Brihad Aranyak Upnishad Enlish

BRIHADÂRANYAKA- UPANISHAD.
FIRST ADHYÂYA 1.
FIRST BRÂHMANA.
1. Verily 2 the dawn is the head of the horse which is fit for sacrifice,
the sun its eye, the wind its breath, the mouth the Vaisvânara 3 fire,
the year the body of the sacrificial horse. Heaven is the back, the sky
the belly, the earth the chest 4, 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 1, the liver and the lungs 2 the mountains, the hairs
the herbs and trees. As the sun rises, it is the forepart, as it sets, the
hindpart of the horse. When the horse shakes itself 3, then it lightens;
when it kicks, it thunders; when it makes water, it rains; voice 4 is its
voice.
2. Verily Day arose after the horse as the (golden) vessel 5, 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.
BRIHADÂRANYAKA- UPANISHAD. 1
Footnotes
73:1 It is the third Adhyâya of the Âranyaka, but the first of the Upanishad.
73:2 This Brâhmana is found in the Mâdhyandina text of the Satapatha, ed. Weber,
X, 6, 4. Its object is there explained by the commentary to be the meditative worship
of Virâg, as represented metaphorically in the members of the horse. Sâyana
dispenses with its explanation, because, as part of the Brihadâranyaka-upanishad,
according to the Kânva-sâkhâ, it had been enlarged on by the Vârttikakâra and
explained.
73:3 Agni or fire, as pervading everything, as universally present in nature.
73:4 Pâgasya is doubtful. The commentator suggests pâd-asya, the place of the feet,
i.e. the hoof The Greek Pēgasos, or ἵπποι πηλοί, throws no light on the word. The
meaning of hoof would hardly be appropriate here, and I prefer chest on account of
uras in I, 2, 3. Deussen (Vedânta, p. 8) translates, die Erde seiner Füsse Schemel;
but we want some part of the horse.
74:1 Guda, being in the plural, is explained by nâdî, channel, and sirâh; for we ought
to read sirâ or hirâgrahane for sirâ, p. 22, l. 16.
74:2 Klomânah is explained as a plurale tantum (nityam bahuvakanam ekasmin),

and being described as a lump below the heart, on the opposite side of the liver, it is
supposed to be the lungs.
74:3 'When it yawns.' Ânandagiri.
74:4 Voice is sometimes used as a personified power of thunder and other aerial
sounds, and this is identified with the voice of the horse.
74:5 Two vessels, to hold the sacrificial libations, are placed at the Asvamedha
before and behind the horse, the former made of gold, the latter made of silver. They
are called Mahiman in the technical language of the ceremonial. The place in which
these vessels are set, is called their yoni. Cf. Vâgas. Samhitâ XXIII, 2.
Next: I, 2
FIRST ADHYÂYA 1.
SECOND BRÂHMANA 6.
1. In the beginning there was nothing (to be perceived) p. 75 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 1.
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 (Virâg)
proceeded, full of light.
3. That being divided itself threefold, Âditya (the sun) as the third, and
Vâyu (the air) as the third 2. That spirit (prâna) 3 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 1, '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 2 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 Bhân! and
that became speech 3.
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 Yagus, the Sâman, 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 4.
6. He desired to sacrifice again with a greater sacrifice. He toiled and

performed penance. And while he toiled and performed penance,
glorious power 1 went out of him. Verily glorious power means the
senses (prâna). 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 (asva),
because it swelled (asvat), and was fit for sacrifice (medhya); and this
is why the horse-sacrifice is called Asva-medha.
Verily he who knows him thus, knows the Asvamedha. Then, letting
the horse free, he thought 2, 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
Pragâpati, (as dedicated) to all the deities.
Verily the shining sun is the Asvamedha-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 Asvamedha-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.
FIRST ADHYÂYA 1.
THIRD BRÂHMANA 1.
1. There were two kinds of descendants of Pragâpati, the Devas and

the Asuras 2. Now the Devas were indeed the younger, the Asuras the
elder ones 3. The Devas, who were struggling in these worlds, said:
'Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma)
by means of the udgîtha.'
2. They said to speech (Vâk): 'Do thou sing out for us (the udgîtha).'
'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in
speech, that she obtained for the Devas by singing (the three
pavamânas); but that she pronounced well (in the other nine
pavamânas), 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 1: 'Do thou sing for us.'
'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this
singer p. 80 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 1?' It was (the breath) within the mouth (âsye 'ntar 2), and
therefore called Ayâsya; he was the sap (rasa) of the limbs (anga),
and therefore called Ângirasa.
9. That deity was called Dûr, because Death was far (dûran) 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 3), 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 Vâyu (air). That Vâyu, after having
stepped beyond death, blows.
14. Then he carried the eye across. When the eye had become freed
from death, it became Âditya (the sun). That Âditya, 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 1.
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 2. And if ever anyone tries to oppose 3 one who is
possessed of such knowledge among his own relatives, then he p. 82 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 Ayâsya Ângirasa, for he is the sap (rasa) of the
limbs (anga). 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 Brihatî (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 Sâman (the Udgîtha), for speech is Sâman (Sama-

veda), and that is both speech (sâ) and breath (ama) 1. This is why
Sâman is called Sâman.
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 Sâman. He who thus knows this Sâman, obtains union
and oneness with Sâman.
23. He (breath) is Udgîtha 2. Breath verily is Ut, for by breath this

universe is upheld (uttabdha); and speech is Gîthâ, song. And because
he is ut and gîthâ, therefore he (breath) is Udgîtha.
24. And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna),

while taking Soma (râgan), said: 'May this Soma strike my head off, if
Ayâsya Ângirasa sang another Udgîtha than this. He sang it indeed as
speech and breath.'
25. He who knows what is the property of this Sâman, 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 Sâman, obtains property.
26. He who knows what is the gold of that Sâman, obtains gold. Now
verily its gold. is tone only. He who thus knows what is the gold of that
Sâman, obtains gold.
27. He who knows what is the support of that Sâman, he is supported.

Now verily its support is speech only. For, as supported in speech, that
breath is sung as that Sâman. Some say the support is in food.
Next follows the Abhyâroha 1 (the ascension) of the Pavamâna verses.

Verily the Prastotri begins to sing the Sâman, and when he begins,
then let him (the sacrificer) recite these (three Yagus-verses):
'Lead me from the unreal to the real! Lead me p. 84 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) 1.
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 Udgâtri 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 Sâman 2, for him there is no fear of his not being admitted
to the worlds 3.
Footnotes
74:6 Called the Agni-brâhmana, and intended to teach the origin of Agni, the fire,
which is here used for the Horse-sacrifice. It is found in the Satapatha-brâhmana,
Mâdhyandina-sâkhâ X, 6, 5, and there explained as a description of Hiranyagarbha.
75:1 We ought to read arkasyârkatvam, as in Poley's edition, or ark-kasyârkkatvam,

to make the etymology still clearer. The commentator takes arka in the sense of fire,
more especially the sacrificial fire employed at the Horse-sacrifice. It may be so, but
the more natural interpretation seems to me to take arka here as water, from which
indirectly fire is produced. From water springs the earth; on that earth he (Mrityu or
Pragâpati) rested, and from him, while resting there, fire (Virâg) was produced. That
fire assumed three forms, fire, sun, and air, and in that threefold form it is called
prâna, spirit.
75:2 As Agni, Vâyu, and Âditya.
75:3 Here Agni (Virâg) is taken as representing the fire of the altar at the Horse-
sacrifice, which is called Arka. The object of the whole Brâhmana was to show the
origin and true character of that fire (arka).
76:1 He is the same as what was before called mrityu, death, who, after becoming
self-conscious, produced water, earth, fire, &c. He now wishes for a second body,
which is the year, or the annual sacrifice, the year being dependent on the sun
(Âditya).
76:2 The commentator understands the father, instead of Speech, the mother.
76:3 The interjectional theory.
76:4 All these are merely fanciful etymologies of asvamedha and arka.
77:1 Or glory (senses) and power. Comm.
77:2 He considered himself as the horse. Roer.
78:1 Called the Udgîtha-brâhmana. In the Mâdhyandina-sâkhâ, the Upanishad, which

consists of six adhyâyas, begins with this Brâhmana (cf. Weber's edition, p. 104 7;
Commentary, p. 1109).
78:2 The Devas and Asuras are explained by the commentator as the senses,
inclining either to sacred or to worldly objects, to good or evil.
78:3 According to the commentator, the Devas were the less numerous and less
strong, the Asuras the more numerous and more powerful.
79:1 This is the chief or vital breath, sometimes called mukhya.
80:1 Asakta from sañg, to embrace; cf. Rig-veda I, 33, 3. Here it corresponds to the
German anhänglich.
80:2 See Deussen, Vedanta, p. 359.
80:3 To distant people.
81:1 This is done by the last nine Pavamânas, while the first three were used for
obtaining the reward common to all the prânas.
81:2 Here annâda is well explained by anâmayâvin, and vyâdhirahita, free from
sickness, strong.
81:3 Read pratipratih; see Poley, and Weber, p. 1180.
82:1 Cf. Khând. Up. V, 2, 6.
82:2 Not used here in the sense of song or hymn, but as an act of worship connected
with the Sâman. Comm.
83:1 The ascension is a ceremony by which the performer reaches the gods, or
becomes a god. It consists in the recitation of three Yagus, and is here enjoined to
take place when the Prastotri priest begins to sing his hymn.
84:1 See Deussen, Vedânta, p. 86.
84:2 He knows that he is the Prâna, which Prâna is the Sâman. That Prâna cannot be
defeated by the Asuras, i.e. by the senses which are addicted to evil; it is pure, and
the five senses finding refuge in him, recover there their original nature, fire, &c. The
Prâna is the Self of all things, also of speech (Rig-yaguh-sâmodgîtha), and of the
Sâman that has to be sung and well sung. The Prâna pervades all creatures, and he
who identifies himself with that Prâna, obtains the rewards mentioned in the
Brâhmana. Comm.
84:3 In connection with lokagit, lokyatâ is here explained, and may probably have
been intended, as worthiness to be admitted to the highest world. Originally lokyatâ
and alokyatâ meant right and wrong. See also I, 5, 17.
Next: I, 4
FIRST ADHYÂYA 1.
FOURTH BRÂHMANA 1.
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 (pûrva) 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 (patnî). Therefore Yâgñavalkya said:
'We two 2 are thus (each of us) like half a shell 3.' 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 1, 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 2. 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, p. 87 when he
created the gods from his better part 1, and when he, who was (then)
mortal 2, 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 3.' 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 4.
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 5. 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 1.
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
Vâmadeva 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 p. 89 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, Îsâna. Therefore
there is nothing beyond the Kshatra, and therefore at the Râgasûya
sacrifice the Brâhmana 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 1 was not strong enough. He created the Vis (people), the
classes of Devas which in their different orders are called Vasus,
Rudras, Âdityas, Visve Devas, Maruts.
13. He was not strong enough. He created the Sûdra colour (caste), as
Pûshan (as nourisher). This earth verily is Pûshan (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 2,
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. p.
90
15. There are then this Brahman, Kshatra, Vis, and Sûdra. Among the
Devas that Brahman existed as Agni (fire) only, among men as
Brâhmana, as Kshatriya through the (divine) Kshatriya, as Vaisya
through the (divine) Vaisya, as Sûdra through the (divine) Sûdra.
Therefore people wish for their future state among the Devas through
Agni (the sacrificial fire) only; and among men through the Brâhmana,
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 1 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, p. 91
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 (âtman) is his
work, for with the body he works. This is the fivefold 1 sacrifice, for
fivefold is the animal, fivefold man, fivefold all this whatsoever. He who
knows this, obtains all this.
Footnotes
85:1 Called Purushavidhabrâhmana (Mâdhyandina-sâkhâ, p. 1050). See Muir,

Original Sanskrit Texts, vol. i, p. 24.
85:2 The Comm. explains svah by âtmanah, of himself. But see Boehtlingk, Sanskrit
Chrestomathie, p. 357.
85:3 Roer translates: 'Therefore was this only one half of himself, as a split pea is of
a whole.' Brigala is a half of anything. Muir (Orig. Sansk. Texts, vol. i, p. 25)
translates: 'Yâgñavalkya has said that this one's self is like the half of a split pea.' I
have translated the sentence according to Professor Boehtlingk's conjecture
(Chrestomathie, 2nd ed. p. 357), though the singular after the dual (svah) is
irregular.
86:1 The reading avir itaro, i.e. itarâ u, is not found in the Kânva text. See
Boehtlingk, Chrestomathie, p. 357.
86:2 He blew with the mouth while he rubbed with the hands.
87:1 Or, when he created the best gods.
87:2 As man and sacrificer. Comm.
87:3 The Comm. takes asau-nâmâ as a compound, instead of idam-nâmâ. I read

asau nâma, he is this by name, viz. Devadatta, &c. Dr. Boehtlingk, who in his
Chrestomathie (2nd ed. p. 31) had accepted the views of the Commentator, informs
me that he has changed his view, and thinks that we should read asaú nâ'ma.
87:4 Cf. Kaush. Br. Up. VI, 19.
87:5 As one finds lost cattle again by following their footsteps, thus one finds
everything, if one has found out the Self.' Comm.
88:1 On rudh, to lose, see Taitt. Samh. II, 6, 8, 5, pp. 765, 771, as pointed out by
Dr. Boehtlingk. On îsvaro (yat) tathaiva syât, see Boehtlingk, s. v.
89:1 Observe the change from tad, it, to sa, he.
89:2 More powerful than the Kshatra or warrior caste. Comm.
90:1 Is enjoyed by them all. Comm.
91:1 Fivefold, as consisting of mind, speech, breath, eye, and ear. See Taitt. Up. I, 7,
1.
Next: I, 5
FIRST ADHYÂYA 1.
FIFTH BRÂHMANA 2.
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) p. 92 '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) 1. 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
'atrinâda,' 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 Brâhmana), that a man who sacrifices
with milk a whole year 2, 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 1.
When it is said, 'He who knows this imperishable one, I 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 2.
Desire, representation, doubt, faith, want of faith, memory 3,
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 (prâna)
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 Sâma-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 1.
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 2.
11. Of that speech (which is the food of Pragâpati) 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 p. 95 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 Pragâpati is the year, and he consists of sixteen digits. The
nights 1 indeed are his fifteen digits, the fixed point 2 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 (pûgârtham) of that deity.
15. Now verily that Pragâpati, 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 p. 96 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 1,' 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 2. By help of his son
the father stands firm in this world 3. 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 1 (and therefore
disappears). Only what is good approaches him; verily, evil does not
approach the Devas.
21. Next follows the consideration of the observances 2 (acts).
Pragâpati 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 p. 98 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; Âditya (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 Vâyu, the wind among those
deities. The other deities fade, not Vâyu. Vâyu is the deity that never
sets.
23. And here there is this Sloka:
'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 1).
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 prâna).
Footnotes
91:2 Mâdhyandina text, p. 1054.
92:1 It belongs to all beings.
92:2 This would imply 360 sacrificial days, each with two oblations, i.e. 720
oblations.
93:1 Those who enjoy the food, become themselves creators. Comm.
93:3 Firmness, strength. Comm.
94:1 'The food (speech), having become known, can be consumed.' Comm.
94:2 This was adhibhautika, with reference to bhûtas, beings. Next follows the
adhidaivika, with reference to the devas, gods. Comm.
95:1 Meant for nychthemera.
95:2 When he is just invisible at the new moon.
96:1 Roer seems to have read samnaya, 'all this multitude.' I read, etan mi sarvam
sann ayam ito 'bhunagad iti.
96:2 The Comm. derives putra from pu (pûr), to fill, and tra (trâ), to deliver, a
deliverer who fills the holes left by the father, a stopgap. Others derive it from put, a
hell, and tri, to protect; cf. Manu IX, 138.
96:3 'The manushya-loka, not the pitri-loka and deva-loka.' Comm.
97:1 'Individuals suffer, because one causes grief to another. But in the universal
soul, where all individuals are one, their sufferings are neutralised.' Comm.
97:2 The upâsana or meditative worship.
98:1 The prâna-vrata and vâyu-vrata. Comm.
Next: I, 6
FIRST ADHYÂYA 1.
SIXTH BRÂHMANA 1.
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 Sâman (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 Sâman (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 Sâman (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.
Footnotes
Next: II, 1
SECOND ADHYÂYA 1.
FIRST BRÂHMANA 2.
1. There 3 was formerly the proud Gârgya Bâlâki 4, a man of great

reading. He said to Agâtasatru of Kâsi, 'Shall I tell you Brahman?'
Agâtasatru said: 'We give a thousand (cows) for that speech (of
yours), for verily all people run away, saying, Ganaka (the king of
Mithilâ) is our father (patron) 5.'
2. Gârgya said: 'The person that is in the sun 6, that I adore as

Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on
this. I adore him p. 101 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. Gârgya said: 'The person that is in the moon (and in the mind), that
I adore as Brahman.' Agâtasatru 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 1.
4. Gârgya said: 'The person that is in the lightning (and in the heart),
that I adore as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in the ether (and in the ether of the
heart), that I adore as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in the wind (and in the breath),
that I adore as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in the fire (and in the heart), that I
adore as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in the water (in seed, and in the
heart), that I adore as Brahman.' Agâtasatru 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 1.
9. Gârgya said: 'The person that is in the mirror, that I adore as

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. Gârgya said: 'The sound that follows a man while he moves, that I
adore as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in space, that I adore as

this. I adore him verily as the second who never leaves us.' p. 103 Whoso
adores him thus, becomes possessed of a second, his party is not cut
off from him,
12. Gârgya said: 'The person that consists of the shadow, that I adore
as Brahman.' Agâtasatru 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. Gârgya said: 'The person that is in the body 1, that I adore as
this. I adore him verily as embodied.' Whoso adores him thus,
becomes embodied, and his offspring becomes embodied 2.
Then Gârgya became silent.
14. Agâtasatru said: 'Thus far only?' 'Thus far only,' he replied.
Agâtasatru said: 'This does not suffice to know it (the true Brahman).'
Gârgya replied: 'Then let me come to you, as a pupil.'
15. Agâtasatru said: 'Verily, it is unnatural that a Brâhmana 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 3.' He did not rise. Then rubbing him with his hand, he woke him,
and he arose.
16. Agâtasatru said: 'When this man was thus asleep, where was then
the person (purusha), the intelligent? and from whence did he thus
come back?' Gârgya did not know this?
17. Agâtasatru said: 'When this man was thus asleep, then the
intelligent person (purusha), having through the intelligence of the
senses (prânas) absorbed within himself all intelligence, lies in the
ether, which is in the heart 1. When he takes in these different kinds of
intelligence, then it is said that the man sleeps (svapiti) 2. 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
Brâhmana; 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 (prânas) and move about,
according to his pleasure, within his own body (while dreaming).
19. Next, when he is in profound sleep, and knows p. 105 nothing, there
are the seventy-two thousand arteries called Hita, which from the
heart spread through the body 1. Through them he moves forth and
rests in the surrounding body. And as a young man, or a great king, or
a great Brâhmana, 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.
Footnotes
100:2 Whatever has been taught to the end of the third (according to the counting of
the Upanishad, the first) Adhyâya, refers to avidyâ, ignorance. Now, however, vidyâ,
the highest knowledge, is to be taught, and this is done, first of all, by a dialogue
between Gârgya Driptabâlâki and king Agâtasatru, the former, though a Brâhmana,
representing the imperfect, the latter, though a Kshatriya, the perfect knowledge of
Brahman. While Gârgya worships the Brahman as the sun, the moon, &c., as limited,
as active and passive, Agâtasatru knows the Brahman as the Self.
100:3 Compare with this the fourth Adhyâya of the Kaushîtaki-upanishad, Sacred
Books of the East, vol. i, p. 300; Gough, Philosophy of the Upanishads, p. 144.
100:4 Son of Balâkâ, of the race of the Gârgyas.
100:5 Ganaka, known as a wise and liberal king. There is a play on his name, which
means father, and is understood in the sense of patron, or of teacher of wisdom. The
meaning is obscure; and in the Kaush. Up. IV. i, the construction is still more
difficult. What is intended seems to be that Agâtasatru is willing to offer any reward
to a really wise man, because all the wise men are running after Ganaka and settling
at his court.
100:6 The commentator expatiates on all these answers and brings them more into
harmony with Vedanta doctrines. Thus he adds that the person in the sun is at the
same time the person in the eye, who is both active and passive in the heart, &c.
101:1 We miss the annasyâtmâ, the Self of food, mentioned in the Kaush. Up., and
evidently referred to in the last sentence of our paragraph. Suta and prasuta, poured
out and poured forth, are explained as referring to the principal and the secondary
sacrifices.
102:1 Here the Kaush. Up. has the Self of the name, instead of pratirûpa, likeness.
The commentator thinks that they both mean the same thing, because a name is the
likeness of a thing. Another text of the Kaush. Up. gives here the Self of light.
Pratirûpa in the sense of likeness comes in later in the Kaush. Up., § 11.
103:1 'In the Âtman, in Pragâpati, in the Buddhi, and in the heart.' Comm.
103:2 It is difficult to know what is meant here by âtman and âtmanvin. In the
Kaush. Up. Agâtasatru refers to Pragâpati, and the commentator here does the
same, adding, however, buddhi and hrid. Gough translates âtmanvin by 'having
peace of mind.' Deussen, p. 195, passes it over.
103:3 These names are given here as they occur in the Kaushîtaki-upanishad, not as
in the Brihadâranyaka-upanishad, where the p. 104 first name was atishthâh
sarveshâm bhûtânâm mûrdhâ râgâ. This throws an important light on the
composition of the Upanishads.
104:1 The ether in the heart is meant for the real Self. He has come to himself, to
his Self, i.e. to the true Brahman.
104:2 Svapiti, he sleeps, is explained as sva, his own Self, and apiti for apyeti, he
goes towards, so that 'he sleeps' must be interpreted as meaning 'he comes to his
Self.' In another passage it is explained by svam apîto bhavati. See Sankara's
Commentary on the Brih. Âr. Up. vol. i, p. 372.
105:1 'Not the pericardium only, but the whole body.' Comm.
Next: II, 2
SECOND ADHYÂYA 1.
SECOND BRÂHMANA 2.
1. Verily he who knows the babe 3 with his place 4, his chamber 5, his
post 6, and his rope 7, he keeps off the seven relatives 8 who hate him.
Verily by the young is meant the inner life, by his place this (body) 9,
by his chamber this (head), by his post the vital breath, by his rope
the food.
2. Then the seven imperishable ones 10 approach him. There are the
red lines in the eye, and by them Rudra clings to him. There is the
water p. 106 in the eye, and by it Parganya clings to him. There is the
pupil, and by it Âditya (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 Sloka:
'There 1 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 Bharadvâga;
the right Gautama, the left Bharadvâga. These two (the eyes) are the
Rishis Visvâmitra and Gamadagni; the right Visvâmitra, the left
Gamadagni. These two (the nostrils) are the Rishis Vasishtha and
Kasyapa; the right Vasishtha, the left Kasyapa. 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.
Footnotes
105:3 The lingâtman, or subtle body which has entered this body in five ways.
Comm.
105:4 The body.
105:5 The head.
105:6 The vital breath.
105:7 Food, which binds the subtle to the coarse body.
105:8 The seven organs of the head through which man perceives and becomes
attached to the world.
105:9 The commentator remarks that while saying this, the body and the head are
pointed out by touching them with the hand (pânipeshapratibodhanena).
105:10 See before, I, 5, 1, 2. They are called imperishable, because they produce
imperishableness by supplying food for the prâna, here called the babe.
106:1 Cf. Atharva-veda-samh. X, 8, 9.
Next: II, 3
SECOND ADHYÂYA 1.
THIRD BRÂHMANA 1.
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.
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, p. 108 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 1! 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.
Footnotes
107:2 Sat is explained by definite, tya or tyad by indefinite.
108:1 See III, 9, 26; IV, 2,4; IV, 4, 22; IV, 5, I5.
Next: II, 4
SECOND ADHYÂYA 1.
FOURTH BRÂHMANA 2.
1. Now when Yâgñavalkya was going to enter upon another state, he

said: 'Maitreyî 3, verily I am going away from this my house (into the
forest 4). Forsooth, let me make a settlement between thee and that
Kâtyâyanî (my other wife).'
2. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged
to me, tell me, should I be immortal by it 5?'
'No,' replied Yâgñavalkya; 'like the life of rich people will be thy life.
But there is no hope of immortality by wealth.'
3. And Maitreyî said: 'What should I do with that by which I do not
become immortal? What my Lord knoweth (of immortality), tell that to
me 1.'
4. Yâgñavalkya replied: 'Thou who art truly dear to me, thou speakest
dear words 2. 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 3.
'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. p. 110
'Verily, the Devas are not dear, that you may love the Devas; but that
you may love the Self, therefore the Devas are dear 1.
'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 Maitreyî! When we see, hear, perceive, and know the Self 2,
then all this is known.
6. 'Whosoever looks for the Brahman-class elsewhere than in the Self,

was 3 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 4. 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 5, these 6 creatures, this everything, all is
that Self.
7. 'Now as 7 the sounds of a drum, when beaten, p. 111 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 Maitreyî, has been breathed
forth from this great Being what we have as Rig-veda, Yagur-veda,
Sama-veda, Atharvângirasas, Itihâsa (legends), Purâna
(cosmogonies), Vidyâ (knowledge), the Upanishads, Slokas (verses),
Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas
(commentaries) 1. 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 2, when thrown into water, becomes dissolved
into water, and could not be taken p. 112 out again, but wherever we
taste (the water) it is salt,--thus verily, O Maitreyî, does this great
Being, endless, unlimited, consisting of nothing but knowledge 1, rise
from out these elements, and vanish again in them. When he has
departed, there is no more knowledge (name), I say, O Maitreyî.' Thus
spoke Yâgñavalkya.
13. Then Maitreyî said: 'Here thou hast bewildered me, Sir, when thou
sayest that having departed, there is no more knowledge 2.'
But Yâgñavalkya replied: 'O Maitreyî, I say nothing that is bewildering.

This is enough, O beloved, for wisdom 3. 'For when there is as it were
duality, then one sees the other, one smells the other, one hears the
other 4, one salutes the other 5, one perceives the other 6, one knows
the other; but when the Self only is all this, how should he smell
another 7, how should he see 8 another 9, how should he hear 10
another, how should he salute 11 another, how should he perceive

another 12 , 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 1?'
Footnotes
108:2 Mâdhyandina text, p. 1062. To the end of the third Brâhmana of the second
Adhyâya, all that has been taught does not yet impart the highest knowledge, the
identity of the personal and the true Self, the Brahman. In the fourth Brâhma na, in
which the knowledge of the true Brahman is to be set forth, the Samnyâsa, the
retiring from the world, is enjoined, when all desires cease, and no duties are to be
performed (Samnyâsa, pârivâgya). The story is told again with slight variations in
the Brihadâranyaka-upanishad IV, 5. The more important variations, occurring in IV,
5, are added here, marked with B. There are besides the various readings of the
Mâdhyandinasâkhâ of the Satapatha-brâhmana. See also Deussen, Vedânta, p. 185.
108:3 In Brih. Up. IV, 5, the story begins: Yâgñavalkya had two wives, Maitreyî and
Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed
such knowledge only as women possess.
108:4 Instead of udyâsyan, B. gives pravragishyan, the more technical term.
108:5 Should I be immortal by it, or no? B.
109:1 Tell that clearly to me. B.
109:2 Thou who art dear to me, thou hast increased what is dear (to me in this). B.
109:3 B. adds, Verily, cattle are not dear, &c.
110:1 B. inserts, Verily, the Vedas are not dear, &c.
110:2 When the Self has been seen, heard, perceived, and known. B.
110:3 The commentator translates, 'should be abandoned.'
110:4 B. inserts, Whosoever looks for the Vedas, &c.
110:5 B. adds, these Vedas.
110:6 B. has, all these creatures.
110:7 I construe sa yathâ with evam vai in § 12, looking upon p. 111 § 11 as
probably a later insertion. The sa is not the pronoun, but a particle, as in sa yadi, sa
ket, &c.
111:1 B. adds, what is sacrificed, what is poured out, food, drink, this world and the
other world, and all creatures.
111:2 See Khând. Up. VI, 13.
112:1 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. B.
112:2 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not
understand him.' B.
112:3 Verily, beloved, that Self is imperishable, and of an indestructible nature. B.
112:4 B. inserts, one tastes the other.
112:5 B. inserts, one hears the other.
112:6 B. inserts, one touches the other.
112:7 See, B.
112:8 Smell, B.
112:9 B. inserts taste.
112:10 Salute, B.
112:11 Hear, B.
112:12 B. inserts, how should he touch another?
Next: II, 5
SECOND ADHYÂYA 1.
FIFTH BRÂHMANA 2.
1. This earth is the honey 3 (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
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
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
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
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 1 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 (dharmah) 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
Brahman, that All.
12. This true 2 (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 p. 116 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 Âtharvana proclaimed this honey (the madhu-
vidyâ) to the two Asvins, and a Rishi, seeing this, said (Rv. I, 116, 12):
'O ye two heroes (Asvins), I make manifest that fearful deed of yours
(which you performed) for the sake of gain 1, like as thunder 2 makes
manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharvana
proclaimed to you through the head of a horse,' . . .
17. Verily Dadhyak Âtharvana 3 proclaimed this honey to the two

