The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3 eBook

This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.

“’I have now told thee what the indications are of what is Indestructible and what is Destructible, according to the best of my knowledge and according to what has been expounded in the scriptures.  I shall now tell thee, according to what I have heard, as to how Knowledge that is subtile, stainless, and certain arises.  Do thou listen to me.  I have already discoursed to thee what the Sankhya and the Yoga systems are according to their respective indications as expounded in their respective scriptures.  Verily, the science that has been expounded in Sankhya treatises is identical with what has been laid down in the Yoga scriptures.  The knowledge, O monarch, which the Sankhya preach, is capable of awakening every one.  In the Sankhya scriptures, that Knowledge has been inculcated very clearly for the benefit of disciples.  The learned say that this Sankhya system is very extensive.  Yogin have great regard for that system as also for the Vedas.  In the Sankhya system no topic or principle transcending the twenty-fifth is admitted.  That which the Sankhyas regard-as their highest topic of principles has been duly described (by me).  In the Yoga philosophy, it is said that Brahma, which is the essence of knowledge without duality, becomes Jiva only when invested with Ignorance.  In the Yoga scriptures, therefore, both Brahma and Jiva are spoken of,—­’”

SECTION CCCIX

“’Vasishtha said, Listen now to me as I discourse to thee on Buddhas (Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes of Sattwa, Rajas, and Tamas.  Assuming many forms (under the influence of illusion) the Supreme Soul, becoming Jiva, regards all those forms as real,[1631] In consequence of (his regarding himself identical with) such transformations, Jiva fails to understand the Supreme Soul, for he bears the attributes (of Sattwa and Rajas and Tamas) and creates and with-draws into himself what he creates.  Ceaselessly for his sport, O monarch, does Jiva undergo modifications, and because he is capable of understanding the action of the Unmanifest, therefore is he called Budhyamana (the Comprehender).[1632] The Unmanifest or Prakriti can at no time comprehend Brahma which is really without attributes even when it manifests itself with attributes.  Hence is Prakriti called Unintelligent.  There is a declaration of the Srutis to the effect that if ever Prakriti does succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead of being something differentiated from Jiva) becomes identified with Jiva who is united with her. (As regards, however, the Supreme Soul, which is ever disunited and dissociated, and which transcends the twenty-fifth Prakriti can never comprehend it).  In consequence of this (viz., his attachment to or union with Prakriti), Jiva or Purusha, who is not manifest and which in his real nature is not subject to modifications, comes to be called as the Unawakened or Ignorant.  Indeed because

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