Upanishads

Brihadaranyaka Upanishad

Shuklayajurveda
group of Upanishads – 10 main Upanishads, pure Vedanta

MADHU SECTION

CHAPTER ONE

THE FIRST BRAHMANA

1. Om! Verily, the dawn is the head of the sacrificial horse, the sun is its eye, the wind is its breath, its open mouth is the fire of Vaisvanara; The year is the body of the sacrificial horse, the sky is its back, the air is its belly, the earth is its groin, the cardinal points are its sides, the intermediate sides are its ribs, the seasons are its limbs, the months and fortnights are its joints, the days and nights are its legs, the stars are its bones, the clouds are its flesh; the food in its stomach is the sand, the rivers are its sinews, the liver and lungs are the mountains, the grasses and trees are its hair, the rising [sun] is its front half, the setting [sun] is its back half. When it bares its mouth, lightning flashes; when it shudders, thunder rumbles; when it urinates, rain pours down; the voice is its voice.

2. Verily, the day has arisen for the horse like [the vessel] Mahiman, which is placed [in front of the horse]. Its cradle is in the Eastern Sea. The night has arisen for the horse like [the vessel] Mahiman, which is placed behind [the horse]. Its cradle is in the Western Sea. Verily, these [vessels] of Mahimana arose on both sides of the horse. Having become a horse, he carried the gods, [having become] a stallion – the Gandharvas, [having become] a steed – the Asuras, [having become] a horse – men. The sea is his kinsman, the sea is his cradle.

THE SECOND BRAHMANA

1. In the beginning there was nothing here. [All] this was enveloped in death or hunger, for hunger is death. He [who is called death – desired], "Let me become embodied" – and created the mind. He moved, glorifying, and from his glorification water was born. "Verily," he said, "when I was glorifying, water appeared. Therefore its nature is arka. Verily, joy comes to him who knows the nature of water arka.

2. Verily, water is arka. What was foam of water hardened, and it became earth. He exhausted himself. And from him, exhausted and inflamed, there arose a brightness, his essence, which is fire.

3. He divided into three parts: a third is the sun, a third is the wind. He is also the breath, divided into three parts. The east is his head, both sides are forelimbs, the west is his tail, both sides are thighs, the south and north are sides; the sky is his back, the air is his belly, this [earth] is his chest. Thus he stands firmly in the waters. Whoever knows this, stands firmly where he goes.

4. He wished: "Let the second body be born from me." And with his mind he – hunger or death – made a combination with speech. What was a seed became a year. Before that there was no year. He grew it for as long as a year lasts, and then released it. When he opened his mouth to eat the born one, he said: bhan. And that became speech.

5. He thought: "If I kill him, I will have little food." Then with that speech and that body he created everything that exists here: richi, yajus, samans, incantations, sacrifices, people, cattle. Everything that he produced, he decided to devour. Verily, he eats everything, therefore the nature of death is aditi. He who knows the nature of death – aditi, becomes a eater of everything that exists, and everything becomes his food.

6. He wished: "Let me again offer a sacrifice, even greater." He began to wear himself out, he became inflamed with austerities. And from him, exhausted and inflamed, arose glory and power. Verily, glory and power are the vital breaths. When the breaths arose, the body began to grow. And in his body was intelligence.

7. He desired: "Let this [body] be fit for me for sacrifice and let me incarnate with its help." Then [it] became a horse; having grown, it became fit for sacrifice, therefore the sacrifice of a horse is called ashvamedha. Verily, he who knows this, knows ashvamedha. Leaving it free, he began to think [about it] and at the end of a year he sacrificed it to himself, and gave the [other] animals to the gods. Therefore, the consecrated [horse] belonging to all the gods is sacrificed to Prajapati. Verily, ashvamedha is that which radiates heat; its body is the year. This fire is the arch; these worlds are his bodies. So they are two – the sacrificial fire and the horse sacrifice. And again, they are one deity: death. He [who knows this] conquers the secondary death, death does not overtake him, death becomes his body, he becomes one with those deities.

THE THIRD BRAHMANA

1. From Prajapati came two kinds of beings: the gods and the asuras. And the gods were younger, the asuras were older. They fought with each other for these worlds. The gods said: "Let us conquer the asuras in the sacrifice with the help of the udgitha."

2. They said to speech: "Sing for us." – "Good," [said speech], and speech began to sing for them. That pleasure which is contained in speech, she [with her] singing gave to the gods; that good which she spoke – to herself. [The asuras] knew: "Verily, we will be overcome with the help of this singer," – and, falling upon her, they struck her with evil. The evil [which consists in] her speaking evil is that evil.

3. Then [the gods] said to the sense of smell: "Sing for us." "Good," [said the sense of smell], and the sense of smell began to sing for them. The pleasure which is contained in the sense of smell, it gave to the gods by [its] singing; the good which it smelled, it gave to itself. [The asuras] knew: "Verily, we will be overcome by means of this singer" – and, falling upon him, they struck him with evil. The evil [which consists in] smelling bad, is that evil.

4. Then [the gods] said to the eye: "Sing for us." "Good," [said the eye], and the eye began to sing for them. The pleasure which is contained in the eye, it gave to the gods by [its] singing; the good that he sees, to himself. [The Asuras] knew: "Verily, we will be overcome by means of this singer" – and, falling upon him, they struck him with evil. The evil [which consists in the fact] that he sees evil is this evil.

5. Then [the gods] said to the ear: "Sing for us." – "Good," [said the ear], and the ear began to sing for them. The pleasure that is contained in the ear, it gave to the gods [with its] singing; the good that it hears – to itself. [The Asuras] knew: "Verily, we will be overcome by means of this singer" – and, falling upon him, they struck him with evil. The evil [which consists in the fact] that it hears evil is this evil.

6. Then [the gods] said to the mind: "Sing for us." – "Good," [said the mind], and the mind began to sing for them. The pleasure that is contained in the mind, it [with its] singing gave to the gods; the good that it thinks – to itself. [The Asuras] knew: "Verily, we will be overcome by means of this singer" – and, falling upon it, they struck it with evil. The evil [which consists in the fact] that it thinks evil, that is this evil. Thus it happened that they overcame these deities with evil, thus they struck them with evil.

7. Then [the gods] said to the vital breath in the mouth: "Sing for us." – "Good," [it said], and this breath began to sing for them. [The Asuras] knew: "Verily, we will be overcome by means of this singer" – and, falling upon it, they wanted to strike it with evil. And just as a lump of earth, striking a stone, crumbles, so they crumbled in all directions and perished. Thus the gods stood firm and the asuras fell. He who knows this will stand firm thanks to himself, and the enemy who hates him will fall.

8. Then [the gods] said: "Where was that which helped us so much?" It is in the mouth and is called ayasya; it is angirasa, for it is the essence of the limbs.

9. Verily, this deity is called dur, for death is far from it. From him who knows this, death is far.

10. Indeed, after that deity had repelled evil and death from those deities, it sent [evil] to where the cardinal directions end. There it placed their evil. Therefore, let no one go to people, no one goes to the end [of the cardinal directions], lest he meet evil, death.

11. Indeed, after that deity had repelled evil and death from those deities, it took them away from death.

12. Indeed, it took speech first. When it was freed from death, it became fire. Having gone beyond death, this fire shines.

13. Then [it] took away the sense of smell. When it was freed from death, it became wind. Having gone beyond death, this wind purifies.

14. Then [it] took away the eye. When it was freed from death, it became the sun. Having gone beyond death, this sun blazes.

15. Then [it] led away the ear. When that was freed from death, it became the cardinal directions. These cardinal directions went beyond death.

16. Then [it] led away the mind. When that was freed from death, it became the moon. Having gone beyond death, this moon shines. Verily, this deity leads away from death the one who knows this.

17. Then [it] acquired for itself food fit for eating by singing. For all food that is eaten is eaten by the vital breath. Here is its basis.

18. These gods said: "Verily, all this food, however much there is, you have acquired for yourself by singing. Give us also a share in this food." – [It replied:] "Then enter into me." – "Good," – [they said] and entered into it from all sides. Therefore they are satisfied with the food that [this breath] eats. Verily, into him who knows this, his relatives enter in the same way, he becomes the support of his relatives, their head, their leader, the eater of food, the lord. And if any of his people wish to oppose him who knows this, then he will not be able to satisfy his subordinates. But whoever submits to him and, following him, wishes to support his subordinates, he will be able to satisfy them.

19. It is Ayasya Angirasa, for it is the essence of the limbs of the body. Verily, breath is the essence of the limbs of the body, yea, breath is the essence of the limbs of the body. Therefore, from whatever limb the breath comes out, that limb dries up. Verily, it is the essence of the limbs of the body.

20. And it is also Brihaspati: For Brihati is speech, and it is its lord. Therefore it is Brihaspati.

21. And it is also Brahmanaspati: For Brahman is speech, and it is its lord. Therefore it is Brahmanaspati.

22. And it is also saman: For saman is speech. It is "she" and "he"; hence its name is saman. And also because it is equal to the white ant, equal to the gnat, equal to the elephant, equal to these three worlds, equal to this universe – therefore it is saman. He who thus knows this saman, attains union with the saman and abides with it in the same world.

23. And it is also the udgitha. Verily, the breath is ut, for by the breath this whole world is supported. And speech is song. It is ut and githa and therefore udgitha.

24. And therefore Brahmadatta Chaikitaneya said, tasting the king [Soma]: "Let this king cut off my head if Ayasya Angirasa sang the udgitha in any way other than this. For with speech and breath alone he sang the udgitha."

25. He who knows the wealth of this saman, he possesses that wealth. Verily, its wealth is euphony. Therefore he who is going to perform the duties of a priest desires that his voice should be euphonic. With such a voice endowed with euphony, let him perform the duties of a priest. Therefore, at a sacrifice, people desire to see one endowed with a euphonic voice – one who has wealth. He who thus knows the wealth of the saman, he has wealth.

26. Whoever knows the gold of this saman, has gold. For its gold is euphony. Whoever knows this gold of saman, has gold.

27. Whoever knows the support of this saman, has indeed a support. For its support is speech. For, relying on speech, the vital breath sings. But some say that [its support] is in food.

28. Now follows the ascent to the purificatory hymns. Verily, the prastotar sings the saman, and while he sings it, let [the sacrificer] say: "Lead me from non-being to being. Lead me from darkness to light. Lead me from death to immortality." When he says: "Lead me from non-being to being," then verily non-being is death, being is immortality. "Lead me from death to immortality, make me immortal," is what he then says. [When he says:] "Lead me from darkness to light," then verily darkness is death, light is immortality. "Lead me from death to immortality, make me immortal," is what he then says. [When he says:] "Lead me from death to immortality," then there is nothing hidden in it.

As for the other hymns of praise, let him procure for himself food by singing them. And let him therefore choose from them a gift for himself – that desire which he desires. The Udgatar who knows this acquires for himself or for the sacrificer by singing that desire which he desires. Verily, this is the conquest of the world. There is no need to fear that he who thus knows this Saman will not attain a better world.

THE FOURTH BRAHMANA

1. In the beginning [all] this was only the Atman in the form of purusha. He looked around and saw no one except himself. And first of all he said: "I am." Thus the name "I" arose. Therefore even now he who is asked first answers: "I am," and then names another name that he bears. Before the beginning of all this he burned away all sins, and therefore he is purusha. Verily, he who knows this burns away him who desires to be before him.

2. He was afraid. Therefore [even now] he who is alone is afraid. And he thought: "There is nothing except me – what am I afraid of?" And then his fear passed away, for what had he to fear? Verily, [only] from the second comes fear.

3. Verily, he knew no joy. Therefore he who is alone knows no joy. He desired the second. He became like a woman and a man united in an embrace. He divided himself into two parts. Then husband and wife were produced. "Therefore in ourselves we are like halves of one piece," thus said Yajnavalkya. Therefore this space is filled with a woman. He united with her. Then men were born.

4. And she thought: "How can he unite with me after he has produced me from himself? Well then, I will hide myself." She became a cow, he a bull and united with her; then cows were born. She became a mare, he a stallion; she an ass, he an ass and united with her; Then the one-hoofed animals were born. She became a goat, he a goat; she a ewe, he a ram and mated with her; then the goats and the ewes were born. And so everything that exists in pairs, he brought all this into the world, even to the ants.

5. He knew: "Truly, I am the creation, for I have created all this." Thus he became the creation. Whoever knows this is in this creation of his.

6. Then he rubbed [his hands] and created fire from his mouth, [as if] from a mother's womb. Therefore the inside of both is devoid of hair – for the inside of a mother's womb is devoid of hair. And when they say: "Sacrifice to this god," "Sacrifice to that," this is only his creation, for he is all the gods. And behold, the moisture that exists, he created from semen; and this is soma. Verily, this whole world is but food, fire is the eater of food. This is the supreme creation of Brahman, for he created the gods superior [to himself], the mortal, he created the immortals. Therefore this is the supreme creation. He who knows this is in his supreme creation.

7. [All] this was then indistinguishable. He became distinguishable by name and form. And [they say]: "Such is his name, such is his form." For even now [everything] is distinguishable by name and form. And [they say]: "Such is his name, such is his form." He [the Atman] has penetrated here to the tips of the nails, like a knife into a sheath, like fire in a sanctuary of fire. He is not seen, for he is incomplete. He who breathes, he is called breath, he who speaks, he is called speech, he who sees, he is called the eye, he who hears, he is called the ear, he who understands, he is called the mind. These are but the names of his deeds. He who worships only one or the other of them does not possess knowledge, for in one or the other he is incomplete. Let him be worshipped as Atman, for here all [his deeds] become one. This Atman is the trace of all that exists, for, verily, as one finds [what was lost] by the trace, so one knows all that exists by it. He who knows this finds glory and praise.

8. This Atman is dearer than a son, dearer than wealth, dearer than everything else. It is the most secret. And if he who calls something other than the Atman dear is told that he will lose what he considers dear, then this may happen. The Atman alone should be considered dear. Whoever considers the Atman alone dear, his dear thing will not perish.

9. And they say: "If people think that through the knowledge of Brahman they will become everything, then what did Brahman know, through which he became everything?"

10. Verily, in the beginning it was Brahman. He knew himself: "I am Brahman." Therefore he became everything [that exists]. And whoever of the gods awakened [to this knowledge] became like that. The same happened with the rishis, the same with men. Seeing this, the rishi Vamadeva understood: "I was Manu and Surya." Even now, he who knows, "I am Brahman," becomes everything. And even the gods cannot hinder him in this, for he becomes their Atman. But he who worships another deity and says, "It is one thing and I am another," has no knowledge. He is like an animal before the gods. For, verily, as many animals are of use to man, so every man is of use to the gods. Even when one animal is taken, it causes displeasure, so what to speak of many? Therefore, they [the gods] are displeased when people know this.

11. Verily, in the beginning [all] this was one Brahman. Being one, it did not expand. He created a still better form: the Kshatra – those who are Kshatriyas among the gods: Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, Ishana. Therefore there is nothing higher than the Kshatra. Therefore, in the Rajasuya, the Brahmana honors the Kshatriya as superior; he gives this honor to the Kshatra alone. And yet Brahman is the source of the Kshatra. Therefore, if the king attains the highest position, in the end he takes refuge in Brahman, his source. And whoever insults him [the Brahmana], attacks his own source. He became the worse, the better was the one he insulted.

12. Yet he did not expand. He created the Vishas – those classes of gods who are designated by groups: Vasus, Rudras, Adityas, Vishvedevas and Maruts.

13. Yet he did not expand. He created the Shudra varna [in the form of] Pushan. Verily, this [earth] is Pushan, for it nourishes all beings.

14. Yet he did not expand. He created a still better form, Dharma. Kshatra of Kshatras, that is Dharma. Therefore there is nothing higher than Dharma. And the weak one hopes [to overcome] the stronger with the help of Dharma, as with the help of a king. For verily, Dharma is truth. Therefore they say that he who speaks the truth speaks Dharma, and he who speaks Dharma speaks the truth. For both are one and the same.

15. Thus this is Brahman, Kshatra, Vish and Shudra. This Brahman was among the gods as fire, among men as a Brahman; as a [divine] Kshatriya he existed as a Kshatriya; as a [divine] Vaishya as a Vaishya; as a [divine] Shudra as a Shudra. Therefore they desire to dwell in the world of the gods in the form of fire, among men in the form of a Brahman – for in these two forms Brahman existed. And if someone leaves this world without seeing his own world, then that [world], like an unread Veda or an unperformed deed, does not benefit him. And even if one who does not know this does a great and good deed, then it perishes in the end. Only Atman should be worshipped as the world. Whoever worships only Atman as the world, his deed does not perish. From this Atman he creates whatever he wishes.

16. And verily, this Atman is the world of all beings. When he makes an offering and sacrifice, he is the world of the gods; when he recites the [Vedas] – [the world] of the rishis; when he makes offerings to the ancestors, when he wishes for offspring – [the world] of the ancestors; when he shelters people, when he gives them food – [the world] of people; when he provides grass and water for animals – [the world] of animals; when in his houses animals, birds and everything, down to the ants, support the existence, [then he] is their world. And as they wish for security for their world, so all beings wish security for him who knows this. Verily, this is known and investigated.

17. In the beginning [all] this was only the Atman, the only one. He wished: "Let me have a wife – then I will be able to produce offspring; let me have wealth – then I will be able to perform action." Verily, such are the [limits] of desire, and the desirer cannot procure for himself more. Therefore even now the solitary desires: "Let me have a wife – then I will be able to produce offspring; let me have wealth – then I will be able to perform an action." And if he does not achieve any one of these desires, he considers himself incomplete. And his completeness [is]: the mind is his Atman, speech is his wife, breath is his offspring; the eye is his worldly wealth, for with the eye he obtains it; the ear is his divine [wealth], for with the ear he hears it. And the body is his action, for with the body he performs an action. Fivefold is this sacrifice, fivefold is the sacrificial animal, fivefold is man, fivefold is everything that exists. He who knows this attains all [existence].

