e. the soul of Kapila)
being rendered pure, forthwith there is true deliverance; but if we
encounter a union of cause and effect, then there is a return to the
trammels of birth; just as the germ in the seed, when earth, fire,
water, and wind seem to have destroyed in it the principle of life,
meeting with favorable concomitant circumstances will yet revive,
without any evident cause, but because of desire; so those who have
gained this supposed release, likewise keeping the idea of 'I' and
living things, have in fact gained no final deliverance; in every
condition, letting go the three classes and again reaching the three
excellent qualities, because of the eternal existence of soul, by the
subtle influences of that (influences resulting from the past), the
heart lets go the idea of expedients, and obtains an almost endless
duration of years. This, you say, is true release; you say 'letting go
the ground on which the idea of soul rests,' that this frees us from
'limited existence,' and that the mass of people have not yet removed
the idea of soul, and are therefore still in bondage. But what is this
letting go gunas (cords fettering the soul); if one is fettered by these
gunas, how can there be release? For guni (the object) and guna (the
quality) in idea are different, but in substance one; if you say that
you can remove the properties of a thing and leave the thing by arguing
it to the end, this is not so.
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