"'"Vasishtha said, 'Listen now to me as I discourse to thee on Buddhas
(Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes
of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of
illusion) the Supreme Soul, becoming Jiva, regards all those forms as
real.[1631] In consequence of (his regarding himself identical with) such
transformations, Jiva fails to understand the Supreme Soul, for he bears
the attributes (of Sattwa and Rajas and Tamas) and creates and withdraws
into himself what he creates. Ceaselessly for his sport, O monarch, does
Jiva undergo modifications, and because he is capable of understanding
the action of the Unmanifest, therefore is he called Budhyamana (the
Comprehender).[1632] The Unmanifest or Prakriti can at no time comprehend
Brahma which is really without attributes even when it manifests itself
with attributes. Hence is Prakriti called Unintelligent. There is a
declaration of the Srutis to the effect that if ever Prakriti does
succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead
of being something differentiated from Jiva) becomes identified with Jiva
who is united with her. (As regards, however, the Supreme Soul, which is
ever disunited and dissociated, and which transcends the twenty-fifth
Prakriti can never comprehend it). In consequence of this (viz., his
attachment to or union with Prakriti), Jiva or Purusha, who is not
manifest and which in his real nature is not subject to modifications,
comes to be called as the Unawakened or Ignorant. Indeed because the
twenty-fifth can comprehend the Unmanifest, he is therefore, called
Budhyamana (or Comprehender). He cannot, however, readily comprehend the
twenty-sixth, which is stainless, which is Knowledge without duality,
which is immeasurable, and which is eternal. The twenty-sixth, however,
can know both Jiva and Prakriti, numbering the twenty-fifth and the
twenty-fourth respectively. O thou of great effulgence, only men of
wisdom succeed in knowing that Brahma which is Unmanifest, which inheres
in its real nature to all that is seen and unseen, and which, O son, is
the one independent essence in the universe.[1633] When Jiva considers
himself different from what he truly is (i.e. when he regards himself as
fat or lean, fair or dark, a Brahmana or a Sudra), it is only then that he
fails to know the Supreme Soul and himself and Prakriti with which he is
united. When Jiva succeeds in understanding Prakriti (and knowing that
she is something different from him) then he is said to be restored to
his true nature and then does he attain to that high understanding which
is pure and stainless and which is concerned with Brahma. When Jiva
succeeds, O tiger among kings, in attaining to that excellent
understanding, he then attains to that Pure Knowledge (without duality)
which is called the twenty-sixth or (Brahma). He then casts off the
Unmanifest or Prakriti which is fraught with the attributes of Creation
and Destruction. When Jiva succeeds in knowing Prakriti which is
unintelligent and subject to the action of the three attributes of
Sattwa, and Rajas and Tamas, he then becomes destitute of attributes
himself. In consequence of his thus understanding the Unmanifest (to be
something different from him), he succeeds in acquiring the nature of the
Supreme Soul. The learned say that when he is freed from the attributes
of Sattwa and Rajas and Tamas and united in the nature with the Supreme
Soul then does Jiva become identified with that Soul. The Supreme Soul is
called Tattwa as well as Not-Tattwa, and transcends decay and
destruction.[1634] O giver of honours, the Soul, though it has the
manifest principles (viz. the body) for its resting place, yet it cannot
be said to have acquired the nature of those principles. The wise say
that including the Jiva soul there are five and twenty principles in all.
Indeed, O son, the Soul is not to be regarded as possessed of any of the
principles (Mahat and the rest). Endued with Intelligence, it transcends
the principles. It casts off quickly even that principle which is the
indication of the Knowing or awakened one.[1635] When Jiva comes to
regard himself as the twenty-sixth which is divested of decay and
destruction, it is then that, without doubt, he succeeds by his own force
in attaining to similarity with the twenty-sixth. Though awakened by the
twenty-sixth which is Pure Intelligence, Jiva still becomes subject to
Ignorance. This is the cause of Jiva, multifariousness (in respect of
forms) as explained in the Srutis and the Sankhya scriptures. When Jiva,
who is endued with Chetana and Unintelligent Prakriti, loses all
Consciousness of a distinct or individual Self, then does he, losing his
multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who
is found to be in union with happiness and misery and who is seldom free
from the consciousness of Self, succeeds in attaining to a similarity
with the Supreme Soul which is beyond the reach of the understanding,
then does he becomes freed from virtue and vice. Indeed, when Jiva,
attaining to the twenty-sixth which is Unborn and Puissant and which is
dissociated from all attachments, succeeds in comprehending it
thoroughly, he himself becomes possessed of puissance and entirely casts
off the Unmanifest or Prakriti. In consequence of understanding the
twenty-sixth, the four and twenty principles seems to Jiva to be
unsubstantial or of no value. I have thus told thee, O sinless one,
according to the indication of the Srutis, the nature of the
Unintelligent or Prakriti, and of Jiva, so also of that which is Pure
Knowledge viz., the Supreme Soul, agreeable to the truth. Guided by the
scriptures, variety and oneness are thus to be understood. The difference
between the gnat and the Udumvara, or that between the fish and water,
illustrates the difference between the Jiva-soul and the Supreme
Soul.[1636] The Multiplicity and Oneness of these two are then understood
in this way. This is called Emancipation, viz., this comprehension or
knowledge of oneself as something distinct from Unintelligent or
Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of
living creatures, should be emancipated by making him know the Unmanifest
or the Supreme Soul which transcends the understanding. Indeed, that
twenty-fifth is capable of attaining to Emancipation in this way only and
not through any other means, it is certain. Though really different from
the Kshetra in which he resides for the time being, he partakes of the
nature of that Kshetra in consequence of his union with it.[1637] Uniting
with what is Pure, he becomes Pure. Uniting with the Intelligent, he
becomes Intelligent. By uniting, O foremost of men, with one that is
Emancipate, he becomes Emancipated. By uniting with one that has been
freed from attachments of every kind, he becomes freed from all
attachments. By uniting with one striving after Emancipation, he himself,
partaking of the nature of his companion, strives after Emancipation. By
uniting with one of pure deeds he becomes pure and of pure deeds and
endued with blazing effulgence. By uniting with one of unstained soul, he
becomes of unstained soul himself. By uniting with the One independent
Soul, he becomes One and Independent. Uniting with One that is dependent
on One's own Self, he becomes of the same nature and attains to
Independence.
