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Invocation Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness. Om. Peace! Peace! Peace!
1) Om, verily, the head of the sacrificial horse is the dawn, its eye the sun, its vital breath the wind, its open mouth the Vaisvanara fire and the trunk of the sacrificial horse is the year. The back is heaven, the belly the intermediate region, the hoof the earth, the sides the four quarters, the ribs the intermediate quarters, the limbs the seasons, the joints the months and half—months, the feet the days and nights, the bones the stars, the flesh the clouds. Its half—digested food is the sand, the blood—vessels the rivers, the liver and lungs the mountains, the hair the herbs and trees. The fore part of the horse is the rising sun and the hinder part the setting sun. Its yawn is lightning, its shaking of the body is thunder, its water is rain and its neighing is indeed voice. 2) The day, verily, is the golden
cup called mahiman, in front of the horse, which arose pointing it out.
Its source is the eastern sea. The night, verily, is the silver cup
called mahiman, behind the horse, which arose pointing it out. Its
source is the western sea. These two vessels appeared at either end of
the horse. As a racer the horse carried the gods; as a stallion, the gandharvas; as a runner, the demons; as a horse, men. The sea is its
stable and the sea, its source.
1) In the beginning there was nothing whatsoever in the universe. By
Death, indeed, all this was covered—by hunger, for hunger is, verily,
death. "Let Me have a mind," was His desire and He created the mind.
Then He moved about, worshipping Himself. From Him, thus worshipping,
water was produced. "Verily," Death though, "while I was worshipping,
water was produced"; that is why the Arka (fire used in the
Horse—sacrifice) is so called. Surely, happiness comes to him who knows
how the fire came to be called arka.
2) Water, verily, is arka. What was then like froth on the water became
solidified; that was earth. After the earth was created, Hiranyagarbha was tired. From Him, thus fatigued and heated,
came forth His essence as brightness. That was Fire.
3) He divided Himself into three: the sun one—third and the air one—third. Thus Prana is divided into three. His head is the east and
His arms are that (the north—east) and that (the south—east). His
hinder part is the west and His two hip— bones are that (the north—west) and
that (the south—west). His sides are the south and the north, His back
is heaven, His belly is the intermediate region and His chest is the
earth. Thus He stands firm on water. He who knows this stands firm
wherever he goes.
4) He desired: "Let a second self be born of Me," and He (Death or
Hunger) brought about the union of speech with the mind. What was the
seed there became the year. Prior to that there had been no year. He
(Death) bore him (the year) for as long as a year and after that time
projected him. Then, when he was born, Death opened His mouth to devour
him. He (the child) cried: "Bhan!" and that, indeed, became speech.
5) He thought: "If I kill him, I shall have but very little food,''
and through the union of that speech and that mind He brought forth
all this, whatever there is: the Rig—Veda, the Yajur— Veda, the Sama—Veda,
the metres, the sacrifices, men and animals. Whatever He brought forth
He resolved to eat. Verily, because He eats everything, therefore is Aditi
(Death) called Aditi. He who knows why Aditi came to have this name of Aditi becomes the eater of everything and everything becomes
his food.
6) He desired: "Let me sacrifice again with the great sacrifice." He was tired and he practiced austerities. From Him thus fatigued and
heated, His fame and vigour departed. The pranas (organs) are verily
fame and vigour. When the pranas went out His body began to swell, but
the mind was set on the body.
7) He desired: "Let this body of Mine be fit for a sacrifice and let Me be embodied through this." Thinking thus, He entered the body.
Because the body swelled (asvat), therefore it came to be called horse
(asva). And because it became fit for sacrifice (medhya), therefore the
Horse—sacrifice came to be known as Asvamedha. He who knows this verily
knows the Horse— sacrifice. Prajapati, desiring again to sacrifice
with the great sacrifice, imagined Himself as the horse and letting the
horse remain free, He reflected on it. At the end of a year he
sacrificed it to Himself and dispatched the other animals to the gods. Therefore priests even now sacrifice to Prajapati the sanctified horse
dedicated to all the gods. Verily, the sun who shines yonder is the
Horse—sacrifice. His body is the year. This earthly fire is the arka
(sacrificial fire), whose limbs are these worlds. So these two, fire
and the sun, are the arka and the Asvamedha (Horse—sacrifice). These
two, again, become the same god, Death. He who knows this conquers
further death; death cannot overcome him; death becomes his self; and he
becomes one with these deities.
1) There were two classes of Prajapati’s sons: the gods (devas) and
the demons (asuras). Naturally, the gods were few and the demons many.
They struggled with one another for mastery of these worlds. Being
overwhelmed by the demons, the gods said: "Well, let Us overcome the
demons at the sacrifice (jyotishtoma) by means of the Udgitha."
2) They said to the organ of speech: "Chant the Udgitha for us." "So
be it," said speech and chanted for them. Whatever enjoyment common to
all comes from the organ of speech, it secured for the gods by
chanting, while the enjoyment derived from the fine utterance of the
words it utilized for itself. Now, the demons knew that through this
chanter the gods would overcome them. They charged at it (speech) and
pierced it with evil. That evil is what is found today when one speaks
improperly; that is that evil.
3) Then they said to the organ of smell: "Chant the Udgitha for us."
"So be it," said the organ and chanted for them. Whatever enjoyment
common to all comes from the nose, it secured for the gods by chanting,
while the enjoyment derived from fine smelling it utilized for itself.
Now, the demons knew that through this chanter the gods would overcome
them. They charged at it and pierced it with evil. That evil is what is
found today when one smells improper things; that is that evil.
4) Then they said to the organ of Seeing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the eye, it secured for the gods by
chanting, while the enjoyment derived from fine seeing it utilized for
itself. Now, the demons knew that through this chanter the gods would
overcome them. They charged at it and pierced it with evil. That evil
is what is found today when one sees improper things; that is that evil.
5) Then they said to the organ of hearing: "Chant the Udgitha for us." "So be it," said the organ and chanted for them. Whatever enjoyment common to all comes from the ear, it secured for the gods by
chanting, while the enjoyment derived from fine hearing it utilized for
itself. Now, the demons knew that through this chanter the gods would
overcome them. They charged at it and pierced it with evil. That evil
is what is found today when one hears improper things; that is that
evil.
6) Then they said to the mind: "Chant the Udgitha for us." "So be it," said the mind and chanted for them. Whatever enjoyment common to
all comes from the mind, it secured for the gods by chanting, while the
enjoyment derived from fine thinking it utilized for itself. Now, the
demons knew that through this chanter the gods would overcome them.
They charged at it and pierced it with evil. That evil is what is found
today when one thinks improperly; that is that evil. Likewise they
also touched these other deities with evil—smote them with evil.
7) Then they said to the vital breath in the mouth: "Chant the Udgitha for us." "So be it," said the vital breath and chanted for them. The demons knew that through this chanter the gods would overcome
them. They charged at it, intending to pierce it with evil. But as a
clod of earth, hitting a stone, is scattered, even so they were
scattered in all directions, crushed and completely destroyed. Thereupon
the gods became established in their true selves and the demons
perished. He who knows this becomes his true self and his spiteful
kinsman perishes.
8) Then the organs said: "Where is that which joined us to our true selves?" After deliberation they discovered that it was here, within
the mouth (asye). Hence the vital breath (prana) is called ayasya and
also, because it is the essence (rasa) of the limbs (anga) of the body,
angirasa.
9) That deity is called "dur," because death is far (dur) from it.
From him who knows this, death is far away.
10) That deity took away death, the evil of these gods and carried
it to where the end of the quarters is. There it deposited their evil. Therefore let no one go to a person of that region, or to the country
beyond the border, lest he should meet there with evil, with death.
11) That deity, after taking away the death—the evil—of the gods,
carried them beyond death.
12) First of all, it carried the organ of speech, which is the
foremost organ. When the organ of speech was freed from death it became fire. That fire, having transcended death, shines beyond
its reach. 13—15) Then it carried the organ of
smell. When it was freed from death it became air (Vayu). That air,
having transcended death, blows beyond its reach. Then it carried the
organ of sight. When it was freed from death it became the sun (Surya).
That sun, having transcended death, shines beyond its reach. Then it
carried the organ of hearing. When it was freed from death, it became
the quarters (Disah). Those quarters, having transcended death, remain
beyond its reach.
16) Then it carried the mind. When the mind was freed from death it
became the moon (Chandra). That moon, having transcended death, shines
beyond its reach. Thus, verily, that deity carries beyond death him who
knows this.
17) Next it (the vital breath) obtained eatable food for itself by chanting. For whatever food is eaten, is eaten by the vital
breath alone and it (the vital breath) rests on that (the food).
18) The gods said to the vital breath: "Verily, just this much is
all the food there is and you have secured it for yourself by chanting. Now give us, please, a share of this food." "Then sit around
facing me." "So be it." They sat down around the vital breath. That is
why whatever food one eats through the vital breath satisfies the
organs. So do his relatives sit around facing him who knows this; he becomes the supporter of his kinsmen, the greatest among them and their
leader, a good eater of food and their lord. Whoever, among his
kinsmen, the greatest among them and their leader, a good eater of food
and their lord. Whoever, among his kinsmen, desires to be a rival of
the man who has this knowledge is not able to support his dependents. But, on the other hand, he who follows him (the knower of the vital
breath) and who, following him, desires to support his dependents is
certainly able to do so.
19) It is called ayasa angirasa, for it is the essence (rasa) of the limbs (anga). Yes, the prana is the essence of the limbs. From whichever limb the vital breath departs, that limb withers right
there; therefore it is verily the essence of the limbs.
20) It is also Brihaspati (lord of the Rig—Veda). Speech is Brihati (Rig) and the vital breath is its lord (pati).
Therefore it is called Brihaspati.
21) It is also the Brahmanaspati (lord of the Yajur—Veda). Speech is
Brahman (Yajur) and the vital breath is its lord (pati). Therefore it
is called Brahmanaspati.
22) Prana is Saman, too. Speech is, verily, sa and this (prana) is ama. Saman (the chant of the Sama—Veda) is known by that name because
it is sa (speech) and ama (prana). Or because it (prana) is equal (sama)
to a white ant, equal to a mosquito, equal to an elephant, equal to
these three worlds, nay, equal to this universe; therefore it (prana)
is indeed the Sama—Veda. He who knows this vital breath to be such
attains union with it or lives in the same world with it.
