Brihadaranyaka Upanishad

Shanti Patha (Shukla Yajurveda)

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।। ॐ शान्तिः शान्तिः शान्तिः ।।

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇāt pūrṇamudacyate | pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate || oṃ śāntiḥ śāntiḥ śāntiḥ ||

Om. That is whole; this is whole. From the whole the whole arises. When the whole is taken from the whole, the whole yet remains. Om peace, peace, peace.

Mantra 1

उषा वा अश्वस्य मेध्यस्य शिरः । सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माऽश्वस्य मेध्यस्य । द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मांसान्यूवध्यं सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमान्युद्यन्पूर्वार्धो निम्लोचञ्जघनार्धो यद्विजृम्भते तद्विद्योतते यद्विधूनुते तत्स्तनयति यन्मेहति तद्वर्षति वागेवास्य वाक् ।। १ ।।

uṣā vā aśvasya medhyasya śiraḥ | sūryaścakṣurvātaḥ prāṇo vyāttamagnirvaiśvānaraḥ saṃvatsara ātmā'śvasya medhyasya | dyauḥ pṛṣṭhamantarikṣamudaraṃ pṛthivī pājasyaṃ diśaḥ pārśve avāntaradiśaḥ parśava ṛtavo'ṅgāni māsāścārdhamāsāśca parvāṇyahorātrāṇi pratiṣṭhā nakṣatrāṇyasthīni nabho māṃsānyūvadhyaṃ sikatāḥ sindhavo gudā yakṛcca klomānaśca parvatā oṣadhayaśca vanaspatayaśca lomānyudyanpūrvārdho nimlocañjaghanārdho yadvijṛmbhate tadvidyotate yadvidhūnute tatstanayati yanmehati tadvarṣati vāgevāsya vāk || 1 ||

The dawn is the head of the horse fit for sacrifice; the sun is its eye, the wind its breath, its open mouth the fire Vaisvanara, and the year is the body of the sacrificial horse. The sky is its back, the mid-region its belly, the earth its underbelly; the quarters are its flanks, the intermediate quarters its ribs; the seasons are its limbs, the months and half-months its joints, the days and nights its feet, the constellations its bones, and the sky its flesh. The sand is the half-digested food in its stomach, the rivers its entrails, the mountains its liver and lungs, and the plants and trees its hair. The rising sun is its forepart, the setting sun its hindpart. When it yawns, that is lightning; when it shakes itself, that is thunder; when it urinates, that is rain. Its neighing is verily speech.

Mantra 2

अहर्वा अश्वं पुरस्तान्महिमाऽन्वजायत तस्य पूर्वे समुद्रे योनी रात्रिरेनं पश्चान्महिमाऽन्वजायत तस्यापरे समुद्रे योनिरेतौ वा अश्वं महिमानावभितः सम्बभूवतुर्हयो भूत्वा देवानवहद् वाजी गन्धर्वान् अर्वाऽसुरान् अश्वो मनुष्यान् समुद्र एवास्य बन्धुः समुद्रो योनिः ।। २ ।।

aharvā aśvaṃ purastānmahimā'nvajāyata tasya pūrve samudre yonī rātrirenaṃ paścānmahimā'nvajāyata tasyāpare samudre yoniretau vā aśvaṃ mahimānāvabhitaḥ sambabhūvaturhayo bhūtvā devānavahad vājī gandharvān arvā'surān aśvo manuṣyān samudra evāsya bandhuḥ samudro yoniḥ || 2 ||

The day arose as the sacrificial vessel (mahiman) placed before the horse; its source is in the eastern sea. The night arose as the vessel placed behind it; its source is in the western sea. These two vessels came into being flanking the horse. Becoming a steed (haya) it carried the gods, as a charger (vajin) the gandharvas, as a runner (arvan) the asuras, and as a horse (asva) men. The sea is its kin, the sea its source.

Mantra 3

नैवेह किंचनाग्र आसीन् मृत्युनैवेदमावृतमासीदशनाययाऽशनाया हि मृत्युस्तन्मनोऽकुरुताऽऽत्मन्वी स्यामिति । सोऽर्चन्नचरत् तस्यार्चत आपोऽजायन्तार्चते वै मे कमभूदिति । तदेवार्क्यस्यार्कत्वम् । कं ह वा अस्मै भवति य एवमेतदर्कस्यार्कत्वं वेद ।। १ ।।

naiveha kiṃcanāgra āsīn mṛtyunaivedamāvṛtamāsīdaśanāyayā'śanāyā hi mṛtyustanmano'kurutā''tmanvī syāmiti | so'rcannacarat tasyārcata āpo'jāyantārcate vai me kamabhūditi | tadevārkyasyārkatvam | kaṃ ha vā asmai bhavati ya evametadarkasyārkatvaṃ veda || 1 ||

In the beginning there was nothing whatsoever here. All this was covered over by Death, by Hunger, for hunger is death. He made up his mind: 'Let me have a body (a self).' He moved about worshipping, and from his worship water was produced. 'As I worshipped (arcate), water (ka) came to me' — this is the arka-nature of the arka (fire). Bliss (ka) truly comes to one who knows this arka-nature of the arka.

Mantra 4

आपो वा अर्क तद्यदपां शर आसीत् तत्समहन्यत । सा पृथिव्यभवत् तस्यामश्राम्यत् तस्य श्रान्तस्य तप्तस्य तेजो रसो निरवर्तताग्निः ।। २ ।।

āpo vā arka tadyadapāṃ śara āsīt tatsamahanyata | sā pṛthivyabhavat tasyāmaśrāmyat tasya śrāntasya taptasya tejo raso niravartatāgniḥ || 2 ||

Water indeed is arka. That which was the froth of the water became solidified, and it became the earth. On it he toiled; and from him, thus toiled and heated, his brilliance and essence came forth as fire (Agni).

Mantra 5

स त्रेधाऽऽत्मानं व्यकुरुताऽऽदित्यं तृतीयं वायुं तृतीयं । स एष प्राणस्त्रेधा विहितस्तस्य प्राची दिक्षिरोऽसौ चासौ चेर्माव अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ दक्षिणा चोदीची च पार्श्वे द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः स एषोऽप्सु प्रतिष्ठितो यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान् ।। ३ ।।

sa tredhā''tmānaṃ vyakurutā''dityaṃ tṛtīyaṃ vāyuṃ tṛtīyaṃ | sa eṣa prāṇastredhā vihitastasya prācī dikṣiro'sau cāsau cermāva athāsya pratīcī dikpucchamasau cāsau ca sakthyau dakṣiṇā codīcī ca pārśve dyauḥ pṛṣṭhamantarikṣamudaramiyamuraḥ sa eṣo'psu pratiṣṭhito yatra kva caiti tadeva pratitiṣṭhatyevaṃ vidvān || 3 ||

He divided himself into three: one third the sun, one third the wind. This same breath (prana) is arranged threefold. His head is the eastern quarter; his two forequarters are the south-east and north-east. His hindpart is the west; his two thighs are the south-west and north-west. South and north are his flanks. The sky is his back, the mid-region his belly, and this earth his chest. Thus he is firmly established in the waters, and wherever one goes one finds firm support — one who knows this.

Mantra 6

सोऽकामयत द्वितीयो म आत्मा जायेतेति । स मनसा वाचं मिथुनं समभवदशनाया मृत्युस्तद्यद्रेत आसीत् स संवत्सरोऽभवन् न ह पुरा ततः संवत्सर आस । तमेतावन्तं कालमबिभर्यावान्संवत्सरस्तमेतावतः कालस्य परस्तादसृजत । तं जातमभिव्याददात् स भाणकरोत् सैव वागभवत् ।। ४ ।।

so'kāmayata dvitīyo ma ātmā jāyeteti | sa manasā vācaṃ mithunaṃ samabhavadaśanāyā mṛtyustadyadreta āsīt sa saṃvatsaro'bhavan na ha purā tataḥ saṃvatsara āsa | tametāvantaṃ kālamabibharyāvānsaṃvatsarastametāvataḥ kālasya parastādasṛjata | taṃ jātamabhivyādadāt sa bhāṇakarot saiva vāgabhavat || 4 ||

He desired, 'Let a second self be born to me.' That Death, that Hunger, united with speech through the mind. What was the seed became the year; before that there was no year. He bore it for the space of a year, and after that length of time brought it forth. As soon as it was born he opened his mouth to devour it; it cried out 'bhan!' — and that became speech.

Mantra 7

स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति । स तया वाचा तेनाऽऽत्मनेदं सर्वमसृजत यदिदं किञ्चर्चो यजूंषि सामानि छन्दांसि यज्ञान् प्रजाः पशून् स यद्यदेवासृजत तत्तदत्तुमध्रियत । सर्वं वा अत्तीति तददितेरदितित्वं । सर्वस्यैतस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद ।। ५ ।।

sa aikṣata yadi vā imamabhimaṃsye kanīyo'nnaṃ kariṣya iti | sa tayā vācā tenā''tmanedaṃ sarvamasṛjata yadidaṃ kiñcarco yajūṃṣi sāmāni chandāṃsi yajñān prajāḥ paśūn sa yadyadevāsṛjata tattadattumadhriyata | sarvaṃ vā attīti tadaditeradititvaṃ | sarvasyaitasyāttā bhavati sarvamasyānnaṃ bhavati ya evametadaditeradititvaṃ veda || 5 ||

He thought, 'If I kill this, I shall have but little food.' So with that speech and that body he brought forth all this, whatever exists here: the Rig, Yajus, and Saman verses, the meters, the sacrifices, creatures, and animals. Whatever he brought forth, he set about to eat; because he eats (atti) everything, that is the nature of Aditi. He who knows this nature of Aditi becomes the eater of all this, and everything becomes his food.

Mantra 8

सोऽकामयत भूयसा यज्ञेन भूयो यजेयेति । सोऽश्राम्यत् स तपोऽतप्यत । तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् प्राणा वै यशो वीर्यम् । तत् प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत तस्य शरीर एव मन आसीत् ।। ६ ।।

so'kāmayata bhūyasā yajñena bhūyo yajeyeti | so'śrāmyat sa tapo'tapyata | tasya śrāntasya taptasya yaśo vīryamudakrāmat prāṇā vai yaśo vīryam | tat prāṇeṣūtkrānteṣu śarīraṃ śvayitumadhriyata tasya śarīra eva mana āsīt || 6 ||

He desired, 'Let me sacrifice again with a greater sacrifice.' He toiled and practised austerity. From him, thus toiled and heated, his fame and vigour departed; and the vital powers (pranas) are fame and vigour. When the vital powers had departed, his body began to swell, but his mind was still within the body.

Mantra 9

सोऽकामयत मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति । ततोऽश्वः समभवद् यदश्वत् तन्मेध्यमभूदिति । तदेवाश्वमेधस्याश्वमेधत्वं एष ह वा अश्वमेधं वेद य एनमेवं वेद । तमनवरुध्यैवामन्यत । तं संवत्सरस्य परस्तादात्मन आलभत । पशून्देवताभ्यः प्रत्यौहत् तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्त एष ह वा अश्वमेधो य एष तपति तस्य संवत्सर आत्माऽयमग्निरर्कस्तस्येमे लोका आत्मानस्तावेतावर्काश्वमेधौ । सो पुनरेकैव देवता भवति मृत्युरेवाप पुनर्मृत्युं जयति नैनं मृत्युराप्नोति मृत्युरस्याऽऽत्मा भवत्येतासां देवतानामेको भवति ।। ७ ।।

so'kāmayata medhyaṃ ma idaṃ syādātmanvyanena syāmiti | tato'śvaḥ samabhavad yadaśvat tanmedhyamabhūditi | tadevāśvamedhasyāśvamedhatvaṃ eṣa ha vā aśvamedhaṃ veda ya enamevaṃ veda | tamanavarudhyaivāmanyata | taṃ saṃvatsarasya parastādātmana ālabhata | paśūndevatābhyaḥ pratyauhat tasmātsarvadevatyaṃ prokṣitaṃ prājāpatyamālabhanta eṣa ha vā aśvamedho ya eṣa tapati tasya saṃvatsara ātmā'yamagnirarkastasyeme lokā ātmānastāvetāvarkāśvamedhau | so punarekaiva devatā bhavati mṛtyurevāpa punarmṛtyuṃ jayati nainaṃ mṛtyurāpnoti mṛtyurasyā''tmā bhavatyetāsāṃ devatānāmeko bhavati || 7 ||

He desired, 'Let this body of mine be fit for sacrifice, and let me be embodied through it.' Then it became a horse (asva) because it had swelled (asvat) — 'it has become fit for sacrifice (medhya).' This is the sacrificial-horse-nature of the Asvamedha. He who knows the horse thus truly knows the Asvamedha. He let it roam free, and after a year offered it up for himself, assigning the other animals to the deities. Therefore men offer to Prajapati the victim that has been consecrated to all the gods. He that gives heat yonder (the sun) is the Asvamedha, and the year is his body; this fire is the arka, and these worlds are its bodies. So these two are the arka and the Asvamedha, and they are again one deity, Death. He who knows this conquers repeated death; death does not seize him, death becomes his very self, and he becomes one with these deities.

Mantra 10

द्वया ह प्राजापत्या देवाश्चासुराश्च । ततः कानीयसा एव देवा ज्यायसा असुरास्त एषु लोकेष्वस्पर्धन्त । ते ह देवा ऊचुर्हन्तासुरान्यज्ञ उद्गीथेनात्ययामेति ।। १ ।।

dvayā ha prājāpatyā devāścāsurāśca | tataḥ kānīyasā eva devā jyāyasā asurāsta eṣu lokeṣvaspardhanta | te ha devā ūcurhantāsurānyajña udgīthenātyayāmeti || 1 ||

There were two kinds of descendants of Prajapati, the gods and the asuras. Of these the gods were the younger and the asuras the elder, and they contended with one another for these worlds. Then the gods said, 'Come, let us surpass the asuras in the sacrifice through the Udgitha.'

Mantra 11

ते ह वाचमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यो वागुदगायद् यो वाचि भोगस्तं देवेभ्य आगायद् यत्कल्याणं वदति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं वदति स एव स पाप्मा ।। २ ।।

te ha vācamūcustvaṃ na udgāyeti | tatheti | tebhyo vāgudagāyad yo vāci bhogastaṃ devebhya āgāyad yatkalyāṇaṃ vadati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ vadati sa eva sa pāpmā || 2 ||

They said to speech, 'Chant the Udgitha for us.' 'So be it,' said speech, and chanted for them. The enjoyment that is in speech it secured for the gods by chanting, but the fine speaking it kept for itself. The asuras knew, 'Through this chanter they will surpass us,' so they fell upon it and pierced it with evil. That evil is the improper speech one utters — that is that evil.

Mantra 12

अथ ह प्राणमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यः प्राण उदगायद् यः प्राणे भोगस्तं देवेभ्य आगायद् यत्कल्याणं जिघ्रति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति स एव स पाप्मा ।। ३ ।।

atha ha prāṇamūcustvaṃ na udgāyeti | tatheti | tebhyaḥ prāṇa udagāyad yaḥ prāṇe bhogastaṃ devebhya āgāyad yatkalyāṇaṃ jighrati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ jighrati sa eva sa pāpmā || 3 ||

Then they said to the vital breath in the nose (smell), 'Chant for us.' 'So be it,' and it chanted for them. The enjoyment in smell it secured for the gods, and the fine smelling it kept for itself. The asuras fell upon it and pierced it with evil. That evil is the improper smelling one does — that is that evil.

Mantra 13

अथ ह चक्षुरूचुस्त्वं न उद्गायेति । तथेति । तेभ्यश्चक्षुरुदगायद् यश्चक्षुषि भोगस्तं देवेभ्य आगायद् यत्कल्याणं पश्यति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति स एव स पाप्मा ।। ४ ।।

atha ha cakṣurūcustvaṃ na udgāyeti | tatheti | tebhyaścakṣurudagāyad yaścakṣuṣi bhogastaṃ devebhya āgāyad yatkalyāṇaṃ paśyati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ paśyati sa eva sa pāpmā || 4 ||

Then they said to the eye, 'Chant for us.' 'So be it,' and it chanted for them. The enjoyment in the eye it secured for the gods, and the fine seeing it kept for itself. The asuras fell upon it and pierced it with evil. That evil is the improper seeing one does — that is that evil.

Mantra 14

अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति । तथेति । तेभ्यः श्रोत्रमुदगायद् यः श्रोत्रे भोगस्तं देवेभ्य आगायद् यत्कल्याणं शृणोति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं शृणोति स एव स पाप्मा ।। ५ ।।

atha ha śrotramūcustvaṃ na udgāyeti | tatheti | tebhyaḥ śrotramudagāyad yaḥ śrotre bhogastaṃ devebhya āgāyad yatkalyāṇaṃ śṛṇoti tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ śṛṇoti sa eva sa pāpmā || 5 ||

Then they said to the ear, 'Chant for us.' 'So be it,' and it chanted for them. The enjoyment in the ear it secured for the gods, and the fine hearing it kept for itself. The asuras fell upon it and pierced it with evil. That evil is the improper hearing one does — that is that evil.

Mantra 15

अथ ह मन ऊचुस्त्वं न उद्गायेति । तथेति । तेभ्यो मन उदगायद् यो मनसि भोगस्तं देवेभ्य आगायद् यत्कल्याणं सङ्कल्पयति तदात्मने । ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाऽविध्यन् स यः स पाप्मा यदेवेदमप्रतिरूपं सङ्कल्पयति स एव स पाप्मैवमु खल्वेता देवताः पाप्मभिरुपासृजन् पाप्मभिसुपासृजन् एवमेनाः पाप्मनाऽविध्यन् ।। ६ ।।

atha ha mana ūcustvaṃ na udgāyeti | tatheti | tebhyo mana udagāyad yo manasi bhogastaṃ devebhya āgāyad yatkalyāṇaṃ saṅkalpayati tadātmane | te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanā'vidhyan sa yaḥ sa pāpmā yadevedamapratirūpaṃ saṅkalpayati sa eva sa pāpmaivamu khalvetā devatāḥ pāpmabhirupāsṛjan pāpmabhisupāsṛjan evamenāḥ pāpmanā'vidhyan || 6 ||

Then they said to the mind, 'Chant for us.' 'So be it,' and it chanted for them. The enjoyment in the mind it secured for the gods, and the fine willing it kept for itself. The asuras fell upon it and pierced it with evil. That evil is the improper willing one does — that is that evil. In this way they beset these deities (the organs) with evil, in this way they pierced them with evil.

Mantra 16

अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति । तथेति । तेभ्य एष प्राण उदगायत् ते विदुरनेन वै न उद्गात्राऽत्येष्यन्तीति । तमभिद्रुत्य पाप्मनाविध्यन् । स यथाश्मानमृत्वा लोष्टो विध्वंसेतैवं हैव विध्वंसमाना विष्वञ्चो विनेशुस्ततो देवा अभवन् पराऽसुराः । भवत्यात्मना पराऽस्य द्विषन्भ्रातृव्यो भवति य एवं वेद ।। ७ ।।

atha hemamāsanyaṃ prāṇamūcustvaṃ na udgāyeti | tatheti | tebhya eṣa prāṇa udagāyat te viduranena vai na udgātrā'tyeṣyantīti | tamabhidrutya pāpmanāvidhyan | sa yathāśmānamṛtvā loṣṭo vidhvaṃsetaivaṃ haiva vidhvaṃsamānā viṣvañco vineśustato devā abhavan parā'surāḥ | bhavatyātmanā parā'sya dviṣanbhrātṛvyo bhavati ya evaṃ veda || 7 ||

Then they said to the vital breath in the mouth (the principal breath), 'Chant for us.' 'So be it,' and it chanted for them. The asuras knew, 'Through this chanter they will surpass us,' and they fell upon it to pierce it with evil; but as a clod of earth is shattered on striking a rock, so they were scattered in all directions and perished. Thus the gods prevailed and the asuras were defeated. He who knows this himself prevails, and his hateful rival is defeated.

Mantra 17

ते होचुः क्व नु सोऽभूद् यो न इत्थमसक्तेत्ययमास्येऽन्तरिति सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः ।। ८ ।।

te hocuḥ kva nu so'bhūd yo na itthamasaktetyayamāsye'ntariti so'yāsya āṅgiraso'ṅgānāṃ hi rasaḥ || 8 ||

Then they said, 'Where was he who stood by us thus?' 'Here, within the mouth.' He is Ayasya Angirasa, for he is the essence (rasa) of the limbs (anga).

Mantra 18

सा वा एषा देवता दूर्नाम दूरं ह्यस्या मृत्युर्दूरं ह वा अस्मान्मृत्युर्भवति य एवं वेद ।। ९ ।।

sā vā eṣā devatā dūrnāma dūraṃ hyasyā mṛtyurdūraṃ ha vā asmānmṛtyurbhavati ya evaṃ veda || 9 ||

This deity is named Dur, for death is far (dura) from it. And death is far from one who knows this.

Mantra 19

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्राऽऽसां दिशामन्तस्तद्गमयां चकार तदासां पाप्मनो विन्यदधात् तस्मान्न जनमियान् नान्तमियान् नेत्पाप्मानं मृत्युमन्ववायानीति ।। १० ।।

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatya yatrā''sāṃ diśāmantastadgamayāṃ cakāra tadāsāṃ pāpmano vinyadadhāt tasmānna janamiyān nāntamiyān netpāpmānaṃ mṛtyumanvavāyānīti || 10 ||

This deity, having driven off death, the evil of these organs, carried it to where these quarters end, and there deposited their evils. Therefore one should not approach a (strange) person, nor go to the far end of the quarters, lest one there meet with evil, with death.

Mantra 20

सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत् ।। ११ ।।

sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyumapahatyāthainā mṛtyumatyavahat || 11 ||

This deity, having driven off death, the evil of these organs, then carried them beyond death.

Mantra 21

स वै वाचमेव प्रथमामत्यवहत् सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत् सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते ।। १२ ।।

sa vai vācameva prathamāmatyavahat sā yadā mṛtyumatyamucyata so'gnirabhavat so'yamagniḥ pareṇa mṛtyumatikrānto dīpyate || 12 ||

It carried speech across first. When speech was freed from death it became fire; and this fire, having crossed beyond death, shines.

Mantra 22

अथ प्राणमत्यवहत् स यदा मृत्युमत्यमुच्यत स वायुरभवत् सोऽयं वायुः परेण मृत्युमतिक्रान्तः पवते ।। १३ ।।

atha prāṇamatyavahat sa yadā mṛtyumatyamucyata sa vāyurabhavat so'yaṃ vāyuḥ pareṇa mṛtyumatikrāntaḥ pavate || 13 ||

Then it carried the breath (smell) across. When it was freed from death it became the wind; and this wind, having crossed beyond death, blows and purifies.

Mantra 23

अथ चक्षुरत्यवहत् तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति ।। १४ ।।

atha cakṣuratyavahat tadyadā mṛtyumatyamucyata sa ādityo'bhavat so'sāvādityaḥ pareṇa mṛtyumatikrāntastapati || 14 ||

Then it carried the eye across. When it was freed from death it became the sun; and this sun, having crossed beyond death, gives heat.

Mantra 24

अथ श्रोत्रमत्यवहत् तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवंस्ता इमा दिशः परेण मृत्युमतिक्रान्ताः ।। १५ ।।

atha śrotramatyavahat tadyadā mṛtyumatyamucyata tā diśo'bhavaṃstā imā diśaḥ pareṇa mṛtyumatikrāntāḥ || 15 ||

Then it carried the ear across. When it was freed from death it became the quarters; and these quarters are beyond death.

Mantra 25

अथ मनोऽत्यवहत् तद्यदा मृत्युमत्यमुच्यत स चन्द्रमा अभवत् सोऽसौ चन्द्रः परेण मृत्युमतिक्रान्तो भात्येवं ह वा एनमेषा देवता मृत्युमतिवहति य एवं वेद ।। १६ ।।

atha mano'tyavahat tadyadā mṛtyumatyamucyata sa candramā abhavat so'sau candraḥ pareṇa mṛtyumatikrānto bhātyevaṃ ha vā enameṣā devatā mṛtyumativahati ya evaṃ veda || 16 ||

Then it carried the mind across. When it was freed from death it became the moon; and this moon, having crossed beyond death, shines. In the same way this deity carries beyond death the one who knows this.

Mantra 26

अथाऽऽत्मनेऽन्नाद्यमागायद् यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यत इह प्रतितिष्ठति ।। १७ ।।

athā''tmane'nnādyamāgāyad yaddhi kiñcānnamadyate'nenaiva tadadyata iha pratitiṣṭhati || 17 ||

Then it obtained food for itself by chanting; for whatever food is eaten is eaten by it alone, and in it (breath) one is established.

Mantra 27

ते देवा अब्रुवन्न् एतावद्वा इदं सर्वं यदन्नं तदात्मन आगासीरनु नोऽस्मिन्नन्न आभजस्वेति । ते वै माऽभिसंविशतेति । तथेति । तं समन्तं परिण्यविशन्त । तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्त्येवं ह वा एनं स्वा अभिसंविशन्ति भर्ता स्वानां श्रेष्ठः पुर एता भवत्यन्नादोऽधिपतिर्य एवं वेद । य उ हैवंविदं स्वेषु प्रतिप्रतिर्बुभूषति न हैवालं भार्येभ्यो भवत्यथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स हैवालं भार्येभ्यो भवति ।। १८ ।।

te devā abruvann etāvadvā idaṃ sarvaṃ yadannaṃ tadātmana āgāsīranu no'sminnanna ābhajasveti | te vai mā'bhisaṃviśateti | tatheti | taṃ samantaṃ pariṇyaviśanta | tasmādyadanenānnamatti tenaitāstṛpyantyevaṃ ha vā enaṃ svā abhisaṃviśanti bhartā svānāṃ śreṣṭhaḥ pura etā bhavatyannādo'dhipatirya evaṃ veda | ya u haivaṃvidaṃ sveṣu pratipratirbubhūṣati na haivālaṃ bhāryebhyo bhavatyatha ya evaitamanubhavati yo vaitamanu bhāryān bubhūrṣati sa haivālaṃ bhāryebhyo bhavati || 18 ||

The gods said, 'As much food as there is, you have secured it for yourself by chanting; now give us a share in this food.' 'Then enter into me.' 'So be it,' and they entered into it from every side. Therefore whatever food is eaten by this breath, by it these organs are satisfied. In the same way one's own people enter into (take refuge in) him who knows this; he becomes the supporter of his people, the foremost, their leader, an eater of food, and a lord. Whoever among his kin wishes to rival such a knower is unable to support his own dependents; but whoever follows this knower, or whom he wishes to maintain, becomes able to support his dependents.

Mantra 28

सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः । प्राणो वा अङ्गानां रसः । प्राणो हि वा अङ्गानां रसस्तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यत्येष हि वा अङ्गानां रसः ।। १९ ।।

so'yāsya āṅgiraso'ṅgānāṃ hi rasaḥ | prāṇo vā aṅgānāṃ rasaḥ | prāṇo hi vā aṅgānāṃ rasastasmādyasmātkasmāccāṅgātprāṇa utkrāmati tadeva tacchuṣyatyeṣa hi vā aṅgānāṃ rasaḥ || 19 ||

He is Ayasya Angirasa, for he is the essence of the limbs. Indeed, breath is the essence of the limbs; because breath is the essence of the limbs, from whatever limb the breath departs, that limb dries up. He is indeed the essence of the limbs.

Mantra 29

एष उ एव बृहस्पतिर्वाग्वै बृहती तस्या एष पतिस्तस्मादु बृहस्पतिः ।। २० ।।

eṣa u eva bṛhaspatirvāgvai bṛhatī tasyā eṣa patistasmādu bṛhaspatiḥ || 20 ||

He is also Brihaspati; speech is brihati (the great), and he is its lord (pati); therefore he is Brihaspati.

Mantra 30

एष उ एव ब्रह्मणस्पतिर्वाग्वै ब्रह्म तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः ।। २१ ।।

eṣa u eva brahmaṇaspatirvāgvai brahma tasyā eṣa patistasmādu brahmaṇaspatiḥ || 21 ||

He is also Brahmanaspati; speech is brahman, and he is its lord; therefore he is Brahmanaspati.

Mantra 31

एष उ एव साम वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् । यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव सामाश्नुते साम्नः सायुज्यं सलोकतां य एवमेतत्साम वेद ।। २२ ।।

eṣa u eva sāma vāgvai sāmaiṣa sā cāmaśceti tatsāmnaḥ sāmatvam | yadveva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo'nena sarveṇa tasmādveva sāmāśnute sāmnaḥ sāyujyaṃ salokatāṃ ya evametatsāma veda || 22 ||

He is also the Saman; speech is 'sa' and he (breath) is 'ama' — that is the saman-nature of the Saman. Or, because he is equal (sama) to a white ant, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to this whole universe, therefore he is the Saman. He who knows this Saman thus attains union with, and the same world as, the Saman.

Mantra 32

एष उ वा उद्गीथः । प्राणो वा उत् प्राणेन हीदं सर्वमुत्तब्धम् । वागेव गीथोच्च गीथा चेति स उद्गीथः ।। २३ ।।

eṣa u vā udgīthaḥ | prāṇo vā ut prāṇena hīdaṃ sarvamuttabdham | vāgeva gīthocca gīthā ceti sa udgīthaḥ || 23 ||

He is also the Udgitha; breath is 'ut' (up), for by breath all this is upheld, and speech is 'githa' (song). It is 'ut' and 'githa', and so it is the Udgitha.

Mantra 33

तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाचायं त्यस्य राजा मूर्धानं विपातयताद् यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति । वाचा च ह्येव स प्राणेन चोदगायदिति ।। २४ ।।

taddhāpi brahmadattaścaikitāneyo rājānaṃ bhakṣayannuvācāyaṃ tyasya rājā mūrdhānaṃ vipātayatād yadito'yāsya āṅgiraso'nyenodagāyaditi | vācā ca hyeva sa prāṇena codagāyaditi || 24 ||

In this connection Brahmadatta Caikitaneya, while drinking soma, said, 'Let this soma strike off my head if Ayasya Angirasa chanted the Udgitha by any other means than this.' Indeed, he chanted by speech and by breath alone.

Mantra 34

तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् । तस्य वै स्वर एव स्वम् । तस्मादार्त्विज्यं करिष्यन्वाचि स्वरमिच्छेत तया वाचा स्वरसम्पन्नयाऽऽर्त्विज्यं कुर्यात् तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एवाथो यस्य स्वं भवति । भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद ।। २५ ।।

tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svam | tasya vai svara eva svam | tasmādārtvijyaṃ kariṣyanvāci svaramiccheta tayā vācā svarasampannayā''rtvijyaṃ kuryāt tasmādyajñe svaravantaṃ didṛkṣanta evātho yasya svaṃ bhavati | bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ veda || 25 ||

He who knows the wealth (svam) of this Saman comes to have wealth; and its wealth is its tone (svara). Therefore one who is to officiate as a priest should desire a fine tone in his voice, and should perform the priestly office with that well-toned voice. For this reason people wish to see a priest with a good voice at a sacrifice, as one who has wealth. He who knows the wealth of the Saman thus comes to have wealth.

Mantra 35

तस्य हैतस्य साम्नो यः सुवर्णं वेद भवति हास्य सुवर्णम् । तस्य वै स्वर एव सुवर्णम् । भवति हास्य सुवर्णं य एवमेतत्साम्नः सुवर्णं वेद ।। २६ ।।

tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam | tasya vai svara eva suvarṇam | bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃ veda || 26 ||

He who knows the gold (suvarna) of this Saman comes to have gold; and its gold is its tone. He who knows the gold of the Saman thus comes to have gold.

Mantra 36

तस्य हैतस्य साम्नो यः प्रतिष्ठां वेद प्रति ह तिष्ठति । तस्य वै वागेव प्रतिष्ठा वाचि हि खल्वेष एतत्प्राणः प्रतिष्ठितो गीयते ऽन्न इत्यु हैक आहुः ।। २७ ।।

tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati | tasya vai vāgeva pratiṣṭhā vāci hi khalveṣa etatprāṇaḥ pratiṣṭhito gīyate 'nna ityu haika āhuḥ || 27 ||

He who knows the support (pratistha) of this Saman becomes established; and its support is speech, for resting on speech this breath is chanted. Some, however, say that its support is food.

Mantra 37

अथातः पवमानानामेवाभ्यारोहः । स वै खलु प्रस्तोता साम प्रस्तौति । स यत्र प्रस्तुयात् तदेतानि जपेत् असतो मा सद्गमय तमसो मा ज्योतिर्गमय मृत्योर्मामृतं गमय इति । स यदाहासतो मा सद्गमयेति मृत्युर्वा असत् सदमृतं मृत्योर्माऽमृतं गमयामृतं मा कुर्वित्येवैतदाह । तमसो मा ज्योतिर्गमयेति मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह । मृत्योर्मामृतं गमयेति नात्र तिरोहितमिवास्त्यथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् तस्मादु तेषु वरं वृणीत यं कामं कामयेत तं । स एष एवंविदुद्गाताऽऽत्मने वा यजमानाय वा यं कामं कामयते तमागायति । तद्धैतल्लोकजिदेव न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद ।। २८ ।।

athātaḥ pavamānānāmevābhyārohaḥ | sa vai khalu prastotā sāma prastauti | sa yatra prastuyāt tadetāni japet asato mā sadgamaya tamaso mā jyotirgamaya mṛtyormāmṛtaṃ gamaya iti | sa yadāhāsato mā sadgamayeti mṛtyurvā asat sadamṛtaṃ mṛtyormā'mṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha | tamaso mā jyotirgamayeti mṛtyurvai tamo jyotiramṛtaṃ mṛtyormāmṛtaṃ gamayāmṛtaṃ mā kurvityevaitadāha | mṛtyormāmṛtaṃ gamayeti nātra tirohitamivāstyatha yānītarāṇi stotrāṇi teṣvātmane'nnādyamāgāyet tasmādu teṣu varaṃ vṛṇīta yaṃ kāmaṃ kāmayeta taṃ | sa eṣa evaṃvidudgātā''tmane vā yajamānāya vā yaṃ kāmaṃ kāmayate tamāgāyati | taddhaitallokajideva na haivālokyatāyā āśāsti ya evametatsāma veda || 28 ||

Now, next, the ascent (abhyaroha) by means of the pavamana verses. The Prastotr priest chants the Saman; while he chants it, let one recite these: 'From the unreal lead me to the real; 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 is death and the real is immortality — so it means 'Lead me from death to immortality, make me immortal.' 'From darkness lead me to light' — darkness is death and light is immortality — so it means 'Lead me from death to immortality, make me immortal.' 'From death lead me to immortality' — here there is nothing hidden. Then in the other hymns of praise he may procure food for himself by chanting; therefore in them let him ask for a boon, whatever desire he desires. Such an Udgatr priest who knows this obtains by his chanting whatever desire he desires, for himself or for the sacrificer. This knowledge indeed wins the higher worlds; one who knows this Saman thus has no fear of being left without a world.

Mantra 38

आत्मैवेदमग्र आसीत्पुरुषविधः । सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् सोऽहमस्मीत्यग्रे व्याहरत् ततोऽहन्नामाभवत् । तस्मादप्येतर्ह्यामन्त्रितो ऽहमयमित्येवाग्र उक्त्वाऽथान्यन्नाम प्रब्रूते यदस्य भवति । स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान्पाप्मन औषत् तस्मात्पुरुषः । ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद ।। १ ।।

ātmaivedamagra āsītpuruṣavidhaḥ | so'nuvīkṣya nānyadātmano'paśyat so'hamasmītyagre vyāharat tato'hannāmābhavat | tasmādapyetarhyāmantrito 'hamayamityevāgra uktvā'thānyannāma prabrūte yadasya bhavati | sa yatpūrvo'smātsarvasmātsarvānpāpmana auṣat tasmātpuruṣaḥ | oṣati ha vai sa taṃ yo'smātpūrvo bubhūṣati ya evaṃ veda || 1 ||

In the beginning this (world) was the Self alone, in the form of a person (purusha). Looking around, he saw nothing else but himself. He first said, 'I am' (so'ham asmi); hence the name 'I' (aham) arose. Even now, when addressed, a person first says 'It is I,' and then tells whatever other name he has. Because, before (purva) all this, he burnt up (ausat) all evils, he is the Purusha. He who knows this burns up whoever wishes to be before him.

Mantra 39

सोऽबिभेत् तस्मादेकाकी बिभेति । स हायमीक्षां चक्रे यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति । तत एवास्य भयं वीयाय । कस्माद्ध्यभेष्यत् द्वितीयाद्वै भयं भवति ।। २ ।।

so'bibhet tasmādekākī bibheti | sa hāyamīkṣāṃ cakre yanmadanyannāsti kasmānnu bibhemīti | tata evāsya bhayaṃ vīyāya | kasmāddhyabheṣyat dvitīyādvai bhayaṃ bhavati || 2 ||

He was afraid; therefore one who is alone is afraid. He thought, 'Since there is nothing else but me, of what am I afraid?' Then his fear departed, for of what should he have been afraid? Fear arises only from a second.

Mantra 40

स वै नैव रेमे तस्मादेकाकी न रमते । स द्वितीयमैच्छत् स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ । स इममेवाऽऽत्मानं द्वेधाऽपातयत् । ततः पतिश्च पत्नी चाभवताम् । तस्मादिदमर्धबृगलमिव स्व इति ह स्माऽऽह याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव । तां समभवत् ततो मनुष्या अजायन्त ।। ३ ।।

sa vai naiva reme tasmādekākī na ramate | sa dvitīyamaicchat sa haitāvānāsa yathā strīpumāṃsau sampariṣvaktau | sa imamevā''tmānaṃ dvedhā'pātayat | tataḥ patiśca patnī cābhavatām | tasmādidamardhabṛgalamiva sva iti ha smā''ha yājñavalkyastasmādayamākāśaḥ striyā pūryata eva | tāṃ samabhavat tato manuṣyā ajāyanta || 3 ||

He found no delight; therefore one who is alone finds no delight. He desired a second. He was as large as a man and a woman locked in embrace. He caused that very self to fall (pat) into two parts, and from that arose husband (pati) and wife (patni). Therefore, as Yajnavalkya said, this body is like one half of a split pea; and therefore this space is filled by woman. He united with her, and from that human beings were born.

Mantra 41

सो हेयमीक्षां चक्रे कथं नु माऽऽत्मन एव जनयित्वा सम्भवति । हन्त तिरोऽसानीति । सा गौरभवद् ऋषभ इतरस्तां समेवाभवत् ततो गावोऽजायन्त । वडवेतराऽभवद् अश्ववृष इतरो गर्दभीतरा गर्दभ इतरस्तां समेवाभवत् तत एकशफमजायत अजेतराऽभवद् वस्त इतरोऽविरितरा मेष इतरस्तां समेवाभवत् ततोऽजावयोऽजायन्तैवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत ।। ४ ।।

so heyamīkṣāṃ cakre kathaṃ nu mā''tmana eva janayitvā sambhavati | hanta tiro'sānīti | sā gaurabhavad ṛṣabha itarastāṃ samevābhavat tato gāvo'jāyanta | vaḍavetarā'bhavad aśvavṛṣa itaro gardabhītarā gardabha itarastāṃ samevābhavat tata ekaśaphamajāyata ajetarā'bhavad vasta itaro'viritarā meṣa itarastāṃ samevābhavat tato'jāvayo'jāyantaivameva yadidaṃ kiñca mithunamā pipīlikābhyastatsarvamasṛjata || 4 ||

She thought, 'How can he unite with me after producing me from himself? Well, let me hide.' She became a cow, and the other became a bull and united with her; from that cattle were born. She became a mare and he a stallion, she a she-donkey and he a he-donkey — he united with her, and from that single-hoofed animals were born. She became a she-goat and he a he-goat, she a ewe and he a ram — he united with her, and from that goats and sheep were born. In this way he brought forth everything that exists in pairs, down to the ants.

Mantra 42

सोऽवेदहं वाव सृष्टिरस्म्यहं हीदं सर्वमसृक्षीति । ततः सृष्टिरभवत् सृष्ट्यां हास्यैतस्यां भवति य एवं वेद ।। ५ ।।

so'vedahaṃ vāva sṛṣṭirasmyahaṃ hīdaṃ sarvamasṛkṣīti | tataḥ sṛṣṭirabhavat sṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda || 5 ||

He knew, 'I am indeed this creation, for I brought forth all this.' Thus he became the creation. He who knows this becomes (a creator) in this creation of his.

Mantra 43

अथेत्यभ्यमन्थत् स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत । तस्मादेतदुभयमलोमकमन्तरतोऽलोमका हि योनिरन्तरतस्तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिरेष उ ह्येव सर्वे देवा अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत तदु सोमः । एतावद्वा इदं सर्वमन्नं चैवान्नादश्च सोम एवान्नमग्निरन्नादः । सैषा ब्रह्मणोऽतिसृष्टिर्यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिरतिसृष्ट्यां हास्यैतस्यां भवति य एवं वेद ।। ६ ।।

athetyabhyamanthat sa mukhācca yonerhastābhyāṃ cāgnimasṛjata | tasmādetadubhayamalomakamantarato'lomakā hi yonirantaratastadyadidamāhuramuṃ yajāmuṃ yajetyekaikaṃ devametasyaiva sā visṛṣṭireṣa u hyeva sarve devā atha yatkiñcedamārdraṃ tadretaso'sṛjata tadu somaḥ | etāvadvā idaṃ sarvamannaṃ caivānnādaśca soma evānnamagnirannādaḥ | saiṣā brahmaṇo'tisṛṣṭiryacchreyaso devānasṛjatātha yanmartyaḥ sannamṛtānasṛjata tasmādatisṛṣṭiratisṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda || 6 ||

Then he churned thus, and from his mouth, as from a womb, and from his hands, he produced fire. Therefore both these — the inside of the mouth and the palms — are hairless within, for the womb is hairless within. When people say, 'Sacrifice to this god, sacrifice to that god,' each of these gods is his own creation, and he himself is all the gods. Now, whatever is moist he produced from semen, and that is Soma. This whole universe is just this much — food and the eater of food: Soma is food and fire is the eater of food. This is the over-creation of Brahma, that he created the gods, who are superior to him, and, being mortal, created the immortals — therefore it is an over-creation. He who knows this becomes (a creator) in this over-creation of his.

Mantra 44

तद्धेदं तर्ह्यव्याकृतमासीत् तन्नामरूपाभ्यामेव व्याक्रियतासौ नामाऽयमिदंरूप इति । तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियतेऽसौ नामायमिदंरूप इति । स एष इह प्रविष्ट आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद् विश्वम्भरो वा विश्वम्भरकुलाये तं न पश्यन्त्यकृत्स्नो हि सः प्राणन्नेव प्राणो नाम भवति वदन्वाक् पश्यंश्चक्षुः शृण्वञ्ह्रोत्रं मन्वानो मनस्तान्यस्यैतानि कर्मनामान्येव । स योऽत एकैकमुपास्ते न स वेदाकृत्स्नो ह्येषोऽत एकैकेन भवत्यात्मेत्येवोपासीतात्र ह्येते सर्व एकं भवन्ति । तदेतत्पदनीयमस्य सर्वस्य यदयमात्माऽनेन ह्येतत्सर्वं वेद । यथा ह वै पदेनानुविन्देदेवं कीर्तिं श्लोकं विन्दते य एवं वेद ।। ७ ।।

taddhedaṃ tarhyavyākṛtamāsīt tannāmarūpābhyāmeva vyākriyatāsau nāmā'yamidaṃrūpa iti | tadidamapyetarhi nāmarūpābhyāmeva vyākriyate'sau nāmāyamidaṃrūpa iti | sa eṣa iha praviṣṭa ā nakhāgrebhyo yathā kṣuraḥ kṣuradhāne'vahitaḥ syād viśvambharo vā viśvambharakulāye taṃ na paśyantyakṛtsno hi saḥ prāṇanneva prāṇo nāma bhavati vadanvāk paśyaṃścakṣuḥ śṛṇvañhrotraṃ manvāno manastānyasyaitāni karmanāmānyeva | sa yo'ta ekaikamupāste na sa vedākṛtsno hyeṣo'ta ekaikena bhavatyātmetyevopāsītātra hyete sarva ekaṃ bhavanti | tadetatpadanīyamasya sarvasya yadayamātmā'nena hyetatsarvaṃ veda | yathā ha vai padenānuvindedevaṃ kīrtiṃ ślokaṃ vindate ya evaṃ veda || 7 ||

At that time this (world) was undifferentiated. It became differentiated by name and form, so that one says, 'He has such a name and such a form.' Even today it is differentiated by name and form. That Self has entered here up to the very tips of the nails, as a razor lies hidden in its case, or fire in its source. People do not see it, for seen partially it is incomplete: when breathing it is called breath, when speaking speech, when seeing the eye, when hearing the ear, when thinking the mind. These are but the names of its functions. He who meditates on one or another of these does not know, for the Self is incomplete in one or another of them. One should meditate on it as the Self alone, for in it all these become one. This Self is the trace of all this, for by it one knows all this — just as one finds a lost thing by its footprint. He who knows this finds fame and praise.

Mantra 45

तदेतत्प्रेयः पुत्रात् प्रेयो वित्तात् प्रेयोऽन्यस्मात् सर्वस्मादन्तरतरं यदयमात्मा । स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात् प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यादात्मानमेव प्रियमुपासीत । स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति ।। ८ ।।

tadetatpreyaḥ putrāt preyo vittāt preyo'nyasmāt sarvasmādantarataraṃ yadayamātmā | sa yo'nyamātmanaḥ priyaṃ bruvāṇaṃ brūyāt priyaṃ rotsyatītīśvaro ha tathaiva syādātmānameva priyamupāsīta | sa ya ātmānameva priyamupāste na hāsya priyaṃ pramāyukaṃ bhavati || 8 ||

This Self is dearer than a son, dearer than wealth, dearer than everything else, and is innermost. If one were to say to a man who calls something other than the Self dear, 'You will lose what you hold dear,' it might well come true, for such a knower is able to make it so. One should meditate on the Self alone as dear. He who meditates on the Self alone as dear — what he holds dear will never perish.

Mantra 46

तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते किमु तद्ब्रह्मावेद् यस्मात्तत्सर्वमभवदिति ।। ९ ।।

tadāhuryadbrahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu tadbrahmāved yasmāttatsarvamabhavaditi || 9 ||

In this connection they say: since men think, 'By the knowledge of Brahman we shall become all,' what, then, did that Brahman know, by which it became all?

Mantra 47

ब्रह्म वा इदमग्र आसीत् तदात्मानमेवावेत् अहं ब्रह्मास्मि इति । तस्मात्तत्सर्वमभवत् तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् तथर्षीणां तथा मनुष्याणाम् । तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति । तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति तस्य ह न देवाश्चनाभूत्या ईशत आत्मा ह्येषां स भवत्यथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद । यथा पशुरेवं स देवानाम् । यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान्भुनक्त्येकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः ।। १० ।।

brahma vā idamagra āsīt tadātmānamevāvet ahaṃ brahmāsmi iti | tasmāttatsarvamabhavat tadyo yo devānāṃ pratyabudhyata sa eva tadabhavat tatharṣīṇāṃ tathā manuṣyāṇām | taddhaitatpaśyannṛṣirvāmadevaḥ pratipede'haṃ manurabhavaṃ sūryaśceti | tadidamapyetarhi ya evaṃ vedāhaṃ brahmāsmīti sa idaṃ sarvaṃ bhavati tasya ha na devāścanābhūtyā īśata ātmā hyeṣāṃ sa bhavatyatha yo'nyāṃ devatāmupāste'nyo'sāvanyo'hamasmīti na sa veda | yathā paśurevaṃ sa devānām | yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyurevamekaikaḥ puruṣo devānbhunaktyekasminneva paśāvādīyamāne'priyaṃ bhavati kimu bahuṣu tasmādeṣāṃ tanna priyaṃ yadetanmanuṣyā vidyuḥ || 10 ||

In the beginning this was Brahman. It knew only itself: 'I am Brahman' (aham brahmasmi). Therefore it became all. Whoever among the gods awakened to this became that (Brahman); so too among the seers, and so too among men. Seeing this, the seer Vamadeva realized, 'I was Manu, and I was the sun.' Even now, whoever knows thus, 'I am Brahman,' becomes all this. Even the gods cannot prevent it, for he becomes their very self. But whoever worships another deity, thinking 'He is one and I am another,' does not know; he is like an animal to the gods. As many animals serve a man, so each person serves the gods. If even a single animal is taken away it is displeasing; how much more when many are taken! Therefore it is not pleasing to the gods that men should come to know this.

Mantra 48

ब्रह्म वा इदमग्र आसीदेकमेव । तदेकं सन्न व्यभवत् तच्छ्रेयो रूपमत्यसृजत क्षत्रं यान्येतानि देवत्रा क्षत्राणीन्द्रो वरुणः सोमो रुद्रः पर्जन्यो यमो मृत्युरीशान इति । तस्मात्क्षत्रात्परं नास्ति तस्माद्ब्राह्मणः क्षत्रियमधस्तादुपास्ते राजसूये । क्षत्र एव तद्यशो दधाति सैषा क्षत्रस्य योनिर्यद्ब्रह्म । तस्माद्यद्यपि राजा परमतां गच्छति ब्रह्मैवान्तत उपनिश्रयति स्वां योनिम् । य उ एनं हिनस्ति स्वां स योनिमृच्छति । स पापीयान्भवति यथा श्रेयांसं हिंसित्वा ।। ११ ।।

brahma vā idamagra āsīdekameva | tadekaṃ sanna vyabhavat tacchreyo rūpamatyasṛjata kṣatraṃ yānyetāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyurīśāna iti | tasmātkṣatrātparaṃ nāsti tasmādbrāhmaṇaḥ kṣatriyamadhastādupāste rājasūye | kṣatra eva tadyaśo dadhāti saiṣā kṣatrasya yoniryadbrahma | tasmādyadyapi rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enaṃ hinasti svāṃ sa yonimṛcchati | sa pāpīyānbhavati yathā śreyāṃsaṃ hiṃsitvā || 11 ||

In the beginning this was Brahman, one only. Being one, it did not flourish. It created a higher form, the Kshatra (the ruling power) — those who are Kshatras among the gods: Indra, Varuna, Soma, Rudra, Parjanya, Yama, Death, and Ishana. Therefore there is nothing higher than the Kshatra; hence at the Rajasuya sacrifice the Brahmana sits below the Kshatriya and honours him, thereby conferring that glory on the Kshatra. Yet Brahman is the source of the Kshatra. Therefore, though the king attains supremacy, in the end he resorts to Brahman, his own source. Whoever injures the Brahman strikes at his own source; he becomes the more sinful, like one who has injured a superior.

