(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;

(18) 'He who knows the three Nâkiketa fires, and knowing the three, piles up the Nâkiketa sacrifice, he, having first thrown off the chains of death, rejoices in the world of heaven, beyond the reach of grief.'

(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.

(5) With the self unattached to external contacts, he finds the joy which is in the Self; with the Self engaged in the contemplation of Brahman he attains the endless joy.

(13) 'A mortal who has heard this and embraced it, who has separated from it all qualities, and has thus reached the subtle Being, rejoices, because he has obtained what is a cause for rejoicing. The house (of Brahman) is open, I believe, O Nakiketas.'

(15) 'He who has perceived that which is without sound, without touch, without form, without decay, without taste, eternal, without smell, without beginning, without end, beyond the Great, and unchangeable, is freed from the jaws of death.'

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

(1) He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)

(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.

(25) He thoroughly knows the coming and going of all beings; he is ever emancipated in all things; stainless in the world as a lotus; walks the path of tranquillity, comprehending the nature of things;

(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.'

(22) 'The wise who knows the Self as bodiless within the bodies, as unchanging among changing things, as great and omnipresent, does never grieve.'

(24) Cittanavarana Bodhisattva said: ‘ ‘ The body and its annihilation make a duality. The body is in itself its annihilation. And why ? When one understands the true nature of the body, then he cherishes no longer the idea that there is the body and there is its annihilation. There is no duality or distinction between the body and its annihilation. Not to be astonished at this, nor to be afraid of it, is to enter the doctrine of non-duality.”

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.

(18) Having received this knowledge taught by Death and the whole rule of Yoga (meditation), Nâkiketa became free from passion and death, and obtained Brahman. Thus it will be with another also who knows thus what relates to the Self.

(14) Having crossed beyond these three gunas, which are the source of the body, the embodied one is freed from birth, death, decay and pain, and attains the immortal.

(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.

(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.

(13) He who thus knows Purusha and Prakriti together with qualities, whatever his conduct, he is not born again.

(1) 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body . When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him .