23) And it is also the Udgitha. The vital breath is verily ut, for
by the vital breath all this universe is upheld (uttabdha); and speech
is githa (song). And because it is ut and githa, therefore it is Udgitha.
24) Regarding this there is also the following anecdote: Brahmadatta,
the great—grandson of Chikitana, while drinking king [soma], said: "Let
this soma strike off my head if I say that the ayasya angirasa chanted
the Udgitha through any other means than this vital breath and speech."
Surely he chanted through speech and the vital breath.
25) He who knows the wealth of this saman (Vital breath) obtains wealth. Tone, indeed, is its wealth. Therefore let one who is going to
perform the sacrificial work as a priest desire that his voice may have
a good tone and let him perform the sacrifice through that voice with a
good tone. Therefore people desire to see at a sacrifice a priest with
a good voice, like one who has wealth. He who thus knows what is the
wealth of the saman obtains wealth.
26) He who knows the suvarna (gold) of the saman (vital breath) obtains gold. Tone is verily its gold. He who thus knows what is the
gold of the saman obtains gold.
27) He who knows the support of the saman (vital breath) gets a support. Speech Verily is its support. For, supported in speech, the
vital breath is transformed into a chant. Some say the support is in
food (the body).
28) Next follows the edifying repetition (abhyaroha) only of the hymns called pavamanas. The priest called prastotri indeed chants the saman. While he chants it, let the sacrificer recite these [Yajur
verses]: "Lead me from the unreal to the real. From darkness lead me
to light. From death lead me to immortality." When the mantra (verse)
says: "Lead me from the unreal to the real," "the unreal" means death
and the "real," immortality; so it says, "From death lead me to
immortality," that is to say, "Make me immortal." When it says: "From
darkness lead me to light," "darkness" means death and "light,"
immortality; so it says: "From death lead me to immortality," that is
to say, "Make me immortal." In the verse: "From death lead me to
immortality," there is nothing that is hidden. Then come the remaining
hymns, with which, by singing them, [the chanter] should obtain food
for himself. Therefore while they are being chanted let the sacrificer
ask for a boon— anything that he desires. Whatever objects this
chanter, endowed with such knowledge, desires for himself or for the sacrificer, he obtains by his chanting. This [meditation] by itself
wins the world (Hiranyagarbha). He who thus knows the saman (the prana,
or vital breath)—for him there is no fear of not being admitted into
that world.
1) In the beginning, this universe was the self (Viraj) alone, in
the shape of a person. He reflected and saw nothing else but His self.
He first said: "I am He." Therefore He came to be known by the name I (Aham).
Hence, even now, when a person is addressed, he first says: "It is I,"
and then says whatever other name he may have. And because He, before (purva)
the whole group of aspirants, burnt (aushat) all evils, therefore He
is called Purusha. He who knows this verily burns up him who wishes to
be Viraj in advance of him.
2) He was afraid. Therefore people still are afraid when alone. He thought: "Since there is nothing else but Myself, what am I afraid of?"
Thereupon His fears were gone; for what was there to fear? Assuredly, it
is from a second entity that fear arises.
3) He was not at all happy. Therefore a person even today is not happy when alone. He desired a mate. He became the size of a man and
wife in close embrace. He divided this body into two. From that
division arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, the body before one accepts a wife is one half of
oneself, like the half of a split pea. Therefore this space is indeed
filled by the wife. He was united with her. From that union human beings
were born.
4) She reflected: "How can he unite with me after having produced me
from himself? Well, let me hide myself." She became a cow, the other
(Manu) became a bull and was united with her; from that union cows were
born. The one became a mare, the other became a stallion; the one
became a she—ass, the other became a he—ass and was united with her;
from that union one—hoofed animals were born. The one became a she—goat, the other became a he—goat; the one became a hew, the other
became a ram and was united with her; from that union goats and sheep
were born. Thus, indeed, he produced everything that exists in pairs,
down to the ants.
5) He (Viraj) realized: "Indeed, I am the creation, for I produced all this." Therefore He became the creation. He who knows this becomes
a creator in this creation of Viraj.
6) Then He (Viraj) rubbed back and forth thus and produced fire from
its source: the mouth and the hands. Therefore both the hands and mouth
are hairless inside. When they (the priests) speak of particular gods,
saying: "Sacrifice to him," "Sacrifice to that one," they are
mistaken; for these are all His manifestations: He Himself is all the
gods. Now, whatever is liquid, He produced from semen; and that is soma. This universe is indeed this much: food and the eater of food.
Soma is food; and fire, the eater of food. This is the highest creation
of Viraj, that He projected the gods, who are even superior to Him. This
is the highest creation because He, although mortal Himself, manifested
the immortal. And he who knows this verily becomes a creator in this
highest creation of Viraj.
7) Now, all this universe was then undifferentiated. It became differentiated by name and form: it was known by such and such a name
and such and such a form. Thus to this day this universe is
differentiated by name and form; so it is said. "He has such a name and
such a form." This Self has entered into these bodies up to the very
tips of the nails, as a razor lies hidden in its case, or as fire,
which sustains the world, lies hidden in its source. People do not see
the Self, for when viewed in parts It is incomplete: when breathing, It
is called the vital breath (prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the
mind. These are merely Its names according to Its functions. He who
meditates on one or another of Its aspects does not know, for It is
then incomplete: the Self is separated from Its totality by being
associated with a single characteristic. The Self alone is to be
meditated upon, for in It all these become unified. Of all these, this
Self alone should be known, for one knows all these through It, just as
one may find an animal which is lost through its footprints. He who
thus knows the Self obtains fame and association with dear ones.
8) This Self is dearer than a son, dearer than wealth, dearer than everything else, because It is innermost. If one holding the Self dear
were to say to a person who speaks of anything other than the Self as
dear, that he, the latter, will lose what he holds dear—and the former
is certainly competent to do so—it will indeed come true. One should
meditate upon the Self alone as dear. He who meditates upon the Self
alone as dear—what he holds dear will not perish.
9) They say: "Since men think that by the Knowledge of Brahman they
become all, what, pray, was it that Brahman knew by which It became
all?"
10) This self was indeed Brahman in the beginning. It knew itself only as "I am Brahman." Therefore it became all. And whoever among the
gods had this enlightenment, also became That Brahman. It is the same
with the seers (rishis), the same with men. The seer Vamadeva, having
realized this self as That, came to know: "I was Manu and the sun." And
to this day, whoever in a like manner knows the self as "I am
Brahman," becomes all this universe. Even the gods cannot prevent his becoming this, for he has become their Self. Now, if a man worships
another deity, thinking: "He is one and I am another," he does not
know. He is like an animal to the gods. As many animals serve a man, so
does each man serve the gods. Even if one animal is taken away, it
causes anguish to the owner; how much more so when many are taken
away! Therefore it is not pleasing to the gods that men should know
this.
11) In the beginning this (the kshatriya and other castes) was indeed Brahman, one only without a second. He, being one, did
not flourish. He projected, further, an excellent form, kshatriyahood—those
kshatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra,
Parjanya, Yama, Mrityu (Death) and Isana. Therefore there is none higher
than the kshatriyas. Thus at the Rajasuya sacrifice, the brahmin
sits below and worships the kshatriya. He confers that glory on kshatriyahood alone. But brahminhood is nevertheless the source of kshatriyahood. Therefore even though the king is
exalted in the sacrifice, at the end of it he resorts to brahminhood as his source. He
who slights a brahmin strikes at his own source. He becomes more evil,
as one who slights his superior.
12) Yet He (Viraj) did not flourish. He projected the Vaisya caste—those
classes of gods who are designated in groups: the Vasus,
Rudras, Adityas, Visve—devas and Maruts.
13) Still He did not flourish. He projected the sudra caste—Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all
that exists.
14) Yet He did not flourish. He projected, further, that excellent form, justice (dharrna).
This justice is the controller of the kshatriya. Therefore there is nothing higher than justice. So even a
weak man hopes to defeat a stronger man through justice, as one does
with the help of a king. Verily, that which is justice is truth.
Therefore if a man speaks the truth, they say he speaks what is just
and if he speaks what is just, they say he speaks the truth; for justice
alone is both these.
15) So these four castes were projected: the brahmin: the kshatriya, the vaisya and the sudra. Among the gods Prajapati
became a brahmin as
fire and among men He became the brahmin. He became a kshatriya among
men through the divine kshatriyas, a vaisya through the divine vaisyas
and a sudra through the divine sudras. Therefore people desire to
attain the results of their rites among the gods through fire and among
men as a brahmin. For Prajapati directly projected Himself as these
two forms. Now, if a man departs from this world without realizing
his own World (the Self), It, being unknown, does not protect him—as
the Vedas, unrecited, or as a deed unaccomplished, do not protect him.
Nay, even if one who does not know It (the Self) should perform here on
earth a great many meritorious acts, those acts will in the end surely
perish for him. One should meditate only upon the World called the
Self. He who meditates upon the World called the Self—his work does
not perish; for from this very Self he projects whatever he desires.
16) Now, this self (the ignorant person) is an object of enjoyment (lokah)
to all beings. In so far as he offers oblations in the fire and
performs sacrifices, he becomes an object of enjoyment to the gods. In
so far as he studies the Vedas, he becomes an object of enjoyment to
the rishis. In so far as he makes offerings to the Manes and desires
children, he becomes an object of enjoyment to the Manes. In so far as
he gives shelter and food to men, he becomes an object of enjoyment to
men. In so far as he gives fodder and water to the animals, he becomes an object of enjoyment to the animals. In so far as beasts and birds
and even ants find a living in his home, he becomes an object of
enjoyment to these. Just as one wishes no injury to one's body, so do
all beings wish no injury to him who has this knowledge. All this,
indeed, has been known and well investigated.
17) In the beginning this aggregate of desirable objects was but the self, one only. He cherished the desire: "Let me have a wife, so that I
may be born as the child; and let me have wealth, so that I may perform
rites." This much, indeed, is the range of desire; even if one wishes,
one cannot get more than this. Therefore, to this day, a man who is
single desires: "Let me have a wife, so that I may be born as the
child; and let me have wealth, so that I may perform rites." So long as
he does not obtain each one of these, he thinks he is incomplete. Now,
his completeness can also come in this way: The mind is his self,
speech his wife, the vital breath his child, the eye his human wealth,
for he finds it with the eye; the ear his divine wealth, for he hears
it with the ear; the body his instrument of rites, for he performs
rites through the body. So this sacrifice has five factors—the animals
have five factors, men have five factors and all this that exists has
five factors. He who knows this obtains all this.
