d 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]

SECTION CCIII

"'"Manu said, 'The mind united with the senses, recollects after a long
time the impressions of the objects received in the past. When the senses
are all suspended (in respect of their functions),[675] the Supreme (the
Soul), in the form of the Understanding, exists in its own true nature.
When the Soul (at such a time) does not in the least regard all those
objects of the senses in respect of their simultaneity or the reverse in
point of time but mustering them from all directions holds them before it
together, it necessarily happens that he wanders among all things that
are incongruous. He is, therefore, the (silent) Witness. Hence the Soul
encased in body is something having a distinct and independent
existence.[676] There is Rajas, there is Tamas, and there is Sattwa, the
third. There are again three states of the understanding, viz., waking,
dreaming, and sound sleep. The Soul has knowledge of the pleasures and
pains, which are all contradictory, of those states, and which partake of
the nature of the threefold attributes first mentioned.[677] The Soul
enters the senses like the wind entering the fire in a piece of
wood.[678] One cannot behold the form of the Soul by one's eye, nor can
the sense of touch, amongst the senses, apprehend it. The Soul is not,
again, an object of apprehension by the ear. It may, however, be seen by
the aid of the Srutis and the instructions of the wise. As regards the
senses, that particular sense which apprehends it loses upon such
apprehension its existence as a sense.[679] The senses cannot themselves
apprehend their respective forms by themselves. The Soul is omniscient
(inasmuch as it apprehends both the knower and the known). It beholds all
things. Being omniscient, it is the Soul that beholds the senses
(without, as alread