one beholds both smoke and fire in wood by rubbing
it against another piece, so a person of well-directed
intelligence and wisdom, by uniting (by means of yoga)
the senses and the soul, may view the Supreme Soul
which, of course, exists in its own nature.[670] As
in the midst of a dream one beholds one’s own
body lying on the ground as something distinct from
one’s own self, even so a person, endued with
the five senses, the mind, and the understanding,
beholds (after death) his own body and then goes from
one into another form[671]. The Soul is not subject
to birth, growth, decay, and destruction. In consequence
of the acts of life being endued with effects, the
Soul, clothed in body, passes from this body (when
deprived of animation) into another, unseen by others.[672]
No one can behold with the eye the form of the Soul.
The Soul cannot, again, form the subject of any one’s
touch. With those (i.e., the senses), the Soul
accomplishes no act. The senses do not approach
the Soul. The Soul, however, apprehends them all.
As anything, placed in a blazing fire before a spectator,
assumes a certain colour in consequence of the light
and heat that operates upon it, without taking any
other hue or attribute, even so the Soul’s form
is seen to take its colour from the body. After
the same manner, man, casting off one body, enters
another, unseen by all. Indeed, casting off his
body to the (five) great primal elements, he assumes
a form that is similarly made of the same (five) elements.
The embodied creature (upon the destruction of his
body) enters space, wind, fire, water, and earth in
such a way that each particular element in his body
mingles with the particular element (out of his body)
with whose nature it is consonant. The senses
also, which are engaged in diverse occupations and
dependent on the five elements (for the exercise of
their functions), enter these five elements that call
forth their functions. The ear derives its capacity
from space; and the sense of scent from the earth.
Form, which is the property of the eye, is the consequence
of light or fire. Fire or heat has been said to
be the dependent cause of water. The tongue which
has for its property taste becomes merged into water.
The skin which has touch for its property becomes
lost in the wind whose nature it partakes. The
fivefold attributes, (viz., sound, etc.) dwell
in the (five) great creatures (viz., the five primal
elements). Those fivefold objects of the senses
(viz., space, etc.) dwell in the (five) senses.
All these again (viz., the fivefold attributes, the
fivefold elements, and the five senses) follow the
lead of the mind. The mind follows the lead of
the Understanding, and the Understanding follows the
lead of That which exists in its true and undefiled
nature (viz., the Supreme Soul).[673] The doer in
his new body receives all the good and bad acts done
by him as also all acts done by him in his past existence.
All these acts done in this life and the next ones
to come follow the mind even as aquatic animals pass
along a genial current. As a quickly-moving and
restless thing becomes an object of sight, as a minute
object appears to be possessed of large dimensions
(when seen through spectacles), as a mirror shows
a person his own face (which cannot otherwise be seen),
even so the Soul (though subtile and invisible) become
an object of the Understanding’s apprehension.’"[674]