In some, that are overwhelmed by
Avidya, these exist, firmly grafted with them. Unto others who have
transcended Avidya and have won knowledge, they never come at any
time.[823] They that are conversant with speculations about the character
of Soul and not-Soul, say that this sum total (of the senses, etc.) is
body (kshetra). That existent thing which rests upon the mind is called
Soul (kshetrajna). When such is the case, and when all creatures, in
consequence of the well-known cause (which consists of ignorance, desire,
and acts whose beginning cannot be conceived), exist, due also to their
primary nature (which is a state of union between Soul and body), (of
these two) which then is destructible, and how can that (viz., the Soul),
which is said to be eternal, suffer destruction?[824] As small rivers
falling into larger ones lose their forms and names, and the larger ones
(thus enlarged) rolling into the ocean, lose their forms and names too,
after the same manner occurs that form of extinction of life called
Emancipation.[825] This being the case, when jiva which is characterised
by attributes, is received into the Universal Soul, and when all its
attributes disappear, how can it be the object of mention by
differentiation? One who is conversant with that understanding which is
directed towards the accomplishment of Emancipation and who heedfully
seeks to know the Soul, is never soiled by the evil fruits of his acts
even as a lotus leaf though dipped in water is never soaked by it.
Pages:
1913
1914
1915
1916
1917
1918
1919
1920
1921
1922
1923
1924
1925
1926
1927
1928
1929
1930
1931
1932
1933
1934
1935
1936
1937