THE FIFTH BRAHMANA

1. When the father by knowledge and asceticism produced seven kinds of food,
Then he made one of them common to all, two he gave to the gods,
He made three for himself, one he gave to the animals.
On it is based everything that breathes and that does not [breathe].
Why are those indestructible that are always eaten?
He who knows this indestructibility eats food with his face,
He goes to the gods, he lives [by his] strength.

Such are the verses.

2. "When the father by knowledge and asceticism produced seven kinds of food," – for the father produced [them] by knowledge and asceticism. "One of them made common to all" – that food of his which is eaten is common to all. He who worships it is not free from evil, for it is mixed. "Two he assigned to the gods" – this is the fire sacrifice and offering. Therefore they make a fire sacrifice and offering to the gods. They also say [that these are] the sacrifices of the new moon and the full moon. Therefore let him not make sacrifices out of self-interest. "One gave to the animals" – this is milk, for in the beginning men and animals live on milk. Therefore a newborn child is first given butter to lick or suckle, and a newborn child is called "not eating grass." "On it is based everything that breathes and that does not [breathe]" – on milk is based everything that breathes and that does not [breathe]. As for the words: "Whoever sacrifices milk throughout the year conquers the second death" – one should not think so. For on the very day when he offers sacrifice, he who knows this conquers the second death. For he offers to the gods all food. "Why are those indestructible which are always eaten?" – for verily the purusha is indestructible, because he again and again produces this food. "Who knows this indestructibility" – for verily the purusha is indestructible, because by constant thought he produces this food, [as by his] actions. If he does not do this, [the food] is destroyed. "He eats food with his face" – the face is the mouth, it is [he eats it] with the mouth. "He goes to the gods, he lives [by his] strength" – this is praise.

3. "He made three for himself" – mind, speech, breath – these he made for himself. "My mind was far away, and I did not see. My mind was far away, and I did not hear," so [they say], for it is only with the mind that one sees, and with the mind that one listens. Love, determination, doubt, faith, unbelief, firmness, unsteadiness, shame, reflection, fear – all this is the mind. Therefore even he who is touched from behind, knows it with the mind. And [all] that is sound, that is speech. It has an end and has no end. Breath [in the lungs], the breath going down, the breath spread throughout the body, the breath going up, the general breath – [such are] breaths, and all this is only [one] breath. Of these, verily, this Atman consists: of speech, of mind, of breath.

4. Such are the three worlds: speech is this world, mind is the air, breath is that world.

5. Such are the three Vedas: speech is the Rigveda, mind is the Yajurveda, breath is the Samaveda.

6. Such are the gods, forefathers, men: speech is the gods, mind is the forefathers, breath is men.

7. Such are the father, mother, offspring: mind is the father, speech is the mother, breath is the offspring.

8. Such is that which is known; that which is to become known; that which is unknown. That which is known [has] the form of speech, for speech is the known. Having become it [known], speech protects him [the knower].

9. That which is to become known has the form of mind, for mind is that which is to become known. Having become it [that which must become known], the mind protects him [the knower].

10. That which is unknown has the form of breath, for breath is that which is unknown. Having become it [the unknown], the breath protects him [the knower].

11. The body of this speech is the earth. In the form of light it is this [earthly] fire. As far as speech extends, so far extends the earth, so far extends this fire.

12. Further, the body of this mind is the sky, in the form of light it is the sun. As far as the mind extends, so far extends the sky, so far extends the sun. Both of them combined – from this was born the breath. It is Indra, and it has no rival. Verily, the rival is the second. He who knows this, has no rival.

13. Further, the body of this breath is water, in the form of light it is the moon. As far as the breath extends, so far extends the water, so far extends the moon. All of them are equal, all of them are infinite. Verily, he who considers them finite, acquires the finite world; he who considers them infinite, acquires the infinite world.

14. This Prajapati is the year, [it consists] of sixteen parts. Its nights are fifteen parts, its sixteenth part is unchangeable. By means of the nights it both increases and decreases. On the night of the new moon it penetrates with this sixteenth part into everything that is animate, and is born the next morning. Therefore, out of reverence for this deity, on such a night one should not stop the breathing of an animate being, even a lizard.

15. Verily, the man who knows this is himself the year, the Prajapati of sixteen parts. His wealth is fifteen parts, the Atman is its sixteenth part. By means of wealth he both increases and decreases. This Atman is the hub of the wheel, wealth is the rim of the wheel. Therefore when [someone] loses everything, but his Atman lives, then they say that he has lost the rim of the wheel.

16. Verily, there are three worlds – the world of men, the world of the ancestors, the world of the gods. The world of men is acquired only through a son, and not through any other deed; the world of the forefathers through deed, the world of the gods through knowledge. Verily, the world of the gods is the best of worlds. Therefore knowledge is praised.

17. Now about the transmission. When [someone] thinks that he is leaving the world, 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." Verily, what has been learned – all this is one in [the word] "Brahman." Verily, those sacrifices that [were offered] – all of them are one in [the word] "sacrifice." Verily, those worlds that exist – all of them are one in [the word] "world." Verily, in this is all [that exists]. "Being this all, let him help me [to escape] from here," – thus [the father thinks]. Therefore the son who is taught is called the one who leads to the attainment of peace, therefore he is taught. When the one who knows this departs from this world, he enters the son with his breaths. When he has committed any wrong, the son frees him from all that – therefore he is called a son. Through the son the father is established in this world. Then the divine, immortal breaths enter him.

18. From the earth and from the fire the divine speech enters him. Verily, this is the divine speech, and whatever is said by it is fulfilled.

19. From the sky and the sun the divine mind enters him. Verily, this is the divine mind, by which he becomes joyful and no longer suffers.

20. From the waters and the moon the divine breath penetrates into him. Verily, it is the divine breath which, whether it moves or does not move, suffers no harm and does not perish. He who knows this becomes the Atman of all beings. As is this deity, so is he. As all beings favor that deity, so do all beings favor him who knows this. Whatever sufferings those born suffer, these [sufferings] remain in them. Only good comes to him, for verily evil does not come to the gods.

21. Now follows the consideration of the rites. Prajapati created the actions. The created ones entered into dispute with each other. The speech decided: "I will speak." The eye: "I will see." The ear: "I will hear." And so [decided] the other actions, [each] according to [its] work. Death became exhaustion and overcame them, took possession of them. Having taken possession of them, death restrained them [from actions]. Therefore speech is exhausted, the eye is exhausted, the ear is exhausted. But it did not take possession of that which is the middle breath. Those [actions] wanted to know it [and said], "Verily, it is the best of us, for whether it moves or does not move, it suffers no harm and does not perish. Let us all accept its form." And they all accepted its form. Therefore, from its name they are called "breaths." From whatever family he may be who knows this, that family is called by his name. He who enters into a dispute with one who knows this dries up and, having dried up, dies in the end. This is what pertains to the body.

22. Now about the deities. Fire decided: "I will burn." The sun: "I will warm." The moon: "I will shine." And so [have] the other deities [decided], [each] according to [his] divine [business]. And as is the middle breath between the vital forces, so is the wind between these deities. For the other deities go to rest, but not the wind. The wind is a deity that never sets.

23. Now this verse:

From whence the sun rises
And whither it sets,
(Verily, from the breath it rises and into the breath it sets) –
That the gods have made dharma
That alone is today and that is tomorrow.
(Verily, what they have decided before, that they do today).

Let [man] therefore perform only one rite. Let him inhale and exhale, [wishing]: "May the evil of death not overtake me." And when he has performed [the rite], let him complete [it]. In this way he will unite with this deity and acquire the same world with him.

THE SIXTH BRAHMANA

1. Verily, [all] this is a triad: name, form, deed. [As for] their names, their source is speech, for from it come all names. It is their song, for it is common to all names. It is their Brahman, for it bears all names.

2. Now – about the images: their source is the eye, for from it come all images. It is their song, for it is common to all images. It is their Brahman, for it bears all images.

3. Now – about the deeds: their source is the body, for from it come all deeds. It is their song, for it is common to all deeds. It is their Brahman, for it bears all deeds. This triad is one, this is Atman. Atman, being one, is this triad. This is the immortal, covered by the real. Verily, the breath is immortal, name and form are real. This breath is covered by them.

CHAPTER TWO

THE FIRST BRAHMANA

1. There lived [in former times] Driptabalaki of the Gargya race, learned in science. He said to Ajatashatru of Kashi: "I will tell you about Brahman." Ajatashatru said: "We will give a thousand [cows] for such a speech. Verily, here are people running, [exclaiming]: "Janaka, Janaka!"

2. Gargya said: "That purusha who is in the sun, I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as the highest, as the head of all beings, as a king, I worship him. He who worships him thus becomes the highest, the head of all beings, a king."

3. Gargya said: "That purusha who is in the moon, I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as great, as Soma in white robes, as a king, I venerate him." "Whoever venerates him thus, day after day [Soma] flows and flows for him, and his food does not run dry."

4. Gargya said: "That Purusha who is in lightning, I venerate as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as the brilliant one I venerate him. He who venerates him thus becomes brilliant, and his progeny becomes brilliant."

5. Gargya said: "That Purusha who is in space, that I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as full and motionless, I worship him. Whoever worships him thus, his [house] is full of progeny and cattle, and his progeny does not depart from this world."

6. Gargya said: "That Purusha who is in the wind, that I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as Indra Vaikuntha, as an invincible army, I worship him. He who worships him thus becomes victorious, invincible, a conqueror of enemies."

7. Gargya said: "That Purusha who is in fire, that I worship as Brahman." Ajatashatru said: "No, do not speak to me about him. Verily, as the victorious one, I venerate him. He who venerates him thus becomes victorious, and his progeny becomes victorious."

8. Gargya said: "That Purusha who is in the water, I venerate as Brahman." Ajatashatru said: "No, do not speak to me about him. Verily, as the like, I venerate him. To him who venerates him thus, the like [to him] comes, and not the unlike, and from him the like [to him] is born."

9. Gargya said: "That Purusha who is in the mirror, that I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as the brilliant one, I worship him. He who worships him thus becomes brilliant, and his offspring become brilliant, and he outshines in brilliance all whom he meets."

10. Gargya said: "That sound which follows the one who walks, that I worship as Brahman." Ajatashatru said: "No, do not tell me about him. Verily, as the breath of life, I worship him. He who worships him thus attains in this world the full [term of] life, the breath does not leave him until the [appointed] time."

11. Gargya said: "That Purusha who is in the countries of the world, that I worship as Brahman." Ajatashatru said: "No, do not speak to me about him. Verily, as a second, [never] leaving [us], I worship him. He who worships him thus, gets a second, companions do not separate from him."

12. Gargya said: "That purusha who consists of shadow, I worship as Brahman." Ajatashatru said: "No, do not speak to me about him. Verily, as death I worship him. He who worships him thus, attains in this world the full [term of] life, death does not come to him until the [appointed] time."

13. Gargya said: "That purusha who is in the body, I worship as Brahman." Ajatashatru said: "No, do not speak to me about him. Verily, as an incarnate one I worship him. He who worships him thus becomes incarnate and his progeny becomes incarnate." And Gargya became silent.

14. Ajatashatru said: "Is that all?" – "Yes, all." – "That is not enough for knowledge." Gargya said: "Let [me] approach you [as a disciple]."

15. Ajatashatru said: "It is against the custom for a Brahmana to approach a Kshatriya, [thinking]: "He will tell me about Brahman." Yet I will make you knowledgeable." Taking him by the hand, he rose. And both of them approached the sleeping man. [Ajatashatru] called him by these names: "The Great One, Soma in white robes, the king!" He did not rise. [Then he] woke him up by rubbing his hand, and he rose.

16. Ajatashatru said: "When this [man] fell asleep, where was then this Purusha, consisting of knowledge, and whence did he come?" And Gargya did not know this.

17. Ajatashatru said: "When this [man] has fallen asleep, then this purusha, consisting of knowledge, having taken [his] knowledge the knowledge of these vital forces, rests in the space within the heart. When he takes these [senses], then they say that a person is asleep – then the breath is taken, speech is taken, the eye is taken, the hearing is taken, the mind is taken.

18. When he moves in this sleep, then these are his worlds. [Then he] is like a great king, like a great brahman; he enters as if into different states. And as a great king, taking subjects, moves as he pleases in his country, so this [purusha], having taken the senses, moves as he pleases in his body.

19. When [a person] is immersed in deep sleep and when he knows nothing, then [the purusha] passes through seventy-two thousand arteries, which are called hita and go from the heart to pericardium, and abides in the pericardium. And as a youth, or a great king, or a great Brahmin rests, having reached the summit of bliss, so does he rest.

20. As a spider crawls out with the help of a thread, as small sparks come out of a fire, so do all the vital forces, all the worlds, all the gods, all beings come out of this Atman. Its secret meaning is the real of the real. Verily, the vital forces are the real and this [Atman] is their real.

THE SECOND BRAHMANA

1. Verily, he who knows a child with [his] dwelling, with a place, with a pillar, with a rope, repels [from him] the seven hateful enemies. Verily, this child is the middle breath, the dwelling is this [body], the place is this [head], the pillar is the breath, the rope is food.

2. The seven imperishable ones are near him. In the eye there are red veins, and through them Rudra is connected with him. In the eye there is moisture, and through it – Parjanya, through the pupil – Aditya, through the black [part of the iris] – Agni, through the white – Indra, through the lower eyelashes the earth is connected with him, through the upper – heaven. Whoever knows this, his food does not perish.

3. The following verse is about this:

[Here is] a cup with a hole at the bottom, the bottom at the top.
In it is contained manifold glory.
On its edge sit the seven rishis,
Speech is the eighth – united with Brahman.

"A cup with a hole at the bottom, the bottom at the top" – this is the head, for it is a cup with a hole at the bottom, the bottom at the top. "In it is contained manifold glory" – verily, the senses are the manifold glory contained in it; this he speaks of the senses. "On its edge sit the seven rishis" – verily, the senses are the rishis; this he speaks of the senses. "Speech – the eighth – is united with Brahman" – [for] speech is the eighth that is united with Brahman.

4. These two [ears] are Gotama and Bharadvaja. One is Gotama, the other is Bharadvaja. These two [eyes] are Vishwamitra and Jamadagni. One is Vishwamitra, the other is Jamadagni. These two nostrils are Vasishtha and Kasyapa. One is Vasishtha, the other is Kasyapa. The tongue is Atri, for the tongue eats food. Verily, "eats" means the same as the name Atri. He who knows this becomes an eater of everything, and everything serves him as food.

THE THIRD BRAHMANA

1. Verily, there are two forms of Brahman: the embodied and the disembodied, the mortal and the immortal, the motionless and the moving, the existing and the true.

2. The embodied is that which is distinct from the wind and the air; it is mortal, it is unmoving, it is existent. The essence of this embodied, this mortal, this unmoving, this existent is [the sun] which warms, for it is the essence of the existent.

3. And the disembodied is the wind and the air; it is immortal, it is moving, it is true. The essence of this disembodied, this immortal, this moving, this true is the purusha who is in the disk [of the sun], for he is the essence of the true. This is what pertains to the deities.

4. Now regarding the body. The embodied is that which is distinct from the breath and from the space within the body; it is mortal, it is unmoving, it is existent. The essence of this embodied, this mortal, this unmoving, this existent is the eye, for it is the essence of the existent.

5. And the disembodied is the breath and the space in the body; it is the immortal, it is the mover, it is the true. The essence of this disembodied, this immortal, this mover, this true is the purusha who is in the right eye, for he is the essence of the true.

6. And the form of this purusha is like a saffron-colored robe, like white sheep's wool, like cochineal, like a fiery flame, like a white lotus, like sudden lightning. Verily, the glory of him who knows this is like sudden lightning. And this is the instruction [- it is]: "Not [this], not [this]," for there is no other [designation] except: "not [this]." And his name is the real of the real. Verily, the senses are the real thing and this [purusha] is their real thing.

THE FOURTH BRAHMANA

1. "Maitreyi," said Yajnavalkya, "I am indeed about to give up this [householder] state. Let me then make a division between you and Katyayani."

2. Maitreyi said: "Sir! If this whole earth, full of wealth, were to become mine, would I thereby become immortal?" "No," said Yajnavalkya. "As is the life of those endowed with wealth, so would your life also be. But there is no hope [of achieving] immortality through wealth."

3. Maitreyi said: "What shall I do with that from which [anyway] I will not become immortal? Tell me, blessed one, what you know [about immortality]."

4. Yajnavalkya said: "Yes! You [were] dear to us before and speak dearly. Come and sit down – I will explain [this] to you. And you reflect on what I will explain."

5. And he said: "Verily, not for the sake of the husband is the husband dear, but for the sake of the Atman is the husband dear. Verily, not for the sake of the wife is the wife dear, but for the sake of the Atman is the wife dear. Verily, not for the sake of the sons are the sons dear, but for the sake of the Atman are the sons dear. Verily, not for the sake of wealth is wealth dear, but for the sake of the Atman is wealth dear. Verily, not for the sake of Brahmanship is Brahmanship dear, but for the sake of the Atman is Brahmanship dear. Verily, not for the sake of the Kshatra is the Kshatra dear, but for the sake of the Atman is the Kshatra dear. Verily, not for the sake of the worlds are the worlds dear, but for the sake of the Atman are the worlds dear. Verily, not for the sake of the gods are the gods dear, but for the sake of the Atman are the gods dear. Verily, not for the sake of beings are beings dear, but for the sake of the Atman are beings dear. Verily, not for the sake of everything are all things dear, but for the sake of the Atman are all things dear. Verily, the Atman alone should be seen, should be heard, should be thought of, should be meditated upon, O Maitreya! Verily, thanks be to by seeing and hearing the Atman, by thinking about it and knowing it, everything becomes known.

6. Brahmanism leaves him who considers Brahmanism different from the Atman. Kshatra leaves him who considers Kshatra different from the Atman. The worlds leave him who considers the worlds different from the Atman. The gods leave him who considers the gods different from the Atman. The beings leave him who considers the beings different from the Atman. Everything leaves him who considers everything different from the Atman. This Brahmanism, this Kshatra, these worlds, these gods, these beings, this is all Atman.

