The Online Library of Liberty

A project of Liberty Fund, Inc.

• Preface
• Remarks Concerning the Translation Its Method and Arrangement
• List of Abbreviations
• Errata
• An Outline of the Philosophy of the Upanishads
• Chapter I: The Place of the Upanishads In the History of Philosophy
• Chapter II: The Upanishads and Their Place In Indian Philosophy
• Chapter III: First Attempts At the Conception of a Unitary World-ground
• Chapter IV: The Development of the Conception of Brahma
• Chapter V: The Development of the Conception of the Atman and Its Union With Brahma
• Chapter VI: The Realistic Conception of the Ultimate Unity, and the Doctrine of Illusion
• Chapter VII: Idealism and the Conception of Pure Unity
• Chapter VIII: The Outcome On Religion and On the Doctrine of Karma
• Chapter IX: The Outcome On Practical Life and On Morals
• Chapter X: The Artificial Method of Unity In Renunciation and In Yoga
• Chapter XI: Concluding Estimate
• BṚihad-ĀraṆyaka Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• ChĀndogya Upanishad
• First PrapĀṬhaka a Glorification of the Chanting of the Sāma-veda 1
• Second PrapĀṬhaka the Significance of the Chant In Various Forms
• Third PrapĀṬhaka Brahma As the Sun of the World-all
• Fourth PrapĀṬhaka Conversational Instructions
• Fifth PrapĀṬhaka Concerning Breath, the Soul, and the Universal Soul
• Sixth PrapĀṬhaka the Instruction of Śvetaketu By Uddālaka Concerning the Key to All Knowledge
• Seventh PrapĀṬhaka the Instruction of Nārada By Sanatkumāra
• Eighth PrapĀṬhaka Concerning the Nature of the Soul
• TaittirĪya Upanishad
• First VallĪ (Śikshā Vallī, ‘chapter Concerning Instruction’)
• Second VallĪ (brahmānanda Vallī, ‘bliss-of-brahma Chapter’)
• Third VallĪ (bhṛigu Vallī, ‘chapter Concerning Bhṛigu’)
• Aitareya Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• KaushĪtaki Upanishad 1
• First AdhyĀya the Course of Reincarnation, and Its Termination Through Metaphysical Knowledge 2
• Second AdhyĀya the Doctrine of Prāṇa, Together With Certain Ceremonies
• Third AdhyĀya Doctrine of Prāṇa (the Breathing Spirit)
• Fourth AdhyĀya a Progressive Definition of Brahma 2
• Kena Upanishad 1
• (first KhaṆḌa)
• (second KhaṆḌa)
• (third KhaṆḌa) 3
• (fourth KhaṆḌa)
• KaṬha Upanishad
• First VallĪ 1
• Second VallĪ
• Third VallĪ
• Fourth VallĪ
• Fifth VallĪ
• Sixth VallĪ
• ĪŚĀ Upanishad 1
• MuṆḌaka Upanishad
• First MuṆḌaka Preparation For the Knowledge of Brahma
• Second MuṆḌaka the Doctrine of Brahma-Ātman
• Third MuṆḌaka the Way to Brahma
• PraŚna Upanishad 1
• First PraŚna
• Second PraŚna
• Third PraŚna
• Fourth PraŚna
• Fifth PraŚna
• Sixth PraŚna
• MĀṆḌŪkya Upanishad
• ŚvetĀŚvatara Upanishad
• First AdhyĀya
• Second AdhyĀya
• Third AdhyĀya
• Fourth AdhyĀya
• Fifth AdhyĀya
• Sixth AdhyĀya
• Maitri Upanishad
• First PrapĀṬhaka
• Second PrapĀṬhaka
• Third PrapĀṬhaka
• Fourth PrapĀṬhaka
• Fifth PrapĀṬhaka
• Sixth PrapĀṬhaka
• Seventh PrapĀṬhaka
• A Bibliography of the Upanishads Selected, Classified, and Annotated

BṚIHAD-ĀRAṆYAKA UPANISHAD

FIRST ADHYĀYA

First Brāhmaṇa1

The world as a sacrificial horse2

1.Om! Verily, the dawn is the head of the sacrificial horse; the sun, his eye; the wind, his breath; universal fire (Agni Vaiśvānara), his open mouth. The year is the body (ātman) of the sacrificial horse; the sky, his back; the atmosphere, his belly; the earth, the under part of his belly; the quarters, his flanks; the intermediate quarters, his ribs; the seasons, his limbs; the months and half-months, his joints; days and nights, his feet; the stars, his bones; the clouds, his flesh. Sand is the food in his stomach; rivers are his entrails. His liver and lungs are the mountains; plants and trees, his hair. The orient is his fore part; the occident, his hind part. When he yawns, then it lightens. When he shakes himself, then it thunders. When he urinates, then it rains. Voice, indeed, is his voice.

2. Verily, the day arose for the horse as the sacrificial vessel which stands before. Its place is the eastern sea.

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.

Second Brāhmaṇa2

The creation of the world, leading up to the institution of the horse-sacrifice

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 one4 are the fore quarters. Likewise the western direction is his tail. Yonder one and yonder one5 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.

Third Brāhmaṇa

The superiority of breath among the bodily functions

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 Bṛihatī1 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.

A glorification of the Chant as breath

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’s3 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.

Prayers to accompany an intelligent performance of the Chant

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:—

• ‘From the unreal (asat) lead me to the real (sat)!
• From darkness lead me to light!
• From death lead me to immortality!’

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.

Fourth Brāhmaṇa

The creation of the manifold world from the unitary Soul

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:—

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 further1 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 ceremony3 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.

Fifth Brāhmaṇa

The threefold production of the world by Prajāpati as food for himself

• 1.

  When the Father produced by intellect
• And austerity seven kinds of food,
• One of his [foods] was common to all,
• Of two he let the gods partake,
• Three he made for himself,
• One he bestowed upon the animals
• On this [food] everything depends,
• Both what breathes and what does not.
• How is it that these do not perish
• When they are being eaten all the time
• He who knows this imperishableness—
• He eats food with his mouth (pratīka),
• He goes to the gods,
• He lives on strength.

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.

One’s self identified with the sixteenfold Prajāpati

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!’

The three worlds and how to win them

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.

A father’s transmission to his son

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.

Breath, the unfailing power in a person: like the unwearying world-breath, wind

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:—

• From whom the sun rises
• And in whom it sets—

in truth, from Breath it rises, and in Breath it sets—

• Him the gods made law (dharma);
• He only today and tomorrow will be.

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.

Sixth Brāhmaṇa

The entire actual world a threefold appearance of the unitary immortal Soul

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.

SECOND ADHYĀYA

First Brāhmaṇa1

Gārgya and Ajātaśatru’s progressive definition of Brahma as the world-source, entered in sleep

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.’

Second Brāhmaṇa

The embodiment of Breath in a person

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 with its mouth below and its bottom up.
• In it is placed every form of glory.
• On its rim sit seven seers.
• Voice as an eighth is united with prayer

• (brahman).1

‘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.

Third Brāhmaṇa

The two forms of Brahma

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.

Fourth Brāhmaṇa

The conversation of Yājñavalkya and Maitreyī concerning the pantheistic Soul

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 Brahmanhood2 (brahma) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear.

Lo, verily, not for love of Kshatrahood2 (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 deserted1 him who knows Brahmanhood in aught else than the Soul.

Kshatrahood has deserted1 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?’

Fifth Brāhmaṇa

The co-relativity of all things cosmic and personal, and the absoluteness of the immanent Soul

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.

The honey-doctrine taught in the Vedas

16. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

• ‘That mighty deed of yours, O ye two heroes, [which ye did] for gain,
• I make known, as thunder [makes known the coming] rain,
• Even the honey which Dadhyañc Ātharvaṇa to you
• Did declare by the head of a horse.’1

17. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

• ‘Upon Dadhyañc Ātharvaṇa ye Aśvins
• Did substitute a horse’s head.
• He, keeping true, declared to you the honey
• Of Tvashtṛi, which is your secret, O ye mighty ones.’2

18. This, verily, is the honey which Dadhyañc Ātharvaṇa declared unto the two Aśvins. Seeing this, the seer spake:—

• ‘Citadels with two feet he did make.
• Citadels with four feet he did make.
• Into the citadels he, having become a bird—
• Into the citadels (puras) the Person (puruṣa) entered.’

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 became corresponding in form to every form.
• This is to be looked upon as a form of him.
• Indra by his magic powers (māyā) goes about in many forms;
• Yoked are his ten-hundred steeds.’1

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.

