Discrimination

⁶³ From discriminative knowledge there is a cessation of Nature’s creating; as is the case with a cook, when the cooking has been performed.

⁶⁴ Another remains like another, through her fault.

Aph. 65.* [The fruit of Nature’s ceasing to act], the solitariness of both [Nature and Soul], or [which comes to the same thing,] of either, is liberation.

Aph. 66.* Moreover, [when Nature has left off distressing the emancipated,] she does not desist, in regard to her creative influence on another; as is the case with the snake, [which ceases to be a terror,] in respect of him who is aware of the truth in regard to the rope [which another mistakes for a snake].5

Aph. 67.* And from connexion with Desert, which is the cause.

Aph. 68.* Though there is [on Soul’s part, this] indifference, yet want of discrimination is the cause of Nature’s service.

Aph. 69.* Like a dancer does she, though she had been energizing, desist; because of the end’s having been attained.

Aph. 70.* Moreover, when her fault is known, Nature does not approach [Soul]; like a woman of good family.

Aph. 71.* Bondage and Liberation do not actually belong to Soul, [and would not even appear to do so,] but for non-discrimination.

Aph. 72.* They really belong to Nature, through consociation; like a beast.

Aph. 73.* In seven ways does Nature bind herself; like the silk-worm: in one way does she liberate herself.

Aph. 74.* Non-discrimination is the cause [not the thing itself]; [so that] there is no disparagement of sense-evidence.

Aph. 75.* Discrimination is perfected through abandonment [of everything], expressed by a ‘No, No,’ through study of the [twenty-five] Principles.

⁷⁶ Through the difference of those competent [to engage in the matter at all], there is no necessity [that each and every one should at once be successful].

Imperfect Discrimination inefficacious. Aph. 77.* Since what [Pain] has been repelled returns again, there comes, even from medium [but imperfect,] Discrimination, experience, [which it is desired to get entirely rid of].

a. But sluggish Discrimination [lower even than the p. 279 middling variety], antecedently to direct intuition, consists only of Hearing, Pondering, and Meditating: such is the division [of Discrimination].

Of Liberation during life. Aph. 78.* And he who, living, is liberated.

a. That is to say: he, also, who, while living, is liberated is just in the condition of medium Discrimination.

b. He adduces evidence for there being some one liberated, though still living:

Proof that this may be. Aph. 79.* It is proved by the fact of instructed and instructor.

a. That is to say: it is proved that there are such as are liberated during life, by the mention, in the Institutes, on the subject of Discrimination, of the relation of preceptor p. 280 and pupil; i.e., because it is only one liberated during life that can be an instructor [in this matter].

Further proof. Aph. 80.* And there is Scripture.2

a. There is also Scripture for there being persons liberated during life.

b. But then, merely through hearing, too, one might become [qualified to be] an instructor. To this he replies:

A suggestion repelled. Aph. 81.* [And not through merely hearing is one qualified to become an instructor]: otherwise, there were blind tradition.

a. That is to say: otherwise, since even a person of sluggish Discrimination [but who, yet, had heard,] would be an instructor, we should have a blind handing down [of doctrines which would speedily become corrupted or lost].

b. But then, when, through Knowledge, one’s works [which are the cause of mundane existence,] have perished how can there [still] be life? To this he replies:

How life is compatible with Liberation. Aph. 82.* Possessed of a body, [the emancipated sage goes on living]; like the whirling of a wheel.

a. Even on the cessation of the action of the potter, the wheel, of itself, revolves for some time, in consequence of the motal inertia resulting from the previous action. So, after knowledge, though actions do not arise, yet, through the [self-continuant] action of antecedent acts, possessing an energizing body, he remains living, yet liberated;2 [and, if he did not, but if every one who gained true knowledge were, on gaining it, to disappear, true knowledge would cease to be handed down orally; and Kapila, probably, did not contemplate books, or did not think these a secure depository of the doctrine]: such is the meaning.

⁸³ This [retention of a body] is occasioned by the least vestige of impression.

⁸⁴ That which was to be done has been done, when entire Cessation of Pain has resulted from Discrimination; not otherwise, not otherwise.