7. This is just as the external sounds cannot be perceived [in themselves] when a drum is beaten, but through the perception of the drum or the one beating the drum, the sound is also perceived.

8. This is similar to how external sounds cannot be perceived [by themselves] when a conch is blown, but through the perception of the conch or the conch player, the sound is perceived.

9. This is similar to how external sounds cannot be perceived [by themselves] when a lute is played, but through the perception of the lute or the lute player, the sound is perceived.

10. Just as from a fire into which raw fuel is placed, smoke comes forth one after another, verily, O [Maitreya], with the breath of that great being came forth Rigveda, Yajurveda, Samaveda, Atharva-angirasa, Itihasa, Puranas, sciences, Upanishads, slokas, sutras, Anuvyakhanas, Vyakhyanas. All of them came forth with his breath.

11. It is like the ocean is the center of all waters, like the skin is the center of all touches, like the nostrils are the center of all smells, like the tongue is the center of all tastes, like the eye is the center of all images, like the ear is the center of all sounds, like the mind is the center of all decisions, like the heart is the center of all knowledge, like the hands are the center of all deeds, like the genital organ is the center of all pleasures, like the anus is the center of all ejaculations, like the legs are the center of all travels, like speech is the center of all the Vedas.

12. Just as a lump of salt thrown into water dissolves in the water and cannot be pulled out [again], but whatever part [of the water] you take is salty, verily, in the same way, O [Maitreya], this great, infinite, boundless essence consisting of only knowledge, having arisen from these elements, disappears in them. There is no consciousness after death. Thus I say, O [Maitreya]." – Thus said Yajnavalkya.

13. Then Maitreya said: "You have confused" me, lord, by [saying:] "there is no consciousness after death." Then he said: "Verily, I do not speak anything confusing, O [Maitreya]. And this is enough to understand.

14. For where there is [anything] like duality, there one smells another, there one sees another, there one hears another, there one speaks to another, there one thinks about another, there one knows another. But when for him everything has become Atman, then how and whom will he be able to smell, then how and whom will he be able to see, then how and whom will he be able to hear, then how and to whom will he be able to speak, then how and about whom will he be able to think, then how and whom will he be able to know? How will he be able to know him through whom he knows all this? How will he, O [Maitreya], be able to know the knower?"

THE FIFTH BRAHMANA

1. This earth is honey for all beings, all beings are honey for this earth. And this shining, immortal purusha which is in this earth, and this shining, immortal purusha belonging to the body, which [exists as] the body – it is this Atman. It is the Immortal, it is Brahman, it is everything.

2. This water is honey for all beings, all beings are honey for this water. And this shining, immortal purusha which is in this water, and this shining, immortal purusha belonging to the body, which [exists as] the seed in the body – it is this Atman. It is the Immortal, it is Brahman, it is everything.

3. This fire is honey for all beings, all beings are honey for this fire. And this shining, immortal Purusha which is in this fire, and this shining, immortal Purusha belonging to the body, which [exists as] speech – it is this Atman. This is the Immortal, this is Brahman, this is everything.

4. This wind is honey for all beings, all beings are honey for this wind. And this shining, immortal Purusha which is in this wind, and this shining, immortal Purusha belonging to the body, which [exists as] breath – it is this Atman. This is the Immortal, this is Brahman, this is everything.

5. This sun is honey for all beings, all beings are honey for this sun. And this shining, immortal Purusha which is in this sun, and this shining, immortal Purusha belonging to the body, which [exists as] the eye – it is this Atman. This is the Immortal, this is Brahman, this is everything.

6. These quarters of the world are honey for all beings, all beings are honey for these quarters of the world. And this shining, immortal Purusha who is in these quarters of the world, and this shining, immortal Purusha belonging to the body, who [exists as] the ear and as the time when one hears – he is this Atman. This is the Immortal, this is Brahman, this is everything.

7. This moon is honey for all beings, all beings are honey for this moon. And this shining, immortal Purusha who is in this moon, and this shining, immortal Purusha belonging to the body, who [exists as] the mind – he is this Atman. This is the Immortal, this is Brahman, this is everything.

8. This lightning is honey for all beings, all beings are honey for this lightning. And this shining, immortal purusha which is in this lightning, and this corporeal shining, immortal purusha which [exists as] brilliance – he is this Atman. This is the Immortal, this is Brahman, this is everything.

9. This thunder is honey for all beings, all beings are honey for this thunder. And this shining, immortal purusha which is in this thunder, and this corporeal shining, immortal purusha which [exists as] sound and intonation – he is this Atman. This is the Immortal, this is Brahman, this is everything.

10. This space is honey for all beings, all beings are honey for this space. And this shining, immortal purusha who is in this space, and this shining, immortal purusha related to the body, who [exists as] the space [within] the heart – he is this Atman. This is the Immortal, this is Brahman, this is everything.

11. This dharma is honey for all beings, all beings are honey for this dharma. And this shining, immortal purusha who is in this dharma, and this shining, immortal purusha related to the body, who [exists as] dharma – he is this Atman. This is the Immortal, this is Brahman, this is everything.

12. This reality is honey for all beings, all beings are honey for this reality. And this shining, immortal Purusha which is in this actual, and this shining, immortal Purusha belonging to the body, which exists as actual, – it is this Atman. It is the Immortal, it is Brahman, it is everything.

13. This humanity is honey for all beings, all beings are honey for this humanity. And this shining, immortal Purusha which is in this humanity, and this shining, immortal Purusha belonging to the body, which [exists as] a human being – it is this Atman. It is the Immortal, it is Brahman, it is everything.

14. This Atman is honey for all beings, all beings are honey for this Atman. And this shining, immortal Purusha who is in this Atman, and this shining, immortal Purusha who [exists as an individual] Atman, he is this Atman. This is the immortal, this is Brahman, this is everything.

15. Verily, this Atman is the lord of all beings, the king of all beings. Just as all the spokes are enclosed between the hub of a wheel and the rim of the wheel, so all beings, all gods, all worlds, all breaths, all Atmans are enclosed in this Atman.

16. Verily, this is the honey which Dadhyanch Atharvana gave to the Ashvins. Seeing this, the Rishi said:

"About the terrible deed done for your benefit, O heroes,
I will announce as thunder [announces] rain.
For this honey Dadhyanch Atharvana
Had given to you [with] the horse's head."

17. Verily, this is the honey that Dadhyanch Atharvana gave to the Ashvins. Seeing this, the Rishi said:

"Ashvins, to Atharvan Dadhyanch
You have given the horse's head.
Fulfilling his promise, he has given you the honey
Tvashtar, so that you, the terrible ones, may keep it secret."

18. Verily, this is the honey which Dadhyanch Atharvana gave to the Ashvins. Seeing this, the Rishi said:

"He created two-legged bodies, he created four-legged bodies,
Having first become a bird, he, the Purusha, entered into bodies."

Verily, he, this Purusha, abides in all bodies. There is nothing not covered by him, there is nothing not hidden by him.

19. Verily, this is the honey which Dadhyanch Atharvana gave to the Ashvins. Seeing this, the rishi said:

"He is represented in every form,
So that his form may be perceived.
By his magical powers, Indra moves [assuming] many forms.
For ten hundred horses are harnessed to him."

Verily, he is the horses, verily, he is the ten and the thousands, numerous and infinite. This Brahman has nothing before it, nor after it, neither within nor without. This Atman is Brahman, perceiving everything. Such is the instruction.

THE SIXTH BRAHMAN

1. Now about the succession [of teachers]:
Pautimasya [received the teaching] from Gaupavana,
Gaupavana – from [another] Pautimasya,
[this] Pautimasya – from [another] Gaupavana,
[this] Gaupavana – from Kaushika,
Kausika – from Kaundinya,
Kaundinya – from Shandilya,
Shandilya – from Kaushika and Gautama,
Gautama –

2. from Agniveshya,
Agniveshya – from Shandilya and Anabhimlata,
Anabhimlata – from [another] Anabhimlata,
[this] Anabhimlata – from [the third] Anabhimlata,
[this] Anabhimlata – from Gautama,
Gautama – from Saitava and Prachinayogya,
Saitava and Prachinayogya – from Parasharya,
Parasharya – from Bharadvaja,
Bharadvaja – from [another] Bharadvaja and Gautama,
Gautama – from [the third] Bharadvaja,
[this] Bharadvaja – from Parasharya,
Parasharya – from Vaijavapayana,
Vaijavapayana – from Kaushikayani,
Kaushikayani –

3. from Ghrtakaushika,
Ghrtakaushika – from Parasaryayana,
Parasharyayana – from Parasharya,
Parasharya – from Jatukarnya,
Jatukarnya – from Asurayana and Yaska,
Asurayana – from Traivani,
Traivani – from Aupajandhani,
Aupajandhani – from Asuri,
Asuri – from Bharadvaja,
Bharadvaja – from Atreya,
Atreya – from Manti,
Manti – from Gautama,
Gautama – from [another] Gautama,
[this] Gautama – from Vatsya,
Vatsya – from Shandilly,
Shandilya – from Kaishorya Kapya,
Kaishorya Kapya – from Kumaraharita,
Kumaraharita – from Galava,
Galava – from Vidarbhikaundinya,
Vidarbhikaundinya – from Vatsanapata Babhrava,
Vatsanapat Babhrava – from Pantha Saubhara,
Pantha Saubhara – from Ayasya Angirasa,
Ayasya Angirasa – from Abhuti Tvashtra,
Abhuti Tvashtra – from Vishvarupa Tvashtra,
Vishvarupa Tvashtra – from two asvins,
two ashwins – from Dadhyancha Atharvana,
Dadhyanch Atharvana – from Akhtarvan Daiva,
Atharvan Daiva – from Mrityu Pradhvansana,
Mrityu Pradhvansana – from Pradhvansana,
Pradhvansana – from Ekarshi,
Ekarshi – from Viprachitti,
Viprachitti – from Vyashti,
Vyashti – from Sanaru,
Sanaru – from Sanatana,
Sanatana – from Sanaga,
Sanaga – from Parameshthin,
Parameshthin – from Brahman.
Brahman is self-existent. Homage to Brahman!

YAJNAVALKYA SECTION

CHAPTER THREE

THE FIRST BRAHMANA

1. Janaka, [the king] of Videha, performed a sacrifice with many gifts [to the priests]. There assembled the brahmanas from the inhabitants of Kurus and Panchala. And Janaka, [the king] of Videha, desired to know which of these brahmanas was the most learned. He enclosed [in a pen] a thousand cows and attached ten padas [of gold] to the horns of each.

2. He said to them: "Venerable Brahmins, let the wisest Brahmin among you take away these cows." Those Brahmins did not dare [to do so]. Then Yajnavalkya said to his disciple: "Dear Samashravas, take them away." He took away [the cows]. The Brahmins became angry [and said], "How could he declare himself the wisest Brahmin among us?" And there was [there] Ashvala, the hotra of Janaka, [the king] of Videha. He asked him: "Are you really, Yajnavalkya, the wisest Brahmin among us?" He replied: "We bow down to the wisest Brahmin, but we also desire to have cows." Then the hotar Ashvala began to question him.

3. "Yajnavalkya," he said, "all this is embraced by death, all is subject to death. How can the sacrificer be completely freed from the embrace of death?" [Yajnavalkya replied]: "By the priest of hotar, fire, speech. Speech is verily the hotar of the sacrifice. This speech is the same as fire; this [fire] is hotar, this is liberation, this is complete liberation."

4. "Yajnavalkya," he said, "all this is embraced by day and night, all is subject to day and night. How can the sacrificer be completely freed from day and night?" [Yajnavalkya replied]: "By the priest of the adhvaryu, the eye, the sun. The eye is verily the adhvaryu of the sacrifice. This eye is the same as the sun; this [sun] is adhvaryu, this is liberation, this is complete liberation."

5. "Yajnavalkya," he said, "all this is embraced by the bright half of the month and the dark half of the month, everything is subject to the bright half of the month and the dark half of the month. How can the sacrificer be completely liberated from the embrace of the bright half of the month and the dark half of the month?" [Yajnavalkya replied]: "By the priest of the udgatara, the wind, the breath. Verily, the breath is the udgatara of the sacrifice. This breath is the same as the wind; this [wind] is the udgatara, this is liberation, this is complete liberation."

6. "Yajnavalkya," he said, "this air [is such that it] seems to give no support. How then should the sacrificer rise to ascend to the heavenly world?" [Yajnavalkya replied]: "By means of the Brahmin priest, the mind, the moon. Verily, the mind is the Brahmin of the sacrifice. This mind is the same as the moon; this [moon] is Brahmin, this is liberation, this is complete liberation."

This is about complete liberation. Now about the attainment.

7. "Yajnavalkya," he said, "with how many Riks will the Hotar, this sacrifice, accompany today?" [Yajnavalkya replied]: "Three." -- "What are these three?" -- "The introductory one, accompanying the sacrifice, and the third, the praising one." -- "What does he gain by them?" -- "Everything that is endowed with breath here."

8. "Yajnavalkya," he said, "how many oblations will the Adhvaryu offer today at this sacrifice?" [Yajnavalkya replied]: "Three." -- "What are these three?" -- "Those that are kindled at the sacrifice; those that make a loud noise at the sacrifice; those that descend at the sacrifice." -- "What does he gain by them?" – "By those who are kindled at the sacrifice, he gains the world of the gods, for the world of the gods [is such that it] is as if shining. By those who make a great noise at the sacrifice, he gains the world of the ancestors, for the world of the ancestors [is such that it] is as if making a great [noise]. By those who descend at the sacrifice, he gains the world of men, for the world of men [is such that it] is as if below."

9. "Yajnavalkya," he said, "with how many deities does the Brahmana guard the sacrifice on the right side today?" [Yajnavalkya replied], "By one." – "Who is that one?" – "Reason. Verily, reason is infinite, infinite are the Vishvedevas. With its help he gains the infinite world."

10. "Yajnavalkya," he said, "how many hymns of praise will the Udgatara chant today at this sacrifice?" [Yajnavalkya replied]: "Three." -- "What are these three?" -- "The introductory, the accompaniment to the sacrifice, and the third, the eulogist." -- "What are they in relation to the body?" -- "The introductory [hymn] is the breath [in the lungs]; the accompaniment to the sacrifice is the breath going down; the eulogist is the breath spread over the body." -- "What does he gain by them?" -- "By the introductory [hymn] he gains the world of the earth, by the accompaniment to the sacrifice the world of the air, and by the eulogist the world of the sky."

Then the hotar Ashvala became silent.

THE SECOND BRAHMANA

1. Then Jaratkarava Artabhaga asked him, "Yajnavalkya," he said, "how many instruments of perception are there and how many objects of perception?" [Yajnavalkya replied], "Eight instruments of perception and eight objects of perception." – "What are these eight instruments of perception and eight objects of perception?"

2. "Verily, the nose is an instrument of perception. It is grasped by the object of perception – smell, for by means of the breath that goes down, one smells odors.

3. Verily, speech is an instrument of perception. It is grasped by the object of perception – name, for by means of speech one utters names.

4. Verily, the tongue is an instrument of perception. It is grasped by the object of perception – taste, for by means of the tongue one knows tastes.

5. Verily, the eye is an instrument of perception. It is grasped by the object of perception – image, for by means of the eye one sees images.

6. Verily, the ear is an instrument of perception. It is grasped by the object of perception – sound, for by means of the ear one hears sounds.

7. Verily, the mind is an instrument of perception. It is grasped by the object of perception – desire, for by means of the mind one desires desired.

8. Verily, the hands are an instrument of perception. They are grasped by the object of perception – action, for with the hands one does action.

9. Verily, the skin is an instrument of perception. It is grasped by the object of perception – touch, for with the skin one feels touch.

These are the eight instruments of perception and the eight objects of perception.

10. "Yajnavalkya," he said, "everything here is food for death. What then is that deity for whom death [itself serves] as food?" [Yajnavalkya replied:] "Fire is verily death, and it, [becoming] food for water, wards off [from him who knows this] secondary death."

11. "Yajnavalkya," he said, "when this man dies, do the vital breaths leave him or not?" "No," said Yajnavalkya, "they gather in him, he swells, distends, and the dead man lies swollen."

12. "Yajnavalkya," he said, "when this man dies, what does not leave him?" [Yajnavalkya replied:] "The name. Verily, the name is infinite, infinite are the Visvedevas. By it he obtains the infinite world."

13. "Yajnavalkya," he said, "when the speech of this dead man enters into the fire, the breath into the wind, the eye into the sun, the mind into the moon, the ear into the cardinal directions, the body into the earth, the Atman into space, the hairs of the body into the grass, the hairs of the head into the trees, the blood and semen fall into the water, where is that man then?" [Yajnavalkya said:] "Artabhaga, my dear, take [my] hand. We alone will know this, we should not [talk] about this in public." And going away, they began to converse. And when they spoke, they spoke of the deed; when they praised, they praised the deed. Verily, [a man] becomes good from good deeds, bad from bad deeds.

And then Jaratkarava Artabhaga became silent.

THIRD BRAHMANA

1. Then Bhujyu Lahyayani began to question him. "Yajnavalkya," he said, "as disciples we were wandering among the Madras and came to the house of Patancala Kapya. He had a daughter possessed by a Gandharva. We asked this [Gandharva], 'Who are you?' He said, 'I am Sudhanvan Angirasa.' When we asked him about the ends of the worlds, we said to him, 'Where have the Parikshites gone?' 'Where have the Parikshites gone,' I ask you, Yajnavalkya, 'where have the Parikshites gone?'

2. He replied, 'Certainly [the Gandharva] told you that they went where those who have performed the Ashvamedha go.' 'Where then do those who have performed the Ashvamedha go?' 'Thirty-two days' [journey] of the sun's chariot is [how far] this world extends. On all sides it is surrounded by the earth, twice as large [in size]; On all sides this earth is surrounded by an ocean twice as large [in size]. Like the blade of a razor, like the wing of a midge, such is the space between [the halves of the world egg]. Having become a bird, Indra gave them to the wind. The wind, having placed them within itself, led them to where those who had performed the ashvamedha were. Verily, thus did he [the Gandharva] praise the wind. Therefore the wind is singularity, the wind is the aggregate. He who knows this conquers the second death."

