Upanishads (12 principal, Sacred Books of the East)

52. Vipra/^itti from Vyash/i, 53. Vyash/i from Sanaru, 54. Sanaru from Sanatana, 55. Sanatana from Sanaga, 56. Sanaga from Paramesh^'/nn, 57. Paramesh//^in from Brahman, 58. Brahman is Svayambhu, self-existent. Adoration to Brahman ^. ^ Viprag'itti, in Madhyandina text. - Similar genealogies are found Brih. Ar. Up. IV, 6, and VI, 5. Ill ADHYAYA, I BRAHMAJSTA, 2. 121 Adoration to the Highest Self (Paramatman) ! 1. C'anaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of(the Ai-vamedha). Brdhma;^as of the Kurus and the Pa;7/'alas had come thither, and kanaka Vaideha wished to know, which of those Brahma;^as was the best read. So he enclosed a thousand cows, and ten padas (of gold) - were fastened to each pair of horns. 2. And 6^anaka spoke to them : ' Ye venerable Brahma;eas, he who among you is the wisest, let him drive away these cows,' Then those Brahma/^as durst not, but Ya^;^avalkya said to his pupil : ' Drive them away, my dear,' He replied : ' O glory of the Saman ^,' and drove them away. The Brahma;/as became angry and said : ' How could he call himself the wisest amonof us ?'

Now there was A^-vala, the Hotrz priest of 6^anaka Vaideha. He asked him: 'Are you indeed the ^ Madhyandina text, p. 1067. ^ Pala/^aturbhaga/z pada// suvamasya. Comm. ' One expects iti after uda^a, but Samairavas is applied to Ya^Tiavalkya, and not to the pupil. Ya^wavalkya, as the commentator observes, was properly a teacher of the Ya^ur-veda, but as the pupil calls him Sama^ravas, he shows that Ya^wavalkya knew all the four Vedas, because the Samans are taken from the Rig-veda, and the Atharva-veda is contained in the other three Vedas. Regnaud, however, refers it to the pupil, and translates, ' 0 toi qui apprends le Sama-veda.' wisest among us, O Ya^v'^avalkya ?' He replied : ' I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.' Then A^vala, the Hotr^ priest, undertook to question him. 3. ' Ya^/lavalkya,' he said, ' everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death ?' Ya^?1avalkya said : ' By the Hotri priest, who is Agni (fire), who is speech. For speech is the Hotri of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hot/x This constitutes freedom, and perfect freedom (from death).'

4. ' Ya^7lavalkya,' he said, ' everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night ?' Yaf ;Iavalkya said : ' By the Adhvaryu priest, who is the eye, who is Aditya (the sun)\ For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.' 5. ' Ya^;/avalkya,' he said, ' everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon?' Ya^;/avalkya said : ' By the Udgatr2 priest, who is Vayu (the wind), who is the breath. For the ^ One expects adityena /^akshusha, instead of X'akshusliadityena, but see § 6. Ill ADHYAYA, I BRAHMAxVA, 8. 12 breath is the Udgatre of the sacrifice, and the breath is the wind, and he is the Udgatri. This constitutes freedom, and perfect freedom.' 6. ' Ya^;^avalkya,' he said, ' this sky is, as it were, without an ascent (staircase.) By what approach does the sacrificer approach the Svarga world?'

Ya^;/avalkya said : ' By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).' Next follow the achievements. 7. ' Ya^;7avalkya,' he said, ' how many J^ik verses will the Hotr/ priest employ to-day at this sacrifice?' * Three,' replied Ya^/Iavalkya. ' And what are these three?' ' Those which are called Puronuvakya, Ya^ya, and, thirdly, ^'asya \' ' What does he gain by them ?' ' All whatsoever has breath.' 8. ' Ya^/^avalkya,' he said, ' how many oblations (ahuti) will the Adhvaryu priest employ to-day at this sacrifice?' ' Three,' replied Ya^;'^avalkya. 'And what are these three?' 'Those which, when offered, flame up ; those which, when offered, make an excessive noise ; and those which, when offered, sink down -.' ^ The Puronuvakyas are hymns employed before the actual sacrifice, the Ya^yas accompany the sacrifice, the 6'asyas are used for the 6'astra. All three are called Stotriyas. ^ These oblations are explained as consisting of wood and oil, of flesh, and of milk and Soma. The first, when thrown on the

'What does he gain by them?' * By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the F'ltrz (father) world, for the Fitrz world is excessively (noisy) ^ By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.' 9. ' Ya^;7avalkya,' he said, ' with how many deities does the Brahman priest on the right protect to-day this sacrifice ? ' * By one,' replied Ya^;1avalkya. * And which is it?' * The mind alone ; for the mind is endless, and the Vi^vedevas are endless, and he thereby gains the endless world.' 10. * Yaf ;/avalkya,' he said, ' how many Stotriya hymns will the Udgatre priest employ to-day at this sacrifice ? ' ' Three,' replied Ya^?Iavalkya. * And what are these three ? ' ' Those which are called Puronuvakya, Ya^ya, and, thirdly, KS'asya.' ' And what are these with regard to the body (adhyatmam) ?' ' The Puronuvakya is Pra;^a (up-breathing), the Yafyi the Apana (down-breathing), the 6'asya the Vyana (back-breathing).'

fire, flame up. The second, when thrown on the fire, make a loud hissing noise. The third, consisting of milk, Soma, &c., sink down into the earth. ^ On account of the cries of those who wish to be delivered out of it. Comni. Ill ADHYAYA, 2 BRAHMAiVA, 7. I 25 'What does he gain by them ?' ' He gains the earth by the PuronuvAkyd, the sky by the Ya^ya, heaven by the ^'asya.' After that A^vala held his peace. 1. Then Caratkdrava Artabh^ga^ asked. ' Ya^v/avalkya,' he said, 'how many Grahas are there, and how many Atigrahas " ? ' ' Eight Grahas,' he repHed, ' and eight Atigrahas.' ' And what are these eidit Grahas and eicrht Atigrahas ? ' 2. ' Pra;/a (breath) is one Graha, and that is seized by Apana (down-breathing) as the Atigrdha \ for one smells with the Apana.' 3. ' Speech (va/^) is one Graha, and that is seized by name (naman) as the Atigraha, for with speech one pronounces names.' 4. ' The tongue is one Graha, and that is seized by taste as the Atigraha, for with the tongue one perceives tastes.' 5. 'The eye is one Graha, and that is seized by form as the Atigraha, for with the eye one sees forms.'

6. 'The ear is one Graha, and that is seized by sound as the Atigraha, for with the ear one hears sounds.' 7. ' The mind is one Graha, and that is seized by ^ Madhyandina text, p. 1069. ^ A descendant of 7?/tal3haga of the family of G^aratkaru. ' Graha is probably meant originally in its usual sacrificial sense, as a vessel for offering oblations. But its secondary meaning, in which it is here taken, is a taker, a grasper, i. e. an organ of sense, while atigraha is intended for that which is grasped, i. e. an object of sense. * Here the a is long, -^/^andasatvat. desire as the Atigraha, for with the mhid one desires desires.' 8. ' The arms are one Graha, and these are seized by work as the Atigraha, for with the arms one works work.' 9. ' The skin is one Graha, and that is seized by touch as the Atigraha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.' 10. ' Ya^/^avalkya,' he said, ' everything is the food of death. What then is the deity to whom death is food?' ' F'ire (agni) is death, and that is the food of water. Death is conquered again,'

11. ' Ya^;7avalkya,' he said, 'when such a person (a sage) dies, do the vital breaths (prawas) move out of him or no ?' ' No,' repHed Ya^;'zavalkya ; ' they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.' 1 2. ' Ya^/^avalkya,' he said, ' when such a man dies, what does not leave him ?' ' The name,' he replied ; ' for the name is endless, the Vi^vedevas are endless, and by it he gains the endless world.' 1 3. ' Ya^/7avalkya,' he said, ' when the speech of this dead person enters into the fire^ breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the ^ The commentator explains purusha here by asamyagdar^in, one who does not know the whole truth. See also Deussen, Vedanta, p. 405, and p. 399, note. Ill ADIIYAYA, 3 BRAHMAiVA, 2. I 27 blood and the seed are deposited in the water, where is then that person ?'

Ya^;2avalkya said : ' Take my hand, my friend. We two alone shall know of this ; let this question of ours not be (discussed) in public' Then these two went out and argued, and what they said was karman (work), what they praised was karman \ viz. that a man becomes good by good work, and bad by bad w^ork. After that 6"aratkarava Artabhaga held his peace. 1. Then Bhu^^yu Lahyayani asked. ' Ya^;1avalkya,' he said, 'we wandered about as students ^ and came to the house of Pata///§ala Kapya. He had a daughter who was possessed by a Gandharva. We asked him, ' Who art thou ? ' and he (the Gandharva) replied : ' I am Sudhanvan, the Angirasa.' And when we asked him about the ends of the world, we said to him, ' Where were the Parikshitas * ? Where then were the Parikshitas, I ask thee, Ya^;Iavalkya, where were the Parikshitas ?' 2. Ya^7lavalkya said : ' He said to thee, I suppose, that they went where those go v/ho have performed a horse-sacrifice.' He said : 'And where do they go who have performed a horse-sacrifice ?' ^ What is intended is that the sa;«sara continues by means of karman, while karman by itself never leads to moksha.

^ Madhyandina text, p. 1070. ^ The commentator explains ^araka/; as adhyayanartha?^/ vrata- ^3.ranak X-araka/^, adhvaryavo va. See Professor R. G. Bhandarkar, in Indian Antiquary, 1883, p. 145. * An old royal race, supposed to have vanished from the earth. Ya^;/avalkya replied : ' Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between^ them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to Vayu (the air), and Vayu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vayu indeed. Therefore Vayu (air) is everything by itself, and Vayu is all things together. He who knows this, conquers death.' After that Bhu^yu Lahyayani held his peace. I, Then Ushasta A'akraya;^a asked. ' Ya^;/avalkya,' he said, ' tell me the Brahman which is visible, not invisible^, the Self (atman), who is within all.' Ya^;/avalkya replied : ' This, thy Self, who is within all.'

'Which Self, O Ya^;7avalkya, is within all ?' Ya^wavalkya replied : * He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in ^ The commentator explains that this small space or hole is between the two halves of the mundane egg. 2 Madhyandina text, p. 1071. It follows after what is here the fifth Brahma«a, treating of Kahoda. Kaushitakeya, ^ Deussen, Vedanta, p. 163, translates, 'das immanente, nicht transcendente Brahman,' which is right, but too modern. Ill ADHYAYA, 5 BRAHMAi\rA, I. 1 29 the out-breathing, he is thy Self, and within all. This is thy Self, who is within all.' 2. Ushasta Aakraya;2a said : 'As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.' Ya^;/avalkya replied : ' This, thy Self, who is within all.' 'Which Self, O Ya^;'2avalkya, is within all ?' Ya^;'Zavalkya replied : ' Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.' After that Ushasta A"akraya;^a held his peace.

I. Then Kahola Kaushttakeya asked. ' Y^^/1avalkya,' he said, 'tell me the Brahman which is visible, not invisible, the Self (atman), who is within all.' Ya^/Iavalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Ya^/'^avalkya, is within all ?' Ya^;1avalkya replied : ' He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brahmawas know that Self, and have risen above the desire for sons 2, wealth, and (new) worlds ^, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brahma;/a, after he has done with learning, ' Madhyandina text,p. 1071, standing before the fourth Brahmawa. 2 See Brih. Ar. Up. IV, 4, 22. ^ Life in the world of the Fathers, or in the world of the Gods. wish to Stand by real strength ^ ; after he has done with that strength and learning, he becomes a Muni (a Yogin) ; and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brahma^a. By whatever means he has become a Brahma/za, he is such indeed 2. Everything else is of evil.' After that Kahola Kaushitakeya held his peace.

