Verily, it is not for the sake of the husband that the husband is dear, but for the sake of the Self that the husband is dear. Verily, it is not for the sake of the wife that the wife is dear, but for the sake of the Self that the wife is dear. Verily, it is not for the sake of all that all is dear, but for the sake of the Self that all is dear. Verily, the Self is to be seen, to be heard, to be reflected on, to be meditated upon. Verily, by the seeing of, by the hearing of, by the thinking of, by the understanding of the Self, all this is known.

— Bṛhadāraṇyaka Upanishad, II.4.5

First Adhyāya

First Brāhmaṇa

*The world as a sacrificial horse *

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

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

Verily, the night arose for him as the sacrificial vessel which
stands behind. Its place is the western sea. Verily, these
two arose on both sides of the horse as the two sacrificial
vessels.

Becoming a steed, he carried the gods; a stallion, the
Gandharvas; a courser, the demons; a horse, men. The
sea, indeed, is his relative. The sea is his place.

Second Brāhmaṇa

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

1. In the beginning nothing whatsoever was here. This
   [world] was covered over with death, with hunger — for hunger
   is death.

Then he made up his mind (manas) : Would that I had
a self!’

So he went on (acarat) praising (arcan). From him, while
he was praising, water was produced. ‘Verily, while I was
praising, I had pleasure (ka) thought he. This, indeed, is
the nature of what pertains to brightness (arkatva). Verily,

there is pleasure for him who knows thus that arka-na.imc of
what pertains to brightness.

2. The water, verily, was brightness.

That which was the froth of the water became solidified.
That became the earth.

On it he [i.e. Death] tortured himself ( V sram). When he had
tortured himself and practised austerity, his heat {tejas) and
essence {rasa) turned into fire.

3. He divided himself (ātmānam) threefold : [fire (agni)
   one third], the sun (āditya) one third, wind (vāyu) one third.
   He also is Life {prāṇa) divided threefold.

*The eastern direction is his head. Yonder one and yonder *
one" are the foie quarters. Likewise the western direction is
his tail. Yonder one and yonder one® are the hind-quarters.
South and north are the flanks. The sky is the back. The
atmosphere is the belly. This [earth] is the chest. He stands
firm in the waters. He who knows this, stands firm wherever
he goes,

• Explained by Sankara as northeast and southeast respectively.

4. He desired : ‘ Would that a second self of me were produced ! ’ He— death, hunger— by mind copulated with speech
   {vac). That which was the semen, became the year. Previous
   to that there was no year. He bore him for a time as long as
   a year. After that long time he brought him forth. When
   he was born, Death opened his mouth on him. He cried
   ' than !' That, indeed, became speech.

5. He bethought himself: Werily, if I shall intend against
   him, I shall make the less food for myself.’ With that speech,
   with that self he brought forth this whole world, whatsoever
   exists here : the Hymns {rc) [i.e. the Rig-Veda], the Formulas
   (yajtis) [i.e. the Yajur-Veda], the Chants {sdinan) [i.e. the
   Sama-Veda], meters, sacrifices, men, cattle.

Whatever he brought forth, that he began to eat. Verily,
he eats ( V ad) everything : that is the aditi-nddMxt of Aditi (the
Infinite), He who knows thus the V-nature of Aditi,
becomes an eater of everything here; everything becomes
food for him.

6. He desired : ‘ Let me sacrifice further with a greater
   sacrifice {yajna)V He toitured himself. He practised
   austerity. When he had tortured himself and practised
   austerity, glory and vigor went forth. The glory and vigor,
   verily, are the vital breaths. So when the vital breaths
   departed, his body began to swell. His mind, indeed, was in
   his body {sarira).

7. He desired: ‘Would that this [body] of mine were fit
   for sacrifice ! Would that by it I had a self {ātmanvin) ! ’
   Thereupon it became a horse (asva), because it swelled {ahat),
   ‘ It has become fit for sacrifice {medhya) ! ’ thought he. Therefore the horse-sacrifice is called Ava-medha. He, verily,
   knows the Ava-medha, who knows it thus.

Fie kept him [i.e. the horse] in mind without confining him.
After a year he sacrificed him for himself. [Other] animals
he delivered over to the divinities. Therefore men sacrifice
the victim which is consecrated to Prajāpati as though offered
unto all the gods.

Even as in the regular Asva-medha the consecrated horse is allowed to range
free for a year.

1.2 7-] bphad-Aranyaka upanishad

Verily, that [sun] which gives forth heat is the Asva-medha.
*The year is its embodiment {ātman). *

This [eaithly] fire is the arka} The worlds are its embodiments. These aie two, the arka sacrificial fire and the Avamedha sacrifice. Yet again they are one divinity, even Death.
He [who knows this] wards off death again, death obtains him
not, death becomes his body (ātman) he becomes one of these
deities.

Third Brāhmaṇa

*The superiority of breath among the bodily functions *

1. The gods (deva) and the devils {aster a) were the twofold
   offspring of Prajāpati. Of these the gods were the younger,
   the devils the older. They were struggling with each other
   for these worlds.

*The gods said • ‘ Come, let us overcome the devils at the *
sacrifice with the Udgītha.

2. They said to Speech :' Sing for us the Udgitha.’

‘So be it,’ said Speech, and sang for them. Whatever
pleasure there is in speech, that it sang for the gods; whatever good one speaks, that for itself.

They [i. e. the devils] knew: ‘Verily, by this singer they
will overcome us.’ They rushed upon it and pierced it with
evil. That evil was the improper thing that one speaks. That
was the evil.

3. Then they [i.e. the gods] said to the In-breath {prāṇa ) :
   ‘ Sing for us the Udgitha.’

‘ So' be it,’ said the In-breath, and sang for them. Whatever
pleasure there is in the in-breath, that it sang for the gods;
whatever good one breathes in, that for itself

They [i.e. the devils] knew: ‘Verily, by this singer they
will overcome us.’ They rushed upon it and pierced it with
evil. That evil was the improper thing that one breathes in.
This, truly, was that evil.

4. Then they [i.e. the gods] said to the Eye:'Sing for us
   the Udgitha.’

That is, the fire in the Horse-sacrificc.

• So be it/ said the Eye, and sang for them. Whatever
  pleasure there is in the eye, that it sang for the gods; whatever good one sees, that for itself.

They [i. e. the devils] knew : ‘ Verily, by this singer they
will overcome us.' They rushed upon it and pierced it with
evil. That evil was the improper thing that one sees. This,
truly, was that evil.

5. Then they [i. e. the gods] said to the Ear : ‘ Sing for us
   the Udgitha.'

‘ So be it/ said the Ear, and sang for them. Whatever
pleasure there is in the ear, that it sang for the gods; whatever
good one hears, that for itself.

They [i.e. the devils] knew. Werily, by this singer they
will overcome us.' They rushed upon it and pierced it with
evil. That evil was the improper thing that one hears.
This, truly, was that evil.

6. Then they [i.e. the gods] said to the Mind : ‘ Sing for us
   the Udgitha.'

‘ So be it,' said the Mind, and sang for them. Whatever
pleasure there is in the mind, that it sang for the gods , whatever good one imagines, that for itself.

They [i.e. the devils] knew: ‘Verily, by this singer they
will overcome us.’ They rushed upon him and pierced him
with evil. That evil was the improper thing that one imagines.
This, truly, was that evil.

And thus they let out upon these divinities with evil, they
pierced them with evil,

7. Then they [i.e. the gods] said to this Breath in the
   mouth :' Sing for us the Udgitha.'

‘ So be it/ said this Breath, and sang for them.

They [i.e. the devils] knew: Werily, by this singer they
will overcome us.' They rushed upon him and desired to
pierce him with evil. As a clod of earth would be scattered by
striking on a stone, even so they were scattered in all directions
and perished. Therefore the gods increased, the demons
became inferior. He increases with himself, a hateful enemy
becomes inferior for him who knows this.

8. Then they said, ‘ What, pray, has become of him who

stuck to us thus ?' This one here {ay am) is within the mouth

{asya ) ! ’ He is called Ayasya Angirasa, for he is the essence
{rasa) of the limbs {anga).

9. Verily, that divinity is Dur by name, for death is far
   {durani) from it. From him who knows this, death is far.

10. Verily, that divinity having struck off the evil of these
    divinities, even death, made this go to where is the end of the
    quarters of heaven. There it set down their evils. Therefore
    one should not go to [foreign] people, one should not go to
    the end [of the earth], lest he fall in with evil, with death.

11. Verily, that divinity by striking off the evil, the death,
    of those divinities carried them beyond death.

Verily, it carried Speech over as the first. When that
was freed from death, it became fire. This fire, when it has
crossed beyond death, shines forth.

13. Likewise it carried Smell across. When that was freed
    from death, it became wind. This wind, when it has crossed
    beyond death, purifies.

14. Likewise it carried the Eye across. When that was
    freed from death, it became the sun. That sun, when it has
    crossed beyond death, glows.

15. Likewise it carried the Ear across. When that was
    freed from death, it became the quarters of heaven. These
    quarters of heaven have crossed beyond death.

16. Likewise it carried the Mind across. When that was
    freed from death, it became the moon. That moon, when it
    has crossed beyond death, shines.

Thus, verily, that divinity carries beyond death him who
knows this.

17. Then it [i.e. breath] sang out food for itself, for whatever food is eaten is eaten by it. Hereon one is established.

18. Those gods said : ‘ Of such extent, verily, is this universe
    as food. You have sung it into your own possession. Give
    us an after-share in this food.’

‘ As such, verily, do ye enter into me.’

‘ So be it.’ They entered into him from all sides. Therefore whatever food one eats by this breath, these arc satisfied
by it. Thus, verily, his people come to him, he becomes the
supporter of his people, their chief, foremost leader, an eater
of food, an overlord — he who knows this. And whoever

among his people desires to be the equal of him who has this
knowledge suffices not for his dependents. But whoever
follows after him and whoever, following after him, desiies
to support his dependents, he truly suffices for his dependents.

19. lie is Ayasya Ahgirasa, for he is the essence [rasa) of
    the limbs {anga). Verily, breath is the essence of the limbs,
    for verily breath is the essence of the limbs. Therefore from'
    whatever limb the breath departs, that indeed dries up, for it
    is verily the essence of the limbs.

20. And also it is Brihaspati. The Brihatl is speech. He
    is her lord {paii), and is therefore Brihaspati.

And it is also Bi ahmanaspati. Prayer

verily, is speech. He is her lord {pati) and is therefore Brahmanaspati.

A glorification of the Chant as breath

22. And it is also the Sama-Veda. The Chant {saman)
    verily, is speech. It is sa (she) and ama (he). That is the
    origin of the word sdmaiu

Or because it is equal {sania) to a gnat, equal to a fly, equal
to an elephant, equal to these three worlds, equal to this universe, therefore, indeed, it is the Sama-Veda. He obtains
intimate union with the Saman, he wins its world who knows
thus that Saman.

23. And it is also the Udgitha. The breath verily is up
    for by breath this whole world is upheld {ut-tabdhJ),

Song {githd), verily, is speech; zit and gitka — that is Udgitha.

24. As also Brahmadatta Caikitaneya, while partaking of
    King [Soma], said: ‘Let this king cause this man’s head
    to fall off, if Ayasya Ahgirasa sang the Udgitha with any
    other means than that, for,* said he, ‘only with speech and
    with breath did he sing the Udgitha.’

25. He who knows the property of that Saman has that
    property. Its property, truly, is tone. Therefore let him who
    is about to perform the duties of an Ritvij piiest desire a good

Name of a meter used m the Rig-Veda. Here it signifies the Rig- Veda
itself.

Here refernng particularly to the Yajur-Veda.

tone in his voice. Being possessed of such a voice, let him
perform the duties of the Ritvij priest. Therefore people
desire to see at the sacrifice one who has a good tone, as being
one who has a possession. He has a possession who knows
thus the property of the Saman.

% 6 , He who knows the gold of that Saman comes to have
gold. The tone {svara), verily, is its gold. He comes to have
gold who knows thus that gold of the Saman.

He who knows the suppoit of that Saman is indeed
supported. Voice, verily, is its support, for when supported
on voice the breath sings. But some say it is supported on food.

Prayers to accompany an intelligent performance
of the Chant

28. Now next, the praying of the puiificatory formulas
    [pavamdna) —

*The Prastotri priest (Praiser), verily, begins to praise with *
the Chant (saman). When he begins to praise, then let [the
sacrificer] mutter the following : —

From the unreal (asa/) lead me to the real ('3'/) 1
From darkness lead me to light!

From death lead me to immortality > ’

When he says ‘ From the unreal lead me to the real/ the
unreal, verily, is death, the real is immortality. ‘ From death
lead me to immortality. Make me immortal ’ — that is what
he says.

• From darkness lead me to light' — the darkness, verily, is
  death, the light is immortality. ‘ From death lead me to immortality. Make me immortal' — that is what he says.

‘ From death lead me to immortality ’—there is nothing there
that seems obscure.

Now whatever other verses there are of a hymn of praise
(stotra), in them one may win food for himself by singing.
And, therefore, in them he should choose a boon, whatever
desire he may desire. That Udgatri priest who knows this —
whatever desire he desires, either for himself or for the sacrificer, that he obtains by singing. This, indeed, is world-conquering. There is no prospect of his being without a world
who knows thus this Saman.

Fourth Brāhmaṇa

*The creation of the manifold world from the unitary Soul *

X. In the beginning this woild was Soul {Ātman} alone in
the foi m of a Person. Looking around, he saw nothing else
than himself. He said first : ‘ I am/ Thence arose the name
‘ 1/ Theiefore even today, when one is addressed, he says first
just It is I and then speaks whatever name he has. Since
before {pilrva} all this world he burned up {A ns) all evils,
therefore he is a person {pur-ns-a). He who knows this, verily,
burns up him who desires to be ahead of him.

2. He was afraid. Therefore one who is alone is afraid.
   This one then thought to himself: ‘ Since there is nothing else
   than myself, of what am I afraid ? ’ Thereupon, verily, his
   fear departed, for of what should he have been afraid ? Assuredly it is from a second that fear arises.

3. Verily, he had no delight. Therefore one alone has no
   delight. He desired a second. He was, indeed, as large as
   a woman and a man closely embraced. He caused that self
   to fall ('A pat) into two pieces. Theiefrom arose a husband
   {patz) and a wife {patni). Therefore this [is true] :' Oneself
   {sva) is like a half-fragment,' as Yājñavalkya used to say.
   Therefore this space is filled by a wife. He copulated with
   her. Therefrom human beings were pioduced.

4. And she then bethought herself* How now does he
   copulate with me after he has produced me just from himself?
   Come, let me hide myself/ She became a cow. He became
   a bull. With her he did indeed copulate. Then cattle were
   born. She became a mare, he a stallion. She became a female
   ass, he a male ass; with her he copulated, of a truth. Thence
   were bom solid-hoofed animals. She became a she-goat, he a
   he-goat; she a ewe, he a ram. With her he did verily copulate.
   Therefrom were born goats and sheep. Thus, indeed, he
   created all, whatever pairs there are, even down to the ants.

5- Pie knew: indeed, am this creation, for I emitted it

all from myself.’ Thence arose creation. Verily, he who
has this knowledge comes to be in that creation of his.

Less likely is Deussen’s interpretation’ ‘Therefore is this [body] by itself
{svasvessatmiint)\\it . .

8x G

1.4.6-] BRI HAD- ARAN YAK A UPANISHAD

6. Then he rubbed thus. From his mouth as the fire-hole
   {yom) and from his hands he created fire [agni\ Both these
   [i.e. the hands and the mouth] are hairless on the inside, for
   the fire-hole [yoni) is hairless on the inside.

This that people say, ‘ Worship this god ! Worship that
god!' — one god after another — this is his creation indeed!
And he himself is all the gods.

Now, whatever is moist, that he created from semen, and
that is Soma. This whole world, verily, is just food and the
eater of food.

That was Brahma's super-creation : namely, that he created
the gods, his superiors; likewise, that, being mortal, he created
the immortals. Therefore was it a super-creation. Verily, he
who knows this comes to be in that super-creation of his.

7. Verily, at that time the world was undifferentiated. It
   became differentiated just by name and foim, as the saying is :
   He has such a name, such a form.' Even today this world is
   differentiated just by name and form, as the saying is : ‘ He
   has such a name, such a form.’

He entered in here, even to the fingernail-tips, as a razor
would be hidden in a razor-case, or fire in a fire-holder.“ Him
they see not, for [as seen] he is incomplete. When breathing,
he becomes breath {prāṇa) by name; when speaking, voice;
when seeing, the eye; when hearing, the ear; when thinking,
the mind : these are merely the names of his acts. Whoever
worships one or another of these — he knows not; for he is

The adverb is here used deictically.

meant.’ The same simile recurs at Kaush. 4. 20.

Siz

incomplete with one or another of these. One should worship
with the thought that he is just one’s self {dtma?i)y for therein
all these become one That same thing, namely, this self, is the
trace {padaniyd) of this All, for by it one knows this All.
Just as verily, one might find by a footprint {pada)thMS —
He finds fame and praise who knows this.

8. That self is dearer than a son, is dearer than wealth, is
   dearer than all else, since this self is nearer.

If of one who speaks of anything else than the self as dear
one should say. He will lose what he holds dear/ he would
indeed be likely to do so. One should reverence the self
alone as dear. He who reverences the self alone as dear —
what he holds dear, verily, is not perishable.

9. Here people say; ‘ Since men think that by the knowledge
   of Brahma they become the All, what, pray, was it that Brahma
   knew whereby he became the All ? ’

10. Verily, in the beginning this world was Brahma,

It knew only itself ‘I am Brahma!’ Therefore

it became the All. Whoever of the gods became awakened
to this, he indeed became it; likewise in the case of seers {rsi),
likewise in the case of men. Seeing this, indeed, the seer
Vamadeva began : —

I was Manu and the Sun {Suryayd

This is so now also. Whoever thus knows ‘ I am Brahma ! ’

In the above translation evam (‘ thus *) is regarded as the complete apodosis of
the sentence whose protasis is introduced hy yaikd (‘just as'). This arrangement
of clauses involves an ellipsis, which, if supplied m full, might be • ‘Just as, verily,
one might find [cattle, the commentatoi explains] by a footpnnt, thus one finds
this All by its footprint, the self (atmany

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

Neither arrangement of the clauses is entirely satisfactory. Of the two, the
latter, however, would appear to be the less probable, for the reason that it
prevents the concluding sentence from assuming the exact form— pei nutted by the
arrangement adopted above — of the customary formula announcing the reward of
knowing the truths which have been expounded
RV, 4. 26. I a.

G %

becomes this All; even the gods have not power to pievcnt
his becoming thus, for he becomes their self {ātman).

So whoever worships another divinity [than his Self],
thinking ‘ He is one and I another,’ he knows not. He is like
a sacrificial animal for the gods. Verily, indeed, as many
animals would be of service to a man, even so each single
person is of service to the gods. If even one animal is taken
away, it is not pleasant. What, then, if many? Therefoie
it is not pleasing to those [gods] that men should know this.

II. Verily, in the beginning this world was Biahma, one
only. Being one, he was not developed. He created still
further a superior form, the Kshatrahood, even those who
are Kshatras (rulers) among the gods : Indra, Vanina, Soma,
Rudra, Parjanya, Yama, Mrityu, Isana. Therefore there is
nothing higher than Kshatra, Theiefore at the Rajasuya
ceremony the Brahman sits below the Kshatriya. Upon
Kshatrahood alone does he confer this honor. This same
thing, namely Brahmanhood {brahma) is the source of
Kshatrahood. Therefore, even if the king attains supremacy,
he rests finally upon Brahmanhood as his own source. So
whoever injures him [i.e. a Brahman] attacks his own source.
He fares worse in proportion as he injures one who is better.

ictt. He was not yet developed. He created the Vis (the
commonalty), those kinds of gods that are mentioned in numbers :
the Vasus, the Rudras, the Adityas, the Vivadevas, the Maruts.

13. He was not yet developed. He created the Siidra caste
    {varna), Pushaii Verily, this [earth] is Pushan, for she nourishes
    ( V ptis) everything that is.

14. He was not yet developed. He created still further a
    better form, Law {dharma). This is the power {ksatra) of the
    Kshatriya class {ksatra), viz. Law. Therefore there is nothing
    higher than Law. So a weak man controls a strong man by
    Law, just as if by a king. Verily, that which is Law is truth.
    Therefore they say of a man who speaks the truth,' He speaks

aty-asrjata ‘ super- created'

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

The ceremonial anointing of a king.

