hich
the great Rishi (Narayana) has described as Tattwam.[776] That which is
manifest should be known as liable to death. That which is unmanifest
(viz., the chit-soul), should be known as transcending 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.[777] The
Creator (Brahma) has described the religion of Pravritti. Pravritti
implies rebirth or return. Nivritti, on the other hand, implies the
highest end. The ascetic who desires to discriminate with exactitude
between good and evil, who is always bent on understanding the nature of
the Soul, and who devotes himself to the religion of Nivritti, attains to
that high end.[778] One desirous of accomplishing this, should know both
the Unmanifest and Purusha of which I shall speak presently. 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.[779] Both
Prakriti and Purusha are without beginning and without end. Both are
incapable of being known by their like. Both are eternal and
indestructible. Both are greater than the greatest (of being). In these
they are similar. They are points of dissimilarity again between them.
(Of these I shall speak presently). Prakriti is fraught with the three
attributes (of Goodness, Passion, and Darkness). It is also engaged in
creation. The true attributes of Kshetrajna (Purusha or the Soul) should
be known to be different.[780] Purusha is the apprehender of all the
transformations of Prakriti (but cannot be apprehended himself). He
transcends (in respect of his original nature) all attributes. As regards
Purusha and the Supreme Soul again, both of them are incomprehensible.
In consequence again of both of them being without attributes by which
they can be distinguished, both are highly distinguished from all
else.[781] A turbaned person has his head circled with three folds of a
piece of cloth. (The person, however, is not identical with the turban he
wears). After the same manner the embodied Soul is invested with the
three attributes of Goodness, Passion, and Darkness. But though thus
invested, the Soul is not identical with those attributes. Hence these
four topics, which are covered by these fourfold considerations, sho