The Seer, is called Kavi and the intelligent Thinker is called Manishi. The one who is both is the Avathara or philosopher King. It used to say, Kavirmanishi Paribhu swayambhu कविर्मनीषी परिभूः स्वयम्भूः . the one who is Kavirmanishi is the One who becomes everywhere, the Self-existent.

The Lord appears to us in the relative notion of the process of things first as Kavi, the Wise, the Seer. The Kavi sees the Truth in itself, the truth in its becoming, in its essence, possibilities, actuality. He contains all that in the Idea, the Vijñāna, called the Truth and Truth in movement, satyam ṛtam. He contains it comprehensively, not piecemeal; the Truth and Law of things is the bṛhat, the Large.

Viewed by itself, the realm of Vijñāna would seem a realm of predetermination, of concen­tration, of compelling seed-state. But it is a determination not in previous Time, but in perpetual Time; a Fate compelled by the Soul, not compelling it, compelling rather the action and result, present in the expansion of the movement as well as in the concentration of the Idea. Therefore the truth of the Soul is freedom and mastery, not subjection and bondage.

Puruṣa commands Prakṛti, Prakṛti does not compel Puruṣa. The Manishi takes his stand in the possibilities. He has behind him the freedom of the Infinite and brings it in as a background for the determination of the finite. Therefore every action in the world seems to emerge from a balancing and clashing of various possibilities. None of these, however, are effective in the determination except by their secret consonance with the Law of that which has to become. The Kavi is in the Manishi and upholds him in his working. But viewed by itself the realm of the Manishi would seem to be a state of plasticity, of free-will, of the interaction of forces, but of a free-will in thought which is met by a fate in things.