Bṛhadāraṇyaka Upaniṣad

Om! Verily, the dawn is the head of the sacrificial horse ; the sun, his eye ; the wind, his breath ; universal fire (Agni VaisVanara), his open mouth. The year is the body (atman) of the sacrificial horse ; the sky, his back ; the atmo- sphere, 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,

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

The vessels used to hold the libations at the Asva-medha. Here they are symbolized cosmically by the Bay of Bengal and the Indian Ocean.

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

This Brahmana is found also as a part of Sat, Br. 10, 6. 5.

He divided himself (atmanam) threefold : [fire (agni) one third], the sun (aditya) one third, wind (vayii) one third. He also is Life (prdna) divided threefold.

Explained by Sankara as northeast and southeast respectively.

Explained by Sankara as northwest and southwest respectively.

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).

He desired: ' Would that this [body] of mine were fit for sacrifice ! Would that by it I had a self (atmanmn) ! J Thereupon it became a horse (asva), because it swelled (a£vat). ' It has become fit for sacrifice (medhya) \ ' thought he. There- fore the horse-sacrifice is called A6va-medha. He, verily, knows the A3va-medha, who knows it thus.

The gods (devd) and the devils (asurd) were the twofold offspring of Prajapati. Of these the gods were the younger, the devils the older. They were struggling with each other for these worlds.

They said to Speech : c Sing for us the Udgitha.1

Then they [i.e. the gods] said to the In-breath (prana) : c Sing for us the Udgitha.'

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

Then they [i. e. the gods] said to the Ear : * Sing for us the Udgltha/

Then they [i.e. the gods] said to the Mind : ' Sing for us the Udgltha/

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

Then they said, * What, pray, has become of him who stuck to us thus ? ' c This one here (ay am) is within the mouth

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

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.

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.

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

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.

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.

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

He is Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga). Verily, breath is the essence of the limbs, for vcnly 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.

And it is also the Udgitha. The breath verily is up (uj)9 for by breath this whole world is upheld (ut-tabdha}. Song (glthd), verily, is speech ; ut and githa— that is Udgitha.

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 priest desire a good

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.

Now next, the praying of the puiificatory formulas (pavamana). —

As also Brahmadatta Caikitaneya, while partaking of King [Soma], said: 'Let this king cause this man's3 head to fall off, if Ayasya Angirasa sang the Udgitha with any other means than that, for/ said he, 'only with speech and with breath did he sing the Udgitha/

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.

Less likely is Deusben's interpretation • c Therefore is this [body] by itself

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 ? Assur- edly it is from a second that fear arises.

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 (</J>at) into two pieces. Theiefrom arose a husband (pati) and a wife (patnT). Therefore this [is true] : ' Oneself (sva) * is like a half-fragment/ as Yajnavalkya used to say. Therefore this space is filled by a wife. He copulated with her. Therefrom human beings were pioduced.

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.

He knew : ' I, indeed, am this creation, for I emitted it all from myself.3 Thence arose creation. Verily, he who has this knowledge comes to be in that creation of his.

Then he rubbed thus.1 From his mouth as the fire-hole (yoni) 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 (yom) is hairless on the inside.

Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is :

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

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 ? '

Verily, in the beginning this world was Brahma,

He was not yet developed. He created the Sudra caste (varya), Pushan 4 Verily, this [earth] is Pushan, for she nourishes ( Vpzts) everything that is.

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

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] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared.

In the beginning this world was just the Self (Atman), one only. He wished ; c 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

When the Father produced by intellect And austenty 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 (pratika),

Another description of a dying father's benediction and bestowal upon his son occurs at Kaush. 2. 15.

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

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

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

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

These same are father, mother, and offspring. The father is Mind. The mother is Speech. The offspring is Breath. l

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

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

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

Likewise of that Mind the sky is the body. Its light- form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun.

Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon.

That Prajapati 5s the year. He is composed of sixteen parts. His nights, truly, are fifteen parts. His

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

Now next, the Transmission.2 —

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.

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.

There is this verse on the subject : —

Now next, a Consideration of the Activities. — Prajapati created the active functions (karma). They,. when they had been created, strove with one another. * I am going

Now with reference to the divinities. —

Now of forms. — That which is called the Eye is their hymn of praise (uktha), for from it arise (nt-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 (Vb/iar) all forms.

