devahūtir uvāca. prakṛteḥ puruṣasyāpi. lakṣaṇaṁ puruṣottama. brūhi kāraṇayor asya. sad-asac ca yad-ātmakam. Devahūti said: O Supreme Lord! Please tell me the characteristic

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devahūtir uvāca

prakṛteḥ puruṣasyāpi

lakṣaṇaṁ puruṣottama

brūhi kāraṇayor asya

sad-asac ca yad-ātmakam

Devahūti said: O Supreme Lord! Please tell me the characteristics of prakṛti and the Supreme Lord as the causes of the universe which is composed of gross and subtle effects.

Devahūti inquires for more detail about prakṛti and the Supreme Lord. They are cause of the universe which is composed of gross and subtle effects (sad-asad).

|| 3.26.10 ||

śrī-bhagavān uvāca

yat tat tri-guṇam avyaktaṁ

nityaṁ sad-asad-ātmakam

pradhānaṁ prakṛtiṁ prāhur

aviśeṣaṁ viśeṣavat

The Lord said: Prakṛti is called avyakta because, though having variety, it has a state of invisibility when the three guṇas are in balance. It is called pradhāna because, manifesting variety, it is the best, being the shelter of all the visible elements. It is called prakṛti because it is the very cause of all causes and effects. It is eternal.

This verse gives the characteristics of prakṛti.  The aggregate of the three guṇas is called avyaktam, pradhānam and prakṛti. It is called avyakta (the invisible) because it has an invisible state, though it still possesses particularity, due to the balance of the three guṇas. It is called pradhāna (the chief) because, manifesting variety, it is the best among all partial forms which are its effects, being the shelter of particular elements like mahat-tattva. It is called prakṛti (original form) because it is the cause of the other causes and effects (sad-asat) such as mahat-tattva, being the very svarūpa (ātmā) of what follows. It is eternal since it remains as the final cause, even after universal destruction.

Or, there is another meaning. What is indescribable, called pradhāna, because it is superior, is also called prakṛti. Its indescribable nature is given. Though consisting of three guṇas, it is invisible. It becomes visible with guṇas. Though it is composed of cause (asat) and effect (sat), it is eternal. Though it is seen as temporary things such as earth, and has variety such as mahat-tattva, it is also without variety when in the condition of balanced guṇas. What possesses variety as substance becomes invisible, without variety in another form.

|| 3.26.11 ||

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