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Sattva and so on which constitute the distinctive elements of the causal substance are the causes of the various nature of the effects. Now those effects can be connected with their causes only in so far as the internal organ of a person possessing sattva and so on undergoes modifications. And that a person possesses those qualities is due to karman.
The fire which fiercely burns the desert grass dies out, and then the grass will grow again; but when the fire of lust burns up the heart, then how hard for true religion there to dwell! for lust seeks worldly pleasures, these pleasures add to an impure karman; by this evil karman a man falls into perdition, and so there is no greater enemy to man than lust.
The highest Self, which is essentially free from all evil, thus has the entire world in its gross and its subtle form for its body; but being in no way connected with karman it is all the less connected with evil of any kind.
The non-released soul has its intellectual power contracted by the influence of Karman, and hence is incapable of that expansive pervasion without which it cannot identify itself with other bodies. The released soul, on the other hand, whose intellectual power is non-contracted is capable of extending as far as it likes, and thus to make many bodies its own. Up.
On the passing away of the works, with a remainder, according to Scripture and Smriti; as it went and not so. Up. It does not, since it has enjoyed the fruit of all its works. For by 'anusaya' we have to understand that part of the karman which remains over and above the part retributively enjoyed; but when the fruit of the entire karman has been enjoyed, there is no such remainder. Up.
But as this view depends altogether on karman, to him who has freed himself from Nescience in the form of karman, this same world presents itself as lying within the intuition of Brahman, together with its qualities and vibhuti, and hence as essentially blissful.
The non-released soul is ruled by Karman, the released one only by its will this is the difference. Up. How then can it be said to know all things? To this the next Sutra replies. Up. In both those states the soul attains to the highest Self and is unconscious. That in the states of deep sleep and dying the soul is unconscious and that the released soul is all-knowing, Scripture reveals.
The individual souls, we reply, which are under the influence of karman, are conscious of this world as different from Brahman, and, according to their individual karman, as either made up of pain or limited pleasure.
Prajapati's teaching refers to the individual soul, whose true nature, with its qualities such as freedom from evil, &c., is at first hidden by untruth, while later on, when it has freed itself from the bondage of karman, risen from the body, and approached the highest light, it manifests itself in its true form and then is characterised by freedom from all evil and by other auspicious qualities.
As the well is not the cause of the production of rain water, but only serves to manifest water which already exists for whence should that originate which is not? thus knowledge and the other attributes of the Self are only manifested through the putting off of evil qualities; they are not produced, for they are eternal. Intelligence, therefore, bliss, and the other essential qualities of the soul which were obscured and contracted by Karman, expand and thus manifest themselves when the bondage due to Karman passes away and the soul approaches the highest light.
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