Driptabalaki was a learned Gargya. He said to Aja- ta£atru, [king] of Benares : ' I will tell you about Brahma/ Ajata^atru said: 'We will give a thousand [cows] for such a speech. Verily, people will run hither, crying, " A Janaka ! a Janaka ! " ' 2

A very learned and liberal king.

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

Gargya said: 'The Person who is yonder in lightning — him, indeed, I worship as Brahma ! '

Gargya said: 'The Person who is here in space — him, indeed, I worship as Brahma ! '

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

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

Gargya said: 'The Person who is here in water — him, indeed, I worship as Brahma ! '

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

Gargya said : cThe sound here which follows after one as he goes — him, indeed, I worship as Brahma ' '

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

Gargya said: 'The Person here who is in the body (dtman)— him, indeed, I worship as Brahma ! '

Ajatas'atru said : ' Is that all ? ' Gargya said : ' That is all.'

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

Ajatasatru said : ' When this man fell asleep thus, where then was the person who consists of intelligence (mjndna) ? Whence did he thus come back ? '

Ajatasatru said : ' When this man has fallen asleep thus, then the peison who consists of intelligence3 having by his intelligence taken to himself the intelligence of these senses (prana\ 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.

Now when one falls sound asleep (susuptci), 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 pericardium. 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.

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 (prdnd), all worlds, all gods, all beings. The mystic meaning (upanisad) thereof is * the Real of the real ' (satyasya satya)?- Breathing creatures, verily, are the real. He is their Real/

A very similar stanza is found at AV. 10. 8. 9.

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 tlic 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, Heaven, He who knows this — his food does not fail.

In connection herewith there is this verse : —

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 VisVamitra and Jamadagni. This is VisVamitra. This is Jamadagni. These two here[L e. the nostrils] are Vasishtha and Kas"yapa. This is Vasishtha. This is Kas"yapa. The voice is Atri, for by the voice food is eaten (*/ad). Verily, eating (at~ti) is the same as the name

There are, assuredly, two forms of Brahma: the formed (murta) and the formless,1 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 sta- tionary ; 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.

Now the formless [Brahma] isthewmdandtheatrnosphere 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 yon, — Thus with reference to the divinities.

Now, with reference to the self. —

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.

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.

c Maitreyi!3 said Yajnavalkya, Mo, verily, I am about to go forth from this state.1 Behold ! let me make a final settlement for you and that Katyayani.'

A designation of the Atharva-Veda.

Then said Maitreyi . ' If now, Sir, this whole earth filled with wealth were mine, would I be immortal thereby ? '

Then said Yajnavalkya : ' Ah (bata) \ Lo (arc\ dear (priya) as you are to us, dear is what you say ! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.1

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

the ruling power ' or c the Kshatnya class '

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,

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.

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,

It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs,2 Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra),

7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced by the use of brahma and ksatra along with vi§ as designations of the * priesthood,* * nobility,' and * people' respectively at 2. i. 3, 5-8; 2. i. 4. j? 10. 4, i. 9; n. 2. 7. 14-16.

Then spake Maitrey! : 'Herein, indeed, you have be- wildered me. Sir — in saying (iti) : " After death there is no consciousness " 1 '

For where there is a duality (dvaita), 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 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 shining3 immortal Person who is in the body — he, indeed, is just this Soul (Atman), this Immortal, this Brahma, this All.

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.

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.

This wind is honey for all things, and all things are 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.

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 All.

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.

This 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.

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.

This thunder is honey for all things, and all things are honey for 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.

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 refeience to oneself, this shining, immortal Person who is in the space in the heart— he is just this Soul, this Immortal, this Brahma, this AIL

This L&w(Marma) 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.

This Truth 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, im- mortal Person who exists as truthfulness—he is just this Soul, this Immortal, this Brahma, this All.

This Soul (Atman) 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.

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.

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

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

Now the Line of Tradition (vamsd). —

Janaka, [king] of Videha, sacrificed with a sacrifice at which many presents were distributed. Brahmans of the Kurupaiicalas 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.

He said to them : < Venerable Brahmans, let him of you who is the best Brahman drive away these cows/

' Yajnavalkya/ 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 ? '

* Yajnavalkya/ said he, £ since everything here is over-

( Yajfiavalkya,' 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 ? '

* Yajnavalkya/ said he, ' how many Rig verses will the Hotri make use of today in this sacrifice? '

' Yajfiavalkya, ' said he, 'how many oblations will the Adhvaryu pour out today in this sacrifice ? J

'Yajfiavalkya/ said he, 'with how many divinities does the Brahman protect the sacrifice on the right today ? ;

'Yajnavalkya/ said he, c how many hymns of praise will the Udgatri chant today in this sacrifice ? '

Supplying ya evam veda, as in 3. 3. 2 and 1.2. 7.