Asvins, and a Rishi, seeing this, said (Rv. I, 117, 22):
'O Asvins, you fixed a horse's head on Âtharvana Dadhyak, and he,
wishing to be true (to his promise), p. 117 proclaimed to you the honey,
both that of Tvashtri 1 and that which is to be your secret, O ye strong
ones.
18. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins,
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 Âtharvana proclaimed this honey to the two Asvins,
and a Rishi, seeing this, said (Rv. VI, 47, 18):
'He (the Lord) became like unto every form 2, and this is meant to
reveal the (true) form of him (the Âtman). Indra (the Lord) appears
multiform through the Mâyâs (appearances), for his horses (senses)
are yoked, hundreds and ten.'
This (Âtman) is the horses, this (Âtman) 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).
Footnotes
113:1 Instead of the last line, B. adds (IV, 5, 15): That Self is to be described by No,
no! He is incomprehensible, for be 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 Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so,
Yâgñavalkya went away (into the forest). 15. See also Khând. Up. VII, 24, 1.
113:3 Madhu, honey, seems to be taken here as an instance of something which is

both cause and effect, or rather of things which are mutually dependent on each
other, or cannot exist without one other. As the bees make the honey, and the honey
makes or supports the bees, bees and honey are both cause and effect, or at all
events are mutually dependent on one other. In the same way the earth and all living
beings are looked upon as mutually dependent, living beings presupposing the earth,
and the earth presupposing living beings. This at all events seems to be the general
idea of what is called the Madhuvidyâ, the science of honey, which Dadhyak
communicated to the Asvins.
115:1 Stanayitnu, thunder, is explained by the commentator as Parganya.
115:2 Satyam, the true, the real, not, as it is generally translated, the truth.
116:1 The translation here follows the commentary.
116:2 Tanyatu, here explained as Parganya.
116:3 Sankara distinguishes here between Atharvana and Âtharvana, if the text is
correct.
117:1 Sankara explains Tvashtri as the sun, and the sun as the head of the sacrifice
which, having been cut off, was to be replaced by the pravargya rite. The knowledge
of this rite forms the honey of Tvashtri. The other honey which is to be kept secret is
the knowledge of the Self, as taught before in the Madhu-brâhmana.
117:2 He assumed all forms, and such forms, as two-footed or four-footed animals,
remained permanent. Comm.
Next: II, 6
SECOND ADHYÂYA 1.
SIXTH BRÂHMANA.
1. Now follows the stem 1:
1 .Pautimâshya from Gaupavana,

2. Gaupavana from Pautimâshya,
3. Pautimâshya from Gaupavana,
4. Gaupavana from Kausika,
5. Kausika from Kaundinya,
6. Kaundinya from Sândilya,
7. Sândilya from Kausika and Gautama,
8. Gautama
2. from Âgnivesya,
9. Âgnivesya from Sândilya and Ânabhimlâta,

10. Sândilya and Ânabhimlâta from Ânabhimlâta,
11. Ânabhimlâta from Ânabhimlâta,
12. Ânabhimlâta from Gautama,
13. Gautama from Saitava and Prâkînayogya,
14. Saitava and Prâkînayogya from Pârasarya,
15. Pârasarya from Bhâradvâga,
16. Bhâradvâga from Bhâradvâga and Gautama,
17. Gautama from Bharadvâga, p. 119
18. Bharadvâga from Pârâsarya,

19. Pârâsarya from Vaigavâpâyana,
20. Vaigavâpâyana from Kausikâyani,
21 1. Kausikâyani 3. from Ghritakausika,
22. Ghritakausika from Pârâsaryâyana,

23. Pârâsaryâyana from Pârâsarya,
24. Pârâsarya from Gâtûkarnya 2,
25. Gâtûkarnya from Âsurâyana and Yâska 3,
26. Âsurâyana and Yâska from Traivani,
27. Traivani from Aupagandhani,
28. Aupagandhani from Âsuri,
29. Âsuri from Bhâradvâga,
30. Bhâradvâga from Âtreya,
31. Âtreya from Mânti,
32. Mânti from Gautama,
33, Gautama from Gautama,
34. Gautama from Vâtsya,
35. Vâtsya from Sândilya,
36. Sândilya from Kaisorya Kâpya,
37. Kaisorya Kâpya from Kumârahârita,
38. Kumârahârita from Gâlava,
39. Gâlava from Vidarbhî-kaundinya,
40. Vidarbhî-kaundinya from Vatsanapât Bâbhrava,
41. Vatsanapât Bâbhrava from Pathi Saubhara,
42. Pathi Saubhara from Ayâsya Ângirasa,
43. Ayâsya Ângirasa from Âbhûti Tvâshtra,
44. Âbhûti Tvâshtra from Visvarûpa Tvâshtra,
45. Visvarûpa Tvâshtra from Asvinau, p. 120
46. Asvinau from Dadhyak Âtharvana,

47. Dadhyak Âtharvana from Atharvan Daiva,
48. Atharvan Daiva from Mrityu Prâdhvamsana,
49. Mrityu Prâdhvamsana from Prâdhvamsana,
50. Prâdhvamsana from Ekarshi,
51. Ekarshi from Viprakitti 1,
52. Viprakitti from Vyashti,
53. Vyashti from Sanâru,
54. Sanâru from Sanâtana,
55. Sanâtana from Sanaga,
56. Sanaga from Parameshthin,
57. Parameshthin from Brahman,
58. Brahman is Svayambhu, self-existent. Adoration to
Brahman 2.
Footnotes
118:1 The line of teachers and pupils by whom the Madhukânda (the fourth
Brâhmana) was handed down. The Mâdhyandina-sâkhâ begins with ourselves, then
1. Saurpanâyya, 2. Gautama, 3. Vâtsya, 4. Vâtsya and Pârâsarya, 5. Sânkritya and
Bhâradvâga, 6. Audavâhi and Sândilya, 7. Vaigavâpa and Gautama, 8.
Vaigavâpâyana and Vaishtapureya, 9. Sândilya and Rauhinâyana, 10. Saunaka
Âtreya, and Raibhya, 11. Pautimâshyâyana and Kaundinyâyana: 12. Kaundinya, 13.
Kaundinya, 14. Kaundinya and Âgnivesya, 15. Saitava, 16. Pârâsarya, 17.
Gâtukarnya, 18. Bhâradvâga, 19. Bhâradvâga, Âsurâyana, and Gautama, 20.
Bhâradvâga, 21. Vaigavâpâyana. Then the same as the Kânvas to Gâtukarnya, who
learns from Bhâradvâga, who learns from Bhâradvâga, Âsurâyana, and Yâska. Then
Traivani &c. as in the Kânva-vamsa.
119:1 From here the Vamsa agrees with the Vamsa at the end of IV, 6.
119:2 Bhâradvâga, in Mâdhyandina text.
119:3 Bhâradvâga, Âsurâyana, and Yâska, in Mâdhyandina text.
120:1 Vipragitti, in Mâdhyandina text.
120:2 Similar genealogies are found Brih. Âr. Up. IV, 6, and VI, 5.
Next: III, 1
THIRD ADHYÂYA.
FIRST BRÂHMANA 1.
Adoration to the Highest Self (Paramâtman)!
1. Ganaka Vaideha (the king of the Videhas) sacrificed with a sacrifice

at which many presents were offered to the priests of (the
Asvamedha). Brâhmanas of the Kurus and the Pâñkâlas had come
thither, and Ganaka Vaideha wished to know, which of those
Brâhmanas was the best read. So he enclosed a thousand cows, and
ten pâdas (of gold) 2 were fastened to each pair of horns.
2. And Ganaka spoke to them: 'Ye venerable Brâhmanas, he who

among you is the wisest, let him drive away these cows.' Then those
Brâhmanas durst not, but Yâgñavalkya said to his pupil: 'Drive them
away, my dear.'
He replied: 'O glory of the Sâman 3' and drove them away.
The Brâhmanas became angry and said: 'How could he call himself the
wisest among us?'
Now there was Asvala, the Hotri priest of Ganaka Vaideha. He asked
him: 'Are you indeed the wisest among us, O Yâgñavalkya?' 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.
1. 'Yâgñavalkya, 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?'
Yâgñavalkya 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. 'Yâgñavalkya,' 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?'
Yâgñavalkya said: 'By the Adhvaryu priest, who is the eye, who is
Âditya (the sun) 1. 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. 'Yâgñavalkya,' 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?'
Yâgñavalkya said: 'By the Udgâtri priest, who is Vâyu (the wind), who
is the breath. For the p. 123 breath is the Udgâtri of the sacrifice, and the
breath is the wind, and he is the Udgâtri. This constitutes freedom,
and perfect freedom.'
6. 'Yâgñavalkya,' he said, 'this sky is, as it were, without an ascent

(staircase.) By what approach does the sacrificer approach the Svarga
world?'
Yâgñavalkya 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. 'Yâgñavalkya,' he said, 'how many Rik verses will the Hotri priest
employ to-day at this sacrifice?'
'Three,' replied Yâgñavalkya.
'And what are these three?'
'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ 1.'
'What does he gain by them?'
'All whatsoever has breath.'
8. 'Yâgñavalkya,' he said, 'how many oblations (âhuti) will the

Adhvaryu priest employ to-day at this sacrifice?'
'Those which, when offered, flame up; those which, when offered,
make an excessive noise; and those which, when offered, sink down 2.'
p. 124
'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 Pitri (father) world, for
the Pitri world is excessively (noisy) 1. By those which, when offered,
sink down, he gains the Manushya (man) world, for the Manushya
world is, as it were, down below.'
9. 'Yâgñavalkya,' he said, 'with how many deities does the Brahman

priest on the right protect to-day this sacrifice?'
'By one,' replied Yâgñavalkya.
'And which is it?'
'The mind alone; for the mind is endless, and the Visvedevas are
endless, and he thereby gains the endless world.'
10. 'Yâgñavalkya,' he said, 'how many Stotriyâ hymns will the Udgâtri
priest employ to-day at this sacrifice?'
'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ.'
'And what are these with regard to the body (adhyâtmam)?'
'The Puronuvâkyâ is Prâna (up-breathing), the Yâgyâ the Apâna

(down-breathing), the Sasyâ the Vyâna (back-breathing).' p. 125
'He gains the earth by the Puronuvâkyâ, the sky by the Yâgyâ, heaven
by the Sasyâ.'
After that Asvala held his peace.
Footnotes
121:2 Palakaturbhâgah pâdah suvarnasya. Comm.
121:3 One expects iti after udaga, but Sâmasravas is applied to Yâgñavalkya, and
not to the pupil. Yâgñavalkya, as the commentator observes, was properly a teacher
of the Yagur-veda, but as the pupil calls him Sâmasravas, he shows that Yâgñavalkya
knew all the four Vedas, because the Sâmans are taken from the Rig-veda, and the
Atharva-veda is contained in the other three Vedas. Regnaud, however, refers it to
the pupil, and translates, 'Ô toi qui apprends le Sâma-veda.'
122:1 One expects âdityena kakshushâ, instead of kakshushâdityena, but see § 6.
123:1 The Puronuvâkyâs are hymns employed before the actual sacrifice, the Yâgyâs
accompany the sacrifice, the Sasyâs are used for the Sastra. All three are called
Stotriyâs.
123:2 These oblations are explained as consisting of wood and oil, of flesh, and of
milk and Soma. The first, when thrown on the p. 124 fire, flame up. The second,
when thrown on the fire, make a loud hissing noise. The third, consisting of milk,
Soma, &c., sink down into the earth.
124:1 On account of the cries of those who wish to be delivered out of it. Comm.
Next: III, 2
THIRD ADHYÂYA.
SECOND BRÂHMANA 1.
1. Then Gâratkârava Ârtabhâga 2 asked. 'Yâgñavalkya,' he said, 'how

many Grahas are there, and how many Atigrahas 3?'
'Eight Grahas,' he replied,' and eight Atigrahas.'
'And what are these eight Grahas and eight Atigrahas?'
2. 'Prâna (breath) is one Graha, and that is seized by Apâna (down-

breathing) as the Atigrâha 4, for one smells with the Apâna.'
3. 'Speech (vâk) is one Graha, and that is seized by name (nâman) as

the Atigrâha, for with speech one pronounces names.
4. 'The tongue is one Graha, and that is seized by taste as the

Atigrâha, for with the tongue one perceives tastes.'
5. 'The eye is one Graha, and that is seized by form as the Atigrâha,
for with the eye one sees forms.'
6. 'The ear is one Graha, and that is seized by sound as the Atigrâha,
for with the ear one hears sounds.'
7. 'The mind is one Graha, and that is seized by p. 126 desire as the
Atigrâha, for with the mind one desires desires.'
8. 'The arms are one Graha, and these are seized by work as the
Atigrâha, for with the arms one works work.'
9. 'The skin is one Graha, and that is seized by touch as the Atigrâha,
for with the skin one perceives touch. These are the eight Grahas and
the eight Atigrahas.'
10. 'Yâgñavalkya,' 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. 'Yâgñavalkya,' he said, 'when such a person (a sage) dies, do the

vital breaths (prânas) move out of him or no?'
'No,' replied Yâgñavalkya; 'they are gathered up in him, he swells, he

is inflated, and thus inflated the dead lies at rest.'
12. 'Yâgñavalkya,' he said, 'when such a man dies, what does not
leave him?'
'The name,' he replied; 'for the name is endless, the Visvedevas are
endless, and by it he gains the endless world.'
13. 'Yâgñavalkya,' he said,' when the speech of this dead person
enters into the fire 1, 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 p. 127 blood and the seed are deposited in
the water, where is then that person?'
Yâgñavalkya 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 1, viz. that a man becomes
good by good work, and bad by bad work. After that Gâratkârava
Ârtabhâga held his peace.
Footnotes
125:2 A descendant of Ritabhâga of the family of Garatkâru.
125:3 Graha is probably meant originally in its usual sacrificial sense, as a vessel for
offering oblations. But its secondary meaning, in which it is here taken, is a taker, a
grasper, i.e. an organ of sense, while atigraha is intended for that which is grasped,
i.e. an object of sense.
125:4 Here the â is long, khândasatvât.
126:1 The commentator explains purusha here by asamyagdarsin, one who does not
know the whole truth. See also Deussen, Vedânta, p. 405, and p. 399, note.
127:1 What is intended is that the samsâra continues by means of karman, while
karman by itself never leads to moksha.
Next: III, 3
THIRD ADHYÂYA.
THIRD BRÂHMANA 2.
1. Then Bhugyu Lâhyâyani asked. 'Yâgñavalkya,' he said, 'we

wandered about as students 3, and came to the house of Patañkala
Kâpya. 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 Ângirasa.' And when we asked him about the ends of
the world, we said to him, 'Where were the Pârikshitas 4? Where then
were the Pârikshitas, I ask thee, Yâgñavalkya, where were the
Pârikshitas?'
2. Yâgñavalkya 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?'
Yâgñavalkya 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 1 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 Vâyu (the air), and Vâyu (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 Vâyu indeed.
Therefore Vâyu (air) is everything by itself, and Vâyu is all things
together. He who knows this, conquers death.' After that Bhugyu
Lâhyâyani held his peace.
Footnotes
127:3 The commentator explains karakâh as adhyayanârtham vratakaranâk karakâh,

adhvaryavo vâ. See Professor R. G. Bhandarkar, in Indian Antiquary, 1883, p. 145.
127:4 An old royal race, supposed to have vanished from the earth.
128:1 The commentator explains that this small space or hole is between the two
halves of the mundane egg.
Next: III, 4
THIRD ADHYÂYA.
FOURTH BRÂHMANA 2.
1. Then Ushasta Kâkrâyana asked. 'Yâgñavalkya,' he said, 'tell me the

