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 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.
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