---
type: article
status: Published
slug: "brihadaranyaka-upanishad"
title: "Brihadaranyaka Upanishad"
author: "Unknown"
tradition: "hindu"
language: "sa"
genre: "Upanishad"
period: "c. 1st millennium BCE"
source_url: "https://sa.wikisource.org/w/index.php?oldid=308886"
certainty: observed
source: "https://sa.wikisource.org/w/index.php?oldid=308886"
---
# Brihadaranyaka Upanishad

## Original

### Section 1.1

ॐ शान्तिः शान्तिः शान्तिः ॥

1.1.1. उषा वा अश्वस्य मेध्यस्य शिरः ।
सूर्यश्चक्षुर्वातः प्राणो व्यात्तमग्निर्वैश्वानरः संवत्सर आत्माश्वस्य मेध्यस्य ।
द्यौः पृष्ठमन्तरिक्षमुदरं पृथिवी पाजस्यं दिशः पार्श्वे अवान्तरदिशः पर्शव ऋतवोऽङ्गानि मासाश्चार्धमासाश्च पर्वाण्यहोरात्राणि प्रतिष्ठा नक्षत्राण्यस्थीनि नभो मांसानि ।
ऊवध्यं सिकताः सिन्धवो गुदा यकृच्च क्लोमानश्च पर्वता ओषधयश्च वनस्पतयश्च लोमानि ।
उद्यन् पूर्वार्धो निम्लोचञ्जघनार्धः ।
यद्विजृम्भते तद्विद्योतते ।
यद्विधूनुते तत्स्तनयति ।
यन्मेहति तद्वर्षति ।
वागेवास्य वाक्

1.1.2. अहर्वा अश्वं पुरस्तान्महिमान्वजायत ।
तस्य पूर्वे समुद्रे योनिः ।
रात्रिरेनं पश्चान्महिमान्वजायत ।
तस्यापरे समुद्रे योनिर् ।
एतौ वा अश्वं महिमानावभितः सम्बभूवतुः ।
हयो भूत्वा देवानवहद्वाजी गन्धर्वानर्वासुरानश्वो मनुष्यान् ।
समुद्र एवास्य बन्धुः समुद्रो योनिः

### Section 1.2

1.2.1. नैवेह किं चनाग्र आसीत् ।
मृत्युनैवेदमावृतमासीदशनायया ।
अशनाया हि मृत्युः ।
तन्मनोऽकुरुतात्मन्वी स्यामिति ।
सोऽर्चन्नचरत् ।
तस्यार्चत आपोऽजायन्त ।
अर्चते वै मे कमभूदिति ।
तदेवार्क्यस्यार्कत्वम् ।
कं ह वा अस्मै भवति य एवमेतदर्क्यस्यार्कत्वं वेद

1.2.2. आपो वा अर्कः ।
तद्यदपां शर आसीत्तत्समहन्यत ।
सा पृथिव्यभवत् ।
तस्यामश्राम्यत् ।
तस्य श्रान्तस्य तप्तस्य तेजोरसो निरवर्तताग्निः

1.2.3. स त्रेधात्मानं व्यकुरुतादित्यं तृतीयं वायुं तृतीयम् ।
स एष प्राणस्त्रेधाविहितः ।
तस्य प्राची दिक्शिरोऽसौ चासौ चेर्मौ ।
अथास्य प्रतीची दिक्पुच्छमसौ चासौ च सक्थ्यौ ।
दक्षिणा चोदीची च पार्श्वे ।
द्यौः पृष्ठमन्तरिक्षमुदरमियमुरः ।
स एषोऽप्सु प्रतिष्ठितः ।
यत्र क्व चैति तदेव प्रतितिष्ठत्येवं विद्वान्

1.2.4. सोऽकामयत  द्वितीयो म आत्मा जायेतेति ।
स मनसा वाचं मिथुनं समभवदशनाया मृत्युः ।
तद्यद्रेत आसीत्स संवत्सरोऽभवत् ।
न ह पुरा ततः संवत्सर आस ।
तमेतावन्तं कालमबिभर्यावान्त्संवत्सरः ।
तमेतावतः कालस्य परस्तादसृजत ।
तं जातमभिव्याददात् ।
स भाणकरोत् ।
सैव वागभवत्

1.2.5. स ऐक्षत यदि वा इममभिमंस्ये कनीयोऽन्नं करिष्य इति ।
स तया वाचा तेनात्मनेदं सर्वमसृजत यदिदं किञ्च  ऋचो यजूंषि सामानि छन्दांसि यज्ञान् प्रजां पशून् ।
स यद्यदेवासृजत तत्तदत्तुमध्रियत ।
सर्वं वा अत्तीति तददितेरदितित्वम् ।
सर्वस्यात्ता भवति सर्वमस्यान्नं भवति य एवमेतददितेरदितित्वं वेद

1.2.6. सोऽकामयत  भूयसा यज्ञेन भूयो यजेयेति ।
सोऽश्राम्यत् ।
स तपोऽतप्यत ।
तस्य श्रान्तस्य तप्तस्य यशो वीर्यमुदक्रामत् ।
प्राणा वै यशो वीर्यम् ।
तत्प्राणेषूत्क्रान्तेषु शरीरं श्वयितुमध्रियत ।
तस्य शरीर एव मन आसीत्

1.2.7. सोऽकामयत  मेध्यं म इदं स्यादात्मन्व्यनेन स्यामिति ।
ततोऽश्वः समभवत् ।
यदश्वत्तन्मेध्यमभूदिति तदेवाश्वमेधस्याश्वमेधत्वम् ।
एष ह वा अश्वमेधं वेद य एनमेवं वेद ।
तमनवरुध्यैवामन्यत ।
तं संवत्सरस्य परस्तादात्मन आलभत ।
पशून् देवताभ्यः प्रत्यौहत् ।
तस्मात्सर्वदेवत्यं प्रोक्षितं प्राजापत्यमालभन्ते ।
एष वा अश्वमेधो य एष तपति ।
तस्य संवत्सर आत्मा ।
अयमग्निरर्कः ।
तस्येमे लोका आत्मानः ।
तावेतावर्काश्वमेधौ ।
सो पुनरेकैव देवता भवति मृत्युरेव ।
अप पुनर्मृत्युं जयति ।
नैनं मृत्युराप्नोति ।
मृत्युरस्यात्मा भवति ।
सर्वमायुरेति ।
एतासां देवतानामेको भवति

### Section 1.3

1.3.1. द्वया ह प्राजापत्या देवाश्चासुराश्च ततः कानीयसा एव देवा ज्यायसा असुराः ।
त एषु लोकेष्वस्पर्धन्त ।
ते ह देवा ऊचुर्हन्तासुरान् यज्ञ उद्गीथेनात्ययामेति

1.3.2. ते ह वाचमूचुस्त्वं न उद्गायेति ।
तथेति तेभ्यो वागुदगायत् ।
यो वाचि भोगस्तं देवेभ्य आगायत् ।
यत्कल्याणं वदति तदात्मने ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविध्यन् ।
स यः स पाप्मा यदेवेदमप्रतिरूपं वदति ।
स एव स पाप्मा

1.3.3. अथ ह प्राणमूचुस्त्वं न उद्गायेति ।
तथेति तेभ्यः प्राण उदगायत् ।
यः प्राणे भोगस्तं देवेभ्य आगायत् ।
यत्कल्याणं जिघ्रति तदात्मने ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविध्यन् ।
स यः स पाप्मा यदेवेदमप्रतिरूपं जिघ्रति ।
स एव स पाप्मा

1.3.4. अथ ह चक्षुरूचुस्त्वं न उद्गायेति ।
तथेति तेभ्यश्चक्षुरुदगायत् ।
यश्चक्षुषि भोगस्तं देवेभ्य आगायत् ।
यत्कल्याणं पश्यति तदात्मने ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविध्यन् ।
स यः स पाप्मा यदेवेदमप्रतिरूपं पश्यति ।
स एव स पाप्मा

1.3.5. अथ ह श्रोत्रमूचुस्त्वं न उद्गायेति ।
तथेति तेभ्यः श्रोत्रमुदगायत् ।
यः श्रोत्रे भोगस्तं देवेभ्य आगायत् ।
यत्कल्याणं शृणोति तदात्मने ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविध्यन् ।
स यः स पाप्मा ।
यदेवेदमप्रतिरूपं शृणोति ।
स एव स पाप्मा

1.3.6. अथ ह मन ऊचुस्त्वं न उद्गायेति ।
तथेति तेभ्यो मन उदगायत् ।
यो मनसि भोगस्तं देवेभ्य आगायत् ।
यत्कल्याणं संकल्पयति तदात्मने ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविध्यन् ।
स यः स पाप्मा ।
यदेवेदमप्रतिरूपं संकल्पयति ।
स एव स पाप्मा ।
एवमु खल्वेता देवताः पाप्मभिरुपासृजन् ।
एवमेनाः पाप्मनाविध्यन्

1.3.7. अथ हेममासन्यं प्राणमूचुस्त्वं न उद्गायेति ।
तथेति तेभ्य एष प्राण उदगायत् ।
तेऽविदुरनेन वै न उद्गात्रात्येष्यन्तीति ।
तमभिद्रुत्य पाप्मनाविव्यत्सन् ।
स यथाश्मानमृत्वा लोष्टो विध्वंसेतैवं हैव विध्वंसमाना विष्वञ्चो विनेशुः ।
ततो देवा अभवन्, परासुरा ।
भवत्यात्मना, परास्य द्विषन् भ्रातृव्यो भवति य एवं वेद

1.3.8. ते होचुः  क्व नु सोऽभूद्यो न इत्थमसक्तेति ।
अयमास्येऽन्तरिति ।
सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः

1.3.9. सा वा एषा देवता दूर्नाम ।
दूरं ह्यस्या मृत्युर् ।
दूरं ह वा अस्मान्मृत्युर्भवति य एवं वेद

1.3.10. सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्य यत्रासां दिशामन्तस्तद्गमयां चकार ।
तदासां पाप्मनो विन्यदधात् ।
तस्मान्न जनमियान्नान्तमियान्नेत्पाप्मानं मृत्युमन्ववायानीति

1.3.11. सा वा एषा देवतैतासां देवतानां पाप्मानं मृत्युमपहत्याथैना मृत्युमत्यवहत्

1.3.12. सा वै वाचमेव प्रथमामत्यवहत् ।
सा यदा मृत्युमत्यमुच्यत सोऽग्निरभवत् ।
सोऽयमग्निः परेण मृत्युमतिक्रान्तो दीप्यते

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

1.3.14. अथ चक्षुरत्यवहत् ।
तद्यदा मृत्युमत्यमुच्यत स आदित्योऽभवत् ।
सोऽसावादित्यः परेण मृत्युमतिक्रान्तस्तपति

1.3.15. अथ श्रोत्रमत्यवहत् ।
तद्यदा मृत्युमत्यमुच्यत ता दिशोऽभवन् ।
ता इमा दिशः परेण मृत्युमतिक्रान्ताः

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

1.3.17. अथात्मनेऽन्नाद्यमागायत् ।
यद्धि किञ्चान्नमद्यतेऽनेनैव तदद्यते ।
इह प्रतितिष्ठति

1.3.18. ते देवा अब्रुवन् ।
एतावद्वा इदं सर्वं यदन्नम् ।
तदात्मन आगासीः ।
अनु नोऽस्मिन्नन्न आभजस्वेति ।
ते वै माभिसंविशतेति ।
तथेति तं समन्तं परिण्यविशन्त ।
तस्माद्यदनेनान्नमत्ति तेनैतास्तृप्यन्ति ।
एवं ह वा एनं स्वा अभिसंविशन्ति भर्ता स्वानां श्रेष्ठः पुरएता भवत्यन्नादोऽधिपतिर्य एवं वेद ।
य उ हैवंविदं स्वेषु प्रतिर्बुभूषति न हैवालं भार्येभ्यो भवति ।
अथ य एवैतमनुभवति यो वैतमनु भार्यान् बुभूर्षति स हैवालं भार्येभ्यो भवति

1.3.19. सोऽयास्य आङ्गिरसोऽङ्गानां हि रसः ।
प्राणो वा अङ्गानां रसः ।
प्राणो हि वा अङ्गानां रसः ।
तस्माद्यस्मात्कस्माच्चाङ्गात्प्राण उत्क्रामति तदेव तच्छुष्यति ।
एष हि वा अङ्गानां रसः

1.3.20. एष उ एव बृहस्पतिः ।
वाग्वै बृहती ।
तस्या एष पतिस्तस्मादु बृहस्पतिः

1.3.21. एष उ एव ब्रह्मणस्पतिः ।
वाग्वै ब्रह्म ।
तस्या एष पतिस्तस्मादु ब्रह्मणस्पतिः

1.3.22. एष उ एव साम ।
वाग्वै सामैष सा चामश्चेति तत्साम्नः सामत्वम् ।
यद्वेव समः प्लुषिणा समो मशकेन समो नागेन सम एभिस्त्रिभिर्लोकैः समोऽनेन सर्वेण तस्माद्वेव साम ।
अश्नुते साम्नः सायुज्यं सलोकताम् ।
य एवमेतत्साम वेद

1.3.23. एष उ वा उद्गीथः ।
प्राणो वा उत्प्राणेन हीदं सर्वमुत्तब्धम् ।
वागेव गीथा ।
उच्च गीथा चेति ।
स उद्गीथः

1.3.24. तद्धापि ब्रह्मदत्तश्चैकितानेयो राजानं भक्षयन्नुवाच ।
अयं त्यस्य राजा मूर्धानं विपातयताद्यदितोऽयास्य आङ्गिरसोऽन्येनोदगायदिति ।
वाचा च ह्येव स प्राणेन चोदगायदिति

1.3.25. तस्य हैतस्य साम्नो यः स्वं वेद भवति हास्य स्वम् ।
तस्य वै स्वर एव स्वम् ।
तस्मादार्त्विज्यं करिष्यन् वाचि स्वरमिच्छेत ।
तया वाचा स्वरसम्पन्नयार्त्विज्यं कुर्यात् ।
तस्माद्यज्ञे स्वरवन्तं दिदृक्षन्त एव ।
अथो यस्य स्वं भवति ।
भवति हास्य स्वं य एवमेतत्साम्नः स्वं वेद

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

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

1.3.28. अथातः पवमानानामेवाभ्यारोहः ।
स वै खलु प्रस्तोता साम प्रस्तौति ।
स यत्र प्रस्तुयात्तदेतानि जपेत् ।
असतो मा सद्गमय, तमसो मा ज्योतिर्गमय, मृत्योर्मामृतं गमयेति ।
स यदाहासतो मा सद्गमयेति ।
मृत्युर्वा असत्सदमृतं मृत्योर्मामृतं गमयामृतं मा कुर्वित्येवैतदाह ।
तमसो मा ज्योतिर्गमयेति ।
मृत्युर्वै तमो ज्योतिरमृतं मृत्योर्मामृतं  गमयामृतं मा कुर्वित्येवैतदाह ।
मृत्योर्मामृतं गमयेति ।
नात्र तिरोहितमिवास्ति ।
अथ यानीतराणि स्तोत्राणि तेष्वात्मनेऽन्नाद्यमागायेत् ।
तस्मादु तेषु वरं वृणीत ।
यं कामं कामयेत्तम् ।
स एष एवंविदुद्गातात्मने वा यजमानाय वा यं कामं कामयते तमागायति ।
तद्धैतल्लोकजिदेव ।
न हैवालोक्यताया आशास्ति य एवमेतत्साम वेद

### Section 1.4

1.4.1. आत्मैवेदमग्र आसीत्पुरुषविधः ।
सोऽनुवीक्ष्य नान्यदात्मनोऽपश्यत् ।
सोऽहमस्मीत्यग्रे व्याहरत् ।
ततोऽहंनामाभवत् ।
तस्मादप्येतर्ह्यामन्त्रितोऽहमयमित्येवाग्र उक्त्वाथान्यन्नाम प्रब्रूते यदस्य भवति ।
स यत्पूर्वोऽस्मात्सर्वस्मात्सर्वान् पाप्मन औषत्तस्मात्पुरुषः ।
ओषति ह वै स तं योऽस्मात्पूर्वो बुभूषति य एवं वेद

1.4.2. सोऽबिभेत्तस्मादेकाकी बिभेति ।
स हायमीक्षां चक्रे, यन्मदन्यन्नास्ति कस्मान्नु बिभेमीति ।
तत एवास्य भयं वीयाय ।
कस्माद्ध्यभेष्यत् ।
द्वितीयाद्वै भयं भवति

1.4.3. स वै नैव रेमे ।
तस्मादेकाकी न रमते ।
स द्वितीयमैच्छत् ।
स हैतावानास यथा स्त्रीपुमांसौ सम्परिष्वक्तौ ।
स इममेवात्मानं  द्वेधापातयत् ।
ततः पतिश्च पत्नी चाभवताम् ।
तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यः ।
तस्मादयमाकाशः स्त्रिया पूर्यत एव ।
तां समभवत् ।
ततो मनुष्या अजायन्त

1.4.4. सो हेयमीक्षां चक्रे  कथं नु मात्मन एव जनयित्वा सम्भवति ।
हन्त तिरोऽसानीति ।
सा गौरभवद्वृषभ इतरः ।
तां समेवाभवत् ।
ततो गावोऽजायन्त ।
वडवेतराभवदश्ववृष इतरः ।
गर्दभीतरा गर्दभ इतरः ।
तां समेवाभवत् ।
तत एकशफमजायत ।
अजेतराभवद्बस्त इतरः ।
अविरितरा मेष इतरः ।
तां समेवाभवत् ।
ततोऽजावयो ऽजायन्त ।
एवमेव यदिदं किञ्च मिथुनमा पिपीलिकाभ्यस्तत्सर्वमसृजत

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

1.4.6. अथेत्यभ्यमन्थत् ।
स मुखाच्च योनेर्हस्ताभ्यां चाग्निमसृजत ।
तस्मादेतदुभयमलोमकमन्तरतः ।
अलोमका हि योनिरन्तरतः ।
तद्यदिदमाहुरमुं यजामुं यजेत्येकैकं देवमेतस्यैव सा विसृष्टिः ।
एष उ ह्येव सर्वे देवाः ।
अथ यत्किञ्चेदमार्द्रं तद्रेतसोऽसृजत ।
तदु सोम ।
एतावद्वा इदं सर्वमन्नं चैवान्नादश्च ।
सोम एवान्नमग्निरन्नादः ।
सैषा ब्रह्मणोऽतिसृष्टिः ।
यच्छ्रेयसो देवानसृजताथ यन्मर्त्यः सन्नमृतानसृजत तस्मादतिसृष्टिर् ।
अतिसृष्ट्यां हास्यैतस्यां भवति य एवं वेद

1.4.7. तद्धेदं तर्ह्यव्याकृतमासीत् ।
तन्नामरूपाभ्यामेव व्याक्रियतासौ नामायमिदंरूप इति ।
तदिदमप्येतर्हि नामरूपाभ्यामेव व्याक्रियत असौ नामायमिदंरूप इति ।
स एष इह प्रविष्ट आ नखाग्रेभ्यो यथा क्षुरः क्षुरधानेऽवहितः स्याद्विश्वम्भरो वा विश्वम्भरकुलाये ।
तं न पश्यन्ति ।
अकृत्स्नो हि सः प्राणन्नेव प्राणो नाम भवति ।
वदन् वाक्पश्यंश्चक्षुः शृण्वञ्छ्रोत्रं मन्वानो मनः ।
तान्यस्यैतानि कर्मनामान्येव ।
स योऽत एकैकमुपास्ते न स वेद ।
अकृत्स्नो ह्येषोऽत एकैकेन भवति ।
आत्मेत्येवोपासीत ।
अत्र ह्येते सर्व एकं भवन्ति ।
तदेतत्पदनीयमस्य सर्वस्य यदयमात्मा ।
अनेन ह्येतत्सर्वं वेद ।
यथा ह वै पदेनानुविन्देदेवं कीर्तिं श्लोकं विन्दते य एवं वेद

1.4.8. तदेतत्प्रेयः पुत्रात्प्रेयो वित्तात्प्रेयोऽन्यस्मात्सर्वस्मादन्तरतरं यदयमात्मा ।
स योऽन्यमात्मनः प्रियं ब्रुवाणं ब्रूयात्प्रियं रोत्स्यतीतीश्वरो ह तथैव स्यात् ।
आत्मानमेव प्रियमुपासीत ।
स य आत्मानमेव प्रियमुपास्ते न हास्य प्रियं प्रमायुकं भवति

1.4.9. तदाहुर्यद्ब्रह्मविद्यया सर्वं भविष्यन्तो मनुष्या मन्यन्ते ।
किमु तद्ब्रह्मावेद्यस्मात्तत्सर्वमभवदिति

1.4.10. ब्रह्म वा इदमग्र आसीत् ।
तदात्मानमेवावेत् ।
अहं ब्रह्मास्मीति ।
तस्मात्तत्सर्वमभवत् ।
तद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत् ।
तथर्षीनाम् ।
तथा मनुष्याणाम् ।
तद्धैतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति ।
तदिदमप्येतर्हि य एवं वेदाहं ब्रह्मास्मीति स इदं सर्वं भवति ।
तस्य ह न देवाश्चनाभूत्या ईशते ।
आत्मा ह्येषां स भवति ।
अथ योऽन्यां देवतामुपास्तेऽन्योऽसावन्योऽहमस्मीति न स वेद ।
यथा पशुरेवं स देवानाम् ।
यथा ह वै बहवः पशवो मनुष्यं भुञ्ज्युरेवमेकैकः पुरुषो देवान् भुनक्ति ।
एकस्मिन्नेव पशावादीयमानेऽप्रियं भवति किमु बहुषु ।
तस्मादेषां तन्न प्रियं यदेतन्मनुष्या विद्युः

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

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

1.4.13. स नैव व्यभवत् ।
स शौद्रं वर्णमसृजत पूषणम् ।
इयं वै पूषा ।
इयं हीदं सर्वं पुष्यति यदिदं किञ्च

1.4.14. स नैव व्यभवत् ।
तच्छ्रेयो रूपमत्यसृजत धर्मम् ।
तदेतत्क्षत्रस्य क्षत्रं यद्धर्मः ।
तस्माद्धर्मात्परं नास्ति ।
अथो अबलीयान् बलीयांसमाशंसते धर्मेण ।
यथा राज्ञैवम् ।
यो वै स धर्मः सत्यं वै तत् ।
तस्मात्सत्यं वदन्तमाहुर्धर्मं वदतीति ।
धर्मं वा वदन्तं सत्यं वदतीति ।
एतद्ध्येवैतदुभयं भवति

1.4.15. तदेतद्ब्रह्म क्षत्रं विट्शूद्रः ।
तदग्निनैव देवेषु ब्रह्माभवद्ब्राह्मणो मनुष्येषु, क्षत्रियेण क्षत्रियः, वैश्येन वैश्यः, शूद्रेण शूद्रः ।
तस्मादग्नावेव देवेषु लोकमिच्छन्ते ब्राह्मणे मनुष्येषु ।
एताभ्यां हि रूपाभ्यां ब्रह्माभवत् ।
अथ यो ह वा अस्माल्लोकात्स्वं लोकमदृष्ट्वा प्रैति स एनमविदितो न भुनक्ति यथा वेदो वाननूक्तोऽन्यद्वा कर्माकृतम् ।
यदि ह वा अप्यनेवंविन्महत्पुण्यं कर्म करोति तद्धास्यान्ततः क्षीयत एव ।
आत्मानमेव लोकमुपासीत ।
स य आत्मानमेव लोकमुपास्ते न हास्य कर्म क्षीयते ।
अस्माद्ध्येवात्मनो यद्यत्कामयते तत्तत्सृजते

1.4.16. अथो अयं वा आत्मा सर्वेषां भूतानां लोकः ।
स यज्जुहोति यद्यजते तेन देवानां लोकः ।
अथ यदनुब्रूते तेन ऋषीणाम् ।
अथ यत्पितृभ्यो निपृणाति यत्प्रजामिच्छते तेन पितॄणाम् ।
अथ यन्मनुष्यान् वासयते यदेभ्योऽशनं ददाति तेन मनुष्याणाम् ।
अथ यत्पशुभ्यस्तृणोदकं विन्दति तेन पशूनाम् ।
यदस्य गृहेषु श्वापदा वयांस्या पिपीलिकाभ्य उपजीवन्ति तेन तेषां लोकः ।
यथा ह वै स्वाय लोकायारिष्टिमिच्छेत् ।
एवं हैवंविदे सर्वदा सर्वाणि भूतान्यरिष्टिमिच्छन्ति ।
तद्वा एतद्विदितं मीमांसितम्

1.4.17. आत्मैवेदमग्र आसीदेक एव ।
सोऽकामयत जाया मे स्यादथ प्रजायेय ।
अथ वित्तं मे स्यादथ कर्म कुर्वीयेति ।
एतावान् वै कामः ।
नेच्छंश्चनातो भूयो विन्देत् ।
तस्मादप्येतर्ह्येकाकी कामयते  जाया मे स्यादथ प्रजायेयाथ वित्तं मे स्यादथ कर्म कुर्वीयेति ।
स यावदप्येतेषामेकैकं न प्राप्नोत्यकृत्स्न एव तावन्मन्यते ।
तस्यो कृत्स्नता ।
मन एवास्यात्मा ।
वाग्जाया ।
प्राणः प्रजा ।
चक्षुर्मानुषं वित्तम् ।
चक्षुषा हि तद्विन्दते ।
श्रोत्रं दैवम् ।
श्रोत्रेण हि तच्छृणोति ।
आत्मैवास्य कर्म ।
आत्मना हि कर्म करोति ।
स एष पाङ्क्तो यज्ञः ।
पाङ्क्तः पशुः ।
पाङ्क्तः पुरुषः ।
पाङ्क्तमिदं सर्वं यदिदं किञ्च ।
तदिदं सर्वमाप्नोति य एवं वेद

### Section 1.5

1.5.1. यत्सप्तान्नानि मेधया तपसाजनयत्पिता ।
एकमस्य साधारणं द्वे देवानभाजयत् ।
त्रीण्यात्मनेऽकुरुत पशुभ्य एकं प्रायच्छत् ।
तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।
कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदा ।
यो वै तामक्षितिं वेद सोऽन्नमत्ति प्रतीकेन ।
स देवानपिगच्छति स ऊऋजमुपजीवति ।
इति श्लोकाः

1.5.2. यत्सप्तान्नानि मेधया तपसाजनयत्पितेति ।
मेधया हि तपसाजनयत्पितैकमस्य साधारणमिति ।
इदमेवास्य तत्साधारणमन्नं यदिदमद्यते ।
स य एतदुपास्ते न स पाप्मनो व्यावर्तते ।
मिश्रं ह्येतत् ।
द्वे देवानभाजयदिति ।
हुतं च प्रहुतं च ।
तस्माद्देवेभ्यो जुह्वति च प्र च जुह्वति ।
अथो आहुर्दर्शपूर्णमासाविति ।
तस्मान्नेष्टियाजुकः स्यात् ।
पशुभ्य एकं प्रायच्छदिति ।
तत्पयः ।
पयो ह्येवाग्रे मनुष्याश्च पशवश्चोपजीवन्ति ।
तस्मात्कुमारं जातं घृतं वैवाग्रे प्रतिलेहयन्ति स्तनं वानुधापयन्ति ।
अथ वत्सं जातमाहुरतृणादिति ।
तस्मिन् सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च नेति ।
पयसि हीदं सर्वं प्रतिष्ठितं यच्च प्राणिति यच्च न ।
तद्यदिदमाहुः संवत्सरं पयसा जुह्वदप पुनर्मृत्युं जयतीति ।
न तथा विद्यात् ।
यदहरेव जुहोति तदहः पुनर्मृत्युमपजयत्येवं विद्वान् ।
सर्वं हि देवेभ्योऽन्नाद्यं प्रयच्छति ।
कस्मात्तानि न क्षीयन्ते अद्यमानानि सर्वदेति ।
पुरुषो वा अक्षितिः ।
स हीदमन्नं पुनः पुनर्जनयते ।
यो वैतामक्षितिं वेदेति ।
पुरुषो वा अक्षितिः ।
स हीदमन्नं धियाधिया जनयते कर्मभिः ।
यद्धैतन्न कुर्यात्क्षीयेत ह ।
सोऽन्नमत्ति प्रतीकेनेति ।
मुखं प्रतीकं मुखेनेत्येतत् ।
स देवानपिगच्छति स ऊर्जमुपजीवतीति प्रशंसा

1.5.3. त्रीण्यात्मनेऽकुरुतेति
मनो वाचं प्राणं तान्यात्मनेऽकुरुत ।
अन्यत्रमना अभूवं नादर्शमन्यत्रमना अभूवं नाश्रौषमिति मनसा ह्येव पश्यति मनसा शृणोति ।
कामः संकल्पो विचिकित्सा श्रद्धाश्रद्धा धृतिरधृतिर्ह्रीर्धीर्भीरित्येतत्सर्वं मन एव ।
तस्मादपि पृष्ठत उपस्पृष्टो मनसा विजानाति ।
यः कश्च शब्दो वागेव सा ।
एषा ह्यन्तं आयत्तैषा हि न ।
प्राणोऽपानो व्यान उदानः समानोऽन इत्येतत्सर्वं प्राण एव ।
एतन्मयो वा अयमात्मा ।
वाङ्मयो मनोमयः प्राणमयः

1.5.4. त्रयो लोका एत एव ।
वागेवायं लोको मनोऽन्तरिक्षलोकः प्राणोऽसौ लोकः

1.5.5. त्रयो वेदा एत एव ।
वागेवर्ग्वेदो मनो यजुर्वेदः प्राणः सामवेदः

1.5.6. देवा पितरो मनुष्या एत एव ।
वागेव देवा मनः पितरः, प्राणो मानुष्याः

1.5.7. पिता माता प्रजैत एव ।
मन एव पिता वाङ्माता प्राणः प्रजा

1.5.8. विज्ञातं विजिज्ञास्यमविज्ञातमेत एव ।
यत्किञ्च विज्ञातं वाचस्तद्रूपम् ।
वाग्घि विज्ञाता ।
वागेनं तद्भूत्वावति

1.5.9. यत्किञ्च विजिज्ञास्यं मनसस्तद्रूपम् ।
मनो हि विजिज्ञास्यम् ।
मन एनं तद्भूत्वावति

1.5.10. यत्किञ्चाविज्ञातं प्राणस्य तद्रूपम् ।
प्राणो ह्यविज्ञातः ।
प्राण एनं तद्भूत्वावति

1.5.11. तस्यै वाचः पृथिवी शरीरम् ।
ज्योतीरूपमयमग्निः ।
तद्यावत्येव वाक्तावती पृथिवी तावानयमग्निः

1.5.12. अथैतस्य मनसो द्यौः शरीरम् ।
ज्योतीरूपमसावादित्यः ।
तद्यावदेव मनस्तावती द्यौस्तावानसावादित्यः ।
तौ मिथुनं समैताम् ।
ततः प्राणोऽजायत ।
स इन्द्रः ।
स एषोऽसपत्नः ।
द्वितीयो वै सपत्नः ।
नास्य सपत्नो भवति य एवं वेद

1.5.13. अथैतस्य प्राणस्यापः शरीरम् ।
ज्योतीरूपमसौ चन्द्रः ।
तद्यावानेव प्राणस्तावत्य आपस्तावानसौ चन्द्रः ।
त एते सर्व एव समाः सर्वेऽनन्ताः ।
स यो हैतानन्तवत उपास्तेऽन्तवन्तं स लोकं जयति ।
अथ यो हैताननन्तानुपास्तेऽनन्तं स लोकं जयति

1.5.14. स एष संवत्सरः प्रजापतिष्षोडशकलः ।
तस्य रात्रय एव पञ्चदश कला ।
ध्रुवैवास्य षोडशी कला ।
स रात्रिभिरेवा च पूर्यतेऽप च क्षीयते ।
सोऽमावास्यां रात्रिमेतया षोडश्या कलया सर्वमिदं प्राणभृदनुप्रविश्य ततः प्रातर्जायते ।
तस्मादेतां रात्रिं प्राणभृतः प्राणं न विच्छिन्द्यादपि कृकलासस्यैतस्या एव देवताया अपचित्यै

1.5.15. यो वै स संवत्सरः प्रजापतिः षोडशकलोऽयमेव स योऽयमेवंवित्पुरुषः ।
तस्य वित्तमेव पञ्चदश कलाः ।
आत्मैवास्य षोडशी कला ।
स वित्तेनैवा च पूर्यतेऽप च क्षीयते ।
तदेतन्नभ्यं यदयमात्मा ।
प्रधिर्वित्तम् ।
तस्माद्यद्यपि सर्वज्यानिं जीयत आत्मना चेज्जीवति प्रधिनागादित्येवाहुः

1.5.16. अथ त्रयो वाव लोका मनुष्यलोकः पितृलोको देवलोक इति ।
सोऽयं मनुष्यलोकः पुत्रेणैव जय्यो नान्येन कर्मणा ।
कर्मणा पितृलोकः ।
विद्यया देवलोकः ।
देवलोको वै लोकानां श्रेष्ठः ।
तस्माद्विद्यां प्रशंसन्ति

1.5.17. अथातः सम्प्रत्तिः ।
यदा प्रैष्यन्मन्यतेऽथ पुत्रमाह  त्वं ब्रह्म त्वं यज्ञस्त्वं लोक इति ।
स पुत्रः प्रत्याहाहं ब्रह्माहं यज्ञोऽहं लोक इति ।
यद्वै किञ्चानूक्तं तस्य सर्वस्य ब्रह्मेत्येकता ।
ये वै के च यज्ञास्तेषां सर्वेषां यज्ञ इत्येकता ।
ये वै के च लोकास्तेषां सर्वेषां लोक इत्येकता ।
एतावद्वा इदं सर्वम् ।
एतन्मा सर्वं सन्नयमितो भुनजदिति ।
तस्मात्पुत्रमनुशिष्टं लोक्यमाहुः ।
तस्मादेनमनुशासति ।
स यदैवंविदस्माल्लोकात्प्रैत्यथैभिरेव प्राणैः सह पुत्रमाविशति ।
स यद्यनेन किञ्चिदक्ष्णया कृतं भवति तस्मादेनं सर्वस्मात्पुत्रो मुञ्चति तस्मात्पुत्रो नाम ।
स पुत्रेणैवास्मिल्लोके प्रतितिष्ठति ।
अथैनमेते देवाः प्राणा अमृता आविशन्ति

1.5.18. पृथिव्यै चैनमग्नेश्च दैवी वागाविशति ।
सा वै दैवी वाग्यया यद्यदेव वदति तत्तद्भवति

1.5.19. दिवश्चैनमादित्याच्च दैवं मन आविशति ।
तद्वै दैवं मनो येनानन्द्येव भवत्यथो न शोचति

1.5.20. अद्भ्यश्चैनं चन्द्रमसश्च दैवः प्राण आविशति ।
स वै दैवः प्राणो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।
स एष एवंवित्सर्वेषां भूतानामात्मा भवति ।
यथैषा देवतैवं सः ।
यथैतां देवतां सर्वाणि भूतान्यवन्त्येवं हैवंविदं सर्वाणि भूतान्यवन्ति ।
यदु किञ्चेमाः प्रजाः शोचन्त्यमैवासां तद्भवति ।
पुण्यमेवामुं गच्छति ।
न ह वै देवान् पापं गच्छति

1.5.21. अथातो व्रतमीमांसा ।
प्रजापतिर्ह कर्माणि ससृजे ।
तानि सृष्टान्यन्योऽन्येनास्पर्धन्त ।
वदिष्याम्येवाहमिति वाग्दध्रे ।
द्रक्ष्याम्यहमिति चक्षुः ।
श्रोष्याम्यहमिति श्रोत्रम् ।
एवमन्यानि कर्माणि यथाकर्मम् ।
तानि मृत्युः श्रमो भूत्वोपयेमे ।
तान्याप्नोत् ।
तान्याप्त्वा मृत्युरवारुन्ध ।
तस्माच्छ्राम्यत्येव वाक् ।
श्राम्यति चक्षुः ।
श्राम्यति श्रोत्रम् ।
अथेममेव नाप्नोत्योऽयं मध्यमः प्राणः ।
तानि ज्ञातुं दध्रिरे ।
अयं वै नः श्रेष्ठो यः संचरंश्चासंचरंश्च न व्यथतेऽथो न रिष्यति ।
हन्तास्यैव सर्वे रूपं भवामेति ।
त एतस्यैव सर्वे रूपमभवन् ।
तस्मादेत एतेनाख्यायन्ते प्राणा इति ।
तेन ह वाव तत्कुलमाचक्षते यस्मिन् कुले भवति य एवं वेद ।
य उ हैवंविदा स्पर्धतेऽनुशुष्यति ।
अनुशुष्य हैवान्ततो म्रियत इत्यध्यात्मम्

1.5.22. अथाधिदेवतं
ज्वलिष्याम्येवाहमित्यग्निर्दध्रे ।
तप्स्याम्यहमित्यादित्यः ।
भास्याम्यहमिति चन्द्रमाः ।
एवमन्या देवता यथादेवतम् ।
स यथैषां प्राणानां मध्यमः प्राण एवमेतासां देवतानां वायुः ।
म्लोचन्ति ह्यन्या देवता न वायुः ।
सैषानस्तमिता देवता यद्वायुः

1.5.23. अथैष श्लोको भवति
यतश्चोदेति सूर्योऽस्तं यत्र च गच्छतीति ।
प्राणाद्वा एष उदेति प्राणेऽस्तमेति ।
तं देवाश्चक्रिरे धर्मं स एवाद्य स उ श्व इति ।
यद्वा एतेऽमुर्ह्यध्रियन्त तदेवाप्यद्य कुर्वन्ति ।
तस्मादेकमेव व्रतं चरेत्प्राण्याच्चैवापान्याच्च ।
नेन्मा पाप्मा मृत्युराप्नवदिति ।
यद्यु चरेत्समापिपयिषेत्तेनो एतस्यै देवतायै सायुज्यं सलोकतां जयति

### Section 1.6

1.6.1. त्रयं वा इदं नाम रूपं कर्म ।
तेषां नाम्नां वागित्येतदेषामुक्थम् ।
अतो हि सर्वाणि नामान्युत्तिष्ठन्ति ।
एतदेषां साम ।
एतद्धि सर्वैर्नामभिः समम् ।
एतदेषां ब्रह्म ।
एतद्धि सर्वाणि नामानि बिभर्ति

1.6.2. अथ रूपाणां चक्षुरित्येतदेषामुक्थम् ।
अतो हि सर्वाणि रूपाण्युत्तिष्ठन्ति ।
एतदेषां साम ।
एतद्धि सर्वै रूपैः समम् ।
एतदेषां ब्रह्म ।
एतद्धि सर्वाणि रूपाणि बिभर्ति

1.6.3. अथ कर्मणामात्मेत्येतदेषामुक्थम् ।
अतो हि सर्वाणि कर्माण्युत्तिष्ठन्ति ।
एतदेषां साम ।
एतद्धि सर्वैः कर्मभिः समम् ।
एतदेषां ब्रह्म ।
एतद्धि सर्वाणि कर्माणि बिभर्ति ।
तदेतत्त्रयं सदेकमयमात्मा ।
आत्मो एकः सन्नेतत्त्रयम् ।
तदेतदमृतं सत्येन छन्नम् ।
प्राणो वा अमृतम् ।
नामरूपे सत्यम् ।
ताभ्यामयं प्राणश्छन्नः

### Section 2.1

2.1.1. दृप्तबालाकिर्हानूचानो गार्ग्य आस ।
स होवाचाजातशत्रुं काश्यं  ब्रह्म ते ब्रवाणीति ।
स होवाचाजातशत्रुः  सहस्रमेतस्यां वाचि दद्मः, जनको जनक इति वै जना धावन्तीति

2.1.2. स होवाच गार्ग्यः  य एवासावादित्ये पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुर् मा मैतस्मिन्संवदिष्ठाः ।
अतिष्ठाः सर्वेषां भूतानां मूर्धा राजेति वा अहमेतमुपास इति ।
स य एतमेवमुपास्तेऽतिष्ठाः सर्वेषां भूतानां मूर्धा राजा भवति

2.1.3. स होवाच गार्ग्यः  य एवासौ चन्द्रे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन्संवदिष्ठाः ।
बृहन् पाण्दरवासाः सोमो राजेति वा अहमेतमुपास इति ।
स य एतमेवमुपास्तेऽहरहर्सुतः प्रसुतो भवति ।
नास्यान्नं क्षीयते

2.1.4. स होवाच गार्ग्यः  य एवासौ विद्युति पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
तेजस्वीति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते तेजस्वी ह भवति ।
तेजस्विनी हास्य प्रजा भवति

2.1.5. स होवाच गार्ग्यः  य एवायमाकाशे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
पूर्णमप्रवर्तीति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते पूर्यते प्रजया पशुभिर्नास्यास्माल्लोकात्प्रजोद्वर्तते

2.1.6. स होवाच गार्ग्यः  य एवायं वायौ पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन्संवदिष्ठाः ।
इन्द्रो वैकुण्ठोऽपराजिता सेनेति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते जिष्णुर्हापराजिष्णुर्भवत्यन्यतस्त्यजायी

2.1.7. स होवाच गार्ग्यः  य एवायमग्नौ पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन्संवदिष्ठाः ।
विषासहिरिति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते विषासहिर्ह भवति ।
विषासहिर्हास्य प्रजा भवति

2.1.8. स होवाच गार्ग्यः  य एवायमप्सु पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन्संवदिष्ठाः ।
प्रतिरूप इति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते प्रतिरूपं हैवैनमुपगच्छति नाप्रतिरूपम् ।
अथो प्रतिरुपोऽस्माज्जायते

2.1.9. स होवाच गार्ग्यः  य एवायमादर्शे पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
रोचिष्णुरिति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते रोचिष्णुर्ह भवति ।
रोचिष्णुर्हास्य प्रजा भवति ।
अथो यैः संनिगच्छति ।
सर्वांस्तानतिरोचते

2.1.10. स होवाच गार्ग्यः  य एवायं यन्तं पश्चाच्छब्दोऽनूदेत्येतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
असुरिति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति ।
नैनं पुरा कालात्प्राणो जहाति

2.1.11. स होवाच गार्ग्यः  य एवायं दिक्षु पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
द्वितीयोऽनपग इति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते द्वितीयवान् ह भवति ।
नास्माद्गणश्छिद्यते

2.1.12. स होवाच गार्ग्यः  य एवायं छायामयः पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन्संवदिष्ठाः ।
मृत्युरिति वा अहमेतमुपास इति ।
स य एतमेवमुपास्ते सर्वं हैवास्मिंल्लोक आयुरेति ।
नैनं पुरा कालान्मृत्युरागच्छति

2.1.13. स होवाच गार्ग्यः  य एवायमात्मनि पुरुष एतमेवाहं ब्रह्मोपास इति ।
स होवाचाजातशत्रुः  मा मैतस्मिन् संवदिष्ठाः ।
आत्मन्वीति वा अहमेतमुपास इति ।
स य एतमेवमुपास्त आत्मन्वी ह भवति ।
आत्मन्विनी हास्य प्रजा भवति ।
स ह तूष्णीमास गार्ग्यः

2.1.14. स होवाचाजातशत्रुः  एतावन्नू३ इति ।
एतावद्धीति ।
नैतावता विदितं भवतीति ।
स होवाच गार्ग्यः  उप त्वायानीति

2.1.15. स होवाचाजातशत्रुः  प्रतिलोमं चैतद्यद्ब्राह्मणः क्षत्रियमुपेयाद्ब्रह्म मे वक्ष्यतीति ।
व्येव त्वा ज्ञपयिष्यामीति ।
तं पाणावादायोत्तस्थौ ।
तौ ह पुरुषं सुप्तमाजग्मतुः ।
तमेतैर्नामभिरामन्त्रयां चक्रे बृहन् पाण्दरवासः सोम राजन्निति ।
स नोत्तस्थौ ।
तं पाणिनापेषं बोधयां चकार ।
स होत्तस्थौ

2.1.16. स होवाचाजातशत्रुः  यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषः क्वैष तदाभूत्कुत एतदागादिति ।
तदु ह न मेने गार्ग्यः

2.1.17. स होवाचाजातशत्रुः  यत्रैष एतत्सुप्तोऽभूद्य एष विज्ञानमयः पुरुषस्तदेषां प्राणानां विज्ञानेन विज्नानमादाय य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते ।
तानि यदा गृह्णाति ।
अथ हैतत्पुरुषः स्वपिति नाम ।
तद्गृहीत एव प्राणो भवति ।
गृहीता वाग् ।
गृहीतं चक्षुर् ।
गृहीतं श्रोत्रम् ।
गृहीतं मनः

2.1.18. स यत्रैतत्स्वप्न्यया चरति ते हास्य लोकाः ।
तदुतेव महाराजो भवत्युतेव महाब्राह्मणः ।
उतेवोच्चावचं निगच्छति ।
स यथा महाराजो जानपदान् गृहीत्वा स्वे जनपदे यथाकामं परिवर्तेतैवमेवैष एतत्प्राणान् गृहीत्वा स्वे शरीरे यथाकामं परिवर्तते

2.1.19. अथ यदा सुषुप्तो भवति ।
यदा न कस्य चन वेद ।
हिता नाम नाड्यो द्वासप्ततिः सहस्राणि हृदयात्पुरीततमभिप्रतिष्ठन्ते ।
ताभिः प्रत्यवसृप्य पुरीतति शेते ।
स यथा कुमारो   वा महाराजो वा महाब्राह्मणो वाऽतिघ्नीमानन्दस्य गत्वा शयीत ।
एवमेवैष एतच्छेते

2.1.20. स यथोर्णनाभिस्तन्तुनोच्चरेद्यथा अग्नेः क्षुद्रा विष्फुलिङ्गा व्युच्चरन्त्येवमेवास्मादात्मनः सर्वे प्राणाः सर्वे लोकाः सर्वे देवाः सर्वाणि भूतानि व्युच्चरन्ति ।
तस्योपनिषत्सत्यस्य सत्यमिति ।
प्राणा वै सत्यं तेषामेष सत्यम्

### Section 2.2

2.2.1. यो ह वै शिशुं साधानं सप्रत्याधानं सस्थूणं सदामं वेद सप्त ह द्विषतो भ्रातृव्यानवरुणद्धि ।
अयं वाव शिशुर्योऽयं मध्यमः प्राणः ।
तस्येदमेवाधानमिदं प्रत्याधानं प्राणः स्थूणान्नं दाम

2.2.2. तमेताः सप्ताक्षितय उपतिष्ठन्ते ।
तद्या इमा अक्षंल्लोहिन्यो राजयस्ताभिरेनं रुद्रोऽन्वायत्तः ।
अथ या अक्षन्नापस्ताभिः पर्जन्यः ।
या कनीनका तयादित्यः ।
यत्कृष्णं तेनाग्निर् ।
यच्छुक्लं तेनेन्द्रः ।
अधरयैनं वर्तन्या पृथिव्यन्वायत्ता ।
द्यौरुत्तरया ।
नास्यान्नं क्षीयते य एवं वेद

2.2.3. तदेष श्लोको भवति
अर्वाग्बिलश्चमस ऊर्ध्वबुध्नस्तस्मिन् यशो निहितं विश्वरूपम् ।
तस्यासत ऋषयः सप्त तीरे वागष्टमी ब्रह्मणा संविदानेति ।
अर्वाग्बिलश्चमस ऊर्ध्वबुध्न इति ।
इदं तच्छिरः । एष ह्यर्वाग्बिलश्चमस ऊर्ध्वबुध्नः ।
तस्मिन् यशो निहितं विश्वरूपमिति ।
प्राणा वै यशो विश्वरूपम् ।
प्राणानेतदाह ।
तस्यासत ऋषयः सप्त तीर इति ।
प्राणा वा ऋषयः ।
प्राणाणेतदाह ।
वागष्टमी ब्रह्मणा संविदानेति ।
वाग्घ्यष्टमी ब्रह्मणा संवित्ते

2.2.4. इमावेव गोतमभरद्वाजौ ।
अयमेव गोतमोऽयं भरद्वाजः ।
इमावेव विश्वामित्रजमदग्नी ।
अयमेव विश्वामित्रोऽयं जमदग्निः ।
इमावेव वसिष्ठकश्यपौ ।
अयमेव वसिष्ठोऽयं कश्यपः ।
वागेवात्रिः ।
वाचा ह्यन्नमद्यते ।
अत्तिर्ह वै नामैतद्यदौत्रिरिति ।
सर्वस्यात्ता भवति ।
सर्वमस्यान्नं भवति य एवं वेद

### Section 2.3

2.3.1. द्वे वाव ब्रह्मणो रूपे ।
मूर्तं चैवामूर्तं च ।
मर्त्यं चामृतं च ।
स्थितं च यच्च ।
सच्च त्यं च

2.3.2. तदेतन्मूर्तं यदन्यद्वायोश्चान्तरिक्षाच्च ।
एतन्मर्त्यम् ।
एतत्स्थितम् ।
एतत्सत् ।
तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो य एष तपति ।
सतो ह्येष रसः

2.3.3. अथामूर्तम् ।
वायुश्चान्तरिक्षश्च ।
एतदमृतम् ।
एतद्यत् ।
एतत्त्यम् ।
तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो य एष एतस्मिन्मण्डले पुरुषः ।
त्यस्य ह्येष रस ।
इत्यधिदैवतम्

2.3.4. अथाध्यात्मम् ।
इदमेव मूर्तं यदन्यत्प्राणाच्च यश्चायमन्तरात्मन्नाकाशः ।
एतन्मर्त्यम् ।
एतत्स्थितम् ।
एतत्सत् ।
तस्यैतस्य मूर्तस्यैतस्य मर्त्यस्यैतस्य स्थितस्यैतस्य सत एष रसो यच्चक्षुः ।
सतो ह्येष रसः

2.3.5. अथामूर्तं प्राणश्च यश्चायमन्तरात्मन्नाकाशः ।
एतदमृतम् ।
एतद्यत् ।
एतत्त्यत् ।
तस्यैतस्यामूर्तस्यैतस्यामृतस्यैतस्य यत एतस्य त्यस्यैष रसो योऽयं दक्षिणेऽक्षन् पुरुषः ।
त्यस्य ह्येष रसः

2.3.6. तस्य हैतस्य पुरुषस्य रूपम् ।
यथा माहारजनं वासो यथा पाण्ड्वाविकं यथेन्द्रगोपो यथाग्न्यर्चिर्यथा पुण्डरीकं यथा सकृद्विद्युत्तम् ।
सकृद्विद्युत्तेव ह वा अस्य श्रीर्भवति य एवं वेद ।
अथात आदेशो नेति नेति ।
न ह्येतस्मादिति नेत्यन्यत्परमस्ति ।
अथ नामधेयं सत्यस्य सत्यमिति ।
प्राणा वै सत्यम् ।
तेषामेष सत्यम्

### Section 2.4

2.4.1. मैत्रेयीति होवाच याज्ञवल्क्यः  उद्यास्यन् वा अरेऽहमस्मात्स्थानादस्मि ।
हन्त तेऽनया कात्यायन्यान्तं करवाणीति

2.4.2. सा होवाच मैत्रेयी  यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्कथं तेनामृता स्यामिति ।
नेति होवाच याज्ञवल्क्यः ।
यथैवोपकरणवतां जीवितं तथैव ते जीवितं स्यात् ।
अमृतत्वस्य तु नाशास्ति वित्तेनेति

2.4.3. सा होवाच मैत्रेयी  येनाहं नामृता स्यां किमहं तेन कुर्याम् ।
यदेव भगवान् वेद तदेव मे ब्रूहीति

2.4.4. स होवाच याज्ञवल्क्यः  प्रिया बतारे नः सती प्रियं भाषसे ।
एह्यास्स्व ।
व्याख्यास्यामि ते ।
व्याचक्षाणस्य तु मे निदिध्यासस्वेति

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

2.4.6. ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद ।
क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद ।
लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद ।
देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद ।
भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद ।
सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद ।
इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमानि भूतानीदं सर्वं यदयमात्मा

2.4.7. स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।
दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः

2.4.8. स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः

2.4.9. स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो गृहीतः

2.4.10. स यथार्द्रैधाग्नेरभ्याहितात्पृथग्धूमा विनिश्चरन्त्येव वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननि ।
अस्यैवैतानि निश्वसितानि

2.4.11. स यथा सर्वासामपां समुद्र एकायनम् ।
एवं सर्वेषां स्पर्शानां त्वगेकायनम् ।
एवं सर्वेषां गन्धानां नासिके एकायनम् ।
एवं सर्वेषां रसानां जिह्वैकायनम् ।
एवं सर्वेषां रूपाणां चक्षुरेकायनम् ।
एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् ।
एवं सर्वेषां संकल्पानां मन एकायनम् ।
एवं सर्वासां विद्यानां हृदयमेकायनम् ।
एवं सर्वेषां कर्मणां हस्तावेकायनम् ।
एवं सर्वेषामानन्दानामुपस्थ एकायनम् ।
एवं सर्वेषां विसर्गाणां पायुरेकायनम् ।
एवं सर्वेषामध्वनां पादावेकायनम् ।
एवं सर्वेषां वेदानां वागेकायनम्

2.4.12. स यथा सैन्धवखिल्य उदके प्रास्त उदकमेवानुविलीयेत न हास्योद्ग्रहणायेव स्यात् ।
यतोयतस्त्वाददीत लवणम् ।
एवं वा अर इदं महद्भूतमनन्तमपारं विज्ञानघन एव ।
एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति ।
न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि ।
इति होवाच याज्ञवल्क्यः