* Breath (prdna), verily, is an apprehender. It is seized by the out-breath (apana) as an over-apprehend er, for by the out-breath one smells an odoi .

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

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

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

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

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

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.'

' Yajnavalkya/ said he, * since everything here is food for death, who, pray, is that divinity for whom death is food ? '

'Yajnavalkya/ said he, 'when a man dies, do the breaths go out of him, or no ? J

* Yajnavalkya/ said he, * when a man dies, what does not leave him ? '

£ Yajnavalkya/ 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 (atman) 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 (purusa) ? '

Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him : " Who are you ? " He said : " I am Sudhanvan, a descendant of Angiras." 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, Yajnavalkya. What has become of the Pari- kshitas ? '

Then Ushasta Cakrayana questioned him. ' Yajnavalkya/ 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 (dtman), which is in all things.' c Which one, O Yajnavalkya, is in all things ? ' * He who breathes in with your breathing in (frana) is the

Now Kahola Kaushltakeya questioned him. * Yajna- valkya/ 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.1

On the worlds of the Gandharvas, O GargI/

He [i. e. Yajnavalkya] said : * Wind, verily, O Gautama,

l 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.

On the worlds of the stars, O GargI/

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.

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.

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.

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,

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 Con- troller, the Immoital.

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

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.

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.

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.

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

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.

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

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 under- standing from within — He is your Soul, the Inner Controller, the Immortal.

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

He 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.

Then [Gargl] Vacaknavl said : 'Venerable Brahmans, lo, I will ask him [i.e. Yajnavalkya] two questions. If he will answer me these, not one of you will surpass him in discussions about Brahma.3

She said : ' That, O Yajnavalkya, 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 ? '

He said : ( That, O Gargi, 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/

She said : * Adoration to you, Yajnavalkya, in that you have solved this question for me. Prepare yourself for the other,'

Ask, Gargi.'

He said : ' That, 0 Gargi, 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.'

He said : * That, O Gargi, Brahmans call the Imperish- able (aksard). It is not coarse, not fine, not short, not long, not glowing [like fire], not adhesive [like water], without shadow and without darkness, without air and without space, without stickiness, (intangible),1 odorless, tasteless, without eye, without ear, without voice, without wind, without energy,, without breath, without mouth, (without personal or family name, unaging, undying, without fear, immortal, stainless, not uncovered, not covered),1 without measure, without inside and without outside

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

Verily, O Gargi, 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 Gargi, he who departs from this world without knowing that Imperishable is pitiable But, O Gargi, he who departs from this world knowing that Imperishable is a Brahman.

Verily, O Gargi, 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 Gargi, is space woven, warp and woof.'

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

Yes,' said he, 'but just how many gods are theie, Yajna- valkya ? '

* Which are the Vasus ? '

Yes/ said he, ' but just how many gods are there, Yajna- valkya ? '

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

4 Which is Indra? Which is Prajapati? '

* Which are the six [gods] ? '

' Which are the three gods ? '

Then they say : ' Since he who purifies is just like one,, how then is he one and a half? '

[Sakalya said :] 4 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 Yajnavalkya/

[Sakalya said :] ' What divinity have you in this western quarter ? ' ' Varuna/

[Sakalya said :] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.'

[Sakalya said :] 'Verily, he who knows that Person whose abode is space (akasa), whose world is the ear, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajfiavalkya.'

[Sakalya 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 Yajfiavalkya.'

[Sakalya said :] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/

' Yajnavalkya/. said Sakalya, t by knowing what Brahma is it that you have talked down the Brahmans of the Kurupafi- calas ? '

[Sakalya said :] * What divinity have you in this southern (daksina) quarter ? '

[Sakalya said :] f What divinity have you in this fixed quarter [L e. the zenith] ? '

< You idiot,' said Yajfiavalkya, * that you will think that it could be anywhere else than in ourselves ! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.'

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

[Sakalya said :] c What divinity have you in this northern quarter ? ' 'Sorna/

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

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

' Let us hear what anybody may have told you,' [con- tinued Yajnavalkya].

f Let us hear what anybody may have told you/ [con- tinued Yajfiavalkya].

Its seat is just the breath of life ; Its support, space. One should worship It as the dear (przya).'

' Let us hear what anybody may have told you,' [con- tinued Yajnavalkya].

' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya].

' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya].

Janaka, [king] of Videha, descending from his cushion and approaching, said : c Adoration to you, Yajnavalkya. Do you instruct me.'

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 kita, 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.2

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.

This same etymological explanation occurs at ^at. Br. 6. r. I. 2.

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

Dvivedaganga and Bohthngk adopt the ingenious reading sam enena, ' I will talk with him * (instead of the text as translated, sa mem net). But the historical

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

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

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

* Which (katama) is the soul ? '

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

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 inter- mediate 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].

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.

On this point there are the following verses : —

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 (hamsa).

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,

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

£ 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.3

e Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again 9 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 attach- ments/

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

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.

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,2 when he seems to be falling into a hole — in these circumstances he is imagining through ignorance the very fear which he sees when awake. When he imagines that he is a god, as it were, that he is a king, as it were, or " I am this world-all," that is his highest world.

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.

There a father becomes not a father; a mother, not a mother ; the worlds, not the worlds ; the gods, not the gods ; the Vedas, not the Vedas ; a thief, not a thief. There the destroyer of an embryo becomes not the destroyer of am embryo 3 ; 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

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) l ; 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.

Verily, while he does not there smel!3 he is verily smelling, though he does not smell (what is [usually] to be smelled)1 ; for there is no cessation of the smelling of a smeller, because of his imperishability [as a smeller]. It is not, however, a second thing, other than himself and separate, that he may smell.

Verily, while he does not there taste, he is verily tasting, though he does not taste (what is [usually] to be' tasted) x; 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.

Verily, while he does not there speak, he is verily speak- ing, though he does not speak (what is [usually] to be spoken)1 ; for there is no cessation of the speaking of a speaker, because of his imperishability [as a speaker]. It is not, however, a second thing, other than himself and separate, to uhich he may speak.

Verily, while he does not there hear, he is verily hearing, though he does not hear (what is [usually] to be heard) 1 ; for there is no cessation of the hearing of a hearer, because of his imperishability [as a hearer]. It is not, however, a second thing, other than himself and separate, which he may hear.

Verily, while he does not there think, he is verily think- ing, though he does not think (what is [usually] to be thought) -1 ; for there is no cessation of the thinking of a thinker, because of his imperishability [as a thinker]. It is not, however, a second thing, other than himself and separate, of which he may think.

Verily, while he does not there touch, he is verily touch- ing, though he does not touch (what is [usually] to be touched) T; 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.

Verily, while he does not there know, he is verily know- ing, though he does not know (what is [usually] to be known) 1 ; for there is no cessation of the knowing of a knower, because of his imperishability [as a knower]. It is not, however, a second thing, other than himself and separate, which he may know.

An ocean, a seer alone without duality, becomes he whose world is Brahma, O King ! ' — thus Yajnavalkya 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.

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 crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of

[He said :] c Having had enjoyment in this state of sleep, having traveled around and seen good and bad, he hastens again, according to the entrance and place of origin, back to the state of waking.2

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

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.

As noblemen, policemen, chariot-drivers, village-heads wait with food, drink, and lodgings for a king who is coming, and cry : <c 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!"

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.

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.

" He is becoming one," they say ; ce 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,"

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].

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

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

On this point there is this verse :

On this point there is this verse: —

[Yajnavalkya continued :] ' On this point there are these verses : —

On it, they say, is white and blue And yellow and green and red. That was the path by Brahma found;

Joyless are those worlds called/ Covered with blind darkness. To them after death go those

If a person knew the Soul (Atman), With the thought "I am he!" With what desire, for love of what Would he cling unto the body?

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

Verily, while we are here we may know this.

If one perceives Him

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.

By the mind alone is It to be perceived. There is on earth no diversity.

As a unity only is It to be looked upon— This indemonstrable, enduring Being, Spotless, beyond space,

By knowing Him only, a wise

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

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

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.

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

Now then, Yajnavalkya had two wives, Maitreyi and Katyayani. Of the two, Maitreyi was a discourser on sacred knowledge2 (brahma-vddinz) \ Katyayani had just (eva) a woman's knowledge in that matter (tarhi\

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

' Maitreyi ! ' said Yajnavalkya, ' lo, verily, I am about to wander forth 4 from this state. Behold ! Let me make a final settlement for you and that Katyayani.'

pra-vraji the verb from which are formed the technical terms, pravrajin, pravrajaka, pravrajita, for « a religious mendicant/

Then spake Yajnavalkya : < Though, verily, you, my lady, were dear to us, you have increased your clearness. Behold, then, lady, I will explain it to you. But, while I am expound- ing, do you seek to ponder thereon/

Then spake he : 'Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Atman) a husband is dear.

