(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'

(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'

(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti}. It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach Itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'

ALL this equipment the Sage has ordained for the sake of wisdom; so he that seeks to still sorrow must get him wisdom. We deem that there are two verities, the Veiled Truth and the Transcendent Reality. The Reality is beyond the range of the understanding; the understanding is called Veiled Truth.... Thus there is never either cessation or existence; the universe neither comes to be nor halts in being. Life's courses, if thou considerest them, are like dreams and as the plantain's branches; in reality there is no distinction between those that are at rest and those that are not at rest. Since then the forms of being are empty, what can be gained, and what lost? who can be honoured or despised, and by whom? Whence should come joy or sorrow? What is sweet, what bitter? What is desire, and where shall this desire in verity be sought? If thou considerest the world of living things, who shall die therein? who shall be born, who is born? who is a kinsman and who a friend, and to whom? Would that my fellow-creatures should understand that all is as the void! They are angered and delighted by their matters of strife and rejoicing; with grief and labour, with despair, with rending and stabbing one another, they wearily pass their days in sin as they seek their own pleasure; they die and fall into hells of long and bitter anguish; they return again and again to happy births after births and grow wonted to joy.... In life are oceans of sorrow, fierce and boundless beyond compare, a scant measure of power, a brief term of years; our years are spent in vain strivings for existence and health, in hunger, faintness, and labour, in sleep, in vexation, in fruitless commerce with fools, and discernment is hard to win; how shall we come to restrain the spirit from its wont of wandering? There, too, the Spirit of Desire is labouring to cast us into deep hells; there evil paths abound, and unbelief can scarce be overcome; it is hard to win j, a brief return, exceeding hard for the Enlightened « to arise to us; the torrent of passion can scarce be stayed. Alas, how sorrow follows on sorrow! Alas, how lamentable is the estate of them that are borne down in the floods of affliction, and in their sore distress see not how sad their plight is, like one who should again and again come forth from the waters of his bath and cast himself into fire, and so in their sore trouble deem themselves to be in happy estate! As thus they live in sport that knows not of age and dissolution, dire afflictions will come upon them, with Death in their forefront. Then when will the day come when I may bring peace to them that are tortured in the fire of sorrow by my ministrations of sweetness born from the rain-clouds of my righteousness, and when I may reverently declare to the souls who imagine a real world that all is void, and righteousness is gathered by looking beyond the Veiled Truth?

(4) Then spake Maitreyi: 'What should I do with that through which I may not be immortal? What you know, Sir— that, indeed, explain to me.

(15) He who, undeluded, knows Me thus as the Supreme Self— he knows all, Ο Bhārata, and he worships Me with all his heart.

(2) Then said Maitreyi: ' What should I do with that through which I may not be immortal? What you know, Sir — that, indeed, tell me! '

(4) For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyl. Such, lo, indeed, is immortality.' After speaking thus, Yajnavalkya departed, 1 La

(2) This self is unknowable by the senses, unthinkable by the mind, and is not subject to any kind of change. Knowing this, you should not grieve.

(3) Now Kahola Kaushltakeya questioned him. * Yajna- valkya/ said he, ' explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things. ' He is your soul, which is in all things/ ' He who passes beyond hunger and thirst, beyond sorrow and delusion, beyond old age and death — Brahmans who know such a Soul overcome desire for sons, desire for wealth, desire for worlds, and live the life of mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds, for both these are merely desires. Therefore let a Brahman become disgusted with learning and desire to live as a child. When he has become disgusted both with the state of childhood and with learning, then he becomes an ascetic (muni). When he has become disgusted both with the non-ascetic state and with the ascetic state, then he becomes a Brahman/ us ' By what means would he become a Brahman? ' Aught else than this Soul (Atman) is wretched/ Thereupon Kahola Kaushitakeya held his peace.

(3) Verily, O Gargi, if one pei forms sacrifices and worship and undergoes austerity in this world for many thousands of years, but without knowing that Imperishable, limited indeed is that [work] of his. Verily, 0 Gargi, he who departs from this world without knowing that Imperishable is pitiable But, O Gargi, he who departs from this world knowing that Imperishable is a Brahman.

(3) < You idiot,' said Yajfiavalkya, * that you will think that it could be anywhere else than in ourselves! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.' The Soul, the Person taught in the Upanishads 26, ' On what are you and your soul (dtman) based? ' e On the in-breath (fraud)? ' And on what is the out-breath based? ' ' On the diffused breath (vyana)! ' On the up-breath (ndana)? f And on what is the up-breath based * ' c On the middle [or equalizing] breath (samana)? ( That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. These * are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apait and puts together these persons and passes beyond them — that is the Person taught in the Upanishads about whom I ask you. If him to me ye \\ill not tell, Your head indeed will then fall off.' But him £akalya did not know, And so indeed his head fell off. Indeed, robbers carried off his bones, thinking they were some- thing else. Man, a tree growing from Brahma

(3) Then Uddalaka Arum questioned him. 'Yajfiavalkya,' said he, ' we were dwelling among the Madras in the house of Patancala Kapya, studying the sacrifice. He had a wife possessed by a spirit (gandharvd). We asked him: " Who arc you? " He said: " I am Kabandha Atharvana." He said to Patancala Kapya and to us students of the sacrifice: fCDo you know, O Kapya, that thread by which this world and the other world and all things are tied together? " Patancala Kapya said: "I do not know it, Sir/ He said to Patancala Kapya and to us students of the sacrifice: * Pray do you know, O Kapya, that Inner Controller who from within controls this world and the other world and all things? " Patancala Kapya said: " I do not know him, Sir." He said to Patancala Kapya and to us students of the sacrifice: a Verily, Kapya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything/' Thus he [i.e. the spirit] explained it to them. And I know it. If you, O Yajfiavalkya, drive away the Brahma-cows without knowing that thread and the Inner Controller, your head will fall off/ ' Verily, I know that thread and the Inner Controller,; Any one might say "I know, I know." Do you tell what you know/

(6) 'Having understood that the senses are distinct (from the Âtman), and that their rising and setting (their waking and sleeping) belongs to them in their distinct existence (and not to the Âtman), a wise man grieves no more.'