3 - Dissolution of the Universe 

Suta continued: 

1. I shall explain the process of dissolution at the end of a Para (? i.e., one full day and night) of the Self-born Lord (Brahma), when the period of existence of the Lord lapses. 

2. During the process of Pratyahara (dissolution) the Avyakta (the unmanifest one) swallows the Vyakta (the manifest one-the whole Universe) entirely in the same way as Ishvara creates the manifest Universe which is extremely subtle. 

3-4. When the extremely dreadful destruction of everything beginning with Dvyanuka (molecule of two atoms) and ending with Para (the greatest thing) is imminent at the end of Kalpa, and is not visible to any one, at the close of Manvantara, of the last Manu, at the end of Kaliyuga when everything is dissolved, it is called Samhara (Annihilation). 

5-7. When the great "Washing off" begins to take place,¹ when the Bratyahara (lit. withdrawal i.e., dissolution of the Universe) is imminent, when in the course of that dissolution, the Elements both gross and subtle (Bhutas and Tanmatras) are annihilated, when Vikaras (Evolutes of Prakruti) beginning with Mahat and ending with Vishesa are destroyed, when the Pratisaschara (Re-absorption and dissolution) caused by its own characteristic nature has begun to function, the waters at the very outset swallow Gandha (smell) the quality of Earth. Thereafter, the Earth from which the quality of smell has been taken away, becomes fit for destruction.

1. VV. 5-25 describe the process of involution of Tattvas (Tattva-Prasamyama) after the end of Kalpa. Thus, the element Pruthvi is swallowed up by water as it (Pruthvi) loses its peculiar characteristic viz. smell. The process may be indicated thus: 

The Element Pruthvi Waref Fire Wind Ether (Akasha) Bhutadi Buddhi Mahat Guna-samya (equilibrium of Gunas, Sattva, Rajas and Tamas) or Prakruti.

8-9. When the Gandha (smell, the subtle essence of the earth) is destroyed, the Earth transforms itself into the state of Water. Waters then permeate everything and move about here and there. Rasa (taste), the quality of the waters, gets merged with Joytis (the fiery element). 

10. Along with the destruction of Rasatanmatra (the subtle element of rasa) waters become destroyed. When the Rasa is taken away by the fierce fiery element, waters assume the state of Jyotis (the element called Fire). 

11. When the water is swallowed, Tejas (fiery element) looks around on all sides. Then Agni (The Fiery element) pervading everywhere evaporates that water. 

12-13. Then this entire universe is gradually filled with flames. Then the flames spread on all sides, above and below, Vayu (the wind element) swallows up Rupa (colour of form) the luminous quality of Jyotis. It then gets merged therein like the flame of lamp in the gust of wind. 

14. When Rupatanmatra (form of colour, the essential quality of Fire) is destroyed the fiery element calms down bereft of its quality of colour. The great element Vayu then blows off and destroys Tejas (the fiery element). 

15-16. When the world has become devoid of light, when Tejas has merged into and has become identified with Vayu, Vayu resorts to its root cause with which it has connection, below and on all sides. Akasha (Ether) swallows Spars'a (the quality of touch), the quality of Vayu. 

17-19. Then Vayu calms down and the Ether remains behind bare, possessing no form, no colour, no taste, no touch and no smell. 

Filling up everything with sounds, that great (element) shines. When that becomes dissolved, only the Ether characterised by sound remains behind. Its subtle essence, the Sabda-Tanmatra then covers the entire Ether and stands by. There the Bhutadt (the Cosmic Ego-Ahamkara) swallows the quality Shabda. 

20-22. All the Bhutas (Elements) and the Indriyas (Sense Organs) become merged into Bhutadi simultaneously. This Bhutadi is of the nature of Abhimana (or Ahamkara-Cosmic Ego). It is remembered as being of the nature of Tamos quality. 

The principle Mahat characterised by Buddhi (Cosmic intellect) swallows Bhutadi. Mahan (Mahat) should be known as Atman. Those who ponder over reality call it by the following synonyms viz. Sarhkalpa (Conception), Vyavasaya (Resolution, determination), Buddhi (Intellect), Manas (Mind), Linga (Emblem), Mahan (Great) and Akshara (Imperishable). 

