SECTION CCCXV
"'Yajnavalkya said, These three, O foremost of men, (viz., Sattwa, Rajas,
and Tamas), are the attributes of Prakriti. These attach to all things of
the universe and always inhere to them. The Unmanifest Purusha endued
with the six Yoga attributes transforms himself by himself into hundreds
and thousands and millions and millions of forms (by embracing these
three attributes). Those that are conversant with the science of
Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto
Rajas a middling, and unto Tamas, a low place in the universe. By the aid
of unmixed righteousness one attains to a high end (viz., that of the
deities or other celestial beings). Through righteousness mixed with sin
one attains to the status of humanity. While through unmixed sin one
sinks into a vile end (by becoming an animal or a vegetable etc.). Listen
now to me, O king, as I speak to thee of the intermixture or compounds of
the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen
existing with Sattwa. Tamas also exists with Rajas. With Tamas may also
be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing
together and in equal proportions. They constitute the Unmanifest or
Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,
he attains to the regions of the deities. Endued with both Sattwa and
Rajas, he takes birth among human beings. Endued with Rajas and Tawas, he
takes birth among the intermediate order of Being. Endued with all three,
viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.
Those high souled persons that transcend both righteousness and sin,
attain it is said, to that place which is eternal, immutable, undecaying,
and immortal. Men of knowledge attain to births that are very superior,
and their place is faultless and undecaying, transcending the ken of the
senses, free from ignorance, above birth and death, and full of light
that dispels all kinds of darkness. Thou hadst asked me about the nature
of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell
thee, Listen to me, O king, Even when residing in Prakriti, He is said to
reside in His own nature without partaking of the nature of
Prakriti.[1650] Prakriti, O king, is inanimate and unintelligent. When
presided over by Purusha, then only can she create and destroy.
"'Janaka said, Both Prakriti and Purusha, O thou of great intelligence,
are without beginning and without end. Both of them are without form.
Both of them are undecaying. Both of them, again, incomprehensible. How
then, O foremost of Rishis, can it be said that one of them is inanimate
and unintelligent? How, again, is the other said to be animate and
intelligent? And why is the latter called Kshetrajna? Thou, O foremost of
Brahmanas, art fully conversant with the entire religion of Emancipation.
I desire to hear in detail of the religion of Emancipation in its
entirety. Do thou discourse to me then of the existence and Oneness of
Purusha, of his separateness from Prakriti, of the deities which attach
to the body of the place to which embodied creatures repair when they
die, and that place to which they may ultimately, in course of time, be
able to go. Tell me also of the Knowledge described in the Sankhya
system, and of the Yoga system separately. It behoveth thee also to speak
of the premonitory symptoms of death, O best of men. All these topics are
well known to thee even as an (emblic) myrobalan in thy hand!'"
