Chapter 204

“Manu said, ‘As in a dream this manifest (body) lies (inactive) and theenlivening spirit in its subtile form, detaching itself from the former,walks forth after the same manner, in the state called deep slumber (ordeath), the subtile form with all the senses becomes inactive and theUnderstanding, detached from it remains awake. The same is the case withExistence and Non-Existence.[683] As when quantity of water is clear,images reflected in it can be seen by the eye, after the same manner, ifthe senses be unperturbed, the Soul is capable of being viewed by theunderstanding. If, however, the quantity of water gets stirred, theperson standing by it can no longer see those images. Similarly, if thesenses become perturbed, the Soul can no longer be seen by theunderstanding. Ignorance begets Delusion. Delusion affects the mind. Whenthe mind becomes vitiated, the five senses which have the mind for theirrefuge become vitiated also. Surcharged with Ignorance, and sunk in themire of worldly objects, one cannot enjoy the sweets of contentment ortranquillity. The Soul (thus circumstanced), undetached from its good andevil acts, returns repeatedly unto the objects of the world, inconsequence of sin one’s thirst is never slaked. One’s thirst is slakedonly when one’s sin is destroyed. In consequence of attachment to worldlyobjects, which has a tendency to perpetuate itself, one wishes for thingsother than those for which one should wish, and accordingly fails toattain to the Supreme.[684] From the destruction of all sinful deeds,knowledge arises in men. Upon the appearance of Knowledge, one beholdsone’s Soul in one’s understanding even as one sees one’s own reflectionin a polished mirror. One obtains misery in consequence of one’s sensesbeing unrestrained. One obtains happiness in consequence of one’s sensesbeing restrained. Therefore, one should restrain one’s mind byself-effort from objects apprehended by the senses.[685] Above the sensesis the mind; above the mind is the understanding; above the understandingis the Soul; above the Soul is the Supreme or Great. From the Unmanifesthath sprung the Soul; from the Soul hath sprung the Understanding; fromthe Understanding hath sprung the Mind. When the Mind becomes associatedwith the senses, then it apprehends sound and the other objects of thesenses. He who casts off those objects, as also all that are manifest, hewho liberates himself from all things that arise from primordial matter,being so freed, enjoys immortality.[686] The Sun rising diffuses hisrays. When he sets, he withdraws unto himself those very rays that werediffused by him. After the same manner, the Soul, entering the body,obtains the fivefold objects of the senses by diffusing over them hisrays represented by the senses. When, however, he turns back, he is saidto set by withdrawing those rays unto himself.[687] Repeatedly led alongthe path that is created by acts, he obtains the fruits of his acts inconsequence of his having followed the practice of acts.[688] Desire forthe objects of the senses keeps away from a person who does not indulgein such desire. The very principle of desire, however, leaves him who hasbeheld his soul, which, of course, is entirely free from desire.[689]When the Understanding, freed from attachment to the objects of thesenses, becomes fixed in the mind, then does one succeed in attaining toBrahma, for it is there that the mind with the understanding withdrawninto it can possibly be extinguished. Brahma is not an object of touch,or of hearing, or of taste, or of sight, or of smell, or of any deductiveinference from the Known. Only the Understanding (when withdrawn fromeverything else) can attain to it. All objects that the mind apprehendsthrough ‘the senses are capable of being withdrawn into the mind; themind can be withdrawn into the understanding; the Understanding can bewithdrawn into the Soul, and the Soul into the Supreme.[690] The sensescannot contribute to the success of the mind. The mind cannot apprehendthe Understanding. The Understanding cannot apprehend the manifestedSoul. The Soul, however, which is subtile, beholds those all.'”