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अथ तृतीयोऽध्यायः (part 1)

Verse १

ॐ॥जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः तस्य ह जनकस्य वैदेहस्य विजिज्ञासा विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति स ह गवा सहस्रमवरुरोध दश दश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः॥

om|janako ha vaideho bahudakṣiṇena yajñeneje tatra ha kurupañcālānāṁ brāhmaṇā abhisametā babhūvuḥ tasya ha janakasya vaidehasya vijijñāsā vijijñāsā babhūva kaḥ svideṣāṁ brāhmaṇānāmanūcānatama iti sa ha gavā sahasramavarurodha daśa daśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ||

Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed among the priests. Brahmin scholars from the countries of Kuru and Panchala were assembled there. Emperor Tanaka of Videha wished to know which of these brahmins was the most erudite Vedic scholar. So he confined a thousand cows in a pen and fastened on the horns of each ten padas of gold. He said to them, 'Revered Brahmanas, let him who is the best Vedic scholar among you drive these cows (home).' None of the Brahmanas dared. Then Yajnavalkya said to a pupil of his, 'Dear Samasravas, please drive these cows (home).' He drove them. The Brahmanas were enraged. 'How does he dare to call himself the best Vedic scholar among us?' there was a Hotr of Emperor Janaka of Videha named Asvala. He now asked Yajnavalkya, 'Yajnavalkya, are you indeed the best Vedic scholar among us?' Yajnavalkya replied, 'I bow to the best Vedic scholar, I just want the cows'. Thereupon the Hotr Asvala determined to interrogate him.

Verse २

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

tānhovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatāmiti| te ha brāhmaṇā na dadhṛṣuratha ha yājñavalkyaḥ svameva brahmacāriṇamuvācaitāḥ saumyodaja sāmaśravā3 iti tā hodācakāra te ha brāhmaṇāścukrudhuḥ kathaṁ no brahmiṣṭho bruvītetyatha ha janakasya vaidehasya hotā'śvalo babhūva sa hainaṁ papraccha tvaṁ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti sa hovāca namo vayaṁ brahmiṣṭhāya kurmo gokāmā eva vaya sma iti ta ha tata eva praṣṭuṁ dadhre hotā'śvalaḥ||

He said to them: "Venerable brahmins, let him among you who is the best Vedic scholar drive these cows home." None of the brahmins dared. Then Yajnavalkya said to one of his pupils: "Dear Samsrava, drive these cows home." He drove them away. The brahmins were furious and said: "How does he dare to call himself the best Vedic scholar among us?" Now among them there was Asvala, the hotri priest of Emperor Janaka of Videha. He asked Yajnavalkya: "Are you indeed the best Vedic scholar among us, O Yajnavalkya?" He replied: "I bow to the best Vedic scholar, but I just wish to have these cows." Thereupon the hotri Asvala determined to question him. Yajnavalkya', said he, 'since all this is overtaken by death, and swayed by it, by what means does the sacrificer go beyond the clutches of death?' 'Through the organ of speech - through fire, which is the (real) priest called Hotr. The sacrificer's organ of speech is the Hotr. This organ of speech is fire; this fire is the Hotr; this (fire) is liberation; this (liberation) is emancipation'.

Verse ३

याज्ञवल्क्येति होवाच यदिद सर्वं मृत्युनाऽऽप्त सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति होत्रर्त्विजाग्निना वाचा वाग्वै यज्ञस्य होता तद्येयं वाक् सोऽयमग्निः स होता स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvaṁ mṛtyunā''pta sarvaṁ mṛtyunābhipannaṁ kena yajamāno mṛtyorāptimatimucyata iti hotrartvijāgninā vācā vāgvai yajñasya hotā tadyeyaṁ vāk so'yamagniḥ sa hotā sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here (i.e. connected with the sacrifice) is overtaken by death, since everything is overcome by death, by what means does the sacrificer free himself from the reach of death?" "Through the hotri priest and the organ of speech looked upon as fire. The sacrificer's organ of speech is the hotri. This organ of speech is fire; this fire is the hotri; this fire is the means to liberation; this is complete liberation." Yajnavalkya', said he, 'since all this is overtaken by day and night, and swayed by them, by what means does the sacrificer go beyond the clutches of day and night?' 'Through the eye - through the sun, which is the (real) priest called Adhvaryu. The eye of the sacrificer is the Adhvaryu. This eye is the sun; this sun is the Adhvaryu; this (sun) is liberation; this (liberation) is emancipation'.

Verse ४

याज्ञवल्क्येति होवाच यदिद सर्वमहोरात्राभ्यामाप्त सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इत्यध्वर्युणर्त्विजा चक्षुषाऽऽदित्येन चक्षुर्वै यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvamahorātrābhyāmāpta sarvamahorātrābhyāmabhipannaṁ kena yajamāno'horātrayorāptimatimucyata ityadhvaryuṇartvijā cakṣuṣā''dityena cakṣurvai yajñasyādhvaryustadyadidaṁ cakṣuḥ so'sāvādityaḥ so'dhvaryuḥ sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here is overtaken by day and night, since everything is overcome by day and night, by what means does the sacrificer free himself from the reach of day and night?" "Through the adhvaryu priest and the eye looked upon as the sun. The sacrificer's eye is the adhvaryu. This eye is the sun. This sun is the adhvaryu; this sun is the means to liberation; this is complete liberation." Yajnavalkya', said he, 'since all this is overtaken by the bright and dark fortnights, and swayed by them, by what means does the sacrificer go beyond the bright and dark fortnights /' 'Through the vital force - through air, which is the (real) priest called Udgatir. The vital force of the sacrificer is the Udgatir. This vital force is air, and it is the Udgatir; this (air) is liberation; this (liberation) is emancipation

Verse ५

याज्ञवल्क्येति होवाच यदिद सर्वं पूर्वपक्षापरपक्षाभ्यामाप्त सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इत्युद्गात्रर्त्विजा वायुना प्राणेन प्राणो वै यज्ञस्योद्गाता तद्योऽयं प्राणः स वायुः स उद्गाता स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvaṁ pūrvapakṣāparapakṣābhyāmāpta sarvaṁ pūrvapakṣāparapakṣābhyāmabhipannaṁ kena yajamānaḥ pūrvapakṣāparapakṣayorāptimatimucyata ityudgātrartvijā vāyunā prāṇena prāṇo vai yajñasyodgātā tadyo'yaṁ prāṇaḥ sa vāyuḥ sa udgātā sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here is overtaken by the bright and dark fortnights, since everything is overcome by the bright and dark fortnights, by what means does the sacrificer free himself from the reach of the bright and dark fortnights?" "Through the udgatri priest and the vital breath looked upon as the air. This vital breath is the udgatri. This vital breath is theair; this air is the udgatri; this air is the means to liberation; this is complete liberation." Yajnavalkya', said he, 'since the sky is, as it were, without a support, through what support does the sacrificer go to heaven?' 'Through the mind - through the moon, which is the (real) priest called Brahman. The mind of the sacrificer is the Brahman. This mind is the moon; the moon is the Brahman; this (moon) is liberation; this (liberation) is emancipation'. So far about the ways of emancipation; now about the meditations based on resemblance.

Verse ६

याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाऽऽक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञस्य ब्रह्मा तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः साऽतिमुक्तिरित्यतिमोक्षा अथ संपदः॥

yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenā''krameṇa yajamānaḥ svargaṁ lokamākramata iti brahmaṇartvijā manasā candreṇa mano vai yajñasya brahmā tadyadidaṁ manaḥ so'sau candraḥ sa brahmā sa muktiḥ sā'timuktirityatimokṣā atha saṁpadaḥ||

"Yajnavalkya," said he, "since the sky is, as it were, without a support, by means of what support does the sacrificer go to heaven?" "Through the Brahma priest and the mind looked upon as the moon. The sacrificer's mind is the Brahma. The mind is the moon; this moon is the Brahma; this moon is the means to liberation; this is complete liberation. So far about the ways of liberation; now about the meditation based upon resemblance. Yajnavalkya', said he, 'with how many kinds of Rik will the Hotr do his part in this sacrifice to-day?' 'With three kinds'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'What does he win through them?' 'All this that is living'.

Verse ७

याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति तिसृभिरिति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया किं ताभिर्जयतीति यत्किञ्चेदं प्राणभृदिति॥

yājñavalkyeti hovāca katibhirayamadyargbhirhotāsminyajñe kariṣyatīti tisṛbhiriti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā kiṁ tābhirjayatīti yatkiñcedaṁ prāṇabhṛditi||

"Yajnavalkya," said he, "how many kinds of Rig verses will the hotri priest use today in this sacrifice?" "Three kinds." "And which are these three?" "The introductory, the sacrificial and the eulogistic as the third." "What does he (the sacrificer) win through them?" "All this that has life." Yajnavalkya', said he, 'how many kinds of oblations will the Adhvaryu offer in this sacrifice to-day?' 'Three'. 'Which are those three?' 'Those that blaze up on being offered, those that make a great noise, when offered, and those that sink on being offered'. 'What does he win through them?' 'Through those that blaze up on being offered he wins the world of the gods, for this world shines, as it were. Through those that make a great noise, when offered, he wins the world of the manes, for this world is full of uproar. And through those that sink on being offered, he wins the human world, for this world is lower.'

Verse ८

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

yājñavalkyeti hovāca katyayamadyādhvaryurasminyajña āhutīrhoṣyatīti tisra iti katamāstāstisra iti yā hutā ujjvalanti yā hutā atinedante yā hutā adhiśerate kiṁ tābhirjayatīti yā hutā ujjvalanti devalokameva tābhirjayati dīpyata iti hi devaloko yā hutā atinedante pitṛlokameva tāvirjayatyātīva hi pitṛloko yā hutā adhiśerate manuṣyalokameva tāvirjayatyadha iva hi manuṣyalokaḥ||

"Yajnavalkya," said he, "how many kinds of oblations will the adhvaryu priest offer today in this sacrifice?" "Three." "And which are these three?" "Those which, when offered, blaze upward; those which, when offered, make a great noise; and those which, when offered, sink down." "What does he (the sacrificer) win through them?" "By those which, when offered, blaze upward, he wins the world of the gods; for the world of the gods shines bright, as it were. By those which, when offered, make a great noise, he wins the world of the Manes; for this world of the Manes is excessively noisy. By those which, when offered, sink down, he wins the world of men; for the world of men is down below." Yajnavalkya', said he, 'through how many gods does this Brahman from the right protect the sacrifice to-day?' 'Through one'. 'Which is that one?' 'The mind. The mind is indeed infinite, and infinite are the Visvadevas. Through this meditation he wins an infinite world'.

Verse ९

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

yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṁ dakṣiṇato devatābhirgopāyatītyekayeti katamā saiketi mana evetyanantaṁ vai mano'nantā viśve devā anantameva sa tena lokaṁ jayati||

"Yajnavalkya," said he, "with how many gods does the Brahma priest seated on the right protect the sacrifice today?" "With one." "Which is that one?" "The mind. The mind is indeed infinite and infinite are the Visve-devas. An infinite world he (the sacrificer) wins thereby." Yajnavalkya', said he, 'how many classes of hymns the Udgatir chant in this sacrifice to-day?' 'Three classes'. 'Which are those three?' 'The preliminary, the sacrificial, and the eulogistic hymns as the third'. 'Which are those that have reference to the body?' 'The Prana is the preliminary hymn, the Apana is the sacrificial hymn, and the Vyana is the eulogistic hymn'. 'What does he win through them?' 'Through the preliminary hymns he wins the earth, through the sacrificial hymns he wins the sky, and through the eulogistic hymns he wins heaven'. Thereupon the Hotr Asvala kept silent.

Verse १०

याज्ञवल्क्येति होवाच कत्ययमद्योद्गाताऽस्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति तिस्र इति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया कतमास्ता या अध्यात्ममिति प्राण एव पुरोनुवाक्याऽपानो याज्या व्यानः शस्या किं ताभिर्जयतीति पृथिवीलोकमिव पुरोनुवाक्यया जयन्त्यन्तरिक्षलोकं याज्यया द्युलोकशस्यया ततो ह होताऽश्वल उपरराम॥

yājñavalkyeti hovāca katyayamadyodgātā'sminyajñe stotriyāḥ stoṣyatīti tisra iti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā katamāstā yā adhyātmamiti prāṇa eva puronuvākyā'pāno yājyā vyānaḥ śasyā kiṁ tābhirjayatīti pṛthivīlokamiva puronuvākyayā jayantyantarikṣalokaṁ yājyayā dyulokaśasyayā tato ha hotā'śvala upararāma||

"Yajnavalkya," said he, "how many kinds of hymns of praise will the udgatri priest chant today in this sacrifice?" "Three." "And which are these three?" "The introductory, the sacrificial and the eulogistic "Which are those that have reference to the body?" "The prana is the introductory hymn, the apana is hymn and the vyana is the eulogistic hymn." "What does he (the sacrificer) win through them?" "Through the introductory hymn he wins the earth, through the sacrificial hymn he wins the sky and through the eulogistic hymn he wins heaven. Thereupon the priest Asvala held his peace. Then Artabhaga, of the line of Jaratkaru, asked him. 'Yajnavalkya', said he, 'how many are the Grahas, and how many are the Atigrahas?' 'There are eight Grahas and eight Atigrahas'. 'Which are those eight Grahas and eight Atigrahas?'

Verse १

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

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

Then Artabhaga, of the line of Jaratkaru, questioned him. "Yajnavalkya," said he, "how many grahas (organs) are there and how many atigrahas (objects)?" "Eight grahas," he replied, "and eight atigrahas." "And which are these eight grahas and eight atigrahas?" The Prana (nose) indeed is the Graha; it is controlled by the Atigraha, the Apana (odour), for one smells odours through the Apana (the air breathed in).

Verse २

राणो वै ग्रहः सोऽपानेनाऽतिग्राहेण गृहीतोऽपानेन हि गन्धाञ्जिघ्रति।

prāṇo vai grahaḥ so'pānenā'tigrāheṇa gṛhīto'pānena hi gandhāñjighrati|

"The Prana (the nose), indeed, is the graha; it is controlled by the apana (odour), the atigraha; for one smells odours through apana (the air breathed in). The organ of speech indeed is the graha; it is controlled by the Atigraha, name, for one utters names through the organ of speech.

Verse ३

वाग्वै ग्रहः स नाम्नाऽतिग्राहेण गृहीतो वाचा हि नामान्यभिवदति॥

vāgvai grahaḥ sa nāmnā'tigrāheṇa gṛhīto vācā hi nāmānyabhivadati||

"The vak (the organ of speech), indeed, is the graha; it is controlled by the atigraha, name; for one utters names through the organ of speech. The tongue indeed is the Graha; it is controlled by the Atigraha, taste, for one knows tastes through the tongue

Verse ४

जिह्वा वै ग्रहः स रसेनाऽतिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति॥

jihvā vai grahaḥ sa rasenā'tigrāheṇa gṛhīto jihvayā hi rasānvijānāti||

"The tongue, indeed, is the graha; it is controlled by the atigraha, taste; for one knows tastes by the tongue. The eye indeed is the Graha; it is controlled by the Atigraha, colour, for one sees colours through the eye.

Verse ५

चक्षुर्वै ग्रहः स रूपेणाऽतिग्राहेण गृहीतस्चक्षुषा हि रूपाणि पश्यति॥

cakṣurvai grahaḥ sa rūpeṇā'tigrāheṇa gṛhītascakṣuṣā hi rūpāṇi paśyati||

"The eye, indeed, is the graha; it is controlled by the atigraha colour; for one sees colours through the eye. The ear indeed is the Graha; it is controlled by the Atigraha, sound, for one hears sounds through the ear.

Verse ६

रोत्रं वै ग्रहः स शब्देनाऽतिग्राहेण गृहीतः श्रोत्रेण हि शब्दाञ्छृणोति॥

śrotraṁ vai grahaḥ sa śabdenā'tigrāheṇa gṛhītaḥ śrotreṇa hi śabdāñchṛṇoti||

"The ear, indeed, is the graha; it is controlled by the atigraha sound; for one hears sounds with the ear. The mind indeed is the Graha; it is controlled by the Atigraha, desire, for one wishes desires through the mind.

Verse ७

मनो वै ग्रहः स कामेनाऽतिग्राहेण गृहीतो मनसा हि कामान्कामयते॥

mano vai grahaḥ sa kāmenā'tigrāheṇa gṛhīto manasā hi kāmānkāmayate||

"The mind, indeed, is the graha; it is controlled by the atigraha desire; for through the mind one cherishes desires. The hands indeed is the Graha; it is controlled by the Atigraha, work, for one does work through the hands.

Verse ८

हस्तौ वै ग्रहः स कर्मणाऽतिग्राहेण गृहीतो हस्ताभ्या हि कर्म करोति॥

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

"The hands, indeed, are the graha; they are controlled by the atigraha, work; for one performs work by means of the hands. The skin indeed is the Graha; it is controlled by the Atigraha, touch, for one feels touch through the skin. These are the eight Grahas and eight Atigrahas.

Verse ९

त्वग्वै ग्रहः स स्पर्शेनाऽतिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत इत्यष्टौ ग्रहा अष्टावतिग्रहाः॥

tvagvai grahaḥ sa sparśenā'tigrāheṇa gṛhītastvacā hi sparśānvedayata ityaṣṭau grahā aṣṭāvatigrahāḥ||

"The skin, indeed, is the graha; it is controlled by the atigraha, touch; for one feels touch through the skin. These are the eight grahas and eight atigrahas." Yajnavalkya', said he, 'since all this is the food of death, who is that god whose food is death?' 'Fire is death; it is the food of water. (One who knows thus) conquers further death'.

Verse १०

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

yājñavalkyeti hovāca yadida sarvaṁ mṛtyorannaṁ kā svitsā devatā yasyā mṛtyurannamityagnirvai mṛtyuḥ so'pāmannamapa punarmṛtyuṁ jayati||

"Yajnavalkya," said he, "since all this is the food of death, who, pray, is that god to whom death is the food?" "Fire, indeed, is death; it is the food of water. One who knows this conquers further death." Yajnavalkya', said he, 'when the (liberated) man dies, do his organs go up from him, or do they not?' 'No', replied Yajnavalkya, '(They) merge in him only. The body swells, is inflated, and in that state lies dead.'