Another Vedic divinity.

the Law/ or of a man who speaks the Law, ‘ He speaks the
truth.' Verily, both these are the same thing.

15. So that Brahma [appeared as] Kshatra, Vis, and Sudra.
    So among the gods Biahma appeared by means of Agni,
    among men as a Brahman, as a Kshatriya by means of the
    [divine] Kshatriya, as a Vaisya by means of the [divine] Vaiya,
    as a Sudra by means of the [divine] Sudra. Therefore people
    desire a place among the gods in Agni, among men in a Brahman, for by these two forms [pre-eminently] Brahma appeared.

Now whoever depaits from this world [i. e. the world of the
Ātman] without having recognized it as his own, to him it is
of no service, because it is unknown, as the unrecited Vedas or
any other undone deed [do not help a man].

Verily, even if one performs a great and holy work, but
without knowing this, that work of his merely perishes in the
end. One should worship the Self alone as his [true] world
*The work of him who worships the Self alone as his world *
does not perish, for out of that very Self he creates whatsoever
he desires.

16. Now this Self, verily, is a woi'ld of all created things. In
    so far as a man makes offerings and sacrifices, he becomes the
    world of the gods In so far as he learns [the Vedas], he
    becomes the world of the seers {rsi). In so far as he offers
    libations to the fathers and desiies offspring, he becomes the
    world of the fathers. In so far as he gives lodging and food
    to men, he becomes the world of men. In so far as he finds
    grass and water for animals, he becomes the world of animals.
    In so far as beasts and birds, even to the ants, find a living in
    his houses, he becomes their world. Verily, as one would
    desire security for his own world, so all creatures wish security
    for him who has this knowledge. This fact, verily, is known
    when it is thought out.

17. In the beginning this world was just the Self {Ātman)
    one only. He wished;' Would that I had a wife; then I would
    procreate. Would that I had wealth; then I would offer
    sacrifice.' So great, indeed, is desire. Not even if one
    desired, would he get more than that. Therefore even today
    when one is lonely one wishes : ‘ Would that I had a wife, then

Cf. Chand. 8. 2 , where this thought is developed in detail

I would procreate. Would that I had wealth, then I would
offer sacrifice.' So far as he does not obtain any one of these,
he thinks that he is, assuredly, incomplete. Now his completeness is as follows : his mind truly is his self [ātman); his voice
is his wife; his breath is his offspring; his eye is his worldly
wealth, for with his eye he finds; his ear is his heavenly
[wealth], for with his ear he hears it , his body {ātman) indeed
is his work, for with his body he performs work.

*The sacrifice is fivefold. The sacrificial animal is fivefold. *
A person is fivefold. This whole world, whatever there is, is
fivefold. He obtains this whole world who knows this.

Fifth Brāhmaṇa

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

I. When the Father produced by intellect
And austeiity seven kinds of food,

One of his [foods] was common to all,

Of two he let the gods partake,

Three he made for himself,

One he bestowed upon the animals
On this [food] everything depends,

Both what breathes and what does not.

How is It that these do not peiish
When they are being eaten all the time
He who knows this imperishableness —

He eats food with his mouth {praiika),

He goes to the gods.

He lives on strength.

Thus the verses.

a. ‘When the Father produced by intellect and austerity
seven kinds of food’ — truly by intellect and austerity the
Father did produce them.

‘ One of his [foods] was common to all.’ That of his which
is common to all is the food that is eaten here. He who
worships that, is not turned from evil, for it is mixed [i.e.
common, not selected].

‘Of two he let the gods partake.’ They are the Imta
(fire-sacrifice) and the prahuta (offering). For this reason one

sacrifices and offers to the gods. People also say that these
two are the new-moon and the full-moon sacrifices. Therefore
one should not offer sacrifice [merely] to secure a wish

‘ One he bestowed upon the animals' — that is milk, for at
first both men and animals live upon milk. Therefore they
either make a new-born babe lick butter or put it to the breast.
Likewise they call a new-born calf ‘one that does not eat grass'

‘ On this [food] everything depends, both what breathes and
what does not ’ — for upon milk everything depends, both what
breathes and what does not. This that people say, ‘ By
offering with milk for a year one escapes the second death' —
one should know that this is not so, since on the very day that
he makes the offering he who knows escapes the second death,
for he offers all his food to the gods.

‘ How is it that these do not perish when they are being
eaten all the time?’ Verily, the Person is imperishableness,
for he produces this food again and again.

‘ He who knows this imperishableness ’ — verily, a person is
imperishableness, for by continuous meditation he produces
this food as his work. Should he not do this, all the food
would perish.

‘ He eats food with his mouth {pratlka)' The prattka is the
mouth. So he eats food with his mouth.

‘ He goes to the gods, he lives on strength ’ — this is praise.

3. ‘Three he made for himself’ Mind, speech, breath —
   these he made for himself.

People say : ‘ My mind was elsewhere; I did not see. My
mind was elsewhere; I did not hear. It is with the mind,
truly, that one sees. It is with the mind that one hears.
Desire, imagination, doubt, faith, lack of faith, steadfastness,
lack of steadfastness, shame, meditation, fear — all this is truly
mind. Therefore even if one is touched on his back, he
discerns it with the mind.

Whatever sound there is, it is just speech. Verily, it comes
to an end [as human speech]; verily, it does not [as the
heavenly voice].

*The in-breath, the out-breath, the diffused breath, the *
up-breath, the middle-breath — all this is just breath.

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

Verily, the self {ātman) consists of speech, mind, and breath.

4. These same are the three worlds. This [terrestrial] world
   is Speech. The middle [atmospheric] world is Mind. That
   [celestial] world is Breath.

5. These same are the three Vedas. The Rig-Veda is
   Speech. The Yajur-Veda is Mind. The Sama-Veda is Breath.

6. The same are the gods, Manes, and men. The gods are
   Speech. The Manes are Mind. Men are Breath.

7. These same are father, mother, and offspring. The

father is Mind. The mother is Speech. The offspring is
Breath.'

8. These same are what is known, what is to be known, and
   what is unknown.

Whatever is known is a form of Speech, for Speech is known.
Speech, having become this, helps him [i. e. man].

9. Whatever is to be known is a form of Mind, for mind is
   to be known. Mind, having become this, helps him.

10. Whatever is unknown is a form of Breath, for Breath is
    unknown. Breath, having become this, helps him.

11. Of this Speech the earth is the body. Its light-form is

this [terrestrial] fire. As far as Speech extends, so far extends
the earth, so far this fire.

13 . Likewise of that Mind the sky is the body. Its lightform is yon sun. As far as Mind extends, so far extends the
sky, so far yon sun.

These two [the fire and the sun] entered sexual union.
Therefrom was born Breath. He is Indra. He is without a
rival. Verily, a second person is a rival. He who knows this
has no rival.

13. Likewise of that Breath, water is the body. Its lightform is yon moon. As far as Breath extends, so far extends
    water, so far yon moon.

These are all alike, all infinite. Vci'ily he who worships
them as finite wins a finite world. Likewise he who worships
them as infinite wins an infinite world.

One’s self identified with the sixteenfold Prajāpati

14- That Prajāpati is the year. He is composed of
sixteen parts. His nights, truly, are fifteen parts. His

bhad-Aranyaka UPANISHAD [-1.5.
sixteenth part is steadfast. He is increased and diminished by
his nights alone. Having, on the new-moon night, entered
with that sixteenth part into eveiything here that has breath,
he is born thence on the following morning [as the new moon].
Therefore on that night one should not cut off the breath of
any breathing thing, not even of a lizard, in honor of that
divinity.

15. Verily, the person here who knows this, is himself that
    Prajāpati with the sixteen parts who is the year. The
    fifteen parts are his wealth. The sixteenth part is his self
    {aimaii). In wealth alone [not in self] is one increased and
    diminished.

That which is the self {ātman) is a hub; wealth, a felly.
Therefore even if one is overcome by the loss of everything,
provided he himself lives, people say merely .' He has come
off with the loss of a felly!'

*The three worlds and how to win them *

j< 5 . Now, there are of a truth three worlds — the world of
men, the world of the fathers, and the world of the gods..
This world of men is to be obtained by a son only, by no
other means; the world of the fathers, by sacrifice; the world
of the gods, by knowledge. The world of the gods is verily
the best of worlds. Therefore they praise knowledge.

A father’s transmission to his son

17. Now next, the Transmission. —

When a man thinks he is about to depart, he says to his
son : ‘ Thou art holy knowledge. Thou art sacrifice. Thou
art the world.’ The son replies : ‘ I am holy knowledge.
I am sacrifice. I am the world.’ Verily, whatever has been
learned [from the Vedas], the sum of all this is expressed by
the word'knowledge’ [brahind>. Verily, whatever sacrifices
have been made, the sum of them all is expressed by the word
' sacrifice.’ Whatever worlds there are, they are all comprehended under the word ‘ world.’ So great, verily, is this all.

In the analogy of a wheel,

I.5.I7-] bhad-Aranyaka upanishad

‘ Being thus the all, let him assist me from this world,’ thus
[the father considers]. Therefore they call ‘world-procuring’
a son who has been instructed. Therefore they instruct him.

When one who has this knowledge departs from this world,
he enters into his son with these vital breaths [i.e. faculties:
Speech, Mind, and Breath]. Whatever wrong has been done
by him, his son frees him from it all.. Therefore he is called
a son {pntra).' By his son a father stands firm in this world.
Then into him [who has made over to his son his mortal
breaths] enter those divine immortal breaths.

1 8. From the earth and from the fire the divine Speech
enters him. Verily, that is the divine Speech whereby whatever one says comes to be.

19. Out of the sky and out of the sun the divine Mind enters
    him. Verily, that is the divine Mind whereby one becomes
    blissful and sorrows not.

20. Out of the water and out of the moon the divine Breath
    enters him. Verily, that is the divine Breath which, whether
    moving or not moving, is not perturbed, nor injured.

He who knows this becomes the Self of all beings. As is
that divinity [i.e, Prajāpati], so is he. As all beings favor that
divinity, so to him who knows this all beings show favor.
Whatever sufferings creatures endure, these remain with
them. Only good goes to him. Evil, verily, does not go to
the gods.

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

21. Now next, a Consideration of the Activities. —

Prajāpati created the active functions {karma). They,. when

they had been created, strove with one another. ‘ I am going

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

to speak, the voice began. I am going to see/ said the eye.
‘ I am going to hear, said the ear. So spake the other functions, each according to his function. Death, appearing as
weariness, laid hold and took possession of them , and, taking
possession of them, Death checked them. Therefore the voice
becomes weary, the eye becomes weary, the ear becomes weary.
But Death did not take possession of him who was the middle
breath. They sought to know him. They said : ‘ Verily, he
is the best of us, since whether moving or not moving, he is
not perturbed, nor perishes. Come, let us all become a form
of him.’ Of him, indeed, they became a form. Therefore
they are named ‘ vital breaths ’ after him. In whatever family
there is a man who has this knowledge, they call that family
after him. Whoever strives with one who knows this, dries
up and finally dies.— So much with reference to the self.

Now with reference to the divinities. —

‘ Verily, I am going to blaze/ began the Fire. ‘ I am going
to give forth heat,’ said the Sun.' I am going to shine/ said
the Moon. So said the other divinities, each according to his
divine nature. As Breath holds the central position among
the vital breaths [or functions], so Wind among these divinities;
for the other divinities have their decline, but not Wind The
Wind is that divinity which never goes to rest.

!23. There is this verse on the subject : —

From whom the sun rises
And in whom it sets —

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

Him the gods made law (dharma)\

He only today and tomorrow will be.

Verily, what those [functions] undertook of old, even that
they accomplish today. Thei'efore one should practise but
one activity. He should breathe in and breathe out, wishing,
‘ May not the evil one, Death, get me.' And the observance
which he practises he should desire to fulfil to the end.
Thereby he wins complete union with that divinity [i.e. Breath]
and residence in the same world.

1.6. 1-] BRIH AD- ARAN YAKA UPANISH AD

Sixth Brāhmaṇa

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

I. Verily, this world is a triad — name, form, and work.

Of these, as regards names, that which is called Speech is
their hymn of praise [nktha), for from it arise (ui-t/id) all
names. It is their Saman (chant), for it is the same (sama)
as all names. It is their prayer {brahman) for it supports
( y bhar) all names.

Now of forms. — That which is called the Eye is their hymn
of praise (ttktha) for from it arise {tit-thd) all forms. It is
their Saman (chant), for it is the same {sama) as all forms.
It is their prayer {brahman) for it supports {VbJiar) all
forms.

3. Now of works. — That which is called the Body {atinan)
   is their hymn of praise {ttktha\ for from it arise {7it-tkd) all
   actions. It is their Saman (chant), for it is the same {sama)
   as all works. It is their prayer {hahman), for it supports
   ( bhar) all works.

Although it is that triad, this Soul {Ātman) is one.
Although it is one, it is that triad. That is the Immortal veiled by the real {satya). Life {prdna ‘breath')
[a designation of the Ātman], verily, is the Immortal. Name
and form are the real. By them this Life is veiled.

Second Adhyāya

First Brāhmaṇa

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

I. Driptabalaki was a learned Gargya. He said to Ajataatru, [king] of Benares : ‘ I will tell you about Brahma.'
Ajataatru said: ‘We will give a thousand [cows] for such
a speech. Verily, people will run hither, crying, “A Janaka !
a Janaka !

Compare the similar conversation in Kaush. 4.

A very learned and liberal king.

2. Gargya said : ‘ The Person who is yonder in the sun — him,
   indeed, I worship as Brahma ! ’

Ajatasatru said : ‘ Talk not to me about him' I worship
him as the pre-eminent, the head and king of all beings. He
who worships him as such becomes pre-eminent, the head
and king of all beings.*

3. Gargya said :' The Person who is yonder in the moon —
   him, indeed, I worship as Brahma ! ’

Ajatasatru said.'Talk not to me about himl I worship
him as the great, white-robed king Soma. He who worships
him as such, for him soma is pressed out and continually
pressed out day by day. His food does not fail.’

4. Gargya said;'The Person who is yonder in lightning
   — him, indeed, I worship as Brahma ! ’

Ajatasatru said:'Talk not to me about him! I worship
him, verily, as the Brilliant. He who worships him as such
becomes brilliant indeed. His offspring becomes brilliant.’

5. Gargya said:'The Person who is here in space — him,
   indeed, I worship as Brahma 1 ’

Ajatasatru said;'Talk not to me about him! I worship
him, verily, as the Full, the non-active. He who worships him
as such is filled with offspring and cattle. His offspring goes
not forth from this earth.’

6. Gargya said.'The Person who is here in wind — him,
   indeed, I worship as Brahma ! ’

Ajatasatru said :' Talk not to me about him ! Verily, I
worship him as Indra, the terrible [vaiktmthd) and the unconquered army. He who worships him as such becomes indeed
triumphant, unconquerable, and a conqueror of adversaries.’

7. Gargya said:'The Person who is here in fire — him,
   indeed, I worship as Brahma • ’

Ajatasatru said:'Talk not to me about him! I worship
him, verily, as the Vanquisher. He who worships him as such
becomes a vanquisher ‘indeed. His offspring become vanquishers.’

8. Gargya said:'The Person who is here in water — him,
   indeed, I worship as Brahma 1 ’

AjataSatru said:'Talk not to me about himl I worship
him, verily, as the Counterpart [of phenomenal objects]. His

counterpart comes to him [in his children], not that which is
not his counterpart His counterpart is born from him.’

9. Gargya said: ‘The Person who is here in a mirror —
   him, indeed, I worship as Brahma ! ’

Ajataatru said : ‘Talk not to me about him! I worship
him, verily, as the Shining One. He who worships him as
such becomes shining indeed. His offspring shine. He outshines all those with whom he sfoes.’

10. Gargya said : ‘The sound here which follows after one
    as he goes — him, indeed, I worship as Brahma ’ ’

Ajataatru said: ‘Talk not to me about him! I worship
him, verily, as Life {asii). To him who worships him as such
there comes a full length of life {dytt) in this world. Breath
{prāṇa) leaves him not before the time.’

11. Gargya said: ‘The Person who is here in the quarters
    of heaven — him, indeed, I worship as Brahma ! ’

Ajataatru said: ‘Talk not to me about him’ I worship
him, verily, as the Inseparable Companion. He who worships
him as such has a companion. His company is not separated
from him.’

la. Gargya said . ‘ The Person here who consists of shadow
— him, indeed, I worship as Brahma 1 ’

Ajatasatru said: ‘Talk not to me about him! I worship
him, verily, as Death. To him who worships him as such
there comes a full length of life in this world. Death docs not
come to him before the time.’

13. Gargya said: ‘The Person here who is in the body
    {ātman) — him, indeed, I worship as Brahma 1 ’

Ajatasatru said: ‘Talk not to me about him! I worship
him, verily, as the Embodied One {atmanvin). He who worships him as such becomes embodied indeed. His offspring
becomes embodied.’

Gargya became silent.

14. Ajatasatru said : ‘ Is that all ? ’

Gargya said : ‘ That is all.’

Ajatasatru said : ‘ With that much [only] it is not known.’

Gargya said : ‘ Let me come to you as a pupil.’

15. Ajatasatru said: ‘Verily, it is contrary to the course of
    things that a Brahman should come to a Kshatriya, thinking

He will tell me Brahma.” However, I shall cause you to
know him dearly/

He took him by the hand and rose. The two went up to
a man who was asleep. They addressed him with these words :
‘ Thou great, white-robed king Soma ! ’ He did not rise. He
[i.e. Ajatasatru] woke him by rubbing him with his hand.
That one arose.

16. Ajatasatru said : ‘ When this man fell asleep thus, where
    then was the person who consists of intelligence (vijnSnd) ?
    Whence did he thus come back ? ’

And this also Gargya did not know.

17. Ajatasatru said : ‘ When this man has fallen asleep thus,
    then the peison who consists of intelligence, having by his
    intelligence taken to himself the intelligence of these senses
    (frana), rests in that place which is the space within the heart.
    When that person restrains the senses, that person is said to
    be asleep. Then the breath is restrained. The voice is
    restrained. The eye is restrained. The ear is restrained.
    *The mind is restrained. *

18. When he goes to sleep, these worlds are his. Then he
    becomes a great king, as it were. Then he becomes a great
    Brahman, as it were. He enters the high and the low, as
    it were. As a great king, taking with him his people, moves
    around in his own country as he pleases, even so here this one,
    taking with him his senses, moves around in his own body
    {iartra) as he pleases.

19. Now when one falls sound asleep {susupta), when one
    knows nothing whatsoever, having crept out through the
    seventy-two thousand veins, called hitd, which lead from the
    heart to the pericardium, one rests in the pencarm. Verily,
    as a youth or a great king or a great Brahman might rest
    when he has reached the summit of bliss, so this one now rests.

20. As a spider might come out with his thread, as small
    sparks come forth from the fire, even so from this Soul come
    forth all vital energies {prāṇa), all worlds, all gods, all beings.
    *The mystic meaning {tipanisad) thereof is ‘ the Real of the real ’ *
    {satyasya satyd)} Breathing creatures, verily, are the real.
    He is their Real.’

’ Part of this paragraph recurs at Maitn 6. 32.

Second Brāhmaṇa

T he embodiment of Breath in a person

I Verily, he who knows the new-born infant with his
housing, his covering, his post, and his rope, keeps off seven
hostile relatives.

Verily, this infant is Breath {prāṇa) in the middle. Its
housing is this [body]. Its covering is this [head]. Its post
is breath {prāṇa). Its rope is food.

a. Seven imperishable beings stand near to serve him.
Thus there are these red streaks in the eye. By them Rudra
is united with him. Then there is the water in the eye By
it Parjanya is united with him There is the pupil of the eye.
By it the sun is united with him. By the black of the eye,
Agni; by the white of the eye, Indra; by the lower eyelash,
Earth is united with him; by the upper eyelash, lieaven. He
who knows this — his food does not fail.

3. In connection herewith there is this verse : —

There is a cup with its mouth below and its bottom up.

In It is placed every foim of glory.

On its rim sit seven seers.

