4. अथ चतुर्थोऽध्यायः

Verse १

ॐ जनको ह वैदेह आसांचक्रेऽथ ह याज्ञवल्क्य आवव्राज। त होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानीति। उभयमेव सम्राडिति होवाच॥

om janako ha vaideha āsāṁcakre'tha ha yājñavalkya āvavrāja| ta hovāca yājñavalkya kimarthamacārīḥ paśūnicchannaṇvantānīti| ubhayameva samrāḍiti hovāca||

Om. Janaka, Emperor of Videha, was seated to give audience when Yajnavalkya arrived. The Emperor said to him: "Yajnavalkya, for what purpose have you come here? With a desire for cattle, or to hear some subtle questions asked?" "For both, Your Majesty," said he. III-ix-28(3): His flesh is its inner bark, and his tendons its innermost layer of bark; both are tough. His bones lie under, as does its wood; his marrow is comparable to its pith.

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Verse २

यत्ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे जित्वा शैलिनिर्वाग्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेत्यवदतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य। वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेतेनदुपासीत। का प्रज्ञता याज्ञवल्क्य वागेव सम्राडिति होवाच। वाचा वै सम्राड्बन्धुः प्रज्ञायत ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सम्राट् प्रज्ञायन्ते वाग्वै सम्राट् परमं ब्रह्म नैनं वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते। हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः। स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yatte kaścidabravīttacchṛiṇavāmetyabravīnme jitvā śailinirvāgvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchailinirabravīdvāgvai brahmetyavadato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya| vāgevāyatanamākāśaḥ pratiṣṭhā prajñetenadupāsīta| kā prajñatā yājñavalkya vāgeva samrāḍiti hovāca| vācā vai samrāḍbandhuḥ prajñāyata ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva samrāṭ prajñāyante vāgvai samrāṭ paramaṁ brahma nainaṁ vāgjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste| hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ| sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Jitvan, the son of Silina, told me that the organ of speech(fire) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Silina say that the organ of speech is Brahman; for what can be attained by a person who cannot speak? But did he tell you about its abode (body) and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." “The physical organ of speech is its abode and the akasa is its support. It should be mediated upon as intelligence.” “What is intelligence, O Yajnavalkya?” “It is the organ of speech Your Majesty,” said Yajnavalkya. “Through the organ of speech alone, O Emperor, are known the Rig-Veda, the Yagur-Veda, the Sama-Veda, the Atharvangirasa, history, ancient lore, the arts, the Upanishads, verses, aphorisms, explanations, commentaries, the results of sacrifices, the result of offering oblations in the fire, the results of giving food and drink, this world, the next world and all beings. “The organ of speech, Your Majesty, is the Supreme Brahman. The organ of speech never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods.” “I give you a thousand cows with a bull as large as an elephant,” said Emperor Janaka. Yajnavalkya replied: “My father was of the opinion that one should not accept gifts from a disciple without fully instructing him.” III-ix-28(4): If a tree, after it is felled, springs again from its root in a newer form, from what root indeed does man spring forth after he is cut off by death?

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Verse ३

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म ऊदङ्कः शौल्बायनः प्राणो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छौल्वायनोऽब्रवीत्प्राणो वै ब्रह्मेत्यप्राणतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य प्राण एवायतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत का प्रियता याज्ञवल्क्य प्राण एव सम्राडिति होवाच प्राणस्य वै सम्राट्कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्येव सम्राट् कामाय प्राणो वै सम्राट् परमं ब्रह्म नैनं प्राणो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnma ūdaṅkaḥ śaulbāyanaḥ prāṇo vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchaulvāyano'bravītprāṇo vai brahmetyaprāṇato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya prāṇa evāyatanamākāśaḥ pratiṣṭhā priyamityenadupāsīta kā priyatā yājñavalkya prāṇa eva samrāḍiti hovāca prāṇasya vai samrāṭkāmāyāyājyaṁ yājayatyapratigṛhyasya pratigṛhṇātyapi tatra vadhāśaṅkaṁ bhavati yāṁ diśameti prāṇasyeva samrāṭ kāmāya prāṇo vai samrāṭ paramaṁ brahma nainaṁ prāṇo jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Udanka, the son of Sulba, told me that the vital breath (prana) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sulba say that the vital breath is Brahman; for what can be attained by a person who does not live? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The vital breath is its abode and the akasa is its support. Itshould be meditated upon as dear." "What is that dearness, O Yajnavalkya?" "It is the vital breath, Your Majesty," said Yajnavalkya. "For the sake of that vital breath (life), O Emperor, one performs sacrifices for him for whom they should not be performed and accepts gifts from him from whom they should not be accepted; nay, for the sake of the vital breath, O Emperor, one may go to a quarter where one runs the risk of losing one's life. "The vital breath, O Emperor, is the Supreme Brahman. The vital breath never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." III-ix-28(5): Do not say, 'From the seed'. (for) it is produced in a living man. A tree springs also from the seed; after it is dead it certainly springs again (from the seed as well).

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Verse ४

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेत्यपश्यतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य चक्षुरेवायतनमाकाशः प्रतिष्ठा सत्यमित्येनदुपासीत का सत्यता याज्ञवल्क्य चक्षुरेव सम्राडिति होवाच चक्षुषा वै सम्राट् पश्यन्तमाहुरद्राक्षीरिति स आहाद्राक्षमिति तत्सत्यं भवति चक्षुर्वै सम्राट् परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛiṇavāmetyabravīnme barkurvārṣṇaścakṣurvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadvārṣṇo'bravīccakṣurvai brahmetyapaśyato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etat samrāḍiti sa vai no brūhi yājñavalkya cakṣurevāyatanamākāśaḥ pratiṣṭhā satyamityenadupāsīta kā satyatā yājñavalkya cakṣureva samrāḍiti hovāca cakṣuṣā vai samrāṭ paśyantamāhuradrākṣīriti sa āhādrākṣamiti tatsatyaṁ bhavati cakṣurvai samrāṭ paramaṁ brahma nainaṁ cakṣurjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you. "Barku, the son of Vrishna, told me that the eye is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Vrishna say that the eye is Brahman; for what can be attained by a person who cannot see? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The eye is its abode and the akasa is its support. It should be meditated upon as truth." "What is truth, O Yajnavalkya?" "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, if one asks a person who has seen with his eyes: 'Have you seen?' and he answers: 'Yes, I have,' then it is true. "The eye, Your Majesty, is the Supreme Brahman. The eye never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." III-ix-28(6): If someone pulls out a tree with its root, it no more sprouts. From what root does a man spring forth after he is cut off by death?

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Verse ५

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य श्रोत्रमेवायतनमाकाशः प्रतिष्ठाऽनन्त इत्येनदुपासीत काऽनन्तता याज्ञवल्क्य दिश एव सम्राडिति होवाच तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छत्यनन्ता हि दिशो दिशो वै सम्राट् श्रोत्र श्रोत्रं वै सम्राट् परमं ब्रह्म नैन श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme gardabhīvipīto bhāradvājaḥ śrotraṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadbhāradvājo'bravīcchrotraṁ vai brahmetyaśṛṇvato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya śrotramevāyatanamākāśaḥ pratiṣṭhā'nanta ityenadupāsīta kā'nantatā yājñavalkya diśa eva samrāḍiti hovāca tasmādvai samrāḍapi yāṁ kāñca diśaṁ gacchati naivāsyā antaṁ gacchatyanantā hi diśo diśo vai samrāṭ śrotra śrotraṁ vai samrāṭ paramaṁ brahma naina śrotraṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Gardabhivipita, a descendant of Bharadvaja, told me that the ear is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the descendant of Bharadvaja say that the ear is Brahman; for what can be attained by a person who cannot hear? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The ear is its abode and the akasa is its support. It should be meditated upon as infinite." "What is infinity, O Yajnavalkya?" "It is the quarters, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, to whatever quarter (direction) one may go, one never reaches its end. Hence the quarters are infinite. The quarters, O Emperor, are the ear and the ear, O Emperor, is the Supreme Brahman. "The ear never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." III-ix-28(7): If you think he is ever born, I say, no, he is again born. Now who should again bring him forth? -- Knowledge, Bliss, Brahman, the supreme goal of the dispenser of wealth as well as of him who has realised Brahman and lives in It.

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Verse ६

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो मनो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेत्यमनसो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य मन एवायतनमाकाशः प्रतिष्ठाऽऽनन्द इत्येनदुपासीत का आनन्दता याज्ञवल्क्य मन एव सम्राडिति होवाच मनसा वै सम्राट् स्त्रियमभिहार्यते तस्यां प्रतिरूपः पुत्रो जायते स आनन्दो मनो वै सम्राट् परमं ब्रह्म नैनं मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme satyakāmo jābālo mano vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tajjābālo'bravīnmano vai brahmetyamanaso hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya mana evāyatanamākāśaḥ pratiṣṭhā''nanda ityenadupāsīta kā ānandatā yājñavalkya mana eva samrāḍiti hovāca manasā vai samrāṭ striyamabhihāryate tasyāṁ pratirūpaḥ putro jāyate sa ānando mano vai samrāṭ paramaṁ brahma nainaṁ mano jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Satyakama, the son of Jabala, told me that the mind is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Jaa say that the mind is Brahman; for what can be attained by a person who has no mind? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The mind is its abode and the akasa is its support. It should be meditated upon as bliss." "What is bliss, O Yajnavalkya?" "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your Majesty, with the mind a man desires and woos a woman; then 160 a son resembling him is born of her and he is the cause of bliss. The mind, O Emperor, is the Supreme Brahman. "The mind never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." IV-i-1: Om. Janaka, Emperor of Videha, took his seat, when there came Yajnavalkya. Janaka said to him, 'Yajnavalkya, what has brought you here? To have some animals, or to hear some subtle questions asked?' 'Both, O Emperor', said Yajnavalkya.

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Verse ७

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो हृदयं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेत्यहृदयस्य हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य हृदयमेवायतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत का स्थितता याज्ञवल्क्य हृदयमेव सम्राडिति होवाच हृदयं वै सम्राट् सर्वेषां भूतानामायतन प्रतिष्ठा हृदये ह्येव सम्राट् सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति हृदयं वै सम्राट् परमं ब्रह्म नैन हृदयं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme vidagdhaḥ śākalyo hṛdayaṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchākalyo'bravīddhṛdayaṁ vai brahmetyahṛdayasya hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya hṛdayamevāyatanamākāśaḥ pratiṣṭhā sthitirityenadupāsīta kā sthitatā yājñavalkya hṛdayameva samrāḍiti hovāca hṛdayaṁ vai samrāṭ sarveṣāṁ bhūtānāmāyatana pratiṣṭhā hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti hṛdayaṁ vai samrāṭ paramaṁ brahma naina hṛdayaṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Vidaghdha, the son of Sakala, told me that the heart is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sakala say that the heart is Brahman; for what can be attained by a person who is without a heart? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The heart is its abode and the akasa is its support. It should be meditated upon as stability." "What is stability, O Yajnavalkya?" "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the heart is the abode of all beings and the heart, Your Majesty, is the support of all beings. The heart, O Emperor, is the Supreme Brahman. "The heart never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him." IV-i-2: 'Let me hear what any one of your teachers may have told you'. 'Jitvan, the son of Silina, has told me that the organ of speech (fire) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Silina said this - that the organ of speech is Brahman, for what can a person have who cannot speak? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The organ of speech is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as intelligence'. 'What is intelligence, Yajnavalkya?' 'The organ of speech itself, O Emperor', said Yajnavalkya, 'through the organ of speech, O Emperor, friend is known; The Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, (Vedic) history, mythology, arts, Upanishads, verses, aphorisms, elucidations and explanations, (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, this world and the next, and all beings are known through the organ of speech alone, O Emperor. The organ of speech, O Emperor, is the supreme Brahman. The organ of speech never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods.' 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.

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Verse १

ॐ जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्माऽस्येवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति नाहं तद्भगवन्वेद यत्र गमिष्यामीत्यथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ब्रवीतु भगवानिति॥

om janako ha vaidehaḥ kūrcādupāvasarpannuvāca namaste'stu yājñavalkyānu mā śādhīti sa hovāca yathā vai samrāṇmahāntamadhvānameṣyan rathaṁ vā nāvaṁ vā samādadītaivamevaitābhirupaniṣadbhiḥ samāhitātmā'syevaṁ vṛndāraka āḍhyaḥ sannadhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti nāhaṁ tadbhagavanveda yatra gamiṣyāmītyatha vai te'haṁ tadvakṣyāmi yatra gamiṣyasīti bravītu bhagavāniti||

Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya. Please instruct me." Yajnavalkya said: "Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so youhave fully equipped your mind with so many secret names of Brahman. You are also honoured and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body?" "Venerable Sir, I do not know where I shall go." "Then I will tell you where you will go." "Tell me, venerable Sir." 'Let me hear whatever any one may have told you'. 'Udanka, the son of Sulba, has told me that the vital force (Vayu) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sulba said this - that the vital force is Brahman, for what can a person have who does not live? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The vital force is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as dear'. 'What is dearness, Yajnavalkya?' The vital force itself, O Emperor', said Yajnavalkya; 'for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, and accepts gifts one from whom they should not be accepted, and it is for the sake of the vital force, O Emperor, that one runs the risk of one's life in any quarter one may go to. The vital force, O Emperor, is the Supreme Brahman. The vital force never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.

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Verse २

इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्ध सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः॥

indho ha vai nāmaiṣa yo'yaṁ dakṣiṇe'kṣanpuruṣastaṁ vā etamindha santamindra ityācakṣate parokṣeṇaiva parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ||

"The person who is in the right eye is named Indha. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly. IV-i-4: 'Let me hear whatever any one may have told you'. 'Barku, the son of Vrsna, has told me that the eye (sun) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Vrsna said this - that the eye is Brahman. For what can a person have who cannot see? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The eye is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as truth'. 'What is truth, Yajnavalkya?' ''The eye itself, O Emperor', said Yajnavalkya; if a person, O Emperor, says to one who has seen with his eyes, "Have you seen?" and the latter answers, "Yes, I have", then it is true. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.

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Verse ३

अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् तयोरेष सस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डोऽथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिवाथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्त्येव ताभिर्वा एतदास्रवदास्रवति तस्मादेष प्रविविक्ताहारतर इवैव भवत्यस्माच्छारीरादात्मनः॥

athaitadvāme'kṣaṇi puruṣarūpameṣāasya patnī virāṭ tayoreṣa sastāvo ya eṣo'ntarhṛdaya ākāśo'thainayoretadannaṁ ya eṣo'ntarhṛdaye lohitapiṇḍo'thainayoretatprāvaraṇaṁ yadetadantarhṛdaye jālakamivāthainayoreṣā sṛtiḥ saṁcaraṇī yaiṣā hṛdayādūrdhvā nāḍyuccarati yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā bhavantyeva tābhirvā etadāsravadāsravati tasmādeṣa praviviktāhāratara ivaiva bhavatyasmācchārīrādātmanaḥ||

"The person who is in the left eye is his wife, Viraj (matter). The akasa that lies within the heart is their place of union. Their food is the lump (pinda) of blood in the heart. Their wrap is the net-like structure in the heart. The path on which they move from sleep to waking is the nerve that goes upward from the heart; it is like a hair split into a thousand Parts. In the body there are nerves called hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body (Taijasa) receives finer food than the gross body (Vaisvanara). IV-i-5: 'Let me hear whatever any one may have told you'. 'Gardabhivipita, of the line of Bharadvaja, has told me that the ear (the quarters) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the descendant of Bharadvaja said this - that the ear is Brahman. For what can a person have who cannot hear? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The ear is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as infinite'. 'What is infinity, Yajnavalkya?' 'The quarters themselves, O Emperor', said Yajnavalkya; 'therefore, O Emperor, to whatever direction one may go, one never reaches its end. (Hence) the quarters are infinite. The quarters, O Emperor, are the ear, and the ear, O Emperor, is the Supreme Brahman. The ear never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.

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Verse ४

तस्य प्राची दिक् प्राञ्चः प्राणा दक्षिणा दिग्दक्षिणे प्राणाः प्रतीची दिक् प्रत्यञ्चः प्राणाः उदीची दिगुदञ्चः प्राणाः ऊर्ध्वा दिगूर्ध्वाः प्राणाः अवाची दिगवाञ्चः प्राणाः सर्वा दिशः सर्वे प्राणाः स एष नेति नेत्याऽत्मागृह्यो नहि गृह्यतेऽशीर्यो नहि शीर्यतेऽसङ्गो नहि सज्यतेऽसितो न व्यथते ग रिष्यत्यभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः। स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे नमस्तेऽस्त्विमे विदेहा अयमहमस्मि॥

tasya prācī dik prāñcaḥ prāṇā dakṣiṇā digdakṣiṇe prāṇāḥ pratīcī dik pratyañcaḥ prāṇāḥ udīcī digudañcaḥ prāṇāḥ ūrdhvā digūrdhvāḥ prāṇāḥ avācī digavāñcaḥ prāṇāḥ sarvā diśaḥ sarve prāṇāḥ sa eṣa neti netyā'tmāgṛhyo nahi gṛhyate'śīryo nahi śīryate'saṅgo nahi sajyate'sito na vyathate ga riṣyatyabhayaṁ vai janaka prāpto'sīti hovāca yājñavalkyaḥ| sa hovāca janako vaideho'bhayaṁ tvā gacchatādyājñavalkya yo no bhagavannabhayaṁ vedayase namaste'stvime videhā ayamahamasmi ||

"Of the illumined sage who is identified with Prajna in deep sleep the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction is the upper vital breath, the direction below is the nether vital breath and all the directions are all the vital breaths. "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. "Verily, O Janaka, you have attained That which is free from fear," said Yajnavalkya. "Venerable Yajnavalkya," said Emperor Janaka, "may that fearless Brahman be yours too, for you have made known to us the fearless Brahman. Salutations to you! Here is the Empire of Videha and also myself at your service." IV-i-6: 'Let me hear whatever any one may have told you'. 'Satyakama, the son of Jabala, has told me that the Manas (here, the moon) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Jabala said this - that the Manas is Brahman. For what can a person have without the Manas? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The Manas is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as bliss'. 'What is bliss, Yajnavalkya?' 'The manas itself, O Emperor', said Yajnavalkya; 'with the Manas, O Emperor, a man (fancies and) woos a woman. A son resembling him is born of her, and he is the cause of bliss. The Manas, O Emperor, is the Supreme Brahman. The Manas never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him

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Verse १

जनक ह वैदेहं याज्ञवल्क्यो जगाम स मेने न वदिष्य इत्यथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते तस्मै ह याज्ञवल्क्यो वरं ददौ स ह कामप्रश्नमेव वव्रे त हास्मै ददौ त ह सम्राडेव पूर्वं पप्रच्छ॥

janaka ha vaidehaṁ yājñavalkyo jagāma sa mene na vadiṣya ityatha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdāte tasmai ha yājñavalkyo varaṁ dadau sa ha kāmapraśnameva vavre ta hāsmai dadau ta ha samrāḍeva pūrvaṁ papraccha||

Yajnavalkya called on Janaka, Emperor of Videha. He said to himself: "I will not say anything." But once upon a time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen the right to ask him any questions he wished and Yajnavalkya had granted him the boon. So it was the Emperor who first questioned him. V-i-7: 'Let me hear whatever any one may have told you'. 'Vidagdha, the son of Sakala, has told me that the heart (mind, here, Prajapati ) is Brahman'. 'As one who has a mother, a father and a teacher should say, so has the son of Sakala said this - that the heart is Brahman. For what can a person have without the heart? But did he tell you about its abode (body) and support?' 'No, he did not'. 'This Brahman is only one-footed, O Emperor'. 'Then you tell us, Yajnavalkya'. 'The heart is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as stability'. 'What is stability, Yajnavalkya?' 'The heart itself, O Emperor', said Yajnavalkya; 'the heart, O Emperor, is the abode of all beings, and the heart, O Emperor, is the support of all beings; on the heart, O Emperor, all beings rest; the heart, O Emperor, is the Supreme Brahman. The heart never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a god, he attains the gods'. 'I give you a thousand cows with a bull like an elephant', said Emperor Janaka. Yajnavalkya replied, 'My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him'.

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Verse २

याज्ञवल्क्य किंज्योतिरयं पुरुष इति। आदित्यज्योतिः सम्राडिति होवाचादित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य॥

yājñavalkya kiṁjyotirayaṁ puruṣa iti| ādityajyotiḥ samrāḍiti hovācādityenaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"Yajnavalkya, what serves as light for a man?" "The light of the sun, O Emperor," said Yajnavalkya, "for with the sun as light he sits, goes out, works and returns." "Just so, Yajnavalkya." IV-ii-1: Janaka, Emperor of Videha, rose from his lounge and approaching Yajnavalkya said, 'Salutations to you, Yajnavalkya, please instruct me'. Yajnavalkya replied, 'As one wishing to go a long distance, O Emperor, should secure a chariot or a boat, so have you fully equipped your mind with so many secret names (of Brahman). You are likewise respected and wealthy, and you have studied the Vedas and heard the Upanishads; (but) where will you go when you are separated from this body?' 'I do not know, sir, where I shall go'. 'Then I will tell you where you will go'. 'Tell me, sir'.

Verse ३

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

astamita āditye yājñavalkya kiṁjyotirevāyaṁ puruṣa iti candramā evāsya jyotirbhavatīti candramasaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"When the sun has set, Yajnavalkya, what serves as light for a man?" "The moon serves as his light, for with the moon as light he sits, goes out, works and returns." "Just so, Yajnavalkya." IV-ii-2: This being who is in the right eye is named Indha. Though he is Indha, he is indirectly called Indra, for the gods have a fondness, as it were, for indirect names, and hate to be called directly.

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Verse ४

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इत्यग्निरेवास्य ज्योतिर्भवत्यग्निनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य॥

astamita āditye yājñavalkya candramasyastamite kiṁjyotirevāyaṁ puruṣa ityagnirevāsya jyotirbhavatyagninaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"When the sun has set and the moon has set, Yajnavalkya, what serves as light for a man?" "Fire serves as his light, for with fire as light he sits, goes out, works and returns." "Just so, Yajnavalkya." IV-ii-3: The human form that is in the left eye is his wife, Viraj (matter). The space that is within the heart is their place of union. Their food is the lump of blood (the finest essence of what we eat) in the heart. Their wrap is the net-like structure in the heart. Their road for moving is the nerve that goes upward from the heart; it is like a hair split into a thousand parts. In this body there are nerves called Hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body has finer food than the gross body.

