(7) And behold me, how I am raised upon my pedestal and upon my throne

(22) I have set thee in my heart unceasingly, who art more mighty than all the gods

(5) In him the heaven, the earth, and the sky are woven, the mind also with all the senses. Know him alone as the Self, and leave off other words! He is the bridge of the Immortal.

(38) Smait , I arrive in thee. My heart is awake: my head is provided with the White crown and I am conveyed over the heavens: and I make those things to prosper which are below me: a joy to the Bull of the gods above, the divine company

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(63) I have risen, my heart is high, for I am the great god in Cher-āba

(4) O thou who art raised up, thou art raised up, N. has been raised up by means of all the manifold ceremonies done to him; thy enemies are struck down; Ptah has struck down thine enemies, thou art victorious and thou hast dominion over them. Thy words are listened to, what thou hast ordered is done, thou art raised, thou art triumphant before the Circles of gods attached to every god and every goddess

(18) I am the Lord on High. I have made my nest on the confines of Heaven, and I descend to the earth of Seb and put a stop to evil. I see my father, the Lord of the Gloaming, and I breathe

(2) Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye By it Parjanya is united with him There is the pupil of tlic eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven, He who knows this — his food does not fail.

(3) He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

(24) I bow to Him who has untied all bonds; I bow to Him who has reached the other shore; I bow to Him who can all worlds deliver; I bow to Him who from birth and death is free.

(66) That whereby the rivers and seas are able to receive the homage and tribute of all the valley streams, is their skill in being lower than they;--it is thus that they are the kings of them all. So it is that the sage (ruler), wishing to be above men, puts himself by his words below them, and, wishing to be before them, places his person behind them. In this way though he has his place above them, men do not feel his weight, nor though he has his place before them, do they feel it an injury to them. Therefore all in the world delight to exalt him and do not weary of him. Because he does not strive, no one finds it possible to strive with him.

(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.'

(11) 'Beyond the Great there is the Undeveloped, beyond the Undeveloped there is the Person (purusha). Beyond the Person there is nothing--this is the goal, the highest road.'

(17) Through the higher love the whole life of man is to be elevated from temporal selfishness to the spring of all love, to God: man will again be master over nature by abiding in God and lifting her up to God.

(1) When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:

(43) I am glorious in heaven, and I am mighty on earth

(5) Above thyself in nature is no manner of thing but only God.

(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) Then he said to Gana Sârkarâkshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvânara Self, called Bahula (full). Therefore you are full of offspring and wealth.