darkness is removed from it, leads its possessor by its own power, so the Understanding, when it becomes endued with Knowledge, succeeds in beholding all evils that are worthy of avoidance.[657] Snakes, sharp-pointed kusa blades, and pits, men avoid when they perceive them lie on their way.  If some tread upon or fall into them, they do so through ignorance.  Behold the superiority of the fruits of knowledge (over those of ignorance).  Mantras applied duly, sacrifices, the presents called Dakshina, gift of food, and concentration of the mind (for divine contemplation),—­these are the five acts that are said to be productive of fruits, there being none else.  Acts have (the three) attributes (of Sattwa, Rajas, and Tamas) for their soul.  The Vedas say this. (The Vedas consist of Mantras).  The Mantras, therefore, have the same three attributes, since it is with Mantras that acts are to be accomplished.  The ritual also must be liable to the same three attributes.  The fruits of action depend upon the mind.  It is the embodied creature that enjoys those fruits.[658] All excellent kinds of sound, form, taste, touch, and scent, are the fruits of acts, being attainable in the region of acts (i.e., heaven).  As regards, however, the fruits of knowledge, man acquires them even here before death.[659] Whatever acts are accomplished by means of the body, one enjoys the fruits thereof in a state of physical existence.  The body is, indeed, the framework to which happiness inheres, as also the framework to which misery inheres.[660] Whatever acts are accomplished by means of words, their fruits are to be enjoyed in a state in which words can be spoken.  Similarly, whatever acts are accomplished by the mind, their fruits are enjoyed in a state in which one is not freed from the mind.[661] Devoted to the fruits of acts, whatever kind of acts (Sattwika or Rajasika or Tamasika) a person covetous of fruits accomplishes, the fruits, good or bad, that he actually enjoys partake of their character.  Like fishes going against a current of water, the acts of a past life come to the actor.  The embodied creature experiences happiness for his good acts, and misery for his evil ones.  Him from whom this universe hath sprung.  Him by knowing whom persons of cleansed souls transgress this world, Him who has not been expressed by Vedic mantras and words.  I will now indicate.  Listen to me as I speak of that highest of the high.  Himself liberated from the several kinds of taste and scent, and sound and touch and form.  He is incapable of being grasped by the senses, unmanifest, without colour, the One, and He has created the five kinds of objects[662] for His creatures.  He is neither female, nor male, nor of the neuter sex.  He is neither existent, nor non-existent, nor existent-nonexistent.[663] Only those that are acquainted with Brahma behold Him.  He knoweth no direction."’

SECTION CCII