Chapter 134-137 - A dialogue between Vasiṣṭha and Janaka

(Note: these chapters seem to continue a conversation between Vasiṣṭha and Karāla-Janaka. This legend was related to the sages (ṛṣis) by Vyāsa in the previous chapter. The questions askes by Janaka involve the supreme soul, determining the ways and means of spiritual pursuit.)

A dialogue between Vasiṣṭha and Janaka (part 1)

Vasiṣṭha said:

1. Thus due to the state of being unenlightened, the soul devoid of knowledge and enlightenment proceeds from one physical body to thousands of bodies. Therefore it does not differ in the course of its transmigration.

2. On account of its acquisition of penance or decrease of good qualities the soul sometimes takes up bodies among gods or among lower creatures.

3. From human birth it proceeds to heaven and from god it becomes a human being. From the state of man it proceeds to hell.

4. Just as the silk worm wraps itself by its thread-like fibres so also this soul though devoid of Guṇas wraps itself by means of Guṇas.

5-8a. Though the soul is devoid of mutually opposed pairs it is affected by them in different births. At the time when a person suffers from ailments such as headache, eye-pain, toothache, sore throat, dropsy, diarrhoea, Gaṇḍamālā, Vicarcikā, leukoderma, burns, scalds, epileptic fits etc., the characteristic symptoms of diverse types appear in the bodies of these souls. The soul identifies itself with the bodies. As in the case of identification so also in regard to meritorious deeds.

8b-12. The persons perform meritorious deeds of various kinds with a desire for welfare. The various kinds of meritorious rites are as follows: some wear four clothes; some lie down on the ground; some are seated in the Vīrāsana. After Vīrāsana some take up the posture of Ākāśa Śayana (lying in the firmament); some lie on bricks and rocks; some on spherical rocks; some lie on ash rocks; some have the ground for their bed as well as unguent. Drinking and cooking are conducted in heroic abodes (?) Lying down is on planks or on beds equipped with fruits and articles of domestic use. A man lies down in gardens attached to barns (?) He wears leather pieces or silken clothes along with the hide of black deer. He may wear fur garments studded with jewels or wear tiger skin garment.

13. He may wear lion hide or silken garment. Plank may be his robe or he may be wearing a mat.

14. Mat alone may be his garment or he may be wearing bark garment. We may take pride in wearing other types of clothes.

15. He may have diverse types of food and different kinds of jewels. He may take food once a day or on different nights with intervals of a night in between.

16. The time for taking meals may be the fourth, sixth or eighth one (i.e. calculating at the rate of two meals per day he may take meals once in two, three or four days).

17. Some men may fast for a month; their diet may be confined to roots; a person may eat fruits or air alone or oil cake, curd and cowdung.

18. Some may take in cow’s urine; some the Kāśa flower. Some may take in only water moss. Some may sustain themselves by other things.

19. Some may live upon scattered old leaves or scattered fruits. A devotee resorts to different kinds of very difficult austerities with a desire for spiritual achievement.

20. He may perform different kinds of Cāndrāyaṇa rites. There may be symbols pertaining to the four stages of life or to virtue and evil.

21. He resorts to various shelters. He may indulge in different heresies. He may resort to isolated shadows of rocky chiffs or to mountain streams.

22. He may resort to lonely river banks, different forests, or lonely mountain caves.

23. He may adopt different types of holy rites and observances and various kinds of austerities, sacrifices of various types and different kinds of scholarly arts.

24-25. He may resort to the path of merchants or to the four castes viz. brahmins, Kṣatriyas, Vaiśyas and Śūdras. He may distribute charitable gifts of various kinds among the wretched, the blind, the miserable ones. He may identify himself with different attributes, viz. Sattva, Rajas and Tamas, Dharma, Artha and Kāma.

26-28. After honouring the Ātman, the Ātman divides itself into various types of persons. The various items in the holy rites are Svāhākāra, Vaṣaṭkāra, Svadhākāra and Namaskāra (obeisance), sacrifice, study, presiding over sacrifices, teaching of Vedas and Śāstras. They say that this is both auspicious and inauspicious due to birth and death or destruction.

29. Divine Prakṛti causes fear and annihilation. At the end of the day, he passes beyond Guṇas and remains single.

30. Just as the sun controls at the proper time the cluster of his rays, so also the soul controls all these and identifies itself with them for the sake of sport.

