Vyasa said The Sentiency is endued with all thse entities which are modifications of Nature. These do not know the Soul but the Soul knows them all.

Like a good driver going on with the help of strong, well-trained, and very good horses along the paths he chooses, thc Soul acts with the help of these, called the senses, having the mind for their sixth.

The objects of the senses are superior to the senses themselves. The mind is superior to those objects. The understanding is superior to the mind. Mahat or the principle of greatness is superior to the understanding.

Superior to Mahat is the Prakriti. Superior to the Prakriti is Brahma. There is nothing superior to Brahma. That is the highest limit of goodness and the highest end.

The Supreme Soul is hidden in every creature. It is not so manifest that ordinary men can see. Only Yogins with subtile vision see the Supreme Soul with the help of their keen and subtile understandings.

Merging the senses having the mind for their sixth and all the objects of the senses into the inner self by the help of the understanding, and meditating upon the three states of consciousness, viz., the object thought, the act of thinking, and the thinker, and abstaining by contemplation from every kind of enjoyment, replenishing his mind with the knowledge that he is Brahma's self, laying aside at the same time all consciousness of power, and there by making his Soul perfectly tranquil, the Yogin attains to immortality.

That person, however, who becomes the slave of all his senses and whose ideas of right and wrong have been confounded, already subject as he is to death, actually meets with death by such surrender of self.

Destroying all desires, one should drown the gross understanding into one's subtile Understanding. Having thus drowned the gross into the subtile Understanding, one is sure to become a second Kalanjara mountain.

By purifying his heart, the Yogin gets over both righteousness and its opposite. By purifying his hcart and by living in his own true nature, he acquires the highest happiness.

The sign of that purity of heart is that one who has acquired it experiences that state of unconsciousness which is similar to that of dreamless slumber. The Yogin who has acquired that state lives like the steady flame of a lamp which burns in a place where the atmosphere is perfectly still.

Being sparing in diet, and having purified his heart, that Yogin who applies his Soul to the Soul, sees the Soul in the Soul.

This topic, O son, intended for your instruction, is the essence of all the Vedas. The truths expounded in it cannot be understood by the help of inference alone or by that of mere study of the scriptures. One must understand in himself by the help of faith.

By churning the riches contained in all religious works and in all topics based on truth, as also the ten thousand Riches, this ambrosia has been acquired.

As butter from curds and fire from wood, so this has been raised for the sake of my son,-this which forms the knowledge of all truly wise men.

This topic, O son, fraught with solid instruction, is intended for Brahmana who having studied the Vedas, have become householders. It should never be delivered to one who is not of tranquil soul, or one is not selfcontrolled, or who one who has not practised penances.

It should not be delivered to one who is not conversant with the Vedas, or one who do not humbly wait upon his preceptor, or one who is not shorn of malice, or one who is not possessed of sincerity and candour, or one who is of reckless conduct.

It should never be delivered to one whose intellect has been consumed by disputation, or one who is vile or low. This topic containing the quintessence of duties, should be communicated to that person, however, who is possessed of fame, or who deserves praise, or who is of tranquil soul, or possessed of ascetic merit, to a Brahimana who is such to one's son or dutiful disciple, but on no account should it be delivered to others.

If any person gives away the entire Earth with all her treasures, to one conversant with truth, the latter should still consider the gifts of This knowledge as very much superior to that gift.

I shall now describe to you a subject which is a greater mystery than this, a subject connected with the Soul, which is above the ordinary understandings of human beings, which has been seen by the foremost of Rishis, what has been treated in the Upanishads, and which forms the topic of your inquiry.

Tell me what, after this, is in your mind? Tell me in what you have still any doubt? Listen, for here I am. So son, seated before you! Upon what, indeed, shall I once more discourse to you.