2.4.13. सा होवाच मैत्रेयी  अत्रैव मा भगवानमूमुहन्न प्रेत्य संज्ञास्तीति ।
स होवाच  न वा अरेऽहं मोहं ब्रवीमि ।
अलं वा अर इदं विज्ञानाय

2.4.14. यत्र हि द्वैतमिव भवति तदितर इतरं जिघ्रति तदितर इतरं पश्यति तदितर इतरं शृणोति तदितर इतरमभिवदति तदितर इतरं मनुते तदितर इतरं विजानाति ।
यत्र वास्य सर्वमात्मैवाभूत्तत्केन कं जिघ्रेत्तत्केन कं पश्येत्तत्केन कं शृणुयात्तत्केन कमभिवदेत्तत्केन कं मन्वीत तत्केन कं विजानीयात् ।
येनेदं सर्वं विजानाति तं केन विजानीयात् ।
विज्ञातारमरे केन विजानीयादिति

### Section 2.5

2.5.1. इयं पृथिवी सर्वेषां भूतानां मधु ।
अस्यै पृथिव्यै सर्वाणि भूतानि मधु ।
यश्चायमस्यां पृथिव्यां तेजोमयोऽमृतमयः पुरुषो यस्चायमध्यात्मं शारीरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.2. इमा आपः सर्वेषां भूतानां मधु ।
आसामपां सर्वाणि भूतानि मधु ।
यश्चायमास्वप्सु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं रैतसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.3. अयमग्निः सर्वेषां भूतानां मधु ।
अस्याग्नेः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नग्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं वाङ्मयस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.4. अयं वायुः सर्वेषां भूतानां मधु ।
अस्य वायोः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन् वायौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं प्राणस्तेजोमयोऽमृतमयः पुरुषो यमेव स योऽयमात्मा ।
इदं अमृतमिदं ब्रह्मेदं सर्वम्

2.5.5. अयमादित्यः सर्वेषां भूतानां मधु ।
अस्यादित्यस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नादित्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं चाक्षुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.6. इमा दिशः सर्वेषां भूतानां मधु ।
आसां दिशां सर्वाणि भूतानि मधु ।
यश्चायमासु दिक्षु तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं श्रौत्रः प्रातिश्रुत्कस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.7. अयं चन्द्रः सर्वेषां भूतानां मध्व् ।
अस्य चन्द्रस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन् चन्द्रे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मेदममृतम् ।
इदं ब्रह्मेदं सर्वम्

2.5.8. इयं विद्युत्सर्वेषां भूतानं मधु ।
अस्यै विद्युतः सर्वाणि भूतानि मधु ।
यश्चायमस्यां विद्युति तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं तैजसस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.9. अयं स्तनयित्नुः सर्वेषां भुतानां मधु ।
अस्य स्तनयित्नोः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्स्तनयित्नौ तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं शाब्दः सौवरस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.10. अयमाकाशः सर्वेषां भूतानां मधु ।
अस्याकाशस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नाकाशे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं हृद्याकाशस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.11. अयं धर्मः सर्वेषां भूतानां मधु ।
अस्य धर्मस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन् धर्मे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं धार्मस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.12. इदं सत्यं सर्वेषां भूतानां मधु ।
अस्य सत्यस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन् सत्ये तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं सात्यस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.13. इदं मानुषं सर्वेषां भूतानां मधु ।
अस्य मानुषस्य सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्मानुषे तेजोमयोऽमृतमयः पुरुषो यश्चायमध्यात्मं मानुषस्तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.14. अयमात्मा सर्वेषां भूतानां मधु ।
अस्यात्मनः सर्वाणि भूतानि मधु ।
यश्चायमस्मिन्नात्मनि तेजोमयोऽमृतमयः पुरुषो यश्चायमात्मा तेजोमयोऽमृतमयः पुरुषोऽयमेव स योऽयमात्मा ।
इदममृतमिदं ब्रह्मेदं सर्वम्

2.5.15. स वा अयमात्मा सर्वेषां अधिपतिः सर्वेषां भूतानां राजा ।
तद्यथा रथनाभौ च रथनेमौ चाराः सर्वे समर्पिताः ।
एवमेवास्मिन्नात्मनि सर्वाणि भूतानि सर्वे देवाः सर्वे लोकाः सर्वे प्राणाः सर्व एत आत्मानः समर्पिताः

2.5.16. इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।
तदेतदृषिः पश्यन्नवोचत् तद्वां नरा सनये दंस उग्रमाविष्कृणोमि तन्यतुर्न वृष्टिम् ।
दध्यङ्ह यन्मध्वाथर्वणो वामश्वस्य शीर्ष्णा प्र यदीमुवाचेति

2.5.17. इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।
तदेतदृषिः पश्यन्नवोचत् आथर्वणायाश्विनौ दधीचेऽश्व्यं शिरः प्रत्यैरयतम् ।
स वां मधु प्र वोचदृतायन् त्वाष्ट्रं यद्दस्रावपिकक्ष्यं वामिति

2.5.18. इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।
तदेतदृषिः पश्यन्नवोचत् पुरश्चक्रे द्विपदः पुरश्चक्रे चतुष्पदः ।
पुरः स पक्षी भुत्वा पुरः पुरुष आविशदिति ।
स वा अयं पुरुषः सर्वासु पूर्षु पुरिशयः ।
नैनेन किं चनानावृतम् ।
नैनेन किं चनासंवृतम्

2.5.19. इदं वै तन्मधु दध्यङ्ङाथर्वणोऽश्विभ्यामुवाच ।
तदेतदृषिः पश्यन्नवोचत् रूपंरूपं प्रतिरूपो बभूव तदस्य रूपं प्रतिचक्षणाय ।
इन्द्रो मायाभिः पुरुरूप ईयते युक्ता ह्यस्य हरयः शता दशेति ।
अयं वै हरयोऽयं वै दश च सहस्रणि बहूनि चानन्तानि च ।
तदेतद्ब्रह्मापूर्वमनपरमनन्तरमबाह्यम् ।
अयमात्मा ब्रह्म सर्वानुभूः ।
इत्यनुशासनम्

### Section 2.6

2.6.1. अथ वंशः
पौतिमाष्यो गौपवनात् ।
गौपवनः पौतिमाष्यात् ।
पौतिमाष्यो गौपवनात् ।
गौपवनः कौशिकात् ।
कौशिकः कौण्डिन्यात् ।
कौण्डिन्यः शाण्डिल्यात् ।
शाण्डिल्यः कौशिकाच्च गौतमाच्च ।
गौतमः

2.6.2. आग्निवेश्यात् ।
आग्निवेश्यः शाण्डिल्याच्चानभिम्लाताच्च ।
आनभिम्लात आनभिम्लातात् ।
आनभिम्लात आनभिम्लातात् ।
आनभिम्लातो गौतमात् ।
गौतमः सैतवप्राचीनयोग्याभ्याम् ।
सैतवप्राचीनयोग्यौ पाराशर्यात् ।
पाराशर्यो भारद्वाजात् ।
भारद्वाजो भारद्वाजाच्च गौतमाच्च ।
गौतमो भारद्वाजात् ।
भारद्वाजः पाराशर्यात् ।
पाराशर्यो वैजवापायनात् ।
वैजवापायनः कौशिकायनेः ।
कौशिकायनिः

2.6.3. घृतकौशिकात् ।
घृतकौशिकः पाराशर्यायणात् ।
पाराशर्यायणः पाराशर्यात् ।
पाराशर्यो जातूकर्ण्यात् ।
जातूकर्ण्य आसुरायणाच्च यास्काच्च ।
आसुरायणस्त्रैवणेः ।
त्रैवणिरौपजन्धनेः ।
औपजन्धनिरासुरेः ।
आसुरिर्भारद्वाजात् ।
भारद्वाज आत्रेयात् ।
आत्रेयो माण्टेः ।
माण्टिर्गौतमात् ।
गौतमो वात्स्यात् ।
वात्स्यः शाण्डिल्यात् ।
शाण्डिल्यः कैशोर्यात्काप्यात् ।
कैशोर्यः काप्यः कुमारहारितात् ।
कुमारहारितो गालवात् ।
गालवो विदर्भीकौण्डिन्यात् ।
विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् ।
वत्सनपाद्बाभ्रवः पथः सौभरात् ।
पन्थाः सौभरोऽयास्यादाङ्गिरसात् ।
अयास्य आङ्गिरस आभूतेस्त्वाष्ट्रात् ।
आभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् ।
विश्वरूपस्त्वाष्ट्रोऽव्शिभ्याम् ।
अश्विनौ दधीच आथर्वणात् ।
दध्यङ्ङाथर्वणोऽथर्वणो दैवात् ।
अथर्वा दैवो मृत्योः प्राध्वंसनात् ।
मृत्युः प्राध्वंसनः प्रध्वंसनात् ।
प्रध्वंसन एकर्षेः ।
एकर्षिर्विप्रचित्तेः ।
विप्रचित्तिर्व्यष्टेर् ।
व्यष्टिः सनारोः ।
सनारुः सनातनात् ।
सनातनः सनगात् ।
सनगः परमेष्ठिनः ।
परमेष्ठी ब्रह्मणः ।
ब्रह्म स्वयंभु ।
ब्रह्मणे नमः

### Section 3.1

3.1.1. जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे ।
तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः ।
तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव  कः स्विदेषां ब्राह्मणानामनूचानतम इति ।
स ह गवां सहस्रमवरुरोध ।
दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः

3.1.2. तान् होवाच  ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति ।
ते ह ब्राह्मणा न दधृषुः ।
अथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाच  एताः सौम्योदज सामश्रवा३ इति ।
ता होदाचकार ।
ते ह ब्राह्मणाश्चुक्रुधुः  कथं नु नो ब्रह्मिष्ठो ब्रुवीतेति ।
अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव ।
स हैनं पप्रच्छ  त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति ।
स होवाच  नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति ।
तं ह तत एव प्रष्टुं दध्रे होताश्वलः

3.1.3. याज्ञवल्क्येति होवाच  यदिदं सर्वं मृत्युनाप्तं सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति ।
होत्रर्त्विजाग्निना वाचा ।
वाग्वै यज्ञस्य होता ।
तद्येयं वाक्सोऽयमग्निः स होता सा मुक्तिः सातिमुक्तिः

3.1.4. याज्ञवल्क्येति होवाच  यदिदं सर्वमहोरात्राभ्यामाप्तं सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति ।
अध्वर्युणर्त्विजा चक्षुषादित्येन ।
चक्षुर्वै यज्ञस्याध्वर्युः ।
तद्यदिदं चक्षुः सोऽसावादित्यः ।
सोऽध्वर्युः सा मुक्तिः सातिमुक्तिः

3.1.5. याज्ञवल्क्येति होवाच  यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति ।
उद्गात्रर्त्विजा वयुना प्राणेन ।
प्राणो वै यज्ञस्योद्गाता ।
तद्योऽयं प्राणः स वायुः स उद्गाता ।
स मुक्तिः सातिमुक्तिः

3.1.6. याज्ञवल्क्येति होवाच  यदिदमन्तरिक्षमनारम्बणमिव केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ।
ब्रह्मणर्त्विजा मनसा चन्द्रेण ।
मनो वै यज्ञस्य ब्रह्मा ।
तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः सातिमुक्तिरित्यतिमोक्षा ।
अथ संपदः

3.1.7. याज्ञवल्क्येति होवाच  कतिभिरयमद्यर्ग्भिर्होतास्मिन् यज्ञे करिष्यतीति ।
तिसृभिरिति ।
कतमास्तास्तिस्र इति ।
पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।
किं ताभिर्जयतीति ।
यत्किञ्चेदं प्राणभृदिति

3.1.8. याज्ञवल्क्येति होवाच  कत्ययमद्याध्वर्युरस्मिन् यज्ञ आहुतीर्होष्यतीति ।
तिस्र इति ।
कतमास्तास्तिस्र इति ।
या हुता उज्ज्वलन्ति या हुता अतिनेदन्ति या हुता अधिशेरते ।
किं ताभिर्जयतीति ।
या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति ।
दीप्यत इव हि देवलोको ।
या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयति ।
अतीव हि पितृलोकः ।
या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यि ।
अध इव हि मनुष्यलोकः

3.1.9. याज्ञवल्क्येति होवाच  कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीति ।
एकयेति ।
कतमा सैकेति ।
मन एवेति ।
अनन्तं वै मनोऽनन्ता विश्वे देवाः ।
अनन्तमेव स तेन लोकं जयति

3.1.10. याज्ञवल्क्येति होवाच  कत्ययमद्योद्गातास्मिन् यज्ञे स्तोत्रियाः स्तोष्यतीति ।
तिस्र इति ।
कतमास्तास्तिस्र इति ।
पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।
कतमास्ताः ।
या अध्यात्ममिति ।
प्राण एव पुरोनुवाक्यापानो याज्या व्यानः शस्या ।
किं ताभिर्जयतीति ।
पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया ।
ततो ह होताश्वल उपरराम

### Section 3.2

3.2.1. अथ हैनं जारत्कारव आर्तभागः पप्रच्छ ।
याज्ञवल्क्येति होवाच  कति ग्रहाः कत्यतिग्रहा इति ।
अष्टौ ग्रहा अष्टावतिग्रहा इति ।
ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति

3.2.2. प्राणो वै ग्रहः ।
स गन्धेनातिग्रहेण गृहीतः ।
प्राणेन हि गन्धाञ्जिघ्रति

3.2.3. वाग्वै ग्रहः ।
स नाम्नातिग्रहेण गृहीतः ।
वाचा हि नामान्यभिवदति

3.2.4. जिह्वा वै ग्रहः ।
स रसेनातिग्रहेण गृहीतः ।
जिह्वया हि रसान् विजानाति

3.2.5. चक्षुर्वै ग्रहः ।
स रूपेणातिग्रहेण गृहीतः ।
चक्षुषा हि रूपाणि पश्यति

3.2.6. श्रोत्रं वै ग्रहः ।
स शब्देनातिग्रहेण गृहीतः ।
श्रोत्रेण हि शब्दाञ्शृणोति

3.2.7. मनो वै ग्रहः ।
स कामेनातिग्रहेण गृहीतः ।
मनसा हि कामान् कामयते

3.2.8. हस्तौ वै ग्रहः ।
स कर्मणातिग्रहेण गृहीतः ।
हस्ताभ्यां हि कर्म करोति

3.2.9. त्वग्वै ग्रहः ।
स स्पर्शेनातिग्रहेण गृहीतः ।
त्वचा हि स्पर्शान् वेदयत ।
इत्यष्टौ ग्रहा अष्टावतिग्रहाः

3.2.10. याज्ञवल्क्येति होवाच  यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमिति ।
अग्निर्वै मृत्युः सोऽपामन्नम् ।
अप पुनर्मृत्युं जयति

3.2.11. याज्ञवल्क्येति होवाच  यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति ।
नेति होवाच याज्ञवल्क्यः ।
अत्रैव समवनीयन्ते ।
स उच्छ्वयति ।
आध्मायति ।
आध्मातो मृतः शेते

3.2.12. याज्ञवल्क्येति होवाच  यत्रायं पुरुषो म्रियते ।
किमेनं न जहातीति ।
नामेति ।
अनन्तं वै नामानन्ता विश्वे देवाः ।
अनन्तमेव स तेन लोकं जयति

3.2.13. याज्ञवल्क्येति होवाच  यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन् केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति ।
आहर सौम्य हस्तम्  आर्तभाग ।
आवामेवैतस्य वेदिष्यावो न नावेतत्सजन इति ।
तौ होत्क्रम्य मन्त्रयां चक्राते ।
तौ ह यदूचतुः कर्म हैव तदूचतुः ।
अथ ह यत्प्रशंसतुः कर्म हैव तत्प्रशशंसतुः ।
पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ।
ततो ह जारत्कारव आर्तभाग उपरराम

### Section 3.3

3.3.1. अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ  याज्ञवल्क्येति होवाच  मद्रेषु चरकाः पर्यव्रजाम ।
ते पतञ्चलस्य काप्यस्य गृहानैम ।
तस्यासीद्दुहिता गन्धर्वगृहीता ।
तमपृच्छाम कोऽसीति ।
सोऽब्रवीत्सुधन्वाङ्गिरस इति ।
तं यदा लोकानामन्तानपृच्छाम ।
अथैनमब्रूम  क्व पारिक्षिता अभवन्निति ।
क्व पारिक्षिता अभवन् ।
स त्वा पृच्छामि याज्ञवल्क्य ।
क्व पारिक्षिता अभवन्निति

3.3.2. स होवाच  उवाच वै सः ।
अगच्छन् वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति ।
क्व न्वश्वमेधयाजिनो गच्छन्तीति ।
द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकः ।
तं समन्तं पृथिवी द्विस्तावत्पर्येति ।
तां समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति ।
तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्त्रं तावानन्तरेणाकाशः तानैन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत् ।
तान् वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्निति ।
एवमिव वै स वायुमेव प्रशशंस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिः ।
अप पुनर्मृत्युं जयति य एवं वेद ।
ततो ह भुज्युर्लाह्यायनिरुपरराम

### Section 3.4

3.4.1. अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ ।
याज्ञवल्क्येति होवाच  यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
यः प्राणेन प्राणिति स त आत्मा सर्वान्तरः ।
योऽपानेनापानिति स त आत्मा सर्वान्तरः ।
यो व्यानेन व्यनिति स त आत्मा सर्वान्तरः ।
य उदानेनोदनिति स त आत्मा सर्वान्तरः ।
एष त आत्मा सर्वान्तरः

3.4.2. स होवाचोषस्तश्चाक्रायणः  यथा वै ब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति ।
यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
कतमो याज्ञवल्क्य सर्वान्तरः ।
न दृष्टेर्द्रष्टारं पश्येः ।
न श्रुतेः श्रोतारं शृणुयाः ।
न मतेर्मन्तारं मन्वीथा ।
न विज्ञातेर्विज्ञातारं विजानीयाः ।
एष त आत्मा सर्वान्तरः ।
अतोऽन्यदार्तम् ।
ततो होषस्तश्चाक्रायण उपरराम

### Section 3.5

3.5.1. अथ हैनं कहोलः कौषीतकेयः पप्रच्छ  याज्ञवल्क्येति होवाच ।
यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
कतमो याज्ञवल्क्य सर्वान्तरः ।
योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति ।
एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति ।
या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा ।
उभे ह्येते एषणे एव भवतः ।
तस्माद्ब्रामणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् ।
बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः ।
अमौनं च मौनं च निर्विद्याथ ब्राह्मणः ।
स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एव ।
अतोऽन्यदार्तम् ।
ततो ह कहोलः कौषीतकेय उपरराम

### Section 3.6

3.6.1. अथ हैनं गार्गी वाचक्नवी पप्रच्छ  याज्ञवल्क्येति होवाच ।
यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति ।
वायौ गार्गीति ।
कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेति ।
अन्तरिक्षलोकेषु गार्गीति ।
कस्मिन्नु खल्वन्तरिक्षलोका ओतश्च प्रोतश्चेति ।
गन्धर्वलोकेषु गार्गीति ।
कस्मिन्नु खलु गन्धर्वलोका ओताश्च प्रोताश्चेति ।
अदित्यलोकेषु गार्गीति ।
कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति ।
चन्द्रलोकेषु गार्गीति ।
कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति ।
नक्षत्रलोकेषु गार्गीति ।
कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति ।
देवलोकेषु गार्गीति ।
कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेति ।
इन्द्रलोकेषु गार्गीति ।
कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति ।
प्रजापतिलोकेषु गार्गीति ।
कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति ।
ब्रह्मलोकेषु गार्गीति ।
कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति ।
स होवाच  गार्गि मातिप्राक्षीः ।
मा ते मूर्धा व्यपप्तत् ।
अनतिप्रश्न्यां वै देवतामतिपृच्छसि ।
गार्गि मातिप्राक्षीरिति ।
ततो ह गार्गी वाचक्नव्युपरराम

### Section 3.7

3.7.1. अथैनमुद्दालक आरुणिः पप्रच्छ  याज्ञवल्क्येति होवाच ।
मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानाः ।
तस्यासीद्भार्या गन्धर्वगृहीता ।
तमपृच्छाम  कोऽसीति ।
सोऽब्रवीत्कबन्ध आथर्वण इति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च  वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति ।
सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन् वेदेति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।
वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतान्यन्तरो यमयति ।
सोऽब्रवीत्पतञ्चलः काप्यो नाहं तं भगवन् वेदेति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।
यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स आत्मवित्स सर्ववित् ।
इति तेभ्योऽब्रवीत् ।
तदहं वेद ।
तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यति ।
वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति ।
यो वा इदं कश्च ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति

3.7.2. स होवाच  वायुर्वै गौतम तत्सूत्रम् ।
वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति ।
तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति ।
वायुना हि गौतम सूत्रेण सम्दृब्धानि भवन्तीति ।
एवमेवैतद्याज्ञवल्क्य ।
अन्तर्यामिणं ब्रूहीति

3.7.3. यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.4. योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.5. योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.6. योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.7. यो वायौ तिष्ठन् वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.8. यो दिवि तिष्ठन् दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.9. य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.10. यो दिक्षु तिष्ठन् दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.11. यश्चन्द्रतारके तिष्ठञ्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.12. य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.13. यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.14. यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.15. अथाधिभूतम् ।
यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।
इत्यधिभूतम्

3.7.16. अथाध्यात्मम् । यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः

3.7.17. यो वाचि तिष्ठन् वाचोऽन्तरो यं वाङ्न वेद यस्य वाक्शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.18. यश्चक्षुषि तिष्ठञ्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.19. यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.20. यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.21. यस्त्वचि तिष्ठंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक्शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.22. यो विज्ञाने तिष्ठन् विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

3.7.23. यो रेतसि तिष्ठं रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।
अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञतो विज्ञाता ।
नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता ।
एष त आत्मान्तर्याम्यमृतः ।
अतोऽन्यदार्तम् ।
ततो होद्दालक आरुणिरुपरराम

### Section 3.8

3.8.1. अथ ह वाचक्नव्युवाच  ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि ।
तौ चेन्मे विवक्ष्यति ।
न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।
पृच्छ गार्गीति

3.8.2. सा होवाच  अहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् ।
तौ मे ब्रूहीति ।
पृच्छ गार्गीति

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

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

3.8.5. सा होवच  नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति

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

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

3.8.8. स होवाच  एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखमगात्रमनन्तरमबाह्यम्  ।

न तदश्नाति किं चन ।
न तदश्नाति कश्चन

3.8.9. एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्यचन्द्रमसौ विधृतौ तिष्ठतः ।
एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः ।
एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति ।
एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमनु ।
एतस्य वा अक्षरस्य प्रशासने गार्गि ददतो मनुष्याः प्रशसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः

3.8.10. यो वा एतदक्षरं गार्ग्यविदित्वास्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति
यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः ।
अथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः

3.8.11. तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ ।
नान्यदतोऽस्ति द्रष्टृ ।
नान्यदतोऽस्ति श्रोतृ ।
नान्यदतोऽस्ति मन्तृ ।
नान्यदतोऽस्ति विज्ञातृ ।
एतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्च

3.8.12. सा होवाच  ब्राह्मणा भगवन्तस्तदेव बहु मन्यध्वं यदस्मान्नमस्कारेण मुच्येध्वम् ।
न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।
ततो ह वाचक्नव्युपरराम

### Section 3.9

3.9.1. अथ हैनं विदग्धः शाकल्यः पप्रच्छ  कति देवा याज्ञवल्क्येति ।
स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते ।
त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
त्रयस्त्रिंशदिति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
षडिति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
त्रय इति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
द्वाविति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
अध्यर्ध इति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
एक इति ।
ओमिति होवाच ।
कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति

3.9.2. स होवाच  महिमान एवैषामेते ।
त्रयस्त्रिंशत्त्वेव देवा इति ।
कतमे ते त्रयस्त्रिंशदिति ।
अष्टौ वसव एकादश रुद्रा द्वादशादित्याः त एकत्रिंशदैन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति

3.9.3. कतमे वसव इति ।
अग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौः च चन्द्रमाश्च नक्षत्राणि चैते वसवः ।
एतेषु हीदं सर्वं वसु हितं इति तस्माद्वसव इति

3.9.4. कतमे रुद्रा इति ।
दशेमे पुरुषे प्राणा आत्मैकादशः ।
ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति ।
तद्यद्रोदयन्ति तस्माद्रुद्रा इति

3.9.5. कतम आदित्या इति ।
द्वादश वै मासाः संवत्सरस्यैत आदित्याः ।
एते हीदं सर्वमाददाना यन्ति ।
ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति

3.9.6. कतम इन्द्रः कतमः प्रजापतिरिति ।
स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति ।
कतमः स्तनयित्नुरिति ।
अशनिरिति ।
कतमो यज्ञ इति ।
पशव इति

3.9.7. कतमे षडिति ।
अग्निश्च पृथिवी च वायुश्चान्तरिक्षश्चादित्यश्च द्यौश्चैते षट् ।
एते हीदं सर्वं षडिति

3.9.8. कतमे ते त्रयो देवा इति ।
इम एव त्रयो लोकाः ।
एषु हीमे सर्वे देवा इति ।
कतमौ तौ द्वौ देवा इति ।
अन्नं चैव प्राणश्चेति ।
कतमोऽध्यर्ध इति ।
योऽयं पवत इति

3.9.9. तदाहुर्यदयमेक इवैव पवते ।
अथ कथमध्यर्ध इति ।
यदस्मिन्निदं सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति ।
कतम एको देव इति ।
प्राण इति ।
स ब्रह्म त्यदित्याचक्षते

3.9.10. पृथिव्येव यस्यायतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं शारीरः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
अमृतमिति होवाच

3.9.11. काम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं काममयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
स्त्रिय इति होवाच

3.9.12. रूपाण्येव यस्यायतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवासावादित्ये पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
सत्यमिति होवाच

3.9.13. आकश एव यस्यायतनं श्रोत्रं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं श्रौतः प्रातिश्रुत्कः पुरुषः स एष ।
वदैव शाकल्य तस्य का देवतेति ।
दिश इति होवच

3.9.14. तम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं छायामयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
मृत्युरिति होवाच

3.9.15. रूपाण्येव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायमादर्शे पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
सत्यमिति होवाच

3.9.16. आप एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं अप्सु पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
वरुण इति होवाच

3.9.17. रेत एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं पुत्रमयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
प्रजापतिरिति होवाच

3.9.18. शाकल्येति होवाच याज्ञवल्क्यः ।
त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति

3.9.19. याज्ञवल्क्येति होवाच शाकल्यः ।
यदिदं कुरुपञ्चालानां ब्राह्मनानत्यवादीः किं ब्रह्म विद्वानिति ।
दिशो वेद सदेवाः सप्रतिष्ठा इति ।
यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः

3.9.20. किंदेवतोऽस्यां प्राच्यां दिश्यसीति ।
आदित्यदेवत इति ।
स आदित्यः कस्मिन् प्रतिष्ठित इति ।
चक्षुषीति ।
कस्मिन्नु चक्षुः प्रतिष्ठितमिति ।
रूपेष्विति ।
चक्षुषा हि रूपाणि पश्यति ।
कस्मिन्नु रूपाणि प्रतिष्ठितानीति ।
हृदय इति होवाच ।
हृदयेन हि रूपाणि जानाति ।
हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीति ।
एवमेवैतद्याज्ञवल्क्य

3.9.21. किंदेवतोऽस्यां दक्षिणायां दिश्यसीति ।
यमदेवत इति ।
स यमः कस्मिन् प्रतिष्ठित इति ।
यज्ञ इति ।
कस्मिन्नु यज्ञः प्रतिष्ठित इति ।
दक्षिणायामिति ।
कस्मिन्नु दक्षिणा प्रतिष्ठितेति ।
श्रद्धायामिति ।
यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति ।
श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति ।
कस्मिन्नु श्रद्धा प्रतिष्ठितेति ।
हृदय इति होवाच ।
हृदयेन हि श्रद्धाम् ।
हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीति ।
एवमेवैतद्याज्ञवल्क्य

3.9.22. किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति ।
वरुणदेवत इति ।
स वरुणः कस्मिन् प्रतिष्ठित इति ।
अप्स्विति ।
कस्मिन्न्वापः प्रतिष्ठिता इति ।
रेतसीति ।
कस्मिन्नु रेतः प्रतिष्ठितमिति ।
हृदय इति ।
तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति ।
हृदये ह्येव रेतः प्रतिष्ठितं भवतीति ।
एवमेवैतद्याज्ञवल्क्य

3.9.23. किंदेवतोऽस्यामुदीच्यां दिश्यसीति ।
सोमदेवत इति ।
स सोमः कस्मिन् प्रतिष्ठित इति ।
दीक्षायामिति ।
कस्मिन्नु दिक्षा प्रतिष्ठितेति ।
सत्य इति ।
तस्मादपि दीक्षितमाहुः सत्यं वदेति ।
सत्ये ह्येव दीक्षा प्रतिष्ठितेति ।
कस्मिन्नु सत्यं प्रतिष्ठितमिति ।
हृदय इति होवाच ।
हृदयेन हि सत्यं जानाति ।
हृदये ह्येव सत्यं प्रतिष्ठितं भवतीति ।
एवमेवैतद्याज्ञवल्क्य

3.9.24. किंदेवतोऽस्यां ध्रुवायां दिश्यसीति ।
अग्निदेवत इति ।
सोऽग्निः कस्मिन् प्रतिष्ठित इति ।
वाचीति ।
कस्मिन्नु वाक्प्रतिष्ठितेति ।
हृदय इति ।
कस्मिन्नु हृदयं प्रतिष्ठितमिति

3.9.25. अहल्लिकेति होवाच याज्ञवल्क्यः ।
यत्रैतदन्यत्रास्मन्मन्यासै ।
यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति

3.9.26. कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति ।
प्राण इति ।
कस्मिन्नु प्राणः प्रतिष्ठित इति ।
अपान इति ।
कस्मिन्न्वपानः प्रतिष्ठित इति ।
व्यान इति ।
कस्मिन्नु व्यानः प्रतिष्ठित इति ।
उदान इति ।
कस्मिन्नूदानः प्रतिष्ठित इति ।
समान इति ।
स एष नेति नेत्यात्मा ।
अगृह्यो न हि गृह्यते ।
अशीर्यो न हि शीर्यते ।
असङ्गो न सज्यते ।
असितो न व्यथते ।
न रिष्यति ।
एतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः ।
स यस्तान् पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत्तं त्वौपनिषदं पुरुषं पृच्छामि ।
तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति ।
तं ह न मेने शाकल्यस्।
तस्य ह मूर्धा विपपात ।
अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः

3.9.27. अथ होवाच  ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु ।
सर्वे वा मा पृच्छत ।
यो वः कामयते तं वः पृच्छामि सर्वान् वा वः पृच्छामीति ।
ते ह ब्राह्मणा न दधृषुः

3.9.29. तान् हैतैः श्लोकैः पप्रच्छ
यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा ।
तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः

3.9.30. त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः ।
तस्मात्तदातृण्णात्प्रैति रसो वृक्षादिवाहतात्

3.9.31. मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम् ।
अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता

3.9.32. यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः ।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति

3.9.33. रेतस इति मा वोचत जीवतस्तत्प्रजायते ।
धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः

3.9.34. यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् ।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति

3.9.35. जात एव न जायते को न्वेनं जनयेत्पुनः ।

3.9.36. विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्
तिष्ठमानस्य तद्विद इति

### Section 4.1

4.1.1. जनको ह वैदेह आसां चक्रे ।
अथ ह याज्ञवल्क्य आवव्राज ।
तं होवाच  याज्ञवल्क्य किमर्थमचारीः पशूनिच्छनण्वन्तानीति ।
उभयमेव संराडिति होवाच

4.1.2. यत्ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्मे जित्वा शैलिनिः  वाग्वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेति ।
अवदतो हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञवल्क्य ।
वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेत्येनदुपासीत ।
का प्रज्ञता याज्ञवल्क्य ।
वागेव सम्राडिति होवाच ।
वाचा वै सम्राड्बन्धुः प्रज्ञायते ।
ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव संराट्प्रज्ञायन्ते ।
वाग्वै सम्राट्परमं ब्रह्म ।
नैनं वाग्जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

4.1.3. यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्म उदङ्कः शौल्बायनः ।
प्राणो वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छौल्बायनोऽब्रवीत्प्राणो वै ब्रह्मेति ।
अप्राणतो हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञवल्क्य ।
प्राण एवायतनमाकाशः प्रतिष्ठा ।
प्रियमित्येनदुपासीत ।
का प्रियता याज्ञवल्क्य ।
प्राण एव सम्राडिति होवाच ।
प्राणस्य वै सम्राट्कामायायाज्यं याजयति ।
अप्रतिगृह्यस्य प्रतिगृह्णाति ।
अपि तत्र वधाशङ्का भवति यां दिशमेति प्राणस्यैव सम्राट्कामाय ।
प्राणो वै सम्राट्परमं ब्रह्म ।
नैनं प्राणो जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहह् ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

4.1.4. यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्मे बर्कुर्वार्ष्णः ।
चक्षुर्वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेति ।
अपश्यतो हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञवल्क्य ।
चक्षुरेवायतनमाकाशः प्रतिष्ठा ।
सत्यमित्येतदुपासीत ।
का सत्यता याज्ञवल्क्य ।
चक्षुरेव सम्राडिति होवाच ।
चक्षुषा वै सम्राट्पश्यन्तमाहुरद्राक्षीरिति ।
स आहाद्राक्षमिति तत्सत्यं भवति ।
चक्षुर्वै सम्राट्परमं ब्रह्म ।
नैनं चक्षुर्जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

4.1.5. यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्मे गर्दभीविपीतो भारद्वाजः ।
श्रोत्रं वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेति ।
अशृण्वतो हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञवल्क्य ।
श्रोत्रमेवायतनमाकाशः प्रतिष्ठानन्तमित्येनदुपासीत ।
कानन्तता याज्ञवल्क्य ।
दिश एव सम्राडिति होवाच ।
तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छति ।
अनन्ता हि दिशः ।
दिशो वै सम्राट्श्रोत्रम् ।
श्रोत्रं वै सम्राट्परमं ब्रह्म ।
नैनं श्रोत्रं जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

4.1.6. यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्मे सत्यकामो जाबालः  मनो वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेति ।
अमनसो हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञावल्क्य ।
मन एवायतनमाकाशः प्रतिष्ठानन्द इत्येनदुपासीत ।
कानन्दता याज्ञवल्क्य ।
मन एव सम्राडिति होवाच मनसा वै सम्राट्स्त्रियमभि हार्यति तस्यां प्रतिरूपः पुत्रो जायते ।
स आनन्दः ।
मनो वै सम्राट्परमं ब्रह्म ।
नैनं मनो जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

4.1.7. यदेव ते कश्चिदब्रवीत्तच्छृणवामेति ।
अब्रवीन्मे विदग्धः शाकल्यः ।
हृदयं वै ब्रह्मेति ।
यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेति ।
अहृदयस्य हि किं स्यादिति ।
अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् ।
न मेऽब्रवीदिति ।
एकपाद्वा एतत्सम्राडिति ।
स वै नो ब्रूहि याज्ञवल्क्य ।
हृदयमेवायतनमाकाशः प्रतिष्ठा ।
स्थितिरित्येनदुपासीत ।
का स्थितिता याज्ञवल्क्य ।
हृदयमेव सम्राडिति होवाच ।
हृदयं वै सम्राट्सर्वेषां भूतानामायतनम् ।
हृदयं वै सम्राट्सर्वेषां भूतानां प्रतिष्ठा ।
हृदये ह्येव सम्राट्सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति ।
हृदयं वै सम्राट्परमं ब्रह्म ।
नैनं हृदयं जहाति ।
सर्वाण्येनं भूतान्यभिक्षरन्ति ।
देवो भूत्वा देवानप्येति ।
य एवं विद्वानेतदुपास्ते ।
हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः ।
स होवाच याज्ञवल्क्यः  पिता मेऽमन्यत नाननुशिष्य हरेतेति

### Section 4.2

4.2.1. जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच  नमस्तेऽस्तु याज्ञवल्क्य ।
अनु मा शाधीति ।
स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्मासि ।
एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति ।
नाहं तद्भगवन् वेद यत्र गमिष्यामीति ।
अथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ।
ब्रवीतु भगवानिति

4.2.2. इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः ।
तं वा एतमिन्धं सन्तमिन्द्र इत्याचक्षते परोक्षेणैव ।
परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः

4.2.3. अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् ।
तयोरेष संस्तावो य एषोऽन्तर्हृदय आकाशः ।
अथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डः ।
अथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिव ।
अथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति ।
यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्ति ।
एताभिर्वा एतदास्रवदास्रवति ।
तस्मादेष प्रविविक्ताहारतर इव भवत्यस्माच्छारीरादात्मनः

4.2.4. तस्य प्राची दिक्प्राञ्चः प्राणाः ।
दक्षिणा दिग्दक्षिणे प्राणाः ।
प्रतीची दिक्प्रत्यञ्चः प्राणाः ।
उदीची दिगुदञ्चः प्राणाः ।
ऊर्ध्वा दिगूर्ध्वाः प्राणाः ।
अवाची दिगवाञ्चः प्राणाः ।
सर्वा दिशः सर्वे प्राणाः ।
स एष नेति नेत्यात्मा ।
अगृह्यो न हि गृह्यते ।
अशीर्यो न हि शीर्यते ।
असङ्गो न हि सज्यते ।
असितो न व्यथते ।
न रिष्यति ।
अभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः ।
स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे ।
नमस्तेऽस्तु ।
इमे विदेहा अयमहमस्मीति

### Section 4.3

4.3.1. जनकं ह वैदेहं याज्ञवल्क्यो जगाम ।
समेनेन वदिष्य इति ।
अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते ।
तस्मै ह याज्ञवल्क्यो वरं ददौ ।
स ह कामप्रश्नमेव वव्रे ।
तं हास्मै ददौ ।
तं ह सम्राडेव पूर्वः पप्रच्छ

4.3.2. याज्ञवल्क्य किंज्योतिरयं पुरुष इति ।
आदित्यज्योतिः सम्राडिति होवाच ।
आदित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।
एवमेवैतद्याज्ञवल्क्य

4.3.3. अस्तमित आदित्ये याज्ञवल्क्य किंज्योतिरेवायं पुरुष इति ।
चन्द्रमा एवास्य ज्योतिर्भवतीति ।
चन्द्रमसैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।
एवमेवैतद्याज्ञवल्क्य

4.3.4. अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इति ।
अग्निरेवास्य ज्योतिर्भवतीति ।
अग्निनैव ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ।
एवमेवैतद्याज्ञवल्क्य

4.3.5. अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति ।
वागेवास्य ज्योतिर्भवतीति ।
वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येति ।
तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीति ।
एवमेवैतद्याज्ञवल्क्य

4.3.6. अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इति ।
आत्मैवास्य ज्योतिर्भवतीति ।
आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति

4.3.7. कतम आत्मेति  योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः ।
स समानः सन्नुभौ लोकावनुसंचरति ध्यायतीव लेलायतीव ।
स हि स्वप्नो भूत्वेमं लोकमतिक्रामति मृत्यो रूपाणि

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

4.3.9. तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवतः ।
इदं च परलोकस्थानं च ।
सन्ध्यं तृतीयं स्वप्नस्थानम् ।
तस्मिन्सन्ध्ये स्थाने तिष्ठनुभे स्थाने पश्यतीदं च परलोकस्थानं च ।
अथ यथाक्रमोऽयं परलोकस्थाने भवति ।
तमाक्रममाक्रम्योभयान् पाप्मन आनन्दांश्च पश्यति ।
स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपिति ।
अत्रायं पुरुषः स्वयंज्योतिर्भवति

4.3.10. न तत्र रथा न रथयोगा न पन्थानो भवन्ति ।
अथ रथान् रथयोगान् पथः सृजते ।
न तत्रानन्दा मुदः प्रमुदो भवन्ति ।
अथानन्दान्मुदः प्रमुदः सृजते ।
न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्ति ।
अथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते ।
स हि कर्ता

4.3.11. तदेते श्लोका भवन्ति
स्वप्नेन शारीरमभिप्रहत्यासुप्तः सुप्तानभिचाकशीति ।
शुक्रमादाय पुनरैति स्थानं हिरण्मयःपुरुष एकहंसः

4.3.12. प्राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा ।
स ईयतेऽमृतो यत्रकामं हिरण्मयः पुरुष एकहंसः

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

4.3.14. आराममस्य पश्यन्ति न तं पश्यति कश्चनेति ।
तं नायतं बोधयेदित्याहुः ।
दुर्भिषज्यं हास्मै भवति यमेष न प्रतिपद्यते ।
अथो खल्वाहुर्जागरितदेश एवास्यैस इति ।
यानि ह्येव जाग्रत्पश्यति तानि सुप्त इति ।
अत्रायं पुरुषः स्वयंज्योतिर्भवति ।
सोऽहं भगवते सहस्रं ददामि ।
अत ऊर्ध्वं विमोक्षाय ब्रूहीति

4.3.15. स वा एष एतस्मिन् संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव ।
स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति ।
असङ्गो ह्ययं पुरुष इति ।
एवमेवैतत्याज्ञवल्क्य ।
सोऽहं भगवते सहस्रं ददामि ।
अत ऊर्ध्वं विमोक्षायैव ब्रूहीति

4.3.16. स वा एष एतस्मिन् स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ।
स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति ।
असङ्गो ह्ययं पुरुष इति ।
एवमेवैतत्याज्ञवल्क्य ।
सोऽहं भगवते सहस्रं ददामि ।
अत ऊर्ध्वं विमोक्षायैव ब्रूहीति

4.3.17. स वा एष एतस्मिन् बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव

4.3.18. तद्यथा महामत्स्य उभे कूले अनुसंचरति पूर्वं चापरं च ।
एवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च

4.3.19. तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः संहत्य पक्षौ संलयायैव ध्रियते ।
एवमेवायं पुरुष एतस्मा अन्ताय धवति ।
यत्र सुप्तो न कं चन कामं कामयते न कं चन स्वप्नं पश्यति

4.3.20. ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताणिम्ना तिष्ठन्ति ।
शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णाः ।
अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति ।
यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यते ।
अथ यत्र देव इव राजेवाहमेवेदं सर्वोऽस्मीति मन्यते ।
सोऽस्य परमो लोकः

4.3.21. तद्वा अस्यैतदतिच्छन्दोऽपहतपाप्माभयं रूपम् ।
तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् ।
एवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् ।
तद्वा अस्यैतदाप्तकाममात्मकाममकामं रूपं शोकान्तरम्

4.3.22. अत्र पितापिता भवति मातामाता लोका अलोका देवा अदेवा वेदा अवेदाः ।
अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा चाण्ड्यालोऽचण्ड्यालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसः ।
अनन्वागतं पुण्येनानन्वागतं पापेन ।
तीर्णो हि तदा सर्वाञ्शोकान् हृदयस्य भवति

4.3.23. यद्वै तन्न पश्यति पश्यन् वै तन्न पश्यति ।
न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्

4.3.24. यद्वै तन्न जिघ्रति जिघ्रन् वै तन्न जिघ्रति ।
न हि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत्

4.3.25. यद्वै तन्न रसयति रसयन् वै तन्न रसयति ।
न हि रसयितू रसयतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत्

4.3.26. यद्वै तन्न वदति वदन् वै तन्न वदति ।
न हि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत्

4.3.27. यद्वै तन्न शृणोति शृण्वन् वै तन्न शृणोति ।
न हि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात्

4.3.28. यद्वै तन्न मनुते मन्वानो वै तन्न मनुते ।
न हि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत

4.3.29. यद्वै तन्न स्पृशति स्पृशन् वै तन्न स्पृशति ।
न हि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत्

4.3.30. यद्वै तन्न विजानाति विजानन् वै तन्न विजानाति ।
न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वात् ।
न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात्

4.3.31. यत्र वा अन्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात्

4.3.32. सलिल एको द्रष्टाद्वैतो भवति ।
एष ब्रह्मलोकः सम्राट् ।
इति हैनमनुशशास याज्ञवल्क्यः ।
एषास्य परमा गतिः ।
एषास्य परमा संपत् ।
एषोऽस्य परमो लोकः ।
एषोऽस्य परम आनन्दः ।
एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति

4.3.33. स यो मनूष्याणां राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दः ।
अथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दः ।
अथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दः ।
अथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्ते ।
अथ ये शतं कर्मदेवानामानन्दाः स एक आजानदेवानामानन्दः ।
यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।
अथ ये शतमाजानदेवानामानन्दाः स एकः प्रजापतिलोक आनन्दः ।
यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।
अथ ये शतं प्रजापतिलोक आनन्दाः स एको ब्रह्मलोक आनन्दः ।
यश्च श्रोत्रियोऽवृजिनोऽकामहतः ।
अथैष एव परम आनन्दः ।
एष ब्रह्मलोकः सम्राट् ।
इति होवाच याज्ञवल्क्यः ।
सोऽहं भगवते सहस्रं ददामि ।
अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ।
अत्र ह याज्ञवल्क्यो बिभयां चकार  मेधावी राजा सर्वेभ्यो मान्तेभ्य उदरौत्सीदिति

4.3.34. स वा एष एतस्मिन् स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव

4.3.35. तद्यथानः सुसमाहितमुत्सर्जं यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढ उत्सर्जं याति ।
यत्रैतदूर्ध्वोच्छ्वासी भवति

4.3.36. स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति ।
तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यते ।
एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव

4.3.37. तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरवसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीति ।
एवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति

4.3.38. तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्ति ।
एवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति ।
यत्रैतदूर्ध्वोच्छ्वासी भवति

### Section 4.4

4.4.1. स यत्रायमात्माबल्यं न्येत्य संमोहमिव न्येति ।
अथैनमेते प्राणा अभिसमायन्ति ।
स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति ।
स यत्रैष चाक्षुषः पुरुषः पराङ्पर्यावर्तते ।
अथारूपज्ञो भवति

4.4.2. एकीभवति न पश्यतीत्याहुः ।
एकीभवति न जिघ्रतीत्याहुः ।
एकीभवति न रसयतीत्याहुः ।
एकीभवति न वदतीत्याहुः ।
एकीभवति न शृणोतीत्याहुः ।
एकीभवति न मनुत इत्याहुः ।
एकीभवति न स्पृशतीत्याहुः ।
एकीभवति न विजानातीत्याहुः ।
तस्य हैतस्य हृदयस्याग्रं प्रद्योतते ।
तेन प्रद्योतेनैष आत्मा निष्क्रामति ।
चक्षुष्टो वा मूर्ध्नो वान्येभ्यो वा शरीरदेशेभ्यः ।
तमुत्क्रामन्तं प्राणोऽनूत्क्रामति ।
प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति ।
सविज्ञनो भवति ।
संजानमेवान्ववक्रामति ।
तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च

4.4.3. तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति ।
एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति

4.4.4. तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुते ।
एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते ।
पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम्

4.4.5. स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयः ।
तद्यदेतदिदंमयोऽदोमय इति ।
यथाकारी यथाचारी तथा भवति ।
साधुकारी साधुर्भवति ।
पापकारी पापो भवति ।
पुण्यः पुण्येन कर्मणा पापः पापेन ।
अथो खल्वाहुः  ।
काममय एवायं पुरुष इति ।
स यथाकामो भवति तत्क्रतुर्भवति ।
यत्क्रतुर्भवति तत्कर्म कुरुते ।
यत्कर्म कुरुते तदभिसंपद्यते

4.4.6. तदेष श्लोको भवति
तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य ।
प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् ।
तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे ।
इति नु कामयमानः ।
अथाकामयमानो योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति ।
ब्रह्मैव सन् ब्रह्माप्येति

4.4.7. तदेष श्लोको भवति
यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः ।
अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति ।
तद्यथाहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत ।
एवमेवेदं शरीरं शेते ।
अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव ।
सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः

4.4.8. तदेते श्लोका भवन्ति
अणुः पन्था विततः पुराणो मां स्पृष्टोऽनुवित्तो मयैव ।
तेन धीरा अपियन्ति ब्रह्मविदः स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः

4.4.9. तस्मिञ्शुक्लमुत नीलमाहुः पिङ्गलं हरितं लोहितं च ।
एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च

4.4.10. अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायां रताः

4.4.11. अनन्दा नाम ते लोका अन्धेन तमसावृताः ।
तांस्ते प्रेत्याभिगच्छत्यविद्वांसोऽबुधा जनाः

4.4.12. आत्मानं चेद्विजानीयादयमस्मीति पुरुषः ।
किमिच्छन् कस्य कामाय शरीरमनु संज्वरेत्

4.4.13. यस्यानुवित्तः प्रतिबुद्ध आत्मास्मिन् संदेह्ये गहने प्रविष्टः ।
स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव

4.4.14. इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः ।
ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति

4.4.15. यदैतमनुपश्यत्यत्मानं देवमङ्जसा ।
ईशानं भूतभव्यस्य न ततो विजुगुप्सते

4.4.16. यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते ।
तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्

4.4.17. यस्मिन् पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः ।
तमेव मन्य आत्मानं विद्वान् ब्रह्मामृतोऽमृतम्

4.4.18. प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः ।
ते निचिक्युर्ब्रह्म पुराणमग्र्यम्

4.4.19. मनसैवानुद्रष्टव्यं नेह नानास्ति किं चन ।
मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति

4.4.20. एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् ।
विरजः पर आकाशादज आत्मा महान् ध्रुवः

4.4.21. तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः ।
नानुध्यायाद्बहूञ्छब्दान् वाचो विग्लापनं हि तदिति

4.4.22. स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु ।
य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते ।
सर्वस्य वशी ।
सर्वस्येशानः ।
सर्वस्याधिपतिः ।
स न साधुना कर्मणा भूयान् ।
नो एवासाधुना कनीयान् ।
एष सर्वेश्वरः ।
एष भूताधिपतिः ।
एष भूतपालः ।
एष सेतुर्विधरण एषां लोकानामसंभेदाय ।
तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति ब्रह्मचर्येन यज्ञेन दानेन तपसानाशकेन ।
एतमेव विदित्वा मुनिर्भवति ।
एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति
एतद्ध स्म वैतत्पूर्वे 
विद्वाँसः प्रजां न कामयन्ते
किं प्रजया करिष्यामो येषां नोऽयमात्मायम्लोकइति॥
तेह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति ।
याह्य् एवपुत्रैषणासावित्तैषणा ।
यावित्तैषणासालोकैषणोभेह्य् एतेएषणे एवभवतः॥
सएषनेति नेत्य् आत्मागृह्यो नहिगृह्यते ।
अशीर्यो नहिशीर्यते ।
असङ्गो न हि सज्यते ।
असितो न व्यथते न रिष्यति ।
अतः पापमकरवमित्यतः कल्याणमकरवमित्य् उभे उ हैवैष
एतेतरति
साध्वसाधुनी
नैनं कृताकृते तपतः॥

4.4.23. तदेतदृचाभ्युक्तम्
एष नित्यो महिमा ब्राह्मणस्य न कर्मणा वर्धते नो कनीयान् ।
तस्यैव स्यात्पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति ।
तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति ।
सर्वमात्मानं पश्यति ।
नैनं पाप्मा तरति ।
सर्वं पाप्मानं तरति ।
नैनं पाप्मा तपति ।
सर्वं पाप्मानं तपति ।
विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति ।
एष ब्रह्मलोकः सम्राट् ।
एनं प्रापितोऽसीति होवाच याज्ञवल्क्यः ।
सोऽहं भगवते विदेहान् ददामि मां चापि सह दास्यायेति

4.4.24. स वा एष महानज आत्मान्नादो वसुदानः । 
विन्दते वसु य एवं वेद

4.4.25. स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्म ।
अभयं वै ब्रह्म ।
अभयं हि वै ब्रह्म भवति य एवं वेद

### Section 4.5

4.5.1. अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च ।
तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव ।
स्त्रीप्रज्ञैव तर्हि कात्यायनी ।
अथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन्

4.5.2. मैत्रेयीति होवाच याज्ञवल्क्यः ।
प्रव्रजिष्यन् वा अरेऽहमस्मात्स्थानादस्मि ।
हन्त तेऽनया कत्यायन्यान्तं करवाणीति

4.5.3. सा होवाच मैत्रेयी
यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताहो३ नेति ।
नेति होवाच याज्ञवल्क्यः ।
यथैवोपकरणवतां जीवितम् ।
तथैव ते जीवितं स्यात् ।
अमृतत्वस्य तु नाशास्ति वित्तेनेति

4.5.4. सा होवाच मैत्रेयी
येनाहं नामृता स्यां किमहं तेन कुर्याम् ।
यदेव भगवान् वेद तदेव मे ब्रूहीति

4.5.5. स होवाच याज्ञवल्क्यः
प्रिया वै खलु नो भवती सती प्रियमवृधत् ।
हन्त तर्हि ।
भवत्येतद्व्याख्यास्यामि ते ।
व्याचक्षाणस्य तु मे निदिध्यासस्वेति

