148 REV. G. U. POPE, D.D., ON 



departing, the soul will itself cease to be. (Cleansing would mean 

 destrviction.) 



Sum. — This is a refutation of those who deny the existence of a specific 

 impurity to which the name of Anavam is given. 



Q. 8. — If one should say Anavam came incidentally in the course of 

 development, what reply is there 1 



If this impurity has a beginning, how can we explain the reason 

 of its sudden appearance in the midst? Also in that case 

 may not this disease spontaneously reappear even in the 

 realms of deliverance ? (28.) 



Com.— If Anavam has sprung up incidentally, there must be some cause 

 for its appearance, as there is for a soil on a white garment or for a 

 tarnish on the surface of a mirror, nor in that case can there be any 

 absolute and final deliverance for the soul, for Anavam may again 

 spontaneously appear. The crucial question of the origin of evil. 



Sum. — This is a refutation of those who teach that Anavam has had a 



Q. 9. — If it be from all eternity, surely it never will depart 



Though darkness grow and spread, light if received will disperse 

 it. If not, it never can leave the mind. (Even so, if Anavam 

 yields not to successive impartations of grace,* the office of the 

 guru is useless. But this office does rid the soul of it.) (29. 



Com. — Material light ever dissipates the dai'kness that admits it ; if it 

 were not so, perpetual darkness would brood over all things. Even thus, 

 if Anavam does not yield to the successive operations of grace, ignorance 

 can never be dispersed. The soul must have a faculty of receiving eff"ectual 

 grace. 



Sum. — Here one of the means of deliverance from Anavam is suggested. 



Q. 10. — How would you answer a person who deemed that primal 

 delusion, and not Anavam, concealed things ? 



* Lit. ' kalai and the rest,' 