Sixth Brāhmaṇa

The teachers of this doctrine

1. Now the Line of Tradition (vaṁśa). —

• Pautimāshya [received this teaching] from Gaupavana,
• Gaupavana from Pautimāshya,
• Pautimāshya from Gaupavana,
• Gaupavana from Kauśika,
• Kauśika from Kauṇḍinya,
• Kauṇḍinya from Śāṇḍilya,
• Śāṇḍilya from Kauśika and Gautama,
• Gautama [2] from Āgniveśya,
• Āgniveśya from Śāṇḍilya and Ānabhimlāta,
• Ānabhimlāta from Ānabhimlāta,
• Ānabhimlāta from Ānabhimlāta,
• Ānabhimlāta from Gautama,
• Gautama from Saitava and Prācīnayogya,
• Saitava and Prācīnayogya from Pārāśarya,
• Pārāśarya from Bhāradvāja,
• Bhāradvāja from Bhāradvāja and Gautama,
• Gautama from Bhāradvāja,
• Bhāradvāja from Pārāśarya,
• Pārāśarya from Vaijavāpāyana,
• Vaijavāpāyana from Kauśikāyani,
• Kauśikāyani [3] from Ghṛitakauśika,
• Ghṛitakauśika from Pārāśaryāyaṇa,
• Pārāśaryāyaṇa from Pārāśarya,
• Pārāśarya from Jātūkarṇya,
• Jātūkarṇya from Āsurāyaṇa and Yāska,
• Āsurāyaṇa from Traivani,
• Traivani from Aupajandhani,
• Aupajandhani from Āsuri,
• Āsuri from Bhāradvāja,
• Bhāradvāja from Ātreya,
• Ātreya from Māṇṭi,
• Māṇṭi from Gautama
• Gautama from Gautama,
• Gautama from Vātsya,
• Vātsya from Śāṇḍilya,
• Śāṇḍilya from Kaiśorya Kāpya,
• Kaiśorya Kāpya from Kumārahārita,
• Kumārahārita from Gālava,
• Gālava from Vidarbhīkauṇḍinya,
• Vidarbhīkauṇḍinya from Vatsanapād Bābhrava,
• Vatsanapād Bābhrava from Panthāḥ Saubhara,
• Panthāḥ Saubhara from Ayāsya Āṅgirasa,
• Ayāsya Āṅgirasa from Ābhūti Tvāshṭra,
• Ābhūti Tvāshṭra from Viśvarūpa Tvāshṭra,
• Viśvarūpa Tvāshṭra from the two Aśvins,
• the two Aśvins from Dadhyañc Ātharvaṇa,
• Dadhyañc Ātharvaṇa from Atharvan Daiva,
• Atharvan Daiva from Mṛityu Prādhvaṁsana,
• Mṛityu Prādhvaṁsana from Pradhvaṁsana,
• Pradhvaṁsana from Eka Ṛishi,
• Eka Ṛishi from Vipracitti,
• Vipracitti from Vyashṭi,
• Vyashṭi from Sanāru,
• Sanāru from Sanātana,
• Sanātana from Sanaga,
• Sanaga from Parameshṭin,
• Parameshṭin from Brahma.

Brahma is the Self-existent (svayam-bhū). Adoration to Brahma!

THIRD ADHYĀYA

First Brāhmaṇa

Concerning sacrificial worship and its rewards

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.

Second Brāhmaṇa

The fettered soul, and its fate at death

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.

Third Brāhmaṇa

Where the offerers of the horse-sacrifice go

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.

Fourth Brāhmaṇa

The theoretical unknowability of the immanent Brahma

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.

Fifth Brāhmaṇa

The practical way of knowing Brahma—by asceticism

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 is your soul, which is in all things.’
• ‘Which one, O Yājñavalkya, is 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.

Sixth Brāhmaṇa

The regressus to Brahma, the ultimate world-ground

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.

Seventh Brāhmaṇa

Wind, the string holding the world together; the immortal pantheistic Soul, the Inner Controller

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.

Eighth Brāhmaṇa

The ultimate warp of the world—the unqualified Imperishable

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.

• It consumes nothing soever.
• No one soever consumes it.

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.

Ninth Brāhmaṇa

Regressus of the numerous gods to the unitary Brahma

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).’

Eight different Persons and their corresponding divinities

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

Five directions in space, their regent gods, and their bases

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.’

The Soul, the Person taught in the Upanishads

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.

These1 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.

• If him to me ye will not tell,
• Your head indeed will then fall off.’
• But him Śākalya did not know,
• And so indeed his head fell off.

Indeed, robbers carried off his bones, thinking they were something else.

Man, a tree growing from Brahma

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:—

• • As a tree of the forest,
  • Just so, surely, is man.
  • His hairs are leaves,
  • His skin the outer bark.
• • From his skin blood,
  • Sap from the bark flows forth.
  • From him when pierced there comes forth
  • A stream, as from the tree when struck.
• • His pieces of flesh are under-layers of wood.
  • The fibre is muscle-like, strong.
  • The bones are the wood within.
  • The marrow is made resembling pith.
• • A tree, when it is felled, grows up
  • From the root, more new again;
  • A mortal, when cut down by death—
  • From what root does he grow up?1
• • Say not ‘from semen,’
  • For that is produced from the living,
  • As the tree, forsooth, springing from seed,
  • Clearly arises without having died.
• • If with its roots they should pull up
  • The tree, it would not come into being again.
  • A mortal, when cut down by death—
  • From what root does he grow up?
• • When born, indeed, he is not born [again].
  • Who would again beget him?
• • Brahma is knowledge, is bliss,
  • The final goal of the giver of offerings,
  • Of him, too, who stands still and knows It.

FOURTH ADHYĀYA

First Brāhmaṇa

King Janaka instructed by Yājñavalkya: six partial definitions of Brahma

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.’

Second Brāhmaṇa

Concerning the soul, its bodily and universal relations

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].’

Third Brāhmaṇa

The light of man is the soul

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.’

The various conditions of the soul

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].

The state of dreaming

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:—

• Striking down in sleep what is bodily,
• Sleepless he looks down upon the sleeping [senses].
• Having taken to himself light, there returns to his place
• The golden person, the one spirit (haṁsa).

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 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.

The soul in deep, dreamless sleep

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 embryo3 ; 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

The soul at death

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.

Fourth Brāhmaṇa

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.

The soul of the unreleased after death

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.

• Obtaining the end of his action,
• Whatever he does in this world,
• He comes again from that world
• To this world of action.1

—So the man who desires.

The soul of the released

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:—

• When are liberated all
• The desires that lodge in one’s heart,
• Then a mortal becomes immortal!
• Therein he reaches Brahma!2

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.

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,

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—

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:—

• This eternal greatness of a Brahman
• Is not increased by deeds (karma), nor diminished.
• One should be familiar with it. By knowing it,
• One is not stained by evil action.

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.’

Fifth Brāhmaṇa1

The conversation of Yājñavalkya and Maitreyī concerning the pantheistic Soul

1. Now then, Yājñavalkya had two wives, Maitreyī and Kātyāyanī. Of the two, Maitreyī was a discourser on sacred knowledge2 (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 forth4 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.

Sixth Brāhmaṇa

The teachers of this doctrine.

1. Now the Line of Tradition (vaṁśa).—

• (We [received this teaching] from Pautimāshya),1
• Pautimāshya from Gaupavana,
• Gaupavana from Pautimāshya,
• Pautimāshya from Gaupavana,
• Gaupavana from Kauśika,
• Kauśika from Kauṇḍinya,
• Kauṇḍinya from Śāṇḍilya,
• Śāṇḍilya from Kauśika and Gautama,
• Gautama [2] from Āgniveśya,
• Āgniveśya from Gārgya,
• Gārgya from Gārgya,
• Gārgya from Gautama,
• Gautama from Saitava,
• Saitava from Pārāśaryāyaṇa,
• Pārāśaryāyaṇa from Gārgyāyaṇa,
• Gārgyāyaṇa from Uddālakāyana,
• Uddālakāyana from Jābālāyana,
• Jābālāyana from Mādhyaṁdināyana,
• Mādhyaṁdināyana from Saukarāyaṇa,
• Saukarāyaṇa from Kāshāyaṇa,
• Kāshāyaṇa from Sāyakāyana,
• Sāyakāyana from Kauśikāyani,
• Kauśikāyani [3] from Ghṛitakauśika,
• Ghṛitakauśika from Pārāśaryāyaṇa,
• Pārāśaryāyaṇa from Pārāśarya,
• Pārāśarya from Jātūkarṇya,
• Jātūkarṇya from Āsurāyaṇa and Yāska,
• Āsurāyaṇa from Traivani,
• Traivani from Aupajandhani,
• Aupajandhani from Āsuri,
• Āsuri from Bhāradvāja,
• Bhāradvāja from Ātreya,
• Ātreya from Māṇṭi,
• Māṇṭi from Gautama,
• Gautama from Gautama,
• Gautama from Vātsya,
• Vātsya from Śāṇḍilya,
• Śāṇḍilya from Kaiśorya Kāpya,
• Kaiśorya Kāpya from Kumārahārita,
• Kumārahārita from Gālava,
• Gālava from Vidarbhīkauṇḍinya,
• Vidarbhīkauṇḍinya from Vatsanapāt Bābhrava,
• Vatsanapāt Bābhrava from Pathin Saubhara,
• Pathin Saubhara from Ayāsya Āṅgirasa,
• Ayāsya Āṅgirasa from Ābhūti Tvāshṭra,
• Ābhūti Tvāshṭra from Viśvarūpa Tvāshṭra,
• Viśvarūpa Tvāshṭra from the two Aśvins,
• the two Aśvins from Dadhyañc Ātharvaṇa,
• Dadhyañc Ātharvaṇa from Atharvan Daiva,
• Atharvan Daiva from Mṛityu Prādhvaṁsana,
• Mṛityu Prādhvaṁsana from Pradhvaṁsana,
• Pradhvaṁsana from Eka Ṛishi,
• Eka Ṛishi from Vipracitti,
• Vipracitti from Vyashṭi,
• Vyashṭi from Sanāru,
• Sanāru from Sanātana,
• Sanātana from Sanaga,
• Sanaga from Parameshṭhin,
• Parameshṭhin from Brahma.