Mantra 49

स नैव व्यभवत् स विशमसृजत यान्येतानि देवजातानि गणश आख्यायन्ते वसवो रुद्रा आदित्या विश्वे देवा मरुत इति ।। १२ ।।

sa naiva vyabhavat sa viśamasṛjata yānyetāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti || 12 ||

Still he did not flourish. He created the Vish (the commoner order) — those classes of gods who are named in groups: the Vasus, the Rudras, the Adityas, the Vishvedevas, and the Maruts.

Mantra 50

स नैव व्यभवत् स शौद्रं वर्णमसृजत पूषणमियं वै पूषेयं हीदं सर्वं पुष्यति यदिदं किञ्च ।। १३ ।।

sa naiva vyabhavat sa śaudraṃ varṇamasṛjata pūṣaṇamiyaṃ vai pūṣeyaṃ hīdaṃ sarvaṃ puṣyati yadidaṃ kiñca || 13 ||

Still he did not flourish. He created the Shudra order, Pushan. This earth is indeed Pushan (the nourisher), for it nourishes all that exists.

Mantra 51

स नैव व्यभवत् तच्छ्रेयो रूपमत्यसृजत धर्मम् । तदेतत्क्षत्रस्य क्षत्रं यद्धर्मस्तस्माद्धर्मात् परं नास्त्यथो अबलीयान् बलीयांसमाशंसते धर्मेण यथा राज्ञैवम् । यो वै स धर्मः सत्यं वै तत् तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति धर्मं वा वदन्तं सत्यं वदतीत्येतद्ध्येवैतदुभयं भवति ।। १४ ।।

sa naiva vyabhavat tacchreyo rūpamatyasṛjata dharmam | tadetatkṣatrasya kṣatraṃ yaddharmastasmāddharmāt paraṃ nāstyatho abalīyān balīyāṃsamāśaṃsate dharmeṇa yathā rājñaivam | yo vai sa dharmaḥ satyaṃ vai tat tasmātsatyaṃ vadantamāhurdharmaṃ vadatīti dharmaṃ vā vadantaṃ satyaṃ vadatītyetaddhyevaitadubhayaṃ bhavati || 14 ||

Still he did not flourish. He created a still higher form, Dharma (law and justice). This Dharma is the ruling power over the ruling power; therefore there is nothing higher than Dharma. Even a weak man hopes to prevail over a stronger one through Dharma, as one does through a king. That Dharma is truly the truth (satya). Therefore they say of one who speaks the truth that he speaks Dharma, and of one who speaks Dharma that he speaks the truth — for these two are one and the same.

Mantra 52

तदेतद्ब्रह्म क्षत्रं विट् शूद्रस्तदग्निनैव देवेषु ब्रह्माभवद् ब्राह्मणो मनुष्येषु क्षत्रियेण क्षत्रियो वैश्येन वैश्यः शूद्रेण शूद्रस्तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येष्वेताभ्यां हि रूपाभ्यां ब्रह्माभवदथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाऽननूक्तोऽन्यद्वा कर्माकृतम् । यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एवाऽऽत्मानमेव लोकमुपासीत । स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयतेऽस्माद्ध्येवाऽऽत्मनो यद्यत्कामयते तत्तत्सृजते ।। १५ ।।

tadetadbrahma kṣatraṃ viṭ śūdrastadagninaiva deveṣu brahmābhavad brāhmaṇo manuṣyeṣu kṣatriyeṇa kṣatriyo vaiśyena vaiśyaḥ śūdreṇa śūdrastasmādagnāveva deveṣu lokamicchante brāhmaṇe manuṣyeṣvetābhyāṃ hi rūpābhyāṃ brahmābhavadatha yo ha vā asmāllokātsvaṃ lokamadṛṣṭvā praiti sa enamavidito na bhunakti yathā vedo vā'nanūkto'nyadvā karmākṛtam | yadi ha vā apyanevaṃvinmahatpuṇyaṃ karma karoti taddhāsyāntataḥ kṣīyata evā''tmānameva lokamupāsīta | sa ya ātmānameva lokamupāste na hāsya karma kṣīyate'smāddhyevā''tmano yadyatkāmayate tattatsṛjate || 15 ||

This is Brahman, Kshatra, Vish, and Shudra. Among the gods Brahman existed as fire (Agni), and among men as the Brahmana; it existed as a Kshatriya through the Kshatriya, as a Vaishya through the Vaishya, and as a Shudra through the Shudra. Therefore people seek their world among the gods through fire, and among men through the Brahmana, for in these two forms Brahman existed. Now, whoever departs from this world without having seen his own world (the Self), that unknown Self does not protect him, as the Veda unrecited or a deed left undone does not help. Even if one who does not know this performs a great and meritorious act, that act of his is exhausted in the end. One should meditate only on the Self as one's world. The work of him who meditates on the Self alone as his world is not exhausted, for out of this very Self he creates whatever he desires.

Mantra 53

अथो अयं वा आत्मा सर्वेषां भूतानां लोकः स यज्जुहोति यद्यजते तेन देवानां लोकोऽथ यदनुब्रूते तेन ऋषीणामथ यत् पितृभ्यो निपृणाति अथ यत्प्रजामिच्छते तेन पितृणामथ यन्मनुष्यान्वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणामथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनां यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोको यथा ह वै स्वाय लोकायारिष्टिमिच्छेद् एवं हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति । तद्वा एतद्विदितं मीमांसितम् ।। १६ ।।

atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ sa yajjuhoti yadyajate tena devānāṃ loko'tha yadanubrūte tena ṛṣīṇāmatha yat pitṛbhyo nipṛṇāti atha yatprajāmicchate tena pitṛṇāmatha yanmanuṣyānvāsayate yadebhyo'śanaṃ dadāti tena manuṣyāṇāmatha yatpaśubhyastṛṇodakaṃ vindati tena paśūnāṃ yadasya gṛheṣu śvāpadā vayāṃsyā pipīlikābhya upajīvanti tena teṣāṃ loko yathā ha vai svāya lokāyāriṣṭimicched evaṃ haivaṃvide sarvadā sarvāṇi bhūtānyariṣṭimicchanti | tadvā etadviditaṃ mīmāṃsitam || 16 ||

And this Self is the world of all beings. In that a man sacrifices and offers oblations, he is the world of the gods; in that he studies and recites the Vedas, the world of the seers; in that he offers to the ancestors and desires offspring, the world of the ancestors; in that he gives shelter and food to men, the world of men; in that he provides grass and water to animals, the world of animals; and in that beasts and birds, down to the ants, find their living in his house, he is their world. As one wishes security for one's own world, so all beings wish security for one who knows this. This indeed is known and well investigated.

Mantra 54

आत्मैवेदमग्र आसीदेक एव । सोऽकामयत जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यात् अथ कर्म कुर्वीयेत्येतावान्वै कामो नेच्छंश्चनातो भूयो विन्देत् तस्मादप्येतर्ह्येकाकी कामयते जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति । स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन् मन्यते । तस्यो कृत्स्नता । मन एवास्याऽऽत्मा वाग्जाया प्राणः प्रजा चक्षुर्मानुषं वित्तं चक्षुषा हि तद्विन्दते श्रोत्रं दैवं श्रोत्रेण हि तच्छृणोत्यात्मैवास्य कर्माऽऽत्मना हि कर्म करोति । स एष पाङ्क्तो यज्ञः पाङ्क्तः पशुः पाङ्क्तः पुरुषः पाङ्क्तमिदं सर्वं यदिदं किञ्च । तदिदं सर्वमाप्नोति य एवं वेद ।। १७ ।।

ātmaivedamagra āsīdeka eva | so'kāmayata jāyā me syādatha prajāyeyātha vittaṃ me syāt atha karma kurvīyetyetāvānvai kāmo necchaṃścanāto bhūyo vindet tasmādapyetarhyekākī kāmayate jāyā me syādatha prajāyeyātha vittaṃ me syādatha karma kurvīyeti | sa yāvadapyeteṣāmekaikaṃ na prāpnotyakṛtsna eva tāvan manyate | tasyo kṛtsnatā | mana evāsyā''tmā vāgjāyā prāṇaḥ prajā cakṣurmānuṣaṃ vittaṃ cakṣuṣā hi tadvindate śrotraṃ daivaṃ śrotreṇa hi tacchṛṇotyātmaivāsya karmā''tmanā hi karma karoti | sa eṣa pāṅkto yajñaḥ pāṅktaḥ paśuḥ pāṅktaḥ puruṣaḥ pāṅktamidaṃ sarvaṃ yadidaṃ kiñca | tadidaṃ sarvamāpnoti ya evaṃ veda || 17 ||

In the beginning this was the Self alone, one only. He desired, 'Let me have a wife, that I may be born (as offspring); and let me have wealth, that I may perform rites.' This much is desire; even if one wished, one could obtain no more than this. Therefore even now a man who is alone desires, 'Let me have a wife, that I may be born; and let me have wealth, that I may perform rites.' So long as he does not obtain each one of these, he thinks himself incomplete. And this is his completeness: the mind is his self, speech his wife, breath his offspring, the eye his human wealth (for by the eye he finds it), the ear his divine wealth (for by the ear he hears it), and the body his work (for by the body he performs work). This sacrifice is fivefold, the animal is fivefold, the person is fivefold — all this, whatever exists, is fivefold. He who knows this obtains all this.

Mantra 55

यत्सप्तान्नानि मेधया तपसाऽऽजनयत्पिता । एकमस्य साधारणं द्वे देवानभाजयत् ॥ त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् । तस्मिन्त्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ॥ कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदा । यो वै तामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन स देवानपिगच्छति स ऊर्जमुपजीवतीति श्लोकाः ।। १ ।।

yatsaptānnāni medhayā tapasā''janayatpitā | ekamasya sādhāraṇaṃ dve devānabhājayat || trīṇyātmane'kuruta paśubhya ekaṃ prāyacchat | tasmintsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na || kasmāttāni na kṣīyante'dyamānāni sarvadā | yo vai tāmakṣitiṃ veda so'nnamatti pratīkena sa devānapigacchati sa ūrjamupajīvatīti ślokāḥ || 1 ||

(The verses:) 'The seven kinds of food that the father (Prajapati) produced by knowledge and austerity — one of them is common to all; two he assigned to the gods; three he made for himself; and one he gave to the animals. On this rests everything, whatever breathes and whatever does not. Why are they not exhausted, though eaten always? He who knows this imperishable one eats food with his face (mouth); he goes to the gods; he lives upon strength.' — thus the verses.

Mantra 56

यत्सप्तान्नानि मेधया तपसाऽजनयत्पितेति मेधया हि तपसाजनयत् पितैकमस्य साधारणमितीदमेवास्य तत्साधारणमन्नं यदिदमद्यते । स य एतदुपास्ते न स पाप्मनो व्यावर्तते मिश्रं ह्येतत् । द्वे देवानभाजयदिति हुतं च प्रहुतं च तस्माद् देवेभ्यो जुह्वति च प्र च जुह्वत्यथो आहुर्दर्शपूर्णमासाविति । तस्मान्नेष्टियाजुकः स्यात् । पशुभ्य एकं प्रायच्छदिति तत्पयः । पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति । तस्मात् कुमारं जातं घृतं वै वाग्रे प्रतिलेहयन्ति स्तनं वाऽनुधापयन्त्यथ वत्सं जातमाहुरतृणाद इति । तस्मिन्सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न । तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति न तथा विद्याद् यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति । कस्मात्तानि न क्षीयन्तेऽद्यमानानि सर्वदेति पुरुषो वा अक्षितिः स हीदमन्नं पुनः पुनर्जनयते । यो वै तामक्षितिं वेदेति पुरुषो वा अक्षितिः । स हीदमन्नं धिया धिया जनयते कर्मभिर्यद्धैतन्न कुर्यात् क्षीयेत ह । सोऽन्नमत्ति प्रतीकेनेति मुखं प्रतीकं मुखेनेत्येतत् स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा ।। २ ।।

yatsaptānnāni medhayā tapasā'janayatpiteti medhayā hi tapasājanayat pitaikamasya sādhāraṇamitīdamevāsya tatsādhāraṇamannaṃ yadidamadyate | sa ya etadupāste na sa pāpmano vyāvartate miśraṃ hyetat | dve devānabhājayaditi hutaṃ ca prahutaṃ ca tasmād devebhyo juhvati ca pra ca juhvatyatho āhurdarśapūrṇamāsāviti | tasmānneṣṭiyājukaḥ syāt | paśubhya ekaṃ prāyacchaditi tatpayaḥ | payo hyevāgre manuṣyāśca paśavaścopajīvanti | tasmāt kumāraṃ jātaṃ ghṛtaṃ vai vāgre pratilehayanti stanaṃ vā'nudhāpayantyatha vatsaṃ jātamāhuratṛṇāda iti | tasminsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca neti payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | tadyadidamāhuḥ saṃvatsaraṃ payasā juhvadapa punarmṛtyuṃ jayatīti na tathā vidyād yadahareva juhoti tadahaḥ punarmṛtyumapajayatyevaṃ vidvān sarvaṃ hi devebhyo'nnādyaṃ prayacchati | kasmāttāni na kṣīyante'dyamānāni sarvadeti puruṣo vā akṣitiḥ sa hīdamannaṃ punaḥ punarjanayate | yo vai tāmakṣitiṃ vedeti puruṣo vā akṣitiḥ | sa hīdamannaṃ dhiyā dhiyā janayate karmabhiryaddhaitanna kuryāt kṣīyeta ha | so'nnamatti pratīkeneti mukhaṃ pratīkaṃ mukhenetyetat sa devānapigacchati sa ūrjamupajīvatīti praśaṃsā || 2 ||

'The seven foods that he produced by knowledge and austerity' — for the father produced them by knowledge and austerity. 'One of them is common' — this common food of his is what is eaten here; and he who worships it does not free himself from evil, for it is mixed. 'Two he assigned to the gods' — the huta (offered in fire) and the prahuta (offered outside). Therefore people make the huta and prahuta offerings to the gods; or, they say, these are the new-moon and full-moon sacrifices. Therefore one should not be a performer of mere desire-sacrifices. 'One he gave to the animals' — that is milk, for at first both men and animals live on milk. Therefore they first make a newborn child lick clarified butter or suckle at the breast, and they call a newborn calf 'one that does not yet eat grass.' 'On this rests everything, whatever breathes and whatever does not' — for on milk rests all this that breathes and does not breathe. As for the saying, 'By offering milk for a year one conquers repeated death,' one should not think so; rather, on the very day he makes the offering, on that day this knower wards off repeated death, for he offers all food to the gods. 'Why are they not exhausted, though eaten always?' — the person is the imperishable, for he produces this food again and again. 'He who knows this imperishable one' — the person is the imperishable, for by his intelligence and works he produces this food; if he did not do so, it would be exhausted. 'He eats food with his face' — the mouth is the face; he eats with the mouth. 'He goes to the gods, he lives upon strength' — this is praise.

Mantra 57

त्रीण्यात्मनेऽकुरुतेति मनो वाचं प्राणं तान्यात्मनेऽकुरुतान्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति । कामः सङ्कल्पो विचिकित्सा श्रद्धाऽश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव । तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति । यः कश्च शब्दो वागेव सैषा ह्यन्तमायत्तैषा हि न । प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एवैतन्मयो वा अयमात्मा वाङ्मयो मनोमयः प्राणमयः ।। ३ ।।

trīṇyātmane'kuruteti mano vācaṃ prāṇaṃ tānyātmane'kurutānyatramanā abhūvaṃ nādarśamanyatramanā abhūvaṃ nāśrauṣamiti manasā hyeva paśyati manasā śṛṇoti | kāmaḥ saṅkalpo vicikitsā śraddhā'śraddhā dhṛtiradhṛtirhrīrdhīrbhīrityetatsarvaṃ mana eva | tasmādapi pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāgeva saiṣā hyantamāyattaiṣā hi na | prāṇo'pāno vyāna udānaḥ samāno'na ityetatsarvaṃ prāṇa evaitanmayo vā ayamātmā vāṅmayo manomayaḥ prāṇamayaḥ || 3 ||

'Three he made for himself' — mind, speech, and breath; these he made for himself. (People say:) 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear' — for it is with the mind that one sees and hears. Desire, resolve, doubt, faith, want of faith, steadfastness, unsteadfastness, shame, intelligence, fear — all this is but the mind. Therefore even when touched from behind, one knows it through the mind. Whatever sound there is, is but speech, for speech settles upon its object as an end, but is not itself (grasped as an object). Prana, apana, vyana, udana, samana, ana — all this is but breath. This Self is made of these: made of speech, made of mind, made of breath.

Mantra 58

त्रयो लोका एत एव वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः ।। ४ ।।

trayo lokā eta eva vāgevāyaṃ loko mano'ntarikṣalokaḥ prāṇo'sau lokaḥ || 4 ||

These are the three worlds: speech is this (earthly) world, mind the mid-region, and breath that (heavenly) world.

Mantra 59

त्रयो वेदा एत एव वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः ।। ५ ।।

trayo vedā eta eva vāgevargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ || 5 ||

These are the three Vedas: speech is the Rigveda, mind the Yajurveda, and breath the Samaveda.

Mantra 60

देवाः पितरो मनुष्या एत एव वागेव देवा मनः पितरः प्राणो मनुष्याः ।। ६ ।।

devāḥ pitaro manuṣyā eta eva vāgeva devā manaḥ pitaraḥ prāṇo manuṣyāḥ || 6 ||

These are the gods, the ancestors, and men: speech is the gods, mind the ancestors, and breath men.

Mantra 61

पिता माता प्रजैत एव मन एव पिता वाङ्माता प्राणः प्रजा ।। ७ ।।

pitā mātā prajaita eva mana eva pitā vāṅmātā prāṇaḥ prajā || 7 ||

These are father, mother, and offspring: mind is the father, speech the mother, and breath the offspring.

Mantra 62

विज्ञातं विजिज्ञास्यमविज्ञातमेत एव यत्किञ्च विज्ञातं वाचस्तद्रूपं वाग्घि विज्ञाता वागेनं तद्भूत्वाऽवति ।। ८ ।।

vijñātaṃ vijijñāsyamavijñātameta eva yatkiñca vijñātaṃ vācastadrūpaṃ vāgghi vijñātā vāgenaṃ tadbhūtvā'vati || 8 ||

These are the known, the to-be-known, and the unknown. Whatever is known is a form of speech, for speech is the knower; speech, having become that, protects him.

Mantra 63

यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपं मनो हि विजिज्ञास्यं मन एनं तद्भूत्वाऽवति ।। ९ ।।

yatkiñca vijijñāsyaṃ manasastadrūpaṃ mano hi vijijñāsyaṃ mana enaṃ tadbhūtvā'vati || 9 ||

Whatever is to be known is a form of the mind, for the mind is what is to be known; the mind, having become that, protects him.

Mantra 64

यत्किञ्चाविज्ञातं प्राणस्य तद्रूपं प्राणो ह्यविज्ञातः प्राण एनं तद्भूत्वाऽवति ।। १० ।।

yatkiñcāvijñātaṃ prāṇasya tadrūpaṃ prāṇo hyavijñātaḥ prāṇa enaṃ tadbhūtvā'vati || 10 ||

Whatever is unknown is a form of breath, for breath is the unknown; breath, having become that, protects him.

Mantra 65

तस्यै वाचः पृथिवी शरीरं ज्योती रूपमयमग्निस्तद्यावत्येव वाक् तावती पृथिवी तावानयमग्निः ।। ११ ।।

tasyai vācaḥ pṛthivī śarīraṃ jyotī rūpamayamagnistadyāvatyeva vāk tāvatī pṛthivī tāvānayamagniḥ || 11 ||

Of this speech the earth is the body, and its light-form is this fire. As far as speech extends, so far extends the earth, and so far this fire.

Mantra 66

अथैतस्य मनसो द्यौः शरीरं ज्योतीरूपमसावादित्यस्तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यस्तौ मिथुनं समैतां ततः प्राणोऽजायत । स इन्द्रः स एषोऽसपत्नो द्वितीयो वै सपत्नो नास्य सपत्नो भवति य एवं वेद ।। १२ ।।

athaitasya manaso dyauḥ śarīraṃ jyotīrūpamasāvādityastadyāvadeva manastāvatī dyaustāvānasāvādityastau mithunaṃ samaitāṃ tataḥ prāṇo'jāyata | sa indraḥ sa eṣo'sapatno dvitīyo vai sapatno nāsya sapatno bhavati ya evaṃ veda || 12 ||

Of this mind the sky (heaven) is the body, and its light-form is that sun. As far as the mind extends, so far the sky, and so far that sun. These two (mind and speech, heaven and earth) united, and from them breath was born. He is Indra; he is without a rival. A second is a rival; he who knows this has no rival.

Mantra 67

अथैतस्य प्राणस्याऽऽपः शरीरं ज्योतीरूपमसौ चन्द्रस्तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः । त एते सर्व एव समाः सर्वेऽनन्ताः । स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयत्यथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति ।। १३ ।।

athaitasya prāṇasyā''paḥ śarīraṃ jyotīrūpamasau candrastadyāvāneva prāṇastāvatya āpastāvānasau candraḥ | ta ete sarva eva samāḥ sarve'nantāḥ | sa yo haitānantavata upāste'ntavantaṃ sa lokaṃ jayatyatha yo haitānanantānupāste'nantaṃ sa lokaṃ jayati || 13 ||

Of this breath water is the body, and its light-form is that moon. As far as breath extends, so far the water, and so far that moon. All these are equal, all are endless. He who worships them as finite wins a finite world; but he who worships them as endless wins an endless world.

Mantra 68

स एष संवत्सरः प्रजापतिः षोडशकलस्तस्य रात्रय एव पञ्चदश कला ध्रुवैवास्य षोडशी कला । स रात्रिभिरेवाऽऽ च पूर्यते ऽप च क्षीयते । सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते । तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै ।। १४ ।।

sa eṣa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalastasya rātraya eva pañcadaśa kalā dhruvaivāsya ṣoḍaśī kalā | sa rātribhirevā'' ca pūryate 'pa ca kṣīyate | so'māvāsyāṃ rātrimetayā ṣoḍaśyā kalayā sarvamidaṃ prāṇabhṛdanupraviśya tataḥ prātarjāyate | tasmādetāṃ rātriṃ prāṇabhṛtaḥ prāṇaṃ na vicchindyādapi kṛkalāsasyaitasyā eva devatāyā apacityai || 14 ||

This Prajapati, as the year, has sixteen parts. His fifteen parts are the nights, and his sixteenth part is constant. By the nights alone he waxes and wanes. On the new-moon night, with this sixteenth part, he enters into everything that has breath, and is born again the next morning. Therefore, in honour of this deity, one should not cut off the breath of any living creature on that night, not even of a lizard.

Mantra 69

यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषस्तस्य वित्तमेव पञ्चदश कला आत्मैवास्य षोडशी कला । स वित्तेनैवाऽऽ च पूर्यतेऽप च क्षीयते । तदेतन्नभ्यं यदयमात्मा प्रधिर्वित्तम् । तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनाऽगादित्येवाऽऽहुः ।। १५ ।।

yo vai sa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalo'yameva sa yo'yamevaṃvitpuruṣastasya vittameva pañcadaśa kalā ātmaivāsya ṣoḍaśī kalā | sa vittenaivā'' ca pūryate'pa ca kṣīyate | tadetannabhyaṃ yadayamātmā pradhirvittam | tasmādyadyapi sarvajyāniṃ jīyata ātmanā cejjīvati pradhinā'gādityevā''huḥ || 15 ||

That year, the sixteen-parted Prajapati, is truly this person here who knows thus. His wealth is the fifteen parts, and his self (body) is the sixteenth part. By wealth alone he waxes and wanes. This self is the hub, and wealth the rim. Therefore, even if one loses everything but survives with the self intact, people say, 'He has lost only the rim (the outer part).'

Mantra 70

अथ त्रयो वाव लोकाः मनुष्यलोका पितृलोको देवलोक इति । सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा कर्मणा पितृलोको विद्यया देवलोको देवलोको वै लोकानां श्रेष्ठस्तस्माद्विद्यां प्रशंसन्ति ।। १६ ।।

atha trayo vāva lokāḥ manuṣyalokā pitṛloko devaloka iti | so'yaṃ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā karmaṇā pitṛloko vidyayā devaloko devaloko vai lokānāṃ śreṣṭhastasmādvidyāṃ praśaṃsanti || 16 ||

Now there are three worlds: the world of men, the world of the ancestors, and the world of the gods. The world of men is to be won only by a son, and by no other rite; the world of the ancestors by rites (karma); and the world of the gods by knowledge (vidya). The world of the gods is the best of worlds; therefore they praise knowledge.

Mantra 71

अथातः सम्प्रत्तिर्यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति । स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञो ऽहम् लोक इति । यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता । ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता । ये वै केच लोकास्तेषां सर्वेषां लोक इत्येकतैतावद्वा इदं सर्वमेतन्मा सर्वं सन्नयमितोऽभुनजदिति । तस्मात् पुत्रमनुशिष्टं लोक्यमाहुस्तस्मादेनमनुशासति । स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति । स यद्यनेन किञ्चिदक्ष्णयाऽकृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति । तस्मात् पुत्रो नाम । स पुत्रेणैवास्मिँल्लोके प्रतितिष्ठत्यथैनमेते दैवाः प्राणा अमृता आविशन्ति ।। १७ ।।

athātaḥ samprattiryadā praiṣyanmanyate'tha putramāha tvaṃ brahma tvaṃ yajñastvaṃ loka iti | sa putraḥ pratyāhāhaṃ brahmāhaṃ yajño 'ham loka iti | yadvai kiñcānūktaṃ tasya sarvasya brahmetyekatā | ye vai ke ca yajñāsteṣāṃ sarveṣāṃ yajña ityekatā | ye vai keca lokāsteṣāṃ sarveṣāṃ loka ityekataitāvadvā idaṃ sarvametanmā sarvaṃ sannayamito'bhunajaditi | tasmāt putramanuśiṣṭaṃ lokyamāhustasmādenamanuśāsati | sa yadaivaṃvidasmāllokātpraityathaibhireva prāṇaiḥ saha putramāviśati | sa yadyanena kiñcidakṣṇayā'kṛtaṃ bhavati tasmādenaṃ sarvasmātputro muñcati | tasmāt putro nāma | sa putreṇaivāsmiṁlloke pratitiṣṭhatyathainamete daivāḥ prāṇā amṛtā āviśanti || 17 ||

Now, the handing-over (sampratti). When a man thinks he is about to depart, he says to his son, 'You are Brahman, you are the sacrifice, you are the world.' The son replies, 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been studied is all unified as 'Brahman'; whatever sacrifices there are, all are unified as 'the sacrifice'; whatever worlds there are, all are unified as 'the world.' This much indeed is all this. '(Being all this,) may my son sustain me from here.' Therefore they call an instructed son 'conducive to the world,' and therefore they instruct him. When one who knows thus departs from this world, he enters into his son together with these vital breaths. If anything has been done amiss by him, the son frees him from it all; therefore he is called 'son' (putra). By the son he stands firm in this world. Then these divine, immortal breaths enter into him.

Mantra 72

पृथिव्यै चैनमग्नेश्च दैवी वागाविशति । सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति ।। १८ ।।

pṛthivyai cainamagneśca daivī vāgāviśati | sā vai daivī vāgyayā yadyadeva vadati tattadbhavati || 18 ||

From the earth and fire the divine speech enters into him. That is the divine speech, by which whatever he says comes to pass.

Mantra 73

दिवश्चैनमादित्याच्च दैवं मन आविशति । तद्वै दैवं मनो येनाऽऽनन्द्येव भवत्यथो न शोचति ।। १९ ।।

divaścainamādityācca daivaṃ mana āviśati | tadvai daivaṃ mano yenā''nandyeva bhavatyatho na śocati || 19 ||

From heaven and the sun the divine mind enters into him. That is the divine mind, by which he becomes joyful and grieves not.

Mantra 74

अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति । स वै दैवः प्राणो यः सञ्चरंश्चासञ्चरंश्च न व्यथतेऽथो न रिष्यति । स एवंवित्सर्वेषां भूतानामात्मा भवति । यथैषा देवतैवं स यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति । यदु किञ्चेमाः प्रजाः शोचन्त्यमैवाऽऽसां तद्भवति पुण्यमेवामुं गच्छति न ह वै देवान्पापं गच्छति ।। २० ।।

adbhyaścainaṃ candramasaśca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇo yaḥ sañcaraṃścāsañcaraṃśca na vyathate'tho na riṣyati | sa evaṃvitsarveṣāṃ bhūtānāmātmā bhavati | yathaiṣā devataivaṃ sa yathaitāṃ devatāṃ sarvāṇi bhūtānyavantyevaṃ haivaṃvidaṃ sarvāṇi bhūtānyavanti | yadu kiñcemāḥ prajāḥ śocantyamaivā''sāṃ tadbhavati puṇyamevāmuṃ gacchati na ha vai devānpāpaṃ gacchati || 20 ||

From the waters and the moon the divine breath enters into him. That is the divine breath, which, whether moving or not moving, is neither distressed nor injured. He who knows this becomes the self of all beings. As is this deity, so is he; as all beings favour this deity, so all beings favour him who knows this. Whatever grief these creatures feel remains with them; only the good goes to him. No evil ever goes to the gods.

Mantra 75

अथातो व्रतमीमांसा । प्रजापतिर्ह कर्माणि ससृजे । तानि सृष्टान्यन्योऽन्येनास्पर्धन्त वदिष्याम्येवाहमिति वाग्दध्रे द्रक्ष्याम्यहमिति चक्षुः श्रोष्याम्यहमिति श्रोत्रम् । एवमन्यानि कर्माणि यथाकर्म । तानि मृत्युः श्रमो भूत्वोपयेमे तान्याप्नोत् तान्याप्त्वा मृत्युरवारुन्ध । तस्माच्छ्राम्यत्येव वाक् श्राम्यति चक्षुः श्राम्यति श्रोत्रमथेममेव नाऽऽप्नोद् योऽयं मध्यमः प्राणस्तानि ज्ञातुं दध्रिरेऽयं वै नः श्रेष्ठो यः सञ्चरंश्चासञ्चरंश्च न व्यथतेऽथो न रिष्यति । हन्तास्यैव सर्वे रूपमसामेति । त एतस्यैव सर्वे रूपमभवंस्तस्मादेत एतेनाऽऽख्यायन्ते प्राणा इति । तेन ह वाव तत्कुलमाचक्षते यस्मिन्कुले भवति य एवं वेद । य उ हैवंविदा स्पर्धतेऽनुशुष्यत्यनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम् ।। २१ ।।

athāto vratamīmāṃsā | prajāpatirha karmāṇi sasṛje | tāni sṛṣṭānyanyo'nyenāspardhanta vadiṣyāmyevāhamiti vāgdadhre drakṣyāmyahamiti cakṣuḥ śroṣyāmyahamiti śrotram | evamanyāni karmāṇi yathākarma | tāni mṛtyuḥ śramo bhūtvopayeme tānyāpnot tānyāptvā mṛtyuravārundha | tasmācchrāmyatyeva vāk śrāmyati cakṣuḥ śrāmyati śrotramathemameva nā''pnod yo'yaṃ madhyamaḥ prāṇastāni jñātuṃ dadhrire'yaṃ vai naḥ śreṣṭho yaḥ sañcaraṃścāsañcaraṃśca na vyathate'tho na riṣyati | hantāsyaiva sarve rūpamasāmeti | ta etasyaiva sarve rūpamabhavaṃstasmādeta etenā''khyāyante prāṇā iti | tena ha vāva tatkulamācakṣate yasminkule bhavati ya evaṃ veda | ya u haivaṃvidā spardhate'nuśuṣyatyanuśuṣya haivāntato mriyata ityadhyātmam || 21 ||

Now, the inquiry into observance (vrata). Prajapati created the functions (of the organs). Once created, they contended with one another. Speech resolved, 'I alone will speak'; the eye, 'I alone will see'; the ear, 'I alone will hear'; and so the other organs according to their function. Death, becoming weariness, seized them, and seizing them held them back. Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. The organs sought to know it: 'This is the best among us, for whether moving or not moving it is neither distressed nor injured. Come, let us all become forms of it.' They all became forms of it, and therefore they are named after it, 'the breaths.' The family in which a man is born who knows this is named after him. Whoever contends with such a knower dries up, and drying up, dies in the end. This is with reference to the self (adhyatma).

Mantra 76

अथाधिदैवतं ज्वलिष्याम्येवाहमित्यग्निर्दध्रे तप्स्याम्यहमित्यादित्यो भास्याम्यहमिति चन्द्रमा एवमन्या देवता यथादैवतं । स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुर्निम्लोचन्ति ह्यन्या देवता न वायुः । सैषाऽनस्तमिता देवता यद्वायुः ।। २२ ।।

athādhidaivataṃ jvaliṣyāmyevāhamityagnirdadhre tapsyāmyahamityādityo bhāsyāmyahamiti candramā evamanyā devatā yathādaivataṃ | sa yathaiṣāṃ prāṇānāṃ madhyamaḥ prāṇa evametāsāṃ devatānāṃ vāyurnimlocanti hyanyā devatā na vāyuḥ | saiṣā'nastamitā devatā yadvāyuḥ || 22 ||

Now, with reference to the deities (adhidaivata). Fire resolved, 'I alone will burn'; the sun, 'I alone will give heat'; the moon, 'I alone will shine'; and so the other deities according to their nature. As the central breath is among the breaths, so among these deities is the wind (Vayu). For the other deities set (decline), but not the wind. The wind is the deity that never sets.

Mantra 77

अथैष श्लोको भवति यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति प्राणाद्वा एष उदेति प्राणेऽस्तमेति तं देवाश्चक्रिरे धर्मं, स एवाद्य स उ श्व इति । यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति । तस्मादेकमेव व्रतं चरेत् प्राण्याच्चैवापान्याच्च नेन्मा पाप्मा मृत्युराप्नवदिति । यद्यु चरेत् समापिपयिषेत् तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति ।। २३ ।।

athaiṣa śloko bhavati yataścodeti sūryo'staṃ yatra ca gacchatīti prāṇādvā eṣa udeti prāṇe'stameti taṃ devāścakrire dharmaṃ, sa evādya sa u śva iti | yadvā ete'murhyadhriyanta tadevāpyadya kurvanti | tasmādekameva vrataṃ caret prāṇyāccaivāpānyācca nenmā pāpmā mṛtyurāpnavaditi | yadyu caret samāpipayiṣet teno etasyai devatāyai sāyujyaṃ salokatāṃ jayati || 23 ||

Now there is this verse: 'From where the sun rises and where it sets' — it rises from breath and sets in breath — 'that the gods made the law; it alone is today, and it alone tomorrow.' Whatever they resolved upon then, that they carry out even today. Therefore one should observe but a single vow: let one breathe in and breathe out, wishing, 'May evil, death, not seize me.' And if one observes it, let one wish to carry it through to its aim; by this one wins union with, and the same world as, this deity (breath).

Mantra 78

त्रयं वा इदं नाम रूपं कर्म । तेषां नाम्नां वागित्येतदेषामुक्थमतो हि सर्वाणि नामान्युत्तिष्ठन्ति । एतदेषां सामैतद्धि सर्वैर्नामभिः सममेतदेषां ब्रह्मैतद्धि सर्वाणि नामानि बिभर्ति ।। १ ।।

trayaṃ vā idaṃ nāma rūpaṃ karma | teṣāṃ nāmnāṃ vāgityetadeṣāmukthamato hi sarvāṇi nāmānyuttiṣṭhanti | etadeṣāṃ sāmaitaddhi sarvairnāmabhiḥ samametadeṣāṃ brahmaitaddhi sarvāṇi nāmāni bibharti || 1 ||

This (universe) is indeed threefold: name, form, and work. Of these names, speech is the source (the uktha), for from it all names arise. It is their Saman, for it is equal to all names; it is their Brahman, for it bears all names.

Mantra 79

अथ रूपाणां चक्षुरित्येतदेषामुक्थमतो हि सर्वाणि रूपाण्युत्तिष्ठन्ति । एतदेषां सामैतद्धि सर्वै रूपैः समम् । एतदेषां ब्रह्मैतद्धि सर्वाणि रूपाणि बिभर्ति ।। २ ।।

atha rūpāṇāṃ cakṣurityetadeṣāmukthamato hi sarvāṇi rūpāṇyuttiṣṭhanti | etadeṣāṃ sāmaitaddhi sarvai rūpaiḥ samam | etadeṣāṃ brahmaitaddhi sarvāṇi rūpāṇi bibharti || 2 ||

Now of forms, the eye is the source (the uktha), for from it all forms arise. It is their Saman, for it is equal to all forms; it is their Brahman, for it bears all forms.

Mantra 80

अथ कर्मणामात्मेत्येतदेषामुक्थमतो हि सर्वाणि कर्माण्युत्तिष्ठन्त्येतदेषां सामैतद्धि सर्वैः कर्मभिः समं एतदेषां ब्रह्मैतद्धि सर्वाणि कर्माणि बिभर्ति । तदेतत्त्रयं सदेकमयमात्माऽऽत्मो एकः सन्नेतत्त्रयम् । तदेतदमृतं सत्येन छन्नम् । प्राणो वा अमृतं नामरूपे सत्यं ताभ्यामयं प्राणश्छन्नः ।। ३ ।।

atha karmaṇāmātmetyetadeṣāmukthamato hi sarvāṇi karmāṇyuttiṣṭhantyetadeṣāṃ sāmaitaddhi sarvaiḥ karmabhiḥ samaṃ etadeṣāṃ brahmaitaddhi sarvāṇi karmāṇi bibharti | tadetattrayaṃ sadekamayamātmā''tmo ekaḥ sannetattrayam | tadetadamṛtaṃ satyena channam | prāṇo vā amṛtaṃ nāmarūpe satyaṃ tābhyāmayaṃ prāṇaśchannaḥ || 3 ||

Now of works, the body (atman) is the source (the uktha), for from it all works arise. It is their Saman, for it is equal to all works; it is their Brahman, for it bears all works. These three are one — this Self; and the Self, though one, is these three. This is the immortal veiled by the real: breath is the immortal, name and form are the real, and by these two the breath is veiled.

Mantra 1

ॐ दृप्तबालाकिर्हानूचानो गार्ग्य आस । स होवाचाजातशत्रुं काश्यं ब्रह्म ते ब्रवाणीति । स होवाचाजातशत्रुः सहस्रमेतस्यां वाचि दद्मो जनको जनक इति वै जना धावन्तीति ।। १ ।।

oṃ dṛptabālākirhānūcāno gārgya āsa | sa hovācājātaśatruṃ kāśyaṃ brahma te bravāṇīti | sa hovācājātaśatruḥ sahasrametasyāṃ vāci dadmo janako janaka iti vai janā dhāvantīti || 1 ||

Dṛpta-Bālāki, a learned man of the Gārgya line, came to Ajātaśatru, king of Kāśī, and said, 'Let me tell you of Brahman.' Ajātaśatru said, 'For this offer we give a thousand cows; indeed people run crying "Janaka, Janaka!" (and I too shall be generous like Janaka).'

Mantra 2

स होवाच गार्ग्यो य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति ।। २ ।।

sa hovāca gārgyo ya evāsāvāditye puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā ahametamupāsa iti | sa ya etamevamupāste'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati || 2 ||

Gārgya said, 'The person who is in the sun — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the supreme, the head of all beings, the king. Whoever meditates on him thus, he becomes supreme, the head of all beings, a king.'

Mantra 3

स होवाच गार्ग्यो य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । बृहन् पाण्डरवासाः सोमो राजेति वा अहमेतमुपास इति । स य एतमेवमुपास्तेऽहरहर्ह सुतः प्रसुतो भवति नास्यान्नं क्षीयते ।। ३ ।।

sa hovāca gārgyo ya evāsau candre puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | bṛhan pāṇḍaravāsāḥ somo rājeti vā ahametamupāsa iti | sa ya etamevamupāste'haraharha sutaḥ prasuto bhavati nāsyānnaṃ kṣīyate || 3 ||

Gārgya said, 'The person who is in the moon — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the great one, the white-robed Soma the king. Whoever meditates on him thus, day after day soma is pressed for him, and his food never fails.'

Mantra 4

स होवाच गार्ग्यो य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठास्तेजस्वीति वा अहमेतमुपास इति । स य एतमेवमुपास्ते तेजस्वी ह भवति तेजस्विनी हास्य प्रजा भवति ।। ४ ।।

sa hovāca gārgyo ya evāsau vidyuti puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāstejasvīti vā ahametamupāsa iti | sa ya etamevamupāste tejasvī ha bhavati tejasvinī hāsya prajā bhavati || 4 ||

Gārgya said, 'The person who is in lightning — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the radiant one (tejasvin). Whoever meditates on him thus, he becomes radiant, and his offspring radiant.'

Mantra 5

स होवाच गार्ग्यो य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः । पूर्णमप्रवर्तीति वा अहमेतमुपास इति । स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते ।। ५ ।।

sa hovāca gārgyo ya evāyamākāśe puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāḥ | pūrṇamapravartīti vā ahametamupāsa iti | sa ya etamevamupāste pūryate prajayā paśubhirnāsyāsmāllokātprajodvartate || 5 ||

Gārgya said, 'The person who is in space (ākāśa) — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the full and unmoving (pūrṇam apravarti). Whoever meditates on him thus, he is filled with offspring and cattle, and his line does not pass away from this world.'

Mantra 6

स होवाच गार्ग्यो य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति । स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी ।। ६ ।।

sa hovāca gārgyo ya evāyaṃ vāyau puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | indro vaikuṇṭho'parājitā seneti vā ahametamupāsa iti | sa ya etamevamupāste jiṣṇurhāparājiṣṇurbhavatyanyatastyajāyī || 6 ||

Gārgya said, 'The person who is in the wind — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as Indra Vaikuṇṭha, the invincible army. Whoever meditates on him thus, he becomes victorious and unconquerable, vanquishing his foes.'

Mantra 7

स होवाच गार्ग्यो य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । विषासहिरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते विषासहिर्ह भवति विषासहिर्हास्य प्रजा भवति ।। ७ ।।

sa hovāca gārgyo ya evāyamagnau puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | viṣāsahiriti vā ahametamupāsa iti | sa ya etamevamupāste viṣāsahirha bhavati viṣāsahirhāsya prajā bhavati || 7 ||

Gārgya said, 'The person who is in fire — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the all-vanquishing (viṣāsahi). Whoever meditates on him thus, he becomes all-vanquishing, and his offspring likewise.'

Mantra 8

स होवाच गार्ग्यो य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठाः । प्रतिरूप इति वा अहमेतमुपास इति । स य एतमेवमुपास्ते प्रतिरूपं हैवैनमुपगच्छति नाप्रतिरूपमथो प्रतिरूपोऽस्माज्जायते ।। ८ ।।

sa hovāca gārgyo ya evāyamapsu puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhāḥ | pratirūpa iti vā ahametamupāsa iti | sa ya etamevamupāste pratirūpaṃ haivainamupagacchati nāpratirūpamatho pratirūpo'smājjāyate || 8 ||

Gārgya said, 'The person who is in the waters — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the counterpart (pratirūpa). Whoever meditates on him thus, only what conforms comes to him, never what is discordant, and from him is born one like himself.'

Mantra 9

स होवाच गार्ग्यो य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । रोचिष्णुरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते रोचिष्णुर्ह भवति रोचिष्णुर्हास्य प्रजा भवत्यथो यैः सन्निगच्छति सर्वांस्तानतिरोचते ।। ९ ।।

sa hovāca gārgyo ya evāyamādarśe puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | rociṣṇuriti vā ahametamupāsa iti | sa ya etamevamupāste rociṣṇurha bhavati rociṣṇurhāsya prajā bhavatyatho yaiḥ sannigacchati sarvāṃstānatirocate || 9 ||

Gārgya said, 'The person who is in a mirror — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the shining one (rociṣṇu). Whoever meditates on him thus, he becomes shining, his offspring shining, and he outshines all those among whom he moves.'

Mantra 10

स होवाच गार्ग्यो य एवायं यन्तं पश्चाछब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । असुरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति नैनं पुरा कालात्प्राणो जहाति ।। १० ।।

sa hovāca gārgyo ya evāyaṃ yantaṃ paścāchabdo'nūdetyetamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | asuriti vā ahametamupāsa iti | sa ya etamevamupāste sarvaṃ haivāsmiṃlloka āyureti nainaṃ purā kālātprāṇo jahāti || 10 ||

Gārgya said, 'The person who is in the sound that follows a man as he walks — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as life itself (asu). Whoever meditates on him thus, he attains the full span of life in this world, and breath does not leave him before his time.'

Mantra 11

स होवाच गार्ग्यो य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । द्वितीयोऽनपग इति वा अहमेतमुपास इति । स य एतमेवमुपास्ते द्वितीयवान्ह भवति नास्माद् गणश्छिद्यते ।। ११ ।।

sa hovāca gārgyo ya evāyaṃ dikṣu puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | dvitīyo'napaga iti vā ahametamupāsa iti | sa ya etamevamupāste dvitīyavānha bhavati nāsmād gaṇaśchidyate || 11 ||

Gārgya said, 'The person who is in the quarters (directions) — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the inseparable second, the companion who never departs. Whoever meditates on him thus, he is never without a companion, and his following is not cut off from him.'

Mantra 12

स होवाच गार्ग्यो य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा । मृत्युरिति वा अहमेतमुपास इति । स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति नैनं पुरा कालान्मृत्युरागच्छति ।। १२ ।।

sa hovāca gārgyo ya evāyaṃ chāyāmayaḥ puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā | mṛtyuriti vā ahametamupāsa iti | sa ya etamevamupāste sarvaṃ haivāsmiṃlloka āyureti nainaṃ purā kālānmṛtyurāgacchati || 12 ||

Gārgya said, 'The person who is in the shadow — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as death (mṛtyu). Whoever meditates on him thus, he attains the full span of life in this world, and death does not come to him before his time.'

Mantra 13

स होवाच गार्ग्यो य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति । स होवाचाजातशत्रुर्मा मैतस्मिन्संवदिष्ठा आत्मन्वीति वा अहमेतमुपास इति । स य एतमेवमुपास्त आत्मन्वी ह भवत्यात्मन्विनी हास्य प्रजा भवति । स ह तूष्णीमास गार्ग्यः ।। १३ ।।

sa hovāca gārgyo ya evāyamātmani puruṣa etamevāhaṃ brahmopāsa iti | sa hovācājātaśatrurmā maitasminsaṃvadiṣṭhā ātmanvīti vā ahametamupāsa iti | sa ya etamevamupāsta ātmanvī ha bhavatyātmanvinī hāsya prajā bhavati | sa ha tūṣṇīmāsa gārgyaḥ || 13 ||

Gārgya said, 'The person who is in the body (ātman) — him I meditate on as Brahman.' Ajātaśatru said, 'Do not make me discuss him. I meditate on him as the one possessed of the self (ātmanvin). Whoever meditates on him thus, he becomes possessed of the self, and his offspring likewise.' Then Gārgya fell silent.

Mantra 14

स होवाचाजातशत्रुरेतावन्नू ३ इत्येतावद्धीति । नैतावता विदितं भवतीति । स होवाच गार्ग्य उप त्वा यानीति ।। १४ ।।

sa hovācājātaśatruretāvannū 3 ityetāvaddhīti | naitāvatā viditaṃ bhavatīti | sa hovāca gārgya upa tvā yānīti || 14 ||

Ajātaśatru said, 'Is that all?' 'That is all,' said Gārgya. 'With only this much it is not known.' Then Gārgya said, 'Let me come to you (as a pupil).'

Mantra 15

स होवाचाजातशत्रुः प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद् ब्रह्म मे वक्ष्यतीति । व्येव त्वा ज्ञपयिष्यामीति । तं पाणावादायोत्तस्थौ । तौ ह पुरुषं सुप्तमाजग्मतुस्तमेतैर्नामभिरामन्त्रयांचक्रे बृहन्पाण्डरवासः सोम राजन्निति । स नोत्तस्थौ । तं पाणिनाऽऽपेषं बोधयांचकार । स होत्तस्थौ ।। १५ ।।

sa hovācājātaśatruḥ pratilomaṃ caitadyadbrāhmaṇaḥ kṣatriyamupeyād brahma me vakṣyatīti | vyeva tvā jñapayiṣyāmīti | taṃ pāṇāvādāyottasthau | tau ha puruṣaṃ suptamājagmatustametairnāmabhirāmantrayāṃcakre bṛhanpāṇḍaravāsaḥ soma rājanniti | sa nottasthau | taṃ pāṇinā''peṣaṃ bodhayāṃcakāra | sa hottasthau || 15 ||

Ajātaśatru said, 'It is against the natural order that a brahmin should approach a kshatriya thinking "he will teach me Brahman"; yet I shall make you understand.' Taking him by the hand he rose, and the two went to a sleeping man. Ajātaśatru addressed him by these names, 'Great one, white-robed Soma, O king!' He did not rise. Then he woke him by rubbing him with his hand, and he rose.

Mantra 16

स होवाचाजातशत्रुर्यत्रैष एतत् सुप्तोऽभूद् य एष विज्ञानमयः पुरुषः क्वैष तदाऽभूत् कुत एतदागादिति । तदु ह न मेने गार्ग्यः ।। १६ ।।

sa hovācājātaśatruryatraiṣa etat supto'bhūd ya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadā'bhūt kuta etadāgāditi | tadu ha na mene gārgyaḥ || 16 ||

Ajātaśatru said, 'When this man was thus asleep, where then was the person made of consciousness (vijñānamaya), and whence did he thus return?' Gārgya did not know.

Mantra 17

स होवाचाजातशत्रुर्यत्रैष एतत्।सुप्तोऽभूद् य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्ञानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते । तानि यदा गृह्णाति अथ हैतत्पुरुषः स्वपिति नाम । तद्गृहीत एव प्राणो भवति गृहीता वाग् गृहीतं चक्षुर्गृहीतं श्रोत्रं गृहीतं मनः ।। १७ ।।

sa hovācājātaśatruryatraiṣa etat|supto'bhūd ya eṣa vijñānamayaḥ puruṣastadeṣāṃ prāṇānāṃ vijñānena vijñānamādāya ya eṣo'ntarhṛdaya ākāśastasmiñchete | tāni yadā gṛhṇāti atha haitatpuruṣaḥ svapiti nāma | tadgṛhīta eva prāṇo bhavati gṛhītā vāg gṛhītaṃ cakṣurgṛhītaṃ śrotraṃ gṛhītaṃ manaḥ || 17 ||

Ajātaśatru said, 'When this man was thus asleep, the person made of consciousness, having gathered into himself the consciousness of the vital powers (prāṇas — the senses), rests in the space within the heart. When he holds these, the person is said to sleep. Then breath is held in, speech held, the eye held, the ear held, and the mind held.'

