(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(27) Wherever the ether pervadeth, consciousness pervadeth; wherever consciousness pervadeth, the Dharma-Kaya pervadeth. Abide tranquilly in the uncreated state of the Dharma-Kaya. In that state, birth will be obstructed and Perfect Enlightenment gained.

(5) He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection.

(9) In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self.

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(7) That (true Brahman) shines forth grand, divine., inconceivable, smaller than small; it is far beyond what is far and yet near here, it is hidden in the cave (of the heart) among those who see it even here.

(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That Soul (Atman) is not this, it is not that (neti, neti}. It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach Itself. It is unbound. It does not tremble. It is not injured. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(7) '(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'

(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

(2) Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.

(8) 'He, the highest Person, who is awake in us while we are asleep, shaping one lovely sight after another, that indeed is the Bright, that is Brahman, that alone is called the Immortal. All worlds are contained in it, and no one goes beyond. This is that.'

(6) He moves about becoming manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om! Hail to you, that you may cross beyond (the sea of) darkness!

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(1) Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured. He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajapati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods. Breath, the unfailing power in a person: like the unwearying world-breath, wind

(1) He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)

(2) This space is honey for all things, and all things are honey for this space. This shining, immortal Person who is in this space, and, with refeience to oneself, this shining, immortal Person who is in the space in the heart— he is just this Soul, this Immortal, this Brahma, this AIL

(5) Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest.

(13) It shines through the functions of all the senses, and yet It is devoid of senses. It is unattached, and yet It sustains all. It is devoid of gunas, and yet It enjoys them. It is without and within all beings. It is unmoving and also moving. It is incomprehensible because It is subtle. It is far away, and yet It is near. It is indivisible, and yet It is, as it were, divided among beings. That Knowable Brahman is the Sustainer of all beings, and also their Devourer and Generator. The Light even of lights, It is said to be beyond darkness. As knowledge, the object of knowledge, and the goal of knowledge, It is set firm in the hearts of all.

(11) That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.