Voice as an eighth is united with prayer {hrahma 7 i)}

‘ There is a cup having its mouth below and its bottom up ’ —
this is the head, for that is a cup having its mouth below and
its bottom up. ‘ In it is placed every form of glory ’ — breaths,
verily, are the ‘ every form of glory ’ placed in it; thus he
says breaths ‘On its rim sit seven seers' — verily,
the breaths are the seers. Thus he says breaths. ‘ Voice
as an eighth is united with prayer' — for voice as an eighth
is united with prayer,

4. These two [sense-organs] here [i. e. the ears] are Gotama
   and Bharadvaja. This is Gotama and this is Bharadvaja.
   These two here [i. e. the eyes] are Vivamitra and Jamadagni.
   This is Vivamitra. This is Jamadagni. These two hcre[i. e.
   the nostrils] are Vasishtha and Kayapa. This is Vasishtha.
   This is Kayapa. The voice is Atri, for by the voice food is
   tzltn {V ad). Verily, eating {at-ti) is the same as the name

' A very similar stanza is found at AV. ro. 8. 9.

Atri. He who knows this becomes the eater of everything;
everything becomes his food. ’

Third Brahma na
T he two forms of Brahma

I. There are, assuredly, two forms of Brahma: the formed
{murta) and the formless, the mortal and the immortal, the
stationary and the moving, the actual {sat) and the yon {tya).

This is the formed [Brahma]— whatever is different from
the wind and the atmosphere. This is mortal; this is stationaiy; this is actual. The essence of this formed, mortal,
stationary, actual [Brahma] is yonder [sun] which gives forth
heat, for that is the essence of the actual.

3. Now the formless [Brahma] isthewindandtheatmosphere
   This is immortal, this is moving, this is the yon. The essence
   of this unformed, immortal, moving, yonder [Brahma] is the
   Person in that sun-disk, for he is the essence of the yoh,
   — Thus with reference to the divinities.

4. Now, with reference to the self. —

Just that is the formed [Brahma] which is different from
breath {prāṇa) and from the space which is within the sell
{atma 7 i). This is mortal, this is stationary, this is actual. Th
essence of this formed, mortal, stationary, actual [Brahma] is
the eye, for it is the essence of the actual.

5. Now the formless [Brahma] is the breath and the space
   which is within the self. This is immortal, this is moving,
   this is the yon. The essence of this unformed, immortal,
   moving, yonder [Brahma] is this Person who is in the right eye,
   for he is the essence of the yonder.

6. The form of this Person is like a saffron-colored robe,
   like white wool, like the [purple] Indragopa beetle, like a flame
   of fire, like the [white] lotus-flower, like a sudden flash of
   lightning. Verily, like a sudden lightning-flash is the glory
   of him who knows this.

Hence, now, there is the teaching' Not thus I not so ’ ’ {netiy
neti), for there is nothing higher than this, that he is thus. Now
the designation for him is ‘the Real of the real’ Verily,
breathing creatures are the real. He is their Real
1 Thus far the sentence recurs at Maitn 6. 3.

H

Fourth Brāhmaṇa

*The conversation of Yājñavalkya and Maitreyī *
concerning the pantheistic Soul

I. ‘ Maitreyī!' said Yājñavalkya, 'Lo, verily, I am about
to go forth from this state. Behold ! let me make a final
settlement for you and that KatyayanL’

3. Then said Maitreyī . ‘ If now, Sir, this whole earth
   filled with wealth were mine, would I be immortal
   thereby ? ’

‘ No,’ said Yājñavalkya. As the life of the rich, even so
would your life be. Of immortality, however, there is no hope
through wealth.’

3. Then said Maitreyī : ‘ What should I do with that through
   which I may not be immortal ? What you know, Sir — that,
   indeed, tell me 1 ’

4. Then said Yājñavalkya: ‘Ah {batd)\ Lo [arc) dear
   (priyā) as you are to us, dear is what you say I Come, sit down.
   I will explain to you. But while I am expounding, do you
   seek to ponder thereon.’

5. Then said he : ‘ Lo, verily, not for love of the husband is
   a husband dear, but for love of the Soul (Ātman) a husband
   is dear.

Lo, verily, not for love of the wife is a wife dear, but for
love of the Soul a wife is dear.

Lo, verily, not for love of the sons are sons dear, but for love
of the Soul sons are dear.

Lo, verily, not for love of the wealth is wealth dear, but for
love of the Soul wealth is dear.

Lo, verily, not for love of Brahmanhood (brahma) is
Brahmanhood dear, but for love of the Soul Brahmanhood is
dear.

Lo, verily, not for love of Kshatrahood* (ksatra) is Kshatrahood dear, but for love of the Soul Kshatrahood is dear.

Instead of the general meaning place,* sthdna in this context probably has
this more technical meaning, designating * stage in the life of a Brahman ’ (atrama);
i.e. from being a ‘householder’ {grhastha) he is going on to be an ‘anchorite’
{vanarastha) in the order of the ‘ four stages.’

“ From the more simple, general conception of brahma as ‘ devotion * and
‘ sanctity ’ there became developed a naore specific, technical application, * the

Loj verily, not for love of the worlds ai-e the worlds dear,
but for love of the Soul the worlds are dear.

Lo, verily, not for love of the gods are the gods dear, but
for love of the Soul the gods are dear.

Lo, verily, not for love of the beings {phuta) are beings dear,
but for love of the Soul beings are dear.

Lo, verily, not for love of all is all dear, but for love of the
Soul all is dear.

priesthood’ or ‘the Brahman class.’ Likewise from the mote simple, general
conception of ksatra as ‘ rule’ was developed. a more specific, technical application,

‘ the ruling power ’ or ‘ the Kshatnya class ’

*The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest *
instance where the two words are associated. Various stages may be noted in other
passages where the two words are connected. In the Atharva-Veda at 12 5 8
they would seem to be used (unless, indeed, figuratively) in the primary, nontechnical sense, for they are mentioned along with othei qualities of a Kshatnya.
But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-1 1; while
m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly
in the Vajasaneyi-Samhita : — in 19. 5 the primary meaning is dominant; in 5. 27 ,
6. 3; 7 21; 14. 24; 18. 38 the more technical meanmg is evident, while
hmlmia and ksatra are mentioned along with other caste terms at 10 10-12
(with z/zf, <the people’); iS. 48; 20. 17, 25; 26. 2, 30. 5 (with vaiiya

and §udra). Similarly in the Aitareya Brāhmaṇa where the two words are
associated — at 3. ii and 7 21, with the primary meaning dominant, there seems
lo be a touch of the technical significance; at 7. 22, 24 the social classes are
designated, although it comes out clearly that they are such because characteiized
by the abstract qualities hrakma and ksatra respectively; they are mentioned
as distinct classes at 2, 33 (along with the and at 7. 19 (along with
'vatiya and hldra). Similarly in the Satapatha Brāhmaṇa wheie the two words
are associated: — the primary conceptions are apparent in ii 4 3 ii“i3 where
IraJwza and ksatra are qualities or characteristics co-ordinated with other objects
desired m prayer; but these qualities are felt as characteristic of certain social
classes, as also of certain gods (Bjihaspati and Mitra respectively) correlated therewith (in 10. 4. 1.5 Indra and Agni, in 5. i 1. 1 1 Brihaspati and Indra, in 4. i . 4. 1-4
Mitra and Varuna respectively); brahma and ksatra are also simply technical
designations of the social classes in i. 2. i. 7 , 3. 5. 2. ii , 4 2. 2 13; 9. 4. i. 7-1 1;
12. 7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced
by the use of brahma and ksatra along with vU as designations of the * priesthood,’
‘ nobility,’ and ‘people’ respectively at 2. i. 3. 5-8; 2. i. 4. r? 10. 4, i. 9;
II. 2. 7. 14-16.

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

H a

Lo, verily, it is the Soul [Ātman) that should be seen, that
should be hearkened to, that should be thought on, that
should be pondered on, O Maitreyī. Lo, verily, with the
seeing of, with the hearkening to, with the thinking of,
and with the understanding of the Soul, this world-all is
known.

6. Brahmanhood has deserted him who knows Brahmanhood in aught else than the Soul.

Kshatrahood has descried him who knows Kshatrahood
in aught else than the Soul.

*The worlds have deserted him who knows the worlds in *
aught else than the Soul.

*The gods have deserted him who knows the gods in aught *
else than the Soul.

Beings have deserted him who knows beings in aught else
than the Soul.

Eveiy thing has deserted him who knows everything in aught
else than the Soul.

This Brahmanhood, this Kshatrahood, these worlds, these
gods, these beings, everything here is what this Soul is.

7. It is — as, when a drum is being beaten, one would not be
   able to grasp the external sounds, but by grasping the drum
   or the beater of the drum the sound is grasped,

8. It is — as, when a conch-shell is being blown, one would
   not be able to grasp the external sounds, but by grasping the
   conch-shell or the blower of the conch-shell the sound is
   grasped.

9. It is — as, when a lute is being played, one would not be
   able to grasp the external sounds, but by grasping the lute or
   the player of the lute the sound is grasped,

10. It is — as, from a fire laid with damp fuel, clouds of smoke

separately issue forth, so, lo, verily, from this great Being
[bkuta) has been breathed foith that which is Rig-Veda, YajurVeda, Sama-Veda, [Hymns] of the Atharvans and Ahgirascs,"
Legend (itihasa). Ancient Lore {purana) Sciences [vidyd)
Mystic Doctrines [upa7zisad),Y arses Aphorisms {siltra)

If this aonst is gnomic, the meaning would be simply * deserts * or' would
desert ’; so also in all the following similar sentences. Cf. Brih. 4. 5. 7.

A designation of the Atbarva-Veda.

Explanations {aiiLvydkhydnd) and Commentaries {vydkhydna).
From it, indeed, are all these breathed foith.

11. It is — as of all waters the uniting-point is the sea, so of
    all touches the uniting-point is the skin, so of all tastes the
    uniting-point is the tongue, so of all smells the uniting-point is
    the nostrils, so of all forms the uniting-point is the eye, so of
    all sounds the uniting-point is the ear, so of all intentions
    (samhalpci) the uniting-point is the mind {manas\ so of all
    knowledges the uniting-point is the heart, so of all acts {karma)
    the uniting-point is the hands, so of all pleasures {ananda) the
    uniting-point is the generative organ, so of all evacuations the
    uniting-point is the anus, so of all journeys the uniting-point is
    the feet, so of all the Vedas the uniting-point is speech.

12. It is — as a lump of salt cast in water would dissolve
    right' into the water; there would not be [any] of it to seize
    forth, as it were {ivci) but wherever one may take, it is salty
    indeed — so, lo, verily, this great Being {hhuta), infinite, limitless,
    is just a mass of knowledge {vijndna-gkana).

Arising out of these elements {bhuta) into them also
one vanishes away. After death there is no consciousness
{na pretya samjnd'sti). Thus, lo, say L’ Thus spake
Yājñavalkya.

13. Then spake Maitreyī : ‘Herein, indeed, you have bewildered me. Sir — in saying {zti) : “ After death there is no
    consciousness ” I'

Then spake Yājñavalkya : ‘ Lo, verily, I speak not bewilderment {moka). Sufficient, lo, verily, is this for understanding.

14. For where there is a duality {dvaitd), as it were {iva)
    there one sees another; there one smells another; there
    one hears another; there one speaks to another; there
    one thinks of another; there one understands another.
    Where, verily, everything has become just one’s own self, then
    whereby and whom would one smell? then whereby and
    whom would one see? then whereby and whom would one
    hear? then whereby and to whom would one speak? then
    whereby and on whom would one think? then whereby and

This section recurs, with slight variations, at Maitn 6. 32.

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

lOl

whom would one understand? Whereby would one understand him by whom one understands this All Lo, whereby
would one understand the understander ? *

Fifth Brāhmaṇa

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

I. This earth is honey for all creatures, and all creatures are
honey for this eaith. This shining, immortal Person who is in
this earth, and, with reference to oneself, this shining, immortal
Person who is in the body — he, indeed, is just this Soul {Atmait)
this Immortal, this Brahma, this AIL

These waters are honey for all things, and all things arc
honey for these waters. This shining, immortal Person who is
in these waters, and, with reference to oneself, this shining,
immortal Person who is made of semen — he is just this Soul
this Immortal, this Brahma, this All.

3. This fire is honey for all things, and all things are honey
   for this fire. This shining, immortal Person who is in this fire,
   and, with reference to oneself, this shining, immortal Person who
   is made of speech — he is just this Soul, this Immortal, this
   Brahma, this All.

4. This wind is honey for all things, and all things arc
   honey for this wind. This shining, immortal Person who is in
   this wind, and, with reference to oneself, this shining, immortal
   Person who is breath — he is just this Soul, this Immortal, this
   Brahma, this All.

5. This sun is honey for all things, and all things are honey
   for this sun. This shining, immortal Person who is in this sun,
   and, with reference to oneself, this shining, immortal Person who
   is in the eye — he is just this Soul, this Immortal, this Brahma,
   this AIL

6. These quarters of heaven are honey for all things, and
   all things are honey for these quarters of heaven. This
   shining, immortal Person who is in these quarters of heaven,
   and, with reference to oneself, this shining, immortal Person
   who is in the ear and in the echo — he is just this Soul, this
   Immortal, this Brahma, this All.

\o%

7. Phis moon, is honey for all things and all things are

honey for this moon. This shining, immortal Person who is in
this moon, and, with reference to oneself, this shining, immortal
Person consisting of mind— he is just this Soul, this Immortal,
this Brahma, this All. ’

8 . This lightning is honey for all things, and all things are
honey for this lightning. This shining, immortal Person who
is in this lightning, and, with reference to oneself, this shining,
immortal Person who exists as heat— he is just this Soul, this
Immortal, this Biahma, this All.

9. This thunder is honey for all things, and all things are
   honey foi this thunder. This shining, immortal Person who is
   in thunder, and, with reference to oneself, this shining, immortal
   Person who is in sound and in tone— he is just this Soul, this
   Immortal, this Brahma, this All.

10. This space is honey for all things, and all things are
    honey for this space. This shining, immortal Person who is in
    this space, and, with reference to oneself, this shining, immortal
    Person who is in the space in the heart— he is just this Soul,
    this Immortal, this Brahma, this All.

1 1 . This Law (dharmci) is honey for all things, and all things
are honey for this Law. This shining, immortal Person who is
in this Law, and, with reference to oneself, this shining, immortal
Person who exists as virtuousness — he is just this Soul, this
Immortal, this Brahma, this All.

13. This Ti-uth is honey for all things, and all things are
    honey for this Truth. This shining, immortal Person who is
    in this Truth, and, with reference to oneself, this shining, immortal Person who exists as truthfulness— he is just this Soul,
    this Immortal, this Brahma, this All.

14. This mankind [mannsa) is honey for all things, and all
    things are honey for this mankind. This shining, immortal
    Person who is in this mankind, and, with reference to oneself, this shining, immortal Person who exists as a human
    being — he is just this Soul, this Immortal, this Brahma,
    this All.

15. This Soul {Ātman) is honey for all things, and all things
    are honey for this Soul. This shining, immortal Person who
    is in this Soul, and, with reference to oneself, this shining.

immortal Person who exists as Soul — he is just this Soul, this
Immortal, this Brahma, this All.

15. Verily, this Soul is the overlord of all things, the king of
    all things. As all the spokes are held together in the hub and
    felly of a wheel, just so in this Soul all things, all gods, all
    worlds, all bieathing things, all selves are held together.

*The honey-doctrine taught in the Vedas *

16. This, verily, is the honey which Dadhyahc Atharvana
    declared unto the two Asvins. Seeing this, the seer spake : —

‘ That mighty deed of yours, O ye two heroes, [which ye did]
for gain,

I make known, as thunder [makes known the coming] rain,
Even the honey which Dadhyahc Atharvana to you
Did declare by the head of a hoise/

17. This, verily, is the honey which Dadhyanc Atharvana
    declared unto the two Asvins. Seeing this, the seer spake : —

Upon Dadhyahc Atharvana ye Asvins
Did substitute a horse's head,

He, keeping true, declared to you the honey
Of Tvashtri, which is your secret, O ye mighty ones/

18. This, verily, is the honey which Dadhyanc Atharvana
    declared unto the two A:vms. Seeing this, the seer spake : —

' Citadels with two feet he did make.

Citadels with four feet he did make.

Into the citadels he, having become a bird —

Into the citadels {jpuras) the Person (pwusa) entcied.'

This, verily, is the person ( purusa) dwelling in all cities {p7iri
saya). There is nothing by which he is not covered, nothing
by which he is not hid.

19* This, verily, is the honey which Dadhyanc Atharvana
declared unto the two Alvins. Seeing this, the seer spake :

RV X. 1 1 6. 12. The two AsYins desired instruction from Dadhyanc. But
the latter was loath to impart it, for Indra had thieatened Dadhyaiic that if he
ever told this honey-doctrine to any one else, he (India) would cut his head olT.
To avoid this untoward result, the A>vins took off Dadhyafic’s head and substituted
a horse’s head. Then, after Dadhyanc had declared the honey- doctrine m compliance with their request and India had carried out his threat, the Avms restored
to Dadhyanc his own head. This episode shows the extreme difficulty with which
even gods secured the knowledge originally possessed by Indra.

2 RV, I. 117. 22.

He became coi responding in form to every form.

This is to be looked upon as a form of him.

Indra by his magic powers (7710 goes about in many forms;
Yoked are his ten-hundred steeds.'

He [i.e. the Soul, Atma7{\ verily, is the steeds. He, verily, is
tens and thousands, many and endless. This Brahma is without
an earlier and without a later, without an inside and without
an outside. This Soul is Brahma, the all-perceiving. — Such is
the instruction.

Sixth Brāhmaṇa

*The teachers of this doctrine *
I. Now the Line of Tradition (vamsd ), —

Pautimashya [leceived this teaching] from Gaupavana,
Gaupavana from Pautimashya,

Pautimashya from Gaupavana,

Gaupavana from Kausika,

Kausika from Kaundinya,

Kaundinya from Sandilya,

Sandilya from Kausika and Gautama,

Gautama [i] from Agnivesya,

Agniveya from Sandilya and x\nabhimlata,
Anabhimlata fiom Anabhimlata,

Anabhimlata from Anabhimlata,

Anabhimlata from Gautama,

Gautama from Saitava and Pracinayogya,

Saitava and Pracinayogya from Parasarya,

Paraarya from Bharadvaja,

Bharadvaja from Bharadvaja and Gautama,

Gautama from Bharadvaja,

Bharadvaja from Parasarya,

Parasarya from Vaijavapayana,

Vaijavapayana from Kauikayani,

Kauikayani [3] from Ghritakauika,

Ghritakauika from Paraaiyayana,

Paraaryayana from Paraiarya,

Pai'aiaiya 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,

Manti from Gautama
Gautama from Gautama,

Gautama from Vatsya,

Vatsya fiom Sandilya,

Sandilya from Kaisorya Kapya,

Kaisorya Kapya from Kumaraharita,

Kumaraharita from Galava,

Galava from Vidarbhikaundinya,

Vidarbhikaundinya from Vatsanapad Babhrava,

Vatsanapad Babhrava from Panthah Saubhara,

Panthah Saubhara from Ayasya Angirasa,

Ayasya Angirasa from Abhuti Tvashtra,

Abhuti Tvashb'a from Visvarupa Tvashtra,

Visvarupa Tvashtra from the two Asvins,
the two Asvins from Dadhyanc Atharvana,

Dadhyahc Atharvana from Atharvan Daiva,

Atharvan Daiva from Mrityu Pradhvamsana,

Mrityu Pradhvamsana from Pradhvamsana,

Pradhvamsana from Eka Rishi,

Eka Rishi from Vipracitti,

Vipracitti from Vyashti,

Vyashti from Sanaru,

Sanaru from Sanatana,

Sanatana from Sanaga,

Sanaga from Parameshtin,

Parameshtin from Brahma.

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

io6

Third Adhyāya

First Brāhmaṇa

Concerning sacrificial worship and its rewards

1. Janaka, [king] of Videha, sacrificed with a sacrifice at
   which many presents were distributed. Brahmans of the
   Kurupancalas were gathered together there. In this Janaka
   of Videha there arose a desire to know which of these Brahmans
   was the most learned in scripture. He enclosed a thousand
   cows. To the horns of each ten padas [of gold] were bound.

2. He said to them : ‘Venerable Brahmans, let him of you
   who is the best Brahman drive away these cows.’

Those Brahmans durst not.

