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FOURTH ADHYĀYA - Misc (Upanishads), The Thirteen Principal Upanishads [1921]

Edition used:

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).

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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, as it were, laughing, and even beholding fearful sights.

  • 14.

    People see his pleasure-ground;
  • Him no one sees at all.

“Therefore one should not wake him suddenly,” they say. Hard is the curing for a man to whom He does not return.

Now some people say: “That is just his waking state, for whatever things he sees when awake, those too he sees when asleep.” [This is not so, for] there [i.e. in sleep] the person is self-illuminated.’

[Janaka said:] ‘I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from transmigration].’

15. ‘Having had enjoyment in this state of deep sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to sleep. Whatever he sees there [i.e. in the state of deep sleep], he is not followed by it, for this person is without attachments.’

[Janaka said:] ‘Quite so, Yājñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.’

16. ‘Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking. Whatever he sees there [i.e. in dreaming sleep], he is not followed by it, for this person is without attachments.’

[Janaka said:] ‘Quite so, Yājñavalkya. I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release.’

17. ‘Having had enjoyment in this state of waking, having traveled around and seen good and evil, he hastens again, according to the entrance and place of origin, back to dreaming sleep.1

18. As a great fish goes along both banks of a river, both the hither and the further, just so this person goes along both these conditions, the condition of sleeping and the condition of waking.

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!

[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.