Sixth BRAHMAiVA^ I. Then Gargi Va/'aknavi asked. ' Yaf ?1avalkya,' she said, ' everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?' * In air, O Gargi,' he replied. * In what then is air woven, like warp and woof?' ' In the worlds of the sky, O Girgi,' he replied. ' In what then are the worlds of the sky woven, like warp and woof?' * In the worlds of the Gandharvas, O Gargi,' he replied. ^ Knowledge of the Self, which enables us to dispense with all other knowledge. ^ Mr. Gough proposes as an alternative rendering : ' Let a Brahmawa renounce learning and become as a child ; and after renouncing learning and a childlike mind, let him become a quietist ; and when he has made an end of quietism and nonquietism, he shall become a Brahmawa, a Brahma«a indeed.' Deussen takes a similar view, but I doubt whether 'the knowledge of babes' is not a Christian rather than an Indian idea, in spite of 6'ahkara's remarks on Ved. Sutra, III, 4, 50, which are strangely at variance with his commentary here. Possibly the text may be corrupt, for tish/Z^aset too is a very peculiar form. We might conjecture balyena, as we have abalyam, in IV, 4, i. In Kaush. Up. Ill, 3, abalyam stands for abalyam, possibly for abalyam. The construction of kena syad yena syat tenedrzVa eva, however, is well known.

^ Madhyandina text, p. 1072. Ill ADHYAYA, 6 BRAHMAiVA, I. I31 ' In what then are the worlds of the Gandharvas woven, hke warp and woof?' ' In the worlds of Aditya (sun), O Gargi,' he replied. ' In what then are the worlds of Aditya (sun) woven, like warp and woof?' ' In the worlds of A^andra (moon), O Gargi,' he replied. ' In what then are the worlds of A'andra (moon) woven, like warp and woof ? ' * In the worlds of the Nakshatras (stars), O Gargi,' he replied. * In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?' * In the worlds of the Devas (gods), O Gargi,' he replied. ' In what then are the worlds of the Devas (gods) woven, like warp and woof ? ' ' In the worlds of Indra, O Gargi,' he replied. * In what then are the worlds of Indra woven, like warp and woof?' ' In the worlds of Pra^apati, O Gargi,' he replied. * In what then are the worlds of Pra^apati woven, like warp and woof?' 'In the worlds of Brahman, O Gargi,' he replied. ' In what then are the worlds of Brahman woven, like warp and woof?'

Ya^;7avalkya said : ' O Gargi, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much \ Do not ask too much, O Gargi.' After that Gargi Va/^aknavi held her peace. ^ According to the commentator questions about Brahman are to be answered from the Scriptures only, and not to be settled byargument. I. Then Uddalaka Aru;^!^ asked. * Ya^77avalkya/ he said, ' we dwelt among the Madras in the houses of Pata;K^ala Kapya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him : " Who art thou ?" He answered : " I am Kabandha Atharva;^a." And he said to Pata;2/'ala Kapya and to (us) students : " Dost thou know, Kapya, that thread by which this world and the other world, and all beings are strung together?" And Pata;H'ala Kapya replied : " I do not know it. Sir." He said again to Pata;K'ala K^pya and to (us) students: " Dost thou know, Kapya, that puller (ruler) within (antaryimin), who within pulls (rules) this world and the other world and all beings?" And Pata;7/C'ala Kapya replied: " I do not know it. Sir." He said again to Pata?'^/^ala Kapya and to (us) students : " He, O Kapya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhiitas (creatures), he knows the Self, he knows everything." Thus did he (the Gandharva) say to them, and I know it. If thou, O Ya^?7avalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.'

Ya^?'2avalkya said : ' O Gautama, I believe I know that thread and the puller within/ ^ INIadhyandina text, p. 1072. * Afterwards addressed as Gautama ; see before, p. i, note. Ill ADHYAYA, 7 BRAHMAiVA, 7. 1 33 The Other said : ' Anybody may say, I know, I know. Tell what thou knowest/ 2. Ya^;^avalkya said: 'Vayu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.' The other said : ' So it is, O Yaf;/avalkya. Tell now (who is) the puller within.' 3. Ya^/Iavalkya said : 'He who dwells in the earth, and within the earth \ whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal' 4. ' He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.'

5. ' He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal' 6. ' He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal' 7. ' He who dwells in the air (vayu), and within the air, whom the air does not know, whose body the ^ I translate antara by ' within,' according to the commentator, who explains it by abhyantara, but I must confess that I should prefer to translate it by ' different from,' as Deussen does, 1. c. p. 160, particularly as it governs an ablative. air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal/ 8. ' He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.*

9. ' He who dwells in the sun (aditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.' 10. 'He who dwells in the space (dija//), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.' 11. 'He who dwells in the moon and stars (/^andra-t^rakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.' 12. 'He who dwells in the ether (akaja), and within the ether, whom the ether does not know, w^hose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.' 13. ' He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.'

14. 'He who dwells in the light (te^as), and within the light, whom the light does not' know, whose Ill ADHYAYA, 7 BRAHMAiVA, 2 I. I35 body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.' So far with respect to the gods (adhidaivatam) ; now with respect to beings (adhibhutam). 15. Ya^;}avalkya said: 'He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.' 16. 'He who dwells in the breath (pra/^a), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.' 17. 'He who dwells In the tongue (va/^), and within the tongue, whom the tongue does not know, whose body the tongue Is, and who pulls (rules) the tongue within, he Is thy Self, the puller (ruler) within, the Immortal.' 18. 'He who dwells In the eye, and within the eye, whom the eye does not know, whose body the eye Is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.'

19. 'He who dwells In the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the ear within, he is thy Self, the puller (ruler) within, the immortal.' 20. ' He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the Immortal.' 21. 'He who dwells In the skin, and within the skin, whom the skin does not know, whose body the skin Is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal' 22. 'He who dwells in knowledge \ and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal/ 23. ■ He who dwells In the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal ; unseen, but seeing ; unheard, but hearing ; unperceived, but perceiving ; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.' After that Uddalaka Arum held his peace.

1. Then Va/('aknavi ^ said : 'Venerable Brahma;2as, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.' Ya^;1avalkya said : ' Ask, O Gdrgi.' 2. She said : * O Ya^;^avalkya, as the son of a warrior from the Ka^is or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to * Self, i.e. the individual Self, according to the Madhyandina school; see Deussen, p. 161. ^ Madhyandina text, p. 1075. ^ Gargt, not the wife of Ya^Ttavalkya. Ill ADHYAYA, 8 BRAHMAiVA, 8. 1 37 fight thee with two questions. Answer me these questions/ Ya^;7avalkya said : * Ask, O Gargi/ 3. She said : ' O Ya^;7avalkya, that of which they say that it is above the heavens, beneath the earth;, embracing heaven and earth ^ past, present, and future, tell me in what is it woven, like warp and woof ? ' 4. Ya^;2avalkya said : ' That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (aka^a).'

5. She said : ' I bow to thee, O Ya^;Iavalkya, who hast solved me that question. Get thee ready for the second/ Ya^^;1avalkya said ^ : ' Ask, O Gargi/ 6. She said : ' O Yaf i/avalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?' 7. Ya/^^avalkya said : ' That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether/ Garei said : * In what then is the ether woven, like warp and woof?' 8. He said : * O Gargi, the Brahmawas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water) ; it is without shadow, without darkness, without air, without ether, without ^ Deussen, p. 143, translates, 'between heaven and earth,' but that would be the antariksha. * This repetition does not occur in the Madhyandina text. attachment ^ without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.'

9. ' By the command of that Akshara (the imperishable), O Gargi, sun and moon stand apart ^ By the command of that Akshara, O Gargi, heaven and earth stand apart. By the command of that Akshara, O Gargi, what are called moments (nimesha), hours (muhurta), days and nights, halfmonths, months, seasons, years, all stand apart. By the command of that Akshara, O Gargi, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gargi, men praise those who give, the gods follow the sacrificer, the fathers the Darvi-offering.' 10. 'Whosoever, O Gargi, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargi, without knowing this Akshara, departs this world, he is miserable (like a slave) ^. But he, O Gargi, who departs this world, knowing this Akshara, he is a Brahma;/a.' 11. 'That Brahman,' O Gargi, 'is unseen, but seeing; unheard, but hearing; unperceived, but perceiving ; unknown, but knowing. There is nothing ^ Not adhering to anything, like lac or gum. ^ Each follows its own course.

^ ' He stores up the effects from work, like a miser his riches,' Roer. ' He is helpless,' Gough. Ill ADHYAYA, 9 BRAHMAiVA, I. I 39 that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gargi, the ether is woven, Hke warp and woof.' 1 2. Then said Gargi : ' Venerable Brahmans, you may consider it a great thing, if you get off by bowing before him. No one, I beHeve, will defeat him in any argument concerning Brahman.' After that Vay('aknavi held her peace. I . Then Vidagdha ^^akalya asked him ^ : ' How many gods are there, O Ya^/Iavalkya ?' He replied with this very Nivid^: 'As many as are mentioned in the Nivid of the hymn of praise addressed to the Vii"- vedevas, viz. three and three hundred, three and three thousands' ' Yes,' he said, and asked again : ' How many gods are there really, O Ya^/lavalkya .'*' ' Thirty-three,' he said. ^ Madhyandina text, p. 1076. 2 This disputation between Y%«avalkya and Vidagdha ^akalya occurs in a simpler form in the -Satapatha-brahmawa, XI, p. 873. He is here represented as the first who defies Ya^?Iavalkya, and whom Ya^wavalkya asks at once, whether the other Brahmans had made him the uhiiukavakshayawa, the cat's paw, literally one who has to take a burning piece of wood out of the fire (ardhadagdhakash//^am ulmukam; tasya vahirnirasanam avakshaya«a?;z vinaja//). The end, however, is different, for on asking the nature of the one god, the Pra«a, he is told by Ya^?iavalkya that he has asked for what he ought not to ask, and that therefore he will die and thieves will carry away his bones.

3 Nivid, old and short invocations of the gods ; devatasahkhyava^akani mantrapadani kani-^id vai^vadeve ^astre j-asyante. 6'ankara and Dvivedaganga. * This would make 3306 devatas. ' Yes,' he said, and asked again : ' How many gods are there really, O Yi^?^avalkya?' ' Six,' he said. ' Yes,' he said, and asked again : ' How many gods are there really, O Yd^;/avalkya ? ' ' Three,' he said. * Yes,' he said, and asked again : 'How many gods are there really, O Ya^/zavalkya?' ' Two,' he said. ' Yes,' he said, and asked again : ' How many gods are there really, O Ya^^Iavalkya?' ' One and a half (adhyardha),' he said. 'Yes,' he said, and asked again : 'How many gods are there really, O Y^^;7avalkya ? ' * One,' he said. 'Yes,' he said, and asked: 'Who are these three and three hundred, three and three thousand?' 2. Ya/?'^avalkya replied : ' They are only the various powers of them, in reality there are only thirty-three gods ^' He asked : ' Who are those thirty-three?' Ya^7^avalkya replied : 'The eight Vasus, the eleven Rudras, the twelve Adityas. They make thirty-one, and Indra and Pra^apati make the thirty-three V

3. He asked : ' Who are the Vasus.' Yaf;'2avalkya replied: ' Agni (fire), Pmhivi (earth), Vayu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), iTandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world) ^ rests ; and therefore they are called Vasus.' ^ ' The glories of these are three and thirty.' Gough, p. 172. ^ Trayastri;«jau, i. e. trayastri»/jata^ pura^^au. ^ The etymological explanation of Vasu is not quite clear, and Ill ADHYAYA, 9 BRAHMAA'A, 8. I4I 4. He asked : 'Who are the Rudras ?' Ya^^lavalkya replied : ' These ten vital breaths (pra;^as, the senses, i. e. the five ^?7anendriyas, and the five karmendriyas), and Atman\ as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.' 5. He asked : * Who are the Adityas ?' Ya^;^avalkya replied : ' The twelve months of the year, and they are Adityas, because they move along (yanti), taking up everything ^ (adadana/^). Because they move along, taking up everything, therefore they are called Adityas.' 6. He asked: 'And who is Indra, and who is Pra i^apati ? '

Ya^;7avalkya replied : ' Indra is thunder, Pra^apati He asked : 'And what is the thunder?' Ya^;7avalkya replied : 'The thunderbolt.' He asked : 'And what is the sacrifice?' Yaf-;1avalkya replied : ' The (sacrificial) animals.' 7. He asked : 'Who are the six ?' Ya^;^avalkya replied : ' Agni (fire), Pmhivi (earth), Vdyu (air), Antariksha (sky), Aditya (sun), Dyu (heaven), they are the six, for they are alP this, the six.' 8. He asked : 'Who are the three gods?' the commentator hardly explains our text. Perhaps vasu is meant for the world or the dwellers therein. The more usual explanation occurs in the 6'atap. Brah. p. 1077, ete hidaw sarvaz« vasayante tadyad idam sarvawi vasayante tasmad vasava iti ; or on p. 874, where we read te yad idaw sarvam &c. ^ Atman is here explained as manas, the common sensory. 2 The life of men, and the fruits of their work. 3 They are the thirty-three gods. Ya^;7avalkya replied : * These three worlds, for in them all these grods exist.' He asked : 'Who are the two gods?' Yd^?^avalkya replied : ' Food and breath.' He asked : 'Who is the one god and a half?' Ya^?/avalkya replied : ' He that blows.'

