I.

"There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise those householders who perform the Trinâkiketa sacrifice.

2. "May we be able to master that Nâkiketa rite which is a bridge for sacrificers; also that which is the highest, imperishable Brahman for those who wish to cross over to the fearless shore,

3. "Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.

4. "The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.

5. "He who has no understanding and whose mind (the reins) is never firmly held, his senses (horses) are unmanageable, like vicious horses of a charioteer.

6. "But he who has understanding and whose mind is always firmly held, his senses are under control, like good horses of a charioteer.

7. "He who has no understanding, who is unmindful and always impure, never reaches that place, but enters into the round of births.

8. "But he who has understanding, who is mindful and always pure, reaches indeed that place, from whence he is not borne again. 9. "But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.

IO. "Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.

II. "Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing-this is the goal, the highest road.

12.

"That Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect. 13. "A wise man should keep down speech and mind; he should keep them within the Self which is knowledge; he should keep knowledge within the Self which is the Great; and he should keep that (the Great) within the Self which is the Quiet.

14. "Rise, awake! having obtained your boons, understand them! The sharp edge of a razor is difficult to pass over; thus the wise say the path (to the Self) is hard.

15. "He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great and unchangeable, is freed from the jaws of death.

16. "A wise man who has repeated or heard the ancient story of Nakiketas told by Death, is magnified in the world of Brahman.

17. "And he who repeats this greatest mystery in an assembly of Brahmans, or full of devotion at the time of the Srâddha sacrifice, btains thereby infinite rewards."

IV.

ENS REALISSIMUM.

1. Some wise men, deluded, speak of Nature, and others of Time as the cause of everything); but it is the greatness of God by which this Brahma-wheel is made to turn.

2. It is at the command of him who always covers this world, the knower, the time of time, who assumes qualities and all knowedge, it is at his command that this work (creation) unfolds itself, which is called earth, water, fire, air and ether;

3. He who, after he has done that work and rested again, and after he has brought together one essence (the Self) with the other matter), with one, two, three, or eight, with time also and with the subtile qualities of the mind;

4 Who, after starting the works endowed with (the three) qualties, can order all things, yet when, in the absence of all these, e has caused the destruction of the work, goes on, lying in truth ferent (from all he has produced).

5. He is the beginning, producing the causes which unite (the Soul with the body), and, being above the three kinds of time (past, present, future), he is seen as without parts, after we have first Worshipped that adorable god, who has many forms, and who is The true source (of all things), as dwelling in our own mind.

6 He is beyond all the forms of the tree (of the world) and of me, he is the other, from whom this world moves round, when one has known him who brings good and removes evil, the lord of bliss, as dwelling within the self, the immortal, the support of all.

Let us know that highest great lord of lords, the highest deity of deities, the master of masters, the highest above, as God, the lord of the world, the adorable.

8. There is no effect and no cause known of him, no one is seen like unto him or better; his high power is revealed as mani.fold, as inherent, acting as force and knowledge.

9. There is no master of his in the world, no ruler of his, not even a sign of him. He is the cause, the lord of the lords of the organs, and there is of him neither parent nor lord.

10. That only God who spontaneously covered himself, like a spider, with threads drawn from the first cause (pradhana), grant us entrance into Brahman.

II. He is the one God, hidden in all beings, all-pervading, the self within all beings, watching over all works, dwelling in all beings, the witness, the perceiver, the only one, free from qualities.

12.

He is the one ruler of many who (seem to act, but really do) not act; he makes the one seed manifold. The wise who perceive him within their self, to them belongs eternal happiness, not to others.

13. He is the eternal among eternals, the thinker among thinkers, who, though one, fulfils the desires of many. He who has known that cause which is to be apprehended by Sânkhya (philosophy) and Yoga (religious discipline), he is freed from all fetters.

14.

The sun does not shine there, nor the moon and the stars, nor these lightnings, and much less this fire. When he shines, everything shines after him; by his light all this is lightened.

15. He is the one bird in the midst of the world; he is also (like) the fire (of the sun) that has set in the ocean. A man who knows him truly, passes over death; there is no other path to go.

