the Jiva (or Chit-Soul). In consequence of acts
and the virtue of time, the Soul goes through birth
and repeated rounds of rebirth. As in a dream
the Soul sports as if invested with a body which,
of course, is due to the action of the mind, after
the same manner, it obtains in the mother’s
womb a body in consequence of attributes and propensities
having (past) acts for their origin. Whatever
senses while it is there, are awakened by past acts
as the operating cause, become generated in Consciousness
in consequence of the mind co-existing with attachments.
In consequence of the past thoughts of sound that
are awakened in it, the Soul, subjected to such influences,
receives the organ of hearing. Similarly, from
attachment to forms, its eye is produced, and from
its longing after scent its organ of smelling.
From thoughts of touch it acquires the skin. In
the same way the five-fold breaths are acquired by
., Prana, Apana, Vyana, Udana, and Samana,
which contribute to keep the body agoing. Encased
in body with all limbs fully developed in consequence
(as shown above) of past acts, the Soul takes birth,
with sorrow, both physical and mental, in the beginning,
middle, and end. It should be known that sorrow
springs from the very fact of acceptance of body (in
the womb). It increases with the idea of Self.
From renunciation of these (attachments which are the
cause of birth), sorrow meets with an end. He
that is conversant with sorrow’s end attains
to Emancipation. Both the origin and the destruction
of the senses rest in the attribute of Passion.
The man of wisdom should act with proper scrutiny
with the aid of the eye constituted by the scriptures.
The senses of knowledge, even if they succeed in earning
all their objects, never succeed in overwhelming the
man that is without thirst. The embodied Soul,
by making its senses weak, escapes the obligation
“Bhishma said, ’I shall now tell thee
what the means are (for conquering the senses) as
seen with the eye of the scriptures. A person,
O king, will attain to the highest end by the help
of such knowledge and by framing his conduct accordingly.
Amongst all living creatures man is said to be the
Among men, those that are regenerate have been called
the foremost; and amongst the regenerate, they that
are conversant with the Vedas. These last are
regarded as the souls of all living creatures.
Indeed, those Brahmanas that are conversant with the
Vedas are regarded as all-seeing and omniscient.
They are persons who have become conversant with Brahma.
As a blind man, without a guide, encounters many difficulties
on a road, so has a person destitute of knowledge
to encounter many obstacles in the world. For
this reason, those that are possessed of knowledge
are regarded as superior to the rest. Those that
are desirous of acquiring virtue practise diverse