9. BRIHADARANYAKA-UPANISHAD
1ST_ADHYAYA|1ST_BRAHMANA
BRIHADARANYAKA-UPANISHAD
-
FIRST BRAHMANA
1. Verily the dawn is the head of the horse which is fit for
sacrifice, the sun its eye, the wind its breath, the mouth the
Vaisvanara fire, the year the body of the sacrificial horse. Heaven is
the back, the sky the belly, the earth the chest, the quarters the two
sides, the intermediate quarters the ribs, the members the seasons,
the joints the months and half-months, the feet days and nights, the
bones the stars, the flesh the clouds. The half-digested food is the
sand, the rivers the bowels, the liver and the lungs the mountains,
the hairs the herbs and trees. As the sun rises, it is the forepart,
as it sets, the hind part of the horse. When the horse shakes itself,
then it lightens; when it kicks, it thunders; when it makes water,
it rains; voice is its voice.
2. Verily Day arose after the horse as the (golden) vessel, called
Mahiman (greatness), which (at the sacrifice) is placed before the
horse. Its place is in the Eastern sea. The Night arose after the
horse as the (silver) vessel, called Mahiman, which (at the sacrifice)
is placed behind the horse. Its place is in the Western sea. Verily,
these two vessels (or greatnesses) arose to be on each side of the
horse.
As a racer he carried the Devas, as a stallion the Gandharvas, as
a runner the Asuras, as a horse men. The sea is its kin, the sea is
its birthplace.
1ST_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. In the beginning there was nothing (to be perceived) here
whatsoever. By Death indeed all this was concealed,- by hunger; for
death is hunger. Death (the first being) thought, 'Let me have a
body.' Then he moved about, worshipping. From him thus worshipping
water was produced. And he said: 'Verily, there appeared to me,
while I worshipped (arkate), water (ka).' This is why water is
called ar-ka. Surely there is water (or pleasure) for him who thus
knows the reason why water is called Arka.
2. Verily water is Arka. And what was there as the froth of the
water, that was hardened, and became the earth. On that earth he
(Death) rested, and from him, thus resting and heated, Agni (Viraja)
proceeded, full of light.
3. That being divided itself threefold, Aditya (the sun) as the
third, and Vayu (the air) as the third. That spirit (Prana) became
threefold. The head was the Eastern quarter, and the arms this and
that quarter (i.e. the N.E. and S.E., on the left and right sides).
Then the tail was the Western quarter, and the two legs this and
that quarter (i.e. the N.W. and S.W.) The sides were the Southern
and Northern quarters, the back heaven, the belly the sky, the dust
the earth. Thus he (Mrityu, as Arka) stands firm in the water, and
he who knows this stands firm wherever he goes.
4. He desired, 'Let a second body be born of me,' and he (Death or
Hunger) embraced Speech in his mind. Then the seed became the year.
Before that time there was no year. Speech bore him so long as a year,
and after that time sent him forth. Then when he was born, he
(Death) opened his mouth, as if to swallow him. He cried Bhan! and
that became speech.
5. He thought, 'If I kill him, I shall have but little food.' He
therefore brought forth by that speech and by that body (the year) all
whatsoever exists, the Rik, the Yajur, the Saman, the metres, the
sacrifices, men, and animals.
And whatever he (Death) brought forth, that he resolved to eat (ad).
Verily because he eats everything, therefore is Aditi (Death) called
Aditi. He who thus knows why Aditi is called Aditi, becomes an eater
of everything, and everything becomes his food.
6. He desired to sacrifice again with a greater sacrifice. He toiled
and performed penance. And while he toiled and performed penance,
glorious power went out of him. Verily glorious power means the senses
(Prana). Then when the senses had gone out, the body took to
swelling (sva-yitum), and mind was in the body.
7. He desired that this body should be fit for sacrifice (medhya),
and that he should be embodied by it. Then he became a horse (Ashva),
because it swelled (asvat), and was fit for sacrifice (medhya); and
this is why the horse-sacrifice is called Ashva-medha.
Verily he who knows him thus, knows the Ashva-medha. Then, letting
the horse free, he thought, and at the end of a year he offered it
up for himself, while he gave up the (other) animals to the deities.
Therefore the sacrificers offered up the purified horse belonging to
Prajapati, (as dedicated) to all the deities.
Verily the shining sun is the Ashvamedha-sacrifice, and his body is
the year; Agni is the sacrificial fire (Arka), and these worlds are
his bodies. These two are the sacrificial fire and the
Sacrifice-sacrifice, and they are again one deity, viz. Death. He (who
knows this) overcomes another death, death does not reach him, death
is his Self, he becomes one of those deities.
1ST_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. There were two kinds of descendants of Prajapati, the Devas and
the Asuras. Now the Devas were indeed the younger, the Asuras the
elder ones. The Devas, who were struggling in these worlds, said:
'Well, let us overcome the Asuras at the sacrifices (the
Jyotishhoma) by means of the Udgitha.'
2. They said to speech (Vak): 'Do thou sing out for us (the
Udgitha).' 'Yes,' said speech, and sang (the Udgitha). Whatever
delight there is in speech, that she obtained for the Devas by singing
(the three pavamanas); but that she pronounced well (in the other nine
pavamanas), that was for herself. The Asuras knew: 'Verily, through
this singer they will overcome us.' They therefore rushed at the
singer and pierced her with evil. That evil which consists in saying
what is bad, that is that evil.
3. Then they (the Devas) said to breath (scent): 'Do thou sing out
for us.' 'Yes,' said breath, and sang. Whatever delight there is in
breath (smell), that he obtained for the Devas by singing; but that he
smelled well, that was for himself. The Asuras knew: 'Verily,
through this singer they will overcome us.' They therefore rushed at
the singer, and pierced him with evil. That evil which consists in
smelling what is bad, that is that evil.
4. Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said
the eye, and sang. Whatever delight there is in the eye, that he
obtained for the Devas by singing; but that he saw well, that was
for himself. The Asuras knew: 'Verily, through this singer they will
overcome us.' They therefore rushed at the singer, and pierced him
with evil. That evil which consists in seeing what is bad, that is
that evil.
5. Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said
the ear, and sang. Whatever delight there is in the ear, that he
obtained for the Devas by singing; but that he heard well, that was
for himself. The Asuras knew: 'Verily, through this singer they will
overcome us.' They therefore rushed at the singer, and pierced him
with evil. That evil which consists in hearing what is bad, that is
that evil.
6. Then they said to the mind: 'Do thou sing out for us.' 'Yes,'
said the mind, and sang. Whatever delight there is in the mind, that
he obtained for the Devas by singing; but that he thought well, that
was for himself. The Asuras knew: 'Verily, through this singer they
will overcome us.' They therefore rushed at the singer, and pierced
him with evil. That evil which consists in thinking what is bad,
that is that evil.
Thus they overwhelmed these deities with evils, thus they pierced
them with evil.
7. Then they said to the breath in the mouth: 'Do thou sing for us.'
'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through
this singer they will overcome us.' They therefore rushed at him and
pierced him with evil. Now as a ball of earth will be scattered when
hitting a stone, thus they perished, scattered in all directions.
Hence the Devas rose, the Asuras fell. He who knows this, rises by his
self, and the enemy who hates him falls.
8. Then they (the Devas) said: 'Where was he then who thus stuck
to us?' It was (the breath) within the mouth (asye 'ntar), and
therefore called Ayasya; he was the sap (Rasa) of the limbs (Angas),
and therefore called Angirasa.
9. That deity was called Dur, because Death was far (duran) from it.
From him who knows this, Death is far off.
10. That deity, after having taken away the evil of those deities,
viz. death, sent it to where the end of the quarters of the earth
is. There he deposited their sins. Therefore let no one go to a man,
let no one go to the end (of the quarters of the earth), that he may
not meet there with evil, with death.
11. That deity, after having taken away the evil of those deities,
viz. death, carried them beyond death.
12. He carried speech across first. When speech had become freed
from death, it became (what it had been before) Agni (fire). That
Agni, after having stepped beyond death, shines.
13. Then he carried breath (scent) across. When breath had become
freed from death, it became Vayu (air). That Vayu, after having
stepped beyond death, blows.
14. Then he carried the eye across. When the eye had become freed
from death, it became Aditya (the sun). That Aditya, after having
stepped beyond death, burns.
15. Then he carried the ear across. When the ear had become freed
from death, it became the quarters (space). These are our quarters
(space), which have stepped beyond death.
16. Then he carried the mind across. When the mind had become
freed from death, it became the moon (Kandramas). That moon, after
having stepped beyond death, shines. Thus does that deity carry him,
who knows this, across death.
17. Then breath (vital), by singing, obtained for himself eatable
food. For whatever food is eaten, is eaten by breath alone, and in
it breath rests.
The Devas said: 'Verily, thus far, whatever food there is, thou hast
by singing acquired it for thyself. Now therefore give us a share in
that food.' He said: 'You there, enter into me.' They said Yes, and
entered all into him. Therefore whatever food is eaten by breath, by
it the other senses are satisfied.
18. If a man knows this, then his own relations come to him in the
same manner; he becomes their supporter, their chief leader, their
strong ruler. And if ever any one tries to oppose one who is possessed
of such knowledge among his own relatives, then he will not be able to
support his own belongings. But he who follows the man who is
possessed of such knowledge, and who with his permission wishes to
support those whom he has to support, he indeed will be able to
support his own belongings.
19. He was called Ayasya Angirasa, for he is the sap (Rasa) of the
limbs (Angas). Verily, breath is the sap of the limbs. Yes, breath is
the sap of the limbs. Therefore from whatever limb breath goes away,
that limb withers, for breath verily is the sap of the limbs.
20. He (breath) is also Brihaspati, for speech is Brihati
(Rig-Veda), and he is her lord; therefore he is Brihaspati.
21. He (breath) is also Brahmanaspati, for speech is Brahman
(Yagur-veda), and he is her lord; therefore he is Brahmanaspati.
He (breath) is also Saman (the Udgitha), for speech is Saman
(Sama-Veda), and that is both speech (sa) and breath (ama). This is
why Saman is called Saman.
22. Or because he is equal (sama) to a grub, equal to a gnat,
equal to an elephant, equal to these three worlds, nay, equal to
this universe, therefore he is Saman. He who thus knows this Saman,
obtains union and oneness with Saman.
23. He (breath) is Udgitha. Breath verily is Ut, for by breath
this universe is upheld (uttabdha); and speech is Githa, song. And
because he is ut and githa, therefore he (breath) is Udgitha.
24. And thus Brahmadatta Kaikitaneya (the grandson of Kikitana),
while taking Soma (ragan), said: 'May this Soma strike my head off, if
Ayasya Angirasa sang another Udgitha than this. He sang it indeed as
speech and breath.'
25. He who knows what is the property of this Saman, obtains
property. Now verily its property is tone only. Therefore let a
priest, who is going to perform the sacrificial work of a Sama-singer,
desire that his voice may have a good tone, and let him perform the
sacrifice with a voice that is in good tone. Therefore people (who
want a priest) for a sacrifice, look out for one who possesses a
good voice, as for one who possesses property. He who thus knows
what is the property of that Saman, obtains property.
26. He who knows what is the gold of that Saman, obtains gold. Now
verily its gold is tone only. He who thus knows what is the gold of
that Saman, obtains gold.
27. He who knows what is the support of that Saman, he is supported.
Now verily its support is speech only. For, as supported in speech,
that breath is sung as that Saman. Some say the support is in food.
Next follows the Abhyaroha (the ascension) of the Pavamana verses.
Verily the Prastotri begins to sing the Saman, and when he begins,
then let him (the sacrificer) recite these (three Verses-verses):
'Lead me from the unreal to the real! Lead me from darkness to
light! Lead me from death to immortality!'
Now when he says, 'Lead me from the unreal to the real,' the
unreal is verily death, the real immortality. He therefore says, 'Lead
me from death to immortality, make me immortal.'
When he says, 'Lead me from darkness to light,' darkness is verily
death, light immortality. He therefore says, 'Lead me from death to
immortality, make me immortal.'
When he says, 'Lead me from death to immortality,' there is
nothing there, as it were, hidden (obscure, requiring explanation).
28. Next come the other Stotras with which the priest may obtain
food for himself by singing them. Therefore let the sacrificer,
while these Stotras are being sung, ask for a boon, whatever desire he
may desire. An Udgatri priest who knows this obtains by his singing
whatever desire he may desire either for himself or for the
sacrificer. This (knowledge) indeed is called the conqueror of the
worlds. He who thus knows this Saman, for him there is no fear of
his not being admitted to the worlds.
1ST_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. In the beginning this was Self alone, in the shape of a person
(Purusha). He looking round saw nothing but his Self. He first said,
'This is I;' therefore he became I by name. Therefore even now, if a
man is asked, he first says, 'This is I,' and then pronounces the
other name which he may have. And because before (purva) all this,
he (the Self) burnt down (ush) all evils, therefore he was a person
(pur-usha). Verily he who knows this, burns down every one who tries
to be before him.
2. He feared, and therefore any one who is lonely fears. He thought,
'As there is nothing but myself, why should I fear?' Thence his fear
passed away. For what should he have feared? Verily fear arises from a
second only.
3. But he felt no delight. Therefore a man who is lonely feels no
delight. He wished for a second. He was so large as man and wife
together. He then made this his Self to fall in two (pat), and
thence arose husband (pati) and wife (patni). Therefore Yajnavalkya
said: 'We two are thus (each of us) like half a shell.' Therefore
the void which was there, is filled by the wife. He embraced her,
and men were born.
4. She thought, 'How can he embrace me, after having produced me
from himself? I shall hide myself.'
She then became a cow, the other became a bull and embraced her, and
hence cows were born. The one became a mare, the other a stallion; the
one a male ass, the other a female ass. He embraced her, and hence
one-hoofed animals were born. The one became a she-goat, the other a
he-goat; the one became a ewe, the other a ram. He embraced her, and
hence goats and sheep were born. And thus he created everything that
exists in pairs, down to the ants.
5. He knew, 'I indeed am this creation, for I created all this.'
Hence he became the creation, and he who knows this lives in this
his creation.
6. Next he thus produced fire by rubbing. From the mouth, as from
the fire-hole, and from the hands he created fire. Therefore both
the mouth and the hands are inside without hair, for the fire-hole
is inside without hair.
And when they say, 'Sacrifice to this or sacrifice to that god,'
each god is but his manifestation, for he is all gods.
Now, whatever there is moist, that he created from seed; this is
Soma. So far verily is this universe either food or eater. Soma indeed
is food, Agni eater. This is the highest creation of Brahman, when
he created the gods from his better part, and when he, who was
(then) mortal, created the immortals. Therefore it was the highest
creation. And he who knows this, lives in this his highest creation.
7. Now all this was then undeveloped. It became developed by form
and name, so that one could say, 'He, called so and so, is such a
one.' Therefore at present also all this is developed by name and
form, so that one can say, 'He, called so and so, is such a one.'
He (Brahman or the Self) entered thither, to the very tips of the
finger-nails, as a razor might be fitted in a razor-case, or as fire
in a fire-place.
He cannot be seen, for, in part only, when breathing, he is breath
by name; when speaking, speech by name; when seeing, eye by name; when
hearing, ear by name; when thinking, mind by name. All these are but
the names of his acts. And he who worships (regards) him as the one or
the other, does not know him, for he is apart from this (when
qualified) by the one or the other (predicate). Let men worship him as
Self, for in the Self all these are one. This Self is the footstep
of everything, for through it one knows everything. And as one can
find again by footsteps what was lost, thus he who knows this finds
glory and praise.
8. This, which is nearer to us than anything, this Self, is dearer
than a son, dearer than wealth, dearer than all else.
And if one were to say to one who declares another than the Self
dear, that he will lose what is dear to him, very likely it would be
so. Let him worship the Self alone as dear. He who worships the Self
alone as dear, the object of his love will never perish.
9. Here they say: 'If men think that by knowledge of Brahman they
will become everything, what then did that Brahman know, from whence
all this sprang?'
10. Verily in the beginning this was Brahman, that Brahman knew
(its) Self only, saying, 'I am Brahman.' From it all this sprang.
Thus, whatever Deva was awakened (so as to know Brahman), he indeed
became that (Brahman); and the same with Rishis and men. The Rishi
Vamadeva saw and understood it, singing, 'I was Manu (moon), I was the
sun.' Therefore now also he who thus knows that he is Brahman, becomes
all this, and even the Devas cannot prevent it, for he himself is
their Self.
Now if a man worships another deity, thinking the deity is one and
he another, he does not know. He is like a beast for the Devas. For
verily, as many beasts nourish a man, thus does every man nourish
the Devas. If only one beast is taken away, it is not pleasant; how
much more when many are taken! Therefore it is not pleasant to the
Devas that men should know this.
11. Verily in the beginning this was Brahman, one only. That being
one, was not strong enough. It created still further the most
excellent Kshatra (power), viz. those Kshatras (powers) among the
Devas,- Indra, Varuna, Soma, Rudra, Parganya, Yama, Mrityu, Isana.
Therefore there is nothing beyond the Kshatra, and therefore at the
Rajasuya sacrifice the Brahman sits down below the Kshatriya. He
confers that glory on the Kshatra alone. But Brahman is (nevertheless)
the birth-place of the Kshatra. Therefore though a king is exalted, he
sits down at the end (of the sacrifice) below the Brahman, as his
birth-place. He who injures him, injures his own birth-place. He
becomes worse, because he has injured one better than himself.
12. He was not strong enough. He created the Vis (people), the
classes of Devas which in their different orders are called Vasus,
Rudras, Adityas, Vishve Devas, Maruts.
13. He was not strong enough. He created the Sudra colour (caste),
as Pushan (as nourisher). This earth verily is Pushan (the nourisher);
for the earth nourishes all this whatsoever.
14. He was not strong enough. He created still further the most
excellent Law (dharma). Law is the Kshatra (power) of the Kshatra,
therefore there is nothing higher than the Law. Thenceforth even a
weak man rules a stronger with the help of the Law, as with the help
of a king. Thus the Law is what is called the true. And if a man
declares what is true, they say he declares the Law; and if he
declares the Law, they say he declares what is true. Thus both are the
same.
15. There are then this Brahman, Kshatra, Vis, and Sudra. Among
the Devas that Brahman existed as Agni (fire) only, among men as
Brahmana, as Kshatriya through the (divine) Kshatriya, as Vaishya
through the (divine) Vaishya, as Sudra through the (divine) Sudra.
Therefore people wish for their future state among the Devas through
Agni (the sacrificial fire) only; and among men through the
Brahmana, for in these two forms did Brahman exist.
Now if a man departs this life without having seen his true future
life (in the Self), then that Self, not being known, does not
receive and bless him, as if the Veda had not been read, or as if a
good work had not been done. Nay, even if one who does not know that
(Self), should perform here on earth some great holy work, it will
perish for him in the end. Let a man worship the Self only as his true
state. If a man worships the Self only as his true state, his work
does not perish, for whatever he desires that he gets from that Self.
16. Now verily this Self (of the ignorant man) is the world of all
creatures. In so far as man sacrifices and pours out libations, he
is the world of the Devas; in so far as he repeats the hymns, &c.,
he is the world of the Rishis; in so far as he offers cakes to the
Fathers and tries to obtain offspring, he is the world of the Fathers;
in so far as he gives shelter and food to men, he is the world of men;
in so far as he finds fodder and water for the animals, he is the
world of the animals; in so far as quadrupeds, birds, and even ants
live in his houses, he is their world. And as every one wishes his own
world not to be injured, thus all beings wish that he who knows this
should not be injured. Verily this is known and has been well
reasoned.
