Page:A History of Indian Philosophy Vol 1.djvu/76

 60 The Earlier Upaniads [CH. what is pleasant) and knowledge (whose object is what is good), are known to be far asunder, and to lead to different goals. Believing that this world exists and not the other, the careless youth is subject to my sway. That knowledge which thou hast asked is not to be obtained by argument. I know worldly hap- piness is transient for that firm one is not to be obtained by what is not firm. The wise by concentrating on the soul, knowing him whom it is hard to behold, leaves both grief and joy. Thee o N aciketas, I believe to be like a house whose door is open to Brahman. Brahman is deathless, whoever knows him obtains whatever he wishes. The wise man is not born; he does not die; he is not produced from anywhere. Unborn, eternal, the soul is not slain, though the body is slain; subtler than what is subtle, greater than what is great, sitting it goes far, lying it goes every- where. Thinking the soul as unbodily among bodies, firm among fleeting things, the wise man casts off all grief. The soul cannot be gained by eloquence, by understanding, or by learning. It can be obtained by him alone whom it chooses. To him it reveals its own nature l ." So long as the Self identifies itself with its desires, he wills and acts according to them and reaps the fruits in the present and in future lives. But when he comes to know the highest truth about himself, that he is the highest essence and prin- ciple of the universe, the immortal and the infinite,he ceases to have desires, and receding from all desires realizes the ultimate truth of himself in his own infinitude. Man is as it were the epitome of the universe and he holds within himself the fine constituents of the gross body (annamaya koa), the vital functions (prli1Ja- maya kOfa) of life, the will and desire (mallomaya) and the thoughts and ideas (vijiiiinamaya), and so long as he keeps him- self in these spheres and passes through a series of experiences in the present life and in other lives to come, these experiences are willed by him and in that sense created by him. He suffers pleasures and pains, disease and death. But if he retires from these into his true unchangeable being, he is in a state where he . is one with his experience and there is no change and no move- ment. What this state is cannot be eXplained by the use of concepts. One could only indicate it by pointing out that it is not any of those concepts found in ordinary knowledge; it is not 1 Ka!ha II. The translation is not continuous. There are some parts in the extract which may be differently interpreted.