“‘Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas,and Tamas), are the attributes of Prakriti. These attach to all things ofthe universe and always inhere to them. The Unmanifest Purusha enduedwith the six Yoga attributes transforms himself by himself into hundredsand thousands and millions and millions of forms (by embracing thesethree attributes). Those that are conversant with the science ofAdhyatma, say that unto the attribute of Sattwa is assigned a high, untoRajas a middling, and unto Tamas, a low place in the universe. By the aidof unmixed righteousness one attains to a high end (viz., that of thedeities or other celestial beings). Through righteousness mixed with sinone attains to the status of humanity. While through unmixed sin onesinks into a vile end (by becoming an animal or a vegetable etc.). Listennow to me, O king, as I speak to thee of the intermixture or compounds ofthe three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seenexisting with Sattwa. Tamas also exists with Rajas. With Tamas may alsobe seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existingtogether and in equal proportions. They constitute the Unmanifest orPrakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,he attains to the regions of the deities. Endued with both Sattwa andRajas, he takes birth among human beings. Endued with Rajas and Tawas, hetakes birth among the intermediate order of Being. Endued with all three,viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.Those high souled persons that transcend both righteousness and sin,attain it is said, to that place which is eternal, immutable, undecaying,and immortal. Men of knowledge attain to births that are very superior,and their place is faultless and undecaying, transcending the ken of thesenses, free from ignorance, above birth and death, and full of lightthat dispels all kinds of darkness. Thou hadst asked me about the natureof the Supreme residing in the Unmanifest, (viz., Purusha). I shall tellthee, Listen to me, O king, Even when residing in Prakriti, He is said toreside in His own nature without partaking of the nature ofPrakriti. Prakriti, O king, is inanimate and unintelligent. Whenpresided over by Purusha, then only can she create and destroy.
“‘Janaka said, Both Prakriti and Purusha, O thou of great intelligence,are without beginning and without end. Both of them are without form.Both of them are undecaying. Both of them, again, incomprehensible. Howthen, O foremost of Rishis, can it be said that one of them is inanimateand unintelligent? How, again, is the other said to be animate andintelligent? And why is the latter called Kshetrajna? Thou, O foremost ofBrahmanas, art fully conversant with the entire religion of Emancipation.I desire to hear in detail of the religion of Emancipation in itsentirety. Do thou discourse to me then of the existence and Oneness ofPurusha, of his separateness from Prakriti, of the deities which attachto the body of the place to which embodied creatures repair when theydie, and that place to which they may ultimately, in course of time, beable to go. Tell me also of the Knowledge described in the Sankhyasystem, and of the Yoga system separately. It behoveth thee also to speakof the premonitory symptoms of death, O best of men. All these topics arewell known to thee even as an (emblic) myrobalan in thy hand!'”