only in accordance with the common form of speech, for in reality, that linga form is terminable.[1091] That man, however, who (without having been able to transcend them) is under the influence of his mind and understanding, discriminates, even in his dreams, his own body from that of another and experiences (even then) both pleasure and pain.[1092] Yes, in even his dreams he enjoys happiness and suffers misery; and yielding to wrath and cupidity, meets with calamities of various kinds.  In his dreams he acquires great wealth and feels highly gratified:  accomplishes meritorious acts, and (sees and hears, etc.) as he does in his wakeful hours.  Wonderful it is to note that jiva, which has to lie within the uterus and amid much internal heat, and which has to pass a period of full ten months in that place, is not digested and reduced to destruction like food within the stomach.  Men overwhelmed by the qualities of Rajas and Tamas never succeed in beholding within the gross body:  the Jiva-soul which is a portion of the Supreme Soul of transcendent effulgence and which lies within the heart of every creature.  They who betake themselves to the science of Yoga for the purpose of obtaining (a knowledge) of that Soul transcending the inanimate and gross body, the imperceptible linga body, and the karana body that is not destroyed on the occasion of even the universal destruction.[1093] Amongst the duties that have been laid down for the different modes of life including the fourth mode (or Sannyasa), these to which I have adverted, which have yoga for their foremost, and which imply a cessation of every operation of the Mind and the understanding, have been laid down by Sandilya (in the Chandogya Upanishad).[1094] Having comprehended the seven subtile entities (viz., the senses, the objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti, and Purusha), having comprehended also the Supreme cause of the universe with the six attributes (viz., omniscience, contentment, unlimited comprehension, independence, eternal wakefulness, and omnipotence), and lastly having understood that the universe is only a modification of Avidya endued with the three qualities, one succeeds in beholding (guided by the scriptures), high Brahma.’"[1095]

SECTION CCLIV

“Vyasa said, ’There is a wonderful tree, called Desire, in the heart of a man.  It is born of the seed called Error.  Wrath and pride constitute its large trunk.  The wish for action is the basin around its foot (for holding the water that is to nourish it).  Ignorance is the root of that tree, and heedlessness is the water that gives it sustenance.  Envy constitutes its leaves.  The evil acts of past lives supply it with vigour.  Loss of judgment and anxiety are its twigs; grief forms its large branches; and fear is its sprout.  Thirst (after diverse objects) that is (apparently) agreeable forms the creepers that twine round it on every side.  Excessively