and takes delight in the one really existent entity, viz., the Soul, who has constituted himself the soul of all created beings, and who succeeds in keeping himself aloof from the three attributes, obtains an understanding and senses that are created by the Soul.  The qualities are incapable of apprehending the Soul.  The Soul, however, apprehends them always.  The Soul is the witness that beholds the qualities and duly calls them up into being.  Behold, this is the difference between the understanding and the Soul both of which are exceedingly subtile.  One of them creates the qualities.  The other never creates them.  Though they are different from each other by nature, yet they are always united.  The fish living in the water is different from the element in which it lives.  But as the fish and the water forming its home are always united, after the same manner Sattwa and Kshetrajna exists in a state of union.  The gnat born within a rotten fig is really not the fig but different from it.  Nevertheless, as the gnat and the fig are seen to be united with each other, even so are Sattwa and Kshetrajna.  As the blade in a clump of grass, though distinct from the clump, nevertheless exists in a state of union with it, even so these two, though different from each other, each existing in its own self, are to be seen in a state of constant union.’”

SECTION CCXLIX

“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