1) The following are the mantras: "I shall now disclose that the
father produced seven kinds of food through meditation and rites. One
is common to all eaters. Two he assigned to the gods. Three he designed
for himself. And one he gave to the animals. On it (food) rests
everything— whatsoever breathes and whatsoever breathes not. Why are
not these foods exhausted although they are always being eaten? He who
knows the cause of this inexhaustibility of the food eats food with
pre—eminence (pratika). He obtains identity with the gods and lives on
nectar."
2) When it is said: "That the father produced seven kinds of food through meditation and rites," the statement means that the father
indeed produced them through meditation and rites. When it is said:
"One is common to all eaters," it means that the food which is eaten is
that which is common to all. He who appropriates this food is never
free from evil, for this is, verily, the general food. When it is said:
"Two he assigned to the gods," the statement means oblations made in
the fire and presents offered otherwise to the gods. Therefore people
make oblations in the fire and offer presents otherwise to the gods. Some, however, say that the two foods refer to the new—moon and
full—moon sacrifices. Therefore one should not engage in sacrifices for
material ends. When it is said: "One he gave to the animals," the
statement refers to milk; for at first men and animals live on milk
alone. That is why they first make a new—born babe lick melted butter
or they put it to the breast. And they speak of the new—born calf as
not yet eating grass. When it is said: "On it rests
everything—whatsoever breathes and whatsoever breathes not," it means
that everything rests on milk, all that breathes and breathes not. It is
further said in another Brahmana that by making offerings of milk in
the fire for a year one overcomes further death; but one should not think thus. For he who knows this overcomes further death the very day
he makes the offering, because he offers all eatable food to the gods.
When it is asked: "Why are not these foods exhausted although they are
always being eaten?" the answer is that the eater is indeed the cause
of this inexhaustibility, for he produces this food again and again.
When it is said: "He who knows the cause of this inexhaustibility," the
statement means that the eater is indeed the cause of this
inexhaustibility, for he produces this food through meditation and
rites. If he did not do this the food would be exhausted. When it is
said: "He eats food with pratika," the word pratika means
pre—eminence; hence the meaning is that he eats food pre—eminently.
The statement: "He obtains identity with the gods and lives on
nectar," is a eulogy.
3) "Three he designed for himself"—that is to say, the mind, the organ of speech and the vital breath; these he designed for himself.
They say: "My mind was elsewhere, I did not see it; my mind was
elsewhere, I did not hear it." It is clear that a man sees with his
mind and hears with his mind. Desire, determination, doubt, faith, lack
of faith, steadfastness, lack of steadfastness, shame, intelligence and
fear—all this is truly the mind. Even if one is touched from behind,
one knows it through the mind; therefore the mind exists. Whatever
sound there is, it is just the organ of speech; for it serves to
determine a thing, but it cannot itself be revealed. The prana, apana,
vyana, udana, samana and ana—all these are but the vital breath (prana).
This body (atma) consists of these—the organ of speech, the mind and the
vital breath.
4) These verily are the three worlds: the organ of speech is this world (the earth), the mind is the intermediary world (the sky)
and the vital breath is that world (heaven).
5) These verily are the three Vedas: the organ of speech is the Rig—Veda, the mind is the Yajur—Veda and the vital breath is the Sama—Veda.
6) These verily are the gods, the Manes and men: the organ of speech
is the gods, the mind is the Manes and the vital breath is men.
7) These verily are father, mother and child: the mind is the
father, the organ of speech is the mother and the vital force is the
child. 8—10) These verily are what is
known, what is to be known and what is unknown. Whatever is known is a
form of the organ of speech, for it is the knower. The organ of speech
protects him who knows its different manifestations by becoming that
which is known). Whatever is to be known is a form of the mind, for
the mind is what is to be known. The mind protects him who knows this
by becoming that which is to be known. Whatever is unknown is a form
of the vital breath, for the vital breath is what is unknown. The vital
breath protects him who knows this by becoming that which is unknown.
11) The earth is the body of that organ of speech and this fire is
its luminous organ. And as far as the organ of speech extends, so far
extends the earth and so far extends fire.
12) Now, heaven is the body of this mind and that sun yonder is its luminous organ. And as far as the mind extends, so far extends the
earth and so far extends fire. The two (fire and the sun) were united
and from that was born the vital breath. It (the vital breath) is the
supreme Lord (Indra). It is without a rival. A second being is, indeed,
a rival. He who knows this has no rival.
13) Next, water is the body of this vital breath and that moon yonder is its luminous organ. And as far as the vital breath extends,
so far extends water and so far extends the moon. These are all equal,
all infinite. He who meditates upon them as finite wins a finite world,
but he who meditates upon them as infinite wins an infinite world.
14) That Prajapan, represented by the year, consists of
sixteen parts. The nights and days are fifteen of his parts and the constant point is the sixteenth. He as the moon is increased and decreased by the nights and days. Through the sixteenth
part he permeates all living beings as the new—moon night and rises the following morning. Therefore, in honour of this deity, on this
night let no one cut off the breath of any breathing being, not even of
a lizard.
15) Verily, the person who knows this is himself that Prajapati who is endowed with sixteen parts and who is represented by the year.
Wealth constitutes fifteen of his parts and the body is his sixteenth
part. He is increased and decreased by that wealth. This body is the
nave and wealth is the felloe. Therefore even if a man loses
everything, but lives in his body, people say that he has lost only his
felloe which can be restored again.
16) Now, these are, verily, the three worlds: the world of men, the world of the Manes and the world of the gods. The world of men can be
gained through a son only and by no other rite; the world of the Manes
through rites; and the world of the gods through meditation. The world
of the gods is the best of the worlds. Therefore they praise meditation.
17) Now therefore follows the entrusting: When a man thinks he is about to die, he says to his son: "You are Brahman, you are the sacrifice and you are the world." The son replies: "I am Brahman, I am
the sacrifice, I am the world." The Sruti explains the thoughts of the
father: "Whatever has been studied by me (the father) is all unified
in the word Brahman. Whatever sacrifices have been made by me (the
father) are all unified in the word sacrifice. And whatever worlds were
to be; won by me (the father) are all unified in the word world. All
this it indeed this much. He (the son), being all this, will protect me
from the ties of this world." Therefore they speak of a son who is well
instructed as being conducive to the winning of the world; and
therefore a father instructs him. When a father who knows this departs
from this world, he— along with his own organ of speech, mind and vital
breath— penetrates his son. If, through a lapse, any duty has been
left undone by him, the son exonerates him from all that; therefore he
is called a son. The father remains in this world through the son. The
divine and immortal organ of speech, mind and vital breath enter into
him (the father).
18) The divine organ of speech from the earth and fire enters into him. That is the divine organ of speech through which whatever
he says is fulfilled.
19) The divine mind from heaven and the sun permeates him. That is
the divine mind through which he becomes joyful only and grieves no
more.
20) The divine vital breath from water and the moon permeates him.
And, verily, that is the divine vital breath which, whether moving or
not moving, neither feels pain nor is injured. He who knows this
becomes the self of all beings. As is this deity (Hiranyagarbha), so is
he. And as all beings honour this deity, so do they honour him.
Howsoever creatures may grieve, that grief of theirs remains with them
but only merit goes to him. No demerit ever goes to the gods.
21) Next follows the consideration of the vow (meditative worship): Prajapati
projected the organs. They, when they were projected, quarrelled with one another. The organ of speech resolved: "I will go
on speaking"; the eye: "I will go on seeing"; the ear: "I will go on
hearing." So did the other organs, according to their functions. Death,
having taken the form of weariness, laid hold of them—it overtook them
and having overtaken them, restrained them. Therefore does the organ of
speech become tired and so do the eye and the ear. But death did not
overtake the vital breath (prana) in the body. The other organs
resolved to know it and said: "This is verily the greatest among us; whether moving or not moving, it neither feels pain nor is injured.
Well then, let us assume its form." They all assumed its form.
Therefore they are called pranas after it. In whatever family there is
a man who knows this—that family they call by his name. And whoever
competes with one who knows this, shrivels and after shrivelling, in
the end dies. This is with regard to the body.
22) Now with regard to the gods. Fire resolved: "I will go on burning"; the sun: "I will go on giving heat"; the moon: "I will go on
shining." And so did the other gods, according to their functions. As
is the vital breath in the body among the organs, so is air (vayu)
among the gods. The other gods fade, but not air. Air is the deity that
never sets.
23) Now there is this verse (sloka): The gods observed the vow of
that from which the sun rises and in which it sets. This vow is
followed today and this will be followed tomorrow. The sun rises verily
from the prana (the vital breath in its cosmic form) and also sets in
it. The gods even today observe the same vow which they observed then. Therefore a man should observe a single vow—he should perform the
functions of the prana and apana (respiration and excretion), lest the
evil of death should overtake him. And if he performs them, let him try
to complete them. Through this he obtains identity with that deity, or
lives in the same world with it.
1) Verily, this universe is a triad of name, form and work. Of those
names which are in daily use, speech (sound in general) is the source (uktha),
for from it all names arise. It is their common feature (saman), for it
is common to all names. It is their Brahman (self), for it supports all
names.
2) Next, of forms, the eye is the source (uktha), for from it all forms arise. It is their Common feature (saman), for it is common to
all forms. It is their Brahman (self), for it supports all forms.
3) Next, of work, the body is the source (uktha), for from it all works arise. It is their common feature (saman), for it is common to
all works. It is their Brahman (self), for it supports all works. These three together are one—this body; and the body, although one, is
these three. This immortal entity is covered by truth: the vital breath
is the immortal entity and name and form are truth and by them the
immortal entity is covered.
Chapter I—Relative Aspects of Brahman
1) Om. There lived of yore a man of the Garga family called proud Balaki,
who was an eloquent speaker. He said to Ajatasatru, the king of
Kasi: "I will tell you about Brahman." Ajatasatru said: "For this
proposal I give you a thousand cows. People indeed rush, saying: 'Janaka,
Janaka.' I too have some of his virtues."
2) Gargya said: "That being (purusha) who is in the sun, I meditate
upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me
about him. I meditate upon him as all— surpassing, as the head of all
beings and as resplendent." Whosoever thus meditates upon him becomes
all—surpassing, the head of all beings and resplendent.