Then Yājñavalkya said to his pupil; ‘ Samairavas, my dear,
drive them away.’

He drove them away.

*The Brahmans were angry.' How can he declare himself *
to be the best Brahman among us ? ’

Now there was Asvala, the Hotri-priest of Janaka, [king]
of Videha. He asked him: ‘Yājñavalkya, are you now the
best Brahman among us

He replied, We give honor to the best Brahman. But we
are really desirous of having those cows.'

Thereupon Asvala, the Hotri-priest, began to question him.

3. ‘ Yājñavalkya,' said he, ‘ since everything here is overtaken
   by death, since everything is overcome by death, whereby is
   a sacrificer liberated beyond the reach of death ?'

By the Hotri-priest, by fire, by speech. Verily, speech is
the Hotri of sacrifice. That which is this speech is this fire,
is the Hotri. This is release {mukti), this is complete release.'

4- ‘ Yājñavalkya,' said he,' since everything here is overtaken
by day and night, since everything is overcome by day and
night, whereby is a sacrificer liberated beyond day and night ?

‘ By the Adhvaryu-priest, by the eye, by the sun. Verily,
the eye is the Adhvaryu of sacrifice. That which is this eye
is yonder sun, is the Adhvaryu. This is release, this is complete
release.’

5. ‘ Yājñavalkya,’ said he, ‘ since everything here is overtaken by the waxing and waning moon, by what means does a
   sacrificer obtain release from the waxing and waning moon ? ’

‘ By the Udgatri-priest, by the wind, by breath. Verily
breath is the Udgatri of the sacrifice. That which is this
breath is wind, is the Udgatri. This is release, this is complete release.’

6 . ‘ Yājñavalkya,’ said he, ‘ since this atmosphere does not
afford a [foot]hold, as it were, by what means of ascent does a
sacrificer ascend to the heavenly world ’

‘ By the Brahman-priest, by the mind, by the moon. Verily,
the mind. is the Brahman of the sacrifice. That which is this
mind is yonder moon, is the Brahman. This is release, this is
complete release.’ — Thus [concerning] liberation.

Now the acquirements. —

7. Yājñavalkya, said he, ‘ how many Rig verses will the
   Hotri make use of today in this sacrifice ’

Three.’

' Which are those three ? ’

‘ The introductory verse, the accompanying verse, and the
benediction as the third.’

‘ What does one win by these ? ’

‘ Whatever there is here that has breath.’

8. ‘ Yājñavalkya, ’ said he, ‘how many oblations will the
   Adhvaryu pour out today in this sacrifice ? ’

• Three.’

‘ Which are those three ? ’

‘Those which when offered flame up, those which when
offered flow over, those which when offered sink down.’

‘ What does one win by these ? ’

‘ By those which when offered flame up, one wins the world
of the gods, for the world of the gods gleams, as it were. By
those which when offered flow over {ati-nedantc), one wins the
world of the fathers, for the world of the fathers is over {ati),
as it were. By those which when offered sink down {adhiserate)
one wins the world of men, for the world of men is below {adhas)
as it were.’

9. ‘ Yājñavalkya,’ said he, ‘with how many divinities does
   the Brahman protect the sacrifice on the right today ? ’

‘ With one.’

" Which is that one ? ’

*The mind. Verily, endless is the mind. Endless are the *
All-gods. An endless world he wins thereby.’

10. Wajhavalkya/ said he, ‘how many hymns of praise
    will the Udgatri chant today in this sacrifice ’

‘Three.’

‘ Which are those three ? ’

‘ The introductory hymn, the accompanying hymn, and the
benediction hymn as the third.’

‘ Which are those three with reference to the self? ’

‘The introductory hymn is the in-breath (prāṇa). The
accompanying hymn is the out-breath (apana). The benediction hymn is the diffused breath (vyma)'

‘ What does one win by these ? ’

‘ One wins the earth-world by the introductory hymn, the
atmosphere-world by the accompanying hymn, the sky-world
by the benediction hymn.’

Thereupon the Hotri-priest Asvala held his peace.

Second Brāhmaṇa

T he fettered soul, and its fate at death

I. Then Jaratkarava Artabha questioned him. ‘ Yajnavalkya,’ said he, ‘how many apprehenders aie there? How
many over-apprehenders ? ’

‘ Eight apprehenders. Eight over-apprehenders.’

‘ Those eight apprehenders and eight over-apprehenders —
which are they ? ’

%. ‘Breath verily, is an apprehender. It is seized

by the out-breath (apmd) as an over-apprehender, for by the
out-breath one smells an odoi .

3, Speech, verily, is an apprehender. It is seized by name
as an over-apprehender, for by speech one speaks names.

4. The tongue, verily, is an apprehender. It is seized by
   taste as an over-apprehender, for by the tongue one knows
   tastes.

5. The eye, verily, is an apprehender. It is seized by
   appearance as an over-apprehender, for by the eye one sees
   appearances.

6. The ear, verily, is an apprehender. It is seized by sound
   as an over-apprehender, for by the ear one hears sounds.

7. The mind, verily, is an apprehender. It is seized by desire
   as an over>apprehender, for by the mind one desires desires.

8. The hands, verily, are an apprehender. It is seized by
   action as an over-apprehender, for by the hands one performs
   action.

9. The skin, verily, is an apprehender. It is seized by touch
   as an over-apprehender, for by the skin one is made to know
   touches.’

10.' Yājñavalkya,’said he, ‘since everything here is food for
death, who, pray, is that divinity for whom death is food ? ’

‘ Death, verily, is a fire. It is the food of water (apas).
He overcomes {apa-jayati) a second death [who knows this].’

11. ‘ Yājñavalkya,’ said he, ‘when a man dies, do the
    breaths go out of him, or no ? ’

‘No,’ said Yājñavalkya. ‘They are gathered together right
there. He swells up. He is inflated. The dead man lies
inflated.’

1%, ‘ Yājñavalkya,’ said he, ‘ when a man dies, what docs not
leave him ? ’

‘ The name. Endless, verily, is the name. Endless are the
All-gods. An endless world he wins thereby.’

13. ‘Yājñavalkya,’ said he, ‘when the voice of a dead man
    goes into fire, his breath into wind, his eye into the sun, his
    mind into the moon, his hearing into the quarters of
    heaven, his body into the earth, his soul {atmaii) into space,
    the hairs of his head into plants, the hairs of his body into
    trees, and his blood and semen are placed in water, what
    then becomes of this person {ptmisd) ? ’

Ārtabhāga, my dear, take my hand. We two only will
know of this. This is not for us two [to speak of] in public.’

*The two went away and deliberated. What they said was *
karma (action). What they praised was karma. Verily, one
becomes good by good action, bad by bad action.

Thereupon Jaratkarava Ārtabhāga held his peace.

1 Supplying tvam veda as in 3. 3. 2 and 1.2. 7.

no

EPHAD-ARANYAKA UPANISHAD [-3.4.

Third Brāhmaṇa

Wliere the offerers of the horse-sacrifice go

I. Then Bhujyu Lahyayani questioned him, ‘ Yājñavalkya/
said he, ‘ we were traveling around as wanderers among the
Madras. As such we came to the house of Patancala Kapya.
He had a daughter who was possessed by a Gandharva. We
asked him : Who are you ?'' He said : “lam Sudhanvan,
a descendant of Ahgiras.” When we were asking him about
the ends of the earth, we said to him : “ What has become of
the Parikshitas ? What has become of the Parikshitas ?

I now ask you, Yājñavalkya. What has become of the Parikshitas ’

a. He said : That one doubtless said, “ They have, in truth,
gone whither the offerers of the horse-sacrifice go/'’

‘ Where, pray, do the offerers of the horse-sacrifice go?'

‘ This inhabited world, of a truth, is as broad as thirty-two
days [i.e. days' journeys] of the sun-god's chariot. The earth,
which is twice as wide, surrounds it on all sides. The ocean,
which is twice as wide, surrounds the earth on all sides. Then
there is an interspace as broad as the edge of a razor or the
wing of a mosquito. Indra, taking the form of a bird, delivered
them [i.e. the Parikshitas] to Wind. Wind, placing them in
himself, led them where the offerers of the horse-sacrifice
were. Somewhat thus he [i.e. Sudhanvan] praised Wind.
Therefore Wind alone is individuality (vyasti). Wind is
totality (samasti). He who knows this overcomes a second
death.'

Thereupon Bhujyu Lahyayani held his peace.

Fourth Brāhmaṇa

*The theoretical unknowability of the immanent Brahma *

I. Then Ushasta Cakrayana questioned him. ‘ Yājñavalkya,'
said he, explain to me him who is the Brahma present and
not beyond our ken, him who is the Soul in all things/

‘ He is your soul (ātman), which is in all things.'

‘ Which one, O Yājñavalkya, is in all things ?'

‘ He who breathes in with your breathing in [prāṇa) is the

III

Soul of yours j which is in all things. He who breathes out with
your breathing out {apdnd) is the Soul of yours, which is in all
things. He who breathes about with your breathing about
[vydna) is the Soul of yours, which is in all things. He who
breathes up with your breathing up {nddnci) is the Soul of yours,
which is in all things. He is your soul, which is in all things.’

% Ushasta Cakrayana said : ‘ This has been explained to
me just as one might say, This is a cow. This is a horse.”
Explain to me him who is just the Brahma present and not
beyond our ken, him who is the Soul in all things.’

' He is your soul, which is in all things.'’

‘Which one, O Yājñavalkya, is in all things ’

‘You could not see the seer of seeing. You could not hear
the hearer of hearing. You could not think the thinker of
thinking. You could not understand the understander of
understanding. He is your soul, which is in all things.
Aught else than Him [or, than this] is wretched.’

Thereupon Ushasta Cakrayana held his peace.

Fifth Brai-imana

*The practical way of knowing Brahma — by asceticism *

I. Now Kahola Kaushitakeya questioned him. ‘Yfijhavalkya,’ said he, ‘ explain to me him who is just the Brahma
present and not beyond our ken, him who is the Soul in
all things.’

‘ He is your soul, which is in all things.’

‘ Which one, O Yājñavalkya, is in all things ? ’

‘ He who passes beyond hunger and thirst, beyond sorrow
and delusion, beyond old age and death — Brahmans who know
such a Soul overcome desire for sons, desire for wealth, desire
for worlds, and live the life of mendicants. For desire for sons
is desire for wealth, and desire for wealth is desire for worlds,
for both these are merely desires. Therefore let a Brahman
become disgusted with learning and desire to live as a child.
When he has become disgusted both with the state of childhood
and with learning, then he becomes an ascetic {mtmi). When
he has become disgusted both with the non-ascctic state and
with the ascetic state, then he becomes a Brahman.’

112

‘ By what means would he become a Brahman ’

By that means by which he does become such a one.
Aught else than this Soul {Aimau) is wretched.*

Thereupon Kahola Kaushitakeya held his peace.

Sixth Brāhmaṇa

*The regressus to Brahma, the ultimate world-ground *

Then GargI Vacaknavi questioned him. ‘ Yājñavalkya/ said
she, since all this world is woven, warp and woof, on water,
on what, pray, is the water woven, warp and woof ’

‘ On wind, O GargI.*

‘ On what then, pray, is the wind woven, warp and woof? ’

On the atmosphere-worlds, O GargI.*

On what then, pray, are the atmosphei e-worlds woven,
warp and woof? ’

• On the worlds of the Gandharvas, O Gārgī.*

‘ On what then, pray, are the worlds of the Gandhaivas
woven, warp and woof? ’

On the worlds of the sun, O Gārgī ’

" On what then, pray, are the worlds of the sun woven, warp
and woof ? *

‘ On the worlds of the moon, O Gārgī.’

• On what then, pray, are the worlds of the moon woven,
  warp and woof? ’

On the worlds of the stars, O Gārgī.*

‘ On what then, pray, are the worlds of the stars woven,
warp and woof? ’

‘ On the worlds of the gods, O Gārgī.’

‘ On what then, pray, are the worlds of the gods woven,
wai'p and woof?’

‘ On the worlds of Indra, O Gārgī.*

' On what then, pray, are the worlds of Indra woven, warp
and woof?*

‘ On the worlds of Prajāpati, O Gārgī.*

On what then, pray, are the worlds of Prajāpati woven,
warp and woof?'

‘ On the worlds of Brahma, O Gārgī.’

I

‘ On what then, pray, are the worlds of Brahma woven,
warp and woof?’

Yajfiavalkya said :' Gārgī, do not question too much, lest
your head fall off. In truth you are questioning too much
about a divinity about which further questions cannot be asked.
Gaigl, do not over-question.’

Thereupon Gārgī Vacaknavl held her peace.

Seventh Brāhmaṇa

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

I. Then Uddālaka Aruni questioned him. ‘ Yājñavalkya,’
said he, we were dwelling among the Madras in the house of
Pataficala Kapya, studying the sacrifice. He had a wife
possessed by a spirit {gandharvd). We asked him : Who arc
you ? ” He said : “ I am Kabandha Atharvana.” He said to
Patancala Kapya and to us students of the sacrifice : "'Do you
know, O Kapya, that thread by which this world and the
other world and all things are tied together ? ” Pataficala Kapya
said : I do not know it, Sir,” He said to Patancala Kapya
and to us students of the sacrifice : Pray do you know, O
Kapya, that Inner Controller who from within controls this
world and the other world and all things ? ” Patancala Kapya
said: do not know him, Sir.” He said to Patancala Kapya

and to us students of the sacrifice: ‘'Verily, Kapya, he who
knows that thread and the so-called Inner Controller knows
Brahma, he knows the worlds, he knows the gods, he knows
the Vedas, he knows created things, he knows the Soul, he
knows everything.’’ Thus he [i.e. the spirit] explained it to
them. And I know it. If you, O Yājñavalkya, drive away
the Brahma-cows without knowing that thread and the Inner
Controller, your head will fall off.’

‘Verily, I know that thread and the Inner Controller,
0 Gautama.’

; Any one might say ‘T know, I know.” Do you tell what
you know.’

a. He [i.e. Yājñavalkya] said: ‘Wind, verily, O Gautama,

1 14

5 s that thread. By wind, verily, O Gautama, as by a thread,
this world and the other world and all things are tied together.
Theiefore, verily, O Gautama, they say of a deceased person,
His limbs become unstrung,’’ foi by wind, O Gautama, as by
a thread, they are strung together.’

Quite so, O Yājñavalkya. Declare the Inner Controller.’

3. ‘ He who, dwelling in the earth, yet is other than the
   earth, whom the earth does not know, whose body the earth
   is, who controls the earth from within — He is your Soul, the
   Inner Controller, the Immortal.

4. He who, dwelling in the waters, yet is other than the
   waters, whom the waters do not know, whose body the waters
   are, who controls the waters from within — He is your Soul, the
   Inner Controller, the Immortal.

5. He who, dwelling in the fire, yet is other than the fire,
   whom the fire does not know, whose body the fire is, who
   controls the fire from within — He is your Soul, the Inner
   Controller, the Immortal.

6. He who, dwelling in the atmosphere, yet is other than
   the atmosphere, whom the atmosphere does not know, whose
   body the atmosphere is, who controls the atmosphere from
   within— He is your Soul, the Inner Controller, the Immortal.

7. He who, dwelling in the wind, yet is other than the
   wind, whom the wind does not know, whose body the wind is,
   who controls the wind from within— He is your Soul, the Inner
   Controller, the Immortal.

8. He who, dwelling in the sky, yet is other than the sky,
   whom the sky does not know, whose body the sky is, who
   controls the sky from within — He is your Soul, the Inner
   Controller, the Immortal.

9. He who, dwelling in the sun, yet is other than the sun,
   whom the sun does not know, whose body the sun is, who
   controls the sun from within — He is your Soul, the Inner
   Controller, the Immortal.

10. He who, dwelling in the quarters of heaven, yet is
    other than the quarters of heaven, whom the quarters of heaven
    do not know, whose body the quarters of heaven are, who
    controls the quarters of heaven from within — He is your Soul
    the Inner Controller, the Immortal

II 5 I 2

II. He who, dwelling in the moon and stars, yet is other
than the moon and stars, whom the moon and stars do not
know, whose body the moon and stars are, who controls the
moon and stars from within — He is your Soul, the Inner Controller, the Immoital.

13 . He who, dwelling in space, yet is other than space,
whom space does not know, whose body space is, who controls
space from wdthin — He is your Soul, the Inner Controller, the
Immortal.

13. He who, dwelling in the darkness, yet is other than the
    darkness, whom the darkness does not know, whose body the
    darkness is, who controls the darkness from within — He is your
    Soul, the Inner Controller, the Immortal.

14 He who, dwelling in the light, yet is other than the light,
whom the light does not know, whose body the light is, who
controls the light from within — He is your Soul, the Inner
Controller, the Immortal.

— Thus far with reference to the divinities. Now with reference to material existence [adhi-bhuid ). —

15. He who, dwelling in all things, yet is other than all
    things, whom all things do not know, whose body all things
    are, who controls all things from within — He is your Soul, the
    Inner Controller, the Immortal.

— Thus far with reference to material existence. Now with
reference to the self. —

16. He who, dw’elling in breath, yet is other than breath,
    whom the breath does not know, whose body the breath is,
    who controls the breath from within — He is your Soul, the
    Inner Controller, the Immortal.

17. He who, dwelling in speech, yet is other than speech,
    whom the speech does not know, whose body the speech is, who
    controls the speech from within — He is your Soul, the Inner
    Controller, the Immortal.

18. He who, dwelling in the eye, yet is other than the eye,
    whom the eye does not know, whose body the eye is, who
    controls the eye from within — He is your Soul, the Inner Controller, the Immortal.

19. He who, dwelling in the ear, yet is other than the ear,
    whom the ear does not know, whose body the ear is, who

controls the ear from within— He is your Soul, the Inner Controller, the Immortal.

ao. He who, dwelling in the mind, yet is other than the
mind, whom the mind does not know, whose body the mind is,
who controls the mind from within — He is your Soul, the
Inner Controller, the Immortal.

iji. He who, dwelling in the skin, yet is other than the skin,
whom the skin does not know, whose body the skin is, who
controls the skin from within— He is your Soul, the Inner
Controller, the Immortal.

He who, dwelling in the understanding, yet is other
than the understanding, whom the understanding does not know,
whose body the understanding is, who controls the understanding from within — He is your Soul, the Inner Controller,
the Immortal.

23. He who, dwelling in the semen, yet is other than the
    semen, whom the semen does not know, whose body the semen
    is, who controls the semen from within — He is your Soul, the
    Inner Controller, the Immoital,

He is the unseen Seer, the unheard Hearer, the unthought
Thinker, the iinunderstood Understander. Other than He there
is no seer. Other than He thei'e is no hearer. Other than He
there is no thinker. Other than He there is no understander.
He is your Soul, the Inner Controller, the Immortal.*

Thereupon Uddālaka Aruni held his peace.

Eighth Brahmaka

*The ultimate warp of the world — the unqualified Imperishable *

I. Then [Gārgī] Vacaknavi said : ‘Venerable Brahmans, lo,
I will ask him [i.e, Yājñavalkya] two questions. If he will
answer me these, not one of you will surpass him in discussions
about Brahma."

‘Ask, Gārgī."

She said : As a noble youth of the Kasis or of the
Videhas might rise up against you, having strung his unstrung
bow and taken two foe-piercing ariows in his hand, even so,
O Yājñavalkya, have I risen up against you with two questions.
Answer me these."

Yājñavalkya said : ‘ Ask, Gargl.’

3 . She said : ‘ That, O Yājñavalkya, which is above the sky,
that which is beneath the eaith, that which is between these two,
sky and earth, that which people call the past and the present
and the future — across what is that woven, warp and woof ’

4. He said : ‘ That, O Gargl, which is above the sky, that
   which is beneath the earth, that which is between these two, sky
   and earth, that which people call the past and the present and
   the future — across space is that woven, warp and woof/

5 . She said : ‘Adoration to you, Yājñavalkya, in that you
have solved this question for me. Prepare yourself for the
other.’

' Ask, Gargl.’

6. She said: ‘That, O Yājñavalkya, which is above the sky,
   that which is beneath the earth, that which is between these two,
   sky and earth, that which people call the past and the present
   and the future — across what is that woven, warp and woof? ’

7 . He said : ‘ That, 0 Gārgī, which is above the sky, that
which is beneath the earth, that which is between these two, sky
and earth, that which people call the past and the present and
the future — across space alone is that woven, warp and woof.’