31-32. It identifies itself with these various features and qualities of the soul pleasing to the heart. Carrying out the function of creation and annihilation it identifies itself with those activities. It is the master of attributes and it possesses the Guṇas. It is interested in the path of activities. It is equipped with the paths of activity as well as inactivity.

33. O great King, this entire universe is blinded by Prakṛti. Everything is pervaded in many ways by Rajas and Tamas.

34-40. The soul thinks like this: “The Dvandvas afflict me continually and pass beyond. They are born of me and they resort to me at the time of annihilation. All these are to be crossed”. So thinks the soul, O king, since the intellect is partial (?). Similarly it thinks as follows: “I have to enjoy these merits when I go to the heavenly world. Here too I shall enjoy it even as it gives rise to auspiciousness or inauspiciousness. After I have performed this once it must yield happiness to me so that there shall be pleasure and happiness in every birth. Let there not be misery at any time. Human birth is miserable unto all and so also is the fall into the hell. From the bell I shall again go to the mortal world. From human birth I shall attain the status of gods and from godliness I shall attain human status again.” And in due succession he attains hell from the status of human beings. This is the soul of the twice-born. It is surrounded by Guṇas.

41. Therefore the attainment of hell by gods and human beings is relevant. Being overwhelmed by the sense of “My-ness” it always moves there round and round.

42-53. There are thousands of crores of creations in these forms that end in death.

He who performs the actions the fruit whereof is either auspicious or inauspicious, attains the particular fruit, taking up forms in all the three worlds.

It is Prakṛti that performs actions, the fruit whereof is either auspicious or inauspicious. And it is Prakṛti that can go as it pleases anywhere in all the three worlds and attains results.

One shall know of all these three regions as pertaining to Prakṛti, viz. 1) the birth as one of the low creatures, 2) the birth as a human being, 3) the birth in the heavenly world of gods.

Since it is unmanifest it can be inferred by means of symbols too.

In the same manner he considers the manly symbol only due to inference. Mingling with other symbols it becomes the unerring symbol of Prakṛti.

After presiding over the pores of vital airs the soul considers the actions to be in the Ātman itself.

All the sense organs such as the ear etc. and the five organs of action initiate passion etc. in the Guṇas along with the Guṇas.

The Ātman which is devoid of sense organs and organs of action thinks like this: “I am doing this. These are my organs”.

One who is devoid of wounds thinks “I am wounded”. One who is without a symbol thinks that it has a symbol. The Ātman has no Kāla (Time) but he thinks it has a Kāla. Ātman is devoid of Sattva but thinks that it has Sattva. The Ātman is immortal but he thinks that it dies. He thinks that the Ātman is mobile while in reality it is immobile.

Ātman is really devoid of action but he thinks that it has action.

Ātman has no attachment but he thinks it has attachment. Ātman is different from a principle but he thinks it has principles. Ātman is devoid of birth but he thinks that it has birth.

Since he is not enlightened he considers the Ātman that is imperishable to be perishable.

Thus due to the state of not being enlightened and because unenlightened persons are resorted to, the soul attains thousands of crores of births ending with its downfall. It takes up thousands of births ending with its death, among the lower species of creatures or in the region of gods.

54-58. Due to the state of not being enlightened, the person of evil intellect is being taken away in a thousand ways like the moon in the current of water. Do also know that the moon is eternally possessed of sixteen parts but the ignorant one thinks it growing constantly. He is born again and again for ever.

The sixteenth digit is subtle. Let it be considered the real Moon. This digit is not consumed by Devas (gods). It remains for ever.

After destroying my-ness, O excellent king, he is born and joins Devas too. Since Prakṛti has three Guṇas, he is also Triguṇa (with three Guṇas).

A dialogue between Vasiṣṭha and Janaka (part 2)

Janaka said:

1. The relationship between the two viz., the Imperishable and (Perishable) is to be wished for. It is essential that there should be a relationship between the two. The relationship between a woman and a man (is described here).

2. Without a man no woman conceives. Without a woman no man is able to evolve a form.

3. In all types of living beings the couple (i.e. male and female) evolve a new form by means of mutual contact. The new form evolved will have the features of both—the male and female.

4-6. For the sake of pleasure, the two will have intimate contact during the prescribed period after menstruation and a new form having the characteristics of those two will be evolved. I shall explain what constitute the characteristic features of the man and what of the woman who becomes the mother. O brahmin, we know that the bone, sinews and the marrow are derived from the father. We have heard that the skin, flesh and blood are acquired from the mother. O excellent brahmin, it is thus that the matter is explained in the Vedas and scriptures.