17. In the beginning this was Self alone, one only. He desired, 'Let
there be a wife for me that I may have offspring, and let there be
wealth for me that I may offer sacrifices.' Verily this is the whole
desire, and, even if wishing for more, he would not find it. Therefore
now also a lonely person desires, 'Let there be a wife for me that I
may have offspring, and let there be wealth for me that I may offer
sacrifices.' And so long as he does not obtain either of these things,
he thinks he is incomplete. Now his completeness (is made up as
follows): mind is his self (husband); speech the wife; breath the
child; the eye all worldly wealth, for he finds it with the eye; the
ear his divine wealth, for he hears it with the ear. The body
(atman) is his work, for with the body he works. This is the
fivefold sacrifice, for fivefold is the animal, fivefold man, fivefold
all this whatsoever. He who knows this, obtains all this.
1ST_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. 'When the father (of creation) had produced by knowledge and
penance (work) the seven kinds of food, one of his (foods) was
common to all beings, two he assigned to the Devas, (1)
'Three he made for himself, one he gave to the animals. In it all
rests, whatsoever breathes and breathes not. (2)
'Why then do these not perish, though they are always eaten? He
who knows this imperishable one, he eats food with his face. (3)
He goes even to the Devas, he lives on strength.' (4)
2. When it is said, that 'the father produced by knowledge and
penance the seven kinds of food,' it is clear that (it was he who) did
so. When it is said, that 'one of his (foods) was common,' then that
is that common food of his which is eaten. He who worships (eats) that
(common food), is not removed from evil, for verily that food is mixed
(property). When it is said, that 'two he assigned to the Devas,' that
is the huta, which is sacrificed in fire, and the prahuta, which is
given away at a sacrifice. But they also say, the new-moon and
full-moon sacrifices are here intended, and therefore one should not
offer them as an ishti or with a wish.
When it is said, that 'one he gave to animals,' that is milk. For in
the beginning (in their infancy) both men and animals live on milk.
And therefore they either make a new-born child lick ghrita
(butter), or they make it take the breast. And they call a new-born
creature 'atrinada,' i.e. not eating herbs. When it is said, that
'in it all rests, whatsoever breathes and breathes not,' we see that
all this, whatsoever breathes and breathes not, rests and depends on
milk.
And when it is said (in another Brahmana), that a man who sacrifices
with milk a whole year, overcomes death again, let him not think so.
No, on the very day on which he sacrifices, on that day he overcomes
death again; for he who knows this, offers to the gods the entire food
(viz. milk).
When it is said, 'Why do these not perish, though they are always
eaten,' we answer, Verily, the Person is the imperishable, and he
produces that food again and again.
When it is said, 'He who knows this imperishable one,' then, verily,
the Person is the imperishable one, for he produces this food by
repeated thought, and whatever he does not work by his works, that
perishes.
When it is said, that 'he eats food with his face,' then face
means the mouth, he eats it with his mouth.
When it is said, that 'he goes even to the Devas, he lives on
strength,' that is meant as praise.
3. When it is said, that 'he made three for himself,' that means
that he made mind, speech, and breath for himself. As people say,
'My mind was elsewhere, I did not see; my mind was elsewhere, I did
not hear,' it is clear that a man sees with his mind and hears with
his mind. Desire, representation, doubt, faith, want of faith, memory,
forgetfulness, shame, reflexion, fear, all this is mind. Therefore
even if a man is touched on the back, he knows it through the mind.
Whatever sound there is, that is speech. Speech indeed is intended
for an end or object, it is nothing by itself.
The up-breathing, the down-breathing, the back-breathing, the
out-breathing, the on-breathing, all that is breathing is breath
(Prana) only. Verily that Self consists of it; that Self consists of
speech, mind, and breath.
4. These are the three worlds: earth is speech, sky mind, heaven
breath.
5. These are the three Vedas: the Rig-Veda is speech, the Yagur-veda
mind, the Sama-Veda breath.
6. These are the Devas, Fathers, and men: the Devas are speech,
the Fathers mind, men breath.
7. These are father, mother, and child: the father is mind, the
mother speech, the child breath.
8. These are what is known, what is to be known, and what is
unknown.
What is known, has the form of speech, for speech is known.
Speech, having become this, protects man.
9. What is to be known, has the form of mind, for mind is what is to
be known. Mind, having become this, protects man.
10. What is unknown, has the form of breath, for breath is
unknown. Breath, having become this, protects man.
11. Of that speech (which is the food of Prajapati) earth is the
body, light the form, viz. this fire. And so far as speech extends, so
far extends the earth, so far extends fire.
12. Next, of this mind heaven is the body, light the form, viz. this
sun. And so far as this mind extends, so far extends heaven, so far
extends the sun. If they (fire and sun) embrace each other, then
wind is born, and that is Indra, and he is without a rival. Verily a
second is a rival, and he who knows this, has no rival.
13. Next, of this breath water is the body, light the form, viz.
this moon. And so far as this breath extends, so far extends water, so
far extends the moon.
These are all alike, all endless. And he who worships them as
finite, obtains a finite world, but he who worships them as
infinite, obtains an infinite world.
14. That Prajapati is the year, and he consists of sixteen digits.
The nights indeed are his fifteen digits, the fixed point his
sixteenth digit. He is increased and decreased by the nights. Having
on the new-moon night entered with the sixteenth part into
everything that has life, he is thence born again in the morning.
Therefore let no one cut off the life of any living thing on that
night, not even of a lizard, in honour (pugartham) of that deity.
15. Now verily that Prajapati, consisting of sixteen digits, who
is the year, is the same as a man who knows this. His wealth
constitutes the fifteen digits, his Self the sixteenth digit. He is
increased and decreased by that wealth. His Self is the nave, his
wealth the felly. Therefore even if he loses everything, if he lives
but with his Self, people say, he lost the felly (which can be
restored again).
16. Next there are verily three worlds, the world of men, the
world of the Fathers, the world of the Devas. The world of men can
be gained by a son only, not by any other work. By sacrifice the world
of the Fathers, by knowledge the world of the Devas is gained. The
world of the Devas is the best of worlds, therefore they praise
knowledge.
17. Next follows the handing over. When a man thinks he is going
to depart, he says to his son: 'Thou art Brahman (the Veda, so far
as acquired by the father); thou art the sacrifice (so far as
performed by the father); thou art the world.' The son answers: 'I
am Brahman, I am the sacrifice, I am the world.' Whatever has been
learnt (by the father) that, taken as one, is Brahman. Whatever
sacrifices there are, they, taken as one, are the sacrifice.
Whatever worlds there are, they, taken as one, are the world. Verily
here ends this (what has to be done by a father, viz. study,
sacrifice, &c.) 'He (the son), being all this, preserved me from
this world,' thus he thinks. Therefore they call a son who is
instructed (to do all this), a world-son (lokya), and therefore they
instruct him.
When a father who knows this, departs this world, then he enters
into his son together with his own spirits (with speech, mind, and
breath). If there is anything done amiss by the father, of all that
the son delivers him, and therefore he is called Putra, son. By help
of his son the father stands firm in this world. Then these divine
immortal spirits (speech, mind, and breath) enter into him.
18. From the earth and from fire, divine speech enters into him. And
verily that is divine speech whereby, whatever he says, comes to be.
19. From heaven and the sun, divine mind enters into him. And verily
that is divine mind whereby he becomes joyful, and grieves no more.
20. From water and the moon, divine breath (spirit) enters into him.
And verily that is divine breath which, whether moving or not
moving, does not tire, and therefore does not perish. He who knows
this, becomes the Self of all beings. As that deity (Hiranyagarbha)
is, so does he become. And as all beings honour that deity (with
sacrifice, &c.), so do all beings honour him who knows this.
Whatever grief these creatures suffer, that is all one (and
therefore disappears). Only what is good approaches him; verily,
evil does not approach the Devas.
21. Next follows the consideration of the observances (acts).
Prajapati created the actions (active senses). When they had been
created, they strove among themselves. Voice held, I shall speak;
the eye held, I shall see; the ear held, I shall hear; and thus the
other actions too, each according to its own act. Death, having become
weariness, took them and seized them. Having seized them, death held
them back (from their work). Therefore speech grows weary, the eye
grows weary, the ear grows weary. But death did not seize the
central breath. Then the others tried to know him, and said:
'Verily, he is the best of us, he who, whether moving or not, does not
tire and does not perish. Well, let all of us assume his form.'
Thereupon they all assumed his form, and therefore they are called
after him 'breaths' (spirits).
In whatever family there is a man who knows this, they call that
family after his name. And he who strives with one who knows this,
withers away and finally dies. So far with regard to the body.
22. Now with regard to the deities.
Agni (fire) held, I shall burn; Aditya (the sun) held, I shall warm;
Kandramas (the moon) held, I shall shine; and thus also the other
deities, each according to the deity. And as it was with the central
breath among the breaths, so it was with Vayu, the wind among those
deities. The other deities fade, not Vayu. Vayu is the deity that
never sets.
23. And here there is this Shloka:
'He from whom the sun rises, and into whom it sets' (he verily rises
from the breath, and sets in the breath)
'Him the Devas made the law, he only is to-day, and he to-morrow
also' (whatever these Devas determined then, that they perform
to-day also).
Therefore let a man perform one observance only, let him breathe
up and let him breathe down, that the evil death may not reach him.
And when he performs it, let him try to finish it. Then he obtains
through it union and oneness with that deity (with Prana).
1ST_ADHYAYA|6TH_BRAHMANA
SIXTH BRAHMANA
-
1. Verily this is a triad, name, form, and work. Of these names,
that which is called Speech is the Uktha (hymn, supposed to mean
also origin), for from it all names arise. It is their Saman (song,
supposed to mean also sameness), for it is the same as all names. It
is their Brahman (prayer, supposed to mean also support), for it
supports all names.
2. Next, of the forms, that which is called Eye is the Uktha (hymn),
for from it all forms arise. It is their Saman (song), for it is the
same as all forms. It is their Brahman (prayer), for it supports all
forms.
3. Next, of the works, that which is called Body is the Uktha
(hymn), for from it all works arise. It is their Saman (song), for
it is the same as all works. It is their Brahman (prayer), for it
supports all works.
That being a triad is one, viz. this Self; and the Self, being
one, is that triad. This is the immortal, covered by the true.
Verily breath is the immortal, name and form are the true, and by them
the immortal is covered.
------------------------------------------------------------------------------------
2ND_ADHYAYA|1ST_BRAHMANA
FIRST BRAHMANA
1. There was formerly the proud Gargya Balaki, a man of great
reading. He said to Ajatashatru of Kashi, 'Shall I tell you Brahman?'
Ajatashatru said: 'We give a thousand (cows) for that speech (of
yours), for verily all people run away, saying, Janaka (the king of
Mithila) is our father (patron).'
2. Gargya said: 'The person that is in the sun, that I adore as
Brahman.' Ajatashatru said to him: 'No, no! Do not speak to me on this.
I adore him verily as the supreme, the head of all beings, the king.
Whoso adores him thus, becomes supreme, the head of all beings, a
king.'
3. Gargya said: 'The person that is in the moon (and in the mind),
that I adore as Brahman.' Ajatashatru said to him: 'No, no! Do not
speak to me on this. I adore him verily as the great, clad in white
raiment, as Soma, the king.' Whoso adores him thus, Soma is poured out
and poured forth for him day by day, and his food does not fail.
4. Gargya said: 'The person that is in the lightning (and in the
heart), that I adore as Brahman.' Ajatashatru said to him: 'No, no!
Do not speak to me on this. I adore him verily as the luminous.' Whoso
adores him thus, becomes luminous, and his offspring becomes luminous.
5. Gargya said: 'The person that is in the ether (and in the ether
of the heart), that I adore as Brahman.' Ajatashatru said to him:
'No, no! Do not speak to me on this. I adore him as what is full,
and quiescent.' Whoso adores him thus, becomes filled with offspring
and cattle, and his offspring does not cease from this world.
6. Gargya said: 'The person that is in the wind (and in the breath),
that I adore as Brahman.' Ajatashatru said to him: 'No, no! Do not
speak to me on this. I adore him as Indra Vaikuntha, as the
unconquerable army (of the Maruts).' Whoso adores him thus, becomes
victorious, unconquerable, conquering his enemies.
7. Gargya said: 'The person that is in the fire (and in the
heart), that I adore as Brahman.' Ajatashatru said to him: 'No, no!
Do not speak to me on this. I adore him as powerful.' Whoso adores him
thus, becomes powerful, and his offspring becomes powerful.
8. Gargya said: 'The person that is in the water (in seed, and in
the heart), that I adore as Brahman.' Ajatashatru said to him: 'No, no!
Do not speak to me on this. I adore him as likeness.' Whoso adores him
thus, to him comes what is likely (or proper), not what is improper;
what is born from him, is like unto him.
9. Gargya said: 'The person that is in the mirror, that I adore as
Brahman.' Ajatashatru said to him: 'No, no! Do not speak to me on this.
I adore him verily as the brilliant.' Whoso adores him thus, he
becomes brilliant, his offspring becomes brilliant, and with
whomsoever he comes together, he outshines them.
10. Gargya said: 'The sound that follows a man while he moves,
that I adore as Brahman.' Ajatashatru said to him: 'No, no! Do not
speak to me on this. I adore him verily as life.' Whoso adores him
thus, he reaches his full age in this world, breath does not leave him
before the time.
11. Gargya said: 'The person that is in space, that I adore as
Brahman.' Ajatashatru said to him: 'No, no! Do not speak to me on this.
I adore him verily as the second who never leaves us.' Whoso adores
him thus, becomes possessed of a second, his party is not cut off from
him.
12. Gargya said: 'The person that consists of the shadow, that I
adore as Brahman.' Ajatashatru said to him: 'No, no! Do not speak to me
on this. I adore him verily as death.' Whoso adores him thus, he
reaches his whole age in this world, death does not approach him
before the time.
13. Gargya said: 'The person that is in the body, that I adore as
Brahman.' Ajatashatru said to him: 'No, no! Do not speak to me on this.
I adore him verily as embodied.' Whoso adores him thus, becomes
embodied, and his offspring becomes embodied.
Then Gargya became silent.
14. Ajatashatru said: 'Thus far only?' 'Thus far only,' he replied.
Ajatashatru said: 'This does not suffice to know it (the true
Brahman).' Gargya replied: 'Then let me come to you, as a pupil.'
15. Ajatashatru said: 'Verily, it is unnatural that a Brahmana should
come to a Kshatriya, hoping that he should tell him the Brahman.
However, I shall make you know him clearly,' thus saying he took him
by the hand and rose.
And the two together came to a person who was asleep. He called
him by these names, 'Thou, great one, clad in white raiment, Soma,
King.' He did not rise. Then rubbing him with his hand, he woke him,
and he arose.
16. Ajatashatru said: 'When this man was thus asleep, where was
then the person (Purusha), the intelligent? and from whence did he
thus come back?' Gargya did not know this?
17. Ajatashatru said: 'When this man was thus asleep, then the
intelligent person (Purusha), having through the intelligence of the
senses (Pranas) absorbed within himself all intelligence, lies in
the ether, which is in the heart. When he takes in these different
kinds of intelligence, then it is said that the man sleeps
(svapiti). Then the breath is kept in, speech is kept in, the ear is
kept in, the eye is kept in, the mind is kept in.
18. But when he moves about in sleep (and dream), then these are his
worlds. He is, as it were, a great king; he is, as it were, a great
Brahmana; he rises, as it were, and he falls. And as a great king
might keep in his own subjects, and move about, according to his
pleasure, within his own domain, thus does that person (who is endowed
with intelligence) keep in the various senses (Pranas) and move about,
according to his pleasure, within his own body (while dreaming).
19. Next, when he is in profound sleep, and knows nothing, there are
the seventy-two thousand arteries called Hita, which from the heart
spread through the body. Through them he moves forth and rests in
the surrounding body. And as a young man, or a great king, or a
great Brahmana, having reached the summit of happiness, might rest, so
does he then rest.
20. As the spider comes out with its thread, or as small sparks come
forth from fire, thus do all senses, all worlds, all Devas, all beings
come forth from that Self. The Upanishad (the true name and
doctrine) of that Self is 'the True of the True.' Verily the senses
are the true, and he is the true of the true.
2ND_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. Verily he who knows the babe with his place, his chamber, his
post, and his rope, he keeps off the seven relatives who hate him.
Verily by the young is meant the inner life, by his place this (body),
by his chamber this (head), by his post the vital breath, by his
rope the food.
2. Then the seven imperishable ones approach him. There are the
red lines in the eye, and by them Rudra clings to him. There is the
water in the eye, and by it Parganya clings to him. There is the
pupil, and by it Aditya (sun) clings to him. There is the dark iris,
and by it Agni clings to him. There is the white eye-ball, and by it
Indra clings to him. With the lower eye-lash the earth, with the upper
eye-lash the heaven clings to him. He who knows this, his food does
never perish.
3. On this there is this Shloka:
'There is a cup having its mouth below and its bottom above.
Manifold glory has been placed into it. On its lip sit the seven
Rishis, the tongue as the eighth communicates with Brahman.' What is
called the cup having its mouth below and its bottom above is this
head, for its mouth (the mouth) is below, its bottom (the skull) is
above. When it is said that manifold glory has been placed into it,
the senses verily are manifold glory, and he therefore means the
senses. When he says that the seven Rishis sit on its lip, the
Rishis are verily the (active) senses, and he means the senses. And
when he says that the tongue as the eighth communicates with
Brahman, it is because the tongue, as the eighth, does communicate
with Brahman.
4. These two (the two ears) are the Rishis Gautama and Bharadvaja;
the right Gautama, the left Bharadvaja. These two (the eyes) are the
Rishis Vishvamitra and Jamadagni; the right Vishvamitra, the left
Jamadagni. These two (the nostrils) are the Rishis Vasistha and
Kashyapa; the right Vasistha, the left Kashyapa. The tongue is Atri,
for with the tongue food is eaten, and Atri is meant for Atti, eating.
He who knows this, becomes an eater of everything, and everything
becomes his food.
2ND_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. There are two forms of Brahman, the material and the
immaterial, the mortal and the immortal, the solid and the fluid,
sat (being) and tya (that), (i.e. sat-tya, true).
2. Everything except air and sky is material, is mortal, is solid,
is definite. The essence of that which is material, which is mortal,
which is solid, which is definite is the sun that shines, for he is
the essence of sat (the definite).
3. But air and sky are immaterial, are immortal, are fluid, are
indefinite. The essence of that which is immaterial, which is
immortal, which is fluid, which is indefinite is the person in the
disk of the sun, for he is the essence of tyad (the indefinite). So
far with regard to the Devas.
4. Now with regard to the body. Everything except the breath and the
ether within the body is material, is mortal, is solid, is definite.
The essence of that which is material, which is mortal, which is
solid, which is definite is the Eye, for it is the essence of sat (the
definite).
5. But breath and the ether within the body are immaterial, are
immortal, are fluid, are indefinite. The essence of that which is
immaterial, which is immortal, which is fluid, which is indefinite
is the person in the right eye, for he is the essence of tyad (the
indefinite).
6. And what is the appearance of that person? Like a
saffron-coloured raiment, like white wool, like cochineal, like the
flame of fire, like the white lotus, like sudden lightning. He who
knows this, his glory is like unto sudden lightning.
Next follows the teaching (of Brahman) by No, no! for there is
nothing else higher than this (if one says): 'It is not so.' Then
comes the name 'the True of the True,' the senses being the True,
and he (the Brahman) the True of them.
2ND_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. Now when Yajnavalkya was going to enter upon another state, he
said: 'Maitreyi, verily I am going away from this my house (into the
forest). Forsooth, let me make a settlement between thee and that
Katyayani (my other wife).'
2. Maitreyi said: 'My Lord, if this whole earth, full of wealth,
belonged to me, tell me, should I be immortal by it?'
'No,' replied Yajnavalkya; 'like the life of rich people will be thy
life. But there is no hope of immortality by wealth.'
3. And Maitreyi said: 'What should I do with that by which I do
not become immortal? What my Lord knoweth (of immortality), tell
that to me'.
4. Yajnavalkya replied: 'Thou who art truly dear to me, thou
speakest dear words. Come, sit down, I will explain it to thee, and
mark well what I say.'
5. And he said: 'Verily, a husband is not dear, that you may love
the husband; but that you may love the Self, therefore a husband is
dear.
