Being always invested with the idea of meum, Jiva has to make
a round of such births. Millions upon millions of birth have to be gone
through by Jiva in the successive forms he assumes, all of which are
liable to death. He who does acts in this way, which are all fraught with
good and bad fruits, has in the three worlds to assume successive form
and to enjoy and endure fruits corresponding therewith. It is Prakriti
that cause acts fraught with good and bad acts; and it is Prakriti that
enjoys and endures the fruits thereof in the three worlds. Indeed,
Prakriti follows the course of acts. The status of the intermediate
beings, of humanity, and of the gods as well,--these three
fields,--should be known as originating in Prakriti and has been said to
be destitute of all attributes. Her existence is affirmed only in
consequence of her acts (beginning with Mahat). After the same manner,
Purusha (or Soul), though without attributes himself, has his existence
affirmed in consequence of the acts which the body does when it receives
his reflection. Although the Soul is not subject to modifications of any
kind and is the active principle that sets Prakriti in motion, yet
entering a body that is united with the senses of knowledge and action,
he regards all the acts of those senses as his own. The five senses of
knowledge beginning with the ear, and those of action beginning with
speech, uniting with the attributes of Sattwa and Rajas and Tamas, become
engaged in numerous object.
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