(23) 'That Self cannot be gained by the Veda, nor by understanding, nor by much learning. He whom the Self chooses, by him the Self can be gained. The Self chooses him (his body) as his own.'

(35) The personal self seeks to feast on life, through a failure to perceive the distinction between the personal self and the spiritual man. All personal experience really exists for the sake of another: namely, the spiritual man. By perfectly concentrated Meditation on experience for the sake of the Self, comes a knowledge of the spiritual man.

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.'

(17) 'The Person not larger than a thumb, the inner Self, is always settled in the heart of men. Let a man draw that Self forth from his body with steadiness, as one draws the pith from a reed. Let him know that Self as the Bright, as the Immortal; yes, as the Bright, as the Immortal.'

(20) 'The Self, smaller than small, greater than great, is hidden in the heart of that creature. A man who is free from desires and free from grief, sees the majesty of the Self by the grace of the Creator.'

(1) Pragâpati said: 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.'

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.'

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.'

(160) Self is the lord of self, who else could be the lord? With self well subdued, a man finds a lord such as few can find.

(1) That Self is a bank , a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil.

(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.

(7) But as man rises in the scale of consciousness he is able to disentangle his "Me" from his idea of body, and is able to think of his body as "belonging to" the mental part of him. But even then he is very apt to identify the "Me" entirely with the mental states, feelings, etc., which he feels to exist within him. He is very apt to consider these internal states as identical with himself, instead of their being simply "things" produced by some part of his mentality, and existing within him--of him, and in him, but still not "himself." He sees that he may change these internal states of feelings by all effort of will, and that he may produce a feeling or state of an exactly opposite nature, in the same way, and yet the same "Me" exists. And so after a while he is able to set aside these various mental states, emotions, feelings, habits, qualities, characteristics, and other personal mental belongings--he is able to set them aside in the "not-me" collection of curiosities and encumbrances, as well as valuable possessions. This requires much mental concentration and power of mental analysis on the part of the student. But still the task is possible for the advanced student, and even those not so far advanced are able to see, in the imagination, how the process may be performed.

(1) 'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),

(19) But, when all is said, the knowledge of the soul plays a more important part in leading to the knowledge of God than the knowledge of our body and the functions. The body may be compared to a steed and the soul to its rider; the body was created for the soul, the soul

(24) 'But he who has not first turned away from his wickedness, who is not tranquil, and subdued, or whose mind is not at rest, he can never obtain the Self (even) by knowledge!

(4) “Virtuous ones, the (human) body being so repulsive, you should seek the Buddha body. Why? Because the Buddha body is called Dharmakaya, the product of boundless merits and wisdom; the outcome of discipline, meditation, wisdom, liberation and perfect knowledge of liberation; the result of kindness, compassion, joy and indifference (to emotions); the consequence of (the six perfections or paramitas) charity, discipline, patience, zeal, meditation and wisdom and the sequel of expedient teaching (upaya); the six supernatural powers; the three insights; the thirty-seven stages contributory to enlightenment; serenity and insight; the ten transcendental powers (dasabala); the four kinds of fearlessness; the eighteen unsurpassed characteristics of the Buddha; the wiping out of all evils and the performance of all good deeds; truthfulness, and freedom from looseness and unrestraint. So countless kinds of purity and cleanness produce the body of the Tathagata.

(6) The man who has subdued the mind and is full of peace experiences the Supreme Self under all conditions in heat and cold, pleasure and pain, honour and dishonour. (The mind of such a man experiences the Self under all conditions).

(2) 'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.'

(8) 'That (Self), when taught by an inferior man, is not easy to be known, even though often thought upon; unless it be taught by another, there is no way to it, for it is inconceivably smaller than what is small.'

(2) 'You eat food and see your desire, and whoever thus meditates on that Vaisvânara Self, eats food and sees his desire, and has Vedic glory in his house. 'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.'