4.5.6. स होवाच ।
न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति ।
न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति ।
न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति ।
न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति ।
न वा अरे पशूनां कामाय पशवः प्रियं भवत्यात्मनस्तु कामाय पशवः प्रियं भवति ।
न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति ।
न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति ।
न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति ।
न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति ।
न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति ।
न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति ।
न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति ।
आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि ।
आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम्

4.5.7. ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद ।
क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद ।
लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद ।
देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद ।
वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान् वेद ।
भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद ।
सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद ।
इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा

4.5.8. स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।
दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः

4.5.9. स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।
शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः

4.5.10. स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय ।
वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो ग्र्हीतः

4.5.11. स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि ।
अस्यैवैतानि सर्वाणि निश्वसितानि

4.5.12. स यथा सर्वासामपां समुद्र एकायनम् ।
एवं सर्वेषां स्पर्शानां त्वगेकायनम् ।
एवं सर्वेषां गन्धानां नासिके एकायनम् ।
एवं सर्वेषां रसानां जिह्वैकायनम् ।
एवं सर्वेषां रूपाणां चक्षुरेकायनम् ।
एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् ।
एवं सर्वेषां संकल्पानां मन एकायनम् ।
एवं सर्वासां विद्यानां हृदयमेकायनम् ।
एवं सर्वेषां कर्मणां हस्तावेकायनम् ।
एवं सर्वेषामानन्दानामुपस्थ एकायनम् ।
एवं सर्वेषां विसर्गाणां पायुरेकायनम् ।
एवं सर्वेषामध्वनां पादावेकायनम् ।
एवं सर्वेषां वेदानां वागेकायनम्

4.5.13. स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव ।
एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव ।
एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति ।
न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि ।
इति होवाच याज्ञवल्क्यः

4.5.14. सा होवाच मैत्रेयी
अत्रैव मा भगवान्मोहान्तमापीपदत् ।
न वा अहमिमं विजानामीति ।
स होवाच  न वा अरेऽहं मोहं ब्रवीमि ।
अविनाशी वा अरेऽयमात्मानुच्छित्तिधर्मा

4.5.15. यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति, तदितर इतरं जिघ्रति, तदितर इतरं रसयते, तदितर इतरमभिवदति, तदितर इतरं शृणोति, तदितर इतरं मनुते. तदितर इतरं स्पृशति, तदितर इतरं विजानाति ।
यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन कं रसयेत्तत्केन कमभिवदेत्तत्केन कं शृणुयात्तत्केन कं मन्वीत तत्केन कं स्पृशेत्तत्केन कं विजानीयात् ।
येनेदं सर्वं विजानाति तं केन विजानीयात् ।
स एष नेति नेत्यात्मा ।
अगृह्यो न हि गृह्यते ।
अशीर्यो न हि शीर्यते ।
असङ्गो न हि सज्यते ।
असितो न व्यथते न रिष्यति ।
विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयि ।
एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार

### Section 4.6

4.6.1. अथ वंशः ।
पौतिमाष्यो गौपवनात् ।
गौपवनः पौतिमाष्यात् ।
पौतिमाष्यो गौपवनात् ।
गौपवनः कौशिकात् ।
कौशिकः कौण्डिन्यात् ।
कौण्डिन्यः शाण्डिल्यात् ।
शाण्डिल्यः कौशिकाच्च गौतमाच्च ।
गौतमः

4.6.2. अग्निवेश्यात् ।
अग्निवेश्यो गार्ग्यात् ।
गार्ग्यो गार्ग्यात् ।
गार्ग्यो गौतमात् ।
गौतमः सैतवात् ।
सैतवः पाराशर्यायणात् ।
पाराशर्यायणो गार्ग्यायणात् ।
गार्ग्यायण उद्दालकायनात् ।
उद्दालकायनो जाबालायनात् ।
जाबालायनो माध्यन्दिनायनात् ।
माध्यन्दिनायनः सौकरायणात् ।
सौकरायणः काषायणात् ।
काषायणः सायकायनात् ।
सायकायनः कौशिकायनेः
कौशिकायनिः

4.6.3. घृतकौशिकात् ।
घृतकौशिकः पाराशर्यात् ।
पाराशर्यः पाराशर्यात् ।
पाराशर्यो जातुकर्ण्यात् ।
जातुकर्ण्य आसुरायणाच्च यस्काच्च ।
आसुरायणस्त्रैवणेः ।
त्रैवणिरौपजन्धनेः ।
औपजन्धनिरासुरेः ।
आसुरिर्भारद्वाजात् ।
भारद्वाज आत्रेयात् ।
आत्रेयो माण्टेः ।
माण्टिर्गौतमात् ।
गौतमो गौतमात् ।
गौतमो वात्स्यात् ।
वात्स्यः शाण्डिल्यात् ।
शाण्डिल्यः कैशोर्यात्काप्यात् ।
कैशोर्यः काप्यः कुमारहरितात् ।
कुमारहरितो गालवात् ।
गालवो विदर्भीकौण्डिन्यात् ।
विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् ।
वत्सनपाद्बाभ्रवः पथः सौभरात् ।
पन्थाः सौभरोऽयास्यादङ्गिरसात् ।
अयास्य आङ्गिरस आभुतेस्त्वाष्ट्रात् ।
आभुतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् ।
विश्वरूपस्त्वाष्ट्रोऽश्विभ्याम् ।
अश्विनौ दधिच आथर्वणात् ।
दध्यङ्ङाथर्वणोऽथर्वणो दैवात् ।
अथर्वा दैवो मृत्योः प्राध्वंसनात् ।
मृत्युः प्राध्वंसनः प्राध्वंसनात् ।
प्राध्वंसनः एकर्षेः ।
एकर्षिर्विप्रचित्तेः ।
विप्रचित्तिर्व्यष्टेर् ।
व्यष्टिः सनारोः ।
सनारुः सनातनात् ।
सनातनः सनगात् ।
सनगः परमेष्टिणः ।
परमेष्टी ब्रह्मणः ।
ब्रह्म स्वयम्भु ।
ब्रह्मणे नमः

### Section 5.1

5.1.1. पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते ।
पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ।
खं ब्रह्म ।
खं पुराणम् ।
वायुरं खम् ।
इति ह स्माह कौरव्यायणीपुत्रः ।
वेदोऽयं ब्राह्मणा विदुः ।
वेदैनेन यद्वेदितव्यम्

### Section 5.2

5.2.1. त्रयाः प्राजापत्याः प्रजापतौ पितरि ब्रह्मचर्यमूषुः ।
देवा मनुष्या असुराः ।
उषित्वा ब्रह्मचर्यं देवा ऊचुर्ब्रवीतु नो भवानिति ।
तेभ्यो हैतदक्षरमुवाच द इति ।
व्यज्ञासिष्टा३ इति ।
व्यज्ञासिष्मेति होचुः ।
दाम्यतेति न आत्थेति ।
ओमिति होवाच व्यज्ञासिष्टेति

5.2.2. अथ हैनं मनुष्या ऊचुर्ब्रवीतु नो भवानिति ।
तेभ्यो हैतदेवाक्षरमुवाच द इति ।
व्यज्ञासिष्टा३ इति ।
व्यज्ञासिष्मेति होचुः ।
दत्तेति न आत्थेति ।
ओमिति होवाच व्यज्ञासिष्टेति

5.2.3. अथ हैनमसुरा ऊचुर्ब्रवीतु नो भवानिति ।
तेभ्यो हैतदेवाक्षरमुवाच द इति ।
व्यज्ञासिष्टा३ इति ।
व्यज्ञासिष्मेति होचुः ।
दयध्वमिति न आत्थेति ।
ओमिति होवाच व्यज्ञासिष्टेति ।
तदेतदेवैषा दैवी वागनुवदति स्तनयित्नुर्द द द इति ।
दम्यत दत्त दयध्वमिति ।
तदेतत्त्रयं शिक्षेद्दमं दानं दयामिति

### Section 5.3

5.3.1. एष प्रजापतिर्यद्धृदयम् ।
एतद्ब्रह्म ।
एतत्सर्वम् ।
तदेतत्त्र्यक्षरं हृदयमिति ।
हृ इत्येकमक्षरम् ।
अभिहरन्त्यस्मै स्वाश्चान्ये च य एवं वेद ।
द इत्येकमक्षरम् ।
ददत्यस्मै स्वाश्चान्ये च य एवं वेद ।
यमित्येकमक्षरम् ।
एति स्वर्गं लोकं य एवं वेद

### Section 5.4

5.4.1. तद्वै तदेतदेव तदास ।
सत्यमेव ।
स यो हैतं महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति जयतीमांल्लोकान्  जित इन्न्वसावसत् य एवमेतन्महद्यक्षं प्रथमजं वेद सत्यं ब्रह्मेति ।
सत्यं ह्येव ब्रह्म

### Section 5.5

5.5.1. आप एवेदमग्र आसुः ।
ता आपः सत्यमसृजन्त ।
सत्यं ब्रह्म ।
ब्रह्म प्रजापतिम् ।
प्रजापतिर्देवान् ।
ते देवाः सत्यमेवोपासते ।
तदेतत्त्र्यक्षरं सतियमिति स इत्येकमक्षरम् ।
तीत्येकमक्षरम् ।
यमित्येकमक्षरम् ।
प्रथमोत्तमे अक्षरे सत्यं मध्यतोऽनृतम् ।
तदेतदनृतमुभयतः सत्येन परिगृहीतम् ।
सत्यभूयमेव भवति ।
नैवंविद्वांसमनृतं हिनस्ति

5.5.2. तद्यत्तत्सत्यमसौ स आदित्यः ।
य एष एतस्मिन्मण्डले पुरुषो यश्चायं दक्षिणेऽक्षन् पुरुषस्तावेतावन्योऽन्यस्मिन् प्रतिष्ठितौ ।
रश्मिभिरेषोऽस्मिन् प्रतिष्ठितः प्राणैरयममुष्मिन् ।
स यदोत्क्रमिष्यन् भवति शुद्धमेवैतन्मण्डलं पश्यति ।
नैनमेते रश्मयः प्रत्यायन्ति

5.5.3. य एष एतस्मिन्मण्डले पुरुषस्तस्य भूरिति शिरः ।
एकं शिर एकमेतदक्षरम् ।
भुव इति बाहू ।
द्वौ बाहू द्वे एते अक्षरे ।
स्वरिति प्रतिष्ठा ।
द्वे प्रतिष्ठे द्वे एते अक्षरे ।
तस्योपनिषदहरिति ।
हन्ति पाप्मानं जहाति च य एवं वेद

5.5.4. योऽयं दक्षिणेऽक्षन् पुरुषस्तस्य भूरिति शिरः ।
एकं शिर एकमेतदक्षरम् ।
भुव इति बाहू ।
द्वौ बाहू द्वे एते अक्षरे ।
स्वरिति प्रतिष्ठा ।
द्वे प्रतिष्ठे द्वे एते अक्षरे ।
तस्योपनिषदहमिति ।
हन्ति पाप्मानं जहाति च य एवं वेद

### Section 5.6

5.6.1. मनोमयोऽयं पुरुषो भाःसत्यः ।
तस्मिन्नन्तर्हृदये यथा व्रीहिर्वा यवो वा ।
स एष सर्वस्येशानः सर्वस्याधिपतिः सर्वमिदं प्रशास्ति यदिदं किञ्च

### Section 5.7

5.7.1. विद्युद्ब्रह्मेत्याहुः ।
विदानाद्विद्युत् ।
विद्यत्येनं पाप्मनो य एवं वेद विद्युद्ब्रह्मेति ।
विद्युद्ध्येव ब्रह्म

### Section 5.8

5.8.1. वाचं धेनुमुपासीत ।
तस्याश्चत्वारः स्तनाः ।
स्वाहाकारो वषट्कारो हन्तकारः स्वधाकारः ।
तस्यै द्वौ स्तनौ देवा उपजीवन्ति ।
स्वाहाकारं च वषट्कारं च ।
हन्तकारं मनुष्याः ।
स्वधाकारं पितरः ।
तस्याः प्राण ऋषभो मनो वत्सः

### Section 5.9

5.9.1. अयमग्निर्वैश्वानरो योऽयमन्तः पुरुषे ।
येनेदमन्नं पच्यते ।
यदिदमद्यते ।
तस्यैष घोषो भवति ।
यमेतत्कर्णावपिधाय शृणोति ।
स यदोत्क्रमिष्यन् भवति नैनं घोषं शृणोति

### Section 5.10

5.10.1. यदा वै पुरुषोऽस्माल्लोकात्प्रैति स वायुमागच्छति ।
तस्मै स तत्र विजिहीते यथा रथचक्रस्य खम् ।
तेन स ऊर्ध्व आक्रमते ।
स आदित्यमागच्छति ।
तस्मै स तत्र विजिहीते ।
यथा लम्बरस्य खम् ।
तेन स ऊर्ध्व आक्रमते ।
स चन्द्रमसमागच्छति ।
तस्मै स तत्र विजिहीते ।
यथा दुन्दुभेः खम् ।
तेन स ऊर्ध्व आक्रमते ।
स लोकमागच्छत्यशोकमहिमम् ।
तस्मिन् वसति शाश्वतीः समाः

### Section 5.11

5.11.1. एतद्वै परमं तपो यद्व्याहितस्तप्यते ।
परमं हैव लोकं जयति य एवं वेद ।
एतद्वै परमं तपो यं प्रेतमरण्यं हरन्ति ।
परमं हैव लोकं जयति य एवं वेद ।
एतद्वै परमं तपो यं प्रेतमग्नावभ्यादधति ।
परमं हैव लोकं जयति य एवं वेद

### Section 5.12

5.12.1. अन्नं ब्रह्मेत्येक आहुः ।
तन्न तथा ।
पूयति वा अन्नमृते प्राणात् ।
प्राणो ब्रह्मेत्येक आहुः ।
तन्न तथा ।
शुष्यति वै प्रण ऋतेऽन्नात् ।
एते ह त्वेव देवते एकधाभूयं भूत्वा परमतां गच्छतः ।
तद्ध स्माह प्रातृदः पितरम् ।
किं स्विदेवैवं विदुषे साधु कुर्यां किमेवास्मा असाधु कुर्यामिति ।
स ह स्माह पाणिना मा प्रातृद ।
कस्त्वेनयोरेकधाभूयं भूत्वा परमतां गच्छतीति ।
तस्मा उ हैतदुवाच वीति ।
अन्नं वै वि ।
अन्ने हीमानि सर्वाणि भूतानि विष्टानि ।
रमिति ।
प्राणो वै रम् ।
प्राणे हीमानि सर्वाणि भूतानि रमन्ते ।
सर्वाणि ह वा अस्मिन् भूतानि विशन्ति ।
सर्वाणि भूतानि रमन्ते य एवं वेद

### Section 5.13

5.13.1. उक्थम् ।
प्राणो वा उक्थम् ।
प्राणो हीदं सर्वमुत्थापयति ।
उद्धस्मादुक्थविद्वीरस्तिष्ठति ।
उक्थस्य सायुज्यं सलोकतां जयति य एवं वेद

5.13.2. यजुः ।
प्राणो वै यजुः ।
प्राणे हीमानि सर्वाणि भूतानि युज्यन्ते ।
युज्यन्ते हास्मै सर्वाणि भूतानि श्रैष्ठ्याय ।
यजुषः सायुज्यं सलोकतां जयति य एवं वेद

5.13.3. साम ।
प्राणो वै साम ।
प्राणे हीमानि सर्वाणि भूतानि सम्यञ्चि ।
सम्यञ्चि हास्मै सर्वाणि भूतानि श्रैष्ठ्याय कल्पन्ते ।
साम्नः सायुज्यं सलोकतां जयति य एवं वेद

5.13.4. क्षत्रम् ।
प्राणो वै क्षत्रम् ।
प्राणो हि वै क्षत्रम् ।

त्रायते हैनं प्राणः क्षणितोः ।
प्र क्षत्रमत्रमाप्नोति ।
क्षत्रस्य सायुज्यं सलोकतां जयति य एवं वेद

### Section 5.14

5.14.1. भूमिरन्तरिक्षं द्यौरित्यष्टावक्षराणि ।
अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।
एतदु हैवास्या एतत् ।
स यावदेषु त्रिषु लोकेषु तावद्ध जयति योऽस्या एतदेवं पदं वेद

5.14.2. ऋचो यजूषि सामानीत्यष्टावक्षराणि ।
अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।
एतदु हैवास्या एतत् ।
स यावतीयं त्रयी विद्या तावद्ध जयति योऽस्या एतदेवं पदं वेद

5.14.3. प्राणोऽपानो व्यान इत्यष्टावक्षराणि ।
अष्टाक्षरं ह वा एकं गायत्र्यै पदम् ।
एतदु हैवास्या एतत् ।
स यावदिदं प्राणि तावद्ध जयति योऽस्या एतदेवं पदं वेद ।
अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति ।
यद्वै चतुर्थं तत्तुरीयम् ।
दर्शतं पदमिति ददृश इव ह्येषः ।
परोरजा इति सर्वमु ह्येवैष रज उपर्युपरि तपति ।
एवं हैव श्रिया यशसा तपति योऽस्या एतदेवं पदं वेद

5.14.4. सैषा गायत्र्येतस्मिंस्तुरीये दर्शते पदे परोरजसि प्रतिष्ठिता ।
तद्वै तत्सत्ये प्रतिष्ठितम् ।
चक्षुर्वै सत्यम् ।
चक्षुर्हि वै सत्यम् ।
तस्माद्यदिदानीं द्वौ विवदमानावेयातमहमदर्शमहमश्रौषमिति ।
य एवं ब्रूयादहमदर्शमिति ।
तस्मा एव श्रद्दध्याम ।
तद्वै तत्सत्यं बले प्रतिष्ठितम् ।
प्राणो वै बलम् ।
तत्प्राणे प्रतिष्ठितम् ।
तस्मादाहुर्बलं सत्यादोगीय इति ।
एवं वेषा गायत्र्यध्यात्मं प्रतिष्ठिता ।
सा हैषा गयांस्तत्रे ।
प्राणा वै गयाः ।
तत्प्राणास्तत्रे ।
तद्यद्गयांस्तत्रे तस्माद्गायत्री नाम ।
स यामेवामूं सावित्रीमन्वाहैषैव सा ।
स यस्मा अन्वाह तस्य प्राणांस्त्रायते

5.14.5. तां हैतामेके सावित्रीमनुष्टुभमन्वाहुः ।
वागनुष्टुप् ।
एतद्वाचमनुब्रूम इति ।
न तथा कुर्यात् ।
गायत्रीमेव सावित्रीमानुब्रूयात् ।
यदि ह वा अप्येवंविद्बह्विव प्रतिगृह्णाति न हैव तद्गायत्र्या एकं चन पदं प्रति

5.14.6. स य इमांस्त्रींल्लोकान् पूर्णान् प्रतिगृह्णीयात्सोऽस्या एतत्प्रथमं पदमाप्नुयात् ।
अथ यावतीयं त्रयी विद्या यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतद्द्वितीयं पदमाप्नुयात् ।
अथ यावदिदं प्राणि यस्तावत्प्रतिगृह्णीयात्सोऽस्या एतत्तृतीयं पदमाप्नुयात् ।
अथास्या एतदेव तुरीयं दर्शतं पदं परोरजा य एष तपति ।
नैव केन चनाप्यम् ।
कुत उ एतावत्प्रतिगृह्णीयात्

5.14.7. तस्या उपस्थानम् ।
गायत्र्यस्येकपदी द्विपदी त्रिपदी चतुष्पदि ।
अपदसि ।
न हि पद्यसे ।
नमस्ते तुरीयाय दर्शताय पदाय परोरजसे ।
असावदो मा प्रापदिति ।
यं द्विष्यादसावस्मै कामो मा समर्धीति वा ।
न हैवास्मै स कामः समृध्यते यस्मा एवमुपतिष्ठते ।
अहमदः प्रापमिति वा

5.14.8. एतद्ध वै तज्जनको वैदेहो बुडिलमाश्वतराश्विमुवाच  यन्नु हो तद्गायत्रीविदब्रूथाः ।
अथ कथं हस्तीभूतो वहसीति ।
मुखं ह्यस्याः सम्राण्न विदां चकरेति होवाच ।
तस्या अग्निरेव मुखम् ।
यदि ह वा अपि बह्विवाग्नावभ्यादधति सर्वमेव तत्संदहति ।
एवं हैवैवंविद्यद्यपि बह्विव पापं कुरुते सर्वमेव तत्संप्साय शुद्धः पूतोऽजरोऽमृतः संभवति

### Section 5.15

5.15.1. हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखम् ।
तत्त्वं पूषन्नपावृणु सत्यधर्माय दृष्टये ।
पूषन्नेकर्षे यम सूर्य प्राजापत्य व्यूह रश्मीन् समूह तेजः ।
यत्ते रूपं कल्याणतमं तत्ते पश्यामि योऽसावसौ पुरुषः सोऽहमस्मि ।
वायुरनिलममृतमथेदं भस्मान्तं शरीरम् ।
ओं क्रतो स्मर कृतं स्मर क्रतो स्मर कृतं स्मर ।
अग्ने नय सुपथा रायेऽस्मान् विश्वानि देव वयुनानि विद्वान् ।
युयोध्यस्मज्जुहुराणमेनो भूयिष्ठां ते नमौक्तिं विधेम

### Section 6.1

6.1.1. यो ह वै ज्येष्ठं च श्रेष्ठं च वेद ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।
प्राणो वै ज्येष्ठश्च श्रेष्ठश्च ।
ज्येष्ठश्च श्रेष्ठश्च स्वानां भवति ।
अपि च येषां बुभूषति ।
य एवं वेद

6.1.2. यो ह वै वसिष्ठां वेद वसिष्ठः स्वानां भवति ।
वाग्वै वसिष्ठा ।
वसिष्ठः स्वानां भवति ।
अपि च येषां बुभूषति ।
य एवं वेद

6.1.3. यो ह वै प्रतिष्ठां वेद प्रतितिष्ठति समे ।
प्रतितिष्ठति दुर्गे ।
चक्षुर्वै प्रतिष्ठा ।
चक्षुषा हि समे च दुर्गे च प्रतितिष्ठति ।
प्रतितिष्ठति समे प्रतितिष्ठति दुर्गे ।
य एवं वेद

6.1.4. यो ह वै संपदं वेद सं हास्मै पद्यते यं कामं कामयते ।
श्रोत्रं वै संपत् ।
श्रोत्रे हीमे सर्वे वेदा अभिसंपन्नाः ।
सं हास्मै पद्यते यं कामं कामयते ।
य एवं वेद

6.1.5. यो ह वा आयतनं वेदायतनं स्वानां भवत्यायतनं जनानाम् ।
मनो वा आयतनम् ।
आयतनं स्वानां भवत्यायतनं जनानाम् ।
य एवं वेद

6.1.6. यो ह वै प्रजातिं वेद प्रजायते ह प्रजया पशुभिः ।
रेतो वै प्रजातिः ।
प्रजायते ह प्रजया पशुभिः ।
य एवं वेद

6.1.7. ते हेमे प्राणा अहंश्रेयसे विवदमाना ब्रह्म जग्मुः ।
तद्धोचुः  को नो वसिष्ठ इति ।
तद्धोवाच  यस्मिन् व उत्क्रान्त इदं शरीरं पापियो मन्यते स वो वसिष्ठ इति

6.1.8. वाग्घोच्चक्राम ।
सा संवत्सरं प्रोष्यागत्योवाच  कथमशकत मदृते जीवितुमिति ।
ते होचुः  यथाकला अवदन्तो वाचा प्राणन्तः प्राणेन पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह वाक्

6.1.9. चक्षुर्होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच  कथमशकत मदृते जीवितुमिति ।
ते होचुः  यथान्धा अपश्यन्तश्चक्षुषा प्राणन्तः प्राणेन वदन्तो वाचा शृण्वन्तः श्रोत्रेण विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह चक्षुः

6.1.10. श्रोत्रं होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच  कथमशकत मदृते जीवितुमिति ।
ते होचुः  यथा बधिरा अशृण्वन्तः श्रोत्रेण प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा विद्वांसो मनसा प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह श्रोत्रम्

6.1.11. मनो होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच  कथमशकत मदृते जीवितुमिति ।
ते होचुः  यथा मुग्धा अविद्वांसो मनसा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण प्रजायमाना रेतसैवमजीविष्मेति ।
प्रविवेश ह मनः

6.1.12. रेतो होच्चक्राम ।
तत्संवत्सरं प्रोष्यागत्योवाच  कथमशकत मदृते जीवितुमिति ।
ते होचुः  यथा क्लीबा अप्रजायमाना रेतासा प्राणन्तः प्राणेन वदन्तो वाचा पश्यन्तश्चक्षुषा शृण्वन्तः श्रोत्रेण विद्वांसो मनसैवमजीविष्मेति ।
प्रविवेश ह रेतः

6.1.13. अथ ह प्राण उत्क्रमिष्यन् यथा महासुहयः सैन्धवः पड्वीशशङ्खून्त्संवृहेदेवं हैवेमान् प्राणान्त्संववर्ह ।
ते होचुः  मा भगव उत्क्रमीः ।
न वै शक्ष्यामस्त्वदृते जीवितुमिति ।
तस्यो मे बलिं कुरुतेति ।
तथेति

6.1.14. सा ह वागुवाच  यद्वा अहं वसिष्ठास्मि त्वं तद्वसिष्ठोऽसीति ।
यद्वा अहं प्रतिष्ठास्मि त्वं तत्प्रतिष्ठोऽसीति चक्षुः ।
यद्वा अहं संपदस्मि त्वं तत्संपदसीति श्रोत्रम् ।
यद्वा अहमायतनमस्मि त्वं तदायतनमसीति मनः ।
यद्वा अहं प्रजातिरस्मि त्वं तत्प्रजातिरसीति रेतः ।
तस्यो मे किमन्नं किं वास इति ।
यदिदं किञ्चा श्वभ्य आ कृमिभ्य आ कीटपतङ्गेभ्यस्तत्तेऽन्नम् ।
आपो वास इति ।
न ह वा अस्यानन्नं जग्धं भवति नानन्नं प्रतिगृहीतं य एवमेतदनस्यान्नं वेद ।
तद्विद्वांसः श्रोत्रिया अशिष्यन्त आचामन्त्यशित्वाचामन्ति ।
एतमेव तदनमनग्नं कुर्वन्तो मन्यन्ते

### Section 6.2

6.2.1. श्वेतकेतुर्वा आरुणेयः पन्चालानां परिषदमाजगाम ।
स आजगाम जैवलिं प्रवाहणं परिचारयमाणम् ।
तमुदीक्ष्याभ्युवाद कुमारा३ इति ।
स भो३ इति प्रतिशुश्राव ।
अनुशिष्टो न्वसि पित्रेति ।
ओमिति होवाच

6.2.2. वेत्थ यथेमाः प्रजाः प्रयत्यो विप्रतिपद्यन्ता३ इति ।
नेति होवाच ।
वेत्थो यथेमं लोकं पुनरापद्यन्ता३ इति ।
नेति हैवोवाच ।
वेत्थो यथासौ लोक एवं बहुभिः पुनः पुनः प्रयद्भिर्न संपूर्यता३ इति ।
नेति हैवोवाच ।
वेत्थो यतिथ्यामाहुत्यां हुतायामापः पुरुषवाचो भूत्वा समुत्थाय वदन्ती३ इति ।
नेति हैवोवाच ।
वेत्थो देवयानस्य वा पथः प्रतिपदं पितृयाणस्य वा ।
यत्कृत्वा देवयानं वा पन्थानं प्रतिपद्यन्ते पितृयाणं वा ।
अपि हि न ऋषेर्वचः श्रुतं
द्वे सृती अशृणवं पितॄणामहं देवानामुत मर्त्यानाम् ।
ताभ्यामिदं विश्वमेजत्समेति यदन्तरा पितरं मातरं चेति ।
नाहमत एकं चन वेदेति होवाच

6.2.3. अथैनं वसत्योपमन्त्रयां चक्रे ।
अनादृत्य वसतिं कुमारः प्रदुद्राव ।
स आजगाम पितरम् ।
तं होवाच  इति वाव किल नो भवान् पुरानुशिष्टानवोच इति ।
कथं सुमेध इति ।
पञ्च मा प्रश्नान् राजन्यबन्धुरप्राक्षीत् ।
ततो नैकं चन वेदेति ।
कतमे त इति ।
इम इति ह प्रतीकान्युदाजहार

6.2.4. स होवाच  तथा नस्त्वं तत जानीथा यथा यदहं किंच वेद सर्वमहं तत्तुभमवोचम् ।
प्रेहि तु तत्र ।
प्रतीत्य ब्रह्मचर्यं वत्स्याव इति ।
भवानेव गच्छत्विति ।
स आजगाम गौतमो यत्र प्रवाहणस्य जैवलेरास ।
तस्मा आसनमाहृत्योदकमाहारयां चकार ।
अथ हास्मा अर्घ्यं चकार ।
तं होवाच  वरं भगवते गौतमाय दद्म इति

6.2.5. स होवाच  प्रतिज्ञतो म एष वरः ।
यां तु कुमारस्यान्ते वाचमभाषथास्तां मे ब्रूहीति

6.2.6. स होवाच  दैवेषु वै गौतम तद्वरेषु ।
मानुषाणां ब्रूहीति

6.2.7. स होवाच  विज्ञायते हास्तिहिरण्यस्यापात्तं गोअश्वानां दासीनां प्रवाराणां परिधानस्य ।
मा नो भवान् बहोरनन्तस्यापर्यन्तस्याभ्यवदान्यो भूदिति ।
स वै गौतम तीर्थेनेच्छसा इति ।
उपैम्यहं भवन्तमिति ।
वाचा ह स्मैव पूर्व उपयन्ति ।
स होपायनकीर्त्योवास

6.2.8. स होवाच  तथा नस्त्वं गौतम मापराधास्तव च पितामहाः ।
यथेयं विद्येतः पूर्वं न कस्मिंश्चन ब्राह्मन उवास ।
तां त्वहं तुभ्यं वक्ष्यामि ।
को हि त्वैवं ब्रुवन्तमर्हति प्रत्याख्यातुमिति

6.2.9. असौ वै लोकोऽग्निर्गौतम ।
तस्यादित्य एव समित् ।
रश्मयो धूमः ।
अहरर्चिः ।
दिशोऽङ्गाराः ।
अवान्तरदिशो विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः श्रद्धां जुह्वति ।
तस्या आहुत्यै सोमो राजा संभवति

6.2.10. पर्जन्यो वा अग्निर्गौतम ।
तस्य संवत्सर एव समित् ।
अभ्राणि धूमः ।
विद्युदर्चिः ।
अशनिरङ्गाराः ।
ह्रादुनयो विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः सोमं राजानं जुह्वति ।
तस्या आहुत्यै वृष्टिः संभवति

6.2.11. अयं वै लोकोऽग्निर्गौतम ।
तस्य पृथिव्येव समित् ।
अग्निर्धूमः ।
रात्रिरर्चिः ।
चन्द्रमा अङ्गाराः ।
नक्षत्राणि विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा वृष्टिं जुह्वति ।
तस्या आहुत्या अन्नं संभवति

6.2.12. पुरुषो वा अग्निर्गौतम ।
तस्य व्यात्तमेव समित् ।
प्राणो धूमः ।
वागर्चिः ।
चक्षुरङ्गाराः ।
श्रोत्रं विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा अन्नं जुह्वति ।
तस्या आहुत्यै रेतः संभवति

6.2.13. योषा वा अग्निर्गौतम ।
तस्या उपस्थ एव समित् ।
लोमानि धूमः ।
योनिरर्चिः ।
यदन्तः करोति तेऽङ्गाराः ।
अभिनन्दा विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवा रेतो जुह्वति ।
तस्या आहुत्यै पुरुषः संभवति ।
स जीवति यावज्जीवति ।
अथ यदा म्रियते

6.2.14. अथैनमग्नये हरन्ति ।
तस्याग्निरेवाग्निर्भवति ।
समित्समित् ।
धूमो धूमः ।
अर्चिरर्चिः ।
अङ्गारा अङ्गाराः ।
विष्फुलिङ्गा विष्फुलिङ्गाः ।
तस्मिन्नेतस्मिन्नग्नौ देवाः पुरुषं जुह्वति ।
तस्या आहुत्यै पुरुषो भास्वरवर्णः संभवति

6.2.15. ते य एवमेतद्विदुर्ये चामी अरण्ये श्रद्धां सत्यमुपासते तेऽर्चिरभिसंभवन्ति ।
अर्चिषोऽहः ।
अह्न आपूर्यमाणपक्षम् ।
आपूर्यमाणपक्षाद्यान् षण्मासानुदङ्ङादित्य एति ।
मासेभ्यो देवलोकम् ।
देवलोकादादित्यम् ।
आदित्याद्वैद्युतम् ।
तान् वैद्युतान् पुरुषो मानस एत्य ब्रह्मलोकान् गमयति ।
ते तेषु ब्रह्मलोकेषु पराः परावतो वसन्ति ।
तेषां न पुनरावृत्तिः

6.2.16. अथ ये यज्ञेन दानेन तपसा लोकाञ्जयन्ति ते धूममभिसंभवन्ति ।
धूमाद्रात्रिम् ।
रात्रेरपक्षीयमाणपक्षम् ।
अपक्षीयमाणपक्षाद्यान् षण्मासान् दक्षिणादित्य एति ।
मासेभ्यः पितृलोकम् ।
पितृलोकाच्चन्द्रम् ।
ते चन्द्रं प्राप्यान्नं भवन्ति ।
तांस्तत्र देवा यथा सोमं राजानमाप्यायस्वापक्षीयस्वेत्येवमेनांस्तत्र भक्षयन्ति ।
तेषां यदा तत्पर्यवैत्यथेममेवाकाशमभिनिष्पद्यन्ते ।
आकाशाद्वायुम् ।
वायोर्वृष्टिम् ।
वृष्टेः पृथिवीम् ।
ते पृथिवीं प्राप्यान्नं भवन्ति ।
ते पुनः पुरुषाग्नौ हूयन्ते ततो योषाग्नौ जायन्ते ।
लोकान् प्रत्युथायिनस्त एवमेवानुपरिवर्तन्ते ।
अथ य एतौ पन्थानौ न विदुस्ते कीटाः पतङ्गा यदिदं दन्दशूकम्

### Section 6.3

6.3.1. स यः कामयेत  महत्प्राप्नुयामित्युदगयन आपूर्यमाणपक्षस्य पुण्याहे द्वादशाहमुपसद्व्रती भूत्वौदुम्बरे कंसे चमसे वा सर्वौषधं फलानीति संभृत्य परिसमुह्य परिलिप्याग्निमुपसमाधाय परिस्तीर्यावृताज्यं संस्कृत्य पुंसा नक्षत्रेण मन्थं संनीय जुहोति
यावन्तो देवास्त्वयि जातवेदस्तिर्यञ्चो घ्नन्ति पुरुषस्य कामान् ।
तेभ्योऽहं भागधेयं जुहोमि ते मा तृप्ताः सर्वैः कामैस्तर्पयन्तु स्वाहा ।
या तिरश्ची निपद्यसेऽहं विधरणी इति ।
तां त्वा घृतस्य धारया यजे संराधनीमहं स्वाहा

6.3.2. ज्येष्ठाय स्वाहा श्रेष्ठाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
प्राणाय स्वाहा वसिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
वाचे स्वाहा प्रतिष्ठायै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
चक्षुषे स्वाहा संपदे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
श्रोत्राय स्वाहायतनाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
मनसे स्वाहा प्रजात्यै स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
रेतसे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति

6.3.3. अग्नये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
सोमाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भुवः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूर्भुवः स्वः स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
ब्रह्मणे स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
क्षत्राय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भूताय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
भविष्यते स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
विश्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
सर्वाय स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति ।
प्रजापतये स्वाहेत्यग्नौ हुत्वा मन्थे संस्रवमवनयति

6.3.4. अथैनमभिमृशति  भ्रमदसि ।
ज्वलदसि ।
पूर्णमसि ।
प्रस्तब्धमसि ।
एकसभमसि ।
हिङ्कृतमसि ।
हिङ्क्रियमानमसि ।
उद्गीथमसि ।
उद्गीयमानमसि ।
श्रावितमसि ।
प्रत्याश्रावितमसि ।
आर्द्रे संदीप्तमसि ।
विभूरसि ।
प्रभूरसि ।
अन्नमसि ।
ज्योतिरसि ।
निधनमसि ।
संवर्गोऽसीति

6.3.5. अथैनमुद्यच्छत्यामंस्यामं हि ते महि ।
स हि राजेशानोऽधिपतिः ।
स मां राजेशनोऽधिपतिं करोत्विति

6.3.6. अथैनमाचामति
तत्सवितुर्वरेण्यम् ।
मधु वाता ऋतायते मधु क्षरन्ति सिन्धवः ।
माध्वीर्नः सन्त्वोषधीः ।
भूः स्वाहा ।
भर्गो देवस्य धीमहि
मधु नक्तमुतोषसो मधुमत्पार्थिवं रजः ।
मधु द्यौरस्तु नः पिता ।
भुवः स्वाहा ।
धियो यो नः प्रचोदयात् ।
मधुमान्नो वनस्पतिर्मधुमां अस्तु सूर्यः ।
माध्वीर्गवो भवन्तु नः ।
स्वः स्वाहा ।
सर्वां च सावित्रीमन्वाह ।
सर्वाश्च मधुमतीरहमेवेदं सर्वं भूयासं भूर्भुवः स्वः स्वाहेति अन्तत आचम्य पाणी प्रक्षाल्य जघनेनाग्निं प्राक्शिराः संविशति ।
प्रातरादित्यमुपतिष्ठते ।
दिशामेकपुण्डरीकमसि ।
अहं मनुष्याणामेकपुण्डरीकं भूयासमिति ।
यथेतमेत्य जघनेनाग्निमासीनो वंशं जपति

6.3.7. तं हैतमुद्दालक आरुणिर्वाजसनेयाय याज्ञवल्क्यायान्तेवासिन उक्त्वोवाच  अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

6.3.8. एतमु हैव वाजसनेयो याज्नवल्क्यो मधुकाय पैङ्ग्यायान्तेवासिन उक्त्वोवाच  अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

6.3.9. एतमु हैव मधुकः पैङ्ग्यश्चूलाय भागवित्तयेऽन्तेवासिन उक्त्वोवाच  अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

6.3.10. एतमु हैव चूलो भागवित्तिर्जानकय आयःस्थूणायान्तेवासिन उक्त्वोवाच  अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

6.3.11. एतमु हैव जानकिरायस्थूणः सत्यकामाय जाबालायान्तेवासिन उक्त्वोवाच  अपि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति

6.3.12. एतमु हैव सत्यकामो जाबालोऽन्तेवासिभ्य उक्त्वोव  अचापि य एनं शुष्के स्थाणौ निषिञ्चेज्जायेरञ्छाखाः प्ररोहेयुः पलाशानीति ।
तमेतं नापुत्राय वानन्तेवासिने वा ब्रूयात्

6.3.13. चतुरौदुम्बरो भवति ।
औदुम्बरः स्रुव औदुम्बरश्चमस औदुम्बर इध्म औदुम्बर्या उपमन्थन्यौ ।
दश ग्राम्याणि धान्यानि भवन्ति ।
व्रीहियवास्तिलमाषा अणुप्रियंगवो गोधूमाश्च मसूराश्च खल्वाश्च खलकुलाश्च ।
तान् पिष्टान् दधनि मधुनि घृत उपसिञ्चति ।
आज्यस्य जुहोति

### Section 6.4

6.4.1. एषां वै भूतानां पृथिवी रसः ।
पृथिव्या आपः ।
अपामोषधयः ।
ओषधीनां पुष्पाणि ।
पुष्पाणां फलानि ।
फलानां पुरुषः ।
पुरुषस्य रेतः

6.4.2. स ह प्रजापतिरीक्षां चक्रे  हन्तास्मै प्रतिष्ठां कल्पयानीति स स्त्रियं ससृजे ।
तां सृष्ट्वाध उपास्त ।
तस्मात्स्त्रियमध उपासीत ।
स एतं प्राञ्चं ग्रावाणमात्मन एव समुदपारयत् ।
तेनैनामभ्यसृजत

6.4.3. तस्या वेदिरुपस्थः ।
लोमानि बर्हिश् ।
चर्माधिषवणे ।
समिद्धो मध्यतस्तौ मुष्कौ ।
स यावान् ह वै वाजपेयेन यजमनस्य लोको भवति तावानस्य लोको भवति ।
य एवं विद्वानधोपहासं चरत्यासां स्त्रीणां सुकृतं वृङ्क्ते ।
अथ य इदमविद्वानधोपहासं चरत्यास्य स्त्रियः सुकृतं वृञ्जते

6.4.4. एतद्ध स्म वै तद्विद्वानुद्दालक आरुणिराह ।
एतद्ध स्म वै तद्विद्वान्नाको मौद्गल्य आह ।
एतद्ध स्म वै तद्विद्वान् कुमारहारित आह  बहवो मर्या ब्राह्मनायना निरिन्द्रिया विसुकृतोऽस्माल्लोकात्प्रयन्ति य इदमविद्वांसोऽधोपहासं चरन्तीति ।
बहु वा इदं सुप्तस्य वा जाग्रतो वा रेतः स्कन्दति

6.4.5. तदभिमृशेदनु वा मन्त्रयेत  यन्मेऽद्य रेतः पृथिवीमस्कान्त्सीद्यदोषधीरप्यसरद्यदपः ।
इदमहं तद्रेत आददे ।
पुनर्मामैतु इन्द्रियं पुनस्तेजः पुनर्भगः ।
पुनरग्निर्धिष्ण्या यथास्थानं कल्पन्ताम् ।
इत्यनामिकाङ्गुष्ठाभ्यामादायान्तरेण स्तनौ वा भ्रुवौ वा निमृज्यात्

6.4.6. अथ यद्युदक आत्मानं पश्येत्तदभिमन्त्रयेत  मयि तेज इन्द्रियं यशो द्रविणं सुकृतमिति ।
श्रीर्ह वा एषा स्त्रीणां यन्मलोद्वासाः ।
तस्मान्मलोद्वाससं यशस्विनीमभिक्रम्योपमन्त्रयेत

6.4.7. सा चेदस्मै न दद्यात्काममेनामवक्रिणीयात् ।
सा चेदस्मै नैव दद्यात्काममेनां यष्ट्या वा पाणिना वोपहत्यातिक्रामेत् ।
इन्द्रियेन ते यशसा यश आदद इति ।
अयशा एव भवति

6.4.8. सा चेदस्मै दद्यादिन्द्रियेण ते यशसा यश आदधामीति ।
यशस्विनावेव भवतः

6.4.9. स यामिच्छेत् कामयेत मेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायोपस्थमस्या अभिमृश्य जपेत्
अङ्गादङ्गात्संभवसि हृदयादधिजायसे ।
स त्वमङ्गकषायोऽसि दिग्धविद्धामिव मादयेमाममूं मयीति

6.4.10. अथ यामिच्छेन्न गर्भं दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायाभिप्राण्यापान्यात् ।
इन्द्रियेण ते रेतसा रेत आदद इति ।
अरेता एव भवति

6.4.11. अथ यामिच्छेद्दधीतेति तस्यामर्थं निष्ठाय मुखेन मुखं संधायापान्याभिप्राण्यात् ।
इन्द्रियेण ते रेतसा रेत आदधामीति ।
गर्भिण्येव भवति

6.4.12. अथ यस्य जायायै जारः स्यात्तं चेद्द्विष्यादामपात्रेऽग्निमुपसमाधाय प्रतिलोमं शरबर्हिः स्तीर्त्वा तस्मिन्नेताः शरभृष्टीः प्रतिलोमाः सर्पिषाक्ता जुहुयात् ।
मम समिद्धेऽहौषीः ।
प्राणापानौ त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
पुत्रपशूंस्त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
इष्टासुकृते त आददेऽसाविति ।
मम समिद्धेऽहौषीः ।
अशापराकाशौ त आददेऽसाविति ।
स वा एष निरिन्द्रियो विसुकृतोऽस्माल्लोकाद्प्रैति यमेवंविद्ब्राह्मणः शपति ।
तस्मादेवंवित्श्रोत्रियस्य दारेण नोपहासमिच्छेत् ।
उत ह्येवंवित्परो भवति

6.4.13. अथ यस्य जायामार्तवं विन्देत्त्र्यहं कंसे न पिबेत् ।
अहतवासाः ।
नैनां वृषलो न वृषल्यपहन्यात् ।
त्रिरात्रान्त आप्लुत्य व्रीहीनवघातयेत्

6.4.14. स य इच्छेत् पुत्रो मे शुक्लो जायेत वेदमनुब्रुवीत सर्वमायुरियादिति क्षीरौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

6.4.15. अथ य इच्छेत् पुत्रो मे कपिलः पिङ्गलो जायेत द्वौ वेदावनुब्रुवीत सर्वमायुरियादिति दध्योदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

6.4.16. अथ य इच्छेत् पुत्रो मे श्यामो लोहिताक्षो जायेत त्रीन् वेदाननुब्रुवीत सर्वमायुरियादिति उदौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

6.4.17. अथ य इच्छेद् दुहिता मे पण्डिता जायेत सर्वमायुरियादिति तिलौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवै

6.4.18. अथ य इच्छेत् पुत्रो मे पण्डितो विगीतः समितिंगमः शुश्रूषितां वाचं भाषिता जायेत सर्वान् वेदाननुब्रुवीत सर्वमायुरियादिति मांसौदनं पाचयित्वा सर्पिष्मन्तमश्नीयाताम् ।
ईश्वरौ जनयितवाइ ।
औक्षेण वार्षभेण वा

6.4.19. अथाभिप्रातरेव स्थालीपाकावृताज्यं चेष्टित्वा स्थालीपाकस्योपघातं जुहोत्यग्नये स्वाहानुमतये स्वाहा देवाय सवित्रे सत्यप्रसवाय स्वाहेति ।
हुत्वोद्धृत्य प्राश्नाति ।
प्राश्येतरस्याः प्रयच्छति ।
प्रक्षाल्य पाणी उदपात्रं पूरयित्वा तेनैनां त्रिरभ्युक्षति
उत्तिष्ठातो विश्वावसोऽन्यामिच्छ प्रपूर्व्याम् ।
सं जायां पत्या सहेति

6.4.20. अथैनामभिपद्यते  अमोऽहमस्मि सा त्वम् ।
सा त्वमस्यमोऽहम् ।
सामाहमस्मि ऋक्त्वम् ।
द्यौरहं पृथिवी त्वम् ।
तावेहि संरभावहै सह रेतो दधावहै ।
पुंसे पुत्राय वित्तय इति

6.4.21. अथास्या ऊरू विहापयति  विजिहीथां द्यावापृथिवी इति ।
तस्यामर्थं निष्ठाय मुखेन मुखं संधाय त्रिरेनामनुलोमामनुमार्ष्टि
विष्णुर्योनिं कल्पयतु त्वष्टा रूपाणि पिंशतु ।
आ सिञ्चतु प्रजापतिर्धाता गर्भं दधातु ते ।
गर्भं धेहि सिनीवालि गर्भं धेहि पृथुष्टुके ।
गर्भं ते अश्विनौ देवावाधत्तां पुष्करस्रजौ

6.4.22. हिरण्मयी अरणी याभ्यां निर्मन्थतामश्विनौ ।
तं ते गर्भं हवामहे दशमे मासि सूतये ।
यथाग्निगर्भा पृथिवी यथा द्यौरैन्द्रेण गर्भिणी ।
वायुर्दिशां यथा गर्भ एवं गर्भं दधामि तेऽसाविति

6.4.23. सोष्यन्तीमद्भिरभ्युक्षति
यथा वायुः पुष्करिणीं समिङ्गयति सर्वतः ।
एवा ते गर्भ एजतु सहावैतु जरायुणा ।
इन्द्रस्यायं व्रजः कृतः सार्गलः सपरिश्रयः ।
तमिन्द्र निर्जहि गर्भेण सावरां सहेति

6.4.24. जातेऽग्निमुपसमाधायाङ्क आधाय कंसे पृषदाज्यं संनीय पृषदाज्यस्योपघातं जुहोति
अस्मिन्सहस्रं पुष्यासमेधमानः स्वे गृहे ।
अस्योपसन्द्यां मा छैत्सीत्प्रजया च पशुभिश्च स्वाहा ।
मयि प्राणांस्त्वयि मनसा जुहोमि स्वाहा ।
यत्कर्मणात्यरीरिचं यद्वा न्यूनमिहाकरम् ।
अग्निष्टत्स्विष्टकृद्विद्वान् स्विष्टं सुहुतं करोतु नः स्वाहेति

6.4.25. अथास्य दक्षिणं कर्णमभिनिधाय वाग्वागिति त्रिः ।
अथ दधि मधु घृतं संनीयानन्तर्हितेन जातरूपेण प्राशयति ।
भूस्ते दधामि भुवस्ते दधामि स्वस्ते दधामि भूर्भुवः स्वः सर्वं त्वयि दधामीति

6.4.26. अथास्य नाम करोति वेदोऽसीति ।
तदस्यैतद्गुह्यमेव नाम भवति

6.4.27. अथैनं मात्रे प्रदाय स्तनं प्रयच्छति  यस्ते स्तनः शशयो यो मयोभूर्यो रत्नधा वसुविद्यः सुदत्रः ।
येन विश्वा पुष्यसि वार्याणि सरस्वति तमिह धातवे करिति

6.4.28. अथास्य मातरमभिमन्त्रयते  इलासि मैत्रावरुणी वीरे वीरमजीजनत् ।
सा त्वं वीरवती भव यास्मान् वीरवतोऽकरदिति ।
तं वा एतमाहुः  अतिपिता बताभूः ।
अतिपितामहो बताभूः ।
परमां बत काष्ठां प्राप श्रिया यशसा ब्रह्मवर्चसेन ।
य एवंविदो ब्राह्मणस्य पुत्रो जायत इति

### Section 6.5

6.5.1. अथ वंशः ।
पौतिमाषीपुत्रः कात्यायनीपुत्रात् ।
कात्यायनीपुत्रो गौतमीपुत्रात् ।
गौतमीपुत्रो भारद्वाजीपुत्रात् ।
भारद्वाजीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्र औपस्वस्तीपुत्रात् ।
औपस्वस्तीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रः कात्यायनीपुत्रात् ।
कात्यायनीपुत्रः कौशिकीपुत्रात् ।
कौशिकीपुत्र आलम्बीपुत्राच्च वैयाघ्रपदीपुत्राच्च ।
वैयाघ्रपदीपुत्रह्काण्वीपुत्राच्च कापीपुत्राच्च ।
कापीपुत्रः

6.5.2. आत्रेयीपुत्रात् ।
आत्रेयीपुत्रो गौतमीपुत्रात् ।
गौतमीपुत्रो भारद्वाजीपुत्रात् ।
भारद्वाजीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रो वात्सीपुत्रात् ।
वात्सीपुत्रः पाराशरीपुत्रात् ।
पाराशरीपुत्रो वार्कारुनीपुत्रात् ।
वार्कारुणीपुत्रो वार्कारुणीपुत्रात् ।
वार्कारुणीपुत्र आर्तभागीपुत्रात् ।
आर्तभागीपुत्रः शौङ्गीपुत्रात् ।
शौङ्गीपुत्रः सान्कृतीपुत्रात् ।
साङृतीपुत्र आलम्बायनीपुत्रात् ।
आलम्बायनीपुत्र आलम्बीपुत्रात् ।
आलम्बीपुत्रो जायन्तीपुत्रात् ।
जायन्तीपुत्रो माण्डूकायनीपुत्रात् ।
माण्डूकायनीपुत्रो माण्डूकीपुत्रात् ।
माण्डूकीपुत्रः शाण्डिलीपुत्रात् ।
शाण्डिलीपुत्रो राथीतरीपुत्रात् ।
राथीतरीपुत्रो भालुकीपुत्रात् ।
भालुकीपुत्रः क्रौञ्चिकीपुत्राभ्याम् ।
क्रौञ्चिकीपुत्रौ वैदभृतीपुत्रात् ।
वैदभृतीपुत्रः कार्शकेयीपुत्रात् ।
कार्शकेयीपुत्रः प्राचीनयोगीपुत्रात् ।
प्राचीनयोगीपुत्रः साञ्जीवीपुत्रात् ।
साञ्जीवीपुत्रः प्राश्नीपुत्रादासुरिवासिनः ।
प्राश्नीपुत्र आसुरायणात् ।
आसुरायण आसुरेः ।
आसुरिः

6.5.3. याज्ञवल्क्यात् ।
याज्ञवल्क्य उद्दालकात् ।
उद्दालकोऽरुणात् ।
अरुण उपवेशेः ।
उपवेशिः कुश्रेः ।
कुश्रिर्वाजश्रवसः ।
वाजश्रवा जीह्वावतो बाध्योगात् ।
जीह्वावान् बाध्योगोऽसिताद्वार्षगणात् ।
असितो वार्षगणो हरितात्कश्यपात् ।
हरितः कश्यपः शिल्पात्कश्यपात् ।
शिल्पः कश्यपः कश्यपान्नैध्रुवेः ।
कश्यपो नैध्रुविर्वाचः ।
वागम्भिण्याः ।
अम्भिण्यादित्यात् ।
आदित्यानीमानि शुक्लानि यजूंषि वाजसनेयेन याज्ञवल्क्येनाख्ययन्ते

6.5.4. समानमा साञ्जीवीपुत्रात् ।
सञ्जिवीपुत्रो माण्डूकायनेः ।
माण्डूकायनिर्माण्डव्यात् ।
माण्डव्यः कौत्सात् ।
कौत्सो माहित्थेः ।
माहित्थिर्वामकक्षायणात् ।
वामकक्षायणः शाण्डिल्यात् ।
शाण्डिल्यो वात्स्यात् ।
वात्स्यः कुश्रेः ।
कुश्रिर्यज्ञवचसः राजस्तम्बायनात् ।
यज्ञवचा राजस्तम्बायनः तुरात्कावषेयात् ।
तुरः कावषेयः प्रजापतेः ।
प्रजापतिर्ब्रह्मणः ।
ब्रह्म स्वयंभु ।
ब्रह्मणे नमः

## Translation — Mouseia

> Mouseia’s complete machine-assisted Musean translation, made directly from Sanskrit and checked passage by passage against the Kāṇva text.

