external objects of pleasure. While feeling thus, man finds himself unable to get away from the body and the sense-organs which subject him to suffering: which are a constant source of suffering interspersed no doubt with a few moments of pleasure. In the state of helplessness, man yearns for more help. Then the Teacher, or His voice in the shape of the Veda, comes to man's help. He is now distinctly taught that the soul is quite distinct from the body and the sense-organs, and that it is possible for man to release from the thraldom to which he is now subjected. As a first step on the path to this goal, the disciple is enjoined to discharge all the duties allotted to his station in life,--to observe the whole daily routine of life which he feels himself bound to go through as belonging to a particular caste and a particular religious order,--as perfectly and cheerfully as possible, leaving aside all self-interest in the work, with the sole purpose of obeying the command of the Teacher or God whom he adores and loves so much so that His pleasure constitutes, for the time being, the main end in view in all his actions.

8. When some progress has been made in this line of devotion, the disciple's conception of the universe in all its extent and variety is enlarged by the Teacher giving him in outline the constitution of the system of the worlds to which he

belongs, and gradually leading the disciple to have a tolerable view of the whole universe of which that system forms a part. The disciple is then taken through a course of contemplation which his power of concentration and makes him realise in some detail the nature of the universe in which he plays his part. All this course is necessary to purify the heart and to strengthen the intellect, so that the disciple may be morally and intellectually prepared to receive instruction in the grand truths as to the essential nature of man's True Ego, or Atman, and the ultimate goal he has to reach.

9. Now, the Teacher, or the Upanishad which is the verbal expression of His teaching to be given at this stage, teaches as follows: Atman, i.e., the true Self of man, is eternal, ever pure in His essential nature, not subject in Himself to birth and death, or to pain and pleasure. His essential nature is Consciousness and Bliss. He is the One Existence whence all creatures come into being; wherein they live, move and have their being; and whither they will all return at the time of dissolution. The Ego in man is one with the Universal Ego; Jiva and Isvara, are one. The ultimate end of man consists in realising this unity of Jiva and Isvara, in realising that Atman is one in all. Man cannot get out of the earthly life of alternate pleasure and pain for good and