(15) The ear, the eye and the touch, the taste and the smell, using these and the manas, he enjoys the sense-objects.

(47) Mastery over the powers of perception and action comes through perfectly concentrated Meditation on their fivefold forms; namely, their power to grasp their distinctive nature, the element of self-consciousness in them, their inherence, and their purposiveness.

(9) That subtle Self is to be known by thought (ketas) there where breath has entered fivefold, for every thought of men is interwoven with the senses, and when thought is purified, then the Self arises.

(8) The seven senses (prâna) also spring from him, the seven lights (acts of sensation), the seven kinds of fuel (objects by which the senses are lighted), the seven sacrifices (results of sensation), these seven worlds (the places of the senses, the worlds determined by the senses) in which the senses move, which rest in the cave (of the heart), and are placed there seven and seven.

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.

(1) * Three he made for himself Mind, speech, breath — these he made for himself. People say: ' My mind was elsewhere; I did not see. My rnind was elsewhere; I did not hear. It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, imagination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear — all this is truly mind. Therefore even if one is touched on his back, he discerns it with the mind. Whatever sound there is, it is just speech. Verily, it comes to an end [as human speech]; verily, it does not [as the heavenly voice]. The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath — all this is just breath. Verily, the self (dtman) consists of speech, mind, and breath.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.