(Continued from page 9)
ornament and not just gold.
Verse No.31: Sruti gItA - 18
na ghaTata udbhavah prakRti-purushayor-ajayoh
ubhaya-yujA bhavanty-asubRto jala-budbudhavat /
tvayi ta ime tato vividha-nAma-guNaih parame
sarita ivArNave madhuni lilyur-aSesha-rasAh //
There is no such thing as the birth of prakRti or of purusha. Both of them are (declared to be) beginningless. Living beings come into existence when the two come to be united, just bubbles appear on water through the interaction of air and water. They get merged in You the final cause, just as rivers disappear into the sea or as nectars of flowers get dissolved into honey.
ubhaya-yujA : the two things that are apparently united here are the Self and non-Self. In fact, one is mistaken for the other.
Does prakRti become the individual soul? No. Because the latter is not inert. Does purusha become the soul? No. Because the former is immutable (nirvikAri) . A bubble does not arise in the ocean by just water alone nor by just air alone. prakRti and purusha are both beginningless, they have no origin or birth. But by the adjunct of Ignorance, they appear as the individual soul. There is no change of form in reality. It is not the change of svarUpa (inherent phase, aspect or conformation). The svarUpa-lakshaNa (Definition as it is) of theUltimate is always the same. So the origination of the soul is because of the upAdhi (adjunct) and the dissolution is also along with the adjunct.
Verse No.33: Sruti gItA - 20
ya iha yatanti yantum-atilolam-upAya-khidaH /
vaNija ivAja santi akRta-karNa-dharA jaladhau //
They who endeavour to break the most restless horse of their mind - unsubdued by those who have controlled their senses and breath - neglecting the feet of their preceptor, and taking pains over other devices, remain beset with a hundred and one calamities in this world like merchants that have not secured a pilot in the sea, O
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