Verily, the night arose for him as the sacrificial vessel which stands behind. Its place is the western sea. Verily, these two arose on both sides of the horse as the two sacrificial vessels. 3
Becoming a steed, he carried the gods; a stallion, the Gandharvas; a courser, the demons; a horse, men. 1 The sea, indeed, is his relative. The sea is his place.
1. In the beginning nothing whatsoever was here. This [world] was covered over with death, with hunger—for hunger is death.
Then he made up his mind ( manas ): ‘Would that I had a self!’ 3
So he went on ( acarat ) praising ( arcan ). From him, while he was praising, water was produced. ‘Verily, while I was praising, I had pleasure ( ka )!’ thought he. This, indeed, is the arka -nature of what pertains to brightness ( arkya ). Verily, there is pleasure for him who knows thus that arka -nature of what pertains to brightness.
2. The water, verily, was brightness.
That which was the froth of the water became solidified. That became the earth.
On it he [i.e. Death] tortured himself ( √śram ). When he had tortured himself and practised austerity, his heat ( tejas ) and essence ( rasa ) turned into fire.
3. He divided himself ( ātmānam ) threefold: [fire ( agni ) one third], the sun ( āditya ) one third, wind ( vāyu ) one third. He also is Life ( prāṇa ) divided threefold.
The eastern direction is his head. Yonder one and yonder one 4 are the fore quarters. Likewise the western direction is his tail. Yonder one and yonder one 5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [earth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.
4. He desired: ‘Would that a second self of me were produced!’ He—death, hunger—by mind copulated with speech ( vāc ). That which was the semen, became the year. Previous to that there was no year. He bore him for a time as long as a year. After that long time he brought him forth. When he was born, Death opened his mouth on him. He cried ‘ bhāṇ! ’ That, indeed, became speech.
5. He bethought himself: ‘Verily, if I shall intend against him, I shall make the less food for myself.’ With that speech, with that self he brought forth this whole world, whatsoever exists here: the Hymns ( ṛc ) [i.e. the Rig-Veda], the Formulas ( yajus ) [i.e. the Yajur-Veda], the Chants ( sāman ) [i.e. the Sāma-Veda], meters, sacrifices, men, cattle.
Whatever he brought forth, that he began to eat. Verily, he eats ( √ad ) everything: that is the aditi -nature of Aditi (the Infinite). He who knows thus the aditi -nature of Aditi, becomes an eater of everything here; everything becomes food for him.
6. He desired: ‘Let me sacrifice further with a greater sacrifice ( yajña )!’ He tortured himself. He practised austerity. When he had tortured himself and practised austerity, glory and vigor went forth. The glory and vigor, verily, are the vital breaths. So when the vital breaths departed, his body began to swell. His mind, indeed, was in his body ( śarīra ).
7. He desired: ‘Would that this [body] of mine were fit for sacrifice! Would that by it I had a self ( ātmanvin )!’ Thereupon it became a horse ( aśva ), because it swelled ( aśvat ). ‘It has become fit for sacrifice ( medhya )!’ thought he. Therefore the horse-sacrifice is called Aśva-medha. He, verily, knows the Aśva-medha, who knows it thus.
He kept him [i.e. the horse] in mind without confining him. 1 After a year he sacrificed him for himself. [Other] animals he delivered over to the divinities. Therefore men sacrifice the victim which is consecrated to Prajāpati as though offered unto all the gods.
Verily, that [sun] which gives forth heat is the Aśva-medha. The year is its embodiment ( ātman ).
This [earthly] fire is the arka. 1 The worlds are its embodiments. These are two, the arka sacrificial fire and the Aśvamedha sacrifice. Yet again they are one divinity, even Death. He [who knows this] wards off death again, death obtains him not, death becomes his body ( ātman ), he becomes one of these deities.
1. The gods ( deva ) and the devils ( asura ) were the twofold offspring of Prajāpati. Of these the gods were the younger, the devils the older. They were struggling with each other for these worlds.
The gods said: ‘Come, let us overcome the devils at the sacrifice with the Udgītha.’ 2
2. They said to Speech: ‘Sing for us the Udgītha.’
‘So be it,’ said Speech, and sang for them. Whatever pleasure there is in speech, that it sang for the gods; whatever good one speaks, that for itself.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon it and pierced it with evil. That evil was the improper thing that one speaks. That was the evil.
3. Then they [i.e. the gods] said to the In-breath ( prāṇa ): ‘Sing for us the Udgītha.’
‘So be it,’ said the In-breath, and sang for them. Whatever pleasure there is in the in-breath, that it sang for the gods; whatever good one breathes in, that for itself.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon it and pierced it with evil. That evil was the improper thing that one speaks. That was the evil.
4. Then they [i.e. the gods] said to the Eye: ‘Sing for us the Udgītha.’
‘So be it,’ said the Eye, and sang for them. Whatever pleasure there is in the eye, that it sang for the gods; whatever good one sees, that for itself.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon it and pierced it with evil. That evil was the improper thing that one sees. This, truly, was that evil.
5. Then they [i.e. the gods] said to the Ear: ‘Sing for us the Udgītha.’
‘So be it,’ said the Ear, and sang for them. Whatever pleasure there is in the ear, that it sang for the gods; whatever good one hears, that for itself.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon it and pierced it with evil. That evil was the improper thing that one hears. This, truly, was that evil.
6. Then they [i.e. the gods] said to the Mind: ‘Sing for us the Udgītha.’
‘So be it,’ said the Mind, and sang for them. Whatever pleasure there is in the mind, that it sang for the gods; whatever good one imagines, that for itself.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon him and pierced him with evil. That evil was the improper thing that one imagines. This, truly, was that evil.
And thus they let out upon these divinities with evil, they pierced them with evil.
7. Then they [i.e. the gods] said to this Breath in the mouth: ‘Sing for us the Udgītha.’
‘So be it,’ said this Breath, and sang for them.
They [i.e. the devils] knew: ‘Verily, by this singer they will overcome us.’ They rushed upon him and desired to pierce him with evil. As a clod of earth would be scattered by striking on a stone, even so they were scattered in all directions and perished. Therefore the gods increased, the demons became inferior. He increases with himself, a hateful enemy becomes inferior for him who knows this.
8. Then they said, ‘What, pray, has become of him who stuck to us thus?’ ‘This one here ( ayam ) is within the mouth ( asya )!’ He is called Ayāsya Āṅgirasa, for he is the essence ( rasa ) of the limbs ( aṅga ).
9. Verily, that divinity is Dūr by name, for death is far ( dūram ) from it. From him who knows this, death is far.
10. Verily, that divinity having struck off the evil of these divinities, even death, made this go to where is the end of the quarters of heaven. There it set down their evils. Therefore one should not go to [foreign] people, one should not go to the end [of the earth], lest he fall in with evil, with death.
11. Verily, that divinity by striking off the evil, the death, of those divinities carried them beyond death.
12. Verily, it carried Speech over as the first. When that was freed from death, it became fire. This fire, when it has crossed beyond death, shines forth.
13. Likewise it carried Smell across. When that was freed from death, it became wind. This wind, when it has crossed beyond death, purifies.
14. Likewise it carried the Eye across. When that was freed from death, it became the sun. That sun, when it has crossed beyond death, glows.
15. Likewise it carried the Ear across. When that was freed from death, it became the quarters of heaven. These quarters of heaven have crossed beyond death.
16. Likewise it carried the Mind across. When that was freed from death, it became the moon. That moon, when it has crossed beyond death, shines.
Thus, verily, that divinity carries beyond death him who knows this.
17. Then it [i.e. breath] sang out food for itself, for whatever food is eaten is eaten by it. Hereon one is established.
18. Those gods said: ‘Of such extent, verily, is this universe as food. You have sung it into your own possession. Give us an after-share in this food.’
‘As such, verily, do ye enter into me.’
‘So be it.’ They entered into him from all sides. Therefore whatever food one eats by this breath, these are satisfied by it. Thus, verily, his people come to him, he becomes the supporter of his people, their chief, foremost leader, an eater of food, an overlord—he who knows this. And whoever among his people desires to be the equal of him who has this knowledge suffices not for his dependents. But whoever follows after him and whoever, following after him, desires to support his dependents, he truly suffices for his dependents.
19. He is Ayāsya Āṅgirasa, for he is the essence ( rasa ) of the limbs ( aṅga ). Verily, breath is the essence of the limbs, for verily breath is the essence of the limbs. Therefore from whatever limb the breath departs, that indeed dries up, for it is verily the essence of the limbs.
20. And also it is Bṛihaspati. The Bṛihatī 1 is speech. He is her lord ( pati ), and is therefore Bṛihaspati.
21. And it is also Brahmaṇaspati. Prayer ( brahman ), 2 verily, is speech. He is her lord ( pati ), and is therefore Brahmaṇaspati.
22. And it is also the Sāma-Veda. The Chant ( sāman ), verily, is speech. It is sā (she) and ama (he). That is the origin of the word sāman.
Or because it is equal ( sama ) to a gnat, equal to a fly, equal to an elephant, equal to these three worlds, equal to this universe, therefore, indeed, it is the Sāma-Veda. He obtains intimate union with the Sāman, he wins its world who knows thus that Sāman.
23. And it is also the Udgītha. The breath verily is up ( ut ), for by breath this whole world is upheld ( ut-tabdha ). Song ( gītha ), verily, is speech; ut and gītha —that is Udgītha.
24. As also Brahmadatta Caikitāneya, while partaking of King [Soma], said: ‘Let this king cause this man’s 3 head to fall off, if Ayāsya Āṅgirasa sang the Udgītha with any other means than that, for,’ said he, ‘only with speech and with breath did he sing the Udgītha.’
25. He who knows the property of that Sāman has that property. Its property, truly, is tone. Therefore let him who is about to perform the duties of an Ṛitvij priest desire a good tone in his voice. Being possessed of such a voice, let him perform the duties of the Ṛitvij priest. Therefore people desire to see at the sacrifice one who has a good tone, as being one who has a possession. He has a possession who knows thus the property of the Sāman.
26. He who knows the gold of that Sāman comes to have gold. The tone ( svara ), verily, is its gold. He comes to have gold who knows thus that gold of the Sāman.
27. He who knows the support of that Sāman is indeed supported. Voice, verily, is its support, for when supported on voice the breath sings. But some say it is supported on food.
28. Now next, the praying of the purificatory formulas ( pavamāna ).—
The Prastotṛi priest (Praiser), verily, begins to praise with the Chant ( sāman ). When he begins to praise, then let [the sacrificer] mutter the following:—
When he says ‘From the unreal lead me to the real,’ the unreal, verily, is death, the real is immortality. ‘From death lead me to immortality. Make me immortal’—that is what he says.
‘From darkness lead me to light’—the darkness, verily, is death, the light is immortality. ‘From death lead me to immortality. Make me immortal’—that is what he says.
‘From death lead me to immortality’—there is nothing there that seems obscure.
Now whatever other verses there are of a hymn of praise ( stotra ), in them one may win food for himself by singing. And, therefore, in them he should choose a boon, whatever desire he may desire. That Udgātṛi priest who knows this—whatever desire he desires, either for himself or for the sacrificer, that he obtains by singing. This, indeed, is world-conquering. There is no prospect of his being without a world who knows thus this Sāman.
1. In the beginning this world was Soul ( Ātman ) alone in the form of a Person. Looking around, he saw nothing else than himself. He said first: ‘I am.’ Thence arose the name ‘I.’ Therefore even today, when one is addressed, he says first just ‘It is I’ and then speaks whatever name he has. Since before ( pūrva ) all this world he burned up ( √uṣ ) all evils, therefore he is a person ( pur-uṣ-a ). He who knows this, verily, burns up him who desires to be ahead of him.
2. He was afraid. Therefore one who is alone is afraid. This one then thought to himself: ‘Since there is nothing else than myself, of what am I afraid?’ Thereupon, verily, his fear departed, for of what should he have been afraid? Assuredly it is from a second that fear arises.
