इतेि च | "क्षरं त्वविद्या ह्यमृतं तु विद्या विद्येविद्ये ईशते यस्तु सोऽन्यः" "स कारणं करणाधिपाधिपो न चास्य कश्चिज्जनिता न चाधिपः" " क्षरं प्रधानममृताक्षरं हृरः क्षरात्मानावीशते देव एकः" । अचिद्वर्गे स्वात्मनो भोग्यत्वेन हरतीतेि भोक्ता हर इत्युच्यर्ते ।
"द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च ।
क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते ॥
अत्तमः पुरुषस्त्वन्यः परमात्मेत्युदाहृतः ।
थो लोकत्रयमाविश्य विभर्त्यव्यय ईश्वरः ॥
'The destructible is the Avidya or action. The immortal is the Vidya or knowledge. He (the Brahman), who com- mands the Vidya and the Avidya is distinct from the soul.' (S've. 5-1).
'He is the cause. He is the lord of the lord of the senses (i.e. of the Jiva or the individual self). He has neither progenitor nor master' (S' ve . VI-9).
'The destructible is the Pradhana or Prakrti; the immortal and the indestructible is the Hara (i.e. the individual self) and the Lord alone rules over the destructible Prakrti and the individual self'(S've.1-10).
The enjoying soul is said Hara because he takes the non-sentient things for his enjoyment.
'These are two Purusas in the world, the destruc- tible and the indestructible. The destructible represents all beings, while the indestructible is said to be the unchanging one' (Bh. Gita XV -16). But other than these, is the Highest Purusa called the Supreme Soul, who as the eternal Lord, supports the three worlds, having entered them. (Bh. Gitti XV -17). 2