'Verily, a wife is not dear, that you may love the wife; but that
you may love the Self, therefore a wife is dear.
'Verily, sons are not dear, that you may love the sons; but that you
may love the Self, therefore sons are dear.
'Verily, wealth is not dear, that you may love wealth; but that
you may love the Self, therefore wealth is dear.
'Verily, the Brahman-class is not dear, that you may love the
Brahman-class; but that you may love the Self, therefore the
Brahman-class is dear.
'Verily, the Kshatra-class is not dear, that you may love the
Kshatra-class; but that you may love the Self, therefore the
Kshatra-class is dear.
'Verily, the worlds are not dear, that you may love the worlds;
but that you may love the Self, therefore the worlds are dear.
'Verily, the Devas are not dear, that you may love the Devas; but
that you may love the Self, therefore the Devas are dear.
'Verily, creatures are not dear, that you may love the creatures;
but that you may love the Self, therefore are creatures dear.
'Verily, everything is not dear that you may love everything; but
that you may love the Self, therefore everything is dear.
'Verily, the Self is to be seen, to be heard, to be perceived, to be
marked, O Maitreyi! When we see, hear, perceive, and know the Self,
then all this is known.
6. 'Whosoever looks for the Brahman-class elsewhere than in the
Self, was abandoned by the Brahman-class. Whosoever looks for the
Kshatra-class elsewhere than in the Self, was abandoned by the
Kshatra-class. Whosoever looks for the worlds elsewhere than in the
Self, was abandoned by the worlds. Whosoever looks for the Devas
elsewhere than in the Self, was abandoned by the Devas. Whosoever
looks for creatures elsewhere than in the Self, was abandoned by the
creatures. Whosoever looks for anything elsewhere than in the Self,
was abandoned by everything. This Brahman-class, this Kshatra-class,
these worlds, these Devas, these creatures, this everything, all is
that Self.
7. 'Now as the sounds of a drum, when beaten, cannot be seized
externally (by themselves), but the sound is seized, when the drum
is seized or the beater of the drum;
8. 'And as the sounds of a conch-shell, when blown, cannot be seized
externally (by themselves), but the sound is seized, when the shell is
seized or the blower of the shell;
9. 'And as the sounds of a lute, when played, cannot be seized
externally (by themselves), but the sound is seized, when the lute
is seized or the player of the lute;
10. 'As clouds of smoke proceed by themselves out of a lighted
fire kindled with damp fuel, thus, verily, O Maitreyi, has been
breathed forth from this great Being what we have as Rig-Veda,
Yagur-veda, Sama-Veda, Atharvangirasas, Itihasa (legends), Purana
(cosmogonies), Vidya (knowledge), the Upanishads, Shlokas (verses),
Sutras (prose rules), Anuvyakhyanas (glosses), Vyakhyanas
(commentaries). From him alone all these were breathed forth.
11. 'As all waters find their centre in the sea, all touches in
the skin, all tastes in the tongue, all smells in the nose, all
colours in the eye, all sounds in the ear, all percepts in the mind,
all knowledge in the heart, all actions in the hands, all movements in
the feet, and all the Vedas in speech,-
12. 'As a lump of salt, when thrown into water, becomes dissolved
into water, and could not be taken out again, but wherever we taste
(the water) it is salt,- thus verily, O Maitreyi, does this great
Being, endless, unlimited, consisting of nothing but knowledge, rise
from out these elements, and vanish again in them. When he has
departed, there is no more knowledge (name), I say, O Maitreyi.'
Thus spoke Yajnavalkya.
13. Then Maitreyi said: 'Here thou hast bewildered me, Sir, when
thou sayest that having departed, there is no more knowledge.'
But Yajnavalkya replied: 'O Maitreyi, I say nothing that is
bewildering. This is enough, O beloved, for wisdom.
'For when there is as it were duality, then one sees the other,
one smells the other, one hears the other, one salutes the other,
one perceives the other, one knows the other; but when the Self only
is all this, how should he smell another, how should he see another,
how should he hear another, how should he salute another, how should
he perceive another, how should he know another? How should he know
Him by whom he knows all this? How, O beloved should he know
(himself), the Knower?'
2ND_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. This earth is the honey (Madhu, the effect) of all beings, and
all beings are the honey (Madhu, the effect) of this earth. Likewise
this bright, immortal person in this earth, and that bright immortal
person incorporated in the body (both are Madhu). He indeed is the
same as that Self, that Immortal, that Brahman, that All.
2. This water is the honey of all beings, and all beings are the
honey of this water. Likewise this bright, immortal person in this
water, and that bright, immortal person, existing as seed in the
body (both are Madhu). He indeed is the same as that Self, that
Immortal, that Brahman, that All.
3. This fire is the honey of all beings, and all beings are the
honey of this fire. Likewise this bright, immortal person in this
fire, and that bright, immortal person, existing as speech in the body
(both are Madhu). He indeed is the same as that Self, that Immortal,
that Brahman, that All.
4. This air is the honey of all beings, and all beings are the honey
of this air. Likewise this bright, immortal person in this air, and
that bright, immortal person existing as breath in the body (both
are Madhu). He indeed is the same as that Self, that Immortal, that
Brahman, that All.
5. This sun is the honey of all beings, and all beings are the honey
of this sun. Likewise this bright, immortal person in this sun, and
that bright, immortal person existing as the eye in the body (both are
Madhu). He indeed is the same as that Self, that Immortal, that
Brahman, that All.
6. This space (disah, the quarters) is the honey of all beings,
and all beings are the honey of this space. Likewise this bright,
immortal person in this space, and that bright, immortal person
existing as the ear in the body (both are Madhu). He indeed is the
same as that Self, that Immortal, that Brahman, that All.
7. This moon is the honey of all beings, and all beings are the
honey of this moon. Likewise this bright, immortal person in this
moon, and that bright, immortal person existing as mind in the body
(both are Madhu). He indeed is the same as that Self, that Immortal,
that Brahman, that All.
8. This lightning is the honey of all beings, and all beings are the
honey of this lightning. Likewise this bright, immortal person in this
lightning, and that bright, immortal person existing as light in the
body (both are Madhu). He indeed is the same as that Self, that
Immortal, that Brahman, that All.
9. This thunder is the honey of all beings, and all beings are the
honey of this thunder. Likewise this bright, immortal person in this
thunder, and that bright, immortal person existing as sound and
voice in the body (both are Madhu). He indeed is the same as that
Self, that Immortal, that Brahman, that All.
10. This ether is the honey of all beings, and all beings are the
honey of this ether. Likewise this bright, immortal person in this
ether, and that bright, immortal person existing as heart-ether in the
body (both are Madhu). He indeed is the same as that Self, that
Immortal, that Brahman, that All.
11. This law (dharma) is the honey of all beings, and all beings
are the honey of this law. Likewise this bright, immortal person in
this law, and that bright, immortal person existing as law in the body
(both are Madhu). He indeed is the same as that Self, that Immortal,
that Brahman, that All.
12. This true (Satyam) is the honey of all beings, and all beings
are the honey of this true. Likewise this bright, immortal person in
what is true, and that bright, immortal person existing as the true in
the body (both are Madhu). He indeed is the same as that Self, that
Immortal, that Brahman, that All.
13. This mankind is the honey of all beings, and all beings are
the honey of this mankind. Likewise this bright, immortal person in
mankind, and that bright, immortal person existing as man in the
body (both are Madhu). He indeed is the same as that Self, that
Immortal, that Brahman, that All.
14. This Self is the honey of all beings, and all beings are the
honey of this Self. Likewise this bright, immortal person in this
Self, and that bright, immortal person, the Self (both are Madhu).
He indeed is the same as that Self, that Immortal, that Brahman,
that All.
15. And verily this Self is the lord of all beings, the king of
all beings. And as all spokes are contained in the axle and in the
felly of a wheel, all beings, and all those selfs (of the earth,
water, &c.) are contained in that Self.
16. Verily Dadhyak Atharvana proclaimed this honey (the Madhu Vidya)
to the two Ashvins, and a Rishi, seeing this, said (Rv. I, 116, 12):
'O ye two heroes (Ashvins), I make manifest that fearful deed of
yours (which you performed) for the sake of gain, like as thunder
makes manifest the rain. The honey (Madhu Vidya) which Dadhyak
Atharvana proclaimed to you through the head of a horse,'...
17. Verily Dadhyak Atharvana proclaimed this honey to the two
Ashvins, and a Rishi, seeing this, said (Rv. I, 117, 22):
'O Ashvins, you fixed a horse's head on Atharvana Dadhyak, and he,
wishing to be true (to his promise), proclaimed to you the honey, both
that of Tvashtri and that which is to be your secret, O ye strong
ones.'
18. Verily Dadhyak Atharvana proclaimed this honey to the two
Ashvins, and a Rishi, seeing this, said:
'He (the Lord) made bodies with two feet, he made bodies with four
feet. Having first become a bird, he entered the bodies as Purusha (as
the person).' This very Purusha is in all bodies the purisaya, i.e. he
who lies in the body (and is therefore called Purusha). There is
nothing that is not covered by him, nothing that is not filled by him.
19. Verily Dadhyak Atharvana proclaimed this honey to the two
Ashvins, and a Rishi, seeing this, said (Rv. VI, 47, 18):
'He (the Lord) became like unto every form, and this is meant to
reveal the (true) form of him (the Atman). Indra (the Lord) appears
multiform through the Mayas (appearances), for his horses (senses) are
yoked, hundreds and ten.'
This (Atman) is the horses, this (Atman) is the ten, and the
thousands, many and endless. This is the Brahman, without cause and
without effect, without anything inside or outside; this Self is
Brahman, omnipresent and omniscient. This is the teaching (of the
Upanishads).
2ND_ADHYAYA|6TH_BRAHMANA
SIXTH BRAHMANA
-
1. Now follows the stem:
1. Pautimashya from Gaupavana,
2. Gaupavana from Pautimashya,
3. Pautimashya from Gaupavana,
4. Gaupavana from Kausika,
5. Kausika from Kaundinya,
6. Kaundinya from Sandilya,
7. Sandilya from Kausika and Gautama,
8. Gautama from Agnivesya,
9. Agnivesya from Sandilya and Anabhimlata,
10. Sandilya and Anabhimlata from Anabhimlata,
11. Anabhimlata from Anabhimlata,
12. Anabhimlata from Gautama,
13. Gautama from Saitava and Prakinayogya,
14. Saitava and Prakinayogya from Parasarya,
15. Parasarya from Bharadvaga,
16. Bharadvaga from Bharadvaga and Gautama,
17. Gautama from Bharadvaga,
18. Bharadvaga from Parasarya,
19. Parasarya from Vaigavapayana,
20. Vaigavapayana from Kausikayani,
21. Kausikayani
3. from Ghritakausika,
22. Ghritakausika from Parasaryayana,
23. Parasaryayana from Parasarya,
24. Parasarya from Gatukarnya,
25. Gatukarnya from Asurayana and Yaska,
26. Asurayana and Yaska from Traivani,
27. Traivani from Aupagandhani,
28. Aupagandhani from Asuri,
29. Asuri from Bharadvaga,
30. Bharadvaga from Atreya,
31. Atreya from Manti,
32. Manti from Gautama,
33. Gautama from Gautama,
34. Gautama from Vatsya,
35. Vatsya from Sandilya,
36. Sandilya from Kaisorya Kapya,
37. Kaisorya Kapya from Kumaraharita,
38. Kumaraharita from Galava,
39. Galava from Vidarbhi-kaundinya,
40. Vidarbhi-kaundinya from Vatsanapat Babhrava,
41. Vatsanapat Babhrava from Pathi Saubhara,
42. Pathi Saubhara from Ayasya Angirasa,
43. Ayasya Angirasa from Abhuti Tvashtra,
44. Abhuti Tvashtra from Visvarupa Tvashtra,
45. Visvarupa Tvashtra from Asvinau,
46. Asvinau from Dadhyak Atharvana,
47. Dadhyak Atharvana from Atharvan Daiva,
48. Atharvan Daiva from Mrityu Pradhvamsana,
49. Mrityu Pradhvamsana from Pradhvamsana,
50. Pradhvamsana from Ekarshi,
51. Ekarshi from Viprakitti,
52. Viprakitti from Vyashti,
53. Vyashti from Sanaru,
54. Sanaru from Sanatana,
55. Sanatana from Sanaga,
56. Sanaga from Parameshthin,
57. Parameshthin from Brahman,
58. Brahman is Svayambhu, self-existent.
Adoration to Brahman.
-------------------------------------------------------------------------------
3RD_ADHYAYA|1ST_BRAHMANA
FIRST BRAHMANA
Adoration to the Highest Self (Paramatman)!
1. Janaka Videhas (the king of the Videhas) sacrificed with a
sacrifice at which many presents were offered to the priests of (the
Ashvamedha). Brahmanas of the Kurus and the Panchalas had come
thither, and Janaka Videhas wished to know, which of those Brahmanas
was the best read. So he enclosed a thousand cows, and ten padas (of
gold) were fastened to each pair of horns.
2. And Janaka spoke to them: 'Ye venerable Brahmanas, he who among
you is the wisest, let him drive away these cows.'
Then those Brahmanas durst not, but Yajnavalkya said to his pupil:
'Drive them away, my dear.'
He replied: 'O glory of the Saman,' and drove them away.
The Brahmanas became angry and said: 'How could he call himself
the wisest among us?'
Now there was Asvala, the Hotri priest of Janaka Videhas. He asked
him: 'Are you indeed the wisest among us, O Yajnavalkya?' He
replied: 'I bow before the wisest (the best knower of Brahman), but
I wish indeed to have these cows.'
Then Asvala, the Hotri priest, undertook to question him.
3. 'Yajnavalkya,' he said, 'everything here (connected with the
sacrifice) is reached by death, everything is overcome by death. By
what means then is the sacrificer freed beyond the reach of death?'
Yajnavalkya said: 'By the Hotri priest, who is Agni (fire), who is
speech. For speech is the Hotri of the sacrifice (or the
sacrificer), and speech is Agni, and he is the Hotri. This constitutes
freedom, and perfect freedom (from death).'
4. 'Yajnavalkya,' he said, 'everything here is reached by day and
night, everything is overcome by day and night. By what means then
is the sacrificer freed beyond the reach of day and night?'
Yajnavalkya said: 'By the Adhvaryu priest, who is the eye, who is
Aditya (the sun). For the eye is the Adhvaryu of the sacrifice, and
the eye is the sun, and he is the Adhvaryu. This constitutes
freedom, and perfect freedom.'
5. 'Yajnavalkya,' he said, 'everything here is reached by the waxing
and waning of the moon, everything is overcome by the waxing and
waning of the moon. By what means then is the sacrificer freed
beyond the reach of the waxing and waning of the moon?'
Yajnavalkya said: 'By the Udgatri priest, who is Vayu (the wind),
who is the breath. For the breath is the Udgatri of the sacrifice, and
the breath is the wind, and he is the Udgatri. This constitutes
freedom, and perfect freedom.'
6. 'Yajnavalkya,' he said, 'this sky is, as it were, without an
ascent (staircase.) By what approach does the sacrificer approach
the Swarga world?'
Yajnavalkya said: 'By the Brahman priest, who is the mind (Manas),
who is the moon. For the mind is the Brahman of the sacrifice, and the
mind is the moon, and he is the Brahman. This constitutes freedom, and
perfect freedom. These are the complete deliverances (from death).'
Next follow the achievements.
7. 'Yajnavalkya,' he said, 'how many Rik verses will the Hotri
priest employ to-day at this sacrifice?'
'Three,' replied Yajnavalkya.
'And what are these three?'
'Those which are called Puronuvakya, Yagya, and, thirdly, Sasya.'
'What does he gain by them?'
'All whatsoever has breath.'
8. 'Yajnavalkya,' he said, 'how many oblations (Ahuti) will the
Adhvaryu priest employ to-day at this sacrifice?'
'Three,' replied Yajnavalkya.
'And what are these three?'
'Those which, when offered, flame up; those which, when offered,
make an excessive noise; and those which, when offered, sink down.'
'What does he gain by them?'
'By those which, when offered, flame up, he gains the Deva (god)
world, for the Deva world flames up, as it were. By those which,
when offered, make an excessive noise, he gains the Pitru (father)
world, for the Pitru world is excessively (noisy). By those which,
when offered, sink down, he gains the Manushya (man) world, for the
Manushya world is, as it were, down below.'
9. 'Yajnavalkya,' he said, 'with how many deities does the Brahman
priest on the right protect to-day this sacrifice?'
'By one,' replied Yajnavalkya.
'And which is it?'
'The mind alone; for the mind is endless, and the Vishve-Devas are
endless, and he thereby gains the endless world.'
10. 'Yajnavalkya,' he said, 'how many Stotriya hymns will the
Udgatri priest employ to-day at this sacrifice?'
'Three,' replied Yajnavalkya.
'And what are these three?'
'Those which are called Puronuvakya, Yajna, and, thirdly, Sasya.'
'And what are these with regard to the body (Adhyatma)?'
'The Puronuvakya is Prana (up-breathing), the Yajna the Apana
(down-breathing), the Sasya the Vyana (back-breathing).'
'What does he gain by them?'
'He gains the earth by the Puronuvakya, the sky by the Yajna, heaven
by the Sasya.'
After that Asvala held his peace.
3RD_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. Then Garatkarava Artabhaga asked. 'Yagnavalkya,' he said, 'how
many Grahas are there, and how many Atigrahas?'
'Eight Grahas,' he replied, 'and eight Atigrahas.'
'And what are these eight Grahas and eight Atigrahas?'
2. 'Prana (breath) is one Graha, and that is seized by Apana
(down-breathing) as the Atigraha, for one smells with the Apana.'
3. 'Speech (vak) is one Graha, and that is seized by name (naman) as
the Atigraha, for with speech one pronounces names.'
4. 'The tongue is one Graha, and that is seized by taste as the
Atigraha, for with the tongue one perceives tastes.'
5. 'The eye is one Graha, and that is seized by form as the
Atigraha, for with the eye one sees forms.'
6. 'The ear is one Graha, and that is seized by sound as the
Atigraha, for with the ear one hears sounds.'
7. 'The mind is one Graha, and that is seized by desire as the
Atigraha, for with the mind one desires desires.'
8. 'The arms are one Graha, and these are seized by work as the
Atigraha, for with the arms one works work.'
9. 'The skin is one Graha, and that is seized by touch as the
Atigraha, for with the skin one perceives touch. These are the eight
Grahas and the eight Atigrahas.'
10. 'Yajnavalkya,' he said, 'everything is the food of death. What
then is the deity to whom death is food?'
'Fire (Agni) is death, and that is the food of water. Death is
conquered again.'
11. 'Yajnavalkya,' he said, 'when such a person (a sage) dies, do
the vital breaths (Pranas) move out of him or no?'
'No,' replied Yajnavalkya; 'they are gathered up in him, he
swells, he is inflated, and thus inflated the dead lies at rest.'
12. 'Yajnavalkya,' he said, 'when such a man dies, what does not
leave him?'
'The name,' he replied; 'for the name is endless, the Vishvedevas are
endless, and by it he gains the endless world.'
13. 'Yajnavalkya,' he said, 'when the speech of this dead person
enters into the fire, breath into the air, the eye into the sun, the
mind into the moon, the hearing into space, into the earth the body,
into the ether the self, into the shrubs the hairs of the body, into
the trees the hairs of the head, when the blood and the seed are
deposited in the water, where is then that person?'
Yagnavalkya said: 'Take my hand, my friend. We two alone shall
know of this; let this question of ours not be (discussed) in public.'
Then these two went out and argued, and what they said was karman
(work), what they praised was karman, viz. that a man becomes good
by good work, and bad by bad work. After that Garatkarava Artabhaga
held his peace.
3RD_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. Then Bhugyu Lahyayani asked. 'Yajnavalkya,' he said, 'we wandered
about as students, and came to the house of Patankala Kapya. He had
a daughter who was possessed by a Gandharva. We asked him, 'Who art
thou?' and he (the Gandharva) replied: 'I am Sudhanvan, the Angirasa.'