Verse ११

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स उच्छ्वयत्याध्मायत्याध्मातो मृतः शेते॥

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyata udasmātprāṇāḥ krāmantyāho3 neti neti hovāca yājñavalkyo'traiva samavanīyante sa ucchvayatyādhmāyatyādhmāto mṛtaḥ śete||

"Yajnavalkya," said he, "when this liberated person dies, do his organs de Part from him or not?" "No," replied Yajnavalkya, "they merge in him only. The body swells, is inflated and in that state the dead body lies at rest." Yajnavalkya', said he, 'when this man dies, what is it that does not leave him?' 'Name. The name indeed is infinite, and infinite are the Visvadevas. He (who knows thus) wins thereby a really infinite world'.

Verse १२

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

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyate kimenaṁ na jahātīti nāmetyanantaṁ vai nāmānantā viśve devā anantameva sa tena lokaṁ jayati||

"Yajnavalkya," said he, "when such a man dies, what is it that does not leave him?" "The name. For the name is infinite and infinite are the Visve- devas. He who knows this wins thereby an infinite world." Yajnavalkya', said he, 'when the vocal organ of a man who dies is merged in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the ether of the heart in the external ether, the hair on the body in herbs, that on the head in trees, and the blood and the seed are deposited in water, where is then the man?' 'Give me your hand, dear Artabhaga, we will decide this between ourselves, we cannot do it in a crowded place.' They went out and talked it over. What they mentioned there was only work, and what they praised there was also work alone. (Therefore) one indeed becomes good through good work and evil through evil work. Thereupon Artabhaga, of the line of Jaratkaru, kept silent.

Verse १३

याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवी शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीत्याहर सौम्य हस्तमार्तभागाऽऽवमेवैतस्य वेदिष्यावो न नावेतत्सजन इति तौ होत्क्रम्य मन्त्रयांचक्रते तौ ह यदूचतुः कर्म हैव तदूचतुरथ ह यत्प्रशसतुः कर्म हैव तत्प्रशसतुः पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ततो ह जारत्कारव आर्तभाग उपरराम।

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṁ vāgapyeti vātaṁ prāṇaścakṣurādityaṁ manaścandraṁ diśaḥ śrotraṁ pṛthivī śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṁ ca retaśca nidhīyate kvāyaṁ tadā puruṣo bhavatītyāhara saumya hastamārtabhāgā''vamevaitasya vediṣyāvo na nāvetatsajana iti tau hotkramya mantrayāṁcakrate tau ha yadūcatuḥ karma haiva tadūcaturatha ha yatpraśasatuḥ karma haiva tatpraśasatuḥ puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti tato ha jāratkārava ārtabhāga upararāma|

"Yajnavalkya," said he, "when the vocal organ of this dead person merges in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the akasa (space) in the heart in the external akasa, the hair on the body in the herbs, the hair on the head in the trees and the blood and semen are deposited in water, where is that person then?" Yajnavalkya said: "Give me your hand, dear Artabhaga. We shall decide this between ourselves; we cannot do it in a crowd." Then they went out and deliberated and what they talked about was karma (work) and what they praised was karma: one becomes good through good karma and evil through evil karma. Thereupon Artabhaga, of the line of Jaratkaru, held his peace. Then Bhujyu, the grandson of Lahya, asked him. 'Yajnavalkya', said he, 'we travelled in Madra as students, and we came to the house of Patanchala of the line of Kapi. His daughter was possessed by a Gandharva. We asked him, "Who are you?" He said, "I am Sudhanvan, of the line of Angiras". When we asked him about the limits of the world, we said to him, "Where were the descendants of Pariksit?" And I ask you, Yajnavalkya, where were the descendants of Pariksit? (Tell me) where were the descendants of Pariksit?'

Verse १

अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ते पतञ्चलस्य काप्यस्य गृहानैम तस्यासीद्दुहिता गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत्सुधन्वाऽऽङ्गिरस इति तं यदा लोकानामन्तानपृच्छामाथैनमब्रूम क्व पारिक्षिता अभवन्निति क्व पारिक्षिता अभवन्निति स त्वा पृच्छामि याज्ञवल्क्य क्व पारिक्षिता अभवन्निति॥

atha hainaṁ bhujyurlāhyāyaniḥ papraccha yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma te patañcalasya kāpyasya gṛhānaima tasyāsīdduhitā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravītsudhanvā''ṅgirasa iti taṁ yadā lokānāmantānapṛcchāmāthainamabrūma kva pārikṣitā abhavanniti kva pārikṣitā abhavanniti sa tvā pṛcchāmi yājñavalkya kva pārikṣitā abhavanniti||

Next Bhujyu, the grandson of Lahya, questioned him. "Yajnavalkya," said he, "we were travelling in the country of Madra as religious students, when we came to the house of Patanchala, of the line of Kapi. His daughter was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Sudhanvan, of the line of Angiras.' While asking him about the limits of the world, we said: 'Where were the descendants of Parixit?' And likewise I ask you, Yajnavalkya, where were the descendants of Parixit? Tell me, where were the descendants of Parixit?" Yajnavalkya said, 'The Gandharva evidently told you that they went where the performers of the horse sacrifice go'. 'And where do the performers of the horse sacrifice go?' 'Thirty-two times the space covered by the sun's chariot in a day makes this world; around it, covering twice the area, is the earth; around the earth, covering twice the area, is the ocean. Now, as is the edge of a razor, or the wing of a fly, so is there just that much opening at the junction (of the two halves of the cosmic shell). (Through that they go out.) Fire, in the form of a falcon, delivered them to the air; the air, putting them in itself, took them where the (previous) performers of the horse sacrifice were'. Thus did the Gandharva praise the air. Therefore the air is the diversity of individuals, and the air is the aggregate. He who knows it as such conquers further death. Thereupon Bhujyu, the grandson of Lahya, kept silent.

Verse २

स होवाचोवाच वै सोऽगच्छन्वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति क्व न्वश्वमेधयाजिनो गच्छन्तीति द्वात्रिशतं वै देवरथाह्न्यान्ययं लोकस्त समन्तं पृथिवी द्विस्तावत्पर्येति ता समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्रं तावानन्तरेणाकाशस्तानिन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत्तान्वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्नित्येवमिव वै स वायुमेव प्रशशस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिरप पुनर्मृत्युं जयति य एवं वेद ततो ह भुज्युर्लाह्यायनिरुपरराम॥

sa hovācovāca vai so'agacchanvai te tadyatrāśvamedhayājino gacchantīti kva nvaśvamedhayājino gacchantīti dvātriśataṁ vai devarathāhnyānyayaṁ lokasta samantaṁ pṛthivī dvistāvatparyeti tā samantaṁ pṛthivīṁ dvistāvatsamudraḥ paryeti tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ patraṁ tāvānantareṇākāśastānindraḥ suparṇo bhūtvā vāyave prāyacchattānvāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavannityevamiva vai sa vāyumeva praśaśasa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭirapa punarmṛtyuṁ jayati ya evaṁ veda tato ha bhujyurlāhyāyanirupararāma||

Yajnavalkya said: "The gandharva, I suppose, told you that they went where those who perform the Horse-sacrifice go." "And where do they go who have performed the Horse- sacrifice?" "Thirty-two times the space traversed by the sun's chariot in a day makes this plane (loka); around it, covering twice the area, is the world (prithivi); around the world, covering twice the area, is the ocean. Now, as is the edge of a razor or the wing of a fly, so is there just that much space between the two halves of the cosmic shell. Through that opening they go out. "Fire, in the form of a falcon, delivered them to Vayu. Vayu, placing them in itself, took them where previous performers of the Horse-sacrifice were." Thus did the gandharva praise Vayu. Therefore Vayu alone is the aggregate of all individuals. He who knows this, as stated above, conquers further death. Thereupon Bhujyu, the grandson of Lahya, held his peace. Then Usata, the son of Chakra, asked him. 'Yajnavalkya', said he, 'explain to me the Brahman that is immediate and direct - the self that is within all.' 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'That which breathes through the Prana is your self that is within all. That which moves downwards through the Apana is your self that is within all. That which pervades through the Vyana is your self that is within all. That which goes out through the Udana is your self that is within all. This is your self that is within all.'

Verse १

अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्व इत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरो यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानिति स त आत्मा सर्वान्तरो यो व्यानेन व्यानिति स त आत्मा सर्वान्तरो य उदानेनोदानिति स त आत्मा सर्वान्तर एश त आत्मा सर्वन्तरः॥

atha hainamuṣastaścākrāyaṇaḥ papraccha yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣva ityeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaro yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaro yo'pānenāpāniti sa ta ātmā sarvāntaro yo vyānena vyāniti sa ta ātmā sarvāntaro ya udānenodāniti sa ta ātmā sarvāntara eśa ta ātmā sarvantaraḥ||

Then Ushasta, the son of Chakra, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is immediately and directly perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "That which breathes through the prana is your self that is within all. That which moves downward through the apana is your self that is within all. That which pervades through the vyana is your self that is within all. That which goes out with the udana is your self that is within all. This is your self that is within all." Usata, the son of Chakra, said, 'You have indicated it as one may say that a cow is such and such, or a horse is such and such. Explain to me the Brahman that is immediate and direct - the self that is within all'. 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'You cannot see that which is the witness of vision; you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable.' Thereupon Usata, the son of Chakra, kept silent.

Verse २

स होवाचोषस्तश्चाक्रायणो यथा विब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरः। न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतार शृणुया न मतेर्मन्तारं मन्वीथा न विज्ञातेर्विज्ञातारं विजानीयाः। एष त आत्मा सर्वान्तरोऽतोऽन्यदार्तं ततो होषस्तश्चाक्रायण उपरराम॥

sa hovācoṣastaścākrāyaṇo yathā vibrūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṁ bhavati yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaraḥ| na dṛṣṭerdraṣṭāraṁ paśyerna śruteḥ śrotāra śṛṇuyā na matermantāraṁ manvīthā na vijñātervijñātāraṁ vijānīyāḥ| eṣa ta ātmā sarvāntaro'to'nyadārtaṁ tato hoṣastaścākrāyaṇa upararāma||

Ushasta, the son of Chakra, said: "You have explained it as one might say: 'Such is a cow,' 'Such is a horse.' Tell me precisely the Brahman that is immediate and direct-the self that is within all." "This is your self that is within all." "Which is within all, Yajnavalkya?" "You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think of the thinker of thinking; you cannot know the knower of knowing. This is your self that is within all; everything else but this is perishable." Thereupon Ushasta, the son of Chakra, held his peace. Then Kahola, the son of Kusitaka, asked him, 'Yajnavalkya', said he, 'explain to me the Brahman that is immediate and direct - the self that is within all'. 'This is your self that is within all'. 'Which is within all, Yajnavalkya?' 'That which transcends hunger and thirst, grief, delusion, decay and death. Knowing this very Self the Brahmanas renounce the desire for sons, for wealth and for the worlds, and lead a mendicant's life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. Therefore the knower of Brahman, having known all about scholarship, should try to live upon that strength which comes of knowledge; having known all about this strength and scholarship, he becomes meditative; having known all about both meditativeness and its opposite, he becomes a knower of Brahman. How does that knower of b behave? Howsoever he may behave, he is just such. Except this, everything is perishable.' Thereupon Kahola, the son of Kusitaka, kept silent.

अथ तृतीयोऽध्यायः (part 2)

Verse १

अथ हैनं कहोलः कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः। कतमो याज्ञवल्क्य सर्वान्तरो योऽशयनायापिपासे शोकं मोहं जरां मृत्युमत्येति। एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतस्तस्माद् ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेद्बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिरमौनं च मौनं च निर्विद्याऽथ ब्राह्मणः स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एवतोऽन्यदार्तं ततो ह कहोलः कौषीतकेय उपरराम॥

atha hainaṁ kaholaḥ kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti hovāca yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ| katamo yājñavalkya sarvāntaro yo'śayanāyāpipāse śokaṁ mohaṁ jarāṁ mṛtyumatyeti| etaṁ vai tamātmānaṁ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavatastasmād brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāsedbālyaṁ ca pāṇḍityaṁ ca nirvidyātha muniramaunaṁ ca maunaṁ ca nirvidyā'tha brāhmaṇaḥ sa brāhmaṇaḥ kena syādyena syāttenedṛśa evato'nyadārtaṁ tato ha kaholaḥ kauṣītakeya upararāma||

Next Kahola, the son of Kushitaka, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is directly and immediately perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "It is that which transcends hunger and thirst, grief, delusion, old age and death. Having realized this Self, brahmins give up the desire for sons, the desire for wealth and the desire for the worlds and lead the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these arebut desires. Therefore a brahmin, after he is done with scholarship, should try to live on that strength which comes of scholarship. After he is done with that strength and scholarship, he becomes meditative and after he is done with both meditativeness and non-meditativeness, he becomes a knower of Brahman. "How does the knower of Brahman behave? Howsoever he may behave, he is such indeed. Everything else but this is perishable." Thereupon Kahola, the son of Kushitaka, held his peace. Then Gargi, the daughter of Vacaknu, asked him, 'Yajnavalkya', she said, 'if all this is pervaded by water, by what is water pervaded?' 'By air, O Gargi'. 'By what is air pervaded?' 'By the sky, O Gargi'. 'By what is the sky pervaded?' 'By the world of the Gandharvas, O Gargi'. 'By what is the world of the Gandharvas pervaded?' 'By the sun, O Gargi.' 'By what is the sun pervaded?' 'By the moon, O Gargi.' 'By what is the moon pervaded?' 'By the stars, O Gargi'. 'By what are the stars pervaded?' 'By the world of the gods, O Gargi'. 'By what is the world of the gods pervaded?' 'By the world of Indra, O Gargi'. By what is the world of Indra pervaded?' 'By the world of Viraj, O Gargi'. 'By what is the world of Viraj pervaded?' ' By the world of Hiranyagarbha, O Gargi'. 'By what is the world of Hiranyagarbha pervaded?' He said, 'Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far.' Thereupon Gargi, the daughter of Vacaknu, kept silent.

Verse १

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

atha hainaṁ gārgī vācaknavī papraccha yājñavalkyeti hovāca yadida sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca protāśceti vāyau gārgīti kasminnu khalu vāyurotaśca protaścetyantarikṣalokeṣu gārgīti kasminnu khalvantarikṣalokā otāśca protāśceti gandharvalokeṣu gārgīti kasminnu khalvantarikṣalokā gandharvalokā otāśca protāścetyādityalokeṣu gārgīti kasminnu khalvādityalokā otāśca protāśceti candralokeṣu gārgīti kasminnu khalu candralokā otāśca protāśceti nakṣatralokeṣu gārgīti kasminnu khalu nakṣatralokā otāśca protāśceti devalokeṣu gārgīti kasminnu khalu devalokā otāśca protāścetīndralokeṣu gārgīti kasminnu khalvindralokā otāśca protāśceti prajāpatilokeṣu gārgīti kasminnu khalu prajāpatilokā otāśca protāśceti brahmalokeṣu gārgīti kasminnu khalu brahmalokā otāśca protāśceti sa hovāca gārgi mā'tiprākṣīrmā te mūrdhā vyapaptadanatipraśnyāṁ vai devatāmatipṛcchasi gārgi mā'tiprākṣīriti tato ha gārgī vācaknavyupararāma||

Then Gargi, the daughter of Vachaknu, questioned him. "Yajnavalkya ," said she, "if all this is pervaded by water, by what, pray, is water pervaded?" "By air, O Gargi." "By what, pray, is air pervaded?" "By the sky, O Gargi." "By what is the sky pervaded?" "By the world of the gandharvas, O Gargi." "By what is the world of the gandharvas pervaded?" "By the world of the sun, O Gargi. "By what is the world of the sun pervaded?" "By the world of the moon, O Gargi." "By what is the world of the moon pervaded?" "By the world of the stars, O Gargi." "By what is the world of the stars pervaded?" "By the world of the gods, O Gargi." "By what is the world of the gods pervaded?" "By the world of Indra, O Gargi. "By what is the world of Indra pervaded?" "By the World of Virij, O Gargi. "By what is the World of Virij pervaded?" "By the World of Hiranyagarbha, O Gargi." "By what, pray, is the World of Hiranyagarbha pervaded?" "Do not, O Gargi," said he, "question too much, lest your head should fall off. You are questioning too much about a deity about whom we should not ask too much. Do not ask too much, O Gargi." Thereupon Gargi, the daughter of Vachaknu, held her peace. Then Uddalaka, the son of Aruna, asked him. 'Yajnavalkya', said, 'in Madra we lived in the house of Patanchala Kapya (descendant of Kapi), studying the scriptures on sacrifices. His wife was possessed by a Gandharva. We asked him who he was. He said, "Kabandha, the son of Atharvan". He said to Patanchala Kapya and those who studied the scriptures on sacrifices, "Hapya, do you know that Sutra by which this life, the next life and all beings are held together?" Patanchala Kapya said, "I do not know it, sir". The Gandharva said to him and the students, "Kapya, do you know that Internal Ruler who controls this and the next life and all beings from within?" Patanchala Kapya said, "I do not know Him, sir". The Gandharva said to him and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows beings, knows the self, and knows everything". He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and that Internal Ruler, and still take away the cows that belong only to the knowers of Brahman, your head shall fall off'. 'I know, O Gautama, that Sutra and that Internal Ruler'. 'Any one can say, "I know, I know". Tell us what you know.'