Mantra 18

स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकास्तदुतेव महाराजो भवत्युतेव महाब्राह्मण उतेवोच्चावचं निगच्छति । स यथा महाराजो जानपदान्गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान्गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते ।। १८ ।।

sa yatraitatsvapnyayā carati te hāsya lokāstaduteva mahārājo bhavatyuteva mahābrāhmaṇa utevoccāvacaṃ nigacchati | sa yathā mahārājo jānapadāngṛhītvā sve janapade yathākāmaṃ parivartetaivamevaiṣa etatprāṇāngṛhītvā sve śarīre yathākāmaṃ parivartate || 18 ||

'When he moves about in dream, those become his worlds. He becomes, as it were, a great king, or a great brahmin; he attains, as it were, high and low states. Just as a great king, taking his people with him, moves about in his own country as he pleases, so this one, taking the vital powers with him, moves about in his own body as he pleases.'

Mantra 19

अथ यदा सुषुप्तो भवति यदा न कस्यचन वेद हिता नाम नाड्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते । ताभिः प्रत्यवसृप्य पुरीतति शेते । स यथा कुमारो वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीतैवमेवैष एतच्छेते ।। १९ ।।

atha yadā suṣupto bhavati yadā na kasyacana veda hitā nāma nāḍyo dvāsaptatiḥ sahasrāṇi hṛdayātpurītatamabhipratiṣṭhante | tābhiḥ pratyavasṛpya purītati śete | sa yathā kumāro vā mahārājo vā mahābrāhmaṇo vā'tighnīmānandasya gatvā śayītaivamevaiṣa etacchete || 19 ||

'And when he is in deep sleep, when he knows nothing at all — there are the channels called hitā, seventy-two thousand of them, extending from the heart to the pericardium (purītat). Slipping through them he rests in the pericardium. As a youth, or a great king, or a great brahmin rests having reached the summit of bliss, so does this one rest.'

Mantra 20

स यथोर्णभिस्तन्तुनोच्चरेद् यथाऽग्नेः क्षुद्रा विष्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति तस्योपनिषत्सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ।। २० ।।

sa yathorṇabhistantunoccared yathā'gneḥ kṣudrā viṣphuliṅgā vyuccarantyevamevāsmādātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti tasyopaniṣatsatyasya satyamiti prāṇā vai satyaṃ teṣāmeṣa satyam || 20 ||

'As a spider moves out along its thread, as tiny sparks leap forth from fire, so from this Self spring forth all the vital powers, all worlds, all gods, all beings. Its secret name (upaniṣad) is "the Truth of truth": the vital powers are the truth, and this Self is their Truth.'

Mantra 21

यो ह वै शिशुं साधानं सप्रत्याधानं सस्थूणं सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्ध्ययं वाव शिशुर्योऽयं मध्यमः प्राणस्तस्येदमेवाऽऽधानमिदं प्रत्याधानं प्राणः स्थूणाऽन्नं दाम ।। १ ।।

yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda sapta ha dviṣato bhrātṛvyānavaruṇaddhyayaṃ vāva śiśuryo'yaṃ madhyamaḥ prāṇastasyedamevā''dhānamidaṃ pratyādhānaṃ prāṇaḥ sthūṇā'nnaṃ dāma || 1 ||

Whoever knows this 'child' (śiśu) together with its support, its counter-support, its pillar and its cord, keeps off the seven hostile rivals. This middle breath (prāṇa) is indeed the 'child'; this (body) is its support, this (head) its counter-support, breath its pillar, and food its cord.

Mantra 22

तमेताः सप्ताक्षितय उपतिष्ठन्ते तद्या इमा अक्षंल्लोहिन्यो राजयस्ताभिरेनं रुद्रोऽन्वायत्तोऽथ या अक्षन्नापस्ताभिः पर्जन्यो या कनीनका तयाऽऽदित्यो यत्कृष्णं तेनाग्निर्यच्छुक्लं तेनेन्द्रोऽधरयैनं वर्तन्या पृथिव्यन्वायत्ता द्यौरुत्तरया । नास्यान्नं क्षीयते य एवं वेद ।। २ ।।

tametāḥ saptākṣitaya upatiṣṭhante tadyā imā akṣaṃllohinyo rājayastābhirenaṃ rudro'nvāyatto'tha yā akṣannāpastābhiḥ parjanyo yā kanīnakā tayā''dityo yatkṛṣṇaṃ tenāgniryacchuklaṃ tenendro'dharayainaṃ vartanyā pṛthivyanvāyattā dyauruttarayā | nāsyānnaṃ kṣīyate ya evaṃ veda || 2 ||

Seven imperishable powers wait upon this (breath). The red lines in the eye — through them Rudra is joined to it; the water in the eye — through it Parjanya (the rain-god); the pupil — through it Āditya (the sun); the black part — through it Agni (fire); the white part — through it Indra. Through the lower eyelash the earth is joined to it, and through the upper the heaven. His food never fails who knows this.

Mantra 23

तदेष श्लोको भवति । अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन्यशो निहितं विश्वरूपम् । तस्याऽऽसत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति । अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इतीदं तच्छिरः एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नः । तस्मिन्यशो निहितं विश्वरूपमिति प्राणा वै यशो निहितं विश्वरूपं प्राणानेतदाह । तस्याऽऽसत ऋषयः सप्त तीर इति प्राणा वा ऋषयः प्राणानेतदाह । वागष्टमी ब्रह्मणा संविदानेति वाग्घ्यष्टमी ब्रह्मणा संवित्ते ।। ३ ।।

tadeṣa śloko bhavati | arvāgbilaścamasa ūrdhvabudhnastasminyaśo nihitaṃ viśvarūpam | tasyā''sata ṛṣayaḥ sapta tīre vāgaṣṭamī brahmaṇā saṃvidāneti | arvāgbilaścamasa ūrdhvabudhna itīdaṃ tacchiraḥ eṣa hyarvāgbilaścamasa ūrdhvabudhnaḥ | tasminyaśo nihitaṃ viśvarūpamiti prāṇā vai yaśo nihitaṃ viśvarūpaṃ prāṇānetadāha | tasyā''sata ṛṣayaḥ sapta tīra iti prāṇā vā ṛṣayaḥ prāṇānetadāha | vāgaṣṭamī brahmaṇā saṃvidāneti vāgghyaṣṭamī brahmaṇā saṃvitte || 3 ||

On this there is a verse: 'A bowl with its mouth below and bottom above — in it glory of every form is set. On its rim sit seven seers; speech as the eighth communes with Brahman.' — 'The bowl with mouth below and bottom above' is this head, for it is the bowl with mouth below and bottom above. 'In it glory of every form is set' — the vital powers are the glory of every form; this speaks of the vital powers. 'On its rim sit seven seers' — the vital powers are the seers; this speaks of the vital powers. 'Speech as the eighth communes with Brahman' — for speech is the eighth and communes with Brahman.

Mantra 24

इमावेव गोतमभरद्वाजावयमेव गोतमोऽयं भरद्वाज इमावेव विश्वामित्रजमदग्नी अयमेव विश्वामित्रोऽयं जमदग्निरिमावेव वसिष्ठकश्यपावयमेव वसिष्ठोऽयं कश्यपो वागेवात्रिर्वाचा ह्यन्नमद्यतेऽत्तिर्ह वै नामैतद्यदत्रिरिति । सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवं वेद ।। ४ ।।

imāveva gotamabharadvājāvayameva gotamo'yaṃ bharadvāja imāveva viśvāmitrajamadagnī ayameva viśvāmitro'yaṃ jamadagnirimāveva vasiṣṭhakaśyapāvayameva vasiṣṭho'yaṃ kaśyapo vāgevātrirvācā hyannamadyate'ttirha vai nāmaitadyadatririti | sarvasyāttā bhavati sarvamasyānnaṃ bhavati ya evaṃ veda || 4 ||

These two (ears) are Gotama and Bharadvāja — this one Gotama, this Bharadvāja. These two (eyes) are Viśvāmitra and Jamadagni — this Viśvāmitra, this Jamadagni. These two (nostrils) are Vasiṣṭha and Kaśyapa — this Vasiṣṭha, this Kaśyapa. Speech is Atri, for through speech food is eaten (adyate); 'atti' (the eater) — that indeed is the name 'Atri'. Whoever knows this becomes the eater of all, and everything becomes his food.

Mantra 25

द्वे वाव ब्रह्मणो रूपे मूर्तं चैवामूर्तं च मर्त्यं चामृतं च स्थितं च यच्च सच्च त्यच्च ।। १ ।।

dve vāva brahmaṇo rūpe mūrtaṃ caivāmūrtaṃ ca martyaṃ cāmṛtaṃ ca sthitaṃ ca yacca sacca tyacca || 1 ||

Brahman has two forms: the formed and the formless, the mortal and the immortal, the fixed and the moving, the actual (sat) and the yonder (tya).

Mantra 26

तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्चैतन्मर्त्यमेतत्स्थितं एतत्सत् । तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति सतो ह्येष रसः ।। २ ।।

tadetanmūrtaṃ yadanyadvāyoścāntarikṣāccaitanmartyametatsthitaṃ etatsat | tasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati sato hyeṣa rasaḥ || 2 ||

Whatever is other than air and space is the formed — this is mortal, fixed, actual. The essence of this formed, mortal, fixed, actual is that (sun) which gives heat, for it is the essence of the actual.

Mantra 27

अथामूर्तं वायुश्चान्तरिक्षं चैतदमृतमेतद्यदेतत्त्यत् तस्यैतस्यामूर्तस्यै तस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषस्तस्य ह्येष रसः । इत्यधिदैवतम् ।। ३ ।।

athāmūrtaṃ vāyuścāntarikṣaṃ caitadamṛtametadyadetattyat tasyaitasyāmūrtasyai tasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasminmaṇḍale puruṣastasya hyeṣa rasaḥ | ityadhidaivatam || 3 ||

Now the formless is air and space — this is immortal, moving, yonder (tyat). The essence of this formless, immortal, moving, yonder is the person who is in the (solar) orb, for he is the essence of the yonder. — Thus with regard to the deities (adhidaivatam).

Mantra 28

अथाध्यात्ममिदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाश एतन्मर्त्यमेतत्स्थितमेतत्सत् तस्यैतस्य मूर्तस्यै तस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः सतो ह्येष रसः ।। ४ ।।

athādhyātmamidameva mūrtaṃ yadanyatprāṇācca yaścāyamantarātmannākāśa etanmartyametatsthitametatsat tasyaitasya mūrtasyai tasya martyasyaitasya sthitasyaitasya sata eṣa raso yaccakṣuḥ sato hyeṣa rasaḥ || 4 ||

Now with regard to the self (adhyātmam): whatever is other than the breath and the space within the self is the formed — this is mortal, fixed, actual. The essence of this formed, mortal, fixed, actual is the eye, for it is the essence of the actual.

Mantra 29

अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाश एतदमृतमेतद्यद् एतत्त्यं तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो योऽयं दक्षिणेऽक्षन्पुरुषस्त्यस्य ह्येष रसः ।। ५ ।।

athāmūrtaṃ prāṇaśca yaścāyamantarātmannākāśa etadamṛtametadyad etattyaṃ tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyasyaiṣa raso yo'yaṃ dakṣiṇe'kṣanpuruṣastyasya hyeṣa rasaḥ || 5 ||

Now the formless is the breath and the space within the self — this is immortal, moving, yonder. The essence of this formless, immortal, moving, yonder is the person in the right eye, for he is the essence of the yonder.

Mantra 30

तस्य हैतस्य पुरुषस्य रूपम् । यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाऽग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्तं । सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेदाथात आदेशो नेति नेति न ह्येतस्मादिति नेत्यन्यत् परमस्त्यथ नामधेयं सत्यस्य सत्यमिति प्राणा वै सत्यं तेषामेष सत्यम् ।। ६ ।।

tasya haitasya puruṣasya rūpam | yathā māhārajanaṃ vāso yathā pāṇḍvāvikaṃ yathendragopo yathā'gnyarciryathā puṇḍarīkaṃ yathā sakṛdvidyuttaṃ | sakṛdvidyutteva ha vā asya śrīrbhavati ya evaṃ vedāthāta ādeśo neti neti na hyetasmāditi netyanyat paramastyatha nāmadheyaṃ satyasya satyamiti prāṇā vai satyaṃ teṣāmeṣa satyam || 6 ||

Now the form of that person: like a saffron-dyed cloth, like white wool, like the (red) indragopa insect, like a flame of fire, like a white lotus, like a sudden flash of lightning. Glory comes, like a sudden flash of lightning, to one who knows this. Now, therefore, the teaching (ādeśa): 'not this, not this' (neti neti), for there is nothing higher than this of which one could say 'it is not this.' Now its name is 'the Truth of truth' — the vital powers are the truth, and this is their Truth.

Mantra 31

मैत्रेयीति होवाच याज्ञवल्क्य उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि । हन्त तेऽनया कात्यायन्याऽन्तं करवाणीति ।। १ ।।

maitreyīti hovāca yājñavalkya udyāsyanvā are'hamasmātsthānādasmi | hanta te'nayā kātyāyanyā'ntaṃ karavāṇīti || 1 ||

'Maitreyī,' said Yājñavalkya, 'I am about to go forth from this householder's state. Come, let me make a settlement between you and Kātyāyanī.'

Mantra 32

सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् कथं तेनामृता स्यामिति । नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यादमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति ।। २ ।।

sā hovāca maitreyī yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt kathaṃ tenāmṛtā syāmiti | neti hovāca yājñavalkyo yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitaṃ syādamṛtatvasya tu nā''śā'sti vitteneti || 2 ||

Maitreyī said, 'Sir, if this whole earth filled with wealth were mine, would I become immortal by it?' 'No,' said Yājñavalkya, 'your life would be like that of the well-provided; but of immortality there is no hope through wealth.'

Mantra 33

सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् । यदेव भगवान्वेद तदेव मे ब्रूहीति ।। ३ ।।

sā hovāca maitreyī yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām | yadeva bhagavānveda tadeva me brūhīti || 3 ||

Maitreyī said, 'What should I do with that by which I do not become immortal? Tell me, sir, only that which you know (of the path to immortality).'

Mantra 34

स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषस एह्यास्स्व व्याख्यास्यामि ते । व्याचक्षाणस्य तु मे निदिध्यासस्वेति ।। ४ ।।

sa hovāca yājñavalkyaḥ priyā batāre naḥ satī priyaṃ bhāṣasa ehyāssva vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti || 4 ||

Yājñavalkya said, 'You have been dear to me, and now you speak what is dear. Come, sit down; I will explain it to you. As I explain, meditate upon it.'

Mantra 35

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवत्यात्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो । मैत्रेय्यात्मनो वा अरे दर्शनेन श्रवणेन मत्या विज्ञानेनेदं सर्वं विदितम् ।। ५ ।।

sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavatyātmanastu kāmāya vittaṃ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavatyātmanastu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavatyātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavatyātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo | maitreyyātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam || 5 ||

'Truly, not for the love of the husband is the husband dear, but for the love of the Self is the husband dear. Not for the love of the wife is the wife dear, but for the love of the Self is the wife dear. So too with sons, with wealth, with brahmin-power, with kshatriya-power, with the worlds, with the gods, with beings — not for the love of all is all dear, but for the love of the Self is all dear. The Self, indeed, is to be seen, to be heard, to be reflected upon, and to be meditated upon (ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ). By the seeing, the hearing, the reflecting, and the knowing of the Self, O Maitreyī, all this is known.'

Mantra 36

ब्रह्म तं परादाद्योऽन्यत्राऽऽत्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्राऽऽत्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद् योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा ।। ६ ।।

brahma taṃ parādādyo'nyatrā''tmano brahma veda kṣatraṃ taṃ parādādyo'nyatrā''tmanaḥ kṣatraṃ veda lokāstaṃ parāduryo'nyatrātmano lokānveda devāstaṃ parāduryo'nyatrātmano devānveda bhūtāni taṃ parāduryo'nyatrātmano bhūtāni veda sarvaṃ taṃ parādād yo'nyatrātmanaḥ sarvaṃ vededaṃ brahmedaṃ kṣatramime lokā ime devā imāni bhūtānīdaṃ sarvaṃ yadayamātmā || 6 ||

'Brahman (priestly power) forsakes him who knows Brahman as apart from the Self; the kshatra forsakes him who knows the kshatra as apart from the Self; the worlds, the gods, the beings, all forsake him who knows them as apart from the Self. This Brahman, this kshatra, these worlds, these gods, these beings, this all — is this very Self.'

Mantra 37

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ।। ७ ।।

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ || 7 ||

'As, when a drum is being beaten, one cannot grasp the external sounds by themselves, but by grasping the drum, or the beater of the drum, the sound is grasped —'

Mantra 38

स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ।। ८ ।।

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ || 8 ||

'As, when a conch is being blown, one cannot grasp the external sounds by themselves, but by grasping the conch, or the blower of the conch, the sound is grasped —'

Mantra 39

स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ।। ९ ।।

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyād grahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ || 9 ||

'As, when a vīṇā is being played, one cannot grasp the external sounds by themselves, but by grasping the vīṇā, or the player of the vīṇā, the sound is grasped —'

Mantra 40

स यथाऽऽर्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद् यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानि अस्यैवैतानि निःश्वसितानि ।। १० ।।

sa yathā''rdraidhāgnerabhyāhitātpṛthagdhūmā viniścarantyevaṃ vā are'sya mahato bhūtasya niḥśvasitametad yadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānāni asyaivaitāni niḥśvasitāni || 10 ||

'As from a fire kindled with damp fuel clouds of smoke issue forth in all directions, so indeed from this great Being has been breathed forth all this: the Ṛgveda, the Yajurveda, the Sāmaveda, the Atharvāṅgirasa (Atharvaveda), history (itihāsa), the ancient lore (purāṇa), the sciences, the Upaniṣads, verses, aphorisms, explanations and commentaries — all these are its very breath.'

Mantra 41

स यथा सर्वासामपां समुद्र एकायनमेवं सर्वेषां स्पर्शानां त्वगेकायनमेवं सर्वेषां गन्धानां नासिकैकायनं एवं सर्वेषां रसानां जिह्वैकायनमेवं सर्वेषां रूपाणां चक्षुरेकायनमेवं सर्वेषां शब्दानां श्रोत्रमेकायनमेवं सर्वेषां सङ्कल्पानां मन एकायनं एवं सर्वासां विद्यानां हृदयमेकायनमेवं सर्वेषां कर्मणां हस्तावेकायनमेवं सर्वेषामानन्दानामुपस्थ एकायनं एवं सर्वेषां विसर्गाणां पायुरेकायनमेवं सर्वेषामध्वनां पादावेकायनमेवं सर्वेषां वदानां वागेकायनम् ।। ११ ।।

sa yathā sarvāsāmapāṃ samudra ekāyanamevaṃ sarveṣāṃ sparśānāṃ tvagekāyanamevaṃ sarveṣāṃ gandhānāṃ nāsikaikāyanaṃ evaṃ sarveṣāṃ rasānāṃ jihvaikāyanamevaṃ sarveṣāṃ rūpāṇāṃ cakṣurekāyanamevaṃ sarveṣāṃ śabdānāṃ śrotramekāyanamevaṃ sarveṣāṃ saṅkalpānāṃ mana ekāyanaṃ evaṃ sarvāsāṃ vidyānāṃ hṛdayamekāyanamevaṃ sarveṣāṃ karmaṇāṃ hastāvekāyanamevaṃ sarveṣāmānandānāmupastha ekāyanaṃ evaṃ sarveṣāṃ visargāṇāṃ pāyurekāyanamevaṃ sarveṣāmadhvanāṃ pādāvekāyanamevaṃ sarveṣāṃ vadānāṃ vāgekāyanam || 11 ||

'As the ocean is the one meeting-place of all waters, as the skin is the one meeting-place of all touches, the nostrils of all smells, the tongue of all tastes, the eye of all forms, the ear of all sounds, the mind of all resolves, the heart of all knowledges, the hands of all actions, the organ of generation of all pleasures, the anus of all excretions, the feet of all journeys, and speech of all the Vedas (utterances) —'

Mantra 42

स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव न हास्योद्ग्रहणायैव स्याद् यतो यतस्त्वाददीत लवणमेवैवं वा अर इदं महद् भूतमनन्तमपारं विज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य सञ्ज्ञाऽस्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः ।। १२ ।।

sa yathā saindhavakhilya udake prāsta udakamevānuvilīyeta na hāsyodgrahaṇāyeva na hāsyodgrahaṇāyaiva syād yato yatastvādadīta lavaṇamevaivaṃ vā ara idaṃ mahad bhūtamanantamapāraṃ vijñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya sañjñā'stītyare bravīmīti hovāca yājñavalkyaḥ || 12 ||

'As a lump of salt thrown into water dissolves into the very water and cannot be picked out again, yet from wherever one takes it the water is salty, so indeed is this great, endless, boundless Being — a single mass of pure consciousness. Arising out of these elements, it dissolves again into them. After death there is no (particular) consciousness — this I say, Maitreyī,' said Yājñavalkya.

Mantra 43

सा होवाच मैत्रेय्यत्रैव मा भगवानमूमुहद् न प्रेत्य सञ्ज्ञाऽस्तीति । स होवाच न वा अरेऽहं मोहं ब्रवीम्यलं वा अर इदं विज्ञानाय ।। १३ ।।

sā hovāca maitreyyatraiva mā bhagavānamūmuhad na pretya sañjñā'stīti | sa hovāca na vā are'haṃ mohaṃ bravīmyalaṃ vā ara idaṃ vijñānāya || 13 ||

Maitreyī said, 'Here, sir, you have bewildered me by saying "after death there is no consciousness."' Yājñavalkya said, 'I say nothing bewildering, Maitreyī; this is quite sufficient for knowledge.'

Mantra 44

यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति । यत्र वा अस्य सर्वमात्मैवाभूत् तत्केन कं जिघ्रेत् तत्केन कं पश्येत् तत्केन कं शृणुयात् तत्केन कमभिवदेत् तत्केन कं मन्वीत तत्केन कं विजानीयात् । येनेदं सर्वं विजानाति तं केन विजानीयाद् विज्ञातारमरे केन विजानीयादिति ।। १४ ।।

yatra hi dvaitamiva bhavati taditara itaraṃ jighrati taditara itaraṃ paśyati taditara itaraṃ śṛṇoti taditara itaramabhivadati taditara itaraṃ manute taditara itaraṃ vijānāti | yatra vā asya sarvamātmaivābhūt tatkena kaṃ jighret tatkena kaṃ paśyet tatkena kaṃ śṛṇuyāt tatkena kamabhivadet tatkena kaṃ manvīta tatkena kaṃ vijānīyāt | yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyād vijñātāramare kena vijānīyāditi || 14 ||

'For where there is duality, as it were, there one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But where all has become one's very Self, then by what and whom should one smell, by what and whom should one see, hear, speak to, think of, or know? By what should one know That by which all this is known — by what, O Maitreyī, should one know the Knower?'

Mantra 45

इयं पृथिवी सर्वेषां भूतानां मध्वस्यै पृथिव्यै सर्वाणि भूतानि मधु यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। १ ।।

iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhvasyai pṛthivyai sarvāṇi bhūtāni madhu yaścāyamasyāṃ pṛthivyāṃ tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ śārīrastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 1 ||

This earth is the honey of all beings, and all beings are the honey of this earth. The radiant, immortal person who is in this earth, and, with regard to the self, the bodily (śārīra) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 46

इमा आपः सर्वेषां भूतानां मध्वसामपां सर्वाणि भूतानि मधु यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषः यश्चायमध्यात्मं रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं इदं ब्रह्मेदं सर्वम् ।। २ ।।

imā āpaḥ sarveṣāṃ bhūtānāṃ madhvasāmapāṃ sarvāṇi bhūtāni madhu yaścāyamāsvapsu tejomayo'mṛtamayaḥ puruṣaḥ yaścāyamadhyātmaṃ raitasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ idaṃ brahmedaṃ sarvam || 2 ||

These waters is the honey of all beings, and all beings are the honey of these waters. The radiant, immortal person who is in these waters, and, with regard to the self, the seminal (raitasa) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 47

अयमग्निः सर्वेषां भूतानां मध्वस्याग्नेः सर्वाणि भूतानि मधु यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं इदं ब्रह्मेदं सर्वम् ।। ३ ।।

ayamagniḥ sarveṣāṃ bhūtānāṃ madhvasyāgneḥ sarvāṇi bhūtāni madhu yaścāyamasminnagnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ vāṅmayastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ idaṃ brahmedaṃ sarvam || 3 ||

This fire is the honey of all beings, and all beings are the honey of this fire. The radiant, immortal person who is in this fire, and, with regard to the self, the person of speech (vāṅmaya), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 48

अयं वायुः सर्वेषां भूतानां मध्वस्य वायोः सर्वाणि भूतानि मधु यश्चायमस्मिन्वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतम् इदं ब्रह्मेदं सर्वम् ।। ४ ।।

ayaṃ vāyuḥ sarveṣāṃ bhūtānāṃ madhvasya vāyoḥ sarvāṇi bhūtāni madhu yaścāyamasminvāyau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ prāṇastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtam idaṃ brahmedaṃ sarvam || 4 ||

This wind is the honey of all beings, and all beings are the honey of this wind. The radiant, immortal person who is in this wind, and, with regard to the self, the person that is breath (prāṇa), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 49

अयमादित्यः सर्वेषां भूतानां मध्वस्याऽऽदित्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। ५ ।।

ayamādityaḥ sarveṣāṃ bhūtānāṃ madhvasyā''dityasya sarvāṇi bhūtāni madhu yaścāyamasminnāditye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ cākṣuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 5 ||

This sun is the honey of all beings, and all beings are the honey of this sun. The radiant, immortal person who is in this sun, and, with regard to the self, the ocular (cākṣuṣa) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 50

इमा दिशः सर्वेषां भूतानां मध्वासां दिशां सर्वाणि भूतानि मधु यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। ६ ।।

imā diśaḥ sarveṣāṃ bhūtānāṃ madhvāsāṃ diśāṃ sarvāṇi bhūtāni madhu yaścāyamāsu dikṣu tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ śrautraḥ prātiśrutkastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 6 ||

These quarters is the honey of all beings, and all beings are the honey of these quarters. The radiant, immortal person who is in these quarters, and, with regard to the self, the person of hearing and echo (śrautra, prātiśrutka), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 51

अयं चन्द्रः सर्वेषां भूतानां मध्वस्य चन्द्रस्य सर्वाणि भूतानि मधु यश्चायमस्मिंश्चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। ७ ।।

ayaṃ candraḥ sarveṣāṃ bhūtānāṃ madhvasya candrasya sarvāṇi bhūtāni madhu yaścāyamasmiṃścandre tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ mānasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 7 ||

This moon is the honey of all beings, and all beings are the honey of this moon. The radiant, immortal person who is in this moon, and, with regard to the self, the mental (mānasa) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 52

इयं विद्युत्सर्वेषां भूतानं मध्वस्यै विद्युतः सर्वाणि भूतानि मधु यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं इदं ब्रह्मेदं सर्वम् ।। ८ ।।

iyaṃ vidyutsarveṣāṃ bhūtānaṃ madhvasyai vidyutaḥ sarvāṇi bhūtāni madhu yaścāyamasyāṃ vidyuti tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ taijasastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ idaṃ brahmedaṃ sarvam || 8 ||

This lightning is the honey of all beings, and all beings are the honey of this lightning. The radiant, immortal person who is in this lightning, and, with regard to the self, the luminous (taijasa) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 53

अयं स्तनयित्नुः सर्वेषां भूतानां मध्वस्य स्तनयित्नोः सर्वाणि भूतानि मधु यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। ९ ।।

ayaṃ stanayitnuḥ sarveṣāṃ bhūtānāṃ madhvasya stanayitnoḥ sarvāṇi bhūtāni madhu yaścāyamasminstanayitnau tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ śābdaḥ sauvarastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 9 ||

This thundercloud (stanayitnu) is the honey of all beings, and all beings are the honey of this thundercloud. The radiant, immortal person who is in this thundercloud, and, with regard to the self, the person of sound and voice (śābda, sauvara), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 54

अयमाकाशः सर्वेषां भूतानां मध्वस्याऽऽकाशस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। १० ।।

ayamākāśaḥ sarveṣāṃ bhūtānāṃ madhvasyā''kāśasya sarvāṇi bhūtāni madhu yaścāyamasminnākāśe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ hṛdyākāśastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 10 ||

This space (ākāśa) is the honey of all beings, and all beings are the honey of this space. The radiant, immortal person who is in this space, and, with regard to the self, the person that is the space within the heart (hṛdyākāśa), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 55

अयं धर्मः सर्वेषां भूतानां मध्वस्य धर्मस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतं इदं ब्रह्मेदं सर्वम् ।। ११ ।।

ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhvasya dharmasya sarvāṇi bhūtāni madhu yaścāyamasmindharme tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ dhārmastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtaṃ idaṃ brahmedaṃ sarvam || 11 ||

This law (dharma) is the honey of all beings, and all beings are the honey of this law. The radiant, immortal person who is in this law, and, with regard to the self, the person of law (dhārma), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 56

इदं सत्यं सर्वेषां भूतानां मध्वस्य सत्यस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। १२ ।।

idaṃ satyaṃ sarveṣāṃ bhūtānāṃ madhvasya satyasya sarvāṇi bhūtāni madhu yaścāyamasminsatye tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ sātyastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 12 ||

This truth (satya) is the honey of all beings, and all beings are the honey of this truth. The radiant, immortal person who is in this truth, and, with regard to the self, the person of truth (sātya), radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 57

इदं मानुषं सर्वेषां भूतानां मध्वस्य मानुषस्य सर्वाणि भूतानि मधु यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। १३ ।।

idaṃ mānuṣaṃ sarveṣāṃ bhūtānāṃ madhvasya mānuṣasya sarvāṇi bhūtāni madhu yaścāyamasminmānuṣe tejomayo'mṛtamayaḥ puruṣo yaścāyamadhyātmaṃ mānuṣastejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 13 ||

This humankind is the honey of all beings, and all beings are the honey of this humankind. The radiant, immortal person who is in this human being, and, with regard to the self, the human (mānuṣa) person, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 58

अयमात्मा सर्वेषां भूतानां मध्वस्याऽऽत्मनः सर्वाणि भूतानि मधु यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतमिदं ब्रह्मेदं सर्वम् ।। १४ ।।

ayamātmā sarveṣāṃ bhūtānāṃ madhvasyā''tmanaḥ sarvāṇi bhūtāni madhu yaścāyamasminnātmani tejomayo'mṛtamayaḥ puruṣo yaścāyamātmā tejomayo'mṛtamayaḥ puruṣo'yameva sa yo'yamātmedamamṛtamidaṃ brahmedaṃ sarvam || 14 ||

This Self is the honey of all beings, and all beings are the honey of this Self. The radiant, immortal person who is in this self, and, with regard to the self, the person that is the Self, radiant and immortal — he is just this Self; this is the immortal, this is Brahman, this is all.

Mantra 59

स वा अयमात्मा सर्वेषां भूतानामधिपतिः सर्वेषां भूतानां राजा । तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिता एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः ।। १५ ।।

sa vā ayamātmā sarveṣāṃ bhūtānāmadhipatiḥ sarveṣāṃ bhūtānāṃ rājā | tadyathā rathanābhau ca rathanemau cārāḥ sarve samarpitā evamevāsminnātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ || 15 ||

This Self is the overlord of all beings and the king of all beings. As all the spokes are fixed in the hub and the felly of a chariot-wheel, so in this Self are fixed all beings, all gods, all worlds, all breaths, and all these selves.

Mantra 60

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् । तद्वां नरा सनये दंस उग्रं आविष्कृणोमि तन्यतुर्न वृष्टिम् । दध्यङ् ह यन्मध्वाथर्वणो वां अश्वस्य शीर्ष्णा प्र यदीमुवाचेति ।। १६ ।।

idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat | tadvāṃ narā sanaye daṃsa ugraṃ āviṣkṛṇomi tanyaturna vṛṣṭim | dadhyaṅ ha yanmadhvātharvaṇo vāṃ aśvasya śīrṣṇā pra yadīmuvāceti || 16 ||

This is that honey (the honey-doctrine) which Dadhyañc Ātharvaṇa declared to the Aśvins. Beholding this, the seer said: 'That mighty deed of yours, O men (Aśvins), I proclaim, for the sake of gain, as the thunder proclaims the rain — the deed that Dadhyañc Ātharvaṇa declared to you through a horse's head.'

Mantra 61

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् । आथर्वणायाश्विनौ दधीचेऽश्व्यं शिरः प्रत्यैरयतम् । स वां मधु प्रवोचदृतायन् त्वाष्ट्रं यद् दस्रावपि कक्ष्यं वामिति ।। १७ ।।

idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat | ātharvaṇāyāśvinau dadhīce'śvyaṃ śiraḥ pratyairayatam | sa vāṃ madhu pravocadṛtāyan tvāṣṭraṃ yad dasrāvapi kakṣyaṃ vāmiti || 17 ||

This is that honey which Dadhyañc Ātharvaṇa declared to the Aśvins. Beholding this, the seer said: 'O Aśvins, you set a horse's head upon Ātharvaṇa Dadhīca; true to his word, he then declared to you the honey of Tvaṣṭṛ, which is your secret, O mighty ones.'

Mantra 62

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः । पुरः स पक्षी भूत्वा पुरः पुरुष आविशदिति । स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयो नैनेन किंचनानावृतं नैनेन किंचनासंवृतम् ।। १८ ।।

idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat puraścakre dvipadaḥ puraścakre catuṣpadaḥ | puraḥ sa pakṣī bhūtvā puraḥ puruṣa āviśaditi | sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayo nainena kiṃcanānāvṛtaṃ nainena kiṃcanāsaṃvṛtam || 18 ||

This is that honey which Dadhyañc Ātharvaṇa declared to the Aśvins. Beholding this, the seer said: 'He fashioned bodies ("cities") with two feet, he fashioned bodies with four feet; first becoming a bird, the Puruṣa entered the bodies.' This very Puruṣa dwells within all bodies; there is nothing that is not covered by him, nothing that is not enclosed by him.

Mantra 63

इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच । तदेतदृषिः पश्यन्नवोचत् । रूपंरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय । इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति । अयं वै हरयोऽयं वै दश च सहस्राणि बहूनि चानन्तानि च । तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यमयमात्मा ब्रह्म सर्वानुभूरित्यनुशासनम् ।। १९ ।।

idaṃ vai tanmadhu dadhyaṅṅātharvaṇo'śvibhyāmuvāca | tadetadṛṣiḥ paśyannavocat | rūpaṃrūpaṃ pratirūpo babhūva tadasya rūpaṃ praticakṣaṇāya | indro māyābhiḥ pururūpa īyate yuktā hyasya harayaḥ śatā daśeti | ayaṃ vai harayo'yaṃ vai daśa ca sahasrāṇi bahūni cānantāni ca | tadetadbrahmāpūrvamanaparamanantaramabāhyamayamātmā brahma sarvānubhūrityanuśāsanam || 19 ||

This is that honey which Dadhyañc Ātharvaṇa declared to the Aśvins. Beholding this, the seer said: 'He assumed a form to correspond with every form; that form of his is for making him perceived. By his powers of māyā Indra moves in manifold forms, for a thousand steeds (harayaḥ) are yoked to him.' He (this Self) is indeed those steeds; he is indeed the tens and the thousands, many and endless. This Brahman is without antecedent, without successor, without inside, without outside. This Self is Brahman, the all-perceiving. Such is the teaching (anuśāsana).

Mantra 64

अथ वंशः पौतिमाष्यो गौपवनाद् गौपवनः पौतिमाष्यात् पौतिमाष्यो गौपवनाद् गौपवनः कौशिकात् कौशिकः कौण्डिन्यात् कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः ।। १ ।।

atha vaṃśaḥ pautimāṣyo gaupavanād gaupavanaḥ pautimāṣyāt pautimāṣyo gaupavanād gaupavanaḥ kauśikāt kauśikaḥ kauṇḍinyāt kauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ || 1 ||

Now the line of teachers (vaṃśa): Pautimāṣya received it from Gaupavana, Gaupavana from Pautimāṣya, Pautimāṣya from Gaupavana, Gaupavana from Kauśika, Kauśika from Kauṇḍinya, Kauṇḍinya from Śāṇḍilya, Śāṇḍilya from Kauśika and Gautama, Gautama —

Mantra 65

आग्निवेश्यादग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्चानभिम्लात आनभिम्लातादनभिम्लात अनभिम्लातादनभिम्लातो गौतमाद् गौतमः सैतवप्राचीनयोग्याभ्यां सैतवप्राचीनयोग्यौ पाराशर्यात् पाराशर्यो भारद्वाजाद् भारद्वाजो भारद्वाजाच्च गौतमाच्च गौतमो भारद्वाजाद् भारद्वाजः पाराशर्यात् पाराशर्यो वैजवापायनाद् वैजवापायनः कौशिकायनेः कौशिकायनिः ।। २ ।।

āgniveśyādagniveśyaḥ śāṇḍilyāccānabhimlātāccānabhimlāta ānabhimlātādanabhimlāta anabhimlātādanabhimlāto gautamād gautamaḥ saitavaprācīnayogyābhyāṃ saitavaprācīnayogyau pārāśaryāt pārāśaryo bhāradvājād bhāradvājo bhāradvājācca gautamācca gautamo bhāradvājād bhāradvājaḥ pārāśaryāt pārāśaryo vaijavāpāyanād vaijavāpāyanaḥ kauśikāyaneḥ kauśikāyaniḥ || 2 ||

— from Āgniveśya, Āgniveśya from Śāṇḍilya and Ānabhimlāta, Ānabhimlāta from Ānabhimlāta, Ānabhimlāta from Ānabhimlāta, Ānabhimlāta from Gautama, Gautama from Saitava and Prācīnayogya, Saitava and Prācīnayogya from Pārāśarya, Pārāśarya from Bhāradvāja, Bhāradvāja from Bhāradvāja and Gautama, Gautama from Bhāradvāja, Bhāradvāja from Pārāśarya, Pārāśarya from Vaijavāpāyana, Vaijavāpāyana from Kauśikāyani, Kauśikāyani —

Mantra 66

घृतकौशिकाद् घृतकौशिकः पाराशर्यायणात् पारशर्यायणः पाराशर्यात् पाराशर्यो जातूकर्ण्याज् जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरासुरिर्भारद्वाजाद् भारद्वाज आत्रेयादत्रेयो माण्टेर्माण्टिर्गौतमाद् गौतमो गौतमाद् गौतमो वात्स्याद् वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात् कैशोर्यः काप्यः कुमारहारितात् कुमारहारितो गालवाद् गालवो विदर्भीकौण्डिन्याद् विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद् वत्सनपाद्बाभ्रवः पथः सौभरात् पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद् विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद् दध्यङ्ङाथर्वणोऽथर्वणो दैवादथर्वा दैवो मृत्योः प्राध्वंसनान् मृत्युः प्राध्वंसनः प्रध्वंसनात् प्रध्वंसन एकर्षेः एकर्षिर्विप्रचित्तेर्विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात् सनातनः सनगात् सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयम्भु ब्रह्मणे नमः ।। ३ ।।

ghṛtakauśikād ghṛtakauśikaḥ pārāśaryāyaṇāt pāraśaryāyaṇaḥ pārāśaryāt pārāśaryo jātūkarṇyāj jātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirāsurāsurirbhāradvājād bhāradvāja ātreyādatreyo māṇṭermāṇṭirgautamād gautamo gautamād gautamo vātsyād vātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyāt kaiśoryaḥ kāpyaḥ kumārahāritāt kumārahārito gālavād gālavo vidarbhīkauṇḍinyād vidarbhīkauṇḍinyo vatsanapāto bābhravād vatsanapādbābhravaḥ pathaḥ saubharāt panthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrād viśvarūpastvāṣṭro'śvibhyāmaśvinau dadhīca ātharvaṇād dadhyaṅṅātharvaṇo'tharvaṇo daivādatharvā daivo mṛtyoḥ prādhvaṃsanān mṛtyuḥ prādhvaṃsanaḥ pradhvaṃsanāt pradhvaṃsana ekarṣeḥ ekarṣirvipracittervipracittirvyaṣṭervyaṣṭiḥ sanāroḥ sanāruḥ sanātanāt sanātanaḥ sanagāt sanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇo brahma svayambhu brahmaṇe namaḥ || 3 ||

— from Ghṛtakauśika, Ghṛtakauśika from Pārāśaryāyaṇa, Pārāśaryāyaṇa from Pārāśarya, Pārāśarya from Jātūkarṇya, Jātūkarṇya from Āsurāyaṇa and Yāska, Āsurāyaṇa from Traivaṇi, Traivaṇi from Aupajandhani, Aupajandhani from Āsuri, Āsuri from Bhāradvāja, Bhāradvāja from Ātreya, Ātreya from Māṇṭi, Māṇṭi from Gautama, Gautama from Gautama, Gautama from Vātsya, Vātsya from Śāṇḍilya, Śāṇḍilya from Kaiśorya Kāpya, Kaiśorya Kāpya from Kumārahārita, Kumārahārita from Gālava, Gālava from Vidarbhīkauṇḍinya, Vidarbhīkauṇḍinya from Vatsanapāt Bābhrava, Vatsanapāt Bābhrava from Patha Saubhara, Patha Saubhara from Ayāsya Āṅgirasa, Ayāsya Āṅgirasa from Ābhūti Tvāṣṭra, Ābhūti Tvāṣṭra from Viśvarūpa Tvāṣṭra, Viśvarūpa Tvāṣṭra from the Aśvins, the Aśvins from Dadhīca Ātharvaṇa, Dadhīca Ātharvaṇa from Atharvan Daiva, Atharvan Daiva from Mṛtyu Prādhvaṃsana, Mṛtyu Prādhvaṃsana from Pradhvaṃsana, Pradhvaṃsana from Ekarṣi, Ekarṣi from Vipracitti, Vipracitti from Vyaṣṭi, Vyaṣṭi from Sanāru, Sanāru from Sanātana, Sanātana from Sanaga, Sanaga from Parameṣṭhin, Parameṣṭhin from Brahmā. Brahman is self-existent (svayambhū). To that Brahman, salutation.

Mantra 1

ॐ जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे । तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुस्तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति । स ह गवां सहस्रमवरुरोध दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥ १ ॥

oṃ janako ha vaideho bahudakṣiṇena yajñeneje | tatra ha kurupañcālānāṃ brāhmaṇā abhisametā babhūvustasya ha janakasya vaidehasya vijijñāsā babhūva kaḥ svideṣāṃ brāhmaṇānāmanūcānatama iti | sa ha gavāṃ sahasramavarurodha daśadaśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ || 1 ||

Janaka of Videha once performed a sacrifice at which lavish gifts were given. Brahmanas of the Kurus and Panchalas had gathered there. A wish arose in Janaka to know which of them was the most learned in the Vedas. He penned up a thousand cows, and to the horns of each were bound ten padas of gold.

Mantra 2

तान्होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति । ते ह ब्राह्मणा न दधृषुरथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाचैताः सौम्योदज सामश्रवा३ इति । ता होदाचकार । ते ह ब्राह्मणाश्चुक्रुधुः कथं नु नो ब्रह्मिष्ठो ब्रुवीतेत्यथ ह जनकस्य वैदेहस्य होताऽश्वलो बभूव । स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति । स होवाच नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति । तं ह तत एव प्रष्टुं दध्रे होताऽश्वलः ॥ २ ॥

tānhovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatāmiti | te ha brāhmaṇā na dadhṛṣuratha ha yājñavalkyaḥ svameva brahmacāriṇamuvācaitāḥ saumyodaja sāmaśravā3 iti | tā hodācakāra | te ha brāhmaṇāścukrudhuḥ kathaṃ nu no brahmiṣṭho bruvītetyatha ha janakasya vaidehasya hotā'śvalo babhūva | sa hainaṃ papraccha tvaṃ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti | sa hovāca namo vayaṃ brahmiṣṭhāya kurmo gokāmā eva vayaṃ sma iti | taṃ ha tata eva praṣṭuṃ dadhre hotā'śvalaḥ || 2 ||

He said to them: 'Revered Brahmanas, let whoever among you is the best knower of Brahman drive away these cows.' None of the Brahmanas dared. Then Yajnavalkya said to his pupil: 'Drive them away, dear Samashravas.' He drove them off. At this the Brahmanas grew angry: 'How can he call himself the greatest knower of Brahman among us?' Now Ashvala, Janaka's hotr priest, was present. He asked: 'Yajnavalkya, are you truly the best knower of Brahman among us?' Yajnavalkya answered: 'We bow to the best knower of Brahman; but we simply want the cows.' Thereupon Ashvala the hotr resolved to question him.

Mantra 3

याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्युनाऽऽप्तं, सर्वं मृत्युनाऽभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति । होत्रर्त्विजाऽइना वाचा वाग्वै यज्ञस्य होता । तद्येयं वाक् सोऽयमग्निः स होता सा मुक्तिः साऽतिमुक्तिः ॥ ३ ॥

yājñavalkyeti hovāca yadidaṃ sarvaṃ mṛtyunā''ptaṃ, sarvaṃ mṛtyunā'bhipannaṃ kena yajamāno mṛtyorāptimatimucyata iti | hotrartvijā'inā vācā vāgvai yajñasya hotā | tadyeyaṃ vāk so'yamagniḥ sa hotā sā muktiḥ sā'timuktiḥ || 3 ||

'Yajnavalkya,' he said, 'since all this is pervaded by death, overtaken by death, by what means does the sacrificer free himself beyond the reach of death?' 'Through the hotr priest, through fire, through speech. Speech is the hotr of the sacrifice; this speech is fire, and it is the hotr. That is release, that is complete release.'

Mantra 4

याज्ञवल्क्येति होवाच यदिदं सर्वमहोरात्राभ्यामाप्तं, सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इत्यध्वर्युणर्त्विजा चक्षुषाऽऽदित्येन चक्षुर्वै यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः सा मुक्तिः साऽतिमुक्तिः ॥ ४ ॥

yājñavalkyeti hovāca yadidaṃ sarvamahorātrābhyāmāptaṃ, sarvamahorātrābhyāmabhipannaṃ kena yajamāno'horātrayorāptimatimucyata ityadhvaryuṇartvijā cakṣuṣā''dityena cakṣurvai yajñasyādhvaryustadyadidaṃ cakṣuḥ so'sāvādityaḥ so'dhvaryuḥ sā muktiḥ sā'timuktiḥ || 4 ||

'Yajnavalkya, since all this is pervaded by day and night, overtaken by them, by what means does the sacrificer free himself beyond day and night?' 'Through the adhvaryu priest, through the eye, through the sun. The eye is the adhvaryu of the sacrifice; this eye is the sun, and it is the adhvaryu. That is release, that is complete release.'

Mantra 5

याज्ञवल्क्येति होवाच यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं, सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इत्युद्गात्रर्त्विजा वायुना प्राणेन प्राणो वै यज्ञस्योद्गाता । तद्योऽयं प्राणः स वायुः स उद्गाता सा मुक्तिः साऽतिमुक्तिः ॥ ५ ॥

yājñavalkyeti hovāca yadidaṃ sarvaṃ pūrvapakṣāparapakṣābhyāmāptaṃ, sarvaṃ pūrvapakṣāparapakṣābhyāmabhipannaṃ kena yajamānaḥ pūrvapakṣāparapakṣayorāptimatimucyata ityudgātrartvijā vāyunā prāṇena prāṇo vai yajñasyodgātā | tadyo'yaṃ prāṇaḥ sa vāyuḥ sa udgātā sā muktiḥ sā'timuktiḥ || 5 ||

'Yajnavalkya, since all this is pervaded by the bright and dark fortnights, overtaken by them, by what means does the sacrificer free himself beyond the fortnights?' 'Through the udgatr priest, through air, through the vital breath. The breath is the udgatr of the sacrifice; this breath is air, and it is the udgatr. That is release, that is complete release.'

Mantra 6

याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाऽऽक्रमेन यजमानः स्वर्गं लोकमाक्रमत इति ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञस्य ब्रह्मा । तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा सा मुक्तिः सातिमुक्तिरित्यतिमोक्षा अथ सम्पदः ॥ ६ ॥

yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenā''kramena yajamānaḥ svargaṃ lokamākramata iti brahmaṇartvijā manasā candreṇa mano vai yajñasya brahmā | tadyadidaṃ manaḥ so'sau candraḥ sa brahmā sā muktiḥ sātimuktirityatimokṣā atha sampadaḥ || 6 ||

'Yajnavalkya, this mid-region seems to have no support; by what ascent does the sacrificer reach the heavenly world?' 'Through the brahman priest, through the mind, through the moon. The mind is the brahman of the sacrifice; this mind is the moon, and it is the brahman. That is release, that is complete release.' Thus far the complete liberations; now the attainments.

Mantra 7

याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति । तिसृभिरिति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव तृतीया । किं ताभिर्जयतीति । यत् किञ्चेदं प्राणभृदिति ॥ ७ ॥

yājñavalkyeti hovāca katibhirayamadyargbhirhotāsminyajñe kariṣyatīti | tisṛbhiriti | katamāstāstisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā | kiṃ tābhirjayatīti | yat kiñcedaṃ prāṇabhṛditi || 7 ||

'Yajnavalkya, with how many kinds of rk-verses will the hotr officiate today in this sacrifice?' 'With three.' 'Which three?' 'The introductory verse, the offering verse, and the recited verse as the third.' 'What does he win by them?' 'Whatever here possesses the breath of life.'

Mantra 8

याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन्यज्ञ आहुतीर्होष्यतीति । तिस्र इति । कतमास्तास्तिस्र इति । या हुता उज्ज्वलन्ति या हुता अतिनेदन्ते या हुता अधिशेरते । किं ताभिर्जयतीति । या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति दीप्यत इव हि देवलोको । या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयत्यतीव हि पितृलोको । या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यध इव हि मनुष्यलोकः ॥ ८ ॥

yājñavalkyeti hovāca katyayamadyādhvaryurasminyajña āhutīrhoṣyatīti | tisra iti | katamāstāstisra iti | yā hutā ujjvalanti yā hutā atinedante yā hutā adhiśerate | kiṃ tābhirjayatīti | yā hutā ujjvalanti devalokameva tābhirjayati dīpyata iva hi devaloko | yā hutā atinedante pitṛlokameva tābhirjayatyatīva hi pitṛloko | yā hutā adhiśerate manuṣyalokameva tābhirjayatyadha iva hi manuṣyalokaḥ || 8 ||

'Yajnavalkya, how many oblations will the adhvaryu offer today in this sacrifice?' 'Three.' 'Which three?' 'Those that, when offered, blaze upward; those that, when offered, make a loud sound; and those that, when offered, sink down.' 'What does he win by them?' 'By those that blaze up he wins the world of the gods, for the world of the gods shines; by those that make a sound, the world of the fathers, for the world of the fathers is loud; by those that sink down, the world of men, for the world of men is below.'

