(4) ' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya]. £ As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jabala say, "Brahma is mind." For he might have thought, "What can one have who is without a mind? " But did he tell you Its^seat and support?' ' He did not tell me. ' Verily, Yajnavalkya, do you here tell us.' £ Its seat is just the mind; Its support, space. One should worship It as the blissful (ananda).' c What is Its blissfulness, Yajnavalkya? ' 'Just the mind, your Majesty/ said he. c Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods/ ' I will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.'

(11) 'Even by the mind this (Brahman) is to be obtained, and then there is no difference whatsoever. He goes from death to death who sees any difference here.'

(10) 'Beyond the senses there are the objects, beyond the objects there is the mind, beyond the mind there is the intellect, the Great Self is beyond the intellect.'

(3) ( Yajfiavalkya,' said he, ' since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world? ' the mind. is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release,' — Thus [concerning] liberation. Now the acquirements. —

(3) 'Yajfiavalkya/ said he, 'with how many divinities does the Brahman protect the sacrifice on the right today?; ' With one,' ' Which is that one? ' 'The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.'

(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) 'Beyond. the senses is the mind, beyond the mind is the highest (created) Being, higher than that Being is the Great Self, higher than the Great, the highest Undeveloped.'

(3) Then Ushasta Cakrayana questioned him. ' Yajnavalkya/ said he, ' explain to me him who is the Brahma present and not beyond our ken, him who is the Soul in all things.' ' He is your soul (dtman), which is in all things.' c Which one, O Yajnavalkya, is in all things? ' in Soul of yours, which is in all things. He who breathes out with your breathing out (apand] is the Soul of yours, which is in all things. He who breathes about with your breathing about (vyana] is the Soul of yours, which is in all things. He who breathes up with your breathing up (uddna) is the Soul of yours, which is in all things. He is your soul, which is in all things.' a. Ushasta Cakrayana said: ' This has been explained to me just as one might say, <cThis is a cow. This is a horse." Explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things. c He is your soul, which is in all things/ £ Which one, O Yajnavalkya, is in all things? ' c You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the undcrstander of understanding. He is your soul, which is in all things. Aught else than Him [or, than this] is wretched.' Thereupon Ushasta Cakrayana held his peace.

(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.

(9) 'But he who has understanding for his charioteer, and who holds the reins of the mind, he reaches the end of his journey, and that is the highest place of Vishnu.'

(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.'

(3) 'Know the Self to be sitting in the chariot, the body to be the chariot, the intellect (buddhi) the charioteer, and the mind the reins.'

(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.

(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.

(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'