(7) Knowing which there shall not be any other to be known in this world, that Knowledge combined with experience, I will tell you.

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(13) I will now describe that which ought to be known, through the knowing of which one attains Immortality. It is the Supreme Brahman, which is without beginning and is said to be neither being nor non-being.

(2) Wherefore it alone conducts to the true wisdom, which is the divine power which deals with the knowledge of entities as entities, which grasps what is perfect, and is freed from all passion; not without the Saviour, who withdraws, by the divine word, the gloom of ignorance arising from evil training, which had overspread the eye of the soul, and bestows the best of gifts,- "That we might well know or God or man."

(85) The book to which this is the introduction is dedicated to the proposition that concealed within the emblematic figures, allegories, and rituals of the ancients is a secret doctrine concerning the inner mysteries of life, which doctrine has been preserved in toto among a small band of initiated minds since the beginning of the world. Departing, these illumined philosophers left their formulæ that others, too, might attain to understanding. But, lest these secret processes fall into uncultured hands and be perverted, the Great Arcanum was always concealed in symbol or allegory; and those who can today discover its lost keys may open with them a treasure house of philosophic, scientific, and religious truths.

(3) Now we assert that knowledge (gnosis) differs from the wisdom (sofia), which is the result of teaching. For as far as anything is knowledge, so far is it certainly wisdom; but in as far as aught is wisdom, it is not certainly knowledge. For the term wisdom appears only in the knowledge of the uttered word.

(14) When a man of insight beholds no agent other than the gunas, and also knows Him who is beyond the gunas, he attains My being.

(14) When the light of knowledge shines through all the gateways of the body, then it may be known that sattva has prevailed.

(13) Arjuna said: Prakriti and Purusha, the Field and the Knower of the Field, knowledge and that which is to be known— all this, Ο Keśava, I desire to learn.

(1) For every question is solved from pre-existing knowledge. And the knowledge pre-existing of each object of investigation is sometimes merely of the essence, while its functions are unknown (as of stones, and plants, and animals, of whose operations we are ignorant), or [the knowledge] of the properties, or powers, or (so to speak) of the qualities inherent in the objects. And sometimes we may know some one or more of those powers or properties, - as, for example, the desires and affections of the soul, - and be ignorant of the essence, and make it the object of investigation. But in many instances, our understanding having assumed all these, the question is, in which of the essences do they thus inhere; for it is after forming conceptions of both - that is, both of essence and operation - in our mind, that we proceed to the question. And there are also some objects, whose operations, along with their essences, we know, but are ignorant of their modifications.

(81) From indisputable facts such as these it is evident that philosophy emerged from the religious Mysteries of antiquity, not being separated from religion until after the decay of the Mysteries. Hence he who would fathom the depths of philosophic thought must familiarize himself with the teachings of those initiated priests designated as the first custodians of divine revelation. The Mysteries claimed to be the guardians of a transcendental knowledge so profound as to be incomprehensible save to the most exalted intellect and so potent as to be revealed with safety only to those in whom personal ambition was dead and who had consecrated their lives to the unselfish service of humanity. Both the dignity of these sacred institutions and the validity of their claim to possession of Universal Wisdom are attested by the most illustrious philosophers of antiquity, who were themselves initiated into the profundities of the secret doctrine and who bore witness to its efficacy.

(3) [Sakalya said:] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.' whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god? ' 'Truth/ said he.

(1) NUMEROUS volumes have been written as commentaries upon the secret systems of philosophy existing in the ancient world, but the ageless truths of life, like many of the earth's greatest thinkers, have usually been clothed in shabby garments. The present work is an attempt to supply a tome worthy of those seers and sages whose thoughts are the substance of its pages. To bring about this coalescence of Beauty and Truth has proved most costly, but I believe that the result will produce an effect upon the mind of the reader which will more than justify the expenditure.

(14) The Lord said: Once more I will expound that Supreme Knowledge, the most exalted of all forms of knowledge, by gaining which all the sages have attained highest perfection.

(22) Some things my treatise will hint; on some it will linger; some it will merely mention. It will try to speak imperceptibly, to exhibit secretly, and to demonstrate silently. The dogmas taught by remarkable sects will be adduced; and to these will be opposed all that ought to be premised in accordance with the profoundest contemplation of the knowledge, which, as we proceed to the renowned and venerable canon of tradition, from the creation of the world, will advance to our view; setting before us what according to natural contemplation necessarily has to be treated of beforehand, and clearing off what stands in the way of this arrangement. So that we may have our ears ready for the reception of the tradition of true knowledge; the soil being previously cleared of the thorns and of every weed by the husbandman, in order to the planting of the vine. For there is a contest, and the prelude to the contest; and them are some mysteries before other mysteries.

(5) But for those whose ignorance is destroyed by the knowledge of Atma that Knowledge, like the sun, reveals the Supreme Brahman.

(3) [Sakalya said:] 'Verily, he who knows that Person whose abode is space (akasa), whose world is the ear, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajfiavalkya.' whom you speak. This very person who is in hearing and who is in echo is He. Tell me, Sakalya, who is his god? '

(2) The greatest remedy, therefore, for all such doubts is this, to know the principle of divination, that it neither originates from bodies, nor from the passions about bodies, nor from a certain nature, and the powers about nature, nor from any human apparatus, or the habits pertaining to it. But neither does it originate from a certain art, externally acquired, about a certain part of such things as are subservient to life. For the whole authority of it pertains to the Gods, and is imparted by them; it is also effected by divine works, or signs; and it possesses divine spectacles, and scientific theorems. All other things, however, are subjected as instruments to the gift of foreknowledge transmitted from the Gods; viz. such things as pertain to our soul and body, and such as are in the nature of the universe, or are inexistent in particular natures. But some things are previously subjacent, as in the order of matter, such as places, or certain other things of the like kind.

(1) Whatever is unknown is a form of Breath, for Breath is unknown. Breath, having become this, helps him. n. Of this Speech the earth is the body. Its light-form is this [terrestrial] fire. As far as Speech extends, so far extends the earth, so far this fire. v

(2) 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.' 'Be it so, my child,' the father replied.