and can also disappear at will.  By lordship over Water, one can (like Agastya) drink up rivers, lakes, and oceans.  By lordship over Fire, the Yogin becomes so effulgent that his form cannot be looked at.  He becomes visible only when he extinguishes his consciousness of individuality,—­these five elements come within his sway.  When the Understanding, which is the soul of the five elements and of the consciousness of individuality,[912] is conquered the Yogin attains to Omnipotence, and perfect Knowledge (or perception freed from doubt and uncertainty with respect to all things), comes to him.  In consequence of this, the Manifest becomes merged into the Unmanifest or Supreme Soul from which the world emanates and becomes what is called Manifest.[913] Listen now to me in detail as I expound the science of the Unmanifest.  But first of all listen to me about all that is Manifest as expounded in the Sankhya system of philosophy.  In both the Yoga and the Sankhya, systems, five and twenty topics of knowledge have been treated in nearly the same way.  Listen to me as I mention their chief features.  That has been said to be Manifest which is possessed of these four attributes, viz., birth, growth, decay, and death.  That which is not possessed of these attributes is said to be Unmanifest.  Two souls are mentioned in the Vedas and the sciences that are based upon them.  The first (which is called Jivatman) is endued with the four attributes already mentioned, and has a longing for the four objects or purposes (viz., Religion, Wealth, Pleasure and Emancipation).  This soul is called Manifest, and it is born of the Unmanifest (Supreme Soul).  It is both Intelligent and non-Intelligent.  I have thus told thee about Sattwa (inert matter) and Kshetrajna (immaterial spirit).  Both kinds of Soul, it is said in the Vedas, become attached to objects of the senses.  The doctrine of the Sankhyas is that one should keep oneself aloof or dissociated from objects of the senses.  That Yogin who is freed from attachment and pride, who transcends all pairs of opposites, such as pleasure and pain, heat and cold, etc., who never gives way to wrath or hate, who never speaks an untruth, who, though slandered or struck, still shows friendship for the slanderer or the striker, who never thinks of doing ill to others, who restrains the three, viz., speech, acts, and mind, and who behaves uniformly towards all creatures, succeeds in approaching the presence of Brahman.  That person who cherishes no desire for earthly objects, who is not unwilling to take what comes, who is dependent on earthly objects to only that extent which is necessary for sustaining life, who is free from cupidity, who has driven off all grief, who has restrained his senses, who goes through all necessary acts, who is regardless of personal appearance and attire, whose senses are all collected (for devotion to the true objects of life), whose purposes are never left, unaccomplished,[914]