Then Bhujyu Lahyayani became silent.

THE FOURTH BRAHMANA

1. Then Ushasta Chakrayana began to question him. "Yajnavalkya," he said, "explain to me [what is] the Brahman which is perceived and not hidden, which is the Atman within everything." [Yajnavalkya replied:] "This is your Atman [which is] within everything." – "What [Atman], Yajnavalkya, is within everything?" – "Who breathes with [your] breath [in the lungs], he is your Atman within everything; who goes with the breath downwards with the breath going downwards, he is your Atman within everything; who spreads his breath over the body with the breath spread over the body, he is your Atman within everything; who goes with his breath upward with the breath going upward, he is your Atman within everything. This is your Atman within everything."

2. Ushasta Chakrayana said: "This is explained [by you] just as one says: "This is a cow, this is a horse." Explain to me [what is] Brahman, which is perceived and not hidden, which is the Atman within everything." [Yajnavalkya replied:] "This is your Atman within everything." – "What [Atman], Yajnavalkya, is within everything?" – "You cannot see the seer of vision, you cannot hear the hearer of hearing, you cannot think of the thinker of thinking, you cannot know of the knower of knowledge. This is your Atman within everything. Everything else is subject to suffering."

And then Ushasta Chakrayana became silent.

THE FIFTH BRAHMANA

1. Then Kahola Kaushitakeya began to question him. "Yajnavalkya," he said, "tell me [what is] the Brahman which is perceived and not hidden, which is the Atman within everything." [Yajnavalkya replied:] "This is your Atman within everything." -- "What [Atman], Yajnavalkya, is within everything?" – “Which goes beyond hunger, thirst, sorrow, delusion, old age, death. Verily, having known this Atman, the Brahmins rise above the desire for sons, above the desire for wealth, above the desire for the worlds, and lead the life of mendicant monks. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for the worlds: both are only desires. Let the Brahmin, therefore, having renounced learning, become like a child; then, having renounced both childishness and learning, [he becomes] a silent man; then, having renounced both silence and silence, he becomes a Brahmin.” – “By what can he become a Brahmin?” – “By what can he become [a Brahmin], by that [is he made] such. Everything else is subject to suffering.”

Then Kahola Kaushitakeya became silent.

THE SIXTH BRAHMANA

1. Then Gargi Vachaknavi began to question him. “Yajnavalkya,” she said, “everything here is woven lengthwise and crosswise on water. On what is the water woven lengthwise and crosswise?” [Yajnavalkya replied:] “On the wind, Gargi.” – “And on what is the wind woven lengthwise and crosswise?” – “On the worlds of the air, Gargi.” – “And on what are the worlds of the air woven lengthwise and crosswise?” – "On the worlds of the Gandharvas, Gargi" – "And on what are the worlds of the Gandharvas woven lengthwise and crosswise?" – "On the worlds of the sun, Gargi." – "And on what are the worlds of the sun woven lengthwise and crosswise?" – "On the worlds of the moon, Gargi." – "And on what are the worlds of the moon woven lengthwise and crosswise?" – "On the worlds of the stars, Gargi." – "And on what are the worlds of the stars woven lengthwise and crosswise?" – "On the worlds of the gods, Gargi." – "And on what are the worlds of the gods woven lengthwise and crosswise?" – "On the worlds of Indra, Gargi." – "And on what are the worlds of Indra woven lengthwise and crosswise?" – "On the worlds of Prajapati, Gargi." – "And on what are the worlds of Prajapati woven lengthwise and crosswise?" – "On the worlds of Brahman, Gargi." – "And on what are the worlds of Brahman woven lengthwise and crosswise?" He said: "Gargi, do not ask too much, lest your head fall off. You ask too much about the divine, about which, verily, one should not ask too much. Gargi, do not ask too much."

And then Gargi Vachaknavi fell silent.

THE SEVENTH BRAHMANA

1. Then Uddalaka Aruni began to question him. "Yajnavalkya," he said, "we were staying among the Madras in the house of Patancala Kapya, studying the rite of sacrifice. He had a wife who was possessed by a Gandharva. We asked that Gandharva, 'Who are you?' He said, 'Kabandha Atharvana.' He said to Patancala Kapya and the students of the rites of sacrifice, 'Do you know, Kapya, that thread by which this world and the next world and all beings are connected?' Patancala Kapya said, 'I do not know it, sir.' He said to Patancala Kapya and the students of the rites of sacrifice, 'Do you know, Kapya, that inner ruler who rules from within this world and the next world and all beings?' Patancala Kapya said, 'I do not know him, sir.' He said to Patancala Kapya and the students of the rites of sacrifice, 'Verily, Kapya, who knows this thread and this inner ruler, he knows Brahman, he knows the worlds, he knows the gods, he knows the Vedas, he knows the beings, he knows the Atman, he knows everything." Thus he said to them. I know this. And if you, Yajnavalkya, took away the Brahmin cows without knowing this thread and this inner ruler, then your head will fall off." [Yajnavalkya replied:] "I know, Gautama, this thread and this inner ruler." – "Anyone can say: "I know, I know." Tell what you know. He said: "Verily, Gautama, this thread is the wind. Verily, by the wind, Gautama, [as if by] a thread, are connected both this world and the next world and all beings. Verily, Gautama, and therefore it is said of a dead man that his limbs are deprived of connection – for they are connected, Gautama, by the wind, [as if by] a thread." – "That is so, Yajnavalkya. Tell us about the inner ruler."

3. [Yajnavalkya said:] "He who, being in the earth, is different from the earth, whom the earth does not know, whose body is the earth, who rules the earth from within, that is your Atman, the inner ruler, immortal.

4. He who, being in the water, is different from the water, whom the water does not know, whose body is the water, who rules the water from within, that is your Atman, the inner ruler, immortal.

5. He who, being in the fire, is different from the fire, whom the fire does not know, whose body is the fire, who rules the fire from within, that is your Atman, the inner ruler, immortal.

6. He who, being in the air, is different from the air, whom the air does not know, whose body is the air, who rules the air from within, that is your Atman, the inner ruler, immortal.

7. He who, being in the wind, is different from the wind, whom the wind does not know, whose body is the wind, who rules the wind from within, – this is your Atman, the inner ruler, immortal.

8. He who, being in the sky, is different from the sky, whom the sky does not know, whose body is the sky, who rules the sky from within, – this is your Atman, the inner ruler, immortal.

9. He who, being in the sun, is different from the sun, whom the sun does not know, whose body is the sun, who rules the sun from within, – this is your Atman, the inner ruler, immortal.

10. He who, being in the cardinal directions, is different from the cardinal directions, whom the cardinal directions do not know, whose body is the cardinal directions, who rules the cardinal directions from within, – this is your Atman, the inner ruler, immortal.

11. He who, being in the moon and stars, is different from the moon and stars, whom the moon and stars do not know, whose body is the moon and stars, who rules the moon and stars from within, this is your Atman, the inner ruler, immortal.

12. He who, being in space, is different from space, whom space does not know, whose body is space, who rules space from within, this is your Atman, the inner ruler, immortal.

13. He who, being in darkness, is different from darkness, whom darkness does not know, whose body is darkness, who rules darkness from within, this is your Atman, the inner ruler, immortal.

14. He who, being in light, is different from light, whom light does not know, whose body is light, who rules light from within, this is your Atman, the inner ruler, immortal. This is with respect to the deities, now with respect to beings.

15. He who, being in all beings, is distinct from all beings, whom all beings do not know, whose body is all beings, who rules all beings from within, that is your Atman, the inner ruler, the immortal. This is with respect to beings, now with respect to the body.

16. He who, being in the breath, is distinct from the breath, whom the breath does not know, whose body is the breath, who rules the breath from within, that is your Atman, the inner ruler, the immortal.

17. He who, being in speech, is distinct from speech, whom speech does not know, whose body is speech, who rules speech from within, that is your Atman, the inner ruler, the immortal.

18. He who, being in the eye, is distinct from the eye, whom the eye does not know, whose body is the eye, who rules the eye from within, that is your Atman, the inner ruler, the immortal.

19. He who, being in the ear, is distinct from the ear, whom the ear does not know, whose body is the ear, who rules the ear from within, that is your Atman, the inner ruler, the immortal.

20. He who, being in the mind, is distinct from the mind, whom the mind does not know, whose body is the mind, who rules the mind from within, that is your Atman, the inner ruler, the immortal.

21. He who, being in the skin, is distinct from the skin, whom the skin does not know, whose body is the skin, who from within rules the skin, that is your Atman, the inner ruler, the immortal.

22. He who, being in knowledge, is distinct from knowledge, whom knowledge does not know, whose body is knowledge, who from within rules knowledge, that is your Atman, the inner ruler, the immortal.

23. He who, being in the seed, is distinct from the seed, whom the seed does not know, whose body is the seed, who from within rules the seed, that is your Atman, the inner ruler, the immortal. Invisible, he sees, inaudible, he hears, unthinkable, he thinks, unknowable, he knows. There is no one who sees except him; there is no one who hears except him; there is no one who thinks except him; there is no other knower except him. This is your Atman, the inner ruler, immortal. Everything else is subject to suffering."

Then Uddalaka Aruni became silent.

THE EIGHTH BRAHMANA

1. Then Vacaknavi said: "Venerable Brahmanas, I will ask him two questions. If he answers me, then verily none of you will surpass him in disputing about Brahman." – "Ask, Gargi."

2. She said: "Just as the son of a hero from Kashi or Videha would come forward, drawing his bow unstrung and holding two arrows in his hand [ready] to pierce the enemy – verily, Yajnavalkya, I come before you with two questions. Answer me about them." [Yajnavalkya said:] "Ask, Gargi."

3. She said: "On what, Yajnavalkya, is that woven lengthwise and crosswise, which is above the sky, which is below the earth, which is between the sky and the earth, which is called the past, the present and the future?"

4. He said: "Gargi, that which is above the sky, which is below the earth, which is between the sky and the earth, which is called the past, the present and the future – that is woven lengthwise and crosswise in space."

5. She said: "Hail to you, Yajnavalkya, for having made this clear to me! Prepare yourself for another [question]." – "Ask, Gargi."

6. She said: "On what, Yajnavalkya, is that woven lengthwise and crosswise, which is above the sky, which is below the earth, which is between the sky and the earth, which is called the past, the present, and the future?"

7. He said: "Gargi, that which is above the sky, which is below the earth, which is between the sky and the earth, which is called the past, the present, and the future – that is woven lengthwise and crosswise in space." – "And on what is space woven lengthwise and crosswise?"

8. He said: "Verily, Gargi, the Brahmins call this the Imperishable. [It is] neither large nor small, neither short nor long, neither red [like fire], nor fluid [like moisture], neither colored nor dark, it is neither wind nor space, [with nothing] is it connected, without taste, without smell, without eyes, without ears, without mouth, [it] has no measure, has nothing either inside or outside. It does not eat anyone, and no one eats it.

9. Verily, by the will of this Imperishable, Gargi, the sun and the moon take their place. Verily, by the will of this Imperishable, Gargi, the sky and the earth take their place. Verily, by the will of this Imperishable, Gargi, moments, hours, days and nights, fortnights, months, seasons, years take their place. Verily, by the will of this Imperishable, Gargi, only rivers flow from the white mountains to the east, others to the west, each in its own direction. Verily, by the will of that Imperishable, Gargi, men praise the giver, the gods follow the sacrificer, the forefathers follow the darvi [offering].

10. Verily, Gargi, whoever, not knowing that Imperishable, makes offerings in this world, offers sacrifices, devotes himself to penance for many thousands of years, [his merits] have an end. Verily, Gargi, whoever, not knowing that Imperishable, departs from this world, he is unhappy. But he, Gargi, who, knowing that Imperishable, departs from this world, he is a Brahmin.

11. Verily, Gargi, that Imperishable is neither seen nor seen, neither heard nor heard, neither thought nor thought, neither known nor known. There is no one who sees except it; there is no one who hears except it; there is no one who thinks except it; there is no one else who knows except him. On this imperishable, Gargi, space is woven lengthwise and crosswise."

12. She said: "Venerable Brahmins, consider it great [happiness] if you part with him, having rendered him worship. Verily, none of you will ever defeat him in a dispute about Brahman."

Then Vacaknavi became silent.

THE NINTH BRAHMANA

1. Then Vidagdha Sakalya asked him: "Yajnavalkya, how many [are there] gods?" He replied according to that nivida: "[As many] as are mentioned in the nivida [of praise] to the Vishvedevas – three and three hundred, and three and three thousand." – "So," he said, "how many gods are there in reality, Yajnavalkya?" – "Thirty-three." – "So," he said, "how many gods are there in reality, Yajnavalkya?" – "Six." – "So," he said, "how many in reality are there gods, Yajnavalkya?" "Three." "So," he said, "how many gods are there in reality, Yajnavalkya?" "Two." "So," he said, "how many gods are there in reality, Yajnavalkya?" "One and a half." "So," he said, "how many gods are there in reality, Yajnavalkya?" "One." "So," he said, "what are these three and three hundred and three and three thousand?"

2. He said: "These are only their manifestations, but in reality there are thirty-three gods." "What are these thirty-three?" "Eight Vasus, eleven Rudras, twelve Adityas [make] thirty-one; with Indra and Prajapati, thirty-three."

3. "What are the Vasus?" – "Fire, earth, wind, air, sun, sky, moon, stars – these are the Vasus. For all this is in them, therefore [they are called] Vasus."

4. "What are the Rudras?" – "These ten organs of life in the Purusha and the eleventh is the Atman. When they come out of this mortal body, they make [us] cry; because they make us cry, [they are called] Rudras."

5. "What are the Adityas?" – "Verily, the twelve months of the year are the Adityas. For they pass, carrying away all this; because they pass, carrying away all this, [they are called] Adityas."

6. "What is Indra? What is Prajapati?" – "Thunder is Indra, sacrifice is Prajapati." – "What is thunder?" – "A bolt of lightning." – "What is a sacrifice?" – "[Sacrificial] animals."

7. "What are [these] six?" – "Fire, earth, wind, air, sun, sky – these are the six. For all these constitute these six."

8. "What are these three gods?" – "These three worlds, for in them [exist] all the gods." – "What are these two gods?" – "Food and breath." – "What is one and a half?" – "The one who blows."

9 They say: "For he who blows is one; how is he then one and a half?" [The answer is]: "For all this grew in him, therefore [he] is one and a half." – "What is one god?" – "Breath. He is Brahman, his name is That."

10. [Shakallya said:] "He who verily knows that Purusha whose abode is the earth, [whose] world is fire, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha which is the body, that is he. Tell me, Shakallya, who is his deity?" He said: "The Immortal."

11. He who verily knows that Purusha whose abode is desire, [whose] world is the heart, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of the Atman. That Purusha which consists of desire, that is he. Tell me, Sakalya, who is his deity?" He said: "Women.

12. Verily, he who knows that Purusha whose abode is forms, [whose] world is the eye, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha which is in the sun, that is he. Tell me, Sakalya, who is his deity?" He said: "Verily.

13. Verily, he who knows that Purusha whose abode is space, [whose] world is the ear, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha who is hearing and sound, that is he. Tell me, then, Shakalya, who is his deity?" He said: "The quarters of the world.

14. Verily, he who knows that Purusha whose abode is darkness, [whose] world is the heart, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha which consists of shadow, that is he. Tell me, Sakalya, who is his deity?" He said: "Death.

15. He who truly knows that Purusha whose abode is forms, [whose] world is the eye, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is truly the knower." – [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak – the supreme support of every Atman. That Purusha who is in the mirror, that is he. Tell me, Shakalya, who is his deity?" He said: "Life.

16. Verily, he who knows that Purusha whose abode is water, [whose] peace is the heart, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha who is in the water, that is he. Tell me, Shakalya, who is his deity?" He said: "Varuna.

17. "Verily, he who knows that Purusha whose abode is the seed, [whose] peace is the heart, [whose] light is the mind, the supreme support of every Atman, he, Yajnavalkya, is verily the knower." [Yajnavalkya said:] "Verily, I know that Purusha of whom you speak, the supreme support of every Atman. That Purusha who consists of the son, that is he. Tell me, then, Shakalya, who is his deity?" He said, "Prajapati."

18. "Shakalya," said Yajnavalkya, "did these Brahmanas force you to extinguish the burning coals?"

19. "Yajnavalkya," said Shakalya, "what kind of Brahman do you know, since you have defeated the Brahmanas of Kurus and Panchala in debate?" [Yajnavalkya replied,] "I know the cardinal directions along with the gods and the foundations." -- "If you know the cardinal directions along with the gods and the foundations,

20. Who is thy deity in the eastern land of light?" [Yajnavalkya said:] "The deity Aditya." -- "On what is this Aditya based?" -- "On the eye." -- "On what is the eye based?" -- "On images, for with the eye one sees images." -- "On what are images based?" -- "On the heart," said [Yajnavalkya], "for with the heart one knows images, for on the heart are images based." -- "That is so, Yajnavalkya.

21. Who is thy deity in the southern land of light?" -- [Yajnavalkya said:] "The deity Yama." -- "On what is this Yama based?" -- "On sacrifice." -- "On what is sacrifice based?" -- "On giving to the priests." -- "On what is giving to the priests based?" -- "On faith, for when people believe, they give gifts to the priests; for on faith is the donation to the priests based." – "On what then is faith based?" – "On the heart," said [Yajnavalkya], "For by the heart one knows faith, for faith is based on the heart." – "That is so, Yajnavalkya.

22. Who is your deity in the western land of light?" – "The deity Varuna." – "On what is this Varuna based?" – "On water." – "On what is water based?" – "On semen." – "On what is semen based?" – "On the heart," said [Yajnavalkya], "therefore they say of a son who is like [his father], that he seems to have slipped out of [his] heart, as if he were created from [his] heart; for semen is based on the heart." – "That is so, Yajnavalkya.