Verse १

अथ हैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानास्तस्यासीद्भार्या गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत् कबन्ध आथर्वण इति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोक सर्वाणि च भूतानि योऽन्तरो यमयतीति सोऽब्रवीत्पतञ्चलः काप्योः नाहं तं भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स भूतवित्स आत्मवित्स सर्वविदिति तेभ्योऽब्रवीत्तदहं वेद तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वास्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति यो वा इदं कश्चिद्ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति॥

atha hainamuddālaka āruṇiḥ papraccha yājñavalkyeti hovāca madreṣvavasāma patañcalasya kāpyasya gṛheṣu yajñamadhīyānāstasyāsīdbhāryā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravīt kabandha ātharvaṇa iti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tatsūtraṁ yasminnayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavantīti so'bravītpatañcalaḥ kāpyo nāhaṁ tadbhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tamantaryāmiṇaṁ ya imaṁ ca lokaṁ paraṁ ca loka sarvāṇi ca bhūtāni yo'ntaro yamayatīti so'bravītpatañcalaḥ kāpyoḥ nāhaṁ taṁ bhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca yo vai tatkāpya sūtraṁ vidyāttaṁ cāntaryāmiṇamiti sa brahmavitsa lokavitsa devavitsa vedavitsa bhūtavitsa ātmavitsa sarvaviditi tebhyo'bravīttadahaṁ veda taccettvaṁ yājñavalkya sūtramavidvāstaṁ cāntaryāmiṇaṁ brahmagavīrudajase mūrdhā te vipatiṣyatīti veda vā ahaṁ gautama tatsūtraṁ taṁ cāntaryāmiṇamiti yo vā idaṁ kaścidbrūyādveda vedeti yathā vettha tathā brūhīti||

Then Uddalaka, the son of Aruna, questioned him. "Yajnavalkya," said he, "in the country of Madra we lived in the house of Patanchala, of the line of Kapi, studying the scriptures on the sacrifices. His wife was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Kabandha, the son of Atharvan.' He said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Sutra by which this world, the other world and all beings are held together?' Patanchala Kapya said: 'I do not know it, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Inner Controller who controls this world, the next world and all beings?' Patanchala Kapya said: 'I do not know him, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, he who knows that Sutra and that Inner Controller indeed knows Brahman; he knows the worlds, he knows the gods, he knows the Vedas, he knows the beings, he knows the self, he knows everything.' He explained it all to them and I know it. If you, Yajnavalkya, do not know that Sutra and that Inner Controller and still take away the cows that belong only to the knowers of Brahman, your head will fall off." "I know, O Gautama, that Sutra and that Inner Controller." "Anyone might say: 'I know, I know.' Tell us what you know." He said, 'Vayu, O Gautama, is that Sutra. Through this Sutra or Vayu this and the next life and all beings are held together. Therefore, O Gautama, when a man dies, they say that his limbs have been loosened, for they are held together, O Gautama, by the Sutra or Vayu.' 'Quite so, Yajnavalkya. Now describe the Internal Ruler.'

Verse २

स होवाचः वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रसिषतास्याङ्गानीति वायुना हि गौतम सूत्रेण संदृब्धानि भवन्तीत्येवमेवैतद्याज्ञवल्क्यान्तर्यामिणं ब्रूहीति॥

sa hovācaḥ vāyurvai gautama tatsūtraṁ vāyunā vai gautama sūtreṇāyaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti tasmādvai gautama puruṣaṁ pretamāhurvyasrasiṣatāsyāṅgānīti vāyunā hi gautama sūtreṇa saṁdṛbdhāni bhavantītyevamevaitadyājñavalkyāntaryāmiṇaṁ brūhīti||

Yajnavalkya said: "Vayu, O Gautama, is that Sutra. By Vayu, as by a thread, O Gautama, are this world, the other world and all beings held together. Therefore, O Gautama, they say of a person who dies that his limbs have been loosened; for they are held together by Vayu as by a thread." "Quite so, Yajnavalkya. Now describe the Inner Controller." He who inhabits the earth, but is within it, whom the earth does not know, whose body is the earth, and who controls the earth from within, is the Internal Ruler, your own immortal self.

Verse ३

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

yaḥ pṛthivyāṁ tiṣṭhanpṛthivyā antaro yaṁ pṛthivī na veda yasya pṛthivī śarīraṁ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

Yajnavalkya said: "He who inhabits the earth, yet is within the earth, whom the earth does not know, whose body the earth is and who controls the earth from within-He is your Self, the Inner Controller, the Immortal. He who inhabits water, but is within it, whom water does not know, whose body is water, and who controls water from within, is the Internal Ruler, your own immortal self.

Verse ४

योऽप्सु तिष्ठन्नभ्द्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'psu tiṣṭhannabhdyo'ntaro yamāpo na viduryasyāpaḥ śarīraṁ yo'po'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits fire, but is within it, whom fire does not know, whose body is fire, and who controls fire from within, is the Internal Ruler, your own immortal self.

Verse ५

योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṁ yo'gnimantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits the sky, but is within it, whom the sky does not know, whose body is the sky, and who controls the sky from within, is the Internal Ruler, your own immortal self.

Verse ६

योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्ष शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṁ na veda yasyāntarikṣa śarīraṁ yo'ntarikṣamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits air, but is within it, whom air does not know, whose body is air, and who controls air from within, is the Internal Ruler, your own immortal self.

Verse ७

यो वायौ तिष्ठन्वायोरन्तरः ,यं वायुर्न वेद,यस्य वायुः शरीरम्, यो वायुमन्तरो यमयति,एष त आत्मान्तर्याम्यमृतः॥

yo vāyau tiṣṭhanvāyorantaraḥ ,yaṁ vāyurna veda,yasya vāyuḥ śarīram, yo vāyumantaro yamayati,eṣa ta ātmāntaryāmyamṛtaḥ ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits heaven, but is within it, whom heaven does not know, whose body is heaven, and who controls heaven from within, is the Internal Ruler, your own immortal self.

Verse ८

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

yo divi tiṣṭhandivo'ntaro yaṁ dyaurna veda yasya dyauḥ śarīraṁ yo divamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits the sun, but is within it, whom the sun does not know, whose body is the sun, and who controls the sun from within, is the Internal Ruler, your own immortal self.

Verse ९

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

ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyādityaḥ śarīraṁ ya ādityamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits the quarters, but is within it, whom the quarters does not know, whose body is the quarters, and who controls the quarters from within, is the Internal Ruler, your own immortal self.

Verse १०

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

yo dikṣu tiṣṭhandigbhyo'ntaro yaṁ diśo na viduryasya diśaḥ śarīraṁ yo diśo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits the moon and stars, but is within it, whom the moon and stars does not know, whose body is the moon and stars, and who controls the moon and stars from within, is the Internal Ruler, your own immortal self.

अथ तृतीयोऽध्यायः (part 3)

Verse ११

यश्चन्द्रतारके तिष्ठश्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारक शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaścandratārake tiṣṭhaścandratārakādantaro yaṁ candratārakaṁ na veda yasya candratāraka śarīraṁ yaścandratārakamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits the ether, but is within it, whom the ether does not know, whose body is the ether, and who controls the ether from within, is the Internal Ruler, your own immortal self.

Verse १२

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

ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyākāśaḥ śarīraṁ ya ākāśamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits darkness, but is within it, whom darkness does not know, whose body is darkness, and who controls darkness from within, is the Internal Ruler, your own immortal self.

Verse १३

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

yastamasi tiṣṭhastamaso'ntaro yaṁ tamo na veda yasya tamaḥ śarīraṁ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits light, but is within it, whom light does not know, whose body is light, and who controls light from within, is the Internal Ruler, your own immortal self. This much with reference to the gods. Now with reference to the beings.

Verse १४

यस्तेजसि तिष्ठस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः इत्यधिदैवतमथाधिभूतम्॥

yastejasi tiṣṭhastejaso'ntaro yaṁ tejo na veda yasya tejaḥ śarīraṁ yastejo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ityadhidaivatamathādhibhūtam||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam). He who inhabits all beings, but is within it, whom no being knows, whose body is all beings, and who controls all beings from within, is the Internal Ruler, your own immortal self. This much with reference to the beings. Now with reference to the body.

Verse १५

यः सर्वेषु भूतेषु तिष्ठन्त्सर्वेभ्यो भूतेभ्योऽन्तरो य सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृत इत्याधिभूतमथाध्यात्मम्॥

yaḥ sarveṣu bhūteṣu tiṣṭhantsarvebhyo bhūtebhyo'ntaro ya sarvāṇi bhūtāni na viduryasya sarvāṇi bhūtāni śarīraṁ yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmāntaryāmyamṛta ityādhibhūtamathādhyātmam||

Yajnavalkya said: "He who inhabits all beings, yet is within all beings, whom no beings know, whose body all beings are and who controls all beings from within-He is your Self, the Inner Controller, the Immortal." This much with reference to the beings. Now with reference to the body. He who inhabits the nose, but is within it, whom the nose does not know, whose body is the nose, and who controls the nose from within, is the Internal Ruler, your own immortal self.

Verse १६

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

yaḥ prāṇe tiṣṭhanprāṇādantaro yaṁ prāṇo na veda yasya prāṇaḥ śarīraṁ yaḥ prāṇamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the organ of speech, but is within it, whom the organ of speech does not know, whose body is the organ of speech, and who controls the organ of speech from within, is the Internal Ruler, your own immortal self.

Verse १७

यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ् न वेद यस्य वाक् शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo vāci tiṣṭhanvāco'ntaro yaṁ vāṅ na veda yasya vāk śarīraṁ yo vācamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the eye, but is within it, whom the eye does not know, whose body is the eye, and who controls the eye from within, is the Internal Ruler, your own immortal self.

Verse १८

यश्चक्षुषि तिष्ठश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaścakṣuṣi tiṣṭhaścakṣuṣo'ntaro yaṁ cakṣurna veda yasya cakṣuḥ śarīraṁ yaścakṣurantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the ear, but is within it, whom the ear does not know, whose body is the ear, and who controls the ear from within, is the Internal Ruler, your own immortal self.

Verse १९

यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो य श्रोत्रं न वेद यस्य श्रोत्र शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaḥ śrotre tiṣṭhañchrotrādantaro ya śrotraṁ na veda yasya śrotra śarīraṁ yaḥ śrotramantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the mind (Manas), but is within it, whom the mind does not know, whose body is the mind, and who controls the mind from within, is the Internal Ruler, your own immortal self.

Verse २०

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

yo manasi tiṣṭhanmanaso'ntaro yaṁ mano na veda yasya manaḥ śarīraṁ yo mano'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the skin, but is within it, whom the skin does not know, whose body is the skin, and who controls the skin from within, is the Internal Ruler, your own immortal self.

Verse २१

यस्त्वचि तिष्ठत्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक् शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yastvaci tiṣṭhatvaco'ntaro yaṁ tvaṅna veda yasya tvak śarīraṁ yastvacamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the intellect, but is within it, whom the intellect does not know, whose body is the intellect, and who controls the intellect from within, is the Internal Ruler, your own immortal self.

Verse २२

यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञान शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo vijñāne tiṣṭhanvijñānādantaro yaṁ vijñānaṁ na veda yasya vijñāna śarīraṁ yo vijñānamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| He who inhabits the organ of generation, but is within it, whom the organ of generation does not know, whose body is the organ of generation, and who controls the organ of generation from within, is the Internal Ruler, your own immortal self. He is never seen, but is the Witness; He is never heard, but is the Hearer; He is never thought, but is the Thinker; He is never known, but is the Knower. There is no other witness but Him, no other hearer but Him, no other thinker but Him, no other knower but Him. He is the Internal Ruler, your own immortal self. Everything else but Him is mortal.' Thereupon Uddalaka, the son of Aruna, kept silent.

Verse २३

यो रेतसि तिष्ठ रेतसोऽन्तरो य रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतोऽदृष्टो द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञातो विज्ञाता नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञातैष त आत्मान्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम॥

yo retasi tiṣṭha retaso'ntaro ya reto na veda yasya retaḥ śarīraṁ yo reto'ntaro yamayatyeṣa ta ātmāntaryāmyamṛto'dṛṣṭo draṣṭā'śrutaḥ śrotā'mato mantā'vijñāto vijñātā nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātaiṣa ta ātmāntaryāmyamṛto'to'nyadārtaṁ tato hoddālaka āruṇirupararāma||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace| Then the daughter of Vachaknu said, 'Revered Brahmans, I shall him two questions, Should he answer me those, none of you can ever beat him in describing Brahman.' 'Ask, O Gargi'.

Verse १

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

atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṁ dvau praśnau prakṣyāmi tau cenme vakṣyati na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti pṛccha gārgīti||

Then the daughter of Vachaknu said: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The brahmins said: "Ask, O Gargi." She said, 'I (shall ask) you (two questions). As a man of Banaras or the King of Videha, scion of a warlike dynasty, might string his unstrung bow and appear close by, carrying in his hand two bamboo-tipped arrows highly painful to the enemy, even so, O Yajnavalkya, do I confront you with two questions. Answer me those'. 'Ask, O Gargi'.

अथ तृतीयोऽध्यायः (part 4)

Verse २

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

sā hovācāhaṁ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṁ dhanuradhijyaṁ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhedevamevāhaṁ tvā dvābhyāṁ praśnābhyāmupodasthāṁ tau me brūhīti pṛccha gārgīti||

Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo- tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi." She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?'

Verse ३

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिस्तदोतं च प्रोतं चेति॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti||

She said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?" He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether.'

Verse ४

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

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśe tadotaṁ ca protaṁ ceti||

He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa. She said, 'I bow to you, Yajnavalkya, who have fully answered this question of mine. Now be ready for the other question.' 'Ask, O Gargi".

Verse ५

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

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

She said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other." "Ask, O Gargi." She said, 'By what, O Yajnavalkya, is that pervaded which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be?'

Verse ६

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिँस्तदोतं च प्रोतं चेति॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti||

She said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?" He said, 'That, O Gargi, which is above heaven and below the earth, which is this heaven and earth as well as between them, and which they say was, is and will be, is pervaded by the Unmanifested ether alone.' 'By what is the Unmanifested ether pervaded?'

Verse ७

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

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṁ ca protaṁ ceti kasminnu khalvākāśa otaśca protaśceti||

He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa." "What pervades the akasa?" He said: O Gargi, the knowers of Brahman say, this Immutable (Brahman) is that. It is neither gross nor minute, neither short nor long, neither red colour nor oiliness, neither shadow nor darkness, neither air nor ether, unattached, neither savour nor odour, without eyes or ears, without the vocal organ or mind, non-luminous, without the vital force or mouth, not a measure, and without interior or exterior. It does not eat anything, nor is It eaten by anybody.

Verse ८

स होवाचैतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखममात्रमनन्तरमबाह्यं न तदश्नाति किंचन न तदश्नाति कश्चन॥

sa hovācaitadvai tadakṣaraṁ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo'vāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano'tejaskamaprāṇamamukhamamātramanantaramabāhyaṁ na tadaśnāti kiṁcana na tadaśnāti kaścana||

He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non-effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone. Under the mighty rule of this Immutable, O Gargi, the sun and moon are held in their positions; under the mighty rule of this Immutable, O Gargi, heaven and earth maintain their positions; under the mighty rule of this Immutable, O Gargi, moments, Muhurtas, days and nights, fortnights, months, seasons and years are held in their respective places; under the mighty rule of this Immutable, O Gargi, some rivers flow eastward from the White Mountains, others flowing westward continue in that direction, and still others keep to their respective courses; under the mighty rule of this Immutable, O Gargi, men praise those that give, the gods depend on the sacrificer, and the manes on independent offerings (Darvihoma).

Verse ९

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

etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivau vidhṛte tiṣṭhata etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṁvatsarā iti vidhṛtāstiṣṭhantyetasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṁ yāṁ ca diśamanvetasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ praśasanti yajamānaṁ devā darvīṁ pitaro'nvāyattāḥ||

"Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty- eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering. He, O Gargi, who in this world, without knowing this Immutable, offers oblations in the fire, performs sacrifices and undergoes austerities even for many thousand years, finds all such acts but perishable; he, O Gargi, who departs from this world without knowing this Immutable, is miserable. But he, O Gargi, who departs from this world after knowing this Immutable, is a knower of Brahman.

Verse १०

यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य स तद्भवति यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः॥

yo vā etadakṣaraṁ gārgyaviditvā'smilloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya sa tadbhavati yo vā etadakṣaraṁ gārgyaviditvāsmāllokātpraiti sa kṛpaṇo'tha ya etadakṣaraṁ gārgi viditvāsmāllokātpraiti sa brāhmaṇaḥ||

"Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman. This Immutable, O Gargi, is never seen but is the Witness; It is never heard, but is the Hearer; It is never thought, but is the Thinker; It is never known, but is the Knower. There is no other witness but This, no other hearer but This, no other thinker but This, no other knower but This. By this Immutable, O Gargi, is the (Unmanifested) ether pervaded.

Verse ११

तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतश्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यददतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञत्रेतस्मिन्नु खल्वक्षरे गार्ग्य्याकाश ओतश्चेति॥

tadvā etadakṣaraṁ gārgyadṛṣṭaṁ draṣṭraśrutaśrotramataṁ mantravijñātaṁ vijñātṛ nānyadato'sti draṣṭṛ nānyadato'sti śrotṛ nānyadadato'sti mantṛ nānyadato'sti vijñatretasminnu khalvakṣare gārgyyākāśa otaśceti||

"Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded." She said, 'Revered Brahmans, you should consider yourselves fortunate if you can get off from him through salutations. Never shall any of you beat him in describing Brahman'. Then the daughter of Vachaknu kept silent.

Verse १२

सा होवाचः ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्व यदस्मान्नमस्कारेण मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह वाचक्नव्युपरराम॥

sā hovācaḥ brāhmaṇā bhagavantastadeva bahu manyedhva yadasmānnamaskāreṇa mucyedhvaṁ na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti tato ha vācaknavyupararāma||

Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of you, I believe, will defeat him in arguments about Brahman. Thereupon the daughter of Vachaknu held her peace. Then Vidagdha, the son of Sakala, asked him. 'How many gods are there, Yajnavalkya?' Yajnavalkya decided it through this (group of Mantras known as) Nivid (saying), 'As many as are indicated in the Nivid of the Visvadevas - three hundred and three, and three thousand and three'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Thirty-three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'six'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'Three'. 'Very well', said the other, 'how many gods exactly are there, Yajnavalkya?' 'Two'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One and a half'. 'Very well', said Sakalya, 'how many gods exactly are there, Yajnavalkya?' 'One'. 'Very well', said Sakalya, 'which are those three hundred and three and three thousand and three?'

Verse १

अथ हैनं विदग्धः शाकल्यः पप्रच्छः कति देवा याज्ञवल्क्येति स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रयस्त्रिशदित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति षडित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रय इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति द्वावित्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्येक इत्योमिति होवाच कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति॥

atha hainaṁ vidagdhaḥ śākalyaḥ papracchaḥ kati devā yājñavalkyeti sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante trayaśca trī ca śatā trayaśca trī ca sahasretyomiti hovāca katyeva devā yājñavalkyeti trayastriśadityomiti hovāca katyeva devā yājñavalkyeti ṣaḍityomiti hovāca katyeva devā yājñavalkyeti traya ityomiti hovāca katyeva devā yājñavalkyeti dvāvityomiti hovāca katyeva devā yājñavalkyetyadhyardha ityomiti hovāca katyeva devā yājñavalkyetyeka ityomiti hovāca katame te trayaśca trī ca śatā trayaśca trī ca sahasreti||

Then Vidaghdha, the son of Sakala, asked him: "How many gods are there, Yajnavalkya?" Yajnavalkya ascertained the number through the group of mantras known as the Nivid and said: "As many as are mentioned in the Nivid of the Visve-devas- three hundred and three and three thousand and three." "Very good," said Sakalya (the son of Sakala) and asked again: "How many gods are there, Yajnavalkya?" "Thirty-three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Six." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Two." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One and a half." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One." "Very good," said Sakalya and asked: "Which are those three hundred and three and those three thousand and three?" III-ix-2: Yajnavalkya said, 'these are but the manifestation of them, but there are only thirty-three gods.' 'Which are those thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Adityas - these are thirty-one and Indra and Prajapati make up the thirty-three'.