And when we asked him about the ends of the world, we said to him,
'Where were the Parikshitas? Where then were the Parikshitas, I ask
thee, Yajnavalkya, where were the Parikshitas?'
2. Yajnavalkya said: 'He said to thee, I suppose, that they went
where those go who have performed a horse-sacrifice.'
He said: 'And where do they go who have performed a
horse-sacrifice?'
Yajnavalkya replied: 'Thirty-two journeys of the car of the sun is
this world. The earth surrounds it on every side, twice as large,
and the ocean surrounds this earth on every side, twice as large.
Now there is between them a space as large as the edge of a razor or
the wing of a mosquito. Indra, having become a bird, handed them
(through the space) to Vayu (the air), and Vayu (the air), holding
them within himself, conveyed them to where they dwell who have
performed a horse-sacrifice. Somewhat in this way did he praise Vayu
indeed. Therefore Vayu (air) is everything by itself, and Vayu is
all things together. He who knows this, conquers death.' After that
Bhugyu Lahyayani held his peace.
3RD_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. Then Ushasta Kakrayana asked. 'Yagnavalkya,' he said, 'tell me
the Brahman which is visible, not invisible, the Self (atman), who
is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: 'He who breathes in the up-breathing, he is thy
Self, and within all. He who breathes in the down-breathing, he is thy
Self, and within all. He who breathes in the on-breathing, he is thy
Self, and within all. He who breathes in the out-breathing, he is
thy Self, and within all. This is thy Self, who is within all.'
2. Ushasta Kakrayana said: 'As one might say, this is a cow, this is
a horse, thus has this been explained by thee. Tell me the Brahman
which is visible, not invisible, the Self, who is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: 'Thou couldst not see the (true) seer of sight,
thou couldst not hear the (true) hearer of hearing, nor perceive the
perceiver of perception, nor know the knower of knowledge. This is thy
Self, who is within all. Everything also is of evil.' After that
Ushasta Kakrayana held his peace.
3RD_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. Then Kahola Kaushitakeya asked. 'Yagnavalkya,' he said, 'tell
me the Brahman which is visible, not invisible, the Self (atman),
who is within all.'
Yagnavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yagnavalkya, is within all?'
Yagnavalkya replied: 'He who overcomes hunger and thirst, sorrow,
passion, old age, and death. When Brahmanas know that Self, and have
risen above the desire for sons, wealth, and (new) worlds, they wander
about as mendicants. For a desire for sons is desire for wealth, a
desire for wealth is desire for worlds. Both these are indeed desires.
Therefore let a Brahmana, after he has done with learning, wish to
stand by real strength; after he has done with that strength and
learning, he becomes a Muni (a Yogin); and after he has done with what
is not the knowledge of a Muni, and with what is the knowledge of a
Muni, he is a Brahmana. By whatever means he has become a Brahmana, he
is such indeed. Everything else is of evil.' After that Kahola
Kaushitakeya held his peace.
3RD_ADHYAYA|6TH_BRAHMANA
SIXTH BRAHMANA
-
1. Then Gargi Vakaknavi asked. 'Yagnavalkya,' she said,
'everything here is woven, like warp and woof, in water. What then
is that in which water is woven, like warp and woof?'
'In air, O Gargi,' he replied.
'In what then is air woven, like warp and woof?'
'In the worlds of the sky, O Gargi,' he replied.
'In what then are the worlds of the sky woven, like warp and woof?'
'In the worlds of the Gandharvas, O Gargi,' he replied.
'In what then are the worlds of the Gandharvas woven, like warp
and woof?'
'In the worlds of Aditya (sun), O Gargi,' he replied.
'In what then are the worlds of Aditya (sun) woven, like warp and
woof?'
'In the worlds of Chandra (moon), O Gargi,' he replied.
'In what then are the worlds of Chandra (moon) woven, like warp and
woof?'
'In the worlds of the Nakshatras (stars), O Gargi,' he replied.
'In what then are the worlds of the Nakshatras (stars) woven, like
warp and woof?'
'In the worlds of the Devas (gods), O Gargi,' he replied.
'In what then are the worlds of the Devas (gods) woven, like warp
and woof?'
'In the worlds of Indra, O Gargi,' he replied.
'In what then are the worlds of Indra woven, like warp and woof?'
'In the worlds of Prajapati, O Gargi,' he replied.
'In what then are the worlds of Prajapati woven, like warp and
woof?'
'In the worlds of Brahman, O Gargi,' he replied.
'In what then are the worlds of Brahman woven, like warp and woof?'
Yajnavalkya said: 'O Gargi, Do not ask too much, lest thy head
should fall off. Thou askest too much about a deity about which we are
not to ask too much. Do not ask too much, O Gargi.' After that Gargi
Vakaknavi held her peace.
3RD_ADHYAYA|7TH_BRAHMANA
SEVENTH BRAHMANA
-
1. Then Uddalaka Aruni asked. 'Yagnavalkya,' he said, 'we dwelt
among the Madras in the houses of Patankala Kapya, studying the
sacrifice. His wife was possessed of a Gandharva, and we asked him:
"Who art thou?" He answered: "I am Kabandha Atharvana." And he said to
Patankala Kapya and to (us) students: "Dost thou know, Kapya, that
thread by which this world and the other world, and all beings are
strung together?" And Patankala Kapya replied: "I do not know it,
Sir." He said again to Patankala Kapya and to (us) students: "Dost
thou know, Kapya, that puller (ruler) within (antaryamin), who
within pulls (rules) this world and the other world and all beings?"
And Patankala Kapya replied: "I do not know it, Sir." He said again to
Patankala Kapya and to (us) students: "He, O Kapya, who knows that
thread and him who pulls (it) within, he knows Brahman, he knows the
worlds, he knows the Devas, he knows the Vedas, he knows the Bhutas
(creatures), he knows the Self, he knows everything." Thus did he (the
Gandharva) say to them, and I know it. If thou, O Yagnavalkya, without
knowing that string and the puller within, drivest away those
Brahma-cows (the cows offered as a prize to him who best knows
Brahman), thy head will fall off.'
Yagnavalkya said: 'O Gautama, I believe I know that thread and the
puller within.'
The other said: 'Anybody may say, I know, I know. Tell what thou
knowest.'
2. Yagnavalkya said: 'Vayu (air) is that thread, O Gautama. By
air, as by a thread, O Gautama, this world and the other world, and
all creatures are strung together. Therefore, O Gautama, people say of
a dead person that his limbs have become unstrung; for by air, as by a
thread, O Gautama, they were strung together.'
The other said: 'So it is, O Yagnavalkya. Tell now (who is) the
puller within.'
3. Yagnavalkya said: 'He who dwells in the earth, and within the
earth, whom the earth does not know, whose body the earth is, and
who pulls (rules) the earth within, he is thy Self, the puller (ruler)
within, the immortal.'
4. 'He who dwells in the water, and within the water, whom the water
does not know, whose body the water is, and who pulls (rules) the
water within, he is thy Self, the puller (ruler) within, the
immortal.'
5. 'He who dwells in the fire, and within the fire, whom the fire
does not know, whose body the fire is, and who pulls (rules) the
fire within, he is thy Self, the puller (ruler) within, the immortal.'
6. 'He who dwells in the sky, and within the sky, whom the sky
does not know, whose body the sky is, and who pulls (rules) the sky
within, he is thy Self, the puller (ruler) within, the immortal.'
7. 'He who dwells in the air (Vayu), and within the air, whom the
air does not know, whose body the air is, and who pulls (rules) the
air within, he is thy Self, the puller (ruler) within, the immortal.'
8. 'He who dwells in the heaven (Dyu), and within the heaven, whom
the heaven does not know, whose body the heaven is, and who pulls
(rules) the heaven within, he is thy Self, the puller (ruler)
within, the immortal.'
9. 'He who dwells in the sun (Aditya), and within the sun, whom
the sun does not know, whose body the sun is, and who pulls (rules)
the sun within, he is thy Self, the puller (ruler) within, the
immortal.'
10. 'He who dwells in the space (Disah), and within the space,
whom the space does not know, whose body the space is, and who pulls
(rules) the space within, he is thy Self, the puller (ruler) within,
the immortal.'
11. 'He who dwells in the moon and stars (kandra-tarakam), and
within the moon and stars, whom the moon and stars do not know,
whose body the moon and stars are, and who pulls (rules) the moon
and stars within, he is thy Self, the puller (ruler) within, the
immortal.'
12. 'He who dwells in the ether (Akasha), and within the ether,
whom the ether does not know, whose body the ether is, and who pulls
(rules) the ether within, he is thy Self, the puller (ruler) within,
the immortal.'
13. 'He who dwells in the darkness (Tamas), and within the darkness,
whom the darkness does not know, whose body the darkness is, and who
pulls (rules) the darkness within, he is thy Self, the puller
(ruler) within, the immortal.'
14. 'He who dwells in the light (Tegas), and within the light,
whom the light does not know, whose body the light is, and who pulls
(rules) the light within, he is thy Self, the puller (ruler) within,
the immortal.'
So far with respect to the gods (Adhidaivatam); now with respect
to beings (Adhibhutam).
15. Yajnavalkya said; 'He who dwells in all beings, and within all
beings, whom all beings do not know, whose body all beings are, and
who pulls (rules) all beings within, he is thy Self, the puller
(ruler) within, the immortal.'
16. 'He who dwells in the breath (Prana), and within the breath,
whom the breath does not know, whose body the breath is, and who pulls
(rules) the breath within, he is thy Self, the puller (ruler)
within, the immortal.'
17. 'He who dwells in the tongue (Vak), and within the tongue,
whom the tongue does not know, whose body the tongue is, and who pulls
(rules) the tongue within, he is thy Self, the puller (ruler)
within, the immortal.'
18. 'He who dwells in the eye, and within the eye, whom the eye does
not know, whose body the eye is, and who pulls (rules) the eye within,
he is thy Self, the puller (ruler) within, the immortal.'
19. 'He who dwells in the ear, and within the ear, whom the ear does
not know, whose body the ear is, and who pulls (rules) the ear within,
he is thy Self, the puller (ruler) within, the immortal.'
20. 'He who dwells in the mind, and within the mind, whom the mind
does not know, whose body the mind is, and who pulls (rules) the
mind within, he is thy Self, the puller (ruler) within, the immortal.'
21. 'He who dwells in the skin, and within the skin, whom the skin
does not know, whose body the skin is, and who pulls (rules) the
skin within, he is thy Self, the puller (ruler) within, the immortal.'
22. 'He who dwells in knowledge, and within knowledge, whom
knowledge does not know, whose body knowledge is, and who pulls
(rules) knowledge within, he is thy Self, the puller (ruler) within,
the immortal.'
23. 'He who dwells in the seed, and within the seed, whom the seed
does not know, whose body the seed is, and who pulls (rules) the
seed within, he is thy Self, the puller (ruler) within, the
immortal; unseen, but seeing; unheard, but hearing; unperceived, but
perceiving; unknown, but knowing. There is no other seer but he, there
is no other hearer but he, there is no other perceiver but he, there
is no other knower but he. This is thy Self, the ruler within, the
immortal. Everything else is of evil.' After that Uddalaka Aruni
held his peace.
3RD_ADHYAYA|8TH_BRAHMANA
EIGHTH BRAHMANA
-
1. Then Vakaknavi said: 'Venerable Brahmanas, I shall ask him two
questions. If he will answer them, none of you, I think, will defeat
him in any argument concerning Brahman.'
Yagnavalkya said: 'Ask, O Gargi.'
2. She said: 'O Yagnavalkya, as the son of a warrior from the
Kasis or Videhas might string his loosened bow, take two pointed
foe-piercing arrows in his hand and rise to do battle, I have risen to
fight thee with two questions. Answer me these questions.'
Yagnavalkya said: 'Ask, O Gargi.'
3. She said: 'O Yagnavalkya, that of which they say that it is above
the heavens, beneath the earth, embracing heaven and earth, past,
present, and future, tell me in what is it woven, like warp and woof?'
4. Yagnavalkya said: 'That of which they say that it is above the
heavens, beneath the earth, embracing heaven and earth, past, present,
and future, that is woven, like warp and woof, in the ether (akasa).'
5. She said: 'I bow to thee, O Yagnavalkya, who hast solved me
that question. Get thee ready for the second.'
Yagnavalkya said: 'Ask, O Gargi.'
6. She said: 'O Yagnavalkya, that of which they say that it is above
the heavens, beneath the earth, embracing heaven and earth, past,
present, and future, tell me in what is it woven, like warp and woof?
7. Yagnavalkya said: 'That of which they say that it is above the
heavens, beneath the earth, embracing heaven and earth, past, present,
and future, that is woven, like warp and woof, in the ether.'
Gargi said: 'In what then is the ether woven, like warp and woof?'
8. He said: 'O Gargi, the Brahmanas call this the Akshara (the
imperishable). It is neither coarse nor fine, neither short nor
long, neither red (like fire) nor fluid (like water); it is without
shadow, without darkness, without air, without ether, without
attachment, without taste, without smell, without eyes, without
ears, without speech, without mind, without light (vigour), without
breath, without a mouth (or door), without measure, having no within
and no without, it devours nothing, and no one devours it.'
9. 'By the command of that Akshara (the imperishable), O Gargi,
sun and moon stand apart. By the command of that Akshara, O Gargi,
heaven and earth stand apart. By the command of that Akshara, O Gargi,
what are called moments (nimesha), hours (muhurta), days and nights,
half-months, months, seasons, years, all stand apart. By the command
of that Akshara, O Gargi, some rivers flow to the East from the
white mountains, others to the West, or to any other quarter. By the
command of that Akshara, O Gargi, men praise those who give, the
gods follow the sacrificer, the fathers the Darvi-offering.'
10. 'Whosoever, O Gargi, without knowing that Akshara (the
imperishable), offers oblations in this world, sacrifices, and
performs penance for a thousand years, his work will have an end.
Whosoever, O Gargi, without knowing this Akshara, departs this
world, he is miserable (like a slave). But he, O Gargi, who departs
this world, knowing this Akshara, he is a Brahmana.'
11. 'That Brahman,' O Gargi, 'is unseen, but seeing; unheard, but
hearing; unperceived, but perceiving; unknown, but knowing. There is
nothing that sees but it, nothing that hears but it, nothing that
perceives but it, nothing that knows but it. In that Akshara then, O
Gargi, the ether is woven, like warp and woof.'
12. Then said Gargi: 'Venerable Brahmans, you may consider it a
great thing, if you get off by bowing before him. No one, I believe,
will defeat him in any argument concerning Brahman.' After that
Vakaknavi held her peace.
3RD_ADHYAYA|9TH_BRAHMANA
NINTH BRAHMANA
-
1. Then Vidagdha Sakalya asked him: 'How many gods are there, O
Yagnavalkya?' He replied with this very Nivid: 'As many as are
mentioned in the Nivid of the hymn of praise addressed to the
Visvedevas, viz. three and three hundred, three and three thousand.'
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'Thirty-three,' he said.
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'Six,' he said.
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'Three,' he said.
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'Two,' he said.
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'One and a half (adhyardha),' he said.
'Yes,' he said, and asked again: 'How many gods are there really,
O Yagnavalkya?'
'One,' he said.
'Yes,' he said, and asked: 'Who are these three and three hundred,
three and three thousand?'
2. Yagnavalkya replied: 'They are only the various powers of them,
in reality there are only thirty-three gods.'
He asked: 'Who are those thirty-three?'
Yagnavalkya replied: 'The eight Vasus, the eleven Rudras, the twelve
Adityas. They make thirty-one, and Indra and Pragapati make the
thirty-three.'
3. He asked: 'Who are the Vasus.'
Yagnavalkya replied: 'Agni (fire), Prithivi (earth), Vayu (air),
Antariksha (sky), Aditya (sun), Dyu (heaven), Kandramas (moon), the
Nakshatras (stars), these are the Vasus, for in them all that dwells
(this world) rests; and therefore they are called Vasus.'
4. He asked: 'Who are the Rudras?'
Yagnavalkya replied: 'These ten vital breaths (pranas, the senses,
i.e. the five gnanendriyas, and the five karmendriyas), and Atman,
as the eleventh. When they depart from this mortal body, they make
us cry (rodayanti), and because they make us cry, they are called
Rudras.'
5. He asked: 'Who are the Adityas?'
Yagnavalkya replied: 'The twelve months of the year, and they are
Adityas, because they move along (yanti), taking up everything
(adadanah). Because they move along, taking up everything, therefore
they are called Adityas.'
6. He asked: 'And who is Indra, and who is Pragapati?'
Yagnavalkya replied: 'Indra is thunder, Pragapati is the sacrifice.'
He asked: 'And what is the thunder?'
Yagnavalkya replied: 'The thunderbolt.'
He asked: 'And what is the sacrifice?'
Yagnavalkya replied: 'The (sacrificial) animals.'
7. He asked: 'Who are the six?'
Yagnavalkya replied: 'Agni (fire), Prithivi (earth), Vayu (air),
Antariksha (sky), Aditya (sun), Dyu (heaven), they are the six, for
they are all this, the six.'
8. He asked: 'Who are the three gods?'
Yagnavalkya replied: 'These three worlds, for in them all these gods
exist.'
He asked: 'Who are the two gods?'
Yagnavalkya replied: 'Food and breath.'
He asked: 'Who is the one god and a half?'
Yagnavalkya replied: 'He that blows.'
9. Here they say: 'How is it that he who blows like one only, should
be called one and a half (adhyardha)?' And the answer is: 'Because,
when the wind was blowing, everything grew (adhyardhnot).'
He asked: 'Who is the one god?'
Yagnavalkya replied: 'Breath (prana), and he is Brahman (the
Sutratman), and they call him That (tyad).'
10. Sakalya said: 'Whosoever knows that person (or god) whose
dwelling (body) is the earth, whose sight (world) is fire, whose
mind is light,- the principle of every (living) self, he indeed is a
teacher, O Yagnavalkya.'
Yagnavalkya said: 'I know that person, the principle of every
self, of whom thou speakest. This corporeal (material, earthy) person,
"he is he." But tell me, Sakalya, who is his devata (deity)?'
Sakalya replied: 'The Immortal.'
11. Sakalya said: 'Whosoever knows that person whose dwelling is
love (a body capable of sensual love), whose sight is the heart, whose
mind is light,- the principle of every self, he indeed is a teacher, O
Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. This love-made (loving) person, "he is
he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'The women.'
12. Sakalya said: 'Whosoever knows that person whose dwelling are
the colours, whose sight is the eye, whose mind is light,- the
principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. That person in the sun, "he is he." But
tell me, Sakalya, who is his devata?'
Sakalya replied: 'The True.'
13. Sakalya said: 'Whosoever knows that person whose dwelling is
ether, whose sight is the ear, whose mind is light,- the principle
of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. The person who hears and answers, "he
is he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Space.'
14. Sakalya said: 'Whosoever knows that person whose dwelling is
darkness, whose sight is the heart, whose mind is light,- the
principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. The shadowy person, "he is he." But
tell me, Sakalya, who is his devata?'
Sakalya replied: 'Death.'
15. Sakalya said: 'Whosoever knows that person whose dwelling are
(bright) colours, whose sight is the eye, whose mind is light,- the
principle of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. The person in the looking-glass, "he is
he." But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Vital breath'(asu).
16. Sakalya said: 'Whosoever knows that person whose dwelling is
water, whose sight is the heart, whose mind is light,- the principle
of every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. The person in the water, "he is he."
But tell me, Sakalya, who is his devata?'
Sakalya replied: 'Varuna.'
17. Sakalya said: 'Whosoever knows that person whose dwelling is
seed, whose sight is the heart, whose mind is light,- the principle of
every self, he indeed is a teacher, O Yagnavalkya.'
Yagnavalkya replied: 'I know that person, the principle of every
self, of whom thou speakest. The filial person, "he is he." But tell
me, Sakalya, who is his devata?'
