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"Ittham na kiñcid api sadhana-sadhyajātam svapnendrajā lasadřsam paramārthasūnyar; atyantanirvștikaram yad apetabādham tad brahma vāñchata janā yadi cetanästi.” (Thus, there is nothing like means and the end to be achieved; everything is like a dream, a magical illusion, void of reality. Oh men, if you have understanding, have a craving for Brahman which brings perfect bliss and which is free from all obstructions) (2004-5).
Thus even punya can yield only pain which may be looked upon as pleasure by worldly beings. This can be proved by inference also: Sensuous pleasure is as a matter of fact only pain, because it is of the form of remedy against pain, like drinking of decoction, etc. as remedies for leprosy, etc.. If it is popularly known as pleasure, it is only secondarily so; and this implies that true pleasure must be something really existent, as otherwise figurative or secondary usage would not be possible, like the figurative use of the words 'lion', etc. for man (2006).
Therefore it is the pleasure or bliss of the emancipated soul that is the true pleasure, because it is natural. It rises out of the removal of all pain, like the blissful state of a sage who is a great knower and is free from all obstruction; that is to say, the rise of true happiness does not depend on any external factor. It is said : Nirjitamadamadanānām vāk-kaya-manovikā rarahitānām; vinivsttaparāśānām ihaiva mokşah suvibită nám. (--Praśamarati, 238).
---They who have conquered pride and love and are free from the depravities of speech, body, and mind, and who expect nothing of others, such men of restraint are emancipated here only) (2007).
Again, as to knowledge, the soul is of the nature of knowledge; the veil of the form of matijñānā varaṇa, etc. obscures knowledge, and the means, the sense-organs, are helpful in removing the obscuration and helping the manifestation of knowledge; as
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