3) Gargya said: "That being (purusha) who is in the moon, I meditate
upon as Brahman." Ajatasatru said: "No, no! Please do not talk to me
about him. I meditate upon him as the great, white—robed, radiant
Soma." Whosoever thus meditates upon him has, every day, abundant soma
pressed for him in his principal and auxiliary sacrifices and his food
never runs short.
4) Gargya said: "That being (purusha) who is in the lightning, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
to me about him. I meditate upon him as luminous." Whosoever thus
meditates upon him becomes luminous and his progeny too become luminous.
5) Gargya said: "This being (purusha) who is in the akasa, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
about him. I meditate upon him as full and unmoving." Whosoever thus
meditates upon him is filled with progeny and cattle and his progeny is
never extinct from this world.
6) Gargya said: "This being (purusha) who is in the air, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about
him. I meditate upon him as the Lord (Indra), as irresistible and as
the unvanquished army." Whosoever thus meditates upon him becomes ever
victorious, invincible and a conqueror of enemies.
7) Gargya said: "This being (purusha) who is in fire, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about
him. I meditate upon him as forbearing." Whosoever thus meditates upon
him becomes forbearing and his progeny becomes forbearing.
8) Gargya said: "This being (purusha) who is in water, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk about
him. I meditate upon him as agreeable." Whosoever thus meditates upon
him—to him comes what is agreeable, not what is disagreeable and to him
are born children who are agreeable.
9) Gargya said: "This being (purusha) who is in the mirror, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
about him. I meditate upon him as shining." Whosoever thus meditates
upon him becomes shining and his progeny too becomes shining and he
outshines all those with whom he comes in contact.
10) Gargya said: "The sound that arises behind a man while he walks,
I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not
talk about him. I meditate upon him as life." Whosoever thus meditates
upon him reaches his full age on this earth and life does not depart
from him before the completion of that time.
11) Gargya said: "This being (purusha) who is in the quarters, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
about him. I meditate upon him as second and as inseparable." Whosoever
thus mediates upon him gets companions and his followers never part with
him.
12) Gargya said: "This being (purusha) who consists of shadow, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
about him. I meditate upon him as death." Whosoever thus meditates upon
him reaches his full age on this earth and death does not overtake him
before the completion of that time.
13) Gargya said: "This being (purusha) who is in the self, I meditate upon as Brahman." Ajatasatru said: "No, no! Please do not talk
about him. I meditate upon him as self—possessed." Whosoever thus
meditates upon him becomes self—possessed and his progeny too becomes
self—possessed. Gargya remained silent.
14) Ajatasatru said: "Is this all?" "That is all." "By knowing that much one cannot know Brahman." "Let me approach you as a student," said Gargya.
15) Ajatasatru said: "It is contrary to usual practice that a brahmin should approach a kshatriya, thinking: 'He will teach me about
Brahman.' Nevertheless, I will instruct you." So saying, he took Gargya
by the hand and rose. They came to a sleeping man. Ajatasatru addressed
him by these names: Great, White— robed, Radiant, Soma. The man did not
get up. The king pushed him again and again with his hand till he
awoke. Then he got up.
16) Ajatasatru said: "When this being full of consciousness (identified with the intellect) was thus asleep, where was it then and
whence did it thus come back?" Gargya did not know the answer.
17) Ajatasatru said: "When this being full of consciousness (vijnana
maya) is thus asleep, it absorbs, at that time, the functions of the
organs through its own consciousness and rests in the Supreme Self (akasa)
that is in the heart. When this being absorbs them, it is called svapiti. Then the organ of smell is absorbed, the organ of speech is
absorbed, the eye is absorbed, the ear is absorbed and the mind is
absorbed."
18) When the self remains in the dream state, these are its achievements (results of past action): It then becomes a great king, as
it were; or a noble brahmin, as it were; or attains, as it were, high
or low states. Even as a great king, taking with him his retinue of
citizens, moves about, according to his pleasure, within his own
domain, so does the self, taking with it the organs, move about
according to its pleasure, in the body.
19) Next, when the self goes into deep sleep—when it does not know
anything—it returns along the seventy—two thousand nerves called hita,
which extend from the heart throughout the whole body and remains in
the body. As a baby or an emperor or a noble brahmin lives, having
reached the summit of happiness, so does the self rest.
20) As the spider moves along the thread it produces, or as from a fire tiny sparks fly in all directions, even so from this Atman come
forth all organs, all worlds, all gods, all beings. Its secret name
(Upanishad) is "the Truth of truth." The vital breaths are the
truth and their truth is Atman.
1) He who knows the calf together with its abode, its special resort, its post and its rope, kills his seven hostile kinsmen. The vital breath in the body is indeed the calf; this body is its abode,
the head its special resort, strength its post and food its rope.
2) These seven gods that prevent decay worship it (the calf): through these pink lines in the eye, Rudra attends on it; through the
water in the eye, Parjanya attends on it; through the pupil of the eye,
the sun attends on it; through the black of the eye, fire attends on
it; through the white portion, Indra; through the lower eyelid, the
earth; and through the upper eyelid, heaven attends on it. He who knows
this—his food does not diminish.
3) Regarding this there is the following mantra: "There is a bowl which has its mouth below and which bulges at the top. Manifold
knowledge has been put into it; seven sages sit on its rim and the
organ of speech, which has communication with the Vedas, is the
eighth." What is called the "bowl which has its mouth below and which
bulges at the top" is this head of ours, for it is a bowl which has its
mouth below and which bulges at the top. When it is said: "Manifold
knowledge has been put into it," this refers to the organs; these
indeed represent manifold knowledge. When it is said: "Seven sages sit
on its rim," this refers to the organs; they indeed are the sages. "The
organ of speech, which has communication with the Vedas, is the eighth" because the organ of speech is the eighth and
communicates with the Vedas.
4) These two ears are Gotama and Bharadvaja: this one (the right) is Gotama and this one (the left), Bharadvaja. These two eyes are Visvamitra and Jamadagni:
this one (the right) is Visvamitra and this
one (the left), Jamadagni. These two nostrils are Vasishtha and Kasyapa:
this one (the right) is Vasishtha and this one (the left), Kasyapa. The
tongue is Atri, for through the tongue food is eaten. Atri is the same
as atti (eating). He who knows this becomes the eater of everything and
everything becomes his food.
1) Verily, there are two forms of Brahman: gross and subtle, mortal
and immortal, limited and unlimited, definite and indefinite.
2) The gross form is that which is other than air and akasa. It is mortal, limited and definite. The essence of that which is gross, which
is mortal, which is limited and which is definite is the sun that
shines, for it (the sun) is the essence of the three elements. 3) Now the subtle: It is air and akasa. It is immortal, it is unlimited and it is indefinite. The
essence of that which is subtle, which is immortal, which is unlimited
and which is indefinite is the Person (Purusha) in the solar orb, for
that Person is the essence of the two elements. This is with reference
to the gods.
4) Now with reference to the body: The gross form is that which is other than the air and the akasa that is in the body. It is mortal, it
is limited and it is definite. The essence of that which is gross,
which is mortal, which is limited and which is definite is the eye; for
it (the eye) is the essence of the three elements.
5) Now the subtle: It is the air and the akasa that is in the body.
It is immortal, it is unlimited and it is indefinite. The essence of that which is subtle, which is immortal, which is unlimited and which
is indefinite is the person (purusha) that is in the right eye, for that
person is the essence of the two elements.
6) The form of that person is like a cloth dyed with turmeric, or like
grey sheep's wool, or like the scarlet insect called Indragopa, or
like a tongue of fire, or like a white lotus, or like a flash of
lightning. He who knows this—his splendour is like a flash of
lightning. Now, therefore, the description of Brahman: "Not this, not
this" (Neti, Neti); for there is no other and more appropriate
description than this "Not this." Now the designation of Brahman: "The
Truth of truth." The vital breath is truth and It (Brahman) is the
Truth of that.
1) "Maitreyi, my dear," said Yajnavalkya, "I am going to renounce
this life. Let me make a final settlement between you and Katyayani (his
other wife)."
2) Thereupon Maitreyi said: "Venerable Sir, if indeed the whole earth, full of wealth, belonged to me, would I be immortal through
that?" "No," replied Yajnavalkya, "your life would be just like that of
people who have plenty. Of Immortality, however, there is no hope
through wealth."
3) Then Maitreyi said: "What should I do with that which would not
make me immortal? Tell me, venerable Sir, of that alone which you know
to be the only means of attaining Immortality."
4) Yajnavalkya replied: "My dear, you have been my beloved even
before and now you say what is after my heart. Come, sit down; I will
explain it to you. As I explain it, meditate on what I say."
5) Then Yajnavalkya said: "Verily, not for the sake of the husband,
my dear, is the husband loved, but he is loved for the sake of the self
which, in its true nature, is one with the Supreme Self. "Verily, not
for the sake of the wife, my dear, is the wife loved, but she is loved
for the sake of the self. "Verily, not for the sake of the sons, my
dear, are the sons loved, hut they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it
is loved for the sake of the self. "Verily, not for the sake of the brahmin,
my dear, is the brahmin loved, but he is loved for the sake of
the self. "Verily, not for the sake of the kshatriya, my dear, is
the kshatriya loved, but he is loved for the sake of the self. "Verily, not
for the sake of the worlds, my dear, are the worlds loved, but they are
loved for the sake of the self. "Verily, not for the sake of the gods,
my dear, are the gods loved, but they are loved for the sake of the
self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for
the sake of the All, my dear, is the All loved, but it is loved for the
sake of the self. "Verily, my dear Maitreyi, it is the Self that should
be realized—should be heard of, reflected on and meditated upon. By
the realization of the Self, my dear—through hearing, reflection and
meditation—all this is known.
6) "The brahmin rejects one who knows him as different from the Self. The kshatriya rejects one who knows him as different from the
Self. The worlds reject one who knows them as different from the Self.
The gods reject one who knows them as different from the Self. The
beings reject one who knows them as different from the Self. The All
rejects one who knows it as different from the Self. This brahmin, this
kshatriya, these worlds, these gods, these beings and this All—are that
Self. 7—9) "As the various particular
kinds of notes of a drum, when it is beaten, cannot be grasped by
themselves, but are grasped only when the general note of the drum or
the general sound produced by different kinds of strokes is grasped; "And as the various particular notes of a conch, when it is blown,
cannot be grasped by themselves, but are grasped only when the general
note of the conch or the general sound produced by different kinds of
blowing is grasped; "And as the various particular notes of a vina,
when it is played, cannot be grasped by themselves, but are grasped
Only when the general note of the vina or the general sound produced
by different kinds of playing is grasped; Similarly, no particular
objects are perceived in the waking and dream states apart from Pure
Intelligence.