Brahman which is visible, not invisible 3, the Self (âtman), who is
within all.'
Yâgñavalkya replied: 'This, thy Self, who is within all.'
'Which Self, O Yâgñavalkya, is within all?'
Yâgñavalkya 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 p. 129 the out-breathing, he is
thy Self, and within all. This is thy Self, who is within all.'
2. Ushasta Kâkrâyana 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.'
Yâgñavalkya 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
Kâkrâyana held his peace.
Footnotes
128:2 Mâdhyandina text, p. 1071. It follows after what is here the fifth
Brâhmana, treating of Kahoda Kaushîtakeya.
128:3 Deussen, Vedanta, p. 163, translates, 'das immanente, nicht

transcendente Brahman,' which is right, but too modern.
Next: III, 5
THIRD ADHYÂYA.
FIFTH BRÂHMANA 1.
1. Then Kahola Kaushîtakeya asked. 'Yâgñavalkya, 'he said, 'tell me

the Brahman which is visible, not invisible, the Self (Âtman), who is
within all.'
Yâgñavalkya replied: 'He who overcomes hunger and thirst, sorrow,

passion, old age, and death. When Brâhmanas know that Self, and
have risen above the desire for sons 2, wealth, and (new) worlds 3,
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 Brâhmana, after he has done with learning,
wish to stand by real strength 1; 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 Brâhmana. By whatever means he has become a
Brâhmana, he is such indeed 2. Everything else is of evil.' After that
Kahola Kaushîtakeya held his peace.
Footnotes
129:1 Mâdhyandina text, p. 1071, standing before the fourth Brâhmana.
129:2 See Brih. Âr. Up. IV, 4, 22.
129:3 Life in the world of the Fathers, or in the world of the Gods.
130:1 Knowledge of the Self, which enables us to dispense with all other knowledge.
130:2 Mr. Gough proposes as an alternative rendering: 'Let a Brâhmana renounce

learning and become as a child; and after renouncing learning and a childlike mind,
let him become a quietist; and when he has made an end of quietism and non-
quietism, he shall become a Brâhmana, a Brâhmana indeed.' Deussen takes a similar
view, but I doubt whether 'the knowledge of babes' is not a Christian rather than an
Indian idea, in spite of Sankara's remarks on Ved. Sûtra, III, 4, 50, which are
strangely at variance with his commentary here. Possibly the text may be corrupt,
for tishthâset too is a very peculiar form. We might conjecture balyena, as we have
abalyam, in IV, 4, 1. In Kaush. Up. III, 3, âbâlyam stands for âbălyam, possibly for
ăbălyam. The construction of kena syâd yena syât tenedrisa eva, however, is well
known.
Next: III, 6
THIRD ADHYÂYA.
SIXTH BRÂHMANA 3.
1. Then Gârgî Vâkaknavî asked. 'Yâgñavalkya,' 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 Gârgî,' he replied.
'In what then is air woven, like warp and woof?' 'In the worlds of the
sky, O Gârgî, 'he replied.
'In what then are the worlds of the sky woven, like warp and woof?'
'In the worlds of the Gandharvas, O Gârgî,' he replied. p. 131
'In what then are the worlds of the Gandharvas woven, like warp and
woof?'
'In the worlds of Âditya (sun), O Gârgî,' he replied.
'In what then are the worlds of Âditya (sun) woven, like warp and
woof?'
'In the worlds of Kandra (moon), O Gârgî,' he replied.
'In what then are the worlds of Kandra (moon) woven, like warp and
woof?'
, In the worlds of the Nakshatras (stars), O Gârgî,' 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 Gârgî,' he replied.
'In what then are the worlds of the Devas (gods) woven, like warp and
woof?'
'In the worlds of Indra, O Gârgî,' he replied.
'In what then are the worlds of Indra woven, like warp and woof?'
'In the worlds of Pragâpati, O Gârgî,' he replied.
'In what then are the worlds of Pragâpati woven, like warp and woof?'
'In the worlds of Brahman, O Gârgî,' he replied.
'In what then are the worlds of Brahman woven, like warp and woof?'
Yâgñavalkya said: 'O Gârgî, 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 1. Do not ask too much, O Gârgî.' After that Gargî
Vâkaknavî held her peace.
Footnotes
131:1 According to the commentator questions about Brahman are to be answered

from the Scriptures only, and not to be settled by argument.
Next: III, 7
THIRD ADHYÂYA.
SEVENTH BRÂHMANA 1.
1. Then Uddâlaka Âruni 2 asked. 'Yâgñavalkya,' he said, 'we dwelt

among the Madras in the houses of Patañkala Kâpya, studying the
sacrifice. His wife was possessed of a Gandharva, and we asked him:
"Who art thou?" He answered: "I am Kabandha Âtharvana." And he
said to Patañkala Kâpya and to (us) students: "Dost thou know, Kâpya,
that thread by which this world and the other world, and all beings are
strung together?" And Patañkala Kâpya replied: "I do not know it, Sir."
He said again to Patañkala Kâpya and to (us) students: "Dost thou
know, Kâpya, that puller (ruler) within (antaryâmin), who within pulls
(rules) this world and the other world and all beings?" And Patañkala
Kâpya replied: "I do not know it, Sir." He said again to Patañkala
Kâpya and to (us) students: "He, O Kâpya, 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 Bhûtas
(creatures), he knows the Self, he knows everything." Thus did he (the
Gandharva) say to them, and I know it. If thou, O Yâgñavalkya,
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.'
Yâgñavalkya 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. Yâgñavalkya said: 'Vâyu (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 Yâgñavalkya. Tell now (who is) the puller
within.'
3. Yâgñavalkya said: 'He who dwells in the earth, and within the
earth 1, 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,
7. 'He who dwells in the air (vâyu), and within the air, whom the air
does not know, whose body the p. 134 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 (Âditya), 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-târakam), 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 (âkâsa), 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)
14. 'He who dwells in the light (tegas), and within the light, whom the
light does not know, whose p. 135 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 (adhibhûtam).
15. Yâgñavalkya 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)
16. 'He who dwells in the breath (prâna), 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 (vâk), 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,
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,
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 1, 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 Uddâlaka Âruni held his peace.
Footnotes
132:2 Afterwards addressed as Gautama; see before, p. 1, note.
133:1 I translate antara by 'within,' according to the commentator, who explains it

by abhyantara, but I must confess that I should prefer to translate it by 'different
from,' as Deussen does, l. c. p. 160, particularly as it governs an ablative.
136:1 Self, i.e. the individual Self, according to the Mâdhyandina school; see
Deussen, p. 161.
Next: III, 8
THIRD ADHYÂYA.
EIGHTH BRÂHMANA 2.
1. Then Vâkaknavî 3 said: 'Venerable Brâhmanas, I shall ask him two

questions. If he will answer them, none of you, I think, will defeat him
in any argument concerning Brahman.'
Yâgñavalkya said: 'Ask, O Gârgî.'
2. She said: 'O Yâgñavalkya, as the son of a warrior from the Kâsîs 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 p. 137 fight thee
with two questions. Answer me these questions.'
Yâgñavalkya said: 'Ask, O Gârgî.'
3. She said: 'O Yâgñavalkya, that of which they say that it is above the
heavens, beneath the earth, embracing heaven and earth 1, past,
present, and future, tell me in what is it woven, like warp and woof?'
4. Yâgñavalkya 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
(âkâsa).'
5. She said: 'I bow to thee, O Yâgñavalkya, who hast solved me that
question. Get thee ready for the second.' Yâgñavalkya said 2: 'Ask, O
Gârgî.'
6. She said: 'O Yâgñavalkya, that of which they say that it is above the
present, and future, tell me in what is it woven, like warp and woof?'
7. Yâgñavalkya said: 'That of which they say that it is above the

present, and future, that is woven, like warp and woof, in the ether.'
Gârgî said: 'In what then is the ether woven, like warp and woof?'
8. He said: 'O Gârgî, the Brâhmanas 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 1,
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 Gârgî, sun
and moon stand apart 2. By the command of that Akshara, O Gârgî,
heaven and earth stand apart. By the command of that Akshara, O
Gârgî, what are called moments (nimesha), hours (muhûrta), days and
nights, half-months, months, seasons, years, all stand apart. By the
command of that Akshara, O Gârgî, 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 Gârgî, men praise those who give,
the gods follow the sacrificer, the fathers the Darvî-offering.'
10. 'Whosoever, O Gârgî, 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 Gargî, without knowing this Akshara, departs this world, he is
miserable (like a slave) 3. But he, O Gârgî, who departs this world,
knowing this Akshara, he is a Brâhmana.'
11. 'That Brahman,' O Gârgî, '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
Gârgî, the ether is woven, like warp and woof.'
12. Then said Gargî: 'Venerable Brâhmans, 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
Vâkaknavî held her peace.
Footnotes
136:3 Gârgî, not the wife of Yâgñavalkya.
137:1 Deussen, p. 143, translates, 'between heaven and earth,' but that would be
the antariksha.
137:2 This repetition does not occur in the Mâdhyandina text.
138:1 Not adhering to anything, like lac or gum.
138:2 Each follows its own course.
138:3 He stores up the effects from work, like a miser his riches,' Roer. 'He is
helpless,' Gough.
Next: III, 9
THIRD ADHYÂYA.
NINTH BRÂHMANA 1.
1. Then Vidagdha Sâkalya asked him 2: 'How many gods are there, O
Yâgñavalkya?' He replied with this very Nivid 3: '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 4.'
'Yes,' he said, and asked again: 'How many gods are there really, O
Yâgñavalkya?' 'Thirty-three,' he said.
Yâgñavalkya?'
'Six,' he said.
Yâgñavalkya?'
'Three,' he said.
Yâgñavalkya?'
'Two,' he said.
Yâgñavalkya?'
'One and a half (adhyardha),' he said.
Yâgñavalkya?'
'One,' he said.
'Yes,' he said, and asked: 'Who are these three and three hundred,
three and three thousand?'
2. Yâgñavalkya replied: 'They are only the various powers of them, in

reality there are only thirty-three gods 1.'
He asked: 'Who are those thirty-three?'
Yâgñavalkya replied: 'The eight Vasus, the eleven Rudras, the twelve
Âdityas. They make thirty-one, and Indra and Pragâpati make the
thirty-three 2.'
3. He asked: 'Who are the Vasus.'
Yâgñavalkya replied: 'Agni (fire), Prithivî (earth), Vâyu (air),
Antariksha (sky), Âditya (sun), Dyu (heaven), Kandramas (moon), the
Nakshatras (stars), these are the Vasus, for in them all that dwells
(this world) 3 rests; and therefore they are called Vasus.' p. 141
4. He asked: 'Who are the Rudras?'
Yâgñavalkya replied: 'These ten vital breaths (prânas, the senses, i.e.
the five gñânendriyas, and the five karmendriyas), and Âtman 1, 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 Âdityas?'
Yâgñavalkya replied: 'The twelve months of the year, and they are
Âdityas, because they move along (yanti), taking up everything 2
(âdadânâh). Because they move along, taking up everything, therefore

they are called Âdityas.'
6. He asked: 'And who is Indra, and who is Pragâpati?'
Yâgñavalkya replied: 'Indra is thunder, Pragâpati is the sacrifice.'
He asked: 'And what is the thunder?'
Yâgñavalkya replied: 'The thunderbolt.'
He asked: 'And what is the sacrifice?'
Yâgñavalkya replied: 'The (sacrificial) animals.'
7. He asked: 'Who are the six?'
Yâgñavalkya replied: 'Agni (fire), Prithivî (earth), Vâyu (air),
Antariksha (sky), Âditya (sun), Dyu (heaven), they are the six, for
they are all 3 this, the six.'
8. He asked: 'Who are the three gods?'
Yâgñavalkya replied: 'These three worlds, for in them all these gods
exist.'
He asked: 'Who are the two gods?'
Yâgñavalkya replied: 'Food and breath.'
He asked: 'Who is the one god and a half?'
Yâgñavalkya 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?'
Yâgñavalkya replied: 'Breath (prâna), and he is Brahman (the

Sûtrâtman), and they call him That (tyad).'
10. Sâkalya said 1: 'Whosoever knows that person (or god) whose
dwelling (body) is the earth, whose sight (world) is fire 2, whose mind
is light,--the principle of every (living) self, he indeed is a teacher, O
Yâgñavalkya.'
Yâgñavalkya 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 1, Sâkalya, who is his devatâ 2 (deity)?'
Sâkalya replied: 'The Immortal 3.'
11. Sâkalya 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
Yâgñavalkya.'
Yâgñavalkya 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, Sâkalya, who is his devatâ?'
Sâkalya replied: 'The women 4.'
12. Sâkalya 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 Yâgñavalkya.'
whom thou speakest. That person in the sun, "he is he." But tell me,
Sâkalya, who is his devatâ?'
Sâkalya replied: 'The True 5.'
13. Sâkalya said: 'Whosoever knows that person p. 144 whose dwelling is
ether, whose sight is the ear, whose mind is light,--the principle of
every self, he indeed is a teacher, O Yâgñavalkya.'
whom thou speakest. The person who hears 1 and answers, "he is he."
But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Space.'

darkness, whose sight is the heart, whose mind is light,--the principle
of every self, he indeed is a teacher, O Yâgñavalkya.'
whom thou speakest. The shadowy 2 person, "he is he." But tell me,
Sâkalya replied: 'Death.'
15. Sâkalya 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 Yâgñavalkya.'
whom thou speakest. The person in the looking-glass, "he is he." But
tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Vital breath' (asu).

water, whose sight is the heart, whose mind is light,--the principle of
whom thou speakest. The person in the water, "he is he." But tell me,
Sâkalya replied: 'Varuna.'

