[Devotee's heart the temple of the lord.] The Bhagavan smiled again, pointing to His body with His finger and in a subdued tone said: A pillow-case! It is nothing but a pillow-case. But there is one thing to be borne in mind: the heart of the devotee is the temple of the Lord. It is indeed a fact that the Lord is more or less manifest in all things, but He is manifest in a special sense in the heart of a devotee (Bhakta). Thus a Zemindar may be met at any of the houses of which he is the owner;

yet people will say that he is usually to be seen in some particular drawing-room. The heart of the devotee is the Lord's drawing-room. If one wishes to meet the Lord, one would better seek an audience in the drawing-room.

[Various aspects of the Brahman.] The same Being whom the followers of non-dualistic (Advaita) Vedanta call Brahman, the Absolute, is called Atman (Self) by the Yogis, and Bhagavan, or the Personal God with Divine attributes, by the devotees, or Bhaktas (lovers of God). The high-caste Brahmin is always the same person; but when he worships the Lord, he is called a priest; and when the same man is employed in the kitchen, he is called a cook.

[Discrimination of an Advaitin.] The follower of monistic (Advaita) Vedanta, who seeks to realize the Absolute Brahman, discriminates, saying: "Not this, not this." That is, the Absolute is not this, not that, not any finite object, not the individual soul, not the external world. When, as the result of this kind of reasoning, the heart ceases to be moved by desires; when, in fact, the mind is merged in superconsciousness, then Brahma-jnana is reached. One who has truly attained to this. Brahma-jnana realizes that Brahman the Absolute alone is real, and the

world is unreal, and that all names and forms are like dreams. What Brahman is cannot be described by word of mouth nor can one even say that He is personal. Such is the point of view of a non-dualist.