Mantra 9

याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीत्येकयेति । कतमा सैकेति । मन एवेत्यनन्तं वै मनो ंअन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥ ९ ॥

yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṃ dakṣiṇato devatābhirgopāyatītyekayeti | katamā saiketi | mana evetyanantaṃ vai mano ṃantā viśve devā anantameva sa tena lokaṃ jayati || 9 ||

'Yajnavalkya, with how many deities does the brahman priest guard the sacrifice today from the south?' 'With one.' 'Which one?' 'The mind alone; for the mind is infinite, and infinite are the Vishvedevas; thereby he wins an infinite world.'

Mantra 10

याज्ञवल्क्येति होवाच कत्ययमद्योद्गाताऽस्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति । तिस्र इति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव तृतीया कतमास्ता या अध्यात्ममिति । प्राण एव पुरोनुवाक्याऽपानो याज्या व्यानः शस्या । किं ताभिर्जयतीति । पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया ततो ह होताऽश्वल उपरराम ॥ १० ॥

yājñavalkyeti hovāca katyayamadyodgātā'sminyajñe stotriyāḥ stoṣyatīti | tisra iti | katamāstāstisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā katamāstā yā adhyātmamiti | prāṇa eva puronuvākyā'pāno yājyā vyānaḥ śasyā | kiṃ tābhirjayatīti | pṛthivīlokameva puronuvākyayā jayatyantarikṣalokaṃ yājyayā dyulokaṃ śasyayā tato ha hotā'śvala upararāma || 10 ||

'Yajnavalkya, how many hymn-verses will the udgatr chant today in this sacrifice?' 'Three.' 'Which three?' 'The introductory verse, the offering verse, and the recited verse as the third.' 'And which of these pertain to the self?' 'The out-going breath is the introductory verse, the in-going breath the offering verse, the diffused breath the recited verse.' 'What does he win by them?' 'By the introductory verse he wins the earthly world, by the offering verse the mid-region, by the recited verse the heavenly world.' Thereupon Ashvala the hotr fell silent.

Mantra 11

अथ हैनं जारत्कारव आर्तभागः पप्रच्छ । याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इत्यष्टौ ग्रहा अष्टावतिग्रहा इति ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति ॥ १ ॥

atha hainaṃ jāratkārava ārtabhāgaḥ papraccha | yājñavalkyeti hovāca kati grahāḥ katyatigrahā ityaṣṭau grahā aṣṭāvatigrahā iti ye te'ṣṭau grahā aṣṭāvatigrahāḥ katame ta iti || 1 ||

Then Jaratkarava Artabhaga asked: 'Yajnavalkya, how many graspers (grahas) are there, and how many over-graspers (atigrahas)?' 'Eight graspers and eight over-graspers.' 'Which are those eight graspers and eight over-graspers?'

Mantra 12

प्राणो वै ग्रहः । सोऽपानेनातिग्राहेण गृहीतोऽपानेन हि गन्धाञ्जिघ्रति ॥ २ ॥

prāṇo vai grahaḥ | so'pānenātigrāheṇa gṛhīto'pānena hi gandhāñjighrati || 2 ||

'The breath is a grasper; it is seized by the out-breath as the over-grasper, for through the out-breath one smells odours.'

Mantra 13

वाग्वै ग्रहः । स नाम्नातिग्राहेण गृहीतो वाचा हि नामान्यभिवदति ॥ ३ ॥

vāgvai grahaḥ | sa nāmnātigrāheṇa gṛhīto vācā hi nāmānyabhivadati || 3 ||

'Speech is a grasper; it is seized by name as the over-grasper, for through speech one utters names.'

Mantra 14

जिह्वा वै ग्रहः । स रसेनातिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति ॥ ४ ॥

jihvā vai grahaḥ | sa rasenātigrāheṇa gṛhīto jihvayā hi rasānvijānāti || 4 ||

'The tongue is a grasper; it is seized by taste as the over-grasper, for through the tongue one knows tastes.'

Mantra 15

चक्षुर्वै ग्रहः । स रूपेणातिग्राहेण गृहीतश्चक्षुषा हि रूपाणि पश्यति ॥ ५ ॥

cakṣurvai grahaḥ | sa rūpeṇātigrāheṇa gṛhītaścakṣuṣā hi rūpāṇi paśyati || 5 ||

'The eye is a grasper; it is seized by form as the over-grasper, for through the eye one sees forms.'

Mantra 16

श्रोत्रं वै ग्रहः । स शब्देनातिग्राहेण गृहीतः श्रोत्रेण हि शब्दाञ्शृणोति । ॥ ६ ॥

śrotraṃ vai grahaḥ | sa śabdenātigrāheṇa gṛhītaḥ śrotreṇa hi śabdāñśṛṇoti | || 6 ||

'The ear is a grasper; it is seized by sound as the over-grasper, for through the ear one hears sounds.'

Mantra 17

मनो वै ग्रहः । स कामेनातिग्राहेण गृहीतो मनसा हि कामान्कामयते ॥ ७ ॥

mano vai grahaḥ | sa kāmenātigrāheṇa gṛhīto manasā hi kāmānkāmayate || 7 ||

'The mind is a grasper; it is seized by desire as the over-grasper, for through the mind one desires desires.'

Mantra 18

हस्तौ वै ग्रहः । स कर्मणाऽतिग्राहेण गृहीतो हस्ताभ्यां हि कर्म करोति ॥ ८ ॥

hastau vai grahaḥ | sa karmaṇā'tigrāheṇa gṛhīto hastābhyāṃ hi karma karoti || 8 ||

'The hands are a grasper; they are seized by action as the over-grasper, for through the hands one performs action.'

Mantra 19

त्वग्वै ग्रहः । स स्पर्शेनातिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत । इत्येतेऽष्टौ ग्रहा अष्टावतिग्रहाः ॥ ९ ॥

tvagvai grahaḥ | sa sparśenātigrāheṇa gṛhītastvacā hi sparśānvedayata | ityete'ṣṭau grahā aṣṭāvatigrahāḥ || 9 ||

'The skin is a grasper; it is seized by touch as the over-grasper, for through the skin one feels touch. These are the eight graspers and eight over-graspers.'

Mantra 20

याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमित्यग्निर्वै मृत्युः सोऽपामन्नमप पुनर्मृत्युं जयति ॥ १० ॥

yājñavalkyeti hovāca yadidaṃ sarvaṃ mṛtyorannaṃ kā svitsā devatā yasyā mṛtyurannamityagnirvai mṛtyuḥ so'pāmannamapa punarmṛtyuṃ jayati || 10 ||

'Yajnavalkya, since all this is the food of death, who is that deity whose food is death itself?' 'Fire is death, and it is the food of water. He who knows this conquers recurring death.'

Mantra 21

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्यहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स उच्छ्वयत्याध्मायति आध्मातो मृतः शेते ॥ ११ ॥

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyata udasmātprāṇāḥ krāmantyaho3 neti neti hovāca yājñavalkyo'traiva samavanīyante sa ucchvayatyādhmāyati ādhmāto mṛtaḥ śete || 11 ||

'Yajnavalkya, when a man dies, do his vital breaths depart from him, or not?' 'No,' said Yajnavalkya, 'they gather together right there within him; he swells up, becomes inflated, and the dead man lies there inflated.'

Mantra 22

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते किमेनं न जहातीति । नामेत्यनन्तं वै नामानन्ता विश्वे देवा अनन्तमेव स तेन लोकं जयति ॥ १२ ॥

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti | nāmetyanantaṃ vai nāmānantā viśve devā anantameva sa tena lokaṃ jayati || 12 ||

'Yajnavalkya, when a man dies, what is it that does not leave him?' 'The name; for the name is infinite, and infinite are the Vishvedevas; thereby he wins an infinite world.'

Mantra 23

याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीत्यहर सौम्य हस्तं आर्तभागेति होवाऽऽचावामेवैतस्य वेदिष्यावो न नावेतत्सजन इति । तौ होत्क्रम्य मन्त्रयां चक्राते तौ ह यदूचतुः कर्म हैव तदूचतुरथ ह यत्प्रशंसतुः कर्म हैव तत् प्रशंसतुः पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति । ततो ह जारत्कारव आर्तभाग उपरराम ॥ १३ ॥

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti vātaṃ prāṇaścakṣurādityaṃ manaścandraṃ diśaḥ śrotraṃ pṛthivīṃ śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṃ ca retaśca nidhīyate kvāyaṃ tadā puruṣo bhavatītyahara saumya hastaṃ ārtabhāgeti hovā''cāvāmevaitasya vediṣyāvo na nāvetatsajana iti | tau hotkramya mantrayāṃ cakrāte tau ha yadūcatuḥ karma haiva tadūcaturatha ha yatpraśaṃsatuḥ karma haiva tat praśaṃsatuḥ puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti | tato ha jāratkārava ārtabhāga upararāma || 13 ||

'Yajnavalkya, when the speech of a dead man merges into fire, his breath into air, his eye into the sun, his mind into the moon, his ear into the quarters, his body into the earth, his self into space, the hairs of his body into the herbs, the hairs of his head into the trees, and his blood and semen are deposited in the waters — where then does this person remain?' 'Take my hand, dear Artabhaga; we two alone shall know of this — it is not for us to speak of in a crowd.' The two went out and deliberated. What they spoke of was action (karma), and what they praised was action: a man becomes good by good action and evil by evil action. Thereupon Jaratkarava Artabhaga fell silent.

Mantra 24

अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ । याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ते पतञ्चलस्य काप्यस्य गृहानैम । तस्याऽऽसीद् दुहिता गन्धर्वगृहीता तमपृच्छाम कोऽसीति । सोऽब्रवीत् सुधन्वाऽऽङ्गिरस इति । तं यदा लोकानामन्तानपृच्छामाथैतदथैनमब्रूम क्व पारिक्षिता अभवन्निति क्व पारिक्षिता अभवन् स त्वा पृच्छामि याज्ञवल्क्य क्व पारिक्षिता अभवन्निति ॥ १ ॥

atha hainaṃ bhujyurlāhyāyaniḥ papraccha | yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma te patañcalasya kāpyasya gṛhānaima | tasyā''sīd duhitā gandharvagṛhītā tamapṛcchāma ko'sīti | so'bravīt sudhanvā''ṅgirasa iti | taṃ yadā lokānāmantānapṛcchāmāthaitadathainamabrūma kva pārikṣitā abhavanniti kva pārikṣitā abhavan sa tvā pṛcchāmi yājñavalkya kva pārikṣitā abhavanniti || 1 ||

Then Bhujyu Lahyayani asked: 'Yajnavalkya, we were wandering as students of the Charaka school in the land of the Madras, and came to the house of Patanchala Kapya. His daughter was possessed by a Gandharva. We asked it, "Who are you?" It said, "I am Sudhanvan Angirasa." When we asked it about the ends of the worlds, we also asked it where the descendants of Parikshit had gone. So I ask you, Yajnavalkya, where did the descendants of Parikshit go?'

Mantra 25

स होवाचोवाच वै सोऽगच्छन्वै ते तद् यत्राश्वमेधयाजिनो गच्छन्तीति । क्व न्वश्वमेधयाजिनो गच्छन्तीति । द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकस्तं समन्तं पृथिवी द्विस्तावत्पर्येति तां समन्तं पृथिवी द्विस्तावत्समुद्रः पर्येति । तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्रं तावानन्तरेणाऽऽकाशस्तान् इन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत् तान् वायुरात्मनि धित्वा तत्रागमयद्यत्र अश्वमेधयाजिनोऽभवन्नित्येवमिव वै स वायुमेव प्रशशंस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिरप पुनर्मृत्युं जयति य एवं वेद । ततो ह भुज्युर्लाह्यायनिरुपरराम ॥ २ ॥

sa hovācovāca vai so'gacchanvai te tad yatrāśvamedhayājino gacchantīti | kva nvaśvamedhayājino gacchantīti | dvātriṃśataṃ vai devarathāhnyānyayaṃ lokastaṃ samantaṃ pṛthivī dvistāvatparyeti tāṃ samantaṃ pṛthivī dvistāvatsamudraḥ paryeti | tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ patraṃ tāvānantareṇā''kāśastān indraḥ suparṇo bhūtvā vāyave prāyacchat tān vāyurātmani dhitvā tatrāgamayadyatra aśvamedhayājino'bhavannityevamiva vai sa vāyumeva praśaśaṃsa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭirapa punarmṛtyuṃ jayati ya evaṃ veda | tato ha bhujyurlāhyāyanirupararāma || 2 ||

He said: 'The Gandharva told them: They went where the performers of the horse-sacrifice go. And where do the performers of the horse-sacrifice go? This world extends as far as thirty-two days’ journeys of the sun’s chariot; the earth, twice as wide, surrounds it on all sides; the ocean, twice as wide, surrounds the earth on all sides. Then there is an interval as fine as the edge of a razor or the wing of a mosquito — just so much space lies between. Indra, becoming a falcon, handed them over to Air; Air, holding them within itself, carried them where the performers of the horse-sacrifice had gone.’ Thus the Gandharva praised Air alone. Therefore Air is the individual and Air is the aggregate. He who knows this conquers recurring death. Thereupon Bhujyu Lahyayani fell silent.

Mantra 26

अथ हैनमूषस्तश्चाक्रायणः पप्रच्छ । याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरो । यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानिति स त आत्मा सर्वान्तरो यो व्यानेन व्यानिति स त आत्मा सर्वान्तरो य उदानेनोदानिति स त आत्मा सर्वान्तर एष त आत्मा सर्वान्तरः ॥ १ ॥

atha hainamūṣastaścākrāyaṇaḥ papraccha | yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaro | yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaro yo'pānenāpāniti sa ta ātmā sarvāntaro yo vyānena vyāniti sa ta ātmā sarvāntaro ya udānenodāniti sa ta ātmā sarvāntara eṣa ta ātmā sarvāntaraḥ || 1 ||

Then Ushasta Chakrayana asked: 'Yajnavalkya, explain to me the Brahman that is immediate and directly present, the Self that is within all.' 'This is your Self that is within all.' 'Which one, Yajnavalkya, is within all?' 'He who breathes through the out-breath is your Self that is within all; he who moves through the in-breath is your Self within all; he who pervades through the diffused breath is your Self within all; he who draws up through the up-breath is your Self within all. This is your Self that is within all.'

Mantra 27

स होवाचोषस्तश्चाक्रायणः यथा विब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति । यदेव साक्षादपरोक्षाद् ब्रह्म य आत्मा सर्वान्तरः तं मे व्याचक्ष्वेति । एष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरो । न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतारं शृणुया न मतेर्मन्तारं मन्वीथा न विज्ञातेर्विज्ञातारं विजानीया एष त आत्मा सर्वान्तरोऽतोऽन्यदार्तं ततो होषस्तस्चाक्रायण उपरराम ॥ २ ॥

sa hovācoṣastaścākrāyaṇaḥ yathā vibrūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṃ bhavati | yadeva sākṣādaparokṣād brahma ya ātmā sarvāntaraḥ taṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaro | na dṛṣṭerdraṣṭāraṃ paśyerna śruteḥ śrotāraṃ śṛṇuyā na matermantāraṃ manvīthā na vijñātervijñātāraṃ vijānīyā eṣa ta ātmā sarvāntaro'to'nyadārtaṃ tato hoṣastascākrāyaṇa upararāma || 2 ||

Ushasta Chakrayana said: 'This has been pointed out as one might say “this is a cow, this is a horse.” Explain to me the very Brahman that is immediate and directly present, the Self within all.' 'This is your Self within all.' 'Which one is within all, Yajnavalkya?' 'You cannot see the seer of seeing, you cannot hear the hearer of hearing, you cannot think the thinker of thinking, you cannot know the knower of knowing. This is your Self, which is within all; everything else is subject to suffering.' Thereupon Ushasta Chakrayana fell silent.

Mantra 28

अथ हैनं कहोलः कौषीतकेयः पप्रच्छ पप्रच्छ याज्ञवल्क्येति होवाच यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरो । योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येत्येतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति । या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतस्तस्माद्ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् । बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिरमौनं च मौनं च निर्विद्याथ ब्राह्मणः । स ब्राह्मणः केन स्याद् येन स्यात् तेनेदृश एवातोऽन्यदार्तम् । य एवं वेद एवातोऽन्यदार्तम् । ततो ह कहोलः कौषीतकेय उपरराम ॥ १ ॥

atha hainaṃ kaholaḥ kauṣītakeyaḥ papraccha papraccha yājñavalkyeti hovāca yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaro | yo'śanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyumatyetyetaṃ vai tamātmānaṃ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti | yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavatastasmādbrāhmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset | bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniramaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ | sa brāhmaṇaḥ kena syād yena syāt tenedṛśa evāto'nyadārtam | ya evaṃ veda evāto'nyadārtam | tato ha kaholaḥ kauṣītakeya upararāma || 1 ||

Then Kahola Kaushitakeya asked: 'Yajnavalkya, explain to me the Brahman that is immediate and directly present, the Self within all.' 'This is your Self within all.' 'Which one, Yajnavalkya?' 'That which transcends hunger and thirst, sorrow and delusion, old age and death. Knowing this very Self, the Brahmanas rise above the desire for sons, the desire for wealth, and the desire for worlds, and lead the life of mendicants. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds — both alike are but desires. Therefore let a Brahmana, done with learning, wish to live in the strength of a child’s simplicity; and done with both simplicity and learning, let him become a sage; and done with both non-meditation and meditation, let him become a (true) Brahmana. By what means does he become such a Brahmana? By whatever means, he is just such a one. Everything else is subject to suffering.' Thereupon Kahola Kaushitakeya fell silent.

Mantra 29

अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेत्यन्तरिक्षलोकेषु गार्गीति । कस्मिन्नु खल्वन्तरिक्षलोका ओताश्च प्रोताश्चेति । गन्धर्वलोकेषु गार्गीति । कस्मिन्नु गन्धर्वलोका ओताश्च प्रोताश्चेत्यादित्यलोकेषु गार्गीति । कस्मिन् नु खल्वादित्यलोका ओताश्च प्रोताश्चेति । चन्द्रलोकेषु गार्गीति । कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति । नक्षत्रलोकेषु गार्गीति । कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति । देवलोकेषु गार्गीति । कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेति इन्द्रलोकेषु गार्गीति । कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति । प्रजापतिलोकेषु गार्गीति । कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति । ब्रह्मलोकेषु गार्गीति । कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति । स होवाच गार्गि मातिप्राक्षीर्मा ते मूर्धा व्यपप्तदनतिप्रश्न्यां वै देवतामतिपृच्छसि । गार्गि माऽतिप्राक्षीरिति । ततो ह गार्गी वाचक्नव्युपरराम ॥ १ ॥

atha hainaṃ gārgī vācaknavī papraccha yājñavalkyeti hovāca yadidaṃ sarvamapsvotaṃ ca protaṃ ca kasminnu khalvāpa otāśca protāśceti | vāyau gārgīti | kasminnu khalu vāyurotaśca protaścetyantarikṣalokeṣu gārgīti | kasminnu khalvantarikṣalokā otāśca protāśceti | gandharvalokeṣu gārgīti | kasminnu gandharvalokā otāśca protāścetyādityalokeṣu gārgīti | kasmin nu khalvādityalokā otāśca protāśceti | candralokeṣu gārgīti | kasminnu khalu candralokā otāśca protāśceti | nakṣatralokeṣu gārgīti | kasminnu khalu nakṣatralokā otāśca protāśceti | devalokeṣu gārgīti | kasminnu khalu devalokā otāśca protāśceti indralokeṣu gārgīti | kasminnu khalvindralokā otāśca protāśceti | prajāpatilokeṣu gārgīti | kasminnu khalu prajāpatilokā otāśca protāśceti | brahmalokeṣu gārgīti | kasminnu khalu brahmalokā otāśca protāśceti | sa hovāca gārgi mātiprākṣīrmā te mūrdhā vyapaptadanatipraśnyāṃ vai devatāmatipṛcchasi | gārgi mā'tiprākṣīriti | tato ha gārgī vācaknavyupararāma || 1 ||

Then Gargi Vachaknavi asked: 'Yajnavalkya, since all this is woven, warp and woof, upon water, upon what then is water woven, warp and woof?' 'Upon air, Gargi.' 'And upon what is air woven, warp and woof?' 'Upon the worlds of the mid-region, Gargi.' — So Gargi kept asking and Yajnavalkya kept answering: the mid-region worlds are woven upon the worlds of the Gandharvas, these upon the worlds of the sun, these upon the worlds of the moon, these upon the worlds of the stars, these upon the worlds of the gods, these upon the worlds of Indra, these upon the worlds of Prajapati, these upon the worlds of Brahma. 'And upon what, then, are the worlds of Brahma woven, warp and woof?' Yajnavalkya said: 'Gargi, do not question too far, or your head may fall off. You are questioning about a deity that must not be questioned beyond a limit. Gargi, do not question too far.' Thereupon Gargi Vachaknavi fell silent.

Mantra 30

अथ हैनमूद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानास्तस्याऽऽसीद्भार्या गन्धर्वगृहीता । तमपृच्छाम कोऽसीति । सोऽब्रवीत् कबन्ध आथर्वण इति । सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं येनायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्तीति । सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद् भगवन् वेदेति । सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकांश्चः वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतानि योऽन्तरो यमयतीति । सोऽब्रवीत् पतञ्चलः काप्यो नाहं तं भगवन् वेदेति । सोऽब्रवीत् पतञ्चलं काप्यं याज्ञिकांश्च यो वै तत् काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित् स लोकवित् स देववित् स वेदवित् स भूतवित् स आत्मवित् स सर्वविदिति तेभ्योऽब्रवीत् तदहं वेद । तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति । वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति । यो वा इदं कश्चिद्ब्रूयात् वेद वेदेति । यथा वेत्थ तथा ब्रूहीति ॥ १ ॥

atha hainamūddālaka āruṇiḥ papraccha yājñavalkyeti hovāca madreṣvavasāma patañcalasya kāpyasya gṛheṣu yajñamadhīyānāstasyā''sīdbhāryā gandharvagṛhītā | tamapṛcchāma ko'sīti | so'bravīt kabandha ātharvaṇa iti | so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca vettha nu tvaṃ kāpya tatsūtraṃ yenāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni bhavantīti | so'bravītpatañcalaḥ kāpyo nāhaṃ tad bhagavan vedeti | so'bravīt patañcalaṃ kāpyaṃ yājñikāṃścaḥ vettha nu tvaṃ kāpya tamantaryāmiṇaṃ ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo'ntaro yamayatīti | so'bravīt patañcalaḥ kāpyo nāhaṃ taṃ bhagavan vedeti | so'bravīt patañcalaṃ kāpyaṃ yājñikāṃśca yo vai tat kāpya sūtraṃ vidyāttaṃ cāntaryāmiṇamiti sa brahmavit sa lokavit sa devavit sa vedavit sa bhūtavit sa ātmavit sa sarvaviditi tebhyo'bravīt tadahaṃ veda | taccettvaṃ yājñavalkya sūtramavidvāṃstaṃ cāntaryāmiṇaṃ brahmagavīrudajase mūrdhā te vipatiṣyatīti | veda vā ahaṃ gautama tatsūtraṃ taṃ cāntaryāmiṇamiti | yo vā idaṃ kaścidbrūyāt veda vedeti | yathā vettha tathā brūhīti || 1 ||

Then Uddalaka Aruni asked: 'Yajnavalkya, we once lived in the land of the Madras, in the house of Patanchala Kapya, studying the sacrifice. His wife was possessed by a Gandharva. We asked it, “Who are you?” It said, “I am Kabandha Atharvana.” It said to Patanchala Kapya and the students of the sacrifice: “Kapya, do you know that thread by which this world and the other world and all beings are bound together?” Patanchala Kapya said, “I do not know it, revered sir.” It said again: “Kapya, do you know that inner controller who governs this world and the other world and all beings from within?” Patanchala Kapya said, “I do not know him, revered sir.” It said: “Kapya, he who knows that thread and that inner controller knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows beings, knows the Self, knows all.” Thus it explained to them, and this I know. Yajnavalkya, if you drive away these Brahman-cows without knowing that thread and that inner controller, your head will fall off.' 'I do know, Gautama, that thread and that inner controller.' 'Anyone may say “I know, I know.” Tell what you know.'

Mantra 31

स होवाच वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि सन्दृब्धानि भवन्ति । तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति वायुना हि गौतम सूत्रेण संदृब्धानि भवन्तीत्येवमेवैतद् याज्ञवल्क्यान्तर्यामिणं ब्रूहीति ॥ २ ॥

sa hovāca vāyurvai gautama tatsūtraṃ vāyunā vai gautama sūtreṇāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni bhavanti | tasmādvai gautama puruṣaṃ pretamāhurvyasraṃsiṣatāsyāṅgānīti vāyunā hi gautama sūtreṇa saṃdṛbdhāni bhavantītyevamevaitad yājñavalkyāntaryāmiṇaṃ brūhīti || 2 ||

He said: 'Air, O Gautama, is that thread. By air as by a thread, Gautama, this world and the other world and all beings are bound together. Therefore, Gautama, it is said of a dead man that his limbs have come loose; for by air as by a thread, Gautama, they were held together.' 'So it is, Yajnavalkya. Now tell of the inner controller.'

Mantra 32

यः पृथिव्यां तिष्ठन्पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ३ ॥

yaḥ pṛthivyāṃ tiṣṭhanpṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 3 ||

'He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body is the earth, who controls the earth from within — He is your Self, the inner controller, the immortal.'

Mantra 33

योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुः यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ४ ॥

yo'psu tiṣṭhannadbhyo'ntaro yamāpo na viduḥ yasyāpaḥ śarīraṃ yo'po'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 4 ||

'He who dwells in the waters, yet is within the waters, whom the waters does not know, whose body is the waters, who controls the waters from within — He is your Self, the inner controller, the immortal.'

Mantra 34

योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः ॥ ५ ॥

yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṃ yo'gnimantaro yamayati eṣa ta ātmāntaryāmyamṛtaḥ || 5 ||

'He who dwells in fire, yet is within fire, whom fire does not know, whose body is fire, who controls fire from within — He is your Self, the inner controller, the immortal.'

Mantra 35

योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ६ ॥

yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṃ na veda yasyāntarikṣaṃ śarīraṃ yo'ntarikṣamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 6 ||

'He who dwells in the mid-region, yet is within the mid-region, whom the mid-region does not know, whose body is the mid-region, who controls the mid-region from within — He is your Self, the inner controller, the immortal.'

Mantra 36

यो वायौ तिष्ठन्वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ७ ॥

yo vāyau tiṣṭhanvāyorantaro yaṃ vāyurna veda yasya vāyuḥ śarīraṃ yo vāyumantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 7 ||

'He who dwells in air, yet is within air, whom air does not know, whose body is air, who controls air from within — He is your Self, the inner controller, the immortal.'

Mantra 37

यो दिवि तिष्ठन्दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ८ ॥

yo divi tiṣṭhandivo'ntaro yaṃ dyaurna veda yasya dyauḥ śarīraṃ yo divamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 8 ||

'He who dwells in heaven, yet is within heaven, whom heaven does not know, whose body is heaven, who controls heaven from within — He is your Self, the inner controller, the immortal.'

Mantra 38

य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्याऽऽदित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ९ ॥

ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyā''dityaḥ śarīraṃ ya ādityamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 9 ||

'He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body is the sun, who controls the sun from within — He is your Self, the inner controller, the immortal.'

Mantra 39

यो दिक्षु तिष्ठन्दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ १० ॥

yo dikṣu tiṣṭhandigbhyo'ntaro yaṃ diśo na viduryasya diśaḥ śarīraṃ yo diśo'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 10 ||

'He who dwells in the quarters, yet is within the quarters, whom the quarters does not know, whose body is the quarters, who controls the quarters from within — He is your Self, the inner controller, the immortal.'

Mantra 40

यश्चन्द्रतारके तिष्ठंचन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ ११ ॥

yaścandratārake tiṣṭhaṃcandratārakādantaro yaṃ candratārakaṃ na veda yasya candratārakaṃ śarīraṃ yaścandratārakamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 11 ||

'He who dwells in the moon and stars, yet is within the moon and stars, whom the moon and stars does not know, whose body is the moon and stars, who controls the moon and stars from within — He is your Self, the inner controller, the immortal.'

Mantra 41

य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याऽऽकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ १२ ॥

ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyā''kāśaḥ śarīraṃ ya ākāśamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 12 ||

'He who dwells in space, yet is within space, whom space does not know, whose body is space, who controls space from within — He is your Self, the inner controller, the immortal.'

Mantra 42

यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ १३ ॥

yastamasi tiṣṭhaṃstamaso'ntaro yaṃ tamo na veda yasya tamaḥ śarīraṃ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ || 13 ||

'He who dwells in darkness, yet is within darkness, whom darkness does not know, whose body is darkness, who controls darkness from within — He is your Self, the inner controller, the immortal.'

Mantra 43

यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्य्स एष त आत्माऽन्तर्याम्यमृत इत्यधिदैवतं अथाधिभूतम् ॥ १४ ॥

yastejasi tiṣṭhaṃstejaso'ntaro yaṃ tejo na veda yasya tejaḥ śarīraṃ yastejo'ntaro yamayatysa eṣa ta ātmā'ntaryāmyamṛta ityadhidaivataṃ athādhibhūtam || 14 ||

'He who dwells in light, yet is within light, whom light does not know, whose body is light, who controls light from within — He is your Self, the inner controller, the immortal.' Thus with reference to the deities; now with reference to beings.

Mantra 44

यः सर्वेषु भूतेषु तिष्ठन्सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृत इत्यधिभूतमथाध्यात्मम् ॥ १५ ॥

yaḥ sarveṣu bhūteṣu tiṣṭhansarvebhyo bhūtebhyo'ntaro yaṃ sarvāṇi bhūtāni na viduryasya sarvāṇi bhutāni śarīraṃ yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmā'ntaryāmyamṛta ityadhibhūtamathādhyātmam || 15 ||

'He who dwells in all beings, yet is within all beings, whom no being knows, whose body is all beings, who controls all beings from within — He is your Self, the inner controller, the immortal.' Thus with reference to beings; now with reference to the self.

Mantra 45

यः प्राणे तिष्ठन्प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ १६ ॥

yaḥ prāṇe tiṣṭhanprāṇādantaro yaṃ prāṇo na veda yasya prāṇaḥ śarīraṃ yaḥ prāṇamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 16 ||

'He who dwells in the breath, yet is within the breath, whom the breath does not know, whose body is the breath, who controls the breath from within — He is your Self, the inner controller, the immortal.'

Mantra 46

यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ्न वेद यस्य वाक् शरीरं यो वाचमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ १७ ॥

yo vāci tiṣṭhanvāco'ntaro yaṃ vāṅna veda yasya vāk śarīraṃ yo vācamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 17 ||

'He who dwells in speech, yet is within speech, whom speech does not know, whose body is speech, who controls speech from within — He is your Self, the inner controller, the immortal.'

Mantra 47

यश्चक्षुषि तिष्ठंश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ १८ ॥

yaścakṣuṣi tiṣṭhaṃścakṣuṣo'ntaro yaṃ cakṣurna veda yasya cakṣuḥ śarīraṃ yaścakṣurantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 18 ||

'He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body is the eye, who controls the eye from within — He is your Self, the inner controller, the immortal.'

Mantra 48

यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्य्स एष त आत्माऽन्तर्याम्यमृतः ॥ १९ ॥

yaḥ śrotre tiṣṭhañchrotrādantaro yaṃ śrotraṃ na veda yasya śrotraṃ śarīraṃ yaḥ śrotramantaro yamayatysa eṣa ta ātmā'ntaryāmyamṛtaḥ || 19 ||

'He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body is the ear, who controls the ear from within — He is your Self, the inner controller, the immortal.'

Mantra 49

यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ २० ॥

yo manasi tiṣṭhanmanaso'ntaro yaṃ mano na veda yasya manaḥ śarīraṃ yo mano'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 20 ||

'He who dwells in the mind, yet is within the mind, whom the mind does not know, whose body is the mind, who controls the mind from within — He is your Self, the inner controller, the immortal.'

Mantra 50

यस्त्वचि तिष्ठंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक् शरीरं यस्त्वचमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ २१ ॥

yastvaci tiṣṭhaṃstvaco'ntaro yaṃ tvaṅna veda yasya tvak śarīraṃ yastvacamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 21 ||

'He who dwells in the skin, yet is within the skin, whom the skin does not know, whose body is the skin, who controls the skin from within — He is your Self, the inner controller, the immortal.'

Mantra 51

यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतः ॥ २२ ॥

yo vijñāne tiṣṭhanvijñānādantaro yaṃ vijñānaṃ na veda yasya vijñānaṃ śarīraṃ yo vijñānamantaro yamayatyeṣa ta ātmā'ntaryāmyamṛtaḥ || 22 ||

'He who dwells in the intellect, yet is within the intellect, whom the intellect does not know, whose body is the intellect, who controls the intellect from within — He is your Self, the inner controller, the immortal.'

Mantra 52

यो रेतसि तिष्ठन् रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्माऽन्तर्याम्यमृतोऽदृष्टो द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञतो विज्ञाता । नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञातैष त आत्माऽन्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम ॥ २३ ॥

yo retasi tiṣṭhan retaso'ntaro yaṃ reto na veda yasya retaḥ śarīraṃ yo reto'ntaro yamayatyeṣa ta ātmā'ntaryāmyamṛto'dṛṣṭo draṣṭā'śrutaḥ śrotā'mato mantā'vijñato vijñātā | nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātaiṣa ta ātmā'ntaryāmyamṛto'to'nyadārtaṃ tato hoddālaka āruṇirupararāma || 23 ||

'He who dwells in the semen, yet is within the semen, whom the semen does not know, whose body is the semen, who controls the semen from within — He is your Self, the inner controller, the immortal. He is unseen but the seer, unheard but the hearer, unthought but the thinker, unknown but the knower. There is no other seer but He, no other hearer but He, no other thinker but He, no other knower but He. He is your Self, the inner controller, the immortal; everything else is subject to suffering.' Thereupon Uddalaka Aruni fell silent.

Mantra 53

अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि तौ चेन्मे वक्ष्यति न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति । पृच्छ गार्गीति ॥ १ ॥

atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṃ dvau praśnau prakṣyāmi tau cenme vakṣyati na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti | pṛccha gārgīti || 1 ||

Then Vachaknavi Gargi said: 'Revered Brahmanas, I shall ask him two questions. If he answers them, none of you will ever defeat him in debate about Brahman.' 'Ask, Gargi.'

Mantra 54

सा होवाचाहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् । तौ मे ब्रूहीति । पृच्छ गार्गीति ॥ २ ॥

sā hovācāhaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṃ dhanuradhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhedevamevāhaṃ tvā dvābhyāṃ praśnābhyāmupodasthām | tau me brūhīti | pṛccha gārgīti || 2 ||

She said: 'Yajnavalkya, as a valiant prince of Kashi or Videha might string his unstrung bow and, taking in his hand two foe-piercing arrows, rise to challenge, so have I risen against you with two questions. Answer me these.' 'Ask, Gargi.'

Mantra 55

सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३ ॥

sā hovāca yadūrdhvaṃ yājñavalkya divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate kasmiṃstadotaṃ ca protaṃ ceti || 3 ||

She said: 'Yajnavalkya, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which they call the past, the present, and the future — on what is that woven, warp and woof?'

Mantra 56

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति ॥ ४ ॥

sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata ākāśe tadotaṃ ca protaṃ ceti || 4 ||

He said: 'Gargi, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which they call the past, the present, and the future — that is woven, warp and woof, on space (akasha).'

Mantra 57

सा होवाच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति । पृच्छ गार्गीति ॥ ५ ॥

sā hovāca namaste'stu yājñavalkya yo ma etaṃ vyavoco'parasmai dhārayasveti | pṛccha gārgīti || 5 ||

She said: 'Homage to you, Yajnavalkya, who have answered this question for me. Now make yourself ready for the other.' 'Ask, Gargi.'

Mantra 58

सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्याः यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते आचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ६ ॥

sā hovāca yadūrdhvaṃ yājñavalkya divo yadavāk pṛthivyāḥ yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate ācakṣate kasmiṃstadotaṃ ca protaṃ ceti || 6 ||

She said: 'Yajnavalkya, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which they call the past, the present, and the future — on what is that woven, warp and woof?'

Mantra 59

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति । कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति ॥ ७ ॥

sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṃ ca protaṃ ceti | kasminnu khalvākāśa otaśca protaśceti || 7 ||

He said: 'Gargi, that which is above heaven … that is woven, warp and woof, on space.' 'On what, then, is space itself woven, warp and woof?'

Mantra 60

स होवाचैतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गं अचक्षुष्कमश्रोत्रमवाग् अमनोऽतेजस्कमप्राणममुखममात्रं अनन्तरमबाह्यं न तदश्नाति किं चन न तदश्नाति कश्चन ॥ ८ ॥

sa hovācaitadvai tadakṣaraṃ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo'vāyvanākāśamasaṅgaṃ acakṣuṣkamaśrotramavāg amano'tejaskamaprāṇamamukhamamātraṃ anantaramabāhyaṃ na tadaśnāti kiṃ cana na tadaśnāti kaścana || 8 ||

He said: 'That, O Gargi, is what the knowers of Brahman call the Imperishable (akshara). It is neither gross nor fine, neither short nor long, neither glowing red like fire nor adhesive like water; it is neither shadow nor darkness, neither air nor space; it is unattached, without taste, without smell, without eye, without ear, without speech, without mind, without radiance, without breath, without mouth, without measure, with no inside and no outside. It devours nothing, and nothing devours it.'

Mantra 61

एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्याचन्द्रमसौ विधृतौ तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठत एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्त्येतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमन्वेतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशंसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः ॥ ९ ॥

etasya vā akṣarasya praśāsane gārgi sūryācandramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhata etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhantyetasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṃ yāṃ ca diśamanvetasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ praśaṃsanti yajamānaṃ devā darvīṃ pitaro'nvāyattāḥ || 9 ||

'At the command of this Imperishable, O Gargi, the sun and the moon stand held apart. At the command of this Imperishable, O Gargi, heaven and earth stand held apart. At the command of this Imperishable, O Gargi, the moments, the hours, the days and nights, the fortnights, the months, the seasons, and the years stand held apart. At the command of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others westward, each in its own direction. At the command of this Imperishable, O Gargi, men praise those who give, the gods depend on the sacrificer, and the fathers on the offering-ladle.'

Mantra 62

यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति लोको भवति यो वा एतदक्षरं गार्ग्यविदित्वाऽस्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वाऽस्माल्लोकात्प्रैति स ब्राह्मणः ॥ १० ॥

yo vā etadakṣaraṃ gārgyaviditvā'smiṃlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbhavati loko bhavati yo vā etadakṣaraṃ gārgyaviditvā'smāllokātpraiti sa kṛpaṇo'tha ya etadakṣaraṃ gārgi viditvā'smāllokātpraiti sa brāhmaṇaḥ || 10 ||

'Whoever, O Gargi, without knowing this Imperishable, offers oblations, sacrifices, and performs austerities in this world for many thousands of years — all that of his is but perishable. Whoever, O Gargi, departs from this world without knowing this Imperishable is pitiable. But whoever, O Gargi, departs from this world knowing this Imperishable is a (true) Brahmana.'

Mantra 63

तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्टृश्रुतं श्रोत्त्रमतं मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यदतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञात्त्रेतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्चेति ॥ ११ ॥

tadvā etadakṣaraṃ gārgyadṛṣṭaṃ draṣṭṛśrutaṃ śrottramataṃ mantravijñātaṃ vijñātṛ nānyadato'sti draṣṭṛ nānyadato'sti śrotṛ nānyadato'sti mantṛ nānyadato'sti vijñāttretasminnu khalvakṣare gārgyākāśa otaśca protaśceti || 11 ||

'That Imperishable, O Gargi, is unseen but the seer, unheard but the hearer, unthought but the thinker, unknown but the knower. There is no other seer but It, no other hearer but It, no other thinker but It, no other knower but It. On this very Imperishable, O Gargi, is space woven, warp and woof.'

Mantra 64

सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्वं यदस्मान्नमस्कारेण मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह वाचक्नव्युपरराम ॥ १२॥ इत्यष्टमं ब्राह्मणम् ॥ ॥ १२ ॥

sā hovāca brāhmaṇā bhagavantastadeva bahu manyedhvaṃ yadasmānnamaskāreṇa mucyedhvaṃ na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti tato ha vācaknavyupararāma || 12|| ityaṣṭamaṃ brāhmaṇam || || 12 ||

She said: 'Revered Brahmanas, you would do well to think it enough if you escape merely by bowing to him. None of you will ever defeat him in debate about Brahman.' Thereupon Vachaknavi Gargi fell silent.

Mantra 65

अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति । स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति । त्रयस्त्रिंशदित्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति । षडित्योमिति होवाच । कत्येव देवा याज्ञवल्क्येति । त्रय इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येत्य्द्वावित्योमिति होवाच । कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच । कत्येव देवा याज्ञवल्क्येत्येक इत्योमिति होवाच । कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ॥ १ ॥

atha hainaṃ vidagdhaḥ śākalyaḥ papraccha kati devā yājñavalkyeti | sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante trayaśca trī ca śatā trayaśca trī ca sahasretyomiti hovāca katyeva devā yājñavalkyeti | trayastriṃśadityomiti hovāca | katyeva devā yājñavalkyeti | ṣaḍityomiti hovāca | katyeva devā yājñavalkyeti | traya ityomiti hovāca | katyeva devā yājñavalkyetydvāvityomiti hovāca | katyeva devā yājñavalkyetyadhyardha ityomiti hovāca | katyeva devā yājñavalkyetyeka ityomiti hovāca | katame te trayaśca trī ca śatā trayaśca trī ca sahasreti || 1 ||

Then Vidagdha Shakalya asked him: 'How many gods are there, Yajnavalkya?' He answered with this very invocatory formula: 'As many as are named in the nivid of the Vishvedevas — three hundred and three, and three thousand and three.' 'Yes,' he said, 'but how many gods are there really, Yajnavalkya?' 'Thirty-three.' 'Yes, but how many really?' 'Six.' 'Yes, but how many really?' 'Three.' 'Yes, but how many really?' 'Two.' 'Yes, but how many really?' 'One and a half.' 'Yes, but how many really?' 'One.' 'Yes,' he said, 'then who are those three hundred and three and three thousand and three?'

Mantra 66

स होवाच महिमान एवैषामेते त्रयस्त्रिंशत्त्वेव देवा इति कतमे ते त्रयस्त्रिंशदित्यष्टौ वसव एकादश रुद्रा द्वादशाऽऽदित्यास्ते एकत्रिंशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति ॥ २ ॥

sa hovāca mahimāna evaiṣāmete trayastriṃśattveva devā iti katame te trayastriṃśadityaṣṭau vasava ekādaśa rudrā dvādaśā''dityāste ekatriṃśadindraścaiva prajāpatiśca trayastriṃśāviti || 2 ||

He said: 'These are only their glories; there are but thirty-three gods.' 'Which are the thirty-three?' 'The eight Vasus, the eleven Rudras, and the twelve Adityas — that makes thirty-one; and Indra and Prajapati make thirty-three.'

Mantra 67

कतमे वसव इत्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं चाऽऽदित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं वसु सर्वं हितमिति तस्माद्वसव इति ॥ ३ ॥

katame vasava ityagniśca pṛthivī ca vāyuścāntarikṣaṃ cā''dityaśca dyauśca candramāśca nakṣatrāṇi caite vasava eteṣu hīdaṃ vasu sarvaṃ hitamiti tasmādvasava iti || 3 ||

'Which are the Vasus?' 'Fire, earth, air, the mid-region, the sun, heaven, the moon, and the stars — these are the Vasus; for in them all this wealth (vasu) is placed, and therefore they are called Vasus.'

Mantra 68

कतमे रुद्रा इति । दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदाऽस्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्माद्रुद्रा इति ॥ ४ ॥

katame rudrā iti | daśeme puruṣe prāṇā ātmaikādaśaste yadā'smāccharīrānmartyādutkrāmantyatha rodayanti tadyadrodayanti tasmādrudrā iti || 4 ||

'Which are the Rudras?' 'The ten vital breaths in a man, with the self as the eleventh. When they depart from this mortal body, they make the kinsmen weep (rud); because they make them weep, they are called Rudras.'

Mantra 69

कतम आदित्या इति । द्वादश वै मासाः संवत्सरस्यैत आदित्या एते हीदं सर्वमाददाना यन्ति ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति ॥ ५ ॥

katama ādityā iti | dvādaśa vai māsāḥ saṃvatsarasyaita ādityā ete hīdaṃ sarvamādadānā yanti te yadidaṃ sarvamādadānā yanti tasmādādityā iti || 5 ||

'Which are the Adityas?' 'The twelve months of the year — these are the Adityas; for they move along carrying (adadana) all this with them, and because they move carrying all this, they are called Adityas.'

Mantra 70

कतम इन्द्रः कतमः प्रजापतिरिति । स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति । कतमः स्तनयित्नुरित्यशनिरिति । कतमो यज्ञ इति । पशव इति ॥ ६ ॥

katama indraḥ katamaḥ prajāpatiriti | stanayitnurevendro yajñaḥ prajāpatiriti | katamaḥ stanayitnurityaśaniriti | katamo yajña iti | paśava iti || 6 ||

'Which is Indra, and which is Prajapati?' 'The thunder is Indra, and the sacrifice is Prajapati.' 'And what is the thunder?' 'The thunderbolt.' 'And what is the sacrifice?' 'The sacrificial animals.'

Mantra 71

कतमे षडित्यग्निश्च पृथिवी च वायुश्चान्तरिक्षं चाऽऽदित्यश्च द्यौश्चैते षड् एते हीदं सर्वं षडिति ॥ ७ ॥

katame ṣaḍityagniśca pṛthivī ca vāyuścāntarikṣaṃ cā''dityaśca dyauścaite ṣaḍ ete hīdaṃ sarvaṃ ṣaḍiti || 7 ||

'Which are the six?' 'Fire, earth, air, the mid-region, the sun, and heaven — these are the six; for these six are all this.'

Mantra 72

कतमे ते त्रयो देवा इति इम एव त्रयो लोका एषु हीमे सर्वे देवा इति । कतमौ तौ द्वौ देवावित्यन्नं चैव प्राणश्चेति । कतमोऽध्यर्ध इति । योऽयं पवत इति ॥ ८ ॥

katame te trayo devā iti ima eva trayo lokā eṣu hīme sarve devā iti | katamau tau dvau devāvityannaṃ caiva prāṇaśceti | katamo'dhyardha iti | yo'yaṃ pavata iti || 8 ||

'Which are the three gods?' 'These three worlds alone, for in them all the gods dwell.' 'Which are the two gods?' 'Food and breath.' 'Which is the one and a half?' 'This one that blows here (the wind).'

Mantra 73

तदाहुर्यदयमेक एव एक इवैव पवते ।आथ कथमध्यर्ध इति । यदस्मिन्निदं सर्वमध्यार्ध्नोत् तेनाध्यर्ध इति । कतम एको देव इति । प्राण इति स ब्रह्म त्यदित्याचक्षते ॥ ९ ॥

tadāhuryadayameka eva eka ivaiva pavate |ātha kathamadhyardha iti | yadasminnidaṃ sarvamadhyārdhnot tenādhyardha iti | katama eko deva iti | prāṇa iti sa brahma tyadityācakṣate || 9 ||

'Since this wind is but one and blows as one, why is it called one and a half?' 'Because in it all this grew and flourished (adhyardhnot); therefore it is one and a half.' 'And which is the one god?' 'The breath (prana); it is Brahman, which they call “That” (tyat).'

Mantra 74

पृथिव्येव यस्याऽऽयतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, परायणं स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायं शारीरः पुरुषः स एष । वदैव शाकल्य तस्य का देवतेत्यमृतमिति होवाच ॥ १० ॥

pṛthivyeva yasyā''yatanamagnirloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, parāyaṇaṃ sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyaṃ śārīraḥ puruṣaḥ sa eṣa | vadaiva śākalya tasya kā devatetyamṛtamiti hovāca || 10 ||

'He whose abode is the earth, whose world is fire, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person in the body. Tell me, Shakalya, who is his deity?' 'the immortal,' he said.

Mantra 75

काम एव यस्याऽऽयतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । स्त्रिय इति होवाच ॥ ११ ॥

kāma eva yasyā''yatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | striya iti hovāca || 11 ||

'He whose abode is desire, whose world is the heart, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person made of desire. Tell me, Shakalya, who is his deity?' 'women,' he said.

Mantra 76

रूपाण्येव यस्याऽऽयतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । सत्यमिति होवाच ॥ १२ ॥

rūpāṇyeva yasyā''yatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāsāvāditye puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | satyamiti hovāca || 12 ||

'He whose abode is forms, whose world is the eye, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person in the sun. Tell me, Shakalya, who is his deity?' 'truth,' he said.

Mantra 77

आकाश एव यस्याऽऽयतनं श्रोत्रं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायं श्रौत्रः प्रातिश्रुत्कः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । दिश इति होवाच ॥ १३ ॥

ākāśa eva yasyā''yatanaṃ śrotraṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyaṃ śrautraḥ prātiśrutkaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | diśa iti hovāca || 13 ||

'He whose abode is space, whose world is the ear, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person in the echo. Tell me, Shakalya, who is his deity?' 'the quarters,' he said.

Mantra 78

तम एव यस्याऽऽयतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । मृत्युरिति होवाच ॥ १४ ॥

tama eva yasyā''yatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | mṛtyuriti hovāca || 14 ||

'He whose abode is darkness, whose world is the heart, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person made of shadow. Tell me, Shakalya, who is his deity?' 'death,' he said.

Mantra 79

रूपाण्येव यस्याऽऽयतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, परायणं स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यसुरिति होवाच ॥ १५ ॥

rūpāṇyeva yasyā''yatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, parāyaṇaṃ sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyamādarśe puruṣaḥ sa eṣa vadaiva śākalya tasya kā devatetyasuriti hovāca || 15 ||

'He whose abode is forms, whose world is the eye, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person in the mirror. Tell me, Shakalya, who is his deity?' 'the vital principle (asu),' he said.

Mantra 80

आप एव यस्याऽऽयतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, परायणं स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । वरुण इति होवाच ॥ १६ ॥

āpa eva yasyā''yatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, parāyaṇaṃ sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyamapsu puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | varuṇa iti hovāca || 16 ||

'He whose abode is the waters, whose world is the heart, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person in the waters. Tell me, Shakalya, who is his deity?' 'Varuna,' he said.

