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Updated: June 7, 2025
Indeed, when Jiva, attaining to the twenty-sixth which is Unborn and Puissant and which is dissociated from all attachments, succeeds in comprehending it thoroughly, he himself becomes possessed of puissance and entirely casts off the Unmanifest or Prakriti. In consequence of understanding the twenty-sixth, the four and twenty principles seems to Jiva to be unsubstantial or of no value.
Those persons, O chastiser of foes, who have no faith in this sacred doctrine, not attaining to me, return to the path of this world that is subject to destruction. This entire universe is pervaded by me in my unmanifest form. All entities are in me, but I do not reside in them. Nor yet are all entities in me. Behold my divine power.
O Kasyapa, if one reflects continuously on the nature of the Jiva-soul and its connection with the Supreme Soul, one then succeeds in divesting oneself of all attributes and in beholding the Supreme Soul. The Eternal and Unmanifest Supreme Soul is regarded by men of foolish understandings to be different from the twenty-fifth or Jiva-soul.
This forest of Brahman begins with the Unmanifest and ends with gross objects. It includes mobile and immobile entities, and receives light from the radiance of the sun and the moon, and is adorned with planets and constellations. It is decked, again, on all sides with nets of rivers and mountains. It is always embellished likewise by diverse kinds of waters.
Thou art the highest Penance. Thou art devoted to Yoga. Thou art the displayer of what is unmanifest in the manifest form in which the universe exists. Thou art possessed of infinite might. Thou art he whose seed is gold. Thou art the cause of all things. Thou hast ten arms. Thou art the Lord of Uma. Thou art the origin of all the infinite forms that occur in the universe.
Narayana then instructed Brahma of immeasurable energy in that cult, and addressing him, said, "Thou art the creator of the duties that are to be observed in the respective Yugas." Having said this unto Brahma, Narayana disappeared and proceeded to that spot which is beyond the reach of Tamas, where the Unmanifest resides, and which is known by the men of acts without desire of fruits.
The nature of that steed is unmanifest. Its nature is exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on its body. The twilights constitute its shoulder joints. The lighted and the dark fortnights are its two eyes of equal power. Months are its other limbs. That steed is running incessantly.
Indeed in the last analysis all human conflicts are the balancing on earth of the manifestation of divine principles which are one in the unmanifest spirit. The civilization we create, the social order we build up, must provide for essential freedom for the individual and for solidarity of the nation. Now essential freedom is denied to men if they are in their condition servile.
Knowledge, again, has been said to be Unmanifest, while the object of knowledge is the Soul which transcends the four and twenty principles. This much O king, is an account of the Sankhya philosophy. The Sankhyas called the cause of the universe, and merging all the grosser principles into the Chit behold the Supreme Soul.
That, again, which is different from both the Unmanifest and Purusha, and which transcends them both, and which is distinguished from all beings, should be particularly viewed by one possessed of intelligence. Both Prakriti and Purusha are without beginning and without end. Both are incapable of being known by their like. Both are eternal and indestructible. In these they are similar.
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