(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.'

(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.

(5) Even here (while living in this body) birth and death (samsara) are overcome by those whose mind is established in equality; Brahman is untainted and is the same in all; therefore in brahman, they rest.

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

(5) He who finds happiness within, delights within, and illumined within, that sage becoming Brahman attains absolute perfection.

(4) Verily, that great, unborn Soul, undecaying, undying, immortal, fearless, is Brahma. Verily, Brahma is fearless. He who knows this becomes the fearless Brahma.'

(13) He who thus knows Purusha and Prakriti, along with the gunas, is not born again. He will be liberated regardless of his present condition.

(4) 'Now that serene being which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,

(411) Him I call indeed a Brâhmana who has no interests, and when he has understood (the truth), does not say How, how? and who has reached the depth of the Immortal.

(402) Him I call indeed a Brâhmana who, even here, knows the end of his suffering, has put down his burden, and is unshackled.

(13) When he sees that the manifold nature of beings is centred in the One and that all evolution is from that One alone, he becomes one with Brahman.

(18) Becoming Brahman, serene-minded, neither grieving nor desiring, the same to all beings, (he) obtain supreme devotion to Me.

(2) He who thus knows this Sâman, as interwoven in everything, he becomes everything.

(15) He who, undeluded, knows Me thus as the Supreme Self— he knows all, Ο Bhārata, and he worships Me with all his heart.

(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.

(13) I will now describe that which ought to be known, through the knowing of which one attains Immortality. It is the Supreme Brahman, which is without beginning and is said to be neither being nor non-being.

(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.'

(3) He who thus knows this nectar, becomes one of the Sâdhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

(4) On this point there is this verse: — When are liberated all The desires that lodge in one's heart, Then a mortal becomes immortal! Therein he reaches Brahma! As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life (prana) is Brahma indeed, is light indeed/ ' I will give you, noble Sir, a thousand [cows],' said Janaka, [king] of Videha.

(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.