(11) But those who practise penance and faith in the forest, tranquil, wise, and living on alms, depart free from passion through the sun to where that immortal Person dwells whose nature is imperishable.

(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.

(18) Endowed with a pure understanding, restraining the self with firmness, turning away from sound and other sense-objects, and abandoning love and hatred; Dwelling in solitude, eating but little, controlling the speech, body, and mind, ever engaged in meditation and concentration, and cultivating freedom from passion; Forsaking conceit and power, pride and lust, wrath and possessions, tranquil in heart, and free from ego— he becomes worthy of becoming one with Brahman.

(17) This threefold austerity practised with supreme faith by steadfast men, without the desire for fruit, is said to be of the nature of sattva.

(1) 'When the Father produced by intellect and austerity seven kinds of food' — truly by intellect and austerity the Father did produce them. ' One of his [foods] was common to all.' That of his which is common to all is the food that is eaten here. He who worships that, is not turned from evil, for it is mixed [i.e. common, not selected]. 'Of two he let the gods partake/ They arc the tmta (fire-sacrifice) and thtfra/mta (offering). For this reason one sacrifices and offers to the gods. People also say that these two are the new-moon and the full-moon sacrifices. Therefore one should not offer sacrifice [merely] to secure a wish first both men and animals live upon milk. Therefore they either make a new-bom babe lick butter or put it to the breast. Likewise they call a new-born calf 'one that does not eat grass ' what does not ' — for upon milk everything depends, both what breathes and what does not. This that people say, cBy offering with milk for a year one escapes the second death ' — one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death, for he offers all his food to the gods. eaten all the time?' Verily, the Person is imperishableness, for he produces this food again and again. ' He who knows this imperishableness ' — verily, a person is imperishableness, for by continuous meditation he produces this food as his work. Should he not do this, all the food would perish. ( He eats food with his mouth (pratlkd)' The prattka is the mouth. So he eats food with his mouth.

(184) The Awakened call patience the highest penance, long-suffering the highest Nirvâna; for he is not an anchorite (pravragita) who strikes others, he is not an ascetic (sramana) who insults others.

(6) Having well ascertained the object of the knowledge of the Vedânta, and having purified their nature by the Yoga of renunciation, all anchorites, enjoying the highest immortality, become free at the time of the great end (death) in the worlds of Brahmâ.

(2) Ajatasatru said: ' When this man has fallen asleep thus, then the peison who consists of intelligence having by his intelligence taken to himself the intelligence of these senses (prana\ rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained, The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained. 1 8. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body (tarlra) as he pleases.

(60) But those who from a hatred for the flesh ungratefully long.to have nothing to do with the marriage union and the eating of reasonable food, are both blockheads and atheists, and exercise an irrational chastity like the other heathen. For ex- ample, the Brahmans neither eat animal flesh nor drink wine. But some of them take food every way, as we do, while others do so only on every third day, as Alexander Polyhistor says in his Indian History. They despise deaths and reckon life of no account. For they are persuaded that there is a regeneration. The gods they worship are Heracles and Pan. And the Indians who are called Holy Men go naked throughout their entire life. They seek for the truth, and predict the future, and reverence a certain pyramid beneath which, they think, lie the bones of a certain god. Neither the Gymnosophists nor the so-called Holy Men have wives. They think sexual relations are unnatural and contrary to law. For this cause they keep themselves chaste. The Holy Women are also virgins. They observe, it seems, the heavenly bodies and from what they indicate foretell future events.

(404) Him I call indeed a Brâhmana who keeps aloof both from laymen and from mendicants, who frequents no houses, and has but few desires.

(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.

(418) Him I call indeed a Brâhmana who has left what gives pleasure and what gives pain, who is cold, and free from all germs (of renewed life), the hero who has conquered all the worlds.

(93) He whose appetites are stilled, who is not absorbed in enjoyment, who has perceived void and unconditioned freedom (Nirvâna), his path is difficult to understand, like that of birds in the air.

(3) £ Yajnavalkya/ said he, 'when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul (atman) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person (purusa)? ' 'Artabhaga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public/ The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action. Thereupon Jaratkarava Artabhaga held his peace.

(1) 'There are the two, drinking their reward in the world of their own works, entered into the cave (of the heart), dwelling on the highest summit (the ether in the heart). Those who know Brahman call them shade and light; likewise, those householders who perform the Trinâkiketa sacrifice.'

(414) Him I call indeed a Brâhmana who has traversed this miry road; the impassable world and its vanity, who has gone through, and reached the other shore, is thoughtful, guileless, free from doubts, free from attachment, and content.

(40) Through purity a withdrawal from one’s own bodily life, a ceasing from infatuation with the bodily life of others.

(4) Those who eat the remnants of sacrifice which is nectar, go to eternal Brahman; to the non- sacrificer, even this world is not, how then can he get a higher world?

(388) Because a man is rid of evil, therefore he is called Brâhmana; because he walks quietly, therefore he is called Samana; because he has sent away his own impurities, therefore he is called Pravragita (Pabbagita, a pilgrim).

(2) e. from being a 'householder' (grhastka) he is going on to be an 'anchorite' (vanajbrastha) in the order of the £ four stages.' a From the more simple, general conception of brahma as ' devotion * and Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear. priesthood or 'the Brahman class.' Likewise from the more simple, general conception of ksatra as ' rule' was developed^ more specific, technical application, The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 1 5 8 they would seem to be used (unless, indeed, figuratively) in the primary, non- technical sense, for they are mentioned along with othei qualities of a Kshatnya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-; while m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vajasaneyi-Samhita: — in 19. 5 the primary meaning is dominant; in 5. 2,