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Verse ५

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति वागेवास्य ज्योतिर्भवतीति वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीत्येवमेवैतद्याज्ञवल्क्य॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau kiṁjyotirevāyaṁ puruṣa iti vāgevāsya jyotirbhavatīti vācaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti tasmādvai samrāḍapi yatra svaḥ pāṇirna vinirjñāyate'tha yatra vāguccaratyupaiva tatra nyetītyevamevaitadyājñavalkya||

"When the sun has set, Yajnavalkya and the moon has set and the fire has gone out, what serves as light for a man?" "Speech (sound) serves as his light, for with speech as light he sits, goes out, works and returns. Therefore, Your Majesty, when one cannot see even one's own hand, yet when a sound is uttered, one can go there." "Just so, Yajnavalkya." IV-ii-4: Of the sage (who is identified with the vital force), the east is the eastern vital force, the south the southern vital force, the west the western vital force, the north the northern vital force, the direction above the upper vital force, the direction below the nether vital force, and all the quarters the different vital forces. 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. You have attained That which is free from fear, O Janaka', said Yajnavalkya. 'Revered Yajnavalkya', said Emperor Janaka, 'may That which is free from fear be yours, for you have made That which is free from fear known to us. Salutations to you! Here is this (empire of) Videha, as well as myself at your service

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Verse ६

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इत्यात्मैवास्य ज्योतिर्भवत्यात्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau śāntāyāṁ vāci kiṁjyotirevāyaṁ puruṣa ityātmaivāsya jyotirbhavatyātmanaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti||

"When the sun has set, Yajnavalkya and the moon has set and the fire has gone out and speech has stopped, what serves as light for a man?" "The self, indeed, is his light, for with the self as light he sits, goes out, works and returns." IV-iii-1: Yajnavalkya went to Janaka, Emperor of Videha. He thought he would not say anything. Now Janaka and Yajnavalkya had once talked on the Agnihotra, and Yajnavalkya had offered him a boon. He had begged the liberty of asking any questions he liked; and Yajnavalkya had granted him the boon. So it was the e who first asked him.

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Verse ७

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

katama ātmeti yo'yaṁ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ sa samānaḥ sannubhau lokāvanusaṁcarati dhyāyatīva lelāyatīva sa hi svapno bhūtvemaṁ lokamatikrāmati mṛityo rūpāṇi||

"Which is the self?" "This puruSa which is identified with the intellect (vijnanamaya) and is in the midst of the orgams, the self- indulgent light within the heart (intellect). Assuming the likeness of the intellect, it wansers between the two worlds; it thinks, as it were and moves, as it were being indetified with dreasm, it trasncends this waking world, which represents the forms of death (ignorance and its effects). IV-iii-2: 'Yajnavalkya, what serves as the light for a man?' 'The light of the sun, O Emperor', said Yajnavalkya; 'it is through the light of the sun that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'.

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Verse ८

स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः ससृज्यते स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति॥

sa vā ayaṁ puruṣo jāyamānaḥ śarīramabhisampadyamānaḥ pāpmabhiḥ sasṛjyate sa utkrāmanmriyamāṇaḥ pāpmano vijahāti||

"That person (the individual self), when he is born, that is to say, when he assumes a body, is joined with evils and when he dies, that is to say, leaves the body, he discards those evils. IV-iii-3: 'When the sun has set, Yajnavalkya, what exactly serves as the light for a man?' 'The moon serves as his light. It is through the light of the moon that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'.

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Verse ९

तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीय स्वप्नस्थानं तस्मिन्त्सन्ध्ये स्थाने तिष्ठन्नेते उभे स्थाने पश्यतीदं च परलोकस्थानं च। अथ यथाक्रमोऽयं परलोकस्थाने भवति तमाक्रममाक्रम्योभयान् पाप्मन आनन्दाश्च पश्यति स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपित्यत्रायं पुरुषः स्वयंज्योतिर्भवति॥

tasya vā etasya puruṣasya dve eva sthāne bhavata idaṁ ca paralokasthānaṁ ca sandhyaṁ tṛtīya svapnasthānaṁ tasmintsandhye sthāne tiṣṭhannete ubhe sthāne paśyatīdaṁ ca paralokasthānaṁ ca| atha yathākramo'yaṁ paralokasthāne bhavati tamākramamākramyobhayān pāpmana ānandāśca paśyati sa yatra prasvapityasya lokasya sarvāvato mātrāmapādāya svayaṁ vihatya svayaṁ nirmāya svena bhāsā svena jyotiṣā prasvapityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati||

"And there are only two states for that person: the one here in this world and the other in the next world. The third, the intermediate, is the dream state. When he is in that intermediate state, he surveys both states: the one here in this world and the other in the next world. Now, whatever support he may have for the next world, he provides himself with that and sees both evils (sufferings) and joys. "And when he dreams, he takes away a little of the impressions of this all-embracing world (the waking state), himself makes the body unconscious and creates a dream body in its place, revealing his own brightness by his own light-and he dreams. In this state the person becomes self-illumined. IV-iii-4: 'When the sun and the moon have set, Yajnavalkya, what exactly serves as the light for a man?' 'The fire serves as his light. It is through the fire that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'

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Verse १०

न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते न तत्रानन्दा मुदः प्रमुदो भवन्ताथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता॥

na tatra rathā na rathayogā na panthāno bhavantyatha rathānrathayogānpathaḥ sṛjate na tatrānandā mudaḥ pramudo bhavantāthānandānmudaḥ pramudaḥ sṛjate na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavantyatha veśāntān puṣkariṇīḥ sravantīḥ sṛjate sa hi kartā||

"There are no real chariots in that state, nor animals to be yoked to them, nor roads there, but he creates the chariots, animals and roads. There are no pleasures in that state, no joys, no rejoicings, but he creates the pleasures, joys and rejoicings. There are no pools in that state, no reservoirs, no rivers, but he creates the pools, reservoirs and rivers. He indeed is the agent. IV-iii-5: When the sun and the moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man?' 'Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works and returns. Therefore, O Emperor, even when one's own hand is not clearly visible, if a sound is uttered, one manages to go there.'. 'It is just so, Yajnavalkya'.

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Verse ११

तदेते श्लोका भवन्ति॥ स्वप्नेन शारीरमभिप्रहत्याऽसुप्तः सुप्तानभिचाकशीति॥ शुक्रमादाय पुनरैति स्थानं हिरण्मयः पुरुष एकहसः॥

tadete ślokā bhavanti|| svapnena śārīramabhiprahatyā'suptaḥ suptānabhicākaśīti|| śukramādāya punaraiti sthānaṁ hiraṇmayaḥ puruṣa ekahasaḥ||

"Regarding this there are the following verses: 'The effulgent infinite being (puruSa), who travels alone, makes the body insensible in sleep but himself remains awakeand taking with him the luminous particles of the organs, watches those which lie dormant. Again he comes to the waking state. IV-iii-6: When the sun and the moon have both set, the fire has gone out, and speech has stopped, Yajnavalkya, what exactly serves as the light for a man?' 'The self serves as his light. It is through the light of the self that he sits, goes out, works and returns.' 'It is just so, Yajnavalkya'.

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Verse १२

राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा। स ईयतेऽमृतो यत्रकाम हिरण्मयः पुरुष एकहसः॥

prāṇena rakṣannavaraṁ kulāyaṁ bahiṣkulāyādamṛtaścaritvā| sa īyate'mṛto yatrakāma hiraṇmayaḥ puruṣa ekahasaḥ||

'The effulgent infinite being (puruSa), who is immortal and travels alone, guards the unclean nest (body) with the help of the vital breath (prana) and himself moves out of the nest. That immortal entity wanders wherever he likes. IV-iii-7: 'Which is the self?' 'This infinite entity (Purusha) that is identified with the intellect and is in the midst of the organs, the (self-effulgent) light within the heart (intellect). Assuming the likeness (of the intellect), it moves between the two worlds; it thinks, as it were, and shakes, as it were. Being identified with dream, it transcends this world - the forms of death (ignorance etc.).'

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Verse १३

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

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

'In the dream world, the luminous one attains higher and lower states and creates many forms-now, as it were, enjoying himself in the company of women, now laughing, now even beholding frightful sights. IV-iii-8: That man, when he is born, or attains a body, is connected with evils (the body and organs); and when he dies, or leaves the body, he discards those evils.

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Verse १४

आराममस्य पश्यन्ति न तं कश्चनेति। तं नायतं बोधयेदित्याहुः॥ दुर्भिषज्य हास्मै भवति यमेष न प्रतिपद्यते। अथो खल्वाहुर्जागरितदेश एवास्यैष इति यानि ह्येव जाग्रत्पश्यति तानि सुप्त इत्यत्रायं पुरुषः स्वयंज्योतिर्भवति सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षाय ब्रूहीति॥

ārāmamasya paśyanti na taṁ kaścaneti| taṁ nāyataṁ bodhayedityāhuḥ|| durbhiṣajya hāsmai bhavati yameṣa na pratipadyate| atho khalvāhurjāgaritadeśa evāsyaiṣa iti yāni hyeva jāgratpaśyati tāni supta ityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāya brūhīti||

'Everyone sees his sport but him no one sees.' They say: 'Do not wake him suddenly.' If he does not find the right organ, the body becomes difficult to doctor. IV-iii-9: That man only two abodes, this and the next world. The dream state, which is the third, is at the junction (of the two). Staying at that junction, he surveys the two abodes, this and the next world. Whatever outfit he may have for the next world, providing himself with that he sees both evils (sufferings) and joys. When he dreams, he takes away a little of (the impressions of) this all-embracing world (the waking state), himself puts the body aside and himself creates (a dream body in its place), revealing his own lustre by his own light - and dreams. In this state the man himself becomes the light.

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Verse १५

स वा एष एतस्मिन्संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इत्येवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥

sa vā eṣa etasminsaṁprasāde ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa ityevamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti||

Yajnavalkya said: "Tha entity (puruSa), after enjoying himself and raoming in the dream state and merely witnessing the results of good and evil, remians in a state of profound sleep and then hastens back in the reverse way to his former condition, the dream state. He remains unaffected by whatever he sees in that dream state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself. V-iii-10: There are no chariots, nor animals to be yoked to them, nor roads there, but he creates the chariots, the animals and the roads. There are no pleasures, joys, or delights there, but he creates the pleasures, joys and delights. There are no pools, tanks, or rivers there, but he creates the pools, tanks and rivers. For he is the agent.

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Verse १६

स वा एष एतस्मिन्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इति एवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥

sa vā eṣa etasminsvapne ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa iti evamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti||

"Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the dream state and merely witnessing the results of good and evil, hastens back in the reverse way to his former condition, the waking state. He remains unaffected by whatever he sees in that state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself." IV-iii-11: Regarding this there are the following pithy verses: 'The radiant infinite being (Purusha) who moves alone, puts the body aside in the dream state, and remaining awake himself and taking the shining functions of the organs with him, watches those that are asleep. Again he comes to the waking state.

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Verse १७

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

sa vā eṣa etasminbuddhānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāntāyaiva||

Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the waking state and merely witnessing the results of good and evil, hastens back in the reverse way to its former condition, the dream state or that of dreamless sleep. IV-iii-12: 'The radiant infinite being who is immortal and moves alone, preserves the unclean nest (the body) with the help of the vital force, and roams out of the nest. Himself immortal, he goes wherever he likes.

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Verse १८

तद्यथा महामत्स्य उभे कूलेऽनुसंचरति पूर्वं चापरं चैवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च॥

tadyathā mahāmatsya ubhe kūle'nusaṁcarati pūrvaṁ cāparaṁ caivamevāyaṁ puruṣa etāvubhāvantāvanusaṁcarati svapnāntaṁ ca buddhāntaṁ ca||

"As a large fish swims alternately to both banks of a river-the east and the west-so does the infinite being move to both these states: dreaming and waking. V-iii-13: 'In the dream world, the shining one, attaining higher and lower states, puts forth innumerable forms. He seems to be enjoying himself in the company of women, or laughing, or even seeing frightful things.

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Verse १९

तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः सहत्य पक्षौ संलयायैव ध्रियत एवमेवायं पुरुष एतस्मा अन्ताय धावति यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति॥

tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ sahatya pakṣau saṁlayāyaiva dhriyata evamevāyaṁ puruṣa etasmā antāya dhāvati yatra supto na kaṁcana kāmaṁ kāmayate na kaṁcana svapnaṁ paśyati||

"As a hawk or a falcon roaming in the sky becomes tired, folds its wings and makes for its nest, so does this infinite entity (puruSa) hasten for this state, where, falling asleep, he cherishes no more desires and dreams no more dreams. IV-iii-14: 'All see his sport, but none sees him'. They say, 'Do not wake him up suddenly'. If he does not find the right organ, the body becomes difficult to doctor. Others, however, say that the dream state of a man is nothing but the waking state, because he sees in dream only those things that he sees in the waking state. (This is wrong) In the dream state the man himself becomes the light. 'I give you a thousand (cows), sir. Please instruct me further about liberation'.

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Verse २०

ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताऽणिम्ना तिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यतेऽथ यत्र देव इव राजेवाहमेवेद सर्वोऽस्मीति मन्यते सोऽस्य परमो लोकोः॥

tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatā'ṇimnā tiṣṭhanti śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇā atha yatrainaṁ ghnantīva jinantīva hastīva vicchāyayati gartamiva patati yadeva jāgradbhayaṁ paśyati tadatrāvidyayā manyate'tha yatra deva iva rājevāhameveda sarvo'smīti manyate so'sya paramo lokoaḥ||

"There are ni his body nerves (nadis) called hita, which are fine as a hair divided into a thousand parts and are filled with white, blue, brown, green and red fluids. Theyt are the seat of the suble body, which is the storehouse of impressions. Now, when he feels as if he were being killed or overpowered, or being chased by an elephant, or falling into a pit, in short, when he fancies at that time, thorough ignorance, whatever frightful thing he has expericned in the waking state, that is the dream state. So also, when he thinks he is a god, as it were, or a king, as it were, or thinks: "This universe is myself and I am all,: that is his highest state. IV-iii-15: After enjoying himself and roaming, and merely seeing (the result of) good and evil (in dream), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. 'It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.'

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Verse २१

तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माऽभय रूपम्। तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरमेवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरं तद्वा अस्यैतदाप्तकाममात्मकाममकाम रूपमशोकान्तर॥

tadvā asyaitadaticchandā apahatapāpmā'bhaya rūpam| tadyathā priyayā striyā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaramevamevāyaṁ puruṣaḥ prājñenātmanā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaraṁ tadvā asyaietadāptakāmamātmakāmamakāma rūpamaśokāntara||

"That indeed is his form-free from desires, free from evils, free from fear. As a man fully embraced by his beloved wife knows nothing that is without, nothing that is within, so does this infinite being (the self), when fully embraced by the Supreme Self, know nothing that is without, nothing that is within. "That indeed is his form, in which all his desires are fulfilled, in which all desires become the self and which is free from desires and devoid of grief. IV-iii-16: After enjoying himself and roaming in the dream state, and merely seeing (the results of) good and evil, he comes back in the inverse order to his former condition, the waking state. He is untouched by whatever he sees in that state, for this infinite being is unattached. 'It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.'

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Verse २२

अत्र पिताऽपिता भवति माताऽमाता लोका अलोका देवा अदेवा वेदा अवेदा। अत्र स्तेनोऽस्तेनो भवति भ्रूणहाऽभ्रूणहा चाण्डालोऽचण्डालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसोऽनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति॥

atra pitā'pitā bhavati mātā'mātā lokā alokā devā adevā vedā avedā| atra steno'steno bhavati bhrūṇahā'bhrūṇahā cāṇḍālo'caṇḍālaḥ paulkaso'paulkasaḥ śramaṇo'śramaṇastāpaso'tāpaso'nanvāgataṁ puṇyenānanvāgataṁ pāpena tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati||

"In this state a father is no more a father, a mother is no more a mother, the worlds are no more the worlds, the gods are no more the gods, the Vedas are no more the Vedas. In this state a thief is no more a thief, the killer of a noble brahmin is no more a killer, a chandala is no more a chandala, a paulkasa is no more a paulkasa, a monk is no more a monk, an ascetic is no more an ascetic. "This form of his is untouched by good deeds and untouched by evil deeds, for he is then beyond all the woes of his heart. IV-iii-17: After enjoying himself and roaming in the waking state, and merely seeing (the result of) good and evil, he comes back in the inverse order to his former condition, the dream state (or that of profound sleep).

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Verse २३

यद्वै तन्न पश्यति पश्यन्वै तत्र पश्यति नहि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्॥

yadvai tanna paśyati paśyanvai tatra paśyati nahi draṣṭurdṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatpaśyet||

"And when it appears that in deep sleep it does not see, yet it is seeing though it does not see; for there is no cessation of the vision of the seer, because the seer is imperishable. There is then, however, no second thing separate from the seer that it could see. IV-iii-18: As a great fish swims alternately to both the banks (of a river), eastern and western, so does this infinite being move to both these states, the dream and waking states.

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Verse २४

यद्वै तन्न जिघ्रति जिघ्रन्वै तन्न जिघ्रति नहि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वान्नतु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत्॥

yadvai tanna jighrati jighranvai tanna jighrati nahi ghrāturghrāterviparilopo vidyate'vināśitvānnatu tad dvitīyamasti tato'nyadvibhaktaṁ yajjighret||

"And when it appears that in deep sleep it does not smell, yet it is smelling though it does not smell; for there is no cessation of the smelling of the smeller, because the smeller is imperishable. There is then, however, no second thing separate from the smeller that it could smell. IV-iii-19: As a hawk or a falcon flying in the sky becomes tired, and stretching its wings, is bound for its nest, so does this infinite being run for this state, where, falling asleep, he craves no desire and sees no dream.

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Verse २५

यद्वै तन्न रसयति रसयन्वै तन्न रसयति नहि रसयितू रसयितेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत्॥

yadvai tanna rasayati rasayanvai tanna rasayati nahi rasayitū rasayiterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadrasayet||

"And when it appears that in deep sleep it does not taste, yet it is tasting though it does not taste; for there is no cessation of the tasting of the taster, because the taster is imperishable. There is then, however, no second thing separate from the taster that it could taste. -iii-20: In him are those nerves called Hita, which are as fine as a hair split into a thousand parts, and filled with white, blue, brown, green and red (serums). (They are the seat of the subtle body, in which impressions are stored). Now when (he feels) as if he were being killed or overpowered, or being pursued by an elephant, or falling into a pit, (in short) conjures up at the time through ignorance whatever terrible things he has experienced in the waking state, (that is the dream state). And when (he becomes) a god, as it were, or a king, as it were, thinks, 'This (universe) is myself, who am all', that is his highest state.

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Verse २६

यद्वै तन्न वदति वदन्वै तन्न वदति नहि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत्॥

yadvai tanna vadati vadanvai tanna vadati nahi vakturvakterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvadet||

"And when it appears that in deep sleep it does not speak, yet it is speaking though it does not speak; for there is no cessation of the speaking of the speaker, because the speaker is imperishable. There is then, however, no second thing separate from the speaker that it could speak about. IV-iii-21: That is his form - beyond desires, free from evils and fearless. As a man, fully embraced by his beloved wife, does not know anything at all, either external or internal, so does this infinite being (self), fully embraced by the Supreme Self, not know anything at all, either external or internal. That is his form - in which all objects of desire have been attained and are but the self, and which is free from desire and devoid of grief.

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Verse २७

यद्वै तन्न शृणोति शृण्वन्वै तन्न शृणोति नहि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात्॥

yadvai tanna śṛṇoti śṛṇvanvai tanna śṛṇoti nahi śrotuḥ śruterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yacchṛṇuyāt||

"And when it appears that in deep sleep it does not hear, yet it is hearing though it does not hear; for there is no cessation of the hearing of the hearer, because the hearer is imperishable. There is then, however, no second thing separate from the hearer that it could hear. IV-iii-22: In this state a father is no father, a mother no mother, worlds no worlds, the gods no gods, the Vedas no Vedas. In this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit. (This form of his) is untouched by good work and untouched by evil work, for he is then beyond all the woes of his heart (intellect).

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Verse २८

यद्वै तन्न मनुते मन्वानो वै तन्न मनुते नहि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत॥

yadvai tanna manute manvāno vai tanna manute nahi manturmaterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yanmanvīta||

"And when it appears that in deep sleep it does not think, yet it is thinking though it does not think; for there is no cessation of the thinking of the thinker, because the thinker is imperishable. There is then, however, no second thing separate from the thinker that it could think of. IV-iii-23: That it does not see in that state is because, though seeing then, it does not see; for the vision of the witness can never be lost, because it is imperishable. But there is not that second thing separate from it which it can see.

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Verse २९

यद्वै तन्न स्पृशति स्पृशन्वै तन्न स्पृशति नहि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत्॥

yadvai tanna spṛśati spṛśanvai tanna spṛśati nahi spraṣṭuḥ spṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatspṛśet||

"And when it appears that in deep sleep it does not touch, yet it is touching though it does not touch; for there is no cessation of the touching of the toucher, because the toucher is imperishable. There is then, however, no second thing separate from the toucher that it could touch. IV-iii-24: That it does not smell in that state is because, though smelling then, it does not smell; for the smeller's function of smelling can never be lost, because it is imperishable. But there is not that second thing separate from it which it can smell.

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Verse ३०

यद्वै तन्न विजानाति विजानन्वै तन्न विजानाति न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात्॥

yadvai tanna vijānāti vijānanvai tanna vijānāti na hi vijñāturvijñāterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvijānīyāt||

"And when it appears that in deep sleep it does not know, yet it is knowing though it does not know; for there is no cessation of the knowing of the knower, because the knower is imperishable. There is then, however, no second thing separate from the knower that it could know. IV-iii-25: That it does not taste in that state is because, though tasting then, it does not taste; for the taster's function of tasting can never be lost, because it is imperishable. But there is not that second thing separate from it which it can taste.

