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Updated: June 7, 2025
Thy bodies are infinite; thou art without end and without beginning, and without middle. Thy middle is unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou residest in the ocean. Thou hast thy home in Fame, in Penances, in Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and in Everything belonging to the universe. Thou art Vasudeva.
Those who best understand the self, having attained to Yoga contemplation and having their minds always cheerful, enter into the unmanifest accumulation of happiness. Such a one should be known to be Kshetrajna in perfection. He that knows him, knows the Veda. One necessarily becomes that on which one's mind is set. This is an eternal mystery.
How should the three worlds be upheld and kept agoing? How should your strength and mine be utilized towards that end? Let all of us, leaving this place, repair to that unmanifest and foremost of Beings who is the witness of the world, for seeking his protection.
One having knowledge for one's eye can say this much with the aid of reason and analogy. That which is manifest should be known as liable to death. The Rishi Narayana has described the religion of Pravritti. Upon that rests the whole universe with its mobile and immobile creatures. The religion of Nivritti again leads to the unmanifest and eternal Brahma. Pravritti implies rebirth or return.
He will judge her by what she is in her interior nature; and his sexual desires, now manifested distractedly in mere love of the female, will become concentrated in love of the one woman to whom his soul turns in irresistible sex-attraction, as unerringly as the needle turns to the pole to which it is magnetized. Is this fact so unmanifest? Does not everything point to it?
Here Mahadeva is represented as Supreme Brahman. Hence, the Being that created Brahma, Vishnu, and Rudra, derived his power to create from Mahadeva. Thus Mahadeva is Unmanifest Brahma. Sampadayitum is aisaryyena samyojayitum. The difficulty lies in the first line; the ablative is to be taken as yabartha or lyablope.
He has no beginning and no end. He is Unmanifest. Both the Deities and the Danavas worship Him. Induced by these words spoken by Ekata and approved by his companions, viz., Dwita and Trita, and solicited also by the other Sadasyas, the high-minded Vrihaspati brought that sacrifice to a completion after duly offering the accustomed adorations to the Deities.
Destitute of attributes in his true nature and in reality Unmanifest, Jiva becomes invested with what is Manifest and assumes attributes. When he succeeds in beholding that which is without attributes and which is the origin of the Unmanifest, he attains, O ruler of Mithila, to identify the same.
Though the Soul is unmanifest, yet when clothed with qualities, its acts become unmanifest. The Soul is really inactive. It exists, united with the senses that are productive of either happiness or sorrow. United with all the senses and endued with body, it takes refuge in the five primal elements.
Listen now to me in detail as I expound the science of the Unmanifest. But first of all listen to me about all that is Manifest as expounded in the Sankhya system of philosophy. In both the Yoga and the Sankhya systems, five and twenty topics of knowledge have been treated in nearly the same way. Listen to me as I mention their chief features.
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