3. Verily, he had no delight. Therefore one alone has no delight. He desired a second. He was, indeed, as large as a woman and a man closely embraced. He caused that self to fall ( √pat ) into two pieces. Therefrom arose a husband ( pati ) and a wife ( patnī ). Therefore this [is true]: ‘Oneself ( sva ) 1 is like a half-fragment,’ as Yājñavalkya used to say. Therefore this space is filled by a wife. He copulated with her. Therefrom human beings were produced.
4. And she then bethought herself: ‘How now does he copulate with me after he has produced me just from himself? Come, let me hide myself.’ She became a cow. He became a bull. With her he did indeed copulate. Then cattle were born. She became a mare, he a stallion. She became a female ass, he a male ass; with her he copulated, of a truth. Thence were born solid-hoofed animals. She became a she-goat, he a he-goat; she a ewe, he a ram. With her he did verily copulate. Therefrom were born goats and sheep. Thus, indeed, he created all, whatever pairs there are, even down to the ants.
5. He knew: ‘I, indeed, am this creation, for I emitted it all from myself.’ Thence arose creation. Verily, he who has this knowledge comes to be in that creation of his.
6. Then he rubbed thus. 1 From his mouth as the fire-hole ( yoni ) and from his hands he created fire ( agni ). Both these [i.e. the hands and the mouth] are hairless on the inside, for the fire-hole ( yoni ) is hairless on the inside.
This that people say, ‘Worship this god! Worship that god!’—one god after another—this is his creation indeed! And he himself is all the gods.
Now, whatever is moist, that he created from semen, and that is Soma. This whole world, verily, is just food and the eater of food.
That was Brahma’s super-creation: namely, that he created the gods, his superiors; likewise, that, being mortal, he created the immortals. Therefore was it a super-creation. Verily, he who knows this comes to be in that super-creation of his.
7. Verily, at that time the world was undifferentiated. It became differentiated just by name and form, as the saying is: ‘He has such a name, such a form.’ Even today this world is differentiated just by name and form, as the saying is: ‘He has such a name, such a form.’
He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder. 2 Him they see not, for [as seen] he is incomplete. When breathing, he becomes breath ( prāṇa ) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these—he knows not; for he is incomplete with one or another of these. One should worship with the thought that he is just one’s self ( ātman ), for therein all these become one. That same thing, namely, this self, is the trace ( padanīya ) of this All, for by it one knows this All. Just as, verily, one might find by a footprint ( pada ), thus—. 1 He finds fame and praise who knows this.
8. That self is dearer than a son, is dearer than wealth, is dearer than all else, since this self is nearer.
If of one who speaks of anything else than the self as dear, one should say, ‘He will lose what he holds dear,’ he would indeed be likely to do so. One should reverence the self alone as dear. He who reverences the self alone as dear—what he holds dear, verily, is not perishable.
9. Here people say: ‘Since men think that by the knowledge of Brahma they become the All, what, pray, was it that Brahma knew whereby he became the All?’
10. Verily, in the beginning this world was Brahma.
It knew only itself ( ātmānam ): ‘I am Brahma!’ Therefore it became the All. Whoever of the gods became awakened to this, he indeed became it; likewise in the case of seers ( ṛṣi ), likewise in the case of men. Seeing this, indeed, the seer Vāmadeva began:—
I was Manu and the Sun ( Sūrya )! 2
This is so now also. Whoever thus knows ‘I am Brahma!’ becomes this All; even the gods have not power to prevent his becoming thus, for he becomes their self ( ātman ).
So whoever worships another divinity [than his Self], thinking ‘He is one and I another,’ he knows not. He is like a sacrificial animal for the gods. Verily, indeed, as many animals would be of service to a man, even so each single person is of service to the gods. If even one animal is taken away, it is not pleasant. What, then, if many? Therefore it is not pleasing to those [gods] that men should know this.
11. Verily, in the beginning this world was Brahma, one only. Being one, he was not developed. He created still further 1 a superior form, the Kshatrahood, even those who are Kshatras (rulers) 2 among the gods: Indra, Varuṇa, Soma, Rudra, Parjanya, Yama, Mṛityu, Īśāna. Therefore there is nothing higher than Kshatra. Therefore at the Rājasūya ceremony 3 the Brahman sits below the Kshatriya. Upon Kshatrahood alone does he confer this honor. This same thing, namely Brahmanhood ( brahma ), is the source of Kshatrahood. Therefore, even if the king attains supremacy, he rests finally upon Brahmanhood as his own source. So whoever injures him [i.e. a Brahman] attacks his own source. He fares worse in proportion as he injures one who is better.
12. He was not yet developed. He created the Viś (the commonalty), those kinds of gods that are mentioned in numbers: the Vasus, the Rudras, the Ādityas, the Viśvadevas, the Maruts.
13. He was not yet developed. He created the Śūdra caste ( varṇa ), Pūshan. 4 Verily, this [earth] is Pūshan, for the nourishes ( √puṣ ) everything that is.
14. He was not yet developed. He created still further a better form, Law ( dharma ). This is the power ( kṣatra ) of the Kshatriya class ( kṣatra ), viz. Law. Therefore there is nothing higher than Law. So a weak man controls a strong man by Law, just as if by a king. Verily, that which is Law is truth. Therefore they say of a man who speaks the truth, ‘He speaks the Law,’ or of a man who speaks the Law, ‘He speaks the truth.’ Verily, both these are the same thing.
15. So that Brahma [appeared as] Kshatra, Viś, and Śūdra. So among the gods Brahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaiśya by means of the [divine] Vaiśya, as a Śūdra by means of the [divine] Śūdra. Therefore people desire a place among the gods in Agni, among men in a Brahman, for by these two forms [pre-eminently] Brahma appeared.
Now whoever departs from this world [i.e. the world of the Ātman] 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
16. 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 ( ṛṣi ). In so far as he offers libations to the fathers and desires 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.
17. In the beginning this world was just the Self ( Ātman ), one only. He wished: ‘Would that I had a wife; then I would procreate. Would that I had wealth; then I would offer sacrifice.’ So great, indeed, is desire. Not even if one desired, would he get more than that. Therefore even today when one is lonely one wishes: ‘Would that I had a wife, then I would procreate. Would that I had wealth, then I would offer sacrifice.’ So far as he does not obtain any one of these, he thinks that he is, assuredly, incomplete. Now his completeness is as follows: his mind truly is his self ( ātman ); his voice is his wife; his breath is his offspring; his eye is his worldly wealth, for with his eye he finds; his ear is his heavenly [wealth], for with his ear he hears it; his body ( ātman ), indeed, is his work, for with his body he performs work.
The sacrifice is fivefold. The sacrificial animal is fivefold. A person is fivefold. This whole world, whatever there is, is fivefold. He obtains this whole world who knows this.
Thus the verses.
2. ‘When the Father produced by intellect and austerity seven kinds of food’—truly by intellect and austerity the Father did produce them.
‘One of his [foods] was common to all.’ That of his which is common to all is the food that is eaten here. He who worships that, is not turned from evil, for it is mixed [i.e. common, not selected].
‘Of two he let the gods partake.’ They are the huta (fire-sacrifice) and the prahuta (offering). For this reason one sacrifices and offers to the gods. People also say that these two are the new-moon and the full-moon sacrifices. Therefore one should not offer sacrifice [merely] to secure a wish.
‘One he bestowed upon the animals’—that is milk, for at first both men and animals live upon milk. Therefore they either make a new-born babe lick butter or put it to the breast. Likewise they call a new-born calf ‘one that does not eat grass.’
‘On this [food] everything depends, both what breathes and what does not’—for upon milk everything depends, both what breathes and what does not. This that people say, ‘By offering with milk for a year one escapes the second death’—one should know that this is not so, since on the very day that he makes the offering he who knows escapes the second death, for he offers all his food to the gods.
‘How is it that these do not perish when they are being eaten all the time?’ Verily, the Person is imperishableness, for he produces this food again and again.
‘He who knows this imperishableness’—verily, a person is imperishableness, for by continuous meditation he produces this food as his work. Should he not do this, all the food would perish.
‘He eats food with his mouth ( pratīka ).’ The pratīka is the mouth. So he eats food with his mouth.
‘He goes to the gods, he lives on strength’—this is praise.
3. ‘Three he made for himself.’ Mind, speech, breath—these he made for himself.
People say: ‘My mind was elsewhere; I did not see. My mind was elsewhere; I did not hear. It is with the mind, truly, that one sees. It is with the mind that one hears. Desire, imagination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, meditation, fear—all this is truly mind. 1 Therefore even if one is touched on his back, he discerns it with the mind.
Whatever sound there is, it is just speech. Verily, it comes to an end [as human speech]; verily, it does not [as the heavenly voice].
The in-breath, the out-breath, the diffused breath, the up-breath, the middle-breath—all this is just breath.
Verily, the self ( ātman ) consists of speech, mind, and breath.
4. These same are the three worlds. This [terrestrial] world is Speech. The middle [atmospheric] world is Mind. That [celestial] world is Breath.
5. These same are the three Vedas. The Rig-Veda is Speech. The Yajur-Veda is Mind. The Sāma-Veda is Breath.
6. The same are the gods, Manes, and men. The gods are Speech. The Manes are Mind. Men are Breath.
7. These same are father, mother, and offspring. The father is Mind. The mother is Speech. The offspring is Breath.
8. These same are what is known, what is to be known, and what is unknown.
Whatever is known is a form of Speech, for Speech is known. Speech, having become this, helps him [i. e. man].
9. Whatever is to be known is a form of Mind, for mind is to be known. Mind, having become this, helps him.
10. Whatever is unknown is a form of Breath, for Breath is unknown. Breath, having become this, helps him.
11. Of this Speech the earth is the body. Its light-form is this [terrestrial] fire. As far as Speech extends, so far extends the earth, so far this fire.
12. Likewise of that Mind the sky is the body. Its light-form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun.
These two [the fire and the sun] entered sexual union. Therefrom was born Breath. He is Indra. He is without a rival. Verily, a second person is a rival. He who knows this has no rival.
13. Likewise of that Breath, water is the body. Its light-form is yon moon. As far as Breath extends, so far extends water, so far yon moon.
These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world.
14. That Prajāpati is the year. He is composed of sixteen parts. His nights, truly, are fifteen parts. His sixteenth part is steadfast. He is increased and diminished by his nights alone. Having, on the new-moon night, entered with that sixteenth part into everything here that has breath, he is born thence on the following morning [as the new moon]. Therefore on that night one should not cut off the breath of any breathing thing, not even of a lizard, in honor of that divinity.
15. Verily, the person here who knows this, is himself that Prajāpati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self ( ātman ). In wealth alone [not in self] is one increased and diminished.
That which is the self ( ātman ) is a hub; wealth, a felly. 1 Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely: ‘He has come off with the loss of a felly!’
16. Now, there are of a truth three worlds—the world of men, the world of the fathers, and the world of the gods. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge.
17. Now next, the Transmission. 2 —
When a man thinks he is about to depart, he says to his son: ‘Thou art holy knowledge. Thou art sacrifice. Thou art the world.’ The son replies: ‘I am holy knowledge. I am sacrifice. I am the world.’ Verily, whatever has been learned [from the Vedas], the sum of all this is expressed by the word ‘knowledge’ ( brahma ). Verily, whatever sacrifices have been made, the sum of them all is expressed by the word ‘sacrifice.’ Whatever worlds there are, they are all comprehended under the word ‘world.’ So great, verily, is this all.
‘Being thus the all, let him assist me from this world,’ thus [the father considers]. Therefore they call ‘world-procuring’ a son who has been instructed. 1 Therefore they instruct him.
When one who has this knowledge departs from this world, he enters into his son with these vital breaths [i.e. faculties: Speech, Mind, and Breath]. Whatever wrong has been done by him, his son frees him from it all. Therefore he is called a son ( putra ). 2 By his son a father stands firm in this world. Then into him [who has made over to his son his mortal breaths] enter those divine immortal breaths.
18. From the earth and from the fire the divine Speech enters him. Verily, that is the divine Speech whereby whatever one says comes to be.
19. Out of the sky and out of the sun the divine Mind enters him. Verily, that is the divine Mind whereby one becomes blissful and sorrows not.
20. Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured.
He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajāpati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods.
