the mind and its attributes of perception, memory, imagination, etc.  As the loadstone moves iron, similarly, the senses are controlled by the mind.[804] Thus reason the sceptics.  The sceptics, however, are in error.  For the disappearance (of only the animating force) upon the body becoming lifeless (and not the simultaneous extinction of the body upon the occurrence of that event) is the proof (of the truth that the body is not the Soul but that the Soul is something separate from the body and outlives it certainly.  If, indeed, body and Soul had been the same thing, both would have disappeared at the same instant of time.  Instead of this, the dead body may be seen for some time after the occurrence of death.  Death, therefore, means the flight from the body of something that is different from the body).  The supplication of the deities by the very men who deny the separate existence of the Soul is another good argument for the proposition that the Soul is separate from the body or has existence that may be independent of a gross material case.  The deities to whom these men pray are incapable of being seen or touched.  They are believed to exist in subtile forms. (Really, if a belief in deities divested of gross material forms does no violence to their reason, why should the existence of an immaterial Soul alone do their reason such violence)?  Another argument against the sceptic is that his proposition implies a destruction of acts (for if body and Soul die together, the acts also of this life would perish,—­a conclusion which no man can possibly come to if he is to explain the inequalities or condition witnessed in the universe).[805] These that have been mentioned, and that have material forms, cannot possibly be the causes (of the immaterial Soul and its immaterial accompaniments of perception, memory, and the like).  The identity of immaterial existences with objects that are material cannot be comprehended. (Hence objects that are themselves material cannot by any means be causes for the production of things immaterial).—­Some are of opinion that there is rebirth and that it is caused by Ignorance, the desire for acts, cupidity, heedlessness, and adherence to other faults.  They say that Ignorance (Avidya) is the soul.  Acts constitute the seed that is placed in that soil.  Desire is the water that causes that seed to grow, in this way they explain rebirth.  They maintain that that ignorance being ingrained in an imperceptible way, one mortal body being destroyed, another starts I up immediately from it; and that when it is burnt by the aid of knowledge, the destruction of existence itself follows or the person attains to what is called Nirvana.  This opinion also is erroneous. [This is the doctrine of Buddhists].  It may be asked that when the being that is thus reborn is a different one in respect of its nature, birth, and purposes connected with virtue and vice why should I then be regarded to have any identity with the being that