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I, 15.
THE CREATION.
(products) affected by the three qualities, and, in their order, the five organs which perceive the objects of sensation.
principles of the Samkhya system, the first three of which, Mahat, Ahamkara, and Manas, have been placed in an inverted order. Though Manu clearly states (verse 14) that the creator drew the Manas (which they take to mean the internal organ) from the âtman (i. e. according to Medh, and Gov. 'from the Pradhana,' which is his own shape statpradhânâd åtmanah svasvarapat, Medh.], or according to Gov., Kull., and Râgh.'from the Paramâtman,' the supreme soul, or according to another explanation of Râgh. ‘from himself' [svasmât givasya bhogârtham vâ]), that he drew the Ahamkâra, egoism, from the Manas, and that he afterwards created the mahântam átmânam, 'the great one, the soul;' (i. e, according to Medh. the Mahat which is called the soul because like the soul it is found in all bodies, or according to Kull. the Mahat which is called the soul because it is produced from the soul or is useful to the soul), yet they think that it must be understood that the Mahat was produced first, from it the Ahamkâra, and from the latter the Manas. The next term sarvani trigunâni, all the products modified by the three qualities,' they refer to all products or evolutes named and to be named hereafter. They are thus obliged to disregard the ka, and,' at the end of verse 15 a, and Rågh. states distinctly that ka indicates there a stress to be laid on the preceding word (kakaro 'vadharanârthah). Finally, Gov., Kull., and Râgh. are of opinion that the third ka, "and,' at the end of verse 15 6 indicates that the organs of action and the subtile elements have to be added in accordance with the doctrine of the Samkhya, while Medh. holds that the subtile elements alone have to be understood.
Nand. and, to judge from the fragments of his commentary, Når. also give a far different explanation. According to them the first created Manas is another name for the principle usually called Mahat. In proof of this assertion Nand. adduces a passage from a Purâna, which Medh. quotes on verse 74, where Manas is given as a synonym of Mahat (see also Cowell, Sarvadarsana-samgraha, p. 322, note 1). They farther take mahantam átmânam, the great one, the soul,' to denote the Manas or internal organ (mahântam) ka mano nama tattvam âtmânam âtmano givasyavakkhedakatvad vya padesah, Râgh.). By the expression sarvani trigunâni Nand, seems to understand the subtile elements (tanmâtra),
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