(400) Him I call indeed a Brâhmana who is free from anger, dutiful, virtuous, without appetite, who is subdued, and has received his last body.

(55) When the vesture and the spiritual man are alike pure, then perfect spiritual life is attained.

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

(50) By absence of all self-indulgence at this point, when the seeds of bondage to sorrow are destroyed, pure spiritual being is attained.

(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.)

(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.

(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.

(413) Him I call indeed a Brâhmana who is bright like the moon, pure, serene, undisturbed, and in whom all gaiety is extinct.

(23) Or spiritual consciousness may be gained by ardent service of the Master.

(22) "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness, meekness, long-suffering. And above all these, love, which is the bond of perfection. And let the peace of God reign in your hearts, to which also ye are called in one body; and be thankful," ye who, while still in the body, like the just men of old, enjoy impassibility and tranquillity of soul.

(25) For him who discerns between the Mind and the Spiritual Man, there comes perfect fruition of the longing after the real being of the Self.

(18) At this time when the Fifty-eight Blood-Drinking Deities emanating from thine own brain come to shine upon thee, if thou knowest them to be the radiances of thine own intellect, thou wilt merge, in the state of at-one-ment, into the body of the Blood-Drinking Ones there and then, and obtain Buddhahood.

(5) Let me come to you, let me be purified and strengthened, let me be enriched and gifted with power, let me have possession and glory

(11) You have made the pilgrimage and gained the life to come, You have become pure, and that in a moment of time. Of a truth that is God which your soul sees in me, Though the Ka'ba is the house of His grace and favors, Since He made that house He has never entered it, But none but That Living One enters this house; When you have seen me you have seen God, And have circumambulated the veritable Ka'ba. To serve me is to worship and praise God; Open clear eyes and look upon me,

(7) By praying thus, humbly and earnestly, thou wilt merge into the heart of the Divine Father-Mother, the Bhagavan Amitabha, in halo of rainbow-light, and attain Buddhahood in the Sambhoga-Kdya, in the Western Realm named Happy.

(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.

(4) I will love and vie with him, since from (my) father he gained (me). For the master and toilers, and for the lord-kinsman (be) the Good Mind's bright blessing , the pure for the pure ones, and to me (be ) the insight (which I gain from his counsel ). Mazda grant it, Ahura for good conscience for ever.

(2) 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches--he who meditates on the mind as Brahman.' 'Sir, is there something better than mind?' 'Yes, there is something better than mind.' 'Sir, tell it me.'

(13) 'A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas.'

(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).'