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Major 耻辫补苍颈峁�a诲颈肠 concept of 腻迟尘补 is as that is mentioned in the Yoga 诲补谤艣补苍补. The 碍补峁环辞辫补苍颈峁�a诲 describes the nature of 腻迟尘腻 as infinite, and immortal with no end and no beginning.

It states:

ajo nitya艣膩艣vato'ya峁� pur膩峁噊 nahanyate hanyam膩ne 艣ar墨re |^[1]

Here the 腻迟尘补n is regarded as the master of charriot who sits in the chariot of body which is run by the horses of indriyas with the control of reins of mind which is driven by the 蝉腻谤补诲丑颈 of buddhi to the desired place. The 碍补峁环辞辫补苍颈峁�a诲 regards 腻迟尘补n as the enjoyer of karmas, who enjoys its results with the help of mind and indriyas.

It is stated as:

膩tmendriyamanoyukta峁� bhoktetyahurman墨峁�i峁嘺岣� |^[2]

Again the 颁丑腻苍诲辞驳测补 and the 辫谤补艣苍辞辫补苍颈峁�a诲 regards 丑峁沝补测补 as the living place of 腻迟尘补n. This 腻迟尘补n lives in the body and does the karma through the indriyas like skin, ears etc.^[3]

Different 耻辫补苍颈峁�a诲蝉 regard 腻迟尘腻 in different forms. The 惭耻峁囜笉补办辞辫补苍颈峁�a诲 regards it in 补峁嘘 form while 办补峁环补 regards it as vibhu which indicates Brahman. This 腻迟尘补n cannot be attained by the study of the vedas or hearing of them or by intelligence but only by those who say that they know him. For him only he reveals his nature^[4]. Again it says that those who are free from all desires and can restrain their senses from objects can perceive the self which is realized through the processes like seeing, hearing, thinking, knowing etc..

Footnotes and references:

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[1]:

碍补峁环补-耻辫补苍颈峁�a诲 I.2.18

[2]:

Ibid I.3.4

[3]:

笔谤补艣苍补-耻辫补苍颈峁�a诲 4.9

[4]:

碍补峁�. U.I.2.23