‘Across what then, pray, is space woven, warp and woof?'

8 . He said; ‘ That, O Gargl, Brahmans call the Imperishable {aksa7'a). It is not coarse, not fine, not short, not long,
not glowing [like fire], not adhesive [like water], without
shadow and without darkness, without air and without space,
without stickiness, (intangible), odorless, tasteless, without
eye, without ear, without voice, without wind, without energy,
without breath, without mouth, (without personal or family
name, unaging, undying, without fear, immortal, stainless, not
uncovered, not covered), without measure, without inside and
without outside

It consumes nothing soever.

No one soever consumes it.

9. Verily, O Gargl, at the command of that Imperishable
   the sun and the moon stand apart. Verily, O Gārgī, at the
   command of that Imperishable the earth and the sky stand

A Madhyamdina addition.

II8

apait. Verily, O Gārgī, at the command of that Imperishable
the moments, the hours, the days, the nights, the fortnights,
the months, the seasons, and the years stand apart. Verily,
O Gaigi, at the command of that Imperishable some livers
flow from the snowy mountains to the east, others to the west,
in whatever diiection each flows. Verily, O Gārgī, at the
command of that Imperishable men praise those who give, the
gods are desirous of a sacrificer, and the fathers [are desirous]
of the Manes-sacrifice.

10. Verily, O Gārgī, if one pei forms sacrifices and worship
    and undergoes austerity in this world for many thousands of
    years, but without knowing that Imperishable, limited indeed
    is that [work] of his. Verily, 0 Gārgī, he who depaits from
    this world without knowing that Imperishable is pitiable
    But, O Gārgī, he who departs from this world knowing that
    Imperishable is a Brahman.

11. Verily, O Gārgī, that Imperishable is the unseen Seer,
    the unheard Hearer, the unthought Thinker, the ununderstood
    Understander. Other than It there is naught that sees.
    Other than It there is naught that hears. Other than It
    there is naught that thinks. Other than It there is naught
    that understands. Across this Imperishable, O Gārgī, is
    space woven, warp and woof.’

12. She said: ‘Venerable Brahmans, you may think it a
    great thing if you escape from this man with [merely] making
    a bow. Not one of you will suipass him in discussions about
    Brahma.’

Thereupon [Gārgī] Vacaknavi held her peace.

Ninth Brāhmaṇa

Regressus of the numerous gods to the unitary Brahma

I. Then Vidagdha Śākalya questioned him. ‘How many
gods are there, Yājñavalkya ? ’

He answered in accord with the following Nivid (invocationary formula) : ‘ As many as are mentioned in the Nivid
of the Hymn to All the Gods, namely, three hundred and
three, and three thousand and three [=3,30(5].’

‘Yes/ said he, ‘but just how many gods are there, Yajnavalkya ? ’

‘ Thiity-three/

‘ Yes/ said he, ‘ but just how many gods are there, Yājñavalkya ? ’

‘ Six.’

‘Yes,’ said he, ‘but just how many gods are theie, Yājñavalkya ? ’

‘ Three.’

‘Yes/ said he, ‘but just how many gods are there, Yājñavalkya ? ’

‘ Two.’

‘Yes/ said he, ‘but just how many gods are there, Yajnavalkya ? ’

‘ One and a half.’

‘ Yes,’ said he, ‘but just how many gods are there, Yajnavalkya ? ’

‘ One.’

‘Yes/ said he, ‘which are those three hundred and three,
and those three thousand and three ’

a. He [i,e. Yājñavalkya] said : ‘ Those are only their powers
(maJmnaii). There are just thirty-three gods.’

‘ Which are those thirty-three ? ’

‘ Eight Vasus, eleven Rudras, twelve Adityas, Those are
thirty-one. Indra and Prajāpati make thirty-three.’

3. ‘ Which are the Vasus ? ’

‘ Fire, earth, wind, atmosphere, sun, sky, moon, and stars.
These are Vasus, for upon them this excellent (vasu) world is
set, (for they give a dwelling ((vasayante) to the world). Therefore they are called Vasus.’

4. ‘Which are the Rudras? ’

‘ These ten breaths in a person, and the self as the eleventh.
When they go out from this mortal body, they make us lament.
So, because they make us lament (Vrtid), therefore they are
Rudras.’

5. Which are the Adityas ? ’

‘ Verily, the twelve months of the year. These are Adityas,
for they go carrying along this whole world. Since they go

A Madliyamdina addition. Cf. Chand. 3. 16. i.

{yanti) carrying along {a-dd) this whole world, therefore they
are called Adityas.*

6. ‘ Which is Indra Which is Prajāpati ’

‘ The thunder, verily, is Indra. The sacrifice is Prajāpati.’

‘ Which is the thunder ? ’

‘ The thunderbolt.*

‘ Which is the sacrifice ? ’

‘ The sacrificial animals.*

7. ‘ Which are the six [gods] ? *

Fire, earth, wind, atmosphere, sun, and sky. These are the
six, for the whole world is these six.*

8. ‘ Which are the three gods *

They, verily, are the three worlds, for in them all these
gods exist.*

' Which are the two gods ? *

‘ Food and breath.*

‘ Which is the one and a half ? *

‘ This one here who purifies [i. e. the wind].*

9. Then they say: Since he who purifies is Just like one
   how then is he one and a half? *

Because in him this whole world did prosper [yidhydrdJmot).
Therefore he is one and a half [adhyardhd)

' Which is the one god ? ’

‘ Breath,’ said he. ‘ They call him Brahma, the Yon {tyd)

Eight different Persons and their corresponding divinities

10. [Śākalya said :] ‘Verily, he who knows that Person whose
    abode is the earth, whose world is fire, whose light is mind,
    who is the last source of every soul — he, verily, would be a
    knower, O Yājñavalkya.*

[Yājñavalkya said;] ‘Verily, I know that Person, the last
source of every soul, of whom you speak. This very person
who is in the body is He. Tell me, Śākalya, who is his god?*

• The Immortal,* said he.

IT. [Śākalya said :] ‘Verily, he who knows that Person whose
abode is desire, whose world is the heart, whose light ismind,
who is the last source of every soul — he, verily, would be a
knower, O Yājñavalkya.*

[Yājñavalkya said :] ‘Verily, I know that Person, the last

source of every soul, of whom you speak. This very person who
is made of desire is He Tell me, Śākalya, who is his god ? ’

‘Women,’ said he.

I a. [Śākalya said :] ‘Verily, he who knows that Person whose
abode is forms {rfipa) whose world is the eye, whose light is
mind, who is the last source of every soul he, verily, would
be a knower, O Yājñavalkya.’

‘ Verily, I know that Person, the last source of every soul, of
whom you speak. That very person who is in the sun is He.
Tell me, Śākalya, who is his god ? ’

‘ T ruth,’ said he.

13. [Śākalya said :] ‘Verily, he who knows that Person whose
    abode Is space {akdsa) whose world is the ear, whose light is
    mind, who is the last source of every soul — he, verily, would
    be a knower, O Yājñavalkya.’

‘ Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is in hearing and who
is in echo is He. Tell me, Śākalya, who is his god ? ’

‘ The quarters of heaven,’ said he.

14. [Śākalya said :] ‘ Verily,he who knows that Personwhose
    abode is darkness {tamas), whose world is the heart, whose
    light is mind, who is the last source of every soul — he, verily,
    would be a knower, O Yājñavalkya.’

‘ Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is made of shadow is
He. Tell me, Śākalya, who is his god ? ’

‘Death,’ said he.

15. [Śākalya said :] ‘Verily, he who knows that Personwhose
    abode is forms {rupa), whose world is the eye, whose light is
    mind, who is the last source of every soul — he, verily, would be
    a knower, 0 Yājñavalkya.’

‘Verily, I know that Person, the lastssource of every soul, of
whom you speak. This very person who is in the mirror is
He, Tell me, S&alya, who is his god? ’

‘Life {asu), said he.

16. [Śākalya said :] ‘Verily, he who knows that Personwhose
    abode is water, whose world is the heart, whose light is mind,
    who is the last source of every soul — he, verily, would be a
    knower, O Yājñavalkya.’

• Verily, I know that Person, the last source of every soul, of
  whom you speak. This very person who is in the waters is
  He. Tell me, Śākalya, who is his god ?'

‘ Varuna,' said he.

17. [Śākalya said :] Verily, he who knows that Person whose
    abode is semen, whose world is the heart, whose light is mind,
    who is the last source of every soul— he, verily, would be a
    knower, O Yājñavalkya.*

‘ Verily, I know that Person, the last source of every soul, of
whom you speak. This very person who is made of a son is
He. Tell me, Śākalya, who is his god ?'

‘ Prajāpati,' said he.

18. ‘Śākalya,' said Yājñavalkya, ‘have those Brahmans
    made you their coal-destroyer ?'

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

19. ‘ Yājñavalkya,'.said Śākalya, ‘ by knowing what Brahma
    is it that you have talked down the Brahmans of the Kurupahcalas ?'

‘ I know the quarters of heaven together with their gods and
their bases.'

‘ Since you know the quarters of heaven together with
their gods and their bases, [20] what divinity have you in this
eastern quarter ? ’

‘ The sun.'

‘ That sun — on what is it based ? ’

‘ On the eye.'

‘ And on what is the eye based ?'

‘ On appearance, for with the eye one sees appearances.'

‘ And on what are appearances based ?'

‘ On the heart,' he said, ‘ for with the heart one knows appearances, for on the heart alone appearances are based.'

‘ Quite so, Yājñavalkya.'

21. [Śākalya said :] ‘ What divinity have you in this southern
    (daksina) quarter ?'

‘ Yama,'

‘ That Yama — on what is he based ?'

‘ On sacrifice.'

Literally, remover of burning coals*; *a cat’s-paw,’ as Muller suggests,

' And on what is sacrifice based ? ’

' On gifts to the priests {daksind)!

‘ And on what are the gifts to the priests based ? ’

• On faith, for when one has faith, then one gives gifts to the
  priests. Verily, on faith the gifts to the priests are based/

‘ On what is faith based ? ’

' On the heart/ he said, ‘ for with the heart one knows faith.
Verily, on the heart alone faith is based.’

Quite so, Yājñavalkya.’

[Śākalya said :]' What divinity have you in this western
quarter ? ’

Varuna/

' That Varuna — on what is he based ’

‘ On water/

• And on what is water based ? ’

‘ On semen/

‘ And on what is semen based ?'

' On the heart Therefore they say of a son who is just like
his father,'He has slipped out from bis heart, as it were.
He is built out of his heart/' For on the heart alone semen
is based/

'Quite so, Yājñavalkya/

3- [Śākalya said :]' What divinity have you in this northern
quarter ? ’

‘ Soma/

That Soma— on what Is he based?'

' On the Diksha [initiatory] rite/

And on what is the Diksha rite based ? ’

‘ On truth. Therefore they say to one who is initiated, ‘‘ Speak
the truth ! " For on truth alone the Diksha rite is based/

' And on what is truth based ? ’

' On the heart/ he said,' for with the heart one knows truth.
Verily, on the heart alone truth is based.*

‘ Quite so, Yājñavalkya.'

24, [Śākalya said :] ‘ What divinity have you in this fixed
quarter [i. e. the zenith] ?'

‘ The god Agni.'

' That Agni — on what is he based ? ’

‘ On speech/

IZ4

‘ And on what is speech based ? *

On the heart.’

‘ And on what is the heart based ? ’

25. ‘You idiot,’ said Yājñavalkya, that you will think that
    it could be anywhere else than in ourselves 1 for if it were anywhere else than in ourselves, the dogs might eat it or the
    birds might tear it to pieces.’

*The Soul, the Person taught in the Upanishads *

26. ‘ On what are you and your soul [ātman) based ? ’

‘ On the in-breath {prand).

‘ And on what is the in-bieath based ’

‘ On the out-breath {apdnay
‘ And on what is the out-breath based ? ’

‘ On the diffused breath {vydna)!

‘And on what is the diffused breath based?’

‘ On the up-breath {udmtd).

‘ And on what is the up-breath based > ’

‘ On the middle [or equalizing] breath (samdna),'

‘That Soul {Ātman) is not this, it is not that {neti, neti).
It is unseizable, for it is not seized. It is indestructible, for it is
not destroyed. It is unattached, for it does not attach itself.
It is unbound. It does not tremble. It is not injured.

These are the eight abodes, the eight worlds, the eight gods,
the eight persons. He who plucks apait and puts together
these persons and passes beyond them — that is the Person
taught in the Upanishads about whom I ask you.

If him to me ye'will not tell,

Your head indeed will then fall off.’

But him akalya did not know,

And so indeed his head fell off.

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

Man, a tree growing from Brahma

27. Then he [i. e.Yājñavalkya] said: ‘Venerable Brahmans,
    let him of you that desires question me. Or do ye all question

That is, those mentioned in sections 10-17.

me. Or I will question him of you that desires [to be
questioned]; or I will question all of you.'

Those Brahmans, however, durst not.

28. Then he [i.e. Yājñavalkya] questioned them with these
    verses : —

As a tree of the forest.

Just so, surely, is man.

His hairs are leaves,

His skin the outer bark.

From his skin blood,

Sap from the bark flows forth.

From him when pierced there comes forth
A stream, as from the tree when struck.

His pieces of flesh are under-layers of wood.

*The fibre is muscle-like, strong. *

*The bones are the wood within. *

*The marrow is made resembling pith. *

A tree, when it is felled, grows up
From the root, more new again;

A mortal, when cut down by death —

From what root does he grow up?

Say not ‘from semen,'

For that is produced from the living,

As the tree, forsooth, springing from seed,

Clearly arises without having died.

If with its roots they should pull up

*The tree, it would not come into being again. *

A mortal, when cut down by death —

From what root does he grow up?

When born, indeed, he is not born [again].

Who w’ould again beget him?

Brahma is knowledge, is bliss,

*The final goal of the giver of offerings. *

Of him, too, who stands still and knows It.

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

Fourth Adhyāya

First Brāhmaṇa

King Janala instructed by YajSavalkya; six partial
definitions of Brahma

1. Janaka, [king] of Videha, was seated. Yājñavalkya came
   up. To him he said: ‘ Yājñavalkya, for what purpose have
   you come > Because you desire cattle or subtle disputations

‘ Indeed, for both, your Majesty/ he said.

2 . ‘ Let us hear what anybody may have told you/ [continued Yājñavalkya].

Jitvan Sailini told me: Brahma, verily, is speech
[said Janaka],

As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Sailina say,
“ Brahma, verily, is speech/’ For he might have thought [iti),
‘‘What can one have who can not speak? ” But did he tell
you Its seat and support?’

‘ He did not tell me.’

‘ Forsooth, your Majesty, that is a one-legged [Brahma].’

‘Verily, Yājñavalkya, do you here tell us.’

‘ Its seat is just speech; Its support, space [akasa). One
should worship It as intelligence {prajua)'

‘ What is Its quality of intelligence, Yājñavalkya? ’

‘Just speech, your Majesty/ said he. ‘Verily, by speech,
your Majesty, a friend is recognized. By speech alone, your
Majesty, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the
[Hymns] of the Atharvans and Angirases, Legends {itikasa\
Ancient Lore {purdna). Sciences (vidyd), Mystic Doctrines
{upanisad) Verses {Hoka), Aphorisms {sutra\ Explanations
{anuvydkhydna) Commentaries {vydkkydna), what is offered
in sacrifice and as oblation, food and drink, this world and
the other, and all beings are known. The highest Brahma,
your Majesty, is in truth speech. Speech does not desert him

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

2 A designation of the Atharva-Veda.

who, knowing this, worships it as such. All things run unto
him. He, having become a god, goes even to the gods.'

‘ I will give you a thousand cows with a bull as large as an
elephant,' said Janaka, [king] of Videha.

Yājñavalkya replied: ‘My father thought that without having
instructed one should not accept.'

3. ‘ Let us hear what anybody may have told you/ [continued Yājñavalkya].

‘ Udahka Saulbayana told me: “Brahma, verily, is the
breath of life {prdnd).'

‘ As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Saulbayana say,
“ Brahma is the breath of life.” For he might have thought,
“ What can one have who is without the breath of life ? ” But
did he tell you Its seat and support ? ’

‘ He did not tell me.'

‘Forsooth, your Majesty, that is a one-legged [Brahma].'

‘Verily, Yājñavalkya, do you here tell us.'

‘ Its seat is just the breath of life; Its support, space. One
should worship It as the dear [p?'zyay

‘What is Its dearness, Yājñavalkya?'

‘The breath of life itself, your Majesty,' said he. ‘Verily,
out of love for the breath of life, your Majesty, one has sacrifice
offered for him for whom one should not offer sacrifice, one
accepts from him from whom one should not accept. Out
of love of just the breath of life, your Majesty, there arises
fear of being killed wherever one goes. The highest Brahma,
your Majesty, is in truth the breath of life. The breath of life
leaves not him who, knowing this, worships it as such. All
things run unto him. He, having become a god, goes even
to the gods.'

‘ I will give you a thousand cows with a bull as large as an
elephant,' said Janaka, [king] of Videha.

Yājñavalkya replied : ‘ My father thought that without having
instructed one should not accept.'

4. ‘Let us hear what anybody may have told you,' [continued Yājñavalkya].

‘Barku Varshna told me; “Brahma, verily, is sight.”

‘As a man might say that he had a mother, that he had

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a father, that he had a teacher, so did that Varshna say,
‘Brahma is sight {caksiiy For he might have thought,
“ What can one have who can not see ? But did he tell you
Its seat and support ?'

‘ He did not tell me.’

‘Forsooth, your Majesty, that is a one-legged [Brahma].’

‘Verily, Yājñavalkya, do you here tell us.’

‘Its seat is just sight; Its support, space. One should
worship It as the true {satyd)'

‘What is Its truthfulness, Yājñavalkya?’

‘ Sight alone, your Majesty,’ said he. ‘ Verily, your Majesty,
when they say to a man who sees with his eyes, “ Have you
seen ? ” and he says, I have seen,” that is the truth. Verily,
your Majesty, the highest Brahma is sight. Sight leaves not
him who, knowing this, worships it as such. All things run
unto him. He, becoming a god, goes to the gods.’

‘ I will give you a thousand cows with a bull as large as an
elephant,’ said Janaka, [king] of Videha.

Yājñavalkya replied: ‘My father thought that without
having instructed one should not accept.’

5. ‘ Let us hear what anybody may have told you,’ [continued Yājñavalkya].

‘ Gardabhivipita Bharadvaja told me: “Brahma, verily, is
hearing.” ’

‘ As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Bharadvaja say,
“ Brahma is hearing.” For he might have thought, “ What
can one have who can not hear?” But did he tell you Its
seat and support ? ’

‘ He did not tell me.’

‘ Forsooth, your Majesty, that is a one-legged [Brahma].’

‘Verily, Yājñavalkya, do you here tell us.’

‘ Its seat is just hearing; Its support, space. One should
worship It as the endless {anantd)

‘ What is Its endlessness, Yājñavalkya?’

‘Just the quarters of heaven, your Majesty,’ said he. ‘ Therefore, verily, your Majesty, to whatever quarter one goes, he
does not come to the end of it, for the quarters of heaven are
endless. Verily, your Majesty, the quarteis of heaven are

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hearing. Verily, your Majesty, the highest Brahma is hearing.
Hearing does not desert him who, knowing this, worships it
as such. All things run unto him. He, becoming a god, goes
to the gods.'

I will give you a thousand cows with a bull as large as an
elephant,' said Janaka, [king] of Videha.

Yājñavalkya replied: "My father thought that without
having instructed one should not accept.’

6 . " Let us hear what anybody may have told you,' [continued Yājñavalkya].

‘ Satyakama Jabala told me : ""Brahma, verily, is mind.”'

" As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Jabala say,
""Brahma is mind.” For he might have thought, ""What
can one have who is without a mind ? ” But did he tell you
Itsseat and support?'

" He did not tell me.'

"Forsooth, your Majesty, that is a one-legged [Brahma].'

‘Verily, Yājñavalkya, do you here tell us.'

" Its seat is just the mind; Its support, space. One should
worship It as the blissful {ananda),

‘What is Its blissfulness, Yājñavalkya?'

