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then there would result the oneness of soal and the aon.soul.
121. Thus in this world whatever is soul, tbat itself in reality (will become) the non-soul. This impossibility (would resul) by identifying (with sual) the causes of physical and Karmic.bondage).
122. And if (you consider that) anger is one thing (and) the conscious (soal) full of attention is really) (quite) another thing); then, like anger the (other) causes (of bondage) the Karmic and quasi-Karmic (matter) also (should be taken to be) other than the soul.
123. If Karmic matter isnot itself bound in the soul, is not itself transformed into Karmic modifications (of 8 kinds) then that (Karmic matter) would become (a substance) iacapable of modification.
124. And (in case of) molecules of Karnic matter not transforming themselves with Karmic forms (of kinds) there would resalt the non-existence of the cycle of mandane existencies or the philosophy of Shankya (would be established).
125. ( If ) soal causes Karmic matter (to transform) with Karmic forms (of 8 kinds), bow then can the conscious (sool) cause transformation in them, when they, by them. selves, are incapable of modification ?
126. If this then soul neither itself is bound by Karmas, nor itself is transformed (modified) into anger etc. (impure, conscious thought activities) then it (soul) becomes incapable of modification.
127. If the soul were not to modify icself into anger etc, (thought activity) there would result the non-existence of the
