be comprehended. All the elements and the objects
they compose exist in the Soul. 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.
That yogin who in consequence of desire covets any
of the divine attributes (of Knowledge or Renunciation,
.) should regard a pure mind to be identical
with the object of his desire. All things rest
in a pure mind or soul. 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.
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,
., 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).’"
“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. 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. The Creator
(Brahma) has described the religion of Pravritti.
Pravritti implies rebirth or return. Nivritti,
on the other hand, implies the highest end. The