Brahma is the Self-existent (svayam-bhū). Adoration to Brahma!

FIFTH ADHYĀYA

First Brāhmaṇa

The inexhaustible Brahma

Om!

• The yon is fulness; fulness, this.
• From fulness, fulness doth proceed.
• Withdrawing fulness’s fulness off,
• E’en fulness then itself remains.1

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.

Second Brāhmaṇa

The three cardinal virtues

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.

Third Brāhmaṇa

Brahma as the heart

The heart (hṛdayam) is the same as Prajāpati (Lord of Creation). It is Brahma. It is all.

It is trisyllabic—hṛ-da-yam.

hr is one syllable. Both his own people and others bring (√hr) offerings unto him who knows this.

da is one syllable. Both his own people and others give (√dā) unto him who knows this.

yam is one syllable. To the heavenly world goes (eti [pl. yanti]) he who knows this.

Fourth Brāhmaṇa

Brahma as the Real

This, verily, is That. This, indeed, was That, even the Real. He who knows that wonderful being (yakṣa) as the first-born—namely, that Brahma is the Real—conquers these worlds. Would he be conquered who knows thus that great spirit as the first-born—namely, that Brahma is the Real? [No!] for indeed, Brahma is the Real.

Fifth Brāhmaṇa

The Real, etymologically and cosmologically explained

1. In the beginning this world was just Water. That Water emitted the Real—Brahma [being] the Real—; Brahma, Prajāpati; Prajāpati, the gods. Those gods reverenced the Real (satyam). That is trisyllabic: sa-ti-yam—sa is one syllable, ti is one syllable, yam is one syllable. The first and last syllables are truth (satyam).1 In the middle is falsehood (anṛtam).2 This falsehood is embraced on both sides by truth; it partakes of the nature of truth itself. Falsehood does not injure him who knows this.

2. Yonder sun is the same as that Real. The Person who is there in that orb and the Person who is here in the right eye—these two depend the one upon the other. Through his rays that one depends upon this one; through his vital breaths this one upon that. When one is about to decease, he sees that orb quite clear [i.e. free from rays]; those rays come to him no more.

3. The head of the person who is there in that orb is Bhūr—there is one head, this is one syllable. Bhuvar is the arms—there are two arms, these are two syllables. Svar is the feet—there are two feet, these are two syllables (su-ar). The mystic name (upaniṣad) thereof is ‘Day’ (ahan). He slays (√han) evil, he leaves it behind (√hā) who knows this.

4. The head of the person who is here in the right eye is Bhūr—there is one head, this is one syllable. Bhuvar is the arms—there are two arms, these are two syllables. Svar is the feet—there are two feet, these are two syllables (su-ar). The mystic name (upaniṣad) thereof is ‘I’ (aham). He slays (√han) evil, he leaves it behind (√hā) who knows this.

Sixth Brāhmaṇa

The individual person, pantheistically explained

This person (puruṣa) here in the heart is made of mind, is of the nature of light, is like a little grain of rice, is a grain of barley. This very one is ruler of everything, is lord of everything, governs this whole universe, whatsoever there is.

Seventh Brāhmaṇa

Brahma as lightning, etymologically explained

Brahma is lightning (vidyut), they say, because of unloosing (vidāna). Lightning unlooses (vidyati) him from evil who knows this, that Brahma is lightning—for Brahma is indeed lightning.

Eighth Brāhmaṇa

The symbolism of speech as a cow

One should reverence Speech as a milch-cow. She has four udders: the Svāhā (Invocation), the Vashaṭ (Presentation), the Hanta (Salutation), the Svadhā (Benediction).1 The gods subsist upon her two udders, the Svāhā and the Vashaṭ; men, upon the Hanta; the fathers upon the Svadhā. The breath is her bull; the mind, her calf.

Ninth Brāhmaṇa2

The universal fire and the digestive fire

This is the universal fire which is here within a person, by means of which the food that is eaten is cooked. It is the noise thereof that one hears on covering the ears thus.1 When one is about to depart, one hears not this sound.

Tenth Brāhmaṇa

The course to Brahma after death

Verily, when a person (puruṣa) departs from this world he goes to the wind. It opens out there for him like the hole of a chariot-wheel. Through it he mounts higher.

He goes to the sun. It opens out there for him like the hole of a drum. Through it he mounts higher.

He goes to the moon. It opens out for him there like the hole of a kettle-drum. Through it he mounts higher.

He goes to the world that is without heat, without cold.2 Therein he dwells eternal years.

Eleventh Brāhmaṇa

The supreme austerities

Verily, that is the supreme austerity which a sick man suffers. The supreme world, assuredly, he wins who knows this.

Verily, that is the supreme austerity when they carry a dead man into the wilderness. The supreme world, assuredly, he wins who knows this.

Verily, that is the supreme austerity when they lay a dead man on the fire. The supreme world, assuredly, he wins who knows this.

Twelfth Brāhmaṇa

Brahma as food, life, and renunciation

‘Brahma is food’—thus some say. This is not so. Verily, food becomes putrid without life (prāṇa).

‘Brahma is life’—thus some say. This is not so. Verily, life dries up without food. Rather, only by entering into a unity do these deities reach the highest state.

Now it was in this connection that Prātṛida said to his father: ‘What good, pray, could I do to one who knows this? What evil could I do to him?’1

He then said, with [a wave of] his hand: ‘No, Prātṛida. Who reaches the highest state [merely] by entering into a unity with these two?’

And he also spoke to him thus: ‘vi’—verily, vi is food, for all beings here enter (√viś) into food; and ‘ram’—verily, ram is life, for all beings here delight (√ram) in life. Verily, indeed, all beings enter into him, all beings delight in him who knows this.2

Thirteenth Brāhmaṇa

Life represented in the officiating priest and in the ruler

1. The Uktha3 : Verily, the Uktha is life (prāṇa), for it is life that causes everything here to rise up (ut-thā). From him there rises up an Uktha-knowing son, he wins co-union and co-status with the Uktha, who knows this.

2. The Yajus4 : Verily, the Yajus is life (prāṇa), for in life are all beings here united (√yuj). United, indeed, are all beings for his supremacy, he wins co-union and co-status with the Yajus, who knows this.

3. The Sāman5 : Verily, the Sāman is life (prāṇa), for in life are all beings here combined (samyañci). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Sāman, who knows this.

4. The Kshatra: Verily, rule is life (prāṇa), for verily, rule is life. Life protects (√tra) one from hurting (kṣaṇitos). He attains a rule that needs no protection (a-tra), he wins co-union and co-status with the Kshatra,6 who knows this.

Fourteenth Brāhmaṇa

The mystical significance of the sacred Gāyatrī prayer

1.bhū-mir (earth), an-ta-ri-kṣa (interspace), dy-aur (sky)—eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much as there is in the three worlds, so much indeed does he win who knows thus that line of it.

2.ṛ-cas (verses),1ya-jūṁ-ṣi (sacrificial formulas),2sā-mā-ni (chants)3 —eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much as is this threefold knowledge, so much indeed does he win who knows thus that line of it.

3.prā-ṇa (in-breath), ap-ā-na (out-breath), vy-ā-na (diffused breath)—eight syllables. Of eight syllables, verily, is one line of the Gāyatrī. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it.

That is its fourth, the sightly, foot, namely the one above-the-darksome who glows yonder.4 This fourth is the same as the Turīya. It is called the ‘sightly (darśatam) foot,’ because it has come into sight (dadṛśe), as it were. And he is called ‘above-the-darksome’ (paro-rajas), because he glows yonder far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it.

4. This Gāyatrī is based upon that fourth, sightly foot, the one above-the-darksome. That is based upon truth (satya). Verily, truth is sight, for verily, truth is sight. Therefore if now two should come disputing, saying ‘I have seen!’ ‘I have heard!’ we should trust the one who would say ‘I have seen.’

Verily, that truth is based on strength (bala). Verily, strength is life (prāṇa). It is based on life. Therefore they say, ‘Strength is more powerful than truth.’

Thus is that Gāyatrī based with regard to the Self (adhyātmam). It protects the house-servants. Verily, the house-servants are the vital breaths (prāṇa). So it protects the vital breaths. Because it protects (√trā) the house-servants (gaya), therefore it is called Gāyatrī. That Sāvitrī stanza1 which one repeats is just this. For whomever one repeats it, it protects his vital breaths.

5. Some recite this Sāvitrī stanza as Anushṭubh meter,2 saying: ‘The speech is Anushṭubh meter. We recite the speech accordingly.’ One should not so do. One should recite the Sāvitrī stanza as Gāyatrī meter.3 Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gāyatrī.

6. If one should receive these three worlds full, he would receive that first line of it [i.e. the Gāyatrī]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth (turīya), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much!

