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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.
two arms, and speech, are the five organs of action.  Sound, touch, form, taste, and smell are the five objects of the senses, covering all the things.  The Mind dwells upon all the senses and their objects.  In the perception of taste, it is the Mind that becomes the tongue, and in speech it is the Mind that becomes words.  Endued with the different senses, it is the Mind that becomes all the objects that exist in its apprehension.  These sixteen, existing in their respective forms, should be known as deities.  These worship Him who creates all knowledge and dwells within the body.  Taste is the attribute of water; scent is the attribute of earth; hearing is the attribute of space; vision is the attribute of fire or light; and touch should be known as the attribute of the wind.  This is the case with all creatures at all times.  The Mind, it has been said, is the attribute of existence.  Existence springs from the Unmanifest (of Prakriti) which, every intelligent person should know, rests in That which is the Soul of all existent beings.  These existences, resting upon the supreme Divinity that is above Prakriti and that is without any inclination for action, uphold the entire universe of mobiles and immobiles.  This sacred edifice of nine doors[717] is endued with all these existences.  That which is high above them, viz., the Soul, dwells within it, pervading it all over.  For this reason, it is called Purusha.  The Soul is without decay and not subject to death.  It has knowledge of what is manifest and what is unmanifest.  It is again all-pervading, possessed of attributes, subtile, and the refuge of all existences and attributes.  As a lamp discovers all objects great or small (irrespective of its own size), after the same manner the Soul dwells in all creatures as the principle of knowledge (regardless of the attributes or accidents of those creatures).  Urging the ear to hear what it hears, it is the Soul that hears.  Similarly, employing the eye, it is the Soul that sees.  This body furnishes the means by which the Soul derives knowledge.  The bodily organs are not the doers, but it is the Soul that is the doer of all acts.  There is fire in wood, but it can never be seen by cutting open a piece of wood.  After the same manner, the Soul dwells within the body, but it can never be seen by dissecting the body.  The fire that dwells in wood may be seen by employing proper means, viz., rubbing the wood with another piece of wood.  After the same manner, the Soul which dwells within the body may be seen by employing proper means, viz., yoga.  Water must exist in rivers.  Rays of light are always attached to the sun.  After the same manner, the Soul has a body.  This connection does not cease because of the constant succession of bodies that the Soul has to enter.[718] In a dream, the Soul, endued with the fivefold senses, leaves the body and roves over wide areas.  After the same manner, when death ensues, the Soul (with the
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