) absorbs Bhūtādi.
31. The Unmanifest absorbs the principle of Mahat. Thereafter the Guņas attain equilibrium. This annihilation and extension of creation is pursued through the unmanifest Prakruti stationed in Brahman.
32. It creates and absorbs the Vikäras (created objects) for the sake of creation and annihilation. The Siddhas who are endowed with perfect knowledge have all instruments in the activity of annihilation (?)
33. Attaining a quick motion in these abodes due to their self-control, these Kshetrajñas become bereft of Karanas (sense organs and organs of activity).
34. They call the Avyakta (the Unmanifest) by the term kshetra and Brahmã (or Brahman) is called Kşhetrajña. Their union is beginningless but is caused by Sadharmya (similarity of characteristics) and Vaidharmya (dissimilarity of characteristics).
35. O Brahmaņas, it is thus that one should know with regard to all Sargas (creations) and Kshetrajñas. By the knowledge of the Kşhetras separately and severally, a Brahmavid (man with the knowledge of Brahman) should be known.
36. The state of being the object of knowledge (Vişhayatva) and of not being so (Avishayatva) are proclaimed (as the characteris tics) of Kshetra and Ksehtrajña. Brahmă should be known as Avishaya (not object of knowledge, the knower) and Kşhetra is called Vishaya (object of knowledge) *.
*The text in Vā.P. contradicts the 1st line of the verse. It runs thus: Brahmă tu vişhayo jneyo’vişhayah kshetram uchyate ‘Brahma should be known as Vişhaya (object of knowledge) and Kşhetra is called Avişhaya (non-object, knower).
Bd. P. v. 302 gives correct reading: Brahma tvavişhayo jneyo vishayaḥ kşhetram uchayate. If tu vishaya be emended as tv-avişhaya (tvavişhaya) and the avagraha after vishayo is dropped, the Va.P, text will not be a contradiction.
37. Kşhetra is presided over by Kşhetrajña and so is said to be for his sake. Since the bodies are many, the Sharirin (the embodied soul) is remembered as many.
38. These souls are stationed without any arrangement (avyūhāt) and are unmixed (a-sankarāt) like luminaries. Since there is the perception of happiness and sorrow severally in the different bodies, the multiplicity of Puruşhas should be known by one who is wise.
39. When the withdrawal of those different beings sets in, that is brought about naturally after the lapse of a great deal of period.
40. At that time the passion for sustenance of the worlds of the self-born god Brahmā recedes, along with all the residents of Brahma’s heaven.
41. Then the attachment for the sustenance of those residing (in meditation) in Atman recedes and they begin to see defects therein of their contemporaries.
42-43. Then their (sense of) detachment is aroused and it dispels their Ātma-vīda (egotism). Bhojya (object of enjoyment) and Bhaktrutva (the state of being the enjoyer) - through this they comprehend Samsāra. They have been Kşhetrajñas due to their vision of their separateness. Then the residents of Brahmaloka (see the multiplicity of individuals but) they are beyond the cause of Prakruti.
44. Now they dwell in the Atman alone. They are quiescent and endowed with (true) vision. All of them are pure, free from blemish and in conscious or unconscious stage.
45. It is proclaimed that they attain complete absolution there itself and they do not return to Samsāra since they are devoid of Guņas (state of nirgunatva) and the sense of identity with the body (nirātmatva).
46-47. Thus the process of dissolution by the Self-born Brahma through Prakruti has been recounted. In this Prasamyama (final curbing and restraint) the Karanas (organs of activity) of all living beings differ. Thus is the curbing of the Tattvas (Principles) along with that of the Karanas. This Tattvaprasamyama is remembered as capable of repetition.
Sūta said:
48-50. Dharma and Adharma, penance, perfect knowledge, the auspicious, the inauspicious, truth, falsehood, superiority, inferiority, happiness, sorrow, likes, dislikes all these are mere attributes of one who has gone*(i.e. who has attained salvation).
* Prapanchastham in Bd. P. v. 26 ‘current in the worldly existence’ is logically a better reading.