### Section 1.1

Om. Peace, peace, peace.

1.1.1. Dawn is the head of the sacrificial horse; the sun is its eye, the wind its breath, and its open mouth the fire common to all. The year is the body of the sacrificial horse. Heaven is its back, the midspace its belly, the earth its hoof; the directions are its flanks, the intermediate directions its ribs, the seasons its limbs, the months and half-months its joints, days and nights its feet, the stars its bones, the clouds its flesh. Sand is the food in its stomach; rivers are its bowels; mountains its liver and lungs; plants and trees its hair. The rising sun is its forequarters, the setting sun its hindquarters. When it yawns, lightning flashes; when it shakes itself, thunder rolls; when it urinates, rain falls. Its voice is speech itself.

1.1.2. Day arose in front of the horse as the Mahiman vessel; its birthplace is in the eastern sea. Night arose behind it as the Mahiman vessel; its birthplace is in the western sea. These two Mahiman vessels came into being on either side of the horse. As Haya it carried the gods, as Vajin the Gandharvas, as Arvan the Asuras, as Ashva human beings. The sea is its kin; the sea its birthplace.

### Section 1.2

1.2.1. In the beginning there was nothing here at all. All this was enveloped by Death, by hunger, for hunger is death. He made a mind, thinking, "Let me have a self." He moved about in worship. As he worshiped, waters came into being. "As I worshiped, water came to me," he thought. This is why the worship-fire is called Arka. Joy comes to anyone who knows why the worship-fire is called Arka.

1.2.2. The waters are Arka. What lay like cream upon the waters became solid: it became the earth. Upon it he labored. From him, weary and heated, the essence of his radiance came forth: fire.

1.2.3. He divided himself threefold, with the sun as one third and the wind as one third. This breath, then, is divided threefold. The east is his head, and this direction and that his arms. The west is his tail, and this direction and that his thighs. South and north are his flanks; heaven his back, the midspace his belly, this earth his breast. He rests upon the waters. Wherever one who knows this goes, there one finds a firm resting place.

1.2.4. He desired, "Let a second self be born to me." Through mind, Death—hunger—joined in union with speech. What was the seed became the year. Before that, there was no year. He carried it for as long as a year lasts. At the end of that time he brought it forth. When it was born, he opened his mouth to swallow it. It cried, "Bhan!" That became speech.

1.2.5. He considered, "If I consume this, I will make my food too little." With that speech, with that self, he created all this, whatever exists: the Rig verses, the Yajus formulas, the Saman chants, the meters, sacrifices, people, and animals. Whatever he created, he resolved to eat. Because he eats everything, he is called Aditi. Whoever knows why Aditi is called Aditi becomes the eater of everything; everything becomes that person's food.

1.2.6. He desired, "Let me sacrifice again with a greater sacrifice." He labored; he kindled the heat of austerity. From him, weary and heated, glory and vigor went forth. The vital breaths are glory and vigor. When the vital breaths had gone forth, his body began to swell, but his mind remained within the body.

1.2.7. He desired, "Let this be fit for sacrifice; through it, let me have a self." Then a horse came into being. Because what had swollen became fit for sacrifice, the rite is called Ashvamedha, the horse sacrifice. Whoever knows the horse in this way truly knows the horse sacrifice. He thought of it without restraining it. At the end of a year he offered it to himself; he assigned the other animals to the deities. Therefore they sacrifice the consecrated animal of Prajapati, dedicated to all the deities. The horse sacrifice is this sun that gives heat; the year is its body. This fire is Arka; these worlds are its bodies. These two are Arka and the horse sacrifice. Yet they become a single deity: Death alone. One who knows this conquers repeated death; death does not overtake that person. Death becomes that person's own self. That person attains a full life and becomes one of these deities.

### Section 1.3

1.3.1. Prajapati's children were of two kinds, gods and Asuras. Of these, the gods were fewer, the Asuras more numerous. They contended for these worlds. The gods said, "Come, let us overcome the Asuras in the sacrifice through the Udgitha chant."

1.3.2. They said to speech, "Sing the Udgitha for us." "Yes," speech said, and sang the Udgitha for them. Whatever enjoyment there is in speech, it sang for the gods; whatever good it speaks, it kept for itself. The Asuras realized, "With this singer they will overcome us." They rushed upon it and pierced it with evil. That evil is precisely this: the unbecoming things one says. That is the evil.

1.3.3. Then they said to the breath in the nose, "Sing the Udgitha for us." "Yes," the breath said, and sang the Udgitha for them. Whatever enjoyment there is in the breath, it sang for the gods; whatever good it smells, it kept for itself. The Asuras realized, "With this singer they will overcome us." They rushed upon it and pierced it with evil. That evil is precisely this: the unbecoming things one smells. That is the evil.

1.3.4. Then they said to sight, "Sing the Udgitha for us." "Yes," sight said, and sang the Udgitha for them. Whatever enjoyment there is in sight, it sang for the gods; whatever good it sees, it kept for itself. The Asuras realized, "With this singer they will overcome us." They rushed upon it and pierced it with evil. That evil is precisely this: the unbecoming things one sees. That is the evil.

1.3.5. Then they said to hearing, "Sing the Udgitha for us." "Yes," hearing said, and sang the Udgitha for them. Whatever enjoyment there is in hearing, it sang for the gods; whatever good it hears, it kept for itself. The Asuras realized, "With this singer they will overcome us." They rushed upon it and pierced it with evil. What is that evil? The unbecoming things one hears. That is the evil.

1.3.6. Then they said to mind, "Sing the Udgitha for us." "Yes," mind said, and sang the Udgitha for them. Whatever enjoyment there is in mind, it sang for the gods; whatever good it conceives, it kept for itself. The Asuras realized, "With this singer they will overcome us." They rushed upon it and pierced it with evil. What is that evil? The unbecoming things one conceives. That is the evil. In this way they afflicted these deities with evils; in this way they pierced them with evil.

1.3.7. Then they said to this breath within the mouth, "Sing the Udgitha for us." "Yes," this breath said, and sang the Udgitha for them. The Asuras realized, "With this singer they will overcome us." They rushed upon it and tried to pierce it with evil. But as a clod of earth shatters when it strikes a stone, they shattered and perished, scattered in every direction. Then the gods prospered, and the Asuras were defeated. Whoever knows this prospers in person, while the hostile rival who hates that person is defeated.

1.3.8. They said, "Where was the one who held us fast in this way?" "Here, within the mouth." He is Ayasya Angirasa, for he is the essence of the limbs.

1.3.9. This deity is named Dur, the Distant, for death is far from it. Death is far from whoever knows this.

1.3.10. This deity struck away evil—death—from these deities and carried it to the farthest limits of these directions. There it laid down their evils. Therefore one should not go to those people or to the farthest limits, lest one meet with evil, with death.

1.3.11. Having struck away evil—death—from these deities, this deity carried them beyond death.

1.3.12. It carried speech across first. When speech was freed from death, it became fire. This fire shines beyond death, having passed beyond it.

1.3.13. Then it carried the breath in the nose across. When that breath was freed from death, it became wind. This wind blows beyond death, having passed beyond it.

1.3.14. Then it carried sight across. When sight was freed from death, it became the sun. That sun gives heat beyond death, having passed beyond it.

1.3.15. Then it carried hearing across. When hearing was freed from death, it became the directions. These directions are beyond death, having passed beyond it.

1.3.16. Then it carried mind across. When mind was freed from death, it became the moon. That moon shines beyond death, having passed beyond it. In just this way, this deity carries whoever knows this beyond death.

1.3.17. Then it sang food for itself to eat. Whatever food is eaten is eaten by this breath alone; in it the food comes to rest.

1.3.18. The gods said, "All this is only as much as the food there is, and you have sung it for yourself. Give us a share in this food." "Then gather around me," it said. "Yes," they said, and settled all around it. Therefore, when one eats food through this breath, these faculties are satisfied by it. In just this way, the kin of one who knows this gather around that person, who becomes their supporter, their foremost member, their leader, an eater of food, their overlord. Anyone who tries to rival such a knower among that person's own kin cannot support their dependents. But anyone who follows that person, or who wishes to support dependents by following that person, can indeed support them.

1.3.19. He is Ayasya Angirasa, for he is the essence of the limbs. Breath is the essence of the limbs. Breath is indeed the essence of the limbs. Therefore, whatever limb breath leaves withers away. It is indeed the essence of the limbs.

1.3.20. It is also Brihaspati. Speech is Brihati, and it is her lord; therefore it is Brihaspati.

1.3.21. It is also Brahmanaspati. Speech is the sacred formula, and it is her lord; therefore it is Brahmanaspati.

1.3.22. It is also the Saman chant. Speech is sa, and this breath is ama: that is why Saman is called Saman. It is also equal to a termite, equal to a mosquito, equal to an elephant, equal to these three worlds, equal to all this; therefore it is Saman, the equal. Whoever knows this Saman in this way attains union with Saman and shares its world.

1.3.23. It is also Udgitha. Breath is ut, for by breath all this is held up. Speech is githa, song. Ut and githa: that is Udgitha.

1.3.24. On this matter Brahmadatta Chaikitaneya said, while drinking King Soma, "Let this king make my head fall off if Ayasya Angirasa sang the Udgitha with anything other than this breath!" For with speech and breath he sang the Udgitha.

1.3.25. Whoever knows the wealth of this Saman comes to possess wealth. Its wealth is tone. Therefore someone intending to serve as a priest should seek a resonant tone of voice, and should perform the priestly office with a voice endowed with tone. Therefore at a sacrifice people wish to see someone with a resonant voice—and someone who has wealth. Whoever knows the wealth of Saman in this way comes to possess wealth.

1.3.26. Whoever knows the gold of this Saman comes to possess gold. Its gold is tone. Whoever knows the gold of Saman in this way comes to possess gold.

1.3.27. Whoever knows the resting place of this Saman finds a firm resting place. Its resting place is speech, for this breath rests upon speech as it is sung. Some, however, say, "Upon food."

1.3.28. Now comes the ascent through the Pavamana chants. The Prastotri begins the Saman chant. When he begins, one should recite these words quietly:

"From the unreal lead me to the real.
From darkness lead me to light.
From death lead me to immortality."

When one says, "From the unreal lead me to the real," the unreal is death and the real is immortality. It means just this: "From death lead me to immortality; make me immortal." When one says, "From darkness lead me to light," darkness is death and light is immortality. It means just this: "From death lead me to immortality; make me immortal." In "From death lead me to immortality," nothing is concealed.

Then, in the other chants of praise, one should sing food for oneself to eat. Therefore, during those chants, one should choose a boon—whatever one desires. A Udgatri who knows this sings into being whatever he desires, for himself or for the sacrificer. This indeed wins a world. Whoever knows this Saman in this way has no fear of being left without a world.

### Section 1.4

1.4.1. In the beginning this was the Self alone, in the form of a person. Looking around, he saw nothing other than himself. First he declared, "I am." From this came the name "I." Therefore even now, when someone is addressed, they first say, "It is I," and then give whatever other name they have. Because before all this he burned up all evils, he is called Purusha, the person. Whoever knows this burns up anyone who wishes to stand before them.

1.4.2. He was afraid. Therefore one who is alone is afraid. Then he considered, "Since there is nothing other than me, what am I afraid of?" At that very thought, his fear departed. For what could he have feared? Fear comes from a second.

1.4.3. Yet he found no delight. Therefore one who is alone finds no delight. He desired a second. He was as large as a woman and a man in close embrace. He split this very self in two. From that arose husband and wife. "Therefore one's own body is like half of a split pea," Yajnavalkya used to say. Therefore this empty space is filled by a woman. He united with her. From that human beings were born.

1.4.4. She considered, "How can he unite with me after bringing me forth from himself? Come, let me hide." She became a cow, and the other became a bull. He united with her. From that cattle were born. She became a mare, and the other a stallion; she became a female donkey, and the other a male donkey. He united with her. From that the single-hoofed animals were born. She became a she-goat, and the other a he-goat; she became a ewe, and the other a ram. He united with her. From that goats and sheep were born. In this very way he created everything that exists in pairs, down to the ants.

1.4.5. He knew, "I myself am creation, for I created all this." From that he became creation. Whoever knows this comes to have a place in this creation of his.

1.4.6. Then he churned like this, and from his mouth as the womb and from his hands he created fire. Therefore both are hairless on the inside, for the womb is hairless within. When people say, "Sacrifice to this god; sacrifice to that god," naming one god after another, each is only a distinct creation of his. For he himself is all the gods. Then whatever is moist here he created from his seed: that is Soma. All this is only so much: food and the eater of food. Soma is food, and fire is the eater of food. This is Brahman's surpassing creation: he created gods superior to himself; mortal himself, he created immortals. Therefore it is a surpassing creation. Whoever knows this comes to have a place in this surpassing creation of his.

1.4.7. At that time this was undifferentiated. It was differentiated only by name and form: "This one has this name; this one has this form." Even now this is differentiated only by name and form: "This one has this name; this one has this form." This Self has entered here, to the very tips of the nails, as a razor lies in its case, or the all-sustaining fire in its nest. They do not see him, for he is incomplete in any single function. When breathing, he is called breath; when speaking, speech; when seeing, sight; when hearing, hearing; when thinking, mind. These are merely names for his activities. Whoever contemplates one or another of these does not know, for through any one of these he is incomplete. One should contemplate him only as the Self, for in the Self all these become one. This Self is the track by which to discover all this, for through it one knows all this. Just as one finds something by following a track, so whoever knows this finds fame and renown.

1.4.8. This Self is dearer than a son, dearer than wealth, dearer than everything else, and more inward than all. If someone says that something other than the Self is dear, and another says to that person, "You will lose what you hold dear," it may indeed be so. One should contemplate the Self alone as dear. For one who contemplates the Self alone as dear, what is dear does not perish.

1.4.9. They ask, "Since people think that through knowledge of Brahman they will become all, what did Brahman know by which it became all?"

1.4.10. In the beginning this was Brahman. It knew only itself: "I am Brahman." Therefore it became all. Whichever of the gods awakened to this became that; so too among the seers, and so too among human beings. Seeing this, the seer Vamadeva declared:

"I was Manu, and I was the sun."

Even now, whoever knows in this way, "I am Brahman," becomes all this. Not even the gods can prevent that person's becoming so, for that person becomes their Self. But whoever contemplates another deity, thinking, "That one is one, and I am another," does not know. Such a person is like an animal belonging to the gods. As many animals sustain a human being, so each person sustains the gods. Even when a single animal is taken away, it is unwelcome—how much more when many are taken! Therefore it is unwelcome to the gods that human beings should know this.

1.4.11. In the beginning this was Brahman alone. Being alone, it did not flourish. It brought forth beyond itself a superior form, ruling power: those ruling powers among the gods—Indra, Varuna, Soma, Rudra, Parjanya, Yama, Mrityu, and Ishana. Therefore nothing is higher than ruling power. Therefore at the royal consecration the Brahmin sits below the Kshatriya, bestowing that glory on ruling power alone. Yet Brahman, the priestly power, is the womb of ruling power. Therefore, although a king attains supremacy, in the end he takes refuge in the priestly power as his own womb. Whoever harms it strikes at his own womb. He becomes worse, as one does after harming a superior.

1.4.12. Still it did not flourish. It created the common people: those kinds of gods who are named in groups—the Vasus, Rudras, Adityas, All-Gods, and Maruts.

1.4.13. Still it did not flourish. It created the Shudra class, Pushan. This earth is Pushan, for it nourishes all this, whatever exists.

1.4.14. Still it did not flourish. It brought forth beyond itself a superior form: right. Right is the ruling power of ruling power. Therefore nothing is higher than right. Through right a weaker person hopes to prevail over a stronger, as if through a king. This right is truth. Therefore, of someone speaking truth, people say, "He speaks what is right," or of someone speaking what is right, "He speaks truth." For these two are the same.

1.4.15. Thus there were priestly power, ruling power, the common people, and the Shudra. Among the gods, Brahman became priestly power through fire, and among human beings through the Brahmin; it became a Kshatriya through the Kshatriya, a Vaishya through the Vaishya, and a Shudra through the Shudra. Therefore among the gods people seek a world in fire, and among human beings in the Brahmin, for in these two forms Brahman appeared. Whoever leaves this world without having seen their own world finds no benefit in it, since it remains unknown, just as an unrecited Veda or a deed left undone brings no benefit. Even if someone without this knowledge performs a great and meritorious deed, in the end it wastes away. One should contemplate the Self alone as one's world. The work of one who contemplates the Self alone as one's world does not waste away, for from this very Self that person creates whatever they desire.

1.4.16. Moreover, this self is a world for all beings. By making offerings and performing sacrifices, one is a world for the gods. By reciting the sacred texts, one is a world for the seers. By making offerings to the ancestors and desiring offspring, one is a world for the ancestors. By giving people shelter and food, one is a world for human beings. By finding grass and water for animals, one is a world for animals. To the extent that wild creatures and birds, down to ants, live upon one's household, one is a world for them. Just as one desires the safety of one's own world, so all beings at all times desire the safety of one who knows this. This indeed has been known and examined.

1.4.17. In the beginning this was the self alone, just one. It desired, "Let me have a wife, so that I may have offspring. Let me have wealth, so that I may perform works." Desire extends this far; even wishing for it, one could find nothing beyond this. Therefore even now someone who is alone desires, "Let me have a wife, so that I may have offspring. Let me have wealth, so that I may perform works." As long as someone has not obtained even one of these, that person thinks themself incomplete. Yet this is that person's completeness: mind is the self, speech the wife, breath the offspring. Sight is human wealth, for through sight one finds it. Hearing is divine wealth, for through hearing one hears it. The body itself is one's work, for with the body one performs work. This sacrifice is fivefold; the sacrificial animal is fivefold; the person is fivefold; all this, whatever exists, is fivefold. Whoever knows this attains all this.

### Section 1.5

1.5.1. These are the verses:

"The father brought forth seven foods through understanding and austerity.
One of these he made common to all; two he allotted to the gods.
Three he made for himself; one he gave to the animals.
On that rests everything, whatever breathes and whatever does not.
Why are they not exhausted, though they are always being eaten?
Whoever knows this inexhaustibility eats food with the face.
That person goes to the gods and lives upon sustaining power."

1.5.2. "The father brought forth seven foods through understanding and austerity": for through understanding and austerity the father brought them forth. "One of these he made common to all": this food that is eaten is what he made common to all. Whoever devotes themself to it does not turn away from evil, for it is shared with others. "Two he allotted to the gods": the offering poured into the fire and the offering set out. Therefore people pour offerings into the fire for the gods and set offerings out for them. Others say these are the new-moon and full-moon sacrifices. Therefore one should not make a practice of sacrifices for personal desires. "One he gave to the animals": that is milk. For at first human beings and animals alike live on milk. Therefore they first have a newborn child lick clarified butter, or put the child to the breast. And of a newborn calf they say, "It does not yet eat grass."

"On that rests everything, whatever breathes and whatever does not": for on milk rests all this, whatever breathes and whatever does not. People say, "By offering milk for a year, one conquers repeated death." One should not understand it that way. On the very day a person who knows this makes the offering, that person conquers repeated death, for they give all food to the gods to eat.

"Why are they not exhausted, though they are always being eaten?": the person is their inexhaustibility, for the person brings forth this food again and again. "Whoever knows this inexhaustibility": the person is their inexhaustibility, for through understanding, through acts, the person brings forth this food again and again. If one did not do this, it would be exhausted. "Eats food with the face": the face is the mouth; this means "with the mouth." "That person goes to the gods and lives upon sustaining power": this is praise.

1.5.3. "Three he made for himself": mind, speech, and breath—these he made for himself. "My mind was elsewhere; I did not see." "My mind was elsewhere; I did not hear." For through mind alone one sees, through mind one hears. Desire, resolve, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, understanding, fear—all this is mind alone. Therefore, even when touched from behind, one recognizes it through mind. Whatever sound there is, it is speech. For speech discloses the meaning; it is not itself disclosed. The inward breath, the downward breath, the diffused breath, the upward breath, the balancing breath, and breathing—all this is breath alone. This self consists of these: it consists of speech, consists of mind, consists of breath.

1.5.4. These are the three worlds. Speech is this world, mind the world of midspace, breath that world above.

1.5.5. These are the three Vedas. Speech is the Rigveda, mind the Yajurveda, breath the Samaveda.

1.5.6. These are the gods, ancestors, and human beings. Speech is the gods, mind the ancestors, breath human beings.

1.5.7. These are father, mother, and offspring. Mind is the father, speech the mother, breath the offspring.

1.5.8. These are what is known, what is to be known, and what is unknown. Whatever is known is a form of speech, for speech is known. Having become that, speech protects this person.

1.5.9. Whatever is to be known is a form of mind, for mind is to be known. Having become that, mind protects this person.

1.5.10. Whatever is unknown is a form of breath, for breath is unknown. Having become that, breath protects this person.

1.5.11. Earth is the body of this speech; this fire is its luminous form. As far as speech extends, so far does earth extend, and so far does this fire extend.

1.5.12. Heaven is the body of this mind; that sun is its luminous form. As far as mind extends, so far does heaven extend, and so far does that sun extend. The two joined in union. From that breath was born. It is Indra; it is without a rival. A rival is a second. Whoever knows this has no rival.

1.5.13. The waters are the body of this breath; that moon is its luminous form. As far as breath extends, so far do the waters extend, and so far does that moon extend. All these are equal; all are infinite. Whoever contemplates them as finite wins a finite world. But whoever contemplates them as infinite wins an infinite world.

1.5.14. This year is Prajapati, with sixteen parts. The nights are fifteen of his parts; his sixteenth part remains constant. Through the nights he waxes and wanes. On the night of the new moon, with that sixteenth part he enters all that bears breath, and in the morning he is born from it. Therefore on that night one should not cut short the life of anything that bears breath, even a lizard, out of reverence for this deity.

1.5.15. This person who knows in this way is that very year, Prajapati with sixteen parts. Wealth is fifteen of this person's parts; the self is the sixteenth. Through wealth this person waxes and wanes. This self is the hub; wealth is the rim. Therefore, even if someone suffers the loss of everything, if that person remains alive in themself, people say, "Only the rim is gone."

1.5.16. There are indeed three worlds: the human world, the world of the ancestors, and the world of the gods. This human world is to be won through a son alone, by no other act; the world of the ancestors through ritual action; the world of the gods through knowledge. The world of the gods is the highest of worlds. Therefore they praise knowledge.

1.5.17. Now comes the handing over. When a man thinks he is about to depart, he says to his son, "You are sacred learning; you are sacrifice; you are the world." The son replies, "I am sacred learning; I am sacrifice; I am the world." Whatever has been recited is all united in the words "sacred learning." All sacrifices are united in the word "sacrifice." All worlds are united in the word "world." All this extends this far. "Being all this, let him sustain me from here." Therefore people say that a well-instructed son brings one a world. Therefore they instruct him. When a man who knows this departs from this world, he enters his son together with these very vital breaths. Whatever he has done amiss, his son frees him from it all; therefore he is called putra, son. Through his son alone he finds a firm resting place in this world. Then these divine, immortal vital powers enter him.

1.5.18. From earth and fire, divine speech enters him. This is the divine speech through which whatever one says comes to be.

1.5.19. From heaven and the sun, divine mind enters him. This is the divine mind through which one is joyful and does not grieve.

1.5.20. From the waters and the moon, divine breath enters him. This is the divine breath that, moving or not moving, neither falters nor suffers harm. A person who knows this becomes the Self of all beings. As this deity is, so is that person. As all beings sustain this deity, so all beings sustain one who knows this. Whatever grief these creatures suffer stays with them. Only merit goes to that person, for evil does not reach the gods.

1.5.21. Now comes the examination of the observance. Prajapati created the faculties of action. Once created, they competed with one another. Speech resolved, "I will keep speaking"; sight, "I will keep seeing"; hearing, "I will keep hearing." So too the other faculties, each according to its action. Death, becoming weariness, approached them. It overtook them; having overtaken them, death held them fast. Therefore speech grows weary, sight grows weary, hearing grows weary. But it did not overtake this one: the breath in the middle. They resolved to understand it: "This is indeed the best of us, which, moving or not moving, neither falters nor suffers harm. Come, let us all become a form of it." They all became a form of this breath. Therefore they are called by its name, "breaths." By the name of one who knows this people call the family into which that person is born. Whoever competes with such a knower withers away; withering away, in the end that person dies. So much concerning the self.

1.5.22. Now concerning the deities. Fire resolved, "I will keep blazing"; the sun, "I will keep giving heat"; the moon, "I will keep shining." So too the other deities, each according to its nature. As the breath in the middle is among these vital breaths, so is wind among these deities. For the other deities set, but wind does not. Wind is the deity that never sets.

1.5.23. On this there is a verse:

"From where the sun rises,
And where it goes to rest."

From breath it rises, and in breath it goes to rest.

"The gods made it their law:
It is the same today, and the same tomorrow."

What these deities resolved upon then, they still do today. Therefore one should keep just one observance: one should breathe in and breathe out, thinking, "Let not evil—death—overtake me." If one undertakes it, one should seek to complete it. Through it one wins union with this deity and shares its world.

### Section 1.6

1.6.1. All this is a triad: name, form, and action. Of these, speech is the Uktha hymn of names, for all names arise from it. It is their Saman chant, for it is equal to all names. It is their Brahman, for it sustains all names.

1.6.2. As for forms, sight is their Uktha hymn, for all forms arise from it. It is their Saman chant, for it is equal to all forms. It is their Brahman, for it sustains all forms.

1.6.3. As for actions, the body is their Uktha hymn, for all actions arise from it. It is their Saman chant, for it is equal to all actions. It is their Brahman, for it sustains all actions. These three are one: this self. Though one, this self is these three. This is the immortal, covered by the real. Breath is the immortal; name and form are the real. By these two this breath is covered.

### Section 2.1

2.1.1. There was a learned man of the Gargya clan, the proud Balaki. He said to Ajatashatru, king of Kashi, “I will tell you of Brahman.”
Ajatashatru said, “For that offer we give you a thousand cows. People keep running to Janaka, crying, ‘Janaka! Janaka!’”

2.1.2. Gargya said, “The person there in the sun—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the one who stands above all beings, their head and king.”
Whoever reveres him in this way stands above all beings as their head and king.

2.1.3. Gargya said, “The person there in the moon—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the great one, clothed in white, King Soma.”
For whoever reveres him in this way, Soma is pressed and poured day after day. His food does not run out.

2.1.4. Gargya said, “The person there in lightning—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the radiant one.”
Whoever reveres him in this way becomes radiant. His offspring become radiant.

2.1.5. Gargya said, “The person here in space—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the full, unmoving one.”
Whoever reveres him in this way is filled with offspring and livestock. His line does not die out from this world.

2.1.6. Gargya said, “The person here in the wind—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as Indra, the irresistible one, the unconquered army.”
Whoever reveres him in this way is victorious, never defeated, a conqueror of his enemies.

2.1.7. Gargya said, “The person here in fire—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the vanquisher.”
Whoever reveres him in this way becomes a vanquisher. His offspring become vanquishers.

2.1.8. Gargya said, “The person here in the waters—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the fitting one.”
Whoever reveres him in this way meets only with what is fitting, not with what is unfitting. And a child in his own likeness is born to him.

2.1.9. Gargya said, “The person here in a mirror—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the shining one.”
Whoever reveres him in this way becomes shining. His offspring become shining. And he outshines everyone he encounters.

2.1.10. Gargya said, “The sound that follows behind a person walking—this is what I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as life.”
Whoever reveres him in this way reaches the full span of life in this world. Breath does not leave him before his time.

2.1.11. Gargya said, “The person here in the directions—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as the companion who never leaves.”
Whoever reveres him in this way has a companion. His company is not severed from him.

2.1.12. Gargya said, “The person here who consists of shadow—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as death.”
Whoever reveres him in this way reaches the full span of life in this world. Death does not come to him before his time.

2.1.13. Gargya said, “The person here within oneself—this is the one I revere as Brahman.”
Ajatashatru said, “Do not speak to me of this one. I revere him as self-possessed.”
Whoever reveres him in this way becomes self-possessed. His offspring become self-possessed.
Then Gargya fell silent.

2.1.14. Ajatashatru said, “Is that all?”
“That is all.”
“With that much, it is not yet known.”
Gargya said, “Let me come to you as a pupil.”

2.1.15. Ajatashatru said, “It goes against the usual order for a brahmin to approach a warrior, thinking, ‘He will tell me of Brahman.’ Still, I will make you understand.”
He took him by the hand and stood up. The two came to a sleeping man. He addressed him by these names: “Great one, clothed in white! King Soma!” The man did not rise. He woke him by pressing him with his hand. Then the man rose.

2.1.16. Ajatashatru said, “When this person who consists of awareness was asleep just now, where was he then? From where has he come back?”
Gargya did not know.

2.1.17. Ajatashatru said, “When this person who consists of awareness was asleep just now, he gathered into himself, through his awareness, the awareness of these vital powers and lay in the space within the heart. When he gathers them in, the person is said to sleep. Then breath is held within; speech is held within; sight is held within; hearing is held within; mind is held within.

2.1.18. “When he moves about in dreams, those are his worlds. There he seems to become a great king, or a great brahmin; he seems to enter high and low conditions. As a great king might take his people with him and move at will through his own country, so he takes these vital powers with him and moves at will through his own body.

2.1.19. “Then, when he is sound asleep, when he is aware of nothing at all, he slips back through the channels called Hita, seventy-two thousand of them, which extend from the heart to the membrane surrounding it, and lies within that membrane. As a child, a great king, or a great brahmin might lie having reached the utmost bliss, so he lies then.

2.1.20. “As a spider comes forth along its thread, as tiny sparks fly out from a fire, so all vital powers, all worlds, all gods, all beings come forth from this Self. Its secret name is ‘the truth of truth.’ The vital powers are truth, and this is their truth.”

### Section 2.2

2.2.1. Whoever knows the infant, together with his dwelling, his resting place, his post, and his tether, holds in check seven hostile rivals. This infant is the breath here at the center. This body is his dwelling; this head is his resting place; breath is his post, and food his tether.

2.2.2. These seven imperishable powers attend him. Through the red streaks in the eye, Rudra is joined to him. Through the water in the eye, Parjanya is joined to him; through the pupil, the sun; through the black part, fire; through the white part, Indra. Through the lower eyelid, earth is joined to him, and through the upper, heaven. The food of one who knows this does not run out.

2.2.3. On this there is a verse:
“A bowl with its mouth below and its base above: in it is laid glory of every form.
Seven seers sit at its rim, and speech, the eighth, communes with Brahman.”

“A bowl with its mouth below and its base above”—this is the head, for it is a bowl with its mouth below and its base above.
“In it is laid glory of every form”—the vital powers are glory of every form. This speaks of the vital powers.
“Seven seers sit at its rim”—the vital powers are the seers. This speaks of the vital powers.
“And speech, the eighth, communes with Brahman”—for speech is the eighth and communes with Brahman.

2.2.4. These two ears are Gotama and Bharadvaja: this one is Gotama, this one Bharadvaja. These two eyes are Vishvamitra and Jamadagni: this one is Vishvamitra, this one Jamadagni. These two nostrils are Vasishtha and Kashyapa: this one is Vasishtha, this one Kashyapa. Speech is Atri, for through speech food is eaten. The name Atri is indeed ‘eater.’ Whoever knows this becomes the eater of everything; everything becomes his food.

### Section 2.3

2.3.1. Brahman has two forms: the formed and the formless, the mortal and the immortal, the still and the moving, the immediate and the beyond.

2.3.2. The formed is everything other than wind and the space between earth and heaven. It is mortal. It is still. It is immediate. The essence of this formed, this mortal, this still, this immediate is the one who gives heat, for he is the essence of the immediate.

2.3.3. Now the formless: wind and the space between earth and heaven. This is immortal. This is moving. This is beyond. The essence of this formless, this immortal, this moving, this beyond is the person within that orb, for he is the essence of the beyond. So much for the gods.

2.3.4. Now concerning oneself. The formed is everything here other than breath and the space within oneself. It is mortal. It is still. It is immediate. The essence of this formed, this mortal, this still, this immediate is the eye, for it is the essence of the immediate.

2.3.5. Now the formless: breath and the space within oneself. This is immortal. This is moving. This is beyond. The essence of this formless, this immortal, this moving, this beyond is the person here in the right eye, for he is the essence of the beyond.

2.3.6. The appearance of this person is like a saffron-colored cloth, like pale sheep’s wool, like a crimson insect, like a flame of fire, like a white lotus, like a sudden flash of lightning. Whoever knows this has a splendor like a sudden flash of lightning.
Now, therefore, the teaching: “Not this, not this.” For there is no designation beyond this “not this.”
And his name is “the truth of truth.” The vital powers are truth. He is their truth.

### Section 2.4

2.4.1. “Maitreyi,” said Yajnavalkya, “my dear, I am about to leave this place. Come, let me make a settlement between you and Katyayani.”

2.4.2. Maitreyi said, “Sir, if this whole earth, filled with wealth, were mine, could I become immortal through it?”
“No,” said Yajnavalkya. “Your life would be like the life of those who have ample means. But there is no hope of immortality through wealth.”

2.4.3. Maitreyi said, “What would I do with something that cannot make me immortal? Tell me only what you know, sir.”

2.4.4. Yajnavalkya said, “My dear, you have always been dear to me, and now you speak what is dear. Come, sit down. I will explain it to you. But as I explain, reflect deeply on what I say.”

2.4.5. He said, “My dear, a husband is dear not for the husband’s sake; a husband is dear for the sake of the Self.
“My dear, a wife is dear not for the wife’s sake; a wife is dear for the sake of the Self.
“My dear, sons are dear not for the sons’ sake; sons are dear for the sake of the Self.
“My dear, wealth is dear not for wealth’s sake; wealth is dear for the sake of the Self.
“My dear, priestly power is dear not for priestly power’s sake; priestly power is dear for the sake of the Self.
“My dear, royal power is dear not for royal power’s sake; royal power is dear for the sake of the Self.
“My dear, the worlds are dear not for the worlds’ sake; the worlds are dear for the sake of the Self.
“My dear, the gods are dear not for the gods’ sake; the gods are dear for the sake of the Self.
“My dear, beings are dear not for beings’ sake; beings are dear for the sake of the Self.
“My dear, everything is dear not for the sake of everything; everything is dear for the sake of the Self.
“My dear Maitreyi, the Self is to be seen, to be heard, to be reflected on, to be contemplated. My dear, through seeing, hearing, reflecting on, and understanding the Self, all this is known.

2.4.6. “Priestly power rejects anyone who knows priestly power as something apart from the Self.
“Royal power rejects anyone who knows royal power as something apart from the Self.
“The worlds reject anyone who knows the worlds as something apart from the Self.
“The gods reject anyone who knows the gods as something apart from the Self.
“Beings reject anyone who knows beings as something apart from the Self.
“Everything rejects anyone who knows everything as something apart from the Self.
“This priestly power, this royal power, these worlds, these gods, these beings, this whole—all are this Self.

2.4.7. “When a drum is struck, one cannot grasp its separate sounds. But by grasping the drum, or the striking of the drum, one grasps the sound.

2.4.8. “When a conch is blown, one cannot grasp its separate sounds. But by grasping the conch, or the blowing of the conch, one grasps the sound.

2.4.9. “When a lute is played, one cannot grasp its separate sounds. But by grasping the lute, or the playing of the lute, one grasps the sound.

2.4.10. “As separate streams of smoke issue from a fire laid with damp wood, so, my dear, the Rigveda, Yajurveda, Samaveda, Atharvangiras, histories, ancient lore, branches of knowledge, Upanishads, verses, aphorisms, explications, and explanations are the outbreathing of this great being. All these are its outbreathing.

2.4.11. “As the ocean is the one meeting place of all waters,
so the skin is the one meeting place of all touches;
so the nostrils are the one meeting place of all smells;
so the tongue is the one meeting place of all tastes;
so the eye is the one meeting place of all forms;
so the ear is the one meeting place of all sounds;
so the mind is the one meeting place of all intentions;
so the heart is the one meeting place of all knowledge;
so the hands are the one meeting place of all actions;
so the sexual organ is the one meeting place of all pleasures;
so the anus is the one meeting place of all discharges;
so the feet are the one meeting place of all paths;
so speech is the one meeting place of all the Vedas.

2.4.12. “As a lump of salt thrown into water dissolves into the water itself and can no longer be taken out, yet wherever one draws from it, it is salty, so, my dear, this great being, endless, boundless, is nothing but a mass of awareness. Arising from these elements, it vanishes again with them. After passing away, there is no recognition: this, my dear, is what I say.” So spoke Yajnavalkya.

2.4.13. Maitreyi said, “Here you have bewildered me, sir, by saying, ‘After passing away, there is no recognition.’”
He said, “My dear, I am not saying anything bewildering. My dear, this is enough for understanding.

2.4.14. “Where there is duality, as it were, one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. But where everything has become the Self, then by what would one smell whom? By what would one see whom? By what would one hear whom? By what would one speak to whom? By what would one think of whom? By what would one know whom? By what would one know that through which one knows all this? My dear, by what would one know the knower?”

### Section 2.5

2.5.1. This earth is honey for all beings. All beings are honey for this earth. The person in this earth, made of light and immortality, and the person within oneself, embodied, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.2. These waters are honey for all beings. All beings are honey for these waters. The person in these waters, made of light and immortality, and the person within oneself, present in the seed, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.3. This fire is honey for all beings. All beings are honey for this fire. The person in this fire, made of light and immortality, and the person within oneself, consisting of speech, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.4. This wind is honey for all beings. All beings are honey for this wind. The person in this wind, made of light and immortality, and the person within oneself who is breath, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.5. This sun is honey for all beings. All beings are honey for this sun. The person in this sun, made of light and immortality, and the person within oneself, present in the eye, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.6. These directions are honey for all beings. All beings are honey for these directions. The person in these directions, made of light and immortality, and the person within oneself, present in hearing and its answering echo, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.7. This moon is honey for all beings. All beings are honey for this moon. The person in this moon, made of light and immortality, and the person within oneself, present in the mind, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.8. This lightning is honey for all beings. All beings are honey for this lightning. The person in this lightning, made of light and immortality, and the person within oneself, present in radiance, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.9. This thunder is honey for all beings. All beings are honey for this thunder. The person in this thunder, made of light and immortality, and the person within oneself, present in sound and voice, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.10. This space is honey for all beings. All beings are honey for this space. The person in this space, made of light and immortality, and the person within oneself, present in the space of the heart, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.11. This right order is honey for all beings. All beings are honey for this right order. The person in this right order, made of light and immortality, and the person within oneself, present in right conduct, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.12. This truth is honey for all beings. All beings are honey for this truth. The person in this truth, made of light and immortality, and the person within oneself, present in truthfulness, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.13. This humankind is honey for all beings. All beings are honey for this humankind. The person in this humankind, made of light and immortality, and the person within oneself, human, made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.14. This Self is honey for all beings. All beings are honey for this Self. The person in this Self, made of light and immortality, and this Self who is a person made of light and immortality—these are none other than this Self. This is the immortal; this is Brahman; this is all.

2.5.15. This Self is the lord of all, the king of all beings. As all the spokes are held together in the hub and rim of a chariot wheel, so all beings, all gods, all worlds, all vital powers, all these selves are held together in this Self.

2.5.16. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer declared:
“For gain I reveal that mighty deed of yours, heroes, as thunder reveals the rain:
how Dadhyanch Atharvana spoke the honey to you through the head of a horse.”

2.5.17. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer declared:
“Ashvins, you fitted a horse’s head onto Dadhichi Atharvana.
True to his word, he spoke the honey to you, wonder-workers—the secret of Tvashtar that was yours.”

2.5.18. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer declared:
“He made two-footed strongholds; he made four-footed strongholds.
Becoming a bird, the person entered those strongholds.”
This person is the dweller in every stronghold. Nothing is left uncovered by him. Nothing is left unenclosed by him.

2.5.19. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer declared:
“He became the likeness of each and every form; that form of his is for making him seen.
Through his powers Indra moves in many forms, for his bay horses are yoked in hundreds and tens.”
He is the bay horses; he is the ten, the thousands, the many, the infinite. This is Brahman, with nothing before it, nothing after it, nothing within it, nothing outside it. This Self is Brahman, the experiencer of all. Such is the teaching.

### Section 2.6

2.6.1. Now the line of teachers.
Pautimashya learned from Gaupavana.
Gaupavana learned from Pautimashya.
Pautimashya learned from Gaupavana.
Gaupavana learned from Kaushika.
Kaushika learned from Kaundinya.
Kaundinya learned from Shandilya.
Shandilya learned from both Kaushika and Gautama.
Gautama received the teaching.

2.6.2. His teacher was Agniveshya.
Agniveshya learned from both Shandilya and Anabhimlata.
Anabhimlata learned from Anabhimlata.
Anabhimlata learned from Anabhimlata.
Anabhimlata learned from Gautama.
Gautama learned from Saitava and Prachinayogya.
Saitava and Prachinayogya learned from Parasharya.
Parasharya learned from Bharadvaja.
Bharadvaja learned from both Bharadvaja and Gautama.
Gautama learned from Bharadvaja.
Bharadvaja learned from Parasharya.
Parasharya learned from Vaijavapayana.
Vaijavapayana learned from Kaushikayani.
Kaushikayani received the teaching.

2.6.3. His teacher was Ghritakaushika.
Ghritakaushika learned from Parasharyayana.
Parasharyayana learned from Parasharya.
Parasharya learned from Jatukarnya.
Jatukarnya learned from both Asurayana and Yaska.
Asurayana learned from Traivani.
Traivani learned from Aupajandhani.
Aupajandhani learned from Asuri.
Asuri learned from Bharadvaja.
Bharadvaja learned from Atreya.
Atreya learned from Manti.
Manti learned from Gautama.
Gautama learned from Vatsya.
Vatsya learned from Shandilya.
Shandilya learned from Kaishorya Kapya.
Kaishorya Kapya learned from Kumaraharita.
Kumaraharita learned from Galava.
Galava learned from Vidarbhi Kaundinya.
Vidarbhi Kaundinya learned from Vatsanapat Babhrava.
Vatsanapat Babhrava learned from Pantha Saubhara.
Pantha Saubhara learned from Ayasya Angirasa.
Ayasya Angirasa learned from Abhuti Tvashtra.
Abhuti Tvashtra learned from Vishvarupa Tvashtra.
Vishvarupa Tvashtra learned from the Ashvins.
The Ashvins learned from Dadhichi Atharvana.
Dadhyanch Atharvana learned from Atharvan Daiva.
Atharvan Daiva learned from Mrityu Pradhvamsana.
Mrityu Pradhvamsana learned from Pradhvamsana.
Pradhvamsana learned from Ekarshi.
Ekarshi learned from Viprachitti.
Viprachitti learned from Vyashti.
Vyashti learned from Sanaru.
Sanaru learned from Sanatana.
Sanatana learned from Sanaga.
Sanaga learned from Parameshthin.
Parameshthin learned from Brahma.
Brahman is self-born.
Homage to Brahman.

### Section 3.1

3.1.1. Janaka of Videha offered a sacrifice with lavish gifts.
Brahmins from the Kurus and Panchalas had gathered there.
Janaka of Videha wished to discover which of these Brahmins was most deeply versed in sacred learning.
He set apart a thousand cows.
Ten gold padas were bound to the horns of each cow.

3.1.2. He said to them, "Honored Brahmins, let the one among you who knows Brahman best drive these cows away."
The Brahmins did not dare.
Then Yajnavalkya said to his own student, "My dear Samashravas, drive these away."
He drove them away.
The Brahmins grew angry. "How can he declare himself the greatest knower of Brahman among us?"
Ashvala was Janaka of Videha's Hotri priest.
He asked him, "Yajnavalkya, are you truly the greatest knower of Brahman among us?"
He replied, "We bow to the greatest knower of Brahman. We merely want the cows."
From that moment the Hotri priest Ashvala resolved to question him.

3.1.3. "Yajnavalkya," he said, "all this is seized by death, all this is overcome by death. Through what does the sacrificer escape death's grasp?"
"Through the Hotri priest, through fire, through speech.
Speech is the Hotri of the sacrifice.
This speech is this fire; it is the Hotri. It is release, it is release beyond release."

3.1.4. "Yajnavalkya," he said, "all this is seized by day and night, all this is overcome by day and night. Through what does the sacrificer escape the grasp of day and night?"
"Through the Adhvaryu priest, through sight, through the sun.
Sight is the Adhvaryu of the sacrifice.
This sight is that sun.
It is the Adhvaryu. It is release, it is release beyond release."

3.1.5. "Yajnavalkya," he said, "all this is seized by the waxing and waning fortnights, all this is overcome by the waxing and waning fortnights. Through what does the sacrificer escape their grasp?"
"Through the Udgatri priest, through wind, through breath.
Breath is the Udgatri of the sacrifice.
This breath is wind; it is the Udgatri.
It is release, it is release beyond release."

3.1.6. "Yajnavalkya," he said, "this space between heaven and earth seems to offer nothing to hold on to. By what ascent does the sacrificer ascend to the heavenly world?"
"Through the Brahman priest, through mind, through the moon.
Mind is the Brahman of the sacrifice.
This mind is that moon; it is the Brahman. It is release, it is release beyond release." So much for the ways beyond bondage.
Now the attainments.

3.1.7. "Yajnavalkya," he said, "with how many Rig verses will the Hotri perform this sacrifice today?"
"Three."
"Which three?"
"The verse of invitation, the verse of offering, and the verse of praise as the third."
"What does he win through them?"
"Everything here that bears breath."

3.1.8. "Yajnavalkya," he said, "how many kinds of offering will the Adhvaryu make in this sacrifice today?"
"Three."
"Which three?"
"Those that blaze up when offered, those that roar when offered, and those that settle below when offered."
"What does he win through them?"
"Through those that blaze up when offered, he wins the world of the gods,
for the world of the gods seems to blaze.
Through those that roar when offered, he wins the world of the ancestors,
for the world of the ancestors lies far away.
Through those that settle below when offered, he wins the human world,
for the human world seems to lie below."

3.1.9. "Yajnavalkya," he said, "with how many gods does the Brahman guard the sacrifice from the south today?"
"One."
"Which one?"
"Mind alone.
Mind is infinite; the All-Gods are infinite.
Through it he wins an infinite world."

3.1.10. "Yajnavalkya," he said, "how many verses will the Udgatri chant in this sacrifice today?"
"Three."
"Which three?"
"The verse of invitation, the verse of offering, and the verse of praise as the third."
"Which are these?"
"Those within the self.
The inward breath is the verse of invitation; the downward breath is the verse of offering; the breath that spreads through the body is the verse of praise."
"What does he win through them?"
"Through the verse of invitation he wins the earthly world; through the verse of offering, the world between heaven and earth; through the verse of praise, the heavenly world."
Then the Hotri priest Ashvala fell silent.

### Section 3.2

3.2.1. Then Artabhaga of the line of Jaratkaru questioned him.
"Yajnavalkya," he said, "how many graspers are there, and how many overgraspers?"
"Eight graspers and eight overgraspers."
"Which are these eight graspers and eight overgraspers?"

3.2.2. "Breath is a grasper.
It is seized by the overgrasper, scent,
for through breath one smells scents.

3.2.3. "Speech is a grasper.
It is seized by the overgrasper, name,
for through speech one utters names.

3.2.4. "The tongue is a grasper.
It is seized by the overgrasper, taste,
for through the tongue one knows tastes.

3.2.5. "Sight is a grasper.
It is seized by the overgrasper, form,
for through sight one sees forms.

3.2.6. "Hearing is a grasper.
It is seized by the overgrasper, sound,
for through hearing one hears sounds.

3.2.7. "Mind is a grasper.
It is seized by the overgrasper, desire,
for through the mind one forms desires.

3.2.8. "The hands are a grasper.
They are seized by the overgrasper, action,
for through the hands one performs actions.

3.2.9. "The skin is a grasper.
It is seized by the overgrasper, touch,
for through the skin one feels touches.
These are the eight graspers and eight overgraspers."

3.2.10. "Yajnavalkya," he said, "all this is food for death. Which god has death for its food?"
"Fire is death, and fire is food for the waters.
One conquers repeated death."

3.2.11. "Yajnavalkya," he said, "when this person dies, do the vital breaths rise out of him, or not?"
"No," said Yajnavalkya.
"They gather together right here.
He swells,
he becomes bloated,
and lies dead, bloated."

3.2.12. "Yajnavalkya," he said, "when this person dies,
what does not leave him?"
"Name.
Name is infinite; the All-Gods are infinite.
Through it he wins an infinite world."

3.2.13. "Yajnavalkya," he said, "when a dead person's speech enters fire, breath the wind, sight the sun, mind the moon, hearing the directions, body the earth, self space, body hair the plants, head hair the trees, and blood and semen are laid in the waters—where is that person then?"
"Give me your hand, my dear Artabhaga.
We two alone will understand this; it is not for us to discuss among a crowd."
They withdrew and conferred.
What they spoke of was action alone.
What they praised was action alone.
Through good action one becomes good; through evil action, evil.
Then Artabhaga of the line of Jaratkaru fell silent.

### Section 3.3

3.3.1. Then Bhujyu Lahyayani questioned him. "Yajnavalkya," he said, "we wandered among the Madras as traveling students.
We came to the house of Patanchala Kapya.
He had a daughter who was possessed by a Gandharva.
We asked him, 'Who are you?'
He replied, 'Sudhanvan Angirasa.'
When we asked him about the boundaries of the worlds,
we said to him, 'Where have the descendants of Parikshit gone?'
Where have the descendants of Parikshit gone?
That is what I ask you, Yajnavalkya.
Where have the descendants of Parikshit gone?"

3.3.2. He replied, "He surely told you:
'They have gone where those who offer the horse sacrifice go.'"
"And where do those who offer the horse sacrifice go?"
"This world spans thirty-two days' journey of the divine chariot.
Around it on every side stretches an earth twice its extent.
Around that earth on every side stretches an ocean twice its extent.
Between them is a space as narrow as a razor's edge or the wing of a fly. Indra took the form of an eagle and delivered them to the wind.
The wind took them into itself and brought them where those who had offered the horse sacrifice were.
In this way he praised the wind alone. Thus wind is the individual; wind is the totality.
Whoever knows this conquers repeated death."
Then Bhujyu Lahyayani fell silent.

### Section 3.4

3.4.1. Then Ushasta Chakrayana questioned him.
"Yajnavalkya," he said, "explain to me the Brahman that is immediate and direct, the Self within all."
"This is your Self within all.
The one who breathes through your inward breath is your Self within all.
The one who draws down through your downward breath is your Self within all.
The one who pervades through your spreading breath is your Self within all.
The one who rises through your upward breath is your Self within all.
This is your Self within all."

3.4.2. Ushasta Chakrayana said, "This describes it as someone might say, 'That is a cow; that is a horse.'
Explain to me the very Brahman that is immediate and direct, the Self within all."
"This is your Self within all."
"Which one, Yajnavalkya, is within all?"
"You cannot see the seer of seeing.
You cannot hear the hearer of hearing.
You cannot think the thinker of thinking.
You cannot know the knower of knowing.
This is your Self within all.
Everything apart from this is afflicted."
Then Ushasta Chakrayana fell silent.

### Section 3.5

3.5.1. Then Kahola Kaushitakeya questioned him. "Yajnavalkya," he said,
"explain to me the very Brahman that is immediate and direct, the Self within all."
"This is your Self within all."
"Which one, Yajnavalkya, is within all?"
"The one who passes beyond hunger and thirst, sorrow and delusion, old age and death.
Knowing this Self, Brahmins rise above the desire for sons, the desire for wealth, and the desire for worlds, and live by begging.
For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds.
Both of these are only desires.
Therefore a Brahmin, having gone beyond learning, should seek to live with a child's simplicity.
Having gone beyond both a child's simplicity and learning, let him become a sage.
Having gone beyond both silence and the absence of silence, let him become a Brahmin.
How does that Brahmin live? However he may live, he remains just such a one.
Everything apart from this is afflicted."
Then Kahola Kaushitakeya fell silent.