7. The veneration of it: ‘O Gāyatrī, you are one-footed, two-footed, three-footed, four-footed. You are without a foot, because you do not go afoot. Adoration to your fourth, sightly foot, the one above-the-darksome!—Let not so-and-so obtain such-and-such!’—namely, the one whom one hates. Or, ‘So-and-so—let not his wish prosper!’—Indeed, that wish is not prospered for him in regard to whom one venerates thus. Or, ‘Let me obtain such-and-such!’

8. On this point, verily, Janaka, [king] of Videha, spoke as follows to Buḍila Āśvatarāśvi: ‘Ho! Now if you spoke of yourself thus as a knower of the Gāyatrī, how then have you come to be an elephant and are carrying?’

‘Because, great king, I did not know its mouth,’ said he.

Its mouth is fire. Verily, indeed, even if they lay very much on a fire, it burns it all. Even so one who knows this, although he commits very much evil, consumes it all and becomes clean and pure, ageless and immortal.

Fifteenth Brāhmaṇa1

A dying person’s prayer

• With a golden vessel
• The Real’s face is covered o’er.
• That do thou, O Pūshan, uncover
• For one whose law is the Real (satya-dharma) to see.

O Nourisher (Pūṣan), the sole Seer, O Controller (Yama), O Sun, offspring of Prajāpati, spread forth thy rays! Gather thy brilliance! What is thy fairest form—that of thee I see. He who is yonder, yonder Person (puruṣa)—I myself am he!

[My] breath (vāyu) to the immortal wind (anilam amṛtam)! This body then ends in ashes! Om!

• O Purpose (kratu), remember! The deed (kṛta) remember!
• O Purpose, remember! The deed remember!

General prayer of petition and adoration

• O Agni, by a goodly path to prosperity (rai) lead us,
• Thou god who knowest all the ways!
• Keep far from us crooked-going sin (enas)!
• Most ample expression of adoration to thee would we render.2

SIXTH ADHYĀYA

First Brāhmaṇa

The characteristic excellence of six bodily functions, and the value of the knowledge thereof3

1.Om! Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people].

Breath (prāṇa), verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become.

2. Verily, he who knows the most excellent becomes the most excellent of his own [people].

Speech, verily, is the most excellent. He who knows this becomes the most excellent of his own [people] and even of those of whom he wishes so to become.

3. Verily, he who knows the firm basis (prati-ṣṭhā) has a firm basis (verb prati-ṣṭhā) on even ground, has a firm basis on rough ground.

The Eye, verily, is a firm basis, for with the eye both on even ground and on rough ground one has a firm basis. He has a firm basis on even ground, he has a firm basis on rough ground, who knows this.

4. Verily, he who knows attainment—for him, indeed, is attained what wish he wishes.

The Ear, verily, is attainment, for in the ear all these Vedas are attained. The wish that he wishes is attained for him who knows this.

5. Verily, he who knows the abode becomes the abode of his own [people], an abode of folk.

The Mind, verily, is an abode. He becomes an abode of his own [people], an abode of folk, who knows this.

6. Verily, he who knows procreation (prajāti) procreates himself with progeny and cattle.

Semen, verily, is procreation. He procreates himself with progeny and cattle, who knows this.

The contest of the bodily functions for superiority, and the supremacy of breath1

7. These vital Breaths (prāṇa), disputing among themselves on self-superiority, went to Brahma. Then they said: ‘Which of us is the most excellent?’

Then he said: ‘The one of you after whose going off this body is thought to be worse off, he is the most excellent of you.’

8. Speech went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the dumb, not speaking with speech, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ Speech entered in.

9. The Eye went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the blind, not seeing with the eye, but breathing with breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen. Thus have we lived.’ The eye entered in.

10. The Ear went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the deaf, not hearing with the ear, but breathing with breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen. Thus have we lived.’ The ear entered in.

11. The Mind went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the stupid, not knowing with the mind, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen. Thus have we lived.’ The mind entered in.

12. The Semen went off. Having remained away a year, it came back and said: ‘How have you been able to live without me?’

They said: ‘As the emasculated, not procreating with semen, but breathing with breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind. Thus have we lived.’ The semen entered in.

13. Then Breath was about to go off. As a large fine horse of the Indus-land might pull up the pegs of his foot-tethers together, thus indeed did it pull up those vital breaths together. They said: ‘Sir, go not off! Verily, we shall not be able to live without you!’

‘If such I am, make me an offering.’

‘So be it.’

14. Speech said: ‘Verily, wherein I am the most excellent, therein are you the most excellent.’

‘Verily, wherein I am a firm basis, therein are you a firm basis,’ said the eye.

‘Verily, wherein I am attainment, therein are you attainment,’ said the ear.

‘Verily, wherein I am an abode, therein are you an abode,’ said the mind.

‘Verily, wherein I am procreation, therein are you procreation,’ said the semen.

‘If such I am, what is my food? what is my dwelling?’

‘Whatever there is here, even to dogs, worms, crawling and flying insects—that is your food. Water is your dwelling.’

Verily, what is not food is not eaten; what is not food is not taken by him who thus knows that [i.e. water] as the food (anna) of breath (ana). Those who know this, who are versed in sacred learning (śrotriya), when they are about to eat, take a sip; after they have eaten, they take a sip. So, indeed, they think they make that breath (ana) not naked (anagna).

Second Brāhmaṇa

The course of the soul in its incarnations1

1. Verily, Śvetaketu Āruṇeya went up to an assembly of Pañcālas. He went up to Pravāhaṇa Jaibali while the latter was having himself waited upon. He, looking up, said unto him, ‘Young man!’

‘Sir!’ he replied.

‘Have you been instructed by your father?’

‘Yes,’ said he.

2. ‘Know you how people here, on deceasing, separate in different directions?’

‘No,’ said he.

‘Know you how they come back again to this world?’

‘No,’ said he.

‘Know you why yonder world is not filled up with the many who continually thus go hence?’

‘No,’ said he.

‘Know you in which oblation that is offered the water becomes the voice of a person, rises up, and speaks?’

‘No,’ said he.

‘Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer:—

• Two paths, I’ve heard—the one that leads to fathers,
• And one that leads to gods—belong to mortals.
• By these two, every moving thing here travels,
• That is between the Father and the Mother.’1

‘Not a single one of them do I know,’ said he.

3. Then he addressed him with an invitation to remain. Not respecting the invitation to remain, the boy ran off. He went to his father. He said to him: ‘Verily, aforetime you have spoken of me, Sir, as having been instructed!’

‘How now, wise one?’

‘Five questions a fellow of the princely class (rājanyabandhu) has asked me. Not a single one of them do I know.’

‘What are they?’

‘These’—and he repeated the topics.

4. He said: ‘You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come! Let us go there and take up studentship.’

‘Go yourself, Sir.’

So Gautama2 went forth to where [the place] of Pravāhaṇa Jaibali was.

He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: ‘A boon we offer to the honorable Gautama!’

5. Then he said: ‘The boon acceptable to me is this:—Pray tell me the word which you spoke in the presence of the young man.’

6. Then he said: ‘Verily, Gautama, that is among divine boons. Mention [one] of human boons.’

7. Then he said: ‘It is well known that I have a full share of gold, of cows and horses, of female slaves, of rugs, of apparel. Be not ungenerous toward me, Sir, in regard to that which is the abundant, the infinite, the unlimited.’

‘Then, verily, O Gautama, you should seek in the usual manner.’

‘I come to you, Sir, as a pupil!’—with [this] word, verily, indeed, men aforetime came as pupils.—So with the acknowledgment of coming as a pupil he remained.

8. Then he said: ‘As truly as this knowledge has never heretofore dwelt with any Brahman (brāhmaṇa) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus!’ He continued (iti):

9. ‘Yonder world, verily, is a sacrificial fire, O Gautama. The sun, in truth, is its fuel; the light-rays, the smoke; the day, the flame; the quarters of heaven, the coals; the intermediate quarters, the sparks. In this fire the gods offer faith (śraddhā). From this oblation King Soma arises.

10. A rain-cloud, verily, is a sacrificial fire, O Gautama. The year, in truth, is its fuel; the thunder-clouds, the smoke; the lightning, the flame; the thunder-bolts, the coals; the hail-stones, the sparks. In this fire the gods offer King Soma. From this oblation rain arises.

11. This world, verily, is a sacrificial fire, O Gautama. The earth, in truth, is its fuel; fire, the smoke; night, the flame; the moon, the coals; the stars, the sparks. In this fire the gods offer rain. From this oblation food arises.

12. Man (puruṣa), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel; breath (prāṇa), the smoke; speech, the flame; the eye, the coals; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

13. Woman, verily, is a sacrificial fire, O Gautama. The sexual organ, in truth, is its fuel; the hairs, the smoke; the vulva, the flame; when one inserts, the coals; the feelings of pleasure, the sparks. In this oblation the gods offer semen. From this oblation a person (puruṣa) arises.

He lives as long as he lives. Then when he dies, [14] then they carry him to the fire.1 His fire, in truth, becomes the fire; fuel, the fuel; smoke, the smoke; flame, the flame; coals, the coals; sparks, the sparks. In this fire the gods offer a person (puruṣa). From this oblation the man arises, having the color of light.

