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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.
senses in their subtile forms) passes out of one body for entering another.  The Soul is bound by its own former acts.  Bound by its own acts done in one state of existence, it attains to another state.  Indeed, it is led from one into another body by its own acts which are very powerful in respect of their consequences.  How the owner of a human body, leaving off his body, enters another, and then again into another, how, indeed, the entire range of beings is the result of their respective acts (of past and present lives), I will presently tell you.’”


“Bhishma said, ’All immobile and mobile beings, distributed into four classes, have been said to be of unmanifest birth and unmanifest death.  Existing only in the unmanifest Soul, the Mind is said to possess the attributes of the unmanifest.[719] As a vast tree is ensconced within a small unblown Aswattha flower and becomes observable only when it comes out, even so birth takes place from what is unmanifest.  A piece of iron, which is inanimate, runs towards a piece of loadstone.  Similarly, inclinations and propensities due to natural instincts, and all else, run towards the Soul in a new life.[720] Indeed, even as those propensities and possessions born of Ignorance and Delusion, and inanimate in respect of their nature, are united with Soul when reborn, after the same manner, those other propensities and aspirations of the Soul that have their gaze directed towards Brahma become united with it, coming to it directly from Brahma itself.[721] Neither earth, nor sky, nor heaven, nor things, nor the vital breaths, nor virtue and vice, nor anything else, existed before, save the Chit-Soul.  Nor have they any necessary connection with even the Chit-Soul defiled by Ignorance.[722] The Soul is eternal.  It is indestructible.  It occurs in every creature.  It is the cause of the Mind.  It is without attributes, This universe that we perceive hath been declared (in the Vedas) to be due to Ignorance or Delusion.  The Soul’s apprehensions of form, etc., are due to past desires.[723] The Soul, when it becomes endued with those causes (viz., desire), is led to the state of its being engaged in acts.  In consequence of that condition (for those acts again produce desires to end in acts anew and so on),—­this vast wheel to existence revolves, without beginning and without end.[724] The Unmanifest, viz., the Understanding (with the desires), is the nave of that wheel.  The Manifest (i.e., the body with the senses) constitutes its assemblage of spokes, the perceptions and acts from its circumference.  Propelled by the quality of Rajas (Passion), the Soul presides over it (witnessing its revolutions).  Like oilmen pressing oilseeds in their machine, the consequences born of Ignorance, assailing the universe (of creatures) which is moistened by Rajas, press or grind it in that wheel.  In that succession of existences, the living creature, seized by the idea

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