over him, for he then becomes the lord of the three worlds.[34] He succeeds in assuming diverse bodies according as he wishes.  Turning away decrepitude and death, he neither grieves nor exults.  The self-restrained man, concentrated in Yoga, can create (for himself) the godship of the very gods.  Casting off his transient body he attains to immutable Brahma.[35] No fear springs up in him at even the sight of all creatures falling victims to destruction (before his eyes).  When all creatures are afflicted,—­he can never be afflicted by any one.  Devoid of desire and possessed of a tranquil mind, the person in Yoga is never shaken by pain and sorrow and fear, the terrible effects that flow from attachment and affection.  Weapons never pierce him; death does not exist for him.  Nowhere in the world can be seen any one that is happier than he.  Having adequately concentrated his soul, he lives steadily on himself.  Turning off decrepitude and pain and pleasure, he sleeps in comfort.  Casting off this human body he attains to (other) forms according to his pleasure.  While one is enjoying the sovereignty that Yoga bestows, one should never fall away from devotion to Yoga.[36] When one, after adequate devotion to Yoga, beholds the Soul in oneself, one then ceases to have any regard for even him of a hundred sacrifices (Indra).[37] Hear now how one, habituating oneself to exclusive meditation, succeeds in attaining to Yoga.  Thinking of that point of the compass which has the Sun behind it, the mind should be fixed, not outside, but in the interior of that mansion in which one may happen to live.  Residing within that mansion, the mind should then, with all its outward and inward (operations), behold in that particular room in which one may stay.  At that time when, having deeply meditated, one beholds the All (viz., Brahman, the Soul of the universe), there is then nothing external to Brahman where the mind may dwell.  Restraining all the senses in a forest that is free from noise and that is uninhabited, with mind fixed thereon, one should meditate on the All (or universal Brahman) both outside and inside one’s body.  One should meditate on the teeth, the palate, the tongue, the throat, the neck likewise; one should also meditate on the heart and the ligatures of the heart![38]

“The Brahmana continued, ’Thus addressed by me, that intelligent disciple, O slayer of Madhu, once more asked me about this religion of Emancipation that is so difficult to explain.  How does this food that is eaten from time to time become digested in the stomach?  How does it become transformed into juice?  How, again, into blood?  How does it nourish the flesh, the marrow, the sinews, the bones?  How do all these limbs of embodied creatures grow?  How does the strength grow of the growing man?  How occurs the escape of all such elements as are not nutritive, and of all impurities separately?  How does this one inhale and again, exhale?  Staying upon what particular part does the Soul dwell in the