7. What is mentioned in the Vedas is authoritative, so also what is mentioned in the scriptures. The Vedas and scriptures are the two eternal authorities.

8-10. In the same manner (i.e. as in regard to a man and a woman) Prakṛti and Puruṣa have perpetual contact and hence, O holy Sir, the function of salvation does not exist. Or, should salvation be explained as something that is performed later on? Do mention this to me. You are always sought after by me directly. Desirous of salvation we wish for the soul that is free from ailment, that cannot be conquered, that is free from old age, that is eternal, that is beyond the purview of sense-organs and that has no other overlord.

Vasiṣṭha said:

11. What Your Highness said, quoting the example from the Vedas and scriptures is quite apt. I shall add that you are a person who understands the real principle.

12. The texts of both, viz. the Vedas and other scriptures are held by you, O king. Be the person who understands the essence of the texts correctly.

13. If a person is interested only in holding the texts of the Vedas and other scriptures and he is not conversant with the real meaning and principles it is in vain that he holds those texts.

14. He who does not understand the meaning of those texts is merely a carrier of a burden. The acquisition of the texts is not in vain in regard to a person who is conversant with the meaning and principles of the texts.

15. On being asked, only a man like me is competent to state the meaning of a text. Due to a true understanding, he alone grasps the correct meaning.

16. If a person of imperfect intellect is not eager to understand the meaning of the texts, how can that person of imperfect knowledge explain the texts with confidence?

17. If a person who has not understood the basic principles of a scriptural text begins to explain it out of greed or arrogance, he is a sinner and he will fall into hell.

18. A person of loopholes (i.e. imperfect knowledge) will never explain the text truthfully and confidently since he is neither self-possessed nor conversant with the meaning and basic principles of the text.

19. Hence listen, O great king, how this is being viewed actually by the noble-souled followers of Sāṃkhya and Yoga systems.

20. Whatever the followers of the Yoga system see (and understand), the Sāṃkhyas too follow. He who sees the identity of the Sāṃkhya and Yoga systems is wise.

21. Skin, flesh, blood, bile, marrow, bone and sinew—O dear one, these can be perceived by the sense-organs, as Your Highness has already told me.

22. A substance is evolved out of another substance and a sense organ is produced from another sense organ. One attains a body from another body and a seed from another seed.

23. How will there be Guṇas in the great Ātman because it is devoid of Guṇas? How can this embodied soul devoid of sense-organs have the Guṇas? How can there be Guṇa in a seed that is not solid?

24. Guṇas are produced from Guṇas and they cease to exist there itself. In the same manner the Guṇas arising out of Prakṛti are produced from Prakṛti but they end therein itself.

25-28. Skin, flesh, blood, fat, bile, bone-marrow and sinew—know them to be eight along with semen that is natural. The symbol of a woman is Prakṛti. It is male as well as female. This is called Vāyu (Wind), Pumān (Man) and Rasa (Juice). Prakṛti is devoid of symbol. It is perceived through the symbols born of itself in the same way at through flowers and fruits; the formless things are perceived among things with form. In the same manner the symbol is perceived through inference. Among the principles the twenty-fifth principle, O dear one, is of fixed nature.

29. It has neither beginning nor end; it is infinite; it observes everything; but it is isolated. It is due to the identification through the guṇas that it is called Guṇa.

30. The Guṇas exist in one with Guṇa. How can there be Guṇas in one without Guṇas? Hence those people who look at Guṇas know thus.

31. When this soul identifies itself with the Guṇas belonging to Prakṛti it is one with Guṇas and it observes the different Guṇas.

32-33. The fact that they call Sāṃkhya and Yoga as existing beyond Intellect explains that it is highly intelligent while knowing; and it is unenlightened while avoiding the enlightened. They call Īśvara when it is manifest through its Guṇas. They call Īśvara without Guṇa, the perpetual presiding deity.

34. Scholars who are experts in Śaṃkhya and Yoga and who seek the Supreme Soul understand the twenty-five principles constituted by Prakṛti and Guṇas.

35. The persons who are unenlightened, do not understand the enlightened and unmanifest one. They understand the manifest identical with the unmanifest.

36. This principle is perfect but their vision is imperfect. They do not understand the known as separate from the unknown.

37. This principle of perishable and Imperishable has been mentioned to you. They call Ekatva (unity) Akṣara (Imperishable) and Nānātva (diversity) is called Kṣara.

38. This is stationed in the twenty-five principles. They say that it is perfect. Its unity is perceived. So also its diversity.