‘Just the mind, your Majesty,' said he. ‘Verily, your
Majesty, by the mind one betakes himself to a woman. A son
like himself is born of her. He is bliss. Verily, your Majesty,
the highest Brahma is mind. Mind does not desert him who,
knowing this, worships it as such. All things run unto him.
He, becoming a god, goes to the gods.'

" I will give you a thousand cows with a bull as large as an
elephant,' said Janaka, [king] of Videha.

Yājñavalkya replied: "My father thought that without
having instructed one should not accept.’

7. ‘ Let us hear what anybody may have told you,’ [continued Yājñavalkya].

"Vidagdha Śākalya told me: “Brahma, verily, is the
heart.'"

" As a man might say that he had a mother, that he had
a father, that he had a teacher, so did that Śākalya say,
"" Brahma is the heart.” For he might have thought, "‘ What

can one have who is without a heart?” But did he not tell
you Its seat and support ? ’

‘ He did not tell me.’

‘ Forsooth, your Majesty, that is a one-legged [Brahma].'

‘Verily, Yājñavalkya, do you here tell us.’

‘ Its seat is just the heart; Its support, space. One should
worship It as the steadfast [sthiti)'

‘ What is Its steadfastness, Yājñavalkya ? ’

Just the heart, your Majesty,’ said he. ‘ Verily, your
IVIajesty, the heart is the seat of all things. Verily, your
Majesty, the heart is the support {pratistka) of all things, for
on the heart alone, your Majesty, all things are established
{pratisthita). Veiily, your Majesty, the highest Brahma is
the heart. Xhe heart does not leave him, who, knowing this,
worships it as such. All things run unto him. He, becoming
a god, goes to the gods.’

‘ I will give you a thousand cows with a bull as large as an
elephant,’ said Janaka, [king] of Videha.

Yājñavalkya replied: ‘My father thought that without
having instructed one should not accept.’

Second Brāhmaṇa

Concerning the soul, its bodily and universal relations

I. Janaka, [king] of Videha, descending from his cushion
and approaching, said : ‘ Adoration to you, Yājñavalkya. Do
you instruct me.’

He [i.e. Yājñavalkya] said: ‘Verily, as a king about to go
on a great journey would prepare a chariot or a ship, even so
you have a soul {aiman) prepai'ed with these mystic doctrines
{tipamsad). So, being at the head of a troop, and wealthy,
learned in the Vedas, and instructed in mystic doctrines, whither,
when released hence, will you go ? ’

‘ That I know not, noble Sir — whither I shall go.’

‘ Then truly I will tell you that—;whither you will go.’

‘Tell me, noble Sir.’

a. ‘ Indha (i. e. the Kindler) by name is this person here in the
right eye. Him, verily, who is that Indha people call “ Indra”

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cryptically, for the gods are fond of the cryptic, as it were, and
dislike the evident.

3. Now that which has the form of a person in the left eye
   is his wife, Viraj. Their meeting-place [literally, their common
   praise, or concord] is the space in the heart. Their food is the
   red lump in the heart. Their covering is the net-like work
   in the heart. The path that they go is that vein which goes
   upward from the heart. Like a hair divided a thousandfold,
   so are the veins called hita which are established within the
   heart. Through these flows that which flows on [i. e. the food].
   Therefore that [soul which is composed of Indha and Viraj] is,
   as it were, an eater of finer food than is this bodily self.

4. The eastern breaths are his eastern quarter. The southern
   breaths are his southern quarter. The western breaths are his
   western quarter. The northern breaths are his northern
   quarter. The upper breaths are his upper quarter [i.e. the
   zenith]. The lower breaths are his lower quarter [i.e. the
   nadir]. All the breaths are all his quarters.

But the Soul {Atmari) is not this, it is not that neti).
It is unseizable, for it cannot be seized. It is indestructible,
for it cannot be destroyed. It is unattached, for it does not
attach itself. It is unbound. It does not tremble. It is not
injured.

Verily, Janaka, you have reached fearlessness.' — Thus spake
Yājñavalkya.

Janaka, [king] of Videha, said : ‘ May fearlessness come unto
you, noble Sir, you who make us to know fearlessness. Adoration to you! Here are the Videhas, here am I [as your
servants].'

Third Brāhmaṇa

T he light of man is the soul

I. Yājñavalkya came to Janaka, [king] of Videha. He
thought to himself : ‘ I will not talk.'

This same et3niiological explation occurs at at. Br. 6 . r. i. 2.

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

But [once] when Janaka, [king] of Videha, and Yājñavalkya
were discussing together at an Agnihotra, Yājñavalkya granted
the former a boon. He chose asking whatever question he
wished. He granted it to him. So [now] the king, [speaking]
first, asked him :

‘ Yājñavalkya, what light does a person here have ?'

' He has the light of the sun, O king/ he said,' for with the
sun, indeed, as his light one sits, moves around, does his work,
and returns.'

‘ Quite so, Yājñavalkya.

3. But when the sun has set, Yājñavalkya, what light does
   a person here have ?'

‘The moon, indeed, is his light,' said he, ‘for with the moon,
indeed, as his light one sits, moves around, does his work, and
returns.'

‘Quite so, Yājñavalkya.

4. But when the sun has set, and the moon has set, what
   light does a person here have ?'

‘ Fire, indeed, is his light,' said he, ‘ for with fire, indeed, as
his light one sits, moves around, does his work, and returns.'

‘ Quite so, Yājñavalkya.

5. But when the sun has set, Yājñavalkya, and the moon
   has set, and the fire has gone out, what light does a person
   here have ?'

‘ Speech, indeed, is his light,’ said he, ‘ for with speech, indeed,
as his light one sits, moves ai'ound, does his work, and returns.
Therefore, verily, O king, where one does not discern even his
own hands, when a voice is raised, then one goes straight
towards it.'

‘Quite so, Yājñavalkya.

6. But when the sun has set, Yājñavalkya, and the moon
   has set, and the fire has gone out, and speech is hushed, what
   light does a person here have ?'

‘ The soul {ātman) indeed, is his light,' said he, ‘ for with the
soul, indeed, as his light one sits, moves around, does his work,
and returns.'

situation referred to in at. Br. (see the following foot-note) explains Janaka’s
forwardness in asking questions.

In the episode culminating at Sat. Br. ii. 6. 2 . to.

*The various conditions of the soul *

7. • Which (katmnd) is the soul ? ’

8. Verily, this person, by being born and obtaining a body,
   is joined with evils. When he departs, on dying, he leaves
   evils behind.

9. Verily, there are just two conditions of this person : the
   condition of being in this world and the condition of being in
   the other world. There is an intermediate third condition,
   namely, that of being in sleep. By standing in this intermediate condition one sees both those conditions, namely being
   in this world and being in the other world. Now whatever
   the approach is to the condition of being in the other world,
   by making that approach one sees the evils [of this world] and
   the joys [of yonder world].

*The state of dreaming *

When one goes to sleep, he takes along the material {mati'-d)
of this all-containing world, himself tears it apart, himself
builds it up, and dreams by his own brightness, by his own
light. Then this person becomes self-illuminated.

10. There are no chariots there, no spans, no roads. But
    he projects from himself chariots, spans, roads. There are no
    blisses there, no pleasures, no delights. But he projects from
    himself blisses, pleasures, delights. There are no tanks there,
    no lotus-pools, no streams. But he projects from himself
    tanks, lotus-pools, streams. For he is a creator.

11. On this point there are the following verses : —

Striking down in sleep what is bodily,

Sleepless he looks down upon the sleeping [senses].

Having taken to himself light, there returns to his place
*The golden person, the one spiiit (hamsa\ *

12. Guarding his low nest with the breath,

*The Immortal goes forth out of the nest *
He goes where’er he pleases — the immortal,

*The golden person, the one spiiit *

13. In the state of sleep going aloft and alow,

A god, he makes many forms for himself—

Now, as it were, enjoying pleasure with women,

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

14. People see his pleasure-ground;

Him no one sees at all.

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

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

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

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

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

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

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

17. ‘Having had enjoyment in this state of waking, having
    traveled around and seen good and evil, he hastens again,

according to the entrance and place of origin, back to dreaming
sleep.

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

*The soul in deep, dreamless sleep *

19. As a falcon, or an eagle, having flown around here in
    space, becomes weary, folds its wings, and is borne down to its
    nest, just so this person hastens to that state where, asleep, he
    desires no desires and sees no dream.

20. Verily, a person has those arteries called hita; as a hair
    subdivided a thousandfold, so minute are they, full of white,
    blue, yellow, green, and red. Now when people seem to be
    killing him, when they seem to be overpowering him, when an
    elephant seems to be tearing him to pieces, when he seems to
    be falling into a hole — in these circumstances he is imagining
    through ignorance the very fear which he sees when awake.
    When he imagines that he is a god, as it were, that he is a king,
    as it were, or I am this world-all,’' that is his highest world.

21 . This, verily, is that form of his which is beyond desires,
free from evil, without fear. As a man, when in the embrace
of a beloved wife, knows nothing within or without, so this
person, when in the embrace of the intelligent Soul, knows
nothing within or without. Verily, that is his [true] form in
which his desire is satisfied, in which the Soul is his desire, in
which he is without desire and without sorrow.

22. There a father becomes not a father; a mother, not
    a mother; the woi'lds, not the worlds; the gods, not the gods;
    the Vedas, not the Vedas; a thief, not a thief. There the
    destroyer of an embryo becomes not the destroyer of an
    embryo ; a Candala [the son of a Sudra father and a Brahman
    mother] is not a Candala; a Paulkasa [the son of a Sudra
    father and a Kshatriya mother] is not a Paulkasa; a mendicant

BRIH AD-ARANYAK A UPANISH AD [-4. 3.
is not a mendicant , an ascetic is not an ascetic. He is not
followed by good, he is not followed by evil, for then he has
passed beyond all sorrows of the heart.

23. Verily, while he does not there see [with the eyes], he is
    verily seeing, though he does not see (what is [usually] to be
    seen) ; for there is no cessation of the seeing of a seer, because of
    his imperishability [as a seer]. It is not, however, a second thing,
    other than himself and separate, that he may see.

24. Verily, while he does not there smell, he is verily smelling,
    though he does not smell (what is [usually] to be smelled); for
    there is no cessation of the smelling of a smeller, because of his
    imperishability [as a smeller]. It is not, however, a second
    thing, other than himself and separate, that he may smell.

25. Verily, while he does not there taste, he is verily tasting,
    though he does not taste (what is [usually] to be tasted) for
    there is no cessation of the tasting of a taster, because of his
    imperishability [as a taster]. It is not, however, a second thing,
    other than himself and separate, that he may taste.

26. Verily, while he does not there speak, he is verily speaking, though he does not speak (what is [usually] to be spoken);
    for there is no cessation of the speaking of a speaker, because of
    his imperishability [as a speaker]. It is not, however, a second
    thing, other than himself and separate, to which he may speak.

27. Verily, while he does not there hear, he is verily hearing,
    though he does not hear (what is [usually] to be heard) ; for
    there is no cessation of the hearing of a hearer, because of his
    imperishability [as a hearer]. It is not, however, a second
    thing, other than himself and separate, which he may hear.

28. Verily, while he does not there think, he is verily thinking, though he does not think (what is [usually] to be thought) ;
    for there is no cessation of the thinking of a thinker, because of
    his imperishability [as a thinker]. It is not, however, a second
    thing, other than himself and separate, of which he may think.

29. Verily, while he does not there touch, he is verily touching, though he does not touch (what is [usually] to be touched)
    for there is no cessation of the touching of a toucher, because of
    his imperishability [as a toucher]. It is not, however, a second
    thing, other than himself and separate, which he may touch.

An addition m the Madhyamdina text,

30. Verily, while he does not there know, he is verily knowing, though he does not know (what is [usually] to be known) ;
    for there is no cessation of the knowing of a knower, because
    of his imperishability [as a knower]. It is not, however, a
    second thing, other than himself and separate, which he may
    know.

31: Verily where there seems to be another, there the one
might see the other; the one might smell the other; the one
might taste the other; the one might speak to the other; the
one might hear the other; the one might think of the other;
the one might touch the other; the one might know the
other.

An ocean, a seer alone without duality, becomes he whose
world is Brahma, O King ! ’ — thus Yājñavalkya instructed him.
‘ This is a man’s highest path. This is his highest achievement.
This is his highest world. This is his highest bliss. On a
part of just this bliss other creatures have their living.

33. If one is fortunate among men and wealthy, lord over
    others, best provided with all human enjoyments — that is the
    highest bliss of men. Now a hundredfold the bliss of men is
    one bliss of those who have won the fathers’ world. Now
    a hundredfold the bliss of those who have won the fathers’
    world is one bliss in the Gandharva- world, A hundredfold
    the bliss in the Gandharva-world is one bliss of the gods who
    gain their divinity by meritorious works. A hundredfold the
    bliss of the gods by works is one bliss of the gods by birth
    and of him who is learned in the Vedas, who is without crookedness, and who is free from desire, A hundredfold the bliss
    of the gods by birth is one bliss in the Prajāpati- world and of
    him who is learned in the Vedas, who is without crookedness,
    and who is free from desire. A hundredfold the bliss in the
    Prajāpati-world is one bliss in the Brahma-world and of him
    who is learned in the Vedas, who is without crookedness, and
    who is free from desire. This truly is the highest world. This
    is the Brahma- world, O king.’ — Thus spake Yājñavalkya.

[Janaka said :] ‘ I will give you, noble Sir, a thousand [cows].
Speak further than this, for my release.’

An addition in the Madhyamdina text.

2 This section is lacking in the Madhyamdina recension,

Then Yājñavalkya feared, thinking : ‘ This intelligent king
has driven me out of every corner.’

34. [He said :] ‘ Having had enjoyment in this state of sleep,
    having traveled around and seen good and bad, he hastens
    again, according to the entrance and place of origin, back to
    the state of waking.

*The soul at death *

35. As a heavily loaded cart goes creaking, just so this
    bodily self, mounted by the intelligent Self, goes groaning
    when one is breathing one’s iast.

36. When he comes to weakness— whether he come to
    weakness through old age or through disease— this person
    frees himself from these limbs just as a mango, or a fig, or a
    berry releases itself from its bond; and he hastens again,
    according to the entrance and place of origin, back to life.

37. As noblemen, policemen, chariot-drivers, village-heads
    wait with food, drink, and lodgings for a king who is coming,
    and cry : Here he comes 1 Here he comes ! ” so indeed do all
    things wait for him who has this knowledge and cry : “ Here is
    Brahma coming! Here is Brahma coming!”

38. As noblemen, policemen, chariot-drivers, village-heads
    gather around a king who is about to depart, just so do all the
    breaths gather around the soul at the end, when one is breathing
    one’s last.

Fourth Brāhmaṇa

1. When this self comes to weakness and to confusedness of
   mind, as it were, then the breaths gather around him. He
   takes to himself those particles of energy and descends into the
   heart. When the person in the eye turns away, back [to the
   sun], then one becomes non-knowing of forms,

2. He is becoming one,” they say; ‘‘ he does not see.” He
   is becoming one,” they say; ‘‘ he does not smell.” He is
   becoming one,” they say; ‘he does not taste.” ‘‘He is becoming
   one,” they say; ‘‘he does not speak.” “ He is becoming one,”

Or, ‘ has driven me to extremities.*

they say; “he does not hear/’ “He is becoming one,” they
say; “ he does not think.” “ He is becoming one,” they say;
“ he does not touch.” He is becoming one,” they say; “ he
does not know.” The point of his heart becomes lighted up.
By that light the self departs, either by the eye, or by the head,
or by other bodily parts. After him, as he goes out, the life
[prāṇa) goes out. After the life, as it goes out, all the breaths
[prāṇa) go out. He becomes one with intelligence. What has
intelligence departs with him. His knowledge and his woiks
and his former intelligence [i.e. instinct] lay hold of him.

*The soul of the unreleased after death *

3. Now as a caterpillar, when it has come to the end of a blade
   of grass, in taking the next step draws itself together towards
   it, just so this soul in taking the next step strikes down this
   body, dispels its ignorance and draws itself together [for
   making the transition].

4. As a goldsmith, taking a piece of gold, reduces it to
   another newer and more beautiful form, just so this soul,
   striking down this body and dispelling its ignorance, makes
   for itself another newer and more beautiful form like that
   either of the fathers, or of the Gandhaiwas, or of the gods, or of
   Prajāpati, or of Brahma, or of other beings.

5 . Verily, this soul is Brahma, made of knowledge, of mind,
of breath, of seeing, of hearing, of earth, of water, of wind, of
space, of energy and of non-energy, of desire and of nondesire, of anger and of non-anger, of virtuousness and of nonvirtuousness. It is made of everything. This is what is meant
by the saying “ made of this, made of that.”

According as one acts, according as one conducts himself, so
does he become. The doer of good becomes good. The doer
of evil becomes evil. One becomes virtuous by virtuous action,
bad by bad action.

But people say : A person is made [not of acts, but] of
desires only.” [In reply to this I say :] As is his desire, such
is his resolve; as is his resolve, such the action he performs ,
what action [karma) he performs, that he procures for himself.

Or, into that does tie become changed.'

6 . On this point there is this verse : —

Where one's mind is attached — the inner self
Goes thereto with action, being attached to it alone.

Obtaining the end of his action,

Whatever he does in this world,

He comes again from that world
To this world of action.

— So the man who desires.

*The soul of the released *

Now the man who does not desire. — He who is without
desire, who is freed from desire, whose desire is satisfied, whose
desire is the Soul — his breaths do not depart. Being very
Brahma, he goes to Brahma.

7. On this point there is this verse : —

When are liberated all

*The desires that lodge in one’s heart, *

Then a mortal becomes immortal!

Therein he reaches Brahma!*

As the slough of a snake lies on an ant-hill, dead, cast off,
even so lies this body. But this incorporeal, immortal Life
{prāṇa) is Brahma indeed, is light indeed.’

‘ I will give you, noble Sir, a thousand [cows],’ said Janaka,
[king] of Videha.

8. [Yajfiavalkya continued:] ‘On this point there are these
   verses : —

*The ancient narrow path that stretches far away *
Has been touched by me, has been found by me.

By it the wise, the knowers of Brahma, go up
Hence to the heavenly woild, released.

9. On it, they say, is white and blue
   And yellow and green and red.

That was the path by Brahma found;

By it goes the knower of Brahma, the doer of right {punya-Tzri)
and every shining one.

Or * fox action,* or * because of his action.’

2 This stanza is found also at Kaa 6. 14.

I41

10. Into blind darkness enter they
    That worship ignorance;

Into darkness greater than that, as it were, they
That delight in knowledge.

11. Joyless are those worlds called,

Covered with blind darkness.

To them after death go those

People that have not knowledge, that are not awakened.’

12. If a person knew the Soul {Ātman),

With the thought ‘I am he!'"

With what desire, for love of what
Would he cling unto the body?

13. He who has found and has awakened to the Soul
    That has entered this conglomeiate abode —

He is the maker of everything, for he is the creator of all,
*The world is his: indeed, he is the world itself. *

14. Verily, while we are here we may know this.

If you have known it not, great is the destruction.

Those who know this become immortal,

But others go only to sorrow,

15. If one perceives Him

As the Soul, as God {deva), clearly.

As the Lord of what has been and of what is to be —
One does not shrink away from Him.*

16 That before which the year
Revolves with its days —

That the gods revere as the light of lights,

As life immortal.

17. On whom the five peoples
    And space are established —

Him alone I, the knowing, I, the immortal.

Believe to be the Soul, the immortal Brahma.

18. They who know the breathing of the breath.

*The seeing of the eye, the hearing of the ear, *

(The food of food),® the thinking of the mind —

They have recognized the ancient, primeval Brahma.

This stanza is identical with Isa 9.

2 Compare Katha i. 3 a.

Compare Katha 4. 5 c, d; 4. 12 c, d; Ia 6 d.

19. By the mind alone is It to be perceived.

There is on earth no diversity.

He gets death after death,

Who peiceives here seeming diversity.

20. As a unity only is It to be looked upon—

This indemonstrable, enduring Being,

Spotless, beyond space,

*The unborn Soul, great, enduring. *

21. By knowing Him only, a wise

Brahman should get for himself intelligence;

He should not meditate upon many words,

For that is a weariness of speech.

22. Verily, he is the great, unborn Soul, who is this [person]
    consisting of knowledge among the senses. In the space
    within the heart lies the ruler of all, the lord of all, the king
    of all. He does not become gi eater by good action nor inferior
    by bad action. He is the lord of all, the overlord of beings,
    the protector of beings. He is the separating dam for keeping
    these worlds apart.