Verse २

स होवाच महिमान एवैषामेते त्रयस्त्रिंशत्त्वेव देवा इति कतमे ते त्रयस्त्रिशदित्यष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एकत्रिशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिशाविति॥

sa hovāca mahimāna evaiṣāmete trayastriṁśattveva devā iti katame te trayastriśadityaṣṭau vasava ekādaśa rudrā dvādaśādityāsta ekatriśadindraścaiva prajāpatiśca trayastriśāviti||

Yajnavalkya said: "There are only thirty-three gods. These others are but manifestations of them." "Which are these thirty-three?" "The eight Vasus, the eleven Rudras and the twelve Adityas- these are thirty-one. And Indra and Prajapati make up the thirty-three." Which are the Vasus /' 'Fire, the earth, air, the sky, the sun, heaven, the moon and the stars - these are the Vasus, for in these all this is placed; therefore they are called Vasus.'

Verse ३

कतमे वसव इत्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं सर्व वसु हितमिति तस्माद्वसव इति॥

katame vasava ityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauśca candramāśca nakṣatrāṇi caite vasava eteṣu hīdaṁ sarva vasu hitamiti tasmādvasava iti||

"Which are the Vasus?" asked Sakalya. "Fire, the earth, the air, the sky, the sun, heaven, the moon and the stars-these are the Vasus; for in them all this universe is placed (vasavah). Therefore they are called Vasus. Which are the Rudras?' 'The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make (one's relatives) weep. Because they then make them weep, therefore they are called Rudras.'

Verse ४

कतमे रुद्रा इति दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदाऽस्मान्च्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्माद्रुद्रा इति॥

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

"Which are the Rudras?" asked Sakalya. "The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make one's relatives weep. Because they make them weep (rud), therefore they are called Rudras. Which are the Adityas?' 'The twelve months (are parts) of a year; these are the Adityas, for they go taking all this with them. Because they go taking all this with them, therefore they are called Adityas.'

Verse ५

कतम अदित्या इति द्वादश वै मासाः संवत्सरस्यैत आदित्या एते हीद सर्वमाददाना यन्ति ते यदिद सर्वमाददाना यन्ति तस्मादादित्या इति॥

katama adityā iti dvādaśa vai māsāḥ saṁvatsarasyaita ādityā ete hīda sarvamādadānā yanti te yadida sarvamādadānā yanti tasmādādityā iti||

"Which are the Adityas?" asked Sakalya. "There are twelve months in the year. These are the Adityas, because they move along carrying (adadanah) all this with them; therefore they are called Adityas." 'Which is Indra, and which is Prajapati?' 'The cloud itself is Indra, and the sacrifice is Prajapati'. 'Which is the cloud?' 'Thunder (strength).' 'Which is the sacrifice?' 'Animals'.

Verse ६

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

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

"Which is Indra and which is Prajapati?" asked Sakalya. "The thunderclap is Indra and the sacrifice is Prajapati." "Which is the thunderclap?" "The thunderbolt." "Which is the sacrifice?" "The animals." Which are the six (gods)?' 'Fire, the earth, air, the sky, the sun, and heaven - these are the six. Because all those (gods) are (comprised in) these six.'

Verse ७

कतमे षडित्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्चैते षडेते हीद सर्व षडिति॥

katame ṣaḍityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauścaite ṣaḍete hīda sarva ṣaḍiti||

"Which are the six gods?" asked Sakalya. "Fire, the earth, the air, the sky, the sun and heaven; for these six comprise all those." : 'Which are the three gods?' 'These three worlds alone, because in these all those gods are comprised.' 'Which are the two gods?' 'Matter and the vital force.' 'Which are the one and a half?' 'This (air) that blows.'

Verse ८

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

katame te trayo devā itīma eva trayo lokā eṣu hīme sarve devā iti katamau tau dvau devāvityannaṁ caiva prāṇaśceti katamo'dhyardha iti yo'yaṁ pavata iti||

"Which are the three gods?" asked Sakalya. "These three worlds, because all those gods are comprised in these three." "Which are the two gods?" "Matter and the vital breath (prana)." "Which are the one and a half?" "This air that blows." Regarding this some say, 'Since the air blows as one substance, how can it be one and a half?' ' It is one and a half because through its presence all this attains surpassing glory'. 'Which is the one god?' 'The vital force (Hiranyagarbha); it is Brahman, which is called Tyat (that).'

Verse ९

तदाहुर्यदयमेक इवैव पवतेऽथ कथमध्यर्ध इति यदस्मिन्निद सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति कतम एको देव इति प्राण इति स ब्रह्मत्यदित्याचक्षते॥

tadāhuryadayameka ivaiva pavate'tha kathamadhyardha iti yadasminnida sarvamadhyārdhnottenādhyardha iti katama eko deva iti prāṇa iti sa brahmatyadityācakṣate||

Yajnavalkya said: "Concerning this some say: 'Since the air blows as one substance, how can it be one and a half (adhyardha)?' The answer is: It is one and a half because by its presence everything attains surpassing glory (adhyardhnot)." "Which is the one God?" "The vital breath (Hiranyagarbha); it is Brahman which is called That (Tyat). He who knows that being whose abode is the earth, whose instrument of vision is fire, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the body. Go on, Sakalya.' 'Who is his deity (cause)?' 'Nectar (chyle)', said he.

Verse १०

पृथिव्येव यस्यायतनं अग्निर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय शारीरः पुरुषः स एष वदैव शाकल्य अस्य का देवतेत्यमृतमिति॥

pṛthivyeva yasyāyatanaṁ agnirloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śārīraḥ puruṣaḥ sa eṣa vadaiva śākalya asya kā devatetyamṛtamiti||

Sakalya said: "Verily, whosoever knows that Being whose body is the earth, whose organ of vision is fire, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in this body. Go on, Sakalya." "Who is His deity (cause)?" "Nectar (chyle)," said Yajnavalkya. 'He who knows that being whose abode is lust, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with lust. Go on, Sakalya'. 'Who is his deity?' 'Women', said he.

Verse ११

काम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासौ चन्द्रे एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच॥

kāma eva yasyāyatana hṛdayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsau candre evāyaṁ kāmamayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is lust (kama), whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with lust. Go on, Sakalya." "Who is His deity?" "Women," said Yajnavalkya. He who knows that being whose abode is colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in the sun. Go on Sakalya'. 'Who is his deity?' 'Truth (the eye),' said he.

Verse १२

रूपाण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच॥

rūpāṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsāvāditye puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in the sun. Go on, Sakalya." "Who is His deity?" "Truth (the eye)," said Yajnavalkya. He who knows that being whose abode is the ether, whose instrument of vision is the ear, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the ear and with the time of hearing. Go on, Sakalya'. 'Who is his deity?' 'The quarters', said he.

Verse १३

आकाश एव यस्यायतन श्रोत्रं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय श्रौतः प्रातिश्रुत्कः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति दिश इति होवच॥

ākāśa eva yasyāyatana śrotraṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti diśa iti hovaca||

Sakalya said: "Verily, whosoever knows that Being whose body is the akasa, whose organ of vision is the ear, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the ear and with the time of hearing. Go on, Sakalya." "Who is His deity?" "The quarters," said Yajnavalkya. III-ix-14: 'He who knows that being whose abode is darkness, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with shadow (ignorance). Go on, Sakalya'. 'Who is his deity?' 'Death', said he.

Verse १४

तम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति मृत्युरिति होवाच॥

tama eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ chāyāmayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti mṛtyuriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is darkness, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with shadow (ignorance). Go on, Sakalya." "Who is His deity?" "Death," said Yajnavalkya. III-ix-15: 'He who knows that being whose abode is (particular) colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in a looking-glass. Go on, Sakalya'. 'Who is his deity?' 'The vital force', said he.

Verse १५

रुपण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यसुरिति होवाच॥

rupaṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamādarśe puruṣaḥ sa eṣa vadaiva śākalya tasya kā devatetyasuriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is particular colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the being who is in the mirror. Go on, Sakalya." "Who is His deity?" "The vital breath," said Yajnavalkya. III-ix-16: 'He who knows that being whose abode is water, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is in water. Go on, Sakalya'. 'Who is his deity?' 'Varuna (rain)', said he.

Verse १६

आप एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात् याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति वरुण इति होवाच॥

āpa eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamapsu puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti varuṇa iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is water, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in water. Go on, Sakalya." "Who is His deity?" "Varuna (rain)," said Yajnavalkya. II-ix-17: 'He who knows that being whose abode is the seed, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya'. 'I do know that being of whom you speak - who is the ultimate resort of the entire body and organs. It is the very being who is identified with the son. Go on, Sakalya'. 'Who is his deity?' 'Prajapati (the father)', said he.

Verse १७

रेत एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्याद्याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति प्रजापतिरिति होवाच॥

reta eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syādyājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ putramayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti prajāpatiriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is semen, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the son. Go on, Sakalya." "Who is His deity?" "Prajapati (the father)," said Yajnavalkya. II-ix-18: 'Sakalya', said Yajnavalkya, 'have these Vedic scholars made you their instrument for burning charcoals?'

Verse १८

शाकल्येति होवाच याज्ञवल्क्यस्त्वा स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता इति॥

śākalyeti hovāca yājñavalkyastvā svidime brāhmaṇā aṅgārāvakṣayaṇamakratā iti||

When Sakalya kept silent Yajnavalkya addressed him thus: "Sakalya, have these brahmins made you their instrument such as tongs for burning charcoal?" III-ix-19: 'Yajnavalkya', said Sakalya, 'is it because you know Brahman that you have thus flouted these Vedic scholars of Kuru and Panchala?' 'I know the quarters with their deities and supports'. 'If you know the quarters with their deities and supports --

Verse १९

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

yājñavalkyeti hovāca śākalyo yadidaṁ kurupañcālānāṁ brāhmaṇānatyavādīḥ kiṁ brahma vidvāniti diśo veda sadevāḥ sapratiṣṭhā iti yaddiśo vettha sadevāḥ sapratiṣṭhāḥ||

"Yajnavalkya," said Sakalya, "what Brahman do you know, that you have thus flouted these Vedic scholars of Kuru and Panchala?" Yajnavalkya replied: "I know the quarters, with their deities and supports." III-ix-20: 'What deity are you identified with in the east?' 'With the deity, sun'. 'On what does the sun rest?' 'On the eye'. 'On what does the eye rest?' 'On colours, for one sees colours with the eye'. 'On what do colours rest?' 'On the heart (mind)', said Yajnavalkya, 'for one knows colours through the heart; it is on the heart that colours rest'. 'It is just so, Yajnavalkya'.

अथ तृतीयोऽध्यायः (part 5)

Verse २०

किंदेवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति स आदित्यः कस्मिन्प्रतिष्ठित इति चक्षुषीति कस्मिन्नु चक्षुः प्रतिष्ठितमिति रूपेष्विति चक्षुषा हि रूपाणि पश्यति कस्मिन्नु रूपाणि प्रतिष्ठितानीति हृदय इति होवाच हृदयेन हि रूपाणि जानाति हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ prācyāṁ diśyasītyādityadevata iti sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣīti kasminnu cakṣuḥ pratiṣṭhitamiti rūpeṣviti cakṣuṣā hi rūpāṇi paśyati kasminnu rūpāṇi pratiṣṭhitānīti hṛdaya iti hovāca hṛdayena hi rūpāṇi jānāti hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantītyevamevaitadyājñavalkya||

Sakalya said: "If you know the quarters, with their deities and supports, what deity are you identified with in the east?" "With the deity sun." "In what does the sun find its support?" "The eye. "In what does the eye find its support?" "Colours, for one sees colours with the eye." "In what do colours find their support?" "The heart (mind)," said Yajnavalkya, "for one knows colours through the heart. Therefore it is in the heart that colours find their support." "Just so, Yajnavalkya." II-ix-21: 'What deity are you identified with in the south?' 'With the deity, Yama (the god of justice)'. On what does Yama rest?' 'On the sacrifice'. 'On what does the sacrifice rest?' 'On the remuneration (of the priests).' 'On what does the remuneration rest?' 'On faith, because whenever a man has faith, he gives remuneration to the priests; therefore it is on faith that the remuneration rests'. 'On what does faith rest?' 'On the heart', said Yajnavalkya, 'for one knows faith through the heart; therefore it is on the heart that faith rests'. 'It is just so, Yajnavalkya'.

Verse २१

किंदेवतोऽस्यां दक्षिणायां दिश्यसीति यमदेवत इति स यमः कस्मिन्प्रतिष्ठित इति यज्ञ इति कस्मिन्नु यज्ञः प्रतिष्ठित इति दक्षिणायामिति कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धाया ह्येव दक्षिणा प्रतिष्ठितेति कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीतिवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ dakṣiṇāyāṁ diśyasīti yamadevata iti sa yamaḥ kasminpratiṣṭhita iti yajña iti kasminnu yajñaḥ pratiṣṭhita iti dakṣiṇāyāmiti kasminnu dakṣiṇā pratiṣṭhiteti śraddhāyāmiti yadā hyeva śraddhatte'tha dakṣiṇāṁ dadāti śraddhāyā hyeva dakṣiṇā pratiṣṭhiteti kasminnu śraddhā pratiṣṭhiteti hṛdaya iti hovāca hṛdayena hi śraddhāṁ jānāti hṛdaye hyeva śraddhā pratiṣṭhitā bhavatītievamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the south?" "With the deity Yama (the god of justice)." "In what does Yama find his support?" "The sacrifice." "In what does the sacrifice find its support?" "The remuneration of the priests." "In what does the remuneration find its support?" "Faith, for when a man has faith he remunerates the priest. Therefore it is in faith that the remuneration finds its support." "In what does faith find its support?" "The heart (mind)," said Yajnavalkya, "for one knows faith through the heart. Therefore it is in the heart that faith finds its support." "Just so, Yajnavalkya." III-ix-22: 'What deity are you identified with in the west?' 'With the deity, Varuna (the god of rain)'. 'On what does Varuna rest?' 'On water'. 'On what does water rest?' 'On the seed'. 'On what does the seed rest?' 'On the heart. Therefore do they say of a new-born child closely resembles (his father), that he has sprung from (his father's) heart, as it were - that he has been made out of (his father's) heart, as it were. Therefore it is on the heart that the seed rests'. 'It is just so, Yajnavalkya'.

Verse २२

किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति वरुणदेवत इति स वरुणः कस्मिन्प्रतिष्ठित इत्यप्स्विति कस्मिन्न्वापः प्रतिष्ठिता इति रेतसीति कस्मिन्नु रेतः प्रतिष्ठितमिति हृदय इति तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव रेतः प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ pratīcyāṁ diśyasīti varuṇadevata iti sa varuṇaḥ kasminpratiṣṭhita ityapsviti kasminnvāpaḥ pratiṣṭhitā iti retasīti kasminnu retaḥ pratiṣṭhitamiti hṛdaya iti tasmādapi pratirūpaṁ jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti hṛdaye hyeva retaḥ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the west?" "With the deity Varuna (the god of rain)." "In what does Varuna find his support?" "Water." "In what does water find its support?" "Semen." "In what does semen find its support?" "The heart," said Yajnavalkya. "Therefore they say of a new- born child who resembles his father that it seems as if he has sprung from his father's heart-that he has been created of his father's heart, as it were. Therefore it is in the heart that semen finds its support." "Just so, Yajnavalkya." II-ix-23: 'What deity are you identified with in the north?' 'With the deity, Soma (the moon and the creeper)' 'On what does Soma rest?' 'On initiation'. 'On what does initiation rest?' 'On truth. Therefore do they say to one initiated, "Speak the truth"; for it is on truth that initiation rests'. 'On what does truth rest?' 'On the heart', said Yajnavalkya, 'for one knows truth through the heart; therefore it is on the heart that truth rests'. 'It is just so, Yajnavalkya'.

Verse २३

किंदेवतोऽस्यामुदीच्यां दिश्यसीति सोमदेवत इति स सोमः कस्मिन्प्रतिष्ठित इति दीक्षायामिति कस्मिन्नु दीक्षा प्रतिष्ठितेति सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा प्रतिष्ठितेति कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति उवाच ह हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāmudīcyāṁ diśyasīti somadevata iti sa somaḥ kasminpratiṣṭhita iti dīkṣāyāmiti kasminnu dīkṣā pratiṣṭhiteti satya iti tasmādapi dīkṣitamāhuḥ satyaṁ vadeti satye hyeva dīkṣā pratiṣṭhiteti kasminnu satyaṁ pratiṣṭhitamiti hṛdaya iti uvāca ha hṛdayena hi satyaṁ jānāti hṛdaye hyeva satyaṁ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the north?" "With the deity Soma (the moon and the creeper of that name)." "In what does Soma find its support?" "The initiatory rite." "In what does initiation find its support?" "Truth. Therefore they say to the one who is initiated: 'Speak the truth'; for it is in the truth that initiation finds its support." "In what does the truth find its support?" "The heart," said Yajnavalkya, "for through the heart one knows the truth; therefore it is in the heart that the truth finds its support." "Just so, Yajnavalkya." III-ix-24: 'What deity are you identified with in the fixed direction (above)?' 'With the deity, fire'. 'On what does fire rest?' 'On speech'. 'On what does speech rest?' 'On the heart'. 'On what does the heart rest?'

Verse २४

किंदेवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति सोऽग्निः कस्मिन्प्रतिष्ठित इति वाचीति कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति कस्मिन्नु हृदयं प्रतिष्ठितमिति॥

kiṁdevato'syāṁ dhruvāyāṁ diśyasītyagnidevata iti so'gniḥ kasminpratiṣṭhita iti vācīti kasminnu vākpratiṣṭhiteti hṛidaya iti kasminnu hṛidayaṁ pratiṣṭhitamiti||

"What deity," said Sakalya, "are you identified with in the fixed direction (i.e. overhead)?" "With the deity fire." "In what does fire find its support?" "Speech." "In what does speech find its support?" "The heart." "In what does the heart find its support?" III-ix-25: 'You ghost', said Yajnavalkya, 'when you think the heart is elsewhere than in us, (then the body is dead). Should it be elsewhere than in us, dogs would eat this body, or birds tear it to pieces'.