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Verse ३१

यत्र वान्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात्॥

yatra vāanyadiva syāttatrānyo'nyatpaśyedanyo'nyajjighredanyo'nyadrasayedanyo'nyadvadedanyo'nyacchṛṇuyādanyo'nyanmanvītānyo'nyatspṛśedanyo'nyadvijānīyāt||

"When in the waking and dream states there is, as it were, another, then one can see the other, then one can smell the other, then one can speak to the other, then one can hear the other, then one can think of the other, then one can touch the other, then one can know the other. IV-iii-26: That it does not speak in that state is because, though speaking then, it does not speak; for the speaker's function of speaking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can speak.

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Verse ३२

सलिल एको द्रष्टाद्वैतो भवत्येष ब्रह्मलोकः सम्राडिति हैनमनुशशास याज्ञवल्क्य एषास्य परमा गतिरेषास्य परमा संपदेषोऽस्य परमो लोक एषोऽस्य परम आनन्द एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति॥

salila eko draṣṭādvaito bhavatyeṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkya eṣāsya paramā gatireṣāsya paramā saṁpadeṣo'sya paramo loka eṣo'sya parama ānanda etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti||

"In deep sleep it becomes transparent like water, the witness, one and without a second. This is the World of Brahman, Your Majesty. This is its supreme attainment, this is its supreme glory, this it its highest world, this is its supreme bliss. On aparticle of this bliss other creatures live." Thus did Yajnavalkya teach Janaka. IV-iii-27: That it does not hear in that state is because, though hearing then, it does not hear; for the listener's function of hearing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can hear.

Verse ३३

स यो मनुष्याणा राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दोऽथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दोऽथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दोऽथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसंपद्यन्तेऽथ ये शतं कर्मदेवानामनन्दाः स एक आजानदेवानामानन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतमाजानादेवानामानन्दाः स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतं प्रजापतिलोकाः आनन्दाः स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथैष एव परम आनन्द एष ब्रह्मलोक सम्राडिति होवाच याज्ञवल्क्यः सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीत्यत्र ह याज्ञवल्क्यो बिभायांचकार मेधावी राजा सर्वेभ्यो माऽन्तेभ्य उदरौत्सीदिति॥

sa yo manuṣyāṇā rāddhaḥ samṛddho bhavatyanyeṣāmadhipatiḥ sarvairmānuṣyakairbhogaiḥ sampannatamaḥ sa manuṣyāṇāṁ parama ānando'tha ye śataṁ manuṣyāṇāmānandāḥ sa ekaḥ pitṝṇāṁ jitalokānāmānando'tha ye śataṁ pitṝṇāṁ jitalokānāmānandāḥ sa eko gandharvaloka ānando'tha ye śataṁ gandharvaloka ānandāḥ sa ekaḥ karmadevānāmānando ye karmaṇā devatvamabhisaṁpadyante'tha ye śataṁ karmadevānāmanandāḥ sa eka ājānadevānāmānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śatamājānādevānāmānandāḥ sa ekaḥ prajāpatiloka ānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śataṁ prajāpatilokāḥ ānandāḥ sa eko brahmaloka ānando yaśca śrotriyo'vṛjino'kāmahato'thaiṣa eva parama ānanda eṣa brahmaloka samrāḍiti hovāca yājñavalkyaḥ so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhītyatra ha yājñavalkyo bibhāyāṁcakāra medhāvī rājā sarvebhyo mā'ntebhya udarautsīditi||

"If a person is perfect of body and is prosperous, lord of others and most lavishly supplied with all human enjoyments, he represents the highest blessing among men. This human bliss multiplied a hundred times makes one measure of the bliss of the Manes who have won their own world. The bliss of these Manes who have won their world, multiplied a hundred times, makes one measure of bliss in the world of the gandharvas. Thebliss of the gandharvas, multiplied a hundred times, makes one measure of the bliss of the gods by action (those who attain godhood through sacrificial rites). The bliss of the gods by action, multiplied a hundred times, makes one measure of the bliss of the gods by birth, as also of one who is versed in the Vedas, sinless and free from desire. The bliss of the gods by birth, multiplied a hundred times, makes one measure of bliss in the World of Prajapan (Viraj), as also of one who is versed in the Vedas, sinless and free from desire. The bliss in the World of Prajapati, multiplied a hundred times, makes one measure of bliss in the World of Brahma (Hiranyagarbha), as also O£ one who is versed in the Vedas, sinless and free from desire. This, indeed, is the supreme bliss. This is the state of Brahman, O Emperor," said Yajnavalkya. Janaka said: I give you a thousand cows, venerable Sir. Please instruct me further about Liberation itself." At this Yajnavalkya was afraid that the intelligent emperor was driving him to give the solution of all his questions. IV-iii-28: That it does not think in that state is because, though thinking then, it does not think; for the thinker's function of thinking can never be lost, because it is imperishable. But there is not that second thing separate from it which it can think.

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Verse ३४

स वा एष एतस्मिन्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव॥

sa vā eṣa etasminsvapnānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva||

"That entity (the self), after enjoying himself and roaming in the dream state and merely witnessing the results of merits and demerits, hastens back in the reverse way to its former condition, the waking state. IV-iii-29: That it does not touch in that state is because, though touching then, it does not touch; for the toucher's function of touching can never be lost, because it is imperishable. But there is not that second thing separate from it which it can touch.

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Verse ३५

तद्यथाऽनः सुसमाहितमुत्सर्जद्यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढमुत्सर्जंयाति यत्रैतदूर्ध्वोच्छ्वासी भवति॥

tadyathā'naḥ susamāhitamutsarjadyāyādevamevāyaṁ śārīra ātmā prājñenātmanānvārūḍhamutsarjaṁyāti yatraitadūrdhvocchvāsī bhavati||

"Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult at the approach of death. IV-iii-30: That it does not know in that state is because, though knowing then, it does not know; for the knower's function of knowing can never be lost, because it is imperishable. But there is not that second thing separate from it which it can know.

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Verse ३६

स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव॥

sa yatrāyamaṇimānaṁ nyeti jarayā vopatapatā vāṇimānaṁ nigacchati tadyathāmraṁ vodumbaraṁ vā pippalaṁ vā bandhanātpramucyata evamevāyaṁ puruṣa ebhyo'ṅgebhyaḥ saṁpramucya punaḥ pratinyāyaṁ pratiyonyādravati prāṇāyaiva||

"When this body grows thin-becomes emaciated or disease- then, as a mango or a fig or a fruit of the peepul tree becomes detached from its stalk, so does this infinite being completdy detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the remanisfestation of his vital breath (prana). IV-iii-31: When there is something else, as it were, then one can see something, one can smell something, one can taste something, one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

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Verse ३७

तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरावसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीत्येव हैवंविद सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति॥

tadyathā rājānamāyantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānairāvasathaiḥ pratikalpante'yamāyātyayamāgacchatītyeva haivaṁvida sarvāṇi bhūtāni pratikalpanta idaṁ brahmāyātīdamāgacchatīti||

"Just as, when a king comes, the ugras appointed to deal with crimes; the sutas and the leaders of the village await him with food and drink and lodgings ready, saying: 'Here he comes, here he comes,' even so, for the person who knows about thefruits of his own work, there wait all the elements, saying: 'Here comes Brahman, here he comes.' IV-iii-32: It becomes (transparent) like water, one, the witness, and without a second. This is the sphere )(state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka: This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.

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Verse ३८

तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्त्येवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति यत्रैतदूर्ध्वोच्छ्वासी भवति॥

tadyathā rājānaṁ prayiyāsantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'bhisamāyantyevamevemamātmānamantakāle sarve prāṇā abhisamāyanti yatraitadūrdhvocchvāsī bhavati||

"Just as, when the king wishes to depart, the ugras appointed to deal with crimes, the sutas and the leaders of the village gather around him, even so do all the organs gather around the self, at the time of death, when it struggles for breath." V-iii-33: He who is perfect of physique and prosperous among men, the ruler of others, and most lavishly supplied with all human enjoyments, represents greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the manes who have won that world of theirs. The joy of these manes who have won that world multiplied a hundred times makes one unit joy in the world of the celestial minstrels. This joy in the world of the celestial minstrels multiplied a hundred times makes one unit of joy for the gods by action - those who have attained their godhead by their actions. This joy of the gods by action multiplied a hundred times makes one unit of joy for the gods by birth, as also of one who is versed in the Vedas, sinless and free from desire. This joy of the gods by birth multiplied a hundred times makes one unit of joy in the world of Prajapati (Viraj), as well as one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said Yajnavalkya. 'I give you a thousand (cows), sir. Please instruct me further about liberation itself'. At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions.

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Verse १

स यत्रायमात्माऽबल्यं न्येत्य संमोहमिव न्येतियथैनमेते प्राणा अभिसमायन्ति स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति स यत्रैष चाक्षुषः पुरुषः पराङ् पर्यावर्ततेऽथारूपज्ञो भवति॥

sa yatrāyamātmā'balyaṁ nyetya saṁmohamiva nyetiyathainamete prāṇā abhisamāyanti sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅ paryāvartate'thārūpajño bhavati||

Yajnavalkya continued: "Now, when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour. IV-iii-34: After enjoying himself and roaming in the dream state, and merely seeing the effects of merits and demerits, he comes back, in the inverse order, to his former condition, the waking state.

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Verse २

एकीभवति न पश्यतीत्याहुरेकीभवति न जिघ्रतीत्याहुरेकीभवति न रसयत ईत्याहुरेकीभवति न वदतीत्याहुरेकीभवति न शृणोतीताहुरेकीभवति न मनुत इत्याहुरेकीभवति न स्पृशतीत्याहुरेकीभवति न विजानातीत्याहुतस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुष्टो वा मूर्ध्नो वाऽन्येभ्यो वा शरीरदेशेभ्यस्तमुत्क्रामन्तं प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्त सर्वे प्राणा अनूत्क्रामन्ति स विज्ञानो भवति सविज्ञानमेवान्ववक्रामति। तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च॥

ekībhavati na paśyatītyāhurekībhavati na jighratītyāhurekībhavati na rasayata ītyāhurekībhavati na vadatītyāhurekībhavati na śṛṇotītāhurekībhavati na manuta ityāhurekībhavati na spṛśatītyāhurekībhavati na vijānātītyāhutasya haitasya hṛdayasyāgraṁ pradyotate tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣṭo vā mūrdhno vā'nyebhyo vā śarīradeśebhyastamutkrāmantaṁ prāṇo'nūtkrāmati prāṇamanūtkrāmanta sarve prāṇā anūtkrāmanti sa vijñāno bhavati savijñānamevānvavakrāmati| taṁ vidyākarmaṇī samanvārabhete pūrvaprajñā ca||

"The eye becomes united with the subtle body; then people say: 'He does not see.' The nose becomes united with the subtle body; then they say: 'He does not smell.' The tongue becomes united with the subtle body; then they say: 'He does not taste.' The vocal organ becomes united with the subtle body; then they say: 'He does not speak.' The ear becomes united with the subtle body; then they say: 'He does not hear.' The mind becomes united with the subtle body; then they say: 'He does not think.' The skin becomes united with the subtle body; then they say: 'He does not touch.' The intellect becomes united with the subtle body; then they say: 'He does not know.' "The upper end of the heart lights up and by that light the self departs, either through the eye or through the head or through any other part (aperture) of the body. "And when the self departs, the vital breath follows and when the vital breath departs, all the organs follow. "Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness. "Knowledge, work and past experience follow the self. IV-iii-35: Just as a cart, heavily loaded, goes on rumbling, so does the self that is in the body, being presided over by the Supreme Self, go making noises, when breathing becomes difficult.

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Verse ३

तद्यथा तृणजलायुका तृणस्यान्तं गत्वाऽन्यमाक्रममाक्रम्यात्मानमुपस हरत्येवमेवायमात्मेदं शरीरं निहत्याऽविद्यां गमयित्वाऽन्यमाक्रममाक्रम्यात्मानमुपसहरति॥

tadyathā tṛṇajalāyukā tṛṇasyāntaṁ gatvā'nyamākramamākramyātmānamupasa haratyevamevāyamātmedaṁ śarīraṁ nihatyā'vidyāṁ gamayitvā'nyamākramamākramyātmānamupasaharati||

"And just as a leech moving on a blade of grass reaches its end, takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it. IV-iii-36: When this (body) becomes thin - is emaciated through old age or disease - then, as a mango, or a fig, or a fruit of the Peepul tree is detached from its stalk, so does this infinite being, completely detaching himself from the parts of the body, again go, in the same way that he came, to particular bodies, for the unfoldment of his vital force.

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Verse ४

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतर रूपं तनुत एवमेवायमात्मेद शरीरं निहत्याऽविद्यां गमयित्वाऽन्यन्नवतरं कल्याणतर रूपं कुरुते पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वाऽन्येषां वा भूतानाम्॥

tadyathā peśaskārī peśaso mātrāmapādāyānyannavataraṁ kalyāṇatara rūpaṁ tanuta evamevāyamātmeda śarīraṁ nihatyā'vidyāṁ gamayitvā'nyannavataraṁ kalyāṇatara rūpaṁ kurute pitryaṁ vā gāndharvaṁ vā daivaṁ vā prājāpatyaṁ vā brāhmaṁ vā'nyeṣāṁ vā bhūtānām||

"And just as a goldsmith takes a small quantity of gold and fashions out of it another-a newer and better-form, so does the self, after throwing off this body, that is to say, after making it unconscious, fashion another-a newer and better-form, suited to the Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or other beings. IV-iii-37: Just as when a king is coming, the Ugras set against particular offences, the Sutas and the leaders of the village wait for him with varieties of food and drink and mansions ready, saying, 'Here he comes, here he comes', so for the person who knows about the results of his work, all the elements wait saying, 'Here comes Brahman, here he comes'.

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Verse ५

स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्षुर्मयः श्रोत्रमय पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयस्तद्यदेतदिदमयोऽदोमय इति यथाकारी यथाचारी तथा भवति साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन॥ अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसंपद्यते॥

sa vā ayamātmā brahma vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramaya pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayastadyadetadidamayo'domaya iti yathākārī yathācārī tathā bhavati sādhukārī sādhurbhavati pāpakārī pāpo bhavati puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena|| atho khalvāhuḥ kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisaṁpadyate||

"That self is indeed Brahman; it is also identified with the intellect, the mind and the vital breath, with the eyes and ears, with earth, water, air and akasa, with fire and with what is other than fire, with desire and with absence of desire, with anger and with absence of anger, with righteousness and unrighteousness, with all-it is identified, as is well known, with this (i.e. what is perceived) and with that (i.e. what is inferred). According as it acts and according as it behaves, so it becomes: by doing good it becomes good and by doing evil it becomes evil. It becomes virtuous through virtuous action and evil through evil action. "Others, however, say that the self is identified with desire alone. As is its desire, so is its resolution; and as is its resolution, so is its deed; and whatever deed it does, that it reaps. IV-iii-38: Just as when the king wishes to depart, the Ugras set against particular offences, the Sutas and the leaders of the village approach him, so do all the organs approach the departing man at the time of death, when breathing becomes difficult.

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Verse ६

तदेष श्लोको भवति॥ तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य॥ प्राप्यान्तं कर्मणस्तस्य यत्किंचेह करोत्ययम्॥ तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मण इति नु कामयमानोऽथाकामयमानोयोऽकामो निष्काम आप्तकामो आत्मकाम न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति॥

tadeṣa śloko bhavati|| tadeva saktaḥ saha karmaṇaiti liṅgaṁ mano yatra niṣaktamasya|| prāpyāntaṁ karmaṇastasya yatkiṁceha karotyayam|| tasmāllokātpunaraityasmai lokāya karmaṇa iti nu kāmayamāno'thākāmayamānoyo'kāmo niṣkāma āptakāmo ātmakāma na tasya prāṇā utkrāmanti brahmaiva sanbrahmāpyeti||

"Regarding this there is the following verse: "Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.' "Thus does the man who desires transmigrate. But as to the man who does not desire-who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self-his organs do not depart. Being Brahman, he merges in Brahman. V-iv-1: When this self becomes weak and senseless, as it were, the organs come to it. Completely withdrawing these particles of light, it comes to the heart. When the presiding deity of the eye turns back from all sides, the man fails to notice colour.

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Verse ७

तदेष श्लोको भवति। यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः॥ अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति॥ तद्यथाऽहिनिर्ल्वनी वल्मीके मृता प्रत्यस्ता शयीतैवमेवेद शरीर शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव सोऽहं भगवते सहस्रानि ददामीति होवाच जनको वैदेहः॥

tadeṣa śloko bhavati| yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ|| atha martyo'mṛto bhavatyatra brahma samaśnuta iti|| tadyathā'hinirlvanī valmīke mṛtā pratyastā śayītaivameveda śarīra śete'thāyamaśarīro'mṛitaḥ prāṇo brahmaiva teja eva so'haṁ bhagavate sahasrāni dadāmīti hovāca janako vaidehaḥ||

"Regarding this there are the following verses: "When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body.' "Just as the slough of a snake lies, dead and cast away, on an ant-hill, even so lies this body. Then the self becomes disembodied and immortal Spirit, the Supreme Self (Prana), Brahman, the Light." Janaka, Emperor of Videha, said: "I give you, venerable Sir, a thousand cows." V-iv-2: (The eye) becomes united (with the subtle body); then people say, 'He does not see'. (The nose) becomes united; then they say, 'He does not smell'. (The tongue) becomes united; then they say, 'He does not taste'. (The vocal Organ) becomes united; then they say, 'He does not speak'. (The ear) becomes united; then they say, 'He does not hear'. (The Manas) becomes united; then they say, 'He does not think'. (The skin) becomes united; then they say, 'He does not touch'. (The intellect) becomes united; then they say, 'He does not know'. The top of the heart brightens. Through that brightened top the self departs, either through the eye, or through the head, or through any other part of the body. When it departs, the vital force follows; when the vital force departs, all the organs follow. Then the self has particular consciousness, and goes to the body which is related to that consciousness. It is followed by knowledge, work and past experience.

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Verse ८

तदेते श्लोका भवन्ति॥ अणुः पन्था विततः पुराणो मा स्पृष्टोऽनुवित्तो मयैव॥ तेन धीरा अपियन्ति ब्रह्मविदःस्वर्गं लोकमित उर्ध्वं विमुक्ताः॥

tadete ślokā bhavanti|| aṇuḥ panthā vitataḥ purāṇo mā spṛṣṭo'nuvitto mayaiva|| tena dhīrā apiyanti brahmavidaḥsvargaṁ lokamita urdhvaṁ vimuktāḥ||

"Regarding this there are the following verses: 'The subtle, ancient path stretching far away has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the fall of this body, having been freed even while living.' Just as a leech supported on a straw goes to the end of it, takes hold of another support and contracts itself, so does the self throw this body aside - make it senseless - take hold of another support, and contract itself.

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Verse ९

तस्मिञ्छुक्लमुत नीलमाहुः पिङ्गल हरितं लोहितं च॥ एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च॥

tasmiñchuklamuta nīlamāhuḥ piṅgala haritaṁ lohitaṁ ca|| eṣa panthā brahmaṇā hānuvittastenaiti brahmavitpuṇyakṛittaijasaśca||

'Some speak of it as white, others as blue, grey, green, or red. This path is realized by a knower of Brahman and is trod by whoever knows Brahman, has done good deeds and is identified with the Supreme Light.' IV-iv-4: Just as a goldsmith takes apart a little quantity of gold and fashions another - a newer and better - form, so does the self throw this body away, or make it senseless, and make another - a newer and better - form suited to the manes or the celestial minstrels, or the gods, or Viraj, or Hiranyagarbha, or other beings.

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Verse १०

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। ततो भूय इव ते तमो य उ विद्याया रताः॥

andhaṁ tamaḥ praviśanti ye'vidyāmupāsate| tato bhūya iva te tamo ya u vidyāyā ratāḥ||

'Into blinding darkness enter those who worship ignorance; into a greater darkness than that, as it were, enter those who are devoted to knowledge.' V-iv-5: That self is indeed Brahman, as also identified with the intellect, the Manas and the vital force, with the eyes and ears, with earth, water, air and the ether, with fire, and what is other than fire, with desire and the absence of desire, with anger and the absence of anger, with righteousness and unrighteousness, with everything --identified, in fact, with this (what is perceived) and with that (what is inferred). As it does and acts, so it becomes; by doing good it becomes good, and by doing evil it becomes evil - it becomes virtuous through good acts and vicious through evil acts. Others, however, say, 'The self is identified with desire alone. What it desires, it resolves; what it resolves, it works out; and what it works out, it attains.'

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Verse ११

अनन्दा नाम ते लोका अन्धेन तमसाऽऽवृताः तास्ते प्रेत्याभिगच्छन्त्यविद्वासोऽबुधो जनाः॥

anandā nāma te lokā andhena tamasā''vṛtāḥ tāste pretyābhigacchantyavidvāso'budho janāḥ||

'Cheerless indeed are those worlds covered with blinding darkness. To them after death go those people who are ignorant and unwise.' IV-iv-6: Regarding this there is the following pithy verse: 'Being attached he, together with the work, attains that result to which his subtle body or mind is attached. Exhausting the results of whatever work he did in this life, he returns from that world to this for (fresh) work'. Thus does the man who desires (transmigrate). But the man who does not desire (never transmigrates). Of him who is without desires, who is free from desires, the objects of whose desire have been attained, and to whom all objects of desire are but the Self - the organs do not depart. Being but Brahman, he is merged in Brahman.

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Verse १२

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत्॥

ātmānaṁ cedvijānīyādayamasmīti pūruṣaḥ kimicchankasya kāmāya śarīramanusaṁjvaret||

'If a man knows the Self as I am this, then desiring what and for whose sake will he suffer in the wake of the body?' IV-iv-7: Regarding this there is this pithy verse: 'When all the desires that dwell in his heart (mind) are gone, then he, having been mortal, becomes immortal, and attains Brahman in this very body'. Just as the lifeless Slough of a snake is cast off and lies in the ant-hill, so does this body lie. Then the self becomes disembodied and immortal, (becomes) the Prana (Supreme Self), Brahman, the Light. 'I give you a thousand (cows), sir', said Janaka, Emperor of Videha.

