(The sense-organs) devoid of atman as a result of sinful actions perish like the waves in a great ocean.
While the embodied soul is asleep or agitated, the subtle Soul wanders about along with the sense-organs like the wind that blows everywhere.
It sees duly. O sinless Ones! It touches after remembering. It becomes aware of all as before, O Brahmins.
Since they are not masters, the sense-organs merge into their respective places (objects) like serpents which are killed.
The subtle Soul encompasses the movements of sense-organs in their respective places, and moves about.
The individual soul pervades different qualities of sattva, rajas and tamas, the qualities of intellect, O excellent Ones, the qualities of mind, the qualities of firmament, the
qualities of wind, O omniscient Ones, the qualities arising from affection, the qualities of waters, O Brahmins, and all the qualities of earth. The Kshetrajna pervades, O
excellent Brahmins, the qualities in these individual souls, and moves about owing to auspicious and inauspicious karma.
Sense-organs move along with the soul just as disciples go along with a great saint (preceptor). After going beyond Prakrti, they attain to the Subtle Narayana of great Soul, the Great ultimate Resort, greater than the greatest, and devoid of all aberrations.
He is free from all sins. He has entered a state of freedom from all ailments. That Supreme Soul is devoid of all qualities. IT is blissful, excellent one.
There, O Brahmins, the excellent mind and the sense-organs come at the proper time taking up the message of the preceptor. It is possible to attain tranquility and good
qualities in the span of a brief period by means of the above mentioned Saamkhya and Yoga. The highly intelligent Saamkhyas attain to the highest goal. O great Brahmins!
There is no other knowledge equal to this one that brings about salvation.
May you be in no doubt in this matter? It is Knowledge that is the great Saamkhya. The Primordial and the Eternal Brahman is Imperishable and Dhruva (everlasting).
Persons of tranquility and calmness speak of IT as that which has no beginning, middle or end, that which is free from the pairs of opposites, that which has no agent, the Eternal One, and the Kuutastha (firm and steady like the peak of a mountain).
It is from this that all the processes of creation and annihilation issue forth. So say the eloquent great sages in the sacred scriptures.
The Brahmins, the Veda and persons who are conversant with the Sama-veda hymns call Him the greatest Lord, the Endless One, the greatest Achyuta (one who does not
slip or swerve) and Brahmanya (favourable to the Brahman). Brahmins, with their intellect turned towards gunas, the followers of yoga who are united with the great One, and the Saamkhyas with their vision directed towards the unmeasured One (praise Him). He has no manifest form, O great Brahmins! The Veda says that Knowledge is (His form). O excellent sages! They speak of many ways of recognizing IT (the Brahman).
There are two types of living beings on the earth, O excellent Brahmins, the stationary and the gamya (the mobile ones). Of these two, the mobile ones are better.
Jnana (Knowledge) is greater than all great things, O Brahmins. O great sages! Whatever is seen in the Veda, in Saamkhya, in Yoga and in Purana has come from
Saamkhya.
Whatever is seen in the great Itihasas (epics), what is particularly seen in truthful scriptures and whatever knowledge is there is the world, O great Sages, has come from Saamkhya.
Everything that is seen in the world, the great strength, knowledge, salvation, penance and all these subtle things have been duly laid down in Saamkhya, O Brahmins!
Saamkhyas attain to their welfare easily even from the things opposed to their thought. After realizing them, they become content.
After giving up their bodies, they enter salvation. The followers of Yoga and Saamkhya reside in heaven. Hence they are more interested in Saamkhya that is very valuable,
and resorted to by dignified persons, O Brahmins!
O Sages! In the case of those Brahmins who are not devoted to this Knowledge, their oblique movement (their birth among lower creatures) is seen. But it does not amount
to downfall into the abode of those who commit sins. Those Brahmins are not important at all.
The Saamkhya system is vast, great, ancient and free from impurities. It is as vast as the great ocean. It is dignified and splendid. The followers of Saamkhya dedicate
everything unto Narayana.
This great truth that the ancient universe originates from Narayana has been spoken by me. At the time of creation, He creates and at the time of annihilation, He annihilates it.
The sages said:
What is it that is called Imperishable, from which that does not return again? O great Sage! We ask you about the distinction between the Perishable and the Imperishable
in order to understand it correctly.
O excellent Sage! O leader of Sages! Indeed, you are mentioned as the most excellent among those who are endowed with Knowledge, by sages of great fortune and ascetics of noble souls who have mastered the Veda.
We wish to hear everything regarding this, from you, O Sage of great intellect! We are never satiated hearing the excellent nectar-like words of yours.
Vyasa said:
In this connection, I shall recount unto you the legend of yore, the dialogue between Vasistha and Karala-Janaka.
Vasistha, the most excellent one among the sages, having the features of the sun, was sitting in his hermitage when king Janaka asked him about the perfect Knowledge
leading to salvation.
Formerly king Karala-Janaka asked the excellent sage Vasistha who was seated, after paying him obeisance with joined palms. He asked him about those topics with
particular relevance to the Supreme Soul, and the ways and means of spiritual pursuit. He asked the sage who moved about as he pleased, who performed excellent deeds,
who was sweet-tempered and who was never puffed up.
Janaka said:
