1 76 B*/HADARAiTYAKA-UPANISHAD.
and dispelled all ignorance, make unto himself an- other, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pra^&pati, or like Brahman, or like other beings.
5. ' That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that according as he acts and according as he behaves, so will he be : — a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds.
1 And here they say that a person consists of desires. And as is his desire, so is his will ; and as is his will, so is his deed ; and whatever deed he does, that he will reap.
6. 'And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his dged ; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action/'
- So much for the man who desires. But as to
the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, — being Brahman, he goes to Brahman.
7. ' On this there is this verse : " When all desires
1 The iti after adomaya is not clear to me, but it is quite clear that a new sentence begins with tadyadetat, which Regnaud, II, p. 101 and p. 139, has not observed.
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