seed, whose sight is the heart, whose mind is light,--the principle of
whom thou speakest. The filial person, "he is he." But tell me, Sâkalya,
who is his devatâ?'
Sâkalya replied: 'Pragâpati.'
18. Yâgñavalkya said: 'Sâkalya, did those Brâhmanas (who themselves

shrank from the contest) make thee the victim 1?'
Sâkalya said: 'Yâgñavalkya, because thou hast decried the Brâhmanas

of the Kuru-Pañkâlas, what 2 Brahman dost thou know?'
19. Yâgñavalkya said: 'I know the quarters with their deities and their
abodes.'
Sâkalya said: 'If thou knowest the quarters with their deities and their
abodes,
20. 'Which is thy deity in the Eastern quarter?'
Yâgñavalkya said: 'Âditya (the sun).'
Sâkalya said: 'In what does that Âditya abide?'
Yâgñavalkya said: 'In the eye.'
Sâkalya said: 'In what does the eye abide?'
Yâgñavalkya said: 'In the colours, for with the eye he sees the
colours.'
Sâkalya said: 'And in what then do the colours abide?'
Yâgñavalkya said: 'In the heart 1, for we know colours by the heart, for
colours abide in the heart 2.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.'
21. Sâkalya said: 'Which is thy deity in the Southern quarter?'
Yâgñavalkya said: 'Yama.'
Sâkalya said: 'In what does that Yama abide?'
Yâgñavalkya said: 'In the sacrifice.'
Sâkalya said: 'In what does the sacrifice abide?'
Yâgñavalkya said: 'In the Dakshinâ (the gifts to be given to the

priests).'
Sâkalya said: 'In what does the Dakshinâ abide?'
Yâgñavalkya said: 'In Sraddhâ (faith), for if a man believes, then he

gives Dakshinâ, and Dakshinâ truly abides in faith.'
Sâkalya said: 'And in what then does faith abide?'
Yâgñavalkya said: 'In the heart, for by the heart faith knows, and
therefore faith abides in the heart.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.' p. 147
22. Sâkalya said: 'Which is thy deity in the Western quarter?'
Yâgñavalkya said: 'Varuna.'
Sâkalya said: 'In what does that Varuna abide?'
Yâgñavalkya said: 'In the water.'
Sâkalya said: 'In what does the water abide?'
Yâgñavalkya said: 'In the seed.'
Sâkalya said: 'And in what does the seed abide?'
Yâgñavalkya 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.'
23. Sâkalya said: 'Which is thy deity in the Northern quarter?'
Yâgñavalkya said: 'Soma.'
Sâkalya said: 'In what does that Soma abide?'
Yâgñavalkya said: 'In the Dîkshâ 1.'
Sâkalya said: 'In what does the Dîkshâ abide?'
Yâgñavalkya said: 'In the True; and therefore they say to one who has
performed the Dîkshâ, Speak what is true, for in the True indeed the
Dîkshâ abides.'
Sâkalya said: 'And in what does the True abide?'
Yâgñavalkya said: 'In the heart, for with the heart do we know what is
true, and in the heart indeed the True abides.'
24. Sâkalya said: 'Which is thy deity in the zenith?' p. 148
Yâgñavalkya said: 'Agni.'
Sâkalya said: 'In what does that Agni abide.'
Yâgñavalkya said: 'In speech.'
Sâkalya said: 'And in what does speech abide
Yâgñavalkya said: 'In the heart.'
Sâkalya said: 'And in what does the heart abide?'
2 5. Yâgñavalkya said: 'O Ahallika 1, 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. Sâkalya said: 'And in what dost thou (thy body) and the Self (thy
heart) abide?'
Yâgñavalkya said: 'In the Prâna (breath).'
Sâkalya said: 'In what does the Prâna abide?'
Yâgñavalkya said: In the Apâna (down-breathing) 2.'
Sâkalya said: 'In what does the Apâna abide?'
Yâgñavalkya said: 'In the Vyâna (back-breathing ) 3.'
Sâkalya said: 'In what does the Vyâna-abide?'
Yâgñavalkya said: 'In the Udâna (the out-breathing) 4.'
Sâkalya said: 'In what does the Udâna abide?'
Yâgñavalkya said: 'In the Samâna 5. That Self (âtman) is to be

described by No, no 1! 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 2, went
beyond (the Samâna), 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.'
Sâkalya did not know him, and his head fell, nay, thieves took away
his bones, mistaking them for something else.
27. Then Yâgñavalkya said: 'Reverend Brâhmanas, 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 Brâhmanas durst not (say anything).
28. Then Yâgñavalkya 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 1 comes forth blood, as from a tree that
is struck.
3. 'The lumps of his flesh are (in the tree) the layers of wood, the fibre
is strong like the tendons 2 . The bones are the (hard) wood within, the
marrow is made like the marrow of the tree.
4. 'But, while the tree, when felled, grows up again more young from
the root, from what root, tell me, does a mortal grow up, after he has
been felled by death?
5. 'Do not say, "from seed," for seed is produced from the living 3; but
a tree, springing from a grain, clearly 4 rises again after death 5.
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 6?'
'Brahman, who is knowledge and bliss, he is the principle, both to him

who gives gifts 1, and also to him who stands firm, and knows.'
Footnotes
139:2 This disputation between Yâgñavalkya and Vidagdha Sâkalya occurs in a

simpler form in the Satapatha-brâhmana, XI, p. 873. He is here represented as the
first who defies Yâgñavalkya, and whom Yâgñavalkya asks at once, whether the
other Brâhmans had made him the ulmukâvakshayana, the cat's paw, literally one
who has to take a burning piece of wood out of the fire (ardha. dagdhakâshtham
ulmukam; tasya vahirnirasanam avakshayanam vinâsah). The end, however, is
different, for on asking the nature of the one god, the Prâna, he is told by
Yâgñavalkya that he has asked for what he ought not to ask, and that therefore he
will die and thieves will carry away his bones.
139:3 Nivid, old and short invocations of the gods; devatâsankhyâvâkakâni

mantrapâdni kânikid vaisvadeve sastre sasyante. Sankara, and Dvivedaganga.
139:4 This would make 3306 devatâs.
140:1 'The glories of these are three and thirty.' Gough, p. 172.
140:2 Trayastrimsau, i.e. trayastrimsatah pûranau.
140:3 The etymological explanation of Vasu is not quite clear, and p. 141 the
commentator hardly explains our text. Perhaps vasu is meant for the world or the
dwellers therein. The more usual explanation occurs in the Satap. Brâh. p. 1077, ete
hîdam sarvam vâsayante tadyad idam sarvam vâsayante tasmâd vasava iti; or on p.
874, where we read te yad idam sarvam &c.
141:1 Âtman is here explained as manas, the common sensory.
141:2 The life of men, and the fruits of their work.
141:3 They are the thirty-three gods.
142:1 I prefer to attribute this to Sâkalya, who is still the questioner, and not
Yâgñavalkya; but I am not quite satisfied that I am right in this, or in the subsequent
distribution of the parts, assigned to each speaker. If Sâkalya is the questioner, then
the sentence, veda vâ aham tam purusham sarvasyâtmanah parâyanam yam âttha,
must belong to Yâgñavalkya, because he refers to the words of another speaker.
Lastly, the sentence vadaiva has to be taken as addressed to Sâkalya. The
commentator remarks that, he being the questioner, one expects prikkha instead of
vada. But Yâgñavalkya may also be supposed to turn round on Sâkalya and ask him
a question in turn, more difficult than the question addressed by Sâkalya to
Yâgñavalkya, and in that case the last sentence must be taken as an answer, though
an imperfect one, of Sâkalya's. The commentator seems to think that after
Yâgñavalkya told Sâkalya to ask this question, Sâkalya was frightened and asked it,
and that then Yâgñavalkya answered in turn.
142:2 The Mâdhyandina text varies considerably. It has the first time, kashur lokah
for agnir lokah. I keep to the same construction throughout, taking mano gyotih, not
as a compound, but like agnir loko yasya, as a sentence, i.e. mano gyotir yasya.
143:1 Ask me. Comm.
143:2 That from which he is produced, that is his devatâ. Comm.
143:3 According to the commentator, the essence of food, which produces blood,
from which the germ receives life and becomes an embryo and a living being.
143:4 Because they excite the fire of love. Comm.
143:5 The commentator explains satya, the true, by the eye, because the sun owes
its origin to the eye.
144:1 Read srautra instead of srotra; see Brih. Âr. Up. II, 5, 6.
144:2 Shadow, khâyâ, is explained here by agñâna, ignorance, not by gñâna,

knowledge.
145:1 Angârâvakshayana is explained as a vessel in which coals are extinguished,

and Ânandagiri adds that Yâgñavalkya, in saying that Sâkalya was made an
angârâvakshayana by his fellow Brâhmans, meant that he was given up by them as a
victim, in fact that he was being burnt or consumed by Yâgñavalkya. I should prefer
to take angârâvakshayana in the sense of ulmukâvakshayana, an instrument with
which one takes burning coals from the fire to extinguish them, a pair of tongs. Read
sandamsa instead of sandesa. Kshi with ava means to remove, to take away. We
should call an angârâvakshayana a cat's paw. The Brâhmanas used Sâkalya as a
cat's paw.
145:2 It seems better to take kim as the interrogative pronoun than as an

interrogative particle.
146:1 Heart stands here for buddhi and manas together. Comm.
146:2 In the text, published by Dr. Roer in the Bibliotheca Indica, a sentence is left
out, viz. hridaya ity uvâka, hridayena hi rûpâni gânâti, hridaye hy eva rûpâni
pratishthitâni bhavantîty.
147:1 Dîkshâ is the initiatory rite for the Soma sacrifice. Having sacrificed with Soma
which has to be bought, the sacrificer becomes endowed with wisdom, and wanders
to the North, which is the quarter of Soma.
148:1 A term of reproach, it may be a ghost or preta, because ahani lîyate, it

disappears by day.
148:2 Because the prâna would run away, if it were not held back by the apâna.
148:3 Because the apâna would run down, and the prâna up, if they were not held
back by the vyâna.
148:4 Because all three, the prâna, apâna, and vyâna, would run away in all
directions, if they were not fastened to the udâna.
148:5 The Samâna can hardly be meant here for one of the five prânas, generally
mentioned before the udâna, but, as explained by Dvivedaganga, stands for the
Sûtrâtman. This Sûtrâtman abides in the Antaryâmin, and this in the Brahman
(Kûtastha), which is therefore described next. Could Samâna be here the same as in
IV, 3, 7?
149:1 See before, II, 3, 6; also IV, 2, 4; IV, 4, 22; IV, 5, 115.
149:2 Dividing them according to the different abodes, worlds, and persons, and
uniting them at last in the heart.
150:1 In the Mâdhyandina-sâkhâ, p. 1080, tasmât tadâtunnât, instead of tasmât

tadâtrinnât.
150:2 Sankara seems to have read snâvavat, instead of snâva, tat sthiram, as we
read in both Sâkhâs.
150:3 Here the Mâdhyandinas (p. 1080) add, gâta eva na gâyate, ko nv enam
ganayet punah, which the Kânvas place later.
150:4 Instead of añgasâ, the Mâdhyandinas have anyatah.
150:5 The Mâdhyandinas have dhânâruha u vai, which is better than iva vai, the iva
being, according to Sankara's own confession, useless. The thread of the argument
does not seem to have been clearly perceived by the commentators. What the poet
wants to say is, that a man, struck down by death, does not come to life again from
seed, because human seed comes from the living only, while trees, springing from
grain, are seen to come to life after the tree (which yielded the grain or the seed) is
dead. Pretya-sambhava like pretya-bhâva, means life after death, and
pretyasambhava, as an adjective, means coming to life after death.
150:6 This line too is taken in a different sense by the commentator. According to
him, it would mean: 'If you say, He has been born p. 151 (and there is an end of all
questioning), I say, No; he is born again, and the question is, How?' This is much too
artificial. The order of the verses in the Mâdhyandina-sâkhâ is better on the whole,
leading up more naturally to the question, 'From what root then does a mortal grow
up, after he has been felled by death?' When the Brâhmans cannot answer,
Yâgñavalkya answers, or the Sruti declares, that the root from whence a mortal
springs again, after death, is Brahman.
151:1 Sankara explains râtir dâtuh as râter dâtuh, a reading adopted by the
Mâdhyandinas. He then arrives at the statement that Brahman is the principle or the
last source, also the root of a new life, both for those who practise works and for
those who, having relinquished works, stand firm in knowledge. Regnaud (II, p. 138)
translates: 'C'est Brahma (qui est) l'intelligence, le bonheur, la richesse, le but
suprême de celui qui offre (des sacrifices), et de celui qui réside (en lui), de celui qui
connaît.'
Next: IV, 1
FOURTH ADHYÂYA.
FIRST BRÂHMANA.
1. When Ganaka Vaideha was sitting (to give audience), Yâgñavalkya

approached, and Ganaka Vaideha said: 'Yâgñavalkya, for what object
did you come, wishing for cattle, or for subtle questions 1?'
Yâgñavalkya replied: 'For both, Your Majesty;
2. 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Gitvan Sailini told me that speech (vâk) is

Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father,
mother, and teacher might tell, so did Sailini 2 tell you, that speech is
Brahman; for what is the use of a dumb person? But did he tell you
the body (âyatana) and the resting-place (pratishthâ) of that
Brahman?'
Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg

only 3.'
Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya 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?'
Yâgñavalkya 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, Sâma-veda, the Atharvângirasas,
the Itihâsa (tradition), Purâna-vidyâ (knowledge of the past), the
Upanishads, Slokas (verses), Sûtras (rules), Anuvyâkhyânas and
Vyâkhyânas (commentaries 1, &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.'
Yâgñavalkya said: 'My father was of opinion that one should not accept
a reward without having fully instructed a pupil.'
3. Yâgñavalkya said: 'Let us hear what anybody may have told you.'
Ganaka Vaideha replied: 'Udanka Saulbâyana told me that life

(prâna) 2 is Brahman.'
mother, and teacher might tell, so did Udanka Saulbâyana 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?'
only.'
Yâgñavalkya 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?'
Yâgñavalkya 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 1, 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 replied: 'Barku Vârshna told me that sight (kakshus)

is Brahman.'
mother, and teacher might tell, so did Barku Vârshna 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?'

only.'
Yâgñavalkya 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?'
Yâgñavalkya 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 replied: 'Gardabhîvibhîta Bhâradvâga told me that

hearing (sruta) is Brahman.'
mother, and teacher might tell, so did Gardabhîvibhîta Bhâradvâga 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?'

only.'
Yâgñavalkya 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?'
Yâgñavalkya, 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 1, 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 replied: 'Satyakâma Gâbâla told me that mind 1
(manas) is Brahman.'
mother, and teacher might tell, so did Satyakâma Gâbâla 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?'

only.'
Yâgñavalkya 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?'
Yâgñavalkya 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 replied: 'Vidagdha Sâkalya told me that the heart

(hridaya) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit p. 158 of a good) father,
mother, and teacher might tell, so did Vidagdha Sâkalya 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?'

only.'
Yâgñavalkya 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?'
Yâgñavalkya 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.'
Footnotes
152:1 Anv-anta, formed like Sûtrânta, Siddhânta, and probably Vedânta, means
subtle questions.
152:2 Roer and Poley give here Sailina; Weber also (pp. 1080 and 1081) has twice
Sailina (Silinasyâpatyam).
152:3 This seems to mean that Gitvan's explanation of Brahman is lame or

imperfect, because there are four pâdas of that Brahman, and he taught one only.
The other three are its body, its place, and its form of worship (pragñetîyam
upanishad brahmanas katurthah pâdah). See also Maitr. Up. VII, p. 221.
153:1 See before, II, 4, 10; and afterwards, IV, 5, 11.
153:2 See Taitt. Up. III, 3.
154:1 Or it may mean, he is afraid of being hurt, to whatever country he goes, for
the sake of a livelihood.
156:1 Dvivedaganga states, digbhâgo hi pârthivâdhishthânâvakkhinnah srotram ity

ukyate, atas tayor ekatvam.
157:1 See also Taitt. Up. III, 4.
Next: IV, 2
FOURTH ADHYÂYA.
SECOND BRÂHMANA.
1. Ganaka Vaideha, descending from his throne, said: 'I bow to you, O
Yâgñavalkya, teach me.'
Yâgñavalkya 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 1. 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.'
Yâgñavalkya said: 'Then I shall tell you this, whither you will go.'
Ganaka Vaideha said: 'Tell it, Sir.'
2. Yâgñavalkya said: 'That person who is in the right eye 2, he is called

Indha, and him who is Indha they call indeed 3 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, Virâg 4. Their meeting-place 5 is the ether within the heart, and
their food the red lump within the heart. Again, their covering 6 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 7, placed firmly within the heart. Through these
indeed that (food) flows on flowing, and he (the Taigasa) receives as it
were purer food 1 than the corporeal Self (the Vaisvânara).
4. 'His (the Taigasa's) Eastern quarter are the prânas (breath) which
go to the East;

'His Southern quarter are the prânas which go to the South;
'His Western quarter are the prânas which go to the West;
'His Northern quarter are the prânas which go to the North;
'His Upper (Zenith) quarter are the prânas which go upward;
'His Lower (Nadir) quarter are the prânas which go downward;
'All the quarters are all the prânas. And he (the Âtman in that state)
can only be described by No 2, 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 Yâgñavalkya.
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).'
Footnotes
159:1 This refers to the preceding doctrines which had been communicated to
Ganaka by other teachers, and particularly to the upâsanas of Brahman as
knowledge, dear, true, endless, bliss, and certainty.
159:2 See also Maitr. Up. VII, p. 216.
159:3 The Mâdhyandinas read paroksheneva, but the commentator explains iva by
eva. See also Ait. Up. I, 3, 14.