15. Those who know this, and those too who in the forest truly worship (upāsate) faith (śraddhā), pass into the flame [of the cremation-fire]; from the flame, into the day; from the day, into the half month of the waxing moon; from the half month of the waxing moon, into the six months during which the sun moves northward; from these months, into the world of the gods (deva-loka); from the world of the gods, into the sun; from the sun, into the lightning-fire. A Person (puruṣa) consisting of mind (mānasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma-worlds they dwell for long extents. Of these there is no return.

16. But they who by sacrificial offering, charity, and austerity conquer the worlds, pass into the smoke [of the cremation-fire]; from the smoke, into the night; from the night, into the half month of the waning moon; from the half month of the waning moon, into the six months during which the sun moves southward; from those months, into the world of the fathers; from the world of the fathers, into the moon. Reaching the moon, they become food. There the gods—as they say to King Soma, “Increase! Decrease!”—even so feed upon them there. When that passes away for them, then they pass forth into this space; from space, into air; from air, into rain; from rain, into the earth. On reaching the earth they become food. Again they are offered in the fire of man. Thence they are born in the fire of woman. Rising up into the world, they cycle round again thus.

But those who know not these two ways, become crawling and flying insects and whatever there is here that bites.’

Third Brāhmaṇa

Incantation and ceremony for the attainment of a great wish1

1. Whoever may wish, ‘I would attain something great!’—in the northern course of the sun, on an auspicious day of the half month of the waxing moon, having performed the Upasad ceremony for twelve days, having collected in a dish of the wood of the sacred fig-tree (udambara), or in a cup, all sorts of herbs including fruits, having swept around,1 having smeared around, having built up a fire, having strewn it around,2 having prepared the melted butter according to rule, having compounded the mixed potion under a male star, he makes an oblation, saying:—

• ‘However many gods in thee, All-knower,3
• Adversely slay desires of a person,
• To them participation I here offer!
• Let them, pleased, please me with all desires!
• Hail!
• Whoever lays herself adverse,
• And says, “I the deposer am!”
• To thee, O such appeasing one,
• With stream of ghee I sacrifice.
• Hail!’

2. ‘To the chiefest, hail! To the best, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to breath (prāṇa)!

‘To the most excellent, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to speech!

‘To the firm basis, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the eye!

‘To attainment, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the ear!

‘To the abode, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the mind!

‘To procreation, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the semen!

Thus he makes an oblation in the fire and pours off the remainder in the mixed potion.

3. ‘To Agni (fire), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Soma, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth (bhūr), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Atmosphere (bhuvas), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Sky (svar), hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘O Earth, Atmosphere and Sky, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Brahmanhood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the Kshatrahood, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the past, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the future, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To everything, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To the All, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

‘To Prajāpati, hail!’—he makes an oblation in the fire and pours off the remainder in the mixed potion.

4. Then he touches it, saying: ‘Thou art the moving. Thou art the glowing. Thou art the full. Thou art the steadfast. Thou art the sole resort. Thou art the sound hiṅ that is made. Thou art the making of the sound hiṅ.1 Thou art the Loud Chant (udgītha). Thou art the chanting. Thou art that which is proclaimed. Thou art that which is proclaimed in the antiphone. Thou art the flaming in the moist. Thou art the pervading. Thou art surpassing. Thou art food. Thou art light. Thou art destruction. Thou art the despoiler.’

5. Then he raises it, saying: ‘Thou thinkest. Think of thy greatness!1 He is, indeed, king and ruler and overlord. Let the king and ruler make me overlord.’

6. Then he takes a sip, saying:—

• ‘On this desired [glory] of Savitṛi2 —
• ’Tis sweetness, winds for pious man—
• ’Tis sweetness, too, the streams pour forth.
• Sweet-filled for us let be the herbs!3
• To Earth (bhūr), hail!
• [On this desired] glory of the god let us meditate.4
• Sweet be the night and morning glows!
• Sweet be the atmosphere of earth!
• And sweet th’ Heaven-father (dyaus pitā) be to us!5
• To Atmosphere (bhuvas), hail!
• And may he himself inspire our thoughts!6
• The tree be full of sweet for us!
• And let the sun be full of sweet!
• Sweet-filled the cows become for us!7
• To the Sky (svar), hail!’

He repeats all the Sāvitrī Hymn and all the ‘Sweet-verses,’ and says: ‘May I indeed become this world-all! O Earth (bhūr) and Atmosphere (bhuvas) and Sky (svar)! Hail!’

Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: ‘Of the quarters of heaven thou art the one lotus-flower!8 May I of men become the one lotus-flower!’8

Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vaṁśa).1

7. This, indeed, did Uddālaka Āruṇi tell to his pupil Vājasaneya Yājñavalkya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

8. This, indeed, did Vājasaneya Yājñavalkya tell to his pupil Madhuka Paiṅgya, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

9. This, indeed, did Madhuka Paiṅgya tell to his pupil Cūla Bhāgavitti, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

10. This, indeed, did Cūla Bhāgavitti tell to his pupil Jānaki Āyasthūṇa, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

11. This, indeed, did Jānaki Āyasthūṇa tell to his pupil Satyakāma Jābāla, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

12. This, indeed, did Satyakāma Jābāla tell to his pupils, and say: ‘Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.’

One should not tell this to one who is not a son or to one who is not a pupil.2

13. Fourfold is the wood of the sacred fig-tree [in the ceremony]: the spoon (sruva) is of the wood of the sacred fig-tree; the cup is of the wood of the sacred fig-tree; the fuel is of the wood of the sacred fig-tree; the two mixing-sticks are of the wood of the sacred fig-tree. There are ten cultivated grains [used]: rice and barley, sesamum and beans, millet and panic, and wheat, and lentils, and pulse, and vetches. These, when they have been ground, one sprinkles with curdled milk, honey, and ghee; and one makes an oblation of melted butter.

Fourth Brāhmaṇa

Incantations and ceremonies for procreation

1. Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (puruṣa); of man, semen.

2. Prajāpati (‘Lord of creatures’) bethought himself: ‘Come, let me provide him a firm basis!’ So he created woman. When he had created her, he revered her below.—Therefore one should revere woman below.—He stretched out for himself that stone which projects. With that he impregnated her.

3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two lips of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vājapeya (‘Strengthlibation’) sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this—women turn his good deeds unto themselves.

4. This, verily, indeed, it was that Uddālaka Āruṇi knew when he said:—

This, verily, indeed, it was that Nāka Maudgalya knew when he said:—

This, verily, indeed, it was that Kumārahārita knew when he said: ‘Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.’

[If] even this much1 semen is spilled, whether of one asleep or of one awake, [5] then he should touch it, or [without touching] repeat:—

• ‘What semen has of mine to earth been spilt now,
• Whate’er to herb has flowed, whate’er to water—
• This very semen I reclaim!
• Again to me let vigor come!
• Again, my strength; again, my glow!
• Again the altars and the fire
• Be found in their accustomed place!’

Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows.

6. Now, if one should see himself in water, he should recite over it the formula: ‘In me be vigor, power, beauty, wealth, merit!’

This, verily, indeed, is loveliness among women: when [a woman] has removed the [soiled] clothes of her impurity. Therefore when she has removed the [soiled] clothes of her impurity and is beautiful, one should approach and invite her.

7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: ‘With power, with glory I take away your glory!’ Thus she becomes inglorious.

8. If she should yield to him, he says: ‘With power, with glory I give you glory!’ Thus they two become glorious.

9. The woman whom one may desire with the thought, ‘May she enjoy love with me!’—after coming together with her, joining mouth with mouth, and stroking her lap, he should mutter:—

• ‘Thou that from every limb art come,
• That from the heart art generate,
• Thou art the essence of the limbs!
• Distract this woman here in me,
• As if by poisoned arrow pierced!’

10. Now, the woman whom one may desire with the thought, ‘May she not conceive offspring!’—after coming together with her and joining mouth with mouth, he should first inhale, then exhale, and say: ‘With power, with semen, I reclaim the semen from you!’ Thus she comes to be without seed.

11. Now, the woman whom one may desire with the thought, ‘May she conceive!’—after coming together with her and joining mouth with mouth, he should first exhale, then inhale, and say: ‘With power, with semen, I deposit semen in you!’ Thus she becomes pregnant.

12. Now, if one’s wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying:—

‘You have made a libation in my fire! I take away your in-breath and out-breath (prāṇāpānau)—you, so-and-so!

You have made a libation in my fire! I take away your sons and cattle1 —you, so-and-so!

You have made a libation in my fire! I take away your sacrifices and meritorious deeds1 —you, so-and-so!

You have made a libation in my fire! I take away your hope and expectation1 —you, so-and-so!’

Verily, he whom a Brahman who knows this curses—he departs from this world impotent and devoid of merit. Therefore one should not desire sport with the spouse of a person learned in sacred lore (śrotriya) who knows this, for indeed he who knows this becomes superior.2

13. Now, when the monthly sickness comes upon any one’s wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed.

14. In case one wishes, ‘That a white son be born to me! that he may be able to repeat a Veda! that he may attain the full length of life!’—they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him].

15. Now, in case one wishes, ‘That a tawny son with reddish-brown eyes be born to me! that he may be able to recite two Vedas! that he may attain the full length of life!’—they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him].