21. Now next, a Consideration of the Activities.—
Prajāpati created the active functions ( karma ). They, when they had been created, strove with one another. ‘I am going to speak,’ the voice began. ‘I am going to see,’ said the eye. ‘I am going to hear,’ said the ear. So spake the other functions, each according to his function. Death, appearing as weariness, laid hold and took possession of them; and, taking possession of them, Death checked them. Therefore the voice becomes weary, the eye becomes weary, the ear becomes weary. But Death did not take possession of him who was the middle breath. They sought to know him. They said: ‘Verily, he is the best of us, since whether moving or not moving, he is not perturbed, nor perishes. Come, let us all become a form of him.’ Of him, indeed, they became a form. Therefore they are named ‘vital breaths’ after him. In whatever family there is a man who has this knowledge, they call that family after him. Whoever strives with one who knows this, dries up and finally dies.—So much with reference to the self.
22. Now with reference to the divinities.—
‘Verily, I am going to blaze,’ began the Fire. ‘I am going to give forth heat,’ said the Sun. ‘I am going to shine,’ said the Moon. So said the other divinities, each according to his divine nature. As Breath holds the central position among the vital breaths [or functions], so Wind among these divinities; for the other divinities have their decline, but not Wind. The Wind is that divinity which never goes to rest.
23. There is this verse on the subject:—
in truth, from Breath it rises, and in Breath it sets—
Verily, what those [functions] undertook of old, even that they accomplish today. Therefore one should practise but one activity. He should breathe in and breathe out, wishing, ‘May not the evil one, Death, get me.’ And the observance which he practises he should desire to fulfil to the end. Thereby he wins complete union with that divinity [i.e. Breath] and residence in the same world.
1. Verily, this world is a triad—name, form, and work.
Of these, as regards names, that which is called Speech is their hymn of praise ( uktha ), for from it arise ( ut-thā ) all names. It is their Sāman (chant), for it is the same ( sama ) as all names. It is their prayer ( brahman ), for it supports ( √bhar ) all names.
2. Now of forms.—That which is called the Eye is their hymn of praise ( uktha ), for from it arise ( ut-thā ) all forms. It is their Sāman (chant), for it is the same ( sama ) as all forms. It is their prayer ( brahman ), for it supports ( √bhar ) all forms.
3. Now of works.—That which is called the Body ( ātman ) is their hymn of praise ( uktha ), for from it arise ( ut-thā ) all actions. It is their Sāman (chant), for it is the same ( sama ) as all works. It is their prayer ( brahman ), for it supports ( √bhar ) all works.
Although it is that triad, this Soul ( Ātman ) is one. Although it is one, it is that triad. That is the Immortal veiled by the real ( satya ). Life ( prāṇa, ‘breath’) [a designation of the Ātman], verily, is the Immortal. Name and form are the real. By them this Life is veiled.
1. Dṛiptabālāki was a learned Gārgya. He said to Ajātaśatru, [king] of Benares: ‘I will tell you about Brahma.’ Ajātaśatru said: ‘We will give a thousand [cows] for such a speech. Verily, people will run hither, crying, “A Janaka! a Janaka!” ’ 2
2. Gārgya said: ‘The Person who is yonder in the sun—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him as the pre-eminent, the head and king of all beings. He who worships him as such becomes pre-eminent, the head and king of all beings.’
3. Gārgya said: ‘The Person who is yonder in the moon—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him as the great, white-robed king Soma. He who worships him as such, for him soma is pressed out and continually pressed out day by day. His food does not fail.’
4. Gārgya said: ‘The Person who is yonder in lightning—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Brilliant. He who worships him as such becomes brilliant indeed. His offspring becomes brilliant.’
5. Gārgya said: ‘The Person who is here in space—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Full, the non-active. He who worships him as such is filled with offspring and cattle. His offspring goes not forth from this earth.’
6. Gārgya said: ‘The Person who is here in wind—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! Verily, I worship him as Indra, the terrible ( vaikuṇṭha ), and the unconquered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries.’
7. Gārgya said: ‘The Person who is here in fire—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Vanquisher. He who worships him as such becomes a vanquisher indeed. His offspring become vanquishers.’
8. Gārgya said: ‘The Person who is here in water—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Counterpart [of phenomenal objects]. His counterpart comes to him [in his children], not that which is not his counterpart. His counterpart is born from him.’
9. Gārgya said: ‘The Person who is here in a mirror—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Shining One. He who worships him as such becomes shining indeed. His offspring shine. He outshines all those with whom he goes.’
10. Gārgya said: ‘The sound here which follows after one as he goes—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as Life ( asu ). To him who worships him as such there comes a full length of life ( āyu ) in this world. Breath ( prāṇa ) leaves him not before the time.’
11. Gārgya said: ‘The Person who is here in the quarters of heaven—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Inseparable Companion. He who worships him as such has a companion. His company is not separated from him.’
12. Gārgya said: ‘The Person here who consists of shadow—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as Death. To him who worships him as such there comes a full length of life in this world. Death does not come to him before the time.’
13. Gārgya said: ‘The Person here who is in the body ( ātman )—him, indeed, I worship as Brahma!’
Ajātaśatru said: ‘Talk not to me about him! I worship him, verily, as the Embodied One ( atmanvin ). He who worships him as such becomes embodied indeed. His offspring becomes embodied.’
Gārgya became silent.
14. Ajātaśatru said: ‘Is that all?’
Gārgya said: ‘That is all.’
Ajātaśatru said: ‘With that much [only] it is not known.’
Gārgya said: ‘Let me come to you as a pupil.’
15. Ajātaśatru said: ‘Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking “He will tell me Brahma.” However, I shall cause you to know him clearly.’
He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: ‘Thou great, white-robed king Soma!’ He did not rise. He [i.e. Ajātaśatru] woke him by rubbing him with his hand. That one arose.
16. Ajātaśatru said: ‘When this man fell asleep thus, where then was the person who consists of intelligence ( vijñāna )? Whence did he thus come back?’
And this also Gārgya did not know.
17. Ajātaśatru said: ‘When this man has fallen asleep thus, then the person who consists of intelligence, having by his intelligence taken to himself the intelligence of these senses ( prāṇa ), rests in that place which is the space within the heart. When that person restrains the senses, that person is said to be asleep. Then the breath is restrained. The voice is restrained. The eye is restrained. The ear is restrained. The mind is restrained.
18. When he goes to sleep, these worlds are his. Then he becomes a great king, as it were. Then he becomes a great Brahman, as it were. He enters the high and the low, as it were. As a great king, taking with him his people, moves around in his own country as he pleases, even so here this one, taking with him his senses, moves around in his own body ( śarīra ) as he pleases.
19. Now when one falls sound asleep ( suṣupta ), when one knows nothing whatsoever, having crept out through the seventy-two thousand veins, called hitā, which lead from the heart to the pericardium, one rests in the pericardium. Verily, as a youth or a great king or a great Brahman might rest when he has reached the summit of bliss, so this one now rests.
20. As a spider might come out with his thread, as small sparks come forth from the fire, even so from this Soul come forth all vital energies ( prāṇa ), all worlds, all gods, all beings. The mystic meaning ( upaniṣad ) thereof is ‘the Real of the real’ ( satyasya satya ). 1 Breathing creatures, verily, are the real. He is their Real.’
1. Verily, he who knows the new-born infant with his housing, his covering, his post, and his rope, keeps off seven hostile relatives.
Verily, this infant is Breath ( prāṇa ) in the middle. Its housing is this [body]. Its covering is this [head]. Its post is breath ( prāṇa ). Its rope is food.
2. Seven imperishable beings stand near to serve him. Thus there are these red streaks in the eye. By them Rudra is united with him. Then there is the water in the eye. By it Parjanya is united with him. There is the pupil of the eye. By it the sun is united with him. By the black of the eye, Agni; by the white of the eye, Indra; by the lower eyelash, Earth is united with him; by the upper eyelash, Heaven. He who knows this—his food does not fail.
3. In connection herewith there is this verse:—
‘There is a cup having its mouth below and its bottom up’—this is the head, for that is a cup having its mouth below and its bottom up. ‘In it is placed every form of glory’—breaths, verily, are the ‘every form of glory’ placed in it; thus he says breaths ( prāṇa ). ‘On its rim sit seven seers’—verily, the breaths are the seers. Thus he says breaths. ‘Voice as an eighth is united with prayer’—for voice as an eighth is united with prayer.
4. These two [sense-organs] here [i.e. the ears] are Gotama and Bharadvāja. This is Gotama and this is Bharadvāja. These two here [i.e. the eyes] are Viśvāmitra and Jamadagni. This is Viśvāmitra. This is Jamadagni. These two here [i.e. the nostrils] are Vasishṭha and Kaśyapa. This is Vasishṭha. This is Kaśyapa. The voice is Atri, for by the voice food is eaten ( √ad ). Verily, eating ( at-ti ) is the same as the name Atri. He who knows this becomes the eater of everything; everything becomes his food.
1. There are, assuredly, two forms of Brahma: the formed ( mūrta ) and the formless, 1 the mortal and the immortal, the stationary and the moving, the actual ( sat ) and the yon ( tya ).
2. This is the formed [Brahma]—whatever is different from the wind and the atmosphere. This is mortal; this is stationary; this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is yonder [sun] which gives forth heat, for that is the essence of the actual.
3. Now the formless [Brahma] is the wind and the atmosphere. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is the Person in that sun-disk, for he is the essence of the yon.—Thus with reference to the divinities.
4. Now, with reference to the self.—
Just that is the formed [Brahma] which is different from breath ( prāṇa ) and from the space which is within the self ( ātman ). This is mortal, this is stationary, this is actual. The essence of this formed, mortal, stationary, actual [Brahma] is the eye, for it is the essence of the actual.
5. Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.
6. The form of this Person is like a saffron-colored robe, like white wool, like the [purple] Indragopa beetle, like a flame of fire, like the [white] lotus-flower, like a sudden flash of lightning. Verily, like a sudden lightning-flash is the glory of him who knows this.
Hence, now, there is the teaching ‘Not thus! not so!’ ( neti, neti ), for there is nothing higher than this, that he is thus. Now the designation for him is ‘the Real of the real.’ Verily, breathing creatures are the real. He is their Real.
1. ‘Maitreyī!’ said Yājñavalkya. ‘lo, verily, I am about to go forth from this state. 1 Behold! let me make a final settlement for you and that Kātyāyanī.’
2. Then said Maitreyī: ‘If now, Sir, this whole earth filled with wealth were mine, would I be immortal thereby?’
‘No,’ said Yājñavalkya. ‘As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.’
3. Then said Maitreyī: ‘What should I do with that through which I may not be immortal? What you know, Sir—that, indeed, tell me!’
4. Then said Yājñavalkya: ‘Ah ( bata )! Lo ( are ), dear ( priyā ) as you are to us, dear is what you say! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.’
5. Then said he: ‘Lo, verily, not for love of the husband is a husband dear, but for love of the Soul ( Ātman ) a husband is dear.
Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear.
Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear.
Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear.
Lo, verily, not for love of Brahmanhood 2 ( brahma ) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear.
Lo, verily, not for love of Kshatrahood 2 ( kṣatra ) is Kshatrahood dear, but for love of the Soul Kshatrahood is dear.
Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear.
Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear.
Lo, verily, not for love of the beings ( bhūta ) are beings dear, but for love of the Soul beings are dear.
Lo, verily, not for love of all is all dear, but for love of the Soul all is dear.
Lo, verily, it is the Soul ( Ātman ) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyī. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known.
6. Brahmanhood has deserted 1 him who knows Brahmanhood in aught else than the Soul.
Kshatrahood has deserted 1 him who knows Kshatrahood in aught else than the Soul.
The worlds have deserted him who knows the worlds in aught else than the Soul.
The gods have deserted him who knows the gods in aught else than the Soul.
Beings have deserted him who knows beings in aught else than the Soul.
Everything has deserted him who knows everything in aught else than the Soul.
This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is.
