(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.

(1) He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)

(4) On this point there is this verse: — When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma! As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life (prana) is Brahma indeed, is light indeed/ ' I will give you, noble Sir, a thousand [cows],' said Janaka, [king] of Videha.

(4) 'The senses they call the horses, the objects of the senses their roads. When he (the Highest Self) is in union with the body, the senses, and the mind, then wise people call him the Enjoyer.'

(4) This, verily, is that form of his which is beyond desires, free from evil, without fear. As a man, when in the embrace of a beloved wife, knows nothing within or without, so this person, when in the embrace of the intelligent Soul, knows nothing within or without. Verily, that is his [true] form in which his desire is satisfied, in which the Soul is his desire, in which he is without desire and without sorrow.

(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.

(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.

(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.

(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.'

(4) e Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again 9 according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i. e. in dreaming sleep], he is not followed by it, for this person is without attach- ments/ [Janaka said:] ' Quite so, Yajnavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release/

(14) When the embodied soul has risen above the three gunas of which its body is made, it gains deliverance from birth, death, old age, and pain and becomes immortal.

(5) 'As in a mirror, so (Brahman may be seen clearly) here in this 'body; as in a dream, in the world of the Fathers; as in the water, he is seen about in the world of the Gandharvas; as in light and shade, in the world of Brahmâ.'

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

(2) The form of this Person is like a saffron-colored robe, like white wool, like the [purple] Indragopa beetle, like a flame of fire, like the [white] lotus-flower, like a sudden flash of lightning. Verily, like a sudden lightning-flash is the glory of him who knows this. Hence, now, there is the teaching ' Not thus! not so! ' (mti> neti), for there is nothing higher than this, that he is thus. Now the designation for him is cthe Real of the real/ Verily, breathing creatures are the real. He is their Real. 9 H

(4) On this point there is this verse: Where one's mind is attached — the inner self Goes thereto with action, being attached to it alone. Obtaining the end of his action, Whatever he does in this world, He comes again from that world To this world of action. — So the man who desires. The soul of the released Now the man who does not desire. — He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul — his breaths do not depart. Being very Brahma, he goes to Brahma.

(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.

(24) O nobly-born, the possessor of that sort of body will see places [familiarly known on the earth-plane] and relatives [there] as one seeth another in dreams.

(2) That heavenly Person is without body, he is both without and within, not produced, without breath and without mind, pure, higher than the high Imperishable.

(14) If the embodied soul meets with death when sattva prevails, it goes to the spotless realms of those who know the Highest.

(3) O nobly-born, when thy body and mind were separating, thou must have experienced a glimpse of the Pure Truth, subtle, sparkling, bright, dazzling, glorious, and radiantly awesome, in appearance like a mirage moving across a landscape in spring-time in one continuous stream of vibrations. Be not daunted thereby, nor terrified, nor awed. That is the radiance of thine own true nature. Recognize it.