16. Now, in case one wishes, ‘That a swarthy son with red eyes be born to me! that he may be able to repeat three Vedas! that he may attain the full length of life!’—they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him].

17. Now, in case one wishes, ‘That a learned (paṇḍita) daughter be born to me! that she may attain the full length of life!’—they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her].

18. Now, in case one wishes, ‘That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!’—they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef.

19. Now, toward morning, having prepared melted butter in the manner of the Sthālīpāka,1 he takes of the Sthālīpāka and makes a libation, saying: ‘To Agni, hail! To Anumati,2 hail! To the god Savitṛi (‘Enlivener,’ the Sun), whose is true procreation3 (satya-prasava), hail!’ Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying:—

• ‘Arise from hence, Viśvavasu!4
• Some other choicer maiden seek!
• This wife together with her lord—’5

20. Then he comes to her and says:—

• ‘This man (ama) am I; that woman (sā), thou!
• That woman, thou; this man am I!
• I am the Sāman; thou, the Rig!
• I am the heaven; thou, the earth!
• Come, let us two together clasp!
• Together let us semen mix,
• A male, a son for to procure!’

21. Then he spreads apart her thighs, saying: ‘Spread yourselves apart, heaven and earth!’ Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying:—

• • ‘Let Vishṇu make the womb prepared!
  • Let Tvashtṛi shape the various forms!
  • Prajāpati—let him pour in!
  • Let Dhātṛi place the germ for thee!
  • O Sinīvālī, give the germ;
  • O give the germ, thou broad-tressed dame!
  • Let the Twin Gods implace thy germ—
  • The Aśvins, crowned with lotus-wreaths!

• • 22.

    With twain attrition-sticks of gold
  • The Aśvin Twins twirl forth a flame;
  • ’Tis such a germ we beg for thee,
  • In the tenth month to be brought forth.1
• • As earth contains the germ of Fire (agni),
  • As heaven is pregnant with the Storm (indra),
  • As of the points the Wind (vāyu) is germ,
  • E’en so a germ I place in thee,

  • So-and-so!’

23. When she is about to bring forth, he sprinkles her with water, saying:—

• • ‘Like as the wind doth agitate
  • A lotus-pond on every side,
  • So also let thy fetus stir.
  • Let it come with its chorion.
• • This fold of Indra’s has been made
  • With barricade, enclosed around.
  • O Indra, cause him to come forth—
  • The after-birth along with babe!’2

24. When [the son] is born, he [i.e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying:—

• ‘In this son may I be increased,
• And have a thousand in mine house!
• May nothing rob his retinue
• Of offspring or of animals!
• Hail!

The vital powers (prāṇa) which are in me, my mind, I offer in you.

• Hail!
• What in this rite I overdid,
• Or what I have here scanty made—
• Let Agni, wise, the Prosperer,
• Make fit and good our sacrifice!
• Hail!’

25. Then he draws down to the child’s right ear and says ‘Speech! Speech!’ three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth],1 saying: ‘I place in you Bhūr! I place in you Bhuvas! I place in you Svar! Bhūr, Bhuvas, Svar—everything2 I place in you!’

26. Then he gives him a name, saying ‘You are Veda.’3 So this becomes his secret name.4

27. Then he presents him to the mother and offers the breast, saying:—

• ‘Thy breast which is unfailing and refreshing,
• Wealth-bearer, treasure-finder, rich bestower,
• With which thou nourishest all things esteeméd—
• Give it here, O Sarasvatī, to suck from.’5

28. Then he addresses the child’s mother:—

• ‘You are Iḷā,6 of the lineage of Mitra and Varuṇa!
• O heroine! She has borne a hero!7
• Continue to be such a woman abounding in heroes—
• She who has made us abound in a hero!’

Of such a son, verily, they say: ‘Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!’

Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this!

Fifth Brāhmaṇa

The tradition of teachers in the Vājasaneyi school

1. Now the Line of Tradition (vaṁśa).—

• The son of Pautimāshī [received this teaching] from the son of Kātyāyanī,
• the son of Kātyāyanī from the son of Gautamī,
• the son of Gautamī from the son of Bhāradvājī,
• the son of Bhāradvājī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Aupasvastī,
• the son of Aupasvastī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Kātyāyanī,
• the son of Kātyāyanī from the son of Kauśikī,
• the son of Kauśikī from the son of Ālambī and the son of Vaiyāghrapadī,
• the son of Vaiyāghrapadī from the son of Kāṇvī and the son of Kāpī,
• the son of Kāpī [2] from the son of Ātreyī,
• the son of Ātreyī from the son of Gautamī,
• the son of Gautamī from the son of Bhāradvājī,
• the son of Bhāradvājī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Vātsī,
• the son of Vātsī from the son of Pārāśarī,
• the son of Pārāśarī from the son of Vārkāruṇī,
• the son of Vārkāruṇī from the son of Vārkāruṇī,
• the son of Vārkāruṇī from the son of Ārtabhāgī,
• the son of Ārtabhāgī from the son of Śauṅgī,
• the son of Śauṅgī from the son of Sāṅkṛitī,
• the son of Sāṅkṛitī from the son of Ālambāyanī,
• the son of Ālambāyanī from the son of Ālambī,
• the son of Ālambī from the son of Jāyantī,
• the son of Jāyantī from the son of Māṇḍūkāyanī,
• the son of Māṇḍūkāyanī from the son of Māṇḍūkī,
• the son of Māṇḍūkī from the son of Śāṇḍilī,
• the son of Śāṇḍilī from the son of Rāthītarī,
• the son of Rāthītarī from the son of Bhālukī,
• the son of Bhālukī from the two sons of Krauñcikī,
• the two sons of Krauñcikī from the son of Vaidṛibhatī,
• the son of Vaidṛibhatī from the son of Kārśakeyī,
• the son of Kārśakeyī from the son of Prācīnayogī,
• the son of Prācīnayogī from the son of Sāñjīvī,
• the son of Sāñjīvī from the son of Prāśnī, the Āsurivāsin,
• the son of Prāśnī from Āsurāyaṇa,
• Āsurāyaṇa from Āsuri,
• Āsuri [3] from Yājñavalkya,
• Yājñavalkya from Uddālaka,
• Uddālaka from Aruṇa,
• Aruṇa from Upaveśi,
• Upaveśi from Kuśri,
• Kuśri from Vājaśravas,
• Vājaśravas from Jihvāvant Vādhyoga,
• Jihvāvant Vādhyoga from Asita Vārshagaṇa,
• Asita Vārshagaṇa from Harita Kaśyapa,
• Harita Kaśyapa from Śilpa Kaśyapa,
• Śilpa Kaśyapa from Kaśyapa Naidhruvi,
• Kaśyapa Naidhruvi from Vāc (Speech),
• Vāc from Ambhiṇī,
• Ambhiṇī from Āditya (the Sun).

These white1 sacrificial formulas (yajur) which come from Āditya are declared by Yājñavalkya of the Vājasaneyi school.

The line of tradition from Brahma

4. Up to the son of Sāñjīvī it is the same.2

• The son of Sāñjīvī from Māṇḍūkāyani,
• Māṇḍūkāyani from Māṇḍavya,
• Māṇḍavya from Kautsa,
• Kautsa from Māhitthi,
• Māhitthi from Vāmakakshāyaṇa,
• Vāmakakshāyaṇa from Śāṇḍilya,
• Śāṇḍilya from Vātsya,
• Vātsya from Kuśri,
• Kuśri from Yajñavacas Rājastambāyana,
• Yajñavacas Rājastambāyana from Tura Kāvasheya,
• Tura Kāvasheya from Prajāpati,
• Prajāpati from Brahma.

Brahma is the Self-existent (svayam-bhū). Adoration to Brahma!

[1 ]This Brāhmaṇa occurs also as Śat. Br. 10. 6. 4.

[2 ]The Aśva-medha, ‘Horse-sacrifice,’ the most elaborate and important of the animal sacrifices in ancient India (described at length in Śat. Br. 13. 1-5), is interpreted, in this and the following Brāhmana, as of cosmic significance—a miniature reproduction of the world-order. In the liturgy for the Horse-sacrifice (contained in VS. 22-25) there is a similar apportionment of the parts of the animal to the various parts of the world. Compare also a similar elaborate cosmic correlation of the ox at AV. 9. 7.

[3 ]The vessels used to hold the libations at the Aśva-medha. Here they are symbolized cosmically by the Bay of Bengal and the Indian Ocean.

[1 ]Different names for, and aspects of, this cosmic carrier.

[2 ]This Brāhmaṇa is found also as a part of Śat. Br. 10. 6. 5.

[3 ]Or ‘a body,’ ātman-vin.

[4 ]Explained by Śaṅkara as northeast and southeast respectively.

[5 ]Explained by Śaṅkara as northwest and southwest respectively.

[1 ]Even as in the regular Aśva-medha the consecrated horse is allowed to range free for a year.

[1 ]That is, the fire in the Horse-sacrifice.

[2 ]The important Loud Chant in the ritual.

[1 ]Name of a meter used in the Rig-Veda. Here it signifies the Rig-Veda itself.

