The fruit that one obtains of acts
consists of pleasure and pain, of existence and non-existence. By
knowledge, one attains to that whither there is no occasion for grief;
whither one becomes freed from both birth and death; whither one is not
subject to decrepitude; whither one transcends the state of conscious
existence.[981] whither is Brahma which is Supreme, Unmanifest,
immutable, ever-existent, imperceptible, above the reach of pain,
immortal, and transcending destruction; whither all become freed from the
influence of all pairs of opposites (Like pleasure and pain, etc.), as
also of wish or purpose.[982] Reaching that stage, they cast equal eyes
on everything, become universal friends and devoted to the good of all
creatures. There is a wide gulf, O son, between one devoted to knowledge
and one devoted to acts. Know that the man of knowledge, without
undergoing destruction, remains existent for ever like the moon on the
last day of the dark fortnight existing in a subtle (but undestroyed)
form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more
elaborately. As regards the man devoted to acts, his nature may be
inferred from beholding the new-born moon which appears like a bent
thread in the firmament.[983] Know, O son, that the person of acts takes
rebirth with a body with eleven entities, for its ingredients, that are
the results of modification, and with a subtile form that represents a
total of six and ten.[984] The deity who takes refuge in that (material)
form, like a drop of water on a lotus leaf, should be known as Kshetrajna
(Soul), which is Eternal, and which succeeds by Yoga in transcending both
the mind and the knowledge.
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