9. Here they say : ' How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is : 'Because, when the wind was blowing, everything grew (adhyardhnot).' He asked : 'Who is the one god ?' Ya^;Iavalkya replied: 'Breath (pra;^a), and he is Brahman (the Sutratman), and they call him That (tyad).' 10. ^'akalya said^: 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire^ whose mind is light, — the prin- ^ I prefer to attribute this to -Sakalya, who is still the questioner, and not Ya^?iavalkya ; but I am not quite satisfied that I am right in this, or in the subsequent distribution of the parts, assigned to each speaker. If -Sakalya is the questioner, then the sentence, veda va aha»z tam purushawz sarvasyatmana^^ paraya«a»z yam attha, must belong to Ya^wavalkya, because he refers to the words of another speaker. Lastly, the sentence vadaiva has to be taken as addressed to .Sakalya. The commentator remarks that, he being the questioner, one expects -^nkkh^i instead of vada. But Ya^iTavalkya may also be supposed to turn round on 6'akalya and ask him a question in turn, more difficult than the question addressed by 6'akalya to Ya^fiavalkya, and in that case the last sentence must be taken as an answer, though an imperfect one, of ^S'akalya's. The commentator seems to think that after Y%favalkya told -S'akalya to ask this question, 6'akalya was frightened and asked it, and that then Ya^?Iavalkya answered in turn.

"^ The ]\Iadhyandina text varies considerably. It has the first time, /lashur loka/^ for agnir loka/?. I keep to the same construction throughout, taking mano gyoixh, not as a compound, but like agnir loko yasya, as a sentence, i. e, mano ^yotir yasya. Ill ADHYAYA, 9 BRAHMAiVA, I 3. 1 43 ciple of every (living) self, he indeed is a teacher, O Yaf^?1avalkya.' Ya^/'lavalkya said : ' I know that person, the principle of every self, of whom thou speakest This corporeal (material, earthy) person, " he is he." But tell me^ ^'akalya, who is his devata^ (deity)?' vSakalya replied : ' The Immortals' 11. 6'akalya said : 'Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^77avalkya.' Ya^/Iavalkya replied : ' I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, " he is he." But tell me, 6'akalya, who is his devata ? ' ^'akalya replied : * The women *.' 12. ^'akalya said : 'Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^;zavalkya.'

Ya^;'^avalkya replied : ' I know that person, the principle of every self, of whom thou speakest. That person in the sun, " he is he." But tell me, ^'ikalya, who is his devata ?' vSakalya replied : ' The True ^.' 13. .Sakalya said : ' Whosoever knows that person ^ Ask me. Comm. ^ That from which he is produced, that is his devata. Comm. ^ According to the commentator, the essence of food, which produces blood, from which the germ receives life and becomes an embryo and a living being. * Because they excite the fire of love. Comm. ^ The commentator explains satya, the true, by the eye, because the sun owes its origin to the eye. whose dwelling is ether, whose sight is the ear, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^^avalkya.' Ya^;7avalkya replied : ' I know that person, the principle of every self, of whom thou speakest. The person who hears ^ and answers, " he is he." But tell me, ^'akalya, who is his devati?' vSakalya replied : ' Space.' 14. ^'akalya said : ' Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^;^avalkya.'

Ya^;'2avalkya replied : * I know that person, the principle of every self, of whom thou speakest. The shadowy ^ person, " he is he." But tell me, 6'akalya, who is his devata?' 6'akalya replied : ' Death.' 15. ^'akalya said : ' Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^;'^avalkya.' Ya^/^avalkya replied : ' I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, " he is he." But tell me, KS'akalya, who is his devata?' ^S'akalya replied : 'Vital breath' (asu). 1 6. ^Sakalya said : ' Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^;^avalkya.' ^ Read ^rautra instead of xrotra ; see Brih. Ar. Up. II, 5, 6. ^ Shadow, /^//aya, is explained here by a^ilana, ignorance, not by ^riana, knowledge. Ill ADHYAYA, 9 BRAHMAiVA, I 9. 1 45 Ya^;'^avalkya replied : ' I know that person, the principle of every self, of whom thou speakest. The person in the water, " he is he." But tell me, 6'akalya, who is his devata?'

6akalya replied : * Varu;?a.' 17. ^Sakalya said : 'Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light, — the principle of every self, he indeed is a teacher, O Ya^;'2avalkya.' Yac^;7avalkya replied : ' I know that person, the principle of every self, of whom thou speakest. The filial person, " he is he." But tell me, .Sakalya, who is his devata ? ' kS'akalya replied : * Pra^apati.' 18. Ya^^lavalkya said: ' ^'akalya, did those Brahma;^as (who themselves shrank from the contest) make thee the victim^?' ^Sakalya said : ' Ya^;Iavalkya, because thou hast decried the Brahma/?as of the Kuru-Pa;//{'alas, what ^ Brahman dost thou know?' 1 9. Ya^;^avalkya said : ' I know the quarters with their deities and their abodes,' ^ Ahgaravakshayawa is explained as a vessel in which coals are extinguished, and Anandagiri adds that Ya^«avalkya, in saying that 6'akalya was made an ahgaravakshayawa by his fellow Brahmans, meant that he was given up by them as a victim, in fact that he was being burnt or consumed by Ya^?Tavalkya. I should prefer to take ahgaravakshayawa in the sense of ulmukavakshayawa, an instrument with which one takes burning coals from the fire to extinguish them, a pair of tongs. Read sandaw/^a instead of sandesa. Kshi with ava means to remove, to take away. We should call an ahgaravakshayawa a cat's paw. The Brahmawas used ^Sakalya as a cat's paw.

* It seems better to take kim as the interrogative pronoun than as an interrogative particle. ^'akalya said : ' If thou knowest the quarters with their deities and their abodes, 20. 'Which is thy deity in the Eastern quarter?' Ya^^^avalkya said : * Aditya (the sun).' KS'akalya said : * In what does that Aditya abide?' Ya^?Iavalkya said : 'In the eye.' .Sakalya said : ' In what does the eye abide?' Ya^/^avalkya said: 'In the colours, for with the eye he sees the colours.' ^'akalya said: 'And in what then do the colours abide?' Ya^;1avalkya said: 'In the hearty for we know colours by the heart, for colours abide in the heart ^.' ^Sakalya said : ' So it is indeed, O Ya^i^avalkya.' 21. ^'akalya said: 'Which is thy deity in the Southern quarter ?' Ya^/lavalkya said : ' Yama.' .S'akalya said : ' In what does that Yama abide?' Ya.f^'iavalkya said : 'In the sacrifice.' vSakalya said : ' In what does the sacrifice abide?' Ya^;/avalkya said : 'In the Dakshi^^a (the gifts to be given to the priests).' ^'akalya said : ' In what does the Dakshiwa abide ?' Ya^;1avalkya said : ' In ^'raddha (faith), for if a

man believes, then he gives Dakshi?^a, and Daksh'ma. truly abides in faith.' 6'akalya said : 'And in what then does faith abide?' Ya^?2avalkya said: 'In the heart, for by the heart faith knows, and therefore faith abides in the heart.' K^akalya said : 'So it is indeed, O Ya^ylavalkya.' ^ Heart stands here for buddhi and manas together. Comm. ^ In the text, published by Dr. Roer in the Bibliotheca Indica, a sentence is left out, viz. hr/daya ity uva/^a, hn'dayena hi rupawi ^anatij hrz'daye hy eva rupa«i pratishZ/ntani bhavantity. Ill ADHYAYA, 9 BRAHMAiVA, 24. 1 47 22. 6'akalya said: 'Which is thy deity in the Western quarter ? ' Yac^;Iavalkya said : ' Varu^^a.' 6'akalya said : *In what does that Varu;^a abide?' Ya^/^avalkya said : * In the water.' ..9akalya said : * In what does the water abide ?' Yd^;Iavalkya said : ' In the seed.' .5'akalya said: 'And in what does the seed abide?' Ya^;7avalkya said : ' In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart ; for the seed abides in the heart.'

.Sakalya said : ' So it is indeed, O Ya^;/avalkya.' 23. ^'akalya said: 'Which is thy deity in the Northern quarter?' Ya^;^avalkya said : ' Soma.' 6'akalya said : ' In what does that Soma abide?' Ya^/^avalkya said : ' In the Diksha ^' ^'akalya said : 'In what does the Diksha abide?' Ya^;'^avalkya said: 'In the True; and therefore they say to one who has performed the Diksha, Speak what is true, for in the True indeed the ^'akalya said : 'And in what does the True abide?' Ya^;^avalkya said : ' In the heart, for with the heart do we know what is true, and in the heart indeed ^'akalya said : 'So it is indeed, O Ya^;'/avalkya.' 24. 6'akalya said : ' Which is thy deity in the zenith?' ^ Diksha is the initiatory rite for the Soma sacrifice. Having sacrificed with Soma which has to be bought, the sacrificer becomes endowed with wisdom, and wanders to the North, which is the quarter of Soma. ^'akalya said : 'In what does that Agni abide.' Ya^;^avalkya said : 'In speech.' ^akalya said : 'And in what does speech abide ?' Yaf;^avalkya said : 'In the heart/ .Sakalya said : 'And in what does the heart abide?'

25. Ya^;?avalkya said: 'O AhalHka \ when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.' 26. 6'akalya said: 'And in what dost thou (thy body) and the Self (thy heart) abide?' Ya^/^avalkya said: 'In the Pra;2a (breath).' vS'akalya said : 'In what does the Pra;^a abide ?' Yaf/2avalkya said : 'In the Apana (downbreathing) ^' ^'akalya said : 'In what does the Apana abide?' Yaf?'2avalkya said: ' In theVyana (back-breathing)^.' K^akalya said : ' In what does the Vyana abide ?' Ya^/'Zavalkya said: ' In the Udana (the out-breathing)^' K^akalya said : 'In what does the Udana abide ?' Ya^;/avalkya said: 'In the Samana^ That Self ^ A term of reproach, it may be a ghost or preta, because ahani liyate, it disappears by day. ^ Because the prawa would run away, if it were not held back by the apana. ^ Because the apana would run down, and the pra«a up, if they were not held back by the vyana. * Because all three, the prawa, apana, and vyana, would run away in all directions, if they were not fastened to the udana.

^ The Samana can hardly be meant here for one of the five prawas, generally mentioned before the udana, but, as explained by Dvivedagahga, stands for the Sutratman. This Sutratman abides in the Antaryamin, and this in the Brahman (Kij/astha), which is Ill ADHYAYA, 9 BRAHMAiVA, 28. I49 (atman) is to be described by No, noM He is incomprehensible, for he cannot be (is not) comprehended ; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.' * These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.) He who after dividing and uniting these persons ^, went beyond (the Samana), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.' KS'akalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else. 2 7. Then Ya^;lavalkya said : * Reverend Brahma??as, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you.

