BṚHADĀRAṆYAKA UPANISHAD · 4.4.22

स वा एष महान् अज आत्मा यो ऽयं विज्ञानमयः प्राणेषु ।
य एषो ऽन्तर् हृदय आकाशस् तस्मिञ् छेते ।
सर्वस्य वशी ।
सर्वस्येशानः ।
सर्वस्याधिपतिः ।
स न साधुना कर्मणा भूयान् ।
नो एवासाधुना कनीयान् ।
एष सर्वेश्वरः ।
एष भूताधिपतिः ।
एष भूतपालः ।
एष सेतुर् विधरण एषां लोकानाम् असंभेदाय ।
तम् एतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन ।
एतम् एव विदित्वा मुनिर् भवति ।
एतम् एव प्रव्राजिनो लोकम् इच्छन्तः प्रव्रजन्ति ।

एतद्ध स्म
वै तत्पूर्वे विद्वाꣳसः प्रजां न कामयन्ते किं प्रजया करिष्यामो
येषां नोऽयमात्माऽयं लोक इति । ते ह स्म पुत्रैषणायाश्च
वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति
या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते
एषणे एव भवतः । स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यते
ऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते
न रिष्यत्येतमु हैवैते न तरत इत्यतः पापमकरवमित्यतः
कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते
तपतः ॥

sa vā eṣa mahān aja ātmā yo ’yaṃ vijñānamayaḥ prāṇeṣu ।
ya eṣo ’ntar hṛdaya ākāśas tasmiñ chete ।
sarvasya vaśī ।
sarvasyeśānaḥ ।
sarvasyādhipatiḥ ।
sa na sādhunā karmaṇā bhūyān ।
no evāsādhunā kanīyān ।
eṣa sarveśvaraḥ ।
eṣa bhūtādhipatiḥ ।
eṣa bhūtapālaḥ ।
eṣa setur vidharaṇa eṣāṃ lokānām asaṃbhedāya ।
tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakena ।
etam eva viditvā munir bhavati ।
etam eva pravrājino lokam icchantaḥ pravrajanti ।

etaddha sma
vai tatpūrve vidvāꣳsaḥ prajāṃ na kāmayante kiṃ prajayā kariṣyāmo
yeṣāṃ no’yamātmā’yaṃ loka iti । te ha sma putraiṣaṇāyāśca
vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti
yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete
eṣaṇe eva bhavataḥ । sa eṣa neti netyātmā’gṛhyo na hi gṛhyate
’śīryo na hi śīryate’saṅgo na hi sajyate’sito na vyathate
na riṣyatyetamu haivaite na tarata ityataḥ pāpamakaravamityataḥ
kalyāṇamakaravamityubhe u haivaiṣa ete tarati nainaṃ kṛtākṛte
tapataḥ ॥

'And he is that great unborn Self, who consists of knowledge, is surrounded by the Prânas, the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded. Brâhmanas seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. 'Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world (of Brahman)? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good--he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him.

F. Max Müller · The Upanishads, Sacred Books of the East 15 (1884)