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TATTVA-KAUMUDI
In order to do this they first of all consider the properties of the Manifested Entities—the effects of Prakrtı. These are caused, and as a necessary consequence of this-transitory. limited, mobile, many, dependent (on the activity of the Prakịti). made up of parts: these are the characteristics where the Prakrtı differs from the Manifested Entities, Buddhi and the rest. For, as already explained, the Prakrtı is the uncaused root of the Universe, and as such, must be eternal, And as all Universe is the result of Its evolution, It must be all-pervadıng; as a necessary conseque nce of this it is im. inoveable i. e., it cannot mave, in the sense of going from one place to another. And further, since it is all-prevading it must be one. It is independent--depending only on the activity of its own constituent Gunas.
These are the points of difference. Those of agreement are, thal Prakrtı as well as the manifested entities are the resultants of the varicus actions and interactions of the three Guņas. Secondly, being without intelligence, both must be without discrimination, since discrimination proceeds from intelligence. Thirdly, both these present objects for the enjoyment of the Spirit. Fourthly, since they are without intelligence, they can never be the observers, they must always reinain the observed, and as such common. That is to say, every object that is observed is so observed, not differently by different individuals, but is a common cbject of observation by all, and it is cominon in that sense Fisthly, they are without intelligence-the only Principle endowed with intelligence being the Spirit. Sixthly, they are prolific, i. e, endowed with evolutionary potency. The Spirits are without this.
These in brief, are the points of agreement and difference between Prakrtı on one hand and its Products on the other.
Now we must consider the nature of the Spirits and see what the Sarikhyas have to say as to their existence, number and properties. But before we proceed with this, we must