### Section 3.6

3.6.1. Then Gargi Vachaknavi questioned him. "Yajnavalkya," she said,
"if all this is woven, warp and weft, upon water, upon what is water woven, warp and weft?"
"Upon wind, Gargi."
"Upon what is wind woven, warp and weft?"
"Upon the worlds between heaven and earth, Gargi."
"Upon what are the worlds between heaven and earth woven, warp and weft?"
"Upon the worlds of the Gandharvas, Gargi."
"Upon what are the worlds of the Gandharvas woven, warp and weft?"
"Upon the worlds of the sun, Gargi."
"Upon what are the worlds of the sun woven, warp and weft?"
"Upon the worlds of the moon, Gargi."
"Upon what are the worlds of the moon woven, warp and weft?"
"Upon the worlds of the stars, Gargi."
"Upon what are the worlds of the stars woven, warp and weft?"
"Upon the worlds of the gods, Gargi."
"Upon what are the worlds of the gods woven, warp and weft?"
"Upon the worlds of Indra, Gargi."
"Upon what are the worlds of Indra woven, warp and weft?"
"Upon the worlds of Prajapati, Gargi."
"Upon what are the worlds of Prajapati woven, warp and weft?"
"Upon the worlds of Brahman, Gargi."
"Upon what are the worlds of Brahman woven, warp and weft?"
He said, "Gargi, do not question beyond the limit,
or your head may fall off.
You are questioning beyond the limit of a god who must not be questioned beyond the limit.
Gargi, do not question beyond the limit."
Then Gargi Vachaknavi fell silent.

### Section 3.7

3.7.1. Then Uddalaka Aruni questioned him. "Yajnavalkya," he said,
"we lived among the Madras in the house of Patanchala Kapya, studying the sacrifice.
He had a wife who was possessed by a Gandharva.
We asked him, 'Who are you?'
He replied, 'Kabandha Atharvana.'
He said to Patanchala Kapya and the students of sacrifice, 'Kapya, do you know the thread upon which this world, the world beyond, and all beings are strung together?'
Patanchala Kapya replied, 'Sir, I do not know it.'
He said to Patanchala Kapya and the students of sacrifice,
'Kapya, do you know the inner ruler who governs this world, the world beyond, and all beings from within?'
Patanchala Kapya replied, 'Sir, I do not know him.'
He said to Patanchala Kapya and the students of sacrifice,
'Kapya, whoever knows that thread and that inner ruler knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows the Self, knows everything.'
That is what he told them.
I know this.
If you, Yajnavalkya, drive away the cows belonging to the knower of Brahman without knowing that thread and that inner ruler, your head will fall off."
"Gautama, I do know that thread and that inner ruler."
"Anyone can say, 'I know, I know.' Tell it as you know it."

3.7.2. He said, "Wind, Gautama, is that thread.
Upon wind as their thread, Gautama, this world, the world beyond, and all beings are strung together.
That is why, Gautama, people say of a dead man, 'His limbs have come apart.'
For wind is the thread upon which they are strung together."
"Just so, Yajnavalkya.
Speak of the inner ruler."

3.7.3. "He who dwells in earth, who is within earth, whom earth does not know, whose body is earth, who governs earth from within—this is your Self, the inner ruler, the immortal.

3.7.4. "He who dwells in the waters, who is within the waters, whom the waters do not know, whose body is the waters, who governs the waters from within—this is your Self, the inner ruler, the immortal.

3.7.5. "He who dwells in fire, who is within fire, whom fire does not know, whose body is fire, who governs fire from within—this is your Self, the inner ruler, the immortal.

3.7.6. "He who dwells in the space between heaven and earth, who is within that space, whom that space does not know, whose body is that space, who governs that space from within—this is your Self, the inner ruler, the immortal.

3.7.7. "He who dwells in wind, who is within wind, whom wind does not know, whose body is wind, who governs wind from within—this is your Self, the inner ruler, the immortal.

3.7.8. "He who dwells in heaven, who is within heaven, whom heaven does not know, whose body is heaven, who governs heaven from within—this is your Self, the inner ruler, the immortal.

3.7.9. "He who dwells in the sun, who is within the sun, whom the sun does not know, whose body is the sun, who governs the sun from within—this is your Self, the inner ruler, the immortal.

3.7.10. "He who dwells in the directions, who is within the directions, whom the directions do not know, whose body is the directions, who governs the directions from within—this is your Self, the inner ruler, the immortal.

3.7.11. "He who dwells in the moon and stars, who is within the moon and stars, whom the moon and stars do not know, whose body is the moon and stars, who governs the moon and stars from within—this is your Self, the inner ruler, the immortal.

3.7.12. "He who dwells in space, who is within space, whom space does not know, whose body is space, who governs space from within—this is your Self, the inner ruler, the immortal.

3.7.13. "He who dwells in darkness, who is within darkness, whom darkness does not know, whose body is darkness, who governs darkness from within—this is your Self, the inner ruler, the immortal.

3.7.14. "He who dwells in light, who is within light, whom light does not know, whose body is light, who governs light from within—this is your Self, the inner ruler, the immortal.

3.7.15. "Now concerning beings.
He who dwells in all beings, who is within all beings, whom no being knows, whose body is all beings, who governs all beings from within—this is your Self, the inner ruler, the immortal.
So much concerning beings.

3.7.16. "Now concerning the self. He who dwells in breath, who is within breath, whom breath does not know, whose body is breath, who governs breath from within—this is your Self, the inner ruler, the immortal.

3.7.17. "He who dwells in speech, who is within speech, whom speech does not know, whose body is speech, who governs speech from within—this is your Self, the inner ruler, the immortal.

3.7.18. "He who dwells in sight, who is within sight, whom sight does not know, whose body is sight, who governs sight from within—this is your Self, the inner ruler, the immortal.

3.7.19. "He who dwells in hearing, who is within hearing, whom hearing does not know, whose body is hearing, who governs hearing from within—this is your Self, the inner ruler, the immortal.

3.7.20. "He who dwells in mind, who is within mind, whom mind does not know, whose body is mind, who governs mind from within—this is your Self, the inner ruler, the immortal.

3.7.21. "He who dwells in skin, who is within skin, whom skin does not know, whose body is skin, who governs skin from within—this is your Self, the inner ruler, the immortal.

3.7.22. "He who dwells in awareness, who is within awareness, whom awareness does not know, whose body is awareness, who governs awareness from within—this is your Self, the inner ruler, the immortal.

3.7.23. "He who dwells in semen, who is within semen, whom semen does not know, whose body is semen, who governs semen from within—this is your Self, the inner ruler, the immortal.
Unseen, he is the seer; unheard, the hearer; unthought, the thinker; unknown, the knower.
There is no seer apart from him, no hearer apart from him, no thinker apart from him, no knower apart from him.
This is your Self, the inner ruler, the immortal.
Everything apart from this is afflicted."
Then Uddalaka Aruni fell silent.

### Section 3.8

3.8.1. Then Vachaknavi said, "Honored Brahmins, I shall ask him two questions.
If he answers them,
none of you will ever defeat him in a debate on Brahman."
"Ask, Gargi."

3.8.2. She said, "Yajnavalkya, as a warrior's son from Kashi or Videha might string his unstrung bow, take in hand two arrows sharp enough to pierce an enemy, and rise to confront him, so I have risen to confront you with two questions.
Answer them for me."
"Ask, Gargi."

3.8.3. She said, "Yajnavalkya, what lies above heaven, what lies below earth, what lies between this heaven and earth, and what people call past, present, and future—upon what is it woven, warp and weft?"

3.8.4. He said, "Gargi, what lies above heaven, what lies below earth, what lies between this heaven and earth, and what people call past, present, and future is woven, warp and weft, upon space."

3.8.5. She said, "I bow to you, Yajnavalkya, for answering this question of mine. Be ready for the other."
"Ask, Gargi."

3.8.6. She said, "Yajnavalkya, what lies above heaven, what lies below earth, what lies between this heaven and earth, and what people call past, present, and future—upon what is it woven, warp and weft?"

3.8.7. He said, "Gargi, what lies above heaven, what lies below earth, what lies between this heaven and earth, and what people call past, present, and future is woven, warp and weft, upon space alone."
"And upon what is space woven, warp and weft?"

3.8.8. He said, "Gargi, this is what the Brahmins call the imperishable: neither coarse nor fine, neither short nor long, neither red nor moist, without shadow, without darkness, neither wind nor space, unattached, without taste, without smell, without eyes, without ears, without speech, without mind, without radiance, without breath, without mouth, without limbs, with neither an inside nor an outside.
It eats nothing,
and no one eats it.

3.8.9. "Under the rule of this imperishable, Gargi, sun and moon remain held in their places.
Under the rule of this imperishable, Gargi, heaven and earth remain held in their places.
Under the rule of this imperishable, Gargi, moments, measured intervals, days and nights, half-months, months, seasons, and years remain held in their places.
Under the rule of this imperishable, Gargi, some rivers flow east from the white mountains, others west, each following its direction.
Under the rule of this imperishable, Gargi, people praise those who give, the gods depend upon the sacrificer, and the ancestors upon the offering ladle.

3.8.10. "Gargi, whoever makes offerings, sacrifices, and practices austerity in this world for many thousands of years without knowing this imperishable gains only what has an end.
Gargi, whoever departs from this world without knowing this imperishable is pitiable.
But whoever departs from this world knowing this imperishable is a Brahmin.

3.8.11. "Gargi, this imperishable is unseen, yet sees; unheard, yet hears; unthought, yet thinks; unknown, yet knows.
There is no seer apart from it.
There is no hearer apart from it.
There is no thinker apart from it.
There is no knower apart from it.
Upon this imperishable, Gargi, space is woven, warp and weft."

3.8.12. She said, "Honored Brahmins, count it a great thing if you can escape him by bowing.
None of you will ever defeat him in a debate on Brahman."
Then Vachaknavi fell silent.

### Section 3.9

3.9.1. Then Vidagdha Shakalya questioned him. "How many gods are there, Yajnavalkya?"
He answered according to the invocation, giving the number named in the invocation to the All-Gods:
"Three hundred and three, and three thousand and three."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"Thirty-three."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"Six."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"Three."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"Two."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"One and a half."
"Yes," he said.
"But how many gods are there, Yajnavalkya?"
"One."
"Yes," he said.
"Which are those three hundred and three, and three thousand and three?"

3.9.2. He said, "These are only their manifestations of greatness.
There are only thirty-three gods."
"Which are those thirty-three?"
"The eight Vasus, the eleven Rudras, and the twelve Adityas make thirty-one. Indra and Prajapati make the thirty-three."

3.9.3. "Which are the Vasus?"
"Fire, earth, wind, the space between heaven and earth, the sun, heaven, the moon, and the stars: these are the Vasus.
All this wealth is laid within them; that is why they are called Vasus."

3.9.4. "Which are the Rudras?"
"The ten vital powers in a person, with the self as the eleventh.
When they depart from this mortal body, they make people weep.
Because they make people weep, rud, they are called Rudras."

3.9.5. "Which are the Adityas?"
"The twelve months of the year are the Adityas.
They pass, taking all this away.
Because they pass taking all this away, they are called Adityas."

3.9.6. "Which is Indra, and which is Prajapati?"
"Thunder is Indra; sacrifice is Prajapati."
"What is thunder?"
"The thunderbolt."
"What is sacrifice?"
"The sacrificial animals."

3.9.7. "Which are the six?"
"Fire, earth, wind, the space between heaven and earth, the sun, and heaven: these are the six.
All this is these six."

3.9.8. "Which are the three gods?"
"These three worlds,
for all these gods are within them."
"Which are the two gods?"
"Food and breath."
"Which is the one and a half?"
"The wind that blows here."

3.9.9. "People ask: this wind blows as one alone.
How, then, is it one and a half?"
"Because all this flourishes within it, it is one and a half."
"Which is the one god?"
"Breath.
It is Brahman, which they call 'that.'"

3.9.10. "He whose dwelling is earth, whose world is fire, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this embodied person.
Now tell me, Shakalya: what is his god?"
"Immortality," he said.

3.9.11. "He whose dwelling is desire, whose world is the heart, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person made of desire.
Now tell me, Shakalya: what is his god?"
"Women," he said.

3.9.12. "He whose dwelling is forms, whose world is sight, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is the person there in the sun.
Now tell me, Shakalya: what is his god?"
"Truth," he said.

3.9.13. "He whose dwelling is space, whose world is hearing, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person in hearing and its answering echo.
Now tell me, Shakalya: what is his god?"
"The directions," he said.

3.9.14. "He whose dwelling is darkness, whose world is the heart, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person made of shadow.
Now tell me, Shakalya: what is his god?"
"Death," he said.

3.9.15. "He whose dwelling is forms, whose world is the heart, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person in the mirror.
Now tell me, Shakalya: what is his god?"
"Truth," he said.

3.9.16. "He whose dwelling is water, whose world is the heart, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person in the waters.
Now tell me, Shakalya: what is his god?"
"Varuna," he said.

3.9.17. "He whose dwelling is semen, whose world is the heart, whose light is mind—whoever knows that person, the final refuge of the whole self, would be a knower, Yajnavalkya."
"I know that person, the final refuge of the whole self, of whom you speak.
It is this person embodied in a son.
Now tell me, Shakalya: what is his god?"
"Prajapati," he said.

3.9.18. "Shakalya," said Yajnavalkya,
"have these Brahmins made you their coal-rake?"

3.9.19. "Yajnavalkya," said Shakalya,
"what Brahman do you know, that you have outargued these Brahmins of the Kurus and Panchalas?"
"I know the directions, with their gods and their foundations."
"Since you know the directions, with their gods and their foundations—

3.9.20. "what is your god in this eastern direction?"
"The sun is my god."
"Upon what does the sun rest?"
"Upon sight."
"Upon what does sight rest?"
"Upon forms,
for through sight one sees forms."
"Upon what do forms rest?"
"Upon the heart," he said.
"For through the heart one knows forms.
Forms rest upon the heart."
"Just so, Yajnavalkya."

3.9.21. "What is your god in this southern direction?"
"Yama is my god."
"Upon what does Yama rest?"
"Upon sacrifice."
"Upon what does sacrifice rest?"
"Upon the priestly gift."
"Upon what does the priestly gift rest?"
"Upon faith.
When one has faith, one gives the priestly gift.
The priestly gift rests upon faith."
"Upon what does faith rest?"
"Upon the heart," he said.
"For through the heart one has faith.
Faith rests upon the heart."
"Just so, Yajnavalkya."

3.9.22. "What is your god in this western direction?"
"Varuna is my god."
"Upon what does Varuna rest?"
"Upon the waters."
"Upon what do the waters rest?"
"Upon semen."
"Upon what does semen rest?"
"Upon the heart.
That is why people say of a son born in his father's likeness, 'He seems to have slipped from his heart, to have been fashioned from his heart.'
Semen rests upon the heart."
"Just so, Yajnavalkya."

3.9.23. "What is your god in this northern direction?"
"Soma is my god."
"Upon what does Soma rest?"
"Upon consecration."
"Upon what does consecration rest?"
"Upon truth.
That is why people tell the consecrated man, 'Speak the truth.'
Consecration rests upon truth."
"Upon what does truth rest?"
"Upon the heart," he said.
"For through the heart one knows truth.
Truth rests upon the heart."
"Just so, Yajnavalkya."

3.9.24. "What is your god in this fixed direction?"
"Fire is my god."
"Upon what does fire rest?"
"Upon speech."
"Upon what does speech rest?"
"Upon the heart."
"Upon what does the heart rest?"

3.9.25. "You fool!" said Yajnavalkya.
"Do you imagine it to be anywhere apart from us?
If it were anywhere apart from us, dogs would eat this body or birds tear it apart."

3.9.26. "Upon what do you and your body rest?"
"Upon the inward breath."
"Upon what does the inward breath rest?"
"Upon the downward breath."
"Upon what does the downward breath rest?"
"Upon the breath that spreads through the body."
"Upon what does that spreading breath rest?"
"Upon the upward breath."
"Upon what does the upward breath rest?"
"Upon the balancing breath.
This Self is 'not this, not this.'
It cannot be grasped, for it is never grasped.
It does not decay, for it never decays.
It is unattached, for it does not become attached.
It is unbound; it is not troubled.
It is not injured.
These are the eight dwellings, the eight worlds, the eight gods, the eight persons.
I ask you about the person known through the Upanishads, who has drawn out those persons, gathered them back, and passed beyond them.
If you do not explain him to me, your head will fall off."
Shakalya did not know him.
His head fell off.
Thieves even carried away his bones, mistaking them for something else.

3.9.27. Then he said, "Honored Brahmins, let whichever of you wishes question me.
Or all of you may question me.
Or I shall question whichever of you wishes, or all of you."
The Brahmins did not dare.

3.9.29. He questioned them with these verses:
"As is a tree, a lord of the forest, so indeed is a person.
His hairs are its leaves; his outer skin is its bark.

3.9.30. "From his skin blood flows, as sap from a tree's skin when torn.
So from a wounded person it flows, as sap from a wounded tree.

3.9.31. "His flesh is its chips of wood; his sinews are its firm inner bark.
His bones within are its timber; his marrow is made like its pith.

3.9.32. "A tree, when cut, grows again, renewed from its root.
From what root does a mortal grow again, when cut down by death?

3.9.33. "Do not say, 'From semen,' for semen comes from the living.
A tree, like a plant grown from seed, can plainly spring up again after death.

3.9.34. "If they tore a tree out by its root, it would not grow again.
From what root does a mortal grow again, when cut down by death?

3.9.35. "Once born, he is not born again. Who could beget him anew?

3.9.36. "Brahman is awareness and bliss, the gift for the giver, the final refuge
of the one who stands firm and knows it."

### Section 4.1

4.1.1. Janaka of Videha was seated.
Then Yajnavalkya came to him.
He said to him, "Yajnavalkya, what has brought you here—a desire for cattle, or for subtle questions?"
"Both, Your Majesty," he replied.

4.1.2. "Let us hear what anyone has told you."
"Jitvan Shailini told me, ‘Speech is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Shailini spoke when he said, ‘Speech is Brahman.’
For what could someone without speech have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"Speech itself is its dwelling; space is its foundation. One should contemplate it as understanding."
"What is this understanding, Yajnavalkya?"
"Speech itself, Your Majesty," he said.
"Through speech, Your Majesty, a kinsman is recognized.
The Rigveda, the Yajurveda, the Samaveda, the Atharvangiras, history, ancient lore, the sciences, the Upanishads, verses, aphorisms, explanations, commentaries, sacrifices, offerings, food given, drink given, this world, the other world, and all beings are known through speech alone, Your Majesty.
Speech, Your Majesty, is the highest Brahman.
Speech does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

4.1.3. "Let us hear whatever anyone has told you."
"Udanka Shaulbayana told me,
‘Breath is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Shaulbayana spoke when he said, ‘Breath is Brahman.’
For what could someone without breath have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"Breath itself is its dwelling; space is its foundation.
One should contemplate it as what is dear."
"What is this dearness, Yajnavalkya?"
"Breath itself, Your Majesty," he said.
"For the sake of his breath, Your Majesty, a man serves as priest for someone he should not sacrifice for.
He accepts a gift from someone whose gifts should not be accepted.
Even when there is danger of death in the direction he travels, it is for the sake of his breath that he goes, Your Majesty.
Breath, Your Majesty, is the highest Brahman.
Breath does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

4.1.4. "Let us hear whatever anyone has told you."
"Barku Varshna told me,
‘Sight is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Varshna spoke when he said, ‘Sight is Brahman.’
For what could someone without sight have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"Sight itself is its dwelling; space is its foundation.
One should contemplate it as truth."
"What is this truth, Yajnavalkya?"
"Sight itself, Your Majesty," he said.
"When someone has seen something, Your Majesty, people ask him, ‘Did you see it?’
He says, ‘I saw it,’ and that is true.
Sight, Your Majesty, is the highest Brahman.
Sight does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

4.1.5. "Let us hear whatever anyone has told you."
"Gardabhivipita Bharadvaja told me,
‘Hearing is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Bharadvaja spoke when he said, ‘Hearing is Brahman.’
For what could someone without hearing have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"Hearing itself is its dwelling; space is its foundation. One should contemplate it as the boundless."
"What is this boundlessness, Yajnavalkya?"
"The directions themselves, Your Majesty," he said.
"Whatever direction someone travels in, Your Majesty, he never reaches its end.
For the directions are boundless.
The directions, Your Majesty, are hearing.
Hearing, Your Majesty, is the highest Brahman.
Hearing does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

4.1.6. "Let us hear whatever anyone has told you."
"Satyakama Jabala told me, ‘Mind is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Jabala spoke when he said, ‘Mind is Brahman.’
For what could someone without mind have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"Mind itself is its dwelling; space is its foundation. One should contemplate it as joy."
"What is this joy, Yajnavalkya?"
"Mind itself, Your Majesty," he said. "With his mind, Your Majesty, a man desires a woman; a son resembling him is born from her.
That is joy.
Mind, Your Majesty, is the highest Brahman.
Mind does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

4.1.7. "Let us hear whatever anyone has told you."
"Vidagdha Shakalya told me,
‘The heart is Brahman.’"
"As someone taught by a mother, a father, and a teacher should speak, so Shakalya spoke when he said, ‘The heart is Brahman.’
For what could someone without a heart have?
But did he tell you its dwelling and its foundation?"
"He did not tell me."
"Then this has only one foot, Your Majesty."
"Tell us yourself, Yajnavalkya."
"The heart itself is its dwelling; space is its foundation.
One should contemplate it as stability."
"What is this stability, Yajnavalkya?"
"The heart itself, Your Majesty," he said.
"The heart, Your Majesty, is the dwelling of all beings.
The heart, Your Majesty, is the foundation of all beings.
For in the heart, Your Majesty, all beings are firmly established.
The heart, Your Majesty, is the highest Brahman.
The heart does not desert the one who knows this and contemplates it.
All beings stream toward him.
Becoming a god, he reaches the gods."
Janaka of Videha said, "I give you a thousand cows, with a bull as large as an elephant."
Yajnavalkya said, "My father held that one should not accept anything without fully instructing."

### Section 4.2

4.2.1. Janaka of Videha came down from his seat and said, "Homage to you, Yajnavalkya.
Teach me."
He said, "Your Majesty, just as someone setting out on a long journey would equip himself with a chariot or a boat, so you have equipped yourself with these secret teachings.
You are eminent and wealthy, have studied the Vedas, and have heard the secret teachings. When you are released from here, where will you go?"
"Venerable sir, I do not know where I will go."
"Then I will tell you where you will go."
"Please tell me, venerable sir."

4.2.2. "This person in the right eye is called Indha.
Though his name is Indha, people call him Indra, speaking indirectly.
For the gods seem to love what is indirect and to dislike what is direct.

4.2.3. "Now this human form in the left eye is his wife, Viraj.
Their meeting place is the space within the heart.
Their food is the lump of blood within the heart.
Their covering is the netlike tissue within the heart.
Their path of passage is the channel that rises upward from the heart.
Like a hair split a thousand times are the channels called Hita, which lie within the heart.
Through these what flows to nourish him flows.
So he has, as it were, more finely sifted food than this bodily self.

4.2.4. "His eastern direction is the breaths that move eastward.
His southern direction is the breaths that move southward.
His western direction is the breaths that move westward.
His northern direction is the breaths that move northward.
His upper direction is the breaths that move upward.
His lower direction is the breaths that move downward.
All the directions are all the breaths.
This Self is ‘not this, not this.’
It cannot be grasped, for it is not grasped.
It cannot decay, for it does not decay.
It is unattached, for it does not attach itself.
It is unfettered; it does not suffer.
It comes to no harm.
Janaka, you have indeed reached freedom from fear," said Yajnavalkya.
Janaka of Videha said, "May freedom from fear come to you, Yajnavalkya, since you, venerable sir, have made freedom from fear known to us.
Homage to you.
Here are the people of Videha, and here am I, at your service."

### Section 4.3

4.3.1. Yajnavalkya went to Janaka of Videha,
intending not to speak with him.
But when Janaka of Videha and Yajnavalkya had discussed the fire offering together,
Yajnavalkya had granted him a boon.
He had chosen the freedom to ask any question he wished.
Yajnavalkya had granted it to him.
So the king was the first to question him.

4.3.2. "Yajnavalkya, what light does this person have?"
"The light of the sun, Your Majesty," he said.
"By the sun's light he sits, goes about, does his work, and returns."
"That is so, Yajnavalkya."

4.3.3. "When the sun has set, Yajnavalkya, what light does this person have?"
"The moon becomes his light.
By the moon's light he sits, goes about, does his work, and returns."
"That is so, Yajnavalkya."

4.3.4. "When the sun has set, Yajnavalkya, and the moon has set, what light does this person have?"
"Fire becomes his light.
By fire's light he sits, goes about, does his work, and returns."
"That is so, Yajnavalkya."

4.3.5. "When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what light does this person have?"
"Speech becomes his light.
By the light of speech he sits, goes about, does his work, and returns.
That is why, Your Majesty, even where one cannot distinguish one's own hand, one makes one's way toward the place from which a voice sounds."
"That is so, Yajnavalkya."

4.3.6. "When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, and speech has fallen silent, what light does this person have?"
"The Self becomes his light.
By the light of the Self he sits, goes about, does his work, and returns."

4.3.7. "Which is the Self?"
"This person made of awareness among the vital powers, the light within the heart.
Remaining the same, he travels through both worlds; he seems to think, seems to move.
For, becoming a dreamer, he passes beyond this world, beyond the forms of death.

4.3.8. "When this person is born and takes on a body, he becomes joined to evils.
When he departs, dying, he leaves those evils behind.

4.3.9. "This person has just two stations:
this one, and the station in the other world.
A third, the station of dreams, lies at their meeting place.
Standing in that meeting place, he sees both stations—this one and the station in the other world.
Whatever approach he has to the station in the other world,
he takes that approach and sees both its evils and its joys.
When he sleeps, he takes material from this all-containing world, breaks it apart himself, and builds it himself, and dreams by his own radiance, by his own light.
Here this person becomes his own light.

4.3.10. "There are no chariots there, no teams for chariots, no roads.
Then he creates chariots, teams for chariots, and roads.
There are no joys there, no delights, no great delights.
Then he creates joys, delights, and great delights.
There are no pools there, no lotus ponds, no rivers.
Then he creates pools, lotus ponds, and rivers.
For he is the maker.

4.3.11. "On this there are these verses:
‘Striking down the bodily self in sleep, unsleeping, he looks upon those asleep.
Taking the radiance, he returns to his station—the golden person, the solitary swan.

4.3.12. ‘Guarding with breath the nest below, the deathless one wanders outside the nest.
Deathless, he goes wherever he wishes—the golden person, the solitary swan.

4.3.13. ‘Moving high and low in the realm of dreams, the radiant one makes many forms:
as if delighting with women, as if laughing, or even seeing fearful things.

4.3.14. ‘People see his pleasure ground; no one sees him.’
They say, ‘Do not wake him suddenly.’
For a person to whom he does not return is hard to heal.
But they also say, ‘This is simply his waking realm.’
For what he sees awake, he sees asleep.
Here this person becomes his own light."
"I give you a thousand, venerable sir.
Tell me more, beyond this, toward liberation."

4.3.15. "After delighting and wandering in this serenity, and simply seeing good and evil, he hurries back by the way he came to his place of origin—to the dream state.
Whatever he sees there does not follow him.
For this person is unattached."
"That is so, Yajnavalkya.
I give you a thousand, venerable sir.
Tell me more, beyond this, toward liberation alone."

4.3.16. "After delighting and wandering in this dream state, and simply seeing good and evil, he hurries back by the way he came to his place of origin—to the waking state.
Whatever he sees there does not follow him.
For this person is unattached."
"That is so, Yajnavalkya.
I give you a thousand, venerable sir.
Tell me more, beyond this, toward liberation alone."

4.3.17. "After delighting and wandering in this waking state, and simply seeing good and evil, he hurries back by the way he came to his place of origin—to the realm of dreams.

4.3.18. "As a great fish travels along both banks, the nearer and the farther,
so this person travels through both these realms, the realm of dreams and the realm of waking.

4.3.19. "As a hawk or an eagle, tired after flying about in the sky, folds its wings and settles down to rest,
so this person hastens toward that state
where, asleep, he desires no desire and dreams no dream.

4.3.20. "His channels called Hita are as fine as a hair split a thousand times.
They are filled with white, blue, brown, green, and red.
When it seems that people are killing him or overpowering him, that an elephant is chasing him, or that he is falling into a pit,
he imagines there, through ignorance, the very terrors he sees when awake.
But when, like a god or a king, he thinks, ‘I alone am all this,’
that is his highest world.

4.3.21. "This is his form beyond desire, free of evil and free of fear.
As a man embraced by a beloved woman knows nothing outside or inside,
so this person, embraced by the knowing Self, knows nothing outside or inside.
This is his form in which desire is fulfilled, in which the Self is his desire, in which there is no desire, and which lies beyond sorrow.

4.3.22. "Here a father is no father, a mother no mother, worlds no worlds, gods no gods, Vedas no Vedas.
Here a thief is no thief, a murderer no murderer, a Chandala no Chandala, a Paulkasa no Paulkasa, a wandering ascetic no wandering ascetic, a practitioner of austerities no practitioner of austerities.
He is not followed by good; he is not followed by evil.
For then he has crossed beyond all the sorrows of the heart.

4.3.23. "When he does not see, he is indeed seeing, though he does not see.
For the seer's seeing cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might see.

4.3.24. "When he does not smell, he is indeed smelling, though he does not smell.
For the smeller's smelling cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might smell.

4.3.25. "When he does not taste, he is indeed tasting, though he does not taste.
For the taster's tasting cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might taste.

4.3.26. "When he does not speak, he is indeed speaking, though he does not speak.
For the speaker's speaking cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, of which he might speak.

4.3.27. "When he does not hear, he is indeed hearing, though he does not hear.
For the hearer's hearing cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might hear.

4.3.28. "When he does not think, he is indeed thinking, though he does not think.
For the thinker's thinking cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might think of.

4.3.29. "When he does not touch, he is indeed touching, though he does not touch.
For the toucher's touching cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might touch.

4.3.30. "When he does not know, he is indeed knowing, though he does not know.
For the knower's knowing cannot be lost, since it is imperishable.
But there is no second thing there, other and separate from him, that he might know.

4.3.31. "Where there seems to be something other, one might see another, smell another, taste another, speak of another, hear another, think of another, touch another, know another.

4.3.32. "He becomes one sea, a seer without a second.
This is the world of Brahman, Your Majesty."
So 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 just a measure of this very bliss.

4.3.33. "A human being who is successful and prosperous, a ruler over others, most richly endowed with every human enjoyment—his is the highest human bliss.
A hundred such measures of human bliss make one measure of bliss for the ancestors who have won their world.
A hundred such measures of bliss for the ancestors who have won their world make one measure of bliss in the world of the Gandharvas.
A hundred such measures of bliss in the world of the Gandharvas make one measure of bliss for the gods of action, who attain divinity through their actions.
A hundred such measures of bliss for the gods of action make one measure of bliss for the gods by birth,
and for one who knows the sacred lore, is free from crookedness, and is unstruck by desire.
A hundred such measures of bliss for the gods by birth make one measure of bliss in the world of Prajapati,
and for one who knows the sacred lore, is free from crookedness, and is unstruck by desire.
A hundred such measures of bliss in the world of Prajapati make one measure of bliss in the world of Brahman,
and for one who knows the sacred lore, is free from crookedness, and is unstruck by desire.
This, indeed, is the highest bliss.
This is the world of Brahman, Your Majesty,"
said Yajnavalkya.
"I give you a thousand, venerable sir.
Tell me more, beyond this, toward liberation alone."
At this Yajnavalkya became afraid: "This discerning king has driven me out of all my defenses."

4.3.34. "After delighting and wandering in this realm of dreams, and simply seeing good and evil, he hurries back by the way he came to his place of origin—to the waking state.

4.3.35. "As a heavily loaded cart moves along creaking, so this bodily self, mounted by the knowing Self, moves along groaning
when a person begins to gasp for breath.

4.3.36. "When he grows weak—whether through old age or through illness he dwindles away—
as a mango, an udumbara fig, or a peepal fig is freed from its stem,
so this person is freed from these limbs and hurries back by the way he came to his place of origin—to life itself.

4.3.37. "As armed officials, magistrates, charioteers, and village headmen prepare food, drink, and lodgings for a king who is coming, saying, ‘Here he comes! Here he approaches!’
so all beings prepare for one who knows this, saying, ‘Here Brahman comes! Here it approaches!’

4.3.38. "As armed officials, magistrates, charioteers, and village headmen gather around a king who is about to depart,
so all the vital powers gather around this self at the final hour,
when a person begins to gasp for breath."

### Section 4.4

4.4.1. "When this self becomes weak and falls into what seems like bewilderment,
these vital powers gather around him.
Gathering up these portions of radiance, he descends into the heart.
When the person in the eye turns away,
he no longer knows forms.

4.4.2. "‘He is becoming one; he does not see,’ people say.
‘He is becoming one; he does not smell,’ people say.
‘He is becoming one; he does not taste,’ people say.
‘He is becoming one; he does not speak,’ people say.
‘He is becoming one; he does not hear,’ people say.
‘He is becoming one; he does not think,’ people say.
‘He is becoming one; he does not touch,’ people say.
‘He is becoming one; he does not know,’ people say.
The tip of his heart lights up.
By that light this self departs,
through the eye, through the crown of the head, or through other parts of the body.
As he departs, breath departs after him.
As breath departs, all the vital powers depart after it.
He is accompanied by awareness.
He passes into what he is aware of.
Knowledge and action take hold of him, together with his earlier experience.

4.4.3. "As a caterpillar, reaching the end of a blade of grass, takes hold of another foothold and draws itself over,
so this self, striking down this body and rendering it insensible, takes hold of another foothold and draws himself over.

4.4.4. "As a goldsmith takes a piece of gold and works it into another, newer, more beautiful form,
so this self, striking down this body and rendering it insensible, makes another, newer, more beautiful form:
a form of the ancestors, of a Gandharva, of a god, of Prajapati, of Brahma, or of some other being.

4.4.5. "This Self is Brahman: made of awareness, made of mind, made of breath, made of sight, made of hearing, made of earth, made of water, made of air, made of space, made of radiance, made of what is without radiance, made of desire, made of freedom from desire, made of anger, made of freedom from anger, made of right, made of wrong, made of everything.
Thus people say, ‘Made of this, made of that.’
As he acts, as he conducts himself, so he becomes.
One who does good becomes good.
One who does evil becomes evil.
He becomes virtuous through virtuous action, evil through evil action.
But people also say:
‘This person is made of desire alone.’
As his desire is, so is his resolve.
As his resolve is, so is the action he performs.
Whatever action he performs, that he attains.

4.4.6. "On this there is this verse:
‘Attached, he goes with his action to that very place to which his mind, his mark, clings.
Reaching the end of whatever action he does here,
he returns from that world to this world, to act again.’
So it is for one who desires.
But one who does not desire—who is without desire, free from desire, whose desire is fulfilled, whose desire is the Self—his vital powers do not depart.
Being Brahman, he reaches Brahman.

4.4.7. "On this there is this verse:
‘When all the desires lodged in his heart are released,
then the mortal becomes deathless; here he attains Brahman.’
As a snake's sloughed skin might lie on an anthill, dead and cast away,
so this body lies.
But this bodiless, deathless breath is Brahman alone, is radiance alone."
Janaka of Videha said, "I give you a thousand, venerable sir."

4.4.8. On this there are these verses:
"The narrow, ancient path stretches out; it has reached me, and I myself have found it.
By it the steadfast who know Brahman go up from here to the heavenly world, released.

4.4.9. "On it they speak of white and blue, of brown, green, and red.
This is the path found through Brahman; along it goes the knower of Brahman, the doer of good, the radiant one.

4.4.10. "Into blind darkness enter those who devote themselves to ignorance;
into still greater darkness, it seems, those who delight in knowledge.

4.4.11. "Joyless are those worlds called, shrouded in blind darkness.
Those without knowledge, those unawakened people, go to them after death.

4.4.12. "If a person were to know the Self, saying, ‘I am this,’
wishing for what, for whose desire, would he suffer along with the body?

4.4.13. "Whoever has found and awakened to the Self that has entered this body's tangled depths—
he is the maker of the universe, for he is the maker of all; the world is his, and he himself is the world.

4.4.14. "While we are still here, we know it; if we have not known it, great is the loss.
Those who know it become deathless; the others go only to suffering.

4.4.15. "When one sees this Self directly, the radiant one,
the lord of what has been and what will be, one no longer shrinks away.

4.4.16. "Below it the year revolves with its days.
The gods contemplate it as the light of lights, as deathless life.

4.4.17. "In it the five peoples, and space, are established.
Knowing it, I, deathless, recognize that alone as the Self, as deathless Brahman.

4.4.18. "Those who know the breath of breath, the sight of sight, the hearing of hearing, and the mind of mind—
they have recognized the ancient, primal Brahman.

4.4.19. "Through the mind alone it is to be seen; here there is no multiplicity at all.
From death to death goes the one who sees here what seems to be multiplicity.

4.4.20. "As one alone it is to be seen, this immeasurable, enduring reality.
Stainless, beyond space, unborn is the Self, great and enduring.

4.4.21. "Knowing that alone, a steadfast Brahmin should cultivate understanding.
He should not dwell on many words, for that only exhausts speech."

4.4.22. "This is the great, unborn Self, this one made of awareness among the vital powers.
It lies in the space within the heart.
It controls all.
It is lord of all.
It is ruler of all.
It does not become greater through good action,
nor smaller through bad action.
It is the lord of all.
It is the ruler of beings.
It is the guardian of beings.
It is the embankment that holds these worlds apart, keeping them from running together.
Brahmins seek to know it through recitation of the Vedas, through celibacy, through sacrifice, through giving, through the austerity of fasting.
Knowing this alone, one becomes a sage.
Desiring this alone as their world, wanderers leave home.
Knowing this, the people of old
did not desire offspring:
‘What shall we do with offspring, when ours is this Self, this world?’
Rising above the desire for sons, the desire for wealth, and the desire for worlds, they lived by begging.
For the desire for sons is the desire for wealth,
and the desire for wealth is the desire for worlds: both are only desires.
This Self is ‘not this, not this.’ It cannot be grasped, for it is not grasped.
It cannot decay, for it does not decay.
It is unattached, for it does not attach itself.
It is unfettered; it does not suffer or come to harm.
‘I did evil because of this’; ‘I did good because of this’—it passes beyond both,
beyond both of these,
the good and the bad.
What has been done and what has been left undone do not torment it.

4.4.23. "This has been expressed in a verse:
‘This is the enduring greatness of the Brahmin: it neither grows through action nor becomes smaller.
One should know its track. Knowing it, one is not stained by evil action.’
Therefore one who knows this, becoming peaceful, self-controlled, withdrawn, enduring, and collected, sees the Self in the self alone.
He sees everything as the Self.
Evil does not overcome him.
He overcomes all evil.
Evil does not torment him.
He burns away all evil.
He becomes a Brahmin free of evil, free of stain, free of doubt.
This is the world of Brahman, Your Majesty.
You have been brought to it," said Yajnavalkya.
"I give you the people of Videha, and myself along with them, as your slaves."

4.4.24. This is the great, unborn Self, the eater of food, the giver of wealth.
One who knows this finds wealth.

4.4.25. This is the great, unborn Self, unaging, undying, deathless, fearless—Brahman.
Brahman is freedom from fear.
One who knows this becomes Brahman, free from fear.

### Section 4.5

4.5.1. Yajnavalkya had two wives, Maitreyi and Katyayani.
Of the two, Maitreyi discoursed on Brahman.
Katyayani, at that time, had only the understanding of a woman.
Now Yajnavalkya was preparing to take up a different way of life.

4.5.2. "Maitreyi," said Yajnavalkya,
"my dear, I am about to leave this place and become a wanderer.
Come, let me make a settlement between you and Katyayani."

4.5.3. Maitreyi said,
"Venerable sir, if this whole earth, filled with wealth, were mine, would I become deathless through it, or not?"
"No," said Yajnavalkya.
"As is the life of those who have abundant means,
so your life would be.
But there is no hope of deathlessness through wealth."

4.5.4. Maitreyi said,
"What would I do with something that could not make me deathless?
Tell me only what you yourself know, venerable sir."

4.5.5. Yajnavalkya said,
"Dear to us you have always been, and now you have increased that dearness.
Come, then.
I will explain this to you.
But as I explain, reflect deeply on what I say."

4.5.6. He said:
"It is not for the husband's sake, my dear, that a husband is dear, but for the Self's sake that a husband is dear.
It is not for the wife's sake, my dear, that a wife is dear, but for the Self's sake that a wife is dear.
It is not for the sons' sake, my dear, that sons are dear, but for the Self's sake that sons are dear.
It is not for wealth's sake, my dear, that wealth is dear, but for the Self's sake that wealth is dear.
It is not for the cattle's sake, my dear, that cattle are dear, but for the Self's sake that cattle are dear.
It is not for the Brahmin order's sake, my dear, that the Brahmin order is dear, but for the Self's sake that the Brahmin order is dear.
It is not for the royal order's sake, my dear, that the royal order is dear, but for the Self's sake that the royal order is dear.
It is not for the worlds' sake, my dear, that the worlds are dear, but for the Self's sake that the worlds are dear.
It is not for the gods' sake, my dear, that the gods are dear, but for the Self's sake that the gods are dear.
It is not for the Vedas' sake, my dear, that the Vedas are dear, but for the Self's sake that the Vedas are dear.
It is not for beings' sake, my dear, that beings are dear, but for the Self's sake that beings are dear.
It is not for the sake of everything, my dear, that everything is dear, but for the Self's sake that everything is dear.
It is the Self, my dear Maitreyi, that must be seen, heard, thought about, and deeply contemplated.
When the Self has been seen, heard, thought about, and known, my dear, all this is known.

4.5.7. "The Brahmin order rejects whoever knows the Brahmin order as something apart from the Self.
The royal order rejects whoever knows the royal order as something apart from the Self.
The worlds reject whoever knows the worlds as something apart from the Self.
The gods reject whoever knows the gods as something apart from the Self.
The Vedas reject whoever knows the Vedas as something apart from the Self.
Beings reject whoever knows beings as something apart from the Self.
Everything rejects whoever knows everything as something apart from the Self.
This Brahmin order, this royal order, these worlds, these gods, these Vedas, these beings, this everything—all are this Self.

4.5.8. "When a drum is being beaten, one cannot grasp its sounds apart from it.
But by grasping the drum, or the beating of the drum, its sound is grasped.

4.5.9. "When a conch is being blown, one cannot grasp its sounds apart from it.
But by grasping the conch, or the blowing of the conch, its sound is grasped.

4.5.10. "When a lute is being played, one cannot grasp its sounds apart from it.
But by grasping the lute, or the playing of the lute, its sound is grasped.

4.5.11. "As separate clouds of smoke issue from a fire laid with damp wood, so, my dear, all this is the outbreathing of this great Being: the Rigveda, the Yajurveda, the Samaveda, the Atharvangiras, history, ancient lore, the sciences, the Upanishads, verses, aphorisms, explanations, commentaries, sacrifices, offerings, food given, drink given, this world, the other world, and all beings.
All these are its outbreathings alone.

4.5.12. "As the ocean is the one meeting place of all waters,
so the skin is the one meeting place of all touches.
So the nostrils are the one meeting place of all smells.
So the tongue is the one meeting place of all tastes.
So the eye is the one meeting place of all forms.
So the ear is the one meeting place of all sounds.
So the mind is the one meeting place of all intentions.
So the heart is the one meeting place of all kinds of knowledge.
So the hands are the one meeting place of all actions.
So the genitals are the one meeting place of all pleasures.
So the anus is the one meeting place of all discharges.
So the feet are the one meeting place of all journeys.
So speech is the one meeting place of all the Vedas.

4.5.13. "As a solid lump of salt has neither inside nor outside, but is entirely a solid mass of taste,
so, my dear, this Self has neither inside nor outside, but is entirely a solid mass of awareness.
Arising from these elements, it dissolves back into them.
After death there is no recognition, my dear: that is what I say."
So said Yajnavalkya.

4.5.14. Maitreyi said,
"Here you have brought me, venerable sir, into complete bewilderment.
I do not understand this at all."
He said, "My dear, I am not saying anything bewildering.
This Self is imperishable, my dear; its nature cannot be cut off.

4.5.15. "For where there seems to be duality, there one sees another, there one smells another, there one tastes another, there one speaks to another, there one hears another, there one thinks of another, there one touches another, there one knows another.
But when everything has become the Self for a person, then with what would one see whom? With what would one smell whom? With what would one taste whom? With what would one speak to whom? With what would one hear whom? With what would one think of whom? With what would one touch whom? With what would one know whom?
With what would one know that by which one knows all this?
This Self is ‘not this, not this.’
It cannot be grasped, for it is not grasped.
It cannot decay, for it does not decay.
It is unattached, for it does not attach itself.
It is unfettered; it does not suffer or come to harm.
With what, my dear, would one know the knower? Maitreyi, you have now received the teaching.
This, my dear, is the full extent of deathlessness." Having said this, Yajnavalkya departed.

### Section 4.6

4.6.1. Now the lineage.
Pautimashya learned from Gaupavana.
Gaupavana learned from Pautimashya.
Pautimashya learned from Gaupavana.
Gaupavana learned from Kaushika.
Kaushika learned from Kaundinya.
Kaundinya learned from Shandilya.
Shandilya learned from Kaushika and Gautama.

4.6.2. Gautama learned from Agniveshya.
Agniveshya learned from Gargya.
Gargya learned from Gargya.
Gargya learned from Gautama.
Gautama learned from Saitava.
Saitava learned from Parasharyayana.
Parasharyayana learned from Gargyayana.
Gargyayana learned from Uddalakayana.
Uddalakayana learned from Jabalayana.
Jabalayana learned from Madhyandinayana.
Madhyandinayana learned from Saukarayana.
Saukarayana learned from Kashayana.
Kashayana learned from Sayakayana.
Sayakayana learned from Kaushikayani.

4.6.3. Kaushikayani learned from Ghritakaushika.
Ghritakaushika learned from Parasharya.
Parasharya learned from Parasharya.
Parasharya learned from Jatukarnya.
Jatukarnya learned from Asurayana and Yaska.
Asurayana learned from Traivani.
Traivani learned from Aupajandhani.
Aupajandhani learned from Asuri.
Asuri learned from Bharadvaja.
Bharadvaja learned from Atreya.
Atreya learned from Manti.
Manti learned from Gautama.
Gautama learned from Gautama.
Gautama learned from Vatsya.
Vatsya learned from Shandilya.
Shandilya learned from Kaishorya Kapya.
Kaishorya Kapya learned from Kumaraharita.
Kumaraharita learned from Galava.
Galava learned from Vidarbhi Kaundinya.
Vidarbhi Kaundinya learned from Vatsanapat Babhrava.
Vatsanapat Babhrava learned from Pantha Saubhara.
Pantha Saubhara learned from Ayasya Angirasa.
Ayasya Angirasa learned from Abhuti Tvashtra.
Abhuti Tvashtra learned from Vishvarupa Tvashtra.
Vishvarupa Tvashtra learned from the Ashvins.
The Ashvins learned from Dadhyanch Atharvana.
Dadhyanch Atharvana learned from Atharvan Daiva.
Atharvan Daiva learned from Mrityu Pradhvamsana.
Mrityu Pradhvamsana learned from Pradhvamsana.
Pradhvamsana learned from Ekarshi.
Ekarshi learned from Viprachitti.
Viprachitti learned from Vyashti.
Vyashti learned from Sanaru.
Sanaru learned from Sanatana.
Sanatana learned from Sanaga.
Sanaga learned from Parameshthin.
Parameshthin learned from Brahma.
Brahman is self-born.
Homage to Brahman.

### Section 5.1

5.1.1. That is fullness; this is fullness. From fullness, fullness rises.
Take fullness from fullness: fullness alone remains.
Space is Brahman.
Space is ancient.
Space is filled with air.
So the son of Kauravyayani used to say.
The Brahmins know this as the Veda.
Through it one knows what must be known.

### Section 5.2

5.2.1. Prajapati's three kinds of children—the gods, human beings, and Asuras—lived as students in chastity with Prajapati, their father. When they had completed their studentship, the gods said, "Please teach us."

He spoke this syllable to them: "Da."

"Have you understood?"

"We have understood," they said. "You told us, ‘Restrain yourselves.’"

"Yes," he said, "you have understood."

5.2.2. Then the human beings said to him, "Please teach us."

He spoke the very same syllable to them: "Da."

"Have you understood?"

"We have understood," they said. "You told us, ‘Give.’"

"Yes," he said, "you have understood."

5.2.3. Then the Asuras said to him, "Please teach us."

He spoke the very same syllable to them: "Da."

"Have you understood?"

"We have understood," they said. "You told us, ‘Be compassionate.’"

"Yes," he said, "you have understood."

That same teaching is echoed by this divine voice, the thunder: "Da, da, da—restrain yourselves, give, be compassionate."

These three things one should learn: self-restraint, generosity, compassion.

### Section 5.3

5.3.1. This heart is Prajapati. It is Brahman. It is everything. The word for it, hridayam, has three syllables. Hri is one syllable: one's own people and others bring offerings to whoever knows this. Da is one syllable: one's own people and others give to whoever knows this. Yam is one syllable: whoever knows this goes to the heavenly world.

### Section 5.4

5.4.1. That was this very thing: truth alone. Whoever knows this great, wondrous being, the firstborn, as truth, as Brahman, conquers these worlds; his opponent will surely be conquered—whoever knows this great, wondrous being, the firstborn, as truth, as Brahman. For Brahman is truth indeed.

### Section 5.5

5.5.1. In the beginning, all this was water alone. Those waters brought forth truth; truth is Brahman; Brahman brought forth Prajapati; Prajapati brought forth the gods. Those gods worship truth alone. Its name, satiyam, has three syllables: sa is one syllable, ti is one syllable, yam is one syllable. The first and last syllables are truth; in the middle is falsehood. This falsehood is held on both sides by truth, and so it becomes truth through and through. Falsehood does not harm one who knows this.

5.5.2. That truth is the sun over there. The person in that disk and the person here in the right eye rest in one another. Through his rays, the one rests in this one; through the vital breaths, this one rests in the other. When a person is about to leave the body, he sees that disk clear of rays. Those rays no longer come toward him.

5.5.3. For the person in that disk, Bhuh is the head: one head, one syllable. Bhuvah is the arms: two arms, two syllables. Suvar is the supporting feet: two supports, two syllables. His secret name is Ahar, "Day." Whoever knows this strikes down evil and leaves it behind.

5.5.4. For the person here in the right eye, Bhuh is the head: one head, one syllable. Bhuvah is the arms: two arms, two syllables. Suvar is the supporting feet: two supports, two syllables. His secret name is Aham, "I." Whoever knows this strikes down evil and leaves it behind.

### Section 5.6

5.6.1. This person is made of mind, with light for his true being. There within the heart he is like a grain of rice or barley. He is lord of all, sovereign over all; he governs everything here, whatever there is.

### Section 5.7

5.7.1. They say, "Lightning is Brahman." Lightning, vidyut, takes its name from cleaving. Whoever knows that lightning is Brahman is cleaved free of evil. For lightning is Brahman indeed.

### Section 5.8

5.8.1. One should worship speech as a milk cow. She has four teats: the calls "Svaha," "Vashat," "Hanta," and "Svadha." The gods live on two of her teats, the calls "Svaha" and "Vashat"; human beings on "Hanta"; the ancestors on "Svadha." Breath is her bull; mind is her calf.

### Section 5.9

5.9.1. This fire within a person is Vaishvanara. It cooks the food that is eaten. Its sound is the sound one hears on closing both ears. When a person is about to leave the body, he no longer hears that sound.

### Section 5.10

5.10.1. When a person departs from this world, he comes to the wind. There the wind opens for him a passage like the hub-hole of a chariot wheel. Through it he climbs upward. He comes to the sun. There the sun opens for him a passage like the opening of a lambara drum. Through it he climbs upward. He comes to the moon. There the moon opens for him a passage like the opening of a kettledrum. Through it he climbs upward. He comes to a world without sorrow, without cold. There he dwells for unending years.

### Section 5.11

5.11.1. The suffering of someone stricken with illness is the highest austerity. Whoever knows this wins the highest world.

When a dead person is carried into the forest, that is the highest austerity. Whoever knows this wins the highest world.

When a dead person is laid upon the fire, that is the highest austerity. Whoever knows this wins the highest world.

### Section 5.12

5.12.1. Some say, "Food is Brahman." It is not so: without breath, food rots. Some say, "Breath is Brahman." It is not so: without food, breath withers. Only when these two deities become one do they reach the highest state.

Pratrida once said to his father, "What good could I do for someone who knows this? What harm could I do him?"

His father replied with a gesture of his hand, "No, Pratrida. Who, then, reaches the highest state by becoming one with these two?"

He told him this: "Vi—food is vi, for all these beings enter into food. Ram—breath is ram, for all these beings delight in breath."

All beings enter into the one who knows this; all beings delight in him.

### Section 5.13

5.13.1. The hymn of praise, uktha. Breath is the hymn of praise, for breath raises up all this. From the one who knows it rises a heroic son who knows the hymn of praise. Whoever knows this wins union with the hymn of praise and a place in its world.

5.13.2. The sacrificial formula, yajus. Breath is the sacrificial formula, for in breath all these beings are joined. All beings join themselves to the one who knows this, to establish his supremacy. Whoever knows this wins union with the sacrificial formula and a place in its world.

5.13.3. The chant, saman. Breath is the chant, for in breath all these beings come together. All beings come together in harmony for the one who knows this, to establish his supremacy. Whoever knows this wins union with the chant and a place in its world.

5.13.4. Sovereign power, kshatra. Breath is sovereign power. Breath is indeed sovereign power: it protects a person from injury. He attains sovereign power that needs no protection. Whoever knows this wins union with sovereign power and a place in its world.

### Section 5.14

5.14.1. The words bhumir antariksham dyauh—"earth, midair, heaven"—have eight syllables. One foot of Gayatri has eight syllables. This is that foot of hers. Whoever knows this foot of hers in this way wins all that lies within these three worlds.