"'"'O monarch, I have duly told thee all this that is perfectly true.
Candidly have I discoursed to thee on this subject, viz., the Eternal and
Stainless and Primeval Brahma. Thou mayst impart this high knowledge,
capable of awakening the soul, unto that person, O king, who though not
conversant with the Vedas is nevertheless, humble and has a keen desire
for acquiring the knowledge of Brahma. It should never be imparted unto
one that is wedded to falsehood, or one that is cunning or roguish, or
one that is without any strength of mind or one that is of crooked
understanding, or one that is jealous of men of knowledge, or one that
gives pain to others. Listen to me as I say who they are unto whom this
knowledge may safely be communicated. It should be given to one that is
endued with faith, or one that is possessed of merit, or one that always
abstains from speaking ill of others, or one that is devoted to penances
from the purest of motives, or one that is endued with knowledge and
wisdom, or one that is conversant of the sacrifices and other rites laid
down in the Vedas, or one that is possessed of a forgiving disposition,
or one that is inclined to take compassion on and do good to all
creatures; or one that is fond of dwelling in privacy and solitude, or
one that is fond of discharging all acts laid down in the scriptures, or
one that is averse to quarrels and disputes, or one that is possessed of
great learning or one endued with wisdom or one possessed of forgiveness
and self-restraint and tranquillity of soul. This high knowledge of
Brahma should never be communicated to one that is not possessed of such
qualifications. It has been said that by imparting this knowledge to one
that cannot be regarded as fit receptacle for holding it no advantage or
good fruit can arise. Unto one that is not observant of any vows and
restraints, this high knowledge should never be communicated even if he
gives in exchange the whole Earth full of gems and wealth of every kind.
Without doubt, however, O king, this knowledge should be given to one
that has conquered one's senses. O Karala, let no fear be thine any
longer, since thou hast heard all this regarding high Brahma from me
today! I have discoursed to thee duly about high and holy Brahma that is
without beginning and middle (and end) and that is capable of dispelling
all kinds of grief. Beholding Brahma whose sight is capable of dispelling
both birth and death, O king which is full of auspiciousness, which
removes all fear, and which benefit, and having acquired this essence of
all knowledge, cast off all error and stupefaction today! I had acquired
this knowledge from the eternal Hiranyagarbha himself, O king, who
communicated it to me for my having carefully gratified that great Being
of every superior Soul. Asked by thee today, I have, O monarch,
communicated the knowledge of eternal Brahma to thee just as I had myself
acquired it from my teacher. Indeed, this high knowledge that is the
refuge of all persons conversant with Emancipation has been imparted to
thee exactly as I had it from Brahman himself!'"
"'Bhishma continued, "I have thus told thee of high Brahma agreeably to
what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's
race), by attaining to which the Twenty-fifth (or Jiva) has never to
return. Jiva, in consequence of his not knowing truly the Supreme Soul
which is not subject to decay and death, is obliged to frequently come
back into the world. When, however, Jiva succeeds in acquiring that high
knowledge, he has no longer to come back. Having heard it, O king, from
the celestial Rishi, I have, O son, communicated to thee high knowledge
productive of the highest good. This knowledge was obtained from
Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of
Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have
acquired that knowledge which is truly identifiable with the eternal
Brahma. Having heard this discourse of high import, fraught with
excellent words, do not, O foremost of the Kurus, yield any longer to
grief. That man who knows Kshara and Akshara becomes freed from fear. He,
indeed, O king, is obliged to cherish fear who is destitute of this
knowledge. In consequence of Ignorance (of Brahma), the man of foolish
soul hath repeatedly to come back into this world. Indeed, departing from
this life, he has to be born in thousands and thousands of orders of
Being every one of which hath death in the end. Now in the world of the
deities, now among men, and now among intermediate orders of Being, he
has to appear again and again. If in course of time he succeeds in
crossing that Ocean of Ignorance in which he is sunk, he then succeeds in
avoiding rebirth altogether and attaining to identity with the Supreme
Soul. The Ocean of Ignorance is terrible. It is bottomless and called the
Unmanifest. O Bharata, day after day, creatures are seen to fall and sink
in that Ocean. Since thou, O king, hast been freed from that eternal and
limitless Ocean of Ignorance, thou hast therefore become freed from
Rajas and also Tamas."'"