dy 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. Listen to it for the sake of thy Emancipation.
Renunciation of acts is (laid down) for all persons who strive earnestly
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 of 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 acc