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LAWS OF MANU.
I, 11,
11. From that (first) cause, which is indiscernible, eternal, and both real and unreal, was produced that male (Purusha), who is famed in this world (under the appellation of) Brahman.
12. The divine one resided in that egg during a whole year, then he himself by his thought (alone) divided it into two halves;
13. And out of those two halves he formed heaven and earth, between them the middle sphere, the eight points of the horizon, and the eternal abode of the waters.
14. From himself (åtmanah) he also drew forth the mind, which is both real and unreal, likewise from the mind egoism, which possesses the function of self-consciousness (and is) lordly;
15. Moreover, the great one, the soul, and all
the waters are called narâh.' Nara is another name of the supreme soul.
II. All our commentators except Râgh., whose explanation is wide off the mark, understand by the '(First) cause the supreme soul. Sadasadâtmaka,' who is both real and unreal,' means according to Medh., Gov., and Kull.' who is existent or real, because he can be known through the Veda and Vedanta, but non-existent or unreal, as it were, because he cannot be perceived by the senses.' Nand.'s explanation, 'who is both the real, the efficient cause and the unreal the products, matter and the rest,' seems, however, preferable. He says, sad iti kâranam asad iti prakrityâdi karyam. Regarding the ancient Vedic term Purusha, the male' or 'spirit,' see Muir, Sanskrit Texts, V, pp. 367-377.
12. Kull. explains the term 'a year'by a year of Brahman.' But Medh. and Gov., who say that a human year is meant, are in accordance with Satapatha-brâhmana XI, 1, 6, 2.
13. The number 'eight' is obtained by adding to the four cardinal points, the intermediate ones,' north-east, south-east, &c.
14-15. The commentators offer two entirely different explanations of these two difficult verses. According to Medh., Gov., Kull., and Râgh. they describe the production of the Tattvas, the
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