10) "As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig—Veda, the Yajur—Veda, the Sama—Veda,
the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya),
the Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas)
and explanations (vyakhyanas) are like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed
forth.
11) "As the ocean is the one goal of all waters (i.e. the place
where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal
of all savours, the ear is the one goal of all sounds, the mind is the
one goal of all deliberations, the intellect is the one goal of all
forms of knowledge, the hands are the one goal of all actions, the
organ of generation is the one goal of all kinds of enjoyment, the
excretory organ is the one goal of all excretions, the feet are the one
goal of all kinds of walking, the organ of speech is the one goal of all
the Vedas. 12) "As a lump of salt dropped into
water becomes dissolved in water and cannot be taken out again, but
wherever we taste the water it tastes salt, even so, my dear, this
great, endless, infinite Reality is Pure Intelligence alone. This self
comes out as a separate entity from these elements and with their
destruction this separate existence also is destroyed. After attaining oneness it has no more consciousness. This is what I say, my dear." So
said Yajnavalkya.
13) Then Maitreyi said: "Just here you have bewildered me, venerable
Sir, by saying that after attaining oneness the self has no more
consciousness." Yajnavalkya replied: "Certainly I am not saying
anything bewildering, my dear. This Reality is enough for knowledge, O Maitreyi."
14) "For when there is duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks
of another, one knows another. But when everything has become the Self,
then what should one smell and through what, what should one see and
through what, what should one hear and through what, what should one
speak and through what, what should one think and through what, what
should one know and through what? Through what should One know That owing to which all this is known—through what, my dear,
should one know the Knower?"
1) This Earth is the honey (effect) of all beings and all beings are the honey (effect) of this earth. Likewise, the bright, immortal being
who is in this earth and the bright, immortal, corporeal being who is
in the body are both honey. These four are but this Self. The Knowledge
of this Self is the means to Immortality; this underlying unity is
Brahman; this Knowledge of Brahman is the means of becoming all.
2) This water is the honey (effect) of all beings and all beings are the honey (effect) of this water. Likewise, the bright, immortal being
who is in this water and the bright, immortal being existing as the
semen in the body are both honey. These four are but this Self. The
Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
3) This fire is the honey (effect) of all beings and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being
who is in this fire and the bright, immortal being identified with the
organ of speech in the body are both honey. These four are but this
Self. The Knowledge of this Self is the means to Immortality; this
underlying unity is Brahman; this Knowledge of Brahman is the means of
becoming all.
4) This air is the honey (effect) of all beings and all beings are
the honey (effect) of this air. Likewise, the bright, immortal being who is in this air and the bright, immortal being identified with the
vital breath in the body are both honey. These four are but this Self.
The Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
5) This sun is the honey (effect) of all beings and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being
who is in this sun and the bright, immortal being identified with the
eye in the body are both honey. These four are but this Self. The
Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
6) These quarters are the honey (effect) of all beings and all beings are the honey (effect) of these quarters. Likewise, the bright,
immortal being who is in these quarters and the bright, immortal being
identified with the ear in the body and with the time of hearing are
both honey. These four are but this Self. The Knowledge of this Self is
the means to Immortality; this underlying unity is Brahman; this
Knowledge of Brahman is the means of becoming all.
7) This moon is the honey (effect) of all beings and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being
who is in this moon and the bright, immortal being identified with the
mind in the body are both honey. These four are but this Self. The
Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
8) This lightning is the honey (effect) of all beings and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who is in this lightning and the bright, immortal being
identified with the light in the body are both honey. These four are
but this Self. The Knowledge of this Self is the means to Immortality;
this underlying Unity is Brahman; this Knowledge of Brahman is the means
of becoming all.
9) This thunder—cloud is the honey (effect) of all beings and all beings are the honey (effect) of this thunder—cloud. Likewise, the
bright, immortal being who is in this thunder—cloud and the bright,
immortal being identified with sound and with the voice in the body are
both honey. These four are but this Self. The Knowledge of this Self is
the means to Immortality; this underlying unity is Brahman; this
Knowledge of Brahman is the means of becoming all.
10) This akasa is the honey (effect) of all beings and all beings
are the honey (effect) of this akasa. Likewise, the bright, immortal being who is in this akasa and the bright, immortal being identified
with the akasa in the heart in the body are both honey. These four are
but this Self. The Knowledge of this Self is the means to Immortality;
this underlying unity is Brahman; this Knowledge of Brahman is the means
of becoming all.
11) This dharma (righteousness) is the honey (effect) of all beings and all beings are the honey (effect) of this dharma. Likewise, the
bright, immortal being who is in this dharma and the bright, immortal
being identified with the dharma in the body are both honey. These four
are but this self. This knowledge of this self is the means to
Immortality; this underlying unity is Brahman; this knowledge of Brahman
is the means of becoming all.
12) This truth is the honey (effect) of all beings and all beings
are the honey (effect) of this truth. Likewise, the bright, immortal being who is in this truth and the bright, immortal being identified
with truth in the body are both honey. These four are but this Self.
The Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
13) This mankind is the honey (effect) of all beings and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal
being who is in mankind and the bright, immortal being identified with
mankind in the body are both honey. These four are but this Self. The
Knowledge of this Self is the means to Immortality; this underlying
unity is Brahman; this Knowledge of Brahman is the means of becoming
all.
14) This cosmic body (atman) is the honey (effect) of all beings and
all beings are the honey (effect) of this cosmic body. Likewise, the
bright, immortal being who is in the cosmic body and the bright,
immortal being identified with the individual self are both honey.
These four are but this Self. The Knowledge of this Self is the means
to Immortality; this underlying unity is Brahman; this Knowledge of
Brahman is the means of becoming all.
15) And verily this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are fixed in the nave and the felloe of
a chariot wheel, so are all beings, all gods, all worlds, all organs and
all these individual creatures fixed in this Self.
16) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi)
perceived this and said: "O Asvins in human form, I will disclose that
terrible deed of yours, called damsa, which you performed out of greed,
as the thunder—cloud discloses the approaching rain. I will disclose the honey (madhu—doctrine), which Dadhyach,
versed in the Atharva—Veda, taught you through the head of a horse."
17) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi)
perceived this and said: "O Asvins, you fixed a horse's head on
Dadhyach, versed in the Atharva—Veda, who, O terrible ones, wishing to
be true to his promise, taught you the ritualistic meditation on the
honey (madhu—doctrine) connected with the sun and also the secret
(spiritual) meditation on it."
18) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra
(rishi)
perceived this and said: "He (the Lord) made bodies with two feet; He
made bodies with four feet. Having first become a bird (the subtle
body), He, the Supreme Person, entered the bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There
is nothing that is not covered by Him, nothing that is not pervaded by
Him."
19) This, verily, is the honey (madhu—doctrine) which Dadhyach, versed in the Atharva—Veda, taught the Asvins. The Mantra (the rishi)
perceived this and said: "He (the Lord) transformed Himself in
accordance with each form and each form of His was for the sake of
making Him known. The Lord (Indra), through His mayas, appears manifold; for to Him are yoked ten horses, nay, hundreds. "This Atman
is the organs; It is ten and thousands—many and infinite. This Brahman
is without antecedent or consequent, without interior or exterior. This
self, the all—perceiving, is Brahman. This is the teaching of the
Upanishads."
1) Now the line of teachers through whom the honey, or the madhu—doctrine,
has been transmitted: Pautimashya received it from Gaupavana. Gaupavana
from another Pautimashya. This Pautimashya from another Gaupavana.
This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from
Sandilya. Sandilya from Kausika and Gautama. Gautama
2) From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhimlata from another Anabhimlata. This Anabhimlata from still
another Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Prachinayogya. Saitava and Prachinayogya from Parasarya.
Parasarya from Bharadvaja. Bharadvaja from another Bharadvaja and
Gautama. Gautama from still another Bharadvaja. This Bharadvaja from
Parasarya. Parasarya from Baijavapayana. Baijavapayana from Kausikayani. Kausikayani
3) From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya
from Asurayana and Yaska. Asurayana from Traivani. Traivani from
Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja.
Bharadvaja from Atreya. Atreya from Manti. Minti from Gautama. Gautama
from another Gautama. This Gautama from Vatsya. Vatsya from Andilya. Andilya from Kaisorya Kapya. Kaisorya Kapya
from Kumaraharita.
Kumaraharita from Galava. Galava from Vidarbhikaundinya.
Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from
Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa
from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra.
Visvarupa Tvashtra from the Asyins. The Asvins from Dadhyach Atharvana.
Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu
Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti
from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from
Parameshthin (Viraj). Parameshthin from Brahma (Hiranyagarbha). Brahman
is self—born. Salutation to Brahman.
Chapter I—Yajnavalkya and Asvala
1) Om. Janaka, Emperor of Videha, performed a sacrifice in which
gifts were freely distributed among the priests. Brahmin scholars from
the countries of Kuru and Panchala were assembled there. Emperor Tanaka
of Videha wished to know which of these brahmins was the most erudite
Vedic scholar. So he confined a thousand cows in a pen and fastened on
the horns of each ten padas of gold.
2) He said to them: "Venerable brahmins, let him among you who is
the best Vedic scholar drive these cows home." None of the brahmins
dared. Then Yajnavalkya said to one of his pupils: "Dear Samsrava,
drive these cows home." He drove them away. The brahmins were furious
and said: "How does he dare to call himself the best Vedic scholar
among us?" Now among them there was Asvala, the hotri priest of
Emperor Janaka of Videha. He asked Yajnavalkya: "Are you indeed the best Vedic scholar among us, O Yajnavalkya?" He replied: "I bow to the
best Vedic scholar, but I just wish to have these cows." Thereupon the hotri Asvala
determined to question him.
3) "Yajnavalkya," said he, "since everything here (i.e. connected with the sacrifice) is overtaken by death, since everything is overcome
by death, by what means does the sacrificer free himself from the reach
of death?" "Through the hotri priest and the organ of speech looked
upon as fire. The sacrificer's organ of speech is the hotri. This
organ of speech is fire; this fire is the hotri; this fire is the
means to liberation; this is complete liberation."
