(13) All the action, then, of a man possessed of knowledge is right action; and that done by a man not possessed of knowledge is: wrong action, though he observe a plan; since it is not from reflection that he acts bravely, nor does he direct his action in those things which proceed from virtue to virtue, to any useful purpose.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(4) Verily, this soul is Brahma, made of knowledge, of mind, of breath, of seeing, of hearing, of earth, of water, of wind, of space, of energy and of non- energy, of desire and of non- desire, of anger and of non-anger, of virtuousness and of non- virtuousness. It is made of everything. This is what is meant by the saying " made of this, made of that." According as one acts, according as one conducts himself, so does he become. The doer of good becomes good. The doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action. But people say: " A person is made [not of acts, but] of desires only." [In reply to this I say:] As is his desire, such is his resolve; as is his resolve, such the action he performs, what action (karma] he performs, that he procures for himself.

(1) Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hiṅkâra is smell (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

(1) Now of works, — That which is called the Body (atman) is their hymn of praise (ttktha), for from it arise (ut-tha) all actions. It is their Saman (chant), for it is the same (sama) as all works. It is their prayer (brahman), for it supports ( Vbhar) all works. Although it is that triad, this Soul (Atman) is one. Although it is one, it is that triad. That is the Im- mortal veiled by the real (satya). Life (prana^ ' breath ') [a designation of the Atman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.

(4) On this point there is this verse: Where one's mind is attached — the inner self Goes thereto with action, being attached to it alone. Obtaining the end of his action, Whatever he does in this world, He comes again from that world To this world of action. — So the man who desires. The soul of the released Now the man who does not desire. — He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul — his breaths do not depart. Being very Brahma, he goes to Brahma.

(1) Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going the double meaning of a word, a procedure characteristic of the Upamshads. The word lokya may here be translated 'world-wise or * world-procuring/ When properly instructed, a son is ' world-wise ' in his own attainment of the world through knowledge. He is also * world-procuring ' for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible. from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell],' to speak/ the voice began. ' I am going to see/ said the eye. 6 I am going to hear,' said the ear. So spake the other func- tions, each according to his function. Death, appearing as weariness, laid hold and took possession of them, and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ( Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.' Of him, indeed, they became a form. Therefore they are named ' vital breaths ' after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.— So much with reference to the self.

(2) That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the car is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vâyu (air) is one foot, Âditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught.

(6) Man (purusd), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath (prdnd), the smoke, speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

(1) Let a man meditate on the fivefold Sâman in animals. The hiṅkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.

(2) According to one's good or bad karma, the vital-force floweth down into either the right or left nerve and goeth out through any of the apertures [of the body]. Then cometh a lucid condition of the mind.

(1) Let a man meditate on the fivefold Sâman as the five worlds. The hiṅkâra is, the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(31) Our problem embraces all act and all experience throughout the entire kosmos- whether due to nature, in the current phrase, or effected by art. The natural proceeds, we must hold, from the All towards its members and from the members to the All, or from member to other member: the artificial either remains, as it began, within the limit of the art- attaining finality in the artificial product alone- or is the expression of an art which calls to its aid natural forces and agencies, and so sets up act and experience within the sphere of the natural.

When I speak of the act and experience of the All I mean the total effect of the entire kosmic circuit upon itself and upon its members: for by its motion it sets up certain states both within itself and upon its parts, upon the bodies that move within it and upon all that it communicates to those other parts of it, the things of our earth.

The action of part upon part is manifest; there are the relations and operations of the sun, both towards the other spheres and towards the things of earth; and again relations among elements of the sun itself, of other heavenly bodies, of earthly things and of things in the other stars, demand investigation.

As for the arts: Such as look to house building and the like are exhausted when that object is achieved; there are again those- medicine, farming, and other serviceable pursuits- which deal helpfully with natural products, seeking to bring them to natural efficiency; and there is a class- rhetoric, music and every other method of swaying mind or soul, with their power of modifying for better or for worse- and we have to ascertain what these arts come to and what kind of power lies in them.

On all these points, in so far as they bear on our present purpose, we must do what we can to work out some approximate explanation.

It is abundantly evident that the Circuit is a cause; it modifies, firstly, itself and its own content, and undoubtedly also it tells on the terrestrial, not merely in accordance with bodily conditions but also by the states of the soul it sets up; and each of its members has an operation upon the terrestrial and in general upon all the lower.

Whether there is a return action of the lower upon the higher need not trouble us now: for the moment we are to seek, as far as discussion can exhibit it, the method by which action takes place; and we do not challenge the opinions universally or very generally entertained.

We take the question back to the initial act of causation. It cannot be admitted that either heat or cold and the like what are known as the primal qualities of the elements- or any admixture of these qualities, should be the first causes we are seeking; equally inacceptable, that while the sun's action is all by heat, there is another member of the Circuit operating wholly by cold- incongruous in the heavens and in a fiery body- nor can we think of some other star operating by liquid fire.

Such explanations do not account for the differences of things, and there are many phenomena which cannot be referred to any of these causes. Suppose we allow them to be the occasion of moral differences- determined, thus, by bodily composition and constitution under a reigning heat or cold- does that give us a reasonable explanation of envy, jealously, acts of violence? Or, if it does, what, at any rate, are we to think of good and bad fortune, rich men and poor, gentle blood, treasure-trove?

An immensity of such examples might be adduced, all leading far from any corporeal quality that could enter the body and soul of a living thing from the elements: and it is equally impossible that the will of the stars, a doom from the All, any deliberation among them, should be held responsible for the fate of each and all of their inferiors. It is not to be thought that such beings engage themselves in human affairs in the sense of making men thieves, slave-dealers, burglars, temple-strippers, or debased effeminates practising and lending themselves to disgusting actions: that is not merely unlike gods; it is unlike mediocre men; it is, perhaps, beneath the level of any existing being where there is not the least personal advantage to be gained.

(1) In the beginning this world was just the Self (Atman), one only. He wished; c Would that I had a wife; then I would procreate. Would that I had wealth; then I would offer sacrifice.' So great, indeed, is desire. Not even if one desired, would he get more than that. Therefore even today when one is lonely one wishes: ' Would that I had a wife, then I would procreate. Would that I had wealth, then I would offer sacrifice. So far as he does not obtain any one of these, he thinks that he is, assuredly, incomplete. Now his complete- ness is as follows: his mind truly is his self (dtmaii); his voice is his wife; his breath is his offspring; his eye is his worldly wealth, for with his eye he finds; his ear is his heavenly [wealth], for with his ear he hears it, his body (dtman\ indeed, is his work, for with his body he performs work. The sacrifice is fivefold. The sacrificial animal is fivefold. A person is fivefold. This whole world, whatever there is, is fivefold. He obtains this whole world who knows this.