Verse २५

अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयासि वैनद्विमथ्नीरन्निति॥

ahalliketi hovāca yājñavalkyo yatraitadanyatrāsmanmanyāsai yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāsi vainadvimathnīranniti||

"You ghost," said Yajnavalkya, "that you think that the heart should be elsewhere than in ourselves! If it were elsewhere than in ourselves, dogs would eat this body or birds tear it to pieces." On what do the body and the heart rest?' 'On the Prana'. 'On what does the Prana rest?' 'On the Apana.' 'On what does the Apana rest?' 'On the Vyana.' 'On what does the Vyana rest?' 'On the Udana'. 'On what does the Udana rest?' 'On the Samana'. This self is That which has been described as 'Not this, not this'. It is imperceptible, for it is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered - It never feels pain, and never suffers injury. 'These are the eight abodes, the eight instruments of vision, the eight deities and the eight beings. I ask you of that Being who is to be known only from the Upanishads, who definitely projects those beings and withdraws them into Himself, and who is at the same time transcendent. If you cannot clearly tell me of Him, your head shall fall off'. Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else.

Verse २६

कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति प्राण इति कस्मिन्नु प्राणः प्रतिष्ठित इत्यपान इति कस्मिन्न्वपानः प्रतिष्ठित इति व्यान इति कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति कस्मिन्नूदानः प्रतिष्ठित इति समान इति स एषः नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितौ न व्यथते न रिष्यति। एतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्राम त्तं त्वौपनिषदं पृच्छामि तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति। त ह न मेने शाकल्यस्तस्य ह मूर्धा विपपातापि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः॥

kasminnu tvaṁ cātmā ca pratiṣṭhitau stha iti prāṇa iti kasminnu prāṇaḥ pratiṣṭhita ityapāna iti kasminnvapānaḥ pratiṣṭhita iti vyāna iti kasminnu vyānaḥ pratiṣṭhita ityudāna iti kasminnūdānaḥ pratiṣṭhita iti samāna iti sa eṣaḥ neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sitau na vyathate na riṣyati| etānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā aṣṭau puruṣāḥ sa yastānpuruṣānniruhya pratyuhyātyakrāma ttaṁ tvaupaniṣadaṁ pṛcchāmi taṁ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti| ta ha na mene śākalyastasya ha mūrdhā vipapātāpi hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ||

"In what do the body and the heart find their support?" asked Sakalya. "In the prana." "In what does the prana find its support?" "In the apana." "In what does the apana find its support?" "In the vyana." "In what does the vyana find its support?" "In the udana." "In what does the udana find its support?" "In the samana." Here the Upanishad itself states: This self is That which has been described as "Not this, not this." It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. Yajnavalkya said: "These are the eight abodes, the eight organs of vision, the eight deities and the eight beings. "Now I ask you about that Person who is to be known only from the Upanishads, who definitely projects those beings and again withdraws them into Himself and who is at the same time transcendental. "If you cannot clearly explain Him to me, your head shall fall off?' Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else. III-ix-27: Then he said, 'Revered Brahmanas, whichsoever amongst you wishes may interrogate me or all of you may. Or I shall question whichsoever amongst you wishes, or all of you'. The Brahmanas did not dare.

Verse २७

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

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

Then Yajnavalkya said: "Venerable brahmins, whosoever among you wishes to question me maynow do so, or all of you may. Or whosoever among you desires it, I shall question him, or I shall question all of you. But the brahmins did not dare. III-ix-28(1): He asked them through these verses: As a large tree, so indeed is a man. (This is) true. His hair is its leaves, his skin its outer bark.

Verse २८

तान्हैतैः श्लोकैः पप्रच्छ॥ यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा॥ तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः॥ त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः॥ तस्मात्तदातृन्नात्प्रैति रसो वृक्षादिवाऽऽहतात्॥ मासान्यस्य शकराणि किनाट स्नाव तत्स्थिरम्॥ अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता॥ यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ रेतस इति मा वोचतः जीवतस्तत्प्रजायते॥ धानारुह इव वै वृक्षोञ्जसा प्रेत्य सम्भवः॥ यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत्॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ जात एव न जायते को न्वेनं जनयेत्पुनः॥ विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं तिष्ठमानस्य तद्विद इति॥

tānhaitaiḥ ślokaiḥ papraccha|| yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā|| tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ|| tvaca evāsya rudhiraṁ prasyandi tvaca utpaṭaḥ|| tasmāttadātṛnnātpraiti raso vṛkṣādivā''hatāt|| māsānyasya śakarāṇi kināṭa snāva tatsthiram|| asthīnyantarato dāruṇi majjā majjopamā kṛtā|| yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ|| martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati|| retasa iti mā vocataḥ jīvatastatprajāyate|| dhānāruha iva vai vṛkṣoñjasā pretya sambhavaḥ|| yatsamūlamāvṛiheyurvṛkṣaṁ na punarābhavet|| martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati|| jāta eva na jāyate ko nvenaṁ janayetpunaḥ|| vijñānamānandaṁ brahma rātirdātuḥ parāyaṇaṁ tiṣṭhamānasya tadvida iti||

Yajnavalkya interrogated them with the following verses: 1. As is a mighty tree, so indeed is a man: this is true. His hairs are the leaves and his skin is the outer bark. 2. From his skin blood flows and from the bark, sap. Therefore when a man is Wounded blood flows, as sap from a tree that is injured. 3. His flesh is its inner bark and his nerves are its innermost layer of bark, which is tough. His bones lie within, as does the wood of the tree. His marrow resembles the pith. 4. A tree, when it is felled, springs again from its root in a new form; from what root, tell me, does a man spring forth after he is cut off by death? 5. Do not say: From the semen, for that is produced from the living man. A tree springs from the seed as well; after it is dead it certainly springs again. 6. If a tree is pulled up with its root, it will not spring again. From what root, tell me, does a mortal spring forth after he is cut off by death? 7. If you think he is indeed born, I say: No, he is born again. Now who should again bring him forth? The Upanishad states: It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth and also of him who has realized Brahman and stands firm in It. III-ix-28(2): It is from his skin that blood flows, and from the bark sap. Therefore when a man is wounded, blood flows, as sap from a tree is injured.

Verse १

ॐ॥जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः तस्य ह जनकस्य वैदेहस्य विजिज्ञासा विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति स ह गवा सहस्रमवरुरोध दश दश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः॥

om|janako ha vaideho bahudakṣiṇena yajñeneje tatra ha kurupañcālānāṁ brāhmaṇā abhisametā babhūvuḥ tasya ha janakasya vaidehasya vijijñāsā vijijñāsā babhūva kaḥ svideṣāṁ brāhmaṇānāmanūcānatama iti sa ha gavā sahasramavarurodha daśa daśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ||

Om. Janaka, Emperor of Videha, performed a sacrifice in which gifts were freely distributed among the priests. Brahmin scholars from the countries of Kuru and Panchala were assembled there. Emperor Tanaka of Videha wished to know which of these brahmins was the most erudite Vedic scholar. So he confined a thousand cows in a pen and fastened on the horns of each ten padas of gold.

Verse २

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

tānhovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatāmiti| te ha brāhmaṇā na dadhṛṣuratha ha yājñavalkyaḥ svameva brahmacāriṇamuvācaitāḥ saumyodaja sāmaśravā3 iti tā hodācakāra te ha brāhmaṇāścukrudhuḥ kathaṁ no brahmiṣṭho bruvītetyatha ha janakasya vaidehasya hotā'śvalo babhūva sa hainaṁ papraccha tvaṁ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti sa hovāca namo vayaṁ brahmiṣṭhāya kurmo gokāmā eva vaya sma iti ta ha tata eva praṣṭuṁ dadhre hotā'śvalaḥ||

He said to them: "Venerable brahmins, let him among you who is the best Vedic scholar drive these cows home." None of the brahmins dared. Then Yajnavalkya said to one of his pupils: "Dear Samsrava, drive these cows home." He drove them away. The brahmins were furious and said: "How does he dare to call himself the best Vedic scholar among us?" Now among them there was Asvala, the hotri priest of Emperor Janaka of Videha. He asked Yajnavalkya: "Are you indeed the best Vedic scholar among us, O Yajnavalkya?" He replied: "I bow to the best Vedic scholar, but I just wish to have these cows." Thereupon the hotri Asvala determined to question him.

Verse ३

याज्ञवल्क्येति होवाच यदिद सर्वं मृत्युनाऽऽप्त सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति होत्रर्त्विजाग्निना वाचा वाग्वै यज्ञस्य होता तद्येयं वाक् सोऽयमग्निः स होता स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvaṁ mṛtyunā''pta sarvaṁ mṛtyunābhipannaṁ kena yajamāno mṛtyorāptimatimucyata iti hotrartvijāgninā vācā vāgvai yajñasya hotā tadyeyaṁ vāk so'yamagniḥ sa hotā sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here (i.e. connected with the sacrifice) is overtaken by death, since everything is overcome by death, by what means does the sacrificer free himself from the reach of death?" "Through the hotri priest and the organ of speech looked upon as fire. The sacrificer's organ of speech is the hotri. This organ of speech is fire; this fire is the hotri; this fire is the means to liberation; this is complete liberation."

Verse ४

याज्ञवल्क्येति होवाच यदिद सर्वमहोरात्राभ्यामाप्त सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इत्यध्वर्युणर्त्विजा चक्षुषाऽऽदित्येन चक्षुर्वै यज्ञस्याध्वर्युस्तद्यदिदं चक्षुः सोऽसावादित्यः सोऽध्वर्युः स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvamahorātrābhyāmāpta sarvamahorātrābhyāmabhipannaṁ kena yajamāno'horātrayorāptimatimucyata ityadhvaryuṇartvijā cakṣuṣā''dityena cakṣurvai yajñasyādhvaryustadyadidaṁ cakṣuḥ so'sāvādityaḥ so'dhvaryuḥ sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here is overtaken by day and night, since everything is overcome by day and night, by what means does the sacrificer free himself from the reach of day and night?" "Through the adhvaryu priest and the eye looked upon as the sun. The sacrificer's eye is the adhvaryu. This eye is the sun. This sun is the adhvaryu; this sun is the means to liberation; this is complete liberation."

Verse ५

याज्ञवल्क्येति होवाच यदिद सर्वं पूर्वपक्षापरपक्षाभ्यामाप्त सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इत्युद्गात्रर्त्विजा वायुना प्राणेन प्राणो वै यज्ञस्योद्गाता तद्योऽयं प्राणः स वायुः स उद्गाता स मुक्तिः साऽतिमुक्तिः॥

yājñavalkyeti hovāca yadida sarvaṁ pūrvapakṣāparapakṣābhyāmāpta sarvaṁ pūrvapakṣāparapakṣābhyāmabhipannaṁ kena yajamānaḥ pūrvapakṣāparapakṣayorāptimatimucyata ityudgātrartvijā vāyunā prāṇena prāṇo vai yajñasyodgātā tadyo'yaṁ prāṇaḥ sa vāyuḥ sa udgātā sa muktiḥ sā'timuktiḥ||

"Yajnavalkya," said he, "since everything here is overtaken by the bright and dark fortnights, since everything is overcome by the bright and dark fortnights, by what means does the sacrificer free himself from the reach of the bright and dark fortnights?" "Through the udgatri priest and the vital breath looked upon as the air. This vital breath is the udgatri. This vital breath is theair; this air is the udgatri; this air is the means to liberation; this is complete liberation."

Verse ६

याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाऽऽक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ब्रह्मणर्त्विजा मनसा चन्द्रेण मनो वै यज्ञस्य ब्रह्मा तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः साऽतिमुक्तिरित्यतिमोक्षा अथ संपदः॥

yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenā''krameṇa yajamānaḥ svargaṁ lokamākramata iti brahmaṇartvijā manasā candreṇa mano vai yajñasya brahmā tadyadidaṁ manaḥ so'sau candraḥ sa brahmā sa muktiḥ sā'timuktirityatimokṣā atha saṁpadaḥ||

"Yajnavalkya," said he, "since the sky is, as it were, without a support, by means of what support does the sacrificer go to heaven?" "Through the Brahma priest and the mind looked upon as the moon. The sacrificer's mind is the Brahma. The mind is the moon; this moon is the Brahma; this moon is the means to liberation; this is complete liberation. So far about the ways of liberation; now about the meditation based upon resemblance.

Verse ७

याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन्यज्ञे करिष्यतीति तिसृभिरिति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया किं ताभिर्जयतीति यत्किञ्चेदं प्राणभृदिति॥

yājñavalkyeti hovāca katibhirayamadyargbhirhotāsminyajñe kariṣyatīti tisṛbhiriti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā kiṁ tābhirjayatīti yatkiñcedaṁ prāṇabhṛditi||

"Yajnavalkya," said he, "how many kinds of Rig verses will the hotri priest use today in this sacrifice?" "Three kinds." "And which are these three?" "The introductory, the sacrificial and the eulogistic as the third." "What does he (the sacrificer) win through them?" "All this that has life."

Verse ८

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

yājñavalkyeti hovāca katyayamadyādhvaryurasminyajña āhutīrhoṣyatīti tisra iti katamāstāstisra iti yā hutā ujjvalanti yā hutā atinedante yā hutā adhiśerate kiṁ tābhirjayatīti yā hutā ujjvalanti devalokameva tābhirjayati dīpyata iti hi devaloko yā hutā atinedante pitṛlokameva tāvirjayatyātīva hi pitṛloko yā hutā adhiśerate manuṣyalokameva tāvirjayatyadha iva hi manuṣyalokaḥ||

"Yajnavalkya," said he, "how many kinds of oblations will the adhvaryu priest offer today in this sacrifice?" "Three." "And which are these three?" "Those which, when offered, blaze upward; those which, when offered, make a great noise; and those which, when offered, sink down." "What does he (the sacrificer) win through them?" "By those which, when offered, blaze upward, he wins the world of the gods; for the world of the gods shines bright, as it were. By those which, when offered, make a great noise, he wins the world of the Manes; for this world of the Manes is excessively noisy. By those which, when offered, sink down, he wins the world of men; for the world of men is down below."

Verse ९

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

yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṁ dakṣiṇato devatābhirgopāyatītyekayeti katamā saiketi mana evetyanantaṁ vai mano'nantā viśve devā anantameva sa tena lokaṁ jayati||

"Yajnavalkya," said he, "with how many gods does the Brahma priest seated on the right protect the sacrifice today?" "With one." "Which is that one?" "The mind. The mind is indeed infinite and infinite are the Visve-devas. An infinite world he (the sacrificer) wins thereby."

Verse १०

याज्ञवल्क्येति होवाच कत्ययमद्योद्गाताऽस्मिन्यज्ञे स्तोत्रियाः स्तोष्यतीति तिस्र इति कतमास्तास्तिस्र इति पुरोनुवाक्या च याज्या च शस्यैव तृतीया कतमास्ता या अध्यात्ममिति प्राण एव पुरोनुवाक्याऽपानो याज्या व्यानः शस्या किं ताभिर्जयतीति पृथिवीलोकमिव पुरोनुवाक्यया जयन्त्यन्तरिक्षलोकं याज्यया द्युलोकशस्यया ततो ह होताऽश्वल उपरराम॥

yājñavalkyeti hovāca katyayamadyodgātā'sminyajñe stotriyāḥ stoṣyatīti tisra iti katamāstāstisra iti puronuvākyā ca yājyā ca śasyaiva tṛtīyā katamāstā yā adhyātmamiti prāṇa eva puronuvākyā'pāno yājyā vyānaḥ śasyā kiṁ tābhirjayatīti pṛthivīlokamiva puronuvākyayā jayantyantarikṣalokaṁ yājyayā dyulokaśasyayā tato ha hotā'śvala upararāma||

"Yajnavalkya," said he, "how many kinds of hymns of praise will the udgatri priest chant today in this sacrifice?" "Three." "And which are these three?" "The introductory, the sacrificial and the eulogistic "Which are those that have reference to the body?" "The prana is the introductory hymn, the apana is hymn and the vyana is the eulogistic hymn." "What does he (the sacrificer) win through them?" "Through the introductory hymn he wins the earth, through the sacrificial hymn he wins the sky and through the eulogistic hymn he wins heaven. Thereupon the priest Asvala held his peace.

Verse १

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

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

Then Artabhaga, of the line of Jaratkaru, questioned him. "Yajnavalkya," said he, "how many grahas (organs) are there and how many atigrahas (objects)?" "Eight grahas," he replied, "and eight atigrahas." "And which are these eight grahas and eight atigrahas?"

Verse २

राणो वै ग्रहः सोऽपानेनाऽतिग्राहेण गृहीतोऽपानेन हि गन्धाञ्जिघ्रति।

prāṇo vai grahaḥ so'pānenā'tigrāheṇa gṛhīto'pānena hi gandhāñjighrati|

"The Prana (the nose), indeed, is the graha; it is controlled by the apana (odour), the atigraha; for one smells odours through apana (the air breathed in).

Verse ३

वाग्वै ग्रहः स नाम्नाऽतिग्राहेण गृहीतो वाचा हि नामान्यभिवदति॥

vāgvai grahaḥ sa nāmnā'tigrāheṇa gṛhīto vācā hi nāmānyabhivadati||

"The vak (the organ of speech), indeed, is the graha; it is controlled by the atigraha, name; for one utters names through the organ of speech.

Verse ४

जिह्वा वै ग्रहः स रसेनाऽतिग्राहेण गृहीतो जिह्वया हि रसान्विजानाति॥

jihvā vai grahaḥ sa rasenā'tigrāheṇa gṛhīto jihvayā hi rasānvijānāti||

"The tongue, indeed, is the graha; it is controlled by the atigraha, taste; for one knows tastes by the tongue.

Verse ५

चक्षुर्वै ग्रहः स रूपेणाऽतिग्राहेण गृहीतस्चक्षुषा हि रूपाणि पश्यति॥

cakṣurvai grahaḥ sa rūpeṇā'tigrāheṇa gṛhītascakṣuṣā hi rūpāṇi paśyati||

"The eye, indeed, is the graha; it is controlled by the atigraha colour; for one sees colours through the eye.

Verse ६

रोत्रं वै ग्रहः स शब्देनाऽतिग्राहेण गृहीतः श्रोत्रेण हि शब्दाञ्छृणोति॥

śrotraṁ vai grahaḥ sa śabdenā'tigrāheṇa gṛhītaḥ śrotreṇa hi śabdāñchṛṇoti||

"The ear, indeed, is the graha; it is controlled by the atigraha sound; for one hears sounds with the ear.

