DOI Page / Citation link:
https://doi.org/10.11588/diglit.9550#0122
74
kut'h-opunishud of
senses and the mind, to be the partaker of the conse-
quences of good or evil acts.
If that intellect, which is represented as the driver,
be indiscreet, and the rein of the mind loose, all the
senses under the authority of the intellectual power
become unmanageable; like wicked horses under the
control of an unfit driver.
If the intellect be discreet and the rein of the mind
firm, all the senses prove steady and manageable; like
good horses under an excellent driver. •
He, who has not a prudent intellect and steady mind
and who consequently lives always impure, cannot arrive
at the divine glory, but descends to the world.
He who has a prudent intellect and steady mind,
and consequently lives always pure, attains that glory
from whence he never will descend.
Man who has intellect as his prudent driver, and a
steady mind as his rein, passing over the paths of mor-
tality, arrives at the high glory of the omnipresent God.
The origin of the senses is more refined than the
senses ; the essence of the mind is yet more refined than
that origin : the source of intellect is again more exalt-
ed than that of the mind; the prime sensitive parti-
cle is superior to the source of intellect; nature, the
apparent cause of the universe, is again superior to that
particle, to which the omnipresent God is still superior :
nothing is more exalted than God : he is therefore
superior to all existences, and is the Supreme object of
all. God exists obscurely throughout the universe,
consequently is not perceived j but he is known through
the acute intellect constantly directed towards him by
wise men of penetrating understandings. A wise man
kut'h-opunishud of
senses and the mind, to be the partaker of the conse-
quences of good or evil acts.
If that intellect, which is represented as the driver,
be indiscreet, and the rein of the mind loose, all the
senses under the authority of the intellectual power
become unmanageable; like wicked horses under the
control of an unfit driver.
If the intellect be discreet and the rein of the mind
firm, all the senses prove steady and manageable; like
good horses under an excellent driver. •
He, who has not a prudent intellect and steady mind
and who consequently lives always impure, cannot arrive
at the divine glory, but descends to the world.
He who has a prudent intellect and steady mind,
and consequently lives always pure, attains that glory
from whence he never will descend.
Man who has intellect as his prudent driver, and a
steady mind as his rein, passing over the paths of mor-
tality, arrives at the high glory of the omnipresent God.
The origin of the senses is more refined than the
senses ; the essence of the mind is yet more refined than
that origin : the source of intellect is again more exalt-
ed than that of the mind; the prime sensitive parti-
cle is superior to the source of intellect; nature, the
apparent cause of the universe, is again superior to that
particle, to which the omnipresent God is still superior :
nothing is more exalted than God : he is therefore
superior to all existences, and is the Supreme object of
all. God exists obscurely throughout the universe,
consequently is not perceived j but he is known through
the acute intellect constantly directed towards him by
wise men of penetrating understandings. A wise man