In the third chapter Yama defines what part of our being dies and what part is deathless, what is mortal and what is immortal. But the Atman, the Higher Self, is so entirely beyond human conception that it is impossible to give a direct definition of It. Only through similies can some idea of It be conveyed. That is the reason why all the great Teachers of the world have so often taught in the form of parables. So here the Ruler of Death represents the Self as the lord of this chariot of the body. The intellect or discriminative faculty is the driver, who controls these wild horses of the senses by holding firmly the reins of the mind. The roads over which these horses travel are made up of all the external objects which attract or repel the senses:--the sense of smelling follows the path of sweet odours, the sense of seeing the way of beautiful sights. Thus each sense, unless restrained by the discriminative faculty, seeks to go out towards its special objects. When the Self is joined with body, mind and senses, It is called the intelligent enjoyer; because It is the one who wills, feels, perceives and does everything. V He who is without discrimination and whose mind is always uncontrolled, his senses are unmanageable, like the vicious horses of a driver. VI But he who is full of discrimination and whose mind is always controlled, his senses are manageable, like the good horses of a driver. The man whose intellect is not discriminative and who fails to distinguish right from wrong, the real from the unreal, is carried away by his sense passions and desires, just as a driver is carried away by vicious horses over which he has lost control. But he who clearly distinguishes what is good from what is merely pleasant, and controls all his out-going forces from running after apparent momentary pleasures, his senses obey and serve him as good horses obey their driver. VII He who does not possess discrimination, whose mind is uncontrolled and always impure, he does not reach that goal, but falls again into Samsara (realm of birth and death). VIII But he who possesses right discrimination, whose mind is under control and always pure, he reaches that goal, from which he is not born again. IX The man who has a discriminative intellect for the driver, and a controlled mind for the reins, reaches the end of the journey, the highest place of Vishnu (the All-pervading and Unchangeable One). A driver must possess first a thorough knowledge of the road; next he must understand how to handle the reins and control his horses. Then will he drive safely to his destination. Similarly in this journey of life, our mind and senses must be wholly under the control of our higher discriminative faculty; for only when all our forces work in unison can we hope to reach the goal--the abode of Absolute Truth. X