Verse ७

मनो वै ग्रहः स कामेनाऽतिग्राहेण गृहीतो मनसा हि कामान्कामयते॥

mano vai grahaḥ sa kāmenā'tigrāheṇa gṛhīto manasā hi kāmānkāmayate||

"The mind, indeed, is the graha; it is controlled by the atigraha desire; for through the mind one cherishes desires.

Verse ८

हस्तौ वै ग्रहः स कर्मणाऽतिग्राहेण गृहीतो हस्ताभ्या हि कर्म करोति॥

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

"The hands, indeed, are the graha; they are controlled by the atigraha, work; for one performs work by means of the hands.

Verse ९

त्वग्वै ग्रहः स स्पर्शेनाऽतिग्राहेण गृहीतस्त्वचा हि स्पर्शान्वेदयत इत्यष्टौ ग्रहा अष्टावतिग्रहाः॥

tvagvai grahaḥ sa sparśenā'tigrāheṇa gṛhītastvacā hi sparśānvedayata ityaṣṭau grahā aṣṭāvatigrahāḥ||

"The skin, indeed, is the graha; it is controlled by the atigraha, touch; for one feels touch through the skin. These are the eight grahas and eight atigrahas."

Verse १०

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

yājñavalkyeti hovāca yadida sarvaṁ mṛtyorannaṁ kā svitsā devatā yasyā mṛtyurannamityagnirvai mṛtyuḥ so'pāmannamapa punarmṛtyuṁ jayati||

"Yajnavalkya," said he, "since all this is the food of death, who, pray, is that god to whom death is the food?" "Fire, indeed, is death; it is the food of water. One who knows this conquers further death."

Verse ११

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो३ नेति नेति होवाच याज्ञवल्क्योऽत्रैव समवनीयन्ते स उच्छ्वयत्याध्मायत्याध्मातो मृतः शेते॥

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyata udasmātprāṇāḥ krāmantyāho3 neti neti hovāca yājñavalkyo'traiva samavanīyante sa ucchvayatyādhmāyatyādhmāto mṛtaḥ śete||

"Yajnavalkya," said he, "when this liberated person dies, do his organs de Part from him or not?" "No," replied Yajnavalkya, "they merge in him only. The body swells, is inflated and in that state the dead body lies at rest."

Verse १२

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

yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyate kimenaṁ na jahātīti nāmetyanantaṁ vai nāmānantā viśve devā anantameva sa tena lokaṁ jayati||

"Yajnavalkya," said he, "when such a man dies, what is it that does not leave him?" "The name. For the name is infinite and infinite are the Visve- devas. He who knows this wins thereby an infinite world."

Verse १३

याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवी शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन्केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीत्याहर सौम्य हस्तमार्तभागाऽऽवमेवैतस्य वेदिष्यावो न नावेतत्सजन इति तौ होत्क्रम्य मन्त्रयांचक्रते तौ ह यदूचतुः कर्म हैव तदूचतुरथ ह यत्प्रशसतुः कर्म हैव तत्प्रशसतुः पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ततो ह जारत्कारव आर्तभाग उपरराम।

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṁ vāgapyeti vātaṁ prāṇaścakṣurādityaṁ manaścandraṁ diśaḥ śrotraṁ pṛthivī śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṁ ca retaśca nidhīyate kvāyaṁ tadā puruṣo bhavatītyāhara saumya hastamārtabhāgā''vamevaitasya vediṣyāvo na nāvetatsajana iti tau hotkramya mantrayāṁcakrate tau ha yadūcatuḥ karma haiva tadūcaturatha ha yatpraśasatuḥ karma haiva tatpraśasatuḥ puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti tato ha jāratkārava ārtabhāga upararāma|

"Yajnavalkya," said he, "when the vocal organ of this dead person merges in fire, the nose in air, the eye in the sun, the mind in the moon, the ear in the quarters, the body in the earth, the akasa (space) in the heart in the external akasa, the hair on the body in the herbs, the hair on the head in the trees and the blood and semen are deposited in water, where is that person then?" Yajnavalkya said: "Give me your hand, dear Artabhaga. We shall decide this between ourselves; we cannot do it in a crowd." Then they went out and deliberated and what they talked about was karma (work) and what they praised was karma: one becomes good through good karma and evil through evil karma. Thereupon Artabhaga, of the line of Jaratkaru, held his peace.

Verse १

अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ते पतञ्चलस्य काप्यस्य गृहानैम तस्यासीद्दुहिता गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत्सुधन्वाऽऽङ्गिरस इति तं यदा लोकानामन्तानपृच्छामाथैनमब्रूम क्व पारिक्षिता अभवन्निति क्व पारिक्षिता अभवन्निति स त्वा पृच्छामि याज्ञवल्क्य क्व पारिक्षिता अभवन्निति॥

atha hainaṁ bhujyurlāhyāyaniḥ papraccha yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma te patañcalasya kāpyasya gṛhānaima tasyāsīdduhitā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravītsudhanvā''ṅgirasa iti taṁ yadā lokānāmantānapṛcchāmāthainamabrūma kva pārikṣitā abhavanniti kva pārikṣitā abhavanniti sa tvā pṛcchāmi yājñavalkya kva pārikṣitā abhavanniti||

Next Bhujyu, the grandson of Lahya, questioned him. "Yajnavalkya," said he, "we were travelling in the country of Madra as religious students, when we came to the house of Patanchala, of the line of Kapi. His daughter was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Sudhanvan, of the line of Angiras.' While asking him about the limits of the world, we said: 'Where were the descendants of Parixit?' And likewise I ask you, Yajnavalkya, where were the descendants of Parixit? Tell me, where were the descendants of Parixit?"

अथ तृतीयोऽध्यायः (part 6)

Verse २

स होवाचोवाच वै सोऽगच्छन्वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति क्व न्वश्वमेधयाजिनो गच्छन्तीति द्वात्रिशतं वै देवरथाह्न्यान्ययं लोकस्त समन्तं पृथिवी द्विस्तावत्पर्येति ता समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्रं तावानन्तरेणाकाशस्तानिन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत्तान्वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्नित्येवमिव वै स वायुमेव प्रशशस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिरप पुनर्मृत्युं जयति य एवं वेद ततो ह भुज्युर्लाह्यायनिरुपरराम॥

sa hovācovāca vai so'agacchanvai te tadyatrāśvamedhayājino gacchantīti kva nvaśvamedhayājino gacchantīti dvātriśataṁ vai devarathāhnyānyayaṁ lokasta samantaṁ pṛthivī dvistāvatparyeti tā samantaṁ pṛthivīṁ dvistāvatsamudraḥ paryeti tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ patraṁ tāvānantareṇākāśastānindraḥ suparṇo bhūtvā vāyave prāyacchattānvāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavannityevamiva vai sa vāyumeva praśaśasa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭirapa punarmṛtyuṁ jayati ya evaṁ veda tato ha bhujyurlāhyāyanirupararāma||

Yajnavalkya said: "The gandharva, I suppose, told you that they went where those who perform the Horse-sacrifice go." "And where do they go who have performed the Horse- sacrifice?" "Thirty-two times the space traversed by the sun's chariot in a day makes this plane (loka); around it, covering twice the area, is the world (prithivi); around the world, covering twice the area, is the ocean. Now, as is the edge of a razor or the wing of a fly, so is there just that much space between the two halves of the cosmic shell. Through that opening they go out. "Fire, in the form of a falcon, delivered them to Vayu. Vayu, placing them in itself, took them where previous performers of the Horse-sacrifice were." Thus did the gandharva praise Vayu. Therefore Vayu alone is the aggregate of all individuals. He who knows this, as stated above, conquers further death. Thereupon Bhujyu, the grandson of Lahya, held his peace.

Verse १

अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्व इत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरो यः प्राणेन प्राणिति स त आत्मा सर्वान्तरो योऽपानेनापानिति स त आत्मा सर्वान्तरो यो व्यानेन व्यानिति स त आत्मा सर्वान्तरो य उदानेनोदानिति स त आत्मा सर्वान्तर एश त आत्मा सर्वन्तरः॥

atha hainamuṣastaścākrāyaṇaḥ papraccha yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣva ityeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaro yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaro yo'pānenāpāniti sa ta ātmā sarvāntaro yo vyānena vyāniti sa ta ātmā sarvāntaro ya udānenodāniti sa ta ātmā sarvāntara eśa ta ātmā sarvantaraḥ||

Then Ushasta, the son of Chakra, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is immediately and directly perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "That which breathes through the prana is your self that is within all. That which moves downward through the apana is your self that is within all. That which pervades through the vyana is your self that is within all. That which goes out with the udana is your self that is within all. This is your self that is within all."

Verse २

स होवाचोषस्तश्चाक्रायणो यथा विब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः कतमो याज्ञवल्क्य सर्वान्तरः। न दृष्टेर्द्रष्टारं पश्येर्न श्रुतेः श्रोतार शृणुया न मतेर्मन्तारं मन्वीथा न विज्ञातेर्विज्ञातारं विजानीयाः। एष त आत्मा सर्वान्तरोऽतोऽन्यदार्तं ततो होषस्तश्चाक्रायण उपरराम॥

sa hovācoṣastaścākrāyaṇo yathā vibrūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṁ bhavati yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ katamo yājñavalkya sarvāntaraḥ| na dṛṣṭerdraṣṭāraṁ paśyerna śruteḥ śrotāra śṛṇuyā na matermantāraṁ manvīthā na vijñātervijñātāraṁ vijānīyāḥ| eṣa ta ātmā sarvāntaro'to'nyadārtaṁ tato hoṣastaścākrāyaṇa upararāma||

Ushasta, the son of Chakra, said: "You have explained it as one might say: 'Such is a cow,' 'Such is a horse.' Tell me precisely the Brahman that is immediate and direct-the self that is within all." "This is your self that is within all." "Which is within all, Yajnavalkya?" "You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think of the thinker of thinking; you cannot know the knower of knowing. This is your self that is within all; everything else but this is perishable." Thereupon Ushasta, the son of Chakra, held his peace.

Verse १

अथ हैनं कहोलः कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेत्येष त आत्मा सर्वान्तरः। कतमो याज्ञवल्क्य सर्वान्तरो योऽशयनायापिपासे शोकं मोहं जरां मृत्युमत्येति। एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतस्तस्माद् ब्राह्मणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेद्बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिरमौनं च मौनं च निर्विद्याऽथ ब्राह्मणः स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एवतोऽन्यदार्तं ततो ह कहोलः कौषीतकेय उपरराम॥

atha hainaṁ kaholaḥ kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti hovāca yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣvetyeṣa ta ātmā sarvāntaraḥ| katamo yājñavalkya sarvāntaro yo'śayanāyāpipāse śokaṁ mohaṁ jarāṁ mṛtyumatyeti| etaṁ vai tamātmānaṁ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavatastasmād brāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāsedbālyaṁ ca pāṇḍityaṁ ca nirvidyātha muniramaunaṁ ca maunaṁ ca nirvidyā'tha brāhmaṇaḥ sa brāhmaṇaḥ kena syādyena syāttenedṛśa evato'nyadārtaṁ tato ha kaholaḥ kauṣītakeya upararāma||

Next Kahola, the son of Kushitaka, questioned him. "Yajnavalkya," said he, "explain to me the Brahman that is directly and immediately perceived-the self that is within all." "This is your self that is within all." "Which self is within all, Yajnavalkya?" "It is that which transcends hunger and thirst, grief, delusion, old age and death. Having realized this Self, brahmins give up the desire for sons, the desire for wealth and the desire for the worlds and lead the life of religious mendicants. That which is the desire for sons is the desire for wealth and that which is the desire for wealth is the desire for the worlds; for both these arebut desires. Therefore a brahmin, after he is done with scholarship, should try to live on that strength which comes of scholarship. After he is done with that strength and scholarship, he becomes meditative and after he is done with both meditativeness and non-meditativeness, he becomes a knower of Brahman. "How does the knower of Brahman behave? Howsoever he may behave, he is such indeed. Everything else but this is perishable." Thereupon Kahola, the son of Kushitaka, held his peace.

Verse १

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

atha hainaṁ gārgī vācaknavī papraccha yājñavalkyeti hovāca yadida sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca protāśceti vāyau gārgīti kasminnu khalu vāyurotaśca protaścetyantarikṣalokeṣu gārgīti kasminnu khalvantarikṣalokā otāśca protāśceti gandharvalokeṣu gārgīti kasminnu khalvantarikṣalokā gandharvalokā otāśca protāścetyādityalokeṣu gārgīti kasminnu khalvādityalokā otāśca protāśceti candralokeṣu gārgīti kasminnu khalu candralokā otāśca protāśceti nakṣatralokeṣu gārgīti kasminnu khalu nakṣatralokā otāśca protāśceti devalokeṣu gārgīti kasminnu khalu devalokā otāśca protāścetīndralokeṣu gārgīti kasminnu khalvindralokā otāśca protāśceti prajāpatilokeṣu gārgīti kasminnu khalu prajāpatilokā otāśca protāśceti brahmalokeṣu gārgīti kasminnu khalu brahmalokā otāśca protāśceti sa hovāca gārgi mā'tiprākṣīrmā te mūrdhā vyapaptadanatipraśnyāṁ vai devatāmatipṛcchasi gārgi mā'tiprākṣīriti tato ha gārgī vācaknavyupararāma||

Then Gargi, the daughter of Vachaknu, questioned him. "Yajnavalkya ," said she, "if all this is pervaded by water, by what, pray, is water pervaded?" "By air, O Gargi." "By what, pray, is air pervaded?" "By the sky, O Gargi." "By what is the sky pervaded?" "By the world of the gandharvas, O Gargi." "By what is the world of the gandharvas pervaded?" "By the world of the sun, O Gargi. "By what is the world of the sun pervaded?" "By the world of the moon, O Gargi." "By what is the world of the moon pervaded?" "By the world of the stars, O Gargi." "By what is the world of the stars pervaded?" "By the world of the gods, O Gargi." "By what is the world of the gods pervaded?" "By the world of Indra, O Gargi. "By what is the world of Indra pervaded?" "By the World of Virij, O Gargi. "By what is the World of Virij pervaded?" "By the World of Hiranyagarbha, O Gargi." "By what, pray, is the World of Hiranyagarbha pervaded?" "Do not, O Gargi," said he, "question too much, lest your head should fall off. You are questioning too much about a deity about whom we should not ask too much. Do not ask too much, O Gargi." Thereupon Gargi, the daughter of Vachaknu, held her peace.

Verse १

अथ हैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानास्तस्यासीद्भार्या गन्धर्वगृहीता तमपृच्छाम कोऽसीति सोऽब्रवीत् कबन्ध आथर्वण इति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोक सर्वाणि च भूतानि योऽन्तरो यमयतीति सोऽब्रवीत्पतञ्चलः काप्योः नाहं तं भगवन्वेदेति सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकाश्च यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स भूतवित्स आत्मवित्स सर्वविदिति तेभ्योऽब्रवीत्तदहं वेद तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वास्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यतीति वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति यो वा इदं कश्चिद्ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति॥

atha hainamuddālaka āruṇiḥ papraccha yājñavalkyeti hovāca madreṣvavasāma patañcalasya kāpyasya gṛheṣu yajñamadhīyānāstasyāsīdbhāryā gandharvagṛhītā tamapṛcchāma ko'sīti so'bravīt kabandha ātharvaṇa iti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tatsūtraṁ yasminnayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavantīti so'bravītpatañcalaḥ kāpyo nāhaṁ tadbhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca vettha nu tvaṁ kāpya tamantaryāmiṇaṁ ya imaṁ ca lokaṁ paraṁ ca loka sarvāṇi ca bhūtāni yo'ntaro yamayatīti so'bravītpatañcalaḥ kāpyoḥ nāhaṁ taṁ bhagavanvedeti so'bravītpatañcalaṁ kāpyaṁ yājñikāśca yo vai tatkāpya sūtraṁ vidyāttaṁ cāntaryāmiṇamiti sa brahmavitsa lokavitsa devavitsa vedavitsa bhūtavitsa ātmavitsa sarvaviditi tebhyo'bravīttadahaṁ veda taccettvaṁ yājñavalkya sūtramavidvāstaṁ cāntaryāmiṇaṁ brahmagavīrudajase mūrdhā te vipatiṣyatīti veda vā ahaṁ gautama tatsūtraṁ taṁ cāntaryāmiṇamiti yo vā idaṁ kaścidbrūyādveda vedeti yathā vettha tathā brūhīti||

Then Uddalaka, the son of Aruna, questioned him. "Yajnavalkya," said he, "in the country of Madra we lived in the house of Patanchala, of the line of Kapi, studying the scriptures on the sacrifices. His wife was possessed by a gandharva. We asked him: 'Who are you?' He said: 'I am Kabandha, the son of Atharvan.' He said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Sutra by which this world, the other world and all beings are held together?' Patanchala Kapya said: 'I do not know it, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, do you know that Inner Controller who controls this world, the next world and all beings?' Patanchala Kapya said: 'I do not know him, venerable Sir.' Then he said to Patanchala Kapya and those studying the scriptures on the sacrifices: 'O descendant of Kapi, he who knows that Sutra and that Inner Controller indeed knows Brahman; he knows the worlds, he knows the gods, he knows the Vedas, he knows the beings, he knows the self, he knows everything.' He explained it all to them and I know it. If you, Yajnavalkya, do not know that Sutra and that Inner Controller and still take away the cows that belong only to the knowers of Brahman, your head will fall off." "I know, O Gautama, that Sutra and that Inner Controller." "Anyone might say: 'I know, I know.' Tell us what you know."

Verse २

स होवाचः वायुर्वै गौतम तत्सूत्रं वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रसिषतास्याङ्गानीति वायुना हि गौतम सूत्रेण संदृब्धानि भवन्तीत्येवमेवैतद्याज्ञवल्क्यान्तर्यामिणं ब्रूहीति॥

sa hovācaḥ vāyurvai gautama tatsūtraṁ vāyunā vai gautama sūtreṇāyaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti tasmādvai gautama puruṣaṁ pretamāhurvyasrasiṣatāsyāṅgānīti vāyunā hi gautama sūtreṇa saṁdṛbdhāni bhavantītyevamevaitadyājñavalkyāntaryāmiṇaṁ brūhīti||

Yajnavalkya said: "Vayu, O Gautama, is that Sutra. By Vayu, as by a thread, O Gautama, are this world, the other world and all beings held together. Therefore, O Gautama, they say of a person who dies that his limbs have been loosened; for they are held together by Vayu as by a thread." "Quite so, Yajnavalkya. Now describe the Inner Controller."

