The religion followed by a person that is devoted with his
whole soul to Narayana is regarded as similar or equal in merit to the
system of the Sankhyas. By adopting that religion one attains to the
highest end and attains to Emancipation which has Narayana for its soul.
That person upon whom Narayana looks with compassion succeeds in becoming
awakened.[1906] No one, O king, can become awakened through his own
wishes. That nature which partakes of both Rajas and Tamas is said to be
mixed. Hari never casts a kind eye upon the person subject to birth (and
death) that is endued with such a mixed nature and that has, on that
account, the principle of Pravritti in him. Only Brahma, the Grandsire of
the worlds, looks upon the person that is subject to birth and death
because of his mind being overwhelmed with the two inferior attributes of
Rajas and Tamas.[1907] Without doubt, the deities and the Rishis are
wedded to the attributes of Sattwa, O best of kings. But then they that
are divested of that attribute in its subtile form are always regarded to
be of mutable nature".[1908]
Janamejaya said, "How can one that is fraught with the principle of
change succeed in attaining to that Purushottama (the foremost of
Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou
discourse to me also of Pravritti in due order."
Vaisampayana said, "That which is the twenty-fifth (in the enumeration of
topics as made in the Sankhya system) viz.
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