23-24. When the Bhutas get merged into Gunasamya (equilibrium of Gunas), the Mahat also becomes dissolved and Gunasamya (the equilibrium of three Gunas) abides within its Self. The causes of all Bhutas get dissolved in the cause of Prasamyama (complete restraint). 

Thus, there is the restraint (and Re-absorption) of the Tattvas (Principles) along with their causes. 

25-26. This Tattvaprasarhyama (Re-absorption of the Principles), O Brahmanas, is remembered as being recurrent. It is repeated often. 

Dharma (virtue), Adharma (sin), Tapas (penance), Jnana (knowledge), Subha (auspiciousness) Satyanrte (Truth and falsehood), the states of being up or beneath, happiness and sorrow, pleasure and displeasure-all these current in the worldly existence are remembered as of the nature of Gunas.¹

1. VV. 26-96 describe the nature of Gunas.

27. The auspiciousness and inauspiciousness of men of knowledge devoid of (adherence to) the Organs of Sense-all their merits and sins get merged into Prakruti. 

28-30. The merits and demerits of the living beings that have been stabilised in Prakruti, are declared to be congenital to the embodied beings. The same merits and evils in different situations join the soul and bodies. Virtue and Sin, are merely the two qualities of creatures. They flourish through their causes along with the creatures as though through the state of being the effect. 

31-34. The sentient Gunas (i.e., Sattva etc.) presided over by the Kshetrajna (individual soul) get dissolved at the time of Primary Creation, Secondary Creation and worldly existence and the creatures come into contact with or get separated from each other or move about here and there due to their own respective causes. 

These Vruttis (functions-causes of activity) are threefold according as they are of the nature of Sattva. Rajas and Tamas. They function on being presided over and activised by Purusha. 

The Sattva is of the nature of attaining the Upper part and Tamas is of the nature of (falling off) to the lower part. The activiser of the two, in the middle is Rajas which moves about itself repeatedly. 

Thus, they function as the three qualities of the mind. 

35. In all the worlds, among all living beings, all activities are begun by human beings through their reliance on Avidya.¹ But that should not be pursued by one who possesses knowledge of reality.

1. VV. 35-53 describe the nature of Ignorance (Ajnana). It causes three types of bondages (VV. 37-38), creates different defects such as, Raga (Attachment), Dvesa (Hatred in the mind (VV. 39-46) and leads to hell and birth in lower species.

36. These three courses of expedients are remembered as inauspicious and sinful by nature. When overwhelmed with Tamas, the creature does not get at the true state of affairs. 

37-38. By not perceiving the reality, he under-goes bondage in different ways. He is bound by the Puraskruta Bandha (Bondage of Prakruti), by Vaikarika Bandha (Bondage of its evolutes) and the third bondage through Dakshinas* On being bound thus the creature turns round and round (in worldly existence). Thus, these three bondages caused by ignorance have been recounted.

* Technical name in Sankhya System for the 3rd Bandha (Bondage)

39-40. The following are the defects of the mind viz. (false) perception of eternity in what is transient; perception of happiness in what is misery, the knowledge that what is not one's own is one's own and the decisive knowledge that what is not pure is pure. Those who have these mental defects do have the defects of knowledge through misapprehension. If Raga (attachment) and Dvesha (hatred) recede, that is cited as true knowledge. 

41. Ajnana (ignorance) is the cause of Tamas and Rajas. It has two-fold Karmans (i.e., the auspicious and inauspicious) as its result. The resumption of the physical body once again is the result of Karman-Thus great misery begins to function. 

42. Trusha (Desire) is born of ears, eyes, skin, tongue and nose. This is the cause of rebirth. It is produced through Karma (results of the acts done). 

43. A man with a desire is said to be a Bala (child i.e., immature). As a result of actions committed by himself the individual soul moves round and round there itself like the oil-pressing machine. 

44. Hence, it is taught that Ajnana (ignorance) is the root cause of all calamities and misfortunes. Coming to a decisive conclusion that it is the sole enemy; one shall endeavour to active knowledge. 

45. Through perfect knowledge, one becomes ready to renounce everything. Through renunciation and sacrifice the intellect becomes detached. Through detachment, one becomes pure. Having become pure, one is liberated through Sattva quality. 

46. Henceforth, I shall recount Raga (attachment) that destroys living beings. In regard to one who has not controlled himself, the contact with the sensual objects brings about intense attachment. 

47-48. What is desirable and undesirable that which is liked or disliked that which causes unhappiness, pleasure, displeasure, affliction etc., excessive distress on account of the onset of misery and recollection of (previously experienced) happiness-all these constitute sensual attachment. This is remembered as the cause of re-birth in the material world in the case of everyone beginning with Brahma and ending with immobile beings. 

49-50. This has Ajnana as the precondition. Hence, avoid ignorance. If any one does not accept the words of sages as authority, nor values good manners and breeding as practised by wise men, if anyone is opposed to the discipline of four castes and stages of life and if one is antagonistic towards wise men and scriptural injunctions that is the path leading to hell, -that is the cause of birth in the lower species of animals.

51-52. Birth among the lower creatures is spoken of by good people as the cause of the place of torment and torture of three kinds. 

There is obstacle everywhere in regard to the cause and object of knowledge in the six types of Tiryagyoni (animal creations). Anaiivarya (absence of divine or controlling power) is remembered as the obstacle. 

53-55. Thus, in the case of living beings and others, the Tamasi Vrutti (base predication) is four-fold (?). The mind is solely dependent on the intrinsic strength of its Sattva because it is observed to reveal itself in accordance with the Sattva. 

Tattvas can be comprehended only after viewing them, in accordance with reality. The multiplicity of Sattvas (? living beings) and Kshetrajnas (individual souls) is termed Nanartha-Darshana (vision of different objects). The observation of multiplicity is Jnana (knowledge). Toga is said to have come out of Jnana. Bondage is for him who is bound by it and salvation is for him who is free from it. 

56-57. When the Samsara (cycle of worldly existence recedes, one becomes free from the Linga (subtle psychic body) and gets released. 

(?) Devoid of Sambandha (contact) and Chaitanya (consciousness), he remains within his own self. Even while remaining within his own self, he is contaminated by what is called diversity and multiplicity. 

Thus, the characteristic feature of Jnana and Moksha is succinctly recounted. 

58-60. That Moksha (salvation) is said to be three-fold by persons who see the reality. 

The first one is the Separation due to Ajnana. In the second one, the Salvation is on account of Raga-Sarunkshaya (destruction of intimate attachment). The third one is due to Trunshkshaya (destruction of thirst i.e., intense attachment). The cause of Salvation has thus been explained. Kaivalya (Absolution) is due to Lingabhava (Absence of the minute body called Lingasharira) and through Kaivalya there is Niranjana (pure and unsullied state), and through the unsullied nature one becomes pure. There is no other leader (Neta). Henceforth, I shall mention Vairagya (absence of attachment) by exposing their blemishes.¹

1. VV. 61-72 teach how to cultivate Vairagya (non-attachment).

61-62. With respect to the fivefold sense-objects whether divine or human, one should pursue an attitude of non-hatred (apradvesha) as well as of non-attachment (anabhiavanga) due to observation of defects and blemishes. 

One should avoid completely, distress, pleasure and sorrow. After adopting Vairagya (absence of attachment) in this way, the embodied being should be free from the feeling of mine-ness (to objects in the external world). 

63-65. One should ponder over, by means of intellect. Thus: "This world is not eternal; it is misery (incarnate). Thereafter, by resorting more to the Sattva guna he should sanctify his manner of carrying out his activities. Only a person who has completely kept under his control all his passionate attachments become capable of observing defects and blemishes entirely. 

Then at the time of departure (death)¹, the Usma (bodily heat) becomes virulent on account of Dasas (humours of the body in disorderly state (produced occasionally by causes dependent on particular circumstances. Urged by a violent gust of wind in the body, it pervades the whole and obstructs the blemishes.¹

1. VV. 61-72 teach how to cultivate Vairagya (non-attachment). 

66. Due to the chilliness, the virulently excited Vayu (Life-breath) pierces the Centres of Pranas (vital airs) and cuts off vulnerable parts of the body and rises up. 

67-69. It is the breath stationed in the abodes of vital airs of all living beings. By contraction, the Jnana becomes covered up and the activities also are enshrouded. The Jiva, having the navel as its stable seat, is induced by its own actions committed before. It then dislodges the Prims from the eight limbs and upsets their activities. In the end, abandoning the body, it ceases to have breathing activity. Being abandoned by the vital airs thus, the person is called Dead. 