159:4 Indra is called by the commentator Vaisvânara, and his wife Virâg. This
couple, in a waking state, is Visva; in sleep, Taigasa.
159:5 Samstâva, lit. the place where they sing praises together, that is, where they
meet.
159:6 Prâvarana may also mean hiding-place, retreat.
159:7 Hita, a name frequently given to these nâdîs; see IV, 3, 20; Khând. Up. VI, 5,
3, comm.; Kaush. Up. IV, 20. See also Katha Up. VI, 16.
160:1 Dvivedaganga explains that food, when it is eaten, is first of all changed into
the coarse food, which goes away downward, and into the subtler food. This subtler
food is again divided into the middle juice that feeds the body, and the finest, which
is called the red lump.
160:2 See Brih. Up. II, 3, 6; IV, 9, 26.
Next: IV, 3
FOURTH ADHYÂYA.
THIRD BRÂHMANA.
1. Yâgñavalkya came to Ganaka Vaideha, and he did not mean to

speak with him 1. But when formerly Ganaka Vaideha and Yâgñavalkya
had a disputation on the Agnihotra, Yâgñavalkya had granted him a
boon, and he chose (for a boon) that he might be free to ask him any
question he liked. Yâgñavalkya granted it, and thus the King was the
first to ask him a question.

2. 'Yâgñavalkya,' he said, 'what is the light of man 1?'
Yâgñavalkya 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 Yâgñavalkya.'
3. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, what
is then the light of man?'
Yâgñavalkya replied: 'The moon indeed is his light; for, having the
moon alone for his light, man sits, moves about, does his work, and
returns.'
4. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and
the moon has set, what is the light of man?'
Yâgñavalkya replied: 'Fire indeed is his light; p. 163 for, having fire alone
for his light, man sits, moves about, does his work, and returns.'
the moon has set, and the fire is gone out, what is then the light of
man?'
Yâgñavalkya 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.'

the moon has set, and the fire is gone out, and the sound hushed,
what is then the light of man?'
Yâgñavalkya 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?'
Yâgñavalkya replied: 'He who is within the heart, surrounded by the

Prânas 1 (senses), the person of light, consisting of knowledge. He,
remaining the same, wanders along the two worlds 2, as if 3 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 1 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 2.
'And when he falls asleep, then after having taken away with him the
material from the whole world, destroying 3 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 p. 165 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 1, the
lonely bird. (1)
12. 'Guarding with the breath (prâna, 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 2 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 3.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. Yâgñavalkya said: 'That (person) having enjoyed himself in that

state of bliss (samprasâda, 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 1. 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, Yâgñavalkya. I give you, Sir, a

thousand. Speak on for the sake of emancipation.'

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, Yâgñavalkya. I give you, Sir, a

thousand. Speak on for the sake of emancipation.'

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 Hitâ, which are as small as a
hair divided a thousandfold, full of white, blue, yellow, green, and
red 1. 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 1, or "I am this
altogether," that is his highest world 2.
21. 'This indeed is his (true) form, free from desires, free from evil,
free from fear 3. 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 (prâgña) 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 p. 169 his wish, in
which no wish is left,--free from any sorrow 1.
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 2, a Kândâla 3 not a Kândâla, a
Paulkasa 4 not a Paulkasa, a Sramana 5 not a Sramana, a Tâpasa 6 not
a Tâpasa. He is not followed by good, not followed by evil, for he has
then overcome all the sorrows of the heart 7.
23. 'And when (it is said that) there (in the Sushupti) he does not see,
yet he is seeing, though he does not see 8. 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.
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.
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.
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.
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.

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 1 is that one seer, without any duality; this is the
Brahma-world 2, O King.' Thus did Yâgñavalkya 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 1 who is without
sin, and not overcome by desire. A hundred blessings of the Devas by
birth make one blessing in the world of Pragâpati, also (of) a Srotriya
who is without sin, and not overcome. by desire. A hundred blessings
in the world of Pragâpati 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 2.
'This is the Brahma-world, O king,' thus spake Yâgñavalkya.
Ganaka Vaideha said: 'I give you, Sir, a thousand. Speak on for the
sake of (my) emancipation.'
Then Yâgñavalkya was afraid lest the King, having become full of
understanding, should drive him from all his positions 3.
34. And Yâgñavalkya said: 'That (person), having enjoyed himself in

that state of sleeping (dream), p. 173 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 1.
35. 'Now as a heavy-laden carriage moves along groaning, thus does

this corporeal Self, mounted by the intelligent Self, move along
groaning, when a man is thus going to expire 2.
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 be
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 (prânas) gather
round the Self at the time of death, when a man is thus going to
expire.'

Footnotes
161:1 The introduction to this Brâhmana has a very peculiar interest, as showing the
close coherence of the different portions which together form the historical
groundwork of the Upanishads. Ganaka Vaideha and Yâgñavalkya are leading
characters in the Brihadâranyaka-upanishad, and whenever they meet they seem to
converse quite freely, though each retains his own character, and Yâgñavalkya
honours Ganaka as king quite as much as Ganaka honours Yâgñavalkya as a
Brâhmana. Now in our chapter we read that Yâgñavalkya did not wish to enter on a
discussion, but that Ganaka was the first to address him (pûrvam paprakkha). This
was evidently considered not quite correct, and an explanation is given, that Ganaka
took this liberty because on a former occasion Yâgñavalkya had granted him
permission to address questions to him, whenever he liked. It might be objected that
such an explanation looks very much like an after-thought, and we find indeed that
in India itself some of the later commentators tried to avoid the difficulty by dividing
the words sa mene na vadishya iti, into sam enena vadishya iti, so that we should
have to translate, 'Yâgñavalkya came to Ganaka intending to speak with him.' (See
Dvivedaganga's Comm. p. 1141.) This is, no doubt, a very ingenious conjecture,
which might well rouse the envy of European scholars. But it is no more. The accents
decide nothing, because they are changed by different writers, according to their
different views of what the Pada text ought to be. What made me prefer the reading
which is supported by Sankara and Dvivedaganga, though the latter alludes to the
other padakkheda, is that the tmesis, sam enena vadishye, does not occur again,
while sa mene is a common phrase. But the most interesting point, as I remarked
before, is that this former disputation between Ganaka and Yâgñavalkya and the
permission granted to the King to ask any question he liked, is not a mere invention
to account for the apparent rudeness by which Yâgñavalkya is forced to enter on a
discussion against his will, but actually occurs in a former chapter. In Satap. Br. XI,
6, 2, 10, we read: tasmai ha Yâgñavalkyo varam dadau; sa hovâka, kâmaprasna p.
162 eva me tvayi Yâgñavalkyâsad iti, tato brahmâ Ganaka âsa. This would show that
Ganaka was considered almost like a Brâhmana, or at all events enjoyed certain
privileges which were supposed to belong to the first caste only. See, for a different

view, Deussen, Vedânta, p. 203; Regnaud (Matériaux pour servir à l'histoire de la
philosophie de l'Inde), Errata; and Sacred Books of the East, vol. i, p. lxxiii.
162:1 Read kimgyotir as a Bahuvrîhi. Purusha is difficult to translate. It means man,

but also the true essence of man, the soul, as we should say, or something more
abstract still, the person, as I generally translate it, though a person beyond the Ego.
163:1 Sâmîpyalakshanâ saptamî, Dvivedaganga. See Brih. Up. IV, 4, 22.
163:2 In this world, while awake or dreaming; in the other world, while in deep
sleep.
163:3 The world thinks that he thinks, but in reality he does not, he only witnesses
the acts of buddhi, or thought.
164:1 There are really two sthânas or states only; the place where they meet, like
the place where two villages meet, belongs to both, but it may be distinguished as a
third. Dvivedaganga (p. 1141) uses a curious argument in support of the existence of
another world. In early childhood, he says, our dreams consist of the impressions of
a former world, later on they are filled with the impressions of our senses, and in old
age they contain visions of a world to come.
164:2 By works, by knowledge, and by remembrance of former things; see Brih. Up.
IV, 4, 2.
164:3 Dividing and separating the material, i.e. the impressions received from this
world. The commentator explains mâtrâ as a portion of the impressions which are
taken away into sleep. 'Destroying' he refers to the body, which in sleep becomes
senseless, and 'building up' to the imaginations of dreams.
165:1 The Mâdhyandinas read paurusha, as an adjective to ekahamsa, but

Dvivedaganga explains paurusha as a synonym of purusha, which is the reading of
the Kânvas.
165:2 Cf. Susruta III, 7, 1.
165:3 I have translated this according to the commentator, who says: 'Therefore the
Self is self-illuminated during sleep. But others say the state of waking is indeed the

same for him as sleep; there is no other intermediate place, different from this and
from the other world.... And if sleep is the same as the state of waking, then is this
Self not separate, not cause and effect, but mixed with them, and the Self therefore
not self-illuminated. What he means is that others, in order to disprove the self-
illumination, say that this sleep is the same as the state of waking, giving as their
reason that we see in sleep or in dreams exactly what we see in waking. But this is
wrong, because the senses have stopped, and only when the senses have stopped
does one see dreams. Therefore there is no necessity for admitting another light in
sleep, but only the light inherent in the Self. This has been proved by all that went
before.' Dr. Roer takes the same view in his translation, but Deussen (Vedânta, p.
205) takes an independent view, and translates: I Therefore it is said: It (sleep) is to
him a place of waking only, for what he sees waking, the same he sees in sleep. Thus
this spirit serves there for his own light.' Though the interpretations of Sankara and
Dvivedaganga sound artificial, still Dr. Deussen's version does not remove all
difficulties. If the purusha saw in sleep no more than what he had seen before in
waking, then the whole argument in favour of the independent action, or the
independent light of the purusha, would go; anyhow it would be no argument on
Yâgñavalkya's side. See also note to paragraph 9, before.
166:1 The Mâdhyandinas speak only of his return from svapnânta to buddhânta,
from sleep to waking, instead of his going from sainprasâda (deep sleep) to svapnâ
(dream), from svapnâ to buddhânta, and from buddhânta again to svapnânta, as the
Kânvas have it. In § 18 the Kânvas also mention svapnânta and buddhânta only, but
the next paragraph refers to sushupti.
167:1 Dvivedaganga explains that if phlegm predominates, qualified by wind and

bile, the juice in the veins is white; if wind predominates, qualified by phlegm and
bile, it is blue; if bile predominates, qualified by wind and phlegm, it is yellow; if wind
and phlegm predominate, with little bile only, it is green; and if the three elements
are equal, it is red. See also Ânandagiri's gloss, where Susruta is quoted. Why this
should be inserted here, is not quite clear, except that in sleep the purusha is
supposed to, move about in the veins.
168:1 Here, again, the commentator seems to be right, but his interpretation does
violence to the context. The dangers which a man sees in his sleep are represented
as mere imaginations, so is his idea of being of god or a king, while the idea that he

is all this (aham evedam sarvah, i.e. idam sarvam, see Sankara, p. 873, l. 11) is
represented as the highest and real state. But it is impossible to begin a new
sentence with aham evedam sarvam, and though it is true that all the preceding
fancies are qualified by iva, I prefer to take deva and râgan as steps leading to the
sarvâtmatva.
168:2 The Mâdhyandinas repeat here the sentence from yatra supto to pasyati, from
the end of § 19.
168:3 The Kânva text reads atikkhandâ apahatapâpmâ. Sankara explains atikkhandâ
by atikkhandam, and excuses it as svâdhyâyadharmah pâthah. The Mâdhyandinas
read atikkhando, but place the whole sentence where the Kânvas put âptakâmam
&c., at the end of § 21.
169:1 The Kânvas read sokântaram, the Mâdhyandinas asokântaram, but the
commentators arrive at the same result, namely, that it means sokasûnyam, free
from grief Sankara says: sokântaram sokakkhidram sokasûnyam ityetak,
khokamadhyaman iti vi; sarvathâpy asokam. Dvivedaganga says: na vidyate soko
'ntare madhye yasya tad asokântaram (ra, Weber) sokasûnyam.
169:2 Bhrûnahan, varishthabrabmahantâ.
169:3 The son of a Sûdra father and a Brâhmana mother.
169:4 The son of a Sûdra father and a Kshatriya mother.
169:5 A mendicant.
169:6 A Vânaprastha, who performs penances.
169:7 I have translated as if the text were ananvâgatah punyena ananvâgatah

pâpena. We find anvâgata used in a similar way in §§ 15, 16, &c. But the Kânvas
read ananvâgatam punyena ananvâgatam pâpena, and Sankara explains the neuter
by referring it to rûpam (rûpaparatvân napumsakalingam). The Mâdhyandinas, if we
may trust Weber's edition, read ananvâgatah punyenânvâgatah pâpena. The second
anvâgatah may be a mere misprint, but Dvivedaganga seems to have read
ananvâgatam, like the Kânvas, for he says: ananvâgatam iti rûpavishayo
napumsakanirdesah.

169:8 This is the old Upanishad argument that the true sense is the Self, and not the
eye. Although therefore in the state of profound sleep, where the eye and the other
senses rest, it might be said that the purusha does not see, yet he is a seer all the
time, though he does not see with the eye. The seer cannot lose his character p. 170
of seeing, as little as the fire can lose its character of burning, so long as it is fire.
The Self sees by its own light, like the sun, even where there is no second, no object
but the Self, that could be seen.
170:1 Salila is explained as salilavat, like the ocean, the seer being one like the
ocean, which is one only. Dr. Deussen takes salila as a locative, and translates it 'In
dem Gewoge,' referring to Svetâsvatara-upanishad VI, 15.
170:2 Or this seer is the Brahma-world, dwells in Brahman, or is Brahman.
172:1 An accomplished student of the Veda.
172:2 See Taitt. Up. II, 8, p. 59; Khând. Up. VIII, 2, 1-10; Kaush. Up. I, 3-5;
Regnaud, II, p. 33 seq.
172:3 Sankara explains that Yâgñavalkya was not afraid that his own knowledge
might prove imperfect, but that the king, having the right to ask him any question he
liked, might get all his knowledge from him.
Next: IV, 4
FOURTH ADHYÂYA.
FOURTH BRÂHMANA.
1. Yâgñavalkya continued: 'Now when that Self, having sunk into

weakness 3, sinks, as it were, into p. 174 unconsciousness, then gather
those senses (prânas) around him, and he, taking with him those
elements of light, descends into the heart When that person in the
eye 1 turns away, then he ceases to know any forms.