Such a one the Brahmans desire to know by repetition of
the Vedas, by sacrifices, by offerings, by penance, by fasting.
On knowing him, in truth, one becomes an ascetic {muni).
Desiring him only as their home, mendicants wander forth.

Verily, because they know this, the ancients desired not offspring, saying : What shall we do with offspring, we whose is
this Soul, this home ? They, verily, rising above the desire for
sons and the desire for wealth and the desire for worlds, lived
the life of a mendicant. For the desire for sons is the desire
for wealth, and the desire for wealth is the desire for worlds;
for both these are desires.

That Soul {AUnmi) is not this, it is not that neti). It
is unseizable, for it cannot be seized. It is indestructible, for
it cannot be destroyed. It is unattached, for it does not attach
itself. It is unbound. It does not tremble. It is not injured.

Him [who knows this] these two do not overcome — neither
the thought Hence I did wrong/' nor the thought Hence
I did right." Verily, he overcomes them both. What he has
done and what he has not done do not affect him.

23. This very [doctrine] has been declared in the verse : —

This eternal greatness of a Brahman

Is not increased by deeds [karma), nor diminished.

One should be familiar with it. By knowing it,

One IS not stained by evil action.

Therefore, having this knowledge, having become calm
subdued, quiet, patiently enduring, and collected, one sees the
Soul just in the soul. One sees everything as the Soul. Evil
does not overcome him; he overcomes all evil. Evil does
not burn him; he burns all evil. Free from evil, free from
impurity, free from doubt, he becomes a Brahman.

This is the Brahma-world, O king,’ said Yājñavalkya.

[Janaka said :] I will give you, noble Sir, the Videhas and
myself also to be your slave.’

24. [Yājñavalkya continued ] ‘This is that great, unborn
    Soul, who eats the food [which people eat], the giver of good.
    He finds good who knows this.

25. Verily, that great, unborn Soul, undecaying, undying,
    immortal, fearless, is Brahma. Verily, Brahma is fearless.
    He who knows this becomes the fearless Brahma.’

Fifth Brāhmaṇa

*The conversation of Yājñavalkya and Maitreyī *
concerning the pantheistic Soul

1. Now then, Yājñavalkya had two wives, Maitreyī and
   Katyayani. Of the two, Maitreyī was a discourser on sacred
   knowledge (prahma-vddini)\ Katyayani had just [evd) a
   woman’s knowledge in that matter [tarJii\

Now then, Yājñavalkya was about to commence another
mode of life.

2. Maitreyī 1 ’ said Yājñavalkya, lo, verily, I am about
   to wander forth from this state. Behold ! Let me make a
   final settlement for you and that Katyayani.’

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

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

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

pra-vraj, the verb from which are formed the technical terms, pravrajin,
pravrajaka, pravrajita, for * a religious mendicant.’

3. Then spake Maitreyī : If now, Sir, this whole earth filled
   with wealth were mine, would I now thereby be immortal ? ’

‘No, no ! said Yājñavalkya. ‘As the life of the rich, even
so would your life be. Of immortality, however, there is no
hope through wealth.'

4. Then spake Maitreyī: ‘What should I do with that
   through which I may not be immortal ? What you know,
   Sir— that, indeed, explain to me.'

5. Then spake Yājñavalkya : ‘ Though, verily, you, my lady,
   were dear to us, you have increased your dearness. Behold,
   then, lady, I will explain it to you. But, while I am expounding, do you seek to ponder thereon.'

6. Then spake he : ‘Lo, verily, not for love of the husband is a
   husband dear, but for love of the Soul [A man) a husband is dear.

Lo, verily, not for love of the wife is a wife dear, but for
love of the Soul a wife is dear.

Lo, verily, not for love of the sons are sons dear, but for
love of the Soul sons are dear.

Lo, verily, not for love of the wealth is wealth dear, but
for love of the Soul wealth is dear.

Lo, verily, not for love of the cattle are cattle dear, but for
love of the Soul cattle are dear.

Lo, verily, not for love of Brahmanhood is Brahmanhood
dear, but for love of the Soul Brahmanhood is dear.

Lo, verily, not for love of Kshatrahood is Kshatrahood
dear, but for love of the Soul Kshatrahood is dear.

Lo, verily, not for love of the worlds are the worlds dear,
but for love of the Soul the worlds are dear.

Lo, verily, not for love of the gods ai*e the gods dear, but
for love of the Soul the gods are dear.

Lo, verily, not for love of the Vedas are the Vedas dear,
but for love of the Soul the Vedas are dear.

Lo, verily, not for love of the beings {hkuta) are beings
dear, but for love of the Soul beings are dear.

Lo, verily, not for love of all is all dear, but for love of the
Soul all is dear.

Lo, verily, it is the Soul (Ātman) that should be seen, that
should be hearkened to, that should be thought on, that should
be pondered on, O Maitreyī.

L

Lo, verily, in the Soul’s being seen, hearkened to, thought
on, understood, this world-all is known.

7. Brahmanhood deseits him who knows Brahmanhood in
   aught else than the Soul. Kshatrahood deserts him who
   knows Kshatrahood in aught else than the Soul. The worlds
   desert him who knows the worlds in aught else than the Soul,
   *The gods desert him who knows the gods in aught else than *
   the Soul. The Vedas desert him who knows the Vedas in
   aught else than the Soul. Beings desert him who knows beings
   in aught else than the Soul. Everything deserts him who knows
   everything in aught else than the Soul. This Brahmanhood,
   this Kshatrahood, these worlds, these gods, these Vedas, all
   these beings, everything here is what this Soul is.

8. It is — as, when a drum is being beaten, one would not be
   able to grasp the external sounds, but by grasping the drum or
   the beater of the drum the sound is grasped.

9. It is — as, when a conch-shell is being blown, one would
   not be able to grasp the external sounds, but by grasping the
   conch-shell or the blower of the conch-shell the sound is grasped.

10. It is — as, when a lute is being played, one would not be
    able to grasp the external sounds, but by grasping the lute or
    the player of the lute the sound is grasped.

11. It is — as, from a fire laid with damp fuel, clouds of
    smoke separately issue forth, so, lo, verily, from this great
    Being {bhuta) has been breathed forth that which is Rig-Veda,
    Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Ahgirases, Legend {itihdsa) Ancient Lore {purdna) Sciences
    (vzdj/d), Mystic Doctrines {upauisad), Verses {sloka), Aphorisms
    (sutra), Explanations {anuvydkhyd 7 ia\ Commentaries {vydhhydna) sacrifice, oblation, food, drink, this world and the other,
    and all beings. From it, indeed, have all these been breathed
    forth.

1 %. It is — as the uniting-place of all waters is the sea, likewise the uniting-place of all touches is the skin; likewise the
uniting-place of all tastes is the tongue; likewise the unitingplace of all odors is the nose; likewise the uniting-place of all
forms is the eye; likewise the uniting-place of all sounds is the
ear; likewise the uniting-place of all intentions is the mind;

1 A designation of the Atharra-Veda.

likewise the uniting-place of all knowledges is the heart; likewise the uniting-place of all actions is the hands; likewise the
uniting-place of all pleasures is the generative organ; likewise
the uniting-place of all evacuations is the anus; likewise the
uniting-place of all journeys is the feet; likewise the unitingplace of all Vedas is speech.

13. It is as is a mass of salt, without inside, without outside,
    entirely a mass of taste, even so, verily, is this Soul, without
    inside, without outside, entirely a mass of knowledge.

Arising out of these elements, into them also one vanishes
away. After death there is no consciousness {saikjna). Thus,
lo, say I.’ Thus spake Yājñavalkya.

14. Then said Maitreyl:'Herein, indeed, you have caused
    me, Sir, to arrive at the extreme of bewilderment. Verily, I
    understand It [i. e. this Atmaii\ not.'

Then said he:'Lo, verily, I speak not bewilderment.
Imperishable, lo, verily, is this Soul, and of indestructible
quality.

15. For where there is a duality, as it were, there one sees
    another; there one smells another; there one tastes another;
    there one speaks to another; there one hears another; theie
    one thinks of another; there one touches another; there one
    understands another. But where everything has become just
    one’s own self, then whereby and whom would one see ? then
    whereby and whom would one smell ? then whereby and whom
    would one taste ? then whereby and to whom would one speak ?
    then whereby and whom would one hear ? then whereby and
    of whom would one think ? then whereby and whom would
    one touch ? then whereby and whom would one understand ?
    whereby would one understand him by means of whom one
    understands this All ?

That Soul (Aman) is not this, it is not that neii). It
is unseizable, for it can not be seized; indestructible, for it
can not be destroyed; unattached, for it does not attach itself;
is unbound, does not tremble, is not injured.

Lo, whereby would one understand the understander ?

Thus you have the instruction told to you, Maitreyī. Such,
lo, indeed, is immortality.’

After speaking thus, Yājñavalkya departed,

147 L %

BRI HAD- Aran YAK A UPANISHAD

Sixth Brāhmaṇa

*The teachers of this doctrine. *

I. Now the Line of Tradition {vamsa ). —

(We [received this teaching] from Pautimashya),"
Pautimashya from Gaupavana,

Gaupavana from Pautimashya,

Pautimashya from Gaupavana,

Gaupavana from Kausika,

Kauika from Kaundinya,

Kaundinya from Sandilya,

Sandilya from Kausika and Gautama,

Gautama from Agniveya,

Agnivesya from Gargya,

Gargya from Gargya,

G§.rgya from Gautama,

Gautama from Saitava,

Saitava from Parasaryayana,

Parasaiyayana from Gargyayana,

Gargyayana from Uddālakayana,

Uddālakayana from Jabalayana,

Jabalayana from Madhyarhdinayaiia,
Madhyamdinayana from Saukarayana,
Saukarayana from Kashayana,

Kashayana from Sayakayana,

Sayakayana from Kausikayani,

Kauikayani [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,

So the Madhyamdina text begins the list.

Manti from Gautama,

Gautama from Gautama,

Gautama from Vatsya,

Vatsya from Sandilya,

Sandilya from Kaisorya Kapya,

Kaiorya Kapya from Kumaraharita,

Kumaraharita from Galava,

Galava from Vidarbhikaimdinya,

Vidarbhikaundinya from Vatsanapat Babhrava,

Vatsanapat Babhrava from Pathin Saubhara,

Pathin Saubhara from Ayasya Ahgirasa,

Ayasya Ahgirasa from Abhuti Tvashtra,

Abhuti Tvashtra from Vivaiaipa Tvashp'a,

Vivarupa Tvashtra from the two Alvins,
the two Alvins from Dadhyahc Atharvana,

Dadhyanc Atharvana from Atharvan Daiva,

Atharvan Daiva from Mrityu Pradhvarhsana,

Mrityu Pradhvarhsana from Pradhvarhsana,

Pradhvarhsana from Eka Rishi,

Eka Rishi from Vipracitti,

Vipracitti from Vyashti,

Vyashti from Sanaru,

Sanaru from Sanatana,

Sanatana from Sanaga,

Saiiaga from Parameshthin,

Pai'ameshthin from Brahma.

Brahma is the Self-existent {svayam-bhu). Adoration to
Brahma !

Fifth Adhyāya

First Brāhmaṇa

*The inexhaustible Brahma *

OmJ

*The yon is fulness; fulness, this. *

From fulness, fulness doth proceed.
Withdrawing fulness’s fulness off,

E’en fulness then itself remains.

This stanza occurs with variations in AV. 10. 8. 29.

Om !

‘ Brahma is the ether [kha) — the ether piimeval, the ether
that blows.’ Thus, verily, was the son of KauravyayanI wont
to say.

This is the knowledge {veda) the Brahmans know. Thereby
I know {veda) what is to be known.

Second Brāhmaṇa

T he three cardinal virtues

I. The threefold offspring of Prajāpati — gods, men, and
devils {asiira) — dwelt with their father Prajāpati as students
of sacred knowledge {brahmacaryd).

Having lived the life of a student of sacred knowledge, the
gods said; ‘Speak to us. Sir.’ To them then he spoke this
syllable, ‘ Did you understand ? ’ ‘ We did understand,’
said they. ‘You said to us, “ Restrain yourselves {damyata)." ’
‘ Yes {Ovi) ! ’ said he. ‘ You did understand.’

a. So then the men said to him : ‘ Speak to us. Sir.’ To
them then he spoke this syllable, ‘ Da.’ ‘ Did you understand ?’
‘We did understand,’ said they. ‘You said to us, “Give
[datta).” ’ ‘ Yes {Om) • ’ said he. ‘ You did understand.’

3. So then the devils said to him : ‘ Speak to us, Sir.’ To
   them then he spoke this syllable, ‘ Da.’ ‘ Did you understand ? ’
   ‘We did understand,’ said they. ‘You said to us, “Be
   compassionate {dayadlivam)’’ ’ ‘ Yes {Om) 1 ’ said he. ‘ You
   did understand.’

This same thing does the divine voice here, thunder, repeat :
Da I Da ! Da ! that is, restrain yourselves, give, be compassionate. One should practise this same triad; self-restraint,
giving, compassion.

Third Brāhmaṇa

Brahma as the heart

*The heait {hrdayam) is the same as Prajāpati (Lord of *
Creation). It is Brahma. It is all.

It is trisyllabic — hr-da-yam.

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

BIHAD-ARANYAKA UPANISHAD [-5.5.
da is one syllable. Both his own people and others give
( Vdd) unto him who knows this.

yam is one syllable. To the heavenly world goes {eti [pi.
yantz he who knows this.

Fourth Brāhmaṇa

Brahma as the Beal

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

Fifth Brāhmaṇa

*The Beal, etymologically and eosmologically explained *

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

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

3. The head of the person who is there in that orb is Bhur
   — there is one head, this is one syllable- Bhuvctr is the arms —
   there are two arms, these are two syllables. Smr is the feet

' Tmth * is another meaning (beside ‘ the Real ’) of the word satyam.

Because, as the Commentator explams, the sound it is contained m the word

— there are two feet, these are two syllables (stt-ar). The
mystic name {tipayiisad) thereof is ‘ Day ’ {ahan). He slays
( -/ kan) evil, he leaves it behind ( a/ kd) who knows this.

4. The head of the person who is here in the right eye is
   there is one head, this is one syllable. Bkuvar is the
   arms — there are two arms, these are two syllables. Svar is the
   feet — there are two feet, these are two syllables [sic-ar). The
   mystic name {upa7ttsad) thereof is ‘ I ’ {akmi). He slays
   ( •/ hail) evil, he leaves it behind ( -/ ha) who knows this.

Sixth Brāhmaṇa

*The individTial person, pantheistically explained *
This person {purusa) here in the heart is made of mind, is of
the nature of light, is like a little grain of rice, is a grain of
barley. This very one is ruler of everything, is lord of everything, governs this whole universe, whatsoever there is.

Seventh Brāhmaṇa

Brahma as lightning, etymologically explained
Brahma is lightning [vidyiit), they say, because of unloosing
{■viddna). Lightning unlooses {vidyati) him from evil who
knows this, that Brahma is lightning — for Brahma is indeed
lightning.

Eighth Brāhmaṇa

*The symbolism of speech as a cow *
One should reverence Speech as a milch-cow. She has four
udders : the Svdka (Invocation), the Vashat (Presentation),
the Haiita (Salutation), the Svadha (Benediction). The gods
subsist upon her two udders, the Svdhd and the Vashat; men,
upon the Hanta\ the fathers upon the Svadha. The breath
is her bull; the mind, her calf.

Ninth Brāhmaṇa

*The universal fire and the digestive fire *
This is the universal fire which is here within a person, by
means of which the food that is eaten is cooked. It is the

Four exclamations in the sacrificial ritual.

Recurs entire in Maitri a. 6.

15a

ERIHAD-ARANYAKA UPANISHAD [-5.
noise thereof that one hears on covering the eai-s thus. When
one is about to depart, one hears not this sound.

Tenth Brāhmaṇa

*The course to Brahma after death *

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

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

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

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

Eleventh Brāhmaṇa

*The supreme austerities *

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

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

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

Twelfth Brāhmaṇa

Brahma as food, life, and renunciation

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

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

Now it was in this connection that Pratrida said to his father :

1 The word is here used deictically.

5.13-] BPHAD-ARANYAKA UPANISHAD

‘What good, pray, could I do to one who knows this? What
evil could I do to him ? ’

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

And he also spoke to him thus : * vV — verily, vi is food, for
all beings here enter ( vis) into food; and ram ’ — verily,
ram is life, for all beings here delight {ravi) in life. Verily,
indeed, all beings enter into him, all beings delight in him
who knows this.

Thirteenth Brāhmaṇa

Life represented in the officiating priest and in the ruler

I. The Uktka \ Verily, the Uktha is life {prāṇa), for it is
life that causes everything here to rise up {zit-tka). From
him there rises up an Uktha-knowing son, he wins co-union
and co-status with the Uktha, who knows this.

3. The Yajus: Verily, the Yajus is life {prand), for in life
   are all beings here united {Vynj). United, indeed, are all
   beings for his supremacy, he wins co-union and co-status
   with the Yajus, who knows this.

3 . The Sdman , Verily, the Saman is life {prāṇa), for in
life are all beings here combined {samyanci). Combined,
indeed, are all beings here serving him for his supremacy,
he wins co-union and co-status with the Saman, who knows
this.

4 . The Kshatra . Verily, rule is life {prma), for verily, rule -
is life. Life protects {V ti'd) one from hurting {ksaintos). He
attains a rule that needs no protection {a-ira) he wins co-union
and co-status with the Kshatra, who knows this.

That IS Is not he who has this knowledge of the nature of Brahma and
food and life quite superior to benefit or injury from any other individual

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

The Recitation portion of the sacrificial ritual.

• The prose portion of the sacrificial ritual.

« The word hatra seems to he used in this paragraph in two meaningsabstractly, as ‘rule,’ and, specifically, as the ‘ruler,’ referring to the second or
ruling class. In connection therewith, the first three items treated in this section
may refer to the priestly class of Brahmans, who alone performed the ritual.

Fourteenth Brāhmaṇa

*The mystical significance of the sacred Gayatri prayer *

1. bhumir (earth), an-ia-ri-ksa (interspace), dy-ati7 (sky)—
   eight syllables. Of eight syllables, verily, is one line of the
   GayatrL And that [series], indeed, is that' [line] of it. As
   much as there is in the three worlds, so much indeed does he
   win who knows thus that line of it

2. r~cas (verses), ya-jum-si (sacrificial formulas), sd-ma-ni
   (chants) eight syllables. Of eight syllables, verily, is one
   line of the Gayatri. And that [series], indeed, is that [line] of
   it. As much as is this threefold knowledge, so much indeed
   does he win who knows thus that line of it.

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

That is its fourth, the sightly, foot, namely the one abovethe-darksome who glows yonder. This fourth is the same as
the Turiya. It is called the ‘sightly {darsatam) foot,' because
it has come into sight {dadrse) as it were. And he is called
‘ above-the-darksome' {paro-rajas) because he glows yonder
far above everything darksome. Thus he glows with luster
and glory who knows thus that foot of it.

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

Verily, that truth is based on strength {bald}. Verily,
strength is life {prāṇa). It is based on life. Therefore they
say, ‘ Strength is more powerful than truth.'

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

2 Similarly referring to the Yajur-Veda.

Similarly referrmg to the Sama-Veda.

• That is, the Sun.

Thus is that Gayatii based with regard to the Self (adhydtmam). It protects the house-servants. Verily, the houseservants are the vital breaths (prāṇa). So it protects the
vital breaths. Because it protects ( V trd) the house-servants
(gaya) therefore it is called Gayatri. That Savitri stanza
which one repeats is just this. For whomever one repeats it,
it protects his vital breaths.

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

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

7. The veneration of it : ‘ O Gayatri, you are one-footed,
   two-footed, three-footed, four-footed. You are without a foot,
   because you do not go afoot. Adoration to your fourth,
   sightly foot, the one above-the-darksome 1 — Let not so-and-so
   obtain such-and-such !' — namely, the one whom one hates. Or,
   ‘ So-and-so — let not his wish prosper !' — Indeed, that wish is
   not prospered for him in regard to whom one venerates thus.
   Or, ‘ Let me obtain such-and-such !'

