Some consider Brahman as a tree. Some consider Brahma as a great forest. Some consider Brahina as unmanifest. Some consider it as transcendent and freed from every distress.

They think that all this is produced from and absorbed into the unmanifest. He who, even for the short space of time covered by a single breath, when his end comes, becomes equable, attaining to the self, fits himself for immortality. Controlling the self in the self, even for the space of a wink, one goes, through the tranquility of the self, to that which forms the endless acquisition of those that are endued with knowledge. Restraining the vital airs again and again by controlling them according to the method called Pranayama (suppression of vital airs), by the ten or the twelve, he attains to that which is beyond the four and twenty.

Thus having first acquired a tranquil soul, one attains to the fruition of all his desires. When the quality of Goodness predominates in what originates from the Unmanifest, it becomes fit for immortality. They who are conversant with Goodness speak highly of it, saying that there is nothing superior to Goodness.

By inference we know that the Purusha is dependent on Goodness. O best of twice-born ones, it is impossible to attain to Purusha by any other means.

Forgiveness, courage, abstention abstention from injury, equability, truth, sincerity, knowledge, gift, and renunciation, are said to be the marks of that course of conduct which arises out of Goodness.

It is by this inference that the wise believe in the oneness of Purusha and Goodness. There is no doubt in this.

Some learned men that are devoted to knowledge hold that Kshetrajna and Nature are one. This, however, is not correct.

If it said that Nature is different from Purusha, that also will indicate a want of consideration.

Distinction and association should be truly known. Unity and diversity are likewise laid down. That is the doctrine of the learned. Even both unity and diversity are seen in the gnat and Udumbara.

As a fish in water is different from it, so is the relation of the two (viz., Purusha and Nature). Indeed, their relation is like that of water drops on the leaf of the lotus,

The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more

The Preceptor said, Thus addressed, those learned Brahmanas, who were the foremost of men, felt some doubts and (therefore) they once questioned the Grandfather. more