12:18 Pradhána, when unmodified, is, according to the Sánkhyas and Pauráńics, nothing more than the three qualities in equilibrio, or goodness, foulness, and darkness neutralising each other; (Sánkhya p. 13 Káriká, p. 52;) so in the Matsya P.: ###. This state is synonymous with the non-evolution of material products, or with dissolution; implying, however, separate existence, and detached from spirit This being the case, it is asked who. should sustain matter and spirit whilst separate, or renew their combination so as to renovate creation? It is answered, Time, which is when every thing else is not; and which, at the end of a certain interval, unites Matter, Pradhána, and Purusha, and produces creation. Conceptions of this kind are evidently comprised in the Orphic triad, or the ancient notion of the cooperation of three such principles in creation; as Phanes or Eros, which is the Hindu spirit or Purusha; Chaos, matter or Pradhána; and Chronos, or Kála, time.

13:19 Pradhána is styled Vyaya 'that which may be expended;' or Parińámin, 'which may be modified:' and Purusha is called Avyaya, 'inconsumable; or apariná.min, 'immutable.' The expressions 'having entered into,' and 'agitated,' recall the mode in which divine intelligence, mens, νοῦς, was conceived by the ancients to operate upon matter:

Φρὴν . . . φροντίσι κόσμον ἃπαντα
. . . . καταΐσσουσα θόησιν:

or as in a more familiar passage;

Spiritus intus alit totamque infusa per artus
Mens agitat molem et magno se corpore miscet: