for Emancipation.  They, however, who have not been taught correctly (and who on that account think that tranquillity may be attained without renunciation) have to bear a heavy burthen of sorrow.  Vedic sacrifices and other rites exist for renunciation of wealth and other possessions.  For renunciation of all enjoyments exist vows and fasts of diverse kinds.  For renunciation of pleasure and happiness, exist penances and yoga.  Renunciation, however, of everything, is the highest kind of renunciation.  This that I shall presently tell thee is the one path pointed out by the learned for that renunciation of everything.  They that betake themselves to that path succeed in driving off all sorrow.  They, however, that deviate from it reap distress and misery.[816] First speaking of the five organs of knowledge having the mind for the sixth, and all of which dwell in the understanding, I shall tell thee of the five organs of action having strength for their sixth.  The two hands constitute two organs ok action.  The two legs are the two organs for moving from one place to another.  The sexual organ exists for both pleasure and the continuation of the species.  The lower duct, leading from the stomach downwards, is the organ for expulsion of all used-up matter.  The organs of utterance exist for the expression of sounds.  Know that these five organs of action appertain or belong to the mind.  These are the eleven organs of knowledge and of action (counting the mind).  One should quickly cast off the mind with the understanding.[817] In the act of hearing, three causes must exist together, viz., two ears, sound, and the mind.  The same is the case with the perception of touch; the same with that of form; the same with that of taste and smell.[818] These fifteen accidents or attributes are needed for the several kinds of perception indicated.  Every man, in consequence of them, becomes conscious of three separate things in respect of those perceptions (viz., a material organ, its particular function, and the mind upon which that function acts).  There are again (in respect of all perceptions of the mind) three classes, viz., those that appertain to Goodness, those that appertain to Passion, and those that appertain to Darkness.  Into them run, three kinds of consciousness, including all feelings and emotions.  Raptures, satisfaction, joy, happiness, and tranquillity, arising in the mind from any Perceptible cause or in the absence of any apparent cause, belong to the attribute of Goodness.  Discontent, regret, grief, cupidity, and vindictiveness, causeless or occasioned by any perceptible cause, are the indications of the attribute known as Passion.  Wrong judgment, stupefaction, heedlessness, dreams, and sleepiness, however caused, belong to the attribute of Darkness.  Whatever state of consciousness exists, with respect to either the body or the mind, united with joy or satisfaction, should be regarded as due to the quality of Goodness.  Whatever state of consciousness