(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,

(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.

(6) 'Such is the greatness of it (of Brahman, under the disguise of Gâyatrî ); greater than it is the Person (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).'

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(8) Whoso meditates on the Sage, the Ancient, the Ruler, smaller than an atom, the Dispenser of all, of unthinkable nature, glorious like the Sun, beyond the darkness, (whoso meditates on such a Being) at the time of death, with a steady mind endued with devotion and strength of Yoga, well fixing the life-breath betwixt the eye-brows, he reaches that Supreme Purusha Resplendent.

(1) He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman . Even though they drop melted butter or water on him, it runs away on both sides .

(3) He who, dwelling in all things, yet is other than all things, whom all things do not know, whose body all things are, who controls all things from within — He is your Soul, the Inner Controller, the Immortal. — Thus far with reference to material existence. Now with reference to the self. —

(2) 'Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left--Self is all this. 'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self--he becomes a Svarâg, (an autocrat or self-ruler); he is lord and master in all the worlds. 'But those who think differently from this, live in perishable worlds, and have other beings for their rulers.

(3) 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self ) He (in that state) is the highest person (uttama pûrusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born . 'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.

(13) Spectator and Permitter, Supporter, Enjoyer, the Great Lord, and also spoken of as the Supreme Self, (is) the Purusha Supreme in this body.

(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),

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

(10) The Person is all this, sacrifice, penance, Brahman, the highest immortal; he who knows this hidden in the cave (of the heart), he, O friend, scatters the knot of ignorance here on earth.

(6) 'That which cannot be seen, nor seized, which has no family and no caste, no eyes nor ears, no hands nor feet, the eternal, the omnipresent (all-pervading), infinitesimal, that which is imperishable, that it is which the wise regard as the source of all beings.'

(3) He who, dwelling in the semen, yet is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within — He is your Soul, the Inner Controller, the Immortal. He is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than He there is no seer. Other than He there is no hearer. Other than He there is no thinker. Other than He there is no understander. He is your Soul, the Inner Controller, the Immortal. Thereupon Uddalaka Aruni held his peace,

(10) I am the Self, O Gudakesa, seated in the heart of all beings; I am the beginning and the middle, as also the end, of all beings.

(11) That immortal Brahman is before, that Brahman is behind, that Brahman is right and left. It has gone forth below and above; Brahman alone is all this, it is the best.

(11) Thou art the Imperishable, the Supreme Being worthy to be known. Thou art the great Abode of this Universe; Thou art the undying Guardian of the Eternal Dharma, Thou art the ancient Purusha, I deem.

(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.'

(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.