TThe Sruti-Gita is contained in chapter 87 of Skandha X of Srimad Bhagavata.
Raja Parikshit said:
1. Oh enlightened one! The Vedas, being constituted of words, can only describe entities coming within the scope of the three gunas of Prakrti. How can they then really reveal Brahman, the Absolute Being, who is not included in the gunas of Prakrti, who cannot be defined or described as an object before us, and who is beyond the relation of cause and effect?
Prakrti (Unmanifest) is the world of change in its unmanifest state. For this reason it is called the Unmanifest (Avyakta). It is also called the Primary (Pradhana) as it is the source, the origin of everything therein.
Prakrti has three attributes – Sattva (serenity, tendency to manifestation), Rajas (activity) and Tamas (inertia, obstruction to manifestation). Everything in the world is the product of these three attributes.
The Brahman, on the other hand, is considered the Supreme Deity. IT is not one among many. Everything in the world has its being in the Brahman. IT is concrete in the sense that IT IS and asserts itself in the form “I-AM”. We only know that IT IS. It cannot be a person, as the word is generally understood. IT IS, and yet indeterminate,beyond speech and concept.
Sri Suka said:
2. The all-powerful Lord created faculties like intellect, mind, senses and prana in the Jiva in order that they may enjoy sense contacts in the world, may perform works, gain the felicities of heaven in the hereafter, and attain to liberation from samsara.
The faculties such as the mind are in the nature of the non-physical categories that apply to human beings and other living organisms as well as all the objects in the cosmos. The difference may be in terms of degrees of applicability. As consciousness is all-pervading and permeating both the sentient beings and insentient objects, the
categories become applicable to all, though in varying degrees.
Different seers consider the non-physical categories differently. The Sankhya philosophy gives 25 categories in the nature of ontological entities. They are Purusa and Prakrti, Reason, Ego, Mind, five Sense Organs, five Organs of Action, five Subtle Elements and five Gross Elements. Sri Ramakrishna sees in his vision 24 cosmic principles created by the Divine Mother. The categories of the Sankhya philosophy and those stated by Sri Ramakrishna are the same except that Sri Ramakrishna does not include Purusa in the list. Sri Ramakrishna considers that these categories relate to Prakrti or Nature and are different from Purusa or Supreme Consciousness.
3. It is not proper to doubt the efficacy of the Veda. For, it is the ignorance-shattering science culminating in the knowledge of the Brahman, accepted as such by the most ancient of ancient wise men for times immemorial. A man accepting it with faith and sincerity and living a life of renunciation attains to the blessedness of abidance in the
In the words of Swami Vivekananda, “The knowledge of the Absolute is absolute in itself. No amount of study will give this knowledge. It is not theory; it is realization. Cleanse the dust from the mirror; purify your own mind. In a flash you realize that you are the Brahman and your self is Its reflection. In other words, the Brahman is known to every human being as “I am”. But man does not know himself as he is.
The Atman (Brahman) is self-illumined. Cause and effect do not reach the Atman. This disembodiedness is freedom. The Atman – the Brahman is beyond what was, or is, or is to be”.
4. In order to make this clear, I shall narrate to you an episode relating to sage Narayana. It is a conversation that took place between Narada and Rishi Narayana.
5-6. Once in the course of his peregrinations all over the universe, Narada, the beloved of the Lord, went over to Badaryashrama to see Rishi Narayana who has been engaged during the whole kalpa in austerity constituted of dharma (righteousness), jnana (knowledge) and sama (practice of samadhi) for the material and spiritual good of men inhabiting Bharatavarsha.
7. Narada put this very question to sage Narayana who was sitting there surrounded by rishis living in the village of Kalapagrama.
8. The worshipful Narayana narrated to Narada what had taken place during a seminar on the Brahman at a sacrificial assembly held in Jana-loka by the ancients.
Rishi Narayana said:
9. Oh son of self-born Brahma! It was in Jana-loka, under the auspices of the mind-born sons of Brahma who are lifelong celibates, and amidst the residents of that region that this prolonged discussion on the Brahman, participated in by a large number of savants and self-controlled sages, took place.
10. You had gone to Swetadweepa at that time to pay obeisance to its lord Aniruddha when this assembly for discussion on the Brahman took place in Jana-loka. The question investigated then was the very question you have now raised.
11. Though all these sages were equal in learning, austerity, character, and even-sightedness towards friends, foes and neutrals, they made one among themselves,Sanandana the speaker while the others heard him with deep attention.
12-13. In order to awaken a sleeping emperor in the morning, the minstrels attached to his court come and proclaim his glorious deeds in praise of him. In the same way, in order to awaken the Lord at the end of the pralaya from the cosmic slumber into which He had entered when the previous kalpa had ended, withdrawing into Himself the whole universe and the powers connected with it, the Srutis (the Veda) recited a hymn recalling all His distinctive majesties.