(14) When the seer beholds not an agent other than the gunas and knows Him who is higher than the gunas, he attains to My being.

(13) Because he who sees the Lord, seated the same everywhere, destroys not the self by the self, therefore he reaches the Supreme Goal.

(13) When a man realises the whole variety of beings as resting in the One, and as an evolution from that (One) alone, then he becomes Brahman.

(4) An ocean, a seer alone without duality, becomes he whose world is Brahma, O King! ' — thus Yajnavalkya instructed him. £ This is a man's highest path. This is his highest achievement. This is his highest world. This is his highest bliss. On a part of just this bliss other creatures have their living.

(12) 'The wise who, by means of meditation on his Self, recognises the Ancient, who is difficult to be seen, who has entered into the dark, who is hidden in the cave, who dwells in the abyss, as God, he indeed leaves joy and sorrow far behind.'

(18) Becoming Brahman, of serene self, he neither grieves nor desires, treating all beings alike; he attains supreme devotion to Me.

(4) 'The wise, when he knows that that by which he perceives all objects in sleep or in waking is the great omnipresent Self, grieves no more.'

(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.'

(13) They who by the eye of wisdom perceive the distinction between Kshetra and Kshetrajna, and the dissolution of the Cause of beings, — they go to the Supreme.

(5) 'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.

(6) Supreme Bliss verily comes to this Yogin, whose mind is quite tranquil, whose passion is quieted, who has become Brahman, who is blemishless.

(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.

(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) 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.'

(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.

(6) When he knows that Infinite Joy which, transcending the senses, can be grasped by reason; when, steady (in the Self), he moves never from the Reality;

(5) The sages attain Brahman's bliss, — they whose sins have been destroyed and doubts removed, who are self-controlled and intent on the welfare of all beings.

(29) He who, after he has attained, is wholly free from self, reaches the essence of all that can be known, gathered together like a cloud. This is the true spiritual consciousness.

(4) He who has found and has awakened to the Soul That has entered this conglomeiate abode — He is the maker of everything, for he is the creator of all, The world is his: indeed, he is the world itself.

(13) He sees, who sees the Supreme Lord, remaining the same in all beings, the undying in the dying.