23. Who is your deity in the northern land of light?" – "The deity Soma." – "On what is this Soma based?" – "On the rite of initiation." – "On what is the rite of initiation based?" – "On the real. Therefore they say to the initiate: "Speak what is real." For the rite of initiation is based on the real." – "On what is the real based?" – "On the heart," said [Yajnavalkya], "for by the heart one knows the real; for the real is based on the heart." – "That is so, Yajnavalkya.

24. Who is your deity in the zenith?" – "The deity Agni." – "On what is this Agni based?" – "On speech." – "On what is speech based?" – "On the heart." – "On what is the heart based?"

25. "You are foolish," said Yajnavalkya, "to think that it is somewhere else and not in ourselves. For if it were somewhere else and not in ourselves, then dogs would devour it or birds would tear it apart."

26. [Shakallya asked:] "On what are you and the Atman based?" [Yajnavalkya replied:] "On the breath [in the lungs]." -- "On what is the breath [in the lungs] based?" -- "On the breath going down." -- "On what is the breath going down based?" -- "On the breath spread throughout the body." -- "On what is the breath spread throughout the body based?" -- "On the breath going up." -- "On what is the breath going up based?" – "In common breath.

He, this Atman [is defined thus]: "Not [this], not [this]." [He] is inconceivable, because it is not conceived; indestructible, because it is not destroyed; unattachable, because it is not attached; not bound, does not waver, does not suffer evil. Such are the eight foundations, the eight worlds, the eight gods, the eight purushas. Who, separating and bringing back the purushas, goes beyond them – about that Purusha of the Upanishads I ask you. If you do not tell me about him, your head will fall off."

The jackal did not know about him, and his head fell off. And even his bones were carried off by thieves, taking [them] for something else.

27. Then [Yajnavalkya] said: "Venerable Brahmins! Whoever of you wishes, let him ask me or let all of you ask me; whoever of you wishes, let me ask or let all of you ask." And those Brahmins did not dare [to say anything].

28. And he asked them in these verses:

[1.] "Like a tree, the lord of the forest, such indeed is man.

His hair is the leaves, his skin is the bark outside.

[2.] From his skin flows blood, [like] sap from the skin

[of a tree], Therefore they come out of the wounded, like sap from a wounded tree.

[3] His flesh is wood, his bast is sinew, they are strong,

The bones are the inside of the tree, the brain is made like the core.

[4.] When a tree is cut down, it rises from the root, renewed again.

But [when] a mortal is cut down by death, from what root does he rise?

[5] Do not say, "from the seed," for it arises [only] in the living.

[Meanwhile], verily, the tree that has risen from the seed is clearly reborn after death.

[6.] When a tree is uprooted, it does not grow again,

But [when] a mortal is cut down by death, from what root does he rise?

[7.] He who is [once] born is not [born again], for who would give birth to him again?

Brahman, [which] is knowledge and bliss, the highest support of the one who willingly brings gifts,

[And also] one who stands firmly [next to Brahman] and knows him.

CHAPTER FOUR

THE FIRST BRAHMANA

1. Janaka, [the king] of Videha, was sitting [giving audience]. Then Yajnavalkya approached. [Janaka] said to him: "Yajnavalkya, why have you come – desiring cattle or subtle questions?" – "For this and for the other, O king," said [Yajnavalkya], -

2. Let us hear what any [of your teachers] has told you." – "Jitvan Sailini told me: "Speech is verily Brahman." – "As one who has a mother, one who has a father, one who has a teacher would speak, so Shailini also spoke: "Verily, speech is Brahman", for what would one who is deprived of [the gift of] speech have? But did he tell you about its [Brahman's] abode and basis?" – "He did not tell me." – "This [Brahman] stands only on one leg, O king." – "Then tell us, Yajnavalkya." – "Speech is [its] abode, space is the basis; it should be revered as knowledge." – "What is the nature of knowledge, Yajnavalkya?" — "This is speech, O king," said [Yajnavalkya]. — Verily, by speech, O king, a friend is known; the Rigveda, the Yajurveda, the Samaveda, the Atharvangirasa, the Itihasa, the Puranas, the sciences, the Upanshiadas, the shlokas, the sutras, the Anuvyakhanas, the Vyakhyanas, the sacrifices, the oblations, the food, the drink, and this world, and the next world, and all beings are known, O king, by speech. Verily, speech, O king, is the highest Brahman. Speech does not leave him who, knowing this, worships that [Brahman]; all beings approach him; having become a god, he goes to the gods." — "I will give you a thousand [cows] with a bull like [in size] an elephant," said Janaka, [the king] of Videha. Yajnavalkya said: "My father was of the opinion that one should not accept [gifts] without having taught [the student completely].

3. Let us hear what any [of your teachers] told you." – "Udanka Shaulbayana told me: "Verily, the life-breath is Brahman." – "As one who has a mother, who has a father, who has a teacher would say, so Shaulbayana also said: "Verily, the life-breath is Brahman," for what would one who is deprived of the life-breath have? But did he tell you about its [Brahman's] abode and basis?" – "He did not tell me." – "This [Brahman] stands on one leg only, O king." – "Then tell us, Yajnavalkya." – "The life-breath is [its] abode, space is the basis, it should be revered as dear." – "What is the nature of the dear, Yajnavalkya?" “This is the life-breath, O king,” said [Yajnavalkya]. “Verily, for the love of the life-breath, O king, [a man] offers sacrifices to him for whom sacrifices should not be offered; he accepts [gifts] from him from whom [gifts] should not be accepted. For the love of the life-breath, O king, [a man] even fears being killed, in whatever country he may go. Verily, the life-breath, O king, is the highest Brahman. The life-breath does not leave him who, knowing this, worships that [Brahman]; all beings approach him; having become a god, he goes to the gods.” “I will give you a thousand [cows] with a bull similar [in size] to an elephant,” said Janaka, [the king] of Videha. Yajnavalkya said: "My father was of the opinion that one should not accept [gifts] without having taught [the student completely].

4. Let us hear what any [of your teachers] told you." – "Barku Varshina told me: "Verily, the eye is Brahman." – "As one who has a mother, who has a father, who has a teacher, would speak, so Varshina also spoke: "Verily, the eye is Brahman," for what would one who is deprived of sight have? But did he tell you about its [Brahman's] abode and basis?" – "He did not tell me." – "This [Brahman] stands on one leg only, O king." – "Then tell us, Yajnavalkya." – "The eye is [its] abode, space is the basis, it should be revered as real." – "What is the nature of the real, Yajnavalkya?" “This is the eye, O king,” said [Yajnavalkya]. “Verily, when one who sees with the eye is told, ‘Have you seen?’ and he says, ‘I have seen,’ that is the reality. Verily, the eye, O king, is the highest Brahman. The life-breath does not leave him who, knowing this, worships this [Brahman]; all beings approach him; having become a god, he goes to the gods.” “I will give you a thousand [cows] with a bull like [in size] an elephant,” said Janaka, [the king] of Videha. Yajnavalkya said: “My father was of the opinion that one should not accept [gifts] without having taught [the student completely].

5. Let us hear what any one [of your teachers] has told you." -- "Gardabhivipita Bharadvaja told me: "Verily, the ear is Brahman." -- "As one who has a mother, who has a father, who has a teacher, would speak, so Bharadvaja spoke: "Verily, the ear is Brahman," for what would one who is deprived of hearing have? But did he tell you about its [Brahman's] abode and basis?" -- "He did not tell me." -- "This [Brahman] stands on one leg only, O king." -- "Then tell us, Yajnavalkya." -- "The ear is [its] abode, space is the basis, it should be venerated as infinite." -- "What is the nature of the infinite, Yajnavalkya?" “These are the cardinal points, O king,” said [Yajnavalkya]. “Verily, therefore, O king, to whatever cardinal point [a man] goes, he does not reach its end; for the cardinal points are endless. Verily, the cardinal points, O king, are the ear. Verily, the ear, O king, is the highest Brahman. The ear does not leave him who, knowing this, worships that [Brahman]; all beings approach it; having become a god, he goes to the gods.” “I will give you a thousand [cows] with a bull similar [in size] to an elephant,” said Janaka, [the king] of Videha. Yajnavalkya said: "My father was of the opinion that one should not accept [gifts] without having taught [the student completely].

6. Let us hear what any [of your teachers] told you." – "Satyakama Jabala told me: "Intelligence is indeed Brahman." – "As one who has a mother, who has a father, who has a teacher, would speak, so Jabala spoke: "Intelligence is indeed Brahman," for what would one who is devoid of intelligence possess? But did he tell you about its [Brahman's] abode and basis?" – "He did not tell me." – "This [Brahman] stands on one leg only, O king." – "Then tell us, Yajnavalkya." – "Intelligence is [its] abode, space is the basis, it should be venerated as bliss." – "What is the nature of bliss, Yajnavalkya?" — "This is the mind, O king," said [Yajnavalkya]. — Verily, by the mind, O king, [a man] is attracted to a woman. From her is born a son like [him]; he is bliss. Verily, the mind, O king, is the highest Brahman. The mind does not leave him who, knowing this, worships this [Brahman]; all beings approach him; having become a god, he goes to the gods." — "I will give you a thousand [cows] with a bull similar [in size] to an elephant," said Janaka, [the king] of Videha. Yajnavalkya said: "My father was of the opinion that one should not accept [gifts] without having taught [the student completely].

7. Let us hear what any [of your teachers] told you." — "Vidagdha Shakalya told me: "Verily, the heart is Brahman." – "As one who has a mother, one who has a father, one who has a teacher, would say, so did Shakalya say: "Verily, the heart is Brahman," for what would one who is devoid of a heart have? But did he tell you about its [Brahman's] abode and basis?" – "He did not tell you." – "This [Brahman] stands only on one leg, O king." – "Then tell us, Yajnavalkya." – "The heart is [its] abode, space is the basis, it should be venerated as permanence." – "What is the nature of permanence, Yajnavalkya?" — "This is the heart, O king," said [Yajnavalkya]. "Verily, the heart, O king, is the abode of all beings; verily, the heart, O king, is the foundation of all beings. For on the heart, O king, are all beings founded. Verily, the heart, O king, is the highest Brahman. The heart does not leave him who, knowing this, worships this [Brahman]; all beings approach it; having become a god, he goes to the gods." — "I will give you a thousand [cows] with a bull similar [in size] to an elephant," said Janaka, [the king] of Videha. Yajnavalkya said: "My father was of the opinion that one should not accept [gifts] without having fully trained [the student]."

THE SECOND BRAHMANA

1. And Janaka, [the king] of Videha, said, descending from his seat: "Homage to you, Yajnavalkya! Teach me." He said: "Just as, O king, one who goes on a long journey acquires a chariot or a ship, so your mind is equipped with these Upanishads. You are honoured and wealthy, learned in the Vedas and well-versed in the Upanishads. Where will you go, liberated [from your body]?" – "I do not know, venerable sir, where I will go." – "Thus, verily, I will tell you where you will go." – "Speak, venerable sir."

2. "Indha is the name of that Purusha who is in the right eye. He who is Indha is called Indra in secret; for the gods are such that what is hidden is pleasing to them and what is open is hostile.

3. And that which is in the form of Purusha in the left eye; this is his spouse Viraj. The place of their union is the space in the heart, their food is the red lump in the heart, their covering is that which is like a net in the heart; the path along which they go is the artery that goes upward from the heart. Like a hair split into a thousand parts, such are his [man's] arteries, called hita and established in the heart. Through them flows the fluid. Therefore this [Atman] receives, as it were, more subtle food than this bodily Atman.

4. Its eastern side are the eastern breaths, its southern side are the southern breaths, its western side are the western breaths, its northern side are the northern breaths, its upper side are the upper breaths, its lower side are the lower breaths, all sides are all breaths. It, this Atman, [is defined thus:] "not [this], not [this]." It is inconceivable, because it is not conceived; indestructible, because it is not destroyed; unattached, because it is not attached; not bound, not wavering, not suffering evil. Verily, Janaka, you have attained fearlessness," thus said Yajnavalkya. Janaka, [the king] of Videha, said: "Let fearlessness come to you, Yajnavalkya. You, the venerable one, teach us fearlessness. Homage to you! Here are the inhabitants of Videha and here I am [at your feet]."

THE THIRD BRAHMANA

1. Yajnavalkya came to Janaka, [the king] of Videha; he thought: "I will not speak." [Meanwhile, one day], when Janaka, [the king] of Videha, and Yajnavalkya were talking during the agnihotra, Yajnavalkya offered him a boon to choose. He chose [the right to ask] any question he wished, and he gave [permission] to him. And now [now] the king first began to ask him:

2. "Yajnavalkya, what light [does] man have?" – "The light of the sun, O king," said [Yajnavalkya], "in the light of the sun he sits, walks to and fro, performs action, returns back." – "That is so, Yajnavalkya.

3. When the sun has set, Yajnavalkya, what light [does] a man have?" – "The moon serves him as light – by the light of the moon he sits, walks to and fro, performs an action, returns back." – "That is so, Yajnavalkya,

4. When the sun has set, Yajnavalkya, and the moon has set, what light [does] a man have?" – "Fire serves him as light – by the light of fire he sits, walks to and fro, performs an action, returns back." – "That is so, Yajnavalkya.

5. When the sun has set, Yajnavalkya, the moon has set, and the fire has gone out, what light [does] a man have?" – "Speech serves him as light – by the light of speech he sits, walks to and fro, performs an action, returns back. Verily, therefore, O king, [a man] goes where speech is spoken, even though [his own] hand cannot be discerned there." – "That is so, Yajnavalkya.

6. When the sun has set, Yajnavalkya, the moon has set, the fire has gone out and speech has ceased, what light [has] a man?" – "The Atman serves him as light – by the light of the Atman he sits, walks to and fro, performs an action, returns back."

7. "Who is this Atman?" – “The Purusha, consisting of knowledge, located among the senses, the light within the heart. Remaining the same, he wanders in both worlds, as if thinking, as if moving. For being in sleep, he goes beyond this world and the forms of death.

8. Verily, this Purusha, when born and entering the body, unites with evil; going away and dying, he leaves evil behind.

9. Verily, this Purusha has two states: the states [of stay] in this and in the other world and an intermediate, third – the state of sleep. Being in this third state, he sees both states – the states [of stay] in this and the other world. And whatever [there may be] the path to the state [of stay] in the other world, advancing along this path, he sees both: the evil [of this world] and the bliss [of the other world]. When he sleeps, then, having taken from this all-encompassing world the substance, he he himself destroys [it], he himself creates; with the help of his brilliance, his light he sleeps. Here [in this state] this purusha himself is his light.

10. There are no chariots, no [animals] harnessed to chariots, there are no roads, [but] he creates chariots, [animals] harnessed to chariots, roads. There is no bliss, joys, pleasure, [but] he creates bliss, joys, pleasure. There are no reservoirs, lotus ponds, rivers, [but] he creates reservoirs, lotus ponds, rivers. For he is the creator.

11. About this – these are the verses:

Having subdued with sleep what belongs to the body,
He does not sleep and looks at the sleeping.
Having received radiance, he again goes to his place,
The golden purusha, the solitary swan.

12. Guarding with the life breath the low nest,
The immortal, having left the nest,
He, the immortal, goes where he wishes,
The golden purusha, the solitary swan.

13. In the state of sleep, going up and down,
God creates [for himself] numerous images,
As if having fun with women, laughing,
As if even seeing terrible [spectacles].

14. [People] see the place of his entertainment,
No one sees him.

[Therefore] they say: "Let him not be awakened suddenly – for it is difficult to cure one to whom he does not return." But they also say: "This [sleep] is the same as the state of awakening for him, for what he sees on awakening is also in a dream. Here, [in a dream], this purusha himself is his own light." [Janaka said]: "Venerable sir, I will give you a thousand [cows]. Speak then for the sake of [my] liberation,"

15. [Yajnavalkya said]: "He, this [purusha], having enjoyed himself in this deep sleep, wandered [around], having seen good and evil, again hurries, as he went [back] to [the place of] sleep. Whatever he sees there [in this state], that does not follow him, for this purusha does not attach [to anything]." – “It is so, Yajnavalkya. I will give [you], venerable sir, a thousand [cows]. Speak then for the sake of [my] liberation.”

16. “He, this [purusha], having enjoyed himself in this dream, wandering [around], seeing good and evil, again hurries, as he went [back] to the place of awakening. Whatever he sees there, that does not follow him, for this purusha does not attach [to anything].” – “It is so, Yajnavalkya. I will give [you], venerable sir, a thousand [cows]. Speak then for the sake of [my] liberation.”

17. "He, this [purusha], having enjoyed this awakening, wandering [around], seeing good and evil, again hurries, as he went [back] to the place of sleep.

18. As a large fish wanders along both banks [of a river] – now on one side, now on the other, so this purusha wanders in both these states – the state of sleep and the state of awakening.

19. As a falcon or other [swift] bird, tired of flying in this space and folding its wings, goes to the nest, so this purusha hurries to that state in which, having fallen asleep, he does not desire any desire, does not see any dream.

20. Verily, in him are arteries called hita, as thin as a hair split into a thousand pieces; filled with white, blue, reddish-brown, green and red [substance]. And when [he feels in [in a dream], as if he were being killed, as if he were being defeated, as if he were being pursued by an elephant, as if he were falling into a pit, then because of ignorance he feels the same fear that he knows in [the state of] wakefulness. [But] when [it seems to him that he is] like a god, like a king; [when] he thinks: "I am everything that exists," – this is his highest world.

21. Verily, this is his image, raised above desires, free from evil and fear. And as [a husband] in the arms of his beloved wife is not conscious of anything either outside or inside, so this purusha in the arms of the knowing Atman is not conscious of anything either outside or inside. Verily, this is his image, [in which he] has achieved [the fulfillment of] desires, has [only] the Atman as a desire, is devoid of desires, free from sorrow.

