(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(2) These waters are honey for all things, and all things arc honey for these waters. This shining, immortal Person who is in these waters, and, with reference to oneself, this shining; immortal Person who is made of semen — he is just this Soul, this Immortal, this Brahma, this All.

(16) 'That (imperishable) syllable means Brahman, that syllable means the highest (Brahman); he who knows that syllable, whatever he desires, is his.'

(15) 'As pure water poured into pure water remains the same, thus, O Gautama, is the Self of a thinker who knows.'

(2) Gargya said: 'The Person who is here in water — him, indeed, I worship as Brahma! ' Ajatasatru said: * Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His counterpart comes to him [In his children], not that which is not his counterpart His counterpart is born from him.'

(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.

(4) An ocean, a seer alone without duality, becomes he whose world is Brahma, O King! ' — thus Yajnavalkya instructed him. £ This is a man's highest path. This is his highest achievement. This is his highest world. This is his highest bliss. On a part of just this bliss other creatures have their living.

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(3) Now Kahola Kaushltakeya questioned him. * Yajna- valkya/ said he, ' explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things. ' He is your soul, which is in all things/ ' He who passes beyond hunger and thirst, beyond sorrow and delusion, beyond old age and death — Brahmans who know such a Soul overcome desire for sons, desire for wealth, desire for worlds, and live the life of mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds, for both these are merely desires. Therefore let a Brahman become disgusted with learning and desire to live as a child. When he has become disgusted both with the state of childhood and with learning, then he becomes an ascetic (muni). When he has become disgusted both with the non-ascetic state and with the ascetic state, then he becomes a Brahman/ us ' By what means would he become a Brahman? ' Aught else than this Soul (Atman) is wretched/ Thereupon Kahola Kaushitakeya held his peace.

(336) He who overcomes this fierce thirst, difficult to be conquered in this world, sufferings fall off from him, like water-drops from a lotus leaf.

(26) Whatsoever he performs, who practises that which is good, is the value of the water of life; since water is not created alike in value, for the undefiled water of Arêdvîvsûr is worth the whole water of the sky and earth of Khvanîras, except the Arag river, created by Aûharmazd.

(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.