We shall set to these a short lesson from the Upanishad with directions from the Bhágavad Gítá, works which are believed to be of the highest authority and sanctity by every Hindu, and which can never be suspected of misleading any body; but on the other hand universally acknowledged as the only luminaries amidst the intellectual gloom of superstition and ignorance. The Kathopanishad says that the light of truth is to be gained by yoga only योगीनां योगगम्यं, and the Bhágavad Gítá declares, that knowledge, faith and practice are the only means of its attainment ज्ञानकर्म च भक्तिश्च नोपायनास्ति कुत्रचित्. It directs all men of competence to betake themselves to the acquisition of learning, and the incompetent to the practice of acts thus: निर्ब्बिन्नानां ज्ञानयोगोऽन्वासिनामिहकर्म्म​सु । तेष्यनिर्ब्बिण चित्तानां, कर्म्मयोगश्च कामिनां ॥ The Maitrí Upanishad gives the following directions for the practice of yoga. “In the same way (is declared) the rule for the exercise of these means (for the concentration of the mind). This concentration (yoga) has six parts:—restraint of the breath (_pránáyáma_), restraint of the senses (_pratyáhára_), meditation (_dhyána_), attention (_dháraná_); self examination (_tarka_), and absorption (_samádhi_). When beholding by this manner of contemplation, he beholds the golden coloured, the doer, the lord, the spirit, Brahman, the cause; then the seer abandoning his merits and sins, reduces every thing to unity in the Supreme indestructible (soul). Thus says the Sruti;—As beasts and birds approach not a blazing mountain, so faults never approach those who know Brahman”. (18). “It has been also said elsewhere when the sage, conditioned as _prána_, has obtained the mastery over his mind, and left outside all the objects of the senses, then let him remain void of all volition. Since the individual soul called _prána_ springs from the _non-prána_ (Supreme Intelligence); hence let the (apparent) _prána_ fix itself in the fourth stage (of pure intelligence). Thus saith the Sruti;—“That which is itself apart from intellect, which yet abides in the midst of intellect, the inconceivable, the supremely secret, on this let him fix his intellect (_chitta_); thus this subtle body having no object, is merged (in the Supreme).” (19).