2. '"He has become one," they say, "he does not see 2." "He has
become one," they say, "he does not smell." "He has become one,"
they say, "he does not taste." "He has become one," they say, "he
does not speak." "He has become one," they say, "he does not hear."
"He has become one," they say, "he does not think." "He has become
one," they say, "he does not touch." "He has become one," they say,
"he does not know." The point of his heart 3 becomes lighted up, and
by that light the Self departs, either through the eye 4, or through the
skull 5, or through other places of the body. And when he thus departs,
life (the chief prâna) departs after him, and when life thus departs, all
the other p. 175 vital spirits (prânas) depart after it. He is conscious, and
being conscious he follows 1 and departs.
'Then both his knowledge and his work take hold of him, and his
acquaintance with former things 2.'
3. 'And as a caterpillar, after having reached the end of a blade of

grass, and after having made another approach (to another blade) 3,
draws itself together towards it, thus does this Self, after having
thrown off this body 4 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 Pragâpati, 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 1, 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 p. 177 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 (prâna, life) is
Brahman only, is only light.'
Ganaka Vaideha said: 'Sir, I give you a thousand.'
8 1. 'On this there are these verses:

'The small, old path stretching far away 2 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 3.
9. 'On that path they say that there is white, or blue, or yellow, or
green, or red 4; 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 (avidyâ) enter into blind
darkness: those who delight in knowledge, enter, as it were, into
greater darkness 5.
11. 'There are 6 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 1.
13. 'Whoever has found and understood the Self that has entered into
this patched-together hiding-place 2, he indeed is the creator, for he is
the maker of everything, his is the world, and he is the world itself 3.
14. 'While we are here, we may know this; if not, I am ignorant 4, 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 5 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 1.
19. 'By the mind alone it is to be perceived 2, 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 Brâhmana, after he has discovered him, practise

wisdom 3. 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 Prânas, the ether within the heart 4. 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 5 and a boundary, so that these worlds may not be confounded.
Brâhmanas 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) 1? 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 2! 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
Brâhmana 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 3, 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) Brâhmana; this is the Brahma-world, O King,'--thus
spoke Yâgñavalkya.
Ganaka Vaideha said: 'Sir, I give you the Videhas, and also myself, to
be together your slaves.'
24. This 4 indeed is the great, the unborn Self, the strong 1, 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.
Footnotes
173:1 See § 17, before.
173:2 Sankara seems to take ukkhvâsî as a noun. He writes: yatraitad bhavati; etad
iti kriyâviseshanam ûrdhvôkhhvâsî yatrordhvokkhvâsitvam asya bhavatîtyarthah.
173:3 In the Kaush. Up. III, 3, we read yatraitat purusha ârto p. 174 marishyan
âbâlyam etya sammohati. Here âbâlyam should certainly be âbălyam, as in the
commentary; but should it not be ăbălyam, as here. See also Brih. Up. III, 5, 1,
note.
174:1 Kâkshusha purusha is explained as that portion of the sun which is in the eye,
while it is active, but which, at the time of death, returns to the sun.
174:2 Ekîbhavati is probably a familiar expression for dying, but it is here explained
by Sankara, and probably was so intended, as meaning that the organs of the body
have become one with the Self (lingâtman). The same thoughts are found in the
Kaush. Up. III, 3, prâna ekadhâ bhavati.
174:3 The point where the nâdîs or veins go out from the heart.
174:4 When his knowledge and deeds qualify him to proceed to the sun. Sankara.
174:5 When his knowledge and deeds qualify him to proceed to the Brahma-world.
175:1 This is an obscure passage, and the different text of the Mâdhyandinas shows
that the obscurity was felt at an early time. The Mâdhyandinas read: Samgñânam
anvavakrâmati sa esha gñah savigñâno bhavati. This would mean, 'Consciousness
departs after. He the knowing (Self) is self-conscious.' The Kânvas read: Savigñâno
bhavati, savigñânam evânvavakrâmati. Roer translates: 'It is endowed with

knowledge, endowed with knowledge it departs;' and he explains, with Sankara, that
the knowledge here intended is such knowledge as one has in a dream, a knowledge
of impressions referring to their respective objects, a knowledge which is the effect
of actions, and not inherent in the self. Deussen translates: 'Sie (die Seele) ist von
Erkenntnissart, und was von Erkenntnissart ist, ziehet ihr nach.' The Persian
translator evidently thought that self-consciousness was implied, for he writes: 'Cum
quovis corpore addictionem sumat . . . . in illo corpore aham est, id est, ego sum.'
175:2 This acquaintance with former things is necessary to explain the peculiar
talents or deficiencies which we observe in children. The three words vidyâ, karman,
and pûrvapragñâ often go together (see Sankara on Brih. Up. IV, 3, 9). Deussen's
conjecture, apûrvapragñâ, is not called for.
175:3 See Brih. Up. IV, 3, 9, a passage which shows how difficult it would be always
to translate the same Sanskrit words by the same words in English; see also
Brahmopanishad, p. 245.
175:4 See Brih. Up. IV, 3, 9, and IV, 3, 13
176:1 The iti after adomaya is not clear to me, but it is quite clear that a new
sentence begins with tadyadetat, which Regnaud, II, p. 101 and p. 139, has not
observed.
177:1 This may be independent matter, or may be placed again into the mouth of
Yâgñavalkya.
177:2 Instead of vitatah, which perhaps seemed to be in contradiction with anu

there is a Mâdhyandina reading vitara, probably intended originally to mean leading
across. The other adjective mâmsprishta I cannot explain. Sankara explains it by
mâm sprishtah, mayâ labdhah.
177:3 That this is the true meaning, is indicated by the various readings of the
Mâdhyandinas, tena dhîrâ apiyanti brahmavida utkramya svargam lokam ito
vimuktâh. The road is not to lead to Svarga only, but beyond.
177:4 See the colours of the veins as given before, IV, 3, 20.

177:5 See Vâg. Up. 9. Sankara in our place explains avidyâ by works, and vidyâ by
the Veda, excepting the Upanishads.
177:6 See Vâg. Up. 3; Katha Up. I. 3.
178:1 That he should be willing to suffer once more the pains inherent in the body.
The Mâdhyandinas read sarîram anu samkaret, instead of sañgvaret.
178:2 The body is meant, and is called deha from the root dih, to knead together.
Roer gives samdehye gahane, which Sankara explains by samdehe. Poley has
samdeghe, which is the right Kânva reading. The Mâdhyandinas read samdehe.
Gahane might be taken as an adjective also, referring to samdehe.
178:3 Sankara takes loka, world, for âtmâ, self.
178:4 I have followed Sankara in translating avedih by ignorant, but the text seems
corrupt.
178:5 The five ganas, i.e. the Gandharvas, Pitris, Devas, Asuras, and Rakshas; or
the four castes with the Nishâdas; or breath, eye, ear, food, and mind.
179:1 See Talavak. Up. I, 2.
179:2 See Katha Up. IV, 10-11.
179:3 Let him practise abstinence, patience, &c., which are the means of knowledge.
179:4 See Brih. Up. IV, 3, 7.
179:5 See Khând. Up. VIII, 4.
180:1 Cf. Brih. Up. III, 5, 1.
180:2 See Brih. Up. III, 9, 26; IV, 2, 4.
180:4 As described in the dialogue between Ganaka and Yâgñavalkya.

181:1 Annâda is here explained as 'dwelling in all beings, and eating all food which
they eat.'
Next: IV, 5

FOURTH ADHYÂYA.
FIFTH BRÂHMANA 2.
1. Yâgñavalkya had two wives, Maitreyî and Kâtyâyanî. Of these

Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such
knowledge only as women possess. And Yâgñavalkya, 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, 'Maitreyî, verily I am going away from this my house (into the
forest). Forsooth, let me make a settlement between thee and that
Kâtyâyanî.'
3. Maitreyî 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 Yâgñavalkya, 'like the life of rich people will be thy life.
But there is no hope of immortality by wealth.'
4. And Maitreyî said: 'What should I do with that by which I do not

become immortal? What my Lord knoweth 3 (of immortality), tell that
clearly to me.'
5. Yâgñavalkya replied: 'Thou who art truly dear to me, thou hast
increased what is dear (to me in thee) 1. 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 2 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 Maitreyî! 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 Maitreyî, has been breathed
forth from this great Being what we have as Rig-veda, Yagur-veda,
Sâma-veda, Atharvângirasas, Itihâsa, Purâna, Vidyâ, the Upanishads,
Slokas, Sûtras, Anuvyâkhyânas, Vyâkhyânas, what is sacrificed, what
is poured out, food, drink 1, 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 Maitreyî,'--thus spoke
Yâgñavalkya.
14. Then Maitreyî said: 'Here, Sir, thou hast landed me in utter
bewilderment. Indeed, I do not understand him.'
But he replied: 'O Maitreyî, 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 1! 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 Maitreyî, thou hast
been instructed. Thus far goes immortality.' Having said so,
Yâgñavalkya went away (into the forest).
Footnotes
181:2 See before, II, 4.
181:3 The Kânva text has vettha instead of veda.
182:1 The Kânva text has avridhat, which Sankara explains by vardhitavatî
nirdhâritavaty asi. The Mâdhyandinas read avritat, which the commentator explains
by avartayat, vartitavaty asi.
182:2 Though this is added here, it is not included in the summing up in § 6.
184:1 Explained by annadânanimittam and peyadânanimittam dharmagâtam. See

before, IV, 1, 2.
Next: IV, 6
FOURTH ADHYÂYA.
SIXTH BRÂHMANA.
1. (We) from Pautimâshya,

2. Pautimâshya, from Gaupavana,
3. Gaupavana from Pautimâshya,
4. Pautimâshya from Gaupavana,

5. Gaupavana from Kausika,
6. Kausika from Kaundinya,
7. Kaundinya from Sândilya,
8. Sândilya from Kausika and Gautama,
9. Gautama
2. from Âgnivesya,
10. Âgnivesya from Gârgya,

11. Gârgya from Gârgya,
12. Gârgya from Gautama,
13. Gautama from Saitava,
14. Saitava from Pârâsaryâyana,
15. Pârâsaryâyana from Gârgyâyana,
16. Gârgyâyana from Uddâlakâyana,
17. Uddâlakâyana from Gâbâlâyana,
18. Gâbâlâyana from Mâdhyandânayana,
19. Mâdhyandânayana from Saukarâyana,
20. Saukarâyana from Kâshâyana,
21. Kâshâyana from Sâyakâyana,
22. Sâyakâyana from Kausikâyani 1,
23. Kausikâyani
3. from Ghritakausika,

24. Ghritakausika from Pârâsaryâyana,
25. Pârâsaryâyana from Pârâsarya,

26. Pârâsarya from Gâtukarnya,
27. Gâtukarnya from Âsurâyana and Yâska 1,
28. Âsurâyana from Travani,
29. Travani from Aupagandhani,
30. Aupagandhani from Âsuri,
31. Âsuri from Bhâradvâga,
32. Bhâradvâga from Âtreya,
33. Âtreya from Mânti,
34. Mânti from Gautama,
35. Gautama from Gautama,
36. Gautama from Vâtsya,
37. Vâtsya from Sândilya,
38. Sândilya from Kaisorya Kâpya,
39. Kaisorya Kâpya from Kumârahârita,
40. Kumârahârita from Gâlava,
41. Gâlava from Vidarbhî-kaundinya,
42. Vidarbhî-kaundinya from Vatsanapât Bâbhrava,
43. Vatsanapât Bâbhrava from Pathi Saubhara,
44. Pathi Saubhara from Ayâsya Ângirasa,
45. Ayâsya Ângirasa from Âbhûti Tvâshtra,
46. Âbhûti Tvâshtra from Visvarûpa Tvâshtra,
47. Visvarûpa Tvâshtra from Asvinau,
48. Asvinau from Dadhyak Âtharvana,
49. Dadhyak Âtharvana from Atharvan Daiva,
50. Atharvan Daiva from Mrityu Prâdhvamsana,
51. Mrityu Prâdhvamsana from Prâdhvamsana,
52. Prâdhvamsana from Ekarshi,

53. Ekarshi from Viprakitti 2,
54. Viprakitti from Vyashti,
55. Vyashti from Sanâru,

56. Sanâru from Sanâtana,
57. Sanâtana from Sanaga,
58. Sanaga from Parameshthin,
59. Parameshthin from Brahman,
60. Brahman is Svayambhu, self-existent.
Adoration to Brahman.
Footnotes
185:1 See Brih. Up. III, 9, 26; IV, 2, 4; IV, 4, 22.
185:2 The line of teachers and pupils by whom the Yâgñavalkya-kânda p. 186 was
handed down. From 1-10 the Vamsa agrees with the Vamsa at the end of II, 6.
The Mâdhyandina text begins with vayam, we, and proceeds to 1. Saurpanâyya, 2.
Gautama, 3. Vâtsya, 4. Pârasarya, &c., as in the Madhukânda, p. 118, except in 10,
where it gives Gaivantâyana for Âtreya. Then after 12. Kaundinyâyana, it gives 13.
14. the two Kaundinyas, 15. the Aurnavâbhas, 16. Kaundinya, 17. Kaundinya, 18.
Kaundinya and Âgnivesya, 19. Saitava, 20. Pârâsarya, 2 1. Gâtukarnya, 22.
Bhâradvâga, 2 3. Bhâradvâga, Âsurâyana, and Gautama, 24. Bhâradvâga, 25.
Valâkâkausika, 26. Kâshâyana, 27. Saukarâyana, 28. Traivani, 29. Aupagandhani,
30. Sâyakâyana, p. Kausikâyani, &c., as in the Kânva text, from No. 22 to Brahman.
186:1 From here the Vamsa agrees again with that given at the end of II, 6.
187:1 The Mâdhyandina text has, 1. Bhâradvâga, 2. Bhâradvâga, Âsurâyana, and

Yâska.

187:2 Vipragitti, Mâdhyandina text.
Next: V, 1
FIFTH ADHYÂYA.
FIRST BRÂHMANA 1.
1. That (the invisible Brahman) is full, this (the visible Brahman) is

full} 2. 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) 3.
Om (is) ether, (is) Brahman 4. 'There is the old ether (the invisible),
and the (visible) ether of the atmosphere,' thus said
Kauravyâyanîputra. This (the Om) is the Veda (the means of
knowledge), thus the Brâhmanas know. One knows through it all that
has to be known.
Footnotes
189:1 This is called a Khila, or supplementary chapter, treating of various auxiliary

means of arriving at a knowledge of Brahman.
189:2 Full and filling, infinite.
189:3 On perceiving the true nature of the visible world., there remains, i.e. there is
perceived at once, as underlying it, or as being it, the invisible world or Brahman.
This and the following paragraph are called Mantras.

189:4 This is explained by Sankara as meaning, Brahman is Kha, the ether, and
called Om, i.e. Om and Kha are predicates of Brahman.
Next: V, 2
FIFTH ADHYÂYA.
SECOND BRÂHMANA.
1. The threefold descendants of Pragâpati, gods, men, and Asuras (evil

spirits), dwelt as; Brahmakârins (students) with their father Pragâpati.
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 "Dâmyata," 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.