But those Brahma;/as durst not (say anything). 28. Then Ya^'-^lavalkya questioned them with these .Slokas : 1. 'As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark. 2. ' From his skin flows forth blood, sap from the skin (of the tree) ; and thus from the wounded therefore described next. Could Samana be here the same as in 1 See before, II, 3, 6 ; also IV, 2, 4 ; IV, 4, 22 ; IV, 5, 15. 2 Dividing them according to the different abodes, worlds, and persons, and uniting them at last in the heart. man^ comes forth blood, as from a tree that is struck. 3. ' The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons 2. The bones are the (hard) wood within, the marrow is made like the marrow of the tree. 4. ' But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death ? 5. ' Do not say, "from seed," for seed is produced from the living^; but a tree, springing from a grain, clearly * rises again after death ^.

6. ' If a tree is pulled up with the root, it will not grow again ; from what root then, tell me, does a mortal grow up, after he has been felled by death ? 7. * Once born, he is not born (again) ; for who should create him again^?' ^ In the Madhyandina-jakha, p. io8o, tasmat tadatunnat, instead of tasmat tadatrz>/«at. 2 ^ahkara seems to have read snavavat, instead of snava tat sthiram, as we read in both 6'akhas. * Here the Madhyandinas (p. 1080) add, ^ata eva na^ayate, ko nv en2im ^anayet puna^^, which the Kawvas place later. * Instead of aw^asa, the Madhyandinas have anyata/^. ^ The Madhyandinas have dhanaruha u vai, which is better than iva vai, the iva being, according to 6'ahkara's own confession, useless. The thread of the argument does not seem to have been clearly perceived by the commentators. What the poet wants to say is, that a man, struck down by death, does not come to life again from seed, because human seed comes from the living only, while trees, springing from grain, are seen to come to life after the tree (which yielded the grain or the seed) is dead. Pretya-sambhava, Uke pretya-bhava, means life after death, and pretyasambhava, as an adjective, means coming to life after death.

* This line too is taken in a different sense by the commentator. According to him, it would mean : ' If you say, He has been born Ill ADHYAYA, 9 BRAHMAA^A, 28. I5I 'Brahman, who is knowledge and bHss, he is the principle, both to him who gives gifts ^ and also to him who stands firm, and knows.' (and there is an end of all questioning), I say, No ; he is born again, and the question is. How ?' This is much too artificial. The order of the verses in the Madhyandina-^akha is better on the whole, leading up more naturally to the question, ' From what root then does a mortal grow up, after he has been felled by death ?' When the Brahmans cannot answer, Ya^navalkya answers, or the iSruti declares, that the root from whence a mortal springs again, after death, is Brahman. ^ 6'ahkara explains ratir datu/i as rater datu/2, a reading adopted by the Madhyandinas. He then arrives at the statement that Brahman is the principle or the last source, also the root of a new life, both for those who practise works and for those who, having relinquished works, stand firm in knowledge. Regnaud (H, p. 138) translates : ' C'est Brahma (qui est) I'intelligence, le bonheur, la richesse, le but supreme de celui qui offre (des sacrifices), et de celui qui reside (en lui), de celui qui connait/

1. When 6'anaka Vaideha was sitting (to give audience), Ya^;7avalkya approached, and 6^anaka Vaideha said : ' Ya^;^avalkya, for what object did you come, wishing for cattle, or for subtle questions^?' Ya^/lavalkya replied : ' For both, Your Majesty ; 2. 'Let us hear what anybody may have told you.' G^anaka Vaideha replied : ' 6^itvan ^'ailini told me that speech (yak) is Brahman.' Ya^;1avalkya said : 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did ^'ailini ^ tell you, that speech is Brahman ; for what is the use of a dumb person ? But did he tell you the body (ayatana) and the resting-place (pratish/M) of that Brahman?' G'anaka Vaideha said : ' He did not tell me.' Ya^;2avalkya said : ' Your Majesty, this (Brahman) stands on one leg only^.' 6^anaka Vaideha said : 'Then tell me, Ya^;^avalkya.' ^ A«v-anta, formed like Sutranta, Siddhanta, and probably Vedanta, means subtle questions. ^ Roer and Foley give here ^'ailina; Weber also (pp. 1080 and 1 081) has twice 6'ailina (6'ilinasyapatyam). ' This seems to mean that Gitvan's explanation of Brahman is lame or imperfect, because there are four padas of that Brahman, and he taught one only. The other three are its body, its place, and its form of worship (pra^?Ietiyam upanishad brahma^^ai- /^aturthay^ pada/^). See also Maitr. Up. VII, p. 221.

Ya^;/avalkya said: ' The tongue is its body, ether its place, and one should worship it as knowledge.' 6^anaka Vaideha said : ' What is the nature of that knowledge ? ' Yac^/^avalkya replied: 'Your Majesty, speech itself (is knowledge). For through speech, Your Majesty, a friend is known (to be a friend), and likewise the /?2g-veda, Ya^ur-veda, Sama-veda, the Atharvahgirasas, the Itihasa (tradition), Pura;2a-vidya (knowledge of the past), the Upanishads, ^Slokas (verses), Sutras (rules), Anuvyakhyanas and Vyakhyanas (commentaries \ &c.) ; what is sacrificed, what is poured out, what is (to be) eaten and drunk, this world and the other world, and all creatures. By speech alone. Your Majesty, Brahman is known, speech indeed, O King, is the Highest Brahman. Speech does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' 6'anaka Vaideha said : ' I shall give you (for this) a thousand cows with a bull as big as an elephant.' Ya^;'2avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 3. Ya^;1avalkya said : ' Let us hear what anybody may have told you.'

6^anaka Vaideha replied : ' Udahka 6'aulbayana told me that life (pra;/a)^ is Brahman.' Ya^/'Zavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did ^ See before, II, 4, 10; and afterwards, IV, 5, 11. 2 See Taitt. Up. Ill, 3. Udahka ^'aulbayana tell you that life is Brahman ; for what is the use of a person without life ? But did he tell you the body and the resting-place of that Brahman?' 6^anaka Vaideha said : * He did not tell me.' Ya^;^avalkya said: ' Your Majesty, this (Brahman) stands on one leg only.' 6^anaka Vaideha said : ' Then tell me, Yagns.- valkya.' Ya^/^avalkya said : ' Breath is Its body, ether its place, and one should worship it as what is dear.' 6^anaka Vaideha said: 'What is the nature of that which is dear ? ' Ya^T^avalkya replied: 'Your Majesty, life itself (is that which is dear);' because for the sake of life, Your Majesty, a man sacrifices even for him who is unworthy of sacrifice, he accepts presents from him who is not worthy to bestow presents, nay, he goes to a country, even when there is fear of being hurt ^ for the sake of life. Life, O King, is the Highest Brahman. Life does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.'

6^anaka Vaideha said : * I shall give you (for this) a thousand cows with a bull as big as an elephant.' Ya^/zavalkya said : ' My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 4. Ya^;/avalkya said : ' Let us hear what anybody may have told you.' * Or it may mean, he is afraid of being hurt, to whatever country he goes, for the sake of a livelihood. IV ADHyAyA, I BRAHMAiVA, 5. I 55 kanaka Vaideha replied : 'Barku Varsh;/a told me that sight (/^akshus) is Brahman.' Ya^7/avalkya said : ' As one who had (the benefit of a good) father, mother, and teacher might tell, so did Barku Varsh;/a tell you that sight is Brahman ; for what is the use of a person who cannot see ? But did he tell you the body and the resting-place of that Brahman ? ' 6^anaka Vaideha said : ' He did not tell me.' Ya^;7avalkya said: ' Your Majesty, this (Brahman) stands on one leg only.' 6^anaka Vaideha said : * Then tell me, Ya^;1a- Ya^;'^avalkya said : ' The eye is its body, ether its place, and one should worship it as what is true.'

(S^anaka Vaideha said : ' What is the nature of that which is true ? ' Ya^;7avalkya replied : ' Your Majesty, sight itself (is that which is true) ; for if they say to a man who sees with his eye, " Didst thou see ?" and he says, " I saw," then it is true. Sight, O King, is the Highest Brahman. Sight does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' 6^anaka Vaideha said : ' I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yaf7/avalkya said : 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 5. Ya^/Iavalkya said : 'Let us hear what anybody may have told you.' 6^anaka Vaideha replied : ' Gardabhivibhita Bharadva^a told me that hearing (^rotra) is Brahman.' Ya^/'Zavalkya said : ' As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhivibhlta Bharadva^a tell you that hearing is Brahman; for what is the use of a person who cannot hear ? But did he tell you the body and the resting-place of that Brahman?'

6^anaka Vaideha said : ' He did not tell me.' Ya^?/avalkya said : ' Your Majesty, this (Brahman) stands on one leg only.' 6^anaka Vaideha said : * Then tell me, Ya^?«avalkya.' Ya^^avalkya said : * The ear is its body, ether its place, and we should worship it as what is endless.' 6^anaka Vaideha said : 'What is the nature of that which is endless ? ' Ya^;^avalkya replied : ' Your Majesty, space {disa./i) itself (is that which is endless), and therefore to whatever space (quarter) he goes, he never comes to the end of it. For space is endless. Space indeed, O King, is hearing^, and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' (kanaka Vaideha said : ' I shall give you (for this) a thousand cows with a bull as big as an elephant' Ya^;^avalkya said : ' My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 6. Ya^;/avalkya said : ' Let us hear what anybody may have told you.'

^ Dvivedagahga states, digbhago hi parthivadhish/Zzanava/^/^/nnna/i j-rotram ity uXyate, atas tayor ekatvam. IV ADHYAYA, I BRAHMAiVA, 7. 157 6^anaka Vaideha replied : ' Satyakama 6^abala told me that mind ^ (manas) is Brahman.' Ya^vlavalkya said : ' As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakama 6^abala tell you that mind is Brahman ; for what is the use of a person without mind ? But did he tell you the body and the resting-place of that Brahman ?' 6^anaka Vaideha said : ' He did not tell me.' Ya^;mvalkya said : 'Your Majesty, this (Brahman) stands on one leg only.' 6^anaka Vaideha said: 'Then tell me, Ya^;7avalkya.' Ya^;7avalkya said : ' Mind itself is its body, ether its place, and we should worship it as bliss.' 6^anaka Vaideha said : ' What is the nature of bliss ? ' Yac'v'^avalkya replied: ' Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. Mind indeed, O King, is the Highest Brahman. Mind does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.'

6^anaka Vaideha said : ' I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yaf//avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 7. Ya^//avalkya said : ' Let us hear what anybody may have told you.' 6'anaka Vaideha replied: 'Vidagdha 6'akalya told me that the heart (hrz'daya) is Brahman.' Ya^/Iavalkya said : ' As one who had (the benefit See also Taitt. Up. Ill, 4. of a good) father, mother, and teacher might tell, so did Vidagdha ^'akalya tell you that the heart is Brahman ; for what is the use of a person without a heart ? But did he tell you the body and the restingplace of that Brahman ?' C'anaka Vaideha said : ' He did not tell me.' Ya^;1avalkya said : * Your Majesty, this (Brahman) stands on one leg only.' 6^anaka Vaideha said : ' Then tell me, Ya^^avalkya.' Ya^;7avalkya said : ' The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).' (kanaka Vaideha said : ' What is the nature of certainty ? ' Ya^;^avalkya replied : ' Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart Is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.'