Sakalya replied: 'Pragapati.'
18. Yagnavalkya said: 'Sakalya, did those Brahmanas (who
themselves shrank from the contest) make thee the victim?'
Sakalya said: 'Yagnavalkya, because thou hast decried the
Brahmanas of the Kuru-Pankalas, what Brahman dost thou know?'
19. Yagnavalkya said: 'I know the quarters with their deities and
their abodes.'
Sakalya said: 'If thou knowest the quarters with their deities and
their abodes,
20. 'Which is thy deity in the Eastern quarter?'
Yagnavalkya said: 'Aditya (the sun).'
Sakalya said: 'In what does that Aditya abide?'
Yagnavalkya said: 'In the eye.'
Sakalya said: 'In what does the eye abide?'
Yagnavalkya said: 'In the colours, for with the eye he sees the
colours.'
Sakalya said: 'And in what then do the colours abide?'
Yagnavalkya said: 'In the heart, for we know colours by the heart,
for colours abide in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
21. Sakalya said: 'Which is thy deity in the Southern quarter?'
Yagnavalkya said: 'Yama.'
Sakalya said: 'In what does that Yama abide?'
Yagnavalkya said: 'In the sacrifice.'
Sakalya said: 'In what does the sacrifice abide?'
Yagnavalkya said: 'In the Dakshina. (the gifts to be given to the
priests).'
Sakalya said: 'In what does the Dakshina abide?'
Yagnavalkya said: 'In Sraddha (faith), for if a man believes, then
he gives Dakshina, and Dakshina truly abides in faith.'
Sakalya said: 'And in what then does faith abide?'
Yagnavalkya said: 'In the heart, for by the heart faith knows, and
therefore faith abides in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
22. Sakalya said: 'Which is thy deity in the Western quarter?'
Yagnavalkya said: 'Varuna.'
Sakalya said: 'In what does that Varuna abide?'
Yagnavalkya said: 'In the water.'
Sakalya said: 'In what does the water abide?'
Yagnavalkya said: 'In the seed.'
Sakalya said: 'And in what does the seed abide?'
Yagnavalkya said: 'In the heart. And therefore also they say of a
son who is like his father, that he seems as if slipt from his
heart, or made from his heart; for the seed abides in the heart.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
23. Sakalya said: 'Which is thy deity in the Northern quarter?'
Yagnavalkya said: 'Soma.'
Sakalya said: 'In what does that Soma abide?'
Yagnavalkya said: 'In the Diksha.'
Sakalya said: 'In what does the Diksha abide?'
Yagnavalkya said: 'In the True; and therefore they say to one who
has performed the Diksha, Speak what is true, for in the True indeed
the Diksha abides.'
Sakalya said: 'And in what does the True abide?'
Yagnavalkya said: 'In the heart, for with the heart do we know
what is true, and in the heart indeed the True abides.'
Sakalya said: 'So it is indeed, O Yagnavalkya.'
24. Sakalya said: 'Which is thy deity in the zenith?'
Yagnavalkya said: 'Agni.'
Sakalya said: 'In what does that Agni abide.'
Yagnavalkya said: 'In speech.'
Sakalya said: 'And in what does speech abide?'
Yagnavalkya said: 'In the heart.'
Sakalya said: 'And in what does the heart abide?'
25. Yagnavalkya said: 'O Ahallika, when you think the heart could be
anywhere else away from us, if it were away from us, the dogs might
eat it, or the birds tear it.'
26. Sakalya said: 'And in what dost thou (thy body) and the Self
(thy heart) abide?'
Yagnavalkya said: 'In the Prana (breath).'
Sakalya said: 'In what does the Prana abide?'
Yagnavalkya said: 'In the Apana (down-breathing).'
Sakalya said: 'In what does the Apana abide?'
Yagnavalkya said: 'In the Vyana (back-breathing).'
Sakalya said: 'In what does the Vyana abide?'
Yagnavalkya said: 'In the Udana (the out-breathing).'
Sakalya said: 'In what does the Udana abide?'
Yagnavalkya said: 'In the Samana. That Self (atman) is to be
described by No, no! He is incomprehensible, for he cannot be (is not)
comprehended; he is imperishable, for he cannot perish; he is
unattached, for he does not attach himself; unfettered, he does not
suffer, he does not fail.'
'These are the eight abodes (the earth, &c.), the eight worlds
(fire, &c.), the eight gods (the immortal food, &c.), the eight
persons (the corporeal, &c.) He who after dividing and uniting these
persons, went beyond (the Samana), that person, taught in the
Upanishads, I now ask thee (to teach me). If thou shalt not explain
him to me, thy head will fall.'
Sakalya did not know him, and his head fell, nay, thieves took
away his bones, mistaking them for something else.
27. Then Yagnavalkya said: 'Reverend Brahmanas, whosoever among
you desires to do so, may now question me. Or question me, all of you.
Or whosoever among you desires it, I shall question him, or I shall
question all of you.
But those Brahmanas durst not (say anything).
28. Then Yagnavalkya questioned them with these Slokas:
1. 'As a mighty tree in the forest, so in truth is man, his hairs
are the leaves, his outer skin is the bark.
2. 'From his skin flows forth blood, sap from the skin (of the
tree); and thus from the wounded man comes forth blood, as from a tree
that is struck.
3. 'The lumps of his flesh are (in the tree) the layers of wood, the
fibre is strong like the tendons. The bones are the (hard) wood
within, the marrow is made like the marrow of the tree.
4. 'But, while the tree, when felled, grows up again more young from
the root, from what root, tell me, does a mortal grow up, after he has
been felled by death?
5. 'Do not say, "from seed," for seed is produced from the living;
but a tree, springing from a grain, clearly rises again after death.
6. 'If a tree is pulled up with the root, it will not grow again;
from what root then, tell me, does a mortal grow up, after he has been
felled by death?
7. 'Once born, he is not born (again); for who should create him
again?'
'Brahman, who is knowledge and bliss, he is the principle, both to
him who gives gifts, and also to him who stands firm, and knows.'
--------------------------------------------------------------------------------
4TH_ADHYAYA|1ST_BRAHMANA
FIRST BRAHMANA
1. When Ganaka Vaideha was sitting (to give audience), Yagnavalkya
approached, and Ganaka Vaideha said: 'Yagnavalkya, for what object did
you come, wishing for cattle, or for subtle questions?'
Yagnavalkya replied: 'For both, Your Majesty;
2. 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Gitvan Sailini told me that speech (vak) is
Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Sailini tell you, that speech
is Brahman; for what is the use of a dumb person? But did he tell
you the body (ayatana) and the resting-place (pratishtha) of that
Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'The tongue is its body, ether its place, and
one should worship it as knowledge.'
Ganaka Vaideha said: 'What is the nature of that knowledge?'
Yagnavalkya replied: 'Your Majesty, speech itself (is knowledge).
For through speech, Your Majesty, a friend is known (to be a
friend), and likewise the Rig-veda, Yagur-veda, Sama-veda, the
Atharvangirasas, the Itihasa (tradition), Purana-vidya (knowledge of
the past), the Upanishads, Slokas (verses), Sutras (rules),
Anuvyakhyanas and Vyakhyanas (commentaries, &c.); what is
sacrificed, what is poured out, what is (to be) eaten and drunk,
this world and the other world, and all creatures. By speech alone,
Your Majesty, Brahman is known, speech indeed, O King, is the
Highest Brahman. Speech does not desert him who worships that
(Brahman) with such knowledge, all creatures approach him, and
having become a god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
3. Yagnavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Udanka Saulbayana told me that life (prana)
is Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Udanka Saulbayana tell you that
life is Brahman; for what is the use of a person without life? But did
he tell you the body and the resting-place of that Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'Breath is its body, ether its place, and one
should worship it as what is dear.'
Ganaka Vaideha said: 'What is the nature of that which is dear?'
Yagnavalkya replied: 'Your Majesty, life itself (is that which is
dear);' because for the sake of life, Your Majesty, a man sacrifices
even for him who is unworthy of sacrifice, he accepts presents from
him who is not worthy to bestow presents, nay, he goes to a country,
even when there is fear of being hurt, for the sake of life. Life, O
King, is the Highest Brahman. Life does not desert him who worships
that (Brahman) with such knowledge, all creatures approach him, and
having become a god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
4. Yagnavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Barku Varshna told me that sight
(kakshus) is Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Barku Varshna tell you that
sight is Brahman; for what is the use of a person who cannot see?
But did he tell you the body and the resting-place of that Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'The eye is its body, ether its place, and one
should worship it as what is true.'
Ganaka Vaideha said: 'What is the nature of that which is true?'
Yagnavalkya replied: 'Your Majesty, sight itself (is that which is
true); for if they say to a man who sees with his eye, "Didst thou
see?" and he says, "I saw," then it is true. Sight, O King, is the
Highest Brahman. Sight does not desert him who worships that (Brahman)
with such knowledge, all creatures approach him, and having become a
god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
5. Yagnavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Gardabhivibhita Bharadvaga told me that
hearing (srotra) is Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Gardabhivibhita Bharadvaga tell
you that hearing is Brahman; for what is the use of a person who
cannot hear? But did he tell you the body and the resting-place of
that Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'The ear is its body, ether its place, and we
should worship it as what is endless.'
Ganaka Vaideha said: 'What is the nature of that which is endless?'
Yagnavalkya replied: 'Your Majesty, space (disah) itself (is that
which is endless), and therefore to whatever space (quarter) he
goes, he never comes to the end of it. For space is endless. Space
indeed, O King, is hearing, and hearing indeed, O King, is the Highest
Brahman. Hearing does not desert him who worships that (Brahman)
with such knowledge, all creatures approach him, and having become a
god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
6. Yagnavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Satyakama Gabala told me that mind
(manas) is Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Satyakama Gabala tell you
that mind is Brahman; for what is the use of a person without mind?
But did he tell you the body and the resting-place of that Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'Mind itself is its body, ether its place, and
we should worship it as bliss.'
Ganaka Vaideha said: 'What is the nature of bliss?'
Yagnavalkya replied: 'Your Majesty, mind itself; for with the mind
does a man desire a woman, and a like son is born of her, and he is
bliss. Mind indeed, O King, is the Highest Brahman. Mind does not
desert him who worships that (Brahman) with such knowledge, all
creatures approach him, and having become a god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
7. Yagnavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Vidagdha Sakalya told me that the heart
(hridaya) is Brahman.'
Yagnavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Vidagdha Sakalya tell you
that the heart is Brahman; for what is the use of a person without a
heart? But did he tell you the body and the resting-place of that
Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg
only.'
Ganaka Vaideha said: 'Then tell me, Yagnavalkya.'
Yagnavalkya said: 'The heart itself is its body, ether its place,
and we should worship it as certainty (sthiti).'
Ganaka Vaideha said: 'What is the nature of certainty?'
Yagnavalkya replied: 'Your Majesty, the heart itself; for the
heart indeed, O King, is the body of all things, the heart is the
resting-place of all things, for in the heart, O King, all things
rest. The heart indeed, O King, is the Highest Brahman. The heart does
not desert him who worships that (Brahman) with such knowledge, all
creatures approach him, and having become a god, he goes to the gods.'
Ganaka Vaideha said: 'I shall give you (for this) a thousand cows
with a bull as big as an elephant.'
Yagnavalkya said: 'My father was of opinion that one should not
accept a reward without having fully instructed a pupil.'
4TH_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. Ganaka Vaideha, descending from his throne, said: 'I bow to
you, O Yagnavalkya, teach me.'
Yagnavalkya said: 'Your Majesty, as a man who wishes to make a
long journey, would furnish himself with a chariot or a ship, thus
is your mind well furnished by these Upanishads. You are honourable,
and wealthy, you have learnt the Vedas and been told the Upanishads.
Whither then will you go when departing hence?'
Ganaka Vaideha said: 'Sir, I do not know whither I shall go.'
Yagnavalkya said: 'Then I shall tell you this, whither you will go.'
Ganaka Vaideha said: 'Tell it, Sir.'
2. Yagnavalkya said: 'That person who is in the right eye, he is
called Indha, and him who is Indha they call indeed Indra
mysteriously, for the gods love what is mysterious, and dislike what
is evident.
3. 'Now that which in the shape of a person is in the right eye,
is his wife, Virag. Their meeting-place is the ether within the heart,
and their food the red lump within the heart. Again, their covering is
that which is like net-work within the heart, and the road on which
they move (from sleep to waking) is the artery that rises upwards from
the heart. Like a hair divided into a thousand parts, so are the veins
of it, which are called Hita, placed firmly within the heart.
Through these indeed that (food) flows on flowing, and he (the
Taigasa) receives as it were purer food than the corporeal Self (the
Vaisvanara).
4. 'His (the Taigasa's) Eastern quarter are the pranas (breath)
which go to the East;
'His Southern quarter are the pranas which go to the South;
'His Western quarter are the pranas which go to the West;
'His Northern quarter are the pranas which go to the North;
'His Upper (Zenith) quarter are the pranas which go upward;
'His Lower (Nadir) quarter are the pranas which go downward;
'All the quarters are all the pranas. And he (the Atman in that
state) can only be described by No, no! He is incomprehensible, for he
cannot be comprehended; he is undecaying, for he cannot decay; he is
not attached, for he does not attach himself; he is unbound, he does
not suffer, he does not perish. O Ganaka, you have indeed reached
fearlessness,'- thus said Yagnavalkya.
Then Ganaka said: 'May that fearlessness come to you also who
teachest us fearlessness. I bow to you. Here are the Videhas, and here
am I (thy slave).'
4TH_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. Yagnavalkya came to Ganaka Vaideha, and he did not mean to
speak with him. But when formerly Ganaka Vaideha and Yagnavalkya had a
disputation on the Agnihotra, Yagnavalkya had granted him a boon,
and he chose (for a boon) that he might be free to ask him any
question he liked. Yagnavalkya granted it, and thus the King was the
first to ask him a question.
2. 'Yagnavalkya,' he said, 'what is the light of man?'
Yagnavalkya replied: 'The sun, O King; for, having the sun alone for
his light, man sits, moves about, does his work, and returns.'
Ganaka Vaideha said: 'So indeed it is, O Yagnavalkya.'
3. Ganaka Vaideha said: 'When the sun has set, O Yagnavalkya, what
is then the light of man?'
Yagnavalkya replied: 'The moon indeed is his light; for, having
the moon alone for his light, man sits, moves about, does his work,
and returns.'
Ganaka Vaideha said: 'So indeed it is, O Yagnavalkya.'
4. Ganaka Vaideha said: 'When the sun has set, O Yagnavalkya, and
the moon has set, what is the light of man?'
Yagnavalkya replied: 'Fire indeed is his light; for, having fire
alone for his light, man sits, moves about, does his work, and
returns.'
5. Ganaka Vaideha said: 'When the sun has set, O Yagnavalkya, and
the moon has set, and the fire is gone out, what is then the light
of man?'
Yagnavalkya replied: 'Sound indeed is his light; for, having sound
alone for his light, man sits, moves about, does his work, and
returns. Therefore, O King, when one cannot see even one's own hand,
yet when a sound is raised, one goes towards it.'
Ganaka Vaideha said: 'So indeed it is, O Yagnavalkya.'
6. Ganaka Vaideha said: 'When the sun has set, O Yagnavalkya, and
the moon has set, and the fire is gone out, and the sound hushed, what
is then the light of man?'
Yagnavalkya said: 'The Self indeed is his light; for, having the
Self alone as his light, man sits, moves about, does his work, and
returns.'
7. Ganaka Vaideha said: 'Who is that Self?'
Yagnavalkya replied: 'He who is within the heart, surrounded by
the Pranas (senses), the person of light, consisting of knowledge. He,
remaining the same, wanders along the two worlds, as if thinking, as
if moving. During sleep (in dream) he transcends this world and all
the forms of death (all that falls under the sway of death, all that
is perishable).
8. 'On being born that person, assuming his body, becomes united
with all evils; when he departs and dies, he leaves all evils behind.
9. 'And there are two states for that person, the one here in this
world, the other in the other world, and as a third an intermediate
state, the state of sleep. When in that intermediate state, he sees
both those states together, the one here in this world, and the
other in the other world. Now whatever his admission to the other
world may be, having gained that admission, he sees both the evils and
the blessings.
'And when he falls asleep, then after having taken away with him the
material from the whole world, destroying and building it up again, he
sleeps (dreams) by his own light. In that state the person is
self-illuminated.
10. 'There are no (real) chariots in that state, no horses, no
roads, but he himself sends forth (creates) chariots, horses, and
roads. There are no blessings there, no happiness, no joys, but he
himself sends forth (creates) blessings, happiness, and joys. There
are no tanks there, no lakes, no rivers, but he himself sends forth
(creates) tanks, lakes, and rivers. He indeed is the maker.
11. 'On this there are these verses:
'After having subdued by sleep all that belongs to the body, he, not
asleep himself, looks down upon the sleeping (senses). Having
assumed light, he goes again to his place, the golden person, the
lonely bird. (1)
12. 'Guarding with the breath (prana, life) the lower nest, the
immortal moves away from the nest; that immortal one goes wherever
he likes, the golden person, the lonely bird. (2)
13. 'Going up and down in his dream, the god makes manifold shapes
for himself, either rejoicing together with women, or laughing (with
his friends), or seeing terrible sights. (3)
14. 'People may see his playground, but himself no one ever sees.
Therefore they say, "Let no one wake a man suddenly, for it is not
easy to remedy, if he does not get back (rightly to his body)."
'Here some people (object and) say: "No, this (sleep) is the same as
the place of waking, for what he sees while awake, that only he sees
when asleep." No, here (in sleep) the person is self-illuminated (as
we explained before).'
Ganaka Vaideha said: 'I give you, Sir, a thousand. Speak on for
the sake of (my) emancipation.'
15. Yagnavalkya said: 'That (person) having enjoyed himself in
that state of bliss (samprasada, deep sleep), having moved about and
seen both good and evil, hastens back again as he came, to the place
from which he started (the place of sleep), to dream. And whatever
he may have seen there, he is not followed (affected) by it, for
that person is not attached to anything.'
Ganaka Vaideha said: 'So it is indeed, Yagnavalkya. I give you, Sir,
a thousand. Speak on for the sake of emancipation.'
16. Yagnavalkya said: 'That (person) having enjoyed himself in
that sleep (dream), having moved about and seen both good and evil,
hastens back again as he came, to the place from which he started,
to be awake. And whatever he may have seen there, he is not followed
(affected) by it, for that person is not attached to anything.'
Ganaka Vaideha said: 'So it is indeed, Yagnavalkya. I give you, Sir,
a thousand. Speak on for the sake of emancipation.'
17. Yagnavalkya said: 'That (person) having enjoyed himself in
that state of waking, having moved about and seen both good and
evil, hastens back again as he came, to the place from which he
started, to the state of sleeping (dream).
18. 'In fact, as a large fish moves along the two banks of a
river, the right and the left, so does that person move along these
two states, the state of sleeping and the state of waking.
19. 'And as a falcon, or any other (swift) bird, after he has roamed
about here in the air, becomes tired, and folding his wings is carried
to his nest, so does that person hasten to that state where, when
asleep, he desires no more desires, and dreams no more dreams.
20. 'There are in his body the veins called Hita, which are as small
as a hair divided a thousandfold, full of white, blue, yellow,
green, and red. Now when, as it were, they kill him, when, as it were,
they overcome him, when, as it were, an elephant chases him, when,
as it were, he falls into a well, he fancies, through ignorance,
that danger which he (commonly) sees in waking. But when he fancies
that he is, as it were, a god, or that he is, as it were, a king, or
"I am this altogether," that is his highest world.
21. 'This indeed is his (true) form, free from desires, free from
evil, free from fear. Now as a man, when embraced by a beloved wife,
knows nothing that is without, nothing that is within, thus this
person, when embraced by the intelligent (pragna) Self, knows
nothing that is without, nothing that is within. This indeed is his
(true) form, in which his wishes are fulfilled, in which the Self
(only) is his wish, in which no wish is left,- free from any sorrow.