Whatever is meritorious and sinful, auspicious and inauspicious is regarded as the nature of Gunas of the (spiritually) wise who are devoid of (attachment to) sense organs-all merits and demerits are stabilised in Prakruti. It is the Prakruti which is the source of origin. (Merit and demerit) are deposited in the nature of embodied beings.
51. The merits and demerits of living beings that have been stabilised in Prakruti, are declared to lie unmanifested. The same merits and demerits (in different situations) join this body or the next.
52. Dharma and Adharma (virtue and sin) are merely two qualities of creatures. They flourish in the form of the body along with the organs of sense (Karaña) of creatures.
53. The sentient Guņas (i.e. Sattva etc.) presided over by Kşhetrajña get dissolved during the primary creation and secondary creation in the world. The creatures come into con tact or get separated from their Karanas (organs of activity) and they move about i.e. undergo worldly existence and suffering).
54. The Vruttis (proclivities, causes of activities) are three-fold according as they are of the nature of Sativa, Rajas or Tamas. They function on being presided over and activised) by Puruşha.
55. The (attribute) Sattva of the divine nature is conducive to attain the upper part (heaven) and Tamas is of the nature of (falling off) to the lower part (hell). The activiser of the two, in the middle is Rajas which moves about repeatedly in this world.
56-57. In all the worlds, within all the living beings these three types of emotional activities are the original causes of the nature of Guņas. One who knows need not entertain much doubt about this. Urged by (3) Avidya, i activities are pursued by men and they derive meritorious, sinful or non-committal goals through these three.
1. Verses 56-72 discuss the nature of Avidya, three bondages created by it, the defects such as Raga (Attachment), Dvesha (Hatred) resulting from it and leading to hell (67-69) and birth in lower species (70-72).
58. All living creatures do not understand the reality due to their being overwhelmed by Tamas. But not realising the Tattva (Reality), they are fettered in three ways.
59. He is bound by three types of bondages:
(i) Prākruta Bandha (bondage of Prakruti)
(ii) Vaikārika Bandha (bondage of its evolutes)
(iii) Bondage called Dakşhiņa (a technical term in the Sankhya System for the third bondage).
And being bound thus; the creature turns round and round here (in Samsāra).
60-61. These are the three types of bondage due to ignorance. The following are the usual defects (due to them)-Seeing permanence in what is transcient; perception of happiness in what actually is the cause of misery; feeling of possessiveness in what does not belong to one; and decisive knowledge of purity in what is impure. Those who have these mental defects have the defects of knowledge through misapprehension.
62. The cessation of attachment (Rāga) and hatred (Dveşha) is called knowledge. Ignorance is the root-cause of Tamas. Rajas has two-fold Karman (the auspicious and inauspicious) as its result. The resumption of the physical body once again is the result of Karmas. Thus great misery begins to function.
63. The various sins committed by ears, eyes, skin, tongue and nose are the causes of the rebirth and misery.
64. A man with a craving is said to be a Bala (an immature or ignorant person). As a result of actions committed by himself, the individual soul goes round and round there only (in the Samsāra) like the bull yoked to the oil-pressing machine.
65. Hence it is taught that gross ignorance is the cause of all miseries. Realising that it is the sole enemy one shall endeavour to acquire knowledge.
66. One renounces (tyajate*) everything by perfect know ledge. As a result of renunciation the intellect becomes detached; one becomes pure as a result of detachment; the pure one becomes liberated by means of Sattva Guņa.
*Reading in A. ‘vijayati’ in our text is rather confusing.
67. Henceforth I shall explain Rāga (passion and attachment) that overwhelms living beings. Due to this attachment, all living beings become indulgent in worldly pleasures in spite of themselves.
63. Attachment is undesirable and calamitous inasmuch as it yields pleasure, sufferings and dejection. Suffering is due to the misery that befalls (when the desired object is not acquired) and the recollection of previously experienced) happiness.
69. It is the attachment to worldly pleasures that is declared as the cause of births. In all the physical worlds beginning with Brahmi and ending with the immobile beings, this attachment alone is the cause of birth and that is the result of ignorance. Hence one shall avoid ignorance.