16. He makes all, he knows all, the self-caused, the knower, the time of time (destroyer of time), who assumes qualities and knows everything, the master of nature and of man; the lord of the three qualities (guna), the cause of the bondage, the existence, and the liberation of the world.

17. He who has become that, he is the immortal, remaining the lord, the knower, the ever-present guardian of this world, who rules this world for ever, for no one else is able to rule it.

18. Seeking for freedom I go for refuge to that God who is the light of his own thoughts, he who first creates Brahman (in) and delivers the Vedas to him.

19. Who is without parts, without actions, tranquil, without fault, without taint, the highest bridge to immortality--like a fire that has consumed its fuel.

20. Only when men shall roll up the sky like a hide, will there be an end of misery, unless God has first been known.

21. Through the power of his penance and through the grace of God has the wise Svetâsvatara truly proclaimed Brahman, the highest and holiest, to the best of ascetics, as approved by the company of Rishis.

22. This highest mystery in the Vedântă, delivered in a former ge, should not be given to one whose passions have not been subdued, nor to one who is not a son, or who is not a pupil.

23. If these truths have been told to a high-minded man, who feels the highest devotion for God, and for his Guru as for God, then they will shine forth indeed.

V.

THE SOUL'S PROGRESS.

And thus it has been said elsewhere: after having left behind the body, the organs of sense, and the objects of sense (as no longer belonging to us), and having seized the bow whose stick is fortitude and whose string is asceticism, having struck down also with the arrow, which consists in freedom from egotism, the first guardian of the door of Brahman-(for if man looks at the world egotistically, then, taking the diadem of passion, the earrings of greed and envy, and the staff of sloth, sleep, and sin, and having tezed the bow whose string is anger, and whose stick is lust, he destroys with the arrow which consists of wishes, all beings) having therefore killed that guardian, he crosses by means of the at Om to the other side of the ether within the heart, and when the ether becomes revealed (as Brahman), he enters slowly, as a er seeking minerals in a mine, into the Hall of Brahman. After that let him, by means of the doctrine of his teacher, break through the shrine of Brahman, which consists of the four nets (of food, Sreath, mind, knowledge, till he reaches the last shrine, that of

dness and identity with Brahman). Thenceforth pure, clean, veloped, tranquil, breathless, bodiless, endless, imperishable, frm, everlasting, unborn and independent, he stands on his own greatness, and having seen (the Self), standing in his own greatness, he looks on the wheel of the world as one (who has alighted from a chanot) looks on its revolving wheel.

D. --MAHABHARATA.

I.

THE VANITY OF GRIEF.

The Holy One Spoke:

Thou grievest for those who need no grief, but thou speakest words of wisdom. The wise grieve not for the dead or the living. But I was never non-existent, nor thou, nor these rulers of men, nor shall any of us hereafter cease to be.

As in this (present) body, childhood, youth, and old age appertain to the embodied (soul), so also it obtains another body. The wise man is not troubled thereat.

But the contacts of matter, O son of Kunti! causing cold and heat, pain and pleasure, come and go, being only temporary: these bear with firmness, O son of Bharata!

For the man whom these things afflict not, O chief of men! who is steadfast, the same in pain and pleasure, is formed for immortality. That which is unreal has no (proper) existence, and that which is real never ceases to be: but the limit of both is seen by those who know the truth.

Know also that He (That) which spread out this All can never perish. No one is able to cause the destruction of this Eternal. These (bodies) are called the mortal bodies of the eternal, imperishable, infinite, embodied (soul): wherefore fight, O son of Bharata! He who deems this to be a slayer, and he who thinks that it can be slain, are both undiscerning: it slays not, and it is not slain.

It is never born, and it never dies: it has never been brought into being, nor shall it ever be brought hereafter. Unborn, undying, eternal, primeval, this is not slain when the body is slain.

How can that man, O son of Pritha! who knows it to be indestructible, eternal, unborn, and undying, cause any one to be slain, and how can he slay?

As a man, having cast off his old garments, takes others that are new, so the embodied (soul), having cast off the old bodies, enters into others that are new.

Weapons cleave it not, nor does the fire burn it; the waters wet it not, nor do the winds dry it up.

This is impenetrable, incombustible, incapable of being moistened