4) "Yajnavalkya," said he, "since everything here is overtaken by day and night, since everything is overcome by day and night, by what
means does the sacrificer free himself from the reach of day and
night?" "Through the adhvaryu priest and the eye looked upon as the sun. The sacrificer's eye is the adhvaryu. This eye is the sun. This
sun is the adhvaryu; this sun is the means to liberation; this is
complete liberation."
5) "Yajnavalkya," said he, "since everything here is overtaken by the bright and dark fortnights, since everything is overcome by
the bright and dark fortnights, by what means does the sacrificer free
himself from the reach of the bright and dark fortnights?" "Through
the udgatri priest and the vital breath looked upon as the air. This
vital breath is the udgatri. This vital breath is the air; this air is
the udgatri; this air is the means to liberation; this is complete
liberation."
6) "Yajnavalkya," said he, "since the sky is, as it were, without a support, by means of what support does the sacrificer go to heaven?" "Through the Brahma priest and the mind looked upon as the moon. The sacrificer's mind is the Brahma. The mind is the moon; this moon is the
Brahma; this moon is the means to liberation; this is complete
liberation. So far about the ways of liberation; now about the
meditation based upon resemblance.
7) "Yajnavalkya," said he, "how many kinds of Rig verses will the hotri priest use today in this sacrifice?" "Three kinds." "And which
are these three?" "The introductory, the sacrificial and the eulogistic
as the third." "What does he (the sacrificer) win through them?"
"All this that has life."
8) "Yajnavalkya," said he, "how many kinds of oblations will the adhvaryu priest offer today in this sacrifice?" "Three." "And which
are these three?" "Those which, when offered, blaze upward; those
which, when offered, make a great noise; and those which, when
offered, sink down." "What does he (the sacrificer) win through
them?" "By those which, when offered, blaze upward, he wins the world
of the gods; for the world of the gods shines bright, as it were. By
those which, when offered, make a great noise, he wins the world of the
Manes; for this world of the Manes is excessively noisy. By those
which, when offered, sink down, he wins the world of men; for the world
of men is down below."
9) "Yajnavalkya," said he, "with how many gods does the Brahma priest seated on the right protect the sacrifice today?" "With one." "Which is that one?"
"The mind. The mind is indeed infinite and infinite are the Visve—devas. An infinite world he (the sacrificer)
wins thereby."
10) "Yajnavalkya," said he, "how many kinds of hymns of praise will
the udgatri priest chant today in this sacrifice?" "Three." "And which
are these three?" "The introductory, the sacrificial and the eulogistic
"Which are those that have reference to the body?" "The prana is the introductory hymn, the apana is hymn and the vyana is the eulogistic
hymn." "What does he (the sacrificer) win through them?" "Through the
introductory hymn he wins the earth, through the sacrificial hymn he
wins the sky and through the eulogistic hymn he wins heaven. Thereupon
the priest Asvala held his peace.
1) Then Artabhaga, of the line of Jaratkaru, questioned him. "Yajnavalkya,"
said he, "how many grahas (organs) are there and how many atigrahas
(objects)?" "Eight grahas," he replied, "and eight atigrahas." "And
which are these eight grahas and eight atigrahas?"
2) "The Prana (the nose), indeed, is the graha; it is controlled by the apana (odour), the atigraha; for one smells odours
through apana (the air breathed in).
3) "The vak (the organ of speech), indeed, is the graha; it is controlled by the atigraha, name; for one utters names through
the organ of speech.
4) "The tongue, indeed, is the graha; it is controlled by the atigraha,
taste; for one knows tastes by the tongue.
5) "The eye, indeed, is the graha; it is controlled by the atigraha colour; for one sees colours
through the eye.
6) "The ear, indeed, is the graha; it is controlled by the atigraha
sound; for one hears sounds with the ear.
7) "The mind, indeed, is the graha; it is controlled by the atigraha
desire; for through the mind one cherishes desires.
8) "The hands, indeed, are the graha; they are controlled by the atigraha,
work; for one performs work by means of the hands.
9) "The skin, indeed, is the graha; it is controlled by the atigraha,
touch; for one feels touch through the skin. These are the eight grahas
and eight atigrahas."
10) "Yajnavalkya," said he, "since all this is the food of death,
who, pray, is that god to whom death is the food?" "Fire, indeed, is
death; it is the food of water. One who knows this conquers further
death."
11) "Yajnavalkya," said he, "when this liberated person dies, do his organs depart from him or not?" "No," replied Yajnavalkya, "they merge in him
only. The body swells, is inflated and in that state the dead body lies
at rest."
12) "Yajnavalkya," said he, "when such a man dies, what is it that does not leave him?" "The name. For the name is infinite and infinite
are the Visve— devas. He who knows this wins thereby an infinite world."
13) "Yajnavalkya," said he, "when the vocal organ of this dead person merges in fire, the nose in air, the eye in the sun, the mind in
the moon, the ear in the quarters, the body in the earth, the akasa
(space) in the heart in the external akasa, the hair on the body in the
herbs, the hair on the head in the trees and the blood and semen are
deposited in water, where is that person then?" Yajnavalkya said:
"Give me your hand, dear Artabhaga. We shall decide this between
ourselves; we cannot do it in a crowd." Then they went out and
deliberated and what they talked about was karma (work) and what they
praised was karma: one becomes good through good karma and evil through
evil karma. Thereupon Artabhaga, of the line of Jaratkaru, held his
peace.
1) Next Bhujyu, the grandson of Lahya, questioned him. "Yajnavalkya,"
said he, "we were travelling in the country of Madra as religious
students, when we came to the house of Patanchala, of the line of Kapi.
His daughter was possessed by a gandharva. We asked him: 'Who are
you?' He said: 'I am Sudhanvan, of the line of Angiras.' While asking
him about the limits of the world, we said: 'Where were the descendants
of Parikshit?' And likewise I ask you, Yajnavalkya, where were the
descendants of Parikshit? Tell me, where were the descendants of
Parikshit?"
2) Yajnavalkya said: "The gandharva, I suppose, told you that they
went where those who perform the Horse—sacrifice go." "And where do
they go who have performed the Horse— sacrifice?" "Thirty—two times
the space traversed by the sun's chariot in a day makes this plane (loka);
around it, covering twice the area, is the world (prithivi); around the
world, covering twice the area, is the ocean. Now, as is the edge of a
razor or the wing of a fly, so is there just that much space between
the two halves of the cosmic shell. Through that opening they go out.
"Fire, in the form of a falcon, delivered them to Vayu. Vayu, placing them in itself, took them where previous performers of the Horse—sacrifice were." Thus did the gandharva praise Vayu. Therefore
Vayu alone is the aggregate of all individuals. He who knows this, as
stated above, conquers further death. Thereupon Bhujyu, the grandson
of Lahya, held his peace.
1) Then Ushasta, the son of Chakra, questioned him. "Yajnavalkya,"
said he, "explain to me the Brahman that is immediately and directly
perceived—the self that is within all." "This is your self that is
within all." "Which self is within all, Yajnavalkya?" "That which
breathes through the prana is your self that is within all. That which
moves downward through the apana is your self that is within all. That
which pervades through the vyana is your self that is within all. That
which goes out with the udana is your self that is within all. This is
your self that is within all."
2) Ushasta, the son of Chakra, said: "You have explained it as one might say: 'Such is a cow,' 'Such is a horse.' Tell me precisely the
Brahman that is immediate and direct—the self that is within all." "This is your self that is within all." "Which is within all, Yajnavalkya?" "You cannot see the seer of seeing; you cannot hear the
hearer of hearing; you cannot think of the thinker of thinking; you cannot know the knower of knowing. This is your self that is within
all; everything else but this is perishable." Thereupon Ushasta,
the son of Chakra, held his peace.
1) Next Kahola, the son of Kushitaka, questioned him. "Yajnavalkya,"
said he, "explain to me the Brahman that is directly and immediately
perceived—the self that is within all." "This is your self that is
within all." "Which self is within all, Yajnavalkya?" "It is that
which transcends hunger and thirst, grief, delusion, old age and death.
Having realized this Self, brahmins give up the desire for sons, the
desire for wealth and the desire for the worlds and lead the life of
religious mendicants. That which is the desire for sons is the desire
for wealth and that which is the desire for wealth is the desire for
the worlds; for both these are but desires. Therefore a brahmin, after
he is done with scholarship, should try to live on that strength which
comes of scholarship. After he is done with that strength and
scholarship, he becomes meditative and after he is done with both meditativeness and non—meditativeness, he becomes a knower of Brahman. "How does the knower of Brahman behave? Howsoever he may behave, he is
such indeed. Everything else but this is perishable." Thereupon Kahola,
the son of Kushitaka, held his peace.
1) Then Gargi, the daughter of Vachaknu, questioned him. "Yajnavalkya
," said she, "if all this is pervaded by water, by what, pray, is water
pervaded?" "By air, O Gargi." "By what, pray, is air pervaded?" "By
the sky, O Gargi." "By what is the sky pervaded?" "By the world of the gandharvas, O Gargi." "By what is the world of the gandharvas
pervaded?" "By the world of the sun, O Gargi. "By what is the world of
the sun pervaded?" "By the world of the moon, O Gargi." "By what is
the world of the moon pervaded?" "By the world of the stars, O Gargi." "By what is the world of the stars pervaded?" "By the world of the
gods, O Gargi." "By what is the world of the gods pervaded?" "By the
world of Indra, O Gargi. "By what is the world of Indra pervaded?" "By
the World of Virij, O Gargi. "By what is the World of Virij pervaded?" "By the World of Hiranyagarbha, O Gargi." "By what, pray, is the World
of Hiranyagarbha pervaded?" "Do not, O Gargi," said he, "question too
much, lest your head should fall off. You are questioning too much
about a deity about whom we should not ask too much. Do not ask too
much, O Gargi." Thereupon Gargi, the daughter of Vachaknu, held her
peace.
1) Then Uddalaka, the son of Aruna, questioned him. "Yajnavalkya,"
said he, "in the country of Madra we lived in the house of Patanchala,
of the line of Kapi, studying the scriptures on the sacrifices. His wife
was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I
am Kabandha, the son of Atharvan.' He said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Sutra by which this
world, the other world and all beings are held together?' Patanchala Kapya said:
'I do not know it, venerable Sir.' Then he said to Patanchala Kapya and
those studying the scriptures on the sacrifices: 'O descendant of Kapi,
do you know that Inner Controller who controls this world, the next
world and all beings?' Patanchala Kapya said: 'I do not know him,
venerable Sir.' Then he said to Patanchala Kapya and those studying
the scriptures on the sacrifices: 'O descendant of Kapi, he who knows
that Sutra and that Inner Controller indeed knows Brahman; he knows the
worlds, he knows the gods, he knows the Vedas, he knows the beings, he
knows the self, he knows everything.' He explained it all to them and I
know it. If you, Yajnavalkya, do not know that Sutra and that Inner
Controller and still take away the cows that belong only to the knowers
of Brahman, your head will fall off." "I know, O Gautama, that Sutra
and that Inner Controller." "Anyone might say: 'I know, I know.'
