Chapter 316

“‘Yajnavalkya said, That which is without attributes, O son, can never beexplained by ascribing attributes to it. Listen, however, to me as Iexpound to thee what is possessed of attributes and what is devoid ofthem. High-souled Munis conversant with the truth regarding all thetopics or principles say that when Purusha seizes attributes like acrystal catching the reflection of a red flower, he comes to be called aspossessed of attributes; but when freed from attributes like the crystalfreed from reflection, he comes to be viewed in his real nature, that is,as beyond all attributes.[1651] Unmanifest Prakriti is by her natureendued with attributes. She cannot transcend them. Destitute ofintelligence by nature, she becomes attached to attributes. UnmanifestPrakriti cannot know anything, while Purusha, by his nature, is possessedof knowledge,–There is nothing higher than myself,–even this is whatPurusha is always conscious of. For this reason the unmanifest (orPrakriti), although naturally inanimate and unintelligent, still becomesanimate and intelligent in consequence of her union with Purusha who isEternal and Indestructible instead of remaining in her own nature due todestructibility.[1652] When Purusha, through ignorance, repeatedlybecomes associated with attributes, he fails to understand his own realnature and therefore he fails to attain to Emancipation. In consequencePurusha’s lordship over the principles that flow from Prakriti, he issaid to partake of the nature of those principles. In consequence also ofhis agency in the matter of creation, he is said to possess the attributeof creation. In consequence of his agency in the matter of Yoga, he issaid to possess the attribute of Yoga. For his lordship over thoseparticular principles known by the name of Prakriti, he is said topossess the nature of Prakriti.[1653] For his agency in the matter ofcreating the seeds (of all immobile objects), he is said to partake ofthe nature of those seeds. And because he causes the several principlesor attributes to start into life, he is, therefore, said to be subject todecay and destruction (for those principles themselves are subjectthereto). In consequence, again, of his being the witness of everything,and in consequence also of there being nothing else than he, as also forhis consciousness of identity with Prakriti, Yatis crowned with asceticsuccess, conversant with Adhyatma, and freed from fever of every kind,regard him as existing by himself without a second, immutable, unmanifest(in the form of Cause), unstable, and manifest (in the form of effects).This is what has been heard by us. Those Sankhyas, however, that dependupon Knowledge only (for their Emancipation) and the practice ofcompassion for all creatures, say that it is Prakriti which is One butPurushas are many.[1654] As a matter of fact, Purusha is different fromPrakriti which though unstable, still appears as stable. As a blade ofreed is different from its outer cover, even so is Purusha different fromPrakriti. Indeed, the worm that is ensconced within the Udumvara shouldbe known as different from the Udumvara. Though existing with theUdumvara, the worm is not to be regarded as forming a portion of theUdumvara. The fish is distinct from the water in which it lives, and thewater is distinct from the fish that lives in it. Though the fish andwater exist together, yet it is never drenched by water. The fire that iscontained in an earthen sauce pan is distinct from the earthen sauce pan,and the sauce pan is distinct from the fire it contains. Although thefire exists in and with the sauce pan, yet it is not to be regarded asforming any part of it. The lotus-leaf that floats on a piece of water isdistinct from the piece of water on which it floats. Its co-existencewith water does not make it a portion of the water. The perennialexistence of those objects in and with those mentioned, is nevercorrectly understood by ordinary people. They who behold Prakriti andPurusha in any other light are said to possess a vision that isincorrect. It is certain that they have repeatedly to sink into terriblehell. I have thus told thee the philosophy of the Sankhyas that excellentscience by which all things have been correctly ascertained. Ascertainingthe nature of Purusha and Prakriti in this way, the Sankhyas attain toEmancipation. I have also told thee of the systems of those others thatare conversant with the great principles of the universe. I shall nowdiscourse to thee on the science of the Yogins.'”