70-71. If one does not accept the words of sages as authority nor has regard for good manners as practised by virtuous and respectable men; if one is opposed to the discipline of (four) castes and stages in life, and if a man is antagonistic to wise men and scriptural injunctions—that is the cause of rebirth in lower species.
72. There are various kinds of tortures in remaining (or taking birth) among the six kinds of lower animals. There is complete obstruction in the matter of cause and object of knowledge (?).
73. The entire non-attainment of Aishvarya (glory and prosperity) is in the nature of Pratighāta (obstacle) (to the desires). Thus the four types of Tamasa proclivities of the living beings etc. have been recounted.
74-75. The mind can be considered mainly Sättvic if the Sättvic traits are evinced. Tattvas can be comprehended only after viewing them in accordance with reality. And the knowledge. of the multiplicity (? difference) of Sattva Guna and Kşhetrajñas is the perfect knowledge. It is said that Yoga originates from perfect knowledge.
76. Bondage is for one who is fettered to it (the worldly existence) and liberation is for one who is released therefrom. When the worldly existence recedes, the liberated soul is released even from the Linga Sharira (the subtle frame or body consisting of Praņas, subtle sense organs etc.).
77. Devoid of any Sambandha (contact) and in a state of being unconscious (of the external world), he abides in his own
self. Even while remaining within his own self, he is touched (contaminated) by diversity and multiplicity,
78. Thus the characteristic features of perfect knowledge and liberation have been succinctly explained. That liberation is declared by those who see truth.
79-80. The first one is the separation from worldly impressions, thanks to perfect knowledge. The second one is due to destruction of passion (passionate attachment) whereby the liberated soul attains Kaivalya, because even the Linga Sharira (the subtle inner body) is absent. Through Kaivalya he becomes Niranjana (unsullied). By not being sullied, he becomes Shuddha (pure). In this state of liberation there is no guide or leader. The third type of cause of liberation is by the destruction of Trushņā (thirst) (for enjoyment).
81-82. The liberated souls do not experience misery caused by the obstacle to the worldly objects of desired melody etc. These eight things caused by Prakruti adhere to the Kshetrajñas. They are called Gunas and Mātras (the three Gunas and the five Tanmatras).
Henceforth I shall explain detachment, arising from the sight of faults.
83. One should practice non-hatred and absence of attachment to the five Visayas (objects of sensual enjoyment) of both divine and human nature, after seeing the defects therein.
84. One should avoid heart-burn, pleasure and dejectedness. By having recourse to non- attachment the embodied soul becomes free from Mamatva (the feeling of my-ness i.e. Possessive ness).
85. He should decide in his mind intellect) that (the worldly existence) is non-eternal, inauspicious and conducive to misery. Then with Sättvic traits he should perform pure activities.
86-87. When the attachment to worldly objects of pleasure becomes firm, he becomes able to see defects and blemishes entirely.
At the time of the journey1 (i.e. at the time of death) the heat in the body becomes virulent due to conditioning causes e.g. Doşhas (disorderly state of the humours in the body produced by causes dependent on particular circumstances).
1. Verses 87-92 describe the process of death.
88. Due to the chilliness, the virulently excited Vayu (life breath) pierces the centres of Pråņas (vital airs), cuts off vulnerable parts of the body and rises up.
89. It is the breath stationed in the abodes of vital airs of all living beings. By contraction, Jñana (consciousness and knowledge) becomes covered up and the activities are enshrouded.
90. The Jiva (the individual soul) being bereaved of the supporting body, is induced by its own actions committed before. It then dislodges the Präņas from the eight limbs.
91. (In the end) abandoning the body, it ceases to have breathing activity. Being abandoned by the vital airs thus, the person is called “Dead”.
92. This is something like this. When someone holds the glow-worm in his hand and goes about here and there he too is visible in its light. He who kills it, though a carrier (of the glow-worm) ceases to be a carrier (leader).
93-94. The third, viz. the elimination of thirst or covetousness is spoken as the characteristic of liberation. It is the (result of) observation of defects in five objects of sensual pleasure such as sound and others. Absence of hatred, absence of intense attachment, avoidance of pleasure and agony (about objects of pleasure)-these are the dissolutions of the eight Prakrutis (primary essences which evolved the whole Universe).