39. There is a separate citation of the principle and one who is conversant with the principle. Learned scholars say that the principlestwenty-five in number.

40. The learned men state that the twenty-fifth principle is devoid of Tattva (? principle). It is the practice that what should be discarded should be discarded. A twenty-fifth is eternal because of its reality.

Janaka said:

41. What has been stated by you, O excellent brahmin, viz. diversity and unity (is not understood by me) even as I observe it. Their example is in doubt.

42. Undoubtedly, with the gross intellect I do not see the reality, O sinless one, of that which is being known through Buddha (that which is understood) and Prabuddha (the enlightened).

43. The explanation too of the perishable and the imperishable, given by you, O sinless one, has been missed by me due to the unsteadiness of intellect.

44. Therefore, I wish to hear this, viz. the philosophy of diversity and unity as well as the mutually opposite pairs thatto be understood essentially and unobstructedly.

45. O holy one, I wish to know separately the distinction between knowledge and ignorance, the Imperishable and the perishable, Śāṃkhya and Yoga entirely, as well as the enlightened and the unenlightened.

Vasiṣṭha said:

46. Oh, I shall narrate unto you what you ask me. O great king, listen separately from me the function of Yoga.

47. To the followers of Yoga, meditation is a great power. The learned ones say that meditation is of two types.

48. (1) The concentration of mind, and (2) the control of breath. Prāṇāyāma is of two types, viz. Saguṇa and Nirguṇa. The Nirguṇa is mental.

49. One should not practise Prāṇāyāma for two units of time, O ruler of men, after passing urine, evacuating bowels and taking food. After that he shall do so with eagerness.

50-53. The devotee observing silence shall mentally turn the sense-organs away from the objects. (The control of breath) may last for ten or twelve (Mātrās). The intelligent devotee shall not induce himself to retain breath for more than twenty-four Mātrās. It is mentioned by scholars that breath control should not be practised while standing. We have heard that the Ātman of the universe should be known always. Indeed yoga can be practised by a person whose mind is not shaky. The person who meditates should be free from all attachments. His diet should be light. He shall control and conquer his senses. He shall fix the mind to the heart either early in the night or in the later half of the night.

54-55. O king of Mithilā, he shall steady the sense-organs by his mind. He shall steady his mind by his intellect. He shall be still like a stone. He should not tremble. He shall be steady like a post and still like a tree. He shall control himself by means of intellect. He shall be conversant with the mode and process of breath control. They call him yukta i.e. one who is in the state of Yoga.

56-57. He does not hear. He does not smell. He does not see anything. He is not aware of touch. His mind does not think or imagine anything. Like a log he does not know anything. The learned scholars call him Yukta and one who has attained Prakṛti or the primordial state.

58. Just as even when the lamp is not seen the light is seen, so also the soul without Liṅga shall have the movements below, above and sideways.

59. Being equipped with that the soul is stationed in the heart. When it is seen thus, O dear one, it is called by people like me Immanent soul, that which should be known, the knower.

60. Like fire without smoke, like sun with all its rays, like lightning in the sky, he sees the Ātman in the Ātman.

61. It has no source of origin and it is immortal. Only the learned scholars possessing courage and Brahmins adhering to their dharma can see it.

62. They call it minuter than the atom, and greater than the greatest. Though it stands firm everywhere in all living beings it is not perceived.

63. It is the creator of universe by means of intellect that could be observed by the light of the mind. Standing beyond the great Tamas, O dear one, it is (Non-Tāmasa).

64. Persons who are conversant with truth and who are masters of the Vedic lore declare that it is far off from darkness. It has various appellations, viz. Vimala (Devoid of impurities), Vimata (One who is particularly honoured), Nirliṅga (That which is beyond symbols) and Aliṅga (That which has no symbols).

65. Yoga alone is the substance of the worlds. What else can be the characteristic feature of Yoga? One who sees thus perceives the unageing great Ātman.

66. So far the Yogic school of philosophy has been recounted in essence to you by me. I shall now recount the Sāṃkhya school which is an example of Parisaṃkhyā (Enumeration).

67. They call the great Prakṛti of the soul Avyakta (Unmanifest) and Prakhyāna (Proclamation). From it originated the second principle Mahat, O most excellent king.

68. The Principle originating from Mahat is Ahaṃkāra (Ego). The five elements originated from Ahaṃkāra.

69. These eight are Prakṛtis. The Vikāras (products) are sixteen in number. Five of them are Viśeṣas and five are the sense-organs.