C'anaka Vaideha said : ' I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yaf;/avalkya said : * My father was of opinion that one should not accept a reward without having fully instructed a pupil.' I. C'anaka Vaideha, descending from his throne, said: ' I bow to you, O Ya^/'^avalkya, teach me.* Ya^;1avalkya said : ' Your Majesty, as a man who wishes to make a long journey, would furnish himself with a chariot or a ship, thus is your mind well IV ADHYAYA, 2 BRAHMAiVA, 3. I 59 furnished by these Upanishads^ You are honourable, and weakhy, you have learnt the Vedas and been told the Upanishads. Whither then will you go when departing hence ? ' (kanaka Vaideha said: 'Sir, I do not know whither Yaf;'2avalkya said : ' Then I shall tell you this, whither you will go.' 6^anaka Vaideha said : ' Tell it, Sir.' 2. Ya^;'^avalkya said : ' That person who is in the right eye ^ he is called Indha, and him who is Indha they call indeed =^ Indra mysteriously, for the gods love what is mysterious, and dislike what is evident. 3. * Now that which in the shape of a person is in the right eye, is his wife, Vira^^ Their meetingplace 5 is the ether within the heart, and their food the red lump within the heart. Again, their covering ^ is that which is like net-work within the heart, and the road on which they move (from sleep to waking) is the artery that rises upwards from the heart. Like a hair divided into a thousand parts, so are the veins of it, which are called Hita^ placed

* This refers to the preceding doctrines which had been communicated to G^anaka by other teachers, and particularly to the upasanas of Brahman as knowledge, dear, true, endless, bliss, and certainty. 2 See also Maitr. Up. VII, p. 216. 3 The Madhyandinas read paroksheweva, but the commentator explains iva by eva. See also Ait. Up. I, 3, 14. * Indra is called by the commentator Vai^vanara, and his wife Vira^. This couple, in a waking state, is Vi^va ; in sleep, Tai^asa. ^ Sa»/stava, lit. the place where they sing praises together, that is, where they meet. ^ Pravara;za may also mean hiding-place, retreat. ' Hita, a name frequently given to these na^fis; see IV, 3, 20; A'/zand. Up. VI, 5, 3, comm.; Kaush.Up. IV, 20. See also KaMa Up. VI, 16. firmly within the heart. Through these indeed that (food) flows on flowing, and he (the Tai^asa) receives as it were purer food^ than the corporeal Self (the Vaii'vanara). 4. *His (the Tai^asa's) Eastern quarter are the pra;/as (breath) which go to the East ; * His Southern quarter are the pra;2as which go to the South ; * His Western quarter are the pra/^as which go to the West ;

'His Northern quarter are the pra;^as which go to the North ; ' His Upper (Zenith) quarter are the pra;^as which go upward ; ' His Lower (Nadir) quarter are the pra;2as which go downward ; 'All the quarters are all the pra;/as. And he (the Atman in that state) can only be described by No^, no ! He is incomprehensible, for he cannot be comprehended ; he is undecaying, for he cannot decay ; he is not attached, for he does not attach himself; he is unbound, he does not suffer, he does not perish. O 6"anaka, you have indeed reached fearlessness,' — thus said Ya^;1avalkya. Then 6^anaka said : ' May that fearlessness come to you also who teachest us fearlessness. I bow to you. Here are the Videhas, and here am I (thy slave).' ^ Dvivedagahga explains that food, when it is eaten, is first of all changed into the coarse food, which goes away downward, and into the subtler food. This subtler food is again divided into the middle juice that feeds the body, and the finest, which is called the red lump. ^ See Brih. Up. II, 3, 6; IV, 9, 26. IV ADHYAYA, 3 BRAHMAiVA, I. 161

I. Ya^/lavalkya came to 6'anaka Vaideha, and he did not mean to speak with hini\ But when formerly ^ The introduction to this Brahma^a has a very pecuhar interest, as showing the close coherence of the different portions which together form the historical groundwork of the Upanishads. G^anaka Vaideha and Ya§-?lavalkya are leading characters in the Brz'hadarawyaka-upanishad, and whenever they meet they seem to converse quite freely, though each retains his own character, and Yzgna.- valkya honours Ganaka as king quite as much as (kanaka honours Ya^ilavalkya as a Brahma«a. Now in our chapter we read that Ya^fiavalkya did not wish to enter on a discussion, but that G^anaka was the first to address him (purvam papray^Ma). This was evidently considered not quite correct, and an explanation is given, that 6^anaka took this liberty because on a former occasion Yagna,- valkya had granted him permission to address questions to him, whenever he liked. It might be objected that such an explanation looks very much like an after-thought, and we find indeed that in India itself some of the later commentators tried to avoid the difficulty by dividing the words sa mene na vadishya iti, into sam enena vadishya iti, so that we should have to translate, ' Ya^wavalkya came to Ganaka intending to speak with him.' (See Dvivedaganga's Comm. p. 1 141.) This is, no doubt, a very ingenious conjecture, which might well rouse the envy of European scholars. But it is no more. The accents decide nothing, because they are changed by different writers, according to their different views of what the Pada text ought to be. What made me prefer the reading which is supported by .Sahkara and Dvivedagahga, though the latter alludes to the other padaM/^eda, is that the tmesis, sam enena vadishye, does not occur again, while sa mene is a common phrase. But the most interesting point, as I remarked before, is that this former disputation between Ganaka and Ya^ilavalkya and the permission granted to the King to ask any question he liked, is not a mere invention to account for the apparent rudeness by which Ya^Tiavalkya is forced to enter on a discussion against his will, but actually occurs in a former chapter. In 6'atap. Br. XI, 6, 2,10, we read : tasmai ha Ya^^ilavalkyo varaw dadau ; sa hova-^a, kama-

6^anaka Vaideha and Ya^;lavalkya had a disputation on the Agnihotra, Ya^;/avalkya had granted him a boon, and he chose (for a boon) that he might be free to ask him any question he Hked. Ya^;7avalkya granted it, and thus the King was the first to ask him a question. 2. ' Yac^^avalkya/ he said, ' what is the light of man ^?' Yaf^'^avalkya repHed : ' The sun, O King ; for, having the sun alone for his light, man sits, moves about, does his work, and returns.' 6^anaka Vaideha said : ' So indeed it is, O Ya^^avalkya.' 3. 6^anaka Vaideha said : ' When the sun has set, O Yac*'?'^avalkya, what is then the light of man?' Ya^;'^avalkya replied: 'The moon indeed is his light ; for, having the moon alone for his light, man sits, moves about, does his work, and returns.' 6^anaka Vaideha said : ' So indeed it is, O Yag-jia.- valkya.' 4. C'anaka Vaideha said : ' When the sun has set, O Ya^?/avalkya, and the moon has set, what is the light of man ?' Ya^;}avalkya replied : ' Fire indeed is his light ; prai-«a eva me tvayi Ya^wavalkyasad iti, tato brahma kanaka asa. This would show that Ganaka was considered almost like a Brahma«a, or at all events enjoyed certain privileges which were supposed to belong to the first caste only. See, for a different view, Deussen, Vedanta, p. 203 ; Regnaud (Matdriaux pour servir a I'histoire de la philosophic de I'lnde), Errata; and Sacred Books of the East, vol. i, p. Ixxiii.

^ Read kiw^yotir as a Bahuvrihi. Purusha is difficult to translate. It means man, but also the true essence of man, the soul, as we should say, or something more abstract still, the person, as I generally translate it, though a person beyond the Ego. IV ADHYAYA, 3 BRAIIMAiVA, 8. 1 63 for, having fire alone for his light, man sits, moves about, does his work, and returns.' 5. (kanaka Vaideha said: 'When the sun has set, O Yac^;2avalkya, and the moon has set, and the fire is gone out, what is then the light of man?' Ya^;^avalkya replied : ' Sound indeed is his light ; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one's own hand, yet when a sound is raised, one goes towards it.' 6'anaka Vaideha said: 'So indeed it is, O Yd^;lavalkya.' 6. (kanaka Vaideha said : * When the sun has set, O Ya^;^avalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man ?' Ya^^lavalkya said : * The Self indeed is his light; for, having the Self alone as his light, man sits, moves about, does his work, and returns.'

7. C'anaka Vaideha said : ' Who is that Self?' Ya^;^avalkya replied: 'He who is within the heart, surrounded by the Pra/^as^ (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds 2, as if^ thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable). 8. ' On being born that person, assuming his body, ^ Samipyalaksha?;a saptami, Dvivedagahga. See Brih. Up. IV, 4, 22. 2 In this world, while awake or dreaming ; in the other world, while in deep sleep. 2 The world thinks that he thinks, but in reality he does not, he only witnesses the acts of buddhi, or thought. becomes united with all evils ; when he departs and dies, he leaves all evils behind. 9. ' And there are two states for that person, the one here in this world, the other in the other world, and as a third ^ an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings ^.

'And when he falls asleep, then after having taken away with him the material from the whole world, destroying^ and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated. 10. ' There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There ^ There are really two sthanas or states only ; the place where they meet, like the place where two villages meet, belongs to both, but it may be distinguished as a third. Dvivedagahga (p. 1141) uses a curious argument in support of the existence of another world. In early childhood, he says, our dreams consist of the impressions of a former world, later on they are filled with the impressions of our senses, and in old age they contain visions of a world to come. ^ By works, by knowledge, and by remembrance of former things ; see Brih. Up. IV, 4, 2, * Dividing and separating the material, i. e. the impressions received from this world. The commentator explains matra as a portion of the impressions which are taken away into sleep. ' Destroying ' he refers to the body, which in sleep becomes senseless, and ' building up ' to the imaginations of dreams.

IV ADHYAYA, 3 BRAHMAiVA, 1 4. I 65 are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He indeed is the maker. 11. ' On this there are these verses : 'After having subdued by sleep all that belongs to the body, he, not asleep himself, looks down upon the sleeping (senses). Having assumed light, he goes again to his place, the golden person \ the lonely bird, (i) 12. 'Guarding with the breath (prawa, life) the lower nest, the immortal moves away from the nest ; that immortal one goes wherever he likes, the golden person, the lonely bird. (2) 1 3. ' Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3) 14. ' People may see his playground ^, but himself no one ever sees. Therefore they say, " Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body)." 'Here some people (object and) say: "No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep^."

* The Madhyandinas read paurusha, as an adjective to ekaharasa, but Dvivedagahga explains paurusha as a synonym of purusha, which is the reading of the Ka;?vas. 2 Cf Sujrutalll, 7,1. 3 I have translated this according to the commentator, who says : ' Therefore the Self is self-illuminated during sleep. But others say the state of waking is indeed the same for him as sleep ; there is no other intermediate place, different from this and from the other world. . . . And if sleep is the same as the state of waking, then is this Self not separate, not cause and effect, but mixed with them, and the Self therefore not self-illuminated. What he means No, here (in sleep) the person is self-illuminated (as we explained before).' 6^anakaVaideha said : 'I give you, Sir, a thousand. Speak on for the sake of (my) emancipation/ 15. Ya^?^avalkya said : ' That (person) having enjoyed himself in that state of bliss (samprasada, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream \ And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.'

C'anaka Vaideha said : ' So it is indeed, Ya^;7a- is that others, in order to disprove the self-illumination, say that this sleep is the same as the state of waking, giving as their reason that we see in sleep or in dreams exactly what we see in waking. But this is wrong, because the senses have stopped, and only when the senses have stopped does one see dreams. Therefore there is no necessity for admitting another light in sleep, but only the light inherent in the Self. This has been proved by all that went before.' Dr. Roer takes the same view in his translation, but Deussen (Vedanta, p. 205) takes an independent view, and translates : ' Therefore it is said : It (sleep) is to him a place of waking only, for what he sees waking, the same he sees in sleep. Thus this spirit serves there for his own light.' Though the interpretations of vS'ahkara and Dvivedagahga sound artificial, still Dr. Deussen's version does not remove all difficulties. If the purusha saw in sleep no more than what he had seen before in waking, then the whole argument in favour of the independent action, or the independent light of the purusha, would go ; anyhow it would be no argument on Y%7lavalkya's side. See also note to paragraph 9, before.

* The Madhyandinas speak only of his return from svapnanta to buddhanta, from sleep to waking, instead of his going from samprasada (deep sleep) to svapna (dream), from svapna to buddhanta, and from buddhanta again to svapnanta, as the Kawvas have it. In § 18 the Ka??vas also mention svapnanta and buddhanta only, but the next paragraph refers to sushupti. IV ADHYAYA, 3 BRAHMAiVA, 20. 1 67 valkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.' 16. Ya^^^avalkya said : ' That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.' G'anaka Vaideha said : ' So it is indeed, Ya^;7avalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.' 17. Ya^;'2avalkya said: 'That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream).

18. ' In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking. 19. 'And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams. 20. ' There are in his body the veins called Hita, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red^ Now 1 Dvivedagahga explains that if phlegm predominates, qualified by wind and bile, the juice in the veins is white ; if wind predominates, qualified by phlegm and bile, it is blue ; if bile predominates, qualified by wind and phlegm, it is yellow ; if wind and phlegm when, as it were, they kill him, when, as it were, they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king \ or " I am this altogether," that is his highest world ^.

