the body, but, being different from the body and from experience, is only the witness. (7)

Just as a mother, in order to pacify her child that has been weeping for a very long time, places before it a grape, a date, a mango, or a good plantain fruit, so well has the upanishad, by various teaching expedients, enlightened the utterly ignorant mind that wanders restlessly in consequence of the faculty of delusion acquired in numerous lives. (8)

That self, by reason of which being dear, all things like the body, wife, children and

wealth, are dear, must itself be dearer than those things. Those things, on the other hand, are sources of misery. How, then, can they be dearer (than the self)? For the sake of saving one's own life, one gives up even his wife and others, and, for the good of one's own. self, one gives up even one's own body. The wise should therefore cherish the self as the most beloved and not anything else. (9)

As long as one derives pleasure from an object, so long is it beloved; and as long as it gives rise. to pain, so long is it disliked. Neither pleasantness nor unpleasantness resides at all times in the same object. Sometimes what is unpleasant might become pleasant, and what is very pleasant might become unpleasant.

[paragraph continues] The reality known as the self is, therefore; the most beloved at all times. (10)

What is preferable in the world and what is pleasant are each said to be of two kinds, namely, that which is actuated by desire and that which is absolute. That which is actuated by desire is the sole source of sorrow and becomes insipid in an instant; it is sought after by the ignorant. Brahman alone is the absolute, being the repository of unsurpassed bliss; therein do they that know the truth take refuge. This is declared in the six divisions (valli) of the Kathopanishad. (11)

Feeling, while going about, that he is a wave of the ocean of the self: while sitting, that he is a bead strung on the thread of universal consciousness: while perceiving objects of sense, that he is realising himself by perceiving the self: and, while sleeping, that he is drowned in the ocean of bliss;--he who, inwardly constant, spends his whole life thus, is, among all men, the real seeker of liberation. (12)

All this world, consisting of name and form, is only the particular manifestation (vyaskti) of the universal -Substance (viraj); it moves

and knows all objects by virtue of the primal life (mukhya-prana) that inspires it. This self, like the sun, is neither the doer nor the enjoyer.--Thus, directly realising, does he that is full of knowledge and realisation live his life, through incessant contemplation of the supreme self. (13)