One may then ask, ‘What is this self, the reference point for the view of identity? This we do not know.’
To take one such case:
Misguided ones belive the self consumes and lasts,
Is uncreative, and lacks features or pursuits.
The differences between the schools of Tīrthikas
Are based on minor variations on this theme. (6.121)
As the Sāṃkhyas say:
Primordial nature is uncreated.
The seven – the great principle, etc – are both created and creative.1
The sixteen2
are just created.
Soul is neither created nor creative.3
The primordial nature (or primordial creator; prakṛti)4
is so called because it has creative potential (prakaraṇa). In what situation is it creative? When seeing the desire of a soul (puruṣa).5
When a soul gives rise to desire to enjoy objects such as sound, being aware of the soul’s desire, nature joins with the soul leading to the production of sound and so forth. The order in which this takes place is in the following:
From the primordial nature comes the great principle (mahat),6
from which comes the ego (ahaṃkara), and from this again the group of sixteen. Among the sixteen, the five elements come from the five, meaning that sound and so forth give rise to the elements.7
That it is uncreated implies that it has creative potential, but is not itself created in the way that the great principle is. The great principle and so forth have creative potential as well as being created manifestations, which is why it is stated that the seven – the great principle, etc – are both created and creative; the great principle and the others are creators from the point of view of their own creations, and they are created from the point of view of the primordial nature. The sixteen that consist of the mind faculty and so forth are only creations, which is why it says that the sixteen are created. The word just (tu) makes it clear that they are exclusively creations. When it comes to souls, the phrase soul is neither created nor creative, is saying that it does not have creative potential nor is a created manifestation.
This being the order in which all types of manifest creations happen, something should be said about how the soul becomes a consumer as it gives rise to desire. This happens when, governed by the understanding mind the mental faculties of the ear and so forth focus on the apprehended object, such as sound, making the soul aware of the mentally grasped object. Since it is therefore in the soul’s nature to entertain this mental awareness, it is said that ‘the self enjoys the objects.’ Desire hence leads to the passionate consumption of objects, but when passion is diminished and the soul becomes free from the desire for objects, a gradual development of meditative absorptions can take place leading to the adoption of divine sensory powers. With that one comes to see the reality of things through divine sight, and on observing this gives rise to a sense of shame, similar to that felt by an adulteress; and with no further incitement towards the self there is then release. A step by step reversal of all the groups of manifest creations leads to pleace without any further appearances, at which point the soul is left in its solitary state, and this is what is called liberation.
Title
Chapter 1: Pramuditā