22. 'Then a father is not a father, a mother not a mother, the
worlds not worlds, the gods not gods, the Vedas not Vedas. Then a
thief is not a thief, a murderer not a murderer, a Kandala not a
Kandala, a Paulkasa not a Paulkasa, a Sramana not a Sramana, a
Tapasa not a Tapasa. He is not followed by good, not followed by evil,
for he has then overcome all the sorrows of the heart.
23. 'And when (it is said that) there (in the Sushupti) he does
not see, yet he is seeing, though he does not see. For sight is
inseparable from the seer, because it cannot perish. But there is then
no second, nothing else different from him that he could see.
24. 'And when (it is said that) there (in the Sushupti) he does
not smell, yet he is smelling, though he does not smell. For
smelling is inseparable from the smeller, because it cannot perish.
But there is then no second, nothing else different from him that he
could smell.
25. 'And when (it is said that) there (in the Sushupti) he does
not taste, yet he is tasting, though he does not taste. For tasting is
inseparable from the taster, because it cannot perish. But there is
then no second, nothing else different from him that he could taste.
26. 'And when (it is said that) there (in the Sushupti) he does
not speak, yet he is speaking, though he does not speak. For
speaking is inseparable from the speaker, because it cannot perish.
But there is then no second, nothing else different from him that he
could speak.
27. 'And when (it is said that) there (in the Sushupti) he does
not hear, yet he is hearing, though he does not hear. For hearing is
inseparable from the hearer, because it cannot perish. But there is
then no second, nothing else different from him that he could hear.
28. 'And when (it is said that) there (in the Sushupti) he does
not think, yet he is thinking, though he does not think. For
thinking is inseparable from the thinker, because it cannot perish.
But there is then no second, nothing else different from him that he
could think.
29. 'And when (it is said that) there (in the Sushupti) he does
not touch, yet he is touching, though he does not touch. For
touching is inseparable from the toucher, because it cannot perish.
But there is then no second, nothing else different from him that he
could think.
30. 'And when (it is said that) there (in the Sushupti) he does
not know, yet he is knowing, though he does not know. For knowing is
inseparable from the knower, because it cannot perish. But there is
then no second, nothing else different from him that he could know.
31. 'When (in waking and dreaming) there is, as it were, another,
then can one see the other, then can one smell the other, then can one
speak to the other, then can one hear the other, then can one think
the other, then can one touch the other, then can one know the other.
32. 'An ocean is that one seer, without any duality; this is the
Brahma-world, O King.' Thus did Yagnavalkya teach him. This is his
highest goal, this is his highest success, this is his highest
world, this is his highest bliss. All other creatures live on a
small portion of that bliss.
33. 'If a man is healthy, wealthy, and lord of others, surrounded by
all human enjoyments, that is the highest blessing of men. Now a
hundred of these human blessings make one blessing of the fathers
who have conquered the world (of the fathers). A hundred blessings
of the fathers who have conquered this world make one blessing in
the Gandharva world. A hundred blessings in the Gandharva world make
one blessing of the Devas by merit (work, sacrifice), who obtain their
godhead by merit. A hundred blessings of the Devas by merit make one
blessing of the Devas by birth, also (of) a Srotriya who is without
sin, and not overcome by desire. A hundred blessings of the Devas by
birth make one blessing in the world of Pragapati, also (of) a
Srotriya who is without sin, and not overcome by desire. A hundred
blessings in the world of Pragapati make one blessing in the world
of Brahman, also (of) a Srotriya who is without sin, and not
overcome by desire. And this is the highest blessing.
'This is the Brahma-world, O king,' thus spake Yagnavalkya.
Ganaka Vaideha said: 'I give you, Sir, a thousand. Speak on for
the sake of (my) emancipation.'
Then Yagnavalkya was afraid lest the King, having become full of
understanding, should drive him from all his positions.
34. And Yagnavalkya said: 'That (person), having enjoyed himself
in that state of sleeping (dream), having moved about and seen both
good and bad, hastens back again as he came, to the place from which
he started, to the state of waking.
35. 'Now as a heavy-laden carriage moves along groaning, thus does
this corporeal Self, mounted by the intelligent Self, move along
groaning, when a man is thus going to expire.
36. 'And when (the body) grows weak through old age, or becomes weak
through illness, at that time that person, after separating himself
from his members, as an Amra (mango), or Udumbara (fig), or
Pippala-fruit is separated from the stalk, hastens back again as he
came, to the place from which he started, to (new) life.
37. 'And as policemen, magistrates, equerries, and governors wait
for a king who is coming back, with food and drink, saying, "He
comes back, he approaches," thus do all the elements wait on him who
knows this, saying, "That Brahman comes, that Brahman approaches."
38. 'And as policemen, magistrates, equerries, and governors
gather round a king who is departing, thus do all the senses
(pranas) gather round the Self at the time of death, when a man is
thus going to expire.'
4TH_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. Yagnavalkya continued: 'Now when that Self, having sunk into
weakness, sinks, as it were, into unconsciousness, then gather those
senses (pranas) around him, and he, taking with him those elements
of light, descends into the heart. When that person in the eye turns
away, then he ceases to know any forms.
2. '"He has become one," they say, "he does not see." "He has become
one," they say, "he does not smell." "He has become one," they say,
"he does not does not taste." "He has become one," they say, "he
does not speak." "He has become one," they say, "he does not hear."
"He has become one," they say, "he does not think." "He has become
one," they say, "he does not touch." "He has become one," they say,
"he does not know." The point of his heart becomes lighted up, and
by that light the Self departs, either through the eye, or through the
skull, or through other places of the body. And when he thus
departs, life (the chief prana) departs after him, and when life
thus departs, all the other vital spirits (pranas) depart after it. He
is conscious, and being conscious he follows and departs.
'Then both his knowledge and his work take hold of him, and his
acquaintance with former things.'
3. 'And as a caterpillar, after having reached the end of a blade of
grass, and after having made another approach (to another blade),
draws itself together towards it, thus does this Self, after having
thrown off this body and dispelled all ignorance, and after making
another approach (to another body), draw himself together towards it.
4. 'And as a goldsmith, taking a piece of gold, turns it into
another, newer and more beautiful shape, so does this Self, after
having thrown off this body and dispelled all ignorance, make unto
himself another, newer and more beautiful shape, whether it be like
the Fathers, or like the Gandharvas, or like the Devas, or like
Pragapati, or like Brahman, or like other beings.
5. 'That Self is indeed Brahman, consisting of knowledge, mind,
life, sight, hearing, earth, water, wind, ether, light and no light,
desire and no desire, anger and no anger, right or wrong, and all
things. Now as a man is like this or like that, according as he acts
and according as he behaves, so will he be:- a man of good acts will
become good, a man of bad acts, bad. He becomes pure by pure deeds,
bad by bad deeds.
'And here they say that a person consists of desires. And as is
his desire, so is his will; and as is his will, so is his deed; and
whatever deed he does, that he will reap.
6. 'And here there is this verse: "To whatever object a man's own
mind is attached, to that he goes strenuously together with his
deed; and having obtained the end (the last results) of whatever
deed he does here on earth, he returns again from that world (which is
the temporary reward of his deed) to this world of action."
'So much for the man who desires. But as to the man who does not
desire, who, not desiring, freed from desires, is satisfied in his
desires, or desires the Self only, his vital spirits do not depart
elsewhere,- being Brahman, he goes to Brahman.
7. 'On this there is this verse: "When all desires which once
entered his heart are undone, then does the mortal become immortal,
then he obtains Brahman."
'And as the slough of a snake lies on an ant-hill, dead and cast
away, thus lies this body; but that disembodied immortal spirit
(prana, life) is Brahman only, is only light.'
Ganaka Vaideha said: 'Sir, I give you a thousand.'
8. 'On this there are these verses:
'The small, old path stretching far away has been found by me. On it
sages who know Brahman move on to the Svarga-loka (heaven), and thence
higher on, as entirely free.
9. 'On that path they say that there is white, or blue, or yellow,
or green, or red; that path was found by Brahman, and on it goes
whoever knows Brahman, and who has done good, and obtained splendour.
10. 'All who worship what is not knowledge (avidya) enter into blind
darkness: those who delight in knowledge, enter, as it were, into
greater darkness.
11. 'There are indeed those unblessed worlds, covered with blind
darkness. Men who are ignorant and not enlightened go after death to
those worlds.
12. 'If a man understands the Self, saying, "I am He," what could he
wish or desire that he should pine after the body.
13. 'Whoever has found and understood the Self that has entered into
this patched-together hiding-place, he indeed is the creator, for he
is the maker of everything, his is the world, and he is the world
itself.
14. 'While we are here, we may know this; if not, I am ignorant, and
there is great destruction. Those who know it, become immortal, but
others suffer pain indeed.
15. 'If a man clearly beholds this Self as God, and as the lord of
all that is and will be, then he is no more afraid.
16. 'He behind whom the year revolves with the days, him the gods
worship as the light of lights, as immortal time.
17. 'He in whom the five beings and the ether rest, him alone I
believe to be the Self,- I who know, believe him to be Brahman; I
who am immortal, believe him to be immortal.
18. 'They who know the life of life, the eye of the eye, the ear
of the ear, the mind of the mind, they have comprehended the
ancient, primeval Brahman.
19. 'By the mind alone it is to be perceived, there is in it no
diversity. He who perceives therein any diversity, goes from death
to death.
20. 'This eternal being that can never be proved, is to be perceived
in one way only; it is spotless, beyond the ether, the unborn Self,
great and eternal.
21. 'Let a wise Brahmana, after he has discovered him, practise
wisdom. Let him not seek after many words, for that is mere
weariness of the tongue.
22. 'And he is that great unborn Self, who consists of knowledge, is
surrounded by the Pranas, the ether within the heart. In it there
reposes the ruler of all, the lord of all, the king of all. He does
not become greater by good works, nor smaller by evil works. He is the
lord of all, the king of all things, the protector of all things. He
is a bank and a boundary, so that these worlds may not be
confounded. Brahmanas seek to know him by the study of the Veda, by
sacrifice, by gifts, by penance, by fasting, and he who knows him,
becomes a Muni. Wishing for that world (for Brahman) only,
mendicants leave their homes.
'Knowing this, the people of old did not wish for offspring. What
shall we do with offspring, they said, we who have this Self and
this world (of Brahman)? And they, having risen above the desire for
sons, wealth, and new worlds, wander about as mendicants. For desire
for sons is desire for wealth, and desire for wealth is desire for
worlds. Both these are indeed desires only. He, the Self, is to be
described by No, no! He is incomprehensible, for he cannot be
comprehended; he is imperishable, for he cannot perish; he is
unattached, for he does not attach himself; unfettered, he does not
suffer, he does not fail. Him (who knows), these two do not
overcome, whether he says that for some reason he has done evil, or
for some reason he has done good- he overcomes both, and neither
what he has done, nor what he has omitted to do, burns (affects) him.
23. 'This has been told by a verse (Rik): "This eternal
greatness of the Brahmana does not grow larger by work, nor does it
grow smaller. Let man try to find (know) its trace, for having found
(known) it, he is not sullied by any evil deed."
'He therefore that knows it, after having become quiet, subdued,
satisfied, patient, and collected, sees self in Self, sees all as
Self. Evil does not overcome him, he overcomes all evil. Evil does not
burn him, he burns all evil. Free from evil, free from spots, free
from doubt, he becomes a (true) Brahmana; this is the Brahma-world,
O King,'- thus spoke Yagnavalkya.
Ganaka Vaideha said: 'Sir, I give you the Videhas, and also
myself, to be together your slaves.'
24. This indeed is the great, the unborn Self, the strong, the giver
of wealth. He who knows this obtains wealth.
25. This great, unborn Self, undecaying, undying, immortal,
fearless, is indeed Brahman. Fearless is Brahman, and he who knows
this becomes verily the fearless Brahman.
4TH_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. Yagnavalkya had two wives, Maitreyi and Katyayani. Of these
Maitreyi was conversant with Brahman, but Katyayani possessed such
knowledge only as women possess. And Yagnavalkya, when he wished to
get ready for another state of life (when he wished to give up the
state of a householder, and retire into the forest),
2. Said, 'Maitreyi, verily I am going away from this my house
(into the forest). Forsooth, let me make a settlement between thee and
that Katyayani.'
3. Maitreyi said: 'My Lord, if this whole earth, full of wealth,
belonged to me, tell me, should I be immortal by it, or no?'
'No,' replied Yagnavalkya, 'like the life of rich people will be thy
life. But there is no hope of immortality by wealth.'
4. And Maitreyi said: 'What should I do with that by which I do
not become immortal? What my Lord knoweth (of immortality), tell
that clearly to me.'
5. Yagnavalkya replied: 'Thou who art truly dear to me, thou hast
increased what is dear (to me in thee). Therefore, if you like,
Lady, I will explain it to thee, and mark well what I say.'
6. And he said: 'Verily, a husband is not dear, that you may love
the husband; but that you may love the Self, therefore a husband is
dear.
'Verily, a wife is not dear, that you may love the wife; but that
you may love the Self, therefore a wife is dear.
'Verily, sons are not dear, that you may love the sons; but that you
may love the Self, therefore sons are dear.
'Verily, wealth is not dear, that you may love wealth; but that
you may love the Self, therefore wealth is dear.
'Verily, cattle are not dear, that you may love cattle; but that you
may love the Self, therefore cattle are dear.
'Verily, the Brahman-class is not dear, that you may love the
Brahman-class; but that you may love the Self, therefore the
Brahman-class is dear.
'Verily, the Kshatra-class is not dear, that you may love the
Kshatra-class; but that you may love the Self, therefore the
Kshatra-class is dear.
'Verily, the worlds are not dear, that you may love the worlds;
but that you may love the Self, therefore the worlds are dear.
'Verily, the Devas are not dear, that you may love the Devas; but
that you may love the Self, therefore the Devas are dear.
'Verily, the Vedas are not dear, that you may love the Vedas; but
that you may love the Self, therefore the Vedas are dear.
'Verily, creatures are not dear, that you may love the creatures;
but that you may love the Self, therefore are creatures dear.
'Verily, everything is not dear, that you may love everything; but
that you may love the Self, therefore everything is dear.
'Verily, the Self is to be seen, to be heard, to be perceived, to be
marked, O Maitreyi! When the Self has been seen, heard, perceived, and
known, then all this is known.'
7. 'Whosoever looks for the Brahman-class elsewhere than in the
Self, was abandoned by the Brahman-class. Whosoever looks for the
Kshatra-class elsewhere than in the Self, was abandoned by the
Kshatra-class. Whosoever looks for the worlds elsewhere than in the
Self, was abandoned by the worlds. Whosoever looks for the Devas
elsewhere than in the Self, was abandoned by the Devas. Whosoever
looks for the Vedas elsewhere than in the Self, was abandoned by the
Vedas. Whosoever looks for the creatures elsewhere than in the Self,
was abandoned by the creatures. Whosoever looks for anything elsewhere
than in the Self, was abandoned by anything.
'This Brahman-class, this Kshatra-class, these worlds, these
Devas, these Vedas, all these beings, this everything, all is that
Self.
8. 'Now as the sounds of a drum, when beaten, cannot be seized
externally (by themselves), but the sound is seized, when the drum
is seized, or the beater of the drum;
9. 'And as the sounds of a conch-shell, when blown, cannot be seized
externally (by themselves), but the sound is seized, when the shell is
seized, or the blower of the shell;
10. 'And as the sounds of a lute, when played, cannot be seized
externally (by themselves), but the sound is seized, when the lute
is seized, or the player of the lute;
11. 'As clouds of smoke proceed by themselves out of lighted fire
kindled with damp fuel, thus verily, O Maitreyi, has been breathed
forth from this great Being what we have as Rig-veda, Yagur-veda,
Sama-veda, Atharvangirasas, Itihasa, Purana, Vidya, the Upanishads,
Slokas, Sutras, Anuvyakhyanas, Vyakhyanas, what is sacrificed, what is
poured out, food, drink, this world and the other world, and all
creatures. From him alone all these were breathed forth.
12. 'As all waters find their centre in the sea, all touches in
the skin, all tastes in the tongue, all smells in the nose, all
colours in the eye, all sounds in the ear, all percepts in the mind,
all knowledge in the heart, all actions in the hands, all movements in
the feet, and all the Vedas in speech,-
13. 'As a mass of salt has neither inside nor outside, but is
altogether a mass of taste, thus indeed has that Self neither inside
nor outside, but is altogether a mass of knowledge; and having risen
from out these elements, vanishes again in them. When he has departed,
there is no more knowledge (name), I say, O Maitreyi,'- thus spoke
Yagnavalkya.
14. Then Maitreyi said: 'Here, Sir, thou hast landed me in utter
bewilderment. Indeed, I do not understand him.'
But he replied: 'O Maitreyi, I say nothing that is bewildering.
Verily, beloved, that Self is imperishable, and of an indestructible
nature.
15. 'For when there is as it were duality, then one sees the
other, one smells the other, one tastes the other, one salutes the
other, one hears the other, one perceives the other, one touches the
other, one knows the other; but when the Self only is all this, how
should he see another, how should he smell another, how should he
taste another, how should he salute another, how should he hear
another, how should he touch another, how should he know another?
How should he know Him by whom he knows all this? That Self is to be
described by No, no! He is incomprehensible, for he cannot be
comprehended; he is imperishable, for he cannot perish; he is
unattached, for he does not attach himself; unfettered, he does not
suffer, he does not fail. How, O beloved, should he know the Knower?
Thus, O Maitreyi, thou hast been instructed. Thus far goes
immortality.' Having said so, Yagnavalkya went away (into the forest).
4TH_ADHYAYA|6TH_BRAHMANA
SIXTH BRAHMANA
-
1. Now follows the stem:
1. (We) from Pautimashya,
2. Pautimashya from Gaupavana,
3. Gaupavana from Pautimashya,
4. Pautimashya from Gaupavana,
5. Gaupavana from Kausika,
6. Kausika from Kaundinya,
7. Kaundinya from Sandilya,
8. Sandilya from Kausika and Gautama,
9. Gautama
2. from Agnivesya,
10. Agnivesya from Gargya,
11. Gargya from Gargya,
12. Gargya from Gautama,
13. Gautama from Saitava,
14. Saitava from Parasaryayana,
15. Parasaryayana from Gargyayana,
16. Gargyayana from Uddalakayana,
17. Uddalakayana from Gabalayana,
18. Gabalayana from Madhyandinayana,
19. Madhyandinayana from Saukarayana,
20. Saukarayana from Kashayana,
21. Kashayana from Sayakayana,
22. Sayakayana from Kausikayani,
23. Kausikayani
3. from Ghritakausika,
24. Ghritakausika from Parasaryayana,
25. Parasaryayana from Parasarya,
26. Parasarya from Gatukarnya,
27. Gatukarnya from Asurayana and Yaska,
28. Asurayana from Travani,
29. Travani from Aupagandhani,
30. Aupagandhani from Asuri,
31. Asuri from Bharadvaga,
32. Bharadvaga from Atreya,
33. Atreya from Manti,
34. Manti from Gautama,
35. Gautama from Gautama,
36. Gautama from Vatsya,
37. Vatsya from Sandilya,
38. Sandilya from Kaisorya Kapya,
39. Kaisorya Kapya from Kumaraharita,
40. Kumaraharita from Galava,
41. Galava from Vidarbhi-kaundinya,
42. Vidarbhi-kaundinya from Vatsanapat Babhrava,
43. Vatsanapat Babhrava from Pathi Saubhara,
44. Pathi Saubhara from Ayasya Angirasa,
45. Ayasya Angirasa from Abhuti Tvashtra,
46. Abhuti Tvashtra from Visvarupa Tvashtra,
47. Visvarupa Tvashtra from Asvinau,
48. Asvinau from Dadhyak Atharvana,
49. Dadhyak Atharvana from Atharvan Daiva,
50. Atharvan Daiva from Mrityu Pradhvamsana,
51. Mrityu Pradhvamsana from Pradhvamsana,
52. Pradhvamsana from Ekarshi,
53. Ekarshi from Viprakitti,
54. Viprakitti from Vyashti,
55. Vyashti from Sanaru,
56. Sanaru from Sanatana,
57. Sanatana from Sanaga,
58. Sanaga from Parameshthin,
59. Parameshthin from Brahman,
60. Brahman is Svayambhu, self-existent.
Adoration to Brahman.
