ortality inheres. That person, however, who happens to be the
slave of all his senses and whose ideas of right and wrong have been
confounded, already liable as he is to death, actually meets with death
by such surrender of self to (the passions).[1036] Destroying all
desires, one should merge the gross Understanding into one's subtile
Understanding. Having thus merged the gross into the subtile
Understanding, one is sure to become a second Kalanjara mountain.[1037]
By purifying his heart, the Yogin transcends both righteousness and its
reverse. By purifying his heart and by living in his own true nature, he
attains to the highest happiness.[1038] The indication of that purity of
heart (of which I speak) is that one who has attained to experiences that
state of unconsciousness (with respect of all one's surroundings) which
one experiences in dreamless slumber. The Yogin who has attained to that
state lives like the steady flame of a lamp that burns in a place where
the atmosphere is perfectly still. Becoming abstemious in diet, and
having cleansed his heart, that Yogin who applies his Soul to the Soul
succeeds in beholding the Soul in the Soul.[1039] This discourse, O son,
intended for thy instruction, is the essence of all the Vedas. The truths
herein disclosed are incapable of being understood by the aid of
inference alone or by that of mere study of the scriptures. One must
understand it oneself by the aid of faith. By churning the wealth that is
contained in all religious works and in all discourses based on truth, as
also the ten thousand Richs, this nectar hath been raised. As butter from
curds and fire from wood, even hath this been raised for the sake of my
son,--this that constituteth the knowledge of all truly wise men. This
discourse, O son, fraught with solid instruction, is intended for
delivery unto Snatakas.[1040] It should never be imparted to one that is
not of tranquil soul, or one that is not self-restrained, or one that
hath not undergone penances. It should not be communicated to one that is
not conversant with the Vedas, or one that doth not humbly wait upon
one's preceptor, or one that is not free from malice, or one that is not
possessed of sincerity and candour, or one that is of reckless behaviour.
It should never be communicated to one whose intellect hath been consumed
by the science of disputation, or one that is vile or low. Unto that
person, however, who is possessed of fame, or who deserveth