For elucidating Bhakti which is single-minded and abiding, which is expressed by the terms knowledge (Vedana), worship (Upasana),meditation (Dhyana), etc., which constitutes the means of realising the Supreme Person, who is the Supreme Brahman, and who is described in the Vedanta as the goal of all aspirants—as being devoid of even a faint trace of blemish like nescience, and as endowed with a multitude of countless auspicious attributes beyond all limitations and unsurpassed—for teaching such Bhakti the vision of the real nature of the seeker’s self has been given in chapter II. This vision is accessory to Bhakti, as said in the instruction of Prajapati, beginning with ‘He who is the self devoid of evil etc.’ (Cha.U., 8.7.1) and other texts. It is attainable through Jñana Yoga derived from actions without attachment to their fruits, after acquiring a knowledge of self’s eternality. In the statement of Prajapati, the understanding of the essential nature of the self of the seeker as being subsidiary to the knowledge of the Supreme Brahman, imparted in the instruction concerning Dahara (the subtle) i.e., the Brahman as the ethereal space within the heart, has been described thus: ‘He who knowing the essential nature of the self, meditates on It’ (Ibid.). Explaining the nature of the individual self as transcending the states of waking, dreaming and deep sleep and as being bodiless, it is concluded with the statement of the fruits of Dahara-Vidya thus: ‘Likewise, the individual self, rising up from the body, reaches the Supreme Light and manifests Itself in Its own true form’ (Cha.U., 8.7.6). Elsewhere, too, in the passage beginning with ‘The wise man leaves behind joy and sorrow after knowing God by the knowledge of the self brought about by Yogic self-concentration’ (Ka.U., 1.2.12) the knowledge of the individual self is enjoined by the words ‘By knowledge brought about by Yogic self-concentration,’ by reason of its being ancillary to the knowledge of the Supreme Brahman enjoined in the words, ‘After knowing God.’ The essential nature of the individual self is then enquired into in such texts as: ‘The individual self is not born, nor dies’ (Ibid., 1.2.18). Then beginning with the passage, ‘He is more minute than the minute’ (Ibid., 1.2.20), the nature of the Supreme Self, His meditation and the nature of meditation in the form of Bhakti are all elucidated by means of such texts as ‘The wise man, after knowing Him to be the Self, who is great and omnipresent, does not grieve’ (Ibid:, 1.2.22) and ‘This Self cannot be obtained by Vedic teaching, nor by meditation, nor by much hearing; whomsoever this Self chooses, by him alone is He reached. To him this Self reveals His own form’ (Ibid., 1.2.23). The whole instruction is concluded with mention of the fruits of the knowledge of the Supreme Brahman by the Text, ‘But the person who has understanding for his charioteer, and the mind for his reins, he reaches the other end of his journey and that is the highest abode of Vishnu’ (Ibid., 1.3.9). ‘ The vision of the individual self, which is preparatory to Bhakti, by the aspirant, along with the means of attaining the same, is explained in the next four chapters.

‘If you consider that knowledge is superior to works, why do you engage me in this terrible deed?’ What is said here is this: If the firm adherence to knowledge is the only means to the vision of the self, then how can one accept the idea that devotion to works (Karma) leads to it? It was said before that this firm devotion to knowledge, which forms the means for the vision of the self, could arise by the cessation of the activities of all the senses and the mind in relation to their respective objects such as sound. If the vision of the self is to be attained, which arises by the cessation of the activities of the senses, I should be guided to engage myself solely to acquire firm devotion to knowledge, which is preceded by the abandoning of all works. For what purpose, then, do you engage me in this terrible deed, which consists in the activities of all the senses, and is thus an obstacle for the vision of the self?