(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.'

(24) Thou seest thy relatives and connexions and speakest to them, but receivest no reply. Then, seeing them and thy family weeping, thou thinkest, 'I am dead! What shall I do?' and feelest great misery, just like a fish cast out [of water] on red-hot embers. Such misery thou wilt be experiencing at present. But feeling miserable will avail thee nothing now. If thou hast a divine guru, pray to him. Pray to the Tutelary Deity, the Compassionate One. Even though thou feelest attachment for thy relatives and connexions, it will do thee no good. So be not attached. Pray to the Compassionate Lord; thou shalt have nought or sorrow, or of terror, or of awe.

(3) 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.' Sanatkumâra, said to him: 'Whatever you have read, is only a name.

(24) O nobly-born, when thou art driven [hither and thither] by the ever-moving wind of karma, thine intellect, having no object upon which to rest, will be like a feather tossed about by the wind, riding on the horse of breath. Ceaselessly and involuntarily wilt thou be wandering about. To all those who are weeping [thou wilt say], 'Here I am; weep not.' But they not hearing thee, thou wilt think, 'I am dead!' And again, at that time, thou wilt be feeling very miserable. Be not miserable in that way.

(2) Then spake Maitrey!: 'Herein, indeed, you have be- wildered me. Sir — in saying (iti): " After death there is no consciousness " 1 ' Then spake Yajnavalkya: c Lo, verily, I speak not bewilder- ment (moha). Sufficient, lo, verily, is this for understanding.

(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.'