wherein breath, consisting of five species, rests. The mind being perfectly freed from impurity, God who spreads over the mind and all the senses, imparts a knowledge of himself to the heart.

A pious votary of God obtains whatever division of the world, and whatever desirable object he may wish to acquire for himself or for another: therefore any one, who is desirous of honour and advantage, should revere him.

End of the 1st Section of the 3d Moondukhum.

Those wise men who, abandoning all desires, revere the devotee who has acquired a knowledge of the supreme exaltation of God, on whom the whole universe rests, and who is perfect and illuminates every where, will never be subjected to further birth.

He who, contemplating the various effects of objects visible or invisible, feels a desire to obtain them, shall be born again with those feelings: but the man satisfied with a knowledge of and faith in God, blessed by a total destruction of ignorance, forsakes all such desires even during his life.

A knowledge of God, the prime object, is not acquirable from study of the Veds, nor through retentive memory, nor yet by continual hearing of spiritual instruction: but he who seeks to obtain a knowledge of God is gifted with it, God rendering himself conspicuous to him.

No man deficient in faith or discretion can obtain a knowledge of God; nor can even he who possesses wisdom mingled with the desire of fruition, gain it: but

the soul of a wise man who, through firm belief, prudence, and pure understanding, not biassed by worldly desire, seeks for knowledge, will be absorbed into God.

The saints who, wise and firm, were satisfied solely with a knowledge of God, assured of the soul's divine origin, exempt from passion, and possessed of tranquillity of mind, having found God the omnipresent every where, have after death been absorbed into him; even us limited extension within a jar is by its destruction united to universal space. All the votaries who repose on God alone their firm belief, originating from a knowledge of the Vedant, and who, by forsaking religious rites, obtain purification of mind, being continually occupied in divine reflections during life, are at the time of death entirely freed from ignorance and absorbed into God. On the approach of death, the elementary parts of their body, being fifteen in number, unite with their respective origins: their corporeal faculties, such as vision and feeling, &c. return into their original sources, the sun and air, &c. The consequences of their works, together with their souls, are absorbed into the supreme and eternal spirit, in the same manner as the reflection of the sun in water returns to him on the removal of the water. As all rivers flowing into the ocean disappear and lose their respective appellations and forms, so the person who has acquired a knowledge of and faith in God, freeing himself from the subjugation of figure and appellation, is absorbed into the supreme immaterial and omnipresent existence.

He who acquires a knowledge of the Supreme Being according to the foregoing doctrine, shall inevitably be absorbed into him, surmounting all the obstacles that he

may have to encounter. None of his progeny will be destitute of a true knowledge of God. He escapes from mental distress and from evil propensities; he is also relieved from the ignorance which occasions the idea of duality. This is the true doctrine inculcated throughout the foregoing texts, and which a man should impart to those who are accustomed to perform good works, conversant in the Veds, and inclined toward the acquisition of the knowledge of God, and who themselves, with due regard, offer oblations to sacred fire; and also to those who have continually practised Shirobrutu, a certain observance of the sacred fire. This is the true divine doctrine, in which Ungirus instructed his pupil Shounuku, which a person not accustomed to devotion should not study.

Salutation to the knowers of God!

TRANSLATION

OF THE

CÉNA UPAN IS HA D,

One of the Chapters of the

SÁMA VÉDA;

ACCORDING TO THE GLOSS OF THE CELEBRATED

SHANCARÁCHÁRYA :

ESTABLISHING THE

UNITY AND THE SOLE OMNIPOTENCE OF THE SUPREME BEING;

AND THAT

HE ALONE

IS THE OBJECT OF WORSHIP.

CALCUTTA:

1823.