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This eBook from the Gutenberg Project consists of approximately 2,413 pages of information about The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3.
cheerfulness nor grief.  The Understanding, however, whose chief function (as already said) is to create entities, transcends those three states even as the ocean, that lord of rivers, prevails against the mighty currents of the rivers that fall into it.[1050] When the Understanding desires for anything, it comes to be called by the name of Mind.  The senses again, though (apparently different) should all be taken as included within the Understanding.  The senses, which are engaged in bearing impressions of form, scent etc., should all be subdued.[1051] When a particular sense becomes subservient to the Understanding, the latter though in reality not different (from that sense), enters the Mind in the form of existent things.  Even this is what happens with the senses one after another (separately and not simultaneously) with reference to the ideas that are said to be apprehended by them.[1052] All the three states that exist (viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind, Understanding, and Consciousness) and like the spokes of a car-wheel acting in consequence of their attachment to the circumference of the wheel, they follow the different objects (that exist in Mind, Understanding, and Consciousness).[1053] The mind must make a lamp of the senses for dispelling the darkness that shuts out the knowledge of the Supreme Soul.  This knowledge that is acquired by Yogins with the aid of all especial agency of Yoga, is acquired without any especial efforts by men that abstain from worldly objects.[1054] The universe is of this nature (viz., it is only a creation of the understanding).  The man of knowledge, therefore, is never stupefied (by attachment to things of this world).  Such a man never grieves, never rejoices, and is free from envy (at seeing another possessing a larger share of earthly objects).  The Soul is incapable of being seen with the aid of the senses whose nature is to wander among all (earthly) objects of desire.  Even righteous men, whose senses are pure, fail to behold the soul with their aid, what then should be said of the vicious whose senses are impure?  When, however, a person, with the aid of his mind, tightly holds their reins, it is then that his Soul discovers itself like an object (unseen in darkness) appearing to the view in consequence of the light of a lamp.  Indeed, as all things become visible when the darkness that envelopes them is dispelled, even the soul becomes visible when the darkness that covers it is removed.[1055] As an aquatic fowl, though moving on the water, is never drenched by that element, after the same manner the Yogin of freed soul is never soiled by the imperfections of the three attributes (of Sattwa, Rajas, and Tamas).  After the same manner, the man of wisdom, by even enjoying all earthly objects without being attached to any of them, is never soiled by faults of any kind that arise in the case of others from such enjoyment.  He who avoids acts after having done them duly,[1056]
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