with the senses under control. The clever jñānī sporting in Āṭmā, ever delighting in Āṭmā, looking upon all with equal vision like an Āṭma-jñānī, and playing like a child, should wander about like an idiot. That learned man versed in Brahma-viḍyā should talk like a madman. He should follow the observances of cows (by eating with the mouth, causing no trouble to anybody). A good jñānī whether pushed, disregarded, slighted, beaten, or hindered by the vicious, or burnt by their acts, or having urine and fæces thrown upon him by them, or afflicted in various other ways, should always think well of them though pained, and thus make them lift themselves through their own Selves. A yogin whether praised or afflicted by others, never thinks of it in order to reach a superior state in yoga. A yogin who is slighted by people, attains a higher state in yoga. A yogin never goes against the actions of the virtuous. He is the same whether people slight him or do not desire his association. He should do all that is right through the actions of mind, speech and body to all beings born out of the embryo or the egg, etc. He should harbour no malice against any and give up all clinging to things. The ascetic after giving up passion, anger, pride, desire, delusion and other faults should be without fear. Eating alms-food, preserving silence, ṭapas, special meditation, a good jñāna, and vairāgya—these are said, in the opinion (of the great), to be the ḍharma of the ascetic. Wearing the red cloth, and being ever in ḍhyāna-yoga, he should live either at the foot of a tree, outside the village, or in the temple. Daily he should live upon begging. He should not eat one food alone (from one only). Till the mind becomes pure, the learned man should thus be moving about. Then when the mind is purified, he may be anywhere as a parivrājaka. Seeing Janārdaṇa in and out everywhere, preserving silence, being without stain like vāyu, roaming everywhere, being equal in happiness and pains, and with patience, eating whatever comes to hand, equally regarding without any hate brāhmaṇa, cow, horse, beasts and others, meditating through the mind upon Vishṇu that is Paramāṭmā and Īśvara, thinking ever of Brāhmic

bliss and thinking himself to be Brahman alone—such a one having known thus, regarding the staff to be no other than the certitude of the mind as above, having no desire, being naked and having abandoned all samsāra through the actions ever done through the mind, speech, and body, attains salvation, according to the analogy of the wasp and the worm, through the practice of the realisation of Reality without ever seeing the universe. Such is the Upanishaḍ."

Upaḍeśa VI

Nāraḍa addressing Brahma asked: "O Lord! You said of abhyāsa (practice) according to the analogy of wasp and the worm. What is that practice?"

To which the Grandfather replied thus:—