---------------------------------------------------------------------------
5TH_ADHYAYA|1ST_BRAHMANA
FIRST BRAHMANA
1. That (the invisible Brahman) is full, this (the visible
Brahman) is full. This full (visible Brahman) proceeds from that
full (invisible Brahman). On grasping the fulness of this full
(visible Brahman) there is left that full (invisible Brahman).
Om (is) ether, (is) Brahman. 'There is the old ether (the
invisible), and the (visible) ether of the atmosphere,' thus said
Kauravyayaniputra. This (the Om) is the Veda (the means of knowledge),
thus the Brahmanas know. One knows through it all that has to be
known.
5TH_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. The threefold descendants of Pragapati, gods, men, and Asuras
(evil spirits), dwelt as Brahmakarins (students) with their father
Pragapati. Having finished their studentship the gods said: 'Tell us
(something), Sir.' He told them the syllable Da. Then he said: 'Did
you understand?' They said: 'We did understand. You told us "Damyata,"
Be subdued.' 'Yes,' he said, 'you have understood.'
2. Then the men said to him: 'Tell us something, Sir.' He told
them the same syllable Da. Then he said: 'Did you understand?' They
said: 'We did understand. You told us, "Datta," Give.' 'Yes,' he said,
'you have understood.'
3. Then the Asuras said to him: 'Tell us something, Sir.' He told
them the same syllable Da. Then he said: 'Did you understand?' They
said: 'We did understand. You told us, "Dayadham," Be merciful.'
'Yes,' he said, 'you have understood.'
The divine voice of thunder repeats the same, Da Da Da, that is,
Be subdued, Give, Be merciful. Therefore let that triad be taught,
Subduing, Giving, and Mercy.
5TH_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. Pragapati is the heart, is this Brahman, is all this. The
heart, hridaya, consists of three syllables. One syllable is hri,
and to him who knows this, his own people and others bring
offerings. One syllable is da, and to him who knows this, his own
people and others bring gifts. One syllable is yam, and he who knows
this, goes to heaven (svarga) as his world.
5TH_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. This (heart) indeed is even that, it was indeed the true
(Brahman). And whosoever knows this great glorious first-born as the
true Brahman, he conquers these worlds, and conquered likewise may
that (enemy) be! yes, whosoever knows this great glorious first-born
as the true Brahman; for Brahman is the true.
5TH_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. In the beginning this (world) was water. Water produced the true,
and the true is Brahman. Brahman produced Pragapati, Pragapati the
Devas (gods). The Devas adore the true (satyam) alone. This satyam
consists of three syllables. One syllable is sa, another t(i), the
third yam. The first and last syllables are true, in the middle
there is the untrue. This untrue is on both sides enclosed by the
true, and thus the true preponderates. The untrue does not hurt him
who knows this.
2. Now what is the true, that is the Aditya (the sun), the person
that dwells in yonder orb, and the person in the right eye. These
two rest on each other, the former resting with his rays in the
latter, the latter with his pranas (senses) in the former. When the
latter is on the point of departing this life, he sees that orb as
white only, and those rays (of the sun) do not return to him.
3. Now of the person in that (solar) orb Bhuh is the head, for the
head is one, and that syllable is one; Bhuvah the two arms, for the
arms are two, and these syllables are two; Svar the foot, for the feet
are two, and these syllables are two. Its secret name is Ahar (day),
and he who knows this, destroys (hanti) evil and leaves (gahati) it.
4. Of the person in the right eye Bhuh is the head, for the head
is one, and that syllable is one; Bhuvah the two arms, for the arms
are two, and these syllables are two; Svar the foot, for the feet
are two, and these syllables are two. Its secret name is Aham (ego),
and he who knows this, destroys (hanti) evil and leaves (gahati) it.
5TH_ADHYAYA|6TH_BRAHMANA
SIXTH BRAHMANA
-
1. That person, under the form of mind (manas), being light
indeed, is within the heart, small like a grain of rice or barley.
He is the ruler of all, the lord of all- he rules all this, whatsoever
exists.
5TH_ADHYAYA|7TH_BRAHMANA
SEVENTH BRAHMANA
-
1. They say that lightning is Brahman, because lightning (vidyut) is
called so from cutting off (vidanat). Whosoever knows this, that
lightning is Brahman, him (that Brahman) cuts off from evil, for
lightning indeed is Brahman.
5TH_ADHYAYA|8TH_BRAHMANA
EIGHTH BRAHMANA
-
1. Let him meditate on speech as a cow. Her four udders are the
words Svaha, Vashat, Hanta, and Svadha. The gods live on two of her
udders, the Svaha and the Vashat, men on the Hanta, the fathers on the
Svadha. The bull of that cow is breath (prana), the calf the mind.
5TH_ADHYAYA|9TH_BRAHMANA
NINTH BRAHMANA
-
1. Agni Vaisvanara is the fire within man by which the food that
is eaten is cooked, i.e. digested. Its noise is that which one
hears, if one covers one's ears. When he is on the point of
departing this life, he does not hear that noise.
5TH_ADHYAYA|10TH_BRAHMANA
TENTH BRAHMANA
-
1. When the person goes away from this world, he comes to the
wind. Then the wind makes room for him, like the hole of a carriage
wheel, and through it he mounts higher. He comes to the sun. Then
the sun makes room for him, like the hole of a Lambara, and through it
he mounts higher. He comes to the moon. Then the moon makes room for
him, like the hole of a drum, and through it he mounts higher, and
arrives at the world where there is no sorrow, no snow. There he
dwells eternal years.
5TH_ADHYAYA|11TH_BRAHMANA
ELEVENTH BRAHMANA
-
1. This is indeed the highest penance, if a man, laid up with
sickness, suffers pain. He who knows this, conquers the highest world.
This is indeed the highest penance, if they carry a dead person into
the forest. He who knows this, conquers the highest world.
This is indeed the highest penance, if they place a dead person on
the fire. He who knows this, conquers the highest world.
5TH_ADHYAYA|12TH_BRAHMANA
TWELFTH BRAHMANA
-
1. Some say that food is Brahman, but this is not so, for food
decays without life (prana). Others say that life (prana) is
Brahman, but this is not so, for life dries up without food. Then
these two deities (food and life), when they have become one, reach
that highest state (i.e. are Brahman). Thereupon Pratrida said to
his father: 'Shall I be able to do any good to one who knows this,
or shall I be able to do him any harm?' The father said to him,
beckoning with his hand: 'Not so, O Pratrida; for who could reach
the highest state, if he has only got to the oneness of these two?' He
then said to him: 'Vi; verily, food is Vi, for all these beings rest
(vishtani) on food.' He then said: 'Ram; verily, life is Ram, for
all these beings delight (ramante) in life. All beings rest on him,
all beings delight in him who knows this.'
5TH_ADHYAYA|13TH_BRAHMANA
THIRTEENTH BRAHMANA
-
1. Next follows the Uktha. Verily, breath (prana) is Uktha, for
breath raises up (utthapayati) all this. From him who knows this,
there is raised a wise son, knowing the Uktha; he obtains union and
oneness with the Uktha.
2. Next follows the Yagus. Verily, breath is Yagus, for all these
beings are joined in breath. For him who knows this, all beings are
joined to procure his excellence; he obtains union and oneness with
the Yagus.
3. Next follows the Saman. Verily, breath is the Saman, for all
these beings meet in breath. For him who knows this, all beings meet
to procure his excellence; he obtains union and oneness with the
Saman.
4. Next follows the Kshatra. Verily, breath is the Kshatra, for
breath is Kshatra, i.e. breath protects (trayate) him from being
hurt (kshanitoh). He who knows this, obtains Kshatra (power), which
requires no protection; he obtains union and oneness with Kshatra.
5TH_ADHYAYA|14TH_BRAHMANA
FOURTEENTH BRAHMANA
-
1. The words Bhumi (earth), Antariksha (sky), and Dyu (heaven)
form eight syllables. One foot of the Gayatri consists of eight
syllables. This (one foot) of it is that (i.e. the three worlds).
And he who thus knows that foot of it, conquers as far as the three
worlds extend.
2. The Rikas, the Yagumshi, and the Samani form eight syllables. One
foot (the second) of the Gayatri consists of eight syllables. This
(one foot) of it is that (i.e. the three Vedas, the Rig-veda,
Yagur-veda, and Sama-veda). And he who thus knows that foot of it,
conquers as far as that threefold knowledge extends.
3. The Prana (the up-breathing), the Apana (the down-breathing), and
the Vyana (the back-breathing) form eight syllables. One foot (the
third) of the Gayatri consists of eight syllables. This (one foot)
of it is that (i.e. the three vital breaths). And he who thus knows
that foot of it, conquers as far as there is anything that breathes.
And of that (Gayatri, or speech) this indeed is the fourth (turiya),
the bright (darsata) foot, shining high above the skies. What is
here called turiya (the fourth) is meant for katurtha (the fourth);
what is called darsatam padam (the bright foot) is meant for him who
is as it were seen (the person in the sun); and what is called
paroragas (he who shines high above the skies) is meant for him who
shines higher and higher above every sky. And he who thus knows that
foot of the Gayatri, shines thus himself also with happiness and
glory.
4. That Gayatri (as described before with its three feet) rests on
that fourth foot, the bright one, high above the sky. And that again
rests on the True (satyam), and the True is the eye, for the eye is
(known to be) true. And therefore even now, if two persons come
disputing, the one saying, I saw, the other, I heard, then we should
trust the one who says, I saw. And the True again rests on force
(balam), and force is life (prana), and that (the True) rests on life.
Therefore they say, force is stronger than the True. Thus does that
Gayatri rest with respect to the self (as life). That Gayatri protects
(tatre) the vital breaths (gayas); the gayas are the pranas (vital
breaths), and it protects them. And because it protects (tatre) the
vital breaths (gayas), therefore it is called Gayatri. And that
Savitri verse which the teacher teaches, that is it (the life, the
prana, and indirectly the Gayatri); and whomsoever he teaches, he
protects his vital breaths.
5. Some teach that Savitri as an Anushtubh verse, saying that speech
is Anushtubh, and that we teach that speech. Let no one do this, but
let him teach the Gayatri as Savitri. And even if one who knows this
receives what seems to be much as his reward (as a teacher), yet
this is not equal to one foot of the Gayatri.
6. If a man (a teacher) were to receive as his fee these three
worlds full of all things, he would obtain that first foot of the
Gayatri. And if a man were to receive as his fee everything as far
as this threefold knowledge extends, he would obtain that second
foot of the Gayatri. And if a man were to receive as his fee
everything whatsoever breathes, he would obtain that third foot of the
Gayatri. But 'that fourth bright foot, shining high above the
skies', cannot be obtained by anybody- whence then could one receive
such a fee?
7. The adoration of that (Gayatri):
'O Gayatri, thou hast one foot, two feet, three feet, four feet.
Thou art footless, for thou art not known. Worship to thy fourth
bright foot above the skies.' If one (who knows this) hates some one
and says, 'May he not obtain this,' or 'May this wish not be
accomplished to him,' then that wish is not accomplished to him
against whom he thus prays, or if he says, 'May I obtain this.'
8. And thus Ganaka Vaideha spoke on this point to Budila
Asvatarasvi: 'How is it that thou who spokest thus as knowing the
Gayatri, hast become an elephant and carriest me?' He answered:
'Your Majesty, I did not know its mouth. Agni, fire, is indeed its
mouth; and if people pile even what seems much (wood) on the fire,
it consumes it all. And thus a man who knows this, even if he
commits what seems much evil, consumes it all and becomes pure, clean,
and free from decay and death.'
5TH_ADHYAYA|15TH_BRAHMANA
FIFTEENTH BRAHMANA
-
1. The face of the True (the Brahman) is covered with a golden disk.
Open that, O Pushan, that we may see the nature of the True.
2. O Pushan, only seer, Yama (judge), Surya (sun), son of Pragapati,
spread thy rays and gather them! The light which is thy fairest
form, I see it. I am what he is (viz. the person in the sun).
3. Breath to air and to the immortal! Then this my body ends in
ashes. Om! Mind, remember! Remember thy deeds! Mind, remember!
Remember thy deeds!
4. Agni, lead us on to wealth (beatitude) by a good path, thou, O
God, who knowest all things! Keep far from us crooked evil, and we
shall offer thee the fullest praise! (Rv. I, 189, 1.)
---------------------------------------------------------------------------------
6TH_ADHYAYA|1ST_BRAHMANA
FIRST BRAHMANA
1. Harih, Om. He who knows the first and the best, becomes himself
the first and the best among his people. Breath is indeed the first
and the best. He who knows this, becomes the first and the best
among his people, and among whomsoever he wishes to be so.
2. He who knows the richest, becomes himself the richest among his
people. Speech is the richest. He who knows this, becomes the
richest among his people, and among whomsoever he wishes to be so.
3. He who knows the firm rest, becomes himself firm on even and
uneven ground. The eye indeed is the firm rest, for by means of the
eye a man stands firm on even and uneven ground. He who knows this,
stands firm on even and uneven ground.
4. He who knows success, whatever desire he desires, it succeeds
to him. The ear indeed is success. For in the ear are all these
Vedas successful. He who knows this, whatever desire he desires, it
succeeds to him.
5. He who knows the home, becomes a home of his own people, a home
of all men. The mind indeed is the home. He who knows this, becomes
a home of his own people and a home of all men.
6. He who knows generation, becomes rich in offspring and cattle.
Seed indeed is generation. He who knows this, becomes rich in
offspring and cattle.
7. These Pranas (senses), when quarrelling together as to who was
the best, went to Brahman and said: 'Who is the richest of us?' He
replied: 'He by whose departure this body seems worst, he is the
richest.'
8. The tongue (speech) departed, and having been absent for a
year, it came back and said: 'How have you been able to live without
me?' They replied: 'Like unto people, not speaking with the tongue,
but breathing with breath, seeing with the eye, hearing with the
ear, knowing with the mind, generating with seed. Thus we have lived.'
Then speech entered in.
9. The eye (sight) departed, and having been absent for a year, it
came back and said: 'How have you been able to live without me?'
They replied: 'Like blind people, not seeing with the eye, but
breathing with the breath, speaking with the tongue, hearing with
the ear, knowing with the mind, generating with seed. Thus we have
lived.' Then the eye entered in.
10. The ear (hearing) departed, and having been absent for a year,
it came back and said: 'How have you been able to live without me?'
They replied: 'Like deaf people, not hearing with the ear, but
breathing with the breath, speaking with the tongue, seeing with the
eye, knowing with the mind, generating with seed. Thus we have lived.'
Then the ear entered in.
11. The mind departed, and having been absent for a year, it came
back and said: 'How have you been able to live without me?' They
replied: 'Like fools, not knowing with their mind, but breathing
with the breath, seeing with the eye, hearing with the ear, generating
with seed. Thus we have lived.' Then the mind entered in.
12. The seed departed, and having been absent for a year, it came
back and said: 'How have you been able to live without me?' They
replied: 'Like impotent people, not generating with seed, but
breathing with the breath, seeing with the eye, hearing with the
ear, knowing with the mind. Thus we have lived.' Then the seed entered
in.
13. The (vital) breath, when on the point of departing, tore up
these senses, as a great, excellent horse of the Sindhu country
might tare up the pegs to which he is tethered. They said to him:
'Sir, do not depart. We shall not be able to live without thee.' He
said: 'Then make me an offering.' They said: 'Let it be so.'
14. Then the tongue said: 'If I am the richest, then thou art the
richest by it.' The eye said: 'If I am the firm rest, then thou art
possessed of firm rest by it.' The ear said: 'If I am success, then
thou art possessed of success by it.' The mind said: 'If I am the
home, thou art the home by it.' The seed said: 'If I am generation,
thou art possessed of generation by it.' He said: 'What shall be food,
what shall be dress for me?'
They replied: 'Whatever there is, even unto dogs, worms, insects,
and birds, that is thy food, and water thy dress. He who thus knows
the food of Ana (the breath), by him nothing is eaten that is not
(proper) food, nothing is received that is not (proper) food.
Srotriyas (Vedic theologians) who know this, rinse the mouth with
water when they are going to eat, and rinse the mouth with water after
they have eaten, thinking that thereby they make the breath dressed
(with water).'
6TH_ADHYAYA|2ND_BRAHMANA
SECOND BRAHMANA
-
1. Svetaketu Aruneya went to the settlement of the Pankalas. He came
near to Pravahana Gaivali, who was walking about (surrounded by his
men). As soon as he (the king) saw him, he said: 'My boy!' Svetaketu
replied: 'Sir!'
Then the king said: 'Have you been taught by your father!' 'Yes,' he
replied.
2. The king said: 'Do you know how men, when they depart from
here, separate from each other?' 'No,' he replied.
'Do you know how they come back to this world?' 'No,' he replied.
'Do you know how that world does never become full with the many who
again and again depart thither?' 'No,' he replied.
'Do you know at the offering of which libation the waters become
endowed with a human voice and rise and speak?' 'No,' he replied.
'Do you know the access to the path leading to the Devas and to
the path leading to the Fathers, i.e. by what deeds men gain access to
the path leading to the Devas or to that leading to the Fathers? For
we have heard even the saying of a Rishi: "I heard of two paths for
men, one leading to the Fathers, the other leading to the Devas. On
those paths all that lives moves on, whatever there is between
father (sky) and mother (earth)."'
Svetaketu said: 'I do not know even one of all these questions.'
3. Then the king invited him to stay and accept his hospitality. But
the boy, not caring for hospitality, ran away, went back to his
father, and said: 'Thus then you called me formerly
well-instructed!' The father said: 'What then, you sage?' The son
replied: 'That fellow of a Raganya asked me five questions, and I
did not know one of them.'
'What were they?' said the father.
'These were they,' the son replied, mentioning the different heads.
4. The father said: 'You know me, child, that whatever I know, I
told you. But come, we shall go thither, and dwell there as students.'
'You may go, Sir,' the son replied.
Then Gautama went where (the place of) Pravahana Gaivali was, and
the king offered him a seat, ordered water for him, and gave him the
proper offerings. Then he said to him: 'Sir, we offer a boon to
Gautama.'
5. Gautama said: 'That boon is promised to me; tell me the same
speech which you made in the presence of my boy.'
6. He said: 'That belongs to divine boons, name one of the human
boons.'
7. He said: 'You know well that I have plenty of gold, plenty of
cows, horses, slaves, attendants, and apparel; do not heap on me
what I have already in plenty, in abundance, and superabundance.'
The king said: 'Gautama, do you wish (for instruction from me) in
the proper way?'
Gautama replied: 'I come to you as a pupil.'
In word only have former sages (though Brahmans) come as pupils
(to people of lower rank), but Gautama actually dwelt as a pupil (of
Pravahana, who was a Raganya) in order to obtain the fame of having
respectfully served his master.
8. The king said: 'Do not be offended with us, neither you nor
your forefathers, because this knowledge has before now never dwelt
with any Brahmana. But I shall tell it to you, for who could refuse
you when you speak thus?
9. 'The altar (fire), O Gautama, is that world (heaven); the fuel is
the sun itself, the smoke his rays, the light the day, the coals the
quarters, the sparks the intermediate quarters. On that altar the
Devas offer the sraddha libation (consisting of water). From that
oblation rises Soma, the king (the moon).
10. 'The altar, O Gautama, is Parganya (the god of rain); the fuel
is the year itself, the smoke the clouds, the light the lightning, the
coals the thunderbolt, the sparks the thunderings. On that altar the
Devas offer Soma, the king (the moon). From that oblation rises rain.