5.14.2. The words richo yajumshi samani—"verses, sacrificial formulas, chants"—have eight syllables. One foot of Gayatri has eight syllables. This is that foot of hers. Whoever knows this foot of hers in this way wins the full extent of this threefold knowledge.

5.14.3. The words prano apano vyana—"the inward breath, the downward breath, the diffused breath"—have eight syllables. One foot of Gayatri has eight syllables. This is that foot of hers. Whoever knows this foot of hers in this way wins all that breathes here.

Now her fourth foot, the visible one beyond the world, is the one that shines up there. What is fourth is called turiya. It is called the visible foot because it is, as it were, seen. It is called "beyond the world" because it shines above and above this whole expanse. Whoever knows this foot of hers in this way shines just so with splendor and renown.

5.14.4. This Gayatri rests upon that fourth foot, the visible one beyond the world. That foot rests upon truth. The eye is truth. The eye is indeed truth. So if two people now came disputing, one saying, "I saw it," and the other, "I heard it," we would trust the one who said, "I saw it."

That truth rests upon strength. Breath is strength. Truth rests upon breath. That is why people say, "Strength is mightier than truth." In this way Gayatri rests within oneself.

She protected the gayas. The vital breaths are the gayas: she protected the vital breaths. Because she protected the gayas, her name is Gayatri. She is that very Savitri which a teacher recites to a pupil. She protects the vital breaths of the one to whom he recites her.

5.14.5. Some recite this Savitri in the Anushtubh meter, saying, "Speech is Anushtubh; in this way we teach speech." One should not do so. One should recite the Savitri in the Gayatri meter alone. Even if someone who knows this accepts what seems a great deal in gifts, it does not equal even one foot of Gayatri.

5.14.6. If he were to accept these three worlds in their fullness, he would gain the equivalent of her first foot. If he were to accept as much as the full extent of this threefold knowledge, he would gain the equivalent of her second foot. If he were to accept as much as all that breathes here, he would gain the equivalent of her third foot. But her fourth foot, the visible one beyond the world, the one that shines up there, cannot be gained by anything at all. How could anyone accept that much in gifts?

5.14.7. This is the prayer addressed to her:

"Gayatri, you have one foot, two feet, three feet, four feet.
You are without feet,
for you cannot be reached.
Homage to your fourth foot, the visible one beyond the world."

Concerning someone he hates, he may add, "May that person not attain that," or, "May this desire not be fulfilled for him." That desire is not fulfilled for the person against whom he addresses her in this way. Or he may say, "May I attain that."

5.14.8. This is what Janaka of Videha said to Budila Ashvatarashvi: "You said you knew Gayatri. How, then, have you become an elephant, carrying loads?"

"Your Majesty, I did not know her mouth," he replied.

Fire alone is her mouth. Even if a great deal is laid upon the fire, it burns it all. In just this way, even if one who knows this does much evil, he devours it all and becomes clean, purified, ageless, immortal.

### Section 5.15

5.15.1. Truth's face is hidden by a golden bowl.
Uncover it, Pushan, so that one devoted to truth may see.
Pushan, lone seer, Yama, Sun, son of Prajapati, draw back your rays; gather in your radiance.
I see that loveliest form of yours. That person there—I am he.
Let this breath pass into the deathless wind; let this body end in ashes.
Om. Will, remember; remember what was done. Will, remember; remember what was done.
Agni, lead us by a good path to prosperity, god who knows every way.
Keep crooked sin far from us. To you may we offer our fullest words of homage.

### Section 6.1

6.1.1. Whoever knows the eldest and the best becomes the eldest and the best among his own people. Breath is the eldest and the best. Whoever knows this becomes the eldest and the best among his own people, and among any others whose foremost member he wishes to be.

6.1.2. Whoever knows the most excellent becomes the most excellent among his own people. Speech is the most excellent. Whoever knows this becomes the most excellent among his own people, and among any others whose foremost member he wishes to be.

6.1.3. Whoever knows the firm foundation stands firm on level ground and stands firm on rough ground. The eye is the firm foundation, for by the eye one stands firm on level ground and on rough ground. Whoever knows this stands firm on level ground and stands firm on rough ground.

6.1.4. Whoever knows attainment attains whatever he desires. The ear is attainment, for in the ear all these Vedas come together. Whoever knows this attains whatever he desires.

6.1.5. Whoever knows the dwelling place becomes a dwelling place for his own people, a dwelling place for others. The mind is the dwelling place. Whoever knows this becomes a dwelling place for his own people, a dwelling place for others.

6.1.6. Whoever knows generation increases through offspring and livestock. Semen is generation. Whoever knows this increases through offspring and livestock.

6.1.7. These vital powers, disputing which of them was best, went to Brahma. They said to him, “Which of us is the most excellent?” He told them, “The one whose departure leaves this body worse off is the most excellent among you.”

6.1.8. Speech departed. After staying away for a year, it returned and asked, “How were you able to live without me?” They said, “As the mute live without speaking through speech: breathing through breath, seeing through the eye, hearing through the ear, knowing through the mind, and reproducing through semen. That is how we lived.” Speech entered again.

6.1.9. The eye departed. After staying away for a year, it returned and asked, “How were you able to live without me?” They said, “As the blind live without seeing through the eye: breathing through breath, speaking through speech, hearing through the ear, knowing through the mind, and reproducing through semen. That is how we lived.” The eye entered again.

6.1.10. The ear departed. After staying away for a year, it returned and asked, “How were you able to live without me?” They said, “As the deaf live without hearing through the ear: breathing through breath, speaking through speech, seeing through the eye, knowing through the mind, and reproducing through semen. That is how we lived.” The ear entered again.

6.1.11. The mind departed. After staying away for a year, it returned and asked, “How were you able to live without me?” They said, “As the witless live without knowing through the mind: breathing through breath, speaking through speech, seeing through the eye, hearing through the ear, and reproducing through semen. That is how we lived.” The mind entered again.

6.1.12. Semen departed. After staying away for a year, it returned and asked, “How were you able to live without me?” They said, “As the impotent live without reproducing through semen: breathing through breath, speaking through speech, seeing through the eye, hearing through the ear, and knowing through the mind. That is how we lived.” Semen entered again.

6.1.13. Then breath was about to depart. As a great, fine Sindhu horse might wrench out the pegs to which its feet are tethered, so it wrenched these vital powers from their places. They said, “Lord, do not depart! We will not be able to live without you.”

“Then pay me tribute.”

“So be it.”

6.1.14. Speech said, “Whatever excellence is mine, that excellence is yours.” The eye said, “Whatever firm foundation I am, that firm foundation is yours.” The ear said, “Whatever attainment I am, that attainment is yours.” The mind said, “Whatever dwelling place I am, that dwelling place is yours.” Semen said, “Whatever generation I am, that generation is yours.”

“Then what is my food, and what is my clothing?”

“Whatever food there is, down to that of dogs, worms, insects, and flying creatures, is your food. Water is your clothing.”

For one who knows the food of breath in this way, nothing he eats is nonfood, and nothing he accepts is nonfood. Knowing this, those learned in the Vedas sip water before eating and sip water after eating. They believe that by doing this they clothe this very breath, leaving it no longer naked.

### Section 6.2

6.2.1. Shvetaketu, the son of Aruni, came to the assembly of the Panchalas. He approached Pravahana, the son of Jivala, as attendants waited on him. Seeing him, Pravahana called out, “Young man!”

“Sir!” he answered.

“Have you been instructed by your father?”

“Yes,” he said.

6.2.2. “Do you know how these creatures, when they depart, go their separate ways?”

“No,” he said.

“And do you know how they return to this world?”

“No,” he said again.

“And do you know how that world never fills up, though so many depart for it again and again?”

“No,” he said again.

“And do you know at which offering, once it has been offered, the waters take on a human voice, rise up, and speak?”

“No,” he said again.

“And do you know the entrance to the path of the gods or to the path of the ancestors—what people do to enter the path of the gods or the path of the ancestors? For we have heard the seer's words:

‘I have heard of two paths, that of the ancestors
and that of the gods and mortals.
Along them goes all this that moves,
all that lies between the father and the mother.’”

“I do not know a single one of these things,” he said.

6.2.3. Then the king invited him to stay. Disregarding the invitation, the young man hurried away. He came to his father and said, “So this is what you meant when you once told me that I had been instructed!”

“What is it, my clever boy?”

“That fellow of royal blood asked me five questions, and I do not know the answer to a single one.”

“What were they?”

“These,” he said, and repeated their opening words.

6.2.4. His father said, “My child, you must understand this about me: whatever I know, I have told you—all of it. But come, let us go there. We will approach him and live as students.”

“You go yourself.”

So Gautama went to the place where Pravahana, the son of Jivala, was. The king had a seat brought for him and water brought in. Then he made him the offering due a guest. He said, “We offer the honored Gautama a boon.”

6.2.5. Gautama said, “That boon has been promised me. Tell me the words you spoke in the young man's presence.”

6.2.6. The king said, “That belongs among the divine boons, Gautama. Choose one of the human ones.”

6.2.7. Gautama said, “It is well known that I have a store of gold, cattle and horses, slave women, blankets, and clothing. Do not be ungenerous to us in what is abundant, boundless, without end.”

“Then, Gautama, you must seek it in the proper way.”

“I approach you as a pupil.”

In earlier times, a spoken declaration alone was how people became pupils. With this declaration of discipleship, he stayed.

6.2.8. The king said, “May neither you nor your forefathers hold it against us, Gautama, that before now this knowledge has never dwelt in any Brahmin. But I will tell it to you. Who could refuse you when you speak in this way?

6.2.9. “That world is a fire, Gautama. The sun is its fuel, the rays its smoke, the day its flame, the directions its coals, and the intermediate directions its sparks. Into this fire the gods offer faith. From that offering King Soma comes into being.

6.2.10. “Parjanya is a fire, Gautama. The year is his fuel, the clouds his smoke, lightning his flame, the thunderbolt his coals, and the rumblings of thunder his sparks. Into this fire the gods offer King Soma. From that offering rain comes into being.

6.2.11. “This world is a fire, Gautama. The earth is its fuel, fire its smoke, night its flame, the moon its coals, and the stars its sparks. Into this fire the gods offer rain. From that offering food comes into being.

6.2.12. “A man is a fire, Gautama. His open mouth is his fuel, breath his smoke, speech his flame, the eye his coals, and the ear his sparks. Into this fire the gods offer food. From that offering semen comes into being.

6.2.13. “A woman is a fire, Gautama. Her sexual organ is her fuel, the hairs her smoke, the vagina her flame, what is done within her the coals, and the pleasures her sparks. Into this fire the gods offer semen. From that offering a person comes into being. He lives as long as he lives. Then, when he dies,

6.2.14. “They carry him to the fire. For him, fire itself becomes the fire, fuel the fuel, smoke the smoke, flame the flame, coals the coals, and sparks the sparks. Into this fire the gods offer the person. From that offering a person of shining radiance comes into being.

6.2.15. “Those who know this, and those who in the wilderness worship faith and truth, enter the flame; from the flame, the day; from the day, the waxing half of the month; from the waxing half of the month, the six months when the sun travels north; from those months, the world of the gods; from the world of the gods, the sun; from the sun, the region of lightning. A being born of mind comes to those who have reached the lightning and leads them to the worlds of Brahman. In those worlds of Brahman they dwell through ages upon far-reaching ages. For them there is no return.

6.2.16. “But those who win worlds through sacrifice, giving, and austerity enter the smoke; from the smoke, the night; from the night, the waning half of the month; from the waning half of the month, the six months when the sun travels south; from those months, the world of the ancestors; from the world of the ancestors, the moon. Reaching the moon, they become food. There the gods consume them as they consume King Soma, saying, ‘Swell full; dwindle away.’ When that comes to an end for them, they pass into this very space; from space into wind; from wind into rain; from rain into the earth. Reaching the earth, they become food. They are offered again into the fire that is man, then born in the fire that is woman. Rising again toward the worlds, they circle round in just this way. But those who know neither of these two paths become worms, flying insects, and these biting creatures.”

### Section 6.3

6.3.1. If someone wishes, “May I attain greatness,” he should observe the vows of the preparatory rite for twelve days. Then, on an auspicious day in the waxing half of the month during the sun's northward course, he gathers every kind of herb and fruit in a bowl or cup of udumbara fig wood, sweeps and smears the ground, lays the fire, spreads the sacred grass around it, and prepares the clarified butter according to the rite. Under a male-named lunar mansion, he mixes the mash and offers:

“Whatever gods within you, Jatavedas,
turn aside and strike down a person's desires,
to them I offer their allotted share.
Satisfied, may they satisfy me with every desire. Svaha!

“You who lie across the way,
saying, ‘I am the one who holds apart,’
I worship you with a stream of butter,
so that you may bring fulfillment. Svaha!”

6.3.2. Saying, “To the eldest, svaha! To the best, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To breath, svaha! To the most excellent, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To speech, svaha! To the firm foundation, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To the eye, svaha! To attainment, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To the ear, svaha! To the dwelling place, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To the mind, svaha! To generation, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To semen, svaha!” he offers into the fire and pours the remainder into the mash.

6.3.3. Saying, “To Agni, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To Soma, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “Earth, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “Midair, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “Heaven, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “Earth, midair, heaven, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To priestly power, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To royal power, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To what has been, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To what will be, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To the universe, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To all, svaha!” he offers into the fire and pours the remainder into the mash.

Saying, “To Prajapati, svaha!” he offers into the fire and pours the remainder into the mash.

6.3.4. Then he touches it:

“You are the whirling.
You are the blazing.
You are the full.
You are the steadfast.
You are the gathering of all in one.
You are the uttered hum.
You are the hum being uttered.
You are the high chant.
You are the high chant being sung.
You are the call to listen.
You are the answering call.
You are the blaze in the moist.
You are the far-reaching.
You are the mighty.
You are food.
You are light.
You are the closing chant.
You are the gathering into one.”

6.3.5. Then he lifts it up:

“You are Ama; Ama indeed is your greatness.
For he is king, ruler, overlord.
May he, the king and ruler, make me an overlord.”

6.3.6. Then he drinks from it:

“That which is worthy of our choice, Savitar's—
Sweetly the winds blow for one who follows truth;
sweetly the rivers flow.
May the herbs be sweet for us.
Earth, svaha!

“—the god's radiance, we meditate upon—
Sweet be night and dawn,
sweet the earthly realm;
sweet be heaven, our father, for us.
Midair, svaha!

“—may he quicken our thoughts.
Sweet be the tree for us;
sweet be the sun;
sweet be the cows for us.
Heaven, svaha!”

Then he recites the whole verse to Savitar and all the verses of sweetness, and says, “May I myself become all this. Earth, midair, heaven, svaha!” He drinks the last of it, washes his hands, and lies down west of the fire with his head toward the east. In the morning he pays homage to the sun: “You are the one lotus of the directions. May I be the one lotus among human beings.” Returning by the way he came, he sits west of the fire and quietly recites the lineage.

6.3.7. After teaching this to his pupil Yajnavalkya Vajasaneya, Uddalaka Aruni said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.”

6.3.8. After teaching this very rite to his pupil Madhuka Paingya, Yajnavalkya Vajasaneya said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.”

6.3.9. After teaching this very rite to his pupil Chula Bhagavitti, Madhuka Paingya said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.”

6.3.10. After teaching this very rite to his pupil Janaki Ayasthuna, Chula Bhagavitti said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.”

6.3.11. After teaching this very rite to his pupil Satyakama Jabala, Janaki Ayasthuna said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.”

6.3.12. After teaching this very rite to his pupils, Satyakama Jabala said, “Even if someone poured this over a dry stump, branches would spring from it and leaves would grow.” One should not teach it to anyone who is neither a son nor a pupil.

6.3.13. Four kinds of things are made of udumbara fig wood: the ladle is of udumbara fig wood, the cup is of udumbara fig wood, the fuel is of udumbara fig wood, and the two mixing sticks are of udumbara fig wood. There are ten cultivated grains: rice and barley, sesame and black gram, anu millet and priyangu millet, wheat and lentils, khalva and khalakula. He grinds them and moistens them with curds, honey, and clarified butter. He makes the offerings with clarified butter.

### Section 6.4

6.4.1. The earth is the essence of these beings; water, the essence of the earth; herbs, the essence of water; flowers, the essence of herbs; fruits, the essence of flowers; a man, the essence of fruits; semen, the essence of a man.

6.4.2. Prajapati considered, “Come, let me prepare a resting place for this.” He created a woman. Having created her, he worshiped her below. Therefore one should worship a woman below. He raised up from his own body this pressing stone, thrusting forward, and with it joined himself to her.

6.4.3. Her sexual organ is the altar; the hairs are the sacrificial grass; the skin is the two pressing boards. In the middle, the kindled fire; the two testicles. Whoever practices sexual intercourse knowing this wins a world as great as the world won by one who offers the Vajapeya sacrifice. He takes for himself the merit of these women. But when someone practices sexual intercourse without knowing this, the women take his merit for themselves.

6.4.4. Knowing this, Uddalaka Aruni said it; knowing this, Naka Maudgalya said it; knowing this, Kumaraharita said it: “Many mortals of Brahmin descent leave this world stripped of vigor and merit—those who practice sexual intercourse without knowing this.” Much semen is spilled, whether one is asleep or awake.

6.4.5. He should touch it and utter this over it:

“Whatever semen of mine has spilled on the earth today,
whatever has flowed into the herbs or into water,
I take that semen back.
May vigor return to me, radiance return, good fortune return.
May Agni and the hearth fires be restored to their proper places.”

Then, taking it with his ring finger and thumb, he should rub it between his breasts or between his eyebrows.

6.4.6. If he sees himself in water, he should address it: “In me be radiance, vigor, glory, wealth, and merit.” A woman whose clothing is stained by menstruation is the very splendor of women. Therefore he should approach a woman in that stained clothing, radiant with glory, and address her.

6.4.7. If she will not yield to him, he may try to bribe her. If she still will not yield to him, he may strike her with a stick or his hand and force himself on her, saying, “With vigor and glory I take your glory from you.” She becomes inglorious.

6.4.8. But if she yields to him, he says, “With vigor and glory I place glory in you.” They both become glorious.

6.4.9. If he wishes, “May she desire me,” he should place his penis in her, join his mouth to hers, touch her sexual organ, and quietly recite:

“You arise from limb after limb;
you are born from the heart.
You are the sap of the limbs.
Make this woman, this one here, wild with desire for me,
as though pierced by a poisoned arrow.”

6.4.10. If he wishes, “May she not conceive,” he should place his penis in her, join his mouth to hers, breathe out toward her, and then draw breath in, saying, “With vigor and semen I take your semen from you.” She becomes without seed.

6.4.11. But if he wishes, “May she conceive,” he should place his penis in her, join his mouth to hers, draw breath in, and then breathe out toward her, saying, “With vigor and semen I place semen in you.” She becomes pregnant.

6.4.12. If a man's wife has a lover and he hates that man, he should lay a fire in an unbaked clay vessel, spread reed grass with its tips reversed, and offer into the fire these reed tips, reversed and smeared with clarified butter:

“You have offered into my kindled fire.
I take your inward and downward breaths from you, so-and-so.

“You have offered into my kindled fire.
I take your children and livestock from you, so-and-so.

“You have offered into my kindled fire.
I take your sacrifices and good deeds from you, so-and-so.

“You have offered into my kindled fire.
I take your hopes and prospects from you, so-and-so.”

The man whom a Brahmin who knows this curses in this way leaves this world stripped of vigor and merit. Therefore one should not seek intercourse with the wife of a man learned in the Vedas who knows this, for one who knows this becomes an enemy indeed.

6.4.13. When a man's wife begins to menstruate, she should not drink from a bronze bowl for three days. She should wear an unwashed garment, and no Shudra man or woman should touch her. At the end of three nights, after she has bathed, he should have her pound rice.

6.4.14. If he wishes, “May a fair-skinned son be born to me; may he recite one Veda and live out his full span of life,” they should have rice cooked in milk and eat it with clarified butter. They will be able to beget such a son.

6.4.15. If he wishes, “May a tawny son with brown eyes be born to me; may he recite two Vedas and live out his full span of life,” they should have rice cooked with curds and eat it with clarified butter. They will be able to beget such a son.

6.4.16. If he wishes, “May a dark son with red eyes be born to me; may he recite three Vedas and live out his full span of life,” they should have rice cooked in water and eat it with clarified butter. They will be able to beget such a son.

6.4.17. If he wishes, “May a learned daughter be born to me, and may she live out her full span of life,” they should have rice cooked with sesame and eat it with clarified butter. They will be able to beget such a daughter.

6.4.18. If he wishes, “May a learned and renowned son be born to me, one who enters assemblies and speaks words people long to hear; may he recite all the Vedas and live out his full span of life,” they should have rice cooked with meat and eat it with clarified butter. They will be able to beget such a son. The meat should be that of a young bull or a mature bull.

6.4.19. Then, early in the morning, after preparing the cooked-rice offering and clarified butter according to the rite, he offers a portion of the cooked rice: “To Agni, svaha! To Anumati, svaha! To the god Savitar, whose impulse is true, svaha!” Having offered, he takes out some and eats it. After eating, he gives some to his wife. He washes his hands, fills a vessel with water, and sprinkles her three times with it:

“Rise up from here, Vishvavasu;
seek another young woman.
Unite the wife with her husband.”

6.4.20. Then he approaches her: “I am Ama; you are Sa. You are Sa; I am Ama. I am the Saman chant; you are the Rig verse. I am heaven; you are earth. Come, let us join together; let us place seed together, to gain a male child, a son.”

6.4.21. Then he parts her thighs: “Part, heaven and earth.” Placing his penis in her and joining his mouth to hers, he strokes her three times in the direction of the hair:

“May Vishnu prepare the womb;
may Tvashtar shape the forms.
May Prajapati pour in the seed;
may Dhatar place an embryo in you.
Place an embryo, Sinivali;
place an embryo, Prithushtuka.
May the two divine Ashvins, lotus-garlanded,
place an embryo in you.

6.4.22. “Golden are the two fire sticks
with which the Ashvins churn.
We call that embryo to you,
to be delivered in the tenth month.
As the earth bears fire within her,
as heaven is pregnant with Indra,
as wind is the embryo of the directions,
so I place an embryo in you, so-and-so.”

6.4.23. When she is about to give birth, he sprinkles her with water:

“As the wind stirs a lotus pond
on every side,
so may your embryo stir
and descend together with the afterbirth.
This enclosure of Indra has been made
with a bolt and a surrounding cover.
Indra, burst it open,
bringing the child and the afterbirth together.”

6.4.24. When the child is born, he lays a fire, places the child in his lap, mixes clarified butter with curds in a metal bowl, and offers a portion of the mixture:

“May I nourish a thousand through this child,
prospering in my own house.
May his line never be broken,
in offspring or in livestock. Svaha!

“The vital powers in me I offer into you
with my mind. Svaha!

“Whatever excess I made in this rite,
whatever I left lacking here,
may Agni, maker of good offerings, knowing it,
make it well offered, well sacrificed for us. Svaha!”

6.4.25. Then, putting his mouth to the child's right ear, he says three times, “Speech! Speech!” Then he mixes curds, honey, and clarified butter and feeds it to him with a piece of uncovered gold: “I place earth in you. I place midair in you. I place heaven in you. Earth, midair, heaven—I place all in you.”

6.4.26. Then he gives him a name: “You are Veda.” This becomes his secret name.

6.4.27. Then he gives him to his mother and offers him her breast:

“That breast of yours, resting, bringing joy,
holding treasures, finding wealth, generous in giving,
with which you nourish all precious things—
Sarasvati, offer it here for him to suck.”

6.4.28. Then he addresses the mother: “You are Ila, daughter of Mitra and Varuna. Heroic woman, you have borne a hero. Be the mother of heroes, you who have made us fathers of heroes.”

Of such a son they say, “You have surpassed your father! You have surpassed your grandfather! He has reached the furthest height of splendor, glory, and the radiance of sacred learning!” So they speak of the son born to a Brahmin who knows this.

### Section 6.5

6.5.1. Now the lineage.

The son of Pautimashi learned from the son of Katyayani.
The son of Katyayani learned from the son of Gautami.
The son of Gautami learned from the son of Bharadvaji.
The son of Bharadvaji learned from the son of Parashari.
The son of Parashari learned from the son of Aupasvasti.
The son of Aupasvasti learned from the son of Parashari.
The son of Parashari learned from the son of Katyayani.
The son of Katyayani learned from the son of Kaushiki.
The son of Kaushiki learned from the son of Alambi and the son of Vaiyaghrapadi.
The son of Vaiyaghrapadi learned from the son of Kanvi and the son of Kapi.
The son of Kapi learned

6.5.2. from the son of Atreyi.
The son of Atreyi learned from the son of Gautami.
The son of Gautami learned from the son of Bharadvaji.
The son of Bharadvaji learned from the son of Parashari.
The son of Parashari learned from the son of Vatsi.
The son of Vatsi learned from the son of Parashari.
The son of Parashari learned from the son of Varkaruni.
The son of Varkaruni learned from the son of Varkaruni.
The son of Varkaruni learned from the son of Artabhagi.
The son of Artabhagi learned from the son of Shaungi.
The son of Shaungi learned from the son of Sankriti.
The son of Sankriti learned from the son of Alambayani.
The son of Alambayani learned from the son of Alambi.
The son of Alambi learned from the son of Jayanti.
The son of Jayanti learned from the son of Mandukayani.
The son of Mandukayani learned from the son of Manduki.
The son of Manduki learned from the son of Shandili.
The son of Shandili learned from the son of Rathitari.
The son of Rathitari learned from the son of Bhaluki.
The son of Bhaluki learned from the two sons of Kraunchiki.
The two sons of Kraunchiki learned from the son of Vaidabhriti.
The son of Vaidabhriti learned from the son of Karshakeyi.
The son of Karshakeyi learned from the son of Prachinayogi.
The son of Prachinayogi learned from the son of Sanjivi.
The son of Sanjivi learned from the son of Prashni, who lived with Asuri.
The son of Prashni learned from Asurayana.
Asurayana learned from Asuri.
Asuri learned

6.5.3. from Yajnavalkya.
Yajnavalkya learned from Uddalaka Aruni.
Uddalaka Aruni learned from Aruna.
Aruna learned from Upaveshi.
Upaveshi learned from Kushri.
Kushri learned from Vajashravas.
Vajashravas learned from Jihvavan Badhyoga.
Jihvavan Badhyoga learned from Asita Varshagana.
Asita Varshagana learned from Harita Kashyapa.
Harita Kashyapa learned from Shilpa Kashyapa.
Shilpa Kashyapa learned from Kashyapa Naidhruvi.
Kashyapa Naidhruvi learned from Speech.
Speech learned from Ambhini.
Ambhini learned from Aditya.

From Aditya come these white Yajur formulas, proclaimed by Yajnavalkya Vajasaneya.

6.5.4. The lineage is the same as far as the son of Sanjivi.

The son of Sanjivi learned from Mandukayani.
Mandukayani learned from Mandavya.
Mandavya learned from Kautsa.
Kautsa learned from Mahitthi.
Mahitthi learned from Vamakakshayana.
Vamakakshayana learned from Shandilya.
Shandilya learned from Vatsya.
Vatsya learned from Kushri.
Kushri learned from Yajnavachas Rajastambayana.
Yajnavachas Rajastambayana learned from Tura Kavasheya.
Tura Kavasheya learned from Prajapati.
Prajapati learned from Brahman.
Brahman is self-born.
Homage to Brahman.

## Translation — Mouseia

> Mouseia’s complete machine-assisted Plain English edition, translated independently from Sanskrit and checked passage by passage against the Kāṇva text.

### Section 1.1

Om. Peace, peace, peace.

1.1.1. Dawn is the head of the horse fit for sacrifice.
The sun is its eye, the wind its breath, and the fire shared by all people its open mouth. The year is the body of the sacrificial horse.
Heaven is its back, the space between heaven and earth its belly, and earth its footing. The directions are its sides, the directions between them its ribs, the seasons its limbs, the months and half-months its joints, days and nights its feet, the stars its bones, and clouds its flesh.
Sand is the food in its stomach, rivers its intestines, mountains its liver and lungs, and plants and trees its hair.
The rising sun is its front half, and the setting sun its rear half.
When it yawns, lightning flashes.
When it shakes itself, thunder sounds.
When it urinates, rain falls.
Its voice is speech itself.

1.1.2. Day arose in front of the horse as its greatness.
Its birthplace is the eastern sea.
Night arose behind it as its greatness.
Its birthplace is the western sea.
These two greatnesses came into being on either side of the horse.
As a steed it carried the gods; as a racer, the Gandharvas; as a runner, the Asuras; and as a horse, human beings.
The sea is its relative. The sea is its birthplace.

### Section 1.2

1.2.1. At first there was nothing here.
All this was covered by death, by hunger.
Hunger is death.
It formed a mind, thinking, "Let me have a self."
It went about worshiping.
As it worshiped, water came into being.
"As I worshiped, water came to me," it said.
This is why arka has its name: arch, worship, and ka, water.
Anyone who knows why arka has this name gains happiness.

1.2.2. Water is arka.
The thick layer on the water came together.
It became the earth.
Death exhausted itself on that earth.
As it grew tired and hot, the essence of its heat came out as fire.

1.2.3. It divided itself into three parts, with the sun as one third and the wind as another third.
This is the vital breath divided into three.
The east is its head, and the two directions beside it are its forelegs.
The west is its tail, and the two directions beside it are its thighs.
The south and north are its sides.
Heaven is its back, the space between heaven and earth its belly, and this earth its chest.
It rests on water.
Anyone who knows this finds a place to stand wherever they go.

1.2.4. It wanted a second self to be born to it.
Death, which is hunger, joined with speech through its mind.
The seed of that union became the year.
Before that, there was no year.
It carried the year for as long as a year lasts.
After that time, it brought the year forth.
When the year was born, it opened its mouth to swallow it.
The newborn cried, "Bhan!"
That became speech.

1.2.5. It thought, "If I consume this, I will make my food supply smaller."
With that speech and that self, it created everything here: the Rig verses, the Yajus formulas, the Saman chants, the meters, sacrifices, people, and animals.
Whatever it created, it decided to eat.
It eats everything. This is why Aditi, the eater of all, has that name.
Anyone who knows why Aditi has this name becomes the eater of everything. Everything becomes their food.

1.2.6. It wanted to sacrifice again with a greater sacrifice.
It worked hard.
It practiced intense austerity.
As it grew tired and hot, its glory and strength left it.
The vital breaths are glory and strength.
When the vital breaths left, the body began to swell.
Its mind remained in its body.

1.2.7. It wanted this body to be fit for sacrifice, thinking, "Through it, let me have a self."
Then a horse came into being.
What had swollen, ashvat, became fit for sacrifice, medhya. This is why the horse sacrifice is called ashvamedha.
Anyone who knows the horse in this way knows the horse sacrifice.
It thought about the horse without keeping it confined.
After a year it sacrificed the horse to itself.
It assigned the other animals to the gods.
That is why people sacrifice a consecrated animal belonging to Prajapati as an offering to all the gods.
The one who shines up there is the horse sacrifice.
The year is its body.
This fire is arka.
These worlds are its bodies.
These two are arka and the horse sacrifice.
They become one god again: death itself.
A person who knows this conquers repeated death.
Death does not reach them.
Death becomes their self.
They live out their full lifespan.
They become one of these gods.

### Section 1.3

1.3.1. Prajapati's children were of two kinds: gods and Asuras. The gods were the smaller group, and the Asuras the larger.
They competed for these worlds.
The gods said, "Come, let's overcome the Asuras through the Udgitha chant at the sacrifice."

1.3.2. They told speech, "Sing the chant for us."
"Yes," speech said, and sang for them.
It sang for the gods the enjoyment found in speech.
But the good things it said, it kept for itself.
The Asuras realized, "They will overcome us with this singer."
They rushed at speech and pierced it with evil.
That evil is the improper things that people say.
That is the evil they put into speech.

1.3.3. Then they told the sense of smell, "Sing the chant for us."
"Yes," it said, and sang for them.
It sang for the gods the enjoyment found in smelling.
But the good things it smelled, it kept for itself.
The Asuras realized, "They will overcome us with this singer."
They rushed at it and pierced it with evil.
That evil is the improper things that people smell.
That is the evil they put into it.

1.3.4. Then they told sight, "Sing the chant for us."
"Yes," sight said, and sang for them.
It sang for the gods the enjoyment found in seeing.
But the good things it saw, it kept for itself.
The Asuras realized, "They will overcome us with this singer."
They rushed at sight and pierced it with evil.
That evil is the improper things that people see.
That is the evil they put into sight.

1.3.5. Then they told hearing, "Sing the chant for us."
"Yes," hearing said, and sang for them.
It sang for the gods the enjoyment found in hearing.
But the good things it heard, it kept for itself.
The Asuras realized, "They will overcome us with this singer."
They rushed at hearing and pierced it with evil.
What was that evil?
The improper things that people hear.
That is the evil they put into hearing.

1.3.6. Then they told the mind, "Sing the chant for us."
"Yes," the mind said, and sang for them.
It sang for the gods the enjoyment found in thinking.
But the good things it thought, it kept for itself.
The Asuras realized, "They will overcome us with this singer."
They rushed at the mind and pierced it with evil.
What was that evil?
The improper things that people think.
That is the evil they put into the mind.
In this way they infected these gods with evils.
In this way they pierced them with evil.

1.3.7. Then they told the breath in the mouth, "Sing the chant for us."
"Yes," this breath said, and sang for them.
The Asuras realized, "They will overcome us with this singer."
They rushed at it and tried to pierce it with evil.
But they broke apart and scattered in all directions, like a clod of earth that breaks apart when it strikes a rock.
Then the gods succeeded, and the Asuras were defeated.
Anyone who knows this succeeds, and the relative who hates them is defeated.

1.3.8. They said, "Where was the one who attached us to himself in this way?"
"Here, inside the mouth," they answered.
He is Ayasya Angirasa: he is the essence, rasa, of the limbs, anga.

1.3.9. This god is called Dur, the distant one.
Death is far away from it.
Death stays far away from anyone who knows this.

1.3.10. This god drove evil, which is death, away from these gods and took it to the ends of the directions.
There it put down their evils.
That is why a person should not go to those people or to the outer boundary, thinking, "I must not come upon evil, which is death."

1.3.11. After driving evil, which is death, away from these gods, this god carried them beyond death.

1.3.12. First it carried speech across.
When speech was freed from death, it became fire.
This fire shines beyond death, having passed beyond it.

1.3.13. Then it carried the sense of smell across.
When it was freed from death, it became wind.
This wind blows beyond death, having passed beyond it.

1.3.14. Then it carried sight across.
When sight was freed from death, it became the sun.
That sun shines beyond death, having passed beyond it.

1.3.15. Then it carried hearing across.
When hearing was freed from death, it became the directions.
These directions are beyond death, having passed beyond it.

1.3.16. Then it carried the mind across.
When the mind was freed from death, it became the moon.
That moon shines beyond death, having passed beyond it.
This god carries anyone who knows this beyond death in the same way.

1.3.17. Then it sang for its own supply of food.
Whatever food is eaten is eaten through this breath.
It finds its support here.

1.3.18. The gods said,
"Food is all there is.
You have sung it for yourself.
Give us a share in this food."
"Then gather around me," it said.
"Yes," they said, and sat down all around it.
That is why these faculties are satisfied by the food a person eats through this breath.
The relatives of anyone who knows this gather around them in the same way. That person supports their relatives, becomes the best among them and their leader, and has food to eat and authority.
Anyone who tries to rival a person with this knowledge among that person's relatives cannot support their own dependents.
But anyone who follows such a person, or wants to support dependents after their example, can support them.

1.3.19. This is Ayasya Angirasa, because it is the essence of the limbs.
Breath is the essence of the limbs.
Breath really is the essence of the limbs.
That is why any limb dries up when breath leaves it.
Breath is the essence of the limbs.

1.3.20. It is also Brihaspati.
Speech is Brihati.
Breath is its lord, pati. That is why it is Brihaspati.

1.3.21. It is also Brahmanaspati.
Speech is brahman, sacred utterance.
Breath is its lord, pati. That is why it is Brahmanaspati.

1.3.22. It is also the Saman chant.
Speech is sa, and breath is ama. This is why saman has its name.
Also, it is equal, sama, in a termite, a mosquito, and an elephant; equal to these three worlds, and equal to all this. That too is why it is saman.
Anyone who knows the Saman in this way becomes united with it and shares its world.

1.3.23. It is also the Udgitha chant.
Breath is ut, up, because breath holds up everything here.
Speech is githa, song.
Ut and githa together
make Udgitha.

1.3.24. While drinking the Soma king, Brahmadatta Chaikitaneya once said,
"Let this king split my head if Ayasya Angirasa sang the chant with anything other than this breath."
For he sang with speech and breath.

1.3.25. Anyone who knows the wealth of this Saman gains wealth.
Its tone, svara, is its wealth, sva.
That is why someone about to serve as a priest should look for a good tone in their voice.
They should perform their priestly duties with a voice that has that tone.
That is why people at a sacrifice want to see someone with a resonant voice.
They also want to see someone who has wealth.
Anyone who knows the wealth of this Saman gains wealth.

1.3.26. Anyone who knows the gold of this Saman gains gold.
Its tone is its gold.
Anyone who knows the gold of this Saman gains gold.

1.3.27. Anyone who knows the foundation of this Saman stands firmly.
Speech is its foundation.
For this breath rests on speech when it is sung.
Some say that it rests on food.

1.3.28. Now comes the ascent through the Pavamana chants.
The Prastotri priest begins the Saman.
When he begins, the sacrificer should quietly recite these words:
"Take me from the unreal to the real. Take me from darkness to light. Take me from death to immortality."
When he says, "Take me from the unreal to the real,"
the unreal is death, and the real is immortality. He is saying, "Take me from death to immortality. Make me immortal."
When he says, "Take me from darkness to light,"
darkness is death, and light is immortality. He is saying, "Take me from death to immortality. Make me immortal."
When he says, "Take me from death to immortality,"
there is nothing hidden in the meaning.
In the other chants, the singer should sing for his own supply of food.
That is why he should choose a blessing in those chants:
whatever he desires.
A Udgatri singer who knows this sings whatever he desires, either for himself or for the person offering the sacrifice.
This wins a world.
Anyone who knows this Saman cannot be left without a world.

### Section 1.4

1.4.1. At first all this was only the Self, shaped like a person.
Looking around, it saw nothing other than itself.
Its first words were, "I am."
That is how it came to be called "I."
That is why, even now, someone who is addressed first says, "It is I," and then gives whatever other name they have.
Because he burned away all evils before everything else—pura, before, and ush, burn—he is called Purusha.
Anyone who knows this burns away whoever tries to come before them.

1.4.2. He was afraid. That is why someone alone feels afraid.
Then he thought, "There is nothing other than me. What am I afraid of?"
At that, his fear disappeared.
What could he have feared?
Fear comes from a second thing.

1.4.3. He felt no pleasure.
That is why someone alone feels no pleasure.
He wanted a second being.
He was as large as a woman and a man holding each other in a close embrace.
He divided this very self into two.
Then there were a husband and a wife.
That is why, as Yajnavalkya used to say, each of us is like one half of a split seed.
That is why this empty space is filled by a woman.
He had sex with her.
Human beings were born from that.

1.4.4. She thought, "How can he have sex with me when he produced me from himself?
I must hide."
She became a cow, and he became a bull.
He had sex with her.
Cattle were born from that.
She became a mare, and he became a stallion.
She became a female donkey, and he became a male donkey.
He had sex with her.
Single-hoofed animals were born from that.
She became a female goat, and he became a male goat.
She became a ewe, and he became a ram.
He had sex with her.
Goats and sheep were born from that.
In this way he created every pair of creatures that exists, down to the ants.

1.4.5. He knew, "I am creation, because I created all this."
So he became creation.
Anyone who knows this takes part in this creation of his.

1.4.6. Then he rubbed back and forth in this way.
From the mouth as the source, and from his hands, he created fire.
That is why both the inside of the mouth and the palms have no hair.
A womb has no hair inside.
When people say, "Sacrifice to this god; sacrifice to that god," naming the gods one by one, each is an expression of this being.
He himself is all the gods.
He created everything moist here from his seed.
That is Soma.
Everything here amounts to these two: food and the eater of food.
Soma is food, and fire is the eater of food.
This was Brahman's creation that surpassed himself.
He created gods greater than himself. Although he was mortal, he created immortals. That is why this creation surpassed him.
Anyone who knows this takes part in this creation of his that surpassed him.

1.4.7. At that time all this was undifferentiated.
It became differentiated by name and form: "This one has this name and this form."
Even now it becomes differentiated by name and form: "This one has this name and this form."
The Self has entered here right to the tips of the nails, as a razor is put in its case or fire in its holder.
People do not see it.
For it is incomplete when seen in this way. When breathing, it is called breath;
when speaking, speech; when seeing, sight; when hearing, hearing; and when thinking, mind.
These are only names for its activities.
Anyone who worships just one of them does not know the Self.
In each one of these it is incomplete.
A person should worship it as the Self.
For in the Self all these become one.
This Self is the track by which all this can be found.
Through it, a person knows all this.
Just as someone finds something by following its tracks, anyone who knows this finds fame and praise.

1.4.8. This Self is dearer than a son, dearer than wealth, dearer than anything else. It is closer within.
If someone tells a person who says that something other than the Self is dear, "You will lose what you love," that is likely to happen.
A person should worship the Self alone as what is dear.
Anyone who worships the Self alone as what is dear does not lose what they love to death.

1.4.9. People ask, "Human beings think that through knowledge of Brahman they will become everything.
What did Brahman know that made it become everything?"

1.4.10. At first all this was Brahman.
It knew only itself:
"I am Brahman."
That is why it became everything.
Whichever of the gods woke up to this became Brahman.
The same was true of the seers.
The same was true of human beings.
Seeing this, the seer Vamadeva understood, "I was Manu, and I was the sun."
Even now, anyone who knows, "I am Brahman," becomes all this.
Not even the gods can prevent that person from becoming this,
because that person becomes their Self.
But someone who worships another god, thinking, "He is one being and I am another," does not know.
That person is like an animal belonging to the gods.
Just as many animals support a human being, each human being supports the gods.
Losing even one animal is unpleasant. What about losing many?
That is why the gods do not like human beings to know this.

1.4.11. At first all this was Brahman alone.
Being alone, it could not flourish.
It created a form that surpassed itself: ruling power, the ruling powers among the gods—Indra, Varuna, Soma, Rudra, Parjanya, Yama, Death, and Ishana.
That is why nothing is above ruling power.
That is why a Brahmin sits below a Kshatriya at the royal consecration.
He places that glory in ruling power.
But Brahman is the source of ruling power.
That is why, even when a king reaches the highest position, in the end he relies on Brahman as his own source.
Anyone who harms a Brahmin strikes at their own source.
They become worse off, as someone does after harming a superior.

1.4.12. Still it could not flourish.
It created the common people:
the groups of gods called the Vasus, Rudras, Adityas, All-Gods, and Maruts.

1.4.13. Still it could not flourish.
It created the Shudra class as Pushan.
This earth is Pushan,
because it nourishes absolutely everything here.

1.4.14. Still it could not flourish.
It created a form that surpassed itself: right order, dharma.
Dharma is the ruling power over ruling power.
That is why nothing is above dharma.
Through dharma, a weaker person can hope to overcome a stronger one,
as though helped by a king.
This dharma is truth.
That is why people say of someone speaking the truth, "He speaks dharma."
And of someone speaking dharma, they say, "He speaks the truth."
These two are the same.

1.4.15. These, then, are the priestly class, the ruling class, the common people, and the Shudra.
Brahman became the priestly power among the gods through fire, and the Brahmin among human beings; through the Kshatriya, it became a Kshatriya; through the Vaishya, a Vaishya; and through the Shudra, a Shudra.
That is why people look for a world through fire among the gods and through a Brahmin among human beings.
Brahman took these two forms.
Anyone who leaves this world without having seen their own world gains no benefit from it while it remains unknown, just as they gain none from a Veda they have not recited or a deed they have not done.
Even if someone without this knowledge does a great and meritorious deed, in the end its benefit runs out.
A person should worship the Self as their world.
For anyone who worships the Self as their world, the benefit of their deeds does not run out.
From this Self they create whatever they desire.

1.4.16. This self is also a world for all beings.
By making offerings into the fire and performing sacrifices, a person is a world for the gods.
By reciting the Veda, they are a world for the seers.
By making offerings to the ancestors and wanting children, they are a world for the ancestors.
By giving human beings a place to stay and food to eat, they are a world for human beings.
By finding grass and water for animals, they are a world for animals.
By supporting wild animals, birds, and creatures down to the ants in their home, they are a world for those creatures.
Just as a person wants their own world to remain unharmed,
all beings always want someone with this knowledge to remain unharmed.
This is known and has been carefully considered.

1.4.17. At first all this was the self alone.
It desired, "Let me have a wife, so I can have children.
Let me have wealth, so I can perform deeds."
This is the whole extent of desire.
Even someone who wishes for more cannot find anything beyond it.
That is why, even now, a person alone desires, "Let me have a wife, so I can have children. Let me have wealth, so I can perform deeds."
As long as a person has not obtained each of these, they think they are incomplete.
But here is their completeness:
the mind is their self;
speech is their wife;
breath is their child;
sight is their human wealth,
because they find that wealth through sight;
hearing is their divine wealth,
because they hear about it through hearing;
the body is their action,
because they act through the body.
This sacrifice has five parts.
The sacrificial animal has five parts.
A person has five parts.
Absolutely everything here has five parts.
Anyone who knows this obtains all of it.

### Section 1.5

1.5.1. The father produced seven kinds of food through understanding and austerity.
He made one common to everyone and assigned two to the gods.
He made three for himself and gave one to the animals.
Everything rests on that food, both what breathes and what does not.
Why do these foods never run out, although they are always being eaten?
Anyone who knows what keeps them from running out eats food with their mouth.
They reach the gods and live on strength.
These are the verses.

1.5.2. "The father produced seven kinds of food through understanding and austerity."
The father did produce them through understanding and austerity. "He made one common to everyone."
That common food is the food people eat here.
Anyone who worships this food does not escape evil,
because it is shared.
"He assigned two to the gods."
These are offerings made into the fire and offerings placed outside it.
That is why people make both kinds of offering to the gods.
Others say these are the new-moon and full-moon sacrifices.
That is why one should not sacrifice for personal gain.
"He gave one to the animals."
That is milk.
Both human beings and animals live on milk at first.
That is why they first give a newborn child clarified butter to lick, or put the child to the breast.
And they say of a newborn calf, "It does not eat grass."
"Everything rests on that food, both what breathes and what does not."
Everything does rest on milk, both what breathes and what does not.
People say, "By offering milk for a year, a person conquers repeated death."
One should not understand it that way.
Anyone who knows this conquers repeated death on the very day they make the offering,
because they give the gods all food to eat.
"Why do these foods never run out, although they are always being eaten?"
The person is what keeps them from running out.
For the person produces this food again and again.
"Anyone who knows what keeps them from running out."
The person is what keeps them from running out.
For the person produces this food through one act of understanding after another, and through actions.
If they did not do this, it would run out.
"Eats food with their mouth."
Pratika means the mouth; this says, "with the mouth."
"They reach the gods and live on strength" is praise.

1.5.3. "He made three for himself."
He made mind, speech, and breath for himself.
"My mind was elsewhere, so I did not see." "My mind was elsewhere, so I did not hear." It is through the mind that a person sees and hears.
Desire, intention, doubt, faith, lack of faith, resolve, lack of resolve, shame, understanding, and fear—all these are the mind.
That is why a person recognizes through the mind even a touch from behind.
Whatever sound there is, it is speech.
Speech reveals a meaning; it does not reveal itself.
Inward breath, downward breath, the breath that spreads through the body, upward breath, balancing breath, and breathing in general—all these are breath.
This self is made of these:
speech, mind, and breath.

1.5.4. These are the three worlds.
Speech is this world, mind is the world between heaven and earth, and breath is the world up there.

1.5.5. These are the three Vedas.
Speech is the Rigveda, mind the Yajurveda, and breath the Samaveda.

1.5.6. These are the gods, ancestors, and human beings.
Speech is the gods, mind the ancestors, and breath human beings.

1.5.7. These are the father, mother, and child.
Mind is the father, speech the mother, and breath the child.

1.5.8. These are what is known, what is to be known, and what is unknown.
Whatever is known is a form of speech,
because speech is known.
Speech becomes that and protects the person who knows this.

1.5.9. Whatever is to be known is a form of mind,
because mind is what is to be known.
Mind becomes that and protects the person who knows this.

1.5.10. Whatever is unknown is a form of breath,
because breath is unknown.
Breath becomes that and protects the person who knows this.

1.5.11. The earth is the body of this speech.
This fire is its form as light.
Speech, earth, and this fire all extend equally far.

1.5.12. Heaven is the body of this mind.
That sun is its form as light.
Mind, heaven, and that sun all extend equally far.
These two joined in sexual union.
Breath was born from them.
It is Indra.
It has no rival.
A second being is a rival.
Anyone who knows this has no rival.

1.5.13. Water is the body of this breath.
That moon is its form as light.
Breath, water, and that moon all extend equally far.
All these are equal, and all are infinite.
Anyone who worships them as limited wins a limited world.
Anyone who worships them as infinite wins an infinite world.

1.5.14. This year is Prajapati, who has sixteen parts.
The nights are fifteen of his parts.
His sixteenth part remains fixed.
Through the nights he grows full and then diminishes.
On the night of the new moon he enters every living thing through this sixteenth part, and is born from it in the morning.
That is why, on this night, a person should not cut off the life of any living thing, even a lizard, out of respect for this god.

1.5.15. This year, Prajapati with sixteen parts, is the person who knows this.
Their wealth is fifteen of their parts.
Their own self is the sixteenth part.
Through wealth they grow full and then diminish.
This self is the hub,
and wealth is the rim.
That is why, even if someone loses all their property, people say, "Only the rim is gone," provided the person is still alive.

1.5.16. There are three worlds: the human world, the world of the ancestors, and the world of the gods.
The human world can be won only through a son, not through any other action.
The world of the ancestors is won through action.
The world of the gods is won through knowledge.
The world of the gods is the best of the worlds.
That is why people praise knowledge.

1.5.17. Now comes the handing over.
When a man thinks he is about to die, he tells his son, "You are the sacred knowledge. You are the sacrifice. You are the world."
The son answers, "I am the sacred knowledge. I am the sacrifice. I am the world."
Whatever has been recited is brought together in the one term "sacred knowledge."
All sacrifices are brought together in the one term "sacrifice."
All worlds are brought together in the one term "world."
This is everything there is.
The father thinks, "Let him become all this and support me from here."
That is why people say that a son who has been taught provides a world.
That is why they teach him.
When someone who knows this leaves this world, he enters his son together with these vital breaths.
If anything he did was left incomplete, his son frees him from all of it. That is why he is called putra, son.
Through his son he remains established in this world.
Then these immortal divine vital powers enter him.

1.5.18. Divine speech enters him from the earth and fire.
This is the divine speech through which whatever he says comes true.

1.5.19. Divine mind enters him from heaven and the sun.
This is the divine mind through which he is always happy and does not grieve.

1.5.20. Divine breath enters him from the waters and the moon.
This is the divine breath that is neither troubled nor injured, whether moving or still.
Anyone who knows this becomes the self of all beings.
They become like this god.
Just as all beings protect this god, all beings protect anyone who knows this.
Whatever grief these creatures suffer stays with them.
Only good reaches that person.
Evil does not reach the gods.

1.5.21. Now comes a discussion of the vow.
Prajapati created the activities of the senses.
Once created, they competed with each other.
Speech resolved, "I will keep speaking."
Sight resolved, "I will keep seeing."
Hearing resolved, "I will keep hearing."
The other faculties did the same, each according to its activity.
Death took the form of exhaustion and seized them.
It caught them.
Once it had caught them, death held them captive.
That is why speech gets tired.
Sight gets tired.
Hearing gets tired.
But death does not catch the breath in the middle of the body.
They decided to recognize it:
"The best of us is this one that is neither troubled nor injured, whether moving or still.
Come, let us all take its form."
They all took its form.
That is why they are all called breaths, after this breath.
A family comes to be known by the person in it who knows this.
Anyone who competes with a person who knows this dries up.
Having dried up, in the end they die. This is the account concerning the individual self.

1.5.22. Now the account concerning the gods.
Fire resolved, "I will keep burning."
The sun resolved, "I will keep giving heat."
The moon resolved, "I will keep shining."
The other gods did the same, each according to its divine function.
What the central breath is among these vital powers, wind is among these gods.
For the other gods set, but wind does not.
Wind is the god that never sets.

1.5.23. There is this verse:
"From which the sun rises, and into which it sets."
It rises from breath and sets in breath.
"The gods made it their rule. It is the same today and tomorrow."
What these gods resolved on then, they still do today.
That is why a person should observe just one vow: to breathe in and breathe out,
thinking, "Evil, which is death, must not catch me."
If they undertake this vow, they should try to carry it through. Through it they gain union with this god and share its world.

### Section 1.6

1.6.1. All this is a set of three: name, form, and action.
Speech is the Uktha hymn of names,
because all names arise from it.
It is their Saman chant,
because it is equal to all names.
It is their brahman,
because it supports all names.

1.6.2. Sight is the Uktha hymn of forms,
because all forms arise from it.
It is their Saman chant,
because it is equal to all forms.
It is their brahman,
because it supports all forms.

