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As our earth is a globe of ether and a globe of prana as well as a globe of prakriti; we are actually living on a small "cabbage" of that pranic globe, and subject to all its laws.
When the prakritic atom was formed it had an envelope of etheric-pranic- manasic atoms, each of its encircling etheric atoms being the centre of a pranic molecule, and each pranic atom of that molecule being the centre of a manasic molecule. Each atom of prakriti was the material universe in miniature. It held the potentialities of mind, life, and phenomena.
When Purusha, through ignorance, repeatedly becomes associated with attributes, he fails to understand his own real nature and therefore he fails to attain 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.
Our sun is not of prakriti, but of static ether, composed of the separate and individual elementary substances of the ether, and their compounds vibrating in the lower notes of their octaves. It is our father, not our elder brother. Its envelope of static ether in which the planet revolves is composed of the elementary substances and combinations vibrating in the higher notes of their octave.
In the same way, then, Prakriti may on her own account transform herself into the world. To this the next Sutra replies. This argumentation does not hold good; for as grass and the like do not transform themselves without the guidance of an intelligent principle, your proving instance is not established. But why is it not established?
In consequence of his birth and destruction arising from the fact of his dwelling in upon with Prakriti, he thinks himself to be no other than what he apparently is. Regarding himself as this or that, he follows the attributes of Sattwa, Rajas, and Tamas. Under the influence of Tamas, he attains to diverse kinds of conditions that are affected by Tamas.
Every atom is fourfold, ready to respond in our minds to the vibrations of the Manasic world, in our vitality to the pranic vibrations of the pranic world, in our nerves to the etheric vibrations of the etheric world, and in our prakriti to vibrations of the prakritic world.
Let us then, to escape from these difficulties, define proximity as nothing more than the true nature of soul and Prakriti! As the true nature is permanent, we reply, it would follow therefrom that bondage and release would be alike permanent. On account of all these contradictory views the system of the Sankhyas is untenable.
Prakriti which I render "nature" is explained by the commentators as Karma, the influence of Karma or action being universal in setting the form of a particular entity at the time of its creation. This reason, i.e., my supervision. Sreedhara says that these are different modes of worship; "with reverence and ever devoted" grammatically refers to each of the three classes of worshippers indicated.
Arjuna's divine counsellor says to him: "The soul, existing from eternity, devoid of qualities, imperishable, abiding in the body, yet supreme, acts not nor is by any act polluted. He who perceives that actions are performed by Prakriti alone, and that the soul is not an actor, sees the truth aright."
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