[1628] When the Yogin withdraws and merges all
the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth
(viz., Jiva or Purusha) also, with all those principles disappears into
it. When the principles become merged each into its progenitor, then the
one that remains is Prakriti. When Kshetrajna too,[1629] O son, becomes
merged into his own producing cause then (all that remains is Brahma and,
therefore) Prakriti with all the principles in it becomes Kshara (or
meets with destruction), and attains also to the condition of being
without attributes in consequence of her dissociation from all the
principles. Thus it is that Kshetrajna, when his knowledge of Kshetra
disappears, becomes, by his nature, destitute of attributes, as it has
been heard by us. When he becomes Kshara he then assumes attributes.
When, however, he attains to his own real nature, he then succeeds in
understanding his own condition of being really destitute of attributes.
By casting off Prakriti and beginning to realise that he is different
from her, the intelligent Kshetrajna then comes to be regarded as pure
and stainless. When Jiva ceases to exist in a state of union with
Prakriti, then does he become identifiable with Brahma. When, however, he
exists united with Prakriti, he then, O king, seems to be different from
Brahma. Indeed, when Jiva shows no affection for Prakriti and her
principles, he then succeeds in beholding the Supreme and having once
beheld Him wishes not to fall away from that felicity.
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