1.6.3. The body is the Uktha hymn of actions,
because all actions arise from it.
It is their Saman chant,
because it is equal to all actions.
It is their brahman,
because it supports all actions.
Although these are three, they are one: this self.
Although the self is one, it is these three.
This immortal thing is covered by truth.
Breath is the immortal thing.
Name and form are truth.
They cover this breath.

### Section 2.1

2.1.1. Proud Balaki Gargya was learned in the Vedas. He said to Ajatashatru, the king of Kashi, “Let me tell you about Brahman.” Ajatashatru said, “For those words we give you a thousand cows. People keep rushing to Janaka, saying, ‘Janaka! Janaka!’”

2.1.2. Gargya said, “I worship the person in the sun as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the one who stands above all beings, their head and king.” Whoever worships him this way stands above all beings as their head and king.

2.1.3. Gargya said, “I worship the person in the moon as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the great one dressed in white, King Soma.” Whoever worships him this way has soma pressed and poured out for him every day. His food does not run out.

2.1.4. Gargya said, “I worship the person in lightning as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the brilliant one.” Whoever worships him this way becomes brilliant. His offspring become brilliant.

2.1.5. Gargya said, “I worship the person in space as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as full and unmoving.” Whoever worships him this way becomes filled with offspring and livestock. His line of descendants does not die out in this world.

2.1.6. Gargya said, “I worship the person in the wind as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as Indra, the irresistible one, the undefeated army.” Whoever worships him this way becomes a conqueror who cannot be conquered, victorious over enemies.

2.1.7. Gargya said, “I worship the person in fire as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the one who overcomes.” Whoever worships him this way becomes someone who overcomes. His offspring become people who overcome.

2.1.8. Gargya said, “I worship the person in water as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the fitting one.” Whoever worships him this way encounters only what is fitting, not what is unfitting. And someone like him is born from him.

2.1.9. Gargya said, “I worship the person in a mirror as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the shining one.” Whoever worships him this way becomes someone who shines. His offspring shine. And he outshines everyone he meets.

2.1.10. Gargya said, “I worship the sound that follows a person walking as Brahman.” Ajatashatru said, “No, do not speak to me about it that way. I worship it as life.” Whoever worships it this way reaches his full lifespan in this world. His breath does not leave him before his time.

2.1.11. Gargya said, “I worship the person in the directions as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the companion who never leaves.” Whoever worships him this way has a companion. His company does not break away from him.

2.1.12. Gargya said, “I worship the person made of shadow as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as death.” Whoever worships him this way reaches his full lifespan in this world. Death does not come to him before his time.

2.1.13. Gargya said, “I worship the person in oneself as Brahman.” Ajatashatru said, “No, do not speak to me about him that way. I worship him as the self-possessed one.” Whoever worships him this way becomes self-possessed. His offspring become self-possessed. Then Gargya fell silent.

2.1.14. Ajatashatru said, “Is that all?”
“Yes, that is all.”
“That much does not make Brahman known.”
Gargya said, “Let me come to you as a student.”

2.1.15. Ajatashatru said, “It goes against the usual order for a Brahmin to approach a member of the warrior class, thinking, ‘He will tell me about Brahman.’ Still, I will make you understand.” Taking him by the hand, he stood up. They came to a sleeping man. He addressed him by these names: “Great one! Dressed in white! Soma! King!” The man did not get up. He woke him by pressing him with his hand, and the man got up.

2.1.16. Ajatashatru said, “When this person consisting of awareness was asleep just now, where was he? Where did he come back from?” Gargya did not know the answer.

2.1.17. Ajatashatru said, “When this person consisting of awareness was asleep just now, he had taken up the awareness of these faculties through his own awareness and was lying in the space within the heart. When he takes them in, the person is said to sleep. Then the breath is taken in, speech is taken in, sight is taken in, hearing is taken in, and the mind is taken in.

2.1.18. “When he moves about in dreams, those are his worlds. There he becomes, as it were, a great king or a great Brahmin. He seems to reach high places and low. Just as a great king takes his subjects with him and moves around his own country as he likes, so this person takes these faculties with him and moves around his own body as he likes.

2.1.19. “But when he is sound asleep and is aware of nothing at all, he travels back through the seventy-two thousand channels called Hita, which run from the heart to the membrane around it, and lies in that membrane. Just as a child, a great king, or a great Brahmin might lie down after reaching the height of happiness, so he lies there.

2.1.20. “As a spider moves out along its thread, and as tiny sparks fly out from a fire, so all breaths, all worlds, all gods, and all beings come out of this Self. Its secret name is ‘the truth of truth.’ The breaths are truth, and this is their truth.”

### Section 2.2

2.2.1. Whoever knows the calf together with its home, its special resting place, its post, and its tether holds back seven enemies who hate him. This calf is the breath here in the middle. This body is its home, this head is its special resting place, breath is its post, and food is its tether.

2.2.2. These seven imperishable powers attend it. Through the red lines in the eye, Rudra is connected with it. Through the water in the eye, Parjanya is connected with it. Through the pupil, the sun is connected with it. Through the black part, fire is connected with it. Through the white part, Indra is connected with it. Through the lower eyelid, the earth is connected with it; through the upper eyelid, the sky. The food of anyone who knows this does not run out.

2.2.3. There is this verse about it:
“A bowl has its opening below and its base above.
Glory in every form is placed within it.
Seven seers sit at its rim,
And speech, the eighth, communicates with Brahman.”
“A bowl has its opening below and its base above”: this is the head. It is a bowl with its opening below and its base above.
“Glory in every form is placed within it”: the faculties are glory in every form. This refers to the faculties.
“Seven seers sit at its rim”: the faculties are the seers. This refers to the faculties.
“And speech, the eighth, communicates with Brahman”: speech is indeed the eighth, and it communicates with Brahman.

2.2.4. These two ears are Gotama and Bharadvaja. This one is Gotama, and this one is Bharadvaja. These two eyes are Vishvamitra and Jamadagni. This one is Vishvamitra, and this one is Jamadagni. These two nostrils are Vasishtha and Kashyapa. This one is Vasishtha, and this one is Kashyapa. Speech is Atri, because food is eaten through speech. The name Atri really means “eater.” Whoever knows this becomes the eater of everything. Everything becomes food for him.

### Section 2.3

2.3.1. Brahman has two forms: the formed and the formless, the mortal and the immortal, the stationary and the moving, the definite and the indefinite.

2.3.2. The formed is everything other than air and the space between heaven and earth. It is mortal. It is stationary. It is definite. The essence of this formed, mortal, stationary, definite reality is the sun that gives heat. It is the essence of the definite.

2.3.3. The formless is air and the space between heaven and earth. It is immortal. It is moving. It is indefinite. The essence of this formless, immortal, moving, indefinite reality is the person in the sun's disk. He is the essence of the indefinite. That is how it is with the gods.

2.3.4. Now for the individual. The formed is everything here other than breath and the space within oneself. It is mortal. It is stationary. It is definite. The essence of this formed, mortal, stationary, definite reality is the eye. It is the essence of the definite.

2.3.5. The formless is breath and the space within oneself. It is immortal. It is moving. It is indefinite. The essence of this formless, immortal, moving, indefinite reality is the person in the right eye. He is the essence of the indefinite.

2.3.6. This person's appearance is like deep yellow cloth, like white wool, like a small red insect, like a flame, like a white lotus, like a sudden flash of lightning. Whoever knows this has splendor like a sudden flash of lightning. Now this is the instruction: “Not this, not this.” There is no other, higher description than “not this.” His name is “the truth of truth.” The breaths are truth, and he is their truth.

### Section 2.4

2.4.1. “Maitreyi,” Yajnavalkya said, “my dear, I am about to leave this way of life. Let me settle matters between you and Katyayani.”

2.4.2. Maitreyi said, “Sir, if I owned this whole earth filled with wealth, would that make me immortal?”
“No,” Yajnavalkya said. “Your life would be like the lives of people with plenty of possessions. But wealth offers no hope of immortality.”

2.4.3. Maitreyi said, “What would I do with something that cannot make me immortal? Tell me just what you know, sir.”

2.4.4. Yajnavalkya said, “My dear, you have been dear to me, and now you say something dear to me. Come, sit down. I will explain it to you. As I explain, think carefully about what I say.”

2.4.5. He said, “My dear, a husband is loved not for the husband's sake, but for the sake of the Self.
“A wife is loved not for the wife's sake, but for the sake of the Self.
“Sons are loved not for the sons' sake, but for the sake of the Self.
“Wealth is loved not for wealth's sake, but for the sake of the Self.
“Priestly power is loved not for priestly power's sake, but for the sake of the Self.
“Ruling power is loved not for ruling power's sake, but for the sake of the Self.
“The worlds are loved not for the worlds' sake, but for the sake of the Self.
“The gods are loved not for the gods' sake, but for the sake of the Self.
“Beings are loved not for the beings' sake, but for the sake of the Self.
“Everything is loved not for everything's sake, but for the sake of the Self.
“My dear Maitreyi, it is the Self that must be seen, heard about, thought about, and deeply contemplated. Through seeing, hearing about, thinking about, and understanding the Self, all this is known.

2.4.6. “Priestly power rejects anyone who knows priestly power as something apart from the Self. Ruling power rejects anyone who knows ruling power as something apart from the Self. The worlds reject anyone who knows the worlds as something apart from the Self. The gods reject anyone who knows the gods as something apart from the Self. Beings reject anyone who knows beings as something apart from the Self. Everything rejects anyone who knows everything as something apart from the Self. This priestly power, this ruling power, these worlds, these gods, these beings, this everything—all are this Self.

2.4.7. “When a drum is being struck, you cannot grasp its sounds apart from it. But by grasping the drum or the striking of the drum, you grasp the sound.

2.4.8. “When a conch is being blown, you cannot grasp its sounds apart from it. But by grasping the conch or the blowing of the conch, you grasp the sound.

2.4.9. “When a lute is being played, you cannot grasp its sounds apart from it. But by grasping the lute or the playing of the lute, you grasp the sound.

2.4.10. “Just as separate streams of smoke come out of a fire lit with damp fuel, my dear, so the Rigveda, the Yajurveda, the Samaveda, the Atharvangiras, historical accounts, ancient lore, sciences, Upanishads, verses, aphorisms, supplementary explanations, and explanations are the breath of this great being. All these are its breath.

2.4.11. “As the ocean is the single meeting place of all waters, so the skin is the single meeting place of all touches. The nostrils are the single meeting place of all smells. The tongue is the single meeting place of all tastes. The eye is the single meeting place of all visible forms. The ear is the single meeting place of all sounds. The mind is the single meeting place of all intentions. The heart is the single meeting place of all kinds of knowledge. The hands are the single meeting place of all actions. The sexual organ is the single meeting place of all pleasures. The anus is the single meeting place of all discharges. The feet are the single meeting place of all journeys. Speech is the single meeting place of all the Vedas.

2.4.12. “A lump of salt thrown into water dissolves in the water. There is no way to pick it out again, but wherever you take some water, it is salty. In the same way, my dear, this great being is endless and boundless, nothing but a mass of awareness. Arising from these elements, it disappears with them. After death there is no recognition: that is what I am telling you, my dear.” That was what Yajnavalkya said.

2.4.13. Maitreyi said, “Sir, you have confused me right here, by saying that after death there is no recognition.”
He said, “My dear, I am not saying something confusing. This is enough for understanding.

2.4.14. “Where there is something like duality, one smells another, one sees another, one hears another, one speaks to another, one thinks of another, and one knows another. But when everything has become one's own Self, what could one smell, and with what? What could one see, and with what? What could one hear, and with what? What could one speak to, and with what? What could one think of, and with what? What could one know, and with what? By what could one know that through which one knows all this? My dear, by what could one know the knower?”

### Section 2.5

2.5.1. This earth is honey for all beings, and all beings are honey for this earth. The radiant, immortal person in this earth and the radiant, immortal person in the individual body are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.2. These waters are honey for all beings, and all beings are honey for these waters. The radiant, immortal person in these waters and the radiant, immortal person in the individual's semen are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.3. This fire is honey for all beings, and all beings are honey for this fire. The radiant, immortal person in this fire and the radiant, immortal person consisting of speech in the individual are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.4. This wind is honey for all beings, and all beings are honey for this wind. The radiant, immortal person in this wind and the radiant, immortal person who is breath in the individual are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.5. This sun is honey for all beings, and all beings are honey for this sun. The radiant, immortal person in this sun and the radiant, immortal person in the individual's eye are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.6. These directions are honey for all beings, and all beings are honey for these directions. The radiant, immortal person in these directions and the radiant, immortal person in the individual's hearing and its echo are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.7. This moon is honey for all beings, and all beings are honey for this moon. The radiant, immortal person in this moon and the radiant, immortal person in the individual's mind are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.8. This lightning is honey for all beings, and all beings are honey for this lightning. The radiant, immortal person in this lightning and the radiant, immortal person in the individual's light are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.9. This thunder is honey for all beings, and all beings are honey for this thunder. The radiant, immortal person in this thunder and the radiant, immortal person in the individual's sound and voice are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.10. This space is honey for all beings, and all beings are honey for this space. The radiant, immortal person in this space and the radiant, immortal person who is the space in the individual's heart are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.11. This right conduct is honey for all beings, and all beings are honey for this right conduct. The radiant, immortal person in this right conduct and the radiant, immortal person in the individual's right conduct are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.12. This truth is honey for all beings, and all beings are honey for this truth. The radiant, immortal person in this truth and the radiant, immortal person in the individual's truth are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.13. This human race is honey for all beings, and all beings are honey for this human race. The radiant, immortal person in this human race and the radiant, immortal person in the individual human are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.14. This Self is honey for all beings, and all beings are honey for this Self. The radiant, immortal person in this Self and this radiant, immortal Self are this very Self. This is the immortal. This is Brahman. This is everything.

2.5.15. This Self is the ruler of all, the king of all beings. Just as all the spokes are fixed in a chariot's hub and rim, so all beings, all gods, all worlds, all breaths, and all these selves are fixed in this Self.

2.5.16. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer said:
“Men, to win a reward, I make your mighty deed known,
As thunder makes rain known:
How Dadhyanch Atharvana told you the honey
When he spoke with a horse's head.”

2.5.17. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer said:
“Ashvins, you fitted a horse's head
Onto Dadhichi Atharvana.
Keeping his word, he told you the honey,
Tvashtar's secret kept for you, you wonder-workers.”

2.5.18. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer said:
“He made two-footed fortresses;
He made four-footed fortresses.
First he became a bird;
The person entered the fortresses.”
This person lies in the fortresses, in all the fortresses. Nothing is left uncovered by him. Nothing is left unenclosed by him.

2.5.19. This is the honey that Dadhyanch Atharvana taught the Ashvins. Seeing this, the seer said:
“He became a matching form for every form;
That form of his is for making him known.
Through his powers, Indra appears in many forms,
For his bay horses are yoked in hundreds and tens.”
He himself is the bay horses. He himself is the ten, the thousands, the many, and the infinite. This Brahman has nothing before it, nothing after it, nothing inside it, and nothing outside it. This Self is Brahman, experiencing everything. This is the teaching.

### Section 2.6

2.6.1. Now the line of teachers:
Pautimashya received the teaching from Gaupavana.
Gaupavana received the teaching from Pautimashya.
Pautimashya received the teaching from Gaupavana.
Gaupavana received the teaching from Kaushika.
Kaushika received the teaching from Kaundinya.
Kaundinya received the teaching from Shandilya.
Shandilya received the teaching from both Kaushika and Gautama.

2.6.2. Gautama received the teaching from Agniveshya.
Agniveshya received the teaching from both Shandilya and Anabhimlata.
Anabhimlata received the teaching from Anabhimlata.
Anabhimlata received the teaching from Anabhimlata.
Anabhimlata received the teaching from Gautama.
Gautama received the teaching from Saitava and Prachinayogya.
Saitava and Prachinayogya received the teaching from Parasharya.
Parasharya received the teaching from Bharadvaja.
Bharadvaja received the teaching from both Bharadvaja and Gautama.
Gautama received the teaching from Bharadvaja.
Bharadvaja received the teaching from Parasharya.
Parasharya received the teaching from Vaijavapayana.
Vaijavapayana received the teaching from Kaushikayani.

2.6.3. Kaushikayani received the teaching from Ghritakaushika.
Ghritakaushika received the teaching from Parasharyayana.
Parasharyayana received the teaching from Parasharya.
Parasharya received the teaching from Jatukarnya.
Jatukarnya received the teaching from both Asurayana and Yaska.
Asurayana received the teaching from Traivani.
Traivani received the teaching from Aupajandhani.
Aupajandhani received the teaching from Asuri.
Asuri received the teaching from Bharadvaja.
Bharadvaja received the teaching from Atreya.
Atreya received the teaching from Manti.
Manti received the teaching from Gautama.
Gautama received the teaching from Vatsya.
Vatsya received the teaching from Shandilya.
Shandilya received the teaching from Kaishorya Kapya.
Kaishorya Kapya received the teaching from Kumaraharita.
Kumaraharita received the teaching from Galava.
Galava received the teaching from Vidarbhi Kaundinya.
Vidarbhi Kaundinya received the teaching from Vatsanapat Babhrava.
Vatsanapat Babhrava received the teaching from Pantha Saubhara.
Pantha Saubhara received the teaching from Ayasya Angirasa.
Ayasya Angirasa received the teaching from Abhuti Tvashtra.
Abhuti Tvashtra received the teaching from Vishvarupa Tvashtra.
Vishvarupa Tvashtra received the teaching from the Ashvins.
The Ashvins received the teaching from Dadhichi Atharvana.
Dadhyanch Atharvana received the teaching from Atharvan Daiva.
Atharvan Daiva received the teaching from Mrityu Pradhvamsana.
Mrityu Pradhvamsana received the teaching from Pradhvamsana.
Pradhvamsana received the teaching from Ekarshi.
Ekarshi received the teaching from Viprachitti.
Viprachitti received the teaching from Vyashti.
Vyashti received the teaching from Sanaru.
Sanaru received the teaching from Sanatana.
Sanatana received the teaching from Sanaga.
Sanaga received the teaching from Parameshthin.
Parameshthin received the teaching from Brahma.
Brahman is self-existent.
Homage to Brahman.

### Section 3.1

3.1.1. Janaka of Videha held a sacrifice with rich gifts for the priests. Brahmins from Kuru and Panchala gathered there. Janaka of Videha wanted to find out which of these Brahmins was the most learned. He penned up a thousand cows. Ten quarter-coins were tied to the horns of each cow.

3.1.2. He said to them, "Honored Brahmins, whoever among you knows Brahman best may drive these cows away." The Brahmins did not dare. Then Yajnavalkya said to his own student, "Dear Samashravas, drive them away." He drove them away. The Brahmins grew angry. "How can he claim to know Brahman best among us?" Now Ashvala was Janaka of Videha's reciting priest. He asked him, "Yajnavalkya, do you really know Brahman best among us?" He replied, "We bow to the one who knows Brahman best. We only want the cows." At that, Ashvala, the reciting priest, began to question him.

3.1.3. "Yajnavalkya," he said, "everything here is held by death. Everything is overcome by death. How does the person offering the sacrifice escape death's hold?"
"Through the reciting priest, through fire, through speech. Speech is the sacrifice's reciting priest. This speech is fire. It is the reciting priest. It is release. It is complete release."

3.1.4. "Yajnavalkya," he said, "everything here is held by day and night. Everything is overcome by day and night. How does the person offering the sacrifice escape the hold of day and night?"
"Through the priest who performs the ritual, through sight, through the sun. Sight is the sacrifice's ritual priest. This sight is the sun up there. It is the ritual priest. It is release. It is complete release."

3.1.5. "Yajnavalkya," he said, "everything here is held by the waxing and waning halves of the month. Everything is overcome by the waxing and waning halves of the month. How does the person offering the sacrifice escape their hold?"
"Through the chanting priest, through wind, through breath. Breath is the sacrifice's chanting priest. This breath is wind. It is the chanting priest. It is release. It is complete release."

3.1.6. "Yajnavalkya," he said, "this space between earth and heaven seems to offer nothing to stand on. By what means of ascent does the person offering the sacrifice climb to the heavenly world?"
"Through the supervising priest, through the mind, through the moon. The mind is the sacrifice's supervising priest. This mind is the moon up there. It is the supervising priest. It is release. It is complete release."
These are the ways to complete release. Now come the correspondences.

3.1.7. "Yajnavalkya," he said, "how many verses will the reciting priest use in this sacrifice today?"
"Three."
"Which three?"
"The invitation verse, the offering verse, and, third, the praise verse."
"What does he win through them?"
"Everything here that bears breath."

3.1.8. "Yajnavalkya," he said, "how many offerings will the ritual priest make in this sacrifice today?"
"Three."
"Which three?"
"Those that blaze up when offered, those that make a loud noise when offered, and those that sink down when offered."
"What does he win through them?"
"Through those that blaze up when offered, he wins the world of the gods. The world of the gods seems to shine. Through those that make a loud noise when offered, he wins the world of the ancestors. The world of the ancestors is far beyond. Through those that sink down when offered, he wins the human world. The human world seems to lie below."

3.1.9. "Yajnavalkya," he said, "with how many deities will the supervising priest guard this sacrifice from the south today?"
"One."
"Which one?"
"The mind. The mind has no limit, and all the gods have no limit. Through it he wins a world without limits."

3.1.10. "Yajnavalkya," he said, "how many chants will the chanting priest sing in this sacrifice today?"
"Three."
"Which three?"
"The invitation verse, the offering verse, and, third, the praise verse."
"Which are they?"
"Those within a person. The breath moving in is the invitation verse. The breath moving out is the offering verse. The breath spreading through the body is the praise verse."
"What does he win through them?"
"With the invitation verse he wins the world of earth. With the offering verse he wins the world between earth and heaven. With the praise verse he wins the world of heaven."
Then Ashvala, the reciting priest, stopped questioning him.

### Section 3.2

3.2.1. Then Artabhaga, a descendant of Jaratkaru, questioned him. "Yajnavalkya," he said, "how many things grasp, and how many things overpower them?"
"Eight things grasp, and eight things overpower them."
"What are these eight things that grasp and these eight things that overpower them?"

3.2.2. "Breath grasps. Odor overpowers it and holds it. For a person smells odors through breath.

3.2.3. "Speech grasps. Names overpower it and hold it. For a person speaks names through speech.

3.2.4. "The tongue grasps. Taste overpowers it and holds it. For a person knows tastes through the tongue.

3.2.5. "Sight grasps. Visible form overpowers it and holds it. For a person sees forms through sight.

3.2.6. "Hearing grasps. Sound overpowers it and holds it. For a person hears sounds through hearing.

3.2.7. "The mind grasps. Desire overpowers it and holds it. For a person desires desired things through the mind.

3.2.8. "The hands grasp. Action overpowers them and holds them. For a person acts through the hands.

3.2.9. "The skin grasps. Touch overpowers it and holds it. For a person feels touches through the skin. These are the eight things that grasp and the eight things that overpower them."

3.2.10. "Yajnavalkya," he said, "everything here is food for death. What deity has death as its food?"
"Fire is death. It is food for water. One overcomes repeated death."

3.2.11. "Yajnavalkya," he said, "when this person dies, do the breaths leave him or not?"
"No," said Yajnavalkya. "They gather together right here. He swells. He bloats. He lies dead and bloated."

3.2.12. "Yajnavalkya," he said, "when this person dies, what does not leave him?"
"His name. Names have no limit, and all the gods have no limit. Through that he wins a world without limits."

3.2.13. "Yajnavalkya," he said, "when this person dies, his speech goes into fire, his breath into wind, his sight into the sun, his mind into the moon, his hearing into the directions, his body into earth, and his self into space. His body hair goes into plants and his head hair into trees. His blood and semen are placed in water. Where is that person then?"
"Give me your hand, dear Artabhaga. We two will find this out by ourselves. This is not for us to discuss in public."
The two went aside and talked. What they spoke about was action. What they praised was action. A person becomes good through good action and bad through bad action.
Then Artabhaga, the descendant of Jaratkaru, stopped questioning him.

### Section 3.3

3.3.1. Then Bhujyu Lahyayani questioned him. "Yajnavalkya," he said, "we were traveling students wandering among the Madras. We came to the house of Patanchala Kapya. He had a daughter who was possessed by a Gandharva. We asked him, 'Who are you?' He said, 'Sudhanvan, a descendant of Angiras.' As we asked him about the limits of the worlds, we said to him, 'Where did the descendants of Parikshit go?' Where did the descendants of Parikshit go? That is what I ask you, Yajnavalkya. Where did the descendants of Parikshit go?"

3.3.2. He said, "He must have said, 'They went where those who offer the horse sacrifice go.'"
"And where do those who offer the horse sacrifice go?"
"This world extends as far as a divine chariot travels in thirty-two days. Earth surrounds it, extending twice as far. The ocean surrounds that earth, extending twice as far. The space between is as thin as a razor's edge or a fly's wing. Indra became an eagle and handed them over to the wind. The wind placed them in itself and took them where those who offer the horse sacrifice had gone."
In this way he praised the wind. So the wind is the separate individual, and the wind is the whole. Whoever knows this overcomes repeated death.
Then Bhujyu Lahyayani stopped questioning him.

### Section 3.4

3.4.1. Then Ushasta Chakrayana questioned him. "Yajnavalkya," he said, "explain to me the Brahman that is directly present, not hidden from us—the Self within everything."
"It is your Self, which is within everything. The one who breathes in through the in-breath is your Self, which is within everything. The one who breathes out through the out-breath is your Self, which is within everything. The one who breathes throughout the body through the spreading breath is your Self, which is within everything. The one who breathes upward through the rising breath is your Self, which is within everything. This is your Self, which is within everything."

3.4.2. Ushasta Chakrayana said, "That is just pointing something out, as someone might say, 'That is a cow; that is a horse.' Explain to me the Brahman that is directly present, not hidden from us—the Self within everything."
"It is your Self, which is within everything."
"Yajnavalkya, which is within everything?"
"You cannot see the one who sees through sight. You cannot hear the one who hears through hearing. You cannot think of the one who thinks through thought. You cannot know the one who knows through knowledge. This is your Self, which is within everything. Anything other than this is subject to suffering."
Then Ushasta Chakrayana stopped questioning him.

### Section 3.5

3.5.1. Then Kahola Kaushitakeya questioned him. "Yajnavalkya," he said, "explain to me the Brahman that is directly present, not hidden from us—the Self within everything."
"It is your Self, which is within everything."
"Yajnavalkya, which is within everything?"
"The one that goes beyond hunger and thirst, grief and confusion, old age and death. Knowing this Self, Brahmins give up the desire for children, the desire for wealth, and the desire for worlds. They then live by begging. The desire for children is the desire for wealth, and the desire for wealth is the desire for worlds. Both are only desires. So a Brahmin should finish with scholarship and seek to live with a child's simplicity. After finishing with both a child's simplicity and scholarship, he becomes a sage. After finishing with both silence and its opposite, he becomes a Brahmin. How should that Brahmin live? However he lives, he remains just that. Anything other than this is subject to suffering."
Then Kahola Kaushitakeya stopped questioning him.

### Section 3.6

3.6.1. Then Gargi Vachaknavi questioned him. "Yajnavalkya," she said, "all this is woven lengthwise and crosswise in water. In what is water woven lengthwise and crosswise?"
"In wind, Gargi."
"In what is wind woven lengthwise and crosswise?"
"In the worlds between earth and heaven, Gargi."
"In what are the worlds between earth and heaven woven lengthwise and crosswise?"
"In the worlds of the Gandharvas, Gargi."
"In what are the worlds of the Gandharvas woven lengthwise and crosswise?"
"In the worlds of the sun, Gargi."
"In what are the worlds of the sun woven lengthwise and crosswise?"
"In the worlds of the moon, Gargi."
"In what are the worlds of the moon woven lengthwise and crosswise?"
"In the worlds of the stars, Gargi."
"In what are the worlds of the stars woven lengthwise and crosswise?"
"In the worlds of the gods, Gargi."
"In what are the worlds of the gods woven lengthwise and crosswise?"
"In the worlds of Indra, Gargi."
"In what are the worlds of Indra woven lengthwise and crosswise?"
"In the worlds of Prajapati, Gargi."
"In what are the worlds of Prajapati woven lengthwise and crosswise?"
"In the worlds of Brahman, Gargi."
"In what are the worlds of Brahman woven lengthwise and crosswise?"
He said, "Gargi, do not question too far, or your head may fall off. You are questioning too far about a deity that must not be questioned too far. Gargi, do not question too far."
Then Gargi Vachaknavi stopped questioning him.

### Section 3.7

3.7.1. Then Uddalaka Aruni questioned him. "Yajnavalkya," he said, "we were staying among the Madras, in the house of Patanchala Kapya, studying sacrifice. His wife was possessed by a Gandharva. We asked him, 'Who are you?' He said, 'Kabandha, a descendant of Atharvan.' He said to Patanchala Kapya and the students of sacrifice, 'Kapya, do you know the thread on which this world, the other world, and all beings are strung together?' Patanchala Kapya said, 'Sir, I do not know it.' He said to Patanchala Kapya and the students of sacrifice, 'Kapya, do you know the ruler within, who rules this world, the other world, and all beings from within?' Patanchala Kapya said, 'Sir, I do not know him.' He said to Patanchala Kapya and the students of sacrifice, 'Kapya, whoever knows that thread and that ruler within knows Brahman. He knows the worlds, the gods, the Vedas, the Self, and everything.' That is what he told them. I know this. Yajnavalkya, if you drive away the cows awarded for knowing Brahman without knowing that thread and that ruler within, your head will fall off."
"Gautama, I do know that thread and that ruler within."
"Anyone could say, 'I know, I know.' Tell us what you know."

3.7.2. He said, "Gautama, wind is that thread. On wind as a thread, Gautama, this world, the other world, and all beings are strung together. That is why, Gautama, people say of someone who has died, 'His limbs have come apart.' For they are strung together on wind as a thread, Gautama."
"That is just so, Yajnavalkya. Tell us about the ruler within."

3.7.3. "He lives in earth and is within it. Earth does not know him. Earth is his body. He rules earth from within. He is your Self, the ruler within, who does not die.

3.7.4. "He lives in water and is within it. Water does not know him. Water is his body. He rules water from within. He is your Self, the ruler within, who does not die.

3.7.5. "He lives in fire and is within it. Fire does not know him. Fire is his body. He rules fire from within. He is your Self, the ruler within, who does not die.

3.7.6. "He lives in the space between earth and heaven and is within it. The space between earth and heaven does not know him. The space between earth and heaven is his body. He rules the space between earth and heaven from within. He is your Self, the ruler within, who does not die.

3.7.7. "He lives in wind and is within it. Wind does not know him. Wind is his body. He rules wind from within. He is your Self, the ruler within, who does not die.

3.7.8. "He lives in heaven and is within it. Heaven does not know him. Heaven is his body. He rules heaven from within. He is your Self, the ruler within, who does not die.

3.7.9. "He lives in the sun and is within it. The sun does not know him. The sun is his body. He rules the sun from within. He is your Self, the ruler within, who does not die.

3.7.10. "He lives in the directions and is within them. The directions do not know him. The directions are his body. He rules the directions from within. He is your Self, the ruler within, who does not die.

3.7.11. "He lives in the moon and stars and is within them. The moon and stars do not know him. The moon and stars are his body. He rules the moon and stars from within. He is your Self, the ruler within, who does not die.

3.7.12. "He lives in space and is within it. Space does not know him. Space is his body. He rules space from within. He is your Self, the ruler within, who does not die.

3.7.13. "He lives in darkness and is within it. Darkness does not know him. Darkness is his body. He rules darkness from within. He is your Self, the ruler within, who does not die.

3.7.14. "He lives in light and is within it. Light does not know him. Light is his body. He rules light from within. He is your Self, the ruler within, who does not die.

3.7.15. "Now about beings.
He lives in all beings and is within them. None of these beings know him. All beings are his body. He rules all beings from within. He is your Self, the ruler within, who does not die.
That is about beings.

3.7.16. "Now about the person. He lives in breath and is within it. Breath does not know him. Breath is his body. He rules breath from within. He is your Self, the ruler within, who does not die.

3.7.17. "He lives in speech and is within it. Speech does not know him. Speech is his body. He rules speech from within. He is your Self, the ruler within, who does not die.

3.7.18. "He lives in sight and is within it. Sight does not know him. Sight is his body. He rules sight from within. He is your Self, the ruler within, who does not die.

3.7.19. "He lives in hearing and is within it. Hearing does not know him. Hearing is his body. He rules hearing from within. He is your Self, the ruler within, who does not die.

3.7.20. "He lives in the mind and is within it. The mind does not know him. The mind is his body. He rules the mind from within. He is your Self, the ruler within, who does not die.

3.7.21. "He lives in the skin and is within it. The skin does not know him. The skin is his body. He rules the skin from within. He is your Self, the ruler within, who does not die.

3.7.22. "He lives in understanding and is within it. Understanding does not know him. Understanding is his body. He rules understanding from within. He is your Self, the ruler within, who does not die.

3.7.23. "He lives in semen and is within it. Semen does not know him. Semen is his body. He rules semen from within. He is your Self, the ruler within, who does not die.
He is not seen, but he sees. He is not heard, but he hears. He is not thought of, but he thinks. He is not known, but he knows. There is no other who sees. There is no other who hears. There is no other who thinks. There is no other who knows. He is your Self, the ruler within, who does not die. Anything other than this is subject to suffering."
Then Uddalaka Aruni stopped questioning him.

### Section 3.8

3.8.1. Then Vachaknavi said, "Honored Brahmins, I will ask him two questions. If he answers them for me, none of you will ever defeat him in a debate about Brahman."
"Ask, Gargi."

3.8.2. She said, "Yajnavalkya, a warrior's son from Kashi or Videha might string an unstrung bow, take two arrows that can pierce his enemies, and stand before an opponent. Just like that, I have come before you with two questions. Answer them for me."
"Ask, Gargi."

3.8.3. She said, "Yajnavalkya, what is above heaven, what is below earth, what is between this heaven and earth, and what people call the past, present, and future—in what is all that woven lengthwise and crosswise?"

3.8.4. He said, "Gargi, what is above heaven, what is below earth, what is between this heaven and earth, and what people call the past, present, and future—all that is woven lengthwise and crosswise in space."

3.8.5. She said, "I bow to you, Yajnavalkya, for answering this question for me. Prepare yourself for the other."
"Ask, Gargi."

3.8.6. She said, "Yajnavalkya, what is above heaven, what is below earth, what is between this heaven and earth, and what people call the past, present, and future—in what is all that woven lengthwise and crosswise?"

3.8.7. He said, "Gargi, what is above heaven, what is below earth, what is between this heaven and earth, and what people call the past, present, and future—all that is woven lengthwise and crosswise in space itself."
"Then in what is space woven lengthwise and crosswise?"

3.8.8. He said, "Gargi, this is what Brahmins call the imperishable. It is not thick or thin, short or long, red or oily. It has no shadow and no darkness, no air and no space. It is not attached to anything. It has no taste or smell, no eyes or ears, no speech or mind, no radiance or breath, no mouth or limbs, no inside or outside. It eats nothing, and nothing eats it.

3.8.9. "Gargi, under the rule of this imperishable, the sun and moon are held apart in their places. Gargi, under the rule of this imperishable, heaven and earth are held apart in their places. Gargi, under the rule of this imperishable, moments, spans of time, days and nights, half-months, months, seasons, and years remain in their places. Gargi, under the rule of this imperishable, some rivers flow east from the white mountains, others west, each following its own direction. Gargi, under the rule of this imperishable, people praise those who give. The gods depend on the person offering sacrifice, and the ancestors depend on the offering ladle.

3.8.10. "Whoever makes offerings, performs sacrifices, and practices strict discipline in this world for many thousands of years without knowing this imperishable, Gargi, gains only something that comes to an end. Whoever leaves this world without knowing this imperishable, Gargi, is to be pitied. But whoever leaves this world knowing this imperishable, Gargi, is a Brahmin.

3.8.11. "Gargi, this imperishable is not seen, but it sees. It is not heard, but it hears. It is not thought of, but it thinks. It is not known, but it knows. There is nothing else that sees. There is nothing else that hears. There is nothing else that thinks. There is nothing else that knows. Gargi, it is in this imperishable that space is woven lengthwise and crosswise."

3.8.12. She said, "Honored Brahmins, count yourselves fortunate if you get away from him by bowing. None of you will ever defeat him in a debate about Brahman."
Then Vachaknavi stopped questioning him.

### Section 3.9

3.9.1. Then Vidagdha Shakalya questioned him. "Yajnavalkya, how many gods are there?"
He answered with the number given in the invocation to All the Gods: "Three hundred and three, and three thousand and three."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"Thirty-three."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"Six."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"Three."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"Two."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"One and a half."
"Yes," he said. "But how many gods are there, Yajnavalkya?"
"One."
"Yes," he said. "Who are those three hundred and three, and three thousand and three?"

3.9.2. He said, "Those are only displays of their power. There are just thirty-three gods."
"Who are those thirty-three?"
"The eight Vasus, the eleven Rudras, and the twelve Adityas make thirty-one. Indra and Prajapati make thirty-three."

3.9.3. "Who are the Vasus?"
"Fire, earth, wind, the space between earth and heaven, the sun, heaven, the moon, and the stars are the Vasus. All this wealth is stored in them. That is why they are called Vasus."

3.9.4. "Who are the Rudras?"
"The ten breaths in a person, with the self as the eleventh. When they leave this mortal body, they make people cry. Because they make people cry, they are called Rudras."

3.9.5. "Who are the Adityas?"
"The twelve months of the year are the Adityas. They go along taking all this away. Because they go along taking all this away, they are called Adityas."

3.9.6. "Which is Indra, and which is Prajapati?"
"Thunder is Indra. Sacrifice is Prajapati."
"What is thunder?"
"The thunderbolt."
"What is sacrifice?"
"The sacrificial animals."

3.9.7. "Which are the six?"
"Fire, earth, wind, the space between earth and heaven, the sun, and heaven are the six. These six make up everything here."

3.9.8. "Which are those three gods?"
"These three worlds. All these gods are in them."
"Which are those two gods?"
"Food and breath."
"Which is the one and a half?"
"The wind that blows here."

3.9.9. "People say, 'This wind seems to blow as just one. How is it one and a half?'"
"Because all this has prospered in it, it is called one and a half."
"Which is the one god?"
"Breath. It is Brahman, which people call 'That.'"

3.9.10. "Earth is his home. Fire is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person in the body. But tell me, Shakalya, what is his deity?"
"Immortality," he said.

3.9.11. "Desire is his home. The heart is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person made of desire. But tell me, Shakalya, what is his deity?"
"Women," he said.

3.9.12. "Visible forms are his home. Sight is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is that person in the sun. But tell me, Shakalya, what is his deity?"
"Truth," he said.

3.9.13. "Space is his home. Hearing is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person heard in the ear and in an answering echo. But tell me, Shakalya, what is his deity?"
"The directions," he said.

3.9.14. "Darkness is his home. The heart is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person made of shadow. But tell me, Shakalya, what is his deity?"
"Death," he said.

3.9.15. "Visible forms are his home. The heart is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person in the mirror. But tell me, Shakalya, what is his deity?"
"Truth," he said.

3.9.16. "Water is his home. The heart is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person in water. But tell me, Shakalya, what is his deity?"
"Varuna," he said.

3.9.17. "Semen is his home. The heart is his world. The mind is his light. Whoever knows that person, the final resting place of the whole self, truly knows, Yajnavalkya."
"I do know the person you speak of, the final resting place of the whole self. He is this person in the form of a son. But tell me, Shakalya, what is his deity?"
"Prajapati," he said.

3.9.18. Yajnavalkya said, "Shakalya, have these Brahmins made you their tongs for pulling out hot coals?"

3.9.19. Shakalya said, "Yajnavalkya, what Brahman do you know, that you have defeated these Brahmins of Kuru and Panchala in debate?"
"I know the directions, along with their gods and their foundations."
"So you know the directions, along with their gods and their foundations."

3.9.20. "What deity do you have in this eastern direction?"
"My deity is the sun."
"What supports the sun?"
"Sight."
"What supports sight?"
"Visible forms. For a person sees forms through sight."
"What supports visible forms?"
"The heart," he said. "For a person knows forms through the heart. Visible forms rest on the heart."
"That is just so, Yajnavalkya."

3.9.21. "What deity do you have in this southern direction?"
"My deity is Yama."
"What supports Yama?"
"Sacrifice."
"What supports sacrifice?"
"The gift to the priests."
"What supports the gift to the priests?"
"Faith. For only when a person has faith does he give a gift to the priests. The gift to the priests rests on faith."
"What supports faith?"
"The heart," he said. "For it is through the heart that a person has faith. Faith rests on the heart."
"That is just so, Yajnavalkya."

3.9.22. "What deity do you have in this western direction?"
"My deity is Varuna."
"What supports Varuna?"
"Water."
"What supports water?"
"Semen."
"What supports semen?"
"The heart. That is why, when a child is born who looks like his father, people say, 'He seems to have slipped out of his heart. He seems to have been made from his heart.' For semen rests on the heart."
"That is just so, Yajnavalkya."

3.9.23. "What deity do you have in this northern direction?"
"My deity is Soma."
"What supports Soma?"
"Initiation into the sacrifice."
"What supports initiation?"
"Truth. That is why people tell someone who has been initiated, 'Speak the truth.' For initiation rests on truth."
"What supports truth?"
"The heart," he said. "For a person knows truth through the heart. Truth rests on the heart."
"That is just so, Yajnavalkya."

3.9.24. "What deity do you have in this fixed direction?"
"My deity is fire."
"What supports fire?"
"Speech."
"What supports speech?"
"The heart."
"What supports the heart?"

3.9.25. "You fool!" said Yajnavalkya. "You think it is somewhere outside us! If it were outside us, dogs would eat this body, or birds would tear it apart."

3.9.26. "What supports you and your body?"
"The in-breath."
"What supports the in-breath?"
"The out-breath."
"What supports the out-breath?"
"The breath that spreads through the body."
"What supports the breath that spreads through the body?"
"The breath that rises upward."
"What supports the breath that rises upward?"
"The breath that moves evenly. This Self is 'not this, not this.' It cannot be grasped, because it is not grasped. It cannot decay, because it does not decay. It is not attached, because it does not attach itself. It is not bound. It does not suffer. It is not harmed.
"There are these eight homes, eight worlds, eight gods, and eight persons. I ask you about the person of the secret teaching, who has drawn out those persons, drawn them back in, and gone beyond them. If you do not explain him to me, your head will fall off."
Shakalya did not know him. His head fell off. Robbers even carried away his bones, mistaking them for something else.

3.9.27. Then he said, "Honored Brahmins, any of you who wants to may question me. Or all of you may question me. I will question whichever of you wants it, or I will question all of you."
The Brahmins did not dare.

3.9.29. He questioned them with these verses:
"A person really is like a tree, a tree of the forest.
His body hair is its leaves; his skin is its outer bark.

3.9.30. "His blood flows from his skin, as sap flows from a tree's bark.
That is why it comes out when he is cut, as sap comes out when a tree is struck.

3.9.31. "His flesh is like its wood chips; his tough sinews are like its inner bark.
His bones are its wood inside; his marrow is compared to its pith.

3.9.32. "When a tree is cut down, it grows back from its root, fresher than before.
When a mortal is cut down by death, from what root does he grow back?

3.9.33. "Do not say, 'From semen.' That comes from someone alive.
A tree can clearly grow again after death, like a plant sprouting from seed.

3.9.34. "If a tree were pulled up with its root, it would not grow back.
When a mortal is cut down by death, from what root does he grow back?

3.9.35. "Once born, he is not born again. Who could give birth to him again?

3.9.36. "Brahman is knowledge and joy—a gift for a person who gives, the final resting place
of the one who stands firm and knows it."

### Section 4.1

4.1.1. Janaka of Videha was seated.
Then Yajnavalkya came to him.
He asked, "Yajnavalkya, why have you come? Do you want cattle, or subtle discussions?"
"Both, Your Majesty," he said.

4.1.2. "Let us hear what anyone has told you."
"Jitvan Shailini told me, 'Speech is Brahman.'"
"Shailini spoke as someone taught by a mother, a father, and a teacher would speak: 'Speech is Brahman.'
For what could someone who could not speak have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"Speech is its dwelling place, and space its foundation. A person should worship it as understanding."
"What does understanding mean here, Yajnavalkya?"
"Speech itself, Your Majesty," he said.
"Through speech a person recognizes a relative, Your Majesty.
Through speech, Your Majesty, people come to know the Rigveda, Yajurveda, Samaveda, Atharvangiras, histories, ancient lore, branches of knowledge, Upanishads, verses, aphorisms, detailed explanations, explanations, sacrifices, offerings, food and drink, this world, the world beyond, and all beings.
Speech is the highest Brahman, Your Majesty.
Speech does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

4.1.3. "Let us hear whatever anyone else has told you."
"Udanka Shaulbayana told me,
'Breath is Brahman.'"
"Shaulbayana spoke as someone taught by a mother, a father, and a teacher would speak: 'Breath is Brahman.'
For what could someone who could not breathe have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"Breath is its dwelling place, and space its foundation.
A person should worship it as what is dear."
"What does being dear mean here, Yajnavalkya?"
"Breath itself, Your Majesty," he said.
"For the sake of breath, Your Majesty, a person performs a sacrifice for someone for whom they should not perform it.
They accept a gift from someone from whom they should not accept it.
Even when there is a risk of being killed in the direction they go, they go for the sake of breath, Your Majesty.
Breath is the highest Brahman, Your Majesty.
Breath does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

4.1.4. "Let us hear whatever anyone else has told you."
"Barku Varshna told me,
'Sight is Brahman.'"
"Varshna spoke as someone taught by a mother, a father, and a teacher would speak: 'Sight is Brahman.'
For what could someone who could not see have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"Sight is its dwelling place, and space its foundation.
A person should worship it as truth."
"What does truth mean here, Yajnavalkya?"
"Sight itself, Your Majesty," he said.
"When people ask someone who sees with their eyes, 'Did you see it?'
and that person says, 'I saw it,' that is true.
Sight is the highest Brahman, Your Majesty.
Sight does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

4.1.5. "Let us hear whatever anyone else has told you."
"Gardabhivipita Bharadvaja told me,
'Hearing is Brahman.'"
"Bharadvaja spoke as someone taught by a mother, a father, and a teacher would speak: 'Hearing is Brahman.'
For what could someone who could not hear have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"Hearing is its dwelling place, and space its foundation. A person should worship it as infinity."
"What does infinity mean here, Yajnavalkya?"
"The directions, Your Majesty," he said.
"Whatever direction a person goes in, Your Majesty, they never reach its end.
For the directions have no end.
The directions are hearing, Your Majesty.
Hearing is the highest Brahman, Your Majesty.
Hearing does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

4.1.6. "Let us hear whatever anyone else has told you."
"Satyakama Jabala told me, 'Mind is Brahman.'"
"Jabala spoke as someone taught by a mother, a father, and a teacher would speak: 'Mind is Brahman.'
For what could someone without a mind have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"Mind is its dwelling place, and space its foundation. A person should worship it as joy."
"What does joy mean here, Yajnavalkya?"
"Mind itself, Your Majesty," he said. "Through the mind, Your Majesty, a man desires a woman. A son in his likeness is born to her.
That is joy.
Mind is the highest Brahman, Your Majesty.
Mind does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

4.1.7. "Let us hear whatever anyone else has told you."
"Vidagdha Shakalya told me,
'The heart is Brahman.'"
"Shakalya spoke as someone taught by a mother, a father, and a teacher would speak: 'The heart is Brahman.'
For what could someone without a heart have?
But did he tell you its dwelling place and its foundation?"
"He did not."
"Then that is only one quarter, Your Majesty."
"Please tell us, Yajnavalkya."
"The heart is its dwelling place, and space its foundation.
A person should worship it as stability."
"What does stability mean here, Yajnavalkya?"
"The heart itself, Your Majesty," he said.
"The heart is the dwelling place of all beings, Your Majesty.
The heart is the foundation of all beings, Your Majesty.
All beings rest in the heart, Your Majesty.
The heart is the highest Brahman, Your Majesty.
The heart does not leave a person who knows this.
All beings flow toward that person.
They become a god and reach the gods.
This happens to anyone who knows this and worships in this way."
"I give you a thousand cows, with a bull as large as an elephant," said Janaka of Videha.
Yajnavalkya said, "My father held that one should not accept a gift without teaching."

### Section 4.2

4.2.1. Janaka of Videha came down from his seat and said, "I bow to you, Yajnavalkya.
Please teach me."
He said, "Your Majesty, just as someone about to make a long journey would get a chariot or a boat ready, you have prepared yourself through these secret teachings.
You are eminent and wealthy, have studied the Vedas, and have been taught the Upanishads. Where will you go when you are released from here?"
"Sir, I do not know where I will go."
"Then I will tell you where you will go."
"Please tell me, sir."

4.2.2. The person in the right eye is named Indha.
Although his name is Indha, people call him Indra, using an indirect name.
For the gods seem to like indirect names and dislike direct ones.

4.2.3. The person-shaped figure in the left eye is his wife, Viraj.
Their meeting place is the space inside the heart.
Their food is the lump of blood inside the heart.
Their covering is the netlike structure inside the heart.
Their passage for moving about is the channel that goes upward from the heart.
The channels called Hita are set within the heart, each as fine as a hair split into a thousand parts.
Through them this flowing nourishment flows.
That is why this person seems to have finer food than the bodily self.

4.2.4. His eastern direction is the breaths that go east.
His southern direction is the breaths that go south.
His western direction is the breaths that go west.
His northern direction is the breaths that go north.
His upper direction is the breaths that go up.
His lower direction is the breaths that go down.
All directions are all the breaths.
This Self is "not this, not this."
It cannot be grasped, because it is never grasped.
It does not decay, because it never decays.
It is unattached, because it does not become attached.
It is unbound. It is not troubled.
It is not injured.
"Janaka, you have reached freedom from fear," said Yajnavalkya.
Janaka of Videha said, "Yajnavalkya, may freedom from fear come to you, since you have made freedom from fear known to us.
I bow to you.
These people of Videha are yours, and so am I."

### Section 4.3

4.3.1. Yajnavalkya went to Janaka of Videha.
He thought, "I will not speak with him."
But Janaka of Videha and Yajnavalkya had once discussed the Agnihotra offering together.
Yajnavalkya had granted him a blessing.
He had chosen the right to ask whatever questions he wanted.
Yajnavalkya had granted it.
So the king was the first to question him.

4.3.2. "Yajnavalkya, what light does this person have?"
"The light of the sun, Your Majesty," he said.
"With the sun as their light, they sit, go about, do their work, and return."
"That is right, Yajnavalkya."

4.3.3. "When the sun has set, Yajnavalkya, what light does this person have?"
"The moon becomes their light.
With the moon as their light, they sit, go about, do their work, and return."
"That is right, Yajnavalkya."

4.3.4. "When the sun has set and the moon has set, Yajnavalkya, what light does this person have?"
"Fire becomes their light.
With fire as their light, they sit, go about, do their work, and return."
"That is right, Yajnavalkya."

4.3.5. "When the sun has set, the moon has set, and the fire has gone out, Yajnavalkya, what light does this person have?"
"Speech becomes their light.
With speech as their light, they sit, go about, do their work, and return.
That is why, Your Majesty, even where someone cannot make out their own hand, they go toward the place where a voice is heard."
"That is right, Yajnavalkya."

4.3.6. "When the sun has set, the moon has set, the fire has gone out, and speech has fallen silent, Yajnavalkya, what light does this person have?"
"The Self becomes their light.
With the Self as their light, they sit, go about, do their work, and return."

4.3.7. "Which is the Self?"
"The person made of awareness among the vital powers, the light inside the heart.
Remaining the same, this person moves through both worlds. They seem to think and seem to move about.
In dreams, they pass beyond this world, the forms of death.

4.3.8. "When this person is born and enters a body, they become connected with evils.
When they leave it and die, they leave the evils behind.

4.3.9. "This person has two places:
this place and the place in the other world.
The third is the place of dreams, at their meeting point.
Standing at this meeting point, they see both places, this one and the place in the other world.
Whatever access they have to the place in the other world,
they take that route and see both evils and joys.
When they fall asleep, they take material from this world that contains everything, take it apart themselves, build it up themselves, and sleep by their own brightness, their own light.
Here this person becomes their own light.

4.3.10. "There are no chariots there, no teams for chariots, and no roads.
But they create chariots, teams for chariots, and roads.
There are no joys, pleasures, or delights there.
But they create joys, pleasures, and delights.
There are no pools, lotus ponds, or rivers there.
But they create pools, lotus ponds, and rivers.
For they are the maker.

4.3.11. "There are these verses:
'After putting the body to sleep, the one who does not sleep looks on those who sleep.
Taking his light, he returns to his place: the golden person, the lone swan.

4.3.12. 'Guarding the lower nest with breath, the immortal one moves outside the nest.
The immortal one goes wherever he wishes: the golden person, the lone swan.

4.3.13. 'Moving up and down within dreams, the god creates many forms,
as though enjoying himself with women, laughing, or seeing frightening things.

4.3.14. 'People see his playground, but no one sees him.'
"People say that one should not wake him suddenly.
For someone whom this person does not return to is hard to heal.
Others say this is only his waking state,
because the things he sees awake are the things he sees asleep.
Here this person becomes their own light."
"Sir, I give you a thousand cows.
Tell me more about liberation."

