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TAE PHILOSOPHY OF THE BHAGAVAD-GĪTĀit as something different from the prakrti of the Sankhyas.

Turn now to chapter vii, verse 7:

O Dhananjaya, there is nothing superior to me, and all this hangs on me as a row of gems on the string running through them.

Please notice that in verses 4 and 5 Krşhņa is referring to two kinds of Prakrii. Of course that Prakrti, which is differentiated into the eight elements enumerated in Sānkhya philosophy is the avyaktan of the Sänkhyas—it is the Mulāprakrti which must not be confounded with the Daivīprakrti, which is the light of the Logos. Conceive Mülaprakrți as avidyā, and Daiviprakrti, the light of the Logos, as vidyā. These words have other meanings also. In the Svetāshratara Upanishat, Ishrara is described as the deity who controls both vidyā and avidyā.

Here Krşhņa seems to refer to all the qualities, or all the excellent qualities, manifested in every region of phenomenal existence, as springing from himself.

No doubt the other qualities also, or rather their ideal forms, originally spring from him, but they ought to be traced mainly to Mulaprakrti, and not himself.

I will now refer you to verse 24 and the following verses of the same chapter:

The ignorant, who do not know my supreme and indestructible and best nature regard me as a manifestation of avyaktam.

Veiled by my yoga-maya I am not visible to all. The deluded world does not comprehend me who an unborn and imperishable.