Next: V, 3
FIFTH ADHYÂYA.
THIRD BRÂHMANA.
1. Pragâpati 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 1. 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.
Footnotes
190:1 Sankara explains that with regard to the heart, i.e. buddhi, the senses are 'its
own people,' and the objects of the senses 'the others.'
Next: V, 4
FIFTH ADHYÂYA.
FOURTH BRÂHMANA.
1. This (heart) indeed is even that, it was indeed the true 2 (Brahman).
And whosoever knows this great glorious first-born as the true
Brahman, he conquers these worlds, and conquered likewise may that

(enemy) be 3! yes, whosoever knows this great glorious first-born as
the true Brahman; for Brahman is the true.
Footnotes
190:2 The true, not the truth; the truly existing. The commentator explains it as it
was explained in II, 3, 1, as sat and tya, containing both sides of the Brahman.
190:3 An elliptical expression, as explained by the commentator: May that one (his
enemy) be conquered, just as that one was p. 191 conquered by Brahman. If he
conquers the world, how much more his enemy 1' It would be better, however, if we
could take gita in the sense of vasîkrita or dânta, because we could then go on with
ya evam veda.
Next: V, 5
FIFTH ADHYÂYA.
FIFTH BRÂHMANA.
1. In the beginning this (world) was water. Water produced the true 1,
and the true is 'Brahman. Brahman produced Pragâpati 2, Pragâpati
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 3 yam. The first and last syllables are true, in the middle there is
the untrue 4. 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 Âditya (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 prânas (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 Bhûh 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 1. Its secret name is Ahar (day), and he
who knows this destroys (hanti) evil and leaves (gahâti) it.
4. Of the person in the right eye Bhûh 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 (gahâti) it.
Footnotes
191:3 Satyam is often pronounced satiam, as trisyllabic. Sankara, however, takes

the second syllable as t only, and explains the i after it as an anubandha. The Kânva
text gives the three syllables as sa, ti, am, which seems preferable; cf. Khând. Up.
VIII, 3, 5; Taitt. Up. II, 6.
191:4 This is explained by a mere play on the letters, sa and ya191:1 Here explained
by the commentator as Pûtrâtmaka Hiranyagarbha.
191:2 Here explained as Virâg. having nothing in common with mrityu, death,
whereas t occurs in mrityu and anrita. Dvivedaganga takes sa and am as true,

because they occur in satya and amrita, and not in mrityu, while ti is untrue,
because the t occurs in mrityu and amrita.
192:1 Svar has to be pronounced suvar.
Next: V, 6
FIFTH ADHYÂYA.
SIXTH BRÂHMANA.
1. That person, under the form of mind (manas), being light indeed 2,
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.
Footnotes
192:2 Bhâhsatya must be taken as one word, as the commentator

says, bhâ eva satyam sadbhâvah svarûpam yasya so 'yam bhâhsatyo
bhâsvarah.
Next: V, 7
FIFTH ADHYÂYA.
SEVENTH BRÂHMANA.
1. They say that lightning is Brahman, because lightning (vidyut) is

called so from cutting off (vidânât) 3. Whosoever knows this, that

lightning is Brahman, him (that Brahman) cuts off from evil, for
lightning indeed is Brahman.
Footnotes
192:3 From do, avakhandane, to cut; the lightning cutting through the darkness of
the clouds, as Brahman, when known, cuts through the darkness of ignorance.
Next: V, 8
FIFTH ADHYÂYA.
EIGHTH BRÂHMANA.
1. Let him meditate on speech as a cow. Her four udders are the words
Svâhâ, Vashat, Hanta, and Svadhâ 1. The gods live on two of her
udders, the Svâhâ and the Vashat, men on the Hanta, the fathers on
the Svadhâ. The bull of that cow is breath (prâna), the calf the mind.
Footnotes
193:1 There are two udders, the Svâhâ and Vashat, on which the gods feed, i.e.
words with which oblations are given to the gods. With Hanta they are given to men,
with Svadhâ to the fathers.
Next: V, 9

FIFTH ADHYÂYA.
NINTH BRÂHMANA.
1. Agni Vaisvânara, 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.
Next: V, 10
FIFTH ADHYÂYA.
TENTH BRÂHMANA.
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 2, 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 3. There he
dwells eternal years.
Footnotes
193:2 A musical instrument.

193:3 The commentator explains hima by bodily pain, but snow is much more
characteristic.
Next: V, 11
FIFTH ADHYÂYA.
ELEVENTH BRÂHMANA.
This is indeed the highest penance, if a man, laid up with sickness,

suffers pain 1. He who knows this, conquers the highest world.
This is indeed the highest penance, if they carry a dead person into the
forest 2. He who knows this, conquers the highest world.
This is indeed the highest penance, if they place a dead person on the
fire 3. He who knows this, conquers the highest world.
Footnotes
194:1 The meaning is that, while he is suffering pain from illness, he should think
that he was performing penance. If he does that, he obtains the same reward for his
sickness which he would have obtained for similar pain inflicted on himself for the
sake of performing penance.
194:2 This is like the penance of leaving the village and living in the forest.
194:3 This is like the penance of entering into the fire.
Next: V, 12

FIFTH ADHYÂYA.
TWELFTH BRÂHMANA.
1. Some say that food is Brahman, but this is not so, for food decays
without life (prâna). Others say that life (prâna) 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 Prâtrida 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 4?' The father said to him, beckoning with his hand: 'Not so, O
Prâtrida; 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 (vishtâni) 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.'
Footnotes
194:4 That is, is he not so perfect in knowledge that nothing can harm him?
Next: V, 13
FIFTH ADHYÂYA.
THIRTEENTH BRÂHMANA.

1. Next follows the Uktha 1. Verily, breath (prâna) is Uktha, for breath
raises up (utthâpayati) 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 2. 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 Sâman. Verily, breath is the Sâman, 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 Sâman.
4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is
Kshatra, i.e. breath protects (trâyate) him from being hurt
(kshanitoh). He who knows this, obtains Kshatra (power), which
requires no protection; he obtains union and oneness with Kshatra 3.
Footnotes
195:1 Meditation on the hymn called uktha. On the uktha, as the principal part in the
Mahâvrata, see Kaush. Up. III, 3; Ait. Âr. II, 1, 2. The uktha, yagus, sâman, &c. are
here represented as forms under which prâna or life, and indirectly Brahman, is to be
meditated on.
195:2 Without life or breath nothing can join anything else; therefore life is called
yagus, as it were yugus.
195:3 Instead of Kshatram atram, another Sâkhâ, i.e. the Mâdhyandina, reads
Kshatramâtram, which Dvivedaganga explains as, he p. 196 obtains the nature of
the Kshatra, or he obtains the Kshatra which protects (Kshatram âtram).

Next: V, 14
FIFTH ADHYÂYA.
FOURTEENTH BRÂHMANA.
1. The words Bhûmi (earth), Antariksha (sky), and Dyu 1 (heaven)

form eight syllables. One foot of the Gâyatrî 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 Yagûmshi, and the Sâmâni form eight syllables. One
foot (the second) of the Gâyatrî 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 Prâna (the up-breathing), the Apâna (the down-breathing), and

the Vyâna (the back-breathing) form eight syllables. One foot (the
third) of the Gâyatrî 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
(Gâyatrî, or speech) this indeed is the fourth (turîya), the bright
(darsata) foot, shining high above the skies 2. What is here called
turîya (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
Gâyatrî, shines thus himself also with happiness and glory.

4. That Gâyatrî (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 (prâna), and that (the True) rests on life 1. Therefore they say,
force is stronger than the True. Thus does that Gâyatrî rest with
respect to the self (as life). That Gâyatrî protects (tatre) the vital
breaths (gayas); the gayas are the prânas (vital breaths), and it
protects them. And because it protects (tatre) the vital breaths
(gayas), therefore it is called Gâyatrî. And that Savitri verse which the
teacher teaches 2, that is it (the life, the prâna, and indirectly the
Gâyatrî); and whomsoever he teaches, he protects his vital breaths.
5. Some teach that Sâvitrî as an Anushtubh 3 verse, saying that

speech is Anushtubh, and that we teach that speech. Let no one do
this, but let him teach the Gâyatrî as Sâvitrî 1. 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 Gâyatrî.
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 Gâyatrî. 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 Gâyatrî.
And if a man were to receive as his fee everything whatsoever
breathes, he would obtain that third foot of the Gâyatrî. But 'that
fourth bright foot, shining high above the skies 2' cannot be obtained
by anybody--whence then could one receive such a fee?
7. The adoration 3 of that (Gâyatrî):

'O Gâyatrî, thou hast one foot, two feet, three feet, four feet 4. Thou
art footless, for thou art not known. Worship to thy fourth bright foot
above the skies.' If 5 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

Âsvatarâsvi 1: 'How is it that thou who spokest thus as knowing the
Gâyatrî, 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.'
Footnotes
196:1 Dyu, nom. Dyaus, must be pronounced Diyaus.
196:2 Paronagas, masc., should be taken as one word, like paroksha, viz. he who is
beyond all ragas, all visible skies.
197:1 Sankara understood the True (satyam) by tad, not the balam, the force.
197:2 The teacher teaches his pupil, who is brought to him when eight years old, the
Sâvitrî verse, making him repeat each word, and each half verse, till he knows the
whole, and by teaching him that Sâvitrî, he is supposed to teach him really the
prâna, the life, as the self of the world.
197:3 The verse would be, Rig-veda V, 82, 1:

Tat savitur vrinîmahe vayam devasya bhoganam
Sreshtham sarvadhâtamam turam bhagasya dhîmahi.
198:1 Because Gâyatrî represents life, and the pupil receives life when be learns the
Gâyatrî.
198:2 See before, § 2.
198:3 Upasthâna is the act of approaching the gods, προσκύνησις Angehen, with a
view of obtaining a request. Here the application is of two kinds, abhikârika,
imprecatory against another, and abhyudayika, auspicious for oneself. The former
has two formulas, the latter one. An upasthâna is here represented as effective, if
connected with the Gâyatrî.
198:4 Consisting of the three worlds, the threefold knowledge, the threefold vital
breaths, and the fourth foot, as described before.
198:5 I have translated this paragraph very freely, and differently from Sankara. The
question is, whether dvishyât with iti can be used in the sense of abhikâra, or
imprecation. if not, I do not see how the words should be construed. The expression
yasmâ upatishthate p. 199 is rightly explained by Dvivedaganga, yadartham evam
upatishthate.
199:1 Asvatarasyâsvasyâpatyam, Sankara.
Next: V, 15
FIFTH ADHYÂYA.
FIFTEENTH BRÂHMANA.
1. 2 The face of the True (the Brahman) is covered with a golden disk 3.
Open that, O Pûshan 4, that we may see the nature of the True 5.

2. O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pragâpati 6,
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 1!
4. Agni, lead us on to wealth (beatitude) by a good path 2, 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.)
Footnotes
199:2 These verses, which are omitted here in the Mâdhyandina text, are found at
the end of the Vâgasaneyi-upanishad 15-18. They are supposed to be a prayer
addressed to Âditya by a dying person.
199:3 Mahîdhara on verse 17: The face of the true (purusha in the sun), is covered
by a golden disk.' Sankara explains here mukha, face, by mukhyam svarûpam, the
principal form or nature.
199:4 Pûshan is here explained as a name of Savitri, the sun; likewise all the names
in the next verse.
199:5 Cf. Maitr. Up. VI, 35.
199:6 Of Îsvara or Hiranyagarbha.
200:1 The Vâgasaneyi-samhitâ reads: Om, krato smara, klibe smara, kritam smara.
Uvata holds that Agni, fire, who has been worshipped in youth and manhood, is here
invoked in the form of mind, or that kratu is meant for sacrifice. 'Agni, remember me
'Think of the world! Remember my deeds!' Klibe is explained by Mahîdhara as a

dative of klip, klip meaning loka, world, what is made to be enjoyed (kalpyate
bhogâya).
200:2 Not by the Southern path, the dark, from which there is a fresh return to life.
Next: VI, 1
SIXTH ADHYÂYA.
FIRST BRÂHMANA 1.
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 2, 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 1, becomes rich in offspring and cattle.

Seed indeed is generation. He who knows this, becomes rich in
offspring and cattle.
7. These Prânas (senses), when quarrelling together as to who was the

best, went to Brahman 2 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
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
They replied: 'Like deaf people, not hearing with the ear,

Footnotes
201:1 This Brâhmana, also called a Khila (p. 1010, l. 8; p. 1029, l. 8), occurs in the
Mâdhyandina-sâkhâ XIV, 9, 2. It should be compared with the Khândogya-upanishad
V, 1 (Sacred Books of the East, vol. i, p. 72); also with the Ait. Âr. II, 4; Kaush. Up.
III, 3; and the Prasña Up. II, 3.
201:2 Here used as a feminine, while in the Khând. Up. V, 1, it is vasishtha.
202:1 This is wanting in the Khând. Up. Roer and Poley read Pragâpati for pragâti.
MS, I. O. 3 75 has pragâti, MS. I. O. 1973 pragâpati.
202:2 Here we have Pragâpati, instead of Brahman, in the Khând. Up.; also sreshtha
instead of vasishtha. 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 1, that is
thy food, and water thy dress. He who thus knows the food of Ana (the breath) 2, 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).'
204:1 It may mean, every kind of food, such as is eaten by dogs, worms, insects,
and birds.
204:2 We must read, with MS. I. O. 375, anasyânnam, not annasyânnam, as MS. I.
O. 1973, Roer, and Poley read. Weber has the right reading, which is clearly
suggested by Khând. Up. V, 2, 1.
Next: VI, 2
SIXTH ADHYÂYA.
SECOND BRÂHMANA 3.
1. Svetaketu Âruneya went to the settlement of the Pañkâlas. He came

near to Pravâhana Gaivali 4, 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 5.
'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 Râganya
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) Pravâhana 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 1 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
Pravâhana, who was a Râganya) in order to obtain the fame of having
respectfully served his master 2.
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 Brâhmana 1. 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) 2; 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
sraddhâ libation (consisting of water 3). 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 4; 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 1. 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 2 (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 3 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 1. 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 § 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.'
Footnotes
204:3 See Khând. Up. V, 3; Muir, Original Sanskrit Texts, I, 433; Deussen, Vedânta,
p. 390. The commentator treats this chapter as a supplement, to explain the ways
that lead to the pitriloka and the devaloka.

204:4 The MSS. I. O. 375 and 1973 give Gaivali, others Gaibali. He is a Kshatriya
sage, who appears also in Khând. Up. I, 8, 1, as silencing Brâhmanas.
204:5 The same question is repeated in Roer's edition, only substituting p. 205
sampadyante for âpadyante. The MSS. I. O. 375 and 1973 do not support this.
206:1 Abhyavadânya is explained as niggardly, or unwilling to give, and derived from

vadânya, liberal, a-vadânya, illiberal, and abhi, towards. This, however, is an
impossible form in Sanskrit. Vadânya means liberal, and stands for avadânya, this
being derived from avadâna, lit. what is cut off, then a morsel, a gift. In
abhyavadânya the original a reappears, so that abhyavadânya means, not niggardly,
but on the contrary, liberal, i.e. giving more than is required. Avadânya has never
been met with in the sense of niggardly, and though a rule of Pânini sanctions the
formation of a-vadânya, it does not say in what sense. Abhyavadâ in the sense of
cutting off in addition occurs in Satap. Br. II, 5, 2, 40; avadânam karoti, in the sense
of making a present, occurs Maitr. Up. VI, 33.
206:2 The commentator takes the opposite view. In times of distress, he says,
former sages, belonging to a higher caste, have p. 207 submitted to become pupils
to teachers of a lower caste, not, however, in order to learn, