This Self has to be known. Those that love the Self without knowing what It is, their love is selfishness. Those that love knowing what that Self is, their love is free, they are sages. None loves the Brahmin for the Brahmin, but because he loves the Self, which is appearing through the Brahmin. “Him the Brahmin gives up who sees the Brahmin as separate from the Self. Him the _Kshatriya_ gives up who sees the _Kshatriya_ as separate from the Self. The world gives him up who sees this world as separate from the Self. The gods give him up who believes the gods to be separate from the Self. All things give him up who knows them as separate from the Self. These Brahmins, these _Kshatriyas_, this world, these gods, whatever exists, everything is that Self.” Thus _Yajnavalkya_ explains what he means by that love. The difficulty comes when we particularize this love. Suppose I love a woman; as soon as that woman is particularized, is separated, from that _Âtman_ (the Self), my love will not be eternal; it has become selfish and is likely to end in grief, but as soon as I see that woman as the _Âtman_, that Love becomes perfect, and will never suffer. So, as soon as you are attached to anything in the universe detaching it from the universe as a whole--from the _Âtman_--then comes a reaction. With everything that we love outside the Self, grief and misery will be the result. If we enjoy everything in the Self, and as the Self, no misery or reaction will come. This is perfect bliss. How to come to this ideal? _Yajnavalkya_ goes on to tell us the process by which to reach that state. The universe is infinite; how can we take every particular thing and look at it as the _Âtman_, without knowing the _Âtman_? “With a drum, when we are at a distance, we cannot conquer the sound by trying to control the sound waves, but as soon as we come to the drum, and put our hand on it, the sound is conquered. When the conch shell is being blown, we cannot conquer the sound, until we come near and get hold of the shell, and then it is conquered. When the vina is being played, as soon as we come to the vina, we can control the centre of the sound, whence the sound is proceeding. As when some one is burning damp fuel, all sorts of smoke and sparks of various kinds rise, even so from this great One has been breathed out history and knowledge; everything has come out of Him. He breathed out, as it were, all knowledge. As to all water the one goal is the ocean, as to all touch the hand is the one centre, as to all smell the nose is the one centre, as of all taste the tongue is the one centre, as of all form the eyes are the one centre, as of all sounds the ears are the one centre, as of all thought the mind is the one centre, as of all knowledge the heart is the one centre, as of all work the hands are the one centre, as of all speech the organ of speech is the one centre, as the concentrated salt is through and through the waters of the