________________
498 Philosophical Speculations of Selected Purāṇas sch. and so exists even at the time of dissolution, synthesizing praksti or puruşa together and also holding them out as different at the time of creation. At that time God enters by His will into prakrti and puruşa and produces a disturbance leading to creation! When God enters into prakrti and puruşa His proximity alone is sufficient to produce the disturbance leading to creation; just as an odorous substance produces sensation of odour by its proximity without actually modifying the mind?. He (God) is both the disturber (kșobha) or disturbed (ksobhya), and that is why, through contradiction and dilation, creation is produced'. Here is once again the Pantheistic view of God, its first occurrence being manifested ultimately in four main categories, all of which are, so to speak, participating in the nature of God, all of which are His first manifestations, and also in which it is said that all is God, and so on. Anu means jīvā-tmano. Visņu or Iśvara exists as the vikāra, i.e. the manifested forms, the puruşa and also as Brahmana. This is clear Pantheism.
The commentator says that the word "kşetrajña" in “ksetrajñā-dhisthānāt" means puruṣa. But apparently neither the context nor the classical Sāmkhya justifies it. The context distinctly shows that kşetrajña means Iśvara; and the manner of his adhisthätstva by entering into prakặti and by proximity has already been described. From the pradhāna the mahat-tattva emerges and it is then covered by the pradhāna, and being so covered it differentiates itself as the sāttvika, rājasa and tāmasa mahat. The pradhāna covers the mahat just as a seed is covered by the skin. Being so covered there spring from the threefold mahat the threefold ahamkāra called vaikārika, taijasa and bhūtā-di or tāmasa. From this bhūtā-di or tāmasa ahamkāra which is covered by the mahat (as the mahat itself was covered by pradhāna) there springs through its spontaneous self-modification the sabda-tanmātra, and by the same process there springs from that sabda-tanmātra the ākāša--the gross element. Again, the bhūtā-di covers up the sabda-tanmātra and the ākāśa differentiated from it as the gross element. The ākāša, being thus conditioned, produces spontaneously by self-modification the i Visnu Purāņa, I. 2. 29.
2 Ibid. 1. 2. 30. 3 Ibid. 1. 2. 31.
4 Ibid. 1. 2. 32. guna-sāmvāt tatas tasmāt kşetrajna-dhisthitan mune
guna-vyanjana-sambhūtih sarga-kale dvijo-ttama. Ibid. 1. 2. 33. 6 pradhāna-tattvena samam tvacă bijam ivā'urtam. Ibid. 1. 2. 34.
