exists united with any feeling of discontent or cheerlessness should be regarded as occasioned by an accession of the attribute of Passion into the mind.  Whatever state, as regards either the body or the mind, exists with error or heedlessness, should be known as indicative of Darkness which is incomprehensible and inexplicable.  The organ of hearing rests on space; it is space itself (under limitations); (Sound has that organ for its refuge). (Sound, therefore, is a modification of space).  In perceiving sound, one may not immediately acquire a knowledge of the organ of hearing and of space.  But when sound is perceived, the organ of hearing and space do not long remain unknown. (By destroying the ear, sound and space, may be destroyed; and, lastly, by destroying the mind all may be destroyed).  The same is the case with the skin, the eyes, the tongue, and the nose constituting the fifth.  They exist in touch, form, taste, and smell.  They constitute the faculty of perception and they are the mind.[819] Each employed in its own particular function, all the five organs of action and five others of knowledge exist together, and upon the union, of the ten dwells the mind as the eleventh and upon the mind the understanding as the twelfth.  If it be said that these twelve do not exist together, then the consequence that would result would be death in dreamless slumber.  But as there is no death in dreamless slumber, it must be conceded that these twelve exist together as regards themselves but separately from the Soul.  The co-existence of those twelve with the Soul that is referred to in common speech is only a common form of speech with the vulgar for ordinary purposes of the world.  The dreamer, in consequence of the appearance of past sensual impressions, becomes conscious of his senses in their subtile forms, and endued as he already is with the three attributes (of goodness, passion, and darkness), he regards his senses as existing with their respective objects and, therefore, acts and moves about with an imaginary body after the manner of his own self while awake.[820] That dissociation of the Soul from the understanding and i the mind with the senses, which quickly disappears, which has no stability, and which the mind causes to arise only when influenced by darkness, is felicity that partakes, as the learned say, of the nature of darkness and is experienced in this gross body only. (The felicity of Emancipation certainly differs from it).[821] Over the felicity of Emancipation also, the felicity, viz., which is awakened by the inspired teaching of the Vedas and in which no one sees the slightest tincture of sorrow,—­the same indescribable and truth concealing darkness seems to spread itself (but in reality the felicity of Emancipation is unstained by darkness).[822] Like again to what occurs in dreamless slumber, in Emancipation also, subjective and objective existences (from Consciousness to objects of the senses, all included), which have their origin in one’s