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Updated: June 7, 2025
All the worlds, O Arjuna, from the abode of Brahman downwards have to go through a round of births; on attaining to me, however, O son of Kunti, there is no re-birth. It is said to be unmanifest and indestructible. They call it the highest goal, attaining which no one hath to come back. That is my Supreme seat.
Through knowledge, however, one becomes transformed into that which is Eternal, Unmanifest, and Immutable. One class of persons that are however of little intelligence, applaud acts. The fruit that one obtains of acts consists of pleasure and pain, of existence and non-existence.
In consequence of his subtlety and the condition of being unmanifest, Jiva does not become attached to anything even after attaining to a body. Therefore, he is called Eternal Brahman. It is in consequence of Him that living creatures live. In consequence of this, the foetus becoming endued with mind begins to move its limbs.
If all the world of objective life and manifestation, even to its highest forms, were withdrawn from manifestation, then there would be left what? Simply and solely, Being Unmanifest God the Father, alone. Into His Being all else would be withdrawn. Outside of Him there would be nothing. He would be Himself One existing in the phase of Being Unmanifest.
Indeed, it has been heard by us that in consequence of the Soul's presiding over all Kshetras He is called the Presider. Kshetra is something quite different from Kshetrajna. Kshetra is Unmanifest. The Soul, which transcends the four and twenty principles, is called the Knower. Knowledge and the object known are different from each other.
Indeed, it is led from one into another body by its own acts which are very powerful in respect of their consequences. "'Bhishma said, "All immobile and mobile beings, distributed into four classes, have been said to be of unmanifest birth and unmanifest death. Existing only in the unmanifest Soul, the Mind is said to possess the attributes of the unmanifest.
The man of wisdom, capable of subduing his senses, beholds the seventeenth, viz., the Soul, as surrounded by six and ten attributes, in his own knowledge by the aid of the mind. The Soul cannot be beheld with the aid of the eye or with that of all the senses. Transcending all, the Soul becomes visible by only the light of the mind's lamp. Unmanifest and supreme, it dwells in all mortal bodies.
It is impossible for the human mind to grasp the above concept of Being Manifest in the sense of being able to think of it as a "Thing, or Something." This because of the essential being of it. If it were like anything that we can think of, it would not be the Absolute, nor would it be Unmanifest.
He who doth everything for me, who hath me for his supreme object, who is freed from attachment, who is without enmity towards all beings, even he, O Arjuna, cometh to me." The trouble is the greater for those whose minds are fixed on the Unmanifest; for the path to the Unmanifest is hard to find by those that are embodied.
That which is void of smell, void of taste, and void of touch and sound, that which is meditated upon by the sages with the aid of their understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A development of the unmanifest is Mahat. A development of Pradhana when it has become Mahat is Egoism. From egoism is produced the development called the great elements.
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