(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

(81) That in lieu of one thou may'st see a thousand joys, For by quenching the light the soul is rejoiced, Whoso to display his devotion renounces the world, The world is ever with him, before and behind." In one 'twas said, "Whatsoever God has given thee In His creation, that He has made sweet to thee; Yea, pleasant to thee and allowable. Take it, then, And cast not thyself into the pangs of abstinence." In one 'twas said, "Give up all thou possessest, For to be ruled by covetousness is grievous sin."

(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.

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(410) Him I call indeed a Brâhmana who fosters no desires for this world or for the next, has no inclinations, and is unshackled.

(5) To the self-controlled sages who are free from desire and wrath, who have controlled their thoughts, who have realised the Self, absolute freedom exists on all sides.

(417) Him I call indeed a Brâhmana who, after leaving all bondage to men, has risen above all bondage to the gods, and is free from all and every bondage.

(385) He for whom there is neither this nor that shore, nor both, him, the fearless and unshackled, I call indeed a Brâhmana.

(10) 'What is here (visible in the world), the same is there (invisible in Brahman); and what is there, the same is here. He who sees any difference here (between Brahman and the world), goes from death to death.'

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(415) Him I call indeed a Brâhmana who in this world, leaving all desires, travels about without a home, and in whom all concupiscence is extinct.

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(401) Him I call indeed a Brâhmana who does not cling to pleasures, like water on a lotus leaf, like a mustard seed on the point of a needle.

(8) 'A Brâhmana that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his good deeds, and all his sons and cattle.'

(14) 'When all desires that dwell in his heart cease, then the mortal becomes immortal, and obtains Brahman.'

(41) Therefore if one who uses his power to live a virtuous life receives praise, then much more worthy of reverence and honour is he who has given us this free and sovereign power and has allowed us to live as we choose, not allowing us to become en- slaved and subjected to necessity by our acts of choice and rejection. But if both can have no anxiety, he who chooses incontinence and he who chooses abstinence, yet the honour is not equal. He who indulges his pleasures gratifies his body; but he who is controlled liberates from its passions his soul which is master of the body. And if they tell us that we are called to freedom, only let us not use our freedom as an opportunity for the flesh, as the apostle says. If lust is to be gratified and a life of sin regarded as morally neutral, as they say, either we ought to indulge our desires in every direction and, if this is our desire, do the most lascivious and immoral acts, in that we are following our instincts in every way; or we may suppress certain desires and live no longer a life which recognizes no distinction of right and wrong, nor be absolute slaves to our most dishonourable members, the stomach and the private parts, gratifying our carcase for the sake of desire. For desire is nourished and invigorated if it is encouraged in indulgence, just as, on the other hand, it loses strength if it is kept in check.

(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.

(391) Him I call indeed a Brâhmana who does not offend by body, word, or thought, and is controlled on these three points.

(9) 'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).'

(4) 'When that incorporated (Brahman), who dwells in the body, is torn away and freed from the body, what remains then? This is that.'