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Verse १३

यस्यानुवित्तः प्रतिबुद्ध आत्माऽस्मिन्त्संदेह्ये गहने प्रविष्टः॥ स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव॥

yasyānuvittaḥ pratibuddha ātmā'smintsaṁdehye gahane praviṣṭaḥ|| sa viśvakṛtsa hi sarvasya kartā tasya lokaḥ sa u loka eva||

'Whoever has realized and intimately known the Self, Which has entered this perilous and perplexing place (the body), is the maker of the universe; for he is the maker of all. All is his Self and he, again, is indeed the Self of all.' IV-iv-8: Regarding this there are the following pithy verses: the subtle, extensive, ancient way has touched (been reached by) me. (Nay) I have realised it myself. Through that sages - the knowers of Brahman - (also) go to the heavenly sphere (liberation) after the fall of this body, being freed (even while living).

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Verse १४

इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः॥ ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति॥

ihaiva santo'tha vidmastadvayaṁ na cedavedirmahatī vinaṣṭiḥ|| ye tadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti||

'Dwelling in this very body, we have somehow realized Brahman; otherwise we should have remained ignorant and great destruction would have overtaken us. Those who know Brahman become immortal, while others only suffer misery.' IV-iv-9: Some speak of it as white, others as blue, grey, green, or red. This path is realised by a Brahmana (knower of Brahman). Any other knower of Brahman who has done good deeds and is identified with the Supreme Light, (also) treads this path.

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Verse १५

यदैतमनुपश्यत्यत्मानं देवमञ्जसे॥ ईशानं भूतभव्यस्य न ततो विजुगुप्सते॥

yadaitamanupaśyatyatmānaṁ devamañjase|| īśānaṁ bhūtabhavyasya na tato vijugupsate||

'When a person following the instructions of a teacher directly beholds the effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from It.' IV-iv-10: Into blinding darkness (ignorance) enter those who worship ignorance (rites). Into greater darkness, as it were, than that enter those who are devoted to knowledge (the ceremonial portion of the Vedas).

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Verse १६

यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते॥ तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्॥

yasmādarvāksaṁvatsaro'hobhiḥ parivartate|| taddevā jyotiṣāṁ jyotirāyurhopāsate'mṛtam||

'That under which the year with its days rolls on-upon that immortal Light of l lights the gods meditate as longevity.' IV-iv-11: Miserable are those worlds enveloped by (that) blinding darkness (ignorance). To them, after death, go those people who are ignorant and unwise.

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Verse १७

यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः॥ तमेव मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतम्॥

yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ|| tameva manya ātmānaṁ vidvānbrahmāmṛto'mṛtam||

'That in which the five groups of five and the akasa rest, that very Atman I regard as the Immortal Brahman. Knowing that Brahman, I am immortal.' IV-iv-12: If a man knows the Self as 'I am this', then desiring what and for whose sake will he suffer in the wake of the body?

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Verse १८

राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः॥ ते निचिक्युर्ब्रह्म पुराणमग्र्यम्॥

prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṁ manaso ye mano viduḥ|| te nicikyurbrahma purāṇamagryam||

'They who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahman.' IV-iv-13: He who has realised and intimately known the Self that has entered this perilous and inaccessible place (the body), is the maker of the universe, for he is the maker of all, (all is) his Self, and he again is indeed the Self (of all).

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Verse १९

मनसैवानुद्रष्टव्यं नेह नानास्ति किंचन॥ मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति॥

manasaivāanudraṣṭavyaṁ neha nānāsti kiṁcana|| mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati||

'Through the mind alone is Brahman to be realized. There is in It no diversity. He goes from death to death who sees in It, as it were, diversity.' IV-iv-14: Being in this very body we have somehow known that (Brahman). If not, (I should have been) ignorant, (and) great destruction (would have taken place). Those who know It become immortal, while others attain misery alone.

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Verse २०

एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम्॥ विरजः पर आकाशादज आत्मा महान्ध्रुवः॥

ekadhaivānudraṣṭavyametadapramayaṁ dhruvam|| virajaḥ para ākāśādaja ātmā mahāndhruvaḥ||

'Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasa, birthless, infinite and unchanging.' IV-iv-15: When a man after (receiving instructions from a teacher) directly realises this effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from it.

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Verse २१

तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः॥ नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापन हि तदिति॥

tameva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ|| nānudhyāyādbahūñchabdānvāco viglāpana hi taditi||

'The intelligent seeker of Brahman, learning about the Self alone, should practise wisdom (prajna). Let him not think of too many words, for that is exhausting to the organ of speech.' V-iv-16: Below which the year with its days rotates, upon that immortal Light of all lights the gods meditate as longevity.

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Verse २२

स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयानेष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसंभेदाय तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेनैतमेव विदित्वा मुनिर्भवति। एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति। एतद्ध स्म वैतत्पूर्वे विद्वासः प्रजां न कामयन्ते किं प्रजया करिष्यामो येषां नोऽयमात्माऽयं लोक इति ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः॥ स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्येतमु हैवेते न तरत इत्यतः पापमकरवमित्यतः कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते तपतः॥

sa vā eṣa mahānaja ātmā yo'yaṁ vijñānamayaḥ prāṇeṣu ya eṣo'ntarhṛdaya ākāśastasmiñchete sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyāneṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṁ lokānāmasaṁbhedāya tametaṁ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā'nāśakenaitameva viditvā munirbhavati| etameva pravrājino lokamicchantaḥ pravrajanti| etaddha sma vaitatpūrve vidvāsaḥ prajāṁ na kāmayante kiṁ prajayā kariṣyāmo yeṣāṁ no'yamātmā'yaṁ loka iti te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavataḥ|| sa eṣa neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatyetamu haivete na tarata ityataḥ pāpamakaravamityataḥ kalyāṇamakaravamityubhe u haivaiṣa ete tarati nainaṁ kṛtākṛte tapataḥ||

"That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies in the akasa within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. Knowing It alone one becomes a sage (muni). Wishing for this World (i.e. the Self) alone, monks renounce their homes. "The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: 'What shall we do with offspring-we who have attained this Self, this World?' They gave up, it is said, their desire for sons, for wealth and for the worlds and led 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, indeed, are but desires. 'This Self is That which has been described as Not this, not this. It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. 'Him who knows this these two thoughts do not overcome: For this I did an evil deed and For this I did a good deed. He overcomes both. Things done or not done do not afflict him.' IV-iv-17: That in which the five groups of five and the (subtle) ether are placed, that very Atman I regard as the immortal Brahman. Knowing (Brahman) I am immortal.

Verse २३

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

tadetadṛcābhyuktam| eṣa nityo mahimā brāhmaṇasya na vardhate karmaṇā no kanīyān|| tasyaiva syātpadavittaṁ viditvā na lipyate karmaṇā pāpakeneti| tasmādevaṁvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā''tmanyevātmānaṁ paśyati sarvamātmānaṁ paśyati nainaṁ pāpmā tarati sarvaṁ pāpmānaṁ tarati nainaṁ pāpmā tapati sarvaṁ pāpmānaṁ tapati vipāpo virajo'vicikitso brāhmaṇo bhavatyeṣa brahmalokaḥ samrāḍenaṁ prāpito'sīti hovāca yājñavalkyaḥ so'haṁ bhagavate videhān dadāmi māṁ cāpi saha dāsyāyeti||

"This has been expressed by the following Rig verse: 'This is the eternal glory of Brahman: It neither increases nor decreases through work. Therefore one should know the nature of That alone. Knowing It one is not touched by evil action.' "Therefore he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana (knower of Brahman). This is the World of Brahman, O Emperor and you have attained It." Thus said Yajnavalkya. Janaka said: 'Venerable Sir, I give you the empire of Videha and myself, too, with it, to wait upon you. IV-iv-18: Those who have known the Vital Force of the vital force, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have realised the ancient, primordial Brahman.

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Verse २४

स वा एष महानज आत्मान्नादो वसुदानः विन्दते वसु य एवं वेद॥

sa vā eṣa mahānaja ātmānnādo vasudānaḥ vindate vasu ya evaṁ veda||

That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth. IV-iv-19: Through the mind alone (It) is to be realised. There is no difference whatsoever in It. He goes from death to death, who sees difference, as it were, in It.

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Verse २५

स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद॥

sa vā eṣa mahānaja ātmājaro'maro'mṛito'bhayo brahmābhayaṁ vai brahmābhaya hi vai brahma bhavati ya evaṁ veda||

That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman (infinite). Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman. IV-iv-20: It should be realised in one form only, (for) It is unknowable and eternal. The Self is taintless, beyond the (subtle) ether, birthless, infinite and constant.

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Verse १

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव स्त्रीप्रज्ञैव तर्हि कात्यायन्यथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन्॥

atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca tayorha maitreyī brahmavādinī babhūva strīprajñaiva tarhi kātyāyanyatha ha yājñavalkyo'nyadvṛittamupākariṣyan||

Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahman, while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life. IV-iv-21: The intelligent aspirant after Brahman, knowing about this alone, should attain intuitive knowledge. (He) should not think of too many words, for it is particularly fatiguing to the organ of speech.

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Verse २

मैत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥

maitreyīti hovāca yājñavalkyaḥ pravrajiṣyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti||

Said: "Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani." IV-iv-22: That great, birthless Self which is identified with the intellect and is in the midst of the organs, lies in the ether that is within the heart. It is the controller of all, the lord of all, the ruler of all. It does not grow better through good work nor worse through bad work. It is the lord of all, It is the ruler of all beings, It is the protector of all beings. It is the bank that serves as the boundary to keep the different worlds apart. The Brahmanas seek to know It through the study of the Vedas, sacrifices, charity, and austerity consisting in a dispassionate enjoyment of sense-objects. Knowing It alone, one becomes a sage. Desiring this world (the Self) alone, monks renounce their homes. This is (the reason for it); The ancient sages, it is said, did not desire children (thinking), 'What shall we achieve through children, we who have attained this Self, this world (result).' They, it is said, renounced their desire for sons, for wealth and for the worlds, and lived 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. 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. (it is but proper) that the sage is never overtaken by these two thoughts, 'I did an evil act for this', 'I did a good act for this'. He conquers both of them. Things done or not done do not trouble him.

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Verse ३

सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताऽऽहो नेति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्याद्अमृतत्वस्य तु नाशास्ति वित्तेनेति॥

sā hovāca maitreyī yannu ma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātsyāṁ nvahaṁ tenāmṛtā''ho neti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nāśāsti vitteneti||

Maitreyi said: "Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?" "No," replied Yajnavalkya, "your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth." IV-iv-23: This has been expressed by the following hymn: This is the eternal glory of a knower of Brahman: it neither increases nor decreases through work. (Therefore) one should know the nature of that alone. Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self-controlled, calm, withdrawn into himself, enduring and concentrated, and sees the self in his own self (body); he sees all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (but) he consumes all evil. He becomes sinless, taintless, free from doubts, and a Brahmana (knower of Brahman). This is the world of Brahman, O Emperor, and you have attained it - said Yajnavalkya. 'I give you sir, the empire of Videha, and myself too with it, to wait upon you'.

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Verse ४

सा होवाच मैत्रेयीः येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥

sā hovāca maitreyīḥ yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti||

Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality." IV-iv-24: That great, birthless Self is the eater of food and the giver of wealth (the fruits of one's work). He who knows It as such receives wealth (those fruits).

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Verse ५

स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधद्धन्त तर्हि भवत्येतद्व्याख्यास्यामि ते व्याचक्षाणस्य ते वाचं तु मे निदिध्यासस्वेति॥

sa hovāca yājñavalkyaḥ priyā vai khalu no bhavatī satī priyamavṛdhaddhanta tarhi bhavatyetadvyākhyāsyāmi te vyācakṣāṇasya te vācaṁ tu me nididhyāsasveti||

Yajnavalkya replied: "My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say." IV-iv-25: That great, birthless Self is undecaying, immortal, undying, fearless and Brahman (infinite). Brahman is indeed fearless. He who knows It as such certainly becomes the fearless Brahman.

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Verse ६

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति। न वा अरे जायायै कामाय जाता प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति। न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे पशूनां कामाय पशवः प्रिया भवन्त्यामनस्तु कामाया पशवः प्रिया भवन्ति। न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति। न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति। न वा अरे भुतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति। न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयात्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इद सर्वं विदितम्॥

sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati| na vā are jāyāyai kāmāya jātā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati| na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti| na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are paśūnāṁ kāmāya paśavaḥ priyā bhavantyāmanastu kāmāyā paśavaḥ priyā bhavanti| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati| na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati| na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti| na vā are vedānāṁ kāmāya vedāḥ priyā bhavantyātmanastu kāmāya vedāḥ priyā bhavanti| na vā are bhutānāṁ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti| na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati| ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyātmani khalvare dṛṣṭe śrute mate vijñāta ida sarvaṁ viditam||

And he said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, but they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the animals, my dear, are the animals loved, but they are loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the Vedas, my dear, are the Vedas loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known. IV-v-1: Now Yajnavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi used to discuss Brahman, (while) Katyayani had then only an essentially feminine outlook. One day Yajnavalkya, with a view to embracing life

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Verse ७

ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीद सर्वं यदयमात्मा॥

brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda vedāstaṁ parāduryo'nyatrātmano vedānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā ime vedā imāni bhūtānīda sarvaṁ yadayamātmā||

"The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The Vedas reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these Vedas, these beings and this All-are that Self. IV-v-2: 'O Maitreyi, my dear', said Yajnavalkya, 'I am going to renounce this life for monasticism. Allow me to finish between you and Katyayani'.

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Verse ८

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ||

As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped. IV-v-3: Thereupon Maitreyi said, 'Sir, if indeed this whole earth full of wealth be mine, shall I be immortal through that, or not?' 'No', replied Yajnavalkya, 'your life will be just like that of people who possess plenty of things, but there is no hope of immortality through wealth.'

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Verse ९

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

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ||

And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped. IV-v-4: Then Maitreyi said, 'What shall I do with that which will not make me immortal? Tell me, sir, of that alone which you know (to be the only means of immortality).'

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Verse १०

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

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ||

And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped only when the general note of the vina or the general sound produced by the different kinds of playing is grasped; IV-v-5: Yajnavalkya said, 'My dear, you have been my beloved (even before), and you have magnified what is after my heart. If you wish, my dear, I will explain it to you. As I explain it, meditate (upon its meaning).

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Verse ११

स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि॥

sa yathārdraidhāgnerabhyāhitasya pṛthagdhūmā viniścarantyevaṁ vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtānyasyaivaitāni sarvāṇi niśvasitāni||

"As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are all like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth. IV-v-6: He said: 'It is not for the sake of the husband, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the wife, my dear, that she is loved, but for one's own sake that she is loved. It is not for the sake of the sons, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of wealth, my dear, that it is loved, but for one's own sake that it is loved. It is not for the sake of the Brahmana, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of the Kshatriya, my dear, that he is loved, but for one's own sake that he is loved. It is not for the sake of worlds, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of the gods, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of beings, my dear, that they are loved, but for one's own sake that they are loved. It is not for the sake of all, my dear, that all is loved, but for one's own sake that it is loved. The Self, my dear Maitreyi, should be realised - should be heard of, reflected on and meditated upon. When the Self, my dear, is realised by being heard of, reflected on and meditated upon, all this is known.

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Verse १२

स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्याना हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थ एकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वना पादावेकायनमेव सर्वेषां वेदाना वागेकायनम्॥

sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānā hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupastha ekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanā pādāvekāyanameva sarveṣāṁ vedānā vāgekāyanam||

"As the ocean is the one goal of all waters (the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas. IV-v-7: The Brahmana ousts (slights) one who knows him as different from the Self. The Kshatriya ousts one who knows him as different from the Self. Worlds oust one who knows them as different from the Self. The gods oust one who knows them as different from the Self. The Vedas oust one who knows them as different from the Self. Beings oust one who knows them as different from the Self. All ousts one who knows it as different from the Self. This Brahmana, this Kshatriya, these worlds, these gods, these Vedas, these beings and these all -- are this Self.

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Verse १३

स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवेवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रविमीति होवाच याज्ञवल्क्यः॥

sa yathā saindhavaghano'nantaro'bāhyaḥ kṛtsno rasaghana evevaṁ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravimīti hovāca yājñavalkyaḥ||

"As a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self comes out as a separate entity from the elements and with their destruction this separate existence is also destroyed. After attaining this oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya. IV-v-8: As, when a drum is beaten, one cannot distinguish its various particular notes, but they are included in the general note of the drum or in the general sound produced by different kinds of strokes.

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Verse १४

सा होवाच मैत्रेयत्रैव मा भगवान्मोहान्तमापीपिन्न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वाऽरेऽयमात्मानुच्छित्तिधर्मा॥

sā hovāca maitreyatraiva mā bhagavānmohāntamāpīpinna vā ahamimaṁ vijānāmīti sa hovāca na vā are'haṁ mohaṁ bravīmyavināśī vā're'yamātmānucchittidharmā||

Then Maitreyi said: "Just here you have completely bewildered me, venerable Sir. Indeed, I do not at all understand this." He replied: "Certainly I am not saying anything bewildering, my dear. Verily, this Self is immutable and indestructible. IV-v-9: As, when a conch is blown, one cannot distinguish its various particular notes, but they are included in the general note of the conch or in the general sound produced by different kinds of playing.

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Verse १५

यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतर रसयते तदितर इतरमभिवदति तदितर इतर शृणोति तदितर इतरं मनुते तदितर इतर स्पृशति तदितर इतरं विजानाति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन क रसयेत्तत्केन कमभिवदेत्तत्केन क शृणुयात्तत्केन कं मन्वीत तत्केन क स्पृशेत्तत्केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयात्स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयेतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार॥

yatra hi dvaitamiva bhavati taditara itaraṁ paśyati taditara itaraṁ jighrati taditara itara rasayate taditara itaramabhivadati taditara itara śṛṇoti taditara itaraṁ manute taditara itara spṛśati taditara itaraṁ vijānāti yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyettatkena kaṁ jighrettatkena ka rasayettatkena kamabhivadettatkena ka śṛṇuyāttatkena kaṁ manvīta tatkena ka spṛśettatkena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyātsa eṣa neti netyātmā'gṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyati vijñātāramare kena vijānīyādityuktānuśāsanāsi maitreyetāvadare khalvamṛtatvamiti hoktvā yājñavalkyo vijahāra||

"For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahmaneverything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known? "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 never attaches Itself; unfettered, for It never feels pain and never suffers injury. Through what, O Maitreyi, should one know the Knower? "Thus you have the instruction given to you. This much, indeed, is the means to Immortality." Having said this, Yajnavalkya renounced home. IV-v-10: As, when a Vina is played, one cannot distinguish its various particular notes, but they are included in the general note of the Vina or in the general sound produced by different kinds of playing.

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Verse १

अथ वशः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥

atha vaśaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ||

Now the line of teachers: We received the knowledge from Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama. IV-v-11: As from a fire kindled with wet faggot diverse kinds of smoke issue, even so, my dear, the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, arts, Upanishads, pithy verses, aphorisms, elucidations, explanations, sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are (like) the breath of this infinite Reality. They are like the breath of this (Supreme Self).

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Verse २

अग्निवेश्यादाग्निवेश्यो गार्ग्याद्गार्ग्यो गार्ग्याद्गार्ग्यो गौतमाद्गौतमः सैतवात्सैतवः पाराशर्यायणात्पाराशर्यायणो गार्ग्यायणादार्ग्यायणो उद्दालकायनादुद्दालकायनो जाबालायनात्जाबालायनो माध्यन्दिनायनान्माध्यन्दिनायनः सौकरायणात्सौकरायणः काषायणात्काषायणः सायकायनात्सायकायनः कौशिकायनेः कौशिकायनिः॥

agniveśyādāgniveśyo gārgyādgārgyo gārgyādgārgyo gautamādgautamaḥ saitavātsaitavaḥ pārāśaryāyaṇātpārāśaryāyaṇo gārgyāyaṇādārgyāyaṇo uddālakāyanāduddālakāyano jābālāyanātjābālāyano mādhyandināyanānmādhyandināyanaḥ saukarāyaṇātsaukarāyaṇaḥ kāṣāyaṇātkāṣāyaṇaḥ sāyakāyanātsāyakāyanaḥ kauśikāyaneḥ kauśikāyaniḥ||

From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Pirasaryayana. Parasarayayana from Gargyayana. Gargyayana from Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani. Kausikayani IV-v-12: As the ocean is the one goal of all sorts of water, as the skin is the one goal of all kinds of touch, as the nostrils are the one goal of all odours, as the tongue is the one goal of all savours, as the eye is the one goal of all colours , as the ear is the one goal of all sounds, as the Manas is the one goal of all deliberations, as the intellect is the one goal of all kinds of knowledge, as the hands are the one goal of all sort of work, as the organ of generation is the one goal of all kinds of enjoyment, as the anus is the one goal of all excretions, as the feet are the one goal of all kinds of walking, as the organ of speech is the one goal of all Vedas.

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Verse ३

घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरसुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणो दैवादथर्वादैवो मृत्योः प्राध्व सनान्मृत्युः प्राध्व सनः प्राध्व सनात्प्रध्व सन एकर्षेरेकर्षिर्विप्रचित्तिर्व्यष्टेर्वृष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणोब्रह्म स्वयंभु ब्रह्मणे नमः॥

ghṛtakauśikādghṛtakauśikaḥ pārāśaryāyaṇātpārāśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirasurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo gautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'śvibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo daivādatharvādaivo mṛtyoḥ prādhva sanānmṛtyuḥ prādhva sanaḥ prādhva sanātpradhva sana ekarṣerekarṣirvipracittirvyaṣṭervṛṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇobrahma svayaṁbhu brahmaṇe namaḥ||

From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yiska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from SandiIya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha). Brahman is self-born (eternal). Salutation to Brahman. IV-v-13: As a lump of salt is without interior or exterior, entire, and purely saline in taste, even so is the Self without interior or exterior, entire, and Pure Intelligence alone. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya.

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Verse १४

सा होवाच मैत्रेयत्रैव मा भगवान्मोहान्तमापीपिन्न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वाऽरेऽयमात्मानुच्छित्तिधर्मा॥

sā hovāca maitreyatraiva mā bhagavānmohāntamāpīpinna vā ahamimaṁ vijānāmīti sa hovāca na vā are'haṁ mohaṁ bravīmyavināśī vā're'yamātmānucchittidharmā||

Then Maitreyi said: "Just here you have completely bewildered me, venerable Sir. Indeed, I do not at all understand this." He replied: "Certainly I am not saying anything bewildering, my dear. Verily, this Self is immutable and indestructible. IV-v-14: Maitreyi said, 'Just here you have led me into the midst of confusion, sir, I do not at all comprehend this'. He said, 'Certainly, I am not saying anything confusing. This self is indeed immutable and indestructible, my dear'.

