so as wearing diverse kinds of ornaments and gems,
or as eating diverse kinds of food. He regards himself as sometimes
eating at intervals of one night, or once at the same hour every day, or
as at the fourth, the sixth, and the eighth hour every day, or as once in
six or seven or eight nights, or as once in ten or twelve day, or as once
in a month, of as eating only roots, or fruits, or as subsisting upon air
or water alone, or on cakes of sesame husk, or curds or cowdung, or the
urine of the cow or potherbs or flowers or moss or raw food, or as
subsisting on fallen leaves of trees or fruits that have fallen down and
lay scattered on the ground, or diverse other kinds of food, impelled by
the desire of winning (ascetic) success. The Soul regards himself as
adopting the observance of Chandrayana according to the rites ordained in
the scriptures, or diverse other vows and observance, and the courses of
duty prescribed for the four modes of life, and even derelictions of
duty, and the duties of other subsidiary modes of life included in the
four principal ones, and even diverse kinds of practices that distinguish
the wicked and sinful. The Soul regards himself as enjoying retired spots
and delightful shades of mountains and the cool vicinity of spring and
fountain and solitary river banks and secluded forests, and sacred spots
dedicated to the deities, and lakes and waters withdrawn from the busy
hunts of men, and lone mountain caves affording the accommodation that
houses and mansions afford. The Soul regards himself as employed in the
recitation of different kinds of hidden Mantras or as observing different
vows and rules and diverse kinds of penances, and sacrifices of many
kinds, and rites of diverse sorts. The Soul regards himself as adopting
sometimes the way of traders and merchants and the practices of Brahmanas
and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto
those that are destitute or blind or helpless. In consequence of his
being invested with Ignorance, the Soul adopts different attributes of
Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.
Under the influence of Prakriti the Soul, undergoing modification
himself, observes and adopts and practices all these and regards himself
as such. Indeed, the Soul regards himself as employed in the utterance of
the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those
he regards as his Superiors; in officiating in t