95. All the eight Prakrutis mentioned before should be known in order, beginning with Avyakta (the Unmanifest) and ending with Bhutas (Elements). These are called the dissolution of the Prakrutis.
96. Those who follow the rigorous discipline of the four castes and stages of life and those who do not go contrary to the injunctions of the scriptures are called Shishtas (the eminent and the distinguished). The practice and adherence of the discipline of Varnas and Aśhramas is conducive to the attainment of the abodes of the Devas (i.e. Heaven).
97. The eight groups of Devas (and their abodes) are those beginning with Brahma and ending with Pishachas. The Siddhis conducive to diśhvarja (supernatural powers), Animā (minuteness) etc. are the causes eight in number,
98-102. Those who stay in those abodes do not experience the misery due to the obstacle to the achievement of such desired objects as sweet melody etc. These are the eight Prakruta forms in order. They come into contact with the Kshetrajñas. They are of the nature of the three Guņas and five Tanmātras. People do not see with their eyes the clouds distinct from the water therein in the course of the rainy season. (Similarly ordinary people do not see the individual soul. They can only infer.)
The Siddhas, however see it like this by means of their divine vision. The soul takes all kinds of bodies such as those of Brāhmaṇas and those of Chāņdālas*.
Thus he moves about in a certain order up and down as well as in the sides (as a result of his own Karmans). He is called by these various names, all synonymic, viz. Jiva (individual soul), Prāņa (vital air), Linga (the symbol), Kārana (cause). In both manisest and unmanifest (worlds) he is an authority.
103. After realising categories ending with Avyakta (the Unmanifest) and what is presided over by the Kşhetrajña, he be comes pure and becomes liberated through knowledge.
104-106. When the truth is realized, the principle that was obscure comes out. But in different bodies that have completely ceased to exist, the Käraņa (the individual soul) differs from the Avyakta and the Jñanin. One who is completely liberated from the body in the form of Guņas as well as Prāņa etc. does not take up another body, just as sprout never comes out when seed is burnt.
107, Due to knowledge he becomes enlightened and pure of the four Daśhās (conditions). He follows the Prakruti. They say that Prakruti is the reality, while Vikaras (its evolutes) are unreal.
*The reading shvāviti shvānapānashcha is obscure. Bd. P. v. 78 reads khadatash chānnapānāni “Siddhas see...even as they take food, drinks, enter different yonis.’
108. It’s Sad-bhāva (apparent? existence) should be known as Anruta (unreal). Sadbhāva (State of being existent) is called Satya (Reality). Satya (Brahman) is without name and form. 1 They called Kshetrajña2 as possessing name and form.
1. The compound: anamarupa-kşhetrajña-namarupa is split in Bd. P. as anamarūpam and Kshetrajña.
2. Verses 108-130. A desultory discussion of Kshetrajña. It incidentally explains the terms sadbhava, kshetra, karana, akshara, urpuşha and others.
109. Because he knows thoroughly) the Kshetra (the field i.e. the body) he is called Kshetrajña. Kşhetrajña is auspicious because of the perception of Kşhetra.
110. Kshetrajña is remembered. Hence it is mentioned as Kşhetra by those who know it. Kshetra is seen to be without intelligence but Kşhetrajña is always endowed with intelligence.
111. Those who know Kshetra call it so because of its Kshayana (destruction), Karana (being created), Kshatatrāņa (protection from wound), Bhojyatva (state of being what is eaten or enjoyed) and Vishayatva (state of being the object).
112. All categories beginning with Mahat, ending with Višheşha possess variety of forms and they are characterised as Vikāra (an evolute, change). Hence they are peculiar (Vilakshana). Hence verily Akshara (imperishable) approaches the Kshara (perishable).3
3. Saksharaksharam eva cha in the text is obscure. Hence the reading in Bd P. v.90, so’kşharaḥ kṣharam eli cha| is accepted.
our Text. “That which protects man from Samsara and hells and also from ‘misery is called Kşhetra.’
5. tad hi dharmavibhuh smrutah in the text is obscure. Hence tad vidharma vibhuh Smrutaḥ in corresponding Bd. P. v.93 is accepted.