Verse १५

यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतर रसयते तदितर इतरमभिवदति तदितर इतर शृणोति तदितर इतरं मनुते तदितर इतर स्पृशति तदितर इतरं विजानाति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन क रसयेत्तत्केन कमभिवदेत्तत्केन क शृणुयात्तत्केन कं मन्वीत तत्केन क स्पृशेत्तत्केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयात्स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयेतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार॥

yatra hi dvaitamiva bhavati taditara itaraṁ paśyati taditara itaraṁ jighrati taditara itara rasayate taditara itaramabhivadati taditara itara śṛṇoti taditara itaraṁ manute taditara itara spṛśati taditara itaraṁ vijānāti yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyettatkena kaṁ jighrettatkena ka rasayettatkena kamabhivadettatkena ka śṛṇuyāttatkena kaṁ manvīta tatkena ka spṛśettatkena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyātsa eṣa neti netyātmā'gṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyati vijñātāramare kena vijānīyādityuktānuśāsanāsi maitreyetāvadare khalvamṛtatvamiti hoktvā yājñavalkyo vijahāra||

"For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahmaneverything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known? "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 never attaches Itself; unfettered, for It never feels pain and never suffers injury. Through what, O Maitreyi, should one know the Knower? "Thus you have the instruction given to you. This much, indeed, is the means to Immortality." Having said this, Yajnavalkya renounced home. IV-v-15: Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one touches something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what? Through what should one know that owing to which all this is known? 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. Through what, O Maitreyi, should one know the Knower? So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left.

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Verse १

अथ वशः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥

atha vaśaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ||

Now the line of teachers: We received the knowledge from Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama. IV-vi-1: Now the line of teachers: Pautimasya (received it) from Gaupavana. Gaupavana from another Pautimasya. This Pautimasya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama -

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Verse २

अग्निवेश्यादाग्निवेश्यो गार्ग्याद्गार्ग्यो गार्ग्याद्गार्ग्यो गौतमाद्गौतमः सैतवात्सैतवः पाराशर्यायणात्पाराशर्यायणो गार्ग्यायणादार्ग्यायणो उद्दालकायनादुद्दालकायनो जाबालायनात्जाबालायनो माध्यन्दिनायनान्माध्यन्दिनायनः सौकरायणात्सौकरायणः काषायणात्काषायणः सायकायनात्सायकायनः कौशिकायनेः कौशिकायनिः॥

agniveśyādāgniveśyo gārgyādgārgyo gārgyādgārgyo gautamādgautamaḥ saitavātsaitavaḥ pārāśaryāyaṇātpārāśaryāyaṇo gārgyāyaṇādārgyāyaṇo uddālakāyanāduddālakāyano jābālāyanātjābālāyano mādhyandināyanānmādhyandināyanaḥ saukarāyaṇātsaukarāyaṇaḥ kāṣāyaṇātkāṣāyaṇaḥ sāyakāyanātsāyakāyanaḥ kauśikāyaneḥ kauśikāyaniḥ||

From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Pirasaryayana. Parasarayayana from Gargyayana. Gargyayana from Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani. Kausikayani IV-vi-2: From Agnivesya. Agnivesya from Sandilya and Anabhimlata. Anabhinlata from another of that name. He from a third Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Pracinayogya. They from Parasarya. Parasarya from Bharadvaja. He from Bharadvaja and Gautama. Gautama from another Bharatvaja. He from another Parasarya. Parasarya from Baijavapayana. He from Kausikayani. Kausikayani -

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Verse ३

घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरसुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणो दैवादथर्वादैवो मृत्योः प्राध्व सनान्मृत्युः प्राध्व सनः प्राध्व सनात्प्रध्व सन एकर्षेरेकर्षिर्विप्रचित्तिर्व्यष्टेर्वृष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणोब्रह्म स्वयंभु ब्रह्मणे नमः॥

ghṛtakauśikādghṛtakauśikaḥ pārāśaryāyaṇātpārāśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirasurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo gautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'śvibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo daivādatharvādaivo mṛtyoḥ prādhva sanānmṛtyuḥ prādhva sanaḥ prādhva sanātpradhva sana ekarṣerekarṣirvipracittirvyaṣṭervṛṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇobrahma svayaṁbhu brahmaṇe namaḥ||

From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yiska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from SandiIya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha). Brahman is self-born (eternal). Salutation to Brahman. IV-vi-3: From Ghrtakausika. Ghrtakausika from Parasaryayana. He from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. He from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. He from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. He from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhi-kaundinya. He from Vatsanapat Babhrava. He from Pathin Saubhara. He from Ayasya Angirasa. He from Abhuti Tvastra. He from Visvarupa Tvastra. He from the Asvins. They from Dadhyac Atharvana. He from Atharvan Daiva. He from Mrtyu Pradhvamsana. He from Pradhvamsana. Pradhvamsana from Ekarsi. Ekarsi from Viprachitti. Viprachitti from Vyasri. Vyasti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Paramesthin (Viraj). He from Brahman (Hiranyabarbha). Brahman is self born. Salutation to Brahman.

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Verse १

ॐ जनको ह वैदेह आसांचक्रेऽथ ह याज्ञवल्क्य आवव्राज। त होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छन्नण्वन्तानीति। उभयमेव सम्राडिति होवाच॥

om janako ha vaideha āsāṁcakre'tha ha yājñavalkya āvavrāja| ta hovāca yājñavalkya kimarthamacārīḥ paśūnicchannaṇvantānīti| ubhayameva samrāḍiti hovāca||

Om. Janaka, Emperor of Videha, was seated to give audience when Yajnavalkya arrived. The Emperor said to him: "Yajnavalkya, for what purpose have you come here? With a desire for cattle, or to hear some subtle questions asked?" "For both, Your Majesty," said he.

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Verse २

यत्ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे जित्वा शैलिनिर्वाग्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेत्यवदतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य। वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेतेनदुपासीत। का प्रज्ञता याज्ञवल्क्य वागेव सम्राडिति होवाच। वाचा वै सम्राड्बन्धुः प्रज्ञायत ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव सम्राट् प्रज्ञायन्ते वाग्वै सम्राट् परमं ब्रह्म नैनं वाग्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते। हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः। स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yatte kaścidabravīttacchṛiṇavāmetyabravīnme jitvā śailinirvāgvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchailinirabravīdvāgvai brahmetyavadato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya| vāgevāyatanamākāśaḥ pratiṣṭhā prajñetenadupāsīta| kā prajñatā yājñavalkya vāgeva samrāḍiti hovāca| vācā vai samrāḍbandhuḥ prajñāyata ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva samrāṭ prajñāyante vāgvai samrāṭ paramaṁ brahma nainaṁ vāgjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste| hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ| sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Jitvan, the son of Silina, told me that the organ of speech(fire) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Silina say that the organ of speech is Brahman; for what can be attained by a person who cannot speak? But did he tell you about its abode (body) and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." “The physical organ of speech is its abode and the akasa is its support. It should be mediated upon as intelligence.” “What is intelligence, O Yajnavalkya?” “It is the organ of speech Your Majesty,” said Yajnavalkya. “Through the organ of speech alone, O Emperor, are known the Rig-Veda, the Yagur-Veda, the Sama-Veda, the Atharvangirasa, history, ancient lore, the arts, the Upanishads, verses, aphorisms, explanations, commentaries, the results of sacrifices, the result of offering oblations in the fire, the results of giving food and drink, this world, the next world and all beings. “The organ of speech, Your Majesty, is the Supreme Brahman. The organ of speech never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods.” “I give you a thousand cows with a bull as large as an elephant,” said Emperor Janaka. Yajnavalkya replied: “My father was of the opinion that one should not accept gifts from a disciple without fully instructing him.”

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Verse ३

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्म ऊदङ्कः शौल्बायनः प्राणो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छौल्वायनोऽब्रवीत्प्राणो वै ब्रह्मेत्यप्राणतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य प्राण एवायतनमाकाशः प्रतिष्ठा प्रियमित्येनदुपासीत का प्रियता याज्ञवल्क्य प्राण एव सम्राडिति होवाच प्राणस्य वै सम्राट्कामायायाज्यं याजयत्यप्रतिगृह्यस्य प्रतिगृह्णात्यपि तत्र वधाशङ्कं भवति यां दिशमेति प्राणस्येव सम्राट् कामाय प्राणो वै सम्राट् परमं ब्रह्म नैनं प्राणो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnma ūdaṅkaḥ śaulbāyanaḥ prāṇo vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchaulvāyano'bravītprāṇo vai brahmetyaprāṇato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya prāṇa evāyatanamākāśaḥ pratiṣṭhā priyamityenadupāsīta kā priyatā yājñavalkya prāṇa eva samrāḍiti hovāca prāṇasya vai samrāṭkāmāyāyājyaṁ yājayatyapratigṛhyasya pratigṛhṇātyapi tatra vadhāśaṅkaṁ bhavati yāṁ diśameti prāṇasyeva samrāṭ kāmāya prāṇo vai samrāṭ paramaṁ brahma nainaṁ prāṇo jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Udanka, the son of Sulba, told me that the vital breath (prana) is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sulba say that the vital breath is Brahman; for what can be attained by a person who does not live? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The vital breath is its abode and the akasa is its support. Itshould be meditated upon as dear." "What is that dearness, O Yajnavalkya?" "It is the vital breath, Your Majesty," said Yajnavalkya. "For the sake of that vital breath (life), O Emperor, one performs sacrifices for him for whom they should not be performed and accepts gifts from him from whom they should not be accepted; nay, for the sake of the vital breath, O Emperor, one may go to a quarter where one runs the risk of losing one's life. "The vital breath, O Emperor, is the Supreme Brahman. The vital breath never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him."

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Verse ४

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे बर्कुर्वार्ष्णश्चक्षुर्वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेत्यपश्यतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य चक्षुरेवायतनमाकाशः प्रतिष्ठा सत्यमित्येनदुपासीत का सत्यता याज्ञवल्क्य चक्षुरेव सम्राडिति होवाच चक्षुषा वै सम्राट् पश्यन्तमाहुरद्राक्षीरिति स आहाद्राक्षमिति तत्सत्यं भवति चक्षुर्वै सम्राट् परमं ब्रह्म नैनं चक्षुर्जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛiṇavāmetyabravīnme barkurvārṣṇaścakṣurvai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadvārṣṇo'bravīccakṣurvai brahmetyapaśyato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etat samrāḍiti sa vai no brūhi yājñavalkya cakṣurevāyatanamākāśaḥ pratiṣṭhā satyamityenadupāsīta kā satyatā yājñavalkya cakṣureva samrāḍiti hovāca cakṣuṣā vai samrāṭ paśyantamāhuradrākṣīriti sa āhādrākṣamiti tatsatyaṁ bhavati cakṣurvai samrāṭ paramaṁ brahma nainaṁ cakṣurjahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛuṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you. "Barku, the son of Vrishna, told me that the eye is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Vrishna say that the eye is Brahman; for what can be attained by a person who cannot see? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The eye is its abode and the akasa is its support. It should be meditated upon as truth." "What is truth, O Yajnavalkya?" "It is the eye, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, if one asks a person who has seen with his eyes: 'Have you seen?' and he answers: 'Yes, I have,' then it is true. "The eye, Your Majesty, is the Supreme Brahman. The eye never deserts him who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him."

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Verse ५

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेत्यशृण्वतो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य श्रोत्रमेवायतनमाकाशः प्रतिष्ठाऽनन्त इत्येनदुपासीत काऽनन्तता याज्ञवल्क्य दिश एव सम्राडिति होवाच तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छत्यनन्ता हि दिशो दिशो वै सम्राट् श्रोत्र श्रोत्रं वै सम्राट् परमं ब्रह्म नैन श्रोत्रं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme gardabhīvipīto bhāradvājaḥ śrotraṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tadbhāradvājo'bravīcchrotraṁ vai brahmetyaśṛṇvato hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya śrotramevāyatanamākāśaḥ pratiṣṭhā'nanta ityenadupāsīta kā'nantatā yājñavalkya diśa eva samrāḍiti hovāca tasmādvai samrāḍapi yāṁ kāñca diśaṁ gacchati naivāsyā antaṁ gacchatyanantā hi diśo diśo vai samrāṭ śrotra śrotraṁ vai samrāṭ paramaṁ brahma naina śrotraṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Gardabhivipita, a descendant of Bharadvaja, told me that the ear is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the descendant of Bharadvaja say that the ear is Brahman; for what can be attained by a person who cannot hear? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The ear is its abode and the akasa is its support. It should be meditated upon as infinite." "What is infinity, O Yajnavalkya?" "It is the quarters, Your Majesty," said Yajnavalkya. "Verily, Your Majesty, to whatever quarter (direction) one may go, one never reaches its end. Hence the quarters are infinite. The quarters, O Emperor, are the ear and the ear, O Emperor, is the Supreme Brahman. "The ear never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him."

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Verse ६

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे सत्यकामो जाबालो मनो वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेत्यमनसो हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य मन एवायतनमाकाशः प्रतिष्ठाऽऽनन्द इत्येनदुपासीत का आनन्दता याज्ञवल्क्य मन एव सम्राडिति होवाच मनसा वै सम्राट् स्त्रियमभिहार्यते तस्यां प्रतिरूपः पुत्रो जायते स आनन्दो मनो वै सम्राट् परमं ब्रह्म नैनं मनो जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme satyakāmo jābālo mano vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tajjābālo'bravīnmano vai brahmetyamanaso hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya mana evāyatanamākāśaḥ pratiṣṭhā''nanda ityenadupāsīta kā ānandatā yājñavalkya mana eva samrāḍiti hovāca manasā vai samrāṭ striyamabhihāryate tasyāṁ pratirūpaḥ putro jāyate sa ānando mano vai samrāṭ paramaṁ brahma nainaṁ mano jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Satyakama, the son of Jabala, told me that the mind is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Jaa say that the mind is Brahman; for what can be attained by a person who has no mind? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The mind is its abode and the akasa is its support. It should be meditated upon as bliss." "What is bliss, O Yajnavalkya?" "It is the mind, Your Majesty," said Yajnavdkya. "Verily, Your Majesty, with the mind a man desires and woos a woman; then 160 a son resembling him is born of her and he is the cause of bliss. The mind, O Emperor, is the Supreme Brahman. "The mind never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him."

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Verse ७

यदेव ते कश्चिदब्रवीत्तच्छृणवामेत्यब्रवीन्मे विदग्धः शाकल्यो हृदयं वै ब्रह्मेति यथा मातृमान्पितृमानाचार्यवान्ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेत्यहृदयस्य हि कि स्यादित्यब्रवीत्तु ते तस्यायतनं प्रतिष्ठां न मेऽब्रवीदित्येकपाद्वा एतत्सम्राडिति स वै नो ब्रूहि याज्ञवल्क्य हृदयमेवायतनमाकाशः प्रतिष्ठा स्थितिरित्येनदुपासीत का स्थितता याज्ञवल्क्य हृदयमेव सम्राडिति होवाच हृदयं वै सम्राट् सर्वेषां भूतानामायतन प्रतिष्ठा हृदये ह्येव सम्राट् सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति हृदयं वै सम्राट् परमं ब्रह्म नैन हृदयं जहाति सर्वाण्येनं भूतान्यभिक्षरन्ति देवो भूत्वा देवानप्येति य एवं विद्वानेतदुपास्ते हस्त्यृषभ सहस्रं ददामीति होवाच जनको वैदेहः स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति॥

yadeva te kaścidabravīttacchṛṇavāmetyabravīnme vidagdhaḥ śākalyo hṛdayaṁ vai brahmeti yathā mātṛmānpitṛmānācāryavānbrūyāttathā tacchākalyo'bravīddhṛdayaṁ vai brahmetyahṛdayasya hi ki syādityabravīttu te tasyāyatanaṁ pratiṣṭhāṁ na me'bravīdityekapādvā etatsamrāḍiti sa vai no brūhi yājñavalkya hṛdayamevāyatanamākāśaḥ pratiṣṭhā sthitirityenadupāsīta kā sthitatā yājñavalkya hṛdayameva samrāḍiti hovāca hṛdayaṁ vai samrāṭ sarveṣāṁ bhūtānāmāyatana pratiṣṭhā hṛdaye hyeva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti hṛdayaṁ vai samrāṭ paramaṁ brahma naina hṛdayaṁ jahāti sarvāṇyenaṁ bhūtānyabhikṣaranti devo bhūtvā devānapyeti ya evaṁ vidvānetadupāste hastyṛṣabha sahasraṁ dadāmīti hovāca janako vaidehaḥ sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti||

Yajnavalkya said: "Let me hear what anyone among your teachers may have told you." "Vidaghdha, the son of Sakala, told me that the heart is Brahman." "As anyone who had the benefit of being taught by a good mother, father and teacher should say, so did the son of Sakala say that the heart is Brahman; for what can be attained by a person who is without a heart? But did he tell you about its abode and support?" "No, he did not." "This Brahman is only one-footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The heart is its abode and the akasa is its support. It should be meditated upon as stability." "What is stability, O Yajnavalkya?" "It is the heart," said Yajnavalkya. "Verily, Your Majesty, the heart is the abode of all beings and the heart, Your Majesty, is the support of all beings. The heart, O Emperor, is the Supreme Brahman. "The heart never deserts him who, knowing this, meditates upon it; all beings eagerly approach him; and being a god, he attains the gods." "I give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was of the opinion that one should not accept gifts from a disciple without fully instructing him."

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Verse १

ॐ जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्यानु मा शाधीति स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्माऽस्येवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति नाहं तद्भगवन्वेद यत्र गमिष्यामीत्यथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति ब्रवीतु भगवानिति॥

om janako ha vaidehaḥ kūrcādupāvasarpannuvāca namaste'stu yājñavalkyānu mā śādhīti sa hovāca yathā vai samrāṇmahāntamadhvānameṣyan rathaṁ vā nāvaṁ vā samādadītaivamevaitābhirupaniṣadbhiḥ samāhitātmā'syevaṁ vṛndāraka āḍhyaḥ sannadhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti nāhaṁ tadbhagavanveda yatra gamiṣyāmītyatha vai te'haṁ tadvakṣyāmi yatra gamiṣyasīti bravītu bhagavāniti||

Janaka, Emperor of Videha, rose from his lounge, humbly approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya. Please instruct me." Yajnavalkya said: "Your Majesty, as one who wishes to go a long distance would procure a chariot or a ship, even so youhave fully equipped your mind with so many secret names of Brahman. You are also honoured and wealthy; you have studied the Vedas and heard the Upanishads. But do you know where you will go when you are released from this body?" "Venerable Sir, I do not know where I shall go." "Then I will tell you where you will go." "Tell me, venerable Sir."

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Verse २

इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन्पुरुषस्तं वा एतमिन्ध सन्तमिन्द्र इत्याचक्षते परोक्षेणैव परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः॥

indho ha vai nāmaiṣa yo'yaṁ dakṣiṇe'kṣanpuruṣastaṁ vā etamindha santamindra ityācakṣate parokṣeṇaiva parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ||

"The person who is in the right eye is named Indha. Though he is Indha, people call him by the indirect name Indra; for the gods are fond of indirect names and hate to be addressed directly.

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Verse ३

अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् तयोरेष सस्तावो य एषोऽन्तर्हृदय आकाशोऽथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डोऽथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिवाथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्त्येव ताभिर्वा एतदास्रवदास्रवति तस्मादेष प्रविविक्ताहारतर इवैव भवत्यस्माच्छारीरादात्मनः॥

athaitadvāme'kṣaṇi puruṣarūpameṣāasya patnī virāṭ tayoreṣa sastāvo ya eṣo'ntarhṛdaya ākāśo'thainayoretadannaṁ ya eṣo'ntarhṛdaye lohitapiṇḍo'thainayoretatprāvaraṇaṁ yadetadantarhṛdaye jālakamivāthainayoreṣā sṛtiḥ saṁcaraṇī yaiṣā hṛdayādūrdhvā nāḍyuccarati yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā bhavantyeva tābhirvā etadāsravadāsravati tasmādeṣa praviviktāhāratara ivaiva bhavatyasmācchārīrādātmanaḥ||

"The person who is in the left eye is his wife, Viraj (matter). The akasa that lies within the heart is their place of union. Their food is the lump (pinda) of blood in the heart. Their wrap is the net-like structure in the heart. The path on which they move from sleep to waking is the nerve that goes upward from the heart; it is like a hair split into a thousand Parts. In the body there are nerves called hita, which are placed in the heart. Through these the essence of our food passes as it moves on. Therefore the subtle body (Taijasa) receives finer food than the gross body (Vaisvanara).

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Verse ४

तस्य प्राची दिक् प्राञ्चः प्राणा दक्षिणा दिग्दक्षिणे प्राणाः प्रतीची दिक् प्रत्यञ्चः प्राणाः उदीची दिगुदञ्चः प्राणाः ऊर्ध्वा दिगूर्ध्वाः प्राणाः अवाची दिगवाञ्चः प्राणाः सर्वा दिशः सर्वे प्राणाः स एष नेति नेत्याऽत्मागृह्यो नहि गृह्यतेऽशीर्यो नहि शीर्यतेऽसङ्गो नहि सज्यतेऽसितो न व्यथते ग रिष्यत्यभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः। स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे नमस्तेऽस्त्विमे विदेहा अयमहमस्मि॥

tasya prācī dik prāñcaḥ prāṇā dakṣiṇā digdakṣiṇe prāṇāḥ pratīcī dik pratyañcaḥ prāṇāḥ udīcī digudañcaḥ prāṇāḥ ūrdhvā digūrdhvāḥ prāṇāḥ avācī digavāñcaḥ prāṇāḥ sarvā diśaḥ sarve prāṇāḥ sa eṣa neti netyā'tmāgṛhyo nahi gṛhyate'śīryo nahi śīryate'saṅgo nahi sajyate'sito na vyathate ga riṣyatyabhayaṁ vai janaka prāpto'sīti hovāca yājñavalkyaḥ| sa hovāca janako vaideho'bhayaṁ tvā gacchatādyājñavalkya yo no bhagavannabhayaṁ vedayase namaste'stvime videhā ayamahamasmi ||

"Of the illumined sage who is identified with Prajna in deep sleep the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction is the upper vital breath, the direction below is the nether vital breath and all the directions are all the vital breaths. "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. "Verily, O Janaka, you have attained That which is free from fear," said Yajnavalkya. "Venerable Yajnavalkya," said Emperor Janaka, "may that fearless Brahman be yours too, for you have made known to us the fearless Brahman. Salutations to you! Here is the Empire of Videha and also myself at your service."