70. Those who are conversant with the arrangement of the followers of the Sāṃkhya school, those who perpetually abide by the path of the Sāṃkhyas, those who are learned scholars in the Sāṃkhya school say that the number of principles is only this much.

71. Everything gets dissolved in its respective source of origin wherefrom it has been produced. These principles get dissolved in the reverse order and they are apprehended by the immanent soul.

72. The Guṇas (i.e. all evolved things) get dissolved in Guṇas like the waves of ocean. They are produced in the ordinary order and get dissolved in the reverse order.

73. The creation and annihilation of Prakṛti, O excellent king, is this much. In the process of creation it has diversity and unity at the time of annihilation.

74. This is what, O great king, should be understood by the experts. The presiding deity is the unmanifest.

75. It has unity and diversity in the same manner as in the case of Prakṛti. It has unity at the time of annihilation and multiplicity due to activity.

76. The Ātman shall evolve Prakṛti at the time of creation in various ways. The great Ātman, the twenty-fifth principle presides over that group.

77. It is called the presiding deity by ascetics. It is that because it presides over the group.

78. It knows the Kṣetra or the Avyakta. Hence it is called Ksetrajña. It lies down in the Pura (city) of Avyakta. Therefore it is called Puruṣa.

79. The Kṣetra is separate from Kṣetrajña. The Kṣetra is called Avyakta and Jñātṛ (knower) is Puruṣa.

80. Jñāna (knowledge) is separate from Jñeya (that which should be known). Jñāna is Avyakta; Jñeya is Puruṣa.

81. The Avyakta is Kṣetra, Sattva etc. Puruṣa is Anīśvara (having no other master) and Atattva (devoid of Tattva).

82. In the school of Sāṃkhya there is no fixed number. The Saṃkhyā creates and explains Prakṛti only.

83. The number can be forty or twenty-four. After enumerating factually (the principles are to be understood). The Sāṃkhya has a thousand processes. The twenty-fifth principle is beyond the other principles.

84. The twenty-fifth principle is mentioned in the Vedas as the Enlightened soul and knowing one. When he realises Ātman he becomes Kevala (The single one).

85. Thus the Sāṃkhya school of philosophy has been described to you briefly. Those who know thus attain liberation.

86. What is called perfect knowledge is the perception of Prakṛti. It has been already explained how that which possesses Guṇas could be produced from Nirguṇa (that which is devoid of Guṇas).

87-90. There is no return to this world to those who realize this. Nor do they turn to the state of mortality. Those who are non-intelligent do not perceive the distinction between the changeable and the unchangeable. In regard to them the vision is not perfect. O king, they are born again and again. The Avyakta is called “Sarva” (the whole). The twenty-fifth principle is the part thereof. People comprehend Sarva not by Sarva. They comprehend Sarva by following Asarva. Those who know thus have no fear.

A dialogue between Vasiṣṭha and Janaka (part 3)

Vasiṣṭha said:

1. The Sāṃkhya school of philosophy has so far been recounted unto you, O excellent king. Now listen to me and understand Vidyā and Avidyā in the proper order.

2. They say that Avyakta is non-differentiated during creation and annihilation. Twenty principles are called Vidyā and Avidyā and they are characterized by creation and annihilation.

3. Some principles are Vidyās and some are Avidyās; understand them in their proper order. O dear one, understand the recapitulation of the school of Sāṃkhya, as mentioned by the sages.

4. The sense-organs are Vidyā of the organs of action. Similarly (Tanmātras?) are the Vidyā of the sense-organs.

5. Learned men say that the mind is Vidyā of the objects of pleasure. They say that the five elements are the Vidyā of the mind.

6. Ahaṃkāra is the Vidyā of five elements. So, O lord of men, Ahaṃkāra is Vidyā and Buddhi is also Vidyā.

7. Prakṛti is the Vidyā of Buddhi. Avyakta, the Unmanifest, is the Vidyā of principles. O excellent one among men, Vidhi is also Vidyā.

8. They say that Avyakta is Apara (having nothing greater than it). It is the twenty-fifth principle and it is Vidyā. Every thing is mentioned as the Vidyā of Jñeya (which should be known) and Jñāna (knowledge).

9. Avyakta is mentioned by the word Jñāna while the Jñeya is the twenty-fifth principle. Similarly, Jñāna is Avyakta and the twenty-fifth principle is Vijñātṛ (knower).