7. It is—as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped.
8. It is—as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped.
9. It is—as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped.
10. It is—as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being ( bhūta ) has been breathed forth that which is Rig-Veda, Yajur-Veda, Sāma-Veda, [Hymns] of the Atharvans and Aṅgirases, 2 Legend ( itihāsa ), Ancient Lore ( purāṇa ), Sciences ( vidyā ), Mystic Doctrines ( upaniṣad ), Verses ( śloka ), Aphorisms ( sūtra ), Explanations ( anuvyākhyāna ), and Commentaries ( vyākhyāna ). From it, indeed, are all these breathed forth. 1
11. It is—as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions ( saṁkalpa ) the uniting-point is the mind ( manas ), so of all knowledges the uniting-point is the heart, so of all acts ( karma ) the uniting-point is the hands, so of all pleasures ( ānanda ) the uniting-point is the generative organ, so of all evacuations the uniting-point is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech.
12. It is—as a lump of salt cast in water would dissolve right into the water; there would not be [any] 2 of it to seize forth, as it were ( iva ), but wherever one may take, it is salty indeed—so, lo, verily, this great Being ( bhūta ). infinite, limitless, is just a mass of knowledge ( vijñāna-ghana ).
Arising out of these elements ( bhūta ), into them also one vanishes away. After death there is no consciousness ( na pretya saṁjñā ’sti ). Thus, lo, say I.’ Thus spake Yājñavalkya.
13. Then spake Maitreyī: ‘Herein, indeed, you have bewildered me, Sir—in saying ( iti ): “After death there is no consciousness”!’
Then spake Yājñavalkya: ‘Lo, verily, I speak not bewilderment ( moha ). Sufficient, lo, verily, is this for understanding.
14. For where there is a duality ( dvaita ), as it were ( iva ), there one sees another; there one smells another; there one hears another; there one speaks to another; there one thinks of another; there one understands another. Where, verily, everything has become just one’s own self, then whereby and whom would one smell? then whereby and whom would one see? then whereby and whom would one hear? then whereby and to whom would one speak? then whereby and on whom would one think? then whereby and whom would one understand? Whereby would one understand him by whom one understands this All? Lo, whereby would one understand the understander?’
1. This earth is honey for all creatures, and all creatures are honey for this earth. This shining, immortal Person who is in this earth, and, with reference to oneself, this shining, immortal Person who is in the body—he, indeed, is just this Soul ( Ātman ), this Immortal, this Brahma, this All.
2. These waters are honey for all things, and all things are honey for these waters. This shining, immortal Person who is in these waters, and, with reference to oneself, this shining, immortal Person who is made of semen—he is just this Soul, this Immortal, this Brahma, this All.
3. This fire is honey for all things, and all things are honey for this fire. This shining, immortal Person who is in this fire, and, with reference to oneself, this shining, immortal Person who is made of speech—he is just this Soul, this Immortal, this Brahma, this All.
4. This wind is honey for all things, and all things are honey for this wind. This shining, immortal Person who is in this wind, and, with reference to oneself, this shining, immortal Person who is breath—he is just this Soul, this Immortal, this Brahma, this All.
5. This sun is honey for all things, and all things are honey for this sun. This shining, immortal Person who is in this sun, and, with reference to oneself, this shining, immortal Person who is in the eye—he is just this Soul, this Immortal, this Brahma, this All.
6. These quarters of heaven are honey for all things, and all things are honey for these quarters of heaven. This shining, immortal Person who is in these quarters of heaven, and, with reference to oneself, this shining, immortal Person who is in the ear and in the echo—he is just this Soul, this Immortal, this Brahma, this All.
7. This moon is honey for all things, and all things are honey for this moon. This shining, immortal Person who is in this moon, and, with reference to oneself, this shining, immortal Person consisting of mind—he is just this Soul, this Immortal, this Brahma, this All.
8. This lightning is honey for all things, and all things are honey for this lightning. This shining, immortal Person who is in this lightning, and, with reference to oneself, this shining, immortal Person who exists as heat—he is just this Soul, this Immortal, this Brahma, this All.
9. This thunder is honey for all things, and all things are honey for this thunder. This shining, immortal Person who is in thunder, and, with reference to oneself, this shining, immortal Person who is in sound and in tone—he is just this Soul, this Immortal, this Brahma, this All.
10. This space is honey for all things, and all things are honey for this space. This shining, immortal Person who is in this space, and, with reference to oneself, this shining, immortal Person who is in the space in the heart—he is just this Soul, this Immortal, this Brahma, this All.
11. This Law ( dharma ) is honey for all things, and all things are honey for this Law. This shining, immortal Person who is in this Law, and, with reference to oneself, this shining, immortal Person who exists as virtuousness—he is just this Soul, this Immortal, this Brahma, this All.
12. This Truth is honey for all things, and all things are honey for this Truth. This shining, immortal Person who is in this Truth, and, with reference to oneself, this shining, immortal Person who exists as truthfulness—he is just this Soul, this Immortal, this Brahma, this All.
13. This mankind ( mānuṣa ) is honey for all things, and all things are honey for this mankind. This shining, immortal Person who is in this mankind, and, with reference to oneself, this shining, immortal Person who exists as a human being—he is just this Soul, this Immortal, this Brahma, this All.
14. This Soul ( Ātman ) is honey for all things, and all things are honey for this Soul. This shining, immortal Person who is in this Soul, and, with reference to oneself, this shining. immortal Person who exists as Soul—he is just this Soul, this Immortal, this Brahma, this All.
15. Verily, this Soul is the overlord of all things, the king of all things. As all the spokes are held together in the hub and felly of a wheel, just so in this Soul all things, all gods, all worlds, all breathing things, all selves are held together.
16. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—
17. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—
18. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—
This, verily, is the person ( puruṣa ) dwelling in all cities ( puriśaya ). There is nothing by which he is not covered, nothing by which he is not hid.
19. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—
He [i.e. the Soul, Ātman ], verily, is the steeds. He, verily, is tens and thousands, many and endless. This Brahma is without an earlier and without a later, without an inside and without an outside. This Soul is Brahma, the all-perceiving.—Such is the instruction.
1. Now the Line of Tradition ( vaṁśa ). —
Brahma is the Self-existent ( svayam-bhū ). Adoration to Brahma!
1. Janaka, [king] of Videha, sacrificed with a sacrifice at which many presents were distributed. Brahmans of the Kurupañcālas were gathered together there. In this Janaka of Videha there arose a desire to know which of these Brahmans was the most learned in scripture. He enclosed a thousand cows. To the horns of each ten pādas [of gold] were bound.
2. He said to them: ‘Venerable Brahmans, let him of you who is the best Brahman drive away these cows.’
Those Brahmans durst not.
Then Yājñavalkya said to his pupil: ‘Sāmaśravas, my dear, drive them away.’
He drove them away.
The Brahmans were angry. ‘How can he declare himself to be the best Brahman among us?’
Now there was Aśvala, the Hotṛi-priest of Janaka, [king] of Videha. He asked him: ‘Yājñavalkya, are you now the best Brahman among us?’
He replied, ‘We give honor to the best Brahman. But we are really desirous of having those cows.’
Thereupon Aśvala, the Hotṛi-priest, began to question him.
3. ‘Yājñavalkya,’ said he, ‘since everything here is overtaken by death, since everything is overcome by death, whereby is a sacrificer liberated beyond the reach of death?’
‘By the Hotṛi-priest, by fire, by speech. Verily, speech is the Hotṛi of sacrifice. That which is this speech is this fire, is the Hotṛi. This is release ( mukti ), this is complete release.’
4. ‘Yājñavalkya,’ said he, ‘since everything here is overtaken by day and night, since everything is overcome by day and night, whereby is a sacrificer liberated beyond day and night?
‘By the Adhvaryu-priest, by the eye, by the sun. Verily, the eye is the Adhvaryu of sacrifice. That which is this eye is yonder sun, is the Adhvaryu. This is release, this is complete release.’
5. ‘Yājñavalkya,’ said he, ‘since everything here is overtaken by the waxing and waning moon, by what means does a sacrificer obtain release from the waxing and waning moon?’
‘By the Udgātṛi-priest, by the wind, by breath. Verily breath is the Udgātṛi of the sacrifice. That which is this breath is wind, is the Udgātṛi. This is release, this is complete release.’
6. ‘Yājñavalkya,’ said he, ‘since this atmosphere does not afford a [foot]hold, as it were, by what means of ascent does a sacrificer ascend to the heavenly world?’
‘By the Brahman-priest, by the mind, by the moon. Verily, the mind is the Brahman of the sacrifice. That which is this mind is yonder moon, is the Brahman. This is release, this is complete release.’—Thus [concerning] liberation.
Now the acquirements.—
7. ‘Yājñavalkya,’ said he, ‘how many Ṛig verses will the Hotṛi make use of today in this sacrifice?’
‘Three.’
‘Which are those three?’
‘The introductory verse, the accompanying verse, and the benediction as the third.’
‘What does one win by these?’
‘Whatever there is here that has breath.’
8. ‘Yājñavalkya,’ said he, ‘how many oblations will the Adhvaryu pour out today in this sacrifice?’
‘Three.’
‘Which are those three?’
‘Those which when offered flame up, those which when offered flow over, those which when offered sink down.’
‘What does one win by these?’
‘By those which when offered flame up, one wins the world of the gods, for the world of the gods gleams, as it were. By those which when offered flow over ( ati-nedante ), one wins the world of the fathers, for the world of the fathers is over ( ati ), as it were. By those which when offered sink down ( adhiśerate ), one wins the world of men, for the world of men is below ( adhas ), as it were.’
9. ‘Yājñavalkya,’ said he, ‘with how many divinities does the Brahman protect the sacrifice on the right today?’
‘With one.’
‘Which is that one?’
‘The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.’
10. ‘Yājñavalkya,’ said he, ‘how many hymns of praise will the Udgātṛi chant today in this sacrifice?’
‘Three.’
‘Which are those three?’
‘The introductory hymn, the accompanying hymn, and the benediction hymn as the third.’
‘Which are those three with reference to the self?’
‘The introductory hymn is the in-breath ( prāṇa ). The accompanying hymn is the out-breath ( apāna ). The benediction hymn is the diffused breath ( vyāna ).’
‘What does one win by these?’
‘One wins the earth-world by the introductory hymn, the atmosphere-world by the accompanying hymn, the sky-world by the benediction hymn.’
Thereupon the Hotṛi-priest Aśvala held his peace.
1. Then Jāratkārava Ārtabhāga questioned him. ‘Yājñavalkya,’ said he, ‘how many apprehenders are there? How many over-apprehenders?’
‘Eight apprehenders. Eight over-apprehenders.’
‘Those eight apprehenders and eight over-apprehenders—which are they?’
2. ‘Breath ( prāṇa ), verily, is an apprehender. It is seized by the out-breath ( apāna ) as an over-apprehender, for by the out-breath one smells an odor.
3. Speech, verily, is an apprehender. It is seized by name as an over-apprehender, for by speech one speaks names.
4. The tongue, verily, is an apprehender. It is seized by taste as an over-apprehender, for by the tongue one knows tastes.
5. The eye, verily, is an apprehender. It is seized by appearance as an over-apprehender, for by the eye one sees appearances.
6. The ear, verily, is an apprehender. It is seized by sound as an over-apprehender, for by the ear one hears sounds.
7. The mind, verily, is an apprehender. It is seized by desire as an over-apprehender, for by the mind one desires desires.
8. The hands, verily, are an apprehender. It is seized by action as an over-apprehender, for by the hands one performs action.
9. The skin, verily, is an apprehender. It is seized by touch as an over-apprehender, for by the skin one is made to know touches.’
10. ‘Yājñavalkya,’ said he, ‘since everything here is food for death, who, pray, is that divinity for whom death is food?’
‘Death, verily, is a fire. It is the food of water ( āpas ). He overcomes ( apa-jayati ) a second death [who knows this].’ 1
11. ‘Yājñavalkya,’ said he, ‘when a man dies, do the breaths go out of him, or no?’
‘No,’ said Yājñavalkya. ‘They are gathered together right there. He swells up. He is inflated. The dead man lies inflated.’
12. ‘Yājñavalkya,’ said he, ‘when a man dies, what does not leave him?’
