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the Self. He in that state is the highest person. He moves about there laughing, playing and rejoicing, be it with women, carriages or relations, never minding the body into whicb he was born. Like a horse attached to a cart, the spirit is attached to the body. Now where the sight has entered into the void, there is the person of the eye, the eye itself is but the instrument of seeing. He who knows let me sinell this, he is the Self, the nose is but the instrument of sinelling. He who says-let ine say this-He is the Self, the to:igue is bat the instrument of saying. He who knows, let me hear this-be is the Self, the ear is but the instrument of hearing. He who knows let me think this, -he is the Self, the mind is but the divine eye. He is the Self, seeing these pleasures (which to others are hidden like a buired treasure of gold) through his divine eye i. e. through the mind rejoices. He who knows that Self and understands it, obtains all worlds and all desires.” Indra was satisfied by this explanation, went to the gods and taught them this doctrine.
This dialogue is so plain that I need not explain its esoteric meaning. It is on this dialouge that the various sub-divisions of the vedantic philosophy have offered different interpretations. We will take the interpretation of the most prominent Vedantist, Shaukara. Shankara says that is quite true as Prajapati said that the true Self has nothing to do
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