The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-12

30. Some of these pass under the name of substance, and

others of their action; and some under the different categories of

mode and condition, genus, species and adjuncts.

31. Some of them shine as light, and others stand as mountains

and hills; some brighten as the sun and moon and the gods

above, and others are as the dark yakshas below.

32. All these continue in their own states, without any

option on their parts; and they evolve of their own nature, and

causation of the divine spirit, as the sprouts of trees grow of

their own accord, under the influence of the vernal spring

(season).

33. It is the intellect alone which extends over all the

works of nature, and fills all bodies which overspread the vast

ocean of the world, as the aquatic plants swim over the surface

of waters.

34. The deluded mind wanders like a roving bee, and collects

the sweets of its desire from the lotus of the body, and the

intellect sitting as its Mistress, relishes their essence from

within. (Spiritual substances can taste the essence of sweets.

Milton).

35. The world with all the gods and gandharvas, and the

seas and hills that are situated in it; rolls about in the circuit of

the Intellect, as the waters whirl in a whirlpool.

36. Human minds resembling the spokes of a wheel, are

bound to the axles of their worldly affairs; and turn about in the

rotatory wheel of the ever revolving world, within the circumference

of the Intellect.

37. It was the Intellect which in the form of the four-armed

Vishnu, destroys the whole host of the demoniac asuras; as the

rainy season dispels the solar heat, with its thundering clouds

and rainbows.

38. It is the Intellect, which in the form of the three-eyed[Pg 180]

Siva, accompanied by his ensigns of the bull and the crescent

of the moon, continues to dote like a fond bee, on the lotus-like

lovely face of Gaurí (his consort).

39. It was the intellect which was born as a bee in the

lotus-like navel of Vishnu in the form of Brahmá, and was

settled in his meditation upon the lotus of the triple vedas;

(revealed to the sage afterwards).

40. In this manner the Intellect appears in various forms,

like the unnumbered leaves of trees, and the different kind of

ornaments made of the same metal of gold.

41. The Intellect assumes of its own pleasure, the paramount

dignity of Indra; who is the crown jewel over the three

worlds, and whose feet are honoured by the whole body of gods.

42. The Intellect expands, rises and falls, and circulates

everywhere in the womb of the triple world; as the waters of

the deep overflow and recede and move about in itself.

43. The full moon beams of intellect, scatter their widespread

brightness on all sides; and display to the full view the

lotus lake of all created beings in the world.

44. The translucent brightness of the mirror of the Intellect,

shows the reflexions of the world in it, and receives benignantly

the images of all things in its bosom; as if it were pregnant

with them.

45. The Intellect gives existence to the circles of the fourteen

great regions (of creation) above and below; and it plants them

in the watery expanse of the sea on earth, and in the etherial

expanse of the waters in heaven. (The fourteen regions are the

seven continents—sapta dwípas, beset by the seven watery oceans,

sapta-samudras on earth; and the seven planets revolving in the

etherial ocean of the skies. Manu says the god Brahmá

planted his seed in the waters; and the Bible says—God divided

the waters above from the waters below by the midway sky).

46. Intellect spreads itself like a creeper in the vacuous

field of air, and became fruitful with multitudes of created

beings; it blossomed in the variety of the different peoples; and

shooted forth in the leaves of its dense desires.

47. These throngs of living beings are its farina flying[Pg 181]

about, and their desires are as the juice which gives them their

different colours; their understandings are their covering cuticles

and the efforts of their minds are buds that unfold with flowers

and fruits of their desire.

48. The lightsome pistils of these florets are countless in

the three worlds, and their incessant undulation in the air,

expressed their gaysome dance with the sweet smiling of the

opening buds.

49. It is the Intellect which stretches out all these real and

unreal bodies, which expand like the gentle and good looking

flowers for a time, but never endure for ever. (The body like a

fading flower is soon blown away.)

50. It produces men like moon bright flowers in all places,

and these flush and blush, and sing and dance about, deeming

themselves as real bodies.

51. It is by the power of this great Intellect, that the

sun and other luminous bodies shining over the sky as the two

bodies in a couple, are attracted to one another to taste the

fruit of their enjoyment as that of gross bodies.

52. All other visible bodies that are seen to move about in

this phenomenal world, are as flakes of dust dancing about on

eddy. (i.e. All things move about and tend towards their central

point the Intellect).