Tell us what you know."
2) Yajnavalkya said: "Vayu, O Gautama, is that Sutra. By Vayu, as by
a thread, O Gautama, are this world, the other world and all beings
held together. Therefore, O Gautama, they say of a person who dies that
his limbs have been loosened; for they are held together by Vayu as by
a thread." "Quite so, Yajnavalkya. Now describe the Inner
Controller."
3) Yajnavalkya said: "He who inhabits the earth, yet is within the earth, whom the earth does not know, whose body the earth is and who
controls the earth from within—He is your Self, the Inner Controller,
the Immortal. 4—14) "He who inhabits water, yet is
within water, whom water does not know, whose body water is and who
controls water from within—He is your Self, the Inner Controller, the
Immortal. "He who inhabits fire, yet is within fire, whom fire does
not know, whose body fire is and who controls fire from within —He is
your Self, the Inner Controller, the Immortal. "He who inhabits the
sky, yet is within the sky, whom the sky does not know, whose body the
sky is and who controls the sky from within —He is your Self, the Inner
Controller, the Immortal. "He who inhabits the air, yet is within the
air, whom the air does not know, whose body the air is and who controls
the air from within —He is your Self, the Inner Controller, the
Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from
within —He is your Self, the Inner Controller, the Immortal. "He who
inhabits the sun, yet is within the sun, whom the sun does not know,
whose body the sun is and who controls the sun from within —He is your
Self, the Inner Controller, the Immortal. "He who inhabits the quarters
of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within —He is
your Self, the Inner Controller, the Immortal. "He who inhabits the
moon and stars, yet is within the moon and stars, whom the moon and
stars do not know, whose body the moon and stars are and who controls
the moon and stars from within —He is your Self, the Inner Controller,
the Immortal. "He who inhabits the akasa, yet is within the akasa,
whom the akasa does not know, whose body the akasa is and who controls the akasa from within —He is your Self, the Inner Controller, the
Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls
darkness from within —He is your Self, the Inner Controller, the
Immortal. "He who inhabits light, yet is within light, whom light does
not know, whose body light is and who controls light from within —He
is your Self, the Inner Controller, the Immortal." This much with
reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).
15) Yajnavalkya said: "He who inhabits all beings, yet is within all beings, whom no beings know, whose body all beings are and who controls
all beings from within—He is your Self, the Inner Controller, the
Immortal." This much with reference to the beings. Now with reference
to the body.
16) Yajnavalkya said: "He who inhabits the nose (prana), yet is within the nose, whom the nose does not know, whose body the nose is
and who controls the nose from within —He is your Self, the Inner
Controller, the Immortal. "He who inhabits the organ of speech, yet is
within speech, whom speech does not know, whose body speech is and who controls speech from within —He is your Self, the Inner Controller, the
Immortal. "He who inhabits the eye, yet is within the eye, whom the
eye does not know, whose body the eye is and who controls the eye from
within —He is your Self, the Inner Controller, the Immortal. "He who
inhabits the ear, yet is within the ear, whom the ear does not know,
whose body the ear is and who controls the ear from within —He is your
Self, the Inner Controller, the Immortal. "He who inhabits the mind,
yet is within the mind, whom the mind does not know, whose body the
mind is and who controls the mind from within —He is your Self, the
Inner Controller, the Immortal. "He who inhabits the skin, yet is
within the skin, whom the skin does not know, whose body the skin is
and who controls the skin from within —He is your Self, the Inner
Controller, the Immortal. "He who inhabits the intellect (vijnana), yet
is within the intellect, whom the intellect does not know, whose body
the intellect is and who controls the intellect from within —He is
your Self, the Inner Controller, the Immortal. "He who inhabits the
organ of generation, yet is within the organ, whom the organ does not
know, whose body the organ is and who controls the organ from within —He is your Self, the Inner Controller, the Immortal. "He is never
seen, but is the Seer; He is never heard, but is the Hearer; He is
never thought of, but is the Thinker; He is never known, but is the
Knower. There is no other seer than He, there is no other hearer than
He, there is no other thinker than He, there is no other knower than
He. He is your Self, the Inner Controller, the Immortal. Everything
else but Him is perishable." Thereupon Uddilaka, the son of Aruna,
held his peace.
1) Then the daughter of Vachaknu said: 'Venerable brahmins, I shall
ask him two questions. If he answers me these, then none of you can
defeat him in discussing Brahman." The brahmins said: "Ask, O Gargi." 2) Gargi said: "O Yajnavalkya, I
shall ask you two questions: As a man of Kasi or the King of Videha,
scion of a heroic line, might string his unstrung bow, take in his hand
two bamboo— tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two
questions. Answer me these." "Ask, O Gargi."
3) She said: "O Yajnavalkya, what pervades that Sutra which is above
heaven and below the earth, which is heaven and earth as well as what
is between them and which—they say—was, is and will be?"
4) He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and
which—they say—was, is and will be, is pervaded by the unmanifested
akasa.
5) She said: "I bow to you, O Yajnavalkya. You have fully answered
this question of mine. Now brace yourself for the other." "Ask, O Gargi." 6—7) She said: "Yajnavalkya, what
pervades that Sutra which is above heaven and below the earth, which is
heaven and earth as well as what is between them and which—they
say—was, is and will be?" He said: "That, O Gargi, which is above
heaven and below the earth, which is heaven and earth as well as what
is between them and which—they say—was, is and will be, is pervaded by the unmanifested akasa." "What pervades the akasa?"
8) He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long,
neither red nor moist; It is neither shadow nor darkness, neither air
nor akasa; It is unattached; It is without taste or smell, without eyes
or ears, without tongue or mind; It is non—effulgent, without vital
breath or mouth, without measure and without exterior or interior. It
does not eat anything, nor is It eaten by anyone.
9) "Verily, under the mighty rule of this Imperishable, O Gargi, the
sun and moon are held in their respective positions. Under the mighty
rule of this Imperishable, O Gargi, heaven and earth are held in their
respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty— eight minutes), days and nights,
fortnights, months, seasons and years are held in their respective
positions. Under the mighty rule of this Imperishable, O Gargi, some
rivers flow eastward from the white mountains, others flowing westward
continue in that direction and still others keep to their respective
courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the
Manes upon the Darvi offering.
10) "Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but
perishable. Whosoever, O Gargi, departs from this world without knowing
this Imperishable is miserable. But he, O Gargi, who departs from this
world after knowing the Imperishable is a knower of Brahman.
11) "Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but
is the Thinker; It is never known, but is the Knower. There is no other
seer but This, there is no other hearer but This, there is no other
thinker but This, there is no other knower but This. By this
imperishable, O Gargi, is the unmanifested akasa pervaded."
12) Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him.
None of you, I believe, will defeat him in arguments about Brahman. Thereupon the daughter of Vachaknu
held her peace.
Chapter IX—Yajnavalkya and
Vidaghdha
1) Then Vidaghdha, the son of Sakala, asked him: "How many gods are
there, Yajnavalkya?" Yajnavalkya ascertained the number through the
group of mantras known as the Nivid and said: "As many as are
mentioned in the Nivid of the Visve—devas— three hundred and three and
three thousand and three." "Very good," said Sakalya (the son of
Sakala) and asked again: "How many gods are there, Yajnavalkya?" "Thirty—three." "Very good," said Sakalya and asked again: "How many
gods are there, Yajnavalkya?" "Six." "Very good," said Sakalya and
asked again: "How many gods are there, Yajnavalkya?" "Three." "Very
good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Two." "Very good," said Sakalya and asked again: "How
many gods are there, Yajnavalkya?" "One and a half." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One." "Very good," said Sakalya and asked: "Which are those three
hundred and three and those three thousand and three?"
2) Yajnavalkya said: "There are only thirty—three gods. These others
are but manifestations of them." "Which are these thirty—three?" "The
eight Vasus, the eleven Rudras and the twelve Adityas— these are
thirty—one. And Indra and Prajapati make up the thirty—three."
3) "Which are the Vasus?" asked Sakalya. "Fire, the earth, the air,
the sky, the sun, heaven, the moon and the stars—these are the Vasus;
for in them all this universe is placed (vasavah). Therefore they are called Vasus.
4) "Which are the Rudras?" asked Sakalya. "The ten organs in the
human body, with the mind as the eleventh. When they depart from this mortal body, they make one's relatives weep. Because they make them
weep (rud), therefore they are called Rudras.
5) "Which are the Adityas?" asked Sakalya. "There are twelve months
in the year. These are the Adityas, because they move along carrying (adadanah)
all this with them; therefore they are called Adityas."
6) "Which is Indra and which is Prajapati?" asked Sakalya. "The
thunderclap is Indra and the sacrifice is Prajapati." "Which is the
thunderclap?" "The thunderbolt." "Which is the sacrifice?"
"The animals."
7) "Which are the six gods?" asked Sakalya. "Fire, the earth, the
air, the sky, the sun and heaven; for these six comprise all those."
8) "Which are the three gods?" asked Sakalya. "These three worlds,
because all those gods are comprised in these three." "Which are the
two gods?" "Matter and the vital breath (prana)." "Which are the one
and a half?" "This air that blows."
9) Yajnavalkya said: "Concerning this some say: 'Since the air blows
as one substance, how can it be one and a half (adhyardha)?' The answer
is: It is one and a half because by its presence everything attains
surpassing glory (adhyardhnot)." "Which is the one God?" "The vital
breath (Hiranyagarbha); it is Brahman which is called That (Tyat)."
10) Sakalya said: "Verily, whosoever knows that Being whose body is
the earth, whose organ of vision is fire, whose light is the mind and
who is the ultimate support of the body and organs in their entirety,
he indeed knows, O Yajnavalkya." "I know that Being of whom you
speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is in this body. Go on, Sakalya." "Who is
His deity (cause)?" "Nectar (chyle)," said Yajnavalkya.
