________________
TATTVA-KAUMUDI
[X78—
reverse of this.
Manifest and the Unmanifest, a right comprehension of which is conducive to discriminative wisdom; and this is done in order to show the character of Nature, whose existence is going to be proved.
Karika X The Manifest is 'with cause', 'not eternal', 'not
pervasive', 'active', 'multiform', 'comPoints of dissimi. larity between ponent', 'soluble', 'conjunct' and the Unmanifest the Manifest and dependent':-The Unmanifest is the
(78) 'With cause' (Product ). The question as to All the walifice. what is the cause of what, will be dealt with tions explained later on ( Kārıkā XXII ).
(79) 'Not eternal'-destructible, i.e., evanescent [being absorbed in its material cause.* ]
(80) 'Not pervasive ' ,--that is to say, the Manifest does not pervade over all evolutes. It is the effect that is pervaded over by the cause,- not the cause by the effect; e. g., the Sentient Faculty (Buddhi) and other products can never pervade Nature and as such they are 'non-pervasive'.
(81) 'Active'--. e., mobile. The Sentient Faculty ( Buddhı ), and the other evolutes are regarded as 'mobile', inasmuch as they are found to renounce a body they have hitherto occupied, and to occupy another ; as for the mobility of earth and such other substances, it is too well-known (to need an explanation ).
(82) Multiform';-as the Sentient Faculty and other evolutes vary with each person; earth and other substances also are 'multiform' in the forms of the jars and other things.
(83) 'Component',--of its cause; though the Products like the Sentient Faculty and the rest are non-different from their cause, yet the assertion that they stand to their cause in
* Since the Samkhyas do not admit of an utter annihilation of a substance.