53. The Intellect is like a luminary of the universe, and manifests

unto us all the phenomena of the three worlds, as the flame

of a lamp shows us the various colours of things: (which are

reflected by light on dark and opaque matter).

54. All worldly things exhibit their beauty to our sight, by

their being immerged in the light of the Intellect, as the dark

spot on the disk of the moon, becomes fully apparent to view by

its immersion in the lunar beams. (The black spot on the moon's

surface, becomes white by the brightness of the moon-beams, so

the dark world becomes illumined by the presence of the Intellect

in it).

55. It is by receiving the gilding of the Intellect, that all

material bodies are tinctured in their various hues; as the[Pg 182]

different trees receive their freshness, foliage and fruitage from

the influence of the rainy weather.

56. It is the shadow (or absence of intellect), which causes

the dullness of an object; and all bodies are inanimate without

it, as a house becomes dark in absence of light or a lamp. (Intellect

gives life to dull matter).

57. The wondrous powers of the intellect (which gives a

shape and form to every thing), are wanting in any thing; it

becomes a shapeless thing, and cannot possibly have any form or

figure in the world, over its dull materiality. (Even inanimate

nature of all forms and kinds, receives its figure from the power

of intellect).

58. The intellect is as the skylight, wherein its active power

or energy resembling its consort, resides with her offspring of

desire in the abode of the body, and is ever restless and busy in

her actions. (This active power is personified as the goddess sakti

or Energy, and her offspring-desire is the personification of

Brahmá).

59. Without the presence of the Intellect, it is no way possible

for any one to perceive the taste of any flavour though it is

set on the tip of his tongue, or see it with his eyes? (Intellect is

the cause of all perception).

60. Hear me and say, how can this arboretum of the body

subsist, with its branching arms and hairy filaments, without

being supplied with the sap of the intellect.

61. Know hence the intellect to be the cause of all moving

and immovable things in nature, by its growing and feeding and

supporting them all; and know also that the intellect is the

only thing in existence, and all else is inexistent without it.

62. Vasishtha said:—Ráma! after the moon-bright and

three-eyed god had spoken to me in his perspicuous speech, I

interrogated again the moon-bright god in a clear and audible

voice and said.

63. O lord! If the intellect alone is all pervading and the

soul of all, then I have not yet been able to know this visible

earth in its true light.

64. Say why is it that people call a living person, to be endowed[Pg 183]

with intellect so long as he is alive, and why they say him

to be devoid of intellect, when he is layed down as a dead and

lifeless mass.

65. The god replied—Hear me tell you all: O Brahman,

about what you have asked me; it is a question of great importance,

and requires, O greatest of theists! a long explication.

66. The intellect resides in every body, as also in all things as

their inherent soul; the one is viewed (by shallow understandings)

as the individual and active spirit, and the other is known (to

comprehensive mind) as unchanging and universal soul.

67. The mind that is misled by its desires, views the inward

spirit as another or the living soul, as the cupidinous

person takes his (or her) consort for another, in the state of

sleep or dreaming. (The unsettled mind takes every individual

soul for the universal one).

68. And as the same man seems to be changed to another,

during his fit of anger; so the sober intellect is transformed to a

changeable spirit, by one's mistake of its true nature. (The nirvi

kalpa or immutable spirit, is changed to a savi kalpa or mutable

one).

69. The intellect being attributed with many variable

qualities and desires, is made to lose its state of purity; and by

thinking constantly of its gross nature, it is at last converted to

the very gross object of thought.

70. Then the subjective intellect chit, becomes itself the chetya

or object of thought, and having assumed the subtile form of a

minute etherial atom, becomes the element of sound; and is afterwards

transformed to the rudimental particle of air vata tan mátra.

71. This aerial particle then bearing relation to the parts

of time and place, becomes the vital principle (as existing some

where for a certain period of time); which next turns to

the understanding and finally to the mind.

72. The intellect being thus transformed into the mind,

dwells on its thoughts of the world, and is then amalgamated

with it, in the same manner as a Brahman is changed to

chandala, by constantly thinking himself as such. (Thus this

creation is a display of the divine mind and identic with it).

[Pg 184]

73. Thus the divine Intellect forgets its universality by its

thoughts of particulars; and assumes the gross forms of the

objects of its thoughts and desires. (Hence we say a man to be

of such and such a mind, according to the thought or desire that

he entertains in it, i.e. the whole being taken for a part and

the part for the whole).