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Verse १

जनक ह वैदेहं याज्ञवल्क्यो जगाम स मेने न वदिष्य इत्यथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते तस्मै ह याज्ञवल्क्यो वरं ददौ स ह कामप्रश्नमेव वव्रे त हास्मै ददौ त ह सम्राडेव पूर्वं पप्रच्छ॥

janaka ha vaidehaṁ yājñavalkyo jagāma sa mene na vadiṣya ityatha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdāte tasmai ha yājñavalkyo varaṁ dadau sa ha kāmapraśnameva vavre ta hāsmai dadau ta ha samrāḍeva pūrvaṁ papraccha||

Yajnavalkya called on Janaka, Emperor of Videha. He said to himself: "I will not say anything." But once upon a time Janaka, Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen the right to ask him any questions he wished and Yajnavalkya had granted him the boon. So it was the Emperor who first questioned him.

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Verse २

याज्ञवल्क्य किंज्योतिरयं पुरुष इति। आदित्यज्योतिः सम्राडिति होवाचादित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य॥

yājñavalkya kiṁjyotirayaṁ puruṣa iti| ādityajyotiḥ samrāḍiti hovācādityenaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"Yajnavalkya, what serves as light for a man?" "The light of the sun, O Emperor," said Yajnavalkya, "for with the sun as light he sits, goes out, works and returns." "Just so, Yajnavalkya."

Verse ३

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

astamita āditye yājñavalkya kiṁjyotirevāyaṁ puruṣa iti candramā evāsya jyotirbhavatīti candramasaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"When the sun has set, Yajnavalkya, what serves as light for a man?" "The moon serves as his light, for with the moon as light he sits, goes out, works and returns." "Just so, Yajnavalkya."

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Verse ४

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इत्यग्निरेवास्य ज्योतिर्भवत्यग्निनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति एवमेवैतद्याज्ञवल्क्य॥

astamita āditye yājñavalkya candramasyastamite kiṁjyotirevāyaṁ puruṣa ityagnirevāsya jyotirbhavatyagninaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti evamevaitadyājñavalkya||

"When the sun has set and the moon has set, Yajnavalkya, what serves as light for a man?" "Fire serves as his light, for with fire as light he sits, goes out, works and returns." "Just so, Yajnavalkya."

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Verse ५

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति वागेवास्य ज्योतिर्भवतीति वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीत्येवमेवैतद्याज्ञवल्क्य॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau kiṁjyotirevāyaṁ puruṣa iti vāgevāsya jyotirbhavatīti vācaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti tasmādvai samrāḍapi yatra svaḥ pāṇirna vinirjñāyate'tha yatra vāguccaratyupaiva tatra nyetītyevamevaitadyājñavalkya||

"When the sun has set, Yajnavalkya and the moon has set and the fire has gone out, what serves as light for a man?" "Speech (sound) serves as his light, for with speech as light he sits, goes out, works and returns. Therefore, Your Majesty, when one cannot see even one's own hand, yet when a sound is uttered, one can go there." "Just so, Yajnavalkya."

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Verse ६

अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इत्यात्मैवास्य ज्योतिर्भवत्यात्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति॥

astamita āditye yājñavalkya candramasyastamite śānte'gnau śāntāyāṁ vāci kiṁjyotirevāyaṁ puruṣa ityātmaivāsya jyotirbhavatyātmanaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti||

"When the sun has set, Yajnavalkya and the moon has set and the fire has gone out and speech has stopped, what serves as light for a man?" "The self, indeed, is his light, for with the self as light he sits, goes out, works and returns."

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Verse ७

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

katama ātmeti yo'yaṁ vijñānamayaḥ prāṇeṣu hṛdyantarjyotiḥ puruṣaḥ sa samānaḥ sannubhau lokāvanusaṁcarati dhyāyatīva lelāyatīva sa hi svapno bhūtvemaṁ lokamatikrāmati mṛityo rūpāṇi||

"Which is the self?" "This puruSa which is identified with the intellect (vijnanamaya) and is in the midst of the orgams, the self- indulgent light within the heart (intellect). Assuming the likeness of the intellect, it wansers between the two worlds; it thinks, as it were and moves, as it were being indetified with dreasm, it trasncends this waking world, which represents the forms of death (ignorance and its effects).

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Verse ८

स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः ससृज्यते स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति॥

sa vā ayaṁ puruṣo jāyamānaḥ śarīramabhisampadyamānaḥ pāpmabhiḥ sasṛjyate sa utkrāmanmriyamāṇaḥ pāpmano vijahāti||

"That person (the individual self), when he is born, that is to say, when he assumes a body, is joined with evils and when he dies, that is to say, leaves the body, he discards those evils.

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Verse ९

तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवत इदं च परलोकस्थानं च सन्ध्यं तृतीय स्वप्नस्थानं तस्मिन्त्सन्ध्ये स्थाने तिष्ठन्नेते उभे स्थाने पश्यतीदं च परलोकस्थानं च। अथ यथाक्रमोऽयं परलोकस्थाने भवति तमाक्रममाक्रम्योभयान् पाप्मन आनन्दाश्च पश्यति स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपित्यत्रायं पुरुषः स्वयंज्योतिर्भवति॥

tasya vā etasya puruṣasya dve eva sthāne bhavata idaṁ ca paralokasthānaṁ ca sandhyaṁ tṛtīya svapnasthānaṁ tasmintsandhye sthāne tiṣṭhannete ubhe sthāne paśyatīdaṁ ca paralokasthānaṁ ca| atha yathākramo'yaṁ paralokasthāne bhavati tamākramamākramyobhayān pāpmana ānandāśca paśyati sa yatra prasvapityasya lokasya sarvāvato mātrāmapādāya svayaṁ vihatya svayaṁ nirmāya svena bhāsā svena jyotiṣā prasvapityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati||

"And there are only two states for that person: the one here in this world and the other in the next world. The third, the intermediate, is the dream state. When he is in that intermediate state, he surveys both states: the one here in this world and the other in the next world. Now, whatever support he may have for the next world, he provides himself with that and sees both evils (sufferings) and joys. "And when he dreams, he takes away a little of the impressions of this all-embracing world (the waking state), himself makes the body unconscious and creates a dream body in its place, revealing his own brightness by his own light-and he dreams. In this state the person becomes self-illumined.

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Verse १०

न तत्र रथा न रथयोगा न पन्थानो भवन्त्यथ रथान्रथयोगान्पथः सृजते न तत्रानन्दा मुदः प्रमुदो भवन्ताथानन्दान्मुदः प्रमुदः सृजते न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्त्यथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते स हि कर्ता॥

na tatra rathā na rathayogā na panthāno bhavantyatha rathānrathayogānpathaḥ sṛjate na tatrānandā mudaḥ pramudo bhavantāthānandānmudaḥ pramudaḥ sṛjate na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavantyatha veśāntān puṣkariṇīḥ sravantīḥ sṛjate sa hi kartā||

"There are no real chariots in that state, nor animals to be yoked to them, nor roads there, but he creates the chariots, animals and roads. There are no pleasures in that state, no joys, no rejoicings, but he creates the pleasures, joys and rejoicings. There are no pools in that state, no reservoirs, no rivers, but he creates the pools, reservoirs and rivers. He indeed is the agent.

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Verse ११

तदेते श्लोका भवन्ति॥ स्वप्नेन शारीरमभिप्रहत्याऽसुप्तः सुप्तानभिचाकशीति॥ शुक्रमादाय पुनरैति स्थानं हिरण्मयः पुरुष एकहसः॥

tadete ślokā bhavanti|| svapnena śārīramabhiprahatyā'suptaḥ suptānabhicākaśīti|| śukramādāya punaraiti sthānaṁ hiraṇmayaḥ puruṣa ekahasaḥ||

"Regarding this there are the following verses: 'The effulgent infinite being (puruSa), who travels alone, makes the body insensible in sleep but himself remains awakeand taking with him the luminous particles of the organs, watches those which lie dormant. Again he comes to the waking state.

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Verse १२

राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा। स ईयतेऽमृतो यत्रकाम हिरण्मयः पुरुष एकहसः॥

prāṇena rakṣannavaraṁ kulāyaṁ bahiṣkulāyādamṛtaścaritvā| sa īyate'mṛto yatrakāma hiraṇmayaḥ puruṣa ekahasaḥ||

'The effulgent infinite being (puruSa), who is immortal and travels alone, guards the unclean nest (body) with the help of the vital breath (prana) and himself moves out of the nest. That immortal entity wanders wherever he likes.

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Verse १३

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

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

'In the dream world, the luminous one attains higher and lower states and creates many forms-now, as it were, enjoying himself in the company of women, now laughing, now even beholding frightful sights.

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Verse १४

आराममस्य पश्यन्ति न तं कश्चनेति। तं नायतं बोधयेदित्याहुः॥ दुर्भिषज्य हास्मै भवति यमेष न प्रतिपद्यते। अथो खल्वाहुर्जागरितदेश एवास्यैष इति यानि ह्येव जाग्रत्पश्यति तानि सुप्त इत्यत्रायं पुरुषः स्वयंज्योतिर्भवति सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षाय ब्रूहीति॥

ārāmamasya paśyanti na taṁ kaścaneti| taṁ nāyataṁ bodhayedityāhuḥ|| durbhiṣajya hāsmai bhavati yameṣa na pratipadyate| atho khalvāhurjāgaritadeśa evāsyaiṣa iti yāni hyeva jāgratpaśyati tāni supta ityatrāyaṁ puruṣaḥ svayaṁjyotirbhavati so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāya brūhīti||

'Everyone sees his sport but him no one sees.' They say: 'Do not wake him suddenly.' If he does not find the right organ, the body becomes difficult to doctor.

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Verse १५

स वा एष एतस्मिन्संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इत्येवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥

sa vā eṣa etasminsaṁprasāde ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa ityevamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti||

Yajnavalkya said: "Tha entity (puruSa), after enjoying himself and raoming in the dream state and merely witnessing the results of good and evil, remians in a state of profound sleep and then hastens back in the reverse way to his former condition, the dream state. He remains unaffected by whatever he sees in that dream state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself.

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Verse १६

स वा एष एतस्मिन्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव स यत्तत्र किंचित्पश्यत्यनन्वागतस्तेन भवत्यसङ्गो ह्ययं पुरुष इति एवमेवैतद्याज्ञवल्क्य सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीति॥

sa vā eṣa etasminsvapne ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva sa yattatra kiṁcitpaśyatyananvāgatastena bhavatyasaṅgo hyayaṁ puruṣa iti evamevaitadyājñavalkya so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhīti||

"Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the dream state and merely witnessing the results of good and evil, hastens back in the reverse way to his former condition, the waking state. He remains unaffected by whatever he sees in that state, for this infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please instruct me further about Liberation itself."

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Verse १७

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

sa vā eṣa etasminbuddhānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati svapnāntāyaiva||

Yajnavalkya said: "That entity (puruSa), after enjoying himself and roaming in the waking state and merely witnessing the results of good and evil, hastens back in the reverse way to its former condition, the dream state or that of dreamless sleep.

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Verse १८

तद्यथा महामत्स्य उभे कूलेऽनुसंचरति पूर्वं चापरं चैवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च॥

tadyathā mahāmatsya ubhe kūle'nusaṁcarati pūrvaṁ cāparaṁ caivamevāyaṁ puruṣa etāvubhāvantāvanusaṁcarati svapnāntaṁ ca buddhāntaṁ ca||

"As a large fish swims alternately to both banks of a river-the east and the west-so does the infinite being move to both these states: dreaming and waking.

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Verse १९

तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः सहत्य पक्षौ संलयायैव ध्रियत एवमेवायं पुरुष एतस्मा अन्ताय धावति यत्र सुप्तो न कंचन कामं कामयते न कंचन स्वप्नं पश्यति॥

tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ sahatya pakṣau saṁlayāyaiva dhriyata evamevāyaṁ puruṣa etasmā antāya dhāvati yatra supto na kaṁcana kāmaṁ kāmayate na kaṁcana svapnaṁ paśyati||

"As a hawk or a falcon roaming in the sky becomes tired, folds its wings and makes for its nest, so does this infinite entity (puruSa) hasten for this state, where, falling asleep, he cherishes no more desires and dreams no more dreams.

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Verse २०

ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताऽणिम्ना तिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यतेऽथ यत्र देव इव राजेवाहमेवेद सर्वोऽस्मीति मन्यते सोऽस्य परमो लोकोः॥

tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatā'ṇimnā tiṣṭhanti śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇā atha yatrainaṁ ghnantīva jinantīva hastīva vicchāyayati gartamiva patati yadeva jāgradbhayaṁ paśyati tadatrāvidyayā manyate'tha yatra deva iva rājevāhameveda sarvo'smīti manyate so'sya paramo lokoaḥ||

"There are ni his body nerves (nadis) called hita, which are fine as a hair divided into a thousand parts and are filled with white, blue, brown, green and red fluids. Theyt are the seat of the suble body, which is the storehouse of impressions. Now, when he feels as if he were being killed or overpowered, or being chased by an elephant, or falling into a pit, in short, when he fancies at that time, thorough ignorance, whatever frightful thing he has expericned in the waking state, that is the dream state. So also, when he thinks he is a god, as it were, or a king, as it were, or thinks: "This universe is myself and I am all,: that is his highest state.

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Verse २१

तद्वा अस्यैतदतिच्छन्दा अपहतपाप्माऽभय रूपम्। तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरमेवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किंचन वेद नान्तरं तद्वा अस्यैतदाप्तकाममात्मकाममकाम रूपमशोकान्तर॥

tadvā asyaitadaticchandā apahatapāpmā'bhaya rūpam| tadyathā priyayā striyā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaramevamevāyaṁ puruṣaḥ prājñenātmanā saṁpariṣvakto na bāhyaṁ kiṁcana veda nāntaraṁ tadvā asyaietadāptakāmamātmakāmamakāma rūpamaśokāntara||

"That indeed is his form-free from desires, free from evils, free from fear. As a man fully embraced by his beloved wife knows nothing that is without, nothing that is within, so does this infinite being (the self), when fully embraced by the Supreme Self, know nothing that is without, nothing that is within. "That indeed is his form, in which all his desires are fulfilled, in which all desires become the self and which is free from desires and devoid of grief.

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Verse २२

अत्र पिताऽपिता भवति माताऽमाता लोका अलोका देवा अदेवा वेदा अवेदा। अत्र स्तेनोऽस्तेनो भवति भ्रूणहाऽभ्रूणहा चाण्डालोऽचण्डालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसोऽनन्वागतं पुण्येनानन्वागतं पापेन तीर्णो हि तदा सर्वाञ्छोकान्हृदयस्य भवति॥

atra pitā'pitā bhavati mātā'mātā lokā alokā devā adevā vedā avedā| atra steno'steno bhavati bhrūṇahā'bhrūṇahā cāṇḍālo'caṇḍālaḥ paulkaso'paulkasaḥ śramaṇo'śramaṇastāpaso'tāpaso'nanvāgataṁ puṇyenānanvāgataṁ pāpena tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati||

"In this state a father is no more a father, a mother is no more a mother, the worlds are no more the worlds, the gods are no more the gods, the Vedas are no more the Vedas. In this state a thief is no more a thief, the killer of a noble brahmin is no more a killer, a chandala is no more a chandala, a paulkasa is no more a paulkasa, a monk is no more a monk, an ascetic is no more an ascetic. "This form of his is untouched by good deeds and untouched by evil deeds, for he is then beyond all the woes of his heart.

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Verse २३

यद्वै तन्न पश्यति पश्यन्वै तत्र पश्यति नहि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत्॥

yadvai tanna paśyati paśyanvai tatra paśyati nahi draṣṭurdṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatpaśyet||

"And when it appears that in deep sleep it does not see, yet it is seeing though it does not see; for there is no cessation of the vision of the seer, because the seer is imperishable. There is then, however, no second thing separate from the seer that it could see.

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Verse २४

यद्वै तन्न जिघ्रति जिघ्रन्वै तन्न जिघ्रति नहि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वान्नतु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत्॥

yadvai tanna jighrati jighranvai tanna jighrati nahi ghrāturghrāterviparilopo vidyate'vināśitvānnatu tad dvitīyamasti tato'nyadvibhaktaṁ yajjighret||

"And when it appears that in deep sleep it does not smell, yet it is smelling though it does not smell; for there is no cessation of the smelling of the smeller, because the smeller is imperishable. There is then, however, no second thing separate from the smeller that it could smell.

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Verse २५

यद्वै तन्न रसयति रसयन्वै तन्न रसयति नहि रसयितू रसयितेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत्॥

yadvai tanna rasayati rasayanvai tanna rasayati nahi rasayitū rasayiterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadrasayet||

"And when it appears that in deep sleep it does not taste, yet it is tasting though it does not taste; for there is no cessation of the tasting of the taster, because the taster is imperishable. There is then, however, no second thing separate from the taster that it could taste.

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Verse २६

यद्वै तन्न वदति वदन्वै तन्न वदति नहि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत्॥

yadvai tanna vadati vadanvai tanna vadati nahi vakturvakterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvadet||

"And when it appears that in deep sleep it does not speak, yet it is speaking though it does not speak; for there is no cessation of the speaking of the speaker, because the speaker is imperishable. There is then, however, no second thing separate from the speaker that it could speak about.

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Verse २७

यद्वै तन्न शृणोति शृण्वन्वै तन्न शृणोति नहि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात्॥

yadvai tanna śṛṇoti śṛṇvanvai tanna śṛṇoti nahi śrotuḥ śruterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yacchṛṇuyāt||

"And when it appears that in deep sleep it does not hear, yet it is hearing though it does not hear; for there is no cessation of the hearing of the hearer, because the hearer is imperishable. There is then, however, no second thing separate from the hearer that it could hear.

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Verse २८

यद्वै तन्न मनुते मन्वानो वै तन्न मनुते नहि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत॥

yadvai tanna manute manvāno vai tanna manute nahi manturmaterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yanmanvīta||

"And when it appears that in deep sleep it does not think, yet it is thinking though it does not think; for there is no cessation of the thinking of the thinker, because the thinker is imperishable. There is then, however, no second thing separate from the thinker that it could think of.

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Verse २९

यद्वै तन्न स्पृशति स्पृशन्वै तन्न स्पृशति नहि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत्॥

yadvai tanna spṛśati spṛśanvai tanna spṛśati nahi spraṣṭuḥ spṛṣṭerviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yatspṛśet||

"And when it appears that in deep sleep it does not touch, yet it is touching though it does not touch; for there is no cessation of the touching of the toucher, because the toucher is imperishable. There is then, however, no second thing separate from the toucher that it could touch.

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Verse ३०

यद्वै तन्न विजानाति विजानन्वै तन्न विजानाति न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वान्न तु तद् द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात्॥

yadvai tanna vijānāti vijānanvai tanna vijānāti na hi vijñāturvijñāterviparilopo vidyate'vināśitvānna tu tad dvitīyamasti tato'nyadvibhaktaṁ yadvijānīyāt||

"And when it appears that in deep sleep it does not know, yet it is knowing though it does not know; for there is no cessation of the knowing of the knower, because the knower is imperishable. There is then, however, no second thing separate from the knower that it could know.

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Verse ३१

यत्र वान्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात्॥

yatra vāanyadiva syāttatrānyo'nyatpaśyedanyo'nyajjighredanyo'nyadrasayedanyo'nyadvadedanyo'nyacchṛṇuyādanyo'nyanmanvītānyo'nyatspṛśedanyo'nyadvijānīyāt||

"When in the waking and dream states there is, as it were, another, then one can see the other, then one can smell the other, then one can speak to the other, then one can hear the other, then one can think of the other, then one can touch the other, then one can know the other.

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Verse ३२

सलिल एको द्रष्टाद्वैतो भवत्येष ब्रह्मलोकः सम्राडिति हैनमनुशशास याज्ञवल्क्य एषास्य परमा गतिरेषास्य परमा संपदेषोऽस्य परमो लोक एषोऽस्य परम आनन्द एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति॥

salila eko draṣṭādvaito bhavatyeṣa brahmalokaḥ samrāḍiti hainamanuśaśāsa yājñavalkya eṣāsya paramā gatireṣāsya paramā saṁpadeṣo'sya paramo loka eṣo'sya parama ānanda etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti||

"In deep sleep it becomes transparent like water, the witness, one and without a second. This is the World of Brahman, Your Majesty. This is its supreme attainment, this is its supreme glory, this it its highest world, this is its supreme bliss. On aparticle of this bliss other creatures live." Thus did Yajnavalkya teach Janaka.