11) Sakalya said: "Verily, whosoever knows that Being whose body is
lust (kama), whose organ of vision is the intellect, whose light is the
mind and who is the ultimate support of the body and organs in their
entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom
you speak—who is the ultimate support of the body and organs in their
entirety. It is the Being who is identified with lust. Go on, Sakalya." "Who is His deity?" "Women," said Yajnavalkya.
12) Sakalya said: "Verily, whosoever knows that Being whose body is colours, whose organ of vision is the eye, whose light is the mind and
who is the ultimate support of the body and organs in their entirety,
he indeed knows, O Yajnavalkya." "I know that Being of whom you
speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is in the sun. Go on, Sakalya." "Who is
His deity?" "Truth (the eye)," said Yajnavalkya.
13) Sakalya said: "Verily, whosoever knows that Being whose body is
the akasa, whose organ of vision is the ear, whose light is the mind
and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom
you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the ear and with the
time of hearing. Go on, Sakalya." "Who is His deity?" "The quarters,"
said Yajnavalkya.
14) Sakalya said: "Verily, whosoever knows that Being whose body is
darkness, whose organ of vision is the intellect, whose light is the
mind and who is the ultimate support of the body and organs in their
entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom
you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with shadow (ignorance). Go
on, Sakalya." "Who is His deity?" "Death," said Yajnavalkya.
15) Sakalya said: "Verily, whosoever knows that Being whose body is
particular colours, whose organ of vision is the eye, whose light is
the mind and who is the ultimate support of the body and organs in
their entirety, he indeed knows, O Yajnavalkya." "I know that Being of
whom you speak—who is the ultimate support of the body and organs in
their entirety. It is the being who is in the mirror. Go on, Sakalya." "Who is His deity?" "The vital breath," said Yajnavalkya.
16) Sakalya said: "Verily, whosoever knows that Being whose body is
water, whose organ of vision is the intellect, whose light is the mind
and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom
you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is in water. Go on, Sakalya." "Who is His
deity?" "Varuna (rain)," said Yajnavalkya.
17) Sakalya said: "Verily, whosoever knows that Being whose body is
semen, whose organ of vision is the intellect, whose light is the mind
and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom
you speak—who is the ultimate support of the body and organs in their
entirety. It is the Being who is identified with the son. Go on, Sakalya." "Who is His deity?"
"Prajapati (the father)," said
Yajnavalkya.
18) When Sakalya kept silent Yajnavalkya addressed him thus: "Sakalya,
have these brahmins made you their instrument such as tongs for burning
charcoal?" 19—20) "Yajnavalkya," said Sakalya,
"what Brahman do you know, that you have thus flouted these Vedic scholars of Kuru and Panchala?" Yajnavalkya replied: "I know the
quarters, with their deities and supports." Sakalya said: "If you know
the quarters, with their deities and supports, what deity are you identified with in the east?" "With the deity sun." "In what does the
sun find its support?" "The eye. "In what does the eye find its
support?" "Colours, for one sees colours with the eye." "In what do colours find their support?" "The heart (mind)," said Yajnavalkya, "for
one knows colours through the heart. Therefore it is in the heart that colours find their support." "Just so, Yajnavalkya."
21) "Yajnavalkya," said Sakalya, "what deity are you identified with
in the south?" "With the deity Yama (the god of justice)." "In what
does Yama find his support?" "The sacrifice." "In what does the
sacrifice find its support?" "The remuneration of the priests." "In
what does the remuneration find its support?" "Faith, for when a man
has faith he remunerates the priest. Therefore it is in faith that the remuneration finds its support." "In what does faith find its
support?" "The heart (mind)," said Yajnavalkya, "for one knows faith through the heart. Therefore it is in the heart that faith finds its
support." "Just so, Yajnavalkya."
22) "Yajnavalkya," said Sakalya, "what deity are you identified with
in the west?" "With the deity Varuna (the god of rain)." "In what does Varuna find his support?" "Water." "In what does water find its
support?" "Semen." "In what does semen find its support?" "The
heart," said Yajnavalkya. "Therefore they say of a new— born child who
resembles his father that it seems as if he has sprung from his
father's heart—that he has been created of his father's heart, as it
were. Therefore it is in the heart that semen finds its support." "Just so, Yajnavalkya."
23) "Yajnavalkya," said Sakalya, "what deity are you identified with
in the north?" "With the deity Soma (the moon and the creeper of that
name)." "In what does Soma find its support?" "The initiatory rite." "In what does initiation find its support?" "Truth. Therefore they say
to the one who is initiated: 'Speak the truth'; for it is in the truth
that initiation finds its support." "In what does the truth find its
support?" "The heart," said Yajnavalkya, "for through the heart one knows the truth; therefore it is in the heart that the truth finds its
support." "Just so, Yajnavalkya."
24) "What deity," said Sakalya, "are you identified with in the
fixed direction (i.e. overhead)?" "With the deity fire." "In what
does fire find its support?" "Speech." "In what does speech find its
support?" "The heart." "In what does the heart find its
support?"
25) "You ghost," said Yajnavalkya, "that you think that the heart should be elsewhere than in ourselves! If it were elsewhere than in
ourselves, dogs would eat this body or birds tear it to pieces."
26) "In what do the body and the heart find their support?" asked Sakalya. "In the prana." "In what does the prana find its support?" "In the apana." "In what does the apana find its support?" "In the vyana." "In what does the vyana find its support?" "In the udana." "In what does the udana find its support?" "In the samana." Here the
Upanishad itself states: This self is That which has been described as
"Not this, not this." It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached;
unfettered, for It never feels pain and never suffers injury. Yajnavalkya said: "These are the eight abodes, the eight organs of
vision, the eight deities and the eight beings. "Now I ask you about
that Person who is to be known only from the Upanishads, who
definitely projects those beings and again withdraws them into Himself and who is at the same time transcendental. "If you cannot clearly
explain Him to me, your head shall fall off?' Sakalya did not know Him;
his head fell off; and robbers snatched away his bones, mistaking them
for something else.
27) Then Yajnavalkya said: "Venerable brahmins, whosoever among you
wishes to question me may now do so, or all of you may. Or whosoever
among you desires it, I shall question him, or I shall question all of
you. But the brahmins did not dare.
28) Yajnavalkya interrogated them with the following verses: 1. As
is a mighty tree, so indeed is a man: this is true. His hairs are the
leaves and his skin is the outer bark. 2. From his skin blood flows and
from the bark, sap. Therefore when a man is Wounded blood flows, as
sap from a tree that is injured. 3. His flesh is its inner bark and
his nerves are its innermost layer of bark, which is tough. His bones
lie within, as does the wood of the tree. His marrow resembles the
pith. 4. A tree, when it is felled, springs again from its root in a new form; from what root, tell me, does a man spring forth after he is
cut off by death? 5. Do not say: From the semen, for that is produced
from the living man. A tree springs from the seed as well; after it is
dead it certainly springs again. 6. If a tree is pulled up with its
root, it will not spring again. From what root, tell me, does a mortal
spring forth after he is cut off by death? 7. If you think he is
indeed born, I say: No, he is born again. Now who should again bring
him forth? The Upanishad states: It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth and
also of him who has realized Brahman and stands firm in It. PART FOUR
Chapter I—Partial Definitions of Brahman
1) Om. Janaka, Emperor of Videha, was seated to give audience when Yajnavalkya arrived. The Emperor said to him:
"Yajnavalkya, for what
purpose have you come here? With a desire for cattle, or to hear some
subtle questions asked?" "For both, Your Majesty," said he.
2) Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Jitvan, the son of Silina, told me that the organ
of speech (fire) is Brahman." "As anyone who had the benefit of being
taught by a good mother, father and teacher should say, so did the son
of Silina say that the organ of speech is Brahman; for what can be attained by a person who cannot speak? But did he tell you about its
abode (body) and support?" "No, he did not." "This Brahman is only
one—footed, Your Majesty." "Then you tell us, O Yajnavalkya." “The
physical organ of speech is its abode and the akasa is its support. It
should be mediated upon as intelligence.” “What is intelligence, O Yajnavalkya?” “It is the organ of speech, Your Majesty,” said Yajnavalkya. “Through the organ of speech alone, O Emperor, are known
the Rig—Veda, the Yagur—Veda, the Sama—Veda, the Atharvangirasa,
history, ancient lore, the arts, the Upanishads, verses, aphorisms,
explanations, commentaries, the results of sacrifices, the result of
offering oblations in the fire, the results of giving food and drink,
this world, the next world and all beings. “The organ of speech, Your
Majesty, is the Supreme Brahman. The organ of speech never deserts him
who, knowing this, meditates upon it; all beings eagerly approach him;
and being a god, he attains the gods.” “I give you a thousand cows
with a bull as large as an elephant,” said Emperor Janaka. Yajnavalkya
replied: “My father was of the opinion that one should not accept gifts
from a disciple without fully instructing him.”
3) Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Udanka, the son of Sulba, told me that the vital
breath (prana) is Brahman." "As anyone who had the benefit of being
taught by a good mother, father and teacher should say, so did the son
of Sulba say that the vital breath is Brahman; for what can be attained
by a person who does not live? But did he tell you about its abode and
support?" "No, he did not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya." "The vital breath is its
abode and the akasa is its support. It should be meditated upon as
dear." "What is that dearness, O Yajnavalkya?" "It is the vital
breath, Your Majesty," said Yajnavalkya. "For the sake of that vital
breath (life), O Emperor, one performs sacrifices for him for whom they
should not be performed and accepts gifts from him from whom they
should not be accepted; nay, for the sake of the vital breath, O
Emperor, one may go to a quarter where one runs the risk of losing
one’s life. "The vital breath, O Emperor, is the Supreme Brahman. The vital breath never deserts him who, knowing what has just been said,
meditates upon it; all beings eagerly approach him; and being a god, he
attains the gods." "I give you a thousand cows with a bull as large as
an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was
of the opinion that one should not accept gifts from a disciple without
fully instructing him."
4) Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you. "Barku, the son of Vrishna, told me that the eye is
Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Vrishna say
that the eye is Brahman; for what can be attained by a person who
cannot see? But did he tell you about its abode and support?" "No, he
did not." "This Brahman is only one—footed, Your Majesty." "Then you
tell us, O Yajnavalkya." "The eye is its abode and the akasa is its
support. It should be meditated upon as truth." "What is truth, O Yajnavalkya?" "It is the eye, Your Majesty," said Yajnavalkya. "Verily,
Your Majesty, if one asks a person who has seen with his eyes | |
