Chapter 249

“Vyasa said, ‘The objects by which one is surrounded are created by theunderstanding. The Soul, without being connected with them, stands aloof,presiding over them. It is the understanding that creates all objects.The three primary qualities are continually being transformed (for theproduction of objects). The Kshetrajna or Soul, endued with puissance,presides, over them all, without, however, mingling with them.[1057] Theobjects which the understanding creates partake of its own nature.Indeed, as the spider creates threads (which partakes of its own materialsubstance), the objects created by the understanding partake of thenature of the understanding. Some maintain that the qualities, whendriven away by Yoga or knowledge, do not cease to exist. They say thisbecause when once gone, the indications only of their return are notperceptible. (But that is no evidence of their actual destruction).Others say that when dispelled by knowledge, they are at once destroyednever to return.[1058] Reflecting upon these two opinions properly, oneshould strive one’s best according to the way one thinks proper. It is bythis way that one should attain to eminence and take refuge in one’s ownSoul alone.[1059] The Soul is without beginning and without end.Comprehending his Soul properly man should move and act, without givingway to wrath, without indulging in joy, and always free from envy.Cutting by this means the knot that is in one’s heart, the knot whoseexistence is due to the operation of the faculties of the understanding,which is hard (to open or cut), but which nevertheless is capable ofbeing destroyed by knowledge, one should live happily, without giving wayto grief (for anything that happens), and with one’s doubts dispelled.Know that they who mingle in the affairs of this world are as distressedin body and mind as persons ignorant of the art of swimming when theyslip from the land and fall into a large and deep river. The man oflearning, however, being conversant with the truth, is never distressed,for he feels like one walking over solid land. Indeed, he who apprehendshis Soul to be such, viz., as presenting only the character of Chit whichhas knowledge alone for its indication, is never distressed. Indeed, aperson, by thus comprehending the origin and end of all creatures, and bythus apprehending their inequalities or distinctions, succeeds inattaining to high felicity. This knowledge is the possession of aBrahmana in especial by virtue of his birth. Knowledge of the Soul, andfelicity like that which has been adverted to, are each fully sufficientto lead to emancipation.[1060] By acquiring such knowledge one reallybecomes learned. What else is the indication of a person of knowledge?Having acquired such knowledge, they that are wise among men regardthemselves crowned with success and become emancipated.[1061] Thosethings that become sources of fear unto men destitute of knowledge do notbecome sources of fear unto those that are endued with knowledge. Thereis no end higher than the eternal end which is obtained by a personpossessed of knowledge. One beholds with aversion all earthly objects ofenjoyment which are, of course, fraught with faults of every kind.Another, beholding others betake themselves with pleasure to suchobjects, is filled with sorrow. As regards this matter, however, theythat are conversant with both objects, behold, viz., that which isfictitious and that which is not so, never indulge in sorrow and aretruly happy.[1062] That which a man does without expectation of fruitsdestroys his acts of a former life. The acts, however, of such a personboth of this and his previous life cannot lead to Emancipation. On theother hand, such destruction of former acts and such acts of this lifecannot lead to what is disagreeable (viz., hell), even if the man ofwisdom engages in acts.'”[1063]