[814] Hearing, touch, taste, vision,
and scent,--these are the five senses. They have derived their attributes
from the mind which, indeed, is their cause. The mind, existing as an
attribute of Chit has three states, viz., pleasure, pain, and absence of
both pleasure and pain. Sound, touch, form, taste, scent, and the objects
to which they inhere,--these till the moment of one's death are causes
for the production of one's knowledge. Upon the senses rest all acts
(that lead to heaven), as also renunciation (leading to the attainment of
Brahma), and also the ascertainment of truth in respect of all topics of
enquiry. The learned say that ascertainment (of truth) is the highest
object of existence, and that it is the seed or root of Emancipation; and
with respect to Intelligence, they say that leads to Emancipation and
Brahma.[815] That person who regards this union of perishable attributes
(called the body and the objects of the senses) as the Soul, feels, in
consequence of such imperfection of knowledge, much misery that proves
again to be unending. Those persons, on the other hand, who regard all
worldly objects as not-Soul, and who on that account cease to have any
affection or attachment for them, have never to suffer any sorrow for
sorrow, in their case stands in need of some foundation upon which to
rest. In this connection there exists the unrivalled branch of knowledge
which treats of Renunciation. It is called Samyagradha. I shall discourse
to thee upon it.
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