113. That evolute (Vikara) is called Kshara as it wastes away and perishes.4
4. A adds as v. 114 (ch.102 in A, p.417) here. It is untraced in
114. Happiness, misery, delusion is called Bhojya (that which is to be experienced). It is Vişhaya (object of enjoyment) as it is insentient. That which has the opposite quality5 is remembered as Vibhu.
115. It is called Akshara (imperishable) for the following reasons: It does not waste away (na kşhiyate). It does not perish (na kşharati). Evolutes spread from it. It is not diminished.
116. Since it lies in Put (puri anushete) it is called Purusha. The term Purusha is derived also as follows: Since it is Purapratyayika—that is the Pratyayi (the knower) of the Pura (Body), it is called so.
117-118. He is other than what can be called existent, non- existent, bound, liberated, mobile, stable. As he is devoid of any cause, he cannot be specified by any of these terms).1
1. Bd.P. v. 96 reads: jñātājnanavivarjitaḥ “He is a knower, devoid of ignorance’. A better reading.
119. Since he is very pure, he cannot be indicated specifically. Since he is full of bliss, it is of equal vision. Since he is the cause (Kārin) of Atmapratyaya (the knowledge of Atman), no causal expression applies to it2? (?) It can be imagined or inferred. Those who perceive thus are not deluded.
2. Bd, P. v.98 reads anyunam vāpyahetukam ‘not deficient and not caused - spontaneous’.
120. When he sees the knower who is quiescent in regard to all objects, who is of the nature of Vision, and who is the only one to be pointed out among the visible and invisible objects, his emancipation (uplift) takes place.
121-122. After having realised this great Being, the perfect knower attains quiescence (calmness). He, the perfect knower, does not see the separateness in the effect, cause, the physical objects of intellect etc., that is in contact or severed, and him who is dead or alive.3
3. Some lines in the text mixed up.
123. The causal-Ātman controls that Ātman (the individual soul) by means of his own self. He abides in the Prakruti, in its cause and in his own Ātman,
124-125. He exists. He does not exist. He is he or he is another. He is here or he is hereafter. He has oneness or separateness. He is Kşhetrajña or Purusha. He possesses Ātman or he is devoid of Ātman. He is sentient or non-sentient. He is a doer or non-doer. He is the enjoyer or he is only the enjoyed.
126. On realizing the unsullied Kşhetrajña, there is no further return to Samsára. It is called Avachya inexpressible) because it cannot be described by means of logic or by arguments it cannot be grasped.
127. It is called) Apratarkya (that which cannot be argued about) because it cannot be conceived. After attaining that principle along with the mind, he (the soul) does not become attached (to other objects).
128-130. When the Kşhetrajňa is free from Guņas, when it is pure, quiescent, unsullied, exhausted, devoid of both happiness and misery, when it is checked and attains calmness and when it becomes Nirātmaka (devoid of ego ?), there is neither Vachyatva (state of being expressed) nor Avāchyatva (the state of not being expressed) (?) These two, annihilation and creation are manifest and unmanifest. Puruşha creates and swallows (the entire world). Everything functions again with the Kshetrajña presiding over.
131. At its end, it consciously resorts to the Adhishthāna (substratum). Their mutual contact is known as being brought about by Sadharmya and Vaidharmya (similarity and dissimilarity). The Samyoga (contact) of the great Puruşha is beginningless.*
*After slightly correcting obvious mistakes, with the help of Bd. P. 109.
132. As long as creation and subsidiary creation last Prakruti keeps Puruşha restrained and stays: At the outset it functions unintelligently but in favour of it. Its function is for the sake of Puruşha.
133. This creation and dissolution are effected by Pradhana as well as by Ishvara. But it is beginningless and endless. Prakruti approaches the Universe even while terrifying it with the feeling of identification.
134. Thus the third creation of Prakruti characterised by Hetu (cause) has been recounted. One who strictly adheres to it becomes liberated as mentioned by poets (seers).
135. Thus three types of dissolution have been recounted to you in detail as well as in proper order. What shall I explain further?