8. On this point, verily, Janaka, [king] of Videha, spoke as
   follows to Budila Asvatarasvi: ‘o! Now if you spoke of
   yourself thus as a knower of the Gayatri, how then have you
   come to be an elephant and are carrying ?'

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

Its mouth is fire. Verily, indeed, even if they lay very much

RV. 3.62. 10: On this, of Savitri the god,

*The choicest glory let us think. *

Our thoughts may he himself inspire i

Consisting of four eight-syllable lines.

Consisting of three eight-syllable lines.

on a fire, it burns it all. Even so one who knows this, although he commits very much evil, consumes it all and
becomes clean and puie, ageless and immortal.

Fifteenth Brāhmaṇa

A dying person’s prayer
With a golden vessel
*The Real’s face is covered o’er. *

That do thou, 0 Pushan, uncover

For one whose law is the Real (satya-'dharmd) to see.

O Nourisher {Pusan\ the sole Seer, 0 Controller {Yania),
O Sun, offspring of Prajāpati, spread forth thy rays 1 Gather
thy brilliance 1 What is thy fairest form— that of thee I see.
He who is yonder, yonder Person (pzirtisa)—! myself am he !

[My] breath {vdyzi) to the immortal wind {anilam amrtmn ) !
This body then ends in ashes ! Om !

O Purpose {kratu), remember! The deed ikrla) remember!
O Purpose, remember! The deed remember!

General prayer of petition and adoration

O Agni, by a goodly path to prosperity {rai) lead us,

Thou god who knowest all the ways !

Keep far from us crooked-going sin [enas ) !

Most ample expiession of adoration to thee would we render.

Sixth Adhyāya

First Brāhmaṇa

*The characteristio excellence of six bodily functions, *
and the value of the knowledge thereof

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

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

This stanza = RV. r. 189, i (the famous Cremation Hymn).

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

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

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

*The Eye, verily, is a firm basis, for v/ith the eye both on *
even ground and on rough ground one has a firm basis. He
has a firm basis on even ground, fie has a firm basis on rough
ground, who knows this.

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

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

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

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

6. Verily, he who knows procreation {prajati) procreates
   himself with progeny and cattle.

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

*The contest of the bodily funetions for superiority, *
and the supremacy of breath

7. These vital Breaths {prmm), disputing among themselves
   on self-superiority, went to Brahma. Then they said;' Which
   of us is the most excellent?

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

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

Compare the other accounts of this episode at Chaad. 5. i. 6 ~ 5. 3. 2; Kaush. 3, 3,

BRIHAD- ARANYAKA UP ANISH AD [-6. i* 13

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

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

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

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

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

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

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

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

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

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

‘ If such I am, make me an offering.’

‘ So be it.’

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

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

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

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

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

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

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

Verily, what is not food is not eaten; what is not food is not
taken by him who thus knows that [i.e. water] as the food
[anna) of breath {ana). Those who know this, who are versed
in sacred learning {srotriyd) when they are about to eat, take
a sip; after they have eaten, they take a sip. So, indeed, they
think they make that breath {and) not naked {anag 7 ia).

Second Brāhmaṇa

*The course of the soul in its incarnations *

I. Verily, Svetaketu Aruneya went up to an assembly of
Pancalas. He went up to Pravahana Jaibali while the latter
was having himself waited upon. He, looking up, said unto
him, ‘Young man ! ’

‘Sir!’ he replied.

‘ Have you been instructed by your father? ’

‘Yes,’ said he.

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

‘No,’ said he.

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

‘No,’ said he.

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

‘No/ said he.

A parallel account is found in Chd. 5. 3-10.

i5o

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

‘No,’ said he.

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

Two paths, Pve heard — the one that leads to fathers,

And one that leads to gods — belong to moitals.

By these two, every moving thing here travels,

That is between the Father and the Mother.’

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

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

‘ How now, wise one ? ’

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

‘ What are they ? ’

‘ These ’ — and he repeated the topics

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

‘ Go yourself, Sir.’

So Gautama went forth to where [the place] of Pravahana
Jaibali was.

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

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

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

7. Then he said : ‘ It is well known that I have a full share
   of gold, of cows and horses, of female slaves, of rugs, of apparel.

That is, between Father Heaven and Mother Earth.

2 That IS, Gautama Aruni, the father.

M

Be not ungenerous toward me, Sir, in regard to that which is
the abundant, the infinite, the unlimited.’

‘Then, verily, 0 Gautama, you should seek in the usual
manner.’

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

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

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

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

11. This world, verily, is a sacrificial fire, 0 Gautama. The
    earth, in truth, is its fuel; fire, the smoke; night, the flame;
    the moon, the coals; the stars, the sparks. In this fire the
    gods offer rain. From this oblation food arises.

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

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

He lives as long as he lives. Then when he dies, [14] then
they carry him to the fire. His fire, in truth, becomes the
fire; fuel, the fuel; smoke, the smoke; ffame, the flame;

That is, the fnneral pyre.

i6a

BMHAD-ARANYAKA UPANISHAD [-6.3.
coals, the coals; sparks, the sparks. In this fire the gods
offer a person {purusa). From this oblation the man arises
having the color of light. ’

5 - Those who know this, and those too who in the forest
truly worship {ufiasate) faith {iraddha), pass into the flame [of
the cremation-fire]; from the flame, into the day; from the
day, into the half month of the waxing moon; from the half
month of the waxing moon, into the six months during which
the sun moves northward; from these months, into the world
of the gods {deva-lohd ); from the world of the gods, into the
sun from the sun, into the lightning-fire. A Peison [purtisd)
consisting of mind {nidnasa) goes to those regions of lightning
and conducts them to the Brahma-worlds. In those Brahmaworlds they dwell for long extents. Of these there is no return.

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

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

Third Brāhmaṇa

Incantation and ceremony for the attainment of
a great wish

I. Whoever may wish, * I would attain something great ! —
in the northern course of the sun, on an auspicious day of the

Compare the ceremony for the procuring of a special prize ’ at Kaush. 2 3 (2),

163 M %

half month of the waxing moon, having performed the Upasad
ceremony for twelve days, having collected in a dish of the
wood of the sacied fig-tree (udamdara), or in a cup, all sorts
of herbs including fruits, having swept around, having smeared
around, having built up a fire, having strewn it around, having
prepared the melted butter according to rule, having compounded the mixed potion under a male star, he makes an
oblation, saying : —

‘However many gods in thee, All-knower,

Adversely slay desires of a person,

To them participation I here offer!

Let them, pleased, please me with all desires!

Hail!

Whoever lays herself adverse,

And says, “I the deposer am!'

To thee, O such appeasing one,

With stream of ghee I sacrifice.

Hail ! ’

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

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

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

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

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

■where some of the same directions occur. Another parallel passage is Chand,
5. 2. 4-5. 9. 2.

A part of the elaborate ceremonies -which occur also at Avalayana Grihya
Sutras I. 3. T and at Paraskara Gnhya Sutras i. i. 2.

This woidjjdiavedas, is a name for fire.

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

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

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

To Soma, hailk — he makes an oblation in the fire and
pours off the remainder in the mixed potion.

‘ O Earth {bhur\ hail 1' — he makes an oblation in the fire
and pours off the remainder in the mixed potion.

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

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

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

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

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

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

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

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

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

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

4. Then he touches it, saying : " Thou art the moving. Thou
   art the glowing. Thou art the full. Thou art the steadfast.
   Thou art the sole resort. Thou art the sound hih that is
   made. Thou art the making of the sound kin} Thou ait
   the Loud Chant {udgltha). Thou art the chanting. Thou art
   that which is proclaimed. Thou art that which is proclaimed

That IS, in the preliminary vocalizing of the ritual.

in the antiphone. Thou art the flaming in the moist. Thou art
the pervading. Thou art surpassing. Thou art food. Thou
art light. Thou art destruction. Thou art the despoiler.’

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

6 . Then he takes a sip, saying : —

‘On this desired [glory] of Savitri —

’Tis sweetness, winds for pious man —

’Tis sweetness, too, the streams pour forth.

Sweet-filled for us let be the herbs

To Earth (bhur) hail!

[On this desired] glory of the god let us meditate.'
Sweet be the night and morning glows!

Sweet be the atmosphere of earth ’

And sweet th’ Heaven-father (dyans pita) be to usl®

To Atmosphere {bkuvas), hail 1

And may he himself inspire our thoughts’®

*The tree be full of sweet for us ! *

And let the sun be full of sweet!

Sweet-filled the cows become for us ’

To the Sky {svar) hail ! ’

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

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

1 This may be rue meaning of amamsi dmamhi ta mahi. The words seem to
bear some lesemblance to the phrase which involves a play on words m the
corresponding passage in Cband. 5* 3. 6, a 7 }io namd si anid hi te sarva7n tdam
' Thou art He (ana) by name, for this whole world is at home {afud) m thee.’

The first line of the famous Savitrl Hymn, RV. 3. 62. 10 a.

The second line of the Savitrl Hymn, RV. 3. 62. 10 b.

These last three lines are found at RV i, 90. 8 and VS. 13. 29.

BHAD-ARANYAKA UPANISHAD [-63.
rhen he goes back the same way that he came, and, seated
behind the fire, mutters the Line of Tradition (vamsa).

7. Thi indeed, did Uddālaka Aruni tell to his pupil Vajasaneya Yājñavalkya, and say : ‘Even if one should pour this

on a dry stump, branches would be produced and leaves
would spring forth.’

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

9. This, indeed, did Madhuka Paingya tell to his pupil Ciila
   Bhagavitti, and say : ‘ Even if one should pour this on a dry

stump, branches would be produced and leaves would springforth;

10. This, indeed, did Cula Bhagavitti tell to his pupil Janaki
    Ayasthuna, and say: Even if one should pour this on a dry
    stump, branches would be produced and leaves would spring
    forth;

11. This, indeed, did Janaki Ayasthuna tell to his pupil
    Satyakama Jabala, and say : Even if one should pour this on
    a dry stump, blanches would be produced and leaves -would
    spring forth;

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

One should not tell this to one who is not a son or to one
who is not a pupik

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

That is, the tradition through the successive teachers.

Fourth Brāhmaṇa

lacantations and ceremonies for procreation

I. Verily, of created things here earth is the essence; of
earth, water; of water, plants; of plants, flowers; of flowers,
fruits; of fruits, man {furusa ); of man, semen.

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

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

5. This, verily, indeed, it was that Uddālaka Aruni knew
   when he said : —

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

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

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

‘What semen has of mine to earth been spilt now,

Whate’er to herb has flowed, whate’er to water

This very semen I reclaim!

Again to me let vigor come !

Again, my strength; again, my glow!

Again the altars and the fire
Be found in their accustomed place!’

Deictically used.

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

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

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

7. If she should not grant him his desire, he should bribe
   her. If she still does not grant him his desire, he should hit
   her with a stick or with his hand, and overcome her, saying :

‘ With power, with glory I take away your gloiy 1 ’ Thus she
becomes inglorious.

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

9. The woman whom one may desire with the thought,

‘ May she enjoy love with me ! — after coming together with
her, joining mouth with mouth, and stroking her lap, he
should mutter : —

' Thou that from every limb art come,

That from the heart art generate,

Thou art the essence of the limbs!

Distract this woman here in me,

As if by poisoned arrow pierced!'

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

11. Now, the woman whom one may desire with the thought,

• May she conceive 1 ’ — after coming together with her and
  joining mouth with mouth, he should first exhale, then inhale,
  and say : ‘With power, with semen, I deposit semen in you ! ’
  Thus she becomes pregnant.

12. Now, if one’s wife have a paramour, and he hate him,
    let him put fire in an unannealed vessel, spread out a row
    of reed arrows in inverse order, and therein sacrifice in inverse

order those reed arrows, their heads smeared with ghee,
saying : —

‘You have made a lihation in my fire! I take away your
in-breath and out-breath {pi'dnapanati) — you, so-and-so *

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

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

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

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

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

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

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

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

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

BRIH AD- AR AN YAK A UP ANIS H AD [-6. 4. ao

17. Now, in'case one wishes, ‘That a learned [pandita)
    daughter be born to me ! that she may attain the full length
    of life 1 —they two should have rice boiled with sesame and
    should eat it prepared with ghee. They two are likely to
    beget [her].

18. Now, in case one wishes, ‘That a son, learned, famed, a
    frequenter of council-assemblies, a speaker of discourse desired
    to be heard, be born to me 1 that he be able to repeat all the
    Vedas ! that he attain the full length of life ! ’—they two should
    have rice boiled with meat and should eat it prepared with
    ghee. They two are likely to beget [him], with meat, either
    veal or beef.

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

‘Arise from hence, Visvavasui

Some other choicer maiden seek!

This wife together with her lord —

20. Then he comes to her and says : —

‘ This man (y,md) am I; that woman {s, thou 1
That woman, thou; this man am I!

I am the Saman; thou, the Rig!

I am the heaven; thou, the earth!

Come, let us two together clasp!'

Together let us semen mix,

A male, a son for to procure!’

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

• A lecherous demon. ® A loose quotation of RV. 10. 85. 22 a, c, d.

6.4.21-] ERIHAD-ARANYAKA UPANISHAD

21. Then he spreads apart her thighs, saying: Spread
    yourselves apart, heaven and earth 1 ’ Coming together with
    her and joining mouth with mouth, he strokes her three times
    as the hair lies, saying

‘Let Vishnu make the womb prepared!

Let Tvashtri shape the various forms!

Prajāpati — let him pour in!

Let Dhatri place the germ for thee!

O Simvali, give the germ;

O give the germ, thou broad-tressed dame!

Let the Twin Gods implace thy germ —

*The Asvins, crowned with lotus-wreaths ! *

2 2. With twain attrition-sticks of gold
*The Asvin Twins twirl forth a flame; *

'Tis such a germ we beg for thee,

In the tenth month to be brought forth.

As earth contains the germ of Fire (agm),

As heaven is pregnant with the Storm {ztidra).

As of the points the Wind {pdyu) is germ,

E'en so a geim I place m thee,

So-and-so !'

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

‘Like as the wind doth agitate
A lotus-pond on every side,

So also let thy fetus stir.

Let it come with its chorion.

This fold of Indra's has been made
With barricade, enclosed around.

O Indra, cause hnn to come forth—

*The after-birth along with babe!' *

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

'In this son may I be increased,

And have a thousand in mine house!

May nothing rob his retinue
Of offspring or of animals !

Hail!

*The vitah powers {prāṇa) which are in me, my mind, I offer *
in you.

Hail!

What in this rite I overdid,

Or what I have here scanty made —

Let Agni, wise, the Prosperer,

Make fit and good our sacrifice!

Hail r

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

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

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

'Thy breast which is unfailing and refreshing,

Wealth-bearer, treasure-finder, rich bestower.

With which thou nourishest ail things esteemed —

Give it here, 0 Sarasvati, to suck from.'®

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

'You are Ila,® of the lineage of Mitra and Varuna!

O heroine 1 She has borne a hero I

Continue to be such a woman abounding in heroes —

She who has made us abound in a hero!’

See the similar directions at Manava Dharma astra 2. 29.

• In later works this sacred ceremony of naming is found considerably elaborated.
  See Avalayana Gnhya Sutras i. 15. 3-8; Paraskara Grihya Sutras i. 17* i“ 4 J
  Gobhila Gjihya Sutras 2. 8. 14-17; and Msmava Dharma Sastra 2. 30-33.

Or, * To a hero she has borne a hero.’

X 73

Of such a son, verily, they say :' Ah, you have gone beyond
your father ! Ah, you have gone beyond your grandfather ! ’
Ah, he reaches the highest pinnacle of splendor, glory, and
sacred knowledge who is born as the son of a Brahman who
knows this !

Fifth Brāhmaṇa

*The tradition of teachers in the Vajasaneyi school *
I. Now the Line of Tradition {vamsd ), —

*The son of Pautimashi [received this teaching] from the son *
of KatyayanT,

the son of Katyayani from the son of Gautami,
the son of Gautami from the son of Bharadvaji,
the son of Bharadvaji from the son of Parasari,
the son of Parasari from the son of Aupasvasti,
the son of Aupasvasti from the son of Parasari,
the son of Parasari from the son of Katyayani,
the son of Katyayani from the son of Kausiki,
the son of Kausiki from the son of Alambi and the son of
Vaiyaghrapadi,

the son of Vaiyaghrapadi from the son of Kanvi and the
son of Kapi,

the son of Kapi [ 2 ] from the son of Atreyi,
the son of Atreyi from the son of Gautami,
the son of Gautami from the son of Bharadvaji,
the son of Bharadvaji from the son of Parasari,
the son of Parasari from the son of Vatsi,
the son of Vatsi from the son of Parasari,
the son of Parasari from the son of Varkaruni,
the son of Varkaruni from the son of Varkaruni,
the son of Varkaruni from the son of Artabhagi,
the son of Artabhagi from the son of Sauhgi,
the son of Sauhgi from the son of Sahkriti,
the son of Sahkriti from the son of Alambayani,
the son of Alambayani from the son of Alambi,
the son of Alambi from the son of J ayanti,
the son of Jayanti from the son of Mandukayani,
the son of Mandukayani from the son of Manduki,

the son of Manduki from the son of Sandili,

the son of Sandili from the son of Rathitaii,

the son of Rathitarl from the son of BhalukI,

the son of BhalukI from the two sons of Krauhciki,

the two sons of Krauhciki from the son of Vaidribhati,

the son of Vaidnbhatl from the son of Karsakeyi,

the son of Karsakeyi from the son of Pracinayogi,

the son of Pracinayogi from the son of Sahjivi,

the son of Sahjivi from the son of Prasni, the Asurivasin,

the son of Prasni from Asurayana,

Asurayana from Asuri,

Asuri [3] from Yājñavalkya,

Yājñavalkya from Uddālaka,

Uddālaka from Aruna,

Aruna from Upavesi,

Upavesi from Kusri,

Kuśri from Vajasravas,

Vajasravas from Jihvavant Vadhyoga,

Jihvavant Vadhyoga from Asita Varshagana,

Asita Varshagana from Harita Kasyapa,

Harita Kasyapa from Silpa Kasyapa,

Silpa Kasyapa from Kasyapa Naidhruvi,

Kasyapa Naidhruvi from Vac (Speech),

Vac from Ambhini,

Ambhini from Aditya (the Sun).

These white sacrificial formulas {yajur) which come from
Aditya are declared by Yājñavalkya of the Vajasaneyi school.

*The line of tradition from Brahma *

4. Up to the son of Sahjivi it is the same.

*The son of Sahjivi from Mandukayani, *

Mandukayani from Mandavya,

Mandavya from Kautsa,

Kautsa from Mahitthi,

Mahitthi from Vamakakshayana,

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

2 As in the previous list.

Vamakakshayana from Sandilya,

Sandilya from Vatsya,

Vatsya from Kusri,

Kuśri from Yajfiavacas Rājastambāyana,

Yajnavacas Rājastambāyana from Tura Kavasheya,

Tura Kavasheya from Prajāpati,

Prajāpati from Brahma.

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

Colophon

Source: Sanskrit (Vedic tradition; Śatapatha Brāhmaṇa, Śukla Yajurveda; ~800–600 BCE)

Translation: Robert Ernest Hume, The Thirteen Principal Upanishads Translated from the Sanskrit. Oxford University Press, 1921. Public domain.

Scribal Formatting: Transcribed and formatted by the New Tianmu Anglican Church, April 2026, from Hume's 1921 English translation via Internet Archive DjVu OCR text (identifier: in.ernet.dli.2015.88708). OCR quality was moderate (60–70% clean); artifacts corrected from knowledge of the text. Hume's parenthetical Sanskrit glosses (ātman, Brahman, prāṇa, manas, etc.) preserved throughout. Hume's organizational sub-headings within Brāhmaṇas preserved as italicized markers. Footnotes and apparatus stripped for clean reading.

Note: The Bṛhadāraṇyaka ("Great Forest") Upanishad is the longest and deepest of the principal Upanishads. It contains Yājñavalkya's famous dialogues at King Janaka's court (Third Adhyāya), the teaching to Maitreyī on the Self as the basis of all love (Second and Fourth Adhyāyas), the Honey Doctrine (Second Adhyāya), the analysis of waking, dream, and deep-sleep states (Fourth Adhyāya), and the Doctrine of the Five Fires (Sixth Adhyāya). These six Adhyāyas, divided into forty-seven Brāhmaṇas, constitute the philosophical summit of Vedic literature.

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