ces, of Water, O Partha, and of Earth,--these senses with
these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along
with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.
Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting
upon their preceptor with reverence, the senses too wait upon the
Jiva-soul transcends Prakriti, it attains to Brahma that is without
change, that is highest, that is Narayana, that is beyond all pairs of
opposites, and that transcends Prakriti. Freed from both merit and
demerit, the Jiva-soul entering the Supreme Soul which is divested of all
attributes, and which is the home of all auspiciousness, does not return
thence, O Bharata. What remains, O son, is the mind with the senses, O
Bharata. These have to come back once more at the appointed season for
doing the bidding of their great master.[1599] Soon after, O son of
Kunti, (when this body is cast off) the Yati striving after Emancipation,
endued as he is with knowledge and desirous as he is of Guna, succeeds in
attaining to that Peace of Emancipation which is his who becomes
bodiless.[1600] [1601] The Sankhyas, O king, are endued with great
wisdom. They succeed in attaining to the highest end by means of this
kind of knowledge. There is no knowledge that is equal to this. Do not
yield to any kind of doubt. The knowledge which is described in the
system of the Sankhyas is regarded as the highest. That knowledge is
immutable and is eternally fixed. It is eternal Brahma in fulness. It has
no beginning, middle and end. It transcends all pairs of opposites. It is
the cause of the creation of the universe. It stands in fulness. It is
without deterioration of any kind. It is uniform, and everlasting. Thus
are its praises sung by the wise. From it flow creation and destruction
and all modifications. The great Rishis speak of it and applaud it in the
scriptures. All learned Brahmanas and all righteous men regard it as
flowing from Brahma, Supreme, Divine, Infinite, Immutable, and
Undeteriorating. All Brahmanas again that are attached to objects of the
senses adore and applaud it by ascribing to it attributes that belong to
illusion.[1602] The same is the view of Yogins well observant of penances
and meditation and of Sankhyas of immeasureable insight. The Srutis
declare, O son of Kunti, that the Sankhya form of philosophy is the form
of that Formless one. The cognitions (according to that philosophy) have,