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(3) 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Âkârya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, Yea, nothing was left out.

(2) Brahmanhood has deserted him who knows Brahman- hood in aught else than the Soul. Kshatrahood has deserted him who knows Kshatrahood in aught else than the Soul. The worlds have deserted him who knows the worlds in aught else than the Soul. The gods have deserted him who knows the gods in aught else than the Soul. Beings have deserted him who knows beings in aught else than the Soul. Eveiy thing has deserted him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is.

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(7) 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devatâ). 'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

(4) Brahmanhood deseits him who knows Brahrnanhood in aught else than the Soul. Kshatrahood deserts him who knows Kshatrahood in aught else than the Soul. The worlds desert him who knows the worlds in aught else than the Soul. The gods desert him who knows the gods in aught else than the Soul. The Vedas desert him who knows the Vedas in aught else than the Soul. Beings desert him who knows beings in aught else than the Soul. Everything deserts him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these Vedas, all these beings, everything here is what this Soul is.

(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.'

(6) Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devăkî --and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad : "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30):--

(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.