There is no one who has truly grasped the meaning of the Vedas — or perhaps, O king, there are some who have grasped it. One who has merely read the Vedas does not know the Object knowable through them. But one who is established in Truth knows the Object knowable through the Vedas. Among those faculties that lead one to perceive the body as the acting agent, there is not one by which true knowledge could be gained. By mind alone it is impossible to gain knowledge of the Self and the not-Self. Indeed, one who knows the Self also knows what is not-Self. But one who knows only what is not-Self does not know the Truth. Again, one who knows the proofs also knows what is to be proved. But what this Object is in its own nature (that which is sought to be proved) is known neither to the Vedas nor to those versed in the Vedas. Nevertheless, those brahmins who are (truly) versed in the Vedas manage, through the Vedas, to gain knowledge of the Object knowable (through the Vedas). Just as a branch of a certain tree is sometimes resorted to for indicating the lunar day marking the first of the bright fortnight, so the Vedas are used to point to the supreme qualities of the Supreme Soul. I know him as a brahmin (possessed of knowledge of Brahman) who resolves the doubts of others, having himself overcome all his own doubts, and who possesses knowledge of the Self. It is impossible to find what the Soul is by seeking in the east, south, west, north, in the intermediate directions, or crosswise. Very rarely is it found by one who regards this body as the Supreme Self. Beyond even the conceptions of the Vedas, a man engaged in yogic meditation may contemplate the Supreme. Fully restraining all his senses and his mind, let him seek that Brahman who is known to dwell within his own Soul.