Brahmanhood deseits him who knows Brahrnanhood 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.

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.

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.

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

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 forth that which is Rig- Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases,1 Legend (itihasa\ Ancient Lore (purana\ Sciences (mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms (sutra), Explanations (anuuyakhydna), Commentaries (uya- kkyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.

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

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.

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/

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

Now the Line of Tradition (vainsa). — (We [received this teaching] from Pautimashya),1 Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [2] from Agnive^ya, Agnivesya from Gargya, Gargya from Gargya,

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

The threefold offspring- of Prajapati — gods, men, and devils (asura)— dwelt with their father Prajapati as students of sacred knowledge (brahviacarya).

So then the men said to him: 'Speak to us, Sir/ To them then he spoke this syllable, c Da! ' Did you understand ?'

So then the devils said to him : 6 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 (dayadlwanfy" ' ' Yes (Om) ! } said he. ' You did understand/

We did understand,' said they. 'You said to us, "Give (dattay ' < Yes (Om) \ ' said he. ' You did understand/

In the beginning this world was just Water. That Water emitted the Real—Brahma [being] the Real—; Brahma, Prajapati; Prajapati, 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 (satyam^ In the middle is falsehood (anrtam}* 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.

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.

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

The head of the person who is here in the right eye is Bhur— there is one head, this is one syllable. BJmvar is the arms — there are two arms, these are two syllables. Svar is the feet — there are two feet, these are two syllables (su-ar). The mystic name (upanisad) thereof is * I ' (akam). He slays evil, he leaves it behind ( */ka) who knows this.

Four exclamations in the sacrificial ritual.

Recurs entire in Maitri 2. 6,

The word is here used deictically.

The words atokam akimam may also be translated t without sorrow, without snow.'

The Uktha*\ Verily, the Uktha is life (prana), for it is life that causes everything here to rise up (ut-tha). From him there rises up an Uktha-knowing son, he wins co-union and co-status with the Uktha, who knows this.

The Yajus 4 : Verily, the Yajus is life (prdna], 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.

The Saman5 . Verily, the Saman is life (prana), for in life are all beings here combined (samyand). Combined, indeed, are all beings here serving him for his supremacy, he wins co-union and co-status with the Saman, who knows this.

The Kskatra . Verily, rule is life (frana), for verily, rule - is life. Life protects (Vtrd) one from hurting (ksanitos). He attains a rule that needs no protection (a-tra), he wins co-union and co-status with the Kshatra,6 who knows this.

The Chant

bhu-mir (earth), an-ta-ri-ksa (interspace), dy-aur (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

r-cas (verses),1 ya-jwh-si (sacrificial formulas),2 sa-ma-ni (chants) 3 — eight syllables. Of eight syllables, verily, is one line of the Gayatrl. 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.

fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused breath) — eight syllables. Of eight syllables, verily, is one line of the GayatrT. 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.

This Gayatrl 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 ! ' c I have heard ! ' we should trust the one who would say c I have seen/

Some recite this Savitrl stanza as Anushtubh meter,2 saying: 'The speech is Anushtubh meter. We recite the speech accordingly/ One should not so do. One should recite the Savitrl stanza as Gayatri meter.3 Verily, even if one who knows thus receives very much, that is not at all in comparison with one single line of the Gayatri.

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 (turlyd), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much '

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 ! — 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 ! '

On this point, verily, Janaka, [king] of Videha, spoke as follows to Budila Asvatarasvi: f^io! 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 ? '

This section recurs again as Isa 15-18. See further foot-notes there.

This stanza = RV. r. 189. i (the famous Cremation Hymn).

Verily, he who knows attainment — for him, indeed, is attained what wish he wishes.

A parallel passage in simpler form is Chand. 5.1. 1-5,

i. a-] BRIHAD-ARANYAKA UPANISHAD

These vital Breaths (prand), disputing among themselves on self-superiority, went to Brahma. Then they said : ' Which of us is the most excellent ? '

Speech went off. Having remained away a year, it came back and said : c How have you been able to live without me?'

The Eye went off. Having remained away a year, it came back and said : ' How have you been able to live without me?'

The Ear went off. Having remained away a year, it came back and said : l How have you been able to live without me?J

The Mind went off. Having remained away a year, it came back and said : ' How have you been able to live without me?'

