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Srimad Bhagvata Mahapurana: Book 11: Chapter 28: Verses 18-25
Wisdom consists in distinguishing the Self from the non-Self. (Study of) theVedas and askesis (in the shape of discharging one's own sacred obligations), the teachingsof exalted souls, ratiocination (consistent with those teachings) and one's own realization (which does not contradict the two) constitute the means to (the attainment of) such discriminating knowledge. And such discrimination results in the conviction that what alone
existed at the beginning of creation and will survive at the end of it exists in the middle as well and that is (Brahma,) the revealer as well as the cause of the universe. (Even) as gold not (yet) wrought into various beautiful shapes (as ornaments), which existed before as well
as after all that is made of it, is the same even at the middle, while it is being called by different names (ear-ring, bangle and so on), so do l (the Cause of the universe) exist before and after the universe and am designated by different names even at the middle. (In other words, the
creation is in no way other than Me.) That (one substance, viz., Brahma) alone is real, because of which-the fourth principle (consisting of absolute Consciousness)-O dear uddhava, this mind subject to its three states (viz., waking, dream and deep slumber), the three Gunas or modes of Prakrti (which bring about the three states) as well as the threefold universe (consisting of the cause, viz., the Adhyatma or the senses, the effect, viz., the
Adhibhuta or the five elements -earth etc., and the agent, viz., the Adhidaiva or the gods presiding over the Indriyas) appear through invariable concomitance, and which substance (equally) persists even when this threefold distinction disappears (viz., during Samadhi or
the state of absorption). That (on the other hand) which neither existed before nor will persist after (viz.,the manifest creation) does not (really) exist even in the middle except in name alone. An effect is the same as that other substance (viz., the cause) through which it came into being and by which it stands revealed: such is My conviction. This world of modifications, though it did not exist (before), has evolved from Brahma through Rajas and
is revealed (also) by Brahma, which (on the other hand) is the cause of all by itself (and not the effect of any other cause) and the revealer (too). (Therefore) it is Brahma (alone) which appears as this diversified universe, consisting (as it does) of the senses and their objects
(the subtle elements), the mind (including the gods presiding over the senses and the mind) and the five gross elements. Resolving one's doubts concerning the Self by the aforesaid means of clearly distinguishing Brahma (vide verse 18 above) and by rejecting the possibility of the body etc., (which are other than the Self) being recognized as the Self and by the grace of a wise preceptor, and sated with the bliss of Self-Realization, one should dissociate oneself from all the senses etc., (thirsting after enjoyment). Indeed the body, (which is) a product of the earth, the senses, the deities presiding over them, life-breath, the air, water, fire and the mind, which is sustained by food, reason and the intellect, the ego, ether, earth, the (five) objects of the senses and Prakrti (the state of equilibrium of the three Gunas) are not the Self (since they are all material). What gain can there be to him who has fully realized My Truth through his senses, made up of the three Gunas, being composed or, say, what harm can befall him through his senses being tossed about ? What gain or loss can accrue to the sun through the clouds having gathered about it or dispersed ?
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