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THE SIDDHANTA,
773
principle of causality, however, depends upon the existence of certain substances, and on their coming together in one place and at one time under certain specified conditions. Beyond this there is nothing in the conception of causality to authorize its interference with rational thought.
Applying the true principles of causation to the problem about the eternity of moksha, it may be seen at a glance that so far as the idea of agency is concerned there is no one to force an Emancipated Soul into the state of bondage and transmigration afresh, for there are no higher beings than Gods, and they cannot be imagined as engaged in forcing one another into captivity, being living embodiments of Renunciation. With reference to the instrumental or operative cause, also, there is no force capable of operating on pure spirit; and matter cannot approach and overpower a soul whose consciousness is unmarred by desire. Thus, causality has no hold on the Redeemed Soul, who must be deemed to exist as such for all eternity. We may now say that with respect to the high and sublime status of the Saved One there is a beginning but no end, but as regards the bondage of the unemancipated soul there is no beginning but an end, except where the possibility of the attainment of nirvana is excluded by the malignity of individual karmas, in which case there is neither a beginning nor an end to its thraldom.
In respect of the world-process it is to be further observed that the evolution of jivas proceeds from the lowest to the highest types of rhythm, or states, not in the precise order which a careless perusal of the story of the
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