that Ignorance it is that Jiva imagines he should anyhow cross those sorrows, and that he should, going into the regions of the gods, enjoy the felicity that awaits all his good acts.  It is through Ignorance that he thinks he should enjoy and endure these delights and these woes here in this world Through Ignorance Jiva thinks,—­I should secure my happiness.  By continually doing good acts, I may have happiness in this life till its close and I shall be happy in all my future lives.  Though, again the (evil) acts I do in this life unending sorrow may become mine.  The status of humanity is fraught with great misery, for from it one sinks into hell.  From hell, it will take many long years before I can come back to the status of humanity.  From humanity I shall attain to the status of the gods.  From that superior status I shall have to come back again to humanity and thence to sink into hell once more!—­One who always regards this combination of the primal elements and the senses, with the Chit’s reflection in it, to be thus invested with the characteristics of the Soul, has repeatedly to wander among gods and human beings and to sink into hell.  Being always invested with the idea of meum, Jiva has to make a round of such births.  Millions upon millions of birth have to be gone through by Jiva in the successive forms he assumes, all of which are liable to death.  He who does acts in this way, which are all fraught with good and bad fruits, has in the three worlds to assume successive form and to enjoy and endure fruits corresponding therewith.  It is Prakriti that cause acts fraught with good and bad acts; and it is Prakriti that enjoys and endures the fruits thereof in the three worlds.  Indeed, Prakriti follows the course of acts.  The status of the intermediate beings, of humanity, and of the gods as well,—­these three fields,—­should be known as originating in Prakriti and has been said to be destitute of all attributes.  Her existence is affirmed only in consequence of her acts (beginning with Mahat).  After the same manner, Purusha (or Soul), though without attributes himself, has his existence affirmed in consequence of the acts which the body does when it receives his reflection.  Although the Soul is not subject to modifications of any kind and is the active principle that sets Prakriti in motion, yet entering a body that is united with the senses of knowledge and action, he regards all the acts of those senses as his own.  The five senses of knowledge beginning with the ear, and those of action beginning with speech, uniting with the attributes of Sattwa and Rajas and Tamas, become engaged in numerous object.  Jiva imagines that it is he who does the acts of his life and that the senses of knowledge and acts belong to him, although in reality he has no senses.  Indeed, though unequipt with body, he imagines that he has a body.  Though destitute of attributes, he regards himself as endued therewith, and though transcending Time, imagines himself to be under Time’s