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(2001) The emancipated soul knows very much more (i. e. everything) on account of the removal of all obscuration, like a man who is outside the house or like a lamp from which the covering (utensil) has been removed.
(2002) (Objection-) Pleasure and pain are caused by merit and demerit (respectively); when these latter are destroyed, the former also should perish and so the emancipated soul should have neither pleasure nor pain, like ākāśa (ether).
(2003) Or, it would not have pleasure or pain, like the sky, on account of the absence of body, sense-organs, etc, because it is the body that is the locus of the cognition (experience) of pleasure and pain.
(2004) (Reply) The fruit of merit (too) is (of the form of) pain itself, because it rises from karman, like the fruit of demerit (sin). (Objection —) Well, this would be true of the fruit of demerit also; moreover this also contradicts our perceptual experience).
(2005) (Reply-) (It is not so), Gentle one, for what you experience (as pleasure) is not pleasure, it is only pain. It has been looked upon as different only because it is so established (considered) by way of a remedy. Therefore that which is the fruit of merit is only pain (is pain in reality).
(2006) Pleasure derived from objects is only pain, because it is a counteraction (remedy) against pain, like medicine. It is called pleasure secondarily, and there can be no secondary usage without the reality being there.
(2007) Therefore what is the happiness of the emancipated soul that is reality (real happiness); because it rises without fail not by way of remedy on the destruction of pain, like the happiness of a sage free from obstruction.
(2008) Or the soul is of the nature of knowledge and the obscuration overpowers knowledge; sense-organs are aids (to
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