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The Thirteen Principal Upanishads, translated from the Sanskrit with an outline of the philosophy of the Upanishads and an annotated bibliography, by Robert Ernest Hume (Oxford University Press, 1921).

Author: Misc (Upanishads)
Translator: Robert Ernest Hume

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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].’