"'"Vyasa said, 'The objects by which one is surrounded are created by the
understanding. 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 the
production of objects). The Kshetrajna or Soul, endued with puissance,
presides over them all, without, however, mingling with them.[1057] The
objects which the understanding creates partake of its own nature.
Indeed, as the spider creates threads (which partakes of its own material
substance), the objects created by the understanding partake of the
nature of the understanding. Some maintain that the qualities, when
driven away by Yoga or knowledge, do not cease to exist. They say this
because when once gone, the indications only of their return are not
perceptible. (But that is no evidence of their actual destruction).
Others say that when dispelled by knowledge, they are at once destroyed
never to return.[1058] Reflecting upon these two opinions properly, one
should strive one's best according to the way one thinks proper. It is by
this way that one should attain to eminence and take refuge in one's own
Soul alone.[1059] The Soul is without beginning and without end.
Comprehending his Soul properly man should move and act, without giving
way 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 whose
existence is due to the operation of the faculties of the understanding,
which is hard (to open or cut), but which nevertheless is capable of
being destroyed by knowledge, one should live happily, without giving way
to grief (for anything that happens), and with one's doubts dispelled.
Know that they who mingle in the affairs of this world are as distressed
in body and mind as persons ignorant of the art of swimming when they
slip from the land and fall into a large and deep river. The man of
learning, however, being conversant with the truth, is never distressed,
for he feels like one walking over solid land. Indeed, he who apprehends
his Soul to be such, viz., as presenting only the character of Chit which
has knowledge alone for its indication, is never distressed. Indeed, a
person, by thus comprehending the origin and end of all creatures, and by
thus apprehending their inequalities or distinctions, succeeds in
attaining to high felicity. This knowledge is the possession of a
Brahmana in especial by virtue of his birth. Knowledge of the Soul, and
felicity like that which has been adverted to, are each fully sufficient
to lead to emancipation.[1060] By acquiring such knowledge one really
becomes learned. What else is the indication of a person of knowledge?
Having acquired such knowledge, they that are wise among men regard
themselves crowned with success and become emancipated.[1061] Those
things that become sources of fear unto men destitute of knowledge do not
become sources of fear unto those that are endued with knowledge. There
is no end higher than the eternal end which is obtained by a person
possessed of knowledge. One beholds with aversion all earthly objects of
enjoyment which are, of course, fraught with faults of every kind.
Another, beholding others betake themselves with pleasure to such
objects, is filled with sorrow. As regards this matter, however, they
that are conversant with both objects, behold, viz., that which is
fictitious and that which is not so, never indulge in sorrow and are
truly happy.[1062] That which a man does without expectation of fruits
destroys his acts of a former life. The acts, however, of such a person
both of this and his previous life cannot lead to Emancipation. On the
other hand, such destruction of former acts and such acts of this life
cannot lead to what is disagreeable (viz., hell), even if the man of
wisdom engages in acts.'"'"[1063]