74. The Intellect being thus replete with its endless

thoughts and desires, grows as dull as the gross objects it

dwells upon; till at last the subtile intellect grows as stony

dull, as the pure water is converted to massive stones and hails.

75. So the stolid intellect takes the names of the mind and

sense, and becomes subject to ignorance and illusion; by contracting

a gross stolidity restrained from its flight upwards, and have

to grovel forever in the regions of sense.

76. Being subjected to ignorance at first, it is fast bound to

the fetters of its cupidity afterwards, and then being pinched

by its hankerings and angry frettings, it is tormented alike by

the pleasure of affluence and the pains of penury.

77. By forsaking the endless felicity (of spirituality), it is

subjected to the incessant vicissitudes of mortality, it now sets

dejected in despair, and lamenting over its griefs and sorrow,

and then burns amidst the conflagration of its woes and misery.

78. See how it is harassed with the vain thought of its

personality—that I am such a one; and look at the miseries to

which it is exposed, by its reliance on the frail and false body.

79. See how it is worried by its being hushed to and fro, in

the alternate swinging beds of prosperity and adversity; and see

how it is plunged in the deep and muddy puddle of misery, like

a worn out elephant sinking in the mire.

80. Look at this deep and unfordable ocean of the world, all

hollow within and rolling with the eventful waves of casualties;

it emits the submarine fire from within its bosom, as the human

heart flashes forth with its hidden fire of passions and affections.

81. Human heart staggers between hope and fear, like a

stray deer in the forest; and is alternately cheered and depressed

at the prospects of affluence and want.

[Pg 185]

82. The mind that is led by its desire, is always apprehensive

of disappointment; and it coils back for fear of a reverse, as a

timorous girl flies afar from the sight of a spectre.

83. Man encounters all pains for a certain pleasure in prospect,

as the camel browses the thorny furze in expectation of

honey at a honey comb in it; but happening to slip from

his intermediate standpoint, he is hurled headlong to the

bottom.

84. One meeting with a reverse falls from one danger to

another; and so he meets with fresh calamities, as if one evil

invited or was the harbinger of the other.

85. The mind that is captivated by its desires, and led onward

by its exertions, meets with one difficulty after another,

and has cause to repent and grieve at every step (or is the cause

of remorse and grief). (All toil and moil, tend to the vexation

of the spirit).

86. As a man advances in life, so he improves in his learning;

but alas! all his worldly knowledge serves at best, but to bind

down the soul fast to the earth.

87. Cowards are in constant fear of everything, until they

die away in their fear; as the little shrimp being afraid

of the waterfall, falls on dry land, and there perishes with

flouncing.

88. The helplessness of childhood, the anxieties of manhood,

the miserableness of old age; are preliminaries to the sad demise of

men engaged in busy life. (The last catastrophe of human

life).

89. The propensities of past life cause some to be born as

celestial nymphs in heaven, and others as venomous serpents in

subterranean cells; while some become as fierce demons, and

many are reborn as men and women on earth.

90. The past actions of men make to be born again as

Rákshas among savages, and others as monkeys in forests;

while some become as Kinnaras on mountains, and many as lions

on mountain tops. (All these are depraved races of men viz; the

anthropophagi cannibals, the pigmy apes—banars, the ugly mountaneers

Kinnaras and the leonine men narasinhas).

[Pg 186]

91. The Vidyádharas of the Devagiri mountains, and the

Nagas of the forest caves (are degenerations of men); and so

are the fowls of air, the quadrupeds of wood lands, the trees and

plants of forests, and the bushes on hills and orchides on trees;

(are all but transformation of the perverted intellect).

92. It is self same intellect which causes Náráyana to float

on the surface of the sea, and makes the lotus born Brahmá to

remain in his meditation; It keeps Hara in the company of his

consort Uma, and places Hari over the gods in heaven.

93. It is this which makes the sun to make the day and the

clouds to give the rain (or pour in rains); It makes the sea to

breathe out in waves, and the volcanic mountains to blow out

in fire and flame.

94. It makes the curricle of time to revolve continually in

the circle of the seasons; and causes the day and night to rotate

in their cycles of light and darkness.