[2 ]Here referring particularly to the Yajur-Veda.

[3 ]That is, ‘my.’—Com.

[1 ]Less likely is Deussen’s interpretation: ‘Therefore is this [body] by itself (sva = sve = ātmani) like . . .’

[1 ]The adverb is here used deictically.

[2 ]Such is the traditional interpretation. If that is correct, the passage presents the earliest occurrence of a favorite simile of the later Vedānta; cf. for example, Śankara on the Brahma-Sūtras 3. 2. 6: ‘as fire is latent in firewood or in covered embers.’ But the meaning of viśvambhara is uncertain. Etymologically the word is a compound signifying ‘all-bearing.’ As such it is an unambiguous appellation of the earth at AV. 12. 1. 6. The only other occurrence of its adjectival use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering ‘fire’ by quoting the present passage. In both of these passages Whitney rejects the meaning ‘fire’ (AV Tr. p. 60-61), and in his criticism of Böhtlingk’s translation of this Upanishad (AJP. 11. 432) suggests that ‘viśvambhara may perhaps here mean some kind of insect, in accordance with its later use,’ and ‘since the point of comparison is the invisibility of the things encased’ proposes the translation ‘or as a viśvambhara in a viśvambhara-nest.’ But Professor Lanman adds to Whitney’s note on AV. 2. 16. 5 (AV. Tr. p. 60-61): ‘I think, nevertheless, that fire may be meant.’ The same simile recurs at Kaush. 4. 20.

[1 ]In the above translation evam (‘thus’) is regarded as the complete apodosis of the sentence whose protasis is introduced by yathā (‘just as’). This arrangement of clauses involves an ellipsis, which, is supplied in full, might be ‘Just as, verily, one might find [cattle, the commentator explains] by a footprint, thus one finds this All by its footprint, the self (ātman).’

Another possible grouping would connect that protasis with the preceding sentence merely as an added simile, evam (‘thus’) being regarded as a resumptive introduction for the following sentence. The translation of the words thus grouped would be: ‘That very thing is the trace of this All—even this self (ātman); for by it one knows this All, just as, verily, one might find by a footprint. Thus he finds fame and praise who knows this.’

Neither arrangement of the clauses is entirely satisfactory. Of the two, the latter, however, would appear to be the less probable, for the reason that it prevents the concluding sentence from assuming the exact form—permitted by the arrangement adopted above—of the customary formula announcing the reward of knowing the truths which have been expounded.

[2 ]RV. 4. 26. 1 a.

[1 ]aty-asṛjata: ‘super-created.’

[2 ]kṣatra: abstractly, power or dominion; specifically, temporal power: used to designate the military and princely class, as contrasted with the priestly class of Brahmans. See page 98, note 2.

[3 ]The ceremonial anointing of a king.

[4 ]Another Vedic divinity.

[1 ]Cf. Chānd. 8. 2, where this thought is developed in detail.

[1 ]This and the two preceding sentences are quoted at Maitri 6. 30.

[1 ]In the analogy of a wheel.

[2 ]Another description of a dying father’s benediction and bestowal upon his son occurs at Kaush. 2. 15.

[1 ]The sense of this and the following paragraph seems to involve a play upon the double meaning of a word, a procedure characteristic of the Upanishads. The word lokya may here be translated ‘world-wise’ or ‘world-procuring.’ When properly instructed, a son is ‘world-wise’ in his own attainment of the world through knowledge. He is also ‘world-procuring’ for his father, in that he is able, through the discharge of appointed filial duties, to help the departed spirit of his father to attain a better world than would otherwise be possible.

[2 ]Cf. Mānava Dharma Śāstra 9.138. ‘Because a son delivers (trāyate) his father from the hell called Put, therefore he is called putra (son) [i.e. deliverer from hell].’

[1 ]Compare the similar conversation in Kaush. 4.

[2 ]A very learned and liberal king.

[1 ]Part of this paragraph recurs at Maitri 6. 32.

[1 ]A very similar stanza is found at AV. 10. 8. 9.

[1 ]Thus far the sentence recurs at Maitri 6. 3.

[1 ]Instead of the general meaning ‘place,’ sthāna in this context probably has this more technical meaning, designating ‘stage in the life of a Brahman’ (āśrama); i.e. from being a ‘householder’ (gṛhastha) he is going on to be an ‘anchorite’ (vanaprastha) in the order of the ‘four stages.’

[2 ]From the more simple, general conception of brahma as ‘devotion’ and ‘sanctity’ there became developed a more specific, technical application, ‘the priesthood’ or ‘the Brahman class.’ Likewise from the more simple, general conception of kṣatra as ‘rule’ was developed a more specific, technical application, ‘the ruling power’ or ‘the Kshatriya class.’

The trend of this process is discernible in the Rig-Veda at 1. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 12. 5. 8 they would seem to be used (unless, indeed, figuratively) in the primary, nontechnical sense, for they are mentioned along with other qualities of a Kshatriya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-11; while in AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vājasaneyi-Saṁhitā:— in 19. 5 the primary meaning is dominant; in 5. 27; 6. 3; 7. 21; 14. 24; 18. 38 the more technical meaning is evident; while brahma and kṣatra are mentioned along with other caste terms at 10. 10-12 (with viś, ‘the people’); 18. 48; 20. 17, 25; 26. 2; 30. 5 (with vaiśya and śūdra). Similarly in the Aitareya Brāhmaṇa where the two words are associated:— at 3. 11 and 7. 21, with the primary meaning dominant, there seems to be a touch of the technical significance; at 7. 22, 24 the social classes are designated, although it comes out clearly that they are such because characterized by the abstract qualities brahma and kṣatra respectively; they are mentioned as distinct classes at 2. 33 (along with the viś) and at 7. 19 (along with vaiśya and śūdra). Similarly in the Śatapatha Brāhmaṇa where the two words are associated:— the primary conceptions are apparent in 11. 4. 3. 11-13 where brahma and kṣatra are qualities or characteristics co-ordinated with other objects desired in prayer; but these qualities are felt as characteristic of certain social classes, as also of certain gods (Bṛihaspati and Mitra respectively) correlated therewith (in 10. 4. 1. 5 Indra and Agni, in 5. 1. 1. 11 Bṛihaspati and Indra, in 4. 1. 4. 1-4 Mitra and Varuṇa respectively); brahma and kṣatra are also simply technical designations of the social classes in 1. 2. 1. 7; 3. 5. 2. 11; 4. 2. 2. 13; 9. 4. 1. 7-11; 12. 7. 3. 12; 13. 1. 5. 2. Still further advanced class differentiation is evidenced by the use of brahma and kṣatra along with viś as designations of the ‘priesthood,’ ‘nobility,’ and ‘people’ respectively at 2. 1. 3. 5-8; 2. 1. 4. 12. 10. 4. 1. 9; 11. 2. 7. 14-16.

This conspectus of usage furnishes corroboration to the inherent probability that here (in the Upanishad which forms the conclusion of the Śatapatha Brāhmaṇa), especially in § 6, the words brahma and kṣatra are class-designations, pregnant, however, with the connotation of the respective qualities. Accordingly, the (hybrid) word ‘Brahmanhood’ can perhaps best express both ‘the Brahman class’ and the quality of ‘devotion’ or ‘sanctity’ characterizing the priesthood. Similarly the word ‘Kshatrahood’ is used to designate both ‘the Kshatriya class’ and the quality of ‘warrior-rule’ characterizing the nobility.

[1 ]If this aorist is gnomic, the meaning would be simply ‘deserts’ or ‘would desert’; so also in all the following similar sentences. Cf. Bṛih. 4. 5. 7.

[2 ]A designation of the Atharva-Veda.

[1 ]This section recurs, with slight variations, at Maitri 6. 32.

[2 ]Or the ellipsis might be construed: ‘It would not be [possible] to seize it forth . . . ’

[1 ]RV. 1. 116. 12. The two Aśvins desired instruction from Dadhyañc. But the latter was loath to impart it, for Indra had threatened Dadhyañc that if he ever told this honey-doctrine to any one else, he (Indra) would cut his head off. To avoid this untoward result, the Aśvins took off Dadhyañc’s head and substituted a horse’s head. Then, after Dadhyañc had declared the honey-doctrine in compliance with their request and Indra had carried out his threat, the Aśvins restored to Dadhyañc his own head. This episode shows the extreme difficulty with which even gods secured the knowledge originally possessed by Indra.

[2 ]RV. 1. 117. 22.

[1 ]RV. 6. 47. 18.

[1 ]Supplying ya evaṁ veda, as in 3. 3. 2 and 1. 2. 7.

[1 ]A Mādhyamdina addition.

[1 ]A Mādhyamdina addition. Cf. Chānd. 3. 16. 1.

[1 ]Literally, ‘remover of burning coals’; ‘a cat’s-paw,’ as Muller suggests.

[1 ]That is, those mentioned in sections 10-17.

[1 ]For a similar comparison in Hebrew literature see Job 14. 7-10.

[1 ]That is, what is self-evident, what any one might know. This rendering, it should be noted, takes the active brūyāt as if it were middle voice—a late epic usage.

[2 ]A designation of the Atharva-Veda.

[1 ]This same etymological explanation occurs at Śat. Br. 6. 1. 1. 2.