22. Here [in this state] the father is not the father, the mother is not the mother, the worlds are not the worlds, the gods are not the gods, the Vedas are not the Vedas; here the thief is not the thief, the murderer is not the murderer, the chandala is not the chandala, the paulkasa is not the paulkasa, the mendicant is not the mendicant, the ascetic is not the ascetic. No good follows him, no evil follows him, for then he overcomes all sorrows of the heart.

23. Although he does not see then [in the state of deep sleep], he is indeed a seer, [although] he does not see. For the sight of the seer is not destroyed, because it cannot perish. And there is no second [after it], nor is there another [from it] with which he can see.

24. Although he does not smell then, he is indeed a smeller, [although] he does not smell. For the sense of smell of the smeller is not destroyed, because it cannot perish. And there is no second [after it], nor is there another [from it] with which he can smell.

25. Although he does not taste then, he is indeed a taster, [although] he does not taste. For the sense of taste of the taster is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], that he could taste.

26. Although he does not speak then, indeed, he who speaks, [although] does not speak. For the speech of the speaker is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], to whom he could speak.

27. Although he does not hear then, indeed, he who hears, [although] does not hear. For the hearing of the hearer is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], that he could hear.

28. Although he does not think then, indeed, he who thinks, [although] does not think. For the thought of the thinker is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], about which he could think.

29. Although, verily, then he does not touch – verily, he is the one who touches, [though] he does not touch. For the touch of the one who touches is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], that he could touch.

30. Although, verily, then he does not know – verily, he is the one who knows, [though] he does not know. For the knowledge of the one who knows is not destroyed, because it cannot perish. But there is no second [after him], nor is there another, distinct [from him], that he could know.

31. Verily, where there is [something] similar to another, there one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks about another, one touches another, one knows another.

32. He becomes like water, one, seeing, non-dual. This is the world of Brahman, O king." – Thus Yajnavalkya instructed him: "This is his highest goal, this is his highest wealth, this is his highest world, this is his highest bliss. Other beings live on a small share of this bliss.

33. When any person is healthy, rich, lords over others, tastes all human pleasures in abundance, then this is the highest bliss of people. A hundredfold bliss of people is a single bliss of the ancestors who have acquired [their] world. A hundredfold bliss of the ancestors who have acquired [their] world is a single bliss of the world of the Gandharvas. The hundredfold bliss of the world of the Gandharvas is the one-time bliss of the gods [by] action, of those who have attained divinity through [their] action. The hundredfold bliss of the gods [by] action is the one-time bliss of the gods by birth, and also of the enlightened one, free from falsehood, not conquered by desire. The hundredfold bliss of the gods by birth is the one-time bliss of the world of Prajapati, and also of the enlightened one, free from falsehood, not conquered by desire. The hundredfold bliss of the world of Prajapati is the one-time bliss of the world of Brahman, and also of the enlightened one, free from falsehood, not conquered by desire. This is the highest bliss – of the enlightened one, free from falsehood, not conquered by desire. This is the highest bliss, this world of Brahman, O king." Thus spoke Yajnavalkya.

[Janaka said], "I will give you, venerable sir, a thousand [cows]. Speak then for the sake of [my] liberation." And here Yajnavalkya became afraid, [thinking], "The judicious king has driven me out from all the borders."

34. "He, this [purusha], having enjoyed in this dream, wandering [around], seeing good and evil, again hurries, as he went [back] to the place of awakening.

35. As a heavily laden cart moves with a creaking sound, so this bodily Atman, burdened with the knowing Atman, moves with a creaking sound when [a person] gives up the ghost.

36. When this [body] becomes exhausted, becomes exhausted from old age or illness, then just as the [fruit] of the mango, or the udumbara, or the pippala is freed from bondage, so this purusha, having freed himself from these limbs, again hurries, as he went [back], to the place of [new] life.

37. Just as overseers, judges, charioteers, village elders await the coming king with food, drink, lodging, [saying:] "Here he comes, here he approaches!" – so all beings await the one who knows this, [saying:] "Here comes Brahman, here he approaches!"

38. Just as the overseers, judges, charioteers, village elders gather around the departing king, so all the vital forces gather at the hour of the end around this Atman, when [man] gives up the ghost.

THE FOURTH BRAHMANA

1. When this Atman, having fallen into weakness, as if falling into madness, then these vital forces gather around it. Taking with it these particles of light, it descends into the heart. When this purusha in the eye returns back, then [man] ceases to cognize images.

2. "Having become one, he does not see," so they say. "Having become one, he does not smell," so they say. "Having become one, he does not taste," so they say. "Having become one, he does not speak," so they say. "Having become one, he does not hear," so they say. "Having become one, he does not think," so they say. "Having become one, he does not touch," so they say. "Having become one, he does not know," so they say. The end of his heart begins to shine, and with this light this Atman goes out through the eye, or through the head, or through other parts of the body. When it goes out, the vital breath goes out with it; when the vital breath goes out, all the vital forces go out with it. It becomes knowledge, and it follows knowledge. Then knowledge, and action, and previous experience take possession of it.

3. Just as a caterpillar, having reached the end of a blade of grass and approaching another [blade of grass], is drawn [to it], so this Atman, having cast off this body, having dispelled ignorance, and having approached another [body], is drawn [to it].

4. Just as a goldsmith, taking a piece of gold, gives it another, newer, more beautiful form, so this Atman, having cast off this body, having dispelled ignorance, is transformed into another, newer, more beautiful form, [like the form of] the fathers, or the Gandharvas, or the gods, or Prajapati, or Brahman, or other beings.

5. Verily, this Atman is Brahman, consisting of knowledge, of reason, of life, of sight, of hearing, of earth, of water, of wind, of space, of light and non-light, of desire and non-desire, of anger and non-anger, of dharma and non-dharma, of everything. This is what [the words mean]: "He consists of this, consists of that": as one acts, as one behaves, so He is. He who does good is good, he who does evil is evil. By pure action he becomes pure, by evil action he becomes evil. And they say: "This Purusha consists of desire." As is his desire, so is his will; as is his will, so does he act; as is his act, so does he attain his destiny.

6. This is the following verse:

To what his mind is attached, [his] inner being is bound by act.

Having reached the end of any act that he does here,

He again comes from that world to this world for [new] action.

This is about the desirer. Now about the desireless. He who is devoid of desires, free from desires, has attained [the fulfillment of] desires, has [only] the Atman as his desire, from him the vital forces do not go out. Being Brahman, he goes to Brahman.

7. This is the verse about it:

When all the desires that dwell in his heart disappear,

Then the mortal becomes immortal and attains Brahman here.

Just as a snake's skin lies on an anthill, dead, cast off, so lies the body. But this ethereal, immortal breath is Brahman, and is light."

"I will give [you], venerable sir, a thousand [cows]," said Janaka, [the king] of Videha.

8. "About this the following verses:

Narrow, far-reaching, old
The path lies before me, found by me.
By it the sages, knowing Brahman,
Go to the heavenly world, upward, liberated.

9. It is said that on this [path] there are white, blue,
Reddish-brown, green and red [colors].
This path is found thanks to Brahman,
By it goes the one who knows Brahman, does good and is endowed with light.

10. Those who revere ignorance enter into blind darkness.
As if into even greater darkness – those who have enjoyed knowledge.

11. Those worlds covered with blind darkness are called joyless,
After death, those who are deprived of knowledge, unawakened, go to them.

12. But if a person has known the Atman, [saying]: "I am he,"
Then, striving for what and desiring what, would he disturb the body?

13. He who has awakened and found the Atman,
Penetrating into the dangerous inaccessible place,
He is the creator of the universe, for he is the creator of everything;
To him belongs the world, for he is the world.

14. Being here, we can know this;
If we do not [know], then we are ignorant and [subject to] great destruction.
Whoever knows this, they become immortal,
And the rest, verily, go only to disaster.

15. If [a person] directly looks at Him, as Atman, as a god.
The Lord of the past and the future, then he no longer fears.

16. Before whom the year [in the change] of days passes,
Him the gods revere, as the torch of torches, as immortal life.

17. On whom the five are based – the five groups of beings and space,
Him I consider Atman. Knowing the immortal Brahman [I] am immortal.

18. Who knows the breath of breath,
The eye of the eye, the ear of the ear,
The mind of the mind,
They have realized the ancient, primordial Brahman.

19. It should be perceived by the mind alone, there is no difference here.
He who sees [something] like difference goes from death to death.

20. It should be perceived as one, immeasurable, permanent.
The Atman is free from passion, beyond space, unborn, great, permanent.

21. Let the steadfast Brahmin, having known it, perform [the works of] wisdom.
Let him not think of many words, for this is the fatigue of speech.

22. Verily, he is the great unborn Atman, consisting of knowledge, [located] among the senses. In this space in the heart lies the lord of all, the master of all, the ruler of all. He does not become greater from good action, and does not become less from bad action. He is the ruler of all, he is the lord of beings, he is the preserver of beings. He is the bridge [serving as] the boundary for separating these worlds. The Brahmins strive to know him by studying the Vedas, by sacrifice, by giving, by austerities, by fasting. He who has known him becomes an ascetic. Desiring only him as [their] world, the wandering monks wander. Indeed, knowing this, the ancient [sages] did not desire offspring. "What shall we do with children, who have this Atman and this world," [they said]. And having risen above the desire for sons, above the desire for wealth, above the desire for the world, they led the life of mendicant monks. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for the world – for both are only desires. He, this Atman, [is defined thus:] "Not [this], not [this]." He is inconceivable because he is not conceived, indestructible because he is not destroyed, unattachable because he is not attached, unbound, unwavering, untouched by evil. He [who knows this] is not assailed by these two [thoughts]: "For this reason I have done evil," "for this reason I have done good," – he himself overcomes both these [thoughts], he is not burned by what has been done or what has not been done.

23. About this it is said in the hymn:

This is the eternal greatness of Brahman
It does not increase or decrease by action.
Let him know its nature; having known it,
He is not defiled by evil action.

Therefore, he who knows this, having become calm, subdued, restrained, patient and collected, sees the Atman in himself, sees everything as the Atman. Evil does not overcome him – he overcomes all evil. Evil does not burn him – he burns all evil. Free from evil, free from passion, free from doubt, he becomes a Brahmin. This is the world of Brahman, O king, you have attained it," said Yajnavalkya. [Janaka said:] "Blessed one, I will give you the inhabitants of Videha as slaves along with myself."

24. This is indeed the great, unborn Atman, the eater of food, the giver of wealth. He who knows this, obtains wealth.

25. This is indeed the great unborn Atman, the ageless, undying, immortal, fearless Brahman. Brahman is indeed fearless. He who knows this, becomes the fearless Brahman.

THE FIFTH BRAHMANA

1. Yajnavalkya had two wives, Maitreyi and Katyayani. Of these, Maitreyi was able to discourse on Brahman, and Katyayani was endowed only with the knowledge proper to women. And Yajnavalkya desired to pass on to another way of life.

2. "Maitreyi," said Yajnavalkya, "I am indeed about to give up this [householder's] state. Let me then make a division between you and Katyayani."

3. Maitreyi said: "Sir! If this whole earth, full of wealth, were to become mine, would I thereby become immortal or not?" – "No," said Yajnavalkya. "As is the life of those endowed with wealth, such would your life also be. But there is no hope [of achieving] immortality with the help of wealth."

4. Maitreyi said: "What shall I do with that from which [still] I will not become immortal! Tell me, blessed one, what you know [about immortality]."

5. Yajnavalkya said: "Yes! You [were] dear to us before, lady, and have become even dearer. Well then, lady, I will explain [this] to you. And you reflect on what I will explain."

6. And he said, "Verily, it is not for the sake of the husband that the husband is dear, but for the sake of the Atman that the husband is dear. Verily, it is not for the sake of the wife that the wife is dear, but for the sake of the Atman that the wife is dear. Verily, it is not for the sake of the sons that the sons are dear, but for the sake of the Atman that the sons are dear. Verily, it is not for the sake of wealth that wealth is dear, but for the sake of the Atman that wealth is dear. Verily, it is not for the sake of cattle that cattle are dear, but for the sake of the Atman that cattle are dear. Verily, it is not for the sake of Brahmanship that Brahmanship is dear, but for the sake of the Atman that Brahmanship is dear. Verily, it is not for the sake of the Kshatra that the Kshatra is dear, but for the sake of the Atman that the Kshatra is dear. Verily, it is not for the sake of the worlds that the worlds are dear, but for the sake of the Atman that the worlds are dear. Verily, it is not for the sake of the gods that the gods are dear, but for the sake of the Atman that the gods are dear. Verily, it is not for the sake of the Vedas that the Vedas are dear, but for the sake of the Atman that the Vedas are dear. Verily, it is not for the sake of the beings that the beings are dear, but for the sake of the Atman that the beings are dear. Verily, it is not for the sake of everything that everything is dear, but for the sake of the Atman that everything is dear. everything. Verily, the Atman alone should be seen, should be heard, should be thought of, should be reflected upon, O Maitreya! Verily, when the Atman is seen and heard, when it is thought of and known, then everything becomes known.

7. Brahmanhood leaves him who considers Brahmanhood different from the Atman. Kshatra leaves him who considers Kshatra different from the Atman. The worlds leave him who considers the worlds different from the Atman. The gods leave him who considers the gods different from the Atman. The Vedas leave him who considers the Vedas different from the Atman. The beings leave him who considers the beings different from the Atman. Everything leaves him who considers everything different from the Atman. This Brahmanhood, this Kshatra, these worlds, these gods, these Vedas, these beings, this is all – the Atman.

8. This is similar to how the external sounds cannot be perceived [by themselves] when a drum is struck, but through the perception of the drum or the one striking the drum, the sound is perceived.

9. This is similar to how the external sounds cannot be perceived [by themselves] when a conch is blown, but through the perception of the conch or the one blowing the conch, the sound is perceived.

10. This is similar to how the external sounds cannot be perceived [by themselves] when a lute is played, but through the perception of the lute or the one playing the lute, the sound is perceived.

11. Just as from a fire into which raw fuel is placed, smoke comes forth one after another, verily, O [Maitreya], with the breath of that great being came forth the Rigveda, the Yajurveda, the Samaveda, the Atharvangirasa, the Itihasa, the Puranas, the sciences, the Upanishads, the slokas, the sutras, the Anuvyakhanas, the Vyakhyanas, the sacrifices, the oblations, the food, the drink, this world, and the next world, and all beings. All of them came forth with his breath.

12. It is like the ocean is the center of all waters, like the skin is the center of all touches, like the nostrils are the center of all smells, like the tongue is the center of all tastes, like the eye is the center of all images, like the ear is the center of all sounds, like the mind is the center of all decisions, like the heart is the center of all knowledge, like the hands are the center of all deeds, like the genital organ is the center of all pleasures, like the anus is the center of all ejaculations, like the legs are the center of all travels, like speech is the center of all the Vedas.

13. Just as a lump of salt has nothing [different among itself] either inside or outside, but is all taste, verily, O [Maitreya], this Atman has nothing [different among itself] either inside or outside, but is all knowledge. Having arisen from these elements, it disappears in them. There is no consciousness after death, so I say, O [Maitreya]. Thus said Yajnavalkya.

14. Then Maitreyi said: "You have confused me, lord. Verily, I do not understand this [Atman]." Then he said: "Verily, I do not speak confusingly, O [Maitreya]. Verily, this Atman does not perish, [it is] of an indestructible nature.

15. For where there is [anything] like duality, there one sees another, there one smells another, there one tastes another, there one speaks to another, there one hears another, there one knows another. But when everything has become Atman for him, then how and whom will he be able to see, then how and whom will he be able to smell, then how and whom will he be able to taste, then how and to whom will he be able to speak, then how and whom will he be able to hear, then how and about whom will he be able to think, then how and whom will he be able to touch, then how and whom will he be able to know? How will he be able to know him through whom he knows all this? He, this Atman, [is defined thus:] "Not [this], not [this]". He is incomprehensible, for it is not comprehended, indestructible, for it is not destroyed, unattachable, for it is not attached, not bound, does not waver, does not suffer evil. How can [a person], O [Maitreya], know the knower? You have received the instruction, Maitreya. Verily, such is immortality." Having said this, Yajnavalkya went [to the forest].

THE SIXTH BRAHMANA

1. Now – about the succession [of teachers]:
Pautimasya [received the teaching] from Gaupavana,
Gaupavana – from [another] Pautimasya,
[This] Pautimasya – from [another] Gaupavana,
[This] Gaupavana – from Kaushika,
Kaushika – from Kaundinya,
Kaundinya – from Shandilya,
Shandilya – from Kaushika and Gautama,
Gautama –

2. from Agniveshya
Agniveshya – from Gargya
Gargya – from [another] Gargya,
[This] Gargya – from Gautama,
Gautama – from Saitava,
Saitava – from Parasaryayana,
Parasaryayana – from Gargyayana,
Gargyayana – from Uddalakayana.
Uddalakayana – from Jabalayana,
Jabalayana – from Madhyandinayana,
Madhyandinayana – from Saukarayana,
Saukarayana – from Kasayana,
Kasayana – from Sayakayana,
Sayakayana – from Kaushikayani,
Kaushikayani –

3. from Ghrtakaushika,
Ghrtakaushika – from Parasaryayana,
Parasharyayana – from Parasharya,
Parasharya – from Jatukarnya,
Jatukarnya – from Asurayana and Yaska,
Asurayana – from Traivani,
Traivani – from Aupajandhani,
Aupajandhani – from Asuri,
Asuri – from Bharadvaja,
Bharadvaja – from Atreya,
Atreya – from Manti,
Manti – from Gautama,
Gautama – from [another] Gautama,
[this] Gautama – from Vatsya,
Vatsya – from Shandilly,
Shandilya – from Kaishorya Kapya,
Kaishorya Kapya – from Kumaraharita,
Kumaraharita – from Galava,
Galava – from Vidarbhikaudinya,
Vidarbhikaudinya – from Vatsanapata Babhrava,
Vatsanapat Babhrava – from Pantha Saubhara,
Pantha Saubhara – from Ayasya Angirasa,
Ayasya Angirasa – from Abhuti Tvashtra,
Abhuti Tvashtra – from Vishvarupa Tvashtra,
Vishvarupa Tvashtra – from two asvins,
two ashwins – from Dadhyancha Atharvana,
Dadhyanch Atharvana – from Atharvan Daiva,
Atharvan Daiva – from Mrityu Pradhvansana,
Mrityu Pradhvansana – from Pradhvansana,
Pradhvansana – from Ekarshi,
Ekarshi – from Viprachitti,
Viprachitti – from Vyashti,
Vyashti – from Sanaru,
Sanaru – from Sanatana,
Sanatana – from Sanaga,
Sanaga – from Parameshthin,
Parameshthin – from Brahman.
Brahman is self-existent. Worship of Brahman!

