3171JC - Brihadaranyaka-Upanishad

Brihadaranyaka Upanishad
Jul 26, '08 11:21 AM
for everyone

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!

Brihadaranyaka Upanishad

Part One

Chapter I—Meditation on the Horse—sacrifice

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.

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.

Chapter II—The Process of Creation

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.

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.

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.

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.

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.

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.

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.

Chapter III—The Prana: Its Glories and Redeeming Power

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."

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.

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.

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.

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.

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.

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.

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.

That deity is called "dur," because death is far (dur) from it. From him who knows this, death is far away.

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.

That deity, after taking away the death—the evil—of the gods, carried them beyond death.

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.

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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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).

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.

Chapter IV—The Creation and Its Cause

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.

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.

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.

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.

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.

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.

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.

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.

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?"

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.

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.

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.

Still He did not flourish. He projected the sudra caste—Pushan. This earth is Verily Pushan (the nourisher); for it nourishes all that exists.

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.

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.

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.

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.

Chapter V—Manifestations of Prajapati

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."

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.

"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.

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).

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.

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.

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.

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.

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.

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.

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.

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.

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.

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).

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.

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.

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.

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.

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.

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.

Chapter VI—The Three Aspects of the Universe

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.

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.

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.

Part Two

Chapter I—Relative Aspects of Brahman

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."

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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."

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.

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.

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.

Chapter II—Description of the Prana

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.

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.

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.

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.

Chapter III—The Two Forms of Brahman

Verily, there are two forms of Brahman: gross and subtle, mortal and immortal, limited and unlimited, definite and indefinite.

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.

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.

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.

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.

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.

Chapter IV—Yajnavalkya and Maitreyi (I)

"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)."

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."

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."

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."

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.

"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.

"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.

"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.

"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.

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."

"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?"

Chapter V—The Interdependence of Created Objects

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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."

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."

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."

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."

Chapter VI—The Line of Teachers

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

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

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.

Part Three

Chapter I—Yajnavalkya and Asvala

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.

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.

"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."

"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."

"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."

"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.

"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."

"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."

"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."

"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.

Chapter II—Yajnavalkya and Artabhaga

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?"

"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).

"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.

"The tongue, indeed, is the graha; it is controlled by the atigraha, taste; for one knows tastes by the tongue.

"The eye, indeed, is the graha; it is controlled by the atigraha colour; for one sees colours through the eye.

"The ear, indeed, is the graha; it is controlled by the atigraha sound; for one hears sounds with the ear.

"The mind, indeed, is the graha; it is controlled by the atigraha desire; for through the mind one cherishes desires.

"The hands, indeed, are the graha; they are controlled by the atigraha, work; for one performs work by means of the hands.

"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."

"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."

"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."

"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."

"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.

Chapter III—Yajnavalkya and Bhujyu

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?"

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.

Chapter IV—Yajnavalkya and Ushasta

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."

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.

Chapter V—Yajnavalkya and Kahola

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.

Chapter VI—Yajnavalkya and Gargi (I)

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.

Chapter VII—Yajnavalkya and Uddalaka

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."

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."

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).

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.

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.

Chapter VIII—Yajnavalkya and Gargi (II)

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."

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."

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?"

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.

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?"

"What pervades the akasa?"

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.

"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 G

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sábado, 29 de septiembre de 2012