which should not be asked for, a true friend surely giveth away even that.  Fourthly, a true friend who is of a righteous disposition, when asked, can give away his very prosperity, his beloved sons, and even his own wife.  Fifthly, a friend should not dwell in the house of a friend, on whom he may have bestowed everything, but should enjoy what he earneth himself.  Sixthly, a friend stoppeth not to sacrifice his own good (for his friend).  The man of wealth who seeketh to acquire those good qualities, and who becometh charitable and righteous restraineth his five senses from their respective objects.  Such restraint of the senses is asceticism.  When it groweth in degree, it is capable of winning regions of bliss hereafter (unlike Knowledge which leadeth to success even here).  They that have fallen off from patience (and are incapable, therefore, of attaining to Knowledge) acquire such asceticism in consequence of the purpose they entertain, viz., the attainment of bliss in the high regions hereafter.  In consequence of his ability to grasp that Truth (Brahman) from which sacrifices flow, the Yogin is capable of performing sacrifices by the mind.  Another performeth sacrifices by Words (Yapa) and another by Work.  Truth (Brahman) resides in him who knoweth Brahman as vested with attributes.  It dwelleth more completely in him who knoweth Brahman as divested of attributes.  Listen now to something else from me.  This high and celebrated philosophy should be taught (to disciples).  All other systems are only a farrago of words.  The whole of this (universe) is established in this Yoga-philosophy.  They that are acquainted with it are not subjected to death.  O king, one cannot, by Work, however well-accomplished, attain to Truth (Brahman).  The man that is destitute of knowledge even if he poureth homa libations or performeth sacrifices, can never, by Work, O king, attain to immortality (emancipation).  Nor doth he enjoy great happiness at the end.  Restraining all the external senses and alone, one should seek Brahman.  Giving up Work, one should not exert mentally.  One should also (while thus engaged) avoid experiencing joy at praise or anger at blame.  O Kshatriya, by conducting himself in this way according to the successive steps indicated in the Vedas, one may, even here, attain to Brahman.  This, O learned one, is all that I tell thee.’”

SECTION XLVI

“Sanat-sujata said, ’The primary Seed (of the universe), called Mahayasas, is destitute of accidents, is pure Knowledge, and blazeth with effulgence.  It leadeth the senses, and it is in consequence of that Seed that Surya shineth.  That Eternal One endued with Divinity is beheld by Yogins (by their mental eye).  It is in consequence of that Seed (which is Joy’s self) that Brahman becomes capable of Creation and it is through it that Brahman increaseth in expansion.  It is that Seed which entering into luminous bodies giveth light and