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This eBook from the Gutenberg Project consists of approximately 1,319 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 4.
is Para (the other) is the Immortal, (as also) Akshara (the Indestructible).  Of each Purusha taken distributively, the whole is duality among these three.[22] Seen first (to appear in an embodied form) Prajapati (then) created all the primal elements and all immobile creatures.  Even this is the ancient audition.  Of that (acceptance of body), the Grandsire ordained a limit in respect of time, and migrations among diverse creatures and return or rebirth.  All that I say is proper and correct, like to what a person who is endued with intelligence and who has seen his soul, would say on this topic of previous births.[23] That person who looks upon pleasure and pain as inconstant, which, indeed, is the correct view, who regards the body as an unholy conglomeration, and destruction as ordained in action, and who remembers that what little of pleasure there is, is really all pain, will succeed in crossing this terrible ocean of worldly migration that is so difficult to cross.  Though assailed by decrepitude and death and disease, he that understands Pradhana beholds with all equal eye that Consciousness which dwells in all beings endued with consciousness.  Seeking the supreme seat, he then becomes utterly indifferent to all (other) things.  O best of men, I shall now impart instruction to thee, agreeably to truth, concerning this.  Do thou, O learned Brahmana, understand in completeness that which constitutes the excellent knowledge, as I declare it, of that indestructible seat.—­’”

SECTION XIX

“—­The Brahmana said, ’He who becomes absorbed in the one receptacle (of all things), freeing himself from even the thought of his own identity with all things,—­indeed, ceasing to think of even his own existence,—­gradually casting off one after another, will succeed in crossing his bonds.[24] That man who is the friend of all, who endures all, who is attached to tranquillity, who has conquered all his senses, who is divested of fear and wrath, and who is of restrained soul. succeeds in emancipating himself.  He who behaves towards all creatures as towards himself, who is restrained, pure, free from vanity and divested of egoism is regarded as emancipated from everything.  He also is emancipated who looks with an equal eye upon life and death, pleasure and pain, gain and loss, agreeable and disagreeable.  He is in every way emancipated who does not covet what belongs to others, who never disregards any body, who transcends all pairs of opposites, and whose soul is free from attachment.  He is emancipated who has no enemy, no kinsman, and no child, who has cast off religion, wealth, and pleasure, and who is freed from desire or cupidity.  He becomes emancipated who acquires neither merit nor demerit, who casts off the merits and demerits accumulated in previous births, who wastes the elements of his body for attaining to a tranquillised soul, and who transcends all pairs of opposites.  He who abstains from all acts,

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