[2 ]The connection seems to be broken here and the following paragraph appears to refer to the supreme Soul.

[3 ]Dvivedaganga and Bohtlingk adopt the ingenious reading sam enena, ‘I will talk with him’ (instead of the text as translated, sa mene na). But the historical situation referred to in Śat. Br. (see the following foot-note) explains Janaka’s forwardness in asking questions.

[1 ]In the episode culminating at Śat. Br. 11. 6. 2. 10.

[1 ]This section is lacking in the Mādhyaṁdina recension.

[2 ]Taking vicchāyayanti from vi + √chā. If from √vich, it means ‘pressing him hard.’ Com. says ‘chase.’ Cf. Chānd. 8. 10. 2 and note.

[3 ]Cf. Kaush. 3. 1.

[1 ]An addition in the Mādhyaṁdina text.

[1 ]An addition in the Mādhyaṁdina text.

[2 ]This section is lacking in the Mādhyaṁdina recension.

[1 ]Or, ‘has driven me to extremities.’

[2 ]This paragraph is probably an intrusion. It is not contained in the Mādhyaṁdina text and does not fit in well with the context. Cf. 4. 3. 16.

[1 ]Or, ‘into that does he become changed.’

[1 ]Or ‘for action,’ or ‘because of his action.’

[2 ]This stanza is found also at Kaṭha 6. 14.

[1 ]This stanza is identical with Īśā 9.

[2 ]Compare Katha 1. 3 a.

[3 ]A variation of this stanza is found at Īśā 3.

[4 ]Compare Kaṭha 4. 5 c, d; 4. 12 c, d; Īśā 6 d.

[5 ]An addition in the Mādhyaṁdina text.

[1 ]Another version, probably a secondary recension, of the same episode at 2. 4.

[2 ]Besides this general meaning, brahma may also contain pregnantly something of the technical philosophical meaning of ‘Brahma.’

[3 ]For the exact meaning, consult the foot-note on 2. 4. 1, page 98, note 1.

[4 ]pra-vraj, the verb from which are formed the technical terms, pravrājin, pravrājaka, pravrajita, for ‘a religious mendicant.’

[1 ]A designation of the Atharva-Veda.

[1 ]So the Mādhyaṁdina text begins the list.

[1 ]This stanza occurs with variations in AV. 10. 8. 29.

[1 ]‘Truth’ is another meaning (beside ‘the Real’) of the word satyam.

[2 ]Because, as the Commentator explains, the sound ti is contained in the word anrtam.

[1 ]Four exclamations in the sacrificial ritual.

[2 ]Recurs entire in Maitri 2. 6.

[1 ]The word is here used deictically.

[2 ]The words aśokam ahimam may also be translated ‘without sorrow, without snow.’

[1 ]That is:—Is not he who has this knowledge of the nature of Brahma and food and life quite superior to benefit or injury from any other individual?

[2 ]Namely, that the ultimate unity in which food and life are involved is renunciation, since the meaning of the compound verb vi-ram is ‘to renounce.’

[3 ]The Recitation portion of the sacrificial ritual.

[4 ]The prose portion of the sacrificial ritual.

[5 ]The Chant.

[6 ]The word kṣatra seems to be used in this paragraph in two meanings: abstractly, as ‘rule,’ and, specifically, as the ‘ruler,’ referring to the second or ruling class. In connection therewith, the first three items treated in this section may refer to the priestly class of Brahmans, who alone performed the ritual.

[1 ]Referring to the Rig-Veda by designating the principal character of its contents.

[2 ]Similarly referring to the Yajur-Veda.

[3 ]Similarly referring to the Sāma-Veda.

[4 ]That is, the Sun.

[1 ]RV. 3. 62. 10:

• On this, of Savitṛi the god,
• The choicest glory let us think.
• Our thoughts may he himself inspire!

[2 ]Consisting of four eight-syllable lines.

[3 ]Consisting of three eight-syllable lines.

[1 ]This section recurs again as Īśā 15-18. See further foot-notes there.

[2 ]This stanza = RV. 1. 189. 1 (the famous Cremation Hymn).

[3 ]A parallel passage in simpler form is Chānd. 5. 1. 1-5.

[1 ]Compare the other accounts of this episode at Chānd. 5. 1. 6 - 5. 2. 2; Kaush. 3. 3.

[1 ]A parallel account is found in Chānd. 5. 3-10.

[1 ]That is, between Father Heaven and Mother Earth.

[2 ]That is, Gautama Āruṇi, the father.

[1 ]That is, the funeral pyre.

[1 ]Compare the ceremony for the ‘procuring of a special prize’ at Kaush. 2. 3 (2), where some of the same directions occur. Another parallel passage is Chānd. 5. 2. 4 - 5. 9. 2.

[1 ]A part of the elaborate ceremonies which occur also at Āśvalāyana Gṛihya Sūtras 1. 3. 1 and at Pāraskara Gṛihya Sūtras 1. 1. 2.

[2 ]With sacrificial grass—a part of the usual procedure in the sacrificial ceremony. So AV. 7. 99. 1; Śat. Br. 1. 1. 1. 22; 1. 7. 3. 28; Āśvalāyana Gṛihya Sūtras 2. 5. 2; Gobhila Gṛihya Sūtras 1. 7. 9; Kātyāyana Śrauta Sūtras 2. 3. 6.

[3 ]This word, jātavedas, is a name for fire.

[1 ]That is, in the preliminary vocalizing of the ritual.

[1 ]This may be the meaning of āmaṁsi āmaṁhi te mahi. The words seem to bear some resemblance to the phrase which involves a play on words in the corresponding passage in Chānd. 5. 2. 6, amo nāmā ’si amā hi te sarvam idam, ‘Thou art He (ama) by name, for this whole world is at home (amā) in thee.’

[2 ]The first line of the famous Sāvitrī Hymn, RV. 3. 62. 10a.

[3 ]These three lines are found at RV. 1. 90. 6 and VS. 13. 27.

[4 ]The second line of the Sāvitrī Hymn, RV. 3. 62. 10b.

[5 ]These three lines are found at RV. 1. 90. 7 and VS. 13. 28.

[6 ]The third line of the Sāvitrī Hymn, RV. 3. 62. 10c.

[7 ]These last three lines are found at RV. 1. 90. 8 and VS. 13. 29.

[8 ]A symbolic expression for ‘pre-eminent.’

[1 ]That is, the tradition through the successive teachers.

[2 ]A similar prohibition against promulgating esoteric knowledge occurs at Śvet. 6. 22 and Maitri 6. 29.

[1 ]Deictically used.

[1 ]These same items recur (though not altogether verbatim) in Kaṭha 1. 8 as possessions of which an offender is to be deprived by an offended Brahman.

[2 ]This prohibition recurs verbatim in Pāraskara Gṇhya Sūtras 1. 11. 6; the last phrase also in Śat. Br. 1. 6. 1. 18.

[1 ]‘Pot-of-cooked-food,’ one of the prescribed forms of oblation, namely a mess of barley or rice cooked with milk.

[2 ]Originally and in general, the feminine personification of ‘Divine Favor,’ as in RV. 10. 59. 6; 10. 167. 3; VS. 34. 8, 9; AV. 1. 18. 2; 5. 7. 4; Śat. Br. 5. 2. 3. 2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 20 (21). 2. In the ritual, associated with the day of the full moon, Ait. Br. 7. 11.

[3 ]Such is the meaning especially applicable in this context. Elsewhere, e.g. VS. 10. 28; Śat. Br. 5. 3. 3. 2; 13. 4. 2. 12, this epithet of Savitṛi is usually taken as from another √sū, with the meaning ‘whose is true impelling.’

[4 ]A lecherous demon.

[5 ]A loose quotation of RV. 10. 85. 22 a, c, d.

[1 ]The above three quatrains are a loose quotation of the hymn RV. 10. 184. The first quatrain occurs also at AV. 5. 25. 5; the second (with slight alterations) at AV. 5. 25. 3.

[2 ]Compare with this the invocation for successful parturition at RV. 5. 78. 7-8.

[1 ]See the similar directions at Mānava Dharma Śāstra 2. 29.

[2 ]Interpreted by the commentators as earth, atmosphere, and heaven, i. e. the world-all; or as Rig-Veda, Yajur-Veda, and Sāma-Veda, i. e. all knowledge.

[3 ]Possibly with an added connotation, as vedo may be the nominative form also of vedas, ‘property, wealth.’

[4 ]In later works this sacred ceremony of naming is found considerably elaborated. See Āśvalāyana Gṛihya Sūtras 1. 15. 3-8; Pāraskara Gṛihya Sūtras 1. 17. 1-4; Gobhila Gṛihya Sūtras 2. 8. 14-17; and Mānava Dharma Śāstra 2. 30-33.

[5 ]RV. 1. 164. 49 with lines b and c transposed.

[6 ]Or Iḍā, goddess of refreshment in the Rig-Veda.

[7 ]Or, ‘To a hero she has borne a hero.’

[1 ]That is, pure, unmingled (with Brāhmaṇa portions), orderly. Thus the White Yajur-Veda is distinguished from the Black Yajur-Veda.

[2 ]As in the previous list.