Indeed this (another) fellow is free from impurities. It is clear. I am also like him then. Owing to ignorance and delusion, I have acted like this (followed whoever is with me). I
have remained ignorant all along owing to this contact. I have been captivated by it, and I have not become enlightened so far with regard to persons of different natures such as noble, middle or lowly ones. How can I overcome that?
Owing to the state of not being enlightened, I have been associated with Maya. With enlightenment, I shall become free.
Now I shall not associate with Maya. The fact is that I who am free from aberrations have been deceived by Maya, which is an aberration. It is not the fault of Maya. It is my fault, for I have been attached to it and I have been approached by it with (its) face turned away.
Therefore, I have been stationed in this (samsara – the cycle of birth and death) in multifarious forms. Though really I am devoid of form, I assume forms. Though devoid of form, though actually un-embodied, I have been overwhelmed by my-ness.
Therefore, aberrations have been created by that Prakrti in the course of different births. Though I am devoid of my-ness (actually), aberrations have been created by the
same my-ness. I have been born in various wombs and, while remaining there, my mind has been devoid of consciousness. Equality has not been achieved by me owing to Ahamkara (ego). After splitting itself into many, it joins me once again.
Now I am enlightened. I am devoid of my-ness. I am devoid of egoism.
The evil quality of my-ness is always generated in the mind and caused by ego. After abandoning this, which has clung to me, I shall resort to the state free from ailment.
I shall identity myself with this (the soul) and not with Prakrti which often misleads. My welfare is with the soul and not with Prakrti’.
Thus, by addressing the greatest, the twenty-fifth principle is awakened. After abandoning the Kshara, one attains to the state of Akshara devoid of ailment.
One attains to the state of Akshara that is Avyakta (Un-manifest) and Nirguna (devoid of gunas) after abandoning the Kshara that is Vyaktadharma (whose attributes are
manifest) and Saguna (possessed of gunas). After experiencing the Nirguna first, O King of Mithila, one becomes similar to It.
Thus the example of Akshara and Kshara has been explained to you by me as it has been expounded in the Veda, which is richly endowed with Knowledge.
It is free from doubts. It is subtle, pure and free from impurities. I shall explain it once again in the manner heard by me. Understand it.
The philosophy of the schools of Saamkhya and Yoga has been recounted by me with examples from the two systems. What is stated in the Saamkhya is the same as is
stated in the Yoga system.
The jnana of the Saamkhyas, O Ruler of the earth, is conducive to the awakening (of the soul). It is clearly explained with a desire for the welfare of disciples.
Moreover, scholars say that this system is very comprehensive. In this system, O Lord of men, a principle other than the twenty-five, namely, re-birth is included.
The greatest principle of the Saamkhyas has been described to be three-fold. It is Buddha (enlightened), Apratibuddha (unenlightened) and Budhyamaana (that is being
enlightened.).
They say that Budhyamana Buddhatva (the state of being enlightened that is being understood) is the Yogic principle.
Vasistha said:
Prakrti creates and seizes the unenlightened un-manifest storehouse of gunas even as gunas hold the tattvas.
In a playful manner, O King, Aja, the Unborn, attains to the state of modification; splitting Itself into many, It is perceived as though It were really a multitude.
Budhyamaana that disturbs and stirs up like this is not comprehended. It creates, seizes and practises gunas.
They call this Budhyamaana because it enlightens Avyakta. Avyakta is not comprehended in any other manner such as Saguna or Nirguna.
Only sometimes It is comprehended; then It is called Pratibuddhaka (Enlightened). When the Avyakta is comprehended, It is the twenty-fifth principle.
The Budhyamaana certainly becomes one with I-consciousness because of its characteristic feature, so says the Veda. By becoming enlightened owing to mutual
endeavour, It becomes Avyakta that never swerves, they say thus.
They call this (phenomenon) Budhyamaana because It enlightens Avyakta. It is the twenty-fifth principle. It is the great Atman. It does not comprehend the twenty-sixth
principle; the Buddha (Enlightened), devoid of impurities, the Eternal, One that cannot be perceived. But the Buddha comprehends the twenty-fourth and the twenty-fifth
principles always.
The perceptible and the imperceptible, O King of great lustre, follow their nature. The Avyakta, O dear One, comprehends that Brahman which is non-dual.
It comprehends the Atman the twenty-fifth, and the twenty-fourth principle. At the time of comprehending the Atman, when one considers ‘I am another’ one becomes one
with the Avyakta as one’s eyes, and so endowed with Prakrti. When one comprehends the pure Buddhi without impurities, O mighty King, one comprehends the
twenty-sixth principle. Contented, one proceeds (ahead). Thereafter one abandons Avyakta with creation and annihilation as Its characteristic features.
It comprehends Prakrti which is devoid of consciousness and which is endowed with gunas. It becomes one with the features of lonely Atman by virtue of realizing the
Avyakta.
After coming into contact with the Kevala, It shall attain to the liberated soul. They call this Tattva (principle), and (the soul) that is without old age and death, Nistattva (one
that is beyond the principles). (What is meant by Tattva is the real nature of the human soul (atman) in its relation with the Supreme Spirit; it is the science or philosophy that teaches the nature of the real and illusory; and it is the essence of each of the five primordial elements of the universe.)