‘The name. Endless, verily, is the name. Endless are the All-gods. An endless world he wins thereby.’
13. ‘Yājñavalkya,’ said he, ‘when the voice of a dead man goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters of heaven, his body into the earth, his soul ( ātman ) into space, the hairs of his head into plants, the hairs of his body into trees, and his blood and semen are placed in water, what then becomes of this person ( puruṣa )?’
‘Ārtabhāga, my dear, take my hand. We two only will know of this. This is not for us two [to speak of] in public.’
The two went away and deliberated. What they said was karma (action). What they praised was karma. Verily, one becomes good by good action, bad by bad action.
Thereupon Jāratkārava Ārtabhāga held his peace.
1. Then Bhujyu Lāhyāyani questioned him. ‘Yājñavalkya,’ said he, ‘we were traveling around as wanderers among the Madras. As such we came to the house of Patañcala Kāpya. He had a daughter who was possessed by a Gandharva. We asked him: “Who are you?” He said: “I am Sudhanvan, a descendant of Aṅgiras.” When we were asking him about the ends of the earth, we said to him: “What has become of the Pārikshitas? What has become of the Pārikshitas?”—I now ask you, Yājñavalkya. What has become of the Pārikshitas?’
2. He said: ‘That one doubtless said, “They have, in truth, gone whither the offerers of the horse-sacrifice go.” ’
‘Where, pray, do the offerers of the horse-sacrifice go?’
‘This inhabited world, of a truth, is as broad as thirty-two days [i.e. days’ journeys] of the sun-god’s chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Pārikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality ( vyaṣṭi ). Wind is totality ( samaṣṭi ). He who knows this overcomes a second death.’
Thereupon Bhujyu Lāhyāyani held his peace.
1. Then Ushasta Cākrāyaṇa questioned him. ‘Yājñavalkya,’ said he, ‘explain to me him who is the Brahma present and not beyond our ken, him who is the Soul in all things.’
‘He is your soul ( ātman ), which is in all things.’
‘Which one, O Yājñavalkya, is in all things?’
‘He who breathes in with your breathing in ( prāṇa ) is the Soul of yours, which is in all things. He who breathes out with your breathing out ( apāna ) is the Soul of yours, which is in all things. He who breathes about with your breathing about ( vyāna ) is the Soul of yours, which is in all things. He who breathes up with your breathing up ( udāna ) is the Soul of yours, which is in all things. He is your soul, which is in all things.’
2. Ushasta Cākrāyaṇa said: ‘This has been explained to me just as one might say, “This is a cow. This is a horse.” Explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things.’
‘He is your soul, which is in all things.’
‘Which one, O Yājñavalkya, is in all things?’
‘You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the understander of understanding. He is your soul, which is in all things. Aught else than Him [or, than this] is wretched.’
Thereupon Ushasta Cākrāyaṇa held his peace.
1. Now Kahola Kaushītakeya questioned him. ‘Yājñavalkya,’ said he, ‘explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things.’
‘He who passes beyond hunger and thirst, beyond sorrow and delusion, beyond old age and death—Brahmans who know such a Soul overcome desire for sons, desire for wealth, desire for worlds, and live the life of mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds, for both these are merely desires. Therefore let a Brahman become disgusted with learning and desire to live as a child. When he has become disgusted both with the state of childhood and with learning, then he becomes an ascetic ( muni ). When he has become disgusted both with the non-ascetic state and with the ascetic state, then he becomes a Brahman.’
‘By what means would he become a Brahman?’
‘By that means by which he does become such a one. Aught else than this Soul ( Ātman ) is wretched.’
Thereupon Kahola Kaushītakeya held his peace.
Then Gārgī Vācaknavī questioned him. ‘Yājñavalkya,’ said she, ‘since all this world is woven, warp and woof, on water, on what, pray, is the water woven, warp and woof?’
‘On wind, O Gārgī.’
‘On what then, pray, is the wind woven, warp and woof?’
‘On the atmosphere-worlds, O Gārgī.’
‘On what then, pray, are the atmosphere-worlds woven, warp and woof?’
‘On the worlds of the Gandharvas, O Gārgī.’
‘On what then, pray, are the worlds of the Gandharvas woven, warp and woof?’
‘On the worlds of the sun, O Gārgī.’
‘On what then, pray, are the worlds of the sun woven, warp and woof?’
‘On the worlds of the moon, O Gārgī.’
‘On what then, pray, are the worlds of the moon woven, warp and woof?’
‘On the worlds of the stars, O Gārgī.’
‘On what then, pray, are the worlds of the stars woven, warp and woof?’
‘On the worlds of the gods, O Gārgī.’
‘On what then, pray, are the worlds of the gods woven, warp and woof?’
‘On the worlds of Indra, O Gārgī.’
‘On what then, pray, are the worlds of Indra woven, warp and woof?’
‘On the worlds of Prajāpati, O Gārgī.’
‘On what then, pray, are the worlds of Prajāpati woven, warp and woof?’
‘On the worlds of Brahma, O Gārgī.’
‘On what then, pray, are the worlds of Brahma woven, warp and woof?’
Yājñavalkya said: ‘Gārgī, do not question too much, lest your head fall off. In truth you are questioning too much about a divinity about which further questions cannot be asked. Gārgī, do not over-question.’
Thereupon Gārgī Vācaknavī held her peace.
1. Then Uddālaka Āruṇi questioned him. ‘Yājñavalkya,’ said he, ‘we were dwelling among the Madras in the house of Patañcala Kāpya, studying the sacrifice. He had a wife possessed by a spirit ( gandharva ). We asked him: “Who are you?” He said: “I am Kabandha Ātharvaṇa.” He said to Patañcala Kāpya and to us students of the sacrifice: “Do you know, O Kāpya, that thread by which this world and the other world and all things are tied together?” Patañcala Kāpya said: “I do not know it, Sir.” He said to Patañcala Kāpya and to us students of the sacrifice: “Pray do you know, O Kāpya, that Inner Controller who from within controls this world and the other world and all things?” Patañcala Kāpya said: “I do not know him, Sir.” He said to Patañcala Kāpya and to us students of the sacrifice: “Verily, Kāpya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything.” Thus he [i.e. the spirit] explained it to them. And I know it. If you, O Yājñavalkya, drive away the Brahma-cows without knowing that thread and the Inner Controller, your head will fall off.’
‘Verily, I know that thread and the Inner Controller, O Gautama.’
‘Any one might say “I know, I know.” Do you tell what you know.’
2. He [i.e. Yājñavalkya] said: ‘Wind, verily, O Gautama, is that thread. By wind, verily, O Gautama, as by a thread, this world and the other world and all things are tied together. Therefore, verily, O Gautama, they say of a deceased person, “His limbs become unstrung,” for by wind, O Gautama, as by a thread, they are strung together.’
‘Quite so, O Yājñavalkya. Declare the Inner Controller.’
3. ‘He who, dwelling in the earth, yet is other than the earth, whom the earth does not know, whose body the earth is, who controls the earth from within—He is your Soul, the Inner Controller, the Immortal.
4. He who, dwelling in the waters, yet is other than the waters, whom the waters do not know, whose body the waters are, who controls the waters from within—He is your Soul, the Inner Controller, the Immortal.
5. He who, dwelling in the fire, yet is other than the fire, whom the fire does not know, whose body the fire is, who controls the fire from within—He is your Soul, the Inner Controller, the Immortal.
6. He who, dwelling in the atmosphere, yet is other than the atmosphere, whom the atmosphere does not know, whose body the atmosphere is, who controls the atmosphere from within—He is your Soul, the Inner Controller, the Immortal.
7. He who, dwelling in the wind, yet is other than the wind, whom the wind does not know, whose body the wind is, who controls the wind from within—He is your Soul, the Inner Controller, the Immortal.
8. He who, dwelling in the sky, yet is other than the sky, whom the sky does not know, whose body the sky is, who controls the sky from within—He is your Soul, the Inner Controller, the Immortal.
9. He who, dwelling in the sun, yet is other than the sun, whom the sun does not know, whose body the sun is, who controls the sun from within—He is your Soul, the Inner Controller, the Immortal.
10. He who, dwelling in the quarters of heaven, yet is other than the quarters of heaven, whom the quarters of heaven do not know, whose body the quarters of heaven are, who controls the quarters of heaven from within—He is your Soul, the Inner Controller, the Immortal.
11. He who, dwelling in the moon and stars, yet is other than the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, who controls the moon and stars from within—He is your Soul, the Inner Controller, the Immortal.
12. He who, dwelling in space, yet is other than space, whom space does not know, whose body space is, who controls space from within—He is your Soul, the Inner Controller, the Immortal.
13. He who, dwelling in the darkness, yet is other than the darkness, whom the darkness does not know, whose body the darkness is, who controls the darkness from within—He is your Soul, the Inner Controller, the Immortal.
14. He who, dwelling in the light, yet is other than the light, whom the light does not know, whose body the light is, who controls the light from within—He is your Soul, the Inner Controller, the Immortal.
—Thus far with reference to the divinities. Now with reference to material existence ( adhi-bhūta ).—
15. He who, dwelling in all things, yet is other than all things, whom all things do not know, whose body all things are, who controls all things from within—He is your Soul, the Inner Controller, the Immortal.
—Thus far with reference to material existence. Now with reference to the self.—
16. He who, dwelling in breath, yet is other than breath, whom the breath does not know, whose body the breath is, who controls the breath from within—He is your Soul, the Inner Controller, the Immortal.
17. He who, dwelling in speech, yet is other than speech, whom the speech does not know, whose body the speech is, who controls the speech from within—He is your Soul, the Inner Controller, the Immortal.
18. He who, dwelling in the eye, yet is other than the eye, whom the eye does not know, whose body the eye is, who controls the eye from within—He is your Soul, the Inner Controller, the Immortal.
19. He who, dwelling in the ear, yet is other than the ear, whom the ear does not know, whose body the ear is, who controls the ear from within—He is your Soul, the Inner Controller, the Immortal.
20. He who, dwelling in the mind, yet is other than the mind, whom the mind does not know, whose body the mind is, who controls the mind from within—He is your Soul, the Inner Controller, the Immortal.
21. He who, dwelling in the skin, yet is other than the skin, whom the skin does not know, whose body the skin is, who controls the skin from within—He is your Soul, the Inner Controller, the Immortal.
22. He who, dwelling in the understanding, yet is other than the understanding, whom the understanding does not know, whose body the understanding is, who controls the understanding from within—He is your Soul, the Inner Controller, the Immortal.
23. He who, dwelling in the semen, yet is other than the semen, whom the semen does not know, whose body the semen is, who controls the semen from within—He is your Soul, the Inner Controller, the Immortal.
He is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than He there is no seer. Other than He there is no hearer. Other than He there is no thinker. Other than He there is no understander. He is your Soul, the Inner Controller, the Immortal.’
Thereupon Uddālaka Āruṇi held his peace.
1. Then [Gārgī] Vācaknavī said: ‘Venerable Brahmans, lo, I will ask him [i.e. Yājñavalkya] two questions. If he will answer me these, not one of you will surpass him in discussions about Brahma.’
‘Ask, Gārgī.’
2. She said: ‘As a noble youth of the Kāśīs or of the Videhas might rise up against you, having strung his unstrung bow and taken two foe-piercing arrows in his hand, even so, O Yājñavalkya, have I risen up against you with two questions. Answer me these.’
Yājñavalkya said: ‘Ask, Gārgī.’
3. She said: ‘That, O Yājñavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future—across what is that woven, warp and woof?’
4. He said: ‘That, O Gārgī, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future—across space is that woven, warp and woof.’
5. She said: ‘Adoration to you, Yājñavalkya, in that you have solved this question for me. Prepare yourself for the other.’
‘Ask, Gārgī.’
6. She said: ‘That, O Yājñavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future—across what is that woven, warp and woof?’
7. He said: ‘That, O Gārgī, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future—across space alone is that woven, warp and woof.’
‘Across what then, pray, is space woven, warp and woof?’