21. 'This indeed is his (true) form, free from desires, free from evil, free from fear ^ Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (pra^^^a) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is predominate, with little bile only, it is green ; and if the three elements are equal, it is red. See also Anandagiri's gloss, where Su^'ruta is quoted. Why this should be inserted here, is not quite clear, except that in sleep the purusha is supposed to move about in the veins. ^ Here, again, the commentator seems to be right, but his interpretation does violence to the context. The dangers which a man sees in his sleep are represented as mere imaginations, so is his idea of being of god or a king, while the idea that he is all this (aham evedaw sarva^, i. e. ida.?n sarvam, see .S'ankara, p. 873, 1. 11) is represented as the highest and real state. But it is impossible to begin a new sentence with aham eveda/« sarvam, and though it is true that all the preceding fancies are qualified by iva, I prefer to take deva and ra^an as steps leading to the sarvatmatva.

^ The Madhyandinas repeat here the sentence from yatra supto to pajyati, from the end of § 19. ^ The Ka;/va text reads ati-^X'/;anda apahatapapma. .Safikara explains atiy('X'//anda by atiX'/C'//andam, and excuses it as svadhyayadharma/z Tpa/Zm/i. The Madhyandinas read atiM//ando, but place the whole sentence where the Ka?2vas put aptakamam &c., at the end of § 21. IV ADHYAYA, 3 BRAHMAiVA, 23. 1 69 his wish, in which no wish is left, — free from any sorrow ^ 22. ' Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer^, a J^andald.^ not a Kandala., a Paulkasa* not a Paulkasa, a Sramana.^ not a 6rataa.n3., a Tapasa*^ not a Tapasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart \ 23. 'And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see ^. For sight is inseparable from the ' The Ka«vas read jokantaram, the Madhyandinas a^okantaram, but the commentators arrive at the same result, namely, that it means i'okaj'unyam, free from grief. 6'ankara says : jokantarawz sok2.kk/i[dra.f?i jokajianyam ityeta/^, ^//okamadhyaman iti va ; sarvathapy a^okam. Dvivedaganga says : na vidyate soko 'ntare madhye yasya tad aj-okantaraw (ra, Weber) ^okajunyam.

^ The son of a -5udra father and a Brahma«a mother. * The son of a -Sudra father and a Kshatriya mother. ^ A Vanaprastha, who performs penances. '^ I have translated as if the text were ananvagata/^ pu;/yena ananvagata// papena. We find anvagata used in a similar way in §§ 15, 16, &c. But the Ka7/vas read ananvagatam pu;^yena ananvagatam papena, and 6'ankara explains the neuter by referring it to rupam (rupaparatvan napu;«sakalihgam). The Madhyandinas, if we may trust Weber's edition, read ananvagata/^ puwyenanvagata/z papena. The second anvagata/^ may be a mere misprint, but Dvivedaganga seems to have read ananvagatam, like the Ka^^vas, for he says : ananvagatam iti riapavishayo napu/;/sakanirdeja//. ^ This is the old Upanishad argument that the true sense is the Self, and not the eye. Although therefore in the state of profound sleep, where the eye and the other senses rest, it might be said that the purusha does not see, yet he is a seer all the time, though he does not see with the eye. The seer cannot lose his character seer, because it cannot perish. But there is then no second, nothing else different from him that he could see. 24. ' And when (it is said that) there (in the Sushupti) he does not smell, yet he is smelling, though he does not smell. For smelling is inseparable from the smeller, because it cannot perish. But there is then no second, nothing else different from him that he could smell.

25. 'And when (it is said that) there (in the Sushupti) he does not taste, yet he is tasting, though he does not taste. For tasting is inseparable from the taster, because it cannot perish. But there is then no second, nothing else different from him that he could taste. 26. ' And when (it is said that) there (in the Sushupti) he does not speak, yet he is speaking, though he does not speak. For speaking is inseparable from the speaker, because it cannot perish. But there is then no second, nothing else different from him that he could speak. 27. 'And when (It is said that) there (in the Sushupti) he does not hear, yet he is hearing, though he does not hear. For hearing is inseparable from the hearer, because it cannot perish. But there is then no second, nothing else different from him that he could hear. 28. 'And when (it is said that) there (in the Sushupti) he does not think, yet he is thinking, though he does not think. For thinking is inseparable from the thinker, because it cannot perish. of seeing, as little as the fire can lose its character of burning, so long as it is fire. The Self sees by its own light, like the sun, even where there is no second, no object but the Self, that could be seen.

IV ADHYAYA, 3 BRAHMAiVA, ^^. I7I But there is then no second, nothing else different from him that he could think. 29. * And when (it is said that) there (in the Sushupti) he does not touch, yet he is touching, though he does not touch. For touching is inseparable from the toucher, because it cannot perish. But there is then no second, nothing else different from him that he could think. 30. 'And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know. 31. 'When (in waking and dreaming) there is, as it were, another, then can one see the other, then can one smell the other, then can one speak to the other, then can one hear the other, then can one think the other, then can one touch the other, then can one know the other. 32. 'An ocean ^ is that one seer, without any duality ; this is the Brahma-world '\ O King.' Thus did Ya^;7avalkya teach him. This is his highest goal, this is his highest success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss.

SS- ' If a man is healthy, wealthy, and lord of others, surrounded by all human enjoyments, that ^ Salila is explained as salilavat, like the ocean, the seer being one like the ocean, which is one only. Dr. Deussen takes salila as a locative, and translates it ' In dem Gewoge,' referring to ^SVetajvatara-upanishad VI, 15. 2 Or this seer is the Brahma-world, dwells in Brahman, or is Brahman. is the hiofhest blessinsf of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharva world. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a K^rotriya^ who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pra^apati, also (of) a .Srotriya who is without sin, and not overcome by desire. A hundred blessings in the world of Pra^apati make one blessing in the world of Brahman, also (of) a K^rotriya who is without sin, and not overcome by desire. And this is the highest blessing 2.

' This is the Brahma-world, O king,' thus spake Ya^;^avalkya. 6^anaka Vaideha said : ' I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.' Then Ya^;^avalkya was afraid lest the King, having become full of understanding, should drive him from all his positions ^ 34. And Yaf/^avalkya said: 'That (person), having enjoyed himself in that state of sleeping (dream), ^ An accomplished student of the Veda. ^ See Taitt. Up. II, 8, p. 59; A'/^and. Up.VIII, 2,1-10; Kaush. Up. I, 3-5 ; Regnaud, II, p. 33 seq. ^ ^ankara explains that Ya^?lavalkya was not afraid that his own knowledge might prove imperfect, but that the king, having the right to ask him any question he liked, might get all his knowledge from him. IV ADHYAYA, 4 BRAHMAiVA, I. I 73 having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking \ 35. ' Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire ^. 2)6. 'And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as he came, to the place from which he started, to (new) life.

37. * And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, "He comes back, he approaches," thus do all the elements wait on him who knows this, saying, " That Brahman comes, that Brahman approaches." 38. 'And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (pra72as) gather round the Self at the time of death, when a man is thus going to expire.' I. Ya^7/avalkya continued : ' Now when that Self, having sunk into weakness ^, sinks, as it were, into ^ See § 17, before. ^ -S'ahkara seems to take \xkkh\a.?,\ as a noun. He writes: yatraitad bhavati ; etad iti kriyavijcshawam urdhvo/^/^/?vasi yatrordhv0/^/^'/2vasitvam asya bhavati tyartha^^. ^ In the Kaush. Up. Ill, 3, we read yatraitat purusha arto unconsciousness, then gather those senses (pra;zas) around him, and he, taking with him those elements of Hght, descends into the heart. When that person in the eye ^ turns away, then he ceases to know any forms. 2. '" He has become one," they say, " he does not see^." " He has become one," they say, "he does not smell." " He has become one," they say, " he does not taste." "He has become one," they say, "he does not speak." " He has become one," they say, " he does not hear." " He has become one," they say, "he does not think." "He has become one," they say, " he does not touch." " He has become one," they say," he does not know." The point of his heart ^ becomes lighted up, and by that light the Self departs, either through the eye*, or through the skull ^, or through other places of the body. And when he thus departs, life (the chief pra/m) departs after him, and when life thus departs, all the other

marishyan abalyam etya sammohati. Here abalyam should certainly be abalyam, as in the commentary ; but should it not be abalyam, as here. See also Br/h. Up. Ill, 5, i, note. ^ -^akshusha purusha is explained as that portion of the sun which is in the eye, while it is active, but which, at the time of death, returns to the sun. 2 Ekibhavati is probably a familiar expression for dying, but it is here explained by ^Sahkara, and probably was so intended, as meaning that the organs of the body have become one with the Self (lihgatman). The same thoughts are found in the Kaush. Up. Ill, 3, pra«a ekadha bhavati. ^ The point where the natfis or veins go out from the heart. * When his knowledge and deeds qualify him to proceed to the sun. iL^ahkara. ® When his knowledge and deeds qualify him to proceed to the Brahma-world. vital Spirits (pra;zas) depart after it. He is conscious, and being conscious he follows ^ and departs. ' Then both his knowledge and his work take hold of him, and his acquaintance with former things ^.' 3. 'And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade) ^, draws itself together towards it, thus does this Self, after having thrown off this body * and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it.

4. ' And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body ^ This is an obscure passage, and the different text of the Madhyandinas shows that the obscurity was felt at an early time. The Madhyandinas read : Sa?«^wanam anvavakramati sa esha gn2ji savi^jiano bhavati. This would mean, 'Consciousness departs after. He the knowing (Self) is self-conscious.' The Ka«vas read: Savi^fiano bhavati, savi_^jlanam evanvavakramati. Roer translates : 'It is endowed with knowledge, endowed with knowledge it departs ;' and he explains, with 6'ahkara, that the knowledge here intended is such knowledge as one has in a dream, a knowledge of impressions referring to their respective objects, a knowledge which is the effect of actions, and not inherent in the self. Deussen translates : 'Sie (die Seele) ist von Erkenntnissart, und was von Erkenntnissart ist, ziehet ihr nach.' The Persian translator evidently thought that self-consciousness was implied, for he writes : ' Cum quovis corpore addictionem sumat .... in illo corpore aham est, id est, ego sum.' ^ This acquaintance with former things is necessary to explain the peculiar talents or deficiencies which we observe in children. The three words vidya, karman, and purvapra^?la often go together (see 6'ankara on Brz'h. Up. IV, 3, 9). Deussen's conjecture, apurvapra_§-fta, is not called for.

^ See Brzli. Up. IV, 3, 9, a passage which shows how difficult it would be always to translate the same Sanskrit words by the same words in English ; see also Brahmopanishad, p. 245. * See Brz'h. Up. IV, 3, 9, and IV, 3, 13. and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pra^apati, or like Brahman, or like other beings. 5. ' That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that \ according as he acts and according as he behaves, so will he be : — a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. ' And here they say that a person consists of desires. And as is his desire, so is his will ; and as is his will, so is his deed ; and whatever deed he does, that he will reap.

6. 'And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action." 'So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere, — being Brahman, he goes to Brahman. 7. ' On this there is this verse : " When all desires ^ The iti after adomaya is not clear to me, but it is quite clear that a new sentence begins with tadyadetat, which Regnaud, II, p. loi and p. 139, has not observed. IV ADHYAYA, 4 ERAHMAiVA, II. I 77 which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman." * And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body ; but that disembodied immortal spirit (pra//a, life) is Brahman only, is only light'

6^anaka Vaideha said: 'Sir, I give you a thousand.' 8 ^. ' On this there are these verses : 'The small, old path stretching far away^ has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free ^. 9. ' On that path they say that there is white, or blue, or yellow, or green, or red ^ ; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour. 10. 'All who worship what is not knowledge (avidya) enter into blind darkness : those who delight in knowledge, enter, as it were, into greater darkness^. 11. 'There are ^ indeed those unblessed worlds, ^ This may be independent matter, or may be placed again into the mouth of Ya^wavalkya. ^ Instead of vitata//, which perhaps seemed to be in contradiction with a«u, there is a Madhyandina reading vitara, probably intended originally to mean leading across. The other adjective ma;«- spnsh/a I cannot explain, ^ahkara explains it by maw spr/sh/a//, maya labdha//. ^ That this is the true meaning, is indicated by the various readings of the Madhyandinas, tena dhira apiyanti brahmavida utkramya svarga^w lokam ito vimukta//. The road is not to lead to Svarga only, but beyond.

