We Have Seen That The Self Reflected In The Universal Causal Body Maya Is Isvara

 - And That the same Self reflected  in the several individual causal bodies Avidya is Prajna. Similarly when Isvara identifies himself with the universal subtle body

- He becomes known as Hiranyagarbha or Sutratma, When prajna identifies himself with the individual subtle bodies he gets the name of Taijasa

- Prajna by reason of attachment in it (the subtle body) becomes Taijasa Isvara by reason of attachment to the universal subtle body becomes Hiranyagarbha

- The nature of particularity individuality and generality universality appertains to the Prajna and Isvara. A forest is a single general conception while the several trees in it are particularities

- Our body is a single general conception while the hands legs eyes etc are particularities The general conception is comprehensive and includes all the particularities

- The hand is included in the body. The leg is included in the body. But the hand and the leg are mutually exclusive Such is the difference between Isvara and Prajna 

- Or between Hiranyagarbha and Taijasa. Ishvara is a generality as He is conscious of the identity of all with Himself The others however the Jivas who are distinct from Him 

- Are called by the name of particularities for want of it (that consciousness) It was stated in the stanza 18 that the five elements were created for the purpose of being experienced by the Jivas

- Their subtle evolutes, from their Sattva and Rajas aspects have been detailed hitherto but no experience is possible unless there is a further coming down to the level of gross inert matter