70. (Defective) Just as, in this world, during a dream it is observed that the individual is being led here and there. It is gratifying to one who is subjected to it but actually there no other leader*.

*70b is obscure, Va. P. 102.92 corresponding verse reads: 

ranjanarti tadvadhe yas tu vetta neta na vidyate

'one who derives diversion in killing it (the glow-worm) ceases to be a leader.'

71-72. The third viz. the elimination of thirst or covetousness is spoken as the characteristic of Liberation. It is the observation of defects in five objects of sensual pleasures such as sound and others. Absence of hatred, absence of intense attachment, avoidance of pleasure and agony (about objects of sensual pleasures)-these are the desolations of eight-fold Prakrutis (Primary essences which evolved the whole visible world.) 

73. It should be known that these Prakrutis are the eight causes mentioned before in due order. They are those beginning with Avyakta the Unmanifest one) and ending with Bhutas (Elements) evolved out of Prakruti. 

74**. A Shisfa (or a wise man) is one who does not come into clash with the scriptural injunctions. He is endowed with the disciplinary conventions and consists of different castes and stages of life. The characteristic of the observance of the Varnas and Ashramas is that it causes the attainment of godly abodes.

**As Shastravirodhinah is in plural, so yukta and Sifa should also be in plural number.

75. The eight abodes of gods are those beginning with that of Brahma and ending with Pishacha. The supernatural powers beginning with Anima (State of being very minute) are the causes characterised as eight.

76-80a. (These divine powers called Anima etc.) are seen as the cause in the unobstructed objects of the sense characterised by Sound etc. These eight forms evolved by Prakruti become attached to Kshetrajnas (individual souls) in due order in the forms of Gunas.¹

1. W. 76-95 give a desultory treatment of Kshetra and Kshetrajna. In the course of discussion, various terms e.g., Avyakta, Karana, Akshara Purusha, Sadbhava, Asadbhava and others are explained.

Those who are endowed with eyes can see the cloud separately during the rainy season. In the same way the Siddhas (persons with spiritual attainments) see the Jivas with their divine vision, even as they take food and drinks, enter different wombs and run about in a definite order in various directions such as) along the sides, above or below. 

The same individual Soul is mentioned by means of four different worlds that are synonyms and so have the same connotations viz. Jiva, Prana, Linga and Karana. 

80b-81. This is of the nature and magnitude of Vyakta and Avyakta. It enjoys everything entirely ending with Avyakta and Anugraha* (? Blessing) presided over by Kshetrajna. After realizing this and becoming pure, he is liberated through knowledge (Jnana.) 

*Va. P. 102.81a reads avyaktantagrahita 'ending with Avyakta'

82-84a. When the truth is realized, the principle that is lost comes out clearly. But in the different bodies that have completely ceased to exist, the Karana (i.e., Individual Soul) differs from Avyakta and Jnanin (one with knowledge). One who is completely liberated from the body in the form of Gunas as well as Prana etc. does not take up another body, just as the sprout (never comes out) when the seed is burnt. 

846-87. A Jnini (one endowed with knowledge) has the mind and body not conversant with the entire Universe. Due to knowledge, he is enlightened of the four Dashas (situations, conditions). He recedes when stationed in Prakruti (i.e., natural posture). 

They say that Prakruti is real truth. Vikara (Evolute) is called unreal. 

Asadbhava (State of being non-existent) should be known ushanruta (unreal). Sadbhava (state of being existent) is called Satya (truth or reality). This Satya (Brahman) is without name and form. They Call Kshetrajna as one with name and form. He is called Kshetrajna because he knows the Kshetra (field or his body). Since Kshetrajna passes on towards the Kshetra, it is said to be Shubha (auspicious). 

88. (?) Kshetrajna is remembered. Hence it is mentioned as Kshetra by those who know it. Kshetra is seen to be without intelligence, but Kshetrajna is always endowed with consciousness and intelligence. 

89. Those who are conversant with Kshetra, know it as Kshetra because of its impurity, defilement, destruction, Karana (cause) Kshatatrana (protection form wounds or loss), Bhojyatva (worthy of being enjoyed), Visayatva (being the object of Senses). 

