(412) Him I call indeed a Brâhmana who in this world is above good and evil, above the bondage of both, free from grief from sin, and from impurity.

(213) From affection comes grief, from affection comes fear; he who is free from affection knows neither grief nor fear.

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

(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.

(212) From pleasure comes grief, from pleasure comes fear; he who is free from pleasure knows neither grief nor fear.

(421) Him I call indeed a Brâhmana who calls nothing his own, whether it be before, behind, or between, who is poor, and free from the love of the world.

(218) He in whom a desire for the Ineffable (Nirvâna) has sprung up, who is satisfied in his mind, and whose thoughts are not bewildered by love, he is called ûrdhvamsrotas (carried upwards by the stream).

(90) There is no suffering for him who has finished his journey, and abandoned grief, who has freed himself on all sides, and thrown off all fetters.

(215) From love comes grief, from love comes fear; he who is free from love knows neither grief nor fear.

(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.

(263) He in whom all this is destroyed, and taken out with the very root, he, when freed from hatred and wise, is called respectable.

(97) The man who is free from credulity, but knows the uncreated, who has cut all ties, removed all temptations, renounced all desires, he is the greatest of men.

(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.

(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.

(367) He who never identifies himself with name and form, and does not grieve over what is no more, he indeed is called a Bhikshu.