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128
TATTVA-KAUMUDĪ
[LXVI226
Karika LXVI
"She has been seen by me", thinks the one and hence loses all interest; "I have been seen," thinks the other, and ceases (to wisdom for want act). Hence though their connection is still there, there is no motive for further
No birth after attainment of
of motive
evolution
(272) So long as Nature has not brought about discrominative wisdoin, she might continue to bring about the enjoyment of sound and other objects of sense; but she cannot do this after she has once brought about discriminative wisdom Because experience (enjoyment) is due to erroneous knowledge, and when this latter, the cause, has ceased under the force of wisdom, there can be no enjoyment; just as the sprout is not possible in the absence of the seed. It is only on account of the want of discrimination, that the Spirit regards as his own and enjoys the pleasing, displeasing and deluding modifications of Nature, the objects of sense,-the sound and the rest Similarly discriminative wisdom also, which is a modification of Nature, is regarded by the Spirit as for himself-only by reason of the want of discrimination. When however, right discrimination has been brought about, the connection of the Spirit with Nature ceases, and so he ceases to enjoy the things; nor is the Spirit by himself capable of bringing about discriminative wisdom, which is a modification of Nature Thus the Spirit who has attained to wisdom, cannot regard any purpose as his own. Further, experience and emancipation being the 'purpose of the Spirit, supply the only motive to the operations of Nature; but when these two have ceased to be the ' purpose of the Spirit, there is no motive for the operation. This is what is Because wisdom is a property of Buddhi which is an emanation from Nature.
