रूपैः सप्तभिरेव तु बध्नात्यात्मानमात्मना प्रकृतिः। सैव च पुरुषार्थं प्रति विमोचयत्येकरूपेण ॥६३॥
rūpaiḥ saptabhirēva tu badhnātyātmānamātmanā prakr̥tiḥ। saiva ca puruṣārthaṁ prati vimōcayatyēkarūpēṇa ॥63॥
[रूपैः सप्तभिः एव तु बध्नाति आत्मानम् आत्मना प्रकृतिः। स एव च पुरुषार्थं प्रति विमोचयति एक रूपेण॥
rūpaiḥ = forms; saptabhiḥ = seven in number; ēva = only; tu = must; badhnāti = binds; ātmānam = the self; ātmanā = to the being or super soul / GOD; prakr̥tiḥ = the prakruti; sa = she; ēva = only; ca = and; puruṣārthaṁ = for the sake of purusha; prati = in regard to; vimōcayati = releases; ēka = one; rūpēṇa = form;]
Through seven types of forms Prakrti binds herself to the being. She, with the intention of serving the end goal of the Purusha, liberates in only one form.
The seven forms which bind the purusha are: mahat, ego, and five sensations. Refer to verses 3 and 22, 'tatava-samasa' sutra 2, and note:
- Out of eight forms of prakriti, only the just manifested original Parkriti is non-deformative.
- All the seven forms of deformative prakriti (mahat, ego, and five sensations) have a mixture of tamas quality in them. The eleven Indriyas do not have tamas quality.
The word 'ātman' is already used to mean God in the verse fiftynine. By using the word 'ātman' instead of 'purusha', Ishwara Krishna could be indicating the following as well:
- The universe is an interplay between the God and the Prakriti with the purpose of liberating purusha.
- The prakrti binds to ātman, the God, and not to Purusha. So, no defect is attributed to the prakrti.
The deformative manifestations of Prakriti are caused because of the individual soul and his karma.]