11. 'The altar, O Gautama, is this world; the fuel is the earth
itself, the smoke the fire, the light the night, the coals the moon,
the sparks the stars. On that altar the Devas offer rain. From that
oblation rises food.
12. 'The altar, O Gautama, is man; the fuel the opened mouth, the
smoke the breath, the light the tongue, the coals the eye, the
sparks the ear. On that altar the Devas offer food. From that oblation
rises seed.
13. 'The altar, O Gautama, is woman. On that altar the Devas offer
seed. From that oblation rises man. He lives so long as he lives,
and then when he dies,
14. 'They take him to the fire (the funeral pile), and then the
altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light
light, the coals coals, the sparks sparks. In that very altar-fire the
Devas offer man, and from that oblation man rises, brilliant in
colour.
15. 'Those who thus know this (even Grihasthas), and those who in
the forest worship faith and the True (Brahman Hiranyagarbha), go to
light (arkis), from light to day, from day to the increasing half,
from the increasing half to the six months when the sun goes to the
north, from those six months to the world of the Devas (Devaloka),
from the world of the Devas to the sun, from the sun to the place of
lightning. When they have thus reached the place of lightning a spirit
comes near them, and leads them to the worlds of the (conditioned)
Brahman. In these worlds of Brahman they dwell exalted for ages. There
is no returning for them.
16. 'But they who conquer the worlds (future states) by means of
sacrifice, charity, and austerity, go to smoke, from smoke to night,
from night to the decreasing half of the moon, from the decreasing
half of the moon to the six months when the sun goes to the south,
from these months to the world of the fathers, from the world of the
fathers to the moon. Having reached the moon, they become food, and
then the Devas feed on them there, as sacrificers feed on Soma, as
it increases and decreases. But when this (the result of their good
works on earth) ceases, they return again to that ether, from ether to
the air, from the air to rain, from rain to the earth. And when they
have reached the earth, they become food, they are offered again in
the altar-fire, which is man (see Section 11), and thence are born
in the fire of woman. Thus they rise up towards the worlds, and go the
same round as before.
'Those, however, who know neither of these two paths, become
worms, birds, and creeping things.'
6TH_ADHYAYA|3RD_BRAHMANA
THIRD BRAHMANA
-
1. If a man wishes to reach greatness (wealth for performing
sacrifices), he performs the upasad rule during twelve days (i.e. he
lives on small quantities of milk), beginning on an auspicious day
of the light half of the moon during the northern progress of the sun,
collecting at the same time in a cup or a dish made of Udumbara wood
all sorts of herbs, including fruits. He sweeps the floor (near the
house-altar, avasathya), sprinkles it, lays the fire, spreads grass
round it according to rule, prepares the clarified butter (agya),
and on a day, presided over by a male star (nakshatra), after having
properly mixed the Mantha (the herbs, fruits, milk, honey, &c.), he
sacrifices (he pours agya into the fire), saying: 'O Gatavedas,
whatever adverse gods there are in thee, who defeat the desires of
men, to them I offer this portion; may they, being pleased, please
me with all desires.' Svaha!
'That cross deity who lies down, thinking that all things are kept
asunder by her, I worship thee as propitious with this stream of
ghee.' Svaha!
2. He then says, Svaha to the First, Svaha to the Best, pours ghee
into the fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to Breath, Svaha to her who is the richest,
pours ghee into the fire, and throws what remains into the Mantha
(mortar).
He then says, Svaha to Speech, Svaha to the Support, pours ghee into
the fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to the Eye, Svaha to Success, pours ghee into
the fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to the Ear, Svaha to the Home, pours ghee into
the fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to the Mind, Svaha to Offspring, pours ghee into
the fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to Seed, pours ghee into the fire, and throws
what remains into the Mantha (mortar).
3. He then says, Svaha to Agni (fire), pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svaha to Soma, pours ghee into the fire, and throws
what remains into the Mantha (mortar).
He then says, Bhuh (earth), Svaha, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Bhuvah (sky), Svaha, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svah (heaven), Svaha, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Bhur, Bhuvah, Svah, Svaha, pours ghee into the fire,
and throws what remains into the Mantha (mortar).
He then says, Svaha to Brahman (the priesthood), pours ghee into the
fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to Kshatra (the knighthood), pours ghee into the
fire, and throws what remains into the Mantha (mortar).
He then says, Svaha to the Past, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svaha to the Future, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svaha, to the Universe, pours ghee into the fire,
and throws what remains into the Mantha (mortar).
He then says, Svaha to all things, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svaha to Pragapati, pours ghee into the fire, and
throws what remains into the Mantha (mortar).
4. Then he touches it (the Mantha, which is dedicated to Prana,
breath), saying: 'Thou art fleet (as breath). Thou art burning (as
fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou
art the abode of all (as the earth). Thou hast been saluted with Hin
(at the beginning of the sacrifice by the prastotri). Thou art saluted
with Hin (in the middle of the sacrifice by the prastotri). Thou
hast been sung (by the udgatri at the beginning of the sacrifice).
Thou art sung (by the udgatri in the middle of the sacrifice). Thou
hast been celebrated (by the adhvaryu at the beginning of the
sacrifice). Thou art celebrated again (by the agnidhra in the middle
of the sacrifice). Thou art bright in the wet (cloud). Thou art great.
Thou art powerful. Thou art food (as Soma). Thou art light (as Agni,
fire, the eater). Thou art the end. Thou art the absorption (of all
things).'
5. Then he holds it (the Mantha) forth, saying: 'Thou knowest all,
we know thy greatness. He is indeed a king, a ruler, the highest lord.
May that king, that ruler make me the highest lord.'
6. Then he eats it, saying: 'Tat savitur varenyam (We meditate on
that adorable light)- The winds drop honey for the righteous, the
rivers drop honey, may our plants be sweet as honey! Bhuh (earth)
Svaha!
'Bhargo devasya dhimahi (of the divine Savitri)- May the night be
honey in the morning, may the air above the earth, may heaven, our
father, be honey! Bhuvah (sky) Svaha!
'Dhiyo yo nah prokodayat (who should rouse our thoughts)- May the
tree be full of honey, may the sun be full of honey, may our cows be
sweet like honey! Svah (heaven) Svaha!'
He repeats the whole Savatri verse, and all the verses about the
honey, thinking, May I be all this! Bhur, Bhuvah, Svah, Svaha!
Having thus swallowed all, he washes his hands, and sits down behind
the altar, turning his head to the East. In the morning he worships
Aditya (the sun), with the hymn, 'Thou art the best lotus of the
four quarters, may I become the best lotus among men.' Then
returning as he came, he sits down behind the altar and recites the
genealogical list.
7. Uddalaka Aruni told this (Mantha-doctrine) to his pupil
Vagasaneya Yagnavalkya, and said: 'If a man were to pour it on a dry
stick, branches would grow, and leaves spring forth.'
8. Vagasaneya Yagnavalkya told the same to his pupil Madhuka
Paingya, and said: 'If a man were to pour it on a dry stick,
branches would grow, and leaves spring forth.'
9. Madhuka Paingya told the same to his pupil Kula Bhagavitti, and
said: 'If a man were to pour it on a dry stick, branches would grow,
and leaves spring forth.'
10. Kula Bhagavitti told the same to his pupil Ganaki Ayasthuna, and
said: 'If a man were to pour it on a dry stick, branches would grow,
and leaves spring forth.'
11. Ganaki Ayasthuna told the same to his pupil Satyakama Gabala,
and said: 'If a man were to pour it on a dry stick, branches would
grow, and leaves spring forth.'
12. Satyakama Gabala told the same to his pupils, and said: 'If a
man were to pour it on a dry stick, branches would grow, and leaves
spring forth.'
Let no one tell this to any one, except to a son or to a pupil.
13. Four things are made of the wood of the Udumbara tree, the
sacrificial ladle (sruva), the cup (kamasa), the fuel, and the two
churning sticks.
There are ten kinds of village (cultivated) seeds, viz. rice and
barley (brihiyavas), sesamum and kidney-beans (tilamashas), millet and
panic seed (anupriyangavas), wheat (godhumas), lentils (masuras),
pulse (khalvas), and vetches (khalakulas). After having ground these
he sprinkles them with curds (dadhi), honey, and ghee, and then offers
(the proper portions) of clarified butter (agya).
6TH_ADHYAYA|4TH_BRAHMANA
FOURTH BRAHMANA
-
1. The earth is the essence of all these things, water is the
essence of the earth, plants of water, flowers of plants, fruits of
flowers, man of fruits, seed of man.
2. And Pragapati thought, let me make an abode for him, and he
created a woman (Satarupa).
Tam srishtvadha upasta, tasmat striyam adha upasita. Sa etam prankam
gravanam atmana eva samudaparayat, tenainam abhyasrigat.
3. Tasya vedir upastho, lomani barhis, karmadhishavane, samiddho
madhyatas, tau mushkau. Sa yavan ha vai vagapeyena yagamanasya loko
bhavati tavan asya loko bhavati ya evam vidvan adhopahasam karaty a sa
strinam sukritam vrinkte 'tha ya idam avidvan adhopahasam karaty
asya striyah sukritam vringate.
4. Etad dha sma vai tadvidvan Uddalaka Arunir ahaitad dha sma vai
tadvidvan Nako Maudgalya ahaitad dha sma vai tadvidvan Kumaraharita
aha, bahavo marya brahmanayana nirindriya visukrito'smal lokat
prayanti ya idam avidvamso 'dhopahasam karantiti. Bahu va idam
suptasya va gagrato va retah skandati,
5. Tad abhimrised anu va mantrayeta yan me 'dya retah prithivim
askantsid yad oshadhir apy asarad yad apah, idam aham tad reta adade
punar mam aitv indriyam punas tegah punar bhagah, punar agnayo
dhishnya yathasthanam kalpantam, ity anamikangushthabhyam adayantarena
stanau va bhruvau va nimringyat.
6. If a man see himself in the water, he should recite the following
verse: 'May there be in me splendour, strength, glory, wealth,
virtue.'
She is the best of women whose garments are pure. Therefore let
him approach a woman whose garments are pure, and whose fame is
pure, and address her.
7. If she do not give in, let him, as he likes, bribe her (with
presents). And if she then do not give in, let him, as he likes,
beat her with a stick or with his hand, and overcome her, saying:
'With manly strength and glory I take away thy glory,'- and thus she
becomes unglorious.
8. If she give in, he says: 'With manly strength and glory I give
thee glory,'- and thus they both become glorious.
9. Sa yam ikkhet kamayeta meti tasyam artham nishtaya mukhena mukham
sandhayopastham asya abhimrisya gaped angadangat sambhavasi hridayad
adhi gayase, sa tvam angakashayo 'si digdhaviddham iva madayemam
amum mayiti.
10. Atha yam ikkhen na garbham dadhiteti tasyam artham nishtaya
mukhena mukham sandhayabhipranyapanyad indriyena te retasa reta
adada ity areta eva bhavati.
11. Atha yam ikkhed garbham dadhiteti tasyam artham nishtaya mukhena
mukham sandhayapanyabhipranyad indriyena te retasa reta adadhamiti
garbhiny eva bhavati.
12. Now again, if a man's wife has a lover and the husband hates
him, let him (according to rule) place fire by an unbaked jar,
spread a layer of arrows in inverse order, anoint these three
arrow-heads with butter in inverse order, and sacrifice, saying: 'Thou
hast sacrificed in my fire, I take away thy up and down breathing, I
here.'
'Thou hast sacrificed in my fire, I take away thy sons and cattle, I
here.'
'Thou hast sacrificed in my fire, I take away thy sacred and thy
good works, I here.'
'Thou hast sacrificed in my fire, I take away thy hope and
expectation, I here.'
He whom a Brahmana who knows this curses, departs from this world
without strength and without good works. Therefore let no one wish
even for sport with the wife of a Srotriya who knows this, for he
who knows this, is a dangerous enemy.
13. When the monthly illness seizes his wife, she should for three
days not drink from a metal vessel, and wear a fresh dress. Let no
Vrishala or Vrishali (a Sudra man or woman) touch her. At the end of
the three days, when she has bathed, the husband should make her pound
rice.
14. And if a man wishes that a white son should be born to him,
and that he should know one Veda, and live to his full age, then,
after having prepared boiled rice with milk and butter, they should
both eat, being fit to have offspring.
15. And if a man wishes that a reddish son with tawny eyes should be
born to him, and that he should know two Vedas, and live to his full
age, then, after having prepared boiled rice with coagulated milk
and butter, they should both eat, being fit to have offspring.
16. And if a man wishes that a dark son should be born to him with
red eyes, and that he should know three Vedas, and live to his full
age, then, after having prepared boiled rice with water and butter,
they should both eat, being fit to have offspring.
17. And if a man wishes that a learned daughter should be born to
him, and that she should live to her full age, then, after having
prepared boiled rice with sesamum and butter, they should both eat,
being fit to have offspring.
18. And if a man wishes that a learned son should be born to him,
famous, a public man, a popular speaker, that he should know all the
Vedas, and that he should live to his full age, then, after having
prepared boiled rice with meat and butter, they should both eat, being
fit to have offspring. The meat should be of a young or of an old
bull.
19. And then toward morning, after having, according to the rule
of the Sthalipaka (pot-boiling), performed the preparation of the Agya
(clarified butter), he sacrifices from the Sthalipaka bit by bit,
saying: 'This is for Agni, Svaha! This is for Anumati, Svaha! This
is for the divine Savitri, the true creator, Svaha!' Having
sacrificed, he takes out the rest of the rice and eats it, and after
having eaten, he gives it to his wife. Then he washes his hands, fills
a water-jar, and sprinkles her thrice with it, saying: 'Rise hence,
O Visvavasu, seek another blooming girl, a wife with her husband.'
20. Then he embraces her, and says: 'I am Ama (breath), thou art
Sa (speech). Thou art Sa (speech), I am Ama (breath). I am the
Saman, thou art the Rik. I am the sky, thou art the earth. Come, let
us strive together, that a male child may be begotten.'
21. Athasya uru vihapayati, vigihitham dyavaprithivi iti tasyam
artham nishtaya mukhena mukham sandhaya trir enam anulomam anumarshti,
Vishnur yonim kalpayatu, Tvashta rupani pimsatu, asinkatu Pragapatir
Dhata garbham dadhatu te. Garbham dhehi Sinivali, garbham dhehi
prithushtuke, garbham te Asvinau devav adhattam pushkarasragau.
22. Hiranmayi arani yabhyam nirmanthatam asvinau, tam te garbham
havamahe dasame masi sutave. Yathagnigarbha prithivi, yatha dyaur
indrena garbhini, vayur disam yatha garbha evam garbham dadhami te
'sav iti.
23. Soshyantim adbhir abhyukshati. Yatha vayuh pushkarinim
samingayati sarvatah, eva te garbha egatu sahavaitu garayuna.
Indrasyayam vragah kritah sargalah saparisrayah, tam indra nirgahi
garbhena savaram saheti.
24. When the child is born, he prepares the fire, places the child
on his lap, and having poured prishadagya, i.e. dadhi (thick milk)
mixed with ghrita (clarified butter) into a metal jug, he sacrifices
bit by bit of that prishadagya, saying: 'May I, as I increase in
this my house, nourish a thousand! May fortune never fail in his race,
with offspring and cattle, Svaha!'
'I offer to thee in my mind the vital breaths which are in me,
Svaha!'
'Whatever in my work I have done too much, or whatever I have here
done too little, may the wise Agni Svishtakrit make this right and
proper for us, Svaha!'
25. Then putting his mouth near the child's right ear, he says
thrice, Speech, speech! After that he pours together thick milk,
honey, and clarified butter, and feeds the child with (a ladle of)
pure gold, saying: 'I give thee Bhuh, I give thee Bhuvah, I give
thee Svah. Bhur, Bhuvah, Svah, I give thee all.'
26. Then he gives him his name, saying: 'Thou art Veda;' but this is
his secret name.
27. Then he hands the boy to his mother and gives him her breast,
saying: 'O Sarasvati, that breast of thine which is inexhaustible,
delightful, abundant, wealthy, generous, by which thou cherishest
all blessings, make that to flow here.'
28. Then he addresses the mother of the boy: 'Thou art Ila
Maitravaruni: thou strong woman hast born a strong boy. Be thou
blessed with strong children thou who hast blessed me with a strong
child.'
And they say of such a boy: 'Ah, thou art better than thy father;
ah, thou art better than thy grandfather. Truly he has reached the
highest point in happiness, praise, and Vedic glory who is born as the
son of a Brahmana that knows this.'
6TH_ADHYAYA|5TH_BRAHMANA
FIFTH BRAHMANA
-
1. Now follows the stem:
1. Pautimashiputra from Katyayaniputra,
2. Katyayaniputra from Gotamiputra,
3. Gotamiputra from Bharadvagiputra,
4. Bharadvagiputra from Parasariputra,
5. Parasariputra from Aupasvatiputra,
6. Aupasvatiputra from Parasariputra,
7. Parasariputra from Katyayaniputra,
8. Katyayaniputra from Kausikiputra,
9. Kausikiputra from Alambiputra and Vaiyaghrapadiputra,
10. Alambiputra and Vaiyaghrapadiputra from Kanviputra,
11. Kanviputra from Kapiputra,
12. Kapiputra from Atreyiputra,
13. Atreyiputra from Gautamiputra,
14. Gautamiputra from Bharadvagiputra,
15. Bharadvagiputra from Parasariputra,
16. Parasariputra from Vatsiputra,
17. Vatsiputra from Parasariputra,
18. Parasariputra from Varkaruniputra,
19. Varkaruniputra from Varkaruniputra,
20. Varkaruniputra from Artabhagiputra,
21. Artabhagiputra from Saungiputra,
22. Saungiputra from Sankritiputra,
23. Sankritiputra from Alambayaniputra,
24. Alambayaniputra from Alambiputra,
25. Alambiputra from Gayantiputra,
26. Gayantiputra from Mandukayaniputra,
27. Mandukayaniputra from Mandukiputra,
28. Mandukiputra from Sandiliputra,
29. Sandiliputra from Rathitariputra,
30. Rathitariputra from Bhalukiputra,
31. Bhalukiputra from Kraunkikiputrau,
32. Kraunkikiputrau from Vaittabhatiputra,
33. Vaittabhatiputra from Karsakeyiputra,
34. Karsakeyiputra from Prakinayogiputra,
35. Prakinayogiputra from Sangiviputra,
36. Sangiviputra from Prasniputra Asurivasin,
37. Prasniputra Asurivasin from Asurayana,
38. Asurayana from Asuri,
39. Asuri from Yagnavalkya,
40. Yagnavalkya from Uddalaka,
41. Uddalaka from Aruna,
42. Aruna from Upavesi,
43. Upavesi from Kusri,
44. Kusri from Vagasravas,
45. Vagasravas from Gihvavat Vadhyoga,
46. Gihvavat Vadhyoga from Asita Varshagana,
47. Asita Varshagana from Harita Kasyapa,
48. Harita Kasyapa from Silpa Kasyapa,
49. Silpa Kasyapa from Kasyapa Naidhruvi,
50. Kasyapa Naidhruvi from Vak,
51. Vak from Ambhini,
52. Ambhini from Aditya, the Sun.
As coming from Aditya, the Sun, these pure Yagus verses have been
proclaimed by Yagnavalkya Vagasaneya.
4. The same as far as Sangiviputra (No. 36), then
36. Sangiviputra from Mandukayani,
37. Mandukayani from Mandavya,
38. Mandavya from Kautsa,
39. Kautsa from Mahitthi,
40. Mahitthi from Vamakakshayana,
41. Vamakakshayana from Shandilya,
42. Shandilya from Vatsya,
43. Vatsya from Kusri,
44. Kusri from Yajnavalkya Ragastambayana,
45. Yajnavalkya Ragastambayana from Tura Kavasheya,
46. Tura Kavasheya from Prajapati,
47. Prajapati from Brahman,
48. Brahman is Svayambhu, self-existent.
Adoration to Brahman!
OM - SHANTI - SHANTI - SHANTI