is the only Reality, and all else are but the ephemeral things of the world, but he should also have outgrown in practice the craving for such transitory worldly things: besides he should have developed a fair mastery over the body and the mind. A non-compliance with these precedent conditions leads men into many anomalies. The orthodox and the clever without any practice are placed in a bad predicament through a study of these Upanishaḍs. In such Upanishaḍs as Maiṭreya and others, pilgrimages to holy places, the rituals of the Hinḍūs, ceremonial impurities at the time of birth and death, Manṭras, etc., are made light of. To the orthodox that are blind and strict observers of rites and ceremonies, statements like these give a rude shock. Hence Upanishaḍs are not meant for persons of this stamp. Nor are they intended tor mere intellectual people who have no knowledge of practice about them, and are immersed in the things of the world. Some of us are aware of the manner in which men with brains alone have made a travesty of the doctrine of Māyā. Not a few clever but unprincipled persons actually endeavour to justify arguments of all kinds of dissipations and wrong conduct by the assertion that it is all Māyā. The old Ṛshis were fully aware of the fact that Veḍānṭa would be desecrated by those that had not complied with its precedent conditions. Only when the desires and the self are overcome and the heart is made pure, or as Upanishaḍic writers put it, the heart-knot is broken, only then the Āṭmā in the heart will be truly realised: and then it is that the Āṭmā in all universe is realised also, the universe being then seen as Māyā. But so long as the Āṭmā in the heart is not realised through living the life, the universe will not be realised as Māyā, and "God everywhere" will be but in words.

One special point worthy of notice in the Upanishaḍs is that all the knowledge bearing upon a subject is not put forward in one and the same place. We have to wade through a mass of materials and a number of Upanishaḍs, ere we can have a connected view of a subject. In modern days when 'a subject is taken up, all the available information is given in one place in a systematic manner. But not so in the Upanishaḍs.