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Verse ३३

स यो मनुष्याणा राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दोऽथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दोऽथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दोऽथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसंपद्यन्तेऽथ ये शतं कर्मदेवानामनन्दाः स एक आजानदेवानामानन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतमाजानादेवानामानन्दाः स एकः प्रजापतिलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथ ये शतं प्रजापतिलोकाः आनन्दाः स एको ब्रह्मलोक आनन्दो यश्च श्रोत्रियोऽवृजिनोऽकामहतोऽथैष एव परम आनन्द एष ब्रह्मलोक सम्राडिति होवाच याज्ञवल्क्यः सोऽहं भगवते सहस्रं ददाम्यत ऊर्ध्वं विमोक्षायैव ब्रूहीत्यत्र ह याज्ञवल्क्यो बिभायांचकार मेधावी राजा सर्वेभ्यो माऽन्तेभ्य उदरौत्सीदिति॥

sa yo manuṣyāṇā rāddhaḥ samṛddho bhavatyanyeṣāmadhipatiḥ sarvairmānuṣyakairbhogaiḥ sampannatamaḥ sa manuṣyāṇāṁ parama ānando'tha ye śataṁ manuṣyāṇāmānandāḥ sa ekaḥ pitṝṇāṁ jitalokānāmānando'tha ye śataṁ pitṝṇāṁ jitalokānāmānandāḥ sa eko gandharvaloka ānando'tha ye śataṁ gandharvaloka ānandāḥ sa ekaḥ karmadevānāmānando ye karmaṇā devatvamabhisaṁpadyante'tha ye śataṁ karmadevānāmanandāḥ sa eka ājānadevānāmānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śatamājānādevānāmānandāḥ sa ekaḥ prajāpatiloka ānando yaśca śrotriyo'vṛjino'kāmahato'tha ye śataṁ prajāpatilokāḥ ānandāḥ sa eko brahmaloka ānando yaśca śrotriyo'vṛjino'kāmahato'thaiṣa eva parama ānanda eṣa brahmaloka samrāḍiti hovāca yājñavalkyaḥ so'haṁ bhagavate sahasraṁ dadāmyata ūrdhvaṁ vimokṣāyaiva brūhītyatra ha yājñavalkyo bibhāyāṁcakāra medhāvī rājā sarvebhyo mā'ntebhya udarautsīditi||

"If a person is perfect of body and is prosperous, lord of others and most lavishly supplied with all human enjoyments, he represents the highest blessing among men. This human bliss multiplied a hundred times makes one measure of the bliss of the Manes who have won their own world. The bliss of these Manes who have won their world, multiplied a hundred times, makes one measure of bliss in the world of the gandharvas. Thebliss of the gandharvas, multiplied a hundred times, makes one measure of the bliss of the gods by action (those who attain godhood through sacrificial rites). The bliss of the gods by action, multiplied a hundred times, makes one measure of the bliss of the gods by birth, as also of one who is versed in the Vedas, sinless and free from desire. The bliss of the gods by birth, multiplied a hundred times, makes one measure of bliss in the World of Prajapan (Viraj), as also of one who is versed in the Vedas, sinless and free from desire. The bliss in the World of Prajapati, multiplied a hundred times, makes one measure of bliss in the World of Brahma (Hiranyagarbha), as also O£ one who is versed in the Vedas, sinless and free from desire. This, indeed, is the supreme bliss. This is the state of Brahman, O Emperor," said Yajnavalkya. Janaka said: I give you a thousand cows, venerable Sir. Please instruct me further about Liberation itself." At this Yajnavalkya was afraid that the intelligent emperor was driving him to give the solution of all his questions.

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Verse ३४

स वा एष एतस्मिन्स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव॥

sa vā eṣa etasminsvapnānte ratvā caritvā dṛṣṭvaiva puṇyaṁ ca pāpaṁ ca punaḥ pratinyāyaṁ pratiyonyādravati buddhāntāyaiva||

"That entity (the self), after enjoying himself and roaming in the dream state and merely witnessing the results of merits and demerits, hastens back in the reverse way to its former condition, the waking state.

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Verse ३५

तद्यथाऽनः सुसमाहितमुत्सर्जद्यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढमुत्सर्जंयाति यत्रैतदूर्ध्वोच्छ्वासी भवति॥

tadyathā'naḥ susamāhitamutsarjadyāyādevamevāyaṁ śārīra ātmā prājñenātmanānvārūḍhamutsarjaṁyāti yatraitadūrdhvocchvāsī bhavati||

"Just as a heavily loaded cart moves along, creaking, even so the self identified with the body, being presided over by the Self which is all consciousness (the Supreme Self), moves along, groaning, when breathing becomes difficult at the approach of death.

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Verse ३६

स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यत एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव॥

sa yatrāyamaṇimānaṁ nyeti jarayā vopatapatā vāṇimānaṁ nigacchati tadyathāmraṁ vodumbaraṁ vā pippalaṁ vā bandhanātpramucyata evamevāyaṁ puruṣa ebhyo'ṅgebhyaḥ saṁpramucya punaḥ pratinyāyaṁ pratiyonyādravati prāṇāyaiva||

"When this body grows thin-becomes emaciated or disease- then, as a mango or a fig or a fruit of the peepul tree becomes detached from its stalk, so does this infinite being completdy detaching himself from the parts of the body, again move on, in the same way that he came, to another body for the remanisfestation of his vital breath (prana).

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Verse ३७

तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरावसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीत्येव हैवंविद सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति॥

tadyathā rājānamāyantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānairāvasathaiḥ pratikalpante'yamāyātyayamāgacchatītyeva haivaṁvida sarvāṇi bhūtāni pratikalpanta idaṁ brahmāyātīdamāgacchatīti||

"Just as, when a king comes, the ugras appointed to deal with crimes; the sutas and the leaders of the village await him with food and drink and lodgings ready, saying: 'Here he comes, here he comes,' even so, for the person who knows about thefruits of his own work, there wait all the elements, saying: 'Here comes Brahman, here he comes.'

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Verse ३८

तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्त्येवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति यत्रैतदूर्ध्वोच्छ्वासी भवति॥

tadyathā rājānaṁ prayiyāsantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'bhisamāyantyevamevemamātmānamantakāle sarve prāṇā abhisamāyanti yatraitadūrdhvocchvāsī bhavati||

"Just as, when the king wishes to depart, the ugras appointed to deal with crimes, the sutas and the leaders of the village gather around him, even so do all the organs gather around the self, at the time of death, when it struggles for breath."

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Verse १

स यत्रायमात्माऽबल्यं न्येत्य संमोहमिव न्येतियथैनमेते प्राणा अभिसमायन्ति स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति स यत्रैष चाक्षुषः पुरुषः पराङ् पर्यावर्ततेऽथारूपज्ञो भवति॥

sa yatrāyamātmā'balyaṁ nyetya saṁmohamiva nyetiyathainamete prāṇā abhisamāyanti sa etāstejomātrāḥ samabhyādadāno hṛdayamevānvavakrāmati sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅ paryāvartate'thārūpajño bhavati||

Yajnavalkya continued: "Now, when that self becomes weak and unconscious, as it were, the organs gather around it. Having wholly seized these particles of light, the self comes to the heart. When the presiding deity of the eye turns back from all sides, the dying man fails to notice colour.

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Verse २

एकीभवति न पश्यतीत्याहुरेकीभवति न जिघ्रतीत्याहुरेकीभवति न रसयत ईत्याहुरेकीभवति न वदतीत्याहुरेकीभवति न शृणोतीताहुरेकीभवति न मनुत इत्याहुरेकीभवति न स्पृशतीत्याहुरेकीभवति न विजानातीत्याहुतस्य हैतस्य हृदयस्याग्रं प्रद्योतते तेन प्रद्योतेनैष आत्मा निष्क्रामति चक्षुष्टो वा मूर्ध्नो वाऽन्येभ्यो वा शरीरदेशेभ्यस्तमुत्क्रामन्तं प्राणोऽनूत्क्रामति प्राणमनूत्क्रामन्त सर्वे प्राणा अनूत्क्रामन्ति स विज्ञानो भवति सविज्ञानमेवान्ववक्रामति। तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च॥

ekībhavati na paśyatītyāhurekībhavati na jighratītyāhurekībhavati na rasayata ītyāhurekībhavati na vadatītyāhurekībhavati na śṛṇotītāhurekībhavati na manuta ityāhurekībhavati na spṛśatītyāhurekībhavati na vijānātītyāhutasya haitasya hṛdayasyāgraṁ pradyotate tena pradyotenaiṣa ātmā niṣkrāmati cakṣuṣṭo vā mūrdhno vā'nyebhyo vā śarīradeśebhyastamutkrāmantaṁ prāṇo'nūtkrāmati prāṇamanūtkrāmanta sarve prāṇā anūtkrāmanti sa vijñāno bhavati savijñānamevānvavakrāmati| taṁ vidyākarmaṇī samanvārabhete pūrvaprajñā ca||

"The eye becomes united with the subtle body; then people say: 'He does not see.' The nose becomes united with the subtle body; then they say: 'He does not smell.' The tongue becomes united with the subtle body; then they say: 'He does not taste.' The vocal organ becomes united with the subtle body; then they say: 'He does not speak.' The ear becomes united with the subtle body; then they say: 'He does not hear.' The mind becomes united with the subtle body; then they say: 'He does not think.' The skin becomes united with the subtle body; then they say: 'He does not touch.' The intellect becomes united with the subtle body; then they say: 'He does not know.' "The upper end of the heart lights up and by that light the self departs, either through the eye or through the head or through any other part (aperture) of the body. "And when the self departs, the vital breath follows and when the vital breath departs, all the organs follow. "Then the self becomes endowed with a particular consciousness and passes on to the body to be attained by that consciousness. "Knowledge, work and past experience follow the self.

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Verse ३

तद्यथा तृणजलायुका तृणस्यान्तं गत्वाऽन्यमाक्रममाक्रम्यात्मानमुपस हरत्येवमेवायमात्मेदं शरीरं निहत्याऽविद्यां गमयित्वाऽन्यमाक्रममाक्रम्यात्मानमुपसहरति॥

tadyathā tṛṇajalāyukā tṛṇasyāntaṁ gatvā'nyamākramamākramyātmānamupasa haratyevamevāyamātmedaṁ śarīraṁ nihatyā'vidyāṁ gamayitvā'nyamākramamākramyātmānamupasaharati||

"And just as a leech moving on a blade of grass reaches its end, takes hold of another and draws itself together towards it, so does the self, after throwing off this body, that is to say, after making it unconscious, take hold of another support and draw itself together towards it.

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Verse ४

तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतर रूपं तनुत एवमेवायमात्मेद शरीरं निहत्याऽविद्यां गमयित्वाऽन्यन्नवतरं कल्याणतर रूपं कुरुते पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वाऽन्येषां वा भूतानाम्॥

tadyathā peśaskārī peśaso mātrāmapādāyānyannavataraṁ kalyāṇatara rūpaṁ tanuta evamevāyamātmeda śarīraṁ nihatyā'vidyāṁ gamayitvā'nyannavataraṁ kalyāṇatara rūpaṁ kurute pitryaṁ vā gāndharvaṁ vā daivaṁ vā prājāpatyaṁ vā brāhmaṁ vā'nyeṣāṁ vā bhūtānām||

"And just as a goldsmith takes a small quantity of gold and fashions out of it another-a newer and better-form, so does the self, after throwing off this body, that is to say, after making it unconscious, fashion another-a newer and better-form, suited to the Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or other beings.

Verse ५

स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयः प्राणमयश्चक्षुर्मयः श्रोत्रमय पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयस्तद्यदेतदिदमयोऽदोमय इति यथाकारी यथाचारी तथा भवति साधुकारी साधुर्भवति पापकारी पापो भवति पुण्यः पुण्येन कर्मणा भवति पापः पापेन॥ अथो खल्वाहुः काममय एवायं पुरुष इति स यथाकामो भवति तत्क्रतुर्भवति यत्क्रतुर्भवति तत्कर्म कुरुते यत्कर्म कुरुते तदभिसंपद्यते॥

sa vā ayamātmā brahma vijñānamayo manomayaḥ prāṇamayaścakṣurmayaḥ śrotramaya pṛthivīmaya āpomayo vāyumaya ākāśamayastejomayo'tejomayaḥ kāmamayo'kāmamayaḥ krodhamayo'krodhamayo dharmamayo'dharmamayaḥ sarvamayastadyadetadidamayo'domaya iti yathākārī yathācārī tathā bhavati sādhukārī sādhurbhavati pāpakārī pāpo bhavati puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpena|| atho khalvāhuḥ kāmamaya evāyaṁ puruṣa iti sa yathākāmo bhavati tatkraturbhavati yatkraturbhavati tatkarma kurute yatkarma kurute tadabhisaṁpadyate||

"That self is indeed Brahman; it is also identified with the intellect, the mind and the vital breath, with the eyes and ears, with earth, water, air and akasa, with fire and with what is other than fire, with desire and with absence of desire, with anger and with absence of anger, with righteousness and unrighteousness, with all-it is identified, as is well known, with this (i.e. what is perceived) and with that (i.e. what is inferred). According as it acts and according as it behaves, so it becomes: by doing good it becomes good and by doing evil it becomes evil. It becomes virtuous through virtuous action and evil through evil action. "Others, however, say that the self is identified with desire alone. As is its desire, so is its resolution; and as is its resolution, so is its deed; and whatever deed it does, that it reaps.

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Verse ६

तदेष श्लोको भवति॥ तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य॥ प्राप्यान्तं कर्मणस्तस्य यत्किंचेह करोत्ययम्॥ तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मण इति नु कामयमानोऽथाकामयमानोयोऽकामो निष्काम आप्तकामो आत्मकाम न तस्य प्राणा उत्क्रामन्ति ब्रह्मैव सन्ब्रह्माप्येति॥

tadeṣa śloko bhavati|| tadeva saktaḥ saha karmaṇaiti liṅgaṁ mano yatra niṣaktamasya|| prāpyāntaṁ karmaṇastasya yatkiṁceha karotyayam|| tasmāllokātpunaraityasmai lokāya karmaṇa iti nu kāmayamāno'thākāmayamānoyo'kāmo niṣkāma āptakāmo ātmakāma na tasya prāṇā utkrāmanti brahmaiva sanbrahmāpyeti||

"Regarding this there is the following verse: "Because of attachment, the transmigrating self, together with its work, attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it returns from that world to this world for fresh work.' "Thus does the man who desires transmigrate. But as to the man who does not desire-who is without desire, who is freed from desire, whose desire is satisfied, whose only object of desire is the Self-his organs do not depart. Being Brahman, he merges in Brahman.

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Verse ७

तदेष श्लोको भवति। यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः॥ अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति॥ तद्यथाऽहिनिर्ल्वनी वल्मीके मृता प्रत्यस्ता शयीतैवमेवेद शरीर शेतेऽथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव सोऽहं भगवते सहस्रानि ददामीति होवाच जनको वैदेहः॥

tadeṣa śloko bhavati| yadā sarve pramucyante kāmā ye'sya hṛdi śritāḥ|| atha martyo'mṛto bhavatyatra brahma samaśnuta iti|| tadyathā'hinirlvanī valmīke mṛtā pratyastā śayītaivameveda śarīra śete'thāyamaśarīro'mṛitaḥ prāṇo brahmaiva teja eva so'haṁ bhagavate sahasrāni dadāmīti hovāca janako vaidehaḥ||

"Regarding this there are the following verses: "When all the desires that dwell in his heart are got rid of, then does the mortal man become immortal and attain Brahman in this very body.' "Just as the slough of a snake lies, dead and cast away, on an ant-hill, even so lies this body. Then the self becomes disembodied and immortal Spirit, the Supreme Self (Prana), Brahman, the Light." Janaka, Emperor of Videha, said: "I give you, venerable Sir, a thousand cows."

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Verse ८

तदेते श्लोका भवन्ति॥ अणुः पन्था विततः पुराणो मा स्पृष्टोऽनुवित्तो मयैव॥ तेन धीरा अपियन्ति ब्रह्मविदःस्वर्गं लोकमित उर्ध्वं विमुक्ताः॥

tadete ślokā bhavanti|| aṇuḥ panthā vitataḥ purāṇo mā spṛṣṭo'nuvitto mayaiva|| tena dhīrā apiyanti brahmavidaḥsvargaṁ lokamita urdhvaṁ vimuktāḥ||

"Regarding this there are the following verses: 'The subtle, ancient path stretching far away has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the fall of this body, having been freed even while living.'

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Verse ९

तस्मिञ्छुक्लमुत नीलमाहुः पिङ्गल हरितं लोहितं च॥ एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च॥

tasmiñchuklamuta nīlamāhuḥ piṅgala haritaṁ lohitaṁ ca|| eṣa panthā brahmaṇā hānuvittastenaiti brahmavitpuṇyakṛittaijasaśca||

'Some speak of it as white, others as blue, grey, green, or red. This path is realized by a knower of Brahman and is trod by whoever knows Brahman, has done good deeds and is identified with the Supreme Light.'

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Verse १०

अन्धं तमः प्रविशन्ति येऽविद्यामुपासते। ततो भूय इव ते तमो य उ विद्याया रताः॥

andhaṁ tamaḥ praviśanti ye'vidyāmupāsate| tato bhūya iva te tamo ya u vidyāyā ratāḥ||

'Into blinding darkness enter those who worship ignorance; into a greater darkness than that, as it were, enter those who are devoted to knowledge.'

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Verse ११

अनन्दा नाम ते लोका अन्धेन तमसाऽऽवृताः तास्ते प्रेत्याभिगच्छन्त्यविद्वासोऽबुधो जनाः॥

anandā nāma te lokā andhena tamasā''vṛtāḥ tāste pretyābhigacchantyavidvāso'budho janāḥ||

'Cheerless indeed are those worlds covered with blinding darkness. To them after death go those people who are ignorant and unwise.'

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Verse १२

आत्मानं चेद्विजानीयादयमस्मीति पूरुषः किमिच्छन्कस्य कामाय शरीरमनुसंज्वरेत्॥

ātmānaṁ cedvijānīyādayamasmīti pūruṣaḥ kimicchankasya kāmāya śarīramanusaṁjvaret||

'If a man knows the Self as I am this, then desiring what and for whose sake will he suffer in the wake of the body?'

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Verse १३

यस्यानुवित्तः प्रतिबुद्ध आत्माऽस्मिन्त्संदेह्ये गहने प्रविष्टः॥ स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव॥

yasyānuvittaḥ pratibuddha ātmā'smintsaṁdehye gahane praviṣṭaḥ|| sa viśvakṛtsa hi sarvasya kartā tasya lokaḥ sa u loka eva||

'Whoever has realized and intimately known the Self, Which has entered this perilous and perplexing place (the body), is the maker of the universe; for he is the maker of all. All is his Self and he, again, is indeed the Self of all.'

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Verse १४

इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः॥ ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति॥

ihaiva santo'tha vidmastadvayaṁ na cedavedirmahatī vinaṣṭiḥ|| ye tadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti||

'Dwelling in this very body, we have somehow realized Brahman; otherwise we should have remained ignorant and great destruction would have overtaken us. Those who know Brahman become immortal, while others only suffer misery.'

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Verse १५

यदैतमनुपश्यत्यत्मानं देवमञ्जसे॥ ईशानं भूतभव्यस्य न ततो विजुगुप्सते॥

yadaitamanupaśyatyatmānaṁ devamañjase|| īśānaṁ bhūtabhavyasya na tato vijugupsate||

'When a person following the instructions of a teacher directly beholds the effulgent Self, the Lord of all that has been and will be, he no longer wishes to hide himself from It.'

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Verse १६

यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते॥ तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम्॥

yasmādarvāksaṁvatsaro'hobhiḥ parivartate|| taddevā jyotiṣāṁ jyotirāyurhopāsate'mṛtam||

'That under which the year with its days rolls on-upon that immortal Light of l lights the gods meditate as longevity.'

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Verse १७

यस्मिन्पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः॥ तमेव मन्य आत्मानं विद्वान्ब्रह्मामृतोऽमृतम्॥

yasminpañca pañcajanā ākāśaśca pratiṣṭhitaḥ|| tameva manya ātmānaṁ vidvānbrahmāmṛto'mṛtam||

'That in which the five groups of five and the akasa rest, that very Atman I regard as the Immortal Brahman. Knowing that Brahman, I am immortal.'

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Verse १८

राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः॥ ते निचिक्युर्ब्रह्म पुराणमग्र्यम्॥

prāṇasya prāṇamuta cakṣuṣaścakṣuruta śrotrasya śrotraṁ manaso ye mano viduḥ|| te nicikyurbrahma purāṇamagryam||

'They who know the Vital Breath (Prana) of the vital breath (prana), the Eye of the eye, the Ear of the ear, the Mind of the mind, have realized the ancient, primordial Brahman.'

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Verse १९

मनसैवानुद्रष्टव्यं नेह नानास्ति किंचन॥ मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति॥

manasaivāanudraṣṭavyaṁ neha nānāsti kiṁcana|| mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati||

'Through the mind alone is Brahman to be realized. There is in It no diversity. He goes from death to death who sees in It, as it were, diversity.'

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Verse २०

एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम्॥ विरजः पर आकाशादज आत्मा महान्ध्रुवः॥

ekadhaivānudraṣṭavyametadapramayaṁ dhruvam|| virajaḥ para ākāśādaja ātmā mahāndhruvaḥ||

'Unknowable and constant, It should be realized in one form only. The Self is free from taint, beyond the akasa, birthless, infinite and unchanging.'

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Verse २१

तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः॥ नानुध्यायाद्बहूञ्छब्दान्वाचो विग्लापन हि तदिति॥

tameva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ|| nānudhyāyādbahūñchabdānvāco viglāpana hi taditi||

'The intelligent seeker of Brahman, learning about the Self alone, should practise wisdom (prajna). Let him not think of too many words, for that is exhausting to the organ of speech.'

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Verse २२

स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते सर्वस्य वशी सर्वस्येशानः सर्वस्याधिपतिः स न साधुना कर्मणा भूयान्नो एवासाधुना कनीयानेष सर्वेश्वर एष भूताधिपतिरेष भूतपाल एष सेतुर्विधरण एषां लोकानामसंभेदाय तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसाऽनाशकेनैतमेव विदित्वा मुनिर्भवति। एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति। एतद्ध स्म वैतत्पूर्वे विद्वासः प्रजां न कामयन्ते किं प्रजया करिष्यामो येषां नोऽयमात्माऽयं लोक इति ते ह स्म पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणोभे ह्येते एषणे एव भवतः॥ स एष नेति नेत्यात्मागृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यत्येतमु हैवेते न तरत इत्यतः पापमकरवमित्यतः कल्याणमकरवमित्युभे उ हैवैष एते तरति नैनं कृताकृते तपतः॥

sa vā eṣa mahānaja ātmā yo'yaṁ vijñānamayaḥ prāṇeṣu ya eṣo'ntarhṛdaya ākāśastasmiñchete sarvasya vaśī sarvasyeśānaḥ sarvasyādhipatiḥ sa na sādhunā karmaṇā bhūyānno evāsādhunā kanīyāneṣa sarveśvara eṣa bhūtādhipatireṣa bhūtapāla eṣa seturvidharaṇa eṣāṁ lokānāmasaṁbhedāya tametaṁ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasā'nāśakenaitameva viditvā munirbhavati| etameva pravrājino lokamicchantaḥ pravrajanti| etaddha sma vaitatpūrve vidvāsaḥ prajāṁ na kāmayante kiṁ prajayā kariṣyāmo yeṣāṁ no'yamātmā'yaṁ loka iti te ha sma putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇobhe hyete eṣaṇe eva bhavataḥ|| sa eṣa neti netyātmāgṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyatyetamu haivete na tarata ityataḥ pāpamakaravamityataḥ kalyāṇamakaravamityubhe u haivaiṣa ete tarati nainaṁ kṛtākṛte tapataḥ||

"That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells in the midst of the organs, lies in the akasa within the heart. It is the controller of all, the lord of all, the ruler of all. It does not become greater through good deeds or smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the dam that serves as the boundary to keep the different worlds apart. The brahmins seek to realize It through the study of the Vedas, through sacrifices, through gifts and through austerity which does not lead to annihilation. Knowing It alone one becomes a sage (muni). Wishing for this World (i.e. the Self) alone, monks renounce their homes. "The knowers of Brahman of olden times, it is said, did not wish for offspring because they thought: 'What shall we do with offspring-we who have attained this Self, this World?' They gave up, it is said, their desire for sons, for wealth and for the worlds and led 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, indeed, are but desires. 'This Self is That which has been described as Not this, not this. It is imperceptible, for It is not perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury. 'Him who knows this these two thoughts do not overcome: For this I did an evil deed and For this I did a good deed. He overcomes both. Things done or not done do not afflict him.'

