senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation.  By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation.  The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him.  Man’s corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses.  A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses.  That man is an excellent driver who knows how to patiently wield the reins of those wild horses,—­the six senses inherent in our nature.  When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them.  When a man’s mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean.  Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception.”

SECTION CCXI

Markandeya continued, “O Bharata, the fowler having expounded these abstruse points, the Brahmana with great attention again enquired of him about these subtle topics.  The Brahmana said, ’Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.’  The fowler replied, ’Very well, I shall tell thee what thou hast asked.  I shall describe separately their respective virtues, do thou listen.  Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them.  He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas.  And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas.  And he who is resolute, patient, not subject to anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa.  When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance.  And then a feeling of indifference to worldly affairs begins to influence him.  And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled.  And then self-restraint in any matter becomes unnecessary.  A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana.  I have described to thee these virtues, what else dost thou wish to learn?’”