Verse ३

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

yaḥ pṛthivyāṁ tiṣṭhanpṛthivyā antaro yaṁ pṛthivī na veda yasya pṛthivī śarīraṁ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

Yajnavalkya said: "He who inhabits the earth, yet is within the earth, whom the earth does not know, whose body the earth is and who controls the earth from within-He is your Self, the Inner Controller, the Immortal.

Verse ४

योऽप्सु तिष्ठन्नभ्द्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'psu tiṣṭhannabhdyo'ntaro yamāpo na viduryasyāpaḥ śarīraṁ yo'po'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse ५

योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṁ yo'gnimantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse ६

योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्ष शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṁ na veda yasyāntarikṣa śarīraṁ yo'ntarikṣamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse ७

यो वायौ तिष्ठन्वायोरन्तरः ,यं वायुर्न वेद,यस्य वायुः शरीरम्, यो वायुमन्तरो यमयति,एष त आत्मान्तर्याम्यमृतः॥

yo vāyau tiṣṭhanvāyorantaraḥ ,yaṁ vāyurna veda,yasya vāyuḥ śarīram, yo vāyumantaro yamayati,eṣa ta ātmāntaryāmyamṛtaḥ ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse ८

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

yo divi tiṣṭhandivo'ntaro yaṁ dyaurna veda yasya dyauḥ śarīraṁ yo divamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse ९

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

ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyādityaḥ śarīraṁ ya ādityamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse १०

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

yo dikṣu tiṣṭhandigbhyo'ntaro yaṁ diśo na viduryasya diśaḥ śarīraṁ yo diśo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

अथ तृतीयोऽध्यायः (part 7)

Verse ११

यश्चन्द्रतारके तिष्ठश्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारक शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaścandratārake tiṣṭhaścandratārakādantaro yaṁ candratārakaṁ na veda yasya candratāraka śarīraṁ yaścandratārakamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse १२

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

ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyākāśaḥ śarīraṁ ya ākāśamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse १३

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

yastamasi tiṣṭhastamaso'ntaro yaṁ tamo na veda yasya tamaḥ śarīraṁ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse १४

यस्तेजसि तिष्ठस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः इत्यधिदैवतमथाधिभूतम्॥

yastejasi tiṣṭhastejaso'ntaro yaṁ tejo na veda yasya tejaḥ śarīraṁ yastejo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ ityadhidaivatamathādhibhūtam||

"He who inhabits water, yet is within water, whom water does not know, whose body water is and who controls water from within-He is your Self, the Inner Controller, the Immortal. "He who inhabits fire, yet is within fire, whom fire does not know, whose body fire is and who controls fire from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sky, yet is within the sky, whom the sky does not know, whose body the sky is and who controls the sky from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the air, yet is within the air, whom the air does not know, whose body the air is and who controls the air from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits heaven, yet is within heaven, whom heaven does not know, whose body heaven is and who controls heaven from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the sun, yet is within the sun, whom the sun does not know, whose body the sun is and who controls the sun from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the quarters of space, yet is within them, whom the quarters do not know, whose body the quarters are and who controls the quarters from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the moon and stars, yet is within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are and who controls the moon and stars from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits the akasa, yet is within the akasa, whom the akasa does not know, whose body the akasa is and who controls the akasa from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits darkness, yet is within darkness, whom darkness does not know, whose body darkness is and who controls darkness from within -He is your Self, the Inner Controller, the Immortal. "He who inhabits light, yet is within light, whom light does not know, whose body light is and who controls light from within -He is your Self, the Inner Controller, the Immortal." This much with reference to the gods (adhidaivatam). Now with reference to beings (adhibhutam).

Verse १५

यः सर्वेषु भूतेषु तिष्ठन्त्सर्वेभ्यो भूतेभ्योऽन्तरो य सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भूतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृत इत्याधिभूतमथाध्यात्मम्॥

yaḥ sarveṣu bhūteṣu tiṣṭhantsarvebhyo bhūtebhyo'ntaro ya sarvāṇi bhūtāni na viduryasya sarvāṇi bhūtāni śarīraṁ yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmāntaryāmyamṛta ityādhibhūtamathādhyātmam||

Yajnavalkya said: "He who inhabits all beings, yet is within all beings, whom no beings know, whose body all beings are and who controls all beings from within-He is your Self, the Inner Controller, the Immortal." This much with reference to the beings. Now with reference to the body.

Verse १६

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

yaḥ prāṇe tiṣṭhanprāṇādantaro yaṁ prāṇo na veda yasya prāṇaḥ śarīraṁ yaḥ prāṇamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse १७

यो वाचि तिष्ठन्वाचोऽन्तरो यं वाङ् न वेद यस्य वाक् शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo vāci tiṣṭhanvāco'ntaro yaṁ vāṅ na veda yasya vāk śarīraṁ yo vācamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse १८

यश्चक्षुषि तिष्ठश्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaścakṣuṣi tiṣṭhaścakṣuṣo'ntaro yaṁ cakṣurna veda yasya cakṣuḥ śarīraṁ yaścakṣurantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse १९

यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो य श्रोत्रं न वेद यस्य श्रोत्र शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yaḥ śrotre tiṣṭhañchrotrādantaro ya śrotraṁ na veda yasya śrotra śarīraṁ yaḥ śrotramantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse २०

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

yo manasi tiṣṭhanmanaso'ntaro yaṁ mano na veda yasya manaḥ śarīraṁ yo mano'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse २१

यस्त्वचि तिष्ठत्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक् शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yastvaci tiṣṭhatvaco'ntaro yaṁ tvaṅna veda yasya tvak śarīraṁ yastvacamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse २२

यो विज्ञाने तिष्ठन्विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञान शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः॥

yo vijñāne tiṣṭhanvijñānādantaro yaṁ vijñānaṁ na veda yasya vijñāna śarīraṁ yo vijñānamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse २३

यो रेतसि तिष्ठ रेतसोऽन्तरो य रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतोऽदृष्टो द्रष्टाऽश्रुतः श्रोताऽमतो मन्ताऽविज्ञातो विज्ञाता नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञातैष त आत्मान्तर्याम्यमृतोऽतोऽन्यदार्तं ततो होद्दालक आरुणिरुपरराम॥

yo retasi tiṣṭha retaso'ntaro ya reto na veda yasya retaḥ śarīraṁ yo reto'ntaro yamayatyeṣa ta ātmāntaryāmyamṛto'dṛṣṭo draṣṭā'śrutaḥ śrotā'mato mantā'vijñāto vijñātā nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātaiṣa ta ātmāntaryāmyamṛto'to'nyadārtaṁ tato hoddālaka āruṇirupararāma||

ajnavalkya said ḥe vho inhabits the nose (prana) yet is vithin the nose vhom the nose does not knov vhose body the nose is and vho controls the nose from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of speec yet is vithin speec vhom speec does not knov vhose body speec is and vho controls speec from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the eye yet is vithin the eye vhom the eye does not knov vhose body the eye is and vho controls the eye from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the ear yet is vithin the ear vhom the ear does not knov vhose body the ear is and vho controls the ear from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the mind yet is vithin the mind vhom the mind does not knov vhose body the mind is and vho controls the mind from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the skin yet is vithin the skin vhom the skin does not knov vhose body the skin is and vho controls the skin from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the intellect (vijnana) yet is vithin the intellect vhom the intellect does not knov vhose body the intellect is and vho controls the intellect from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe vho inhabits the organ of generation yet is vithin the organ vhom the organ does not knov vhose body the organ is and vho controls the organ from vithin -ḥe is your ṣelf the īnner ontroller the īmmortal| ḥe is never seen but is the ṣeer ḥe is never heard but is the ḥearer ḥe is never thought of but is the ṭhinker ḥe is never knovn but is the nover| ṭhere is no other seer than ḥe there is no other hearer than ḥe there is no other thinker than ḥe there is no other knover than ḥe| ḥe is your ṣelf the īnner ontroller the īmmortal| verything else but ḥim is periśable| ṭhereupon ūddilaka the son of āruna held his peace|

Verse १

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

atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṁ dvau praśnau prakṣyāmi tau cenme vakṣyati na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti pṛccha gārgīti||

Then the daughter of Vachaknu said: 'Venerable brahmins, I shall ask him two questions. If he answers me these, then none of you can defeat him in discussing Brahman." The brahmins said: "Ask, O Gargi."

Verse २

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

sā hovācāhaṁ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṁ dhanuradhijyaṁ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhedevamevāhaṁ tvā dvābhyāṁ praśnābhyāmupodasthāṁ tau me brūhīti pṛccha gārgīti||

Gargi said: "O Yajnavalkya, I shall ask you two questions: As a man of Kasi or the King of Videha, scion of a heroic line, might string his unstrung bow, take in his hand two bamboo- tipped arrows highly painful to enemies and approach his enemies closely, even so, O Yajnavalkya, do I confront you with two questions. Answer me these." "Ask, O Gargi."

Verse ३

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिस्तदोतं च प्रोतं चेति॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti||

She said: "O Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?"

Verse ४

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

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśe tadotaṁ ca protaṁ ceti||

He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa.

Verse ५

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

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

She said: "I bow to you, O Yajnavalkya. You have fully answered this question of mine. Now brace yourself for the other." "Ask, O Gargi."

Verse ६

सा होवाचः यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक् पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिँस्तदोतं च प्रोतं चेति॥

sā hovācaḥ yadūrdhvaṁ yājñavalkya divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣate kasmistadotaṁ ca protaṁ ceti||

She said: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be?"

Verse ७

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

sa hovāca yadūrdhvaṁ gārgi divo yadavāk pṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṁ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṁ ca protaṁ ceti kasminnu khalvākāśa otaśca protaśceti||

He said: "That, O Gargi, which is above heaven and below the earth, which is heaven and earth as well as what is between them and which-they say-was, is and will be, is pervaded by the unmanifested akasa." "What pervades the akasa?"

Verse ८

स होवाचैतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखममात्रमनन्तरमबाह्यं न तदश्नाति किंचन न तदश्नाति कश्चन॥

sa hovācaitadvai tadakṣaraṁ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo'vāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano'tejaskamaprāṇamamukhamamātramanantaramabāhyaṁ na tadaśnāti kiṁcana na tadaśnāti kaścana||

He said: "That, O Gargi, the knowers of Brahman call the Imperishable. It is neither gross nor subtle, neither short nor long, neither red nor moist; It is neither shadow nor darkness, neither air nor akasa; It is unattached; It is without taste or smell, without eyes or ears, without tongue or mind; It is non-effulgent, without vital breath or mouth, without measure and without exterior or interior. It does not eat anything, nor is It eaten by anyone.

अथ तृतीयोऽध्यायः (part 8)

Verse ९

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

etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhata etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivau vidhṛte tiṣṭhata etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṁvatsarā iti vidhṛtāstiṣṭhantyetasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṁ yāṁ ca diśamanvetasya vā akṣarasya praśāsane gārgi dadato manuṣyāḥ praśasanti yajamānaṁ devā darvīṁ pitaro'nvāyattāḥ||

"Verily, under the mighty rule of this Imperishable, O Gargi, the sun and moon are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (about forty- eight minutes), days and nights, fortnights, months, seasons and years are held in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white mountains, others flowing westward continue in that direction and still others keep to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give, the gods depend upon the sacrificer and the Manes upon the Darvi offering.

Verse १०

यो वा एतदक्षरं गार्ग्यविदित्वाऽस्मिल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य स तद्भवति यो वा एतदक्षरं गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणोऽथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः॥

yo vā etadakṣaraṁ gārgyaviditvā'smilloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya sa tadbhavati yo vā etadakṣaraṁ gārgyaviditvāsmāllokātpraiti sa kṛpaṇo'tha ya etadakṣaraṁ gārgi viditvāsmāllokātpraiti sa brāhmaṇaḥ||

"Whosoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices and practises austerities, even for many thousands of years, finds all such acts but perishable. Whosoever, O Gargi, departs from this world without knowing this Imperishable is miserable. But he, O Gargi, who departs from this world after knowing the Imperishable is a knower of Brahman.

Verse ११

तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतश्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ नान्यदतोऽस्ति द्रष्टृ नान्यदतोऽस्ति श्रोतृ नान्यददतोऽस्ति मन्तृ नान्यदतोऽस्ति विज्ञत्रेतस्मिन्नु खल्वक्षरे गार्ग्य्याकाश ओतश्चेति॥

tadvā etadakṣaraṁ gārgyadṛṣṭaṁ draṣṭraśrutaśrotramataṁ mantravijñātaṁ vijñātṛ nānyadato'sti draṣṭṛ nānyadato'sti śrotṛ nānyadadato'sti mantṛ nānyadato'sti vijñatretasminnu khalvakṣare gārgyyākāśa otaśceti||

"Verily, that Imperishable, O Gargi, is never seen but is the Seer; It is never heard, but is the Hearer; It is never thought of, but is the Thinker; It is never known, but is the Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this imperishable, O Gargi, is the unmanifested akasa pervaded."

Verse १२

सा होवाचः ब्राह्मणा भगवन्तस्तदेव बहु मन्येध्व यदस्मान्नमस्कारेण मुच्येध्वं न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ततो ह वाचक्नव्युपरराम॥

sā hovācaḥ brāhmaṇā bhagavantastadeva bahu manyedhva yadasmānnamaskāreṇa mucyedhvaṁ na vai jātu yuṣmākamimaṁ kaścidbrahmodyaṁ jeteti tato ha vācaknavyupararāma||

Then said Gargi: "Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of you, I believe, will defeat him in arguments about Brahman. Thereupon the daughter of Vachaknu held her peace.

Verse १

अथ हैनं विदग्धः शाकल्यः पप्रच्छः कति देवा याज्ञवल्क्येति स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रयस्त्रिशदित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति षडित्योमिति होवाच कत्येव देवा याज्ञवल्क्येति त्रय इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येति द्वावित्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्यध्यर्ध इत्योमिति होवाच कत्येव देवा याज्ञवल्क्येत्येक इत्योमिति होवाच कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति॥

atha hainaṁ vidagdhaḥ śākalyaḥ papracchaḥ kati devā yājñavalkyeti sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante trayaśca trī ca śatā trayaśca trī ca sahasretyomiti hovāca katyeva devā yājñavalkyeti trayastriśadityomiti hovāca katyeva devā yājñavalkyeti ṣaḍityomiti hovāca katyeva devā yājñavalkyeti traya ityomiti hovāca katyeva devā yājñavalkyeti dvāvityomiti hovāca katyeva devā yājñavalkyetyadhyardha ityomiti hovāca katyeva devā yājñavalkyetyeka ityomiti hovāca katame te trayaśca trī ca śatā trayaśca trī ca sahasreti||

Then Vidaghdha, the son of Sakala, asked him: "How many gods are there, Yajnavalkya?" Yajnavalkya ascertained the number through the group of mantras known as the Nivid and said: "As many as are mentioned in the Nivid of the Visve-devas- three hundred and three and three thousand and three." "Very good," said Sakalya (the son of Sakala) and asked again: "How many gods are there, Yajnavalkya?" "Thirty-three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Six." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Three." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "Two." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One and a half." "Very good," said Sakalya and asked again: "How many gods are there, Yajnavalkya?" "One." "Very good," said Sakalya and asked: "Which are those three hundred and three and those three thousand and three?"

Verse २

स होवाच महिमान एवैषामेते त्रयस्त्रिंशत्त्वेव देवा इति कतमे ते त्रयस्त्रिशदित्यष्टौ वसव एकादश रुद्रा द्वादशादित्यास्त एकत्रिशदिन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिशाविति॥

sa hovāca mahimāna evaiṣāmete trayastriṁśattveva devā iti katame te trayastriśadityaṣṭau vasava ekādaśa rudrā dvādaśādityāsta ekatriśadindraścaiva prajāpatiśca trayastriśāviti||

Yajnavalkya said: "There are only thirty-three gods. These others are but manifestations of them." "Which are these thirty-three?" "The eight Vasus, the eleven Rudras and the twelve Adityas- these are thirty-one. And Indra and Prajapati make up the thirty-three."

Verse ३

कतमे वसव इत्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं सर्व वसु हितमिति तस्माद्वसव इति॥

katame vasava ityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauśca candramāśca nakṣatrāṇi caite vasava eteṣu hīdaṁ sarva vasu hitamiti tasmādvasava iti||

"Which are the Vasus?" asked Sakalya. "Fire, the earth, the air, the sky, the sun, heaven, the moon and the stars-these are the Vasus; for in them all this universe is placed (vasavah). Therefore they are called Vasus.

Verse ४

कतमे रुद्रा इति दशेमे पुरुषे प्राणा आत्मैकादशस्ते यदाऽस्मान्च्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति तद्यद्रोदयन्ति तस्माद्रुद्रा इति॥

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

"Which are the Rudras?" asked Sakalya. "The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body, they make one's relatives weep. Because they make them weep (rud), therefore they are called Rudras.

Verse ५

कतम अदित्या इति द्वादश वै मासाः संवत्सरस्यैत आदित्या एते हीद सर्वमाददाना यन्ति ते यदिद सर्वमाददाना यन्ति तस्मादादित्या इति॥

katama adityā iti dvādaśa vai māsāḥ saṁvatsarasyaita ādityā ete hīda sarvamādadānā yanti te yadida sarvamādadānā yanti tasmādādityā iti||

"Which are the Adityas?" asked Sakalya. "There are twelve months in the year. These are the Adityas, because they move along carrying (adadanah) all this with them; therefore they are called Adityas."

Verse ६

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

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

"Which is Indra and which is Prajapati?" asked Sakalya. "The thunderclap is Indra and the sacrifice is Prajapati." "Which is the thunderclap?" "The thunderbolt." "Which is the sacrifice?" "The animals."

Verse ७

कतमे षडित्याग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौश्चैते षडेते हीद सर्व षडिति॥

katame ṣaḍityāagniśca pṛthivī ca vāyuścāntarikṣaṁ cādityaśca dyauścaite ṣaḍete hīda sarva ṣaḍiti||

"Which are the six gods?" asked Sakalya. "Fire, the earth, the air, the sky, the sun and heaven; for these six comprise all those."