Mantra 81

रेत एव यस्याऽऽयतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्याऽऽत्मनः परायणं, स वै वेदिता स्याद् याज्ञवल्क्य । वेद वा अहं तं पुरुषं सर्वस्याऽऽत्मनः परायणं यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति । प्रजापतिरिति होवाच ॥ १७ ॥

reta eva yasyā''yatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyā''tmanaḥ parāyaṇaṃ, sa vai veditā syād yājñavalkya | veda vā ahaṃ taṃ puruṣaṃ sarvasyā''tmanaḥ parāyaṇaṃ yamāttha ya evāyaṃ putramayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti | prajāpatiriti hovāca || 17 ||

'He whose abode is semen, whose world is the heart, whose light is the mind — he who knows that Person, the final resort of every self, would indeed be a knower, Yajnavalkya.' 'I know that Person, the final resort of every self, of whom you speak. It is the person made of a son. Tell me, Shakalya, who is his deity?' 'Prajapati,' he said.

Mantra 82

शाकल्येति होवाच याज्ञवल्क्यस्त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति ॥ १८ ॥

śākalyeti hovāca yājñavalkyastvāṃ svidime brāhmaṇā aṅgārāvakṣayaṇamakratā3 iti || 18 ||

'Shakalya,' said Yajnavalkya, 'have these Brahmanas made you their tool for raking out dying coals (their cat’s-paw)?'

Mantra 83

याज्ञवल्क्येति होवाच शाकल्यो यदिदं कुरुपञ्चालानां ब्राह्मणानत्यवादीः किं ब्रह्म विद्वानिति । दिशो वेद सदेवाः सप्रतिष्ठा इति । यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः ॥ १९ ॥

yājñavalkyeti hovāca śākalyo yadidaṃ kurupañcālānāṃ brāhmaṇānatyavādīḥ kiṃ brahma vidvāniti | diśo veda sadevāḥ sapratiṣṭhā iti | yaddiśo vettha sadevāḥ sapratiṣṭhāḥ || 19 ||

'Yajnavalkya,' said Shakalya, 'since you have thus decried the Brahmanas of the Kurus and Panchalas, what Brahman do you know?' 'I know the quarters with their deities and their supports.' 'If you know the quarters with their deities and supports —'

Mantra 84

किन्देवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति । स आदित्यः कस्मिन्प्रतिष्ठित इति । चक्षुषीति । कस्मिन्नु चक्षुः प्रतिष्ठितमिति । रूपेष्विति चक्षुषा हि रूपाणि पश्यति । कस्मिन्नु रूपाणि प्रतिष्ठितानीति । हृदय इति होवाच हृदयेन हि रूपाणि जानाति हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद् याज्ञवल्क्य ॥ २० ॥

kindevato'syāṃ prācyāṃ diśyasītyādityadevata iti | sa ādityaḥ kasminpratiṣṭhita iti | cakṣuṣīti | kasminnu cakṣuḥ pratiṣṭhitamiti | rūpeṣviti cakṣuṣā hi rūpāṇi paśyati | kasminnu rūpāṇi pratiṣṭhitānīti | hṛdaya iti hovāca hṛdayena hi rūpāṇi jānāti hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantītyevamevaitad yājñavalkya || 20 ||

'With what deity are you connected in the eastern quarter?' 'With the deity the sun.' 'On what does the sun rest?' 'On the eye.' 'On what does the eye rest?' 'On forms, for by the eye one sees forms.' 'On what do forms rest?' 'On the heart,' he said, 'for by the heart one knows forms; forms rest on the heart.' 'So it is, Yajnavalkya.'

Mantra 85

किन्देवतोऽस्यां दक्षिणायां दिश्यसीति । यमदेवत इति । स यमः कस्मिन्प्रतिष्ठित इति । यज्ञ इति । कस्मिन्नु यज्ञः प्रतिष्ठित इति। दक्षिणायामिति । कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ २१ ॥

kindevato'syāṃ dakṣiṇāyāṃ diśyasīti | yamadevata iti | sa yamaḥ kasminpratiṣṭhita iti | yajña iti | kasminnu yajñaḥ pratiṣṭhita iti| dakṣiṇāyāmiti | kasminnu dakṣiṇā pratiṣṭhiteti śraddhāyāmiti yadā hyeva śraddhatte'tha dakṣiṇāṃ dadāti śraddhāyāṃ hyeva dakṣiṇā pratiṣṭhiteti kasminnu śraddhā pratiṣṭhiteti hṛdaya iti hovāca hṛdayena hi śraddhāṃ jānāti hṛdaye hyeva śraddhā pratiṣṭhitā bhavatītyevamevaitad yājñavalkya || 21 ||

'With what deity are you connected in the southern quarter?' 'With the deity Yama.' 'On what does Yama rest?' 'On the sacrifice.' 'On what does the sacrifice rest?' 'On the priestly fee.' 'On what does the fee rest?' 'On faith, for only when one has faith does one give the fee; the fee rests on faith.' 'On what does faith rest?' 'On the heart,' he said, 'for by the heart one knows faith; faith rests on the heart.' 'So it is, Yajnavalkya.'

Mantra 86

किन्देवतोऽस्यां प्रतीच्यां दिश्यसीति । वरुणदेवत इति । स वरुणः कस्मिन् प्रतिष्ठित इत्यप्स्विति । कस्मिन्न्वापः प्रतिष्ठितेति रेतसीति । कस्मिन्नु रेतः प्रतिष्ठितेति इति हृदय इति तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव रेतः प्रतिष्ठितं भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ २२ ॥

kindevato'syāṃ pratīcyāṃ diśyasīti | varuṇadevata iti | sa varuṇaḥ kasmin pratiṣṭhita ityapsviti | kasminnvāpaḥ pratiṣṭhiteti retasīti | kasminnu retaḥ pratiṣṭhiteti iti hṛdaya iti tasmādapi pratirūpaṃ jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti hṛdaye hyeva retaḥ pratiṣṭhitaṃ bhavatītyevamevaitad yājñavalkya || 22 ||

'With what deity are you connected in the western quarter?' 'With the deity Varuna.' 'On what does Varuna rest?' 'On water.' 'On what does water rest?' 'On semen.' 'On what does semen rest?' 'On the heart; therefore of a child that resembles its father they say it is as if slipped from his heart, made from his heart; semen rests on the heart.' 'So it is, Yajnavalkya.'

Mantra 87

किन्देवतोऽस्यामुदीच्यां दिश्यसीति । सोमदेवत इति । स सोमः कस्मिन्प्रतिष्ठित इति । दीक्षायामिति । कस्मिन्नु दीक्षा प्रतिष्ठितेति सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा प्रतिष्ठितेति कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति होवाच हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं भवतीत्येवमेवैतद् याज्ञवल्क्य ॥ २३ ॥

kindevato'syāmudīcyāṃ diśyasīti | somadevata iti | sa somaḥ kasminpratiṣṭhita iti | dīkṣāyāmiti | kasminnu dīkṣā pratiṣṭhiteti satya iti tasmādapi dīkṣitamāhuḥ satyaṃ vadeti satye hyeva dīkṣā pratiṣṭhiteti kasminnu satyaṃ pratiṣṭhitamiti hṛdaya iti hovāca hṛdayena hi satyaṃ jānāti hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatītyevamevaitad yājñavalkya || 23 ||

'With what deity are you connected in the northern quarter?' 'With the deity Soma.' 'On what does Soma rest?' 'On the initiation.' 'On what does the initiation rest?' 'On truth; therefore they say to one initiated, “Speak the truth”; the initiation rests on truth.' 'On what does truth rest?' 'On the heart,' he said, 'for by the heart one knows truth; truth rests on the heart.' 'So it is, Yajnavalkya.'

Mantra 88

किन्देवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति । सोऽग्निः कस्मिन्प्रतिष्ठित इति वाचीति । कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति । कस्मिन्नु हृदयं प्रतिष्ठितमिति ॥ २४ ॥

kindevato'syāṃ dhruvāyāṃ diśyasītyagnidevata iti | so'gniḥ kasminpratiṣṭhita iti vācīti | kasminnu vākpratiṣṭhiteti hṛdaya iti | kasminnu hṛdayaṃ pratiṣṭhitamiti || 24 ||

'With what deity are you connected in the fixed (upward) quarter?' 'With the deity fire.' 'On what does fire rest?' 'On speech.' 'On what does speech rest?' 'On the heart.' 'And on what does the heart rest?'

Mantra 89

अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै । यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति ॥ २५ ॥

ahalliketi hovāca yājñavalkyo yatraitadanyatrāsmanmanyāsai | yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāṃsi vainadvimathnīranniti || 25 ||

'You ghost (ahallika)!' said Yajnavalkya, 'that you should think it (the heart) to be anywhere other than in ourselves! For if it were anywhere other than in us, the dogs would eat it, or the birds would tear it to pieces.'

Mantra 90

कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति । प्राण इति । कस्मिन्नु प्राणः प्रतिष्ठित इत्यपान इति । कस्मिन्न्वपानः प्रतिष्ठित इति । व्यान इति । कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति । कस्मिन्नूदानः प्रतिष्ठित इति । समान इति । स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्येतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः । स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत् तं त्वौपनिषदं पुरुषं पृच्छामि । तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति । तं ह न मेने शाकल्यस्तस्य ह मूर्धा विपपात अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः ॥ २६ ॥

kasminnu tvaṃ cātmā ca pratiṣṭhitau stha iti | prāṇa iti | kasminnu prāṇaḥ pratiṣṭhita ityapāna iti | kasminnvapānaḥ pratiṣṭhita iti | vyāna iti | kasminnu vyānaḥ pratiṣṭhita ityudāna iti | kasminnūdānaḥ pratiṣṭhita iti | samāna iti | sa eṣa neti netyātmā'gṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatyetānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā aṣṭau puruṣāḥ | sa yastānpuruṣānniruhya pratyuhyātyakrāmat taṃ tvaupaniṣadaṃ puruṣaṃ pṛcchāmi | taṃ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti | taṃ ha na mene śākalyastasya ha mūrdhā vipapāta api hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ || 26 ||

'Then in what are you and the self established?' 'In the out-breath.' 'And on what does the out-breath rest?' 'On the in-breath.' 'On what the in-breath?' 'On the diffused breath.' 'On what the diffused breath?' 'On the up-breath.' 'On what the up-breath?' 'On the equalizing breath. That Self is “not this, not this” (neti neti): ungraspable, for it is not grasped; undecaying, for it does not decay; unattached, for it does not cling; unbound, it does not tremble, it suffers no harm. These are the eight abodes, the eight worlds, the eight gods, and the eight persons. He who takes those persons apart and puts them together again and passes beyond them — that Upanishadic Person I ask you about. If you cannot explain him to me, your head will fall off.' Shakalya did not know him, and his head fell off; and robbers even carried off his bones, taking them for something else.

Mantra 91

अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु सर्वे वा मा पृच्छत यो वः कामयते तं वः पृच्छामि सर्वान्वा वः पृच्छामीति । ते ह ब्राह्मणा न दधृषुः ॥ २७ ॥

atha hovāca brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu sarve vā mā pṛcchata yo vaḥ kāmayate taṃ vaḥ pṛcchāmi sarvānvā vaḥ pṛcchāmīti | te ha brāhmaṇā na dadhṛṣuḥ || 27 ||

Then Yajnavalkya said: 'Revered Brahmanas, whoever among you wishes may question me; or all of you may question me. Or whoever among you wishes, him I shall question; or I shall question all of you.' But the Brahmanas did not dare.

Mantra 92

तान्हैतैः श्लोकैः पप्रच्छ यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः ॥ १॥ त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः तस्मात्तदतृण्णात्प्रैति रसो वृक्षादिवाऽऽहतात् ॥ २॥ मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम् । अस्थीन्यन्तरतो दारूणि मज्जा मज्जोपमा कृता ॥ ३॥ यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ४॥ रेतस इति मा वोचत जीवतस्तत्प्रजायते धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः ॥ ५॥ यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् । मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ६॥ जात एव न जायते को न्वेनं जनयेत्पुनः विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं तिष्ठमानस्य तद्विद इति ॥ ७॥ ॥ २८ ॥

tānhaitaiḥ ślokaiḥ papraccha yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ || 1|| tvaca evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ tasmāttadatṛṇṇātpraiti raso vṛkṣādivā''hatāt || 2|| māṃsānyasya śakarāṇi kināṭaṃ snāva tatsthiram | asthīnyantarato dārūṇi majjā majjopamā kṛtā || 3|| yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || 4|| retasa iti mā vocata jīvatastatprajāyate dhānāruha iva vai vṛkṣo'ñjasā pretya sambhavaḥ || 5|| yatsamūlamāvṛheyurvṛkṣaṃ na punarābhavet | martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati || 6|| jāta eva na jāyate ko nvenaṃ janayetpunaḥ vijñānamānandaṃ brahma rātirdātuḥ parāyaṇaṃ tiṣṭhamānasya tadvida iti || 7|| || 28 ||

Then he questioned them with these verses: (1) As is a mighty tree, such indeed is a man — this is the truth. His hairs are its leaves, his skin its outer bark. (2) From his skin flows his blood, as sap flows from the bark; when he is wounded it flows out, as sap from a struck tree. (3) His flesh is the inner bark, his sinews the tough fibre; his bones are the wood within, and his marrow is made like the pith. (4) A tree, when felled, springs up again, newer, from its root; from what root does the mortal spring up when felled by death? (5) Do not say “from the semen,” for that is produced from one already living; a tree indeed springs readily from a seed — but the true coming-into-being after death is otherwise. (6) If a tree be torn up with its root, it will not grow again; from what root, then, does the mortal spring up when felled by death? (7) He is already born — how could he be born again? Who could beget him anew? Brahman is knowledge and bliss (vijnanam anandam), the final resort of the giver of gifts and of the one who, abiding firm, knows That.

Mantra 1

ॐ जनको ह वैदेह आसां चक्रेऽथ ह याज्ञवल्क्य आवव्राज । तं होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानित्युभयमेव सम्राड् इति होवाच ।। १ ।।

oṃ janako ha vaideha āsāṃ cakre'tha ha yājñavalkya āvavrāja | taṃ hovāca yājñavalkya kimarthamacārīḥ paśūnicchannaṇvantānityubhayameva samrāḍ iti hovāca || 1 ||

Janaka, king of Videha, was seated giving audience when Yajnavalkya arrived. Janaka said to him: "Yajnavalkya, what has brought you here? Do you want cattle, or subtle questions?" "Both, O emperor," he replied.

Mantra 2

यत्ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन् मे जित्वा शैलिनिर्वाग्वै ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छैलिरब्रवीद् वाग्वै ब्रह्मेत्यवदतो हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । वागेवाऽऽयतनमाकाशः प्रतिष्ठा प्रज्ञेत्येनदुपासीत । का प्रज्ञता याज्ञवल्क्य । वागेव सम्राड् इति होवाच वाचा वै सम्राड् बन्धुः प्रज्ञायत ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सर्वाणि च भूतानि वाचा एव सम्राट् प्रज्ञायन्ते वाग्वै सम्राट् परमं ब्रह्म नैनं वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। २ ।।

yatte kaścidabravīt tacchṛṇavāmetyabravīn me jitvā śailinirvāgvai brahmeti | yathā mātṛmānpitṛmānācāryavānbrūyāt tathā tacchailirabravīd vāgvai brahmetyavadato hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | vāgevā''yatanamākāśaḥ pratiṣṭhā prajñetyenadupāsīta | kā prajñatā yājñavalkya | vāgeva samrāḍ iti hovāca vācā vai samrāḍ bandhuḥ prajñāyata ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭaṃ hutamāśitaṃ pāyitamayaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva sarvāṇi ca bhūtāni vācā eva samrāṭ prajñāyante vāgvai samrāṭ paramaṃ brahma nainaṃ vāgjahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 2 ||

"Let me hear whatever anyone has told you." "Jitvan Śailini told me that speech is Brahman." "As one who had a mother, a father and a teacher should say, so did Śailini say that speech is Brahman — for what could belong to one who cannot speak? But did he tell you its abode and its support?" "He did not." "Then this is one-legged, O emperor." "Then do tell us, Yajnavalkya." "Speech itself is its abode, and space (the ether of the heart) is its support. One should worship it as intelligence." "What is the nature of intelligence, Yajnavalkya?" "Speech itself, O emperor," he said. "For it is through speech that a friend is known; the Rig Veda, the Yajur Veda, the Sama Veda, the Atharva and Angiras hymns, history, ancient lore, the sciences, the mystic doctrines, verses, aphorisms, explanations and commentaries; what is offered and sacrificed, food and drink, this world and the other world and all beings — all are known through speech alone. Speech, O emperor, is the supreme Brahman. Speech never deserts the one who, knowing this, worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka of Videha. Yajnavalkya said, "My father held that one should not accept a fee without having fully instructed the pupil."

Mantra 3

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म ऊदङ्कः शौल्बायनः प्राणो वै ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छौल्वायनोऽब्रवीत् प्राणो वै ब्रह्मेत्यप्राणतो हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । प्राण एवाऽऽयतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत । का प्रियता याज्ञवल्क्य । प्राण एव सम्राड् इति होवाच प्राणस्य वै सम्राट् कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्यैव सम्राट् कामाय प्राणो वै सम्राट् परमं ब्रह्म । नैनं प्राणो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। ३ ।।

yadeva te kaścidabravīttacchṛṇavāmetyabravīnma ūdaṅkaḥ śaulbāyanaḥ prāṇo vai brahmeti | yathā mātṛmānpitṛmānācāryavānbrūyāt tathā tacchaulvāyano'bravīt prāṇo vai brahmetyaprāṇato hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | prāṇa evā''yatanamākāśaḥ pratiṣṭhā priyamityenadupāsīta | kā priyatā yājñavalkya | prāṇa eva samrāḍ iti hovāca prāṇasya vai samrāṭ kāmāyāyājyaṃ yājayatyapratigṛhyasya pratigṛhṇātyapi tatra vadhāśaṅkaṃ bhavati yāṃ diśameti prāṇasyaiva samrāṭ kāmāya prāṇo vai samrāṭ paramaṃ brahma | nainaṃ prāṇo jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 3 ||

"Let me hear whatever anyone has told you." "Udaṅka Śaulbāyana told me that the vital breath is Brahman." "As one properly taught should say, so did Śaulbāyana say that breath is Brahman — for what could belong to one without breath? But did he tell you its abode and support?" "He did not." "Then it is one-legged, O emperor." "Then do tell us, Yajnavalkya." "Breath itself is its abode, and space its support. One should worship it as what is dear." "What is the nature of dearness, Yajnavalkya?" "Breath itself, O emperor," he said. "For the sake of the breath a man performs sacrifice for one for whom it is unfit to sacrifice, and accepts gifts from one from whom it is improper to accept; and wherever he goes, he faces the risk of being killed for the sake of breath. Breath, O emperor, is the supreme Brahman. Breath never deserts the one who worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka. Yajnavalkya said, "My father held that one should not take a fee without fully teaching the pupil."

Mantra 4

यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति । यथा मातृमान्पितृमानाचार्यवान् ब्रूयात् तथा तद्वार्ष्णोऽब्रवीत्च्चक्षुर्वै ब्रह्मेत्यपश्यतो हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । चक्षुरेवाऽऽयतनमाकाशः प्रतिष्ठा सत्यमित्येतदुपासीत । का सत्यता याज्ञवल्क्य । चक्षुरेव सम्राड् इति होवाच चक्षुषा वै सम्राट् पश्यन्तमाहुरद्राक्षीरिति । स आहाद्राक्षमिति तत्सत्यं भवति चक्षुर्वै सम्राट् परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। ४ ।।

yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme barkurvārṣṇaścakṣurvai brahmeti | yathā mātṛmānpitṛmānācāryavān brūyāt tathā tadvārṣṇo'bravītccakṣurvai brahmetyapaśyato hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | cakṣurevā''yatanamākāśaḥ pratiṣṭhā satyamityetadupāsīta | kā satyatā yājñavalkya | cakṣureva samrāḍ iti hovāca cakṣuṣā vai samrāṭ paśyantamāhuradrākṣīriti | sa āhādrākṣamiti tatsatyaṃ bhavati cakṣurvai samrāṭ paramaṃ brahma nainaṃ cakṣurjahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 4 ||

"Let me hear whatever anyone has told you." "Barku Vārṣṇa told me that the eye is Brahman." "As one properly taught should say, so did Vārṣṇa say that the eye is Brahman — for what could belong to one who cannot see? But did he tell you its abode and support?" "He did not." "Then it is one-legged, O emperor." "Then do tell us, Yajnavalkya." "The eye itself is its abode, and space its support. One should worship it as truth." "What is the nature of truth, Yajnavalkya?" "The eye itself, O emperor," he said. "When they ask one who has seen with the eye, 'Did you see?' and he answers, 'I saw,' that is truth. The eye, O emperor, is the supreme Brahman. The eye never deserts the one who worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka. Yajnavalkya said, "My father held that one should not take a fee without fully teaching the pupil."

Mantra 5

यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । श्रोत्रमेवाऽऽयतनमाकाशः प्रतिष्ठाऽनन्तमित्येनदुपासीत । काऽनन्तता याज्ञवल्क्य । दिश एव सम्राड् इति होवाच तस्माद्वै सम्राड् अपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छत्यनन्ता हि दिशो दिशो वै सम्राट् श्रोत्रंश्रोत्रं वै सम्राट् परमं ब्रह्म । नैनं श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। ५ ।।

yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme gardabhīvipīto bhāradvājaḥ śrotraṃ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt tathā tadbhāradvājo'bravīcchrotraṃ vai brahmetyaśṛṇvato hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | śrotramevā''yatanamākāśaḥ pratiṣṭhā'nantamityenadupāsīta | kā'nantatā yājñavalkya | diśa eva samrāḍ iti hovāca tasmādvai samrāḍ api yāṃ kāñca diśaṃ gacchati naivāsyā antaṃ gacchatyanantā hi diśo diśo vai samrāṭ śrotraṃśrotraṃ vai samrāṭ paramaṃ brahma | nainaṃ śrotraṃ jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 5 ||

"Let me hear whatever anyone has told you." "Gardabhīvipīta Bhāradvāja told me that the ear is Brahman." "As one properly taught should say, so did Bhāradvāja say that the ear is Brahman — for what could belong to one who cannot hear? But did he tell you its abode and support?" "He did not." "Then it is one-legged, O emperor." "Then do tell us, Yajnavalkya." "The ear itself is its abode, and space its support. One should worship it as the infinite." "What is the nature of the infinite, Yajnavalkya?" "The quarters themselves, O emperor," he said. "Therefore, O emperor, to whatever quarter one goes, one never reaches its end, for the quarters are infinite. The quarters, O emperor, are the ear, and the ear is the supreme Brahman. The ear never deserts the one who worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka. Yajnavalkya said, "My father held that one should not take a fee without fully teaching the pupil."

Mantra 6

यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो मनो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तज्जाबालो अब्रवीन् मनो वै ब्रह्मेत्यमनसो हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठाम् । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । मन एवाऽऽयतनमाकाशः प्रतिष्ठाऽऽनन्द इत्येनदुपासीत । काऽऽनन्दता याज्ञवल्क्य । मन एव सम्राड् इति होवाच मनसा वै सम्राट् स्त्रियमभिहार्यते तस्यां प्रतिरूपः पुत्रो जायते स आनन्दो । मनो वै सम्राट् परमं ब्रह्म नैनं मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। ६ ।।

yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme satyakāmo jābālo mano vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt tathā tajjābālo abravīn mano vai brahmetyamanaso hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhām | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | mana evā''yatanamākāśaḥ pratiṣṭhā''nanda ityenadupāsīta | kā''nandatā yājñavalkya | mana eva samrāḍ iti hovāca manasā vai samrāṭ striyamabhihāryate tasyāṃ pratirūpaḥ putro jāyate sa ānando | mano vai samrāṭ paramaṃ brahma nainaṃ mano jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 6 ||

"Let me hear whatever anyone has told you." "Satyakāma Jābāla told me that the mind is Brahman." "As one properly taught should say, so did Jābāla say that the mind is Brahman — for what could belong to one without a mind? But did he tell you its abode and support?" "He did not." "Then it is one-legged, O emperor." "Then do tell us, Yajnavalkya." "The mind itself is its abode, and space its support. One should worship it as bliss." "What is the nature of bliss, Yajnavalkya?" "The mind itself, O emperor," he said. "For with the mind a man draws a woman to himself; a son like himself is born of her, and that is bliss. The mind, O emperor, is the supreme Brahman. The mind never deserts the one who worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka. Yajnavalkya said, "My father held that one should not take a fee without fully teaching the pupil."

Mantra 7

यदेव ते कश्चिदब्रवीत् तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो हृदयं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छाकल्योऽब्रवीद् धृदयं वै ब्रह्मेत्यहृदयस्य हि किं स्यादित्यब्रवीत्तु ते तस्याऽऽयतनं प्रतिष्ठां । न मेऽब्रवीदित्येकपाद्वा एतत् सम्राड् इति । स वै नो ब्रूहि याज्ञवल्क्य । हृदयमेवाऽऽयतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत । का स्थितिता याज्ञवल्क्य । हृदयमेव सम्राड् इति होवाच हृदयं वै सम्राट् सर्वेषां भूतानामायतनं हृदयं वै सम्राट्, सर्वेषां भूतानां प्रतिष्ठा हृदये ह्येव सम्राट् सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति हृदयं वै सम्राट् परमं ब्रह्म नैनं हृदयं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ।। ७ ।।

yadeva te kaścidabravīt tacchṛṇavāmetyabravīnme vidagdhaḥ śākalyo hṛdayaṃ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāt tathā tacchākalyo'bravīd dhṛdayaṃ vai brahmetyahṛdayasya hi kiṃ syādityabravīttu te tasyā''yatanaṃ pratiṣṭhāṃ | na me'bravīdityekapādvā etat samrāḍ iti | sa vai no brūhi yājñavalkya | hṛdayamevā''yatanamākāśaḥ pratiṣṭhā sthitirityenadupāsīta | kā sthititā yājñavalkya | hṛdayameva samrāḍ iti hovāca hṛdayaṃ vai samrāṭ sarveṣāṃ bhūtānāmāyatanaṃ hṛdayaṃ vai samrāṭ, sarveṣāṃ bhūtānāṃ pratiṣṭhā hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti hṛdayaṃ vai samrāṭ paramaṃ brahma nainaṃ hṛdayaṃ jahāti sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti || 7 ||

"Let me hear whatever anyone has told you." "Vidagdha Śākalya told me that the heart is Brahman." "As one properly taught should say, so did Śākalya say that the heart is Brahman — for what could belong to one without a heart? But did he tell you its abode and support?" "He did not." "Then it is one-legged, O emperor." "Then do tell us, Yajnavalkya." "The heart itself is its abode, and space its support. One should worship it as steadiness." "What is the nature of steadiness, Yajnavalkya?" "The heart itself, O emperor," he said. "The heart, O emperor, is the abode of all beings, the heart is the support of all beings; for in the heart, O emperor, all beings rest. The heart, O emperor, is the supreme Brahman. The heart never deserts the one who worships it thus; all beings come to him; becoming a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Janaka. Yajnavalkya said, "My father held that one should not take a fee without fully teaching the pupil."

Mantra 8

जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति । स होवाच यथा वै सम्राण् महान्तमध्वानमेष्यन्रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्माऽस्यसि एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति । नाहं तद् भगवन् वेद यत्र गमिष्यामीत्यथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति । ब्रवीतु भगवानिति ।। १ ।।

janako ha vaidehaḥ kūrcādupāvasarpannuvāca namaste'stu yājñavalkyānu mā śādhīti | sa hovāca yathā vai samrāṇ mahāntamadhvānameṣyanrathaṃ vā nāvaṃ vā samādadītaivamevaitābhirupaniṣadbhiḥ samāhitātmā'syasi evaṃ vṛndāraka āḍhyaḥ sannadhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti | nāhaṃ tad bhagavan veda yatra gamiṣyāmītyatha vai te'haṃ tadvakṣyāmi yatra gamiṣyasīti | bravītu bhagavāniti || 1 ||

Janaka of Videha came down from his cushion and said: "Homage to you, Yajnavalkya; instruct me." Yajnavalkya said: "Just as, O emperor, one setting out on a long journey would secure a chariot or a boat, so is your mind equipped with these secret teachings. You are honoured and wealthy; you have studied the Vedas and been told the Upanishads. Yet when you are released from here, where will you go?" "I do not know, sir, where I shall go." "Then I shall tell you where you will go." "Tell me, revered sir."

Mantra 9

इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्धं सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः ।। २ ।।

indho ha vai nāmaiṣa yo'yaṃ dakṣiṇe'kṣanpuruṣastaṃ vā etamindhaṃ santamindra ityācakṣate parokṣeṇaiva parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ || 2 ||

"This being who is in the right eye is named Indha (the kindler). Though he is Indha, people call him Indra indirectly, for the gods, as it were, love what is hidden and hate what is obvious."

Mantra 10

अथैतद्वामेऽक्षणि पुरुषरूपमेषाऽस्य पत्नी विराट् तयोरेष संस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डोऽथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिवाथैनयोरेषा सृतिः सञ्चरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति । यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्ति । एताभिर्वा एतदास्रवदास्रवति तस्मादेष प्रविविक्ताहारतर इवैव भवत्यस्माच्छारीरादात्मनः ।। ३ ।।

athaitadvāme'kṣaṇi puruṣarūpameṣā'sya patnī virāṭ tayoreṣa saṃstāvo ya eṣo'ntarhṛdaya ākāśo'thainayoretadannaṃ ya eṣo'ntarhṛdaye lohitapiṇḍo'thainayoretatprāvaraṇaṃ yadetadantarhṛdaye jālakamivāthainayoreṣā sṛtiḥ sañcaraṇī yaiṣā hṛdayādūrdhvā nāḍyuccarati | yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā bhavanti | etābhirvā etadāsravadāsravati tasmādeṣa praviviktāhāratara ivaiva bhavatyasmācchārīrādātmanaḥ || 3 ||

"The being in the left eye is his wife, Virāj. Their meeting-place is the space within the heart; their food is the lump of blood within the heart; their covering is the net-like membrane within the heart; their path is the channel that runs upward from the heart. Fine as a hair split a thousand times are the channels called hitā, established within the heart; through them the fluid keeps flowing. Therefore this dream-self is fed, as it were, on subtler food than the bodily self."

Mantra 11

तस्य प्राची दिक्प्राञ्चः प्राणाः दक्षिणा दिग्दक्षिणे प्राणाः प्रतीची दिक्प्रत्यञ्चः प्राणा उदीची दिगुदञ्चः प्राणाः ऊर्ध्वा दिगूर्ध्वाः प्राणाः अवाची दिगवाञ्चः प्राणाः सर्वा दिशः सर्वे प्राणाः । स एष नेति नेत्याऽत्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति । अभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः । स होवाच जनको वैदेहोऽभयं त्वा गच्छताद् याज्ञवल्क्य यो नो भगवन्न् अभयं वेदयसे नमस्तेऽस्त्विमे विदेहा अयमहमस्मि ।। ४ ।।

tasya prācī dikprāñcaḥ prāṇāḥ dakṣiṇā digdakṣiṇe prāṇāḥ pratīcī dikpratyañcaḥ prāṇā udīcī digudañcaḥ prāṇāḥ ūrdhvā digūrdhvāḥ prāṇāḥ avācī digavāñcaḥ prāṇāḥ sarvā diśaḥ sarve prāṇāḥ | sa eṣa neti netyā'tmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyati | abhayaṃ vai janaka prāpto'sīti hovāca yājñavalkyaḥ | sa hovāca janako vaideho'bhayaṃ tvā gacchatād yājñavalkya yo no bhagavann abhayaṃ vedayase namaste'stvime videhā ayamahamasmi || 4 ||

"His east are the eastward breaths; his south the southward breaths; his west the westward breaths; his north the northward breaths; his zenith the upward breaths; his nadir the downward breaths; all the quarters are all the breaths. And that Self is 'not this, not this' (neti neti). It is ungraspable, for it is not grasped; indestructible, for it is never destroyed; unattached, for it does not attach itself; unbound, it does not tremble, it is not injured. You have attained the fearless, O Janaka," said Yajnavalkya. Janaka of Videha said: "May the fearless come to you too, Yajnavalkya, who make the fearless known to us. Homage to you! Here are the Videhas, and here am I, at your service."

Mantra 12

जनकं ह वैदेहं याज्ञवल्क्यो जगाम स मेने न वदिष्य इति स मेने न वदिष्य इत्यथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते तस्मै ह याज्ञवल्क्यो वरं ददौ । स ह कामप्रश्नमेव वव्रे । तं हास्मै ददौ । तं ह सम्राडेव पूर्वं पप्रच्छ ।। १ ।।

janakaṃ ha vaidehaṃ yājñavalkyo jagāma sa mene na vadiṣya iti sa mene na vadiṣya ityatha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdāte tasmai ha yājñavalkyo varaṃ dadau | sa ha kāmapraśnameva vavre | taṃ hāsmai dadau | taṃ ha samrāḍeva pūrvaṃ papraccha || 1 ||

Yajnavalkya went to Janaka of Videha, thinking, "I will not speak." But once, when Janaka and Yajnavalkya had been discussing the Agnihotra, Yajnavalkya had granted him a boon; Janaka had chosen the freedom to ask any question he liked, and Yajnavalkya had granted it. So now it was the emperor who questioned him first.

Mantra 13

याज्ञवल्क्य किञ्ज्योतिरयं पुरुष इत्यादित्यज्योतिः सम्राड् इति होवाचाऽऽदित्येनैवायं ज्योतिषाऽऽस्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद् याज्ञवल्क्य ।। २ ।।

yājñavalkya kiñjyotirayaṃ puruṣa ityādityajyotiḥ samrāḍ iti hovācā''dityenaivāyaṃ jyotiṣā''ste palyayate karma kurute vipalyetītyevamevaitad yājñavalkya || 2 ||

"Yajnavalkya, what is the light of this person?" "The sun is his light, O emperor," he said; "for by the light of the sun alone he sits, moves about, does his work and returns." "So it is, Yajnavalkya."

Mantra 14

अस्तमित आदित्ये याज्ञवल्क्य किञ्ज्योतिरेवायं पुरुष इति । चन्द्रमा एवास्य ज्योतिर्भवतीति चन्द्रमसैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद् याज्ञवल्क्य ।। ३ ।।

astamita āditye yājñavalkya kiñjyotirevāyaṃ puruṣa iti | candramā evāsya jyotirbhavatīti candramasaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetītyevamevaitad yājñavalkya || 3 ||

"When the sun has set, Yajnavalkya, what then is the light of this person?" "The moon becomes his light; for by the light of the moon he sits, moves about, does his work and returns." "So it is, Yajnavalkya."

Mantra 15

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किञ्ज्योतिरेवायं पुरुष इत्यग्निरेवास्य ज्योतिर्भवत्यग्निनैवायं ज्योतिषाऽऽस्ते पल्ययते कर्म कुरुते विपल्येतीत्येवमेवैतद् याज्ञवल्क्य ।। ४ ।।

astamita āditye yājñavalkya candramasyastamite kiñjyotirevāyaṃ puruṣa ityagnirevāsya jyotirbhavatyagninaivāyaṃ jyotiṣā''ste palyayate karma kurute vipalyetītyevamevaitad yājñavalkya || 4 ||

"When the sun has set, Yajnavalkya, and the moon too has set, what then is the light of this person?" "Fire becomes his light; for by the light of fire he sits, moves about, does his work and returns." "So it is, Yajnavalkya."

Mantra 16

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किञ्ज्योतिरेवायं पुरुष इति । वागेवास्य ज्योतिर्भवतीति वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति । तस्माद्वै सम्राड् अपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीत्येवमेवैतद् याज्ञवल्क्य ।। ५ ।।

astamita āditye yājñavalkya candramasyastamite śānte'gnau kiñjyotirevāyaṃ puruṣa iti | vāgevāsya jyotirbhavatīti vācaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti | tasmādvai samrāḍ api yatra svaḥ pāṇirna vinirjñāyate'tha yatra vāguccaratyupaiva tatra nyetītyevamevaitad yājñavalkya || 5 ||

"When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what then is the light of this person?" "Speech becomes his light; for by the light of speech he sits, moves about, does his work and returns. Therefore, O emperor, even where one's own hand is not clearly seen, one still goes toward the place from which a voice is heard." "So it is, Yajnavalkya."

Mantra 17

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किञ्ज्योतिरेवायं पुरुष इत्यात्मैवास्य ज्योतिर्भवत्यात्मनैवायं ज्योतिषाऽऽस्ते पल्ययते कर्म कुरुते विपल्येतीति ।। ६ ।।

astamita āditye yājñavalkya candramasyastamite śānte'gnau śāntāyāṃ vāci kiñjyotirevāyaṃ puruṣa ityātmaivāsya jyotirbhavatyātmanaivāyaṃ jyotiṣā''ste palyayate karma kurute vipalyetīti || 6 ||

"When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, and speech has fallen silent, what then is the light of this person?" "The Self alone becomes his light; for by the light of the Self he sits, moves about, does his work and returns."

Mantra 18

कतम आत्मेति । योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः । स समानः सन्नुभौ लोकावनुसञ्चरति । ध्यायतीव लेलायतीव स हि स्वप्नो भूत्वेमं लोकमतिक्रामति मृत्यो रूपाणि ।। ७ ।।

katama ātmeti | yo'yaṃ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ | sa samānaḥ sannubhau lokāvanusañcarati | dhyāyatīva lelāyatīva sa hi svapno bhūtvemaṃ lokamatikrāmati mṛtyo rūpāṇi || 7 ||

"Which is the Self?" "It is that person, made of consciousness, among the vital breaths, the light within the heart. Remaining the same, he wanders between both worlds. He seems to think, seems to move about; for on becoming dream he passes beyond this world, beyond the forms of death."

Mantra 19

स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः संसृज्यते । स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति ।। ८ ।।

sa vā ayaṃ puruṣo jāyamānaḥ śarīramabhisampadyamānaḥ pāpmabhiḥ saṃsṛjyate | sa utkrāmanmriyamāṇaḥ pāpmano vijahāti || 8 ||

"This very person, when he is born and takes on a body, becomes joined with evils; and when he departs and dies, he leaves those evils behind."

Mantra 20

तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीयं स्वप्नस्थानं तस्मिन्सन्ध्ये स्थाने तिष्ठन्नेते उभे स्थाने पश्यतीदं च परलोकस्थानं च अथ यथाक्रमोऽयं परलोकस्थाने भवति तमाक्रममाक्रम्योभयान्पाप्मन आनन्दांश्च पश्यति । स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपित्यत्रायं पुरुषः स्वयं ज्योतिर्भवति ।। ९ ।।

tasya vā etasya puruṣasya dve eva sthāne bhavata idaṃ ca paralokasthānaṃ ca sandhyaṃ tṛtīyaṃ svapnasthānaṃ tasminsandhye sthāne tiṣṭhannete ubhe sthāne paśyatīdaṃ ca paralokasthānaṃ ca atha yathākramo'yaṃ paralokasthāne bhavati tamākramamākramyobhayānpāpmana ānandāṃśca paśyati | sa yatra prasvapityasya lokasya sarvāvato mātrāmapādāya svayaṃ vihatya svayaṃ nirmāya svena bhāsā svena jyotiṣā prasvapityatrāyaṃ puruṣaḥ svayaṃ jyotirbhavati || 9 ||

"This person has just two abodes: this world and the other world. There is a third, a twilight abode, the state of dream. Standing in that twilight abode he sees both the others, this world and the other world. Now, by whatever approach he comes to the other world, taking that approach he sees both the evils and the joys. When he falls asleep, he takes some material from this all-embracing world, himself pulls it down and himself builds it up, and he sleeps by his own radiance, his own light. Here this person becomes self-luminous."

Mantra 21

न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते । न तत्राऽऽनन्दा मुदः प्रमुदो भवन्त्यथाऽऽनन्दान्मुदः प्रमुदः सृजते । न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान्पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता ।। १० ।।

na tatra rathā na rathayogā na panthāno bhavantyatha rathānrathayogānpathaḥ sṛjate | na tatrā''nandā mudaḥ pramudo bhavantyathā''nandānmudaḥ pramudaḥ sṛjate | na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavantyatha veśāntānpuṣkariṇīḥ sravantīḥ sṛjate sa hi kartā || 10 ||

"There are no chariots there, no teams, no roads; but he creates chariots, teams and roads. There are no joys, delights or pleasures there; but he creates joys, delights and pleasures. There are no pools, ponds or streams there; but he creates pools, ponds and streams. For he is the maker."

Mantra 22

तदेते श्लोका भवन्ति स्वप्नेन शारीरमभिप्रहत्या सुप्तः सुप्तानभिचाकशीति । शुक्रमादाय पुनरैति स्थानं हिरण्मयः पुरुष एकहंसः ।। ११ ।।

tadete ślokā bhavanti svapnena śārīramabhiprahatyā suptaḥ suptānabhicākaśīti | śukramādāya punaraiti sthānaṃ hiraṇmayaḥ puruṣa ekahaṃsaḥ || 11 ||

On this there are these verses: "Striking down the body in sleep, himself sleepless, he looks down upon the sleeping senses. Taking to himself their light, the golden person, the lone swan, returns again to his place."

Mantra 23

प्राणेन रक्षन्नपरं कुलायं बहिष्कुलायादमृतश्चरित्वा स ईयतेऽमृतो यत्रकामं हिरण्मयः पुरुष एकहंसः ।। १२ ।।

prāṇena rakṣannaparaṃ kulāyaṃ bahiṣkulāyādamṛtaścaritvā sa īyate'mṛto yatrakāmaṃ hiraṇmayaḥ puruṣa ekahaṃsaḥ || 12 ||

"Guarding the lower nest by means of the breath, the immortal one roams outside the nest. Immortal, he goes wherever he wishes — the golden person, the lone swan."

Mantra 24

स्वप्नान्त उच्चावचमीयमानो रूपाणि देवः कुरुते बहूनि । उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन् ।। १३ ।।

svapnānta uccāvacamīyamāno rūpāṇi devaḥ kurute bahūni | uteva strībhiḥ saha modamāno jakṣadutevāpi bhayāni paśyan || 13 ||

"Roaming high and low in the state of dream, the shining one fashions many forms — now, as it were, delighting with women, now laughing, now even beholding fearful sights."

Mantra 25

आराममस्य पश्यन्ति न तं पश्यति कश्चनेति । तं नाऽऽयतं बोधयेदित्याहुः । दुर्भिषज्यं हास्मै भवति यमेष न प्रतिपद्यते । अथो खल्वाहुर्जागरितदेश एवास्यैष यानि ह्येव जाग्रत् पश्यति तानि सुप्त इत्यत्रायं पुरुषः स्वयं ज्योतिर्भवति । सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षाय ब्रूहीति ।। १४ ।।

ārāmamasya paśyanti na taṃ paśyati kaścaneti | taṃ nā''yataṃ bodhayedityāhuḥ | durbhiṣajyaṃ hāsmai bhavati yameṣa na pratipadyate | atho khalvāhurjāgaritadeśa evāsyaiṣa yāni hyeva jāgrat paśyati tāni supta ityatrāyaṃ puruṣaḥ svayaṃ jyotirbhavati | so'haṃ bhagavate sahasraṃ dadāmyata ūrdhvaṃ vimokṣāya brūhīti || 14 ||

"They see his playground, but no one sees him." They say one should not wake him abruptly; hard to cure is the one to whom this (breath) does not return. Others, however, say that the dream state is only the waking state, for whatever he sees while awake he also sees when asleep. In any case, here this person is self-luminous. "I give you a thousand, sir. Teach me further, for the sake of liberation."

Mantra 26

स वा एष एतस्मिन्सम्प्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव । स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इत्येवमेवैतद् याज्ञवल्क्य । सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति ।। १५ ।।

sa vā eṣa etasminsamprasāde ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati svapnāyaiva | sa yattatra kiñcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṃ puruṣa ityevamevaitad yājñavalkya | so'haṃ bhagavate sahasraṃ dadāmyata ūrdhvaṃ vimokṣāyaiva brūhīti || 15 ||

"Having enjoyed himself and roamed in that state of deep peace, and seen good and evil, he hurries back by the same way, back to his starting point — the dream state. Whatever he sees there does not follow him, for this person is unattached (asaṅgo hy ayaṃ puruṣaḥ)." "So it is, Yajnavalkya. I give you a thousand, sir. Teach me further, for the sake of liberation."

Mantra 27

स वा एष एतस्मिन्त्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव । स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इत्येवमेवैतद् याज्ञवल्क्य । सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति ।। १६ ।।

sa vā eṣa etasmintsvapne ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati buddhāntāyaiva | sa yattatra kiñcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṃ puruṣa ityevamevaitad yājñavalkya | so'haṃ bhagavate sahasraṃ dadāmyata ūrdhvaṃ vimokṣāyaiva brūhīti || 16 ||

"Having enjoyed himself and roamed in that dream state, and seen good and evil, he hurries back by the same way, back to his starting point — the waking state. Whatever he sees there does not follow him, for this person is unattached." "So it is, Yajnavalkya. I give you a thousand, sir. Teach me further, for the sake of liberation."

Mantra 28

स वा एष एतस्मिन्बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव ।। १७ ।।

sa vā eṣa etasminbuddhānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati svapnāntāyaiva || 17 ||

"Having enjoyed himself and roamed in that waking state, and seen good and evil, he hurries back by the same way, back to his starting point — the dream state."

Mantra 29

तद्यथा महामत्स्य उभे कूलेऽनुसञ्चरति पूर्वं चापरं चैवमेवायं पुरुष एतावुभावन्तावनुसञ्चरति स्वप्नान्तं च बुद्धान्तं च ।। १८ ।।

tadyathā mahāmatsya ubhe kūle'nusañcarati pūrvaṃ cāparaṃ caivamevāyaṃ puruṣa etāvubhāvantāvanusañcarati svapnāntaṃ ca buddhāntaṃ ca || 18 ||

"Just as a great fish moves along both banks of a river, the near and the far, so does this person move along both these states, the dream state and the waking state."

Mantra 30

तद्यथास्मिन्नाऽकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः संहत्य पक्षौ संलयायैव ध्रियते । एवमेवायं पुरुष एतस्मा अन्ताय धावति यत्र सुप्तो न कं चन कामं कामयते न कं चन स्वप्नं पश्यति ।। १९ ।।

tadyathāsminnā'kāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāyaiva dhriyate | evamevāyaṃ puruṣa etasmā antāya dhāvati yatra supto na kaṃ cana kāmaṃ kāmayate na kaṃ cana svapnaṃ paśyati || 19 ||

"Just as a falcon or an eagle, after flying about in the sky and growing tired, folds its wings and makes for its nest, so does this person hasten to that state where, asleep, he desires no desire and sees no dream."

Mantra 31

ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताऽणिम्ना तिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णाः । अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यतेऽथ यत्र देव इव राजेवाहमेवेदं सर्वोऽस्मीति मन्यते सोऽस्य परमो लोकः ।। २० ।।

tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatā'ṇimnā tiṣṭhanti śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇāḥ | atha yatrainaṃ ghnantīva jinantīva hastīva vicchāyayati gartamiva patati yadeva jāgradbhayaṃ paśyati tadatrāvidyayā manyate'tha yatra deva iva rājevāhamevedaṃ sarvo'smīti manyate so'sya paramo lokaḥ || 20 ||

"There are in him those channels called hitā, fine as a hair split a thousandfold, filled with white, blue, yellow, green and red. Now when it seems to him that he is being killed or overpowered, that an elephant is chasing him, or that he is falling into a pit — he imagines through ignorance the very fears he sees while awake. But when he imagines that he is, as it were, a god, or a king, thinking 'I am all this' — that is his highest world."

Mantra 32

तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माभयं रूपम् । तद्यथा प्रियया स्त्रिया सम्परिष्वक्तो न बाह्यं किं चन वेद नाऽऽन्तरमेवमेवायं पुरुषः प्राज्ञेनाऽऽत्मना सम्परिष्वक्तो न बाह्यं किं चन वेद नाऽऽन्तरम् । तद्वा अस्यैतदाप्तकाममात्मकाममकामं रूपम् शोकान्तरम् ।। २१ ।।

tadvā asyaitadaticchandā apahatapāpmābhayaṃ rūpam | tadyathā priyayā striyā sampariṣvakto na bāhyaṃ kiṃ cana veda nā''ntaramevamevāyaṃ puruṣaḥ prājñenā''tmanā sampariṣvakto na bāhyaṃ kiṃ cana veda nā''ntaram | tadvā asyaitadāptakāmamātmakāmamakāmaṃ rūpam śokāntaram || 21 ||

"This is his form beyond all longing, free from evil and free from fear. Just as a man, fully embraced by his beloved wife, knows nothing outside or within, so this person, fully embraced by the intelligent Self, knows nothing outside or within. That, indeed, is his form in which his longing is fulfilled, in which the Self alone is his desire, in which he is without desire and beyond sorrow."

Mantra 33

अत्र पिताऽपिता भवति माताऽमाता लोका अलोका देवा अदेवा वेदा अवेदा अत्र स्तेनोऽस्तेनो भवति भ्रूणहाऽभ्रूणहा चाण्डालोऽचण्डालः पौल्कसोऽपौल्कसो श्रमणोऽश्रमण स्तापसोऽतापसोऽनन्वागतं पुण्येनानन्वागतं पापेन । तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति ।। २२ ।।

atra pitā'pitā bhavati mātā'mātā lokā alokā devā adevā vedā avedā atra steno'steno bhavati bhrūṇahā'bhrūṇahā cāṇḍālo'caṇḍālaḥ paulkaso'paulkaso śramaṇo'śramaṇa stāpaso'tāpaso'nanvāgataṃ puṇyenānanvāgataṃ pāpena | tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati || 22 ||

"There a father is no father, a mother no mother, the worlds no worlds, the gods no gods, the Vedas no Vedas. There a thief is no thief, a slayer of an embryo no slayer, an outcaste (Caṇḍāla) no outcaste, a Paulkasa no Paulkasa, a mendicant no mendicant, an ascetic no ascetic. He is untouched by merit and untouched by demerit, for then he has crossed beyond all the sorrows of the heart."

Mantra 34

यद्वै तन्न पश्यति पश्यन्वै तन्न पश्यति न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत् ।। २३ ।।

yadvai tanna paśyati paśyanvai tanna paśyati na hi draṣṭurdṛṣṭerviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yatpaśyet || 23 ||

"When it appears that he does not see, he is really seeing though he does not see; for there is no cessation of the vision of the seer, because the seer is imperishable. But there is no second thing separate from him for him to see."

