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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.
others, the study of the scriptures.  Some say that knowledge and renunciation (should be followed).  Others who ponder on the elements say that it is Nature.  Some extol everything; others, nothing.  O foremost one of the deities, duty being thus confused and full of contradictions of various kinds, we are deluded and unable to come to any conclusion.  People stand up for acting, saying,—­This is good,—­This is good—­He that is attached to a certain duty applauds that duty as the best.  For this reason our understanding breaks down and our mind is distracted.  We therefore, wish, O best of all beings, to know what is good.  It behoves thee to declare to us, after this, what is (so) mysterious, and what is the cause of the connection between the Kshetrajna and Nature.  Thus addressed by those learned Brahmanas, the illustrious creator of the worlds, endued with great intelligence and possessed of a righteous soul, declared to them accurately what they asked.’”

SECTION L

“Brahmana said, ’Well then, I shall declare to you what you ask.  Learn what was told by a preceptor to a disciple that came unto him.  Hearing it all, do you settle properly (what it should be).  Abstention from harming any creature is regarded as the foremost of all duties.  That is the highest seat, free from anxiety and constituting an indication of holiness.  The ancients who were beholders of the certain truth, have said that knowledge is the highest happiness.  Hence, one becomes released of all sins by pure knowledge.  They that are engaged in destruction and harm, they that are infidels in conduct, have to go to Hell in consequence of their being endued with cupidity and delusion.  Those who, without procrastination, perform acts, impelled thereto by expectation become repeatedly born in this world and sport in joy.  Those men who, endued with learning and wisdom, perform acts with faith, free from expectations, and possessed of concentration of mind, are said to perceive clearly.  I shall, after this, declare how the association and the dissociation takes place of Kshetrajna and Nature.  Ye best of men, listen.  The relation here is said to be that between the object and the subject.[147] Purusha is always the subject; and Nature has been said to be the object.  It has been explained, by what has been said in a previous portion of the discourse where it has been pointed out, that they exist after the manner of the Gnat and the Udumbara.  An object of enjoyment as it is, Nature is unintelligent and knows nothing.  He, however, who enjoys it, is said to know it.  Kshetrajna being enjoyer, Nature is enjoyed.  The wise have said that Nature is always made up of pairs of opposites (and consists of qualities).  Kshetrajna is, on the other hand, destitute of pairs of opposites, devoid of parts, eternal, and free, as regards its essence, from qualities.  He resides in everything alike, and walks, with knowledge. 

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