(17) 'He who has three times performed this Nâkiketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.'

(3) Therefore that work which should be done, do it well always without attachment. He who performs all the prescribed duties in a detached spirit will attain the Supreme.

(13) To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

(15) Thus, Ο sinless one, has this most profound teaching been imparted by Me. By knowing it a man becomes wise, Ο Bhārata, and fulfills all his duties.

(9) 'That doctrine is not to be obtained by argument, but when it is declared by another, then, O dearest, it is easy to understand. Thou hast obtained it now; thou art truly a man of true resolve. May we have always an inquirer like thee!'

(18) By fulfilling their duties, born of their innate qualities, human beings can attain perfection. Now hear from me how one can become perfect by discharging one’s prescribed duties.

(392) After a man has once understood the law as taught by the Well-awakened (Buddha), let him worship it carefully, as the Brâhmana worships the sacrificial fire.

(1) Tat: [Now] in the General Sermons, father, thou didst speak in riddles most unclear, conversing on Divinity; and when thou saidst no man could e'er be saved before Rebirth, thy meaning thou didst hide. Further, when I became thy Suppliant, in Wending up the Mount, after thou hadst conversed with me, and when I longed to learn the Sermon (Logos) on Rebirth (for this beyond all other things is just the thing I know not), thou saidst, that thou wouldst give it me - "when thou shalt have become a stranger to the world". Wherefore I got me ready and made the thought in me a stranger to the world-illusion. And now do thou fill up the things that fall short in me with what thou saidst would give me the tradition of Rebirth, setting it forth in speech or in the secret way. I know not, O Thrice-greatest one, from out what matter and what womb Man comes to birth, or of what seed.

(7) My son, accept the education and the teaching. Do not flee from the education and the teaching, but when you are taught, accept (it) with joy. And if you are educated in any matter, do what is good. You will plait a crown of education by your guiding principle. Put on the holy teaching like a robe. Make yourself noble-minded through good conduct. Obtain the austerity of good discipline. Judge yourself like a wise judge. Do not go astray from my teaching, and do not acquire ignorance, lest you lead your people astray. Do not flee from the divine and the teaching which are within you, for he who is teaching you loves you very much. For he shall bequeath to you a worthy austerity. Cast out the animal nature which is within you, and do not allow base thought to enter you. For ... you know the way which I teach.

(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.

(2) He, who has felt a religious longing to participate in these truly supermundane gifts, comes to some one of the initiated, and persuades him to act as his conductor to the Hierarch. He then professes wholly to follow the teaching that shall be given to him, and prays him to undertake the superintendence of his introduction, and of all his after life. Now he, though religiously longing for his salvation, when he measures human infirmity against the loftiness of the undertaking, is suddenly seized with a shivering and sense of incapacity, nevertheless, at last, he agrees, with a good grace, to do what is requested, and takes and leads him to the chief Hierarch.

(28) For this moment there are several vital profound teachings. Listen undistractedly. Even though thou hast not apprehended by the above settings-face-to-face, here [thou wilt, because] even those who are very weak in devotions will recognize the signs. Therefore listen.

(6) "Real mourning grieves in silence. Real anger awes without expression. Real friendship is unison without the aid of smiles. Our emotions are dependent upon the original purity within; and accordingly we hold the latter in esteem. "If applied to human affairs, then in serving our parents we are filial, in serving our prince we are loyal, in the banquet hour we are merry, in the hour of mourning we are sad. "The object of loyalty is successful service; of a banquet, mirth; of mourning, grief; of serving parents, gratifying their wishes. If the service is accomplished, it matters not that no trace remain. If parents be gratified, it matters not how. If a banquet results in mirth, the accessories are of no importance. If there be real grief in mourning, it matters not what ceremonies may be employed. "Ceremonial is the invention of man. Our original purity is given to us from God. It is as it is, and cannot be changed. Wherefore the true Sage models himself upon God, and holds his original purity in esteem. He is independent of human exigencies. Fools, however, reverse this. They cannot model themselves upon God, and have to fall back on man. They do not hold original purity in esteem. Consequently they are ever suffering the vicissitudes of mortality, and never reaching the goal. Alas! you, Sir, were early steeped in deceit, and are late in hearing the great doctrine." Confucius, having again prostrated himself twice, arose and said, "It has been a godsend to meet you, Sir, to-day. Pray allow me to follow you as your servant, that I may benefit by your teaching. I venture to ask where you live that I may enter upon my duties and learn the great doctrine."

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(18) And he who shall study this sacred dialogue of ours, by him I shall have been worshipped by Jnana yajna; this is my conviction.

(4) Thus knowing, the ancient spiritual aspirants performed the action. Therefore you shall do the same (desireless) action as performed by the ancients in older times.

(1) Upon that occasion, the venerable Subhuti occupied a place in the midst of the assembly. Rising from his seat, with cloak arranged in such manner that his right shoulder was disclosed, Subhuti knelt upon his right knee, then pressing together the palms of his hands, he respectfully raised them towards Lord Buddha, saying: “Thou art of transcendent wisdom, Honoured of the Worlds! With wonderful solicitude, Thou dost preserve in the faith, and instruct in the Law, this illustrious assembly of enlightened disciples. Honoured of the Worlds! if a good disciple, whether man or woman, seeks to obtain supreme spiritual wisdom, what immutable Law shall sustain the mind of that disciple, and bring into subjection every inordinate desire?”

(18) O Arjuna! learn from Me in brief how reaching perfection in action, man attains Brahman, the consummation of supreme knowledge.

(4) Know that (Knowledge) by long prostration, question, and service (to the master). The sages who have realised the truth will instruct you in that knowledge.

(18) “This ought to be done as prescribed by the Sastras” – thus knowing, whatsoever work is done without attachment and desire for fruit, that renunciation is regarded as Sattvic.