Verse ८

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

katame te trayo devā itīma eva trayo lokā eṣu hīme sarve devā iti katamau tau dvau devāvityannaṁ caiva prāṇaśceti katamo'dhyardha iti yo'yaṁ pavata iti||

"Which are the three gods?" asked Sakalya. "These three worlds, because all those gods are comprised in these three." "Which are the two gods?" "Matter and the vital breath (prana)." "Which are the one and a half?" "This air that blows."

Verse ९

तदाहुर्यदयमेक इवैव पवतेऽथ कथमध्यर्ध इति यदस्मिन्निद सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति कतम एको देव इति प्राण इति स ब्रह्मत्यदित्याचक्षते॥

tadāhuryadayameka ivaiva pavate'tha kathamadhyardha iti yadasminnida sarvamadhyārdhnottenādhyardha iti katama eko deva iti prāṇa iti sa brahmatyadityācakṣate||

Yajnavalkya said: "Concerning this some say: 'Since the air blows as one substance, how can it be one and a half (adhyardha)?' The answer is: It is one and a half because by its presence everything attains surpassing glory (adhyardhnot)." "Which is the one God?" "The vital breath (Hiranyagarbha); it is Brahman which is called That (Tyat).

Verse १०

पृथिव्येव यस्यायतनं अग्निर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय शारीरः पुरुषः स एष वदैव शाकल्य अस्य का देवतेत्यमृतमिति॥

pṛthivyeva yasyāyatanaṁ agnirloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śārīraḥ puruṣaḥ sa eṣa vadaiva śākalya asya kā devatetyamṛtamiti||

Sakalya said: "Verily, whosoever knows that Being whose body is the earth, whose organ of vision is fire, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in this body. Go on, Sakalya." "Who is His deity (cause)?" "Nectar (chyle)," said Yajnavalkya.

Verse ११

काम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासौ चन्द्रे एवायं काममयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच॥

kāma eva yasyāyatana hṛdayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsau candre evāyaṁ kāmamayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is lust (kama), whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with lust. Go on, Sakalya." "Who is His deity?" "Women," said Yajnavalkya.

Verse १२

रूपाण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवासावादित्ये पुरुषः स एष वदैव शाकल्य तस्य का देवतेति स्त्रिय इति होवाच॥

rūpāṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāsāvāditye puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti striya iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in the sun. Go on, Sakalya." "Who is His deity?" "Truth (the eye)," said Yajnavalkya.

Verse १३

आकाश एव यस्यायतन श्रोत्रं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवाय श्रौतः प्रातिश्रुत्कः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति दिश इति होवच॥

ākāśa eva yasyāyatana śrotraṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāya śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti diśa iti hovaca||

Sakalya said: "Verily, whosoever knows that Being whose body is the akasa, whose organ of vision is the ear, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the ear and with the time of hearing. Go on, Sakalya." "Who is His deity?" "The quarters," said Yajnavalkya.

Verse १४

तम एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं छायामयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति मृत्युरिति होवाच॥

tama eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ chāyāmayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti mṛtyuriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is darkness, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with shadow (ignorance). Go on, Sakalya." "Who is His deity?" "Death," said Yajnavalkya.

Verse १५

रुपण्येव यस्यायतनं चक्षुर्लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात्। याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमादर्शे पुरुषः स एष वदैव शाकल्य तस्य का देवतेत्यसुरिति होवाच॥

rupaṇyeva yasyāyatanaṁ cakṣurloko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt| yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamādarśe puruṣaḥ sa eṣa vadaiva śākalya tasya kā devatetyasuriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is particular colours, whose organ of vision is the eye, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the being who is in the mirror. Go on, Sakalya." "Who is His deity?" "The vital breath," said Yajnavalkya.

Verse १६

आप एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्यात् याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायमप्सु पुरुषः स एष वदैव शाकल्य तस्य का देवतेति वरुण इति होवाच॥

āpa eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syāt yājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyamapsu puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti varuṇa iti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is water, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is in water. Go on, Sakalya." "Who is His deity?" "Varuna (rain)," said Yajnavalkya.

Verse १७

रेत एव यस्यायतन हृदयं लोको मनोज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायण स वै वेदिता स्याद्याज्ञवल्क्य वेद वा अहं तं पुरुष सर्वस्यात्मनः परायणं यमात्थ य एवायं पुत्रमयः पुरुषः स एष वदैव शाकल्य तस्य का देवतेति प्रजापतिरिति होवाच॥

reta eva yasyāyatana hṛidayaṁ loko manojyotiryo vai taṁ puruṣaṁ vidyātsarvasyātmanaḥ parāyaṇa sa vai veditā syādyājñavalkya veda vā ahaṁ taṁ puruṣa sarvasyātmanaḥ parāyaṇaṁ yamāttha ya evāyaṁ putramayaḥ puruṣaḥ sa eṣa vadaiva śākalya tasya kā devateti prajāpatiriti hovāca||

Sakalya said: "Verily, whosoever knows that Being whose body is semen, whose organ of vision is the intellect, whose light is the mind and who is the ultimate support of the body and organs in their entirety, he indeed knows, O Yajnavalkya." "I know that Being of whom you speak-who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the son. Go on, Sakalya." "Who is His deity?" "Prajapati (the father)," said Yajnavalkya.

Verse १८

शाकल्येति होवाच याज्ञवल्क्यस्त्वा स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता इति॥

śākalyeti hovāca yājñavalkyastvā svidime brāhmaṇā aṅgārāvakṣayaṇamakratā iti||

When Sakalya kept silent Yajnavalkya addressed him thus: "Sakalya, have these brahmins made you their instrument such as tongs for burning charcoal?"

Verse १९

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

yājñavalkyeti hovāca śākalyo yadidaṁ kurupañcālānāṁ brāhmaṇānatyavādīḥ kiṁ brahma vidvāniti diśo veda sadevāḥ sapratiṣṭhā iti yaddiśo vettha sadevāḥ sapratiṣṭhāḥ||

"Yajnavalkya," said Sakalya, "what Brahman do you know, that you have thus flouted these Vedic scholars of Kuru and Panchala?" Yajnavalkya replied: "I know the quarters, with their deities and supports."

Verse २०

किंदेवतोऽस्यां प्राच्यां दिश्यसीत्यादित्यदेवत इति स आदित्यः कस्मिन्प्रतिष्ठित इति चक्षुषीति कस्मिन्नु चक्षुः प्रतिष्ठितमिति रूपेष्विति चक्षुषा हि रूपाणि पश्यति कस्मिन्नु रूपाणि प्रतिष्ठितानीति हृदय इति होवाच हृदयेन हि रूपाणि जानाति हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ prācyāṁ diśyasītyādityadevata iti sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣīti kasminnu cakṣuḥ pratiṣṭhitamiti rūpeṣviti cakṣuṣā hi rūpāṇi paśyati kasminnu rūpāṇi pratiṣṭhitānīti hṛdaya iti hovāca hṛdayena hi rūpāṇi jānāti hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantītyevamevaitadyājñavalkya||

Sakalya said: "If you know the quarters, with their deities and supports, what deity are you identified with in the east?" "With the deity sun." "In what does the sun find its support?" "The eye. "In what does the eye find its support?" "Colours, for one sees colours with the eye." "In what do colours find their support?" "The heart (mind)," said Yajnavalkya, "for one knows colours through the heart. Therefore it is in the heart that colours find their support." "Just so, Yajnavalkya."

Verse २१

किंदेवतोऽस्यां दक्षिणायां दिश्यसीति यमदेवत इति स यमः कस्मिन्प्रतिष्ठित इति यज्ञ इति कस्मिन्नु यज्ञः प्रतिष्ठित इति दक्षिणायामिति कस्मिन्नु दक्षिणा प्रतिष्ठितेति श्रद्धायामिति यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति श्रद्धाया ह्येव दक्षिणा प्रतिष्ठितेति कस्मिन्नु श्रद्धा प्रतिष्ठितेति हृदय इति होवाच हृदयेन हि श्रद्धां जानाति हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीतिवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ dakṣiṇāyāṁ diśyasīti yamadevata iti sa yamaḥ kasminpratiṣṭhita iti yajña iti kasminnu yajñaḥ pratiṣṭhita iti dakṣiṇāyāmiti kasminnu dakṣiṇā pratiṣṭhiteti śraddhāyāmiti yadā hyeva śraddhatte'tha dakṣiṇāṁ dadāti śraddhāyā hyeva dakṣiṇā pratiṣṭhiteti kasminnu śraddhā pratiṣṭhiteti hṛdaya iti hovāca hṛdayena hi śraddhāṁ jānāti hṛdaye hyeva śraddhā pratiṣṭhitā bhavatītievamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the south?" "With the deity Yama (the god of justice)." "In what does Yama find his support?" "The sacrifice." "In what does the sacrifice find its support?" "The remuneration of the priests." "In what does the remuneration find its support?" "Faith, for when a man has faith he remunerates the priest. Therefore it is in faith that the remuneration finds its support." "In what does faith find its support?" "The heart (mind)," said Yajnavalkya, "for one knows faith through the heart. Therefore it is in the heart that faith finds its support." "Just so, Yajnavalkya."

Verse २२

किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति वरुणदेवत इति स वरुणः कस्मिन्प्रतिष्ठित इत्यप्स्विति कस्मिन्न्वापः प्रतिष्ठिता इति रेतसीति कस्मिन्नु रेतः प्रतिष्ठितमिति हृदय इति तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति हृदये ह्येव रेतः प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāṁ pratīcyāṁ diśyasīti varuṇadevata iti sa varuṇaḥ kasminpratiṣṭhita ityapsviti kasminnvāpaḥ pratiṣṭhitā iti retasīti kasminnu retaḥ pratiṣṭhitamiti hṛdaya iti tasmādapi pratirūpaṁ jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti hṛdaye hyeva retaḥ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the west?" "With the deity Varuna (the god of rain)." "In what does Varuna find his support?" "Water." "In what does water find its support?" "Semen." "In what does semen find its support?" "The heart," said Yajnavalkya. "Therefore they say of a new- born child who resembles his father that it seems as if he has sprung from his father's heart-that he has been created of his father's heart, as it were. Therefore it is in the heart that semen finds its support." "Just so, Yajnavalkya."

Verse २३

किंदेवतोऽस्यामुदीच्यां दिश्यसीति सोमदेवत इति स सोमः कस्मिन्प्रतिष्ठित इति दीक्षायामिति कस्मिन्नु दीक्षा प्रतिष्ठितेति सत्य इति तस्मादपि दीक्षितमाहुः सत्यं वदेति सत्ये ह्येव दीक्षा प्रतिष्ठितेति कस्मिन्नु सत्यं प्रतिष्ठितमिति हृदय इति उवाच ह हृदयेन हि सत्यं जानाति हृदये ह्येव सत्यं प्रतिष्ठितं भवतीत्येवमेवैतद्याज्ञवल्क्य॥

kiṁdevato'syāmudīcyāṁ diśyasīti somadevata iti sa somaḥ kasminpratiṣṭhita iti dīkṣāyāmiti kasminnu dīkṣā pratiṣṭhiteti satya iti tasmādapi dīkṣitamāhuḥ satyaṁ vadeti satye hyeva dīkṣā pratiṣṭhiteti kasminnu satyaṁ pratiṣṭhitamiti hṛdaya iti uvāca ha hṛdayena hi satyaṁ jānāti hṛdaye hyeva satyaṁ pratiṣṭhitaṁ bhavatītyevamevaitadyājñavalkya||

"Yajnavalkya," said Sakalya, "what deity are you identified with in the north?" "With the deity Soma (the moon and the creeper of that name)." "In what does Soma find its support?" "The initiatory rite." "In what does initiation find its support?" "Truth. Therefore they say to the one who is initiated: 'Speak the truth'; for it is in the truth that initiation finds its support." "In what does the truth find its support?" "The heart," said Yajnavalkya, "for through the heart one knows the truth; therefore it is in the heart that the truth finds its support." "Just so, Yajnavalkya."

Verse २४

किंदेवतोऽस्यां ध्रुवायां दिश्यसीत्यग्निदेवत इति सोऽग्निः कस्मिन्प्रतिष्ठित इति वाचीति कस्मिन्नु वाक्प्रतिष्ठितेति हृदय इति कस्मिन्नु हृदयं प्रतिष्ठितमिति॥

kiṁdevato'syāṁ dhruvāyāṁ diśyasītyagnidevata iti so'gniḥ kasminpratiṣṭhita iti vācīti kasminnu vākpratiṣṭhiteti hṛidaya iti kasminnu hṛidayaṁ pratiṣṭhitamiti||

"What deity," said Sakalya, "are you identified with in the fixed direction (i.e. overhead)?" "With the deity fire." "In what does fire find its support?" "Speech." "In what does speech find its support?" "The heart." "In what does the heart find its support?"

Verse २५

अहल्लिकेति होवाच याज्ञवल्क्यो यत्रैतदन्यत्रास्मन्मन्यासै यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयासि वैनद्विमथ्नीरन्निति॥

ahalliketi hovāca yājñavalkyo yatraitadanyatrāsmanmanyāsai yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāsi vainadvimathnīranniti||

"You ghost," said Yajnavalkya, "that you think that the heart should be elsewhere than in ourselves! If it were elsewhere than in ourselves, dogs would eat this body or birds tear it to pieces."

Verse २६

कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति प्राण इति कस्मिन्नु प्राणः प्रतिष्ठित इत्यपान इति कस्मिन्न्वपानः प्रतिष्ठित इति व्यान इति कस्मिन्नु व्यानः प्रतिष्ठित इत्युदान इति कस्मिन्नूदानः प्रतिष्ठित इति समान इति स एषः नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितौ न व्यथते न रिष्यति। एतान्यष्टावायतनान्यष्टौ लोका अष्टौ देवा अष्टौ पुरुषाः स यस्तान्पुरुषान्निरुह्य प्रत्युह्यात्यक्राम त्तं त्वौपनिषदं पृच्छामि तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति। त ह न मेने शाकल्यस्तस्य ह मूर्धा विपपातापि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः॥

kasminnu tvaṁ cātmā ca pratiṣṭhitau stha iti prāṇa iti kasminnu prāṇaḥ pratiṣṭhita ityapāna iti kasminnvapānaḥ pratiṣṭhita iti vyāna iti kasminnu vyānaḥ pratiṣṭhita ityudāna iti kasminnūdānaḥ pratiṣṭhita iti samāna iti sa eṣaḥ neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sitau na vyathate na riṣyati| etānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā aṣṭau puruṣāḥ sa yastānpuruṣānniruhya pratyuhyātyakrāma ttaṁ tvaupaniṣadaṁ pṛcchāmi taṁ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti| ta ha na mene śākalyastasya ha mūrdhā vipapātāpi hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ||

"In what do the body and the heart find their support?" asked Sakalya. "In the prana." "In what does the prana find its support?" "In the apana." "In what does the apana find its support?" "In the vyana." "In what does the vyana find its support?" "In the udana." "In what does the udana find its support?" "In the samana." Here the Upanishad itself states: This self is That which has been described as "Not this, not this." It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. Yajnavalkya said: "These are the eight abodes, the eight organs of vision, the eight deities and the eight beings. "Now I ask you about that Person who is to be known only from the Upanishads, who definitely projects those beings and again withdraws them into Himself and who is at the same time transcendental. "If you cannot clearly explain Him to me, your head shall fall off?' Sakalya did not know Him; his head fell off; and robbers snatched away his bones, mistaking them for something else.

Verse २७

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

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

Then Yajnavalkya said: "Venerable brahmins, whosoever among you wishes to question me maynow do so, or all of you may. Or whosoever among you desires it, I shall question him, or I shall question all of you. But the brahmins did not dare.

Verse २८

तान्हैतैः श्लोकैः पप्रच्छ॥ यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा॥ तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः॥ त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः॥ तस्मात्तदातृन्नात्प्रैति रसो वृक्षादिवाऽऽहतात्॥ मासान्यस्य शकराणि किनाट स्नाव तत्स्थिरम्॥ अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता॥ यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ रेतस इति मा वोचतः जीवतस्तत्प्रजायते॥ धानारुह इव वै वृक्षोञ्जसा प्रेत्य सम्भवः॥ यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत्॥ मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ जात एव न जायते को न्वेनं जनयेत्पुनः॥ विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणं तिष्ठमानस्य तद्विद इति॥

tānhaitaiḥ ślokaiḥ papraccha|| yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā|| tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ|| tvaca evāsya rudhiraṁ prasyandi tvaca utpaṭaḥ|| tasmāttadātṛnnātpraiti raso vṛkṣādivā''hatāt|| māsānyasya śakarāṇi kināṭa snāva tatsthiram|| asthīnyantarato dāruṇi majjā majjopamā kṛtā|| yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ|| martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati|| retasa iti mā vocataḥ jīvatastatprajāyate|| dhānāruha iva vai vṛkṣoñjasā pretya sambhavaḥ|| yatsamūlamāvṛiheyurvṛkṣaṁ na punarābhavet|| martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati|| jāta eva na jāyate ko nvenaṁ janayetpunaḥ|| vijñānamānandaṁ brahma rātirdātuḥ parāyaṇaṁ tiṣṭhamānasya tadvida iti||

Yajnavalkya interrogated them with the following verses: 1. As is a mighty tree, so indeed is a man: this is true. His hairs are the leaves and his skin is the outer bark. 2. From his skin blood flows and from the bark, sap. Therefore when a man is Wounded blood flows, as sap from a tree that is injured. 3. His flesh is its inner bark and his nerves are its innermost layer of bark, which is tough. His bones lie within, as does the wood of the tree. His marrow resembles the pith. 4. A tree, when it is felled, springs again from its root in a new form; from what root, tell me, does a man spring forth after he is cut off by death? 5. Do not say: From the semen, for that is produced from the living man. A tree springs from the seed as well; after it is dead it certainly springs again. 6. If a tree is pulled up with its root, it will not spring again. From what root, tell me, does a mortal spring forth after he is cut off by death? 7. If you think he is indeed born, I say: No, he is born again. Now who should again bring him forth? The Upanishad states: It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth and also of him who has realized Brahman and stands firm in It.

3. अथ तृतीयोऽध्यायः

अथ तृतीयोऽध्यायः (part 1)

अथ तृतीयोऽध्यायः (part 2)

अथ तृतीयोऽध्यायः (part 3)

अथ तृतीयोऽध्यायः (part 4)

अथ तृतीयोऽध्यायः (part 5)

अथ तृतीयोऽध्यायः (part 6)

अथ तृतीयोऽध्यायः (part 7)

अथ तृतीयोऽध्यायः (part 8)