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whatever body he inhabits, and again carrieth they away again when he leaves that body. Through the instrumentality of the organs of seeing, hearing, feeling, smelling and tasting, together with the mind, he experienceth the objects of sense.
"The deluded and ignorant do not see the soul when it leaves the body, or remaineth in the body; nor yet when as swayed by the Gunas, or Qualities, it experienceth the objects of sense. But the Wise Ones1 see and understand. And, there are those who, by industrious meditation, acquire an inward sight by which they may perceive this occurrence within themselves—but those of untrained minds and ignorant understanding, though laboring hard, yet fail to so perceive this within themselves.
"Know thou, Arjuna, that the light and radiance which proceedeth from the sun and enlighteneth and illumineth the whole world— and that radiance which proceedeth from the moon, and sheddeth soft beams over the earth —and the fiery flame within the fire, which burneth fiercely upon all upon which its light falleth—all this splendor is of Me.
"Know, also, O Prince, that I enter the earth and nourish all living things by my life and vitality. I am the life-giving juice of the plants and growing things. Likewise am I the Vital Force—the Fire of Life—which performeth the functions of life within the body —I inspire the breathing, and I direct the digestive, assimilative and eliminative processes. I am in the hearts and minds of men, and from Me proceedeth memory and knowledge and also the absence of both.
"And, all that is to be known from the Vedas am I. Yea, verily am I also the wisdom of the Vedanta and the knowledge of the Vedas.
"There are two aspects of Soul in this world—the One, and the Many—the OverSoul and the Under-Souls—the Undivided and the Divided—many names there be to express this truth, and yet all names fail to express it fully. The Many-Soul is manifest in the body of Nature, and in the bodies of Nature's forms—the One-Soul standeth apart and above Nature, and Nature's things. And yet both of these are but aspects of One. Yea, and there is also the Spirit—the Soul of the Soul—the Supreme—the Highest—the Sus~ tainer—the Source—the Lord—yea, even I, Krishna, who, dwelling within and yet above the One-Soul and the Many-Soul, am SPIRIT ABSOLUTE.
"Verily, verily, I say unto you, Arjuna, and to all who follow after, that he whose eyes have been cleared of the Smoke of Illusion and who knoweth me, Krishna, thus as SPIRIT ABSOLUTE; and who thus knowing, loveth me with all his heart, and all his mind, and all his soul—he knoweth ME in truth. And knowing ME, he knoweth all things, and worshipeth and loveth the ONE and ALL.
"Now, Arjuna, have I declared unto thee she Secret of Secrets—the Mystery of Mysteries—which once fully understood and comprehended, O Prince, bringeth to one the Supreme Illumination. Who knoweth this hath done all that is to be done—he hath accomplished the Divine Adventure—he hath gained All that can be Known."
THUS ENDETH PART XV OF THE BHAGAVAD GITA, WHICH PART IS CALLED "CONSCIOUSNESS OF THE SUPREME."
THE GOOD AND EVIL NATURES.
Now again, spake Krishna, the Blessed Lord, unto Arjuna, saying:
"These be the characteristics and nature of those who are walking The Path that leadeth to Heavenly Rewards—these are the marks of Good Character and Destiny. Fearlessness have they, and Purity of Heart. And a steady attention to the Life of Wisdom. And Charity; and Self-Mastery and True Religious Inclination; and Earnest Study; and Temperate Living. And Right Action; and Freedom from Evil Doing; and Truthfulness; and Fredom from Anger. And Renunciation; and Equanimity; and Freedom from Evil Speaking of others. Love and Compassion for all beings; Freedom from the Desire to Kill; Mildness; Modesty; Discretion; Dignity; Patience; Fortitude; Chastity; Forgiveness; and Freedom from Vainglory.
"And these be the characteristics and nature of those who are walking the downward path that leadeth to Loss of Heavenly Rewards— these are the marks of Evil Character and Destiny. Hypocrisy is theirs, and Pride; and Arrogance; and Conceit; and Anger; and Harsh Speech; and Ignorance.
"Yea, the Good Character and Destiny make for Liberation from Mortality, and for the Absorption in the Divine. And the Evil Character and Destiny make for repeated birth and re-birth amidst the mire of Mortality. The one meaneth Freedom—the other Bondage. Feareth not, Arjuna, for thou hast the Good Character and Destiny, and Freedom shall be thine.
"There are two kinds of Natures observable among human beings in the world—the Good Nature and the Evil Nature. The characteristics of the Good Nature have been spoken of. Listeneth thou now, O Arjuna, to a recital of the characteristics of the Evil Nature.
"Those who possess the Evil Nature, O Prince, knoweth not what it is to perform Right Action, and to refrain from performing Wrong Action. Nor is Purity, Morality or Veracity to be found in them. They lack Faith and in their folly would believe that