Mahābhārata

M. N. Dutt: As in a dream this body (inactive) and the enlivening spirit in its subtile form, separating itself from the former, walks forth, so, in the state called deep sleep (or death), the subtile forin with all the senses becomes inactive, and the Understanding, separated from it, remains awake. The same is the case with Existence and Non-Existence.

M. N. Dutt: As when a sheet of water is clear, images reflected in it can be seen by the eye, similarly, if the senses be undisturbed, the Soul is capable of being seen by the understanding.

M. N. Dutt: If, however, the piece of water is agitated, the person standing by it can no longer sce those images. Likewise, if the senses become disturbed, the Soul can no longer be seen by the understanding.

M. N. Dutt: Ignorance produces Delusion. Delusion possesses the mind. When the mind becomes impure, the five senses which have the mind for their refuge becomed corrupted also.

M. N. Dutt: Overfilled with Ignorance, and sunk in their mire of worldly objects, one cannot enjoy the sweets of contentment or tranquillity. The Soul with its good and evil acts, returns again and again to the objects of the world.

M. N. Dutt: On account of sin one's thirst is never satisfied. One's thirst is then satisfied when one's sin is dissipated.

M. N. Dutt: On account of attachment to earthly objects, which has a tendency, to multiply itself, one wishes for things other than those for which one should wish, and accordingly fails to attain to the Supreme.

M. N. Dutt: From the destruction of all sinful acts, knowledge originates in When Knowledge arises a person sees his Soul in his understanding even as one sees his own image in a polished mirror. men.

M. N. Dutt: One reaps misery for his senses being not controlled. One acquires happiness on account of his senses being restrained. Therefore, a person should control his mind by self-exertion from objects apprehended by the senses.

M. N. Dutt: Above the senses is the mind; above the mind is the understanding; above the understanding is the Soul; above the Soul is the Supreme.

M. N. Dutt: From the Unmanifest originates the Soul; from the Soul has originated the understanding; from the understanding has' originated the mind. When the mind is united with the senses, than it apprehends sound and the other objects of the senses.

M. N. Dutt: He who renounces those objects as well as all those that are manifest, he who liberates himself from all things that arise from primordial matter, enjoys immortality.

M. N. Dutt: The Sun rising spreads his rays. When he sets, he withdraws to himself those very rays that were spread by him.

M. N. Dutt: Similarly, the Soul, entering the body, obtains the fivefold objects of the senses by spreading over them his rays represented by the senses. When, however, he turns back, he is said to set by withdrawing those rays to himself.

M. N. Dutt: Continually driven along the path that is created by acts, he reaps the fruit of his acts for his having followed the practice of acts.

M. N. Dutt: Desire for the object of the senses does not affect a person who has no such desire. Desire, leaves him who has seen his soul, which, of course, is entirely free from desire.

M. N. Dutt: When the Understanding, shorn of the attachment to the objects of the senses, is concentrated in the mind, then does one succeed in attaining to Brahma, for it is there that the mind with with the understanding withdrawn into it can possibly be destroyed.

M. N. Dutt: Brahma is not an object of touch or of hearing, or of taste, or of sight, or of smell, or of any other inference. Only the Understanding can get it.

M. N. Dutt: All objects that the mind apprehends through the senses can be withdrawn into the mind; the mind can be withdrawn into the understanding; the Understanding can be withdrawn into the Soul, and the Soul into the Supreme.

M. N. Dutt: The senses cannot lead to the success of the mind. The mind cannot apprehend the Understanding. The Understanding cannot apprehend the manifested Soul. The Soul, however, which is subtile, sees these all.

M. N. Dutt: When physical and mental sorrow, appear one cannot practise Yoga. Therefore, one should not brood over such sorrow.

M. N. Dutt: The inedicine for sorrow is abstention from brooding over it. When sorrow is brooded over, it becomes multiplicd.

M. N. Dutt: One should remove mental sorrow by wisdom, and physical sorrow should be cured by medicines. Wisdom teaches this. One should not, while under sorrow, act like a child.

M. N. Dutt: A wise man should never hanker after youth, beauty, longevity, accumulation of riches, health, and the companionship of those that are dear, all of which are transitory.

M. N. Dutt: One should not only grieve for a sorrow that affects a whole community. Without grieving, should, if he finds opportunity, seek to use a remedy.

M. N. Dutt: Forsooth, sorrow is much greater than happiness in life. Death which is disagreeable comes for his stupefaction to one who is content with the object of the senses. one an

M. N. Dutt: That man who avoids both sorrow and happiness attain to Brahma. Such wise persons have never to grieve.

M. N. Dutt: Worldly belongings beget sorrow. In protecting them one can enjoy no happiness. They are again acquired with misery. One should not, therefore, mind their loss.