scent, and without shape of any kind, like sound in
its unmanifest state of existence. Then sound,
which is the attribute of space, is swallowed up by
Mind which is the essence of all things that are manifest.
Thus Mind which in itself is unmanifest withdraws
all that is manifested by Mind. This withdrawal
of Mind as displayed into Mind as undisplayed or subtile,
is called the destruction of the vast external universe.
Then Chandrama’s having made Mind (thus) withdraw
its attribute into itself, swallows it up. When
Mind, ceasing to exist, thus enters into Chandramas,
the other attributes that are owned by Iswara are
all that remain. This Chandramas, which is called
also Sankalpa, is then, after a very long time, brought
under Iswara’s sway, then reason being that
that Sankalpa has to perform a very difficult act,
., the destruction of Chitta or the faculties
that are employed in the process called judgment.
When this has been effected, the condition reached
is said to be of high Knowledge. Then Time swallows
up this Knowledge, and as the Sruti declares, Time
itself, in its turn, is swallowed up by Might, or
Energy. Might or energy, however, is (again)
swallowed up by Time, which last is then brought under
her sway by Vidya. Possessed of Vidya, Iswara
then swallows up non-existence itself into his Soul.
That is Unmanifest and Supreme Brahma. That is
Eternal, and that is the Highest of the High.
Thus all existent creatures are withdrawn into Brahma.
Truly hath this, which should be conceived (with the
aid of the scriptures) and which is a topic of Science,
been thus declared by Yogins possessed of Supreme
Souls, after actual experience. Even thus doth
the Unmanifest Brahma repeatedly undergo the processes
of Elaboration and Withdrawal (i.e., Creation and
Destruction), and even thus Brahman’s Day and
Night each consist of a thousand yugas.’"
“Vyasa said, ’Thou hadst asked me about
the Creation of all beings; I have now narrated that
to thee in full. Listen to me as I tell thee now
what the duties are of a Brahmana. The rituals
of all ceremonies for which sacrificial fees are enjoined,
commencing with Jatakarma and ending with Samavartana,
depend for their performance upon a preceptor competent
in the Vedas. Having studied all the Vedas and
having displayed a submissive behaviour towards his
preceptor during his residence with him, and having
paid the preceptor’s fee, the youth should return
home with a thorough knowledge of all sacrifices.
Receiving the permission of his preceptor, he should
adopt one of the four modes of life and live in it
in due observance of its duties till he casts off his
body. He should either lead a life of domesticity
with spouses and engaged in creating offspring, or
live in the observance of Brahmacharya; or in the forest
in the company of his preceptor, or in the practice
of the duties laid down for a yati. A life of