The persons, who are unenlightened, do not understand the enlightened and the Un-manifest one. They think that the manifest is identical with the Un-manifest.
This principle is perfect, but their vision is imperfect. They do not understand the known as separate from the unknown.
This principle of the Perishable and the Imperishable has been mentioned to you. They call Ekatva (unity) as Akshara (imperishable), and Naanaatva (diversity) as Kshara
(perishable).
This is stated in the twenty-five principles. They (the learned) say that it (the compilation of the principles) is perfect. Its unity is perceived; so also is its diversity.
There is a separate citation of the principles. But learned scholars are agreed that the principles are twenty-five in number.
The learned men say that the twenty-fifth principle is devoid of Tattva. It is eternal because of its reality.
Janaka said:
What has been stated by you, O excellent Brahmin, as to diversity and unity (is not understood by me) even as I try to understand. Their example is in doubt.
Undoubtedly, with the gross intellect, I do not see the reality, O sinless One, of that which is known through Buddha (that which is understood) and Prabuddha (the
enlightened).
The explanation, too, of the Perishable and the Imperishable, given by you, O sinless One, has been missed by me owing to the unsteadiness of my intellect.
Therefore, I wish to hear once again the philosophy of diversity and unity as well as the conflicting pairs of opposites.
O holy One! I wish to know separately the distinction between Knowledge and Ignorance, the Imperishable and the Perishable, Saamkhya and Yoga, as well as the
Enlightened and the Unenlightened.
Vasistha said:
Oh! I shall narrate unto you what you ask me. O great King! Listen, the function of Yoga!
To the followers of Yoga, meditation is a great instrument of power. The learned say that meditation is of two types. One is concentration of the mind and the other is control
of the breath. Control of the breath is called Pranayama. It is again of two types called Saguna and Nirguna. The Nirguna type is mental.
One should not practise Pranayama for two units of time, O Ruler of men, after passing urine, evacuation of bowels and taking food. Beyond those spells of time, one shall do so with eagerness.
The devotee observing silence shall mentally turn the sense-organs away from the objects. (The control of breath) may last for ten or twelve (matras). The intelligent devotee shall not induce himself to retain breath for more than twenty-four matras. It is mentioned by scholars that breath control shall not be practised while standing. We have heard that the Atman should be known always. Indeed yoga can be practised by a person whose mind is steady and not shaky. The person who meditates should be free from all attachments. His diet should be light. He shall control and conquer his senses. He shall fix the mind to the heart (soul) either early in the night or in the later half of the night.
O King of Mithila! He shall steady the sense-organs by his mind. He shall steady his mind by his intellect. He shall be still like a stone. He shall not tremble. He shall be
steady like a post and still like a tree. He shall control himself by means of intellect. He shall be conversant with the mode and process of breath control. Such a person is
called yukta, one who is in the state of yoga.
He does not hear. He does not smell. He does not see anything. He is not aware of touch. His mind does not think or imagine anything. Like a log, he does not know
anything. The learned scholars call him yukta, one who has attained to Prakrti or the primordial state.
Just as even when the lamp is not seen, the light is seen, so also the soul (atman) without body shall have movements below, above and sideways.
Thus equipped, the soul is stationed in the heart. When it is thus, O dear One, it is called by people like me the Immanent soul, That which should be known, the Knower.
Like fire without smoke, the sun with its rays and a lightning in the sky, he sees the Atman in the atman.
It has no source of origin and It is immortal. Only the learned scholars possessing courage and the Brahmins adhering to their dharma can see It.
They call It minuter than the atom (fundamental particle) and greater than the greatest. Though It stands firm everywhere and in all living beings, It is not perceived.
It is the creator of the universe by means of intellect that could be observed by the light of the mind. Beyond the great tamas, O dear One, It Is!
Persons who are conversant with Truth and who are masters of the Vedic lore declare that It is far off from darkness. It has various appellations such as vimala (devoid of
impurities), vimata (particularly honoured), nirlinga (beyond symbols) and alinga (that which has no symbols).
Yoga alone is the substance of the worlds. What else can be the characteristic features of Yoga? One who sees thus perceives the un-ageing great Atman.
So far I have recounted to you the essence of the philosophy of Yoga. I shall now recount the essence of the philosophy of Saamkhya, which is of the nature of
parisamkhyaa (enumeration).
They call the great Prakrti of the Soul Avyakta (Un-manifest) and Prakhyaana (proclamation). From it originated the second principle Mahat, O most excellent King!
The principle originating from Mahat is Ahamkara (ego). The five elements originated from Ahamkaara.
These eight are Prakrtis. The Vikaaras (products) are sixteen in number. Five of them are Visesas and five are the sense-organs.
Those who are conversant with the arrangement of the followers of the Saamkhya philosophy, those who perpetually abide by the path of the Saamkhyas, and those who are learned scholars in the philosophy of Saamkhya say that the number of principles is only this much.
According to Saamkhya philosophy, everything gets dissolved in its respective source of origin wherefrom it has been evolved. These principles get dissolved in the reverse
order, and they are apprehended by the Immanent Soul.
The gunas (all evolved things) get dissolved in Guna like the waves of the ocean dissolve into the ocean. They are evolved in the natural order and get dissolved in the reverse order.
The creation and annihilation of Prakrti, O excellent King, is this much. In the process of creation It has diversity, and unity in the process of annihilation (dissolution).
This is what, O great King, should be understood by the learned. The presiding deity is the Un-manifest.