8. He said: ‘That, O Gārgī, Brahmans call the Imperishable ( akṣara ). It is not coarse, not fine, not short, not long, not glowing [like fire], not adhesive [like water], without shadow and without darkness, without air and without space, without stickiness, (intangible), 1 odorless, tasteless, without eye, without ear, without voice, without wind, without energy, without breath, without mouth, (without personal or family name, unaging, undying, without fear, immortal, stainless, not uncovered, not covered), 1 without measure, without inside and without outside.
9. Verily, O Gārgī, at the command of that Imperishable the sun and the moon stand apart. Verily, O Gārgī, at the command of that Imperishable the earth and the sky stand apart. Verily, O Gārgī, at the command of that Imperishable the moments, the hours, the days, the nights, the fortnights, the months, the seasons, and the years stand apart. Verily, O Gārgī, at the command of that Imperishable some rivers flow from the snowy mountains to the east, others to the west, in whatever direction each flows. Verily, O Gārgī, at the command of that Imperishable men praise those who give, the gods are desirous of a sacrificer, and the fathers [are desirous] of the Manes-sacrifice.
10. Verily, O Gārgī, if one performs sacrifices and worship and undergoes austerity in this world for many thousands of years, but without knowing that Imperishable, limited indeed is that [work] of his. Verily, O Gārgī, he who departs from this world without knowing that Imperishable is pitiable. But, O Gārgī, he who departs from this world knowing that Imperishable is a Brahman.
11. Verily, O Gārgī, that Imperishable is the unseen Seer, the unheard Hearer, the unthought Thinker, the ununderstood Understander. Other than It there is naught that sees. Other than It there is naught that hears. Other than It there is naught that thinks. Other than It there is naught that understands. Across this Imperishable, O Gārgī, is space woven, warp and woof.’
12. She said: ‘Venerable Brahmans, you may think it a great thing if you escape from this man with [merely] making a bow. Not one of you will surpass him in discussions about Brahma.’
Thereupon [Gārgī] Vācaknavī held her peace.
1. Then Vidagdha Śākalya questioned him. ‘How many gods are there, Yājñavalkya?’
He answered in accord with the following Nivid (invocationary formula): ‘As many as are mentioned in the Nivid of the Hymn to All the Gods, namely, three hundred and three, and three thousand and three [=3,306].’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘Thirty-three.’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘Six.’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘Three.’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘Two.’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘One and a half.’
‘Yes,’ said he, ‘but just how many gods are there, Yājñavalkya?’
‘One.’
‘Yes,’ said he, ‘which are those three hundred and three, and those three thousand and three?’
2. He [i.e. Yājñavalkya] said: ‘Those are only their powers ( mahiman ). There are just thirty-three gods.’
‘Which are those thirty-three?’
‘Eight Vasus, eleven Rudras, twelve Ādityas. Those are thirty-one. Indra and Prajāpati make thirty-three.’
3. ‘Which are the Vasus?’
‘Fire, earth, wind, atmosphere, sun, sky, moon, and stars. These are Vasus, for upon them this excellent ( vasu ) world is set, (for they give a dwelling ( vāsayante ) to the world). 1 Therefore they are called Vasus.’
4. ‘Which are the Rudras?’
‘These ten breaths in a person, and the self as the eleventh. When they go out from this mortal body, they make us lament. So, because they make us lament ( √rud ), therefore they are Rudras.’
5. ‘Which are the Ādityas?’
‘Verily, the twelve months of the year. These are Ādityas, for they go carrying along this whole world. Since they go ( yanti ) carrying along ( ā-dā ) this whole world, therefore they are called Ādityas.’
6. ‘Which is Indra? Which is Prajāpati?’
‘The thunder, verily, is Indra. The sacrifice is Prajāpati.’
‘Which is the thunder?’
‘The thunderbolt.’
‘Which is the sacrifice?’
‘The sacrificial animals.’
7. ‘Which are the six [gods]?’
‘Fire, earth, wind, atmosphere, sun, and sky. These are the six, for the whole world is these six.’
8. ‘Which are the three gods?’
‘They, verily, are the three worlds, for in them all these gods exist.’
‘Which are the two gods?’
‘Food and breath.’
‘Which is the one and a half?’
‘This one here who purifies [i. e. the wind].’
9. Then they say: ‘Since he who purifies is just like one, how then is he one and a half?’
‘Because in him this whole world did prosper ( adhyārdhnot ). Therefore he is one and a half ( adhyardha ).’
‘Which is the one god?’
‘Breath,’ said he. ‘They call him Brahma, the Yon ( tya ).’
10. [Śākalya said:] ‘Verily, he who knows that Person whose abode is the earth, whose world is fire, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
[Yājñavalkya said:] ‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the body is He. Tell me, Śākalya, who is his god?’
‘The Immortal,’ said he.
11. [Śākalya said:] ‘Verily, he who knows that Person whose abode is desire, whose world is the heart, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
[Yājñavalkya said:] ‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of desire is He. Tell me, Śākalya, who is his god?’
‘Women,’ said he.
12. [Śākalya said:] ‘Verily, he who knows that Person whose abode is forms ( rūpa ), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. That very person who is in the sun is He. Tell me, Śākalya, who is his god?’
‘Truth,’ said he.
13. [Śākalya said:] ‘Verily, he who knows that Person whose abode is space ( ākāśa ), whose world is the ear, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in hearing and who is in echo is He. Tell me, Śākalya, who is his god?’
‘The quarters of heaven,’ said he.
14. [Śākalya said:] ‘Verily, he who knows that Person whose abode is darkness ( tamas ), whose world is the heart, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of shadow is He. Tell me, Śākalya, who is his god?’
‘Death,’ said he.
15. [Śākalya said:] ‘Verily, he who knows that Person whose abode is forms ( rūpa ), whose world is the eye, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the mirror is He. Tell me, Śākalya, who is his god?’
‘Life ( asu ),’ said he.
16. [Śākalya said:] ‘Verily, he who knows that Person whose abode is water, whose world is the heart, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the waters is He. Tell me, Śākalya, who is his god?’
‘Varuṇa,’ said he.
17. [Śākalya said:] ‘Verily, he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul—he, verily, would be a knower, O Yājñavalkya.’
‘Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Śākalya, who is his god?’
‘Prajāpati,’ said he.
18. ‘Śākalya,’ said Yājñavalkya, ‘have those Brahmans made you their coal-destroyer?’ 1
19. ‘Yājñavalkya,’ said Śākalya, ‘by knowing what Brahma is it that you have talked down the Brahmans of the Kurupañcālas?’
‘I know the quarters of heaven together with their gods and their bases.’
‘Since you know the quarters of heaven together with their gods and their bases, [20] what divinity have you in this eastern quarter?’
‘The sun.’
‘That sun—on what is it based?’
‘On the eye.’
‘And on what is the eye based?’
‘On appearance, for with the eye one sees appearances.’
‘And on what are appearances based?’
‘On the heart,’ he said, ‘for with the heart one knows appearances, for on the heart alone appearances are based.’
‘Quite so, Yājñavalkya.’
21. [Śākalya said:] ‘What divinity have you in this southern ( dakṣiṇa ) quarter?’
‘Yama.’
‘That Yama—on what is he based?’
‘On sacrifice.’
‘And on what is sacrifice based?’
‘On gifts to the priests ( dakṣiṇā ).’
‘And on what are the gifts to the priests based?’
‘On faith, for when one has faith, then one gives gifts to the priests. Verily, on faith the gifts to the priests are based.’
‘On what is faith based?’
‘On the heart,’ he said, ‘for with the heart one knows faith. Verily, on the heart alone faith is based.’
‘Quite so, Yājñavalkya.’
22. [Śākalya said:] ‘What divinity have you in this western quarter?’
‘Varuṇa.’
‘That Varuṇa—on what is he based?’
‘On water.’
‘And on what is water based?’
‘On semen.’
‘And on what is semen based?’
‘On the heart. Therefore they say of a son who is just like his father, “He has slipped out from his heart, as it were. He is built out of his heart.” For on the heart alone semen is based.’
‘Quite so, Yājñavalkya.’
23. [Śākalya said:] ‘What divinity have you in this northern quarter?’
‘Soma.’
‘That Soma—on what is he based?’
‘On the Dīkshā [initiatory] rite.’
‘And on what is the Dīkshā rite based?’
‘On truth. Therefore they say to one who is initiated, “Speak the truth!” For on truth alone the Dīkshā rite is based.’
‘And on what is truth based?’
‘On the heart,’ he said, ‘for with the heart one knows truth. Verily, on the heart alone truth is based.’
‘Quite so, Yājñavalkya.’
24. [Śākalya said:] ‘What divinity have you in this fixed quarter [i. e. the zenith]?’
‘The god Agni.’
‘That Agni—on what is he based?’
‘On speech.’
‘And on what is speech based?’
‘On the heart.’
‘And on what is the heart based?’
25. ‘You idiot,’ said Yājñavalkya, ‘that you will think that it could be anywhere else than in ourselves! for if it were anywhere else than in ourselves, the dogs might eat it or the birds might tear it to pieces.’
26. ‘On what are you and your soul ( ātman ) based?’
‘On the in-breath ( prāṇa ).’
‘And on what is the in-breath based?’
‘On the out-breath ( apāna ).’
‘And on what is the out-breath based?’
‘On the diffused breath ( vyāna ).’
‘And on what is the diffused breath based?’
‘On the up-breath ( udāna ).’
‘And on what is the up-breath based?’
‘On the middle [or equalizing] breath ( samāna ).’
‘That Soul ( Ātman ) is not this, it is not that ( neti, neti ). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured.
These 1 are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apart and puts together these persons and passes beyond them—that is the Person taught in the Upanishads about whom I ask you.
Indeed, robbers carried off his bones, thinking they were something else.
27. Then he [i.e. Yājñavalkya] said: ‘Venerable Brahmans, let him of you that desires question me. Or do ye all question me. Or I will question him of you that desires [to be questioned]; or I will question all of you.’
Those Brahmans, however, durst not.
28. Then he [i.e. Yājñavalkya] questioned them with these verses:—
1. Janaka, [king] of Videha, was seated. Yājñavalkya came up. To him he said: ‘Yājñavalkya, for what purpose have you come? Because you desire cattle or subtle disputations?’
‘Indeed, for both, your Majesty,’ he said.
2. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Jitvan Śailini told me: “Brahma, verily, is speech ( vāc ),” ’ [said Janaka].
‘As a man might say that he had a mother, that he had a father, that he had a teacher, 1 so did that Śailina say, “Brahma, verily, is speech.” For he might have thought ( iti ), “What can one have who can not speak?” But did he tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just speech; Its support, space ( akāśa ). One should worship It as intelligence ( prajñā ).’
‘What is Its quality of intelligence, Yājñavalkya?’
‘Just speech, your Majesty,’ said he. ‘Verily, by speech, your Majesty, a friend is recognized. By speech alone, your Majesty, the Rig-Veda, the Yajur-Veda, the Sāma-Veda, the [Hymns] of the Atharvans and Aṅgirases, 2 Legends ( itihāsa ), Ancient Lore ( purāṇa ), Sciences ( vidyā ), Mystic Doctrines ( upaniṣad ), Verses ( śloka ), Aphorisms ( sūtra ), Explanations ( anuvyākhyāna ), Commentaries ( vyākhyāna ), what is offered in sacrifice and as oblation, food and drink, this world and the other, and all beings are known. The highest Brahma, your Majesty, is in truth speech. Speech does not desert him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
3. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Udaṅka Śaulbāyana told me: “Brahma, verily, is the breath of life ( prāṇa ).” ’
‘As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Śaulbāyana say, “Brahma is the breath of life.” For he might have thought, “What can one have who is without the breath of life?” But did he tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just the breath of life; Its support, space. One should worship It as the dear ( priya ).’
‘What is Its dearness, Yājñavalkya?’
‘The breath of life itself, your Majesty,’ said he. ‘Verily, out of love for the breath of life, your Majesty, one has sacrifice offered for him for whom one should not offer sacrifice, one accepts from him from whom one should not accept. Out of love of just the breath of life, your Majesty, there arises fear of being killed wherever one goes. The highest Brahma, your Majesty, is in truth the breath of life. The breath of life leaves not him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
4. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Barku Vārshṇa told me: “Brahma, verily, is sight.” ’
‘As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Vārshṇa say, “Brahma is sight ( cakṣu ).” For he might have thought, “What can one have who can not see?” But did he tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just sight; Its support, space. One should worship It as the true ( satya ).’