95. Here it causes the seeds to vegetate with the juice contained

in them; and there it makes the stones and minerals lie

down in mute silence.

96. Some times it blooms in fruits ripened by the solar heat,

and at others maturated by the burning fuel; some where it

gives us the cold and icy water; and at others the spring water

which cannot be lasted.

97. Here it glows in luminous bodies, and there it shows

itself of impenetrable thickets and in accessible rocks; It shines

as bright and white in one place, and is as dark and blue in

another; It sparkles in the fire and dwindles in the earth, it

blows in the air and spreads in the water.

98. Being the all-pervading, omnipresent and omnipotent

power itself, it is the one in all and the whole plenum. It is

therefore more subtile and transparent, than the rarefied and

translucent air.

99. As the intellect spreads out and contracts itself, in

any manner in any place or time; so it conceives and produces

the same within and without itself, as the agitation of waters[Pg 187]

produces both the little billows and huge surges of the sea. (The

intellect is the immanent cause of all phenomena).

100. The intellect stretches itself in the various forms of

ducks and geese, of cranes and crows, of storks, wolves and horses

also; it becomes the heron and partridge, the parrot, the dog,

the stag, the ape and Kinnara likewise.

101. It is the abstract quality of the understanding, beauty

and modesty, and of love and affections also; it is the power of

illusion and the shadow and brightness of night and of moonlight

likewise.

102. It stretches itself in these and all other forms of

bodies, and is born and reborn in all kinds and species of things.

It roves and rolls all about the revolving world, in the manner

of a straw whirling in a whirlpool.

103. It is afraid of its own desires, as the she-ass is seen to

shudder at its own brayings; and it has no one like itself. ([Sanskrit: mugva

bálá-calá-valá]).

104. I have told you already, O great sage! how this principle

of the living spirit, becomes vitiated by its animal propensities,

and is afterwards debased to the nature and condition of brute

creatures.

105. The supreme soul receiving the appellation of the

living soul or principle of action, becomes a pitiable object, when

it becomes subject to error and illusion, and is subjected to endless

pains and miseries.

106. The deluded soul is then overpowered by its connate

sin, which causes it to choose the wrong unreality—asat for

itself, which being frail and perishable, makes the active soul to

perish with itself. (This passage appears to allude to the

original sin of man, which became the cause of the death and

woes of human life. The connate sin is compared to the husk

which is born with the rice, and not coming from without.

It is otherwise called the inborn sinfulness or frailty of human

nature—Man is to err &c.).

107. The soul being thus degraded from its state of endless

felicity, to the miserable condition of mortal life, laments over its

fallen state, as a widow wails over her fate.

[Pg 188]

108. Look on the deplorable condition of intellect—chit;

which having forgotten its original state (of purity), is subjected

to the impotent Ignorance, which has been casting it to the

miseries of degradation, as they cast a bucket in the well by a

string, which lowers it lower and lower till it sinks in the bottom

of the pit. (This string araghatta is said to be the action of

human life, which the more it is lengthened, the more it tends to

our degradation, unless we prevent by our good action. So the

sruti! [Sanskrit: yathákárí yatháchárí tathá bhalati | sághukárí sádhurbhabati | prápakárí

papíbhavati | punyo bai punyema karmmana bhavati | pápah pápereti]).

[Pg 189]

CHAPTER XXXI

Identity of the Mind and Living Soul.

Argument—The pure Intellect shown to be without vitality; and the

mind to consist in the vital power in connection with the sensations and

external Perceptions.

THE god continued:—When the intellect collects (takes) the

vanities of the world to itself (and relies on them) and

thinks to be a miserable being; it is said to have fallen into error,

(by forgetting the reality and its true nature); it then resembles a

man that is deluded to think himself for another, in his dream or

ebriety. (The living soul is forgetful of its spiritual nature).

2. Though immortal yet it is deceived to believe itself as mortal,

by its infatuated understanding; as a sick man weeps to

think himself dead when he is still alive.

3. As the ignorant man views the revolving spheres to be at

a stand still, so the deluded intellect sees the world and thinks

its personality as sober realities.

4. The mind alone is said to be the cause of the perception

of the exterior world in the intellect; but the mind can be no

such cause of it, from the impossibility of its separate existence

independent of the intellect. (The intellect is the cause of

guiding and informing the mind, and not this of that).

