A. By desire and the rest (i.e., the passions). Q. By what are desire and the rest produced? A. By egotism. Q. By what again is egotism produced? A. By want of right discrimination. Q. By what is this want of right discrimination produced? A. By ignorance. Q. Is ignorance produced by anything? A. No, by nothing. Ignorance is without beginning and ineffable by reason of its being the intermingling of the real (sat) and the unreal (asat.)*** It is a something embodying the three qualities**** and is said to be opposed to Wisdom, inasmuch as it produces the concept "I am ignorant." The Sruti says, "(Ignorance) is the power of the Deity and is enshrouded by its own qualities." ***** ---------- * Chandogya Upanishad. ** This word it is impossible to translate. It means the doing of a thing for the attainment of an object of worldly desire. *** This word, as used in Vedantic works, is generally misunderstood. It does not mean the negation of everything; it means "that which does not exhibit the truth," the "illusory." **** Satva (goodness), Rajas (foulness), and Tamas (darkness) are the three qualities; pleasure, pain and indifference considered as objective principles. ***** Chandogya Upanishad. -------- The origin of pain can thus be traced to ignorance and it will not cease until ignorance is entirely dispelled, which will be only when the identity of the Self with Brahma (the Universal Spirit) is fully realized.* Anticipating the contention that the eternal acts (i.e., those enjoined by the Vedas) are proper, and would therefore lead to the destruction of ignorance, it is said that ignorance cannot be dispelled by Karma (religious exercises). -------- * This portion has been condensed from the original. -------- Q. Why is it so? A. By reason of the absence of logical opposition between ignorance and act. Therefore it is clear that Ignorance can only be removed by Wisdom. Q. How can this Wisdom be acquired? A. By discussion--by discussing the nature of Spirit and Non-Spirit. Q. Who are worthy of engaging in such discussion? A. Those who have acquired the four qualifications. Q. What are the four qualifications? A. (1) True discrimination of permanent and impermanent things. (2) Indifference to the enjoyment of the fruits of one's actions both here and hereafter. (3) Possession of Sama and the other five qualities. (4) An intense desire of becoming liberated (from conditional existence). (1.) Q. What is the right discrimination of permanent and impermanent things? A. Certainty as to the Material Universe being false and illusive, and Brahman being the only reality.