90. All the objects beginning with Mahat and ending with Vishesa, possess variety of form and they are characterised by Vikara (change, evolute). Hence, they are Vilakshana (peculiar). Hence, verily, the Akshara (imperishable) approaches the Kshara (perishable). 

91. It is called Kshara for the reason that it wastes away along with the Vikara (change of form). 

92. It is called Kshetra because it saves the person from worldly existence and hells. It is also called so as it saves from misery. 

93. Sukha (happiness) and Duhkha (sorrow) are called Bhojya (that which can be enjoyed) because of Ahambhava (Egotism). It is Vishaya(object) since it is Acetana (non-sentient). That which has the opposite qualities is remembered as Vibhu. 

94. It is called Akshara for the following reasons too na kshiyate (It is not wasted), na ksharati (It does not perish). It does not spread from Vikara. It is not diminished (Akshina). 

95. It is called Purusha because it has within the (subtle) body. It is called Purusha also because it has Pura i.e., the body as the place of resort. 

96.* (?) If it is said by an ignorant person like this 'Describe the person'. He is described (as follows). * He is pure. He shines unsullied. He is the knower. He is devoid of ignorance.

*Va P. 102.118 reads: 

purusam kathayasva'tha katham tajjnair vibhasyate

‘Describe the Purusa' (If requested thus) how he will be described by those who have realized him.'

97. He is other than what could be called existent and non-existent, bound and liberated, mobile and stable. As he is devoid of any cause, he cannot be pointed out. There is no sin** in him. 

**ahas' (in 'ahas tasmin na vidyalt' is emended as ‘amhas’. 

V. VV. 102-108 discuss the nature of Atman.

98-100. Due to his purity, he is not a Drushya (a perceivable object). Due to his state of being the Seer, he is of impartial vision. Due to his buddhi (consciousness of being the Self) it is never deficient. It is spontaneous (without any cause or external stimulant. One does not lose sense (or err), by thinking through inference, what could be grasped only by imagination. When one perceives the knower of the nature of Direct Vision, with all the object quiescent (Shantartha) which cannot be specifically pointed out among the Drushyas, and Adrushyas (Visible and Invisible), then it is difficult to hold. It is excellent. The knower cannot be seen as separate entirely.

101. The seer in the nature and capacity of the cause restrains himself by means of his own self. He remains within his own self, in the cause, in the Prakruti. 

102-105. Whether the Atman is one¹, other than existent or non-existent, (whether) it is here or elsewhere, (whether) it is one, it is separate, (whether) it is Kshetrajna or it is Purusha, whether it is Soul, or devoid of Soul. Whether it is sentient or non-sentient, whether it is doer or non-doer, whether it is the enjoyer or one being enjoyed (object of enjoyment) that being is the Unsullied Kshetrajna. After attaining it, they do not return (to Samsara). It cannot be expressed in words because of the impossibility of its being described. It cannot be grasped by means of arguments and reasoning processes. It is undefinable because it cannot be thought of or warded entirely. The truth and reality cannot be expressed by means of words} it cannot be attained even by the mind. 

106-108. There is neither expressibility nor non expressibility in words) in regard to Kshetrajna, which is devoid of qualities, is pure, quiescent, unsullied and undiminished. It is devoid of both happiness and unhappiness. It is restrained (?) and tranquil. It is Niratmaka (? It has no other Atman for itself). These are Samhara (withdrawal) and Vistara (expansion). They are becoming manifest and unmanifest. Everything presided over by Kshetrajna stands manifest, when created; or, it becomes unmanifest) when it is swallowed. Again, it begins to function in creation. 

109. At its end, it consciously resorts to the Adhiffkana (Sub-stratum?). Their mutual contact is known as being brought about by Sadharmya and Vaidharmya (similarity and dissimilarity. The Sarhyoga (contact) of the great Purusha is proclaimed as beginningless. 

110. As long as the period of Primary and Secondary creations lasts, the Universe continues to exist. At the outset, it restrains (?) everything and functions consciously for the sake of Purusha. 

111-113. This (? Prakruti) is the cause of creation and annihilation or it is caused by Ishvara. It has neither beginning nor end. It approaches the universe frightening it arrogantly. 

Thus, the third creation of Prakruti characterised by causation has been recounted. One is liberated after understanding the ultimate period. 

Thus, the three types of dissolutions have been recounted to you by me in detail and in the proper order. 

What else shall i begin?