* See the colours of the veins as given before, IV, 3, 20. ^ See Va^. Up. 9. 6'ahkara in our place explains avidya by works, and vidya by the Veda, excepting the Upanishads. « See Va^o^. Up. 3 ; Ka//^a Up. I, 3. covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds. 12. ' If a man understands the Self, saying, " I am He," what could he wish or desire that he should pine after the body^ 13. 'Whoever has found and understood the Self that has entered into this patched-together hidingplace ^ he indeed is the creator, for he is the maker of everything, his is the world, and he is the world 14. ' While we are here, we may know this ; if not, I am ignorant*, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed. 15. ' If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid. 16. 'He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time.

17. ' He in whom the five beings^ and the ether rest, him alone I believe to be the Self, — I who 1 That he should be willing to suflFer once, more the pains inherent in the body. The Madhyandinas read jariram anu saw/^aret, instead of saT^^varet. 2 The body is meant, and is called deha from the root dih, to knead together. Roer gives sa/wdehye gahane, which ^ahkara explains by sa;«dehe. Foley has sa7«deghe, which is the right Kawva reading. The Madhyandinas read sai^zdehe. Gahane might be taken as an adjective also, referring to sa;?zdehe. ^ .Sahkara takes loka, world, for atma, self. * I have followed -S'ahkara in translating avedi/i by ignorant, but the text seems corrupt. ^ The five ^anas, i. e. the Gandharvas, Pitr/s, Devas, Asuras, and Rakshas; or the four castes with the Nishadas; or breath, eye, ear, food, and mind. know, believe him to be Brahman ; I who am immortal, believe him to be immortal. t8. * They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman \ 19. 'By the mind alone it is to be perceived^, there is in it no diversity. He who perceives therein any diversity, goes from death to death.

20. ' This eternal being that can never be proved, is to be perceived in one way only ; it is spotless, beyond the ether, the unborn Self, great and eternal. 21. ' Let a wise Brahma7^a, after he has discovered him, practise wisdom^. Let him not seek after many words, for that is mere weariness of the tongue. 22. 'And he is that great unborn Self, who consists of knowledge, is surrounded by the Pra;^as, the ether within the hearth In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank^ and a boundary, so that these worlds may not be confounded. Brahma;^as seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. ' Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, ^ See Talavak. Up. I, 2. 2 See Ka/^a Up. IV, lo-ii.

' Let him practise abstinence, patience, &c., which are the means of knowledge. * See Brfh. Up. IV, 3, 7. ^ See ^/^and. Up.VIII, 4. we who have this Self and this world (of Brahman)^ ? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no^ ! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good — he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him. 23. ' This has been told by a verse {Rik) : " This eternal greatness of the Brahma;^a does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed."

' He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected ^ sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brahmawa ; this is the Brahma-world, O King,' — thus spoke Ykgud.- valkya. (kanaka Valdeha said : ' Sir, I give you the Videhas, and also myself, to be together your slaves.' 24. This * indeed is the great, the unborn Self, the 1 Cf. Brz'h. Up. Ill, 5, 1. 2 See B/Vh. Up. Ill, 9, 26 ; IV, 2, 4. ^ See Deussen, Vedanta, p. 85. * As described in the dialogue between (kanaka and Ya^favalkya. IV ADHYAYA, 5 ERAHMAiVA, 5. 181 Strong ^ the giver of wealth. He who knows this obtains wealth. 25. This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman. 1. Ya^;7avalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi was conversant with Brahman, but Katyayani possessed such knowledge only as women possess. And Ya^?eavalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest),

2. Said, 'Maitreyi, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Katyayani.' 3. Maitreyi said : ' My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no ?' ' No,' replied Ya^;7avalkya, ' like the life of rich people will be thy life. But there is no hope of immortality by wealth.' 4. And Maitreyi said : ' What should I do with that by which I do not become immortal? What my Lord knoweth ^ (of immortality), tell that clearly to me.' 5. Ya^;^avalkya replied: 'Thou who art truly dear to me, thou hast increased what is dear (to me in ^ Annada is here explained as ' dwelling in all beings, and eating all food which they eat.' '^ See before, II, 4. ^ The Kawva text has vettha instead of veda. thee)^ Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.' 6. And he said : ' Verily, a husband is not dear, that you may love the husband ; but that you may love the Self, therefore a husband is dear.

* Verily, a wife is not dear, that you may love the wife ; but that you may love the Self, therefore a wife is dear. ' Verily, sons are not dear, that you may love the sons ; but that you may love the Self, therefore sons are dear. ' Verily, wealth is not dear, that you may love wealth ; but that you may love the Self, therefore wealth is dear. ' Verily, cattle ^ are not dear, that you may love cattle ; but that you may love the Self, therefore cattle are dear. ' Verily, the Brahman-class is not dear, that you may love the Brahman-class ; but that you may love the Self, therefore the Brahman-class is dear. * Verily, the Kshatra-class is not dear, that you may love the Kshatra-class ; but that you may love the Self, therefore the Kshatra-class is dear. * Verily, the worlds are not dear, that you may love the worlds ; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas ; but that you may love the Self, therefore the Devas are dear.

^ The Ka«va text has avr/dhat, which 6'ankara explains by vardhitavati nirdharitavaty asi. The Madhyandinas read avr/tat, which the commentator explains by avartayat, vartitavaty asi. ^ Though this is added here, it is not included in the summing up in § 6. IV ADHYAYA, 5 BRAHMAiVA, 8. l^T, 'Verily, the Vedas are not dear, that you may love the Vedas ; but that you may love the Self, therefore the Vedas are dear. ' Verily, creatures are not dear, that you may love the creatures ; but that you may love the Self, therefore are creatures dear. * Verily, everything is not dear, that you may love everything ; but that you may love the Self, therefore everything is dear. ' Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyi ! When the Self has been seen, heard, perceived, and known, then all this is known.' 7. ' Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatraclass elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for the Vedas elsewhere than in the Self, was abandoned by the Vedas. Whosoever looks for the creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by anything.

'This Brahman-class, this Kshatra-class, these worlds, these Devas, these Vedas, all these beings, this everything, all is that Self. 8. 'Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum ; 9. 'And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized, or the blower of the shell ; 10. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized, or the player of the lute ; 11. 'As clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel, thus verily, O Maitreyi, has been breathed forth from this great Being what we have as J^ig-veda., Ya^urveda, Sama-veda, Atharvaiigirasas, Itihasa, Pura?/a, Vidya, the Upanishads, ^'lokas, Sutras, Anuvyakhyanas, Vyakhyanas, what is sacrificed, what is poured out, food, drink S this world and the other world, and all creatures. From him alone all these were breathed forth. 12. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech, —

13. 'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge ; and having risen from out these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyi,'— thus spoke Ya^;7avalkya. Explained by annadananimittam and peyadananimittaw dharmao^atam. See before, IV, i, 2. IV ADHYAYA, 6 BRAHMAiVA, I. 1 85 14. Then Maltreyi said : ' Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' But he replied : ' O Maitreyi, I say nothing that is bewildering. Verily, beloved, that Self is imperishable, and of an indestructible nature. 15. 'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other ; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another ? How should he know Him by whom he knows all this ? That Self is to be described by No, no ^ ! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish ; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower ? Thus, O Maitreyi, thou hast been instructed. Thus far goes immortality.' Having said so, Ya^;^avalkya went away (into the forest).

I. Now follows the stem ^ : 1. (We) from Pautimashya, 2. Pautimashya from Gaupavana, 3. Gaupavana from Pautimashya, ^ See Bnh. Up. Ill, 9, 26; IV, 2, 4; IV, 4, 22. ^ The line of teachers and pupils by whom the Y%fiavalkya- 4. Paiitimashya from Gaupavana, 5. Gaupavana from Kaimka, 6. Kaui"ika from Kaiu^^inya, 7. Kauz/rt'inya from ^a;z^ilya, 8. SAndi\y3. from Kaujika and Gautama, 10. Agnlve^ya from Gargya, 1 1 . Gargya from Gargya, 12. Gargya from Gautama, 13. Gautama from Saitava, 14. Saitava from Para^aryaya;/a, 15. Para5"aryaya;^a from Gargyaya;^a, 16. Gargyaya;^a from Uddalakayana, 17. Uddalakayana from (7abalayana, 18. 6^abalayana from Madhyandinayana, 19. Madhyandinayana from Saukaraya;2a, 20. Saukaraya;^a from Kashaya;^a, 21. Kashaya;^a from Sayakayana, 22. Sayakayana from Kaujikayani ^, 24. Ghmakau>?ika from Parai'aryaya;^a, kandz was handed down. From i-io the Ya.?nsa. agrees with the Yamss. at the end of II, 6. The Madhyandina text beghis with vayam, we, and proceeds to I. .Saurpawayya, 2. Gautama, 3. Vatsya, 4. Parajarya, &c., as in the Madhuka«(5?a, p. 118, except in 10, where it gives Gaivantayana for Atreya. Then after 12. Kauwrt'inyayana, it gives 13. 14. the two Kauwtfmyas, 15. the Aurwavabhas, 16. Kau7K/inya, 17. Kauw/mya, 18. Kau«</mya and Agnivejya, 19. Saitava, 20. Parajarya, 21. (?atukar«ya, 22. Bharadva^a, 23. Bharadva^a, Asuraya^a, and Gautama, 24. Bharadva^a, 25. Valakakauj'ika, 26. Kashayawa, 27. Saukaraya«a, 28. Traivawi, 29. Aupa^andhani, 30. Sayakayana, 31. Kau^ikayani, &c., as in the Ka«va text, from No. 22 to Brahman.

^ From here the Yamsa. agrees again with that given at the end of II, 6. IV ADHYAYA, 6 BRAHMAiVA, 3. I 87 25. Parai"aryaya;/a from Parai^arya, 26. Paramrya from 6^atukar;2ya, 27. GsituksLruya. from Asiiraya;^a and Yaska\ 28. Asuraya;^a from Trava;^i, 29. Travam from Aupa^andhani, 30. Aupa^andhanl from Asiiri, 31. Asuri from Bharadvafa, 32. Bharadva^a from Atreya, 33. Atreya from Maufi, 34. Manfi from Gautama, 35. Gautama from Gautama, 36. Gautama from Vatsya, 2,7. Vatsya from Sandilya., 2)8. Saud'ilySi from Kaii"orya Kapya, 39. Kai^orya Kapya from Kumaraharita, 40. Kumaraharita from Galava, 41. Galava from Vidarbhi-kau/^^T^inya, 42. Vidarbhi - kau;^<i;'inya from Vatsanapat Ba- 43. Vatsanapat Babhrava from Pathi Saubhara, 44. Pathi Saubhara from Ayasya Aiigirasa, 45. Ayasya Aiigirasa from Abhuti Tvash/ra, 46. Abhitti Tvash/ra from Vii-varupa Tvash/ra, 47. Vi^varupa Tvash/ra from Ai-vinau, 48. A^vinau from Dadhya/^ Atharva?^a, 49. Dadhya/^ Atharva;/a from Atharvan Daiva, 50. Atharvan Daiva from Mmyu Pradhva;;^sana, 51. Mrityu Pradhva;;^sana from Pradhva?;2sana, 52. Pradhva;;2sana from Ekarshi, 53. Ekarshi from Vipra/^itti ^, 54. Vipra/^itti from Vyash/i, ^ The Madhyandina text has, i. Bharadvag'a, 2. Bharadva^a, Asuraya«a, and Yaska. 2 Viprao-itti, Madhyandina text. 55. Vyash^i from Sanaru, 56. Sanaru from Sanatana, 57. Sanatana from Sanaga, 58. Sanaga from Paramesh^'/^In, 59. ParameshMin from Brahman,

60. Brahman is Svayambhu, self-existent. Adoration to Brahman. I. That (the invisible Brahman) is full, this (the visible Brahman) is full ^. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman) ^ Om (is) ether, (is) Brahman ^ ' There is the old ether (the invisible), and the (visible) ether of the atmosphere,' thus said Kauravyaya;aputra. This (the Om) is the Veda (the means of knowledge), thus the Brahma;/as know. One knows through it all that has to be known. 1. The threefold descendants of Pra^apati, gods, men, and Asuras (evil spirits), dwelt as Brahma/('arins (students) with their father Pra^apati. Having finished their studentship the gods said : ' Tell us (something), Sir.' He told them the syllable Da. Then he said : ' Did you understand ?' They said : 'We did understand. You told us "Damyata," Be subdued.' 'Yes,' he said, 'you have understood.' 2. Then the men said to him : 'Tell us something, ^ This is called a Khila, or supplementary chapter, treating of various auxiliary means of arriving at a knowledge of Brahman. ^ Full and filling, infinite.