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Verse २३

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

tadetadṛcābhyuktam| eṣa nityo mahimā brāhmaṇasya na vardhate karmaṇā no kanīyān|| tasyaiva syātpadavittaṁ viditvā na lipyate karmaṇā pāpakeneti| tasmādevaṁvicchānto dānta uparatastitikṣuḥ samāhito bhūtvā''tmanyevātmānaṁ paśyati sarvamātmānaṁ paśyati nainaṁ pāpmā tarati sarvaṁ pāpmānaṁ tarati nainaṁ pāpmā tapati sarvaṁ pāpmānaṁ tapati vipāpo virajo'vicikitso brāhmaṇo bhavatyeṣa brahmalokaḥ samrāḍenaṁ prāpito'sīti hovāca yājñavalkyaḥ so'haṁ bhagavate videhān dadāmi māṁ cāpi saha dāsyāyeti||

"This has been expressed by the following Rig verse: 'This is the eternal glory of Brahman: It neither increases nor decreases through work. Therefore one should know the nature of That alone. Knowing It one is not touched by evil action.' "Therefore he who knows It as such becomes self-controlled, calm, withdrawn into himself, patient and collected; he sees the Self in his own self (body); he sees all as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil. He becomes sinless, taintless, free from doubts and a true Brahmana (knower of Brahman). This is the World of Brahman, O Emperor and you have attained It." Thus said Yajnavalkya. Janaka said: 'Venerable Sir, I give you the empire of Videha and myself, too, with it, to wait upon you.

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Verse २४

स वा एष महानज आत्मान्नादो वसुदानः विन्दते वसु य एवं वेद॥

sa vā eṣa mahānaja ātmānnādo vasudānaḥ vindate vasu ya evaṁ veda||

That great, unborn Self is the eater of food and the giver of wealth. He who knows this obtains wealth.

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Verse २५

स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्माभयं वै ब्रह्माभय हि वै ब्रह्म भवति य एवं वेद॥

sa vā eṣa mahānaja ātmājaro'maro'mṛito'bhayo brahmābhayaṁ vai brahmābhaya hi vai brahma bhavati ya evaṁ veda||

That great, unborn Self is undecaying, immortal, undying, fearless; It is Brahman (infinite). Brahman is indeed fearless. He who knows It as such becomes the fearless Brahman.

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Verse १

अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव स्त्रीप्रज्ञैव तर्हि कात्यायन्यथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन्॥

atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca tayorha maitreyī brahmavādinī babhūva strīprajñaiva tarhi kātyāyanyatha ha yājñavalkyo'nyadvṛittamupākariṣyan||

Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was conversant with the Knowledge of Brahman, while Katyayani had an essentially feminine outlook. One day Yajnavalkya, when he wished to embrace another mode of life.

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Verse २

मैत्रेयीति होवाच याज्ञवल्क्यः प्रव्रजिष्यन्वा अरेऽहमस्मात्स्थानादस्मि हन्त तेऽनया कात्यायन्यान्तं करवाणीति॥

maitreyīti hovāca yājñavalkyaḥ pravrajiṣyanvā are'hamasmātsthānādasmi hanta te'nayā kātyāyanyāntaṁ karavāṇīti||

Said: "Maitreyi, my dear, I am going to renounce this life to become a monk. Let me make a final settlement between you and Katyayani."

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Verse ३

सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताऽऽहो नेति नेति होवाच याज्ञवल्क्यो यथैवोपकरणवतां जीवितं तथैव ते जीवित स्याद्अमृतत्वस्य तु नाशास्ति वित्तेनेति॥

sā hovāca maitreyī yannu ma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātsyāṁ nvahaṁ tenāmṛtā''ho neti neti hovāca yājñavalkyo yathaivopakaraṇavatāṁ jīvitaṁ tathaiva te jīvita syādamṛtatvasya tu nāśāsti vitteneti||

Maitreyi said: "Venerable Sir, if indeed the whole earth full of wealth belonged to me, would I be immortal through that or not?" "No," replied Yajnavalkya, "your life would be just like that of people who have plenty. Of Immortality, however, there is no hope through wealth."

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Verse ४

सा होवाच मैत्रेयीः येनाहं नामृता स्यां किमहं तेन कुर्यां यदेव भगवान्वेद तदेव मे ब्रूहीति॥

sā hovāca maitreyīḥ yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryāṁ yadeva bhagavānveda tadeva me brūhīti||

Then Maitreyi said: "What should I do with that which would not make me immortal? Tell me, venerable Sir, of that alone which you know to be the only means of attaining Immortality."

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Verse ५

स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधद्धन्त तर्हि भवत्येतद्व्याख्यास्यामि ते व्याचक्षाणस्य ते वाचं तु मे निदिध्यासस्वेति॥

sa hovāca yājñavalkyaḥ priyā vai khalu no bhavatī satī priyamavṛdhaddhanta tarhi bhavatyetadvyākhyāsyāmi te vyācakṣāṇasya te vācaṁ tu me nididhyāsasveti||

Yajnavalkya replied: "My dear, you have been my beloved even before and now you have resolved to know what is after my heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate on what I say."

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Verse ६

स होवाच न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति। न वा अरे जायायै कामाय जाता प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति। न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति। न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति। न वा अरे पशूनां कामाय पशवः प्रिया भवन्त्यामनस्तु कामाया पशवः प्रिया भवन्ति। न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति। न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति। न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति। न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति। न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति। न वा अरे भुतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति। न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति। आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयात्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इद सर्वं विदितम्॥

sa hovāca na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati| na vā are jāyāyai kāmāya jātā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati| na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti| na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati| na vā are paśūnāṁ kāmāya paśavaḥ priyā bhavantyāmanastu kāmāyā paśavaḥ priyā bhavanti| na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati| na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati| na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti| na vā are devānāṁ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti| na vā are vedānāṁ kāmāya vedāḥ priyā bhavantyātmanastu kāmāya vedāḥ priyā bhavanti| na vā are bhutānāṁ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti| na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati| ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyātmani khalvare dṛṣṭe śrute mate vijñāta ida sarvaṁ viditam||

And he said: "Verily, not for the sake of the husband, my dear, is the husband loved, but he is loved for the sake of the self which, in its true nature, is one with the Supreme Self. "Verily, not for the sake of the wife, my dear, is the wife loved, but she is loved for the sake of the self. "Verily, not for the sake of the sons, my dear, are the sons loved, but they are loved for the sake of the self. "Verily, not for the sake of wealth, my dear, is wealth loved, but it is loved for the sake of the self. "Verily, not for the sake of the animals, my dear, are the animals loved, but they are loved for the sake of the self. "Verily, not for the sake of the brahmin, my dear, is the brahmin loved, but he is loved for the sake of the self. "Verily, not for the sake of the xatriya, my dear, is the xatriya loved, but he is loved for the sake of the self. "Verily, not for the sake of the worlds, my dear, are the worlds loved, but they are loved for the sake of the self. "Verily, not for the sake of the gods, my dear, are the gods loved, but they are loved for the sake of the self. "Verily, not for the sake of the Vedas, my dear, are the Vedas loved, but they are loved for the sake of the self. "Verily, not for the sake of the beings, my dear, are the beings loved, but they are loved for the sake of the self. "Verily, not for the sake of the All, my dear, is the All loved, but it is loved for the sake of the self. "Verily, my dear Maitreyi, it is the Self that should be realized-should be heard of, reflected on and meditated upon. By the realisation of the Self, my dear, through hearing, reflection and meditation, all this is known.

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Verse ७

ब्रह्म तं परादाद्योऽन्यत्रात्मनो ब्रह्म वेद क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान्वेद देवास्तं परादुर्योऽन्यत्रात्मनो देवान्वेद वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान्वेद भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेदेदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीद सर्वं यदयमात्मा॥

brahma taṁ parādādyo'nyatrātmano brahma veda kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda lokāstaṁ parāduryo'nyatrātmano lokānveda devāstaṁ parāduryo'nyatrātmano devānveda vedāstaṁ parāduryo'nyatrātmano vedānveda bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ vededaṁ brahmedaṁ kṣatramime lokā ime devā ime vedā imāni bhūtānīda sarvaṁ yadayamātmā||

"The brahmin rejects one who knows him as different from the Self. The xatriya rejects one who knows him as different from the Self. The worlds reject one who knows them as different from the Self. The gods reject one who knows them as different from the Self. The Vedas reject one who knows them as different from the Self. The beings reject one who knows them as different from the Self. The All rejects one who knows it as different from the Self. This brahmin, this xatriya, these worlds, these gods, these Vedas, these beings and this All-are that Self.

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Verse ८

स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः॥

sa yathā dundubherhanyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya dundubhestu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ||

As the various particular kinds of notes of a drum, when it is beaten, cannot be grasped by themselves, but are grasped only when the general note of the drum or the general sound produced by different kinds of strokes is grasped.

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Verse ९

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

sa yathā śaṅkhasya dhmāyamānasya na bāhyāñchabdāñchaknuyādgrahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ||

And as the various particular notes of a conch, when it is blown, cannot be grasped by themselves, but are grasped only when the general note of the conch or the general sound produced by different kinds of blowing is grasped.

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Verse १०

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

sa yathā vīṇāyai vādyamānāyai na bāhyāñchabdāñchaknuyādgrahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ||

And as the various particular notes of a vina, when it is played, cannot be grasped by themselves, but are grasped only when the general note of the vina or the general sound produced by the different kinds of playing is grasped;

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Verse ११

स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्ट हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतान्यस्यैवैतानि सर्वाणि निश्वसितानि॥

sa yathārdraidhāgnerabhyāhitasya pṛthagdhūmā viniścarantyevaṁ vā are'sya mahato bhūtasya niśvasitametadyadṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭa hutamāśitaṁ pāyitamayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtānyasyaivaitāni sarvāṇi niśvasitāni||

"As from a fire kindled with wet fuel various kinds of smoke issue forth, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world and all beings are all like the breath of this infinite Reality. From this Supreme Self are all these, indeed, breathed forth.

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Verse १२

स यथा सर्वासामपा समुद्र एकायनमेव सर्वेषा स्पर्शानां त्वगेकायनमेव सर्वेषां गन्धानां नासिके एकायनमेव सर्वेषा रसानां जिह्वैकायनमेव सर्वेषा रूपाणां चक्षुरेकायनमेव सर्वेषा शब्दाना श्रोत्रमेकायनमेव सर्वेषा सङ्कल्पानां मन एकायनमेव सर्वासां विद्याना हृदयमेकायनमेव सर्वेषां कर्मणा हस्तावेकायनमेव सर्वेषामानन्दानामुपस्थ एकायनमेव सर्वेषां विसर्गाणां पायुरेकायनमेव सर्वेषामध्वना पादावेकायनमेव सर्वेषां वेदाना वागेकायनम्॥

sa yathā sarvāsāmapā samudra ekāyanameva sarveṣā sparśānāṁ tvagekāyanameva sarveṣāṁ gandhānāṁ nāsike ekāyanameva sarveṣā rasānāṁ jihvaikāyanameva sarveṣā rūpāṇāṁ cakṣurekāyanameva sarveṣā śabdānā śrotramekāyanameva sarveṣā saṅkalpānāṁ mana ekāyanameva sarvāsāṁ vidyānā hṛdayamekāyanameva sarveṣāṁ karmaṇā hastāvekāyanameva sarveṣāmānandānāmupastha ekāyanameva sarveṣāṁ visargāṇāṁ pāyurekāyanameva sarveṣāmadhvanā pādāvekāyanameva sarveṣāṁ vedānā vāgekāyanam||

"As the ocean is the one goal of all waters (the place where they merge), so the skin is the one goal of all kinds of touch, the nostrils are the one goal of all smells, the tongue is the one goal of all savours, the ear is the one goal of all sounds, the mind is the one goal of all deliberations, the intellect is the one goal of all forms of knowledge, the hands are the one goal of all actions, the organ of generation is the one goal of all kinds of enjoyment, the excretory organ is the one goal of all excretions, the feet are the one goal of all kinds of walking, the organ of speech is the one goal of all the Vedas.

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Verse १३

स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एवेवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एवैतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनश्यति न प्रेत्य संज्ञास्तीत्यरे ब्रविमीति होवाच याज्ञवल्क्यः॥

sa yathā saindhavaghano'nantaro'bāhyaḥ kṛtsno rasaghana evevaṁ vā are'yamātmānantaro'bāhyaḥ kṛtsnaḥ prajñānaghana evaitebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati na pretya saṁjñāstītyare bravimīti hovāca yājñavalkyaḥ||

"As a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self comes out as a separate entity from the elements and with their destruction this separate existence is also destroyed. After attaining this oneness it has no more consciousness. This is what I say, my dear." So said Yajnavalkya.

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Verse १४

सा होवाच मैत्रेयत्रैव मा भगवान्मोहान्तमापीपिन्न वा अहमिमं विजानामीति स होवाच न वा अरेऽहं मोहं ब्रवीम्यविनाशी वाऽरेऽयमात्मानुच्छित्तिधर्मा॥

sā hovāca maitreyatraiva mā bhagavānmohāntamāpīpinna vā ahamimaṁ vijānāmīti sa hovāca na vā are'haṁ mohaṁ bravīmyavināśī vā're'yamātmānucchittidharmā||

Then Maitreyi said: "Just here you have completely bewildered me, venerable Sir. Indeed, I do not at all understand this." He replied: "Certainly I am not saying anything bewildering, my dear. Verily, this Self is immutable and indestructible.

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Verse १५

यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति तदितर इतरं जिघ्रति तदितर इतर रसयते तदितर इतरमभिवदति तदितर इतर शृणोति तदितर इतरं मनुते तदितर इतर स्पृशति तदितर इतरं विजानाति यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन क रसयेत्तत्केन कमभिवदेत्तत्केन क शृणुयात्तत्केन कं मन्वीत तत्केन क स्पृशेत्तत्केन कं विजानीयाद्येनेद सर्वं विजानाति तं केन विजानीयात्स एष नेति नेत्यात्माऽगृह्यो न हि गृह्यतेऽशीर्यो न हि शीर्यतेऽसङ्गो न हि सज्यतेऽसितो न व्यथते न रिष्यति विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयेतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार॥

yatra hi dvaitamiva bhavati taditara itaraṁ paśyati taditara itaraṁ jighrati taditara itara rasayate taditara itaramabhivadati taditara itara śṛṇoti taditara itaraṁ manute taditara itara spṛśati taditara itaraṁ vijānāti yatra tvasya sarvamātmaivābhūttatkena kaṁ paśyettatkena kaṁ jighrettatkena ka rasayettatkena kamabhivadettatkena ka śṛṇuyāttatkena kaṁ manvīta tatkena ka spṛśettatkena kaṁ vijānīyādyeneda sarvaṁ vijānāti taṁ kena vijānīyātsa eṣa neti netyātmā'gṛhyo na hi gṛhyate'śīryo na hi śīryate'saṅgo na hi sajyate'sito na vyathate na riṣyati vijñātāramare kena vijānīyādityuktānuśāsanāsi maitreyetāvadare khalvamṛtatvamiti hoktvā yājñavalkyo vijahāra||

"For when there is duality, as it were, then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahmaneverything has become the Self, then what should he see and through what, what should he smell and through what, what should he taste and through what, what should he speak and through what, what should he hear and through what, what should he think and through what, what should he touch and through what, what should he know and through what? Through what should one know That Owing to which all this is known? "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 never attaches Itself; unfettered, for It never feels pain and never suffers injury. Through what, O Maitreyi, should one know the Knower? "Thus you have the instruction given to you. This much, indeed, is the means to Immortality." Having said this, Yajnavalkya renounced home.

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Verse १

अथ वशः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः पौतिमाष्यात्पौतिमाष्यो गौपवनाद्गौपवनः कौशिकात्कौशिकः कौण्डिन्यात्कौण्डिन्यः शाण्डिल्याच्छाण्डिल्यः कौशिकाच्च गौतमाच्च गौतमः॥

atha vaśaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ pautimāṣyātpautimāṣyo gaupavanādgaupavanaḥ kauśikātkauśikaḥ kauṇḍinyātkauṇḍinyaḥ śāṇḍilyācchāṇḍilyaḥ kauśikācca gautamācca gautamaḥ||

Now the line of teachers: We received the knowledge from Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama.

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Verse २

अग्निवेश्यादाग्निवेश्यो गार्ग्याद्गार्ग्यो गार्ग्याद्गार्ग्यो गौतमाद्गौतमः सैतवात्सैतवः पाराशर्यायणात्पाराशर्यायणो गार्ग्यायणादार्ग्यायणो उद्दालकायनादुद्दालकायनो जाबालायनात्जाबालायनो माध्यन्दिनायनान्माध्यन्दिनायनः सौकरायणात्सौकरायणः काषायणात्काषायणः सायकायनात्सायकायनः कौशिकायनेः कौशिकायनिः॥

agniveśyādāgniveśyo gārgyādgārgyo gārgyādgārgyo gautamādgautamaḥ saitavātsaitavaḥ pārāśaryāyaṇātpārāśaryāyaṇo gārgyāyaṇādārgyāyaṇo uddālakāyanāduddālakāyano jābālāyanātjābālāyano mādhyandināyanānmādhyandināyanaḥ saukarāyaṇātsaukarāyaṇaḥ kāṣāyaṇātkāṣāyaṇaḥ sāyakāyanātsāyakāyanaḥ kauśikāyaneḥ kauśikāyaniḥ||

From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Pirasaryayana. Parasarayayana from Gargyayana. Gargyayana from Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani. Kausikayani

Verse ३

घृतकौशिकाद्घृतकौशिकः पाराशर्यायणात्पाराशर्यायणः पाराशर्यात्पाराशर्यो जातूकर्ण्यात्जातूकर्ण्य आसुरायणाच्च यास्काच्चासुरायणस्त्रैवणेस्त्रैवणिरौपजन्धनेरौपजन्धनिरसुरेरासुरिर्भारद्वाजाद्भारद्वाज आत्रेयादात्रेयो माण्टेर्माण्टिर्गौतमाद्गौतमो गौतमाद्गौतमो वात्स्याद्वात्स्यः शाण्डिल्याच्छाण्डिल्यः कैशोर्यात्काप्यात्कैशोर्यः काप्यः कुमारहारितात्कुमारहारितो गालवाद्गालवो विदर्भीकौण्डिन्याद्विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवाद्वत्सनपाद्बाभ्रवः पथः सौभरात्पन्थाः सौभरोऽयास्यादाङ्गिरसादयास्य आङ्गिरस आभूतेस्त्वाष्ट्रादाभूतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्राद्विश्वरूपस्त्वाष्ट्रोऽश्विभ्यामश्विनौ दधीच आथर्वणाद्दध्यङ्ङाथर्वणो दैवादथर्वादैवो मृत्योः प्राध्व सनान्मृत्युः प्राध्व सनः प्राध्व सनात्प्रध्व सन एकर्षेरेकर्षिर्विप्रचित्तिर्व्यष्टेर्वृष्टिः सनारोः सनारुः सनातनात्सनातनः सनगात्सनगः परमेष्ठिनः परमेष्ठी ब्रह्मणोब्रह्म स्वयंभु ब्रह्मणे नमः॥

ghṛtakauśikādghṛtakauśikaḥ pārāśaryāyaṇātpārāśaryāyaṇaḥ pārāśaryātpārāśaryo jātūkarṇyātjātūkarṇya āsurāyaṇācca yāskāccāsurāyaṇastraivaṇestraivaṇiraupajandhaneraupajandhanirasurerāsurirbhāradvājādbhāradvāja ātreyādātreyo māṇṭermāṇṭirgautamādgautamo gautamādgautamo vātsyādvātsyaḥ śāṇḍilyācchāṇḍilyaḥ kaiśoryātkāpyātkaiśoryaḥ kāpyaḥ kumārahāritātkumārahārito gālavādgālavo vidarbhīkauṇḍinyādvidarbhīkauṇḍinyo vatsanapāto bābhravādvatsanapādbābhravaḥ pathaḥ saubharātpanthāḥ saubharo'yāsyādāṅgirasādayāsya āṅgirasa ābhūtestvāṣṭrādābhūtistvāṣṭro viśvarūpāttvāṣṭrādviśvarūpastvāṣṭro'śvibhyāmaśvinau dadhīca ātharvaṇāddadhyaṅṅātharvaṇo daivādatharvādaivo mṛtyoḥ prādhva sanānmṛtyuḥ prādhva sanaḥ prādhva sanātpradhva sana ekarṣerekarṣirvipracittirvyaṣṭervṛṣṭiḥ sanāroḥ sanāruḥ sanātanātsanātanaḥ sanagātsanagaḥ parameṣṭhinaḥ parameṣṭhī brahmaṇobrahma svayaṁbhu brahmaṇe namaḥ||

From Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yiska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from SandiIya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha). Brahman is self-born (eternal). Salutation to Brahman.