5. Thus there being no causality of the mind, there cannot

be its causations of the thinkable world also. Therefore the

intellect only is the cause of thought, and neither the mind nor

the thinkable world (which produces or impresses the thought).

The gloss says that, "the intellect whereby the mind thinks, is

not the mind nor its dependant or the objective thinkable

world; but it is the pure subjective self-same intellect only."

6. There is no spectacle, spectator (or sight of) of anything

anywhere, unless it be a delusion, as that which appears oiliness in

a stone; and there is no matter, making or work of any kind;

unless it be a mistake like that of blackness in the moon. (The[Pg 190]

oily glossiness of the marble and the shade in the moon, are no

other but the inherent properties of those things).

7. The terms measure, measurer, and measurable are as

negative in nature, as the privation of forest plants in the sky;

and the words intellect, intellection and intelligible are as

meaningless in themselves, as the absence of thorns and thistles

in the garden of Paradise. (gloss. The intellect chit is the

subjective intellection, chetana is chitta vritti—the property of chit,

is the attribute, and the intelligible chetya is the object of

thought. The meaning is that, there is no separate subject,

object or attribute in nature, but they all blend in the essentiality

of God, who is all in all. The words subjective, objective and

attributive, are therefore mere human inventions, and so are the

words thinker, thinking and the thought ([Sanskrit: mantri, mati, mantavya],) and

knower, knowing and knowledge ([Sanskrit: víha, vuhvi, víhavya]), and the

ego, egoism and egotist ([Sanskrit: ahamkára, ahamkarttá, ahamkáryya]) all which

refer to the same individual soul).

8. The personalities of egoism, tuism and illism; [Sanskrit: ahantvam tvantvam, tatvam],

are as false as mountains in the firmament; and the

difference of persons (as this is my body and that another's), is as

untrue as to find whiteness in ink.

9. The Divine spirit is neither the same nor different in all

bodies; because it is as impossible for the universal soul to be

confined in any body, as it is impracticable for the mount Meru

to be contained in an atom of dust. And it is as impossible to

express it in words and their senses as it is incapable for the sandy

soil to grow the tender herbs.

10. The dictum netineti.—It is neither this nor any other,

is as untrue as the belief of the darkness of night subsisting in

company with the day light: and substantiality and unsubstantiality

are both as wanting in the supreme spirit, as heat is wanting

in ice.

11. It is as wrong to call it either as empty or solid, as it is

to say a tree growing in the womb of a stone to call it either

the one or the other; is to have it for the infinite vacuum or the

full plenum.

12. It is the sole unity that remains in its state of pure[Pg 191]

transparency forever; and being unborn from the thought or

mind of any body, it is not subject to the misrepresentation

of any body. (The gloss says: Not being born from the mind

of Brahmá as this creation, the Intellect is free from the imperfections

of both).

13. It is however imputed with many faults and failings,

in the thoughts and opinions of men; but all these imputations

and false attributes, vanish before one knowing its true nature.

14. The learned devoid of indifference, are employed in

many other thoughts and things; though not a straw of all

this vast world, is under the command of any body.

15. It is in the power of every body to get rid of his

thoughts, but very difficult to get the object of his thought;

How then is it possible for one to have, what it is impracticable

for him to try for? (i.e. The full object of desire).

16. The one sole and immutable Intellect which pervades

all nature, is the supreme one and without an equal, and is more

pellucid than the translucent light of a lamp and all other

lights.

17. It is this intellectual light which enlightens every thing,

it is ubiquious and ever translucent; it is ever shining without a

shade, and immutable in its nature and mind.

18. It is situated every where and in all things, as in pots

and pictures, in trees and huts, and houses in quadrupeds, demons

and devils, in men and beasts, in the sea, earth and air.

19. It remains as the all witnessing spirit, without any

oscillation or motion of its own to any place; and enlightens all

objects, without flickering or doing any action by itself.

20. It remains unsullied with by its connection with the

impure body, and continues unchangeable in its relation with

the changeful mind. It does not become dull by being joined

with the dull body, and is never changed to anything by its

extension over all things.

21. The extremely minute and immutable intellect, retains

its consciousness in itself; and by rolling itself like a rundle of

thread, enters the body in the form of a particle of air (or the

vital breath or air pránáyáma).

[Pg 192]

22. It is then accompanied with the powers of vision and

reflexion, which are wakeful in the waking state and lie dormant

in sleep; whence it is said to be existent and inexistent by

turns.