10. Vidyā and Avidyā have been briefly mentioned by me. What is known as Akṣara and Kṣara, understand that from me.

11. Both of these are called Kṣara. Both of these are Anakṣara. I shall mention the reason thereof in relation to knowledge.

12. Both of them are without beginning and without end. Both of them are supreme. Both of them are known as Tattva by persons who think about Jñāna.

13. Due to the function of creation and annihilation they call Avyakta as unchanging. For the creation of Guṇas it undergoes change again and again.

14. The origin of Guṇas and Mahat etc. is mutual. They call Adhiṣṭhāna (basis) the Kṣetra (field). This is the twenty-fifth principle.

15. One shall reduce the cluster of Guṇas within, into the manifest Ātman. Therefore the ego gets dissolved in the twenty-fifth principle along with its Guṇas.

16. Guṇas get dissolved in Guṇas. Therefore, Prakṛti shall be one. Even the Kṣetrajña is made Kṣetrajña (i.e. the individual soul).

17. When Prakṛti characterised by Guṇas gets into the Akṣara there is Nirguṇatva (state of being devoid of Guṇas) in the body because of alteration in Guṇas.

18. It is in this very same way that Kṣetrajña (gets dissolved) by the decrease of the knowledge of Kṣetra. We have heard that it is naturally devoid of Guṇas.

19. When this becomes Kṣara it knows Prakṛti possessed of Guṇas, among Guṇas and also Prakṛti devoid of Guṇas of the Ātman.

20. Morever, he becomes pure avoiding Prakṛti and realising “I am different from Prakṛti”.

21. Then he attains freedom from pain. It does not get mixed with Prakṛti, O great king. It is quite a different one that is mixed and that is seen by others.

22. When he treats with contempt the Guṇas, pertaining to Prakṛti, he sees the great one.

23-25. “What has been done by me so far? I have been immersed in the ocean of time. Just as the fish in the sea identifies itself with the water and adapts itself to it, so also I identify myself with the different persons due to delusion. The fish does not understand its difference from water due to ignorance. Since I slight the Ātman I do not understand it or anything else.

26. Fie upon me whose intellect has become vitiated and who have become immersed in this. Due to delusion I have followed it up, I have followed different persons (?)

27-30. This fellow is my relative. He may experience my decline in strength. I have attained similarity and identity with this fellow. I am of the same type as this fellow. I perceive equality here. I am like him. Indeed this fellow is free from impurities. It is dear. I am also like this then. Due to ignorance and delusion I have acted like this along with the ignorant Prakṛti. I have remained all this due to this contact. So I have been captivated by it and I did not become enlightened so far with regard to persons of noble nature, middlings or lowly ones. How can I associate with it?

31. Due to the state of not being enlightened I had associated with Māyā. Now I have become free.

32-33. Now I shall not associate with it. The fact that I who am free from aberrations have been deceived by Māyā which is an aberration, is not its fault. It is my fault for I had been attached to it and I had been approached by it with face turned away.

34. Therefore, I have been stationed in this in multifarious forms. Though, really I am devoid of form I assume forms. Though devoid of form, though actually unembodied, I have been overwhelmed by my-ness.

35-36. Therefore aberrations have been created by that Prakṛti in the course of different births. Though I am devoid of my-ness (actually) aberrations have been created by the same my-ness. I have been born in various wombs and while remaining there, my mind had been devoid of consciousness. Equality has not been achieved by me due to Ahaṃkāra (Ego).

37. After splitting itself into many he joins me once again. Now I am enlightened. I am devoid of my-ness. I am devoid of egoism.

38. The evil quality of my-ness is always generated in the mind and caused by Ego. After abandoning this which has clung to me I shall resort to the state free from ailment.

39. I shall identify myself with this (i.e. the soul) and not with Prakṛti which often misleads. My welfare is with the soul and not with Prakṛti.”

40. Thus by addressing the greatest, the twenty-fifth principle is awakened. After abandoning the Kṣara he attains the state of Akṣara devoid of ailment.

41. (He attains the state Akṣara that is Avyakta (unmanifest) and Nirguṇa (devoid of Guṇas) after abandoning the Kṣara that is Vyaktadharmā (whose attributes are manifest) and Saguṇa (possessed of Guṇas). After seeing the Nirguṇa first, O king of Mithilā, he becomes similar to it.

42. Thus the example of Akṣara and Kṣara has been explained to you by me as it has been expounded in the Vedas. It is richly endowed with knowledge.

43. It is free from doubts. It is subtle, pure and free from impurities. I shall explain it once again in the manner heard by me. Understand it.

