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486
LAWS OF MANU.
XII, 14.
14. These two, the Great One and the Kshetragña, who are closely united with the elements, pervade him who resides in the multiform created beings.
Giva, has been mentioned in verse 1 2 under the appellation Kshetragña. He adds that others' explain Gîva by 'the internal organ, which has the form of mind, intelligence, and egoism. The former view is adopted by Râgh., while Gov., who paraphrases Giva by manah, 'the mind,' and Kull. as well as Nár., who render it by "Mahat,''the Great One or intelligence,' lean towards the second. Nand. says, 'givasamgñah means "he who fully knows the Givas," i.e. the omniscient. Sahagah, that is generated with,' means according to Medh. and Gov. 'that is associated with until the period of destruction (pralaya) or until final liberation is obtained.'
14. The term mahân, 'the Great One,' is referred by Medh., Gov., Kull., Nár., Râgh. to the Giva mentioned in the preceding verse, and hence is explained by each in accordance with the view expressed on verse 13. Bhūtasampriktau, closely united with the elements’ (Medh., Gov., Kull.), or enveloped by the elements' (Râgh.), means according to Nâr. 'united with the Bhůtâtman.' Sthitam tam vyâpya tishthatah, 'pervade him who resides,' i. e. 'pervade' (Gov.), or rest on' (Kull.), or conceal through illusion' (Nar.) him, i.e. the Paramâtman, the Supreme Soul' (Gov., Kull., Nâr.), who resides in all created beings' (Gov., Nár.) as the witness' (Kull., Nár.). Gov. adds 'or (the expression vyâpya tishthatah) "they pervade" is used because the Supreme Soul pervades everything. This latter explanation probably refers to Medh.'s rendering, according to which the verse must be translated "Those two, the Great One and the Knower of the Field, who are closely united, rest on him who resides in the multiform created beings, pervading (them).' Medh. expressly declares that tishthatah is to be taken as a transitive verb (sarvakarmatvam (sakarmatvam] tishthater anekârthatvât). He explains 'him' by 'the Supreme Soul,' and adds that the expression 'rest on' is justified, because the Paramâtman is the cause of the whole world, and the product rests on its cause. Râgh. differs very much, and says, 'Those two, the Great One (i. e. the Intelligence and by implication the subtile body) and the Knower of the Field, i. e. the individual soul enveloped by the five elements (and) pervading him who is found in the manifold created beings, i.e. the gross bodies, and reside, i.e. there, as the enjoyers.' Nand. finally has the following explanation: ‘Those two, i. e. the
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