‘What is Its truthfulness, Yājñavalkya?’
‘Sight alone, your Majesty,’ said he. ‘Verily, your Majesty, when they say to a man who sees with his eyes, “Have you seen?” and he says, “I have seen,” that is the truth. Verily, your Majesty, the highest Brahma is sight. Sight leaves not him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
5. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Gardabhīvipīta Bhāradvāja told me: “Brahma, verily, is hearing.” ’
‘As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Bhāradvāja say, “Brahma is hearing.” For he might have thought, “What can one have who can not hear?” But did he tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just hearing; Its support, space. One should worship It as the endless ( ananta ).’
‘What is Its endlessness, Yājñavalkya?’
‘Just the quarters of heaven, your Majesty,’ said he. ‘Therefore, verily, your Majesty, to whatever quarter one goes, he does not come to the end of it, for the quarters of heaven are endless. Verily, your Majesty, the quarters of heaven are hearing. Verily, your Majesty, the highest Brahma is hearing. Hearing does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
6. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Satyakāma Jābāla told me: “Brahma, verily, is mind.” ’
‘As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jābāla say, “Brahma is mind.” For he might have thought, “What can one have who is without a mind?” But did he tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just the mind; Its support, space. One should worship It as the blissful ( ānanda ).’
‘What is Its blissfulness, Yājñavalkya?’
‘Just the mind, your Majesty,’ said he. ‘Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
7. ‘Let us hear what anybody may have told you,’ [continued Yājñavalkya].
‘Vidagdha Śākalya told me: “Brahma, verily, is the heart.” ’
‘As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Śākalya say, “Brahma is the heart.” For he might have thought, “What can one have who is without a heart?” But did he not tell you Its seat and support?’
‘He did not tell me.’
‘Forsooth, your Majesty, that is a one-legged [Brahma].’
‘Verily, Yājñavalkya, do you here tell us.’
‘Its seat is just the heart; Its support, space. One should worship It as the steadfast ( sthiti ).’
‘What is Its steadfastness, Yājñavalkya?’
‘Just the heart, your Majesty,’ said he. ‘Verily, your Majesty, the heart is the seat of all things. Verily, your Majesty, the heart is the support ( pratiṣṭhā ) of all things, for on the heart alone, your Majesty, all things are established ( pratiṣṭhita ). Verily, your Majesty, the highest Brahma is the heart. The heart does not leave him, who, knowing this, worship it as such. All things run unto him. He, becoming a god, goes to the gods.’
‘I will give you a thousand cows with a bull as large as an elephant,’ said Janaka, [king] of Videha.
Yājñavalkya replied: ‘My father thought that without having instructed one should not accept.’
1. Janaka, [king] of Videha, descending from his cushion and approaching, said: ‘Adoration to you, Yājñavalkya. Do you instruct me.’
He [i.e. Yājñavalkya] said: ‘Verily, as a king about to go on a great journey would prepare a chariot or a ship, even so you have a soul ( ātman ) prepared with these mystic doctrines ( upaniṣad ). So, being at the head of a troop, and wealthy, learned in the Vedas, and instructed in mystic doctrines, whither, when released hence, will you go?’
‘That I know not, noble Sir—whither I shall go.’
‘Then truly I will tell you that—whither you will go.’
‘Tell me, noble Sir.’
2. ‘Indha (i.e. the Kindler) by name is this person here in the right eye. Him, verily, who is that Indha people call “Indra” cryptically, for the gods are fond of the cryptic, as it were, and dislike the evident. 1
3. Now that which has the form of a person in the left eye is his wife, Virāj. Their meeting-place [literally, their common praise, or concord] is the space in the heart. Their food is the red lump in the heart. Their covering is the net-like work in the heart. The path that they go is that vein which goes upward from the heart. Like a hair divided a thousandfold, so are the veins called hitā, which are established within the heart. Through these flows that which flows on [i.e. the food]. Therefore that [soul which is composed of Indha and Virāj] is, as it were, an eater of finer food than is this bodily self. 2
4. The eastern breaths are his eastern quarter. The southern breaths are his southern quarter. The western breaths are his western quarter. The northern breaths are his northern quarter. The upper breaths are his upper quarter [i.e. the zenith]. The lower breaths are his lower quarter [i.e. the nadir]. All the breaths are all his quarters.
But the Soul ( Ātman ) 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.
Verily, Janaka, you have reached fearlessness.’—Thus spake Yājñavalkya.
Janaka, [king] of Videha, said: ‘May fearlessness come unto you, noble Sir, you who make us to know fearlessness. Adoration to you! Here are the Videhas, here am I [as your servants].’
1. Yājñavalkya came to Janaka, [king] of Videha. He thought to himself: ‘I will not talk.’ 3
But [once] 1 when Janaka, [king] of Videha, and Yājñavalkya were discussing together at an Agnihotra, Yājñavalkya granted the former a boon. He chose asking whatever question he wished. He granted it to him. So [now] the king, [speaking] first, asked him:
2. ‘Yājñavalkya, what light does a person here have?’
‘He has the light of the sun, O king,’ he said, ‘for with the sun, indeed, as his light one sits, moves around, does his work, and returns.’
‘Quite so, Yājñavalkya.
3. But when the sun has set, Yājñavalkya, what light does a person here have?’
‘The moon, indeed, is his light,’ said he, ‘for with the moon, indeed, as his light one sits, moves around, does his work, and returns.’
‘Quite so, Yājñavalkya.
4. But when the sun has set, and the moon has set, what light does a person here have?’
‘Fire, indeed, is his light,’ said he, ‘for with fire, indeed, as his light one sits, moves around, does his work, and returns.’
‘Quite so, Yājñavalkya.
5. But when the sun has set, Yājñavalkya, and the moon has set, and the fire has gone out, what light does a person here have?’
‘Speech, indeed, is his light,’ said he, ‘for with speech, indeed, as his light one sits, moves around, does his work, and returns. Therefore, verily, O king, where one does not discern even his own hands, when a voice is raised, then one goes straight towards it.’
‘Quite so, Yājñavalkya.
6. But when the sun has set, Yājñavalkya, and the moon has set, and the fire has gone out, and speech is hushed, what light does a person here have?’
‘The soul ( ātman ), indeed, is his light,’ said he, ‘for with the soul, indeed, as his light one sits, moves around, does his work, and returns.’
7. ‘Which ( katama ) is the soul?’
‘The person here who among the senses is made of knowledge, who is the light in the heart. He, remaining the same, goes along both worlds, appearing to think, appearing to move about, for upon becoming asleep he transcends this world and the forms of death.
8. Verily, this person, by being born and obtaining a body, is joined with evils. When he departs, on dying, he leaves evils behind.
9. Verily, there are just two conditions of this person: the condition of being in this world and the condition of being in the other world. There is an intermediate third condition, namely, that of being in sleep. By standing in this intermediate condition one sees both those conditions, namely being in this world and being in the other world. Now whatever the approach is to the condition of being in the other world, by making that approach one sees the evils [of this world] and the joys [of yonder world].
When one goes to sleep, he takes along the material ( mātrā ) of this all-containing world, himself tears it apart, himself builds it up, and dreams by his own brightness, by his own light. Then this person becomes self-illuminated.
10. There are no chariots there, no spans, no roads. But he projects from himself chariots, spans, roads. There are no blisses there, no pleasures, no delights. But he projects from himself blisses, pleasures, delights. There are no tanks there, no lotus-pools, no streams. But he projects from himself tanks, lotus-pools, streams. For he is a creator.
11. On this point there are the following verses:—
12. Guarding his low nest with the breath,
The Immortal goes forth out of the nest.
He goes where’er he pleases—the immortal,
The golden person, the one spirit ( haṁsa ).
13. In the state of sleep going aloft and alow,
A god, he makes many forms for himself—
Now, as it were, enjoying pleasure with women,
Now, as it were, laughing, and even beholding fearful sights.
“Therefore one should not wake him suddenly,” they say. Hard is the curing for a man to whom He does not return.
Now some people say: “That is just his waking state, for whatever things he sees when awake, those too he sees when asleep.” [This is not so, for] there [i.e. in sleep] the person is self-illuminated.’
[Janaka said:] ‘I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from transmigration].’
15. ‘Having had enjoyment in this state of deep sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to sleep. Whatever he sees there [i.e. in the state of deep sleep], he is not followed by it, for this person is without attachments.’
[Janaka said:] ‘Quite so, Yājñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.’
16. ‘Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i.e. in dreaming sleep], he is not followed by it, for this person is without attachments.’
[Janaka said:] ‘Quite so, Yājñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.’
17. ‘Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again, according to the entrance and place of origin, back to dreaming sleep. 1
18. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking.
19. As a falcon, or an eagle, having flown around here in space, becomes weary, folds its wings, and is borne down to its nest, just so this person hastens to that state where, asleep, he desires no desires and sees no dream.
20. Verily, a person has those arteries called hitā; as a hair subdivided a thousandfold, so minute are they, full of white, blue, yellow, green, and red. Now when people seem to be killing him, when they seem to be overpowering him, when an elephant seems to be tearing him to pieces, 2 when he seems to be falling into a hole—in these circumstances he is imagining through ignorance the very fear which he sees when awake. When he imagines that he is a god, as it were, that he is a king, as it were, or “I am this world-all,” that is his highest world.
21. This, verily, is that form of his which is beyond desires, free from evil, without fear. As a man, when in the embrace of a beloved wife, knows nothing within or without, so this person, when in the embrace of the intelligent Soul, knows nothing within or without. Verily, that is his [true] form in which his desire is satisfied, in which the Soul is his desire, in which he is without desire and without sorrow.
22. There a father becomes not a father; a mother, not a mother; the worlds, not the worlds; the gods, not the gods; the Vedas, not the Vedas; a thief, not a thief. There the destroyer of an embryo becomes not the destroyer of an embryo 3 ; a Cāṇḍāla [the son of a Śūdra father and a Brahman mother] is not a Cāṇḍāla; a Paulkasa [the son of a Śūdra father and a Kshatriya mother] is not a Paulkasa; a mendicant is not a mendicant; an ascetic is not an ascetic. He is not followed by good, he is not followed by evil, for then he has passed beyond all sorrows of the heart.
23. Verily, while he does not there see [with the eyes], he is verily seeing, though he does not see (what is [usually] to be seen) 1 ; for there is no cessation of the seeing of a seer, because of his imperishability [as a seer]. It is not, however, a second thing, other than himself and separate, that he may see.
24. Verily, while he does not there smell, he is verily smelling, though he does not smell (what is [usually] to be smelled) 1 ; for there is no cessation of the smelling of a smeller, because of his imperishability [as a smeller]. It is not, however, a second thing, other than himself and separate, that he may smell.
25. Verily, while he does not there taste, he is verily tasting, though he does not taste (what is [usually] to be tasted) 1 ; for there is no cessation of the tasting of a taster, because of his imperishability [as a taster]. It is not, however, a second thing, other than himself and separate, that he may taste.
26. Verily, while he does not there speak, he is verily speaking, though he does not speak (what is [usually] to be spoken) 1 ; for there is no cessation of the speaking of a speaker, because of his imperishability [as a speaker]. It is not, however, a second thing, other than himself and separate, to which he may speak.
27. Verily, while he does not there hear, he is verily hearing, though he does not hear (what is [usually] to be heard) 1 ; for there is no cessation of the hearing of a hearer, because of his imperishability [as a hearer]. It is not, however, a second thing, other than himself and separate, which he may hear.
28. Verily, while he does not there think, he is verily thinking, though he does not think (what is [usually] to be thought) 1 ; for there is no cessation of the thinking of a thinker, because of his imperishability [as a thinker]. It is not, however, a second thing, other than himself and separate, of which he may think.
