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Updated: May 17, 2025
The different states of the individual soul have been discussed, to the end that an insight into their imperfections may give rise to indifference towards all worldly enjoyments. Next now, in order to give rise to the desire of attaining to Brahman, the Sutras proceed to expound how Brahman's nature is raised above all imperfections and constituted by mere blessed qualities.
The Mallas hearing the Brahman's words with inward shame gazed at one another; and answered the Brahmakârin thus: "We thank you much for purposing to come to us, and for your friendly and religious counsel speaking so well, and reasonably.
And every day the Brahman's son would ask; "Who are you?" and the princess would reply: "Let it pass to-day. I will tell you some other day." In this manner four or five more years passed away. At last the Brahman's son became very impatient, and said: "If you do not tell me to-day who you are, O beautiful lady, I will leave this palace with the seven wings."
The Brahman's disciple at last got so frightened that he withered up until he became as dry and as thin as a bone. At last the Brahman said, "You have no wish to eat or drink; yet you are so thin. What is the reason?" The boy replied, "I neither wish to eat, nor want to eat, nor crave to eat. But I am frightened out of my wits.
The Sankhya explains the twenty-five principles, the Yoga teaches certain practices and means of mental concentration, and the Aranyakas teach that all the subordinate principles have their true Self in Brahman, that the mental concentration enjoined in the Yoga is a mode of meditation on Brahman, and that the rites and works which are set forth in the Veda are means to win the favour of Brahman thus giving instruction as to Brahman's nature.
He at once deputed him to the charge of this temple, and ordered fifty kharwars of rice and one hundred rupees to be paid to him every year as wages. Two months after this, the Brahman's wife, not having heard any news of her husband, left the house and went in quest of him.
The text clearly teaches that creation on Brahman's part is preceded by the purpose 'May I, and no other than I, become manifold in the shape of various non- sentient and sentient beings. And on account of both being directly declared.
Nor is there any contradiction between such identity with the world on Brahman's part, and the fact that Brahman treasures within itself glorious qualities antagonistic to all evil; for the imperfections adhering to the bodies, which are mere modes of Brahman, do not affect Brahman itself to which the modes belong.
No king, however powerful, can make or unmake a Brahman, no genius, however transcendent, no services, however conspicuous, no virtues, however pre-eminent, can avail to raise a Hindu from a lower caste to the Brahman's estate.
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