Action is the only cause of happiness or misery in this world. The ignorant, not knowing this, speak in vain of friend or enemy. [*+] Yagnavalkya, and Artabhaga of yore, in the palace of king Janaka, spoke only

of action and praised it. Even the ornament [**] of the race of Yadu declares: "None in this world remains without action." (83).

Although the axe is able to fell a tree, it should nevertheless be wielded by a living being. Food is, no doubt, a source of satisfaction, but the real cause thereof is the effort [*+] of the eater. In the same way, former action is the cause of the good or evil results experienced; yet, being itself evanescent, it cannot do this by itself. It is impelled thereto by the inner self. (84).

The Vedas declare, with much propriety, that all rites, compulsory, discretionary, and so on, which are laid down by the Smriti for the various castes and conditions of men, are (in reality) dedicated to the Supreme Self [**]; in the same way that, by the satisfaction of the nose, eyes, tongue, hands, feet, head and ears, it is the inner man that is actually satisfied, and, by the watering of the roots of a tree, every part of that tree is nourished. (85).

After death, he who is ignorant of the self, although versed in the Vedas, and has performed the rites prescribed therein, exhausts his

merit after a brief enjoyment and undergoes very great misery in having to be born again. He who has realised the self and yet longs for reward, enjoys much greater and more lasting happiness accompanied by supernatural powers. Therefore, one should indeed realise the self; for, by realising it, one gains every happiness although he longs for no reward. (86).

It is no wonder that objects are not revealed by the sun, moon, etc., of their own accord nor is the sun directly perceived by its own light, nor the moon, nor fire. On the other hand, the sun, moon, etc., are perceived by means of the sense of sight inspired by (the inner) consciousness. Therefore, only the dweller in the body shines by his own light.

[paragraph continues] Yet, in the World, [**] the, deities [*+] have their respective power to illuminate. (87).

Through the life-force called prana the individual drinks plenty of water and eats food Then the abdominal fire, with energy derived from, that (prana), digests it sooner or later. Thereafter the life-force known as vyana carries the essence along the blood-vessels of the whole body for the nourishment of life; and the life-force termed apana expels from the body the putrid non-essence. (88).