Then he said: "All these rest in Āṭmā, and he who knows this, becomes Āṭmā itself. Thus is the exposition of Nirvāṇa.

[paragraph continues] Thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XI

Again Raikva asked Him: "O Lord! what is the seat of Āṭmā which is replete with vijñāna? and how does it leave the body and pervade the universe?" To this He replied: "There is a mass of red flesh in the middle of the heart. In it, there is a lotus called ḍahara. It buds forth in many petals like a water-lily. In the middle of it is an ocean (samuḍra). 1 In its midst is a koka 2 (bird). In it there are four nādis. They are ramā, aramā, Ichchhā and punarbhava. Of these, ramā leads a man of virtue to a happy world. Aramā leads one of sins into the world of sins. (Passing) through Ichchhā (nādi), one gets whatever he remembers. Through punarbhava, he splits open the sheaths; after splitting open the sheaths, he splits open the skull of the head; then he splits open pṛṭhivī; then āpas; then ṭejas; then vāyu; then ākāś. Then he splits open manas; then bhūṭāḍi; then mahaṭ; then avyakṭa; then akshara; then he splits open mṛṭyu and mṛṭyu becomes one with the supreme God. Beyond this, there is neither Saṭ nor asaṭ, nor Saṭ-asaṭ. Thus is the exposition of Nirvāṇa; and thus is the exposition of the Veḍas; yea, thus is the exposition of the Veḍas."

Khaṇda XII 3

"Anna (food) came from Nārāyaṇa. It was first cooked in Brahmaloka in the Mahā-samvarṭaka fire. Again it was cooked in the sun; again it was cooked in kravyāḍi (lit., the fire that burns raw flesh, etc.); again it was cooked in jwālakīla (the flaming kīla); then it became pure and not stale (or fresh). One should eat whatever has fallen to his lot and without begging; one should never beg any (food)."

Khaṇda XIII

"The wise man should conduct himself like a lad, with the nature of a child, without company, blameless, silent and wise and without exercising any authority. This description of Kaivalya is stated by Prajāpaṭi. Having found with certitude the supreme seat, one should dwell under a tree with torn cloths, unaccompanied, single and engaged in samāḍhi. He should be longing after the attaining of Āṭmā and having attained this object, he is desireless, his desires have decayed. He fears none, though he finds the cause of death in such as elephants, lions, gadflies, musquitoes, ichneuma, serpents, Yakshas, Rākshasas, and Ganḍharvas. He will stand like a tree. Though cut down, he will neither get angry nor tremble. He will stand (or remain) like a lotus. Though pierced, he will neither get angry nor tremble. He will stand like ākāś; though struck, he will neither get angry nor tremble. He will stand by Saṭya (truth), since Āṭmā is Saṭya.