(4) He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith has no doubt; thus said Sândilya , yea, thus he said.

(8) 'A Brâhmana that dwells in the house of a foolish man without receiving food to eat, destroys his hopes and expectations, his possessions, his righteousness, his sacred and his good deeds, and all his sons and cattle.'

(18) Endowed with a pure understanding, restraining the self with firmness, turning away from sound and other sense-objects, and abandoning love and hatred; Dwelling in solitude, eating but little, controlling the speech, body, and mind, ever engaged in meditation and concentration, and cultivating freedom from passion; Forsaking conceit and power, pride and lust, wrath and possessions, tranquil in heart, and free from ego— he becomes worthy of becoming one with 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.)

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(12) Those who, having restrained well all the senses, even-minded everywhere, rejoicing in the welfare of all beings, meditate on the indefinable, eternal, all-pervading, and Imperishable Brahman – they attain Me alone.

(4) Nor is that Self to be gained by one who is destitute of strength, or without earnestness, or without right meditation. But if a wise man strives after it by those means (by strength, earnestness, and right meditation), then his Self enters the home of Brahman.

(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.

(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.

(2) All this is Brahman; this Self is Brahman. This Self has four quarters.

(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.

(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

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

(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.

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(2) The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you ?' He replied: 'Not men. But you only, Sir, I wish, should teach me ;

(18) Who is free from the egoistic notion (“I am the doer”), whose intellect is not tainted (by contact with objects and functions), though having slain all the beings, he does not slay, nor is he bound (by the evil of action).

(9) In the highest golden sheath there is the Brahman without passions and without parts. That is pure, that is the light of lights, that is it which they know who know the Self.

(8) The Lord said: Brahman is supreme, imperishable. Its essential nature is called Adhyatma (Self-knowledge); the act of sacrifice that causes the birth of beings is named karma (action).

(2) 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false . As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).