Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect'), and after that the next verse declares Yoga to be the means of attaining that cognition. 'A wise man should keep down speech in the mind, he should keep down the mind in intelligence, intelligence he should keep down within the great Self, and he should keep that within the quiet Self.'--That means: The wise man should restrain the activity of the outer organs such as speech, &c., and abide within the mind only; he should further restrain the mind which is intent on doubtful external objects within intelligence, whose characteristic mark is decision, recognising that indecision is evil; he should further restrain intelligence within the great Self, i.e. the individual soul or else the fundamental intellect; he should finally fix the great Self on the calm Self, i.e. the highest Self, the highest goal, of which the whole chapter treats.--If we in this manner review the general context, we perceive that there is no room for the pradhana imagined by the Sankhyas. 2. But the subtle (body is meant by the term avyakta) on account of its capability (of being so designated). It has been asserted, under the preceding Sutra, that the term 'the Undeveloped' signifies, on account of the general subject-matter and because the body only remains, the body and not the pradhana of the Sa@nkhyas.--But here the following doubt arises: How can the word 'undeveloped' appropriately denote the body which, as a gross and clearly appearing thing, should rather be called vyakta, i.e. that which is developed or manifested? To this doubt the Sutra replies that what the term avyakta denotes is the subtle causal body. Anything subtle may be spoken of as Undeveloped. The gross body indeed cannot directly be termed 'undeveloped,' but the subtle parts of the elements from which the gross body originates may be called so, and that the term denoting the causal substance is applied to the effect also is a matter of common occurrence; compare, for instance, the phrase 'mix the Soma with cows, i.e. milk' (/Ri/g-veda. S. IX, 46, 4). Another scriptural passage also--'now all this was then undeveloped' (B/ri/. Up. I, 4, 7)--shows that this, i.e. this developed world with its distinction of names and forms, is capable of being termed undeveloped in so far as in a former condition it was in a merely seminal or potential state, devoid of the later evolved distinctions of name and form. 3. (Such a previous seminal condition of the world may be admitted) on account of its dependency on him (the Lord); (for such an admission is) according to reason.