effort ('You must desire to understand bliss'); and bids him to realise that the bliss which constitutes Brahman's nature is supremely large and full ('You must endeavour to understand the "bhûman," i.e. the supreme fulness of bliss'). And of this Brahman, whose nature is absolute bliss, a definition is then given as follows,' Where one sees nothing else, hears nothing else, knows nothing else, that is bhûman.' This means-- when the meditating devotee realises the intuition of this Brahman, which consists of absolute bliss, he does not see anything apart from it, since the whole aggregate of things is contained within the essence and outward manifestation (vibhûti) of Brahman. He, therefore, who has an intuitive knowledge of Brahman as qualified by its attributes and its vibhûti--which also is called aisvarya, i.e. lordly power--and consisting of supreme bliss, sees nothing else since there _is_ nothing apart from Brahman; and sees, i.e. feels no pain since all possible objects of perception and feeling are of the nature of bliss or pleasure; for pleasure is just that which, being experienced, is agreeable to man's nature.--But an objection is raised, it is an actual fact that this very world is perceived as something different from Brahman, and as being of the nature of pain, or at the best, limited pleasure; how then can it be perceived as being a manifestation of Brahman, as having Brahman for its Self, and hence consisting of bliss?--The individual souls, we reply, which are under the influence of karman, are conscious of this world as different from Brahman, and, according to their individual karman, as either made up of pain or limited pleasure. But as this view depends altogether on karman, to him who has freed himself from Nescience in the form of karman, this same world presents itself as lying within the intuition of Brahman, together with its qualities and vibhûti, and hence as essentially blissful. To a man troubled with excess of bile the water he drinks has a taste either downright unpleasant or moderately pleasant, according to the degree to which his health is affected; while the same water has an unmixedly pleasant taste for a man in good health. As long as a boy is not aware that some plaything is meant to amuse him, he does not care for it; when on the other hand he apprehends it as meant to give him delight, the thing becomes very dear to him. In the same way the world becomes an object of supreme love to him who recognises it as having Brahman for its Self, and being a mere plaything of Brahman--of Brahman, whose essential nature is supreme bliss, and which is a treasure-house, as it were, of numberless auspicious qualities of supreme excellence. He who has reached such intuition of Brahman, sees nothing apart from it and feels no pain. This the concluding passages of the text set forth in detail, 'He who sees, perceives and understands this, loves the Self, delights