reflection.]




The conscious subject persists in the state of release.

To maintain that the consciousness of the 'I' does not persist in the
state of final release is again altogether inappropriate. It in fact
amounts to the doctrine--only expressed in somewhat different words--
that final release is the annihilation of the Self. The 'I' is not a
mere attribute of the Self so that even after its destruction the
essential nature of the Self might persist--as it persists on the
cessation of ignorance; but it constitutes the very nature of the Self.
Such judgments as 'I know', 'Knowledge has arisen in me', show, on the
other hand, that we are conscious of knowledge as a mere attribute of
the Self.--Moreover, a man who suffering pain, mental or of other kind--
whether such pain be real or due to error only--puts himself in relation
to pain--'I am suffering pain'--naturally begins to reflect how he may
once for all free himself from all these manifold afflictions and enjoy
a state of untroubled ease; the desire of final release thus having
arisen in him he at once sets to work to accomplish it. If, on the other
hand, he were to realise that the effect of such activity would be the
loss of personal existence, he surely would turn away as soon as
somebody began to tell him about 'release'. And the result of this would
be that, in the absence of willing and qualified pupils, the whole
scriptural teaching as to final release would lose its authoritative
character.--Nor must you maintain against this that even in the state of
release there persists pure consciousness; for this by no means improves
your case. No sensible person exerts himself under the influence of the