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Shantan.
it has a beginning and an end, and herein
lies the reason why the Emancipati
soul is stated on is the attainment af to be both with and without form. So long Nirvanam
it has to go round and round through the repetition of births and deaths it has a form. But viewed with the light of bliss and beatitude which it attains to by being freed from karma, it has no form. For, if on the one hand, the soul is to have a form by the virtue of its own, then it cannot but be dull insentient matter-pudgal devoid of all consciousness and intelligence ( gia hai or Hata ) ; on the other hand, if it be absolutely formless then by the virtue of its being free from all activities too (f#-tifeara), bondage and freedom would become incompatible with its own nature and Sansår too would be impossible and there would, there. fore, be no necessity for teachers to impart instructions on the real nature of the soul nor for sciptures enjoining duties which are required to be performed for the attainment of Nirvånam Shantam.
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