44. The philosophy of the schools of Sāṃkhya and Yoga has been recounted by me with examples from the two systems. What is stated in the Sāṃkhya is the same which is stated in the Yoga system.

45-48. The Jñāna of the Sāṃkhyas, O ruler of the Earth, is conducive to the awakening (of the soul). It is clearly explained with a desire for the welfare of disciples.

Moreover, scholars say that this system is very comprehensive. In this system, O lord of men, a principle other than the twenty-five, viz. Rebirth is included.

The greatest principle of the Sāṃkhyas has been duly described. That is Buddha (enlightened), Apratibuddha (unenlightened), and Budhyamāna (that is being enlightened).

They say that Budhyamāna Buddhatva (the state of being enlightened that is being understood) is the Yogic principle.

A dialogue between Vasiṣṭha and Janaka (part 4 - conclusion)

Vasiṣṭha said:

1. Prakṛti creates and seizes the unenlightened unmanifest storehouse of Guṇas even as Guṇas hold the Tattvas.

2. In a playful manner, O king, Aja the unborn attains the state of modification; splitting itself into many it is perceived as though it is really multifarious.

3. Budhyamāna that disturbs and stirs this up like this, is not comprehended. It creates, seizes and practices Guṇas.

4. They call this Budhyamāna because it enlightens Avyakta. Avyakta is not comprehended in any other manner whether it is Saguṇa or Nirguṇa.

5. It is only sometimes that it is so, so they call it Pratibuddhaka (Enlightened). If the Avyakta is comprehended it is the twenty-fifth principle.

6. The Budhyamāna certainly becomes one with my-ness for its characteristic feature—so says the Veda. By becoming enlightened due to mutual endeavour it becomes Avyakta that never swerves—They say thus.

7-8. They call this Budhyamāna because it enlightens Avyakta. It is the twenty-fifth principle. It is the great Ātman. It does not comprehend the twenty-sixth principle, the Buddha (enlightened), devoid of impurities, the eternal, one that cannot be perceived. It comprehends the twenty-fourth and twenty-fifth principles always.

9. The perceptible and the imperceptible, O king of great lustre, follow its nature. The Avyakta, O dear one, comprehends that Brahman which is non-dual.

10-12. It comprehends the Ātman, the twenty-fifth and the twenty-fourth principle. At the time of comprehending the Ātman, when he considers “I am another” he becomes one with the Avyakta as his eyes and so endowed with Prakṛti. When he comprehends the pure Buddhi without impurities, O mighty king, he comprehends the twenty-sixth principle. Contented, he proceeds (ahead). Thereafter he abandons Avyakta with creation and annihilation as the characteristic features.

13. It comprehends Prakṛti which is devoid of consciousness and which is endowed with Guṇas. It becomes one with the features of lonely Ātman by virtue of realizing of the Avyakta.

14. After coming into contact with the Kevala it shall attain the liberated soul. They call this Tattva (principle) and (the soul) that is without old age and death, Nistattva (one that is beyond the principles).

15. Only by duly listening to the description of the Tattvas does the soul, O king, become conversant with the principles. Learned scholars speak about twenty-five principles.

16. Never does a person conversant with the Tattvas get immersed in the ocean of worldly existence, O dear one. The Tattvas approach these persons quickly. Now understand their characteristics.

17. Prājña free from old age and death is understood as the twenty-sixth principle. Undoubtedly it attains equality with Śakti, it itself being Śakta.

18. Abuddhimān (that which has no intellect) is being awakened by the Buddha (the enlightened one) that is the twenty-sixth principle. This is called diversity, Nānātva, as explained in the Sāṃkhya scriptures.

19. When it is comprehended by the intellect the twenty-fifth principle, accompanied by conscious one, Cetana, shall have unity.

20. It attains equality, O king of Mithilā, with (the enlightened one) that is being comprehended. Although the Ātman is devoid of attachment, O ruler of men, it has the features and characteristics of what is being attached.

21. They understand that the twenty-sixth principle is evolved out of Karman, after attaining the Ātman that is free from attachment. When this is enlightened the omnipresent soul abandons the Avyakta.

22-24. The twenty-fourth principle is very subtle due to the enlightenment of the twenty-sixth principle. Thus the Apratibuddha (non-enlightened), Buddha (the enlightened) and the Budhyamāna have been briefly described to you, O sinless one, in the manner explained in the śāstras. The difference between these two is the same as between Maśaka (mosquito) and Udumbara (the fruit of a particular tree). The difference obtained between the two is the same as between fish and water. The unity and diversity of the two should be thought of in this manner.

25-26. What is mentioned as salvation is this much. It is termed Jñāna and Vijñāna. The desire, viz. “This person should be liberated” is suddenly originated in the body of the twenty-fifth principle, they say, within the view of the Avyakta. It is certain that he will be liberated thus and not otherwise.

27-30. The soul acquires the characteristics of another object by associating with it. It becomes pure when associating with the pure one and not with the impure one. It becomes free from attributes while associating with the enlightened, O bull among men. While associating with one with the feeling of detachment the soul becomes liberated. While associating with the liberated it becomes Liberated. One with unlimited intellect becomes pure and of pure activities while associating with one of pure activities. While associating with the soul free from impurities it becomes pure; while associating with the single it becomes single soul. While associating with the independent it becomes independent.

31. O great king, the truth and the truthful reality have been recounted so far. By grasping with your intellect the eternal Brahman, the first pure one, you have become Amatsara, devoid of jealousy.

32. O king, this great truth should not be imparted to a person not abiding by the Vedas. It imparts enlightenment in regard to a person who is desirous of acting according to it. It admonishes one who bows down for enlightenment.

33. This truth should not be imparted to a liar nor to a rogue, nor to an impotent person nor to a person of crooked intellect. It should not be imparted to a person who harasses scholars devoted to knowledge. It should be imparted for the enlightenment of the disciples.

34. This should be imparted to a disciple who is equipped with faith and good qualities, who refrains from slandering others, who possesses pure Yoga and who is a learned one equipped with forbearance and sympathy.

35. This secret should be imparted to a person who has discrimination, who is fond of injunctions, who is devoid of quarrelsome dispute, who has learned much, who has humble dress and demeanour and who has no selfish motive.

36. They say that knowledge of this great Brahman should not be imparted to a person who is devoid of these qualities. The narration of virtue in regard to such person is not conducive to welfare, because it is like charity accorded to a person who does not deserve it.

37. This should not be given to a person who has no sacred rites even if the entire earth full of jewels were given away. O leader of men, this great thing should be imparted to a person who has conquered his sense organs, who observes pure rites and who knows reality.

38. O Karāla, let there be no fear at all in you. This great Brahman has been heard by you today. It has been duly recounted. It is extremely sacred. It is fully free from grief. It has neither beginning nor middle nor end.

39-40. It is unfathomable. It is free from old age and death. īt is free from ailment. It is auspicious. It is free from fear. In view of the erroneousness of the argument of others, the eternal Brahmā had been propitiated with great effort. That eternal Brahmā of brilliant splendour had been propitiated and this had been acquired in the same manner as this has been acquired by you.

41. I have been asked by you, O leader of men. So this has been recounted to you exclusively as it had been obtained from Brahmā. It is the great knowledge, the utmost resort of those who are conversant with salvation.

Vyāsa said:

42. This great Brahman, the twenty-fifth principle, from which one does not return has now been recounted in the same manner as it had been recounted, O excellent sages, by Vasiṣṭha formerly.

43-44. He who does not completely and accurately understand the great unchanging knowledge, free from death and old age, even after striving for comprehension, returns.

O brahmins, this Jñāna that is conducive to salvation, has been truthfully described by me after listening to it (and under standing it) from the divine sage.

45. This was derived by sage Vasiṣṭha from Brahmā. Nārada the greatest among sages obtained this from Vasiṣṭha.

45. This eternal doctrine has been recounted to me and it has been obtained by me from Nārada. After hearing about this great doctrine, O excellent sages, you will not feel sorry.

47. He has no fear who has understood that Kṣara and Akṣara are different. He has fear certainly who does not know this accurately.

48. Due to the absence of perfect knowledge a person of confounded soul undergoes hardships again and again and attains thousands of births ending with death.

49. Or he may go to the heavenly world or to the realm of low creatures or to the human world. Or perhaps he is released from that ocean of ignorance.

50. In the terrible ocean of ignorance the unmanifest is called the unfathomable one. O brahmins, it is here that the living beings become immersed day by day.

51. Hence due to the destruction of the unfathomable Avyakta, the eternal one, all of you, O brahmins, have become free from Rajas and Tamas.

52. Thus, O excellent sages, the great Liberation, the essence of essences, has been recounted by me. On realising it one does not return.

53. It should not be imparted to an atheist or to a person who is not a devotee. O brahmins, it should not be imparted to an evil-minded person nor to a person who has no faith and who is averse to everything good.