29. Verily, while he does not there touch, he is verily touching, though he does not touch (what is [usually] to be touched) 1 ; for there is no cessation of the touching of a toucher, because of his imperishability [as a toucher]. It is not, however, a second thing, other than himself and separate, which he may touch.
30. Verily, while he does not there know, he is verily knowing, though he does not know (what is [usually] to be known) 1 ; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know.
31. Verily where there seems to be another, there the one might see the other; the one might smell the other; the one might taste the other; the one might speak to the other; the one might hear the other; the one might think of the other; the one might touch the other; the one might know the other. 2
32. An ocean, a seer alone without duality, becomes he whose world is Brahma, O King!’—thus Yājñavalkya instructed him. ‘This is a man’s highest path. This is his highest achievement. This is his highest world. This is his highest bliss. On a part of just this bliss other creatures have their living.
33. If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments—that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers’ world. Now a hundredfold the bliss of those who have won the fathers’ world is one bliss in the Gandharva-world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajāpati-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajāpati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king.’—Thus spake Yājñavalkya.
[Janaka said:] ‘I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.’
Then Yājñavalkya feared, thinking: ‘This intelligent king has driven me out of every corner.’ 1
34. [He said:] ‘Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. 2
35. As a heavily loaded cart goes creaking, just so this bodily self, mounted by the intelligent Self, goes groaning when one is breathing one’s last.
36. When he comes to weakness—whether he come to weakness through old age or through disease—this person frees himself from these limbs just as a mango, or a fig, or a berry releases itself from its bond; and he hastens again, according to the entrance and place of origin, back to life.
37. As noblemen, policemen, chariot-drivers, village-heads wait with food, drink, and lodgings for a king who is coming, and cry: “Here he comes! Here he comes!” so indeed do all things wait for him who has this knowledge and cry: “Here is Brahma coming! Here is Brahma coming!”
38. As noblemen, policemen, chariot-drivers, village-heads gather around a king who is about to depart, just so do all the breaths gather around the soul at the end, when one is breathing one’s last.
1. When this self comes to weakness and to confusedness of mind, as it were, then the breaths gather around him. He takes to himself those particles of energy and descends into the heart. When the person in the eye turns away, back [to the sun], then one becomes non-knowing of forms.
2. “He is becoming one,” they say; “he does not see.” “He is becoming one,” they say; “he does not smell.” “He is becoming one,” they say; “he does not taste.” “He is becoming one,” they say; “he does not speak.” “He is becoming one,” they say; “he does not hear.” “He is becoming one,” they say; “he does not think.” “He is becoming one,” they say; “he does not touch.” “He is becoming one,” they say; “he does not know.” The point of his heart becomes lighted up. By that light the self departs, either by the eye, or by the head, or by other bodily parts. After him, as he goes out, the life ( prāṇa ) goes out. After the life, as it goes out, all the breaths ( prāṇa ) go out. He becomes one with intelligence. What has intelligence departs with him. His knowledge and his works and his former intelligence [i.e. instinct] lay hold of him.
3. Now as a caterpillar, when it has come to the end of a blade of grass, in taking the next step draws itself together towards it, just so this soul in taking the next step strikes down this body, dispels its ignorance and draws itself together [for making the transition].
4. As a goldsmith, taking a piece of gold, reduces it to another newer and more beautiful form, just so this soul, striking down this body and dispelling its ignorance, makes for itself another newer and more beautiful form like that either of the fathers, or of the Gandharvas, or of the gods, or of Prajāpati, or of Brahma, or of other beings.
5. Verily, this soul is Brahma, made of knowledge, of mind, of breath, of seeing, of hearing, of earth, of water, of wind, of space, of energy and of non-energy, of desire and of non-desire, of anger and of non-anger, of virtuousness and of non-virtuousness. It is made of everything. This is what is meant by the saying “made of this, made of that.”
According as one acts, according as one conducts himself, so does he become. The doer of good becomes good. The doer of evil becomes evil. One becomes virtuous by virtuous action, bad by bad action.
But people say: “A person is made [not of acts, but] of desires only.” [In reply to this I say:] As is his desire, such is his resolve; as is his resolve, such the action he performs; what action ( karma ) he performs, that he procures for himself. 1
6. On this point there is this verse:—
Where one’s mind is attached—the inner self
Goes thereto with action, being attached to it alone.
—So the man who desires.
Now the man who does not desire.—He who is without desire, who is freed from desire, whose desire is satisfied, whose desire is the Soul—his breaths do not depart. Being very Brahma, he goes to Brahma.
7. On this point there is this verse:—
As the slough of a snake lies on an ant-hill, dead, cast off, even so lies this body. But this incorporeal, immortal Life ( prāṇa ) is Brahma indeed, is light indeed.’
‘I will give you, noble Sir, a thousand [cows],’ said Janaka, [king] of Videha.
8. [Yājñavalkya continued:] ‘On this point there are these verses:—
13. He who has found and has awakened to the Soul
That has entered this conglomerate abode—
He is the maker of everything, for he is the creator of all;
The world is his: indeed, he is the world itself.
14. Verily, while we are here we may know this.
If you have known it not, great is the destruction.
Those who know this become immortal,
But others go only to sorrow.
18. They who know the breathing of the breath,
The seeing of the eye, the hearing of the ear,
(The food of food), 5 the thinking of the mind—
They have recognized the ancient, primeval Brahma.
22. 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 greater 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 offspring, saying: “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 ( Ātman ) 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 “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.
23. This very [doctrine] has been declared in the verse:—
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 Yājñavalkya.
[Janaka said:] ‘I will give you, noble Sir, the Videhas and myself also to be your slave.’
24. [Yājñavalkya continued:] ‘This is that great, unborn Soul, who eats the food [which people eat], the giver of good. He finds good who knows this.
25. Verily, that great, unborn Soul, undecaying, undying, immortal, fearless, is Brahma. Verily, Brahma is fearless. He who knows this becomes the fearless Brahma.’
1. Now then, Yājñavalkya had two wives, Maitreyī and Kātyāyanī. Of the two, Maitreyī was a discourser on sacred knowledge 2 ( brahma-vādinī ); Kātyāyanī had just ( eva ) a woman’s knowledge in that matter ( tarhi ).
Now then, Yājñavalkya was about to commence another mode of life. 3
2. ‘Maitreyī!’ said Yājñavalkya, ‘lo, verily, I am about to wander forth 4 from this state. Behold! Let me make a final settlement for you and that Kātyāyanī.’
3. Then spake Maitreyī: ‘If now, Sir, this whole earth filled with wealth were mine, would I now thereby be immortal?’
‘No, no!’ said Yājñavalkya. ‘As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.’
4. Then spake Maitreyī: ‘What should I do with that through which I may not be immortal? What you know, Sir—that, indeed, explain to me.’
5. Then spake Yājñavalkya: ‘Though, verily, you, my lady, were dear to us, you have increased your dearness. Behold, then, lady, I will explain it to you. But, while I am expounding, do you seek to ponder thereon.’
6. Then spake he: ‘Lo, verily, not for love of the husband is a husband dear, but for love of the Soul ( Ātman ) a husband is dear.
Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear.
Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear.
Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear.
Lo, verily, not for love of the cattle are cattle dear, but for love of the Soul cattle are dear.
Lo, verily, not for love of Brahmanhood is Brahmanhood dear, but for love of the Soul Brahmanhood is dear.
Lo, verily, not for love of Kshatrahood is Kshatrahood dear, but for love of the Soul Kshatrahood is dear.
Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear.
Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear.
Lo, verily, not for love of the Vedas are the Vedas dear, but for love of the Soul the Vedas are dear.
Lo, verily, not for love of the beings ( bhūta ) are beings dear, but for love of the Soul beings are dear.
Lo, verily, not for love of all is all dear, but for love of the Soul all is dear.
Lo, verily, it is the Soul ( Ātman ) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyī.
Lo, verily, in the Soul’s being seen, hearkened to, thought on, understood, this world-all is known.
7. Brahmanhood deserts him who knows Brahmanhood in aught else than the Soul. Kshatrahood deserts him who knows Kshatrahood in aught else than the Soul. The worlds desert him who knows the worlds in aught else than the Soul. The gods desert him who knows the gods in aught else than the Soul. The Vedas desert him who knows the Vedas in aught else than the Soul. Beings desert him who knows beings in aught else than the Soul. Everything deserts him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these Vedas, all these beings, everything here is what this Soul is.
8. It is—as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped.
9. It is—as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped.
10. It is—as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped.
11. It is—as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being ( bhūta ) has been breathed forth that which is Rig-Veda, Yajur-Veda, Sāma-Veda, [Hymns] of the Atharvans and Aṅgirases, 1 Legend ( itihāsa ), Ancient Lore ( purāṇa ), Sciences ( vidyā ), Mystic Doctrines ( upaniṣad ), Verses ( śloka ), Aphorisms ( sūtra ), Explanations ( anuvyākhyāna ), Commentaries ( vyākhyāna ), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.
12. It is—as the uniting-place of all waters is the sea, likewise the uniting-place of all touches is the skin; likewise the uniting-place of all tastes is the tongue; likewise the uniting-place of all odors is the nose; likewise the uniting-place of all forms is the eye; likewise the uniting place of all sounds is the ear; likewise the uniting-place of all intentions is the mind; likewise the uniting-place of all knowledges is the heart; likewise the uniting-place of all actions is the hands; likewise the uniting-place of all pleasures is the generative organ; likewise the uniting-place of all evacuations is the anus; likewise the uniting-place of all journeys is the feet; likewise the uniting-place of all Vedas is speech.
13. It is—as is a mass of salt, without inside, without outside, entirely a mass of taste, even so, verily, is this Soul, without inside, without outside, entirely a mass of knowledge.
Arising out of these elements, into them also one vanishes away. After death there is no consciousness ( saṁjñā ). Thus, lo, say I.’ Thus spake Yājñavalkya.
14. Then said Maitreyī: ‘Herein, indeed, you have caused me, Sir, to arrive at the extreme of bewilderment. Verily, I understand It [i.e. this Ātman ] not.’
Then said he: ‘Lo, verily, I speak not bewilderment. Imperishable, lo, verily, is this Soul, and of indestructible quality.
15. For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; there one thinks of another; there one touches another; there one understands another. But where everything has become just one’s own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All?
That Soul ( Ātman ) is not this, it is not that ( neti, neti ). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured.
Lo, whereby would one understand the understander?
Thus you have the instruction told to you, Maitreyī. Such, lo, indeed, is immortality.’
After speaking thus, Yājñavalkya departed.
1. Now the Line of Tradition ( vaṁśa ).—
Brahma is the Self-existent ( svayam-bhū ). Adoration to Brahma!
Om!
Om!
‘Brahma is the ether ( kha )—the ether primeval, the ether that blows.’ Thus, verily, was the son of Kauravyāyanī wont to say.
This is the knowledge ( veda ) the Brahmans know. Thereby I know ( veda ) what is to be known.
1. The threefold offspring of Prajāpati—gods, men, and devils ( asura )—dwelt with their father Prajāpati as students of sacred knowledge ( brahmacarya ).
Having lived the life of a student of sacred knowledge, the gods said: ‘Speak to us, Sir.’ To them then he spoke this syllable, ‘ Da. ’ ‘Did you understand?’ ‘We did understand,’ said they. ‘You said to us, “Restrain yourselves ( damyata ).” ’ ‘Yes ( Om )!’ said he. ‘You did understand.’
2. So then the men said to him: ‘Speak to us, Sir.’ To them then he spoke this syllable, ‘ Da. ’ ‘Did you understand?’ ‘We did understand,’ said they. ‘You said to us, “Give ( datta ).” ’ ‘Yes ( Om )!’ said he. ‘You did understand.’
3. So then the devils said to him: ‘Speak to us, Sir.’ To them then he spoke this syllable, ‘ Da. ’ ‘Did you understand?’ ‘We did understand,’ said they. ‘You said to us, “Be compassionate ( dayadhvam ).” ’ ‘Yes ( Om )!’ said he. ‘You did understand.’
This same thing does the divine voice here, thunder, repeat: Da! Da! Da! that is, restrain yourselves, give, be compassionate. One should practise this same triad: self-restraint, giving, compassion.