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Updated: June 7, 2025
"Sanat-sujata said, 'That Brahman about which thou askest me with such joy is not to be attained soon. It is attainable only by practising Brahmacharya. How then is the immortality associated with the attainment of Brahman? "Sanat-sujata said, 'Though residing in and inherent to the mind, the knowledge of Brahman is still unmanifest.
Freed from these attributes, He is again their enjoyer and endorser. Having created them Himself, He is above them all. Mind is a great creature, and it disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana, disappears into inactive Purusha. There is nothing higher than Purusha which is Eternal.
Angiras said that thou art the creator of all beings. Devala said of thee that the unmanifest all is thy body, and the manifest is in thy mind, and that the gods are all the result of thy breath. With thy heads is pervaded the heavens, and thy two arms support the Earth. In thy stomach are three worlds and thou art the Eternal Being. Even thus do men exalted by asceticism know thee.
He is without decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha, though none can comprehend him. The divine Artificer hath sung of him as the Supreme Energy, the Supreme Felicity, and the Supreme Truth. Therefore, the Lord Vasudeva of immeasurable prowess should never be disregarded as a man by all the Asuras and the gods with Indra at their head.
What Ether is, no one knows. We call it the formless spirit, the unmanifest, etc. But, there can be no doubt but, that Motion is the product of Intelligence, since we never see Motion but as the manifestation of evolution, and this is the expression of Mind. Therefore, we have a duality Ether and Intelligence; one the living spirit, the other the eternal substance for its manifestation.
The Unmanifest is the source of all the worlds as, indeed, that is the end of every thing. Days end with the sun's setting and Nights with the sun's rising. The end of pleasure is always sorrow, and the end of sorrow is always pleasure. All accumulations have exhaustion for their end, and all ascent have falls for their end.
Only the highest Rishis conversant with the Sankhya and the Yoga systems know that Supreme Soul which Sankhya and Yogins and believers in all other systems say is beyond the Understanding, which is regarded as Knower and endued with the highest wisdom in consequence of its casting off all consciousness of identification with Prakriti, which transcends the attribute of Ignorance or Error, which is Unmanifest, which is beyond all attributes, which is called the Supreme, which is dissociated from all attributes, which ordains all things, which is Eternal and Immutable, which overrules Prakriti and all the attributes born of Prakriti, and which, transcending the four and twenty topics of enquiry, forms the twenty-fifth.
The five senses of knowledge are called Savisesha, O ruler of Mithila. Persons conversant with the Science of Adhyatma regard the mind as the sixteenth. This is conformable to thy own views as also to those of other learned men well acquainted with the truths about principles. From the Unmanifest, O king, springs the Mahat-soul.
The yogin who has transcended the necessity of depending on the body, who has cast off all attachments, and whose mind is devoted to yoga abstraction, should be known as another instance of Infinity, as the Supreme Divinity, or as that which is Unmanifest. They whose hearts are devoted to the acquisition of knowledge succeed first in freeing themselves from the world of mortals.
Of all the topics or principles beginning with Mahat, and Prakriti, it is Prakriti, which is unmanifest and supreme, that is called Vidya. Of Prakriti, and that called Vidhi which is Supreme, the latter should be known as Vidya. Of all knowledge that which is the Object of Knowledge has been said to be the Unmanifest, O king.
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