4.3.15. "After enjoying themselves and moving about in this state of calm, after merely seeing good and evil, this person runs back along the same route to the same place, to dreaming.
Whatever they see there does not follow them.
For this person is unattached."
"That is right, Yajnavalkya.
Sir, I give you a thousand cows.
Tell me more about liberation."

4.3.16. "After enjoying themselves and moving about in this dream, after merely seeing good and evil, this person runs back along the same route to the same place, to waking.
Whatever they see there does not follow them.
For this person is unattached."
"That is right, Yajnavalkya.
Sir, I give you a thousand cows.
Tell me more about liberation."

4.3.17. "After enjoying themselves and moving about in this waking state, after merely seeing good and evil, this person runs back along the same route to the same place, to dreaming.

4.3.18. "As a great fish moves between the two banks of a river, this one and the other,
this person moves between these two states, dreaming and waking.

4.3.19. "As a hawk or an eagle grows tired after flying about in the sky, folds its wings, and heads for its resting place,
this person runs toward that state
where, asleep, they desire nothing and see no dream.

4.3.20. "These channels called Hita are as fine as a hair split into a thousand parts.
They are filled with white, blue, tawny, green, and red fluid.
When people seem to kill or overpower this person, when an elephant seems to chase them, or they seem to fall into a pit,
they imagine through ignorance the same frightening things they see while awake.
But when they think, 'I am like a god, like a king; I myself am all this,'
that is their highest world.

4.3.21. "This is their form beyond desire, free from evil and fear.
As a man held close by a woman he loves knows nothing outside or inside,
this person, held close by the knowing Self, knows nothing outside or inside.
This is their form in which all desires are fulfilled, in which the Self is their desire, in which there is no desire. It is beyond sorrow.

4.3.22. "Here a father is no father, a mother no mother, worlds no worlds, gods no gods, and Vedas no Vedas.
Here a thief is no thief, a murderer no murderer, a Chandala no Chandala, a Paulkasa no Paulkasa, a renunciant no renunciant, and an ascetic no ascetic.
Good does not follow this person, and evil does not follow them.
For then they have crossed beyond all the sorrows of the heart.

4.3.23. "When they do not see, they are still seeing, although they do not see.
The seer's seeing cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could see.

4.3.24. "When they do not smell, they are still smelling, although they do not smell.
The smeller's smelling cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could smell.

4.3.25. "When they do not taste, they are still tasting, although they do not taste.
The taster's tasting cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could taste.

4.3.26. "When they do not speak, they are still speaking, although they do not speak.
The speaker's speaking cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could speak of.

4.3.27. "When they do not hear, they are still hearing, although they do not hear.
The hearer's hearing cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could hear.

4.3.28. "When they do not think, they are still thinking, although they do not think.
The thinker's thinking cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could think of.

4.3.29. "When they do not touch, they are still touching, although they do not touch.
The one who touches cannot lose the power of touch, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could touch.

4.3.30. "When they do not know, they are still knowing, although they do not know.
The knower's knowing cannot be lost, because it cannot be destroyed.
But there is no second thing, separate and distinct from them, that they could know.

4.3.31. "Where there seems to be something else, one may see something else, smell something else, taste something else, speak of something else, hear something else, think of something else, touch something else, or know something else.

4.3.32. "The seer becomes water: one, without a second.
This is the world of Brahman, Your Majesty."
Yajnavalkya taught him in this way.
"This is this person's highest goal.
This is their highest success.
This is their highest world.
This is their highest joy.
Other beings live on just a portion of this joy.

4.3.33. "Someone who is successful and wealthy among human beings, who rules others, and who has the fullest supply of all human pleasures has the highest human joy.
A hundred human joys make one joy of the ancestors who have won their worlds.
A hundred joys of the ancestors who have won their worlds make one joy in the world of the Gandharvas.
A hundred joys in the world of the Gandharvas make one joy of the gods who became gods through their actions.
A hundred joys of those gods make one joy of the gods by birth,
and of a Vedic scholar who is blameless and not struck down by desire.
A hundred joys of the gods by birth make one joy in the world of Prajapati,
and of a Vedic scholar who is blameless and not struck down by desire.
A hundred joys in the world of Prajapati make one joy in the world of Brahman,
and of a Vedic scholar who is blameless and not struck down by desire.
This is the highest joy.
This is the world of Brahman, Your Majesty."
That is what Yajnavalkya said.
"Sir, I give you a thousand cows.
Tell me more about liberation."
At this Yajnavalkya became afraid: "This intelligent king has blocked every way out for me."

4.3.34. "After enjoying themselves and moving about in this dream state, after merely seeing good and evil, this person runs back along the same route to the same place, to waking.

4.3.35. "As a heavily loaded cart moves along creaking, this embodied self moves along creaking, ridden by the knowing Self,
when the person begins to breathe upward.

4.3.36. "When someone becomes weak, through old age or illness,
just as a mango, an udumbara fig, or a peepal fig comes free of its stem,
this person comes free of these limbs and runs back along the same route to the same place, to breath itself.

4.3.37. "As guards, officials, charioteers, and village heads prepare food, drink, and lodging for an approaching king, saying, 'He is coming! He is arriving!'
all beings prepare for someone who knows this, saying, 'Brahman is coming! It is arriving!'

4.3.38. "As guards, officials, charioteers, and village heads gather around a king who is about to leave,
all the vital powers gather around this self at the end of life,
when the person begins to breathe upward."

### Section 4.4

4.4.1. When this self becomes weak and seems to become confused,
these vital powers gather around it.
Taking these particles of light into itself, it goes down into the heart.
When the person in the eye turns away,
the dying person no longer recognizes forms.

4.4.2. People say, "He has become one; he does not see."
They say, "He has become one; he does not smell."
They say, "He has become one; he does not taste."
They say, "He has become one; he does not speak."
They say, "He has become one; he does not hear."
They say, "He has become one; he does not think."
They say, "He has become one; he does not touch."
They say, "He has become one; he does not know."
The tip of his heart lights up.
By that light this self leaves,
through the eye, the top of the head, or another part of the body.
As it leaves, breath follows it.
As breath leaves, all the vital powers follow it.
The self has awareness.
It moves on with that awareness.
Knowledge, action, and previous experience take hold of it.

4.4.3. As a caterpillar reaches the end of a blade of grass, takes hold of another support, and draws itself together,
this self puts the body aside, leaves it without awareness, takes hold of another support, and draws itself together.

4.4.4. As a goldsmith takes a piece of gold and makes another, newer and finer form,
this self puts the body aside, leaves it without awareness, and makes another, newer and finer form:
that of an ancestor, a Gandharva, a god, Prajapati, Brahma, or another being.

4.4.5. This self is Brahman: made of awareness, mind, breath, sight, hearing, earth, water, wind, space, light and the absence of light, desire and the absence of desire, anger and the absence of anger, right and wrong—made of everything.
This is what is meant by saying, "Made of this, made of that."
A person becomes according to how they act and behave.
Someone who does good becomes good.
Someone who does evil becomes evil.
Through good action a person becomes good; through evil action, evil.
People also say,
"This person is made of desire."
As their desire is, so is their intention.
As their intention is, so is the action they do.
Whatever action they do, they reach its result.

4.4.6. There is this verse:
"Attached, he goes with his deeds to the very place where his mind, his identifying sign, is fixed.
After reaching the end of the result of whatever action he does here,
he returns from that world to this world, to act again."
This is what happens to someone who desires.
But someone who does not desire, who is without desire, free from desire, whose desires are fulfilled, whose desire is the Self—their vital breaths do not leave.
Being Brahman, that person reaches Brahman.

4.4.7. There is this verse:
"When all the desires lodged in the heart are released,
then the mortal becomes immortal and reaches Brahman here."
As a snake's dead skin lies discarded on an anthill,
this body lies.
But this bodiless, immortal breath is Brahman itself, light itself.
"Sir, I give you a thousand cows," said Janaka of Videha.

4.4.8. There are these verses:
"The narrow, ancient path stretches out. It has touched me; I myself have found it.
By it the wise who know Brahman go upward from here to the heavenly world, set free.

4.4.9. "On that path they speak of white and blue, tawny, green, and red.
This path has been found through Brahman. By it goes the knower of Brahman, the doer of good, the radiant one.

4.4.10. "Those who worship ignorance enter blind darkness.
Those who delight in knowledge enter what seems even greater darkness.

4.4.11. "Those worlds called Joyless are covered in blind darkness.
People who do not know and do not understand go to them after death.

4.4.12. "If a person knew the Self, saying, 'I am this,'
what would they want, and for whose desire would they suffer along with the body?

4.4.13. "Someone who has found and fully understood the Self that has entered this dense body
is the maker of the universe, the maker of everything. The world is theirs; they are the world itself.

4.4.14. "While still here, we know that. If we fail to know it, the loss is great.
Those who know it become immortal. The others go only to suffering.

4.4.15. "When someone clearly sees this Self, the god,
the ruler of what has been and what will be, they no longer shrink away.

4.4.16. "Beneath it the year turns with its days.
The gods worship that light of lights as immortal life.

4.4.17. "The five peoples, and space, rest in it.
I regard that as the Self. Knowing Brahman, the immortal, I become immortal.

4.4.18. "Those who know the breath of breath, the eye of the eye, the ear of the ear, and the mind of the mind
have understood Brahman, the ancient, the first.

4.4.19. "It must be seen through the mind alone. There is no difference at all here.
Anyone who sees what seems to be difference here goes from death to death.

4.4.20. "It must be seen as one alone: this immeasurable, unchanging reality.
The Self is without stain, beyond space, unborn, great, and unchanging.

4.4.21. "A wise Brahmin, having known it, should make that alone the basis of understanding.
They should not dwell on many words, for that only tires speech."

4.4.22. This great, unborn Self is the one made of awareness among the vital powers.
It lies in the space inside the heart.
It controls everything.
It is the lord of everything.
It is the ruler of everything.
It does not become greater through good action
or smaller through bad action.
It is the lord of all.
It is the ruler of beings.
It is the guardian of beings.
It is the bridge that holds these worlds apart so that they do not run together.
Brahmins seek to know it through reciting the Veda, celibacy, sacrifice, giving, and the austerity of fasting.
By knowing it alone, a person becomes a sage.
Those who wander away from home wander out seeking it as their world.
Knowing this, learned people in earlier times did not desire children.
"What would we do with children, when this Self is our world?" they said.
They rose above the desire for sons, the desire for wealth, and the desire for worlds, and lived by begging.
For the desire for sons is the desire for wealth,
and the desire for wealth is the desire for worlds. Both are only desires.
This Self is "not this, not this." It cannot be grasped, because it is never grasped.
It does not decay, because it never decays.
It is unattached, because it does not become attached.
It is unbound. It is neither troubled nor injured.
It crosses beyond both "I did evil" and "I did good,"
beyond both of these,
the good and the bad.
Things done and things left undone do not torment it.

4.4.23. This is expressed in a Rig verse:
"This is the lasting greatness of a Brahmin. It does not grow through action or become smaller.
A person should know its path. Knowing it, they are not stained by evil action."
So someone who knows this becomes calm, controlled, withdrawn, patient, and focused, and sees the Self within the self.
They see everything as the Self.
Evil does not cross over them.
They cross over all evil.
Evil does not burn them.
They burn all evil.
They become a Brahmin without evil, without stain, and without doubt.
"This is the world of Brahman, Your Majesty.
You have been brought to it," said Yajnavalkya.
"Sir, I give you the people of Videha, and myself too, to serve you."

4.4.24. This great, unborn Self is the eater of food and the giver of wealth.
Anyone who knows this finds wealth.

4.4.25. This great, unborn Self is free from aging, deathless, immortal, fearless: Brahman.
Brahman is freedom from fear.
Anyone who knows this becomes fearless Brahman.

### Section 4.5

4.5.1. Yajnavalkya had two wives, Maitreyi and Katyayani.
Maitreyi was versed in discussions about Brahman.
At that time Katyayani had only a woman's understanding.
Yajnavalkya was about to begin a different way of life.

4.5.2. "Maitreyi," said Yajnavalkya,
"my dear, I am about to leave this place and go wandering.
Let me make a settlement between you and Katyayani."

4.5.3. Maitreyi said,
"Sir, if I owned this whole earth, filled with wealth, would that make me immortal or not?"
"No," said Yajnavalkya.
"Your life would be like that of people with plenty of possessions.
But wealth offers no hope of immortality."

4.5.4. Maitreyi said,
"What would I do with something that will not make me immortal?
Tell me just what you know, sir."

4.5.5. Yajnavalkya said,
"You were dear to me already; what you have said makes you even dearer.
Come, then.
I will explain this to you.
As I explain, think carefully about what I say."

4.5.6. He said,
"You do not love a husband for the husband's sake, my dear. You love a husband for the Self's sake.
You do not love a wife for the wife's sake, my dear. You love a wife for the Self's sake.
You do not love sons for the sons' sake, my dear. You love sons for the Self's sake.
You do not love wealth for wealth's sake, my dear. You love wealth for the Self's sake.
You do not love livestock for the livestock's sake, my dear. You love livestock for the Self's sake.
You do not love priestly power for priestly power's sake, my dear. You love priestly power for the Self's sake.
You do not love ruling power for ruling power's sake, my dear. You love ruling power for the Self's sake.
You do not love worlds for the worlds' sake, my dear. You love worlds for the Self's sake.
You do not love gods for the gods' sake, my dear. You love gods for the Self's sake.
You do not love the Vedas for the Vedas' sake, my dear. You love the Vedas for the Self's sake.
You do not love beings for the beings' sake, my dear. You love beings for the Self's sake.
You do not love everything for everything's sake, my dear. You love everything for the Self's sake.
Maitreyi, my dear, the Self must be seen, heard, thought about, and deeply considered.
When the Self has been seen, heard, thought about, and understood, everything here is known.

4.5.7. "Priestly power turns away from anyone who knows it as separate from the Self.
Ruling power turns away from anyone who knows it as separate from the Self.
The worlds turn away from anyone who knows them as separate from the Self.
The gods turn away from anyone who knows them as separate from the Self.
The Vedas turn away from anyone who knows them as separate from the Self.
Beings turn away from anyone who knows them as separate from the Self.
Everything turns away from anyone who knows it as separate from the Self.
This priestly power, this ruling power, these worlds, these gods, these Vedas, these beings, and everything here are this Self.

4.5.8. "When someone strikes a drum, you cannot take hold of the sounds that come out of it.
But by grasping the drum or the drumming, you grasp the sound.

4.5.9. "When someone blows a conch, you cannot take hold of the sounds that come out of it.
But by grasping the conch or the blowing of it, you grasp the sound.

4.5.10. "When someone plays a lute, you cannot take hold of the sounds that come out of it.
But by grasping the lute or the playing of it, you grasp the sound.

4.5.11. "As separate streams of smoke come from a fire lit with damp wood, my dear, all these are the breath of this great being: the Rigveda, Yajurveda, Samaveda, Atharvangiras, histories, ancient lore, branches of knowledge, Upanishads, verses, aphorisms, detailed explanations, explanations, sacrifices, offerings, food and drink, this world, the world beyond, and all beings.
All these are its breaths.

4.5.12. "As all waters have their one destination in the sea,
all touches have their one destination in the skin;
all smells have their one destination in the nostrils;
all tastes have their one destination in the tongue;
all forms have their one destination in sight;
all sounds have their one destination in hearing;
all intentions have their one destination in mind;
all branches of knowledge have their one destination in the heart;
all actions have their one destination in the hands;
all pleasures have their one destination in the sexual organ;
all discharges have their one destination in the anus;
all paths have their one destination in the feet;
and all Vedas have their one destination in speech.

4.5.13. "A lump of salt has no separate inside or outside. It is entirely a mass of taste.
In the same way, my dear, this Self has no separate inside or outside. It is entirely a mass of understanding.
It arises from these elements and passes away with them.
My dear, I say that after death there is no recognition."
That is what Yajnavalkya said.

4.5.14. Maitreyi said,
"Sir, here you have brought me to complete confusion.
I do not understand this Self."
He said, "My dear, I am not saying anything confusing.
This Self cannot be destroyed. Its nature is not to be cut off.

4.5.15. "Where there seems to be a second thing, one person sees another, smells another, tastes another, speaks to another, hears another, thinks of another, touches another, and knows another.
But when everything has become the Self for a person, through what would they see whom? Through what would they smell whom? Through what would they taste whom? Through what would they speak to whom? Through what would they hear whom? Through what would they think of whom? Through what would they touch whom? Through what would they know whom?
Through what could they know that by which they know everything here?
This Self is 'not this, not this.'
It cannot be grasped, because it is never grasped.
It does not decay, because it never decays.
It is unattached, because it does not become attached.
It is unbound. It is neither troubled nor injured.
My dear, through what could a person know the knower? Maitreyi, you have received the teaching.
My dear, this is the whole of immortality."
After saying this, Yajnavalkya left.

### Section 4.6

4.6.1. Now the line of teachers.
Pautimashya received the teaching from Gaupavana.
Gaupavana received it from Pautimashya.
Pautimashya received it from Gaupavana.
Gaupavana received it from Kaushika.
Kaushika received it from Kaundinya.
Kaundinya received it from Shandilya.
Shandilya received it from Kaushika and Gautama.
Gautama

4.6.2. received it from Agniveshya.
Agniveshya received it from Gargya.
Gargya received it from Gargya.
Gargya received it from Gautama.
Gautama received it from Saitava.
Saitava received it from Parasharyayana.
Parasharyayana received it from Gargyayana.
Gargyayana received it from Uddalakayana.
Uddalakayana received it from Jabalayana.
Jabalayana received it from Madhyandinayana.
Madhyandinayana received it from Saukarayana.
Saukarayana received it from Kashayana.
Kashayana received it from Sayakayana.
Sayakayana received it from Kaushikayani.
Kaushikayani

4.6.3. received it from Ghritakaushika.
Ghritakaushika received it from Parasharya.
Parasharya received it from Parasharya.
Parasharya received it from Jatukarnya.
Jatukarnya received it from Asurayana and Yaska.
Asurayana received it from Traivani.
Traivani received it from Aupajandhani.
Aupajandhani received it from Asuri.
Asuri received it from Bharadvaja.
Bharadvaja received it from Atreya.
Atreya received it from Manti.
Manti received it from Gautama.
Gautama received it from Gautama.
Gautama received it from Vatsya.
Vatsya received it from Shandilya.
Shandilya received it from Kaishorya Kapya.
Kaishorya Kapya received it from Kumaraharita.
Kumaraharita received it from Galava.
Galava received it from Vidarbhi Kaundinya.
Vidarbhi Kaundinya received it from Vatsanapat Babhrava.
Vatsanapat Babhrava received it from Pantha Saubhara.
Pantha Saubhara received it from Ayasya Angirasa.
Ayasya Angirasa received it from Abhuti Tvashtra.
Abhuti Tvashtra received it from Vishvarupa Tvashtra.
Vishvarupa Tvashtra received it from the Ashvins.
The Ashvins received it from Dadhichi Atharvana.
Dadhyanch Atharvana received it from Atharvan Daiva.
Atharvan Daiva received it from Mrityu Pradhvamsana.
Mrityu Pradhvamsana received it from Pradhvamsana.
Pradhvamsana received it from Ekarshi.
Ekarshi received it from Viprachitti.
Viprachitti received it from Vyashti.
Vyashti received it from Sanaru.
Sanaru received it from Sanatana.
Sanatana received it from Sanaga.
Sanaga received it from Parameshthin.
Parameshthin received it from Brahma.
Brahman is self-born.
Homage to Brahman.

### Section 5.1

5.1.1. That is whole. This is whole. What is whole comes from what is whole.
When the whole is taken from the whole, the whole remains.
Space is Brahman.
Space is ancient.
Space is full of air.
That is what the son of Kauravyayani used to say.
The Brahmins know this Veda.
Through it a person knows what must be known.

### Section 5.2

5.2.1. Three kinds of children of Prajapati lived as celibate students with their father Prajapati:
gods, human beings, and Asuras.
After living as students, the gods said, "Please teach us."
He told them the syllable "Da."
"Have you understood?" he asked.
"We have understood," they said.
"You told us, 'Control yourselves,' damyata."
"Yes," he said. "You have understood."

5.2.2. Then the human beings said to him, "Please teach us."
He told them the same syllable, "Da."
"Have you understood?" he asked.
"We have understood," they said.
"You told us, 'Give,' datta."
"Yes," he said. "You have understood."

5.2.3. Then the Asuras said to him, "Please teach us."
He told them the same syllable, "Da."
"Have you understood?" he asked.
"We have understood," they said.
"You told us, 'Be compassionate,' dayadhvam."
"Yes," he said. "You have understood."
The divine voice of thunder keeps repeating this: "Da, da, da."
"Control yourselves. Give. Be compassionate."
A person should learn these three: self-control, generosity, and compassion.

### Section 5.3

5.3.1. This heart is Prajapati.
It is Brahman.
It is everything.
The word hridayam, heart, has three syllables.
Hri is one syllable.
Relatives and others bring gifts to anyone who knows this.
Da is one syllable.
Relatives and others give to anyone who knows this.
Yam is one syllable.
Anyone who knows this goes to the heavenly world.

### Section 5.4

5.4.1. That was precisely this:
truth.
Anyone who knows this great, awe-inspiring being, the firstborn, as "Truth is Brahman" conquers these worlds, and their opponent is conquered. This happens to anyone who knows this great, awe-inspiring being, the firstborn, as "Truth is Brahman."
For Brahman is truth.

### Section 5.5

5.5.1. At first all this was water.
The waters produced truth.
Truth is Brahman.
Brahman produced Prajapati.
Prajapati produced the gods.
Those gods worship truth alone.
It has three syllables: sa-ti-yam. Sa is one syllable,
ti is one syllable,
and yam is one syllable.
The first and last syllables are truth. In the middle is untruth.
This untruth is held on both sides by truth.
So it is filled with truth.
Untruth does not harm anyone who knows this.

5.5.2. That truth is the sun up there.
The person in that disk and the person in the right eye rest on each other.
The one in the sun rests on the one in the eye through the sun's rays. The one in the eye rests on the one in the sun through the vital breaths.
When someone is about to leave the body, they see this disk as clear.
These rays no longer come toward them.

5.5.3. The person in this disk has bhur as his head.
There is one head and one syllable.
Bhuvah is his arms.
There are two arms and two syllables.
Suvar is his support.
There are two supporting feet and two syllables.
His secret name is ahar, day.
Anyone who knows this destroys evil and leaves it behind.

5.5.4. The person in the right eye has bhur as his head.
There is one head and one syllable.
Bhuvah is his arms.
There are two arms and two syllables.
Suvar is his support.
There are two supporting feet and two syllables.
His secret name is aham, I.
Anyone who knows this destroys evil and leaves it behind.

### Section 5.6

5.6.1. This person is made of mind. His reality is light.
He is inside the heart, like a grain of rice or barley.
He is the lord of everything, the ruler of everything. He governs absolutely everything here.

### Section 5.7

5.7.1. People say, "Lightning is Brahman."
Lightning, vidyut, gets its name from splitting, vidana.
It cuts free from evil anyone who knows, "Lightning is Brahman."
For lightning is Brahman.

### Section 5.8

5.8.1. A person should worship speech as a milk cow.
She has four teats:
the calls svaha, vashat, hanta, and svadha.
The gods live on two of her teats:
svaha and vashat.
Human beings live on hanta,
and the ancestors on svadha.
Breath is her bull, and mind is her calf.

### Section 5.9

5.9.1. This fire within a person is Vaishvanara, the fire shared by everyone.
Through it, food is digested:
the food that is eaten here.
It makes this sound:
the sound a person hears when they close their ears.
When someone is about to leave the body, they no longer hear this sound.

### Section 5.10

5.10.1. When a person leaves this world, they reach the wind.
The wind opens a space for them like the hole in a chariot wheel.
They go up through it.
They reach the sun.
The sun opens a space for them
like the opening in a lambara drum.
They go up through it.
They reach the moon.
The moon opens a space for them
like the opening in a kettledrum.
They go up through it.
They reach a world without sorrow or cold.
They live there for endless years.

### Section 5.11

5.11.1. When a sick person suffers heat, this is the highest austerity.
Anyone who knows this wins the highest world.
When people take a dead person to the wilderness, this is the highest austerity.
Anyone who knows this wins the highest world.
When people place a dead person on the fire, this is the highest austerity.
Anyone who knows this wins the highest world.

### Section 5.12

5.12.1. Some say, "Food is Brahman."
That is not so.
Food rots without breath.
Some say, "Breath is Brahman."
That is not so.
Breath dries up without food.
These two gods reach the highest state by becoming one.
Pratrida once said to his father,
"What good could I do for someone who knows this? What harm could I do to him?"
His father signaled with his hand, "No, Pratrida!
Who can reach the highest state by becoming one with these two?"
He told him this: "Vi."
Food is vi,
because all these beings have entered, vishta, into food.
"Ram."
Breath is ram,
because all these beings take pleasure, ram, in breath.
All beings enter anyone who knows this.
All beings take pleasure in that person.

### Section 5.13

5.13.1. The Uktha hymn.
Breath is the Uktha hymn,
because breath makes everything rise.
From someone who knows this, a heroic son who knows the Uktha arises.
Anyone who knows this gains union with the Uktha and shares its world.

5.13.2. The Yajus formula.
Breath is the Yajus,
because all these beings are joined, yuj, in breath.
All beings join with anyone who knows this to give them the highest position.
Anyone who knows this gains union with the Yajus and shares its world.

5.13.3. The Saman chant.
Breath is the Saman,
because all these beings come together in breath.
All beings come together to secure the highest position for anyone who knows this.
Anyone who knows this gains union with the Saman and shares its world.

5.13.4. Ruling power.
Breath is ruling power.
Breath is indeed ruling power.
Breath protects a person from injury.
That person gains ruling power that needs no protection.
Anyone who knows this gains union with ruling power and shares its world.

### Section 5.14

5.14.1. Bhumir antariksham dyauh—earth, the space between heaven and earth, and heaven—has eight syllables.
One line of the Gayatri has eight syllables.
This is that line of the Gayatri.
Anyone who knows this line in this way wins everything in these three worlds.

5.14.2. Richo yajumshi samani—Rig verses, Yajus formulas, and Saman chants—has eight syllables.
One line of the Gayatri has eight syllables.
This is that line of the Gayatri.
Anyone who knows this line in this way wins all that is covered by this threefold knowledge.

5.14.3. Prano apano vyanah—inward breath, downward breath, and the breath that spreads through the body—has eight syllables.
One line of the Gayatri has eight syllables.
This is that line of the Gayatri.
Anyone who knows this line in this way wins everything that breathes.
Its fourth, visible line, beyond the world, is the one who shines up there.
What is fourth is called turiya, the fourth.
It is called the visible line because this one can be seen.
It is called "beyond the world" because it shines high above the whole world.
Anyone who knows this line in this way shines with prosperity and glory.

5.14.4. This Gayatri rests on that fourth, visible line beyond the world.
That line rests on truth.
Sight is truth.
Sight really is truth.
That is why, if two people came now disputing, one saying, "I saw it," and the other, "I heard it,"
we would believe the one who said,
"I saw it."
That truth rests on strength.
Breath is strength.
So it rests on breath.
That is why people say that strength is more powerful than truth.
In this way the Gayatri rests within the individual self.
It protected the gayas.
The vital breaths are the gayas.
So it protected the vital breaths.
Because it protected, trai, the gayas, it is called Gayatri.
The Savitri verse that a teacher recites to a student is this Gayatri.
It protects the vital breaths of the person to whom the teacher recites it.

5.14.5. Some recite this Savitri in the Anushtubh meter.
They say, "Speech is Anushtubh.
We are reciting speech."
A teacher should not do that.
They should recite the Savitri in the Gayatri meter.
Even if someone who knows this accepts what seems a great deal in gifts, it does not equal even one line of the Gayatri.

5.14.6. If someone accepted these three worlds in their entirety, that would equal its first line.
If someone accepted everything covered by this threefold knowledge, that would equal its second line.
If someone accepted everything that breathes, that would equal its third line.
But its fourth, visible line beyond the world is the one who shines up there.
It cannot be obtained through anything.
How could anyone accept that much in gifts?

5.14.7. This is the prayer addressed to it:
"Gayatri, you have one foot, two feet, three feet, four feet.
You have no feet,
because you cannot be reached.
I bow to your fourth, visible foot beyond the world."
A person may add, "May that man not obtain that," about someone they hate, or, "May that desire of his not succeed."
That desire does not succeed for the person against whom this prayer is addressed.
Or the person may add, "May I obtain that."

5.14.8. Janaka of Videha once said to Budila Ashvatarashvi, "You said you knew the Gayatri.
Then how is it that you have become an elephant and carry loads?"
He answered, "Your Majesty, I did not know its mouth."
Fire is its mouth.
Even if people put what seems a great deal into a fire, it burns all of it.
In the same way, even if someone who knows this does what seems a great deal of evil, they consume it all and become clean, purified, free from aging, and immortal.

### Section 5.15

5.15.1. A golden bowl covers the face of truth.
Pushan, uncover it so that I, devoted to truth, may see.
Pushan, lone seer, Yama, Sun, child of Prajapati, draw back your rays. Gather in your light.
Let me see your most beautiful form. I am that person who is there.
Let the breath go to the immortal wind, and let this body end in ashes.
Om. Will, remember. Remember what was done. Will, remember. Remember what was done.
Agni, guide us by a good path to prosperity. God, you know all the ways.
Keep crooked wrongdoing away from us. We offer you our fullest words of homage.

### Section 6.1

6.1.1. Anyone who knows the oldest and the best becomes the oldest and the best among their own people.
Breath is the oldest and the best.
Anyone who knows this becomes the oldest and the best among their own people,
and among whatever people they wish to hold that position.

6.1.2. Anyone who knows the most prosperous becomes the most prosperous among their own people.
Speech is the most prosperous.
Anyone who knows this becomes the most prosperous among their own people,
and among whatever people they wish to hold that position.

6.1.3. Anyone who knows the foundation stands firmly on level ground
and stands firmly on difficult ground.
Sight is the foundation.
Through sight a person stands firmly on both level and difficult ground.
Anyone who knows this stands firmly on level ground and stands firmly on difficult ground.

6.1.4. Anyone who knows success succeeds in obtaining whatever they desire.
Hearing is success,
because all these Vedas come together in hearing.
Anyone who knows this succeeds in obtaining whatever they desire.

6.1.5. Anyone who knows the dwelling place becomes a dwelling place for their own people and a dwelling place for others.
Mind is the dwelling place.
Anyone who knows this becomes a dwelling place for their own people and a dwelling place for others.

6.1.6. Anyone who knows reproduction has children and livestock.
Semen is reproduction.
Anyone who knows this has children and livestock.

6.1.7. These vital powers went to Brahma, arguing over which of them was best.
They asked, "Which of us is the most prosperous?"
Brahma told them, "Whichever of you makes this body worse off by leaving it is the most prosperous."

6.1.8. Speech left.
After staying away for a year, it returned and asked, "How were you able to live without me?"
They answered, "We lived like people unable to speak: without speaking through speech, but breathing through breath, seeing through sight, hearing through hearing, knowing through mind, and reproducing through semen."
Speech went back in.

6.1.9. Sight left.
After staying away for a year, it returned and asked, "How were you able to live without me?"
They answered, "We lived like blind people: without seeing through sight, but breathing through breath, speaking through speech, hearing through hearing, knowing through mind, and reproducing through semen."
Sight went back in.

6.1.10. Hearing left.
After staying away for a year, it returned and asked, "How were you able to live without me?"
They answered, "We lived like deaf people: without hearing through hearing, but breathing through breath, speaking through speech, seeing through sight, knowing through mind, and reproducing through semen."
Hearing went back in.

6.1.11. Mind left.
After staying away for a year, it returned and asked, "How were you able to live without me?"
They answered, "We lived like people without understanding: without knowing through mind, but breathing through breath, speaking through speech, seeing through sight, hearing through hearing, and reproducing through semen."
Mind went back in.

6.1.12. Semen left.
After staying away for a year, it returned and asked, "How were you able to live without me?"
They answered, "We lived like impotent men: without reproducing through semen, but breathing through breath, speaking through speech, seeing through sight, hearing through hearing, and knowing through mind."
Semen went back in.

6.1.13. Then breath was about to leave. As a great, fine horse from Sindhu might pull out the stakes to which its feet are tied, breath pulled up these vital powers.
They said, "Please do not leave.
We will not be able to live without you."
"Then pay me tribute," it said.
"Yes," they agreed.

6.1.14. Speech said, "The prosperity that makes me most prosperous is yours."
Sight said, "The foundation that I am is yours."
Hearing said, "The success that I am is yours."
Mind said, "The dwelling place that I am is yours."
Semen said, "The reproduction that I am is yours."
Breath asked, "Then what is my food, and what is my clothing?"
"Whatever there is, down to what dogs, worms, insects, and moths eat, is your food.
Water is your clothing."
Anyone who knows the food of this breath in this way neither eats nor accepts anything that is not food.
Knowing this, Vedic scholars sip water before eating and sip water after eating.
They think that in doing so they are keeping this breath clothed.

### Section 6.2

6.2.1. Shvetaketu, a descendant of Aruna, came to the assembly of the Panchalas.
He approached Pravahana Jaivali, who was having attendants wait on him.
Seeing him, the king said, "Young man!"
"Sir!" he answered.
"Have you been taught by your father?"
"Yes," he said.

6.2.2. "Do you know how these creatures go their separate ways when they leave here?"
"No," he said.
"Do you know how they return to this world?"
"No," he said again.
"Do you know why that world never fills up, although so many go there again and again?"
"No," he said again.
"Do you know at which offering the waters, after being offered, rise up with a human voice and speak?"
"No," he said again.
"Do you know the way into the path of the gods and the path of the ancestors?
What do people do to enter the path of the gods or the path of the ancestors?
We have heard these words of the seer:
'I have heard of two paths: those of the ancestors, of the gods, and of mortals.
Along these goes everything that moves, whatever is between the father and the mother.'"
"I do not know even one of these things," Shvetaketu said.

6.2.3. Then the king invited him to stay.
Disregarding the invitation, the young man ran away.
He came to his father
and said, "You told us before that we had been fully taught!"
"How so, my intelligent son?"
"That fellow from the ruling class asked me five questions.
I do not know the answer to even one."
"What were they?"
He repeated the opening words of the questions.

6.2.4. His father said, "My child, you should know this about me: whatever I know, I have told you all of it.
But let us go there.
We will return and live as students."
"You go yourself," Shvetaketu said.
So Gautama went to where Pravahana Jaivali was.
The king had a seat brought for him and had water brought.
Then he gave him an offering of welcome.
He said, "We grant the honored Gautama a blessing of his choice."

6.2.5. Gautama said, "You have promised me this blessing.
Tell me what you said in the young man's presence."

6.2.6. The king said, "Gautama, that belongs among divine blessings.
Ask for a human one."

6.2.7. Gautama said, "It is well known that we already have gold, cattle, horses, female slaves, cloaks, and clothing.
Please do not be ungenerous to us with what is abundant, infinite, and without limit."
"Gautama, you must seek it in the proper way."
"I come to you as a student."
In earlier times, people became students simply by saying this.
He stayed there after declaring himself a student.

6.2.8. The king said, "Do not take offense at us, Gautama, nor should your ancestors.
Before this, this knowledge had never lived in any Brahmin.
I will tell it to you.
For who could refuse someone who speaks in this way?"

6.2.9. "That world is a fire, Gautama.
The sun is its fuel.
The rays are its smoke.
Day is its flame.
The directions are its coals.
The directions between them are its sparks.
Into this fire the gods offer faith.
From this offering King Soma comes into being.

6.2.10. "Parjanya is a fire, Gautama.
The year is its fuel.
Clouds are its smoke.
Lightning is its flame.
Thunderbolts are its coals.
Thunderclaps are its sparks.
Into this fire the gods offer King Soma.
From this offering rain comes into being.

6.2.11. "This world is a fire, Gautama.
The earth is its fuel.
Fire is its smoke.
Night is its flame.
The moon is its coals.
The stars are its sparks.
Into this fire the gods offer rain.
From this offering food comes into being.

6.2.12. "A man is a fire, Gautama.
His open mouth is its fuel.
Breath is its smoke.
Speech is its flame.
Sight is its coals.
Hearing is its sparks.
Into this fire the gods offer food.
From this offering semen comes into being.

6.2.13. "A woman is a fire, Gautama.
Her sexual organ is its fuel.
Her hair is its smoke.
Her vagina is its flame.
Penetration is its coals.
Pleasures are its sparks.
Into this fire the gods offer semen.
From this offering a person comes into being.
That person lives as long as they live.
Then, when they die,

6.2.14. "people take them to the fire.
Here fire itself is the fire,
fuel is the fuel,
smoke is the smoke,
flame is the flame,
coals are the coals,
and sparks are the sparks.
Into this fire the gods offer the person.
From this offering a person with a shining appearance comes into being.

6.2.15. "Those who know this, and those in the wilderness who worship faith and truth, reach the flame.
From the flame they reach the day;
from the day, the fortnight of the waxing moon;
from that fortnight, the six months when the sun travels north;
from those months, the world of the gods;
from the world of the gods, the sun;
and from the sun, lightning.
A person made of mind comes to those who have reached lightning and takes them to the worlds of Brahman.
They live in those worlds of Brahman for the farthest reaches of time.
They do not return.

6.2.16. "Those who win worlds through sacrifice, giving, and austerity reach smoke.
From smoke they reach the night;
from the night, the fortnight of the waning moon;
from that fortnight, the six months when the sun travels south;
from those months, the world of the ancestors;
and from the world of the ancestors, the moon.
When they reach the moon, they become food.
There the gods consume them, as they consume King Soma, saying, 'Grow full. Diminish.'
When that comes to an end for them, they pass into this space.
From space they enter wind;
from wind, rain;
from rain, the earth.
When they reach the earth, they become food.
They are offered again into the fire that is a man, and then are born in the fire that is a woman.
In this way they keep going around, rising again into the worlds.
Those who do not know either of these paths become insects, moths, and biting creatures."

### Section 6.3

6.3.1. Someone who desires, "Let me reach greatness," should observe the Upasad vow for twelve days. Then, on an auspicious day in the fortnight of the waxing moon while the sun travels north, they should gather all kinds of plants and fruits in a bowl or cup made from udumbara wood, sweep and plaster the ground, build a fire, spread grass around it, prepare clarified butter in the prescribed way, and mix the mash under a constellation with a male name. They then make offerings:
"Jatavedas, to all the gods within you who turn aside and destroy a person's desires,
I offer their allotted share. Satisfied, may they satisfy all my desires. Svaha.
You who lie across the way, saying, 'I am the one who holds things back,'
I worship you with a stream of clarified butter so that you bring success. Svaha."

6.3.2. They offer into the fire, saying, "To the oldest, svaha. To the best, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To breath, svaha. To the most prosperous, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To speech, svaha. To the foundation, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To sight, svaha. To success, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To hearing, svaha. To the dwelling place, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To mind, svaha. To reproduction, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To semen, svaha," and pour the leftover butter into the mash.

6.3.3. They offer into the fire, saying, "To Agni, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To Soma, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "Earth, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "The space between heaven and earth, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "Heaven, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "Earth, the space between heaven and earth, heaven, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To priestly power, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To ruling power, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To what has been, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To what will be, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To the universe, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To everything, svaha," and pour the leftover butter into the mash.
They offer into the fire, saying, "To Prajapati, svaha," and pour the leftover butter into the mash.

6.3.4. Then they touch the mash, saying, "You are moving.
You are burning.
You are full.
You are firm.
You are the meeting place of all.
You are the sound 'Him' that has been made.
You are that sound being made.
You are the Udgitha chant.
You are the Udgitha being sung.
You are the call to listen.
You are the answering call.
You are the fire blazing in the wet.
You are all-pervading.
You are powerful.
You are food.
You are light.
You are the closing chant.
You are the gathering of everything."

6.3.5. Then they lift it up, saying, "You are Ama, for your greatness is Ama.
He is the king, the ruler, the lord.
May he, the king and ruler, make me a lord."

6.3.6. Then they sip it:
"That of Savitar which is worth choosing—
The winds blow sweetness for the one who follows the right order. The rivers pour sweetness.
Let the plants be sweet for us.
Earth, svaha.
We meditate on the god's radiance.
Let night and dawn be sweet, and the dust of earth be sweet.
Let heaven, our father, be sweet for us.
The space between heaven and earth, svaha.
May he inspire our thoughts.
Let the tree be sweet for us, and the sun be sweet.
Let the cows be sweet for us.
Heaven, svaha."
Then they recite the whole Savitri
and all the verses about sweetness, saying, "May I become all this. Earth, the space between heaven and earth, heaven, svaha." After sipping the last of it and washing their hands, they lie down west of the fire with their head toward the east.
In the morning they address the sun:
"You are the one lotus of the directions.
May I be the one lotus among human beings."
They return by the way they came, sit west of the fire, and quietly recite the line of teachers.

6.3.7. Uddalaka Aruni taught this to his student Yajnavalkya Vajasaneya and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."

6.3.8. Yajnavalkya Vajasaneya taught this to his student Madhuka Paingya and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."

6.3.9. Madhuka Paingya taught this to his student Chula Bhagavitti and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."

6.3.10. Chula Bhagavitti taught this to his student Janaki Ayasthuna and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."

6.3.11. Janaki Ayasthuna taught this to his student Satyakama Jabala and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."

6.3.12. Satyakama Jabala taught this to his students and said, "Even if someone poured this on a dry stump, branches would grow and leaves would sprout."
A person should not teach this to anyone who is neither their son nor their student.

6.3.13. Four kinds of items are made of udumbara wood:
the offering spoon, the cup, the firewood, and the two mixing sticks.
There are ten cultivated grains:
rice, barley, sesame, black gram, anu millet, priyangu millet, wheat, lentils, khalva, and khalakula.
They grind these and moisten them with yogurt, honey, and clarified butter.
They make offerings of clarified butter.

### Section 6.4

6.4.1. The earth is the essence of these beings.
Water is the essence of the earth.
Plants are the essence of water.
Flowers are the essence of plants.
Fruits are the essence of flowers.
A man is the essence of fruits.
Semen is the essence of a man.

6.4.2. Prajapati thought, "I must provide a place for this," and created a woman.
Having created her, he had sex with her below.
That is why a person should approach a woman below.
He raised this forward-pointing pressing stone from his own body
and joined with her through it.

6.4.3. Her sexual organ is the altar.
Her hair is the sacrificial grass.
Her skin is the pair of pressing boards.
The fire is kindled in the middle; there are the two testicles.
The world gained by a man who performs the Vajapeya sacrifice is also gained by him
when he has sex with this knowledge. He takes the merit of these women.
But when a man has sex without this knowledge, the women take his merit.

6.4.4. Knowing this, Uddalaka Aruni used to say this.
Knowing this, Naka Maudgalya used to say this.
Knowing this, Kumaraharita used to say, "Many mortal men from Brahmin families leave this world without strength or merit because they have sex without knowing this."
A great deal of semen may be spilled while a man is asleep or awake.

6.4.5. He should touch it and recite over it: "Whatever semen of mine has spilled onto the earth today, or has gone into plants or water,
I now take that semen back.
Let strength return to me, and heat, and good fortune.
Let the fires and their seats be put back in their proper places."
He should take it with his ring finger and thumb and rub it between his breasts or between his eyebrows.

6.4.6. If he sees his reflection in water, he should recite over it: "Let heat, strength, glory, wealth, and merit be in me."
A woman with menstrual stains on her clothes is the beauty of women.
So he should approach a woman in stained clothes who has that beauty, and invite her.

6.4.7. If she will not give herself to him, he may try to bribe her.
If she still will not give herself to him, he should strike her with a stick or his hand and force himself on her,
saying, "With my strength and glory, I take your glory away."
She becomes without glory.

6.4.8. If she gives herself to him, he should say, "With my strength and glory, I give you glory."
Both become glorious.

6.4.9. If he wants a woman to desire him, he should put his organ into her, join his mouth to hers, touch her sexual organ, and quietly recite:
"You come from limb after limb. You are born from the heart.
You are the essence of the limbs. Drive this woman into longing for me, as though she had been struck by a poisoned arrow."

6.4.10. If he wants her not to conceive, he should put his organ into her, join his mouth to hers, breathe out, and then breathe in,
saying, "With my strength and semen, I take your semen away."
She becomes without seed.

6.4.11. If he wants her to conceive, he should put his organ into her, join his mouth to hers, breathe in, and then breathe out,
saying, "With my strength and semen, I place semen in you."
She becomes pregnant.

6.4.12. If his wife has a lover whom he hates, he should build a fire in an unbaked clay vessel, spread reed grass with its tips turned backward, and offer into it reed tips smeared with clarified butter, also turned backward:
"You have offered into my kindled fire.
I take your inward and downward breaths away, so-and-so.
You have offered into my kindled fire.
I take your children and livestock away, so-and-so.
You have offered into my kindled fire.
I take the benefit of your sacrifices and good deeds away, so-and-so.
You have offered into my kindled fire.
I take your hopes and expectations away, so-and-so."
Anyone whom a Brahmin with this knowledge curses leaves this world without strength or merit.
That is why a person should not want to have sex with the wife of a Vedic scholar who knows this.
For someone with this knowledge becomes an enemy.

6.4.13. When his wife begins to menstruate, she should not drink from a metal vessel for three days.
She should wear new clothes.
A man or woman of the Shudra class should not touch her.
At the end of the three nights, she should bathe; then he should have her pound rice.

6.4.14. If someone desires, "Let a fair-skinned son be born to me, who will recite one Veda and live out his full lifespan," the couple should have rice cooked with milk and eat it with clarified butter.
They can produce such a child.

6.4.15. If someone desires, "Let a tawny son with brown eyes be born to me, who will recite two Vedas and live out his full lifespan," the couple should have rice cooked with yogurt and eat it with clarified butter.
They can produce such a child.

6.4.16. If someone desires, "Let a dark son with red eyes be born to me, who will recite three Vedas and live out his full lifespan," the couple should have rice cooked with water and eat it with clarified butter.
They can produce such a child.

6.4.17. If someone desires, "Let a learned daughter be born to me, who will live out her full lifespan," the couple should have rice cooked with sesame and eat it with clarified butter.
They can produce such a child.

6.4.18. If someone desires, "Let a learned and renowned son be born to me, who will attend assemblies, speak words that people want to hear, recite all the Vedas, and live out his full lifespan," the couple should have rice cooked with meat and eat it with clarified butter.
They can produce such a child.
The meat should be from a young bull or a grown bull.

6.4.19. Early in the morning, he should prepare the cooked-rice offering and clarified butter in the prescribed way and make offerings from the rice, saying, "To Agni, svaha. To Anumati, svaha. To the god Savitar, who brings things forth without fail, svaha."
After making the offerings, he should take out some rice and eat it.
After eating, he should give some to her.
He should wash his hands, fill a vessel with water, and sprinkle her three times with it, saying:
"Rise from here, Vishvavasu. Seek another young woman.
Unite the wife with her husband."

6.4.20. Then he approaches her, saying, "I am ama; you are sa.
You are sa; I am ama.
I am the Saman chant; you are the Rig verse.
I am heaven; you are earth.
Come, let us join together and place our seed together
to obtain a male child."

6.4.21. Then he parts her thighs, saying, "Heaven and earth, open apart."
He puts his organ into her, joins his mouth to hers, and strokes her three times in the direction of her hair:
"Let Vishnu prepare the womb. Let Tvashtar shape the forms.
Let Prajapati pour the seed. Let Dhatar place a child in your womb.
Place a child in the womb, Sinivali. Place a child in the womb, Prithushtuka.
Let the two gods, the Ashvins with lotus garlands, place a child in your womb.

6.4.22. "The two golden fire sticks with which the Ashvins churned—
We call that child into your womb, to be born in the tenth month.
As the earth carries fire in its womb, as heaven is pregnant with Indra,
as wind is the child in the womb of the directions, so I place a child in your womb, so-and-so."

6.4.23. When she is about to give birth, he sprinkles her with water:
"As wind stirs a lotus pond on every side,
so let the child in your womb move and come down with the afterbirth.
This enclosure has been made for Indra, with a bar and a surrounding cover.
Indra, break it open and let the child and its coverings come out together."

6.4.24. When the child is born, he builds a fire, puts the child on his lap, mixes clarified butter and yogurt in a metal vessel, and offers portions of this mixture:
"Growing in my own home, may I nourish a thousand through this child.
Let his line not be cut off, in children or livestock. Svaha.
With my mind I offer the vital breaths that are in me into you. Svaha.
Whatever I did too much of in this rite, or whatever I did too little of,
let Agni, the maker of good offerings, knowing it, make our sacrifice good and our offering well offered. Svaha."

6.4.25. Then he puts his mouth to the child's right ear and says, "Speech, speech," three times.
Then he mixes yogurt, honey, and clarified butter and feeds the child with gold, with nothing between the gold and the food,
saying, "I place earth in you. I place the space between heaven and earth in you. I place heaven in you. I place earth, the space between heaven and earth, heaven—everything—in you."

6.4.26. Then he gives the child a name, saying, "You are Veda."
This becomes the child's secret name.

6.4.27. Then he gives the child to the mother and offers her breast, saying, "Your breast that rests and brings joy, that holds treasures, finds wealth, and gives generously—
Sarasvati, with that breast you nourish all precious things. Make it available here for the child to suck."

6.4.28. Then he recites over the child's mother: "You are Ila, daughter of Mitra and Varuna. Brave woman, you have given birth to a hero.
May you have heroic sons, you who have given us heroic sons."
People say of a son born to a Brahmin who knows this, "You have surpassed your father!
You have surpassed your grandfather!
You have reached the highest point in prosperity, glory, and the radiance of sacred knowledge."
This is what they say when a son is born to a Brahmin who knows this.

### Section 6.5

6.5.1. Now the line of teachers.
The son of Pautimashi received the teaching from the son of Katyayani.
The son of Katyayani received the teaching from the son of Gautami.
The son of Gautami received the teaching from the son of Bharadvaji.
The son of Bharadvaji received the teaching from the son of Parashari.
The son of Parashari received the teaching from the son of Aupasvasti.
The son of Aupasvasti received the teaching from the son of Parashari.
The son of Parashari received the teaching from the son of Katyayani.
The son of Katyayani received the teaching from the son of Kaushiki.
The son of Kaushiki received the teaching from the son of Alambi and the son of Vaiyaghrapadi.
The son of Vaiyaghrapadi received the teaching from the son of Kanvi and the son of Kapi.
The son of Kapi

6.5.2. received the teaching from the son of Atreyi.
The son of Atreyi received the teaching from the son of Gautami.
The son of Gautami received the teaching from the son of Bharadvaji.
The son of Bharadvaji received the teaching from the son of Parashari.
The son of Parashari received the teaching from the son of Vatsi.
The son of Vatsi received the teaching from the son of Parashari.
The son of Parashari received the teaching from the son of Varkaruni.
The son of Varkaruni received the teaching from the son of Varkaruni.
The son of Varkaruni received the teaching from the son of Artabhagi.
The son of Artabhagi received the teaching from the son of Shaungi.
The son of Shaungi received the teaching from the son of Sankriti.
The son of Sankriti received the teaching from the son of Alambayani.
The son of Alambayani received the teaching from the son of Alambi.
The son of Alambi received the teaching from the son of Jayanti.
The son of Jayanti received the teaching from the son of Mandukayani.
The son of Mandukayani received the teaching from the son of Manduki.
The son of Manduki received the teaching from the son of Shandili.
The son of Shandili received the teaching from the son of Rathitari.
The son of Rathitari received the teaching from the son of Bhaluki.
The son of Bhaluki received the teaching from the two sons of Kraunchiki.
The two sons of Kraunchiki received the teaching from the son of Vaidabhriti.
The son of Vaidabhriti received the teaching from the son of Karshakeyi.
The son of Karshakeyi received the teaching from the son of Prachinayogi.
The son of Prachinayogi received the teaching from the son of Sanjivi.
The son of Sanjivi received the teaching from the son of Prashni, who lived with Asuri.
The son of Prashni received the teaching from Asurayana.
Asurayana received the teaching from Asuri.
Asuri

6.5.3. received the teaching from Yajnavalkya.
Yajnavalkya received the teaching from Uddalaka.
Uddalaka received the teaching from Aruna.
Aruna received the teaching from Upaveshi.
Upaveshi received the teaching from Kushri.
Kushri received the teaching from Vajashravas.
Vajashravas received the teaching from Jihvavan Badhyoga.
Jihvavan Badhyoga received the teaching from Asita Varshagana.
Asita Varshagana received the teaching from Harita Kashyapa.
Harita Kashyapa received the teaching from Shilpa Kashyapa.
Shilpa Kashyapa received the teaching from Kashyapa Naidhruvi.
Kashyapa Naidhruvi received the teaching from Speech.
Speech received the teaching from Ambhini.
Ambhini received the teaching from the sun.
These pure Yajus formulas, received from the sun, are taught by Yajnavalkya Vajasaneya.

6.5.4. The line is the same down to the son of Sanjivi.
The son of Sanjivi received the teaching from Mandukayani.
Mandukayani received the teaching from Mandavya.
Mandavya received the teaching from Kautsa.
Kautsa received the teaching from Mahitthi.
Mahitthi received the teaching from Vamakakshayana.
Vamakakshayana received the teaching from Shandilya.
Shandilya received the teaching from Vatsya.
Vatsya received the teaching from Kushri.
Kushri received the teaching from Yajnavachas Rajastambayana.
Yajnavachas Rajastambayana received the teaching from Tura Kavasheya.
Tura Kavasheya received the teaching from Prajapati.
Prajapati received the teaching from Brahman.
Brahman is self-born.
Homage to Brahman.