Mantra 35

यद्वै तन्न जिघ्रति जिघ्रन्वै तन्न जिघ्रति न हि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत् ।। २४ ।।

yadvai tanna jighrati jighranvai tanna jighrati na hi ghrāturghrāterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yajjighret || 24 ||

"When it appears that he does not smell, he is really smelling though he does not smell; for there is no cessation of the smelling of the smeller, because he is imperishable. But there is no second thing separate from him for him to smell."

Mantra 36

यद्वै तन्न रसयते रसयन्वै तन्न रसयते न हि रसयितू रसयितेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत् ।। २५ ।।

yadvai tanna rasayate rasayanvai tanna rasayate na hi rasayitū rasayiterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yadrasayet || 25 ||

"When it appears that he does not taste, he is really tasting though he does not taste; for there is no cessation of the tasting of the taster, because he is imperishable. But there is no second thing separate from him for him to taste."

Mantra 37

यद्वै तन्न वदति वदन्वै तन्न वदति न हि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत् ।। २६ ।।

yadvai tanna vadati vadanvai tanna vadati na hi vakturvakterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yadvadet || 26 ||

"When it appears that he does not speak, he is really speaking though he does not speak; for there is no cessation of the speaking of the speaker, because he is imperishable. But there is no second thing separate from him for him to speak to."

Mantra 38

यद्वै तन्न शृणोति शृण्वन्वै तन्न शृणोति न हि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात् ।। २७ ।।

yadvai tanna śṛṇoti śṛṇvanvai tanna śṛṇoti na hi śrotuḥ śruterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yacchṛṇuyāt || 27 ||

"When it appears that he does not hear, he is really hearing though he does not hear; for there is no cessation of the hearing of the hearer, because he is imperishable. But there is no second thing separate from him for him to hear."

Mantra 39

यद्वै तन्न मनुते मन्वानो वै तन्न मनुते न हि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत ।। २८ ।।

yadvai tanna manute manvāno vai tanna manute na hi manturmaterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yanmanvīta || 28 ||

"When it appears that he does not think, he is really thinking though he does not think; for there is no cessation of the thinking of the thinker, because he is imperishable. But there is no second thing separate from him for him to think of."

Mantra 40

यद्वै तन्न स्पृशति स्पृशन्वै तन्न स्पृशति न हि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत् ।। २९ ।।

yadvai tanna spṛśati spṛśanvai tanna spṛśati na hi spraṣṭuḥ spṛṣṭerviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yatspṛśet || 29 ||

"When it appears that he does not touch, he is really touching though he does not touch; for there is no cessation of the touching of the toucher, because he is imperishable. But there is no second thing separate from him for him to touch."

Mantra 41

यद्वै तन्न विजानाति विजानन्वै तन्न विजानाति न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान् न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात् ।। ३० ।।

yadvai tanna vijānāti vijānanvai tanna vijānāti na hi vijñāturvijñāterviparilopo vidyate'vināśitvān na tu taddvitīyamasti tato'nyadvibhaktaṃ yadvijānīyāt || 30 ||

"When it appears that he does not know, he is really knowing though he does not know; for there is no cessation of the knowing of the knower, because he is imperishable. But there is no second thing separate from him for him to know."

Mantra 42

यत्र वा अन्यदिव स्यात् तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेद् अन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात् ।। ३१ ।।

yatra vā anyadiva syāt tatrānyo'nyatpaśyedanyo'nyajjighred anyo'nyadrasayedanyo'nyadvadedanyo'nyacchṛṇuyādanyo'nyanmanvītānyo'nyatspṛśedanyo'nyadvijānīyāt || 31 ||

"When there is, as it were, another, then one can see another, smell another, taste another, speak to another, hear another, think of another, touch another, know another."

Mantra 43

सलिल एको द्रष्टाद्वैतो भवत्येष ब्रह्मलोकः सम्राड् इति हैनमनुशशास याज्ञवल्क्य। एषास्य परमा गतिरेषास्य परमा सम्पद् एषोऽस्य परमो लोक एषोऽस्य परम आनन्द एतस्यैवाऽऽनन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ।। ३२ ।।

salila eko draṣṭādvaito bhavatyeṣa brahmalokaḥ samrāḍ iti hainamanuśaśāsa yājñavalkya| eṣāsya paramā gatireṣāsya paramā sampad eṣo'sya paramo loka eṣo'sya parama ānanda etasyaivā''nandasyānyāni bhūtāni mātrāmupajīvanti || 32 ||

"He becomes like water, one, the seer without a second. This is the world of Brahman, O emperor," thus did Yajnavalkya instruct him. "This is his highest goal, this his highest attainment, this his highest world, this his highest bliss. On a mere fraction of this bliss other beings live."

Mantra 44

स यो मनूष्याणां राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः अन्येषां सम्पन्नतमस्स मनुष्याणां परम आनन्दोऽथ ये शतं मनुष्याणामानन्दाः स एकः पितृणां जितलोकानामानन्दोऽथ ये शतं पितृणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दोऽथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्तेऽथ ये शतं कर्मदेवानामानन्दाः स एक आजानदेवानामानन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतमाजानदेवानामानन्दाः स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतो अथ ये शतं प्रजापतिलोक आनन्दाः स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथैष एव परम आनन्द एष ब्रह्मलोकः सम्राड् इति होवाच याज्ञवल्क्यः । सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीत्यत्र ह याज्ञवल्क्यो बिभयांचकारः मेधावी राजा सर्वेभ्यो माऽन्तेभ्य उदरौत्सीदिति ।। ३३ ।।

sa yo manūṣyāṇāṃ rāddhaḥ samṛddho bhavatyanyeṣāmadhipatiḥ sarvairmānuṣyakairbhogaiḥ sampannatamaḥ anyeṣāṃ sampannatamassa manuṣyāṇāṃ parama ānando'tha ye śataṃ manuṣyāṇāmānandāḥ sa ekaḥ pitṛṇāṃ jitalokānāmānando'tha ye śataṃ pitṛṇāṃ jitalokānāmānandāḥ sa eko gandharvaloka ānando'tha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānāmānando ye karmaṇā devatvamabhisampadyante'tha ye śataṃ karmadevānāmānandāḥ sa eka ājānadevānāmānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śatamājānadevānāmānandāḥ sa ekaḥ prajāpatiloka ānando yaśca śrotriyo'vṛjino'kāmahato atha ye śataṃ prajāpatiloka ānandāḥ sa eko brahmaloka ānando yaśca śrotriyo'vṛjino'kāmahato'thaiṣa eva parama ānanda eṣa brahmalokaḥ samrāḍ iti hovāca yājñavalkyaḥ | so'haṃ bhagavate sahasraṃ dadāmyata ūrdhvaṃ vimokṣāyaiva brūhītyatra ha yājñavalkyo bibhayāṃcakāraḥ medhāvī rājā sarvebhyo mā'ntebhya udarautsīditi || 33 ||

"He who is prosperous among men, wealthy, ruler over others, most richly provided with all human enjoyments — this is the highest bliss among men. Now a hundred of these human joys make one joy of the manes who have won their world. A hundred joys of such manes make one joy of the Gandharva world. A hundred joys of the Gandharva world make one joy of the gods-by-work, who have attained their divinity by works. A hundred joys of the gods-by-work make one joy of the gods-by-birth — and of one who is learned in the Veda, guileless and free from desire. A hundred joys of the gods-by-birth make one joy of the world of Prajāpati — and of one who is learned, guileless and free from desire. A hundred joys of the world of Prajāpati make one joy of the world of Brahmā — and of one who is learned, guileless and free from desire. This, indeed, is the supreme bliss; this is the world of Brahman, O emperor," said Yajnavalkya. "I give you a thousand, sir. Teach me further, for the sake of liberation itself." At this Yajnavalkya became afraid, thinking, "This clever king has driven me out of every corner."

Mantra 45

स वा एष एतस्मिन्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ।। ३४ ।।

sa vā eṣa etasminsvapnānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati buddhāntāyaiva || 34 ||

"Having enjoyed himself and roamed in that dream state, and seen good and evil, he hurries back by the same way, back to his starting point — the waking state."

Mantra 46

तद्यथाऽनः सुसमाहितमुत्सर्जद्यायादेवमेवायं शारीर आत्मा प्राज्ञेनाऽऽत्मनाऽन्वारूढ उत्सर्जन्याति यत्रैतदूर्ध्वोच्छ्वासी भवति ।। ३५ ।।

tadyathā'naḥ susamāhitamutsarjadyāyādevamevāyaṃ śārīra ātmā prājñenā''tmanā'nvārūḍha utsarjanyāti yatraitadūrdhvocchvāsī bhavati || 35 ||

"Just as a heavily-laden cart goes creaking along, so does the embodied self, mounted by the intelligent Self, go groaning when a person is breathing his last."

Mantra 47

स यत्रायमणिमानं न्येति जरया वोपतपता वाऽणिमानं निगच्छति तद्यथाऽऽम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत एवमेवायं पुरुष एभ्योऽङ्गेभ्यः सम्प्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव ।। ३६ ।।

sa yatrāyamaṇimānaṃ nyeti jarayā vopatapatā vā'ṇimānaṃ nigacchati tadyathā''mraṃ vodumbaraṃ vā pippalaṃ vā bandhanātpramucyata evamevāyaṃ puruṣa ebhyo'ṅgebhyaḥ sampramucya punaḥ pratinyāyaṃ pratiyonyādravati prāṇāyaiva || 36 ||

"When this body grows weak through old age or disease and comes to feebleness — just as a mango, a fig or a peepal fruit frees itself from its stalk, so does this person free himself from these limbs and hurry back by the same way, back to his starting point, to life (the vital breath)."

Mantra 48

तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरवसथैः प्रतिकल्पन्ते अयमायात्ययमागच्छतीत्येवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्माऽऽयातीदमागच्छतीति ।। ३७ ।।

tadyathā rājānamāyantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānairavasathaiḥ pratikalpante ayamāyātyayamāgacchatītyevaṃ haivaṃvidaṃ sarvāṇi bhūtāni pratikalpanta idaṃ brahmā''yātīdamāgacchatīti || 37 ||

"Just as, when a king is coming, the police, magistrates, charioteers and village-heads wait upon him with food, drink and lodging, saying, 'Here he comes, here he approaches,' so do all beings wait upon the one who knows this, saying, 'Here comes Brahman, here it approaches.'"

Mantra 49

तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्त्येवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति यत्रैतदूर्ध्वोच्छ्वासी भवति ।। ३८ ।।

tadyathā rājānaṃ prayiyāsantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'bhisamāyantyevamevemamātmānamantakāle sarve prāṇā abhisamāyanti yatraitadūrdhvocchvāsī bhavati || 38 ||

"Just as, when a king is about to depart, the police, magistrates, charioteers and village-heads gather around him, so at the time of death do all the vital breaths gather around this self, when a person is breathing his last."

Mantra 50

स यत्रायमात्माऽबल्यं न्येत्य सम्मोहमिव न्येत्यथैनमेते प्राणा अभिसमायन्ति स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति स यत्रैष चाक्षुषः पुरुषः पराङ्पर्यावर्ततेऽथारूपज्ञो भवति ।। १ ।।

sa yatrāyamātmā'balyaṃ nyetya sammohamiva nyetyathainamete prāṇā abhisamāyanti sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅparyāvartate'thārūpajño bhavati || 1 ||

When this self falls into weakness and seeming delusion, the vital breaths gather around it. Taking to itself those particles of light, it descends into the heart. When the person in the eye turns away, the dying one ceases to recognize forms.

Mantra 51

एकीभवति न पश्यतीत्याहुरेकीभवति न जिघ्रतीत्याहुरेकीभवति न रसयतीत्याहुरेकीभवति न वदतीत्याहुरेकीभवति न शृणोतीत्याहुरेकीभवति न मनुत इत्याहुरेकीभवति न स्पृशतीत्याहुरेकीभवति न विजानातीत्याहुस्तस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुष्टो वा मूर्ध्नो वाऽन्येभ्यो वा शरीरदेशेभ्यस्तमुत्क्रामन्तं प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति । सविज्ञानो भवति सविज्ञानमेवान्ववक्रामति । तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ।। २ ।।

ekībhavati na paśyatītyāhurekībhavati na jighratītyāhurekībhavati na rasayatītyāhurekībhavati na vadatītyāhurekībhavati na śṛṇotītyāhurekībhavati na manuta ityāhurekībhavati na spṛśatītyāhurekībhavati na vijānātītyāhustasya haitasya hṛdayasyāgraṃ pradyotate tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣṭo vā mūrdhno vā'nyebhyo vā śarīradeśebhyastamutkrāmantaṃ prāṇo'nūtkrāmati prāṇamanūtkrāmantaṃ sarve prāṇā anūtkrāmanti | savijñāno bhavati savijñānamevānvavakrāmati | taṃ vidyākarmaṇī samanvārabhete pūrvaprajñā ca || 2 ||

"He is becoming one; he does not see," they say. "He is becoming one; he does not smell... does not taste... does not speak... does not hear... does not think... does not touch... does not know," they say. Then the tip of his heart lights up, and by that light the self departs — through the eye, or through the head, or through some other part of the body. As it departs, the vital breath departs after it; and as the vital breath departs, all the other breaths depart after it. He becomes endowed with particular consciousness, and passes into that consciousness. Knowledge, works, and past experience take hold of him.

Mantra 52

तद्यथा तृणजलायुका तृणस्यान्तं गत्वाऽन्यमाक्रममाक्रम्यात्मानमुपसंहरत्येवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वाऽन्यमाक्रममाक्रम्याऽऽत्मानमुपसंहरति ।। ३ ।।

tadyathā tṛṇajalāyukā tṛṇasyāntaṃ gatvā'nyamākramamākramyātmānamupasaṃharatyevamevāyamātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvā'nyamākramamākramyā''tmānamupasaṃharati || 3 ||

Just as a caterpillar, when it reaches the tip of a blade of grass, draws itself together toward another blade and pulls itself over, so does this self, having thrown off this body and dispelled ignorance, draw itself together toward another and pull itself over.

Mantra 53

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुत एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वाऽन्यन्नवतरं कल्याणतरं रूपं कुरुते पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वाऽन्येषां वा भूतानाम् ।। ४ ।।

tadyathā peśaskārī peśaso mātrāmapādāyānyannavataraṃ kalyāṇataraṃ rūpaṃ tanuta evamevāyamātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvā'nyannavataraṃ kalyāṇataraṃ rūpaṃ kurute pitryaṃ vā gāndharvaṃ vā daivaṃ vā prājāpatyaṃ vā brāhmaṃ vā'nyeṣāṃ vā bhūtānām || 4 ||

Just as a goldsmith, taking the material of an ornament, fashions from it another, newer and more beautiful form, so does this self, having thrown off this body and dispelled ignorance, make for itself another, newer and more beautiful form — that of the manes, or of the Gandharvas, or of the gods, or of Prajāpati, or of Brahmā, or of other beings.

Mantra 54

स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयः । तद्यदेतदिदम्मयोऽदोमय इति यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन । अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसम्पद्यते ।। ५ ।।

sa vā ayamātmā brahma vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramayaḥ pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayaḥ | tadyadetadidammayo'domaya iti yathākārī yathācārī tathā bhavati | sādhukārī sādhurbhavati pāpakārī pāpo bhavati puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena | atho khalvāhuḥ kāmamaya evāyaṃ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisampadyate || 5 ||

This self is indeed Brahman — made of consciousness, of mind, of breath, of the eye, of the ear; made of earth, of water, of air, of ether, of light and of what is without light; made of desire and of the absence of desire, of anger and of the absence of anger, of righteousness and of the absence of righteousness — made of all. As one acts and as one behaves, so one becomes: the doer of good becomes good, the doer of evil becomes evil; one becomes virtuous through virtuous action, and evil through evil action. But others say: this person is made of desire alone. As is his desire, so is his resolve; as is his resolve, so is the deed he performs; and as is the deed he performs, so is what he attains.

Mantra 55

तदेष श्लोको भवति । तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य । प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मण् इति नु कामयमानोऽथाकामयमानो योऽकामो निष्काम भवति आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति ।। ६ ।।

tadeṣa śloko bhavati | tadeva saktaḥ saha karmaṇaiti liṅgaṃ mano yatra niṣaktamasya | prāpyāntaṃ karmaṇastasya yatkiñceha karotyayam | tasmāllokātpunaraityasmai lokāya karmaṇ iti nu kāmayamāno'thākāmayamāno yo'kāmo niṣkāma bhavati āptakāma ātmakāmo na tasya prāṇā utkrāmanti brahmaiva sanbrahmāpyeti || 6 ||

On this there is this verse: "Attached, he goes along with his work to that very place to which his subtle body and mind cling. Reaching the end of whatever work he does here, he returns from that world to this world, for further work." So it is with the man who desires. But of the man who does not desire — he who is without desire, freed from desire, whose desire is fulfilled, whose only desire is the Self — his breaths do not depart. Being Brahman, he merges into Brahman (brahmaiva san brahmāpyeti).

Mantra 56

तदेष श्लोको भवति यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति ॥ तद्यथाऽहिनिर्व्लयनी वल्मीके मृता प्रत्यस्ता शयीतैवमेवेदं शरीरं शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः ।। ७ ।।

tadeṣa śloko bhavati yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ | atha martyo'mṛto bhavatyatra brahma samaśnuta iti || tadyathā'hinirvlayanī valmīke mṛtā pratyastā śayītaivamevedaṃ śarīraṃ śete'thāyamaśarīro'mṛtaḥ prāṇo brahmaiva teja eva so'haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ || 7 ||

On this there is this verse: "When all the desires that dwell in his heart are cast away, then the mortal becomes immortal; here, in this very body, he attains Brahman." Just as the cast-off slough of a snake lies dead upon an anthill, so does this body lie. Then the bodiless, immortal life-breath is Brahman alone, is radiance alone. "I give you a thousand, sir," said Janaka of Videha.

Mantra 57

तदेते श्लोका भवन्ति । अणुः पन्था विततः पुराणो मां स्पृष्टोऽनुवित्तो मयैव । तेन धीरा अपियन्ति ब्रह्मविदः स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः ।। ८ ।।

tadete ślokā bhavanti | aṇuḥ panthā vitataḥ purāṇo māṃ spṛṣṭo'nuvitto mayaiva | tena dhīrā apiyanti brahmavidaḥ svargaṃ lokamita ūrdhvaṃ vimuktāḥ || 8 ||

On this there are these verses: "The subtle, ancient path stretching far away has been touched by me, has been found by me. By it the wise, the knowers of Brahman, go up, released, to the heavenly world, from here."

Mantra 58

तस्मिञ्छुक्लमुत नीलमाहुः पिङ्गलं हरितं लोहितं च । एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च ।। ९ ।।

tasmiñchuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ ca | eṣa panthā brahmaṇā hānuvittastenaiti brahmavitpuṇyakṛttaijasaśca || 9 ||

"On it, they say, are white and blue, yellow, green and red. This path was found by Brahman; by it goes the knower of Brahman, the doer of good, the luminous one."

Mantra 59

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ।। १० ।।

andhaṃ tamaḥ praviśanti ye'vidyāmupāsate | tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || 10 ||

"Into blind darkness enter those who worship ignorance; into greater darkness, as it were, those who delight in knowledge alone."

Mantra 60

अनन्दा नाम ते लोका अन्धेन तमसाऽऽवृताः तांस्ते प्रेत्याभिगच्छन्त्यविद्वांसोऽबुधो जनाः ।। ११ ।।

anandā nāma te lokā andhena tamasā''vṛtāḥ tāṃste pretyābhigacchantyavidvāṃso'budho janāḥ || 11 ||

"Joyless are those worlds, covered with blind darkness; to them, after death, go the ignorant, unawakened people."

Mantra 61

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः किमिच्छन्कस्य कामाय शरीरमनुसञ्ज्वरेत् ।। १२ ।।

ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ kimicchankasya kāmāya śarīramanusañjvaret || 12 ||

"If a person knew the Self, saying 'I am this,' then wishing what, and for the desire of what, would he cling in suffering to the body?"

Mantra 62

यस्यानुवित्तः प्रतिबुद्ध आत्माऽस्मिन्सन्देह्ये गहने प्रविष्टः । स विश्वकृत् स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव ।। १३ ।।

yasyānuvittaḥ pratibuddha ātmā'sminsandehye gahane praviṣṭaḥ | sa viśvakṛt sa hi sarvasya kartā tasya lokaḥ sa u loka eva || 13 ||

"He who has found and awakened to the Self that has entered this perilous, tangled thicket of the body — he is the maker of the universe, for he is the maker of all. The world is his; indeed, he himself is the world."

Mantra 63

इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः । ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति ।। १४ ।।

ihaiva santo'tha vidmastadvayaṃ na cedavedirmahatī vinaṣṭiḥ | ye tadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti || 14 ||

"While we are still here, we may know this; if not, great is the loss. Those who know it become immortal, while the rest attain only sorrow."

Mantra 64

यदैतमनुपश्यत्यात्मानं देवमञ्जसा । ईशानं भूतभव्यस्य न ततो विजुगुप्सते ।। १५ ।।

yadaitamanupaśyatyātmānaṃ devamañjasā | īśānaṃ bhūtabhavyasya na tato vijugupsate || 15 ||

"When one sees this Self, the shining god, the lord of what has been and what will be, directly and clearly, then one no longer shrinks in fear from anything."

Mantra 65

यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते । तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् ।। १६ ।।

yasmādarvāksaṃvatsaro'hobhiḥ parivartate | taddevā jyotiṣāṃ jyotirāyurhopāsate'mṛtam || 16 ||

"That before which the year, with its days, revolves — that light of lights the gods worship as immortal life."

Mantra 66

यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः । तमेव मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतम् ।। १७ ।।

yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ | tameva manya ātmānaṃ vidvānbrahmāmṛto'mṛtam || 17 ||

"That in which the five groups of five and space are established — that very Self do I, the knower, take to be the immortal Brahman, being myself immortal."

Mantra 67

प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः । ते निचिक्युर्ब्रह्म पुराणमग्र्यम् ।। १८ ।।

prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṃ manaso ye mano viduḥ | te nicikyurbrahma purāṇamagryam || 18 ||

"Those who have known the breath of the breath, the eye of the eye, the ear of the ear, and the mind of the mind — they have realized the ancient, primal Brahman."

Mantra 68

मनसैवानुद्रष्टव्यं नेह नानाऽस्ति किं चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ।। १९ ।।

manasaivānudraṣṭavyaṃ neha nānā'sti kiṃ cana | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati || 19 ||

"It is to be perceived by the mind alone. Here there is no diversity whatsoever. He goes from death to death who sees, as it were, difference here."

Mantra 69

एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् । विरजः पर आकाशादज आत्मा महान्ध्रुवः ।। २० ।।

ekadhaivānudraṣṭavyametadapramayaṃ dhruvam | virajaḥ para ākāśādaja ātmā mahāndhruvaḥ || 20 ||

"It is to be perceived as one alone — immeasurable and constant. The Self is taintless, beyond space, unborn, great and constant."

Mantra 70

तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः । नानुध्यायाद्बहूञ्छब्दान् वाचो विग्लापनं हि तदिति ।। २१ ।।

tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ | nānudhyāyādbahūñchabdān vāco viglāpanaṃ hi taditi || 21 ||

"Knowing him alone, let the wise brahmin cultivate the wisdom of the Self. Let him not ponder over many words, for that is mere weariness of speech."

Mantra 71

स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयानेष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसम्भेदाय । तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेनैतमेव विदित्वा मुनिर्भवत्य्विदित्वा मुनिस्भवति एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्त्येतद्ध स्म वै तत्पूर्वे विद्वांसः प्रजां न कामयन्ते किं प्रजया करिष्यामो येषां नोऽयमात्माऽयं लोक इति । ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः । स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यते ऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्येतमु हैवैते न तरत इत्यतः पापमकरवमित्यतः कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते तपतः ।। २२ ।।

sa vā eṣa mahānaja ātmā yo'yaṃ vijñānamayaḥ prāṇeṣu ya eṣo'ntarhṛdaya ākāśastasmiñchete sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyāneṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṃ lokānāmasambhedāya | tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā'nāśakenaitameva viditvā munirbhavatyviditvā munisbhavati etameva pravrājino lokamicchantaḥ pravrajantyetaddha sma vai tatpūrve vidvāṃsaḥ prajāṃ na kāmayante kiṃ prajayā kariṣyāmo yeṣāṃ no'yamātmā'yaṃ loka iti | te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavataḥ | sa eṣa neti netyātmā'gṛhyo na hi gṛhyate 'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatyetamu haivaite na tarata ityataḥ pāpamakaravamityataḥ kalyāṇamakaravamityubhe u haivaiṣa ete tarati nainaṃ kṛtākṛte tapataḥ || 22 ||

This great, unborn Self is he who is made of consciousness among the vital breaths, who lies within the space in the heart. He is the controller of all, the lord of all, the ruler of all. He does not become greater through good deeds nor smaller through bad ones. He is the lord of all, the ruler of beings, the protector of beings; he is the dyke that holds these worlds apart so that they do not run together. Him the brahmins seek to know through recitation of the Vedas, through sacrifice, gifts, austerity and fasting; knowing him, one becomes a sage. Desiring him alone as their world, wandering monks renounce the world. Knowing this, the ancients did not desire offspring, thinking: "What shall we do with offspring, we whose world is this Self?" So, rising above the desire for sons, the desire for wealth, and the desire for worlds, they lived the life of mendicants. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; both are merely desires. This Self is "not this, not this" (neti neti). It is ungraspable, for it is not grasped; indestructible, for it is never destroyed; unattached, for it does not attach itself; unbound, it does not tremble, it is not injured. These two do not overcome him — "therefore I did wrong" and "therefore I did right"; he overcomes both. What he has done and what he has left undone do not burn him.

Mantra 72

तदेतदृचाभ्युक्तम् । एष नित्यो महिमा ब्राह्मणस्य न वर्धते कर्मणा नो कनीयान् । तस्यैव स्यात् पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति । तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वाऽऽत्मन्येवाऽऽत्मानं पश्यति सर्वमात्मानं पश्यति नैनं पाप्मा तरति सर्वं पाप्मानं तरति नैनं पाप्मा तपति सर्वं पाप्मानं तपति विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति एष ब्रह्मलोकः सम्राड् इति होवाच याज्ञवल्क्यः । सोऽहं भगवते विदेहान्ददामि माम् चापि सह दास्यायेति ।। २३ ।।

tadetadṛcābhyuktam | eṣa nityo mahimā brāhmaṇasya na vardhate karmaṇā no kanīyān | tasyaiva syāt padavittaṃ viditvā na lipyate karmaṇā pāpakeneti | tasmādevaṃvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā''tmanyevā''tmānaṃ paśyati sarvamātmānaṃ paśyati nainaṃ pāpmā tarati sarvaṃ pāpmānaṃ tarati nainaṃ pāpmā tapati sarvaṃ pāpmānaṃ tapati vipāpo virajo'vicikitso brāhmaṇo bhavati eṣa brahmalokaḥ samrāḍ iti hovāca yājñavalkyaḥ | so'haṃ bhagavate videhāndadāmi mām cāpi saha dāsyāyeti || 23 ||

This has been declared by a verse of the Rig Veda: "This is the eternal greatness of the knower of Brahman; it does not increase through action nor diminish. One should know its trail; knowing it, one is not tainted by evil action." Therefore, one who knows this becomes calm, controlled, withdrawn, forbearing and collected, and sees the Self in his own self; he sees all as the Self. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, taintless, free from doubt, he becomes a knower of Brahman. This is the world of Brahman, O emperor," said Yajnavalkya. "I give you the whole realm of Videha, and myself too, to be your servant."

Mantra 73

स वा एष महानज आत्माऽन्नादो वसुदानो विन्दते वसु य एवं वेद ।। २४ ।।

sa vā eṣa mahānaja ātmā'nnādo vasudāno vindate vasu ya evaṃ veda || 24 ||

This great, unborn Self is the eater of food and the giver of wealth. He who knows this finds wealth.

Mantra 74

स वा एष महानज आत्माऽजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभयं हि वै ब्रह्म भवति य एवं वेद ।। २५ ।।

sa vā eṣa mahānaja ātmā'jaro'maro'mṛto'bhayo brahmābhayaṃ vai brahmābhayaṃ hi vai brahma bhavati ya evaṃ veda || 25 ||

This great, unborn Self is undecaying, undying, immortal, fearless — Brahman. Brahman, indeed, is fearless. He who knows this becomes the fearless Brahman.

Mantra 75

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव स्त्रीप्रज्ञैव तर्हि कात्यायन्यथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ।। १ ।।

atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca tayorha maitreyī brahmavādinī babhūva strīprajñaiva tarhi kātyāyanyatha ha yājñavalkyo'nyadvṛttamupākariṣyan || 1 ||

Now, Yajnavalkya had two wives, Maitreyī and Kātyāyanī. Of the two, Maitreyī was a knower of Brahman, while Kātyāyanī had only the understanding common to women. Now Yajnavalkya was about to take up another mode of life.

Mantra 76

मैत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्स्थानादस्मि । हन्त तेऽनया कत्यायान्याऽन्तं करवाणीति ।। २ ।।

maitreyīti hovāca yājñavalkyaḥ pravrajiṣyanvā are'hamasmātsthānādasmi | hanta te'nayā katyāyānyā'ntaṃ karavāṇīti || 2 ||

"Maitreyī," said Yajnavalkya, "I am about to go forth from this householder's state. Come, let me make a settlement between you and Kātyāyanī."

Mantra 77

सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात् स्यां न्वहं तेनामृताऽऽहो३ नेति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यादमृतत्वस्य तु नाऽऽशाऽस्ति वित्तेनेति ।। ३ ।।

sā hovāca maitreyī yannu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt syāṃ nvahaṃ tenāmṛtā''ho3 neti neti hovāca yājñavalkyo yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitaṃ syādamṛtatvasya tu nā''śā'sti vitteneti || 3 ||

Maitreyī said: "Sir, if this whole earth, full of wealth, were mine, would I become immortal through it?" "No," said Yajnavalkya; "your life would be like the life of those who have abundance. But of immortality there is no hope through wealth."

Mantra 78

सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् । यदेव भगवान्वेद तदेव मे ब्रूहीति ।। ४ ।।

sā hovāca maitreyī yenāhaṃ nāmṛtā syāṃ kimahaṃ tena kuryām | yadeva bhagavānveda tadeva me brūhīti || 4 ||

Maitreyī said: "What should I do with that by which I do not become immortal? Tell me, sir, only that which you know (of the way to immortality)."

Mantra 79

स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधद् धन्त तर्हि भवत्येतद् व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति ।। ५ ।।

sa hovāca yājñavalkyaḥ priyā vai khalu no bhavatī satī priyamavṛdhad dhanta tarhi bhavatyetad vyākhyāsyāmi te vyācakṣāṇasya tu me nididhyāsasveti || 5 ||

Yajnavalkya said: "You have indeed been dear to me, and now you speak what is dear. Come, I will explain it to you; but as I explain, meditate deeply on what I say."

Mantra 80

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ॥ न वा अरे पशूनां कामाय पशवः प्रिया भवन्ति आत्मनस्तु कामाय पशवः प्रिया भवन्ति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवत्यात्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेय्यात्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम् ।। ६ ।।

sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavatyātmanastu kāmāya vittaṃ priyaṃ bhavati || na vā are paśūnāṃ kāmāya paśavaḥ priyā bhavanti ātmanastu kāmāya paśavaḥ priyā bhavanti | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavatyātmanastu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavatyātmanastu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are vedānāṃ kāmāya vedāḥ priyā bhavantyātmanastu kāmāya vedāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavatyātmanastu kāmāya sarvaṃ priyaṃ bhavatyātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyyātmani khalvare dṛṣṭe śrute mate vijñāta idaṃ sarvaṃ viditam || 6 ||

He said: "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. 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. It is not for the sake of the sons that the sons are dear, but for the sake of the Self that the sons are dear. It is not for the sake of wealth that wealth is dear, but for the sake of the Self that wealth is dear. It is not for the sake of the cattle that the cattle are dear, but for the sake of the Self that the cattle are dear. It is not for the sake of brahminhood that brahminhood is dear, but for the sake of the Self. It is not for the sake of kshatriyahood that kshatriyahood is dear, but for the sake of the Self. It is not for the sake of the worlds that the worlds are dear, but for the sake of the Self. It is not for the sake of the gods that the gods are dear, but for the sake of the Self. It is not for the sake of the Vedas that the Vedas are dear, but for the sake of the Self. It is not for the sake of beings that beings are dear, but for the sake of the Self. It is not for the sake of all that all is dear, but for the sake of the Self that all is dear. The Self, O Maitreyī, is what should be seen, heard, reflected upon and deeply meditated upon. When the Self has been seen, heard, reflected upon and known, all this is known."

Mantra 81

ब्रह्म तं परादाद् योऽन्यत्राऽऽत्मनो ब्रह्म वेद क्षत्रं तं परादाद् योऽन्यत्राऽऽत्मनः क्षत्रं वेद लोकास्तं परादुः योऽन्यत्राऽऽत्मनो लोकान्वेद देवास्तं परादुः योऽन्यत्रात्मनो देवान्वेद वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद भूतानि तं परादुर्योऽन्यत्राऽऽत्मनो भूतानि वेद सर्वं तं परादाद् योऽन्यत्राऽऽत्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा ।। ७ ।।

brahma taṃ parādād yo'nyatrā''tmano brahma veda kṣatraṃ taṃ parādād yo'nyatrā''tmanaḥ kṣatraṃ veda lokāstaṃ parāduḥ yo'nyatrā''tmano lokānveda devāstaṃ parāduḥ yo'nyatrātmano devānveda vedāstaṃ parāduryo'nyatrātmano vedānveda bhūtāni taṃ parāduryo'nyatrā''tmano bhūtāni veda sarvaṃ taṃ parādād yo'nyatrā''tmanaḥ sarvaṃ vededaṃ brahmedaṃ kṣatramime lokā ime devā ime vedā imāni bhūtānīdaṃ sarvaṃ yadayamātmā || 7 ||

"Brahman abandons the one who knows Brahman as being anywhere other than in the Self. Kshatriyahood abandons the one who knows it as other than the Self. The worlds abandon the one who knows them as other than the Self. The gods abandon the one who knows them as other than the Self. The Vedas abandon the one who knows them as other than the Self. Beings abandon the one who knows them as other than the Self. All abandons the one who knows it as other than the Self. This Brahman, this kshatra, these worlds, these gods, these Vedas, these beings — this all — is this Self."

Mantra 82

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ।। ८ ।।

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ || 8 ||

"Just as, when a drum is being beaten, one cannot grasp its external sounds, but by grasping the drum, or the one who beats it, the sound too is grasped —"

Mantra 83

स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद् ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ।। ९ ।।

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyād grahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ || 9 ||

"Just as, when a conch is being blown, one cannot grasp its external sounds, but by grasping the conch, or the one who blows it, the sound too is grasped —"

Mantra 84

स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः ।। १० ।।

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ || 10 ||

"Just as, when a vīṇā is being played, one cannot grasp its external sounds, but by grasping the vīṇā, or the one who plays it, the sound too is grasped —"

Mantra 85

स यथाऽऽर्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानि इष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निःश्वसितानि ।। ११ ।।

sa yathā''rdraidhāgnerabhyāhitasya pṛthagdhūmā viniścarantyevaṃ vā are'sya mahato bhūtasya niḥśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānāni iṣṭaṃ hutamāśitaṃ pāyitamayaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtānyasyaivaitāni sarvāṇi niḥśvasitāni || 11 ||

"Just as, from a fire kindled with damp fuel, clouds of smoke drift out in all directions, so, verily, from this great Being has been breathed out all this: the Rig Veda, the Yajur Veda, the Sama Veda, the Atharva and Angiras hymns, history, ancient lore, the sciences, the mystic doctrines, verses, aphorisms, explanations and commentaries; what is offered and sacrificed, food and drink, this world and the other world and all beings. From this alone are all these breathed out."

Mantra 86

स यथा सर्वासामपां समुद्र एकायनमेवं सर्वेषां स्पर्शानां त्वगेकायनमेवं सर्वेषां गन्धानां नासिकैकायनं एवं सर्वेषां रसानां जिह्वैकायनमेवं सर्वेषां रूपाणां चक्षुरेकायनमेवं सर्वेषं शब्दानां श्रोत्रमेकायनं एवं सर्वेषां सङ्कल्पानां मन एकायनमेवं सर्वासां विद्यानां हृदयमेकायनमेवं सर्वेषां कर्मणां हस्तावेकायनमेवं सर्वेषामानन्दानामुपस्थ एकायनमेवं सर्वेषां विसर्गाणां पायुरेकायनमेवं सर्वेषामध्वनां पादावेकायनमेवं सर्वेषां वेदानां वागेकायनम् ।। १२ ।।

sa yathā sarvāsāmapāṃ samudra ekāyanamevaṃ sarveṣāṃ sparśānāṃ tvagekāyanamevaṃ sarveṣāṃ gandhānāṃ nāsikaikāyanaṃ evaṃ sarveṣāṃ rasānāṃ jihvaikāyanamevaṃ sarveṣāṃ rūpāṇāṃ cakṣurekāyanamevaṃ sarveṣaṃ śabdānāṃ śrotramekāyanaṃ evaṃ sarveṣāṃ saṅkalpānāṃ mana ekāyanamevaṃ sarvāsāṃ vidyānāṃ hṛdayamekāyanamevaṃ sarveṣāṃ karmaṇāṃ hastāvekāyanamevaṃ sarveṣāmānandānāmupastha ekāyanamevaṃ sarveṣāṃ visargāṇāṃ pāyurekāyanamevaṃ sarveṣāmadhvanāṃ pādāvekāyanamevaṃ sarveṣāṃ vedānāṃ vāgekāyanam || 12 ||

"Just as the ocean is the one goal of all waters; as the skin is the one goal of all kinds of touch; the nostrils the one goal of all smells; the tongue the one goal of all tastes; the eye the one goal of all forms; the ear the one goal of all sounds; the mind the one goal of all thoughts; the heart the one goal of all knowledge; the hands the one goal of all actions; the organ of generation the one goal of all delights; the organ of excretion the one goal of all evacuations; the feet the one goal of all journeys — so is speech the one goal of all the Vedas."

Mantra 87

स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवैवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति । न प्रेत्य सञ्ज्ञाऽस्तीत्यरे ब्रवीमीति होवाच याज्ञवल्क्यः ।। १३ ।।

sa yathā saindhavaghano'nantaro'bāhyaḥ kṛtsno rasaghana evaivaṃ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinayati | na pretya sañjñā'stītyare bravīmīti hovāca yājñavalkyaḥ || 13 ||

"Just as a lump of salt has no inside and no outside, but is through and through a single mass of taste, so indeed, O Maitreyī, this Self has no inside and no outside, but is through and through a single mass of consciousness. Rising up out of these elements, it vanishes again along with them. After it departs there is no more particular consciousness — this is what I say," said Yajnavalkya.

Mantra 88

सा होवाच मैत्रेय्यत्रैव मा भगवान्मोहान्तमापीपिपन् न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वा अरेऽयमात्माऽनुच्छित्तिधर्मा ।। १४ ।।

sā hovāca maitreyyatraiva mā bhagavānmohāntamāpīpipan na vā ahamimaṃ vijānāmīti sa hovāca na vā are'haṃ mohaṃ bravīmyavināśī vā are'yamātmā'nucchittidharmā || 14 ||

Maitreyī said: "Here, sir, you have thrown me into utter confusion; I do not understand this at all." He replied: "I am saying nothing confusing, my dear. This Self, indeed, is imperishable and of indestructible nature."

Mantra 89

यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतरं रसयते तदितर इतरमभिवदति तदितर इतरं शृणोति तदितर इतरं मनुते तदितर इतरं स्पृशति तदितर इतरं विजानाति । यत्र त्वस्य सर्वमात्मैवाभूत् तत्केन कं पश्येत् तत्केन कं जिघ्रेत् तत्केन कं रसयेत् तत्केन कमभिवदेत् तत्केन कं शृणुयात् तत्केन कं मन्वीत तत्केन कं स्पृशेत् तत्केन कं विजानीयाद्येनेदं सर्वं विजानाति तं केन विजानीयात् स एष नेति नेत्याऽत्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यते ऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति । विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेय्येतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार ।। १५ ।।

yatra hi dvaitamiva bhavati taditara itaraṃ paśyati taditara itaraṃ jighrati taditara itaraṃ rasayate taditara itaramabhivadati taditara itaraṃ śṛṇoti taditara itaraṃ manute taditara itaraṃ spṛśati taditara itaraṃ vijānāti | yatra tvasya sarvamātmaivābhūt tatkena kaṃ paśyet tatkena kaṃ jighret tatkena kaṃ rasayet tatkena kamabhivadet tatkena kaṃ śṛṇuyāt tatkena kaṃ manvīta tatkena kaṃ spṛśet tatkena kaṃ vijānīyādyenedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt sa eṣa neti netyā'tmāgṛhyo na hi gṛhyate'śīryo na hi śīryate 'saṅgo na hi sajyate'sito na vyathate na riṣyati | vijñātāramare kena vijānīyādityuktānuśāsanāsi maitreyyetāvadare khalvamṛtatvamiti hoktvā yājñavalkyo vijahāra || 15 ||

"For where there is duality, as it were, there one smells another, one sees another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But where everything has become one's own Self, then by what and whom would one smell, by what and whom would one see, by what and whom would one taste, by what and whom would one speak, by what and whom would one hear, by what and whom would one think, by what and whom would one touch, by what and whom would one know? By what could one know that by which all this is known? By what, O Maitreyī, could one know the knower? This Self is 'not this, not this' (neti neti). It is ungraspable, for it is not grasped; indestructible, for it is never destroyed; unattached, for it does not attach itself; unbound, it does not tremble, it is not injured. By what, my dear, could one know the knower?" Thus have you been instructed, Maitreyī. This much, indeed, is immortality." Having said this, Yajnavalkya went away (into the life of renunciation).

Mantra 90

अथ वंशः पौतिमाष्यो गौपवनाद् गौपवनः पौतिमाष्यात् पौतिमाष्यो गौपवनाद् गौपवनः कौशिकात् कौशिकः कौण्डिन्यात् कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः ।। १ ।।

atha vaṃśaḥ pautimāṣyo gaupavanād gaupavanaḥ pautimāṣyāt pautimāṣyo gaupavanād gaupavanaḥ kauśikāt kauśikaḥ kauṇḍinyāt kauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ || 1 ||

Now the line of teachers. Pautimāṣya received it from Gaupavana, Gaupavana from Pautimāṣya, this Pautimāṣya from Gaupavana, this Gaupavana from Kauśika, Kauśika from Kauṇḍinya, Kauṇḍinya from Śāṇḍilya, Śāṇḍilya from Kauśika and Gautama, and Gautama —

Mantra 91

आग्निवेश्यादग्निवेश्यो गार्ग्याद् गार्ग्यो गार्ग्याद् गार्ग्यो गौतमाद् गौतमः सैतवात् सैतवः पाराशर्यायणात् पाराशार्यायणो गार्ग्यायणाद् गार्ग्यायण उद्दालकायनादुद्दालकायनो जाबालायनाज् जाबालायनो माध्यन्दिनायनान् माध्यन्दिनायनः सौकरायणात् सौकरायणः काषायणात् काषायणः सायकायनात् सायकायनः कौशिकायनेः कौशिकायनिः ।। २ ।।

āgniveśyādagniveśyo gārgyād gārgyo gārgyād gārgyo gautamād gautamaḥ saitavāt saitavaḥ pārāśaryāyaṇāt pārāśāryāyaṇo gārgyāyaṇād gārgyāyaṇa uddālakāyanāduddālakāyano jābālāyanāj jābālāyano mādhyandināyanān mādhyandināyanaḥ saukarāyaṇāt saukarāyaṇaḥ kāṣāyaṇāt kāṣāyaṇaḥ sāyakāyanāt sāyakāyanaḥ kauśikāyaneḥ kauśikāyaniḥ || 2 ||

— from Āgniveśya. Āgniveśya received it from Gārgya, Gārgya from Gārgya, this Gārgya from Gautama, Gautama from Saitava, Saitava from Pārāśaryāyaṇa, Pārāśaryāyaṇa from Gārgyāyaṇa, Gārgyāyaṇa from Uddālakāyana, Uddālakāyana from Jābālāyana, Jābālāyana from Mādhyandināyana, Mādhyandināyana from Saukarāyaṇa, Saukarāyaṇa from Kāṣāyaṇa, Kāṣāyaṇa from Sāyakāyana, Sāyakāyana from Kauśikāyani, and Kauśikāyani —

Mantra 92

घृतकौशिकाद् घृतकौशिकः पाराशर्यायणात् पाराशर्यायणः पाराशर्यात् पाराशर्यो जातूकर्ण्याज् जातूकर्ण्य आसुरायणाच्च यास्काच्चा ऽऽसुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरासुरेरासुरिर्भारद्वाजाद् भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद् गौतमो गौतमाद् गौतमो वात्स्याद् वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात् कैशोर्यः काप्यः कुमारहारितात् कुमारहारितो गालवाद् गालवो विदर्भीकौण्डिन्याद् विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद् वत्सनपाद्बाभ्रव पथः सौभरात् पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद् विश्वरूपस्त्वाष्ट्रोऽव्श्विभ्यामश्विनौ दधीच आथर्वणाद् दध्यङ्ङाथर्वणोऽथर्वणो दैवादथर्वा दैवो मृत्योः प्राध्वंसनान् मृत्युः प्राध्वंसनः प्रध्वंसनात् प्रध्वंसन एकर्षेरेकर्षिर्विप्रचित्तेः विप्रचित्तिर्व्यष्टेर्व्यष्टिः सनारोः सनारुः सनातनात् सनातनः सनगात् सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणो ब्रह्म स्वयम्भु ब्रह्मणे नमः ।। ३ ।।

ghṛtakauśikād ghṛtakauśikaḥ pārāśaryāyaṇāt pārāśaryāyaṇaḥ pārāśaryāt pārāśaryo jātūkarṇyāj jātūkarṇya āsurāyaṇācca yāskāccā ''surāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirāsurerāsurirbhāradvājād bhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamād gautamo gautamād gautamo vātsyād vātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyāt kaiśoryaḥ kāpyaḥ kumārahāritāt kumārahārito gālavād gālavo vidarbhīkauṇḍinyād vidarbhīkauṇḍinyo vatsanapāto bābhravād vatsanapādbābhrava pathaḥ saubharāt panthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrād viśvarūpastvāṣṭro'vśvibhyāmaśvinau dadhīca ātharvaṇād dadhyaṅṅātharvaṇo'tharvaṇo daivādatharvā daivo mṛtyoḥ prādhvaṃsanān mṛtyuḥ prādhvaṃsanaḥ pradhvaṃsanāt pradhvaṃsana ekarṣerekarṣirvipracitteḥ vipracittirvyaṣṭervyaṣṭiḥ sanāroḥ sanāruḥ sanātanāt sanātanaḥ sanagāt sanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇo brahma svayambhu brahmaṇe namaḥ || 3 ||

— from Ghṛtakauśika. Ghṛtakauśika received it from Pārāśaryāyaṇa, Pārāśaryāyaṇa from Pārāśarya, Pārāśarya from Jātūkarṇya, Jātūkarṇya from Āsurāyaṇa and Yāska, Āsurāyaṇa from Traivaṇi, Traivaṇi from Aupajandhani, Aupajandhani from Āsuri, Āsuri from Bhāradvāja, Bhāradvāja from Ātreya, Ātreya from Māṇṭi, Māṇṭi from Gautama, Gautama from Gautama, Gautama from Vātsya, Vātsya from Śāṇḍilya, Śāṇḍilya from Kaiśorya Kāpya, Kaiśorya Kāpya from Kumārahārita, Kumārahārita from Gālava, Gālava from Vidarbhīkauṇḍinya, Vidarbhīkauṇḍinya from Vatsanapāt Bābhrava, Vatsanapāt Bābhrava from Pathin Saubhara, Pathin Saubhara from Ayāsya Āṅgirasa, Ayāsya Āṅgirasa from Ābhūti Tvāṣṭra, Ābhūti Tvāṣṭra from Viśvarūpa Tvāṣṭra, Viśvarūpa Tvāṣṭra from the two Aśvins, the Aśvins from Dadhyañc Ātharvaṇa, Dadhyañc Ātharvaṇa from Atharvan Daiva, Atharvan Daiva from Mṛtyu Prādhvaṃsana, Mṛtyu Prādhvaṃsana from Pradhvaṃsana, Pradhvaṃsana from Ekarṣi, Ekarṣi from Vipracitti, Vipracitti from Vyaṣṭi, Vyaṣṭi from Sanāru, Sanāru from Sanātana, Sanātana from Sanaga, Sanaga from Parameṣṭhin, and Parameṣṭhin from Brahmā. Brahmā is self-existent. Salutation to Brahmā.

Mantra 1

ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते । पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते । ॐ खं ब्रह्म खं पुराणं वायुरं खम् इति ह स्माह कौरव्यायणीपुत्रो । वेदोऽयं ब्राह्मणा विदुर् वेदैनेन यद्वेदितव्यम् ।। १ ।।

oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate | pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate | oṃ khaṃ brahma khaṃ purāṇaṃ vāyuraṃ kham iti ha smāha kauravyāyaṇīputro | vedo'yaṃ brāhmaṇā vidur vedainena yadveditavyam

That is full; this is full. From the full, the full is taken out; yet when the full is taken from the full, the full alone remains. Om. Space (kha) is Brahman — the primordial space, the space that bears the air. Thus said Kauravyayaniputra. This is the Veda that the knowers of the Veda know; through it one knows all that is to be known.

Mantra 2

॥ त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुर् देवा मनुष्या असुरा उषित्वा ब्रह्मचर्यं देवा ऊचुर् ब्रवीतु नो भवानिति । तेभ्यो हैतदक्षरमुवाच द इति व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुर् दाम्यतेति न आत्थेत्य् ओमिति होवाच व्यज्ञासिष्टेति ।। १ ।।

|| trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣur devā manuṣyā asurā uṣitvā brahmacaryaṃ devā ūcur bravītu no bhavāniti | tebhyo haitadakṣaramuvāca da iti vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocur dāmyateti na ātthety omiti hovāca vyajñāsiṣṭeti

The threefold offspring of Prajapati — the gods, men, and asuras — lived with their father Prajapati as students of sacred knowledge. Having completed their studentship, the gods said, 'Please instruct us, sir.' To them he uttered the one syllable, 'da.' 'Did you understand?' 'We understood,' they said; 'you told us: damyata — control yourselves.' 'Yes,' he said, 'you have understood.'

Mantra 3

अथ हैनं मनुष्या ऊचुर् ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुर् दत्तेति न आत्थेत्य् ओमिति होवाच व्यज्ञासिष्टेति ।। २ ।।

atha hainaṃ manuṣyā ūcur bravītu no bhavāniti | tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocur datteti na ātthety omiti hovāca vyajñāsiṣṭeti

Then the men said to him, 'Please instruct us, sir.' To them he uttered the same one syllable, 'da.' 'Did you understand?' 'We understood,' they said; 'you told us: datta — give.' 'Yes,' he said, 'you have understood.'

Mantra 4

अथ हैनमसुरा ऊचुर् ब्रवीतु नो भवानिति । तेभ्यो हैतदेवाक्षरमुवाच द इति व्यज्ञासिष्टा३ इति । व्यज्ञासिष्मेति होचुर् दयध्वमिति न आत्थेत्य् ओमिति होवाच व्यज्ञासिष्टेति । तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर् द द द इति दाम्यत दत्त दयध्वमिति । तदेतत्त्रयं शिक्षेद् दमं दानं दयामिति ।। ३ ।।

atha hainamasurā ūcur bravītu no bhavāniti | tebhyo haitadevākṣaramuvāca da iti vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocur dayadhvamiti na ātthety omiti hovāca vyajñāsiṣṭeti | tadetadevaiṣā daivī vāganuvadati stanayitnur da da da iti dāmyata datta dayadhvamiti | tadetattrayaṃ śikṣed damaṃ dānaṃ dayāmiti

Then the asuras said to him, 'Please instruct us, sir.' To them he uttered the same one syllable, 'da.' 'Did you understand?' 'We understood,' they said; 'you told us: dayadhvam — be compassionate.' 'Yes,' he said, 'you have understood.' This very thing the divine voice, the thunder, repeats: da da da — control yourselves, give, be compassionate. Therefore one should practise these three: self-control, giving, and compassion.

Mantra 5

एष प्रजापतिर्यद्धृदयम् एतद्ब्रह्मैतत्सर्वम् । तदेतत्त्र्यक्षरं हृदयमिति । हृ इत्येकमक्षरम् अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद । द इत्येकमक्षरम् ददत्यस्मै स्वाश्चान्ये च य एवं वेद । यमित्येकमक्षरम् एति स्वर्गं लोकं य एवं वेद ।। १ ।।

eṣa prajāpatiryaddhṛdayam etadbrahmaitatsarvam | tadetattryakṣaraṃ hṛdayamiti | hṛ ityekamakṣaram abhiharantyasmai svāścānye ca ya evaṃ veda | da ityekamakṣaram dadatyasmai svāścānye ca ya evaṃ veda | yamityekamakṣaram eti svargaṃ lokaṃ ya evaṃ veda

This heart is Prajapati, it is Brahman, it is all. It has three syllables: hri-da-yam. 'hri' is one syllable: to one who knows this, his own people and others bring offerings (abhiharanti). 'da' is one syllable: to one who knows this, his own people and others give. 'yam' is one syllable: he who knows this goes to the heavenly world.

Mantra 6

तद्वै तद् एतदेव तदास सत्यमेव । स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकाञ् जित इन्न्वसावसद् य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति सत्यं ह्येव ब्रह्म ।। १ ।।

tadvai tad etadeva tadāsa satyameva | sa yo haitaṃ mahadyakṣaṃ prathamajaṃ veda satyaṃ brahmeti jayatīmāṃllokāñ jita innvasāvasad ya evametanmahadyakṣaṃ prathamajaṃ veda satyaṃ brahmeti satyaṃ hyeva brahma

That (Brahman) was indeed this — it was Satya (the Real) alone. Whoever knows that great, first-born being as 'Satya is Brahman' conquers these worlds; and his enemy too is thus vanquished and ceases to be — for whoever knows that great, first-born being as 'Satya is Brahman'; for Satya is indeed Brahman.

Mantra 7

॥ अप एवेदमग्र आसुस् ता आपः सत्यमसृजन्त सत्यं ब्रह्म ब्रह्म प्रजापतिम् प्रजापतिर्देवांस् ते देवाः सत्यमेवोपासते तदेतत्त्र्यक्षरं सत्यमिति । स इत्येकमक्षरम् तीत्येकमक्षरम् यमित्येकमक्षरम् । प्रथमोत्तमे अक्षरे सत्यम् मध्यतोऽनृतम् तदेतदनृतमुभयतः सत्येन परिगृहीतं सत्यभूयमेव भवति । नैनंविद्वांसमनृतं हिनस्ति ।। १ ।।

|| apa evedamagra āsus tā āpaḥ satyamasṛjanta satyaṃ brahma brahma prajāpatim prajāpatirdevāṃs te devāḥ satyamevopāsate tadetattryakṣaraṃ satyamiti | sa ityekamakṣaram tītyekamakṣaram yamityekamakṣaram | prathamottame akṣare satyam madhyato'nṛtam tadetadanṛtamubhayataḥ satyena parigṛhītaṃ satyabhūyameva bhavati | nainaṃvidvāṃsamanṛtaṃ hinasti

In the beginning this was only water. That water produced Satya (the Real); Satya is Brahman; Brahman produced Prajapati, and Prajapati the gods. Those gods meditate on Satya alone. This word 'satya' has three syllables: 'sa' is one, 'ti' another, 'yam' another. The first and last syllables are truth (sat); in the middle is untruth (anrita). This untruth is enclosed on both sides by truth, and so takes on the nature of truth. Untruth does not injure one who knows this.

Mantra 8

तद्यत्तत्सत्यमसौ स आदित्यो । य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन् पुरुषस् तावेतावन्योऽन्यस्मिन्प्रतिष्ठितौ रश्मिभिरेषोऽस्मिन्प्रतिष्ठितः प्राणैरयममुष्मिन् स यदोत्क्रमिष्यन्भवति शुद्धमेवैतन्मण्डलं पश्यति नैनमेते रश्मयः प्रत्यायन्ति ।। २ ।।

tadyattatsatyamasau sa ādityo | ya eṣa etasminmaṇḍale puruṣo yaścāyaṃ dakṣiṇe'kṣan puruṣas tāvetāvanyo'nyasminpratiṣṭhitau raśmibhireṣo'sminpratiṣṭhitaḥ prāṇairayamamuṣmin sa yadotkramiṣyanbhavati śuddhamevaitanmaṇḍalaṃ paśyati nainamete raśmayaḥ pratyāyanti

That which is Satya is yonder sun — the Person who is in that orb, and the Person who is in the right eye. These two rest upon each other: the one rests on this through its rays, and this one rests on that through the vital breaths. When one is about to depart, one sees that orb clear (free of rays); those rays no longer return to him.

Mantra 9

य एष एतस्मिन्मण्डले पुरुषस् तस्य भूरिति शिर एकं शिर एकमेतदक्षरं भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे । तस्योपनिषदहरिति । हन्ति पाप्मानं जहाति च य एवं वेद ।। ३ ।।

ya eṣa etasminmaṇḍale puruṣas tasya bhūriti śira ekaṃ śira ekametadakṣaraṃ bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare | tasyopaniṣadahariti | hanti pāpmānaṃ jahāti ca ya evaṃ veda

Of the Person who is in that orb, 'bhuh' is the head — the head is one, and this syllable is one; 'bhuvah' the two arms — the arms are two, and these syllables are two; 'svah' the two supports (feet) — they are two, and these syllables are two. His secret name (upanishad) is 'ahar' (day). He who knows this destroys evil and leaves it behind.

Mantra 10

योऽयं दक्षिणेऽक्षन्पुरुषस् तस्य भूरिति शिरः एकं शिर एकमेतदक्षरम् भुव इति बाहू द्वौ बाहू द्वे एते अक्षरे स्वरिति प्रतिष्ठा द्वे प्रतिष्ठे द्वे एते अक्षरे । तस्योपनिषदहमिति । हन्ति पाप्मानं जहाति च य एवं वेद ।। ४ ।।

yo'yaṃ dakṣiṇe'kṣanpuruṣas tasya bhūriti śiraḥ ekaṃ śira ekametadakṣaram bhuva iti bāhū dvau bāhū dve ete akṣare svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare | tasyopaniṣadahamiti | hanti pāpmānaṃ jahāti ca ya evaṃ veda

Of the Person who is in the right eye, 'bhuh' is the head — the head is one, and this syllable is one; 'bhuvah' the two arms — the arms are two, and these syllables are two; 'svah' the two supports — they are two, and these syllables are two. His secret name (upanishad) is 'aham' (I). He who knows this destroys evil and leaves it behind.

Mantra 11

॥ मनोमयोऽयं पुरुषो भाःसत्यस् तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा स एष सर्वस्य सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किञ्च ।। १ ।।

|| manomayo'yaṃ puruṣo bhāḥsatyas tasminnantarhṛdaye yathā vrīhirvā yavo vā sa eṣa sarvasya sarvasyeśānaḥ sarvasyādhipatiḥ sarvamidaṃ praśāsti yadidaṃ kiñca

This Person, made of mind, whose very nature is light, is within the heart, small as a grain of rice or barley. He is the ruler of all, the lord of all; he governs all this, whatever there is.

Mantra 12

विद्युद् ब्रह्मेत्याहुर् विदानाद्विद्युद् विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति । विद्युद्ध्येव ब्रह्म ।। १ ।।

vidyud brahmetyāhur vidānādvidyud vidyatyenaṃ pāpmano ya evaṃ veda vidyudbrahmeti | vidyuddhyeva brahma

They say Brahman is lightning (vidyut), because it cleaves (vidana) the darkness. Lightning cuts away the sins of one who knows Brahman thus as lightning; for lightning is indeed Brahman.

Mantra 13

वाचं धेनुमुपासीत । तस्याश्चत्वारः स्तनाः स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारस् तस्यै द्वौ स्तनौ देवा उपजीवन्ति स्वाहाकारं च वषट्कारं च हन्तकारं मनुष्याः स्वधाकारं पितरः । तस्याः प्राण ऋषभो मनो वत्सः ।। १ ।।

vācaṃ dhenumupāsīta | tasyāścatvāraḥ stanāḥ svāhākāro vaṣaṭkāro hantakāraḥ svadhākāras tasyai dvau stanau devā upajīvanti svāhākāraṃ ca vaṣaṭkāraṃ ca hantakāraṃ manuṣyāḥ svadhākāraṃ pitaraḥ | tasyāḥ prāṇa ṛṣabho mano vatsaḥ

One should meditate on speech as a cow. She has four udders: the calls Svaha, Vashat, Hanta, and Svadha. The gods live on two of her udders, Svaha and Vashat; men on Hanta; the ancestors on Svadha. Her bull is the vital breath (prana), and her calf is the mind.

Mantra 14

अयमाग्निर्वैश्वानरो योऽयमन्तः पुरुषे येनेदमन्नं पच्यते यदिदमद्यते । तस्यैष घोषो भवति यमेतत्कर्णावपिधाय शृणोति । स यदोत्क्रमिष्यन्भवति नैनं घोषं शृणोति ।। १ ।।

ayamāgnirvaiśvānaro yo'yamantaḥ puruṣe yenedamannaṃ pacyate yadidamadyate | tasyaiṣa ghoṣo bhavati yametatkarṇāvapidhāya śṛṇoti | sa yadotkramiṣyanbhavati nainaṃ ghoṣaṃ śṛṇoti

This is the fire Vaishvanara that is within a person, by which the food eaten is digested. Its sound is what one hears on covering the ears. When one is about to depart, one no longer hears this sound.

Mantra 15

यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति तस्मै स तत्र विजिहीते यथा रथचक्रस्य खं तेन स ऊर्ध्व आक्रमते । स आदित्यमागच्छति तस्मै स तत्र विजिहीते यथालम्बरस्य खम् तेन स ऊर्ध्व आक्रमते । स चन्द्रमसमागच्छति तस्मै स तत्र विजिहीते यथा दुन्दुभेः खम् तेन स ऊर्ध्व आक्रमते । स लोकमागच्छत्यशोकमहिमम् तस्मिन्वसति शाश्वतीः समाः ।। १ ।।

yadā vai puruṣo'smāllokātpraiti sa vāyumāgacchati tasmai sa tatra vijihīte yathā rathacakrasya khaṃ tena sa ūrdhva ākramate | sa ādityamāgacchati tasmai sa tatra vijihīte yathālambarasya kham tena sa ūrdhva ākramate | sa candramasamāgacchati tasmai sa tatra vijihīte yathā dundubheḥ kham tena sa ūrdhva ākramate | sa lokamāgacchatyaśokamahimam tasminvasati śāśvatīḥ samāḥ

When a person departs from this world, he goes to the air. It opens out for him there like the hole of a chariot-wheel, and through it he moves upward. He goes to the sun; it opens out for him there like the hole of a lambara drum; through it he moves upward. He goes to the moon; it opens out for him there like the hole of a kettle-drum; through it he moves upward. He reaches the world that is free from grief and free from cold, and there he dwells for everlasting years.

Mantra 16

एतद्वै परमं तपो यद्व्याहितस्तप्यते परमं हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमरण्यं हरन्ति परमं हैव लोकं जयति य एवं वेदैतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति परमं हैव लोकं जयति य एवं वेद ।। १ ।।

etadvai paramaṃ tapo yadvyāhitastapyate paramaṃ haiva lokaṃ jayati ya evaṃ vedaitadvai paramaṃ tapo yaṃ pretamaraṇyaṃ haranti paramaṃ haiva lokaṃ jayati ya evaṃ vedaitadvai paramaṃ tapo yaṃ pretamagnāvabhyādadhati paramaṃ haiva lokaṃ jayati ya evaṃ veda

This indeed is the supreme austerity — when a man laid low by illness suffers; he who knows this wins the highest world. This indeed is the supreme austerity — when a dead man is carried to the forest; he who knows this wins the highest world. This indeed is the supreme austerity — when a dead man is placed upon the fire; he who knows this wins the highest world.

Mantra 17

अन्नं ब्रह्मेत्येक आहुस् तन्न तथा पूयति वा अन्नमृते प्राणात् प्राणो ब्रह्मेत्येक आहुस् तन्न तथा शुष्यति वै प्राण ऋतेऽन्नाद् एते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतस् तद्ध स्माह प्रातृदः पितरम् किं स्विदेवैवं विदुषे साधु कुर्याम् किमेवास्मा असाधु कुर्यामिति । स ह स्माह पाणिना मा प्रातृद कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति । तस्मा उ हैतदुवाच वीत्य् अन्नं वै वि अन्ने हीमानि सर्वाणि भूतानि विष्टानि । रमिति प्राणो वै रं प्राणे हीमानि सर्वाणि भूतानि रमन्ते । सर्वाणि ह वा अस्मिन् भूतानि विशन्ति सर्वाणि भूतानि रमन्ते य एवं वेद ।। १ ।।

annaṃ brahmetyeka āhus tanna tathā pūyati vā annamṛte prāṇāt prāṇo brahmetyeka āhus tanna tathā śuṣyati vai prāṇa ṛte'nnād ete ha tveva devate ekadhābhūyaṃ bhūtvā paramatāṃ gacchatas taddha smāha prātṛdaḥ pitaram kiṃ svidevaivaṃ viduṣe sādhu kuryām kimevāsmā asādhu kuryāmiti | sa ha smāha pāṇinā mā prātṛda kastvenayorekadhābhūyaṃ bhūtvā paramatāṃ gacchatīti | tasmā u haitaduvāca vīty annaṃ vai vi anne hīmāni sarvāṇi bhūtāni viṣṭāni | ramiti prāṇo vai raṃ prāṇe hīmāni sarvāṇi bhūtāni ramante | sarvāṇi ha vā asmin bhūtāni viśanti sarvāṇi bhūtāni ramante ya evaṃ veda

Some say food is Brahman, but it is not so, for food decays without the vital breath. Others say the vital breath is Brahman, but it is not so, for the vital breath dries up without food. These two deities, becoming one, attain the highest state. So Pratrida said to his father, 'What good could I do to one who knows this, and what harm could I do to him?' The father, with a gesture of his hand, said, 'No, Pratrida; for who reaches the highest state by these two becoming one?' Then he said to him this: 'It is vi; food indeed is vi, for all these beings enter (vishta) into food. It is ram; the vital breath indeed is ram, for all these beings delight (ramante) in the vital breath.' Into him who knows this all beings enter, and in him all beings delight.

Mantra 18

उक्थम् प्राणो वा उक्थम् प्राणो हीदं सर्वमुत्थापयत्य् उद्धास्मादुक्थविद्वीरस्तिष्ठत्य् उक्थस्य सायुज्यं सलोकतां जयति य एवं वेद ।। १ ।।

uktham prāṇo vā uktham prāṇo hīdaṃ sarvamutthāpayaty uddhāsmādukthavidvīrastiṣṭhaty ukthasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda

The Uktha (hymn of praise): the vital breath is indeed the Uktha, for the vital breath raises up (utthapayati) all this. From one who knows this there rises a heroic son who knows the Uktha; he attains union with, and abode in the same world as, the Uktha.

Mantra 19

यजुः प्राणो वै यजुः प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते । युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय यजुषः सायुज्यं सलोकतां जयति य एवं वेद ।। २ ।।

yajuḥ prāṇo vai yajuḥ prāṇe hīmāni sarvāṇi bhūtāni yujyante | yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya yajuṣaḥ sāyujyaṃ salokatāṃ jayati ya evaṃ veda

The Yajus: the vital breath is indeed the Yajus, for in the vital breath all these beings are united (yujyante). All beings are united for the pre-eminence of one who knows this; he attains union with, and abode in the same world as, the Yajus.

Mantra 20

साम प्राणो वै साम प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि । सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते साम्नः सायुज्यं सलोकतां जयति य एवं वेद ।। ३ ।।

sāma prāṇo vai sāma prāṇe hīmāni sarvāṇi bhūtāni samyañci | samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante sāmnaḥ sāyujyaṃ salokatāṃ jayati ya evaṃ veda

The Saman: the vital breath is indeed the Saman, for in the vital breath all these beings come together (samyanci). All beings bend to serve the pre-eminence of one who knows this; he attains union with, and abode in the same world as, the Saman.

Mantra 21

क्षत्रम् प्राणो वै क्षत्रम् प्राणो हि वै क्षत्रम् त्रायते हैनं प्राणः क्षणितोः । प्र क्षत्रमत्रमप्नोति क्षत्रस्य सायुज्यं सलोकतां जयति य एवं वेद ।। ४ ।।

kṣatram prāṇo vai kṣatram prāṇo hi vai kṣatram trāyate hainaṃ prāṇaḥ kṣaṇitoḥ | pra kṣatramatramapnoti kṣatrasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda

The Kshatra (rule): the vital breath is indeed the Kshatra, for the vital breath is indeed rule. The vital breath protects (trayate) him from injury (kshaniti). He attains a rule (kshatra) that needs no further protection; he attains union with, and abode in the same world as, the Kshatra.

Mantra 22

भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराण्य् अष्टाक्षरं ह वा एकं गायत्र्यै पदम् एतदु हैवास्या एतत् स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद ।। १ ।।

bhūmirantarikṣaṃ dyaurityaṣṭāvakṣarāṇy aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam etadu haivāsyā etat sa yāvadeṣu triṣu lokeṣu tāvaddha jayati yo'syā etadevaṃ padaṃ veda

'Bhumi, antariksha, dyauh' (earth, mid-region, heaven) — these are eight syllables, and one foot of the Gayatri has eight syllables; so this triad is that first foot of hers. He who knows that first foot of hers to be this wins as much as there is in these three worlds.

Mantra 23

ऋचो यजूंषि सामानीत्यष्टावक्षराण्य् अष्टाक्षरं ह वा एकं गायत्र्यै पदम्। एतदु हैवास्या एतत् स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद ।। २ ।।

ṛco yajūṃṣi sāmānītyaṣṭāvakṣarāṇy aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam| etadu haivāsyā etat sa yāvatīyaṃ trayī vidyā tāvaddha jayati yo'syā etadevaṃ padaṃ veda

'Richah, yajumshi, samani' (the Rig, Yajus, and Sama verses) — these are eight syllables, and one foot of the Gayatri has eight syllables; so this is that second foot of hers. He who knows that second foot of hers to be this wins as much as there is in the threefold knowledge (the three Vedas).

Mantra 24

प्राणोऽपानो व्यान इत्यष्टावक्षराणि अष्टाक्षरं ह वा एकं गायत्र्यै पदम् एतदु हैवास्या एतत् स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति यद्वै चतुर्थं तत्तुरीयम् दर्शतं पदमिति ददृश इव ह्येष परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपत्य् एवं हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद ।। ३ ।।

prāṇo'pāno vyāna ityaṣṭāvakṣarāṇi aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam etadu haivāsyā etat sa yāvadidaṃ prāṇi tāvaddha jayati yo'syā etadevaṃ padaṃ veda athāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati yadvai caturthaṃ tatturīyam darśataṃ padamiti dadṛśa iva hyeṣa parorajā iti sarvamu hyevaiṣa raja uparyupari tapaty evaṃ haiva śriyā yaśasā tapati yo'syā etadevaṃ padaṃ veda

'Prana, apana, vyana' (out-breath, in-breath, diffused breath) — these are eight syllables, and one foot of the Gayatri has eight syllables; so this is that third foot of hers. He who knows that third foot of hers to be this wins as much as there is that breathes here. And her fourth, visible foot, beyond the dust (parorajas), is this that shines yonder (the sun). 'The fourth' means the one beyond the three; 'the visible foot' because it seems to be seen; 'beyond the dust' because it shines high above everything. He who knows that fourth foot of hers to be this shines forth with splendour and glory.

Mantra 25

सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता तद्वै तत्सत्ये प्रतिष्ठितं चक्षुर्वै सत्यम् चक्षुर्हि वै सत्यम् तस्माद्यदिदानीं द्वौ विवदमानावेयाताम् अहम् अदर्शम् अहमश्रौषमिति य एव एवं ब्रूयाद् अहम् अदर्शमिति तस्मा एव श्रद्दध्याम । तद्वै तत्सत्यं बले प्रतिष्ठितम् प्राणो वै बलम् तत्प्राणे प्रतिष्ठितम् तस्मादाहुर् बलं सत्यादोजीय इत्य् एवं वेषा गायत्र्यध्यात्मं प्रतिष्ठिता । सा हैषा गयांस्तत्रे प्राणा वै गयास् तत्प्राणांस्तत्रे तद्यद्गयांस्तत्रे तस्माद् गायत्री नाम । स यामेवामूं सावित्रीमन्वाहैषैव सा । स यस्मा अन्वाह तस्य प्राणांस्त्रायते ।। ४ ।।

saiṣā gāyatryetasmiṃsturīye darśate pade parorajasi pratiṣṭhitā tadvai tatsatye pratiṣṭhitaṃ cakṣurvai satyam cakṣurhi vai satyam tasmādyadidānīṃ dvau vivadamānāveyātām aham adarśam ahamaśrauṣamiti ya eva evaṃ brūyād aham adarśamiti tasmā eva śraddadhyāma | tadvai tatsatyaṃ bale pratiṣṭhitam prāṇo vai balam tatprāṇe pratiṣṭhitam tasmādāhur balaṃ satyādojīya ity evaṃ veṣā gāyatryadhyātmaṃ pratiṣṭhitā | sā haiṣā gayāṃstatre prāṇā vai gayās tatprāṇāṃstatre tadyadgayāṃstatre tasmād gāyatrī nāma | sa yāmevāmūṃ sāvitrīmanvāhaiṣaiva sā | sa yasmā anvāha tasya prāṇāṃstrāyate

That Gayatri rests upon that fourth, visible foot beyond the dust; and that rests upon truth (satya). The eye is truth, for the eye is indeed truth; therefore if now two come disputing, one saying 'I saw,' the other 'I heard,' we trust the one who says 'I saw.' And that truth rests upon strength; the vital breath is strength; so truth rests upon the vital breath. Therefore they say strength is mightier than truth. Thus this Gayatri rests upon the vital breaths within the self. This Gayatri protected the gayas (the vital breaths): the pranas are the gayas, and it protected (tatre) them; because it protected the gayas it is called Gayatri. The Savitri verse that one recites is just this. When one recites it for someone, it protects that person's vital breaths.

Mantra 26

तां हैतामेके सावित्रीमनुष्टुभमन्वाहुर् वागनुष्टुब् एतद्वाचमनुब्रूम इति । न तथा कुर्याद् गायत्रीमेवानुब्रूयाद् । यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकं चन पदं प्रति ।। ५ ।।

tāṃ haitāmeke sāvitrīmanuṣṭubhamanvāhur vāganuṣṭub etadvācamanubrūma iti | na tathā kuryād gāyatrīmevānubrūyād | yadi ha vā apyevaṃvidbahviva pratigṛhṇāti na haiva tadgāyatryā ekaṃ cana padaṃ prati

Some recite the Savitri as an Anushtubh metre, saying, 'Speech is Anushtubh, so we recite speech.' One should not do so; one should recite the Savitri as Gayatri only. Even if one who knows this receives ever so much (as a gift), that is not equal even to one foot of the Gayatri.

Mantra 27

स य इमांस्त्रींल्लोकान्पूर्णान्प्रतिगृह्णीयात् सोऽस्या एतत्प्रथमं पदमाप्नुयाद्। अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात् सोऽस्या एतद्द्वितीयं पदमाप्नुयाद् अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात् सोऽस्या एतत्तृतीयं पदमाप्नुयाद् अथास्या एतदेव तुरीयं दर्शतं पदम् परोरजा य एष तपति नैव केन चनाप्यम् कुत उ एतावत्प्रतिगृह्णीयात् ।। ६ ।।

sa ya imāṃstrīṃllokānpūrṇānpratigṛhṇīyāt so'syā etatprathamaṃ padamāpnuyād| atha yāvatīyaṃ trayī vidyā yastāvatpratigṛhṇīyāt so'syā etaddvitīyaṃ padamāpnuyād atha yāvadidaṃ prāṇi yastāvatpratigṛhṇīyāt so'syā etattṛtīyaṃ padamāpnuyād athāsyā etadeva turīyaṃ darśataṃ padam parorajā ya eṣa tapati naiva kena canāpyam kuta u etāvatpratigṛhṇīyāt

He who would accept these three worlds full of gifts would obtain that first foot of hers; he who would accept as much as this threefold knowledge would obtain her second foot; he who would accept as much as all that breathes would obtain her third foot. But that fourth, visible foot beyond the dust — this that shines yonder — is not to be obtained by anyone at all; whence then could one accept so much (as would equal it)?

Mantra 28

तस्या उपस्थानम् गायत्र्य् अस्येकपदी द्विपदी त्रिपदी चतुष्पद्य् अपदसि न हि पद्यसे । नमस्ते तुरीयाय दर्शताय पदाय परोरजसे ऽसावदो मा प्रापदिति यं द्विष्याद् असावस्मै कामो मा समृद्धीति वा न हैवास्मै स कामः समृद्ध्यते यस्मा एवमुपतिष्ठते ऽहमदः प्रापमिति वा ।। ७ ।।

tasyā upasthānam gāyatry asyekapadī dvipadī tripadī catuṣpady apadasi na hi padyase | namaste turīyāya darśatāya padāya parorajase 'sāvado mā prāpaditi yaṃ dviṣyād asāvasmai kāmo mā samṛddhīti vā na haivāsmai sa kāmaḥ samṛddhyate yasmā evamupatiṣṭhate 'hamadaḥ prāpamiti vā

The worship of that Gayatri: 'O Gayatri, you are one-footed, two-footed, three-footed, four-footed; and you are footless, for you are not reached by steps. Salutation to your fourth, visible foot beyond the dust. May such-and-such (an enemy) never gain his object.' Whomever he hates, (he prays,) 'May this desire of his not succeed,' — and that person's desire does not succeed; or (for himself,) 'May I gain that object.'

Mantra 29

एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच यन्नु हो तद्गायत्रीविदब्रूथा अथ कथं हस्ती भूतो वहसीति । मुखं ह्यस्याः सम्राण् न विदां चकारेति होवाच । तस्या अग्निरेव मुखम् यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्सन्दहत्य् एवं हैवैवंविद् यद्यपि बह्विव पापं कुरुते सर्वमेव तत्सम्प्साय शुद्धः पूतोऽजरोऽमृतः सम्भवति ।। ८ ।।

etaddha vai tajjanako vaideho buḍilamāśvatarāśvimuvāca yannu ho tadgāyatrīvidabrūthā atha kathaṃ hastī bhūto vahasīti | mukhaṃ hyasyāḥ samrāṇ na vidāṃ cakāreti hovāca | tasyā agnireva mukham yadi ha vā api bahvivāgnāvabhyādadhati sarvameva tatsandahaty evaṃ haivaivaṃvid yadyapi bahviva pāpaṃ kurute sarvameva tatsampsāya śuddhaḥ pūto'jaro'mṛtaḥ sambhavati

Concerning this, Janaka of Videha once said to Budila Ashvatarashvi, 'Ho! You said you were a knower of the Gayatri; then how is it that you have become an elephant and are carrying loads?' 'Because, O Emperor, I did not know its mouth,' he replied. 'Its mouth is fire; even if they heap ever so much fuel on a fire, it burns it all. So too, one who knows this, even if he commits ever so much sin, consumes it all and becomes pure, cleansed, unaging, and immortal.'

Mantra 30

हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् । तत्त्वम् पूषन्न् अपावृणु सत्यधर्माय दृष्टये । पूषन्न् एकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् । समूह तेजो यत्ते रूपं कल्याणतमं तत्ते पश्यामि । योऽसावसौ पुरुषः सोऽहमस्मि । वायुरनिलममृतम् अथेदं भस्मान्तं शरीरम् । ॐ क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर । अग्ने नय सुपथा रायेऽस्मान् विश्वानि देव वयुनानि विद्वान्। युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नम उक्तिं विधेम ।। १ ।।

hiraṇmayena pātreṇa satyasyāpihitaṃ mukham | tattvam pūṣann apāvṛṇu satyadharmāya dṛṣṭaye | pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn | samūha tejo yatte rūpaṃ kalyāṇatamaṃ tatte paśyāmi | yo'sāvasau puruṣaḥ so'hamasmi | vāyuranilamamṛtam athedaṃ bhasmāntaṃ śarīram | oṃ krato smara kṛtaṃ smara krato smara kṛtaṃ smara | agne naya supathā rāye'smān viśvāni deva vayunāni vidvān| yuyodhyasmajjuhurāṇameno bhūyiṣṭhāṃ te nama uktiṃ vidhema

The face of Truth is covered with a golden disc. O Pushan, uncover it, that I, whose law is truth, may see it. O Pushan, sole seer, Yama, Surya, son of Prajapati, spread your rays and gather up your radiance; that most blessed form of yours, that I behold. The Person yonder, He am I. Now may my breath (vayu) return to the immortal, all-pervading air, and this body end in ashes. Om. O will, remember; remember what has been done. O will, remember; remember what has been done. O Agni, lead us by the good path to prosperity, O God who knows all our deeds. Remove from us the sin that deludes. To you we offer the fullest words of adoration.

Mantra 1

ॐ यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति । प्राणो वै ज्येष्ठश्च श्रेष्ठश्च । ज्येष्ठश्च श्रेष्ठश्च स्वानां भवत्यपि च येषां बुभूषति य एवं वेद ।। १ ।।

oṃ yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavati | prāṇo vai jyeṣṭhaśca śreṣṭhaśca | jyeṣṭhaśca śreṣṭhaśca svānāṃ bhavatyapi ca yeṣāṃ bubhūṣati ya evaṃ veda

One who knows the eldest and the best becomes the eldest and the best among his own people. Breath (prana) is indeed the eldest and the best. One who knows this becomes the eldest and the best both among his own and among those in whose midst he wishes to be so.

Mantra 2

यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति । वाग्वै वसिष्ठा । वसिष्ठः स्वानां भवत्यपि च येषां बुभूषति य एवं वेद ।। २ ।।

yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati | vāgvai vasiṣṭhā | vasiṣṭhaḥ svānāṃ bhavatyapi ca yeṣāṃ bubhūṣati ya evaṃ veda

One who knows the most excellent (vasishtha) becomes the most excellent among his own people. Speech is indeed the vasishtha. One who knows this becomes the most excellent among his own and among those in whose midst he wishes it.

Mantra 3

यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे । चक्षुर्वै प्रतिष्ठा चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति । प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे य एवं वेद ।। ३ ।।

yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same pratitiṣṭhati durge | cakṣurvai pratiṣṭhā cakṣuṣā hi same ca durge ca pratitiṣṭhati | pratitiṣṭhati same pratitiṣṭhati durge ya evaṃ veda

One who knows steadfast support (pratishtha) stands firm on level ground and on rough ground alike. The eye is indeed that support, for it is by the eye that one stands firm on both the level and the rough. One who knows this stands firm on the level and on the rough.

Mantra 4

यो ह वै सम्पदं वेद सं हास्मै पद्यते यं कामं कामयते । श्रोत्रं वै सम्पच्छ्रोत्रे हीमे सर्वे वेदा अभिसम्पन्नाः । सं हास्मै पद्यते यं कामं कामयते य एवं वेद ।। ४ ।।

yo ha vai sampadaṃ veda saṃ hāsmai padyate yaṃ kāmaṃ kāmayate | śrotraṃ vai sampacchrotre hīme sarve vedā abhisampannāḥ | saṃ hāsmai padyate yaṃ kāmaṃ kāmayate ya evaṃ veda

One who knows attainment (sampad) attains whatever desire he desires. The ear is indeed attainment, for in the ear all the Vedas are gathered. One who knows this attains whatever desire he desires.

Mantra 5

यो ह वा आयतनं वेदायतनं स्वानां भवति आयतनं जनानाम् । मनो वा आयतनमायतनं स्वानां भवत्यायतनं जनानां य एवं वेद ।। ५ ।।

yo ha vā āyatanaṃ vedāyatanaṃ svānāṃ bhavati āyatanaṃ janānām | mano vā āyatanamāyatanaṃ svānāṃ bhavatyāyatanaṃ janānāṃ ya evaṃ veda

One who knows the abode (ayatana) becomes the abode of his own people and the abode of men. The mind is indeed the abode. One who knows this becomes the abode of his own people and of men.

Mantra 6

यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभी रेतो वै प्रजातिः । प्रजायते ह प्रजया पशुभिर्य एवं वेद ।। ६ ।।

yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhī reto vai prajātiḥ | prajāyate ha prajayā paśubhirya evaṃ veda

One who knows procreation (prajati) is propagated through offspring and cattle. Semen is indeed procreation. One who knows this is propagated through offspring and cattle.

Mantra 7

ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुस्तद्धोचुः को नो वसिष्ठ इति । तद्धोवाच यस्मिन्व उत्क्रान्त इदं शरीरं पापीयो मन्यते स वो वसिष्ठ इति ।। ७ ।।

te heme prāṇā ahaṃśreyase vivadamānā brahma jagmustaddhocuḥ ko no vasiṣṭha iti | taddhovāca yasminva utkrānta idaṃ śarīraṃ pāpīyo manyate sa vo vasiṣṭha iti

These vital powers (pranas), disputing among themselves as to which was the best, went to Brahman (Prajapati) and said: 'Which of us is the most excellent?' He replied: 'That one on whose departure the body is thought to be the worse off, he is the most excellent among you.'

Mantra 8

वाग्घोच्चक्राम । सा संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुर्यथाऽकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह वाक् ।। ८ ।।

vāgghoccakrāma | sā saṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuryathā'kalā avadanto vācā prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha vāk

Speech departed. Having stayed away a year, it returned and said: 'How were you able to live without me?' They said: 'As the mute, not speaking with speech, yet breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind, procreating with semen—so did we live.' Speech then entered back.

Mantra 9

चक्षुर्होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुर्यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह चक्षुः ।। ९ ।।

cakṣurhoccakrāma | tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuryathāndhā apaśyantaścakṣuṣā prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha cakṣuḥ

The eye departed. Having stayed away a year, it returned and said: 'How were you able to live without me?' They said: 'As the blind, not seeing with the eye, yet breathing with the breath, speaking with speech, hearing with the ear, knowing with the mind, procreating with semen—so did we live.' The eye then entered back.

Mantra 10

श्रोत्रं होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुर्यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह श्रोत्रम् ।। १० ।।

śrotraṃ hoccakrāma | tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuryathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā vidvāṃso manasā prajāyamānā retasaivamajīviṣmeti | praviveśa ha śrotram

The ear departed. Having stayed away a year, it returned and said: 'How were you able to live without me?' They said: 'As the deaf, not hearing with the ear, yet breathing with the breath, speaking with speech, seeing with the eye, knowing with the mind, procreating with semen—so did we live.' The ear then entered back.

Mantra 11

मनो होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुर्यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति । प्रविवेश ह मनः ।। ११ ।।

mano hoccakrāma | tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuryathā mugdhā avidvāṃso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivamajīviṣmeti | praviveśa ha manaḥ

The mind departed. Having stayed away a year, it returned and said: 'How were you able to live without me?' They said: 'As the simple-minded, without the mind's knowledge, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear, procreating with semen—so did we live.' The mind then entered back.

Mantra 12

रेतो होच्चक्राम । तत्संवत्सरं प्रोष्यागत्योवाच कथमशकत मदृते जीवितुमिति । ते होचुर्यथा क्लीबा अप्रजायमाना रेतसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति । प्रविवेश ह रेतः ।। १२ ।।

reto hoccakrāma | tatsaṃvatsaraṃ proṣyāgatyovāca kathamaśakata madṛte jīvitumiti | te hocuryathā klībā aprajāyamānā retasā prāṇantaḥ prāṇena vadanto vācā paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasaivamajīviṣmeti | praviveśa ha retaḥ

Semen departed. Having stayed away a year, it returned and said: 'How were you able to live without me?' They said: 'As the impotent, not procreating with semen, yet breathing with the breath, speaking with speech, seeing with the eye, hearing with the ear, knowing with the mind—so did we live.' Semen then entered back.

Mantra 13

अथ ह प्राण उत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्कून्संवृहेदेवं हैवेमान्प्राणान्संववर्ह । ते होचुर्मा भगव उत्क्रमीर्न वै शक्ष्यामस्त्वदृते जीवितुमिति । तस्यो मे बलिं कुरुतेति तथेति ।। १३ ।।

atha ha prāṇa utkramiṣyan yathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkūnsaṃvṛhedevaṃ haivemānprāṇānsaṃvavarha | te hocurmā bhagava utkramīrna vai śakṣyāmastvadṛte jīvitumiti | tasyo me baliṃ kuruteti tatheti

Then, as the vital breath (mukhya prana) was about to depart, just as a great, fine horse of the Sindhu region would tear out together the pegs to which its feet are tethered, so did it tear up all these vital powers together. They said: 'Sir, do not depart! We shall not be able to live without you.' 'Then make me an offering.' 'So be it.'

Mantra 14

सा ह वागुवाच यद्वा अहं वसिष्ठाऽस्मि त्वं तद्वसिष्ठोऽसीति । यद् वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुर्यद्वा अहं सम्पदस्मि त्वं तत् सम्पदसीति श्रोत्रम् । यद् वा अहमायतनमस्मि त्वं तदायतनमसीति मनो यद्वा अहं प्रजातिरस्मि त्वं तत् प्रजातिरसीति रेतस्तस्यो मे किमन्नं किं वास इति । यदिदं किञ्चाश्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नमापो वास इति । न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद । तद् विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्त्येतमेव तदनमनग्नं कुर्वन्तो मन्यन्ते ।। १४ ।।

sā ha vāguvāca yadvā ahaṃ vasiṣṭhā'smi tvaṃ tadvasiṣṭho'sīti | yad vā ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭho'sīti cakṣuryadvā ahaṃ sampadasmi tvaṃ tat sampadasīti śrotram | yad vā ahamāyatanamasmi tvaṃ tadāyatanamasīti mano yadvā ahaṃ prajātirasmi tvaṃ tat prajātirasīti retastasyo me kimannaṃ kiṃ vāsa iti | yadidaṃ kiñcāśvabhya ā kṛmibhya ā kīṭapataṅgebhyastatte'nnamāpo vāsa iti | na ha vā asyānannaṃ jagdhaṃ bhavati nānannaṃ pratigṛhītaṃ ya evametadanasyānnaṃ veda | tad vidvāṃsaḥ śrotriyā aśiṣyanta ācāmantyaśitvācāmantyetameva tadanamanagnaṃ kurvanto manyante

Speech said: 'What I am, the most excellent, that you are.' The eye said: 'What I am, the support, that you are.' The ear said: 'What I am, attainment, that you are.' The mind said: 'What I am, the abode, that you are.' Semen said: 'What I am, procreation, that you are.' (The breath asked:) 'Then what is my food, what my garment?' 'Whatever there is, down to dogs, worms, insects and moths, that is your food, and water is your garment.' For one who knows the food of the breath thus, nothing eaten is un-food, nothing received is un-food. Those learned in this sip water before eating and sip water after eating; they consider that thereby they keep that breath from being naked (they clothe it).

Mantra 15

श्वेतकेतुर्ह वा आरुणेयः पञ्चालानां परिषदमाजगाम । स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् । तमुदीक्ष्याभ्युवाद कुमारा३ इति । स भोः ३ इति प्रतिशुश्राव अनुशिष्टोऽन्वसि पित्रेत्योमिति होवाच ।। १ ।।

śvetaketurha vā āruṇeyaḥ pañcālānāṃ pariṣadamājagāma | sa ājagāma jaivaliṃ pravāhaṇaṃ paricārayamāṇam | tamudīkṣyābhyuvāda kumārā3 iti | sa bhoḥ 3 iti pratiśuśrāva anuśiṣṭo'nvasi pitretyomiti hovāca

Shvetaketu, the grandson of Aruni, came to the assembly of the Panchalas. He approached Pravahana Jaivali, who was being waited upon by attendants. Looking at him, Pravahana said: 'Boy!' He answered: 'Sir.' 'Have you been instructed by your father?' 'Yes,' he said.

Mantra 16

वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति । नेति होवाच । वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति । नेति हैवोवाच । वेत्थो यथाऽसौ लोक एवं बहुभिः पुनःपुनः प्रयद्भिर्न सम्पूर्यता३ इति नेति हैवोवाच । वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति । नेति हैवोवाच । वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वाऽपि हि न ऋषेर्वचः श्रुतं द्वे सृती अशृणवं पितृणामहं देवानामुत मर्त्यानां ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति । नाहमत एकं चन वेदेति होवाच ।। २ ।।

vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti | neti hovāca | vettho yathemaṃ lokaṃ punarāpadyantā3 iti | neti haivovāca | vettho yathā'sau loka evaṃ bahubhiḥ punaḥpunaḥ prayadbhirna sampūryatā3 iti neti haivovāca | vettho yatithyāmāhutyāṃ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti | neti haivovāca | vettho devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya vā yatkṛtvā devayānaṃ vā panthānaṃ pratipadyante pitṛyāṇaṃ vā'pi hi na ṛṣervacaḥ śrutaṃ dve sṛtī aśṛṇavaṃ pitṛṇāmahaṃ devānāmuta martyānāṃ tābhyāmidaṃ viśvamejatsameti yadantarā pitaraṃ mātaraṃ ceti | nāhamata ekaṃ cana vedeti hovāca

'Do you know how these creatures, on departing, go by different paths?' 'No,' he said. 'Do you know how they return to this world?' 'No.' 'Do you know why the other world is not filled up, though so many keep going there again and again?' 'No.' 'Do you know in which oblation, when offered, the waters rise up bearing a human voice and speak?' 'No.' 'Do you know the entrance to the path of the gods (devayana) or to the path of the fathers (pitryana), by doing what one attains the path of the gods or the path of the fathers? For we have heard the word of the seer: I heard of two paths for men, that of the fathers and that of the gods; by these two all that moves goes, whatever is between the father (heaven) and the mother (earth).' 'I do not know even one of these,' he said.

Mantra 17

अथैनं वसत्योपमन्त्रयां चक्रेऽनादृत्य वसतिं कुमारः प्रदुद्राव । स आजगाम पितरं तं होवाचेति वाव किल नो भवान्पुराऽनुशिष्टानवोच इति । कथं सुमेध इति । पञ्च मा प्रश्नान्राजन्यबन्धुरप्राक्षीत् ततो नैकञ्चन वेदेति । कतमे त इति इम इति ह प्रतीकान्युदाजहार ।। ३ ।।

athainaṃ vasatyopamantrayāṃ cakre'nādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaraṃ taṃ hovāceti vāva kila no bhavānpurā'nuśiṣṭānavoca iti | kathaṃ sumedha iti | pañca mā praśnānrājanyabandhuraprākṣīt tato naikañcana vedeti | katame ta iti ima iti ha pratīkānyudājahāra

Then Pravahana invited him to stay; but the boy, disregarding the invitation, ran off. He came to his father and said: 'Indeed you told me you had fully instructed me!' 'How so, wise one?' 'A fellow of the ruling class asked me five questions, and I could not answer even one.' 'What were they?' 'These,' and he repeated their key points.

Mantra 18

स होवाच तथा नस्त्वं तात जानीथा यथा यदहं किञ्च वेद सर्वमहं तत्तुभमवोचम् । प्रेहि तु तत्र प्रतीत्य ब्रह्मचर्यं वत्स्याव इति । भवानेव गच्छत्विति । स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास । तस्मा आसनमाहृत्योदकमहारयां चकाराथ हास्मा अर्घ्यं चकार । तं होवाच वरं भगवते गौतमाय दद्म इति ।। ४ ।।

sa hovāca tathā nastvaṃ tāta jānīthā yathā yadahaṃ kiñca veda sarvamahaṃ tattubhamavocam | prehi tu tatra pratītya brahmacaryaṃ vatsyāva iti | bhavāneva gacchatviti | sa ājagāma gautamo yatra pravāhaṇasya jaivalerāsa | tasmā āsanamāhṛtyodakamahārayāṃ cakārātha hāsmā arghyaṃ cakāra | taṃ hovāca varaṃ bhagavate gautamāya dadma iti

The father, Gautama, said: 'You know me, dear child, to be such that whatever I know I have told you all. But come, let us go there and dwell as students of sacred knowledge.' 'You go yourself.' So Gautama went to where Pravahana Jaivali was. Pravahana had a seat brought for him, had water fetched, and offered him the guest-offering. Then he said: 'We grant a boon to the honorable Gautama.'

Mantra 19

स होवाच प्रतिज्ञातो म एष वरो यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति ।। ५ ।।

sa hovāca pratijñāto ma eṣa varo yāṃ tu kumārasyānte vācamabhāṣathāstāṃ me brūhīti

Gautama said: 'This boon has been promised to me; so tell me the very teaching you spoke to the boy.'

Mantra 20

स होवाच दैवेषु वै गौतम तद्वरेषु मानुषाणां ब्रूहीति ।। ६ ।।

sa hovāca daiveṣu vai gautama tadvareṣu mānuṣāṇāṃ brūhīti

Pravahana said: 'That, Gautama, is among the divine boons; ask instead for one of the human boons.'

Mantra 21

स होवाच विज्ञायते हास्ति हिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य मा नो भवान्बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति । स वै गौतम तीर्थेनेच्छासा इत्युपैम्यहं भवन्तमिति वाचा ह स्मैव पूर्व उपयन्ति । स होपायनकीर्त्योवास ।। ७ ।।

sa hovāca vijñāyate hāsti hiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya mā no bhavānbahoranantasyāparyantasyābhyavadānyo bhūditi | sa vai gautama tīrthenecchāsā ityupaimyahaṃ bhavantamiti vācā ha smaiva pūrva upayanti | sa hopāyanakīrtyovāsa

Gautama said: 'It is well known that I have gold, cattle and horses, maidservants, retinue and garments enough. Do not, regarding that abundant, endless and boundless knowledge, be niggardly toward me.' 'Then, Gautama, you must seek it in the proper way.' 'I come to you (as a pupil).' With this word the ancients used to approach a teacher. So, having declared his coming as a pupil, Gautama dwelt with him.

Mantra 22

स होवाच तथा नस्त्वं गौतम माऽपराधास्तव च पितामहा यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मण उवास तां त्वहं तुभ्यं वक्ष्यामि को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति ।। ८ ।।

sa hovāca tathā nastvaṃ gautama mā'parādhāstava ca pitāmahā yatheyaṃ vidyetaḥ pūrvaṃ na kasmiṃścana brāhmaṇa uvāsa tāṃ tvahaṃ tubhyaṃ vakṣyāmi ko hi tvaivaṃ bruvantamarhati pratyākhyātumiti

Pravahana said: 'Gautama, as it has been with you and your forefathers, may you not take offense: this knowledge has never before dwelt with any Brahmin prior to you. Yet I shall tell it to you, for who could refuse you when you speak thus?'

Mantra 23

असौ वै लोकोऽग्निर्गौतम । तस्यादित्य एव समिद् रश्मयो धूमोऽहरर्चिर्दिशोऽङ्गारा अवान्तरदिशो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति तस्या आहुत्यै सोमो राजा सम्भवति ।। ९ ।।

asau vai loko'gnirgautama | tasyāditya eva samid raśmayo dhūmo'hararcirdiśo'ṅgārā avāntaradiśo visphuliṅgāstasminnetasminnagnau devāḥ śraddhāṃ juhvati tasyā āhutyai somo rājā sambhavati

(The first fire) 'Gautama, that yonder world (heaven) is the fire. The sun is its fuel, the rays its smoke, the day its flame, the quarters its coals, the intermediate quarters its sparks. In this fire the gods offer faith. From that offering King Soma arises.'

Mantra 24

पर्जन्यो वा अग्निर्गौतम । तस्य संवत्सर एव समिदभ्राणि धूमो विद्युदर्चिरशनिरङ्गारा ह्रादुनयो विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति तस्या आहुत्यै वृष्टिः सम्भवति ।। १० ।।

parjanyo vā agnirgautama | tasya saṃvatsara eva samidabhrāṇi dhūmo vidyudarciraśaniraṅgārā hrādunayo visphuliṅgāstasminnetasminnagnau devāḥ somaṃ rājānaṃ juhvati tasyā āhutyai vṛṣṭiḥ sambhavati

(The second fire) 'Gautama, Parjanya (the rain-cloud) is the fire. The year is its fuel, the clouds its smoke, the lightning its flame, the thunderbolt its coals, the thunder-rumblings its sparks. In this fire the gods offer King Soma. From that offering rain arises.'

Mantra 25

अयं वै लोकोऽग्निर्गौतम । तस्य पृथिव्येव समिद् अग्निर्धूमो रात्रिरर्चिश्चन्द्रमा अङ्गारा नक्षत्राणि विष्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति तस्या आहुत्या अन्नं सम्भवति ।। ११ ।।

ayaṃ vai loko'gnirgautama | tasya pṛthivyeva samid agnirdhūmo rātrirarciścandramā aṅgārā nakṣatrāṇi viṣphuliṅgāstasminnetasminnagnau devā vṛṣṭiṃ juhvati tasyā āhutyā annaṃ sambhavati

(The third fire) 'Gautama, this world (the earth) is the fire. The earth is its fuel, fire its smoke, night its flame, the moon its coals, the stars its sparks. In this fire the gods offer rain. From that offering food arises.'

Mantra 26

पुरुषो वा अग्निर्गौतम । तस्य व्यात्तमेव समित् प्राणो धूमो वागर्चिश्चक्षुरङ्गाराः श्रोत्रं विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति तस्या आहुत्यै रेतः सम्भवति ।। १२ ।।

puruṣo vā agnirgautama | tasya vyāttameva samit prāṇo dhūmo vāgarciścakṣuraṅgārāḥ śrotraṃ visphuliṅgāstasminnetasminnagnau devā annaṃ juhvati tasyā āhutyai retaḥ sambhavati

(The fourth fire) 'Gautama, man is the fire. The open mouth is its fuel, breath its smoke, speech its flame, the eye its coals, the ear its sparks. In this fire the gods offer food. From that offering semen arises.'

Mantra 27

योषा वा आग्निर्गौतम । तस्या उपस्थ एव समिल्लोमानि धूमो योनिरर्चिर्यदन्तः करोति तेऽङ्गारा अभिनन्दा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति तस्या आहुत्यै पुरुषः सम्भवति । स जीवति यावज्जीवत्यथ यदा म्रियते ।। १३ ।।

yoṣā vā āgnirgautama | tasyā upastha eva samillomāni dhūmo yonirarciryadantaḥ karoti te'ṅgārā abhinandā visphuliṅgāstasminnetasminnagnau devā reto juhvati tasyā āhutyai puruṣaḥ sambhavati | sa jīvati yāvajjīvatyatha yadā mriyate

(The fifth fire) 'Gautama, woman is the fire. Her organ is its fuel, the hairs its smoke, the vulva its flame, what is done within its coals, the pleasures its sparks. In this fire the gods offer semen. From that offering a person (the foetus) arises. He lives as long as he lives; then, when he dies—'

Mantra 28

अथैनमग्नये हरन्ति । तस्याग्निरेवाग्निर्भवति समित्समिद् धूमो धूमोऽर्चिरर्चिरङ्गारा अङ्गारा विस्फुलिङ्गा विस्फुलिङ्गास्तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति तस्या आहुत्यै पुरुषो भास्वरवर्णः सम्भवति ।। १४ ।।

athainamagnaye haranti | tasyāgnirevāgnirbhavati samitsamid dhūmo dhūmo'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgāstasminnetasminnagnau devāḥ puruṣaṃ juhvati tasyā āhutyai puruṣo bhāsvaravarṇaḥ sambhavati

'—they carry him to the fire. His fire becomes fire itself, the fuel fuel, the smoke smoke, the flame flame, the coals coals, the sparks sparks. In this fire the gods offer the man. From that offering the man arises of a shining, radiant color.'

Mantra 29

ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसम्भवन्त्यर्चिषोऽहोऽह्न आपूर्यमाणपक्षं आपूर्यमाणपक्षाद्यान्षण्मासानुदङ्ङादित्य एति मासेभ्यो देवलोकं देवलोकादादित्यमादित्याद्वैद्युतं तान्वैद्युतान्पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति । तेषां न पुनरावृत्तिः ।। १५ ।।

te ya evametadvidurye cāmī araṇye śraddhāṃ satyamupāsate te'rcirabhisambhavantyarciṣo'ho'hna āpūryamāṇapakṣaṃ āpūryamāṇapakṣādyānṣaṇmāsānudaṅṅāditya eti māsebhyo devalokaṃ devalokādādityamādityādvaidyutaṃ tānvaidyutānpuruṣo mānasa etya brahmalokān gamayati te teṣu brahmalokeṣu parāḥ parāvato vasanti | teṣāṃ na punarāvṛttiḥ |

(The path of the gods, devayana) 'Those who know this, and those who in the forest worship faith and truth, pass into the flame; from the flame into the day; from the day into the bright fortnight; from the bright fortnight into the six months during which the sun moves north; from the months into the world of the gods; from the world of the gods into the sun; from the sun into the region of lightning. A being made of mind comes to those who have reached the lightning and leads them to the worlds of Brahman. In those worlds of Brahman they dwell in the highest, far-distant regions. For them there is no return.'

Mantra 30

अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसम्भवन्ति धूमाद्रात्रिं रात्रेरपक्षीयमाणपक्षं अपक्षीयमाणपक्षाद्यान्षण्मासान्दक्षिणादित्य एति मासेभ्यः पितृलोकं पितृलोकाच्चन्द्रं ते चन्द्रं प्राप्यान्नं भवन्ति तांस्तत्र देवा यथा सोमं राजानमाप्यायस्व अपक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति । तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्ते आकाशाद्वायुं वायोर्वृष्टिं वृष्टेः पृथिवीं ते पृथिवीं प्राप्यान्नं भवन्ति ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते ते लोकान्प्रत्युथायिनस्त एवमेवानुपरिवर्तन्तेऽथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम् ।। १६ ।।

atha ye yajñena dānena tapasā lokāñjayanti te dhūmamabhisambhavanti dhūmādrātriṃ rātrerapakṣīyamāṇapakṣaṃ apakṣīyamāṇapakṣādyānṣaṇmāsāndakṣiṇāditya eti māsebhyaḥ pitṛlokaṃ pitṛlokāccandraṃ te candraṃ prāpyānnaṃ bhavanti tāṃstatra devā yathā somaṃ rājānamāpyāyasva apakṣīyasvetyevamenāṃstatra bhakṣayanti | teṣāṃ yadā tatparyavaityathemamevākāśamabhiniṣpadyante ākāśādvāyuṃ vāyorvṛṣṭiṃ vṛṣṭeḥ pṛthivīṃ te pṛthivīṃ prāpyānnaṃ bhavanti te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante te lokānpratyuthāyinasta evamevānuparivartante'tha ya etau panthānau na viduste kīṭāḥ pataṅgā yadidaṃ dandaśūkam

(The path of the fathers, pitryana, and re-descent) 'But those who conquer the worlds by sacrifice, charity and austerity pass into the smoke; from the smoke into the night; from the night into the dark fortnight; from the dark fortnight into the six months during which the sun moves south; from the months into the world of the fathers; from the world of the fathers into the moon. Reaching the moon they become food. There the gods consume them, as they consume King Soma, saying "wax, wane." When that merit is exhausted, they come back down to this very space; from space into air, from air into rain, from rain into the earth. Reaching the earth they become food. Again they are offered in the fire of man, and thence take birth in the fire of woman. Rising up to the worlds, they revolve again in the same way. But those who do not know these two paths become insects, moths, and whatever here bites.'

Mantra 31

स यः कामयते महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति सम्भृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं सन्नीय जुहोति । यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान् तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा । या तिरश्ची निपद्यतेऽहं विधरणी इति तां त्वा घृतस्य धारया यजे संराधनीमहं । स्वाहा ।। १ ।।

sa yaḥ kāmayate mahatprāpnuyāmityudagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāhamupasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti sambhṛtya parisamuhya parilipyāgnimupasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ sannīya juhoti | yāvanto devāstvayi jātavedastiryañco ghnanti puruṣasya kāmān tebhyo'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmaistarpayantu svāhā | yā tiraścī nipadyate'haṃ vidharaṇī iti tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīmahaṃ | svāhā

One who wishes 'May I attain greatness'—in the sun's northern course, on an auspicious day of the bright fortnight, having kept the upasad vow for twelve days, gathering in a cup or bowl of udumbara wood all herbs and fruits, having swept around, smeared the ground, set up the fire, strewn grass around it, and duly consecrated the clarified butter, mixing the mantha-potion under a male constellation, he makes the offering: 'O Jatavedas (fire), as many gods as there are in you who, working crosswise, destroy the desires of man—to them I offer their share; may they, satisfied, satisfy me with all desires. Svaha. She who lies athwart as the dispenser (vidharani)—to you I offer with a stream of ghee, you the fulfiller of desires. Svaha.'

Mantra 32

ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । चक्षुषे स्वाहा सम्पदे स्वाहेति अग्नौ हुत्वा मन्थे संस्रवमवनयति । श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । रेतसे स्वाहेति अग्नौ हुत्वा मन्थे संस्रवमवनयति ।। २ ।।

jyeṣṭhāya svāhā śreṣṭhāya svāhetyagnau hutvā manthe saṃsravamavanayati | prāṇāya svāhā vasiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati | vāce svāhā pratiṣṭhāyai svāhetyagnau hutvā manthe saṃsravamavanayati | cakṣuṣe svāhā sampade svāheti agnau hutvā manthe saṃsravamavanayati | śrotrāya svāhāyatanāya svāhetyagnau hutvā manthe saṃsravamavanayati | manase svāhā prajātyai svāhetyagnau hutvā manthe saṃsravamavanayati | retase svāheti agnau hutvā manthe saṃsravamavanayati

'To the eldest, svaha; to the best, svaha'—offering thus in the fire, he pours the residue into the mantha. 'To breath, svaha; to the most excellent (vasishtha), svaha'—and pours the residue into the mantha. 'To speech, svaha; to the support, svaha'... 'To the eye, svaha; to attainment, svaha'... 'To the ear, svaha; to the abode, svaha'... 'To the mind, svaha; to procreation, svaha'... 'To semen, svaha'—each time offering in the fire and pouring the residue into the mantha.

Mantra 33

अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति । प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।। ३ ।।

agnaye svāhetyagnau hutvā manthe saṃsravamavanayati | somāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhūḥ svāhetyagnau hutvā manthe saṃsravamavanayati | bhuvaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | bhūrbhuvaḥ svaḥ svāhetyagnau hutvā manthe saṃsravamavanayati | brahmaṇe svāhetyagnau hutvā manthe saṃsravamavanayati | kṣatrāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhūtāya svāhetyagnau hutvā manthe saṃsravamavanayati | bhaviṣyate svāhetyagnau hutvā manthe saṃsravamavanayati | viśvāya svāhetyagnau hutvā manthe saṃsravamavanayati | sarvāya svāhetyagnau hutvā manthe saṃsravamavanayati | prajāpataye svāhetyagnau hutvā manthe saṃsravamavanayati

'To Agni, svaha'—offering thus in the fire, he pours the residue into the mantha. 'To Soma, svaha'... 'To bhuh (earth), svaha'... 'To bhuvah (mid-region), svaha'... 'To svah (heaven), svaha'... 'To bhur bhuvah svah, svaha'... 'To Brahman, svaha'... 'To Kshatra, svaha'... 'To the past, svaha'... 'To the future, svaha'... 'To the universe, svaha'... 'To all, svaha'... 'To Prajapati, svaha'—offering each in the fire and pouring the residue into the mantha.

Mantra 34

अथैनमभिमृशति भ्रमदसि ज्वलदसि पूर्णमसि प्रस्तब्धमस्येकसभमसि हिङ्कृतमसि हिङ्क्रियमाणमस्युद्गीथमस्युद्गीयमानमसि श्रावितमसि प्रत्याश्रावितमस्यर्द्रे सन्दीप्तमसि विभूरसि प्रभूरस्यन्नमसि ज्योतिरसि निधनमसि संवर्गोऽसीति ।। ४ ।।

athainamabhimṛśati bhramadasi jvaladasi pūrṇamasi prastabdhamasyekasabhamasi hiṅkṛtamasi hiṅkriyamāṇamasyudgīthamasyudgīyamānamasi śrāvitamasi pratyāśrāvitamasyardre sandīptamasi vibhūrasi prabhūrasyannamasi jyotirasi nidhanamasi saṃvargo'sīti

Then he touches the mantha, saying: 'You are the moving one; you are the blazing one; you are the full one; you are the steadfast one; you are the one common seat; you are the humkara; you are being sounded as humkara; you are the udgitha; you are being sung as udgitha; you are the proclaimed; you are the responded; you are aflame in the moist; you are the pervading; you are the mighty; you are food; you are light; you are the end; you are the all-absorbing.'

Mantra 35

अथैनमुद्यच्छत्यमंस्यामं हि ते महि । स हि राजेशानोऽधिपतिः स मां राजेशनोऽधिपतिं करोत्विति ।। ५ ।।

athainamudyacchatyamaṃsyāmaṃ hi te mahi | sa hi rājeśāno'dhipatiḥ sa māṃ rājeśano'dhipatiṃ karotviti

Then he raises it up, saying: 'You know all; great indeed is your greatness. He is king, ruler and lord; may he make me king, ruler and lord.'

Mantra 36

अथैनमाचामति तत्सवितुर्वरेण्यम् । मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः । माध्वीर्नः सन्त्वोषधीः । भूः स्वाहा । भर्गो देवस्य धीमहि मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः । मधु द्यौरस्तु नः पिता । भुवः स्वाहा । धियो यो नः प्रचोदयात् । मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः । माध्वीर्गावो भवन्तु नः । स्वः स्वाहेति । सर्वां च सावित्रीमन्वाह सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासम् । भूर्भुवः स्वः स्वाहेत्यन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्षिराः संविशति । प्रातरादित्यमुपतिष्ठते दिशामेकपुण्डरीकमसि अहं मनुष्याणामेकपुण्डरीकं भूयासमिति । यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति ।। ६ ।।

athainamācāmati tatsaviturvareṇyam | madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ | mādhvīrnaḥ santvoṣadhīḥ | bhūḥ svāhā | bhargo devasya dhīmahi madhu naktamutoṣaso madhumatpārthivaṃ rajaḥ | madhu dyaurastu naḥ pitā | bhuvaḥ svāhā | dhiyo yo naḥ pracodayāt | madhumānno vanaspatirmadhumāṃ astu sūryaḥ | mādhvīrgāvo bhavantu naḥ | svaḥ svāheti | sarvāṃ ca sāvitrīmanvāha sarvāśca madhumatīrahamevedaṃ sarvaṃ bhūyāsam | bhūrbhuvaḥ svaḥ svāhetyantata ācamya pāṇī prakṣālya jaghanenāgniṃ prākṣirāḥ saṃviśati | prātarādityamupatiṣṭhate diśāmekapuṇḍarīkamasi ahaṃ manuṣyāṇāmekapuṇḍarīkaṃ bhūyāsamiti | yathetametya jaghanenāgnimāsīno vaṃśaṃ japati

Then he sips it, reciting the Gayatri and the honey-verses: 'That adorable light of Savitri (tat savitur varenyam). The winds pour honey for the righteous, the rivers pour honey; may the herbs be honey for us. Bhuh, svaha. May we meditate on the god's radiance (bhargo devasya dhimahi). May the night and the dawns be honey, the earthly realm honey-laden; may heaven, our father, be honey. Bhuvah, svaha. May he impel our thoughts (dhiyo yo nah prachodayat). May the forest-tree be honey for us, may the sun be honey; may the cows be honey for us. Svah, svaha.' Thus he recites the whole Savitri and all the honey-verses: 'May I myself become all this honey.' 'Bhur bhuvah svah, svaha.' Finally, having sipped, washed his hands, he lies down behind the fire with his head to the east. In the morning he worships the sun: 'You are the one lotus of the quarters; may I become the one lotus among men.' Then, returning by the way he came, he sits behind the fire and recites the line of teachers.

Mantra 37

तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।। ७ ।।

taṃ haitamuddālaka āruṇirvājasaneyāya yājñavalkyāyāntevāsina uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti

This teaching Uddalaka Aruni imparted to his pupil Vajasaneya Yajnavalkya and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.'

Mantra 38

एतमु हैव वाजसनेयो याज्ञवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।। ८ ।।

etamu haiva vājasaneyo yājñavalkyo madhukāya paiṅgyāyāntevāsina uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti

This same teaching Vajasaneya Yajnavalkya imparted to his pupil Madhuka Paingya and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.'

Mantra 39

एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।। ९ ।।

etamu haiva madhukaḥ paiṅgyaścūlāya bhāgavittaye'ntevāsina uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti

This same teaching Madhuka Paingya imparted to his pupil Chula Bhagavitti and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.'

Mantra 40

एतमु हैव चूलो भागवित्तिर्जानकय आयस्थूणायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।। १० ।।

etamu haiva cūlo bhāgavittirjānakaya āyasthūṇāyāntevāsina uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti

This same teaching Chula Bhagavitti imparted to his pupil Janaki Ayahsthuna and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.'

Mantra 41

एतमु हैव जानकिरयस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।। ११ ।।

etamu haiva jānakirayasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti

This same teaching Janaki Ayasthuna imparted to his pupil Satyakama Jabala and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.'

Mantra 42

एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोवाचापि य एनं शुष्के स्थाणौ निषिञ्चेज् जायेरञ्छाखाः प्ररोहेयुः पलाशानीति । तमेतं नापुत्राय वाऽनन्तेवासिने वा ब्रूयात् ।। १२ ।।

etamu haiva satyakāmo jābālo'ntevāsibhya uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañchākhāḥ praroheyuḥ palāśānīti | tametaṃ nāputrāya vā'nantevāsine vā brūyāt

This same teaching Satyakama Jabala imparted to his pupils and said: 'Even if one were to pour it upon a dry stump, branches would grow and leaves would sprout.' And this should be told neither to one who is not a son nor to one who is not a pupil.

Mantra 43

चतुरौदुम्बरो भवत्यौदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ । दश ग्राम्याणि धान्यानि भवन्ति व्रीहियवास्तिलमाषा अणुप्रियङ्गवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च तान्पिष्टान्दधनि मधुनि घृत उपसिञ्चत्याज्यस्य जुहोति ।। १३ ।।

caturaudumbaro bhavatyaudumbaraḥ sruva audumbaraścamasa audumbara idhma audumbaryā upamanthanyau | daśa grāmyāṇi dhānyāni bhavanti vrīhiyavāstilamāṣā aṇupriyaṅgavo godhūmāśca masūrāśca khalvāśca khalakulāśca tānpiṣṭāndadhani madhuni ghṛta upasiñcatyājyasya juhoti

Four things are of udumbara wood: the ladle (sruva) of udumbara, the cup (chamasa) of udumbara, the kindling of udumbara, and the two stirring-sticks of udumbara. There are ten cultivated grains: rice, barley, sesame, black gram, millet, priyangu, wheat, lentils, khalva-pulse and khalakula-pulse. Having ground these, he sprinkles them in curd, honey and ghee, and offers clarified butter.

Mantra 44

एषां वै भूतानां पृथिवी रसः पृथिव्या आपोऽपामोषधय ओषधीनां पुष्पाणि पुष्पाणां फलानि फलानां पुरुषः पुरुषस्य रेतः ।। १ ।।

eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ pṛthivyā āpo'pāmoṣadhaya oṣadhīnāṃ puṣpāṇi puṣpāṇāṃ phalāni phalānāṃ puruṣaḥ puruṣasya retaḥ

Of these beings, earth is the essence; of earth, water; of water, the herbs; of the herbs, the flowers; of the flowers, the fruits; of the fruits, man; and of man, semen.

Mantra 45

स ह प्रजापतिरीक्षांचक्रे हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे । तां सृष्ट्वाऽध उपास्त तस्मात्स्त्रियमध उपासीत स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत् तेनैनामभ्यसृजत् ।। २ ।।

sa ha prajāpatirīkṣāṃcakre hantāsmai pratiṣṭhāṃ kalpayānīti sa striyaṃ sasṛje | tāṃ sṛṣṭvā'dha upāsta tasmātstriyamadha upāsīta sa etaṃ prāñcaṃ grāvāṇamātmana eva samudapārayat tenaināmabhyasṛjat

Prajapati reflected: 'Let me make a firm base for it.' So he created woman. Having created her, he revered her. Therefore woman is to be honored (as the ground of progeny). He drew forth from his own self that projecting instrument, and with it he impregnated her.

Mantra 46

तस्या वेदिरुपस्थो लोमानि बर्हिश्चर्माधिषवणे समिद्धो मध्यतस्तौ मुष्कौ । स यावान्ह वै वाजपेयेन यजमानस्य लोको भवति तावानस्य लोको भवति य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्तेऽथ य इदमविद्वानधोपहासं चरत्याऽस्य स्त्रियः सुकृतं वृञ्जते ।। ३ ।।

tasyā vedirupastho lomāni barhiścarmādhiṣavaṇe samiddho madhyatastau muṣkau | sa yāvānha vai vājapeyena yajamānasya loko bhavati tāvānasya loko bhavati ya evaṃ vidvānadhopahāsaṃ caratyāsāṃ strīṇāṃ sukṛtaṃ vṛṅkte'tha ya idamavidvānadhopahāsaṃ caratyā'sya striyaḥ sukṛtaṃ vṛñjate

Her lap is the sacrificial altar; the hairs are the sacred grass; the skin is the soma-press; the two folds in the middle are the kindled fire. Great as is the world of one who performs the Vajapeya sacrifice, so great is the world of one who, knowing this, practices union; he draws to himself the merit of those women. But of one who practices union without knowing this, the women draw away his merit.

Mantra 47

एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराहैतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आहैतद्ध स्म वै तद्विद्वान् कुमारहारित आह बहवो मर्या ब्राह्मणायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति । बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति ।। ४ ।।

etaddha sma vai tadvidvānuddālaka āruṇirāhaitaddha sma vai tadvidvānnāko maudgalya āhaitaddha sma vai tadvidvān kumārahārita āha bahavo maryā brāhmaṇāyanā nirindriyā visukṛto'smāllokātprayanti ya idamavidvāṃso'dhopahāsaṃ carantīti | bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati

This, knowing which, Uddalaka Aruni declared; this, knowing which, Naka Maudgalya declared; this, knowing which, Kumarahara declared: 'Many mortal Brahmins depart from this world drained of virility and of merit, who practice union without knowing this.' Much semen is spilled, whether one is asleep or awake.

Mantra 48

तदभिमृशेदनु वा मन्त्रयेत यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद् यदोषधीरप्यसरद् यदपः । इदमहं तद्रेत आददे पुनर्मामैत्विन्द्रियं पुनस्तेजः पुनर्भगः । पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्तामित्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात् ।। ५ ।।

tadabhimṛśedanu vā mantrayeta yanme'dya retaḥ pṛthivīmaskāntsīd yadoṣadhīrapyasarad yadapaḥ | idamahaṃ tadreta ādade punarmāmaitvindriyaṃ punastejaḥ punarbhagaḥ | punaragnirdhiṣṇyā yathāsthānaṃ kalpantāmityanāmikāṅguṣṭhābhyāmādāyāntareṇa stanau vā bhruvau vā nimṛjyāt

He should touch it, or recite over it: 'The semen that has fallen from me today onto the earth, that has flowed to the herbs, that has gone to the waters—this semen I take back again. Let virility return to me, and radiance, and prosperity; may the altar-fires be re-established each in its place.' Saying this, taking it up with the ring finger and thumb, he should rub it between his breasts or between his eyebrows.

Mantra 49

अथ यद्युदक आत्मानं पश्येत् तदभिमन्त्रयेत मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति । श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासास्तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत ।। ६ ।।

atha yadyudaka ātmānaṃ paśyet tadabhimantrayeta mayi teja indriyaṃ yaśo draviṇaṃ sukṛtamiti | śrīrha vā eṣā strīṇāṃ yanmalodvāsāstasmānmalodvāsasaṃ yaśasvinīmabhikramyopamantrayeta

If he should see his reflection in water, he should recite over it: 'In me be radiance, virility, glory, wealth and merit.' A woman who has laid aside her soiled clothes (after her period) is verily the goddess of fortune among women. Therefore, when she has laid aside her soiled clothes and is radiant, he should approach and invite her.

Mantra 50

सा चेदस्मै न दद्यात् काममेनामवक्रिणीयात् सा चेदस्मै नैव दद्यात् काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेदिन्द्रियेण ते यशसा यश आदद इत्ययशा एव भवति ।। ७ ।।

sā cedasmai na dadyāt kāmamenāmavakriṇīyāt sā cedasmai naiva dadyāt kāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmedindriyeṇa te yaśasā yaśa ādada ityayaśā eva bhavati

If she should not consent to his desire, he should win her over with gifts. If even then she does not consent, then (says the text) he should, restraining her with the hand or with an object, prevail, saying: 'With virility and glory I take away your glory'—and she becomes bereft of glory.

Mantra 51

सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति यशस्विनावेव भवतः ।। ८ ।।

sā cedasmai dadyādindriyeṇa te yaśasā yaśa ādadhāmīti yaśasvināveva bhavataḥ

But if she consents, he says: 'With virility and glory I place glory in you'—and both of them become glorious.

Mantra 52

स यामिच्छेत् कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायोपस्थमस्या अभिमृश्य जपेदङ्गादङ्गात्सम्भवसि हृदयादधिजायसे । स त्वमङ्गकषायोऽसि दिग्धविद्धमिव मादयेमाममूं मयीति ।। ९ ।।

sa yāmicchet kāmayeta meti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ sandhāyopasthamasyā abhimṛśya japedaṅgādaṅgātsambhavasi hṛdayādadhijāyase | sa tvamaṅgakaṣāyo'si digdhaviddhamiva mādayemāmamūṃ mayīti

The woman of whom he wishes 'May she love me'—having joined with her in due manner, joining mouth to mouth and stroking her lap, he should recite: 'You are born from every limb, you arise from the heart; you are the essence of the limbs. As one pierced by a poisoned arrow is overcome, so make this woman infatuated with me.'

Mantra 53

अथ यामिच्छेन् न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायाभिप्राण्यापान्यादिन्द्रियेण ते रेतसा रेत आदद इत्यरेता एव भवति ।। १० ।।

atha yāmicchen na garbhaṃ dadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ sandhāyābhiprāṇyāpānyādindriyeṇa te retasā reta ādada ityaretā eva bhavati

The woman of whom he wishes 'May she not conceive'—having joined with her, joining mouth to mouth, first inhaling and then exhaling, he should recite: 'With virility and with semen I take semen from you'—and she becomes without semen (does not conceive).

Mantra 54

अथ यामिच्छेद् दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं सन्धायापान्याभिप्राण्यादिन्द्रियेण ते रेतसा रेत आदधामीति गर्भिण्येव भवति ।। ११ ।।

atha yāmicched dadhīteti tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ sandhāyāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati

The woman of whom he wishes 'May she conceive'—having joined with her, joining mouth to mouth, first exhaling and then inhaling, he should recite: 'With virility and with semen I place semen in you'—and she becomes pregnant.

Mantra 55

अथ यस्य जायायै जारः स्यात् तं चेद् द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिस्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाऽक्ता जुहुयान् मम समिद्धेऽहौषीः प्राणापानौ त आददेऽसाविति । मम समिद्धेऽहौषीः पुत्रपशूंस्त आददेऽसाविति । मम समिद्धेऽहौषीरिष्टासुकृते त आददेऽसाविति । मम समिद्धेऽहौषीराशापराकाशौ त आददेऽसाविति । स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकात्प्रैति यमेवंविद्ब्राह्मणः शपति । तस्मादेवंवित्छ्रोत्रियस्य दारेण नोपहासमिच्छेदुत ह्येवंवित्परो भवति ।। १२ ।।

atha yasya jāyāyai jāraḥ syāt taṃ ced dviṣyādāmapātre'gnimupasamādhāya pratilomaṃ śarabarhistīrtvā tasminnetāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣā'ktā juhuyān mama samiddhe'hauṣīḥ prāṇāpānau ta ādade'sāviti | mama samiddhe'hauṣīḥ putrapaśūṃsta ādade'sāviti | mama samiddhe'hauṣīriṣṭāsukṛte ta ādade'sāviti | mama samiddhe'hauṣīrāśāparākāśau ta ādade'sāviti | sa vā eṣa nirindriyo visukṛto'smāllokātpraiti yamevaṃvidbrāhmaṇaḥ śapati | tasmādevaṃvitchrotriyasya dāreṇa nopahāsamiccheduta hyevaṃvitparo bhavati

Now if a man's wife has a lover whom he hates, he should kindle a fire in an unbaked earthen pot, spread reed-arrows in reverse order, and offer these reed-tips, anointed with ghee, in reverse order, saying: 'You have sacrificed in my kindled fire; I take away your in-breath and out-breath, you so-and-so. You have sacrificed in my kindled fire; I take away your sons and cattle, you so-and-so. ...your sacrifices and merits... ...your hopes and expectations, you so-and-so.' He whom a Brahmin who knows this curses departs from this world bereft of virility and merit. Therefore one should not desire union with the wife of a learned man who knows this, for one who knows this becomes formidable (an adversary).

Mantra 56

अथ यस्य जायामार्तवं विन्देत् त्र्यहं कंसे न पिबेदहतवासा नैनां वृषलो न वृषल्युपहन्यात् अपहन्यात् त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत् ।। १३ ।।

atha yasya jāyāmārtavaṃ vindet tryahaṃ kaṃse na pibedahatavāsā naināṃ vṛṣalo na vṛṣalyupahanyāt apahanyāt trirātrānta āplutya vrīhīnavaghātayet

Now when a man's wife is in her menstrual period, for three days she should not drink from a metal cup nor wear freshly washed clothes; neither a low-born man nor woman should touch her. At the end of the three nights, having bathed, he should have her pound rice.

Mantra 57

स य इच्छेत् पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ।। १४ ।।

sa ya icchet putro me śuklo jāyeta vedamanubruvīta sarvamāyuriyāditi kṣīraudanaṃ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai

He who wishes 'May a fair-complexioned son be born to me, may he study one Veda and attain the full span of life'—having had milk-rice cooked, the two should eat it with ghee. They are then able to beget such a son.

Mantra 58

अथ य इच्छेत् पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ।। १५ ।।

atha ya icchet putro me kapilaḥ piṅgalo jāyeta dvau vedāvanubruvīta sarvamāyuriyāditi dadhyodanaṃ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai

He who wishes 'May a tawny or brown son be born to me, may he study two Vedas and attain the full span of life'—having had curd-rice cooked, the two should eat it with ghee. They are then able to beget such a son.

Mantra 59

अथ य इच्छेत् पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन्वेदाननुब्रुवीत सर्वमायुरियादित्युदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ।। १६ ।।

atha ya icchet putro me śyāmo lohitākṣo jāyeta trīnvedānanubruvīta sarvamāyuriyādityudaudanaṃ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai

He who wishes 'May a dark son with red eyes be born to me, may he study three Vedas and attain the full span of life'—having had rice cooked in water, the two should eat it with ghee. They are then able to beget such a son.

Mantra 60

अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै ।। १७ ।।

atha ya icched duhitā me paṇḍitā jāyeta sarvamāyuriyāditi tilaudanaṃ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai

He who wishes 'May a learned daughter be born to me and attain the full span of life'—having had sesame-rice cooked, the two should eat it with ghee. They are then able to beget such a daughter.

Mantra 61

अथ य इच्छेत् पुत्रो मे पण्डितो विगीतः समितिङ्गमः शुश्रूषितां वाचं भाषिता जायेत सर्वान्वेदाननुब्रुवीत सर्वमायुरियादिति मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयातामीश्वरौ जनयितवै । औक्षेण वार्षभेण वा ।। १८ ।।

atha ya icchet putro me paṇḍito vigītaḥ samitiṅgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta sarvānvedānanubruvīta sarvamāyuriyāditi māṃsaudanaṃ pācayitvā sarpiṣmantamaśnīyātāmīśvarau janayitavai | aukṣeṇa vārṣabheṇa vā

He who wishes 'May a learned son, renowned, a frequenter of assemblies, a speaker of welcome words, be born to me, may he study all the Vedas and attain the full span of life'—having had meat-rice cooked, the two should eat it with ghee, made with the meat of a young or of a mature bull. They are then able to beget such a son.

Mantra 62

अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहाऽनुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति हुत्वोद्धृत्य प्राश्नाति । प्राश्येतरस्याः प्रयच्छति । प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षत्युत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्यां सं जायां पत्या सहेति ।। १९ ।।

athābhiprātareva sthālīpākāvṛtājyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhotyagnaye svāhā'numataye svāhā devāya savitre satyaprasavāya svāheti hutvoddhṛtya prāśnāti | prāśyetarasyāḥ prayacchati | prakṣālya pāṇī udapātraṃ pūrayitvā tenaināṃ trirabhyukṣatyuttiṣṭhāto viśvāvaso'nyāmiccha prapūrvyāṃ saṃ jāyāṃ patyā saheti

Then, toward morning, having prepared clarified butter in the manner of the pot-boiled offering (sthalipaka), he offers portions of it: 'To Agni, svaha; to Anumati, svaha; to the god Savitri of true creation, svaha.' Having offered and taken it out, he eats; and after eating gives the rest to his wife. Having washed his hands and filled a water-vessel, he sprinkles her three times with it: 'Rise up from here, O Vishvavasu; seek another maiden; dwell with a wife who is already with her husband.'

Mantra 63

अथैनामभिपद्यतेऽमोऽहमस्मि सा त्वं सा त्वमस्यमोऽहं सामाहमस्मि ऋक्त्वं द्यौरहं पृथिवी त्वम् । तावेहि संरभावहै सह रेतो दधावहै पुंसे पुत्राय वित्तय इति ।। २० ।।

athaināmabhipadyate'mo'hamasmi sā tvaṃ sā tvamasyamo'haṃ sāmāhamasmi ṛktvaṃ dyaurahaṃ pṛthivī tvam | tāvehi saṃrabhāvahai saha reto dadhāvahai puṃse putrāya vittaya iti

Then he approaches her: 'I am the vital breath (ama), you are speech (the Saman); you are speech, I am the vital breath. I am the Saman, you are the Rik. I am heaven, you are earth. Come, let us two unite; let us mingle our seed, that we may obtain a male child, a son.'

Mantra 64

अथास्या ऊरू विहापयति विजिहीथां द्यावापृथिवी इति । तस्यामर्थं निष्ठाय मुखेन मुखं सन्धाय त्रिरेनामनुलोमामनुमार्ष्टि विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु आसिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते । गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके । गर्भं ते आश्विनौ देवावाधत्तां पुष्करस्रजौ ।। २१ ।।

athāsyā ūrū vihāpayati vijihīthāṃ dyāvāpṛthivī iti | tasyāmarthaṃ niṣṭhāya mukhena mukhaṃ sandhāya trirenāmanulomāmanumārṣṭi viṣṇuryoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu āsiñcatu prajāpatirdhātā garbhaṃ dadhātu te | garbhaṃ dhehi sinīvāli garbhaṃ dhehi pṛthuṣṭuke | garbhaṃ te āśvinau devāvādhattāṃ puṣkarasrajau

Then he parts her thighs: 'Open up, O heaven and earth.' Having joined with her in due manner, joining mouth to mouth, he strokes her three times downward: 'May Vishnu prepare the womb; may Tvashtri shape the forms; may Prajapati pour in the seed; may Dhatri place the embryo in you. Place the embryo, O Sinivali; place the embryo, O broad-tressed one. May the two Ashvins, garlanded with lotus, set the embryo in you.'

Mantra 65

हिरण्मयी अरणी याभ्यां निर्मन्थतामाश्विनौ तं ते गर्भं हवामहे दशमे मासि सूतये । यथाऽग्निगर्भा पृथिवी यथा द्यौरिन्द्रेण गर्भिणी वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति ।। २२ ।।

hiraṇmayī araṇī yābhyāṃ nirmanthatāmāśvinau taṃ te garbhaṃ havāmahe daśame māsi sūtaye | yathā'gnigarbhā pṛthivī yathā dyaurindreṇa garbhiṇī vāyurdiśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te'sāviti

'With the golden fire-drills with which the Ashvins churn fire—that embryo of yours we invoke, to be brought forth in the tenth month. As the earth holds fire within it, as heaven is pregnant with Indra, as the wind is the embryo of the quarters—so do I place an embryo in you, so-and-so.'

Mantra 66

सोष्यन्तीमद्भिरभ्युक्षति यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः । एवा ते गर्भ एजतु सहावैतु जरायुणा । इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः । तमीन्द्र निर्जहि गर्भेण सावरां सहेति ।। २३ ।।

soṣyantīmadbhirabhyukṣati yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ | evā te garbha ejatu sahāvaitu jarāyuṇā | indrasyāyaṃ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ | tamīndra nirjahi garbheṇa sāvarāṃ saheti

When she is about to give birth, he sprinkles her with water: 'As the wind stirs a lotus-pond on every side, so let your embryo stir and come forth together with the afterbirth. This enclosure of Indra has been made, with bolt and fence; O Indra, cast it out—the embryo together with the afterbirth.'

Mantra 67

जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं सन्नीय पृषदाज्यस्योपघातं जुहोत्यस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे । अस्योपसन्द्यां मा च्छैत्सीत् प्रजया च पशुभिश्च स्वाहा । मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा । यत् कर्मणाऽत्यरीरिचं यद्वा न्यूनमिहाकरम् । अग्निष्टत्स्विष्टकृद्विद्वान् स्विष्टं सुहुतं करोतु नः स्वाहेति ।। २४ ।।

jāte'gnimupasamādhāyāṅka ādhāya kaṃse pṛṣadājyaṃ sannīya pṛṣadājyasyopaghātaṃ juhotyasminsahasraṃ puṣyāsamedhamānaḥ sve gṛhe | asyopasandyāṃ mā cchaitsīt prajayā ca paśubhiśca svāhā | mayi prāṇāṃstvayi manasā juhomi svāhā | yat karmaṇā'tyarīricaṃ yadvā nyūnamihākaram | agniṣṭatsviṣṭakṛdvidvān sviṣṭaṃ suhutaṃ karotu naḥ svāheti

When the child is born, having kindled a fire and taken the child on his lap, having mixed curds-and-ghee in a metal cup, he offers portions of it: 'In this child may I nourish a thousand, thriving in my own home. May his line, with offspring and cattle, never fail—svaha. My vital breaths, together with my mind, I offer into you—svaha. Whatever in this rite I have done in excess or too little, may the all-knowing Agni, the maker of right offering, make it well and rightly offered for us—svaha.'

Mantra 68

अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिरथ दधि मधु घृतं सन्नीयानन्तर्हितेन जातरूपेण प्राशयति । भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति ।। २५ ।।

athāsya dakṣiṇaṃ karṇamabhinidhāya vāgvāgiti triratha dadhi madhu ghṛtaṃ sannīyānantarhitena jātarūpeṇa prāśayati | bhūste dadhāmi bhuvaste dadhāmi svaste dadhāmi bhūrbhuvaḥ svaḥ sarvaṃ tvayi dadhāmīti

Then, bringing his mouth to the child's right ear, he says three times 'Speech, speech.' Then, mixing curd, honey and ghee, he feeds the child with a piece of gold not held back: 'I place bhuh (earth) in you; I place bhuvah (mid-region) in you; I place svah (heaven) in you; bhur bhuvah svah—all this I place in you.'

Mantra 69

अथास्य नाम करोति वेदोऽसीति । तदस्यैतद्गुह्यमेव नाम भवति ।। २६ ।।

athāsya nāma karoti vedo'sīti | tadasyaitadguhyameva nāma bhavati

Then he gives him a name: 'You are Veda.' This becomes his secret name.

Mantra 70

अथैनं मात्रे प्रदाय स्तनं प्रयच्छति यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रो येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति ।। २७ ।।

athainaṃ mātre pradāya stanaṃ prayacchati yaste stanaḥ śaśayo yo mayobhūryo ratnadhā vasuvidyaḥ sudatro yena viśvā puṣyasi vāryāṇi sarasvati tamiha dhātave kariti

Then, handing him to the mother, he gives him the breast: 'O Sarasvati, your breast which is ever-flowing, refreshing, a bestower of treasure, wealth-finding and bountiful, with which you nourish all precious things—make it flow here for this child to suckle.'

Mantra 71

अथास्य मातरमभिमन्त्रयते । इलाऽसि मैत्रावरुणी वीरे वीरमजीजनत् । सा त्वं वीरवती भव याऽस्मान्वीरवतोऽकरदिति । तं वा एतमाहुरतिपिता बताभूरतिपितामहो बताभूः । परमां बत काष्ठां प्रापयच्छ्रिया यशसा ब्रह्मवर्चसेन य एवंविदो ब्राह्मणस्य पुत्रो जायत इति ।। २८ ।।

athāsya mātaramabhimantrayate | ilā'si maitrāvaruṇī vīre vīramajījanat | sā tvaṃ vīravatī bhava yā'smānvīravato'karaditi | taṃ vā etamāhuratipitā batābhūratipitāmaho batābhūḥ | paramāṃ bata kāṣṭhāṃ prāpayacchriyā yaśasā brahmavarcasena ya evaṃvido brāhmaṇasya putro jāyata iti

Then he addresses the child's mother: 'You are Ila, of Mitra and Varuna; O heroic woman, you have borne a hero. Be you rich in heroic children, you who have made us rich in a hero.' Of such a son they say: 'You have surpassed your father, indeed; you have surpassed your grandfather, indeed. He who is born the son of a Brahmin that knows this reaches the highest summit of splendor, glory and spiritual radiance.'

Mantra 72

अथ वंशः । पौतिमाषीपुत्रः कात्यायनीपुत्रात् कात्यायनीपुत्रो गौतमीपुत्राद् गौतमीपुत्रो भारद्वाजीपुत्राद् भारद्वाजीपुत्रः पाराशरीपुत्रात् पाराशरीपुत्र औपस्वस्तीपुत्रादौपस्वस्तीपुत्रः पाराशरीपुत्रात् पाराशरीपुत्रः कात्यायनीपुत्रात् कात्यायनीपुत्रः कौशिकीपुत्रात् कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च वैयाघ्रपदीपुत्रः काण्वीपुत्राच्च कापीपुत्राच्च कापीपुत्रः ।। १ ।।

atha vaṃśaḥ | pautimāṣīputraḥ kātyāyanīputrāt kātyāyanīputro gautamīputrād gautamīputro bhāradvājīputrād bhāradvājīputraḥ pārāśarīputrāt pārāśarīputra aupasvastīputrādaupasvastīputraḥ pārāśarīputrāt pārāśarīputraḥ kātyāyanīputrāt kātyāyanīputraḥ kauśikīputrāt kauśikīputra ālambīputrācca vaiyāghrapadīputrācca vaiyāghrapadīputraḥ kāṇvīputrācca kāpīputrācca kāpīputraḥ

Now the line of teachers is as follows. Pautimashiputra received it from Katyayaniputra; Katyayaniputra from Gautamiputra; Gautamiputra from Bharadvajiputra; Bharadvajiputra from Parasariputra; Parasariputra from Aupasvastiputra; Aupasvastiputra from Parasariputra; Parasariputra from Katyayaniputra; Katyayaniputra from Kaushikiputra; Kaushikiputra from both Alambiputra and Vaiyaghrapadiputra; Vaiyaghrapadiputra from both Kanviputra and Kapiputra; and Kapiputra—

Mantra 73

आत्रेयीपुत्रादात्रेयीपुत्रो गौतमीपुत्राद् गौतमीपुत्रो भारद्वाजीपुत्राद् भारद्वाजीपुत्रः पाराशरीपुत्रात् पाराशरीपुत्रो वात्सीपुत्राद् वात्सीपुत्रः पाराशरीपुत्रात् पाराशरीपुत्रो वार्कारुणीपुत्राद् वार्कारुणीपुत्रो वार्कारुणीपुत्राद् वार्कारुणीपुत्र आर्तभागीपुत्रादार्तभागीपुत्रः शौङ्गीपुत्राच्चौङ्गीपुत्रः साङ्कृतीपुत्रात् साङ्कृतीपुत्र आलम्बायनीपुत्रादालम्बायनीपुत्र आलम्बीपुत्रादालम्बीपुत्रो जायन्तीपुत्राज् जायन्तीपुत्रो माण्डूकायनीपुत्रान् माण्डूकायनीपुत्रो माण्डूकीपुत्रान् माण्डूकीपुत्रः शाण्डिलीपुत्राच्छाण्डिलीपुत्रो राथीतरीपुत्राद् राथीतरीपुत्रो भालुकीपुत्राद् भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्यां क्रौञ्चिकीपुत्रौ वैदभृतीपुत्राद् वैदभृतीपुत्रः कार्शकेयीपुत्रात् कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात् प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात् साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः प्राश्नीपुत्र आसुरायणादासुरायण आसुरेरासुरिः ।। २ ।।

ātreyīputrādātreyīputro gautamīputrād gautamīputro bhāradvājīputrād bhāradvājīputraḥ pārāśarīputrāt pārāśarīputro vātsīputrād vātsīputraḥ pārāśarīputrāt pārāśarīputro vārkāruṇīputrād vārkāruṇīputro vārkāruṇīputrād vārkāruṇīputra ārtabhāgīputrādārtabhāgīputraḥ śauṅgīputrāccauṅgīputraḥ sāṅkṛtīputrāt sāṅkṛtīputra ālambāyanīputrādālambāyanīputra ālambīputrādālambīputro jāyantīputrāj jāyantīputro māṇḍūkāyanīputrān māṇḍūkāyanīputro māṇḍūkīputrān māṇḍūkīputraḥ śāṇḍilīputrācchāṇḍilīputro rāthītarīputrād rāthītarīputro bhālukīputrād bhālukīputraḥ krauñcikīputrābhyāṃ krauñcikīputrau vaidabhṛtīputrād vaidabhṛtīputraḥ kārśakeyīputrāt kārśakeyīputraḥ prācīnayogīputrāt prācīnayogīputraḥ sāñjīvīputrāt sāñjīvīputraḥ prāśnīputrādāsurivāsinaḥ prāśnīputra āsurāyaṇādāsurāyaṇa āsurerāsuriḥ

—received it from Atreyiputra; Atreyiputra from Gautamiputra; Gautamiputra from Bharadvajiputra; Bharadvajiputra from Parasariputra; Parasariputra from Vatsiputra; Vatsiputra from Parasariputra; Parasariputra from Varkaruniputra; Varkaruniputra from Varkaruniputra; Varkaruniputra from Artabhagiputra; Artabhagiputra from Shaungiputra; Shaungiputra from Sankritiputra; Sankritiputra from Alambayaniputra; Alambayaniputra from Alambiputra; Alambiputra from Jayantiputra; Jayantiputra from Mandukayaniputra; Mandukayaniputra from Mandukiputra; Mandukiputra from Shandiliputra; Shandiliputra from Rathitariputra; Rathitariputra from Bhalukiputra; Bhalukiputra from the two Krauncikiputras; the two Krauncikiputras from Vaidabhritiputra; Vaidabhritiputra from Karshakeyiputra; Karshakeyiputra from Pracinayogiputra; Pracinayogiputra from Sanjiviputra; Sanjiviputra from Prashniputra of Asurivasin; Prashniputra from Asurayana; Asurayana from Asuri; and Asuri—

Mantra 74

याज्ञवल्क्याद् याज्ञवल्क्य उद्दालकादुद्दालकोऽरुणादरुण उपवेशेरुपवेशिः कुश्रेः कुश्रिर्वाजश्रवसो वाजश्रवा जीह्वावतो बाध्योगाज् जीह्वावान्बाध्योगोऽसिताद्वार्षगणादसितो वार्षगणो हरितात्कश्यपात् हरितः कश्यपः शिल्पात्कश्यपाच्छिल्पः कश्यपः कश्यपान्नैध्रुवेः कश्यपो नैध्रुविर्वाचो वागम्भिण्याः अम्भिण्यादित्यादादित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्ययन्ते ।। ३ ।।

yājñavalkyād yājñavalkya uddālakāduddālako'ruṇādaruṇa upaveśerupaveśiḥ kuśreḥ kuśrirvājaśravaso vājaśravā jīhvāvato bādhyogāj jīhvāvānbādhyogo'sitādvārṣagaṇādasito vārṣagaṇo haritātkaśyapāt haritaḥ kaśyapaḥ śilpātkaśyapācchilpaḥ kaśyapaḥ kaśyapānnaidhruveḥ kaśyapo naidhruvirvāco vāgambhiṇyāḥ ambhiṇyādityādādityānīmāni śuklāni yajūṃṣi vājasaneyena yājñavalkyenākhyayante

—received it from Yajnavalkya; Yajnavalkya from Uddalaka; Uddalaka from Aruna; Aruna from Upaveshi; Upaveshi from Kushri; Kushri from Vajashravas; Vajashravas from Jihvavat Badhyoga; Jihvavat Badhyoga from Asita Varshagana; Asita Varshagana from Harita Kashyapa; Harita Kashyapa from Shilpa Kashyapa; Shilpa Kashyapa from Kashyapa Naidhruvi; Kashyapa Naidhruvi from Vach; Vach from Ambhini; and Ambhini from the Sun (Aditya). These bright Yajus formulas, received from the Sun, are those which Vajasaneya Yajnavalkya made known.

Mantra 75

समानमा साञ्जीवीपुत्रात् सञ्जिवीपुत्रो माण्डूकायनेर्माण्डूकायनिर्माण्डव्यान् माण्डव्यः कौत्सात् कौत्सो माहित्थेर्माहित्थिर्वामकक्षायणाद् वामकक्षायणः शाण्डिल्याच्छाण्डिल्यो वात्स्याद् वात्स्यः कुश्रेः कुश्रिर्यज्ञवचसो राजस्तम्बायनाद् यज्ञवचा राजस्तम्बायनस्तुरात्कावषेयात् तुरः कावषेयः प्रजापतेः प्रजापतिर्ब्रह्मणो ब्रह्म स्वयम्भु । ब्रह्मणे नमः ।। ४ ।।

samānamā sāñjīvīputrāt sañjivīputro māṇḍūkāyanermāṇḍūkāyanirmāṇḍavyān māṇḍavyaḥ kautsāt kautso māhitthermāhitthirvāmakakṣāyaṇād vāmakakṣāyaṇaḥ śāṇḍilyācchāṇḍilyo vātsyād vātsyaḥ kuśreḥ kuśriryajñavacaso rājastambāyanād yajñavacā rājastambāyanasturātkāvaṣeyāt turaḥ kāvaṣeyaḥ prajāpateḥ prajāpatirbrahmaṇo brahma svayambhu | brahmaṇe namaḥ

The same line holds down to Sanjiviputra. Sanjiviputra received it from Mandukayani; Mandukayani from Mandavya; Mandavya from Kautsa; Kautsa from Mahitthi; Mahitthi from Vamakakshayana; Vamakakshayana from Shandilya; Shandilya from Vatsya; Vatsya from Kushri; Kushri from Yajnavachas Rajastambayana; Yajnavachas Rajastambayana from Tura Kavasheya; Tura Kavasheya from Prajapati; Prajapati from Brahman; and Brahman is self-existent. Salutation to Brahman.