ADDITIONAL SECTION

CHAPTER FIVE

THE FIRST BRAHMANA

1. That is complete, this is complete. From the complete comes the complete. [When] from the complete the complete is taken, the complete still remains.

"Om [is] space, [is] Brahman, the original space, [filled with] wind space." Thus says the son of Kauravyayani. This is the Veda known by the Brahmanas. By it they know what should be known.

THE SECOND BRAHMANA

1. Three kinds of sons of Prajapati lived with [their] father Prajapati as students of sacred knowledge – gods, humans and asuras. When the gods had finished teaching, they said: "Tell us [something], lord." Then he pronounced the syllable da before them [and asked], "Have you understood?" – "We have understood," they replied, "you told us: "Suppress yourselves." – "True," he said, "you have understood."

2. Then the humans said to him: "Tell us [something], lord." And he pronounced the syllable da before them [and asked], "Have you understood?" – "We have understood," they replied, "you told us: "Give." – "True," he said, "you have understood."

3. Then the asuras said to him: "Tell us [something], lord." And he pronounced the syllable da before them [and asked], "Have you understood?" – “We have understood,” they replied, “you have told us: ‘Give compassion.’” – “True,” he said, “you have understood.” The same thing is repeated by the divine voice – thunder: da, da, da, [which means]: “suppress yourself,” “give,” “give compassion.” Let them fulfill these three [commandments]: suppression, almsgiving, compassion.

THE THIRD BRAHMANA

1. The heart is Prajapati, it is Brahman, it is everything. It has three syllables: hri – da – yam. Hri is one syllable; whoever knows this, both his own and others’ [people] bring [offerings]. Da is [another] syllable; whoever knows this, both his own and others’ [people] give [gifts]. Yam is [another] syllable; whoever knows this goes to the heavenly world.

THE FOURTH BRAHMANA

1. Verily, this [is] That. This was That, the real One, Whoever knows this great, wonderful, primordial being as the real Brahman, he wins these worlds. Conquered and becomes non-existent [the enemy of him] who knows this great, wonderful, primordial being as the real Brahman. For Brahman [is] the real.

THE FIFTH BRAHMANA

1. In the beginning this [world] was water. This water created the real, the real is Brahman. Brahman [created] Prajapati, Prajapati – gods. These gods worshipped the real. It has three syllables: sa – ti – yam. Sa is one syllable, ti is [another] syllable, yam is [another] syllable. The first and last syllables are truth, the middle one is untruth. This untruth is embraced on both sides by truth and thus assumes the nature of truth. Untruth does not harm him who knows this.

2. And that which is real is that sun. That purusha which [is] in this disk [of the sun], and that purusha which [is] in the right eye – they both are based on each other. By means of rays the first is based on the second, by means of vital forces – the second on the first. When [the second] is about to pass away [from life], then he sees this disk pure and these rays [of the sun] no longer come to him.

3. That purusha who [is] in this disk [of the sun] has bhus as his head, [for] the head is one and this syllable is one; bhuvas as his hands, [for] the hands are two and these syllables are two; swar as his legs, [for] the legs are two and these syllables are two. His secret name is "day". He who knows this destroys evil and leaves it [behind].

4. That purusha who [is] in the right eye has bhus as his head, [for] the head is one and this syllable is one, bhuvas as his hands, [for] the hands are two and these syllables are two, swar as his legs, [for] the legs are two and these syllables are two. His secret name is "I". He who knows this destroys evil and leaves it [behind].

THE SIXTH BRAHMANA

1. This Purusha, consisting of intelligence, whose essence is light, [is] within the heart, like a grain of rice or barley. He is the lord of all, the master of all. He rules over all that exists.

THE SEVENTH BRAHMANA

1. They say that lightning is Brahman. He is lightning, for He dispels [darkness]. He who knows that lightning is Brahman, dispels evil, for lightning is verily Brahman.

THE EIGHTH BRAHMANA

1. Speech should be revered as a milch cow. She has four breasts: the sound svaha, the sound vasat, the sound hanta, the sound svadha. With two of her breasts the gods maintain life – the sound svaha and the sound vasat. With the sound hanta – people, with the sound svadha – the ancestors. The life breath is her bull, the mind – the calf.

THE NINTH BRAHMANA

1. This fire that is within man is Vaisvanara; by it the food eaten is digested. It is this noise that [man] hears when he stops his ears. When he is about to pass away [from life], he does not hear this noise.

THE TENTH BRAHMANA

1. Verily, when the Purusha leaves this world, he comes to the wind. There that [wind] opens for him like the hole of a chariot wheel. By it he rises up, he comes to the sun. There [the sun] opens for him like the hole of a lambara. By it he rises up, he comes to the moon. There [the moon] opens for him like the hole of a drum. By it he rises up, he comes to a world free from heat, free from cold. There he lives for everlasting years.

THE ELEVENTH BRAHMANA

1. Verily, this is the highest austerity, when [a person] suffers from disease. He who knows this, attains the highest peace. Verily, this is the highest austerity, when the dead is carried to the forest. He who knows this, attains the highest peace. Verily, this is the highest austerity, when the dead are consigned to the fire. Whoever knows this, attains the highest world.

THE TWELFTH BRAHMANA

1. "Food is Brahman," say some. This is not so, for verily food without life rots. "Life is Brahman," say some. This is not so, for verily life without food dries up. But both these deities, being united, attain the highest state. And thus said Pratrida [to his] father: "What good could I do to one who knows this, what evil could I do to him?" He said, [making a negative sign] with his hand: "No, Pratrida. Who could attain the highest state [merely] by uniting with them?" And then he said to him: "[This] is vi. Verily, food is vi, for all these beings penetrate into food. [This] is ram. Verily, life is ram, for all these beings enjoy in life. Verily, into him who knows this, all beings penetrate, in him all beings enjoy."

THE THIRTEENTH BRAHMANA

1. Uktha. Verily, the vital breath is uktha, for the vital breath raises all this. He who knows this, from him is born a son who knows uktha, he acquires union and abode in one world with uktha.

2. Yajus. Verily, the vital breath is yajus, for in the vital breath all these beings are united. For the greatness of him who knows this, all beings are united; he gains union and abode in the same world with the Yajus.

3. Saman. Verily, the vital breath is saman, for in the vital breath all these beings come together. To bring greatness to him who knows this, all beings come together; he gains union and abode in the same world with saman.

4. Kshatra. Verily, the vital breath is kshatra, for verily, the vital breath is kshatra. The vital breath protects him from injury. He who knows this attains power that needs no protection; he gains union and abode in the same world with kshatra.

THE FOURTEENTH BRAHMANA

1. The earth, the air, the sky [constitute] eight syllables. Verily, of eight syllables [does] one line of Gayatri [consist]. This [line of Gayatri] is these [three]. Whoever knows that this line [of Gayatri] is such, he gains as much as these three worlds [consist].

2. The Richis, the Yajus, the Samanas [consist] of eight syllables. Verily, of eight syllables [does] one line of Gayatri [consist]. This [line of Gayatri] is these [three Vedas]. Whoever knows that this line [of Gayatri] is such, he gains as much as this triple knowledge [consists].

3. The breath [of the lungs], the breath going down, the breath spreading throughout the body, [consist] of eight syllables. Verily, of eight syllables [does] one line of Gayatri [consist]. This [line of Gayatri] is these [three]. Whoever knows that this line [of the Gayatri] is such, he gains as much as there is endowed with breath. And this [Gayatri] has a fourth, visible line, which shines there, above the world. Turiya is the same as "the fourth." "Visible line" – for it is as if visible. "Above the world" – for it shines high, high above the dust. Whoever knows that this line [of the Gayatri] is such, he shines in happiness and glory.

4. This Gayatri is based on this fourth visible line above the world. The same [line], verily, is based on the real. Verily, the eye is the real, for verily, the eye is the real. For this reason, even now, if two people go and argue: "I have seen," – "I have heard," then we should trust the one who says: "I have seen." Verily, this real is based on power. Verily, the vital breath is power; this [actual] is based on power. Therefore they say: "Power is more powerful than the actual." Thus is the Gayatri based on what pertains to the Atman. It protects the vital breaths. Verily, the Gaya is the vital breaths, and it protects the vital breaths. Therefore it is called Gayatri, because it protects the vital breaths. And this verse of Savitri that [the teacher teaches the disciple] is it. Whomever he teaches, he protects the vital breaths of.

5. Some teach [the disciple] this Savitri as [the metre] Anushtubh, [saying:] "Speech [is] Anushtubh, we teach this speech." This should not be done. Savitri should be taught as Gayatri. And verily, if he who knows this receives a great [reward for teaching], then that [reward] is not worth even one line of Gayatri.

6. He who would obtain these three worlds, full [of everything], would attain the first line [of the Gayatri]. If he would obtain as much as these three knowledges [make up], he would attain its second line. If he would obtain as much as [there is] endowed with breath, he would attain its third line. But its fourth visible line, which shines there above the world, cannot be attained by anyone, for from where could he obtain such [a gift]?

7. This is its worship: "Gayatri, you are of one line, of two lines, of three lines, of four lines, you are without lines, for you do not perish. Glory to your fourth, visible line above the world!" When [one who knows this] hates someone and [says:] "May he not attain this," or "May his desire not be fulfilled," then the desire of the one to whom he approaches with such [words], or [saying]: "May I attain that [desire]" is not fulfilled.

8. Verily, Janaka, [the king] of Videha, spoke thus about this to Budila Ashvatarasvi: "You said that you knew the Gayatri. How did it happen that] you became an elephant and carry [a load]?" He said: "Because I did not know her face, O king." Fire is her face. Verily, even if much [fuel] is put into the fire, it burns everything. And so, if he who knows this commits even much evil, he absorbs all that [evil] and becomes immaculate, pure, free from old age and death.

THE FIFTEENTH BRAHMANA

1. The face of the real is covered with a golden disk.
You, Pushan, reveal it to me, the worshipper of the real, so that I may see,

2. O Pushan, the only rishi, Yama, Surya, Son of Prajapati, spread [your] rays, concentrate [your] brilliance.
I see your most beautiful form.
I am that purusha who [is there].

3. Let life [enter] into the immortal breath,
And this body will end in ashes,
Om! Mind, remember the perfect, remember! Mind, remember the perfect, remember!

4. O Agni! Lead us by the auspicious path to prosperity,
O god, who knows all paths,
Remove from us the corrupting sin. –
We will render to you the greatest praise.

CHAPTER SIX

THE FIRST BRAHMANA

1. Verily, he who knows the oldest and the best, is the oldest and the best among his own. Verily, the life-breath is the oldest and the best. He who knows this, is the oldest and the best among his own and among whomever he wishes.

2. Verily, he who knows the most excellent, is the most excellent among his own. Verily, speech is the most excellent. He who knows this, is the most excellent among his own and among whomever he wishes.

3. Verily, he who knows the firm foundation, has a firm foundation on the level and on the uneven. Verily, the eye is a firm foundation, for by means of the eye [man] has a firm foundation on a level place and on an uneven place. Whoever knows this has a firm foundation on a level place, has a firm foundation on an uneven place.

4. Verily, he who knows attainment, attains what he desires. Verily, the ear is attainment, for by means of the ear all the Vedas are attained. Whoever knows this, attains what he desires.

5. Verily, he who knows abode, he is the abode of his own and the abode of [other] people. Verily, the mind is abode. Whoever knows this is the abode of his own and the abode of [other] people.

6. Verily, he who knows procreation, procreates himself in offspring and [is rich] in cattle. Verily, the seed is procreation. He who knows this reproduces himself in offspring and [is rich] in cattle.

7. And these vital forces, disputing about which of them is better, came to Brahman and said: "Who is the most excellent of us?" He said: "He among you is the most excellent, after whose departure this body is considered to be in the worst condition."

8. Then speech departed. And having been absent for a year, it returned back and said: "How were you able to live without me?" They said: "As [live] the dumb, not speaking with the tongue, [but] breathing with the breath, seeing with the eye, hearing with the ear, knowing with the mind, producing with the seed – so did we." And speech entered [the body].

9. Then the eye departed. And having been absent for a year, it returned back and said: "How were you able to live without me?" They said: "As the blind [live], who do not see with the eye, [but] breathe with the breath, speak with the tongue, hear with the ear, know with the mind, produce with the seed – so did we live." And the eye entered [the body].

10. Then the ear left. And after being absent for a year, it came back and said: "How were you able to live without me?" They said: "As the deaf [live], who do not hear with the ear, [but] breathe with the breath, speak with the tongue, see with the eye, know with the mind, produce with the seed – so did we live." And the ear entered [the body].

11. Then the mind left. And after being absent for a year, it came back and said: "How were you able to live without me?" They said: “As fools live, who do not understand with reason, [but] breathe with breath, speak with a tongue, see with an eye, hear with an ear, produce with seed – so we lived.” And reason entered [the body].

12. Then the seed departed. And after being absent for a year, it returned and said: "How were you able to live without me?" They said: "As eunuchs [live], not producing seed, [but] breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear, knowing with the mind – so did we live." And the seed entered [the body].

13. After that, the breath wanted to leave. And just as a large, excellent horse from the country of Sindhu tears out the pegs to which its feet are tied, so it tore [from the body] these vital forces. They said: "Do not go, lord: verily, we will not be able to live without you." – "If I am such, make [me] an offering." – Good!"

14. Then the speech said: "Indeed, in whatever I am the most excellent, in that you are the most excellent." – "Indeed, in whatever I am a firm foundation, in that you are a firm foundation," – [said] the eye. "Indeed, in whatever I am an achievement, in that you are an achievement," [said] the ear. "Indeed, in whatever I am a dwelling, in that you are a dwelling," [said] the mind. "Indeed, in whatever I am a reproduction, in that you are a reproduction," [said] the seed. [The breath said]: "If I am such, what [serves me] as food, what as clothing?" – "Everything that is here, even [food], dogs, worms, insects and birds – that is your food, the water is a dwelling." Verily, he who thus knows this food of the breath, does not eat anything that were not food, does not receive anything that is not food. Those who know this and are enlightened, when they are about to eat, cleanse their mouths with water, and when they have eaten, cleanse their mouths with water. Thus they consider that they have covered the nakedness of this breath.

THE SECOND BRAHMANA

1. Shvetaketu Aruneya came to the assembly of the inhabitants of Panchala. He came to Pravahana Jaivali, surrounded by servants. Seeing him, he said: "Boy!" [Shvetaketu] replied: "Sir!" – "Are you taught by your father?" – "Yes."

2. [Pravahana asked]: "Do you know how these people, when they pass away [from life], go in different directions?" – "No," he said. "Do you know how they come back to this world?" – "No," he said. – "Do you know why that world is not filled, although many go there again and again?" – "No," he said. – "Do you know by what offering the waters acquire the gift of human speech, rise up and speak?" – "No," he said. – "Do you know about the attainment of the path leading to the gods, or [the path] leading to the ancestors – by what deed is the path leading to the gods, or [the path] leading to the ancestors attained? For we have heard the speech of the rishi:

"Of two paths for men I have heard -
[Leading to] the ancestors and [leading to] the gods.
Along them everything moves together,
That exists between the father and the mother."
"None of this do I know," he said.

3. Then [Pravahana] asked him to stay. [But] the boy, not wishing to stay, ran away. He came to his father and said to him: "Indeed, you said before that I am well taught!" – "Well, what is it, wise one?" – "The king's relative asked me five questions, and I did not know [the answer] to any of them." – "What are these [questions]?" – "Here," – and he repeated their main points.

4. He said: "You know me, child – if I knew anything, I told you everything. Go then – we will go there and live [there] as students." – "You better go." And Gautama went to where Pravahana Jaivali was. He offered him a seat, ordered water to be brought, gave him an honorable reception and said: "We offer the venerable Gautama [to choose] a gift."

5. He said: "This is the gift promised to me: tell me the speech that you delivered to the boy."

6. He said: "Verily, Gautama, this is one of the divine gifts. Name [something] of the human ones."

7. He said: "You know well that I possess gold, cows, horses, slaves, attendants, and garments in abundance. Do not deprive me of the great, the infinite, and the boundless." – "So, verily, Gautama, seek this in the prescribed way." – "I approach you as a disciple." And with such a speech the ancients approached [the teacher] as disciples. And so he remained [with Pravahana], saying that he approached him as a disciple.

8. He said: "Do not be offended by us, Gautama, just as [your fathers were not offended]. For until now this knowledge has not been with any Brahmin. But I will impart it to you, for who can refuse when you speak thus?

9. Verily, that world, Gautama, is the [Sacrificial] fire. The sun is its fuel. The rays are smoke. The day is flame. The cardinal points are coals. The intermediate points are sparks. On this fire the gods make the offering of faith. From this offering arises King Soma.

10. Verily, Parjanya, Gautama, is fire. The year is its fuel. The clouds are smoke. Lightning is flame. Peruns are coals. Hail is sparks. On this fire the gods make the offering of King Soma. From this offering arises rain.

11. This world, Gautama, is indeed fire. The earth is its fuel. Fire is smoke. Night is flame. The moon is coals. The stars are sparks. On this fire the gods make the offering of rain. From this offering arises food.

12. Man, Gautama, is indeed fire. The open mouth is its fuel. Breath is smoke. Speech is flame. The eye is coals. The ear is sparks. On this fire the gods make the offering of food. From this offering arises semen.

