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.
ascetic who desires to discriminate with exactitude between good and evil, who is always bent on understanding the nature of the Soul, and who devotes himself to the religion of Nivritti, attains to that high end.[778] One desirous of accomplishing this, should know both the Unmanifest and Purusha of which I shall speak presently.  That, again, which is different from both the Unmanifest and Purusha, and which transcends them both, and which is distinguished from all beings, should be particularly viewed by one possessed of intelligence.[779] Both Prakriti and Purusha are without beginning and without end.  Both are incapable of being known by their like.  Both are eternal and indestructible.  Both are greater than the greatest (of being).  In these they are similar.  They are points of dissimilarity again between them.  (Of these I shall speak presently).  Prakriti is fraught with the three attributes (of Goodness, Passion, and Darkness).  It is also engaged in creation.  The true attributes of Kshetrajna (Purusha or the Soul) should be known to be different.[780] Purusha is the apprehender of all the transformations of Prakriti (but cannot be apprehended himself).  He transcends (in respect of his original nature) all attributes.  As regards Purusha and the Supreme Soul again, both of them are in-comprehensible.  In consequence again of both of them being without attributes by which they can be distinguished, both are highly distinguished from all else.[781] A turbaned person has his head circled with three folds of a piece of cloth. (The person, however, is not identical with the turban he wears).  After the same manner the embodied Soul is invested with the three attributes of Goodness, Passion, and Darkness.  But though thus invested, the Soul is not identical with those attributes.  Hence these four topics, which are covered by these fourfold considerations, should be understood.[782] One who understands all this is never stupefied when one has to draw conclusions (in respect of all subjects of enquiry).  He that is desirous of attaining to high prosperity should become pure in mind, and betaking himself to austere practices in respect of the body and the senses, should devote himself to yoga without desire of fruits.  The universe is pervaded by yoga power secretly circulating through every part of it and illumining it brightly.  The sun and the moon shine with effulgence in the firmament of the heart in consequence of yoga power.  The result of yoga is Knowledge.  Yoga is talked of very highly in the world.[783] Whatever acts are destructive of Passion and Darkness constitute yoga in respect of its real character.  Brahmacharya and abstention from injury are said to constitute yoga of the body; while restraining mind and speech properly are said to constitute yoga of the mind.  The food that is obtained in alms from regenerate persons conversant with the ritual is distinguished from all other food.  By taking that food abstemiously, one’s sins
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The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 from Project Gutenberg. Public domain.
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