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 ! '

Speech said : ' Verily, wherein I am the most excellent, therein are you the most excellent/

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, f Young man ! '

That is, Gautama Arum, the father.

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 ! J

These ' — and he repeated the topics

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.'

Then he said : * Verily, Gautama, that is among divine boons. Mention [one] of human boons/

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.

Then he said: 'As truly as this knowledge has never heretofore dwelt with any Brahman (brd/imana) 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) :

c 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 inter- mediate quarters, the sparks. In this fire the gods offer faith (smddha). From this oblation King Soma arises.

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.

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.

Man (purusd), verily, is a sacrificial fire, O Gautama. The open mouth, verily, is its fuel ; breath (prdnd), the smoke , speech, the flame ; the eye, the coals ; the ear, the sparks. In this fire the gods offer food. From this oblation semen arises.

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 (puni$a) arises.

Those who know this, and those too who in the forest truly worship (ujasate) faith (traddka), 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-loka) ; from the world of the gods, into the sun -^ from the sun, into the lightning-fire. A Peison (puntsd) consisting of mind (manasa) goes to those regions of lightning and conducts them to the Brahma-worlds. In those Brahma- worlds they dwell for long extents. Of these there is no return.

Compare the ceremony for the ' procuring of a special prize ' at Kaush, 2 3 (2),

With sacrificial giass — a part of the usual procedure in the sacrificial ceremony. So AV. 7. 99. i ; gat. Br. 1.1.1.22; r. 7. 3. 28 ; Asvalayana Grihya Sutras 2. 5. 2 ; Gobhila Gnhya Sutras i. 7. 9 ; Katyayana 3rauta Sutras 2. 3. 6.

This word, jdtavedas, is a name for fire.

To the Brahmanhood, hail ! ' — he makes an oblation in the fire and pours off the remainder in the mixed potion.

Then he raises it, saying : ( Thou thinkest. Think of thy greatness ! l He is, indeed, king and ruler and overlord. Let the king and ruler make me overlord/

To procreation, hail ! '—he makes an oblation in the fire and pours off the remainder in the mixed potion. A Hail to the semen !

These last three lines are found at RV i, 90. 8 and VS. 13. 29.

A symbolic expression for ' pre-eminent.'

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/

Verily, of created things here earth is the essence; of earth, water ; of water, plants ; of plants, flowers ; of flowers, fruits ; of fruits, man (purusa) ; of man, semen.

This prohibition recurs verbatim in Paraskara Grihya Sulras I. n. 6 ; the last

Prajapati(c Lord of creatures') bethought himself: 'Come, let me provide him a firm basis ! J So he created woman. When he had created her, he revered her below. — Therefore one should revere woman below. — He stretched out for him- self that stone which projects. With that he impregnated her.

This, verily, indeed, it was that Uddalaka Aruni knew \vhen he said : —

RV. i. 164. 49 with lines b and c transposed.

Now, if one should see himself in water, he should recite over it the formula : ' In me be vigor, power, beauty, wealth, merit ! '

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 :

If she should yield to him, he says : ' With power, with glory I give you glory ! ' Thus they two become glorious.

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 : —

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 : c With power, with semen, I reclaim the semen from you ! ' Thus she comes to be without seed.

Now, the woman whom one may desire with the thought, 'May she conceive !'— 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.

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

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,

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],

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 f 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],

Now, in 'case one wishes, 'That a learned (pandita] daughter be born to me ! that she may attain the full fength of life I '— they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her].

Now, toward morning, having prepared melted butter in the manner of the SthaHpaka,1 he takes of the Sthallpaka and makes a libation, saying : ' To Agni, hail ! To Anumati,2 hail ! To the god Savitri (' Enlivener/ the Sun), whose is true procreation z (satya-prasava), hail ! ' Having made the libation, he takes and eats. Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith spi inkles her thrice, saying: —

Then he comes to her and says : —

Then he spreads apart her thighs, saying: ( Spread yourselves apart3 heaven and earth ! ' Coming together with her and joining mouth with mouth, he strokes her three times as the hair lies, saying :—

With twain attrition-sticks of gold

When she is about to bring forth, he sprinkles her with water, saying : —

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 rnilk, and saying : —

Then he draws down to the child's right ear and says

Then he addresses the child's mother : —

Now the Line of Tradition (vamia). —

As in the previous list.

Up to the son of Sanjivl it is the same.2