13. Woman, Gautama, is indeed fire. The womb is its fuel. The hairs are smoke. The genital parts are flame. Insertion is coals. Enjoyment is sparks. On this fire the gods make the offering of semen. From this offering arises man. He lives as long as he lives. When he dies,

14. Then he is carried to the [funeral] fire. His fire is fire. Fuel is fuel. Smoke is smoke. Flame is flame. Coals are coals. Sparks are sparks. On this fire the gods make an offering of man. From this offering arises man, covered with radiance.

15. Those who know this, and those who revere faith and truth in the forest, go into the flame, from the flame into the day, from the day into the bright half of the month, from the bright half of the month into the six months when the sun moves to the north, from these months into the world of the gods, from the world of the gods into the sun, from the sun into lightning. And having come to the lightning, [consisting] of the mind, the purusha leads them into the worlds of Brahman. In these worlds of Brahman they live afar exalted. For them there is no more return.

16. Those who acquire the worlds by sacrifice, alms, and austerities go into smoke, from smoke into the night, from the night into the dark half of the month, from the dark half of the month into the six months when the sun moves to the south, from these months into the world of the ancestors, from the world of the ancestors into the moon. Having reached the moon, they become food. There the gods eat them, just as [they eat] King Soma, [saying:] "Increase, decrease." When this passes for them, then [people] fall here into space, from space into the wind, from the wind into rain, from the rain into the earth. Having reached the earth, they become food. Again they make an offering of them on the fire of man, and then they are born on the fire of woman. Thus they complete a cycle, again rising into the worlds. Those who do not know these two paths become insects, birds and biting creatures.

THE THIRD BRAHMANA

1. Whoever desires, "May I attain greatness," on an auspicious day in the bright half of the month when the sun moves north, having performed the twelve-day upasada rite, having collected all the plants and fruits in a vessel or udumbara bowl, having swept around [the home altar], sprinkled around, lit a fire, spread [grass] around, having duly prepared clarified butter and having mixed a drink under a male constellation, makes an offering [saying:]

"O Jatavedas, how many gods are there in you,
Contrarians who destroy the desires of man, -
To them I offer [their] share.
May they, satisfied, satisfy me with all my desires. – Blessings!
To that contrarian [deity] who rests [here,
Saying:] "I support [everything]," –
To You with a libation of oil
To the propitiated One I offer sacrifice. – Blessing!"

2. "Blessing to the Eldest! Blessing to the Best!" – [Saying] thus, having made an offering [of oil] on the fire, he pours the remainder into the mixture.

"Blessing to the Life Breath! Blessing to the Most Excellent!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to speech! Blessing to the firm foundation!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the eye! Blessing to attainment!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the ear! Blessing to the abode!" [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the mind! Blessing to reproduction!" [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the seed!" [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

3. "Blessing to the fire!" [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the some!" [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessing to the earth!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to the air!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to the sky!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to the earth, the air, the sky!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to Brahmanism!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to Kshatra!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Blessings to the past!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"To the future – a blessing!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"To the universe – a blessing!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"To everything – a blessing!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

"Prajapati – a blessing!" – [Saying] thus, having made an offering on the fire, he pours the remainder into the mixture.

4. Then he touches that mixture, [saying:] "You are moving, [like breath]. You are blazing, [like fire]. You are complete, [like Brahman]. You are steadfast, [like the sky]. You are the only refuge [like the earth]. You are the one met [with the cry] hin [at the beginning of the sacrifice], you are the one met [with the cry] hin [in the middle of the sacrifice]. You are the one sung [at the beginning of the sacrifice]. You are the one sung [in the middle of the sacrifice]. You are the one chanted [at the beginning of the sacrifice]. You are the one chanted [at the beginning of the sacrifice]. You are the one chanted in response [in the middle of the sacrifice]. You are the radiance in the moist [cloud]. You are the all-pervading. You are the powerful. You are the food [like Soma]. You are the light [like fire]. You are the end. You are the all-consuming."

5. Then he lifts up that [drink, saying], "You know everything. We know your greatness. Verily, he is the king, the lord, the master. Let him make me king, lord, master."

6. Then he cleanses his mouth with it [saying]: "Of this desired Savitar... Sweetness [blows] the winds for the righteous. Sweetness flow the rivers. Sweetness let the grass be to us. Blessing to the earth! On the radiance of the divine we meditate... Sweetness let the night and day be. Sweetness let the air above the earth be. Sweetness let the sky, our father, be. Blessing to the airspace! May he awaken our thoughts! Sweetness let the tree be to us. Sweetness let the sun be. Sweetness let the cows be to us. Blessing to the sky!"

And he repeats the whole [hymn] of Savitri and all the verses about sweetness, [saying:] "May I be all this. The earth, the air, the sky – a blessing!" Having cleansed his mouth [with the whole drink] completely, having washed his hands, he lies down behind the fire facing the east. In the morning he honors the sun, [saying]: "You are the only lotus flower among the cardinal directions. May I become the only lotus flower among people!" Then, going back the same way, he sits behind the fire and pronounces [the names of the teachers in order] of succession.

7. And Uddalaka Aruni told this to his disciple Vajasaneya Yajnavalkya and said: "If this [drink] is sprinkled even on a dried-up trunk, then branches will grow and leaves will blossom."

8. And so Vajasaneya Yajnavalkya told this to his disciple Madhuka Paingya and said: "If this [drink] is sprinkled even on a dry trunk, then branches will grow and leaves will blossom."

9. And so Madhuka Paingya told this to his disciple Chula Bhagavitti and said: "If this [drink] is sprinkled even on a dry trunk, then branches will grow and leaves will blossom."

10. And so Chula Bhagavitti told this to his disciple Janaki Ayasthuna and said: "If this [drink] is sprinkled even on a dry trunk, then branches will grow and leaves will blossom."

11. And Janaki Ayasthuna told this to his disciple Satyakama Jabada and said: "If this [drink] is sprinkled even on a dry trunk, then branches will grow and leaves will blossom."

12. And Satyakama Jabala told this to his disciples and said: "If this [drink] is sprinkled even on a dry trunk, then branches will grow and leaves will blossom." Let them not impart this to anyone except a son or a disciple.

13. There are four [items] made of udumbara: the udumbara spoon, the udumbara cup, the udumbara fuel, the two udumbara whisks.

There are ten cultivated grains: rice and barley, sesame and beans, millet and chumiza, wheat, lentils, peas and vetch. Grinding them and sprinkling them with sour milk, honey and butter, they make an oblation of clarified butter.

THE FOURTH BRAHMANA

1. Verily, the essence of these beings is the earth, [the essence] of the earth is water, of water are plants, of plants are flowers, of flowers are fruits, of fruits is man, of man is semen.

2. And Prajapati thought: "Well, I will make a foundation for him" – and he created a woman. Having created her, he united with her. Therefore one should unite with a woman. He extended from himself this protruding pressstone. With it he impregnated her.

3. Her womb is the sacrificial altar. The hairs are the grass for sacrifice. The skin is the press [of soma]. Labia pudenda is the fire in the middle. Verily, as great is the world of him who performs the Vajapeya sacrifice, so great is the world of him who performs intercourse knowing it. He acquires the good deeds of women. But from him who performs intercourse unknowingly, women acquire his good deeds.

4. Verily, this is that, knowing it, Uddalaka Aruni said: verily, this is that, knowing it, Naka Maudgalya said; verily, this is that, knowing it, Kumaraharita said: "Many mortals, Brahmins by birth, pass away from this world, powerless and deprived of good deeds – they who perform intercourse unknowingly."

If any semen is shed by a sleeping or waking person,

5. Let him touch it or say over it:

"The seed that was poured out on the earth for me today,
Which flowed onto the plants, into the water,
I take it back, this seed.
Let strength come to me again, light [will come] again, prosperity [will come] again.
Let the fire and the altars be established in their places again," –

[Having said] so and taking [the seed] with his ring finger and thumb, let him rub [it] on the middle of his chest or between his eyebrows.

6. If [someone] sees himself [reflected] in water, then let him say: "[May there be] light, power, glory, wealth, and good deeds for me."

Verily, she is the adornment of women who has laid aside her unclean clothes. So let him approach and address her who has laid aside her unclean clothes and is honorable.

7. If she does not give herself to him, then let him buy her. If she still does not give herself to him, then let him beat her with a stick or with his hand, [saying]: "By power and glory I take your glory." Thus she becomes honorable.

8. If she gives herself to him, [then he says]: "By power and glory I give you glory." Thus both of them become honorable.

9. If he desires a woman, thinking: "May she enjoy love with me," then having inserted his member into her, pressing his lips to her lips and touching her womb, let him say:

"You arose from each member, you came forth from the heart.

You are the essence of the members of the body. Intoxicate this woman with me, as if struck by a poisonous arrow."

10. And if he desires a woman, [thinking]: "May she not conceive," then having inserted his penis into her, pressing their lips to their lips, let him first inhale, then exhale, and [say]: "By force and seed I take seed from you." Thus she is found without seed.

11. And if he desires a woman, [thinking]: "May she conceive," then having inserted his penis into her, pressing their lips to their lips, let him first exhale, then inhale, and [say]: "By force and seed I give you seed." Thus she is found fertilized.

12. And if his wife has a lover and he hates him, then let him make a fire in an unbaked vessel and prepare a mat of reed stalks [arranged] in opposite directions, and make an offering on that fire of these ends of reed stalks [arranged] in opposite directions and dipped in clarified butter, [saying]:

"You have made an offering on my fire, I take from you the inhalation and exhalation of such and such.

You have made an offering on my fire, I take from you children and cattle, such and such.

You have made an offering on my fire, I take from you sacrifice and good deeds, such and such.

You have made an offering on my fire, I take from you hope and expectation, "

Verily, he who is cursed by a Brahmin who knows this goes away from this world powerless and deprived of good deeds. Therefore, let him not wish to flirt with the wife of one who knows this and is enlightened. For he who knows this gains the upper hand.

13. And if anyone's wife has her period, then for three days she should not drink from a bronze vessel or wear new clothes. No man or woman of low caste should touch her. At the end of three nights, when she has bathed, let her be given pounded rice.

14. If anyone wishes, "May a blameless son be born to me, may he study the Veda and reach the full term of life," then, having boiled rice in milk, let him [with his wife] eat it together with clarified butter. Then they will indeed beget [such a son].

15. And if he wishes, "May I have a reddish-haired, brown-eyed son who will study the two Vedas and attain the full term of life," then, having cooked rice in sour milk, let him [with his wife] eat it with clarified butter. Then they will indeed beget [such a son].

16. And if he wishes, "May I have a dark-skinned, red-eyed son who will study the three Vedas and attain the full term of life," then, having cooked rice in water, let them [with their wife] eat it with clarified butter. Then they will indeed beget [such a son].

17. And if he wishes, "May I have a learned daughter who will attain the full term of life," then, having cooked rice with sesame, let them [with their wife] eat it with clarified butter. Verily, then they will be able to beget [such a daughter].

18. And if he wishes: "May a learned, renowned, attending assemblies, speaking pleasant words son be born to me; may he study all the Vedas and reach the full term of life," – then, having cooked rice with meat, let him [with his wife] eat it together with clarified butter. Verily, then they will be able to beget [such a son] – with the help of the meat of a young bull or a bull.

19. Then, as the morning approaches, having prepared clarified butter according to the rite of the pot of cooked food, he makes an offering, scooping from the pot of cooked food, [and says]: "Agni is a blessing! Anumati is a blessing. To the god Savitar, who creates reality, is a blessing!" Having made the offering, he takes out [the remaining food] and eats it; having eaten, he offers [the remainder] to his wife. Having washed his hands, filled the vessel with water and sprinkled it thrice with water, [he says]:

"Go from here, Viswavasu,
Search for another young girl -
[Let go] the wife along with her husband."

20. Then he approaches her [saying]:

"I am the life-breath, you are speech.
You are speech, I am the life-breath.
I am saman, you are rich.
I am heaven, you are earth.
Let us make an effort,
Let us merge the semen,
To acquire a child – a male child."

21. Then he spreads her thighs [saying]: "Spread apart, heaven and earth!" Having inserted his member into her, pressing his lips to her lips and thrice running [his hand] over her body from top to bottom, he [says]:

"Let Vishnu prepare the womb, let Tvashtar create images.
Let Prajapati flow in, let Dhatar give you fruit.
Give fruit, Sinivali, give fruit, luxuriant-haired one!
Let the Ashvin gods, crowned with lotuses, place the fruit in you.

22. The two golden aranis, by friction of which the Ashvins obtain fire, -
For this embryo we pray, that it may be born in the tenth month.
As the earth contains the embryo of fire, as the sky contains the embryo of thunder,
As the embryo of wind is in the cardinal directions, so I give you the embryo, such and such."

23. When she is about to give birth, he sprinkles water on her, [saying]:

"As the wind from all sides shakes [the surface] of a lotus pond,
So let your embryo be set in motion and come out together with the outer shell.
This shelter is created by Indra with a covering and a fence.
Bring him forth, Indra, the afterbirth together with the embryo."

24. When [the son] is born, then, having lit a fire, taking [the child] on his lap and having mixed sour milk with clarified butter in a bronze vessel, he makes an offering, scooping [from the vessel] sour milk with clarified butter, [and says]:

"May I be able to provide sustenance to a thousand [people] in this [son], prospering in my house.
May I not be abandoned by my offspring and cattle with his service. – Blessing!
With my mind I make an offering to you of the life forces within me. – Blessing!
If [by my] deed I have done too much [of something] or done too little,
Then let Agni, who performs the proper sacrifice, the wise, make this sacrifice proper and favorable for us. – Blessing!"

25. Then, bending down to his right ear, he three times [says]: "Speech, speech!" Then, having mixed sour milk, honey and butter, he feeds [the child] from a golden [spoon], without inserting it into the mouth, [and says]:

"I put the earth in you. I put the airspace in you. I put the sky in you. I place everything in you – the earth, the air, the sky."

26. Then he gives it a name, [saying]: "You are the Veda." Thus it becomes his secret name.

27. Then, having handed it over to the mother, he gives [the child] her breast, [saying]:

"Your breast, which does not dry up, which refreshes,
Which gives wealth, bestows abundance, which gives good,
With which you feed all the worthy, –
Saraswati, – give it here to suck [the child]."

28. Then he addresses the mother [of the child]:

"You are Ila, who is descended from Mitra and Varuna; she bore a husband to her husband.
Be the mother of many husbands, you who made [me] courageous."
Truly, about such [a son] they say: "Yes, you have surpassed your father! Yes, you have surpassed your grandfather! Yes, the highest limit of happiness, glory and brilliance, divine knowledge has been reached by the one who was born the son of a Brahmin who knows this."

FIFTH BRAHMANA

1. Now about the succession [of teachers]:
The son of Pautimashi [received the teaching] from the son of Katyayani,
The son of Katyayani – from the son of Gautami,
The son of Gautami – from the son of Bharadvaja,
The son of Bharadvaja – from the son of Parasari.
The son of Parasari – from the son of Aupasvasti,
The son of Aupasvasti – from the son of [another] Parasari,
The son (of this] Parasari – from the son of Katyayani,
The son of Katyayani – from the son of Kaushika,
The son of Kaushika – from the son of Alambi and the son of Vayaghrapadi,
The son of Vayaghrapadi – from the son of Kanvi and the son of Kapi,
The son of Kapi –

2. from the son of Atreya,
Son of Atreya – from the son of Gautami,
Son of Gautami – from the son of Bharadwaja,
Son of Bharadwaja – from the son of Parasari,
Son of Parasari – from the son of Vatsi,
Son of Vatsi – from the son of [another] Parasari,
Son of [this] Parasari – from the son of Varakaruni,
Son of Varakaruni – from the son of [another] Varakaruni,
Son of [this] Varakaruni – from the son of Artabhaga,
Son of Artabhaga – from the son of Shaunga,
Son of Shaunga – from the son of Sankriti,
Son of Sankriti – from the son of Alambayani,
Son of Alambayani – from the son of Alambi,
Son of Alambi – from the son of Jayanti,
Son of Jayanti – from the son of Mandukayani,
Son of Mandukayani – from the son of Manduka,
Son of Manduka – from the son of Sandili,
Son of Sandili – from the son of Rathitari,
Son of Rathitari – from the son of Bhaluka,
Son of Bhaluka – from the two sons of Kraunchika,
Sons of Kraunchika – from the son of Vaidabhriti,
Son of Vaidabhriti – from the son of Karshakeya,
Son of Karshakeya – from the son of Prachinayoga,
Son of Prachinayoga – from the son of Sanjivi,
Son of Sanjivi – from the son of Prashni, Asurivasin,
Son of Prashni – from Asurayana,
Asurayana – from Asuri,
Asuri – from

3. Yajnavalkya,
Yajnavalkya – from Uddalaka,
Uddalaka – from Aruna,
Aruna – from Upaveshi,
Upaveshi – from Kushri,
Kushri – from Vajashravas,
Vajashravas – from Jihvavanta Badhyoga,
Jihvavanta Badhyoga – from Asita Varshagana,
Asita Varshagana – from Harita Kashyapa,
Harita Kashyapa – from Shilpa Kashyapa,
Shilpa Kashyapa – from Kashyapa Naidhruvi,
Kasyapa Naidhruvi – from Vach,
Vach – from Ambhini,
Ambhini – from Adityas.
These white sacrificial sayings, originating from Aditya, are explained by Vajasaneya Yajnavalkya.

4. Likewise to the son of Sanjivi.
The son of Sanjivi is from Mandukayani,
Mandukayani is from Mandavya,
Mandavya is from Kautsa,
Kautsa is from Mahitthi,
Mahitthi is from Vamakakshayana,
Vamakakshayana is from Sandilya,
Sandilya is from Vatsya,
Vatsya is from Kushri,
Kushri is from Yajnavacasa Rajastambayana,
Yajnavacasa Rajastambayana is from Tura Kavasheya,
Tura Kavasheya is from Prajapati,
Prajapati is from Brahman.
Brahman is self-existent. Homage to Brahman!