(18) Better is one's own duty (though) destitute of merits, than the duty of another well performed. Doing the duty ordained according to nature, one incurs no sin.

(5) Srisiras Bodhisattva said: “ Purity and impurity make a duality; if one penetrates into the true nature of impurity, one sees that there is no purity and thus attains to the state of annihilation. This is to enter the doctrine of non-duality.”

(4) Free from desire, with the mind and the self controlled, having relinquished all possessions, doing mere bodily action, he incurs no sin.

(10) By pondering in such wise upon the excellences of solitude a man stills vain imaginations and strengthens his Thought of Enlightenment. First he will diligently foster the thought that his fellow-creatures are the same as himself. " All have the same sorrows, the same joys as I, and I must guard them like myself. The body, manifold of parts in its division of members, must be preserved as a whole; and so likewise this manifold universe has its sorrow and its joy in common. Although my pain may bring no hurt to other bodies, nevertheless it is a pain to me, which I cannot bear because of the love of self; and though I cannot in myself feel the pain of another, it is a pain to him which he cannot bear because of the love of self. I must destroy the pain of another as though it were my own, because it is a pain; I must show kindness to others, for they are creatures as I am myself.... Then, as I would guard myself from evil repute, so I will frame a spirit of helpfulness and tenderness towards others."

(6) Let a man raise himself by himself, let him not lower himself; for, he alone is the friend of himself, he alone is the enemy of himself.

(5) By truthfulness, indeed, by penance, right knowledge, and abstinence must that Self be gained; the Self whom spotless anchorites gain is pure, and like a light within the body.

(4) Verily, there exists here no purifier equal to wisdom. He who is perfected by Yoga finds it in time in himself by himself.

(46) To discipline oneself in morality and never to blame others for their faults is the pure land of the Bodhisattva; when he shall arrive at full enlightenment, there in that land he will not find even the name of breach of precepts.

(5) By the body, by the mind, by the intellect, by mere senses also, Yogins perform action, without attachment, for the purification of the self.

(10) 'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.'

(18) The duty born with oneself, O son of Kuntî, though faulty, one ought not to abandon; for, all undertakings are surrounded with evil, as fire with smoke.

(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, this person, by being born and obtaining a body, is joined with evils. When he departs, on dying, he leaves evils behind.

(5) He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, as a lotus leaf by water.

(40) Through purity a withdrawal from one’s own bodily life, a ceasing from infatuation with the bodily life of others.

(5) He who is equipped with Yoga, whose mind is quite pure, by whom the self has been conquered, whose senses have been subdued, whose Self has become the Self of all beings, — though doing, he is not tainted.

(26) Each one is pure, who s conscious of no sin."

(11) By constant use the idea of an " I " attaches itself to foreign drops of seed and blood, although the thing exists not. Then why should I not conceive my fellow's body as my own self? That my body is foreign to me is not hard to see. I will think of myself as a sinner, of others as oceans of virtue; I will cease to live as self, and will take as my self my fellow-creatures. We love our hands and other limbs, as members of the body; then why not love other living beings, as members of the universe? By constant use man comes to imagine that his body, which has no self -being, is a " self "; why then should he not conceive his " self " to lie in his fellows also? Thus in doing service to others pride, admiration, and desire of reward find no place, for thereby we satisfy the wants of our own self. Then, as thou wouldst guard thyself against suffering and sorrow, so exercise the spirit of helpfulness and tenderness towards the world.... Make thyself a spy for the service of others, and whatsoever thou seest in thy body's work that is good for thy fellows, perform it so that it may be conveyed to them. Be thou jealous of thine own self when thou seest that it is at ease and thy fellow in distress, that it is in high estate and he is brought low, that it is at rest and he is at labour. Make thine own self lose its pleasures and bear the sorrow of thy fellows; mark its deceit at each time and in each act. Cast upon its head the guilt even of others' works; make confession to the Great Saint of even its slightest sin. Darken its glory by telling of the greater glory of others. Make it a carrier in thy fellowcreatures' service, like a mean slave. It is made of sin, and because it may have some chance morsel of goodness from without, it is not therefore worthy of praise. Let no man know its goodness. In short, let all the wrong that thou hast done for the sake of thine own self to others fall upon thine own self for the sake of thy fellowcreatures. Grant it no power to talk overmuch; keep it in the condition of a young bride, abashed, timid, and guarded. Bend it to thy will by commanding it how it shall act and stand and forbear, and chastise it for disobedience. " O my spirit, thou wilt not do as I bid thee; then I will chastise thee, for in thee all sins find a home. Whither wilt thou go? I shall see thee, and overthrow all thy pride; the days are gone when I let myself be undone by thee. Put away now the hope that thou canst still seek an advantage of thine own; I have sold thee into the hands of others, heeding not however much thou mayst suffer. For if through heedlessness I deliver thee not over to my fellow-creatures, thou wilt doubtless deliver me to the warders of hell. Many times hast thou thus betrayed me, and long have I been racked; remembering these deeds of enmity, I will destroy thee, thou slave of self-seeking." If thou lovest thyself, thou must have no love of self; if thou wouldst save thyself, thou dost not well to be saving of self. The more heedfully the body is guarded, the sorer are its sufferings and the deeper its fall.

(11) 'As the sun, the eye of the whole world, is not contaminated by the external impurities seen by the eyes, thus the one Self within all things is never contaminated by the misery of the world, being himself without.'

(25) When the cause of sickness is known then he should abandon all the thoughts both of Self and beings, and cherish the thought of objectivity. He should dwell upon such thoughts as these : ‘the body consists of several constituent parts combined together. When it is produced, it is objects only that are produced; and when it perishes it is objects only that perish. Again, those constituent parts are strangers to one another; when they are produced, they do not say: [we are produced], and when they perish they do not say: [they perish]. “Then again he should abandon even the thought of objectivity and dwell upon such thoughts as these: ‘the thought of objectivity is also an error, and this error is a great calamity; it should be removed; how should it be removed? Free thyself from the ideas of me and mine. How the ideas of me and mine be removed? It means to remove two things. What is meant by being removed from two things? Think neither things within nor without and live the life of equity. How is [the thought of] equity to be dwelt upon? There is equity in self. There is equity in Nirvāna. And why? Both self and Nirvāna are empty. Why are they empty? They are empty because they are mere names. These two things have no definite nature. If a Bodhisattva would attain to this equity there would be no more sickness but that of emptiness; and this emptiness is also empty.