The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,886 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
be comprehended.  All the elements and the objects they compose exist in the Soul.[771] In the state called dreamless slumber (sushupti), the manifest human body which, of course, is the door of dreams, disappears in the mind.  Occupying the body the mind enters the soul which is manifest and upon which all existent and non-existent things depend, and becomes transformed into a wakeful witness with certainty of apprehension.  Thus dwelling in pure Consciousness which is the soul of all things; it is regarded by the learned as transcending both Consciousness and all things in the universe.[772] That yogin who in consequence of desire covets any of the divine attributes (of Knowledge or Renunciation, etc.) should regard a pure mind to be identical with the object of his desire.  All things rest in a pure mind or soul.[773] This is the result attained to by one who is engaged in penances.  That yogin, however, who has crossed Darkness or ignorance, becomes possessed of transcending effulgence.  When darkness or ignorance has been transcended, the embodied Soul becomes Supreme Brahma, the cause of the universe.[774] The deities have penances and Vedic rites.  Darkness (or pride and cruelty), which is destructive of the former, has been adopted by the Asuras.  This, viz., Brahma, which has been said to have Knowledge only for its attribute, is difficult of attainment by either the deities or the Asuras.  It should be known that the qualities of Goodness, Passion and Darkness belong to the deities and the Asuras.  Goodness is the attribute of the deities; while the two others belong to the Asuras.  Brahma transcends all those attributes.  It is pure Knowledge.  It is Deathlessness.  It is pure effulgence.  It is undeteriorating.  Those persons of cleansed souls who know Brahma attain to the highest end.  One having knowledge for one’s eye can say this much with the aid of reason and analogy.  Brahma which is indestructible can be comprehended by only withdrawing the senses and the mind (from external objects into the soul itself).’"[775]


“Bhishma said, ’He cannot be said to know Brahma who does not know the four topics (viz., dreams, dreamless slumber, Brahma as indicated by attributes, and Brahma as transcending all attributes), as also what is Manifest (viz., the body), and what is Unmanifest (the chit-soul), which the great Rishi (Narayana) has described as Tattwam.[776] That which is manifest should be known as liable to death.  That which is unmanifest (viz., the chit-soul), should be known as transcending death.  The Rishi Narayana has described the religion of Pravritti.  Upon that rests the whole universe with its mobile and immobile creatures.  The religion of Nivritti again leads to the unmanifest and eternal Brahma.[777] The Creator (Brahma) has described the religion of Pravritti.  Pravritti implies rebirth or return.  Nivritti, on the other hand, implies the highest end.  The

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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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