23. The clear and pure intellect, comes then to think of many

things in its waking state, and is thus perverted from its purity;

as an honest man turns to dishonesty in the company of the

dishonest. (The perversion of the intellect is owing to its attachment

to the flesh, and its entertaining to worldly thoughts).

24. As the pure gold is converted to copper by its alloy, and

is again restored to its purity by removal of the base metal; such

is the case of the intellect owing to its contracting and

distracting of vicious thoughts.

25. As a good looking glass being cleansed of its dirt, shows

the countenance in a clear light; so the intellect being born in

the human body, attains its divine nature by means of its good

understanding.

26. Its want of the knowledge of itself as the all, presents

the sight of the false world to it as a true reality; but upon

coming to know its true nature, it attains the divine state.

27. When the mind thinks of itself of its difference (from

the intellect), and the existence of the unrealities (in nature), it

gets the sense of its egoism, and then it perishes though it

originally imperishable in its nature. (The sruti [Sanskrit: tasya bhayam, bhavati], "it

then fears to die" because the personal soul is subject to death,

and not the impersonal or universal soul which never dies. So

the phrase: "Forget yourself and you'll never fear to die").

28. As a slight wind scatters the fruits of trees growing on

the sides of mountain, so the consciousness of self, drops down

at the gust of a slight disease, like a large tree.

29. The existence of the qualities of form and colour and

others, is owing to that of intellect; as the position of subalterns—adhyasta

is dependent on the station of the superior—adhishthata.

And the pure intellect—infinite and indefinite in

itself, is designated as a unity, duality and plurality by want of

right understanding.

[Pg 193]

30. It is from the essence of the intellect only, that the

mind and senses derive their faculties of thinking and perception;

as it is presence of day light, which gives rise to the routine of

daily business.

31. It is the action of the vital air, which gives pulsation

to the pupils of the eye, and whose light is called the sight, which

is the instrument of perceiving the forms and colours of things

that are placed without it, but the perception belongs to the

power and action of the intellect.

32. The air and skin are both of them contemptible and

insensible things, yet their union gives the perception of touch

or feeling; the mind becomes conscious of that feeling, but

its consciousness is dependent on and caused by the intellect.

33. The particles of scent being carried by the particles of

air to the nostrils, give the sense of smelling to the mind; but

it is intellect which has the consciousness of smelling.

34. The particles of sound are conveyed by the particles of

air to the organ of hearing for the perception of the mind, and

the intellect is conscious of this as in its sleep. (And as a silent

witness of the same).

35. The mind is the volitive principle of action from some

desire or to some end and aim of its own, and the thoughts of

the mind are all mixed with foulness, while the nature of the

intellectual soul is quite pure and simple. (The difference

between the sensuous mind and the conscious intellect, is that

the one is the volitive and active agents of its actions, the other

is the passive and neutral witness of all and every thing that is

and comes to take place, without its interference in any).

36. The intellect is manifest by itself, and is situated of itself

in itself; it contains the world within itself, as the crystalline

stone retains the images of all things in its bosom. (The subjective

soul bears in it the objective world, which is not different

but self-same with itself. Hence the nullity of the objective

duality, which is identic with the subjective unity).

37. It is the single and sole intellect which contains the

whole, without dividing or transforming itself to parts or forms

other than itself. It neither rises or sets, nor moves nor grows[Pg 194]

at any place or time (but occupies all space and time, in its

infinity and eternity).

38. It becomes the living soul by fostering its desires, and

remains as the pure intellect by forsaking them for ever; and

then seated in itself, it reflects on its two gross and pure states.

(The two gross states are the gross world, and the gross mind

that dwells only on gross bodies of the world).

39. The intellect has the living soul for its vehicle, and

egoism is the vehicle of the living principle; the understanding

is the car of egotism and the mind the seat of the understanding.

40. The mind again has the vital breath for its curricle,

and the senses are vehicles of the vital airs; the body is the

carriage of the senses, and the organs of action are the wheels

of the body.

41. The motion of these curricles forms the course of this

world (which is hence called karma Kshetra or world of activity);

and the continued rotation of the body (called the cage of bird

of life); until its old age and demise, which is the dispensation of

the Almighty power. (That man must toil and moil till he is

worn out and goes to his grave).