^ On perceiving the true nature of the visible world, there remains, i.e. there is perceived at once, as underlying it, or as being it, the invisible world or Brahman. This and the following paragraph are called Mantras. * This is explained by -Safikara as meaning. Brahman is Kha, the ether, and called Om, i. e. Om and Kha are predicates of Brahman. Sir.' He told them the same syllable Da. Then he said : 'Did you understand ?' They said : 'We did understand. You told us, " Datta," Give.' * Yes,' he said, ' you have understood.' 3. Then the Asuras said to him : ' Tell us something, Sir.' He told them the same syllable Da. Then he said : ' Did you understand ?' They said : 'We did understand. You told us, "Dayadham," Be merciful.' ' Yes,' he said, ' you have understood.' The divine voice of thunder repeats the same, Da Da Da, that is. Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy. I. Pra^apati is the heart, is this Brahman, is all this. The heart, h;Vdaya, consists of three syllables. One syllable is hrz, and to him who knows this, his own people and others bring offerings \ One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world.

Fourth Brahmaa^a. I. This (heart) indeed is even that, it was indeed the true ^ (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be^! yes, whosoever knows this great ^ -Sankara explains that with regard to the heart, i. e. buddhi, the senses are 'its own people,' and the objects of the senses 'the others.' ^ The true, not the truth ; the truly existing. The commentator explains it as it was explained in II, 3, i, as sat and tya, containing both sides of the Brahman. ^ An elliptical expression, as explained by the commentator : ' INIay that one (his enemy) be conquered, just as that one was glorious first-born as the true Brahman; for Brahman is the true. 1. In the beginning this (world) was water. Water produced the true ^ and the true is Brahman. Brahman produced Pra^apati^ Pra^apati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third ^ yam. The first and last syllables are true, in the middle there is the untrue ^ This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this.

2. Now what is the true, that is the Aditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his pra;2as (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him. conquered by Brahman. If he conquers the world, how much more his enemy !' It would be better, however, if we could take ^ita in the sense of vajikr/ta or danta, because we could then go on with ya evaw veda. ^ Here explainedby thecommentatorasPutratmakaHirawyagarbha. 2 Here explained as Vira^. ' Satyam is often pronounced satiam, as trisyllabic, ^'ahkara, however, takes the second syllable as t only, and explains the i after it as an anubandha. The Ka«va text gives the three syllables as sa, ti, am, which seems preferable; cf. A7/and. Up. VIII, 3, 5; Taitt. Up. II, 6. * This is explained by a mere play on the letters, sa and ya having nothing in common with mntyu, death, whereas t occurs in mrilyn and anrz'ta. Dvivedagahga takes sa and am as true, because they occur in satya and amrz'ta, and not in mr/tyu, while ti is untrue, because the t occurs in mn'tyu and an/7'ta.

3. Now of the person in that (solar) orb BhM is the head, for the head is one, and that syllable is one ; Bhuva/^ the two arms, for the arms are two, and these syllables are two ; Svar the foot, for the feet are two, and these syllables are two^ Its secret name is Ahar (day), and he who knows this, destroys (hanti) evil and leaves (^ahati) it. 4. Of the person in the right eye Bhu/^ is the head, for the head is one, and that syllable is one; Bhuva/^ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (^ahati) it. I. That person, under the form of mind (manas), being light indeed -, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all — he rules all this, whatsoever exists. I. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidanat)^ Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman.

^ Svar has to be pronounced suvar. ^ Bha//satya must be taken as one word, as the commentator says, bha eva satya/;z sadbhava// svarupaw yasya so 'yam bha/^satyo bhasvara>^. ^ From do, avakha7/<^/ane, to cut ; the lightning cutting through the darkness of the clouds, as Brahman, when known, cuts through the darkness of ignorance. V ADHYAYA, lO BRAHMAiVA, I. 1 93 I. Let him meditate on speech as a cow. Her four udders are the words Svaha, Vasha/', Hanta, and Svadha ^ The gods Hve on two of her udders, the Svaha and the Vasha/, men on the Hanta, the fathers on the Svadha. The bull of that cow is breath (pra/m), the calf the mind. I. Agnl Vai^vanara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When he is on the point of departing this life, he does not hear that noise. I. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts hia-her. He comes to the sun.

Then the sun makes room for him, like the hole of a Lambara '\ and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow ^ There he dwells eternal years. ^ There are two udders, the Svaha and Vasha/, on which the gods feed, i. e. words with which oblations are given to the gods. With Hanta they are given to men, with Svadha to the fathers. 2 A musical instrument. ^ The commentator explains hima by bodily pain, but snow is much more characteristic. I. This is indeed the highest penance, if a man, laid up with sickness, suffers pain^ He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest 2. He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire^. He who knows this, conquers the highest world. I. Some say that food is Brahman, but this is not so, for food decays without life (pra;/a). Others say that life (pra;za) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i.e. are Brahman). Thereupon Pratrzds. said to his father : ' Shall I be able to do any good to one who knows this, or shall I be able to do him any harm*.?' The father said to him, beckoning with his hand : * Not so, O Pratr/da ; for who could reach the highest state, if he has only got to the oneness of these two ?' He then said to him : ' Vi ;

^ The meaning is that, while he is suffering pain from illness, he should think that he was performing penance. If he does that, he obtains the same reward for his sickness which he would have obtained for similar pain inflicted on himself for the sake of performing penance. ^ This is like the penance of leaving the village and living in the forest. ^ This is like the penance of entering into the fire. * That is, is he not so perfect in knowledge that nothing can harm him ? V ADHYAYA, I 3 BRAHMAiVA, 4. I 95 verily, food is Vi, for all these beings rest (vish/ani) on food.' He then said : ' Ram ; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.' 1 . Next follows the Uktha \ Verily, breath {pra;m) is Uktha, for breath raises up (utthapayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha ; he obtains union and oneness with the Uktha. 2. Next follows the Ya^us. Verily, breath is Ya^us, for all these beings are joined in breath-. For him who knows this, all beings are joined to procure his excellence ; he obtains union and oneness with the Ya^us.

3. Next follows the Saman. Verily, breath is the Saman, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence ; he obtains union and oneness with the Saman. 4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trayate) him from being hurt (ksha/7ito/^). He who knows this, obtains Kshatra (power), which requires no protection ; he obtains union and oneness with Kshatra^ ^ Meditation on the hymn called uktha. On the uktha, as the principal part in the Mahavrata, see Kaush.Up. Ill, 3 ; Ait. Ar. II, i , 2. The uktha, ya^us, saman, &c. are here represented as forms under which pra;/a or life, and indirectly Brahman, is to be meditated on. 2 Without life or breath nothing can join anything else ; therefore life is called ya^us, as it were yu^us. ' Instead of Kshatram atram, another -Sakha, i. e. the Madhyandina, reads Kshatramatram, which Dvivedagahga explains as, he 1. The words Bhumi (earth), Antariksha (sky), and Dyu^ (heaven) form eight syllables. One foot of the Gayatri consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend.

2. The J^iksLS, the Ya^u;;?shi, and the Samani form eight syllables. One foot (the second) of the Gayatri consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the i^/g-veda, Ya^ur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends. 3. The Pra;^a (the up-breathing), the Apana (the down-breathing), and the Vyana (the back-breathing) form eight syllables. One foot (the third) of the Gayatri consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gayatri, or speech) this indeed is the fourth (turiya), the bright (darjata) foot, shining high above the skies ^. What is here called turiya (the fourth) is meant for /^aturtha (the fourth) ; what is called dar^atam padam (the bright foot) is meant for him who is as it were seen (the person in the sun) ; and what is called parora^^as (he who shines high above the obtains the nature of the Kshatra, or he obtains the Kshatra which protects (Kshatram atram).

^ Dyu, nom. Dyaus, must be pronounced Diyaus. ^ Parora_^as, masc, should be taken as one word, like paroksha, viz. he who is beyond all ra^as, all visible skies. V ADHYAYA, 1 4 BRAHMAiVA, 5. 1 97 skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gayatrt, shines thus himself also with happiness and glory. 4. That Gayatri (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (pra/^a), and that (the True) rests on life^ Therefore they say, force is stronger than the True. Thus does that Gayatri rest with respect to the self (as life). That Gayatri protects (tatre) the vital breaths (gayas) ; the gayas are the pra/^as (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gayatri. And that Savitri verse which the teacher teaches ^ that is it (the life, the pra;2a, and indirectly the Gayatri) ; and whomsoever he teaches, he protects his vital breaths.

5. Some teach that Savitri as an Anush/ubh^ verse, saying that speech is Anush/ubh, and that we teach ^ 6'ahkara understood the True (satyam) by tad, not the balam, the force. 2 The teacher teaches his pupil, who is brought to him when eight years old, the Savitri verse, making him repeat each word, and each half verse, till he knows the whole, and by teaching him that Savitri, he is supposed to teach him really the pra«a, the life, as the self of the world. ^ The verse would be, Rig-veda V, 82,1: Tat savitur vrzwimahe vaya?;/ devasya bho^anam Sresh//ia.?ti sarvadhatama/?z turam bhagasya dhimahi. that speech. Let no one do this, but let him teach the Gayatri as Savitri^ And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gayatri. 6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gayatri. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gayatri. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gayatri. But 'that fourth bright foot, shining high above the skies ^', cannot be obtained by anybody — whence then could one receive such a fee ?

7. The adoration^ of that (Gayatri) : * O Gayatri, thou hast one foot, two feet, three feet, four feet^ Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If^ one (who knows this) hates some ^ Because Gayatri represents life, and the pupil receives life when he learns the Gayatri. ^ See before, § 2. ^ Upasthana is the act of approaching the gods, npoa-Kiivrja-is, Angehen, with a view of obtaining a request. Here the application is of two kinds, abhiMrika, imprecatory against another, and abhyudayika, auspicious for oneself. The former has two formulas, the latter one. An upasthana is here represented as effective, if connected with the Gayatri. * Consisting of the three worlds, the threefold knowledge, the threefold vital breaths, and the fourth foot, as described before. ® I have translated this paragraph very freely, and differently from ^ahkara. The question is, whether dvishyat with iti can be used in the sense of abhiHra, or imprecation. If not, I do not see how the words should be construed. The expression yasma upa- V ADHYAYA, I 5 BRAHMAiVA, 2. I99 one and says, ' May he not obtain this,' or ' May this wish not be accomphshed to him,' then that wish is not accomphshed to him against whom he thus prays, or if he says, ' May I obtain this.'

8. And thus 6^anaka Vaideha spoke on this point to Bu^ila A^vatara^vi M 'How is it that thou who spokest thus as knowing the Gayatri, hast become an elephant and earnest me ?' He answered : 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth ; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.' 1. 2 The face of the True (the Brahman) is covered with a golden disk^. Open that, O PCishan^ that we may see the nature of the True^. 2. O Piishan, only seer, Yama (judge), Surya (sun), son of Pra^apati^ spread thy rays and gather them ! tish///ate is rightly explained by Dvivedagahga, yadartham evam upatish/z^ate. 2 These verses, which are omitted here in the Madhyandina text, are found at the end of the Va^asaneyi-iipanishad 15-18. They are supposed to be a prayer addressed to Aditya by a dying person. ^ Mahidhara on verse 17:' The face of the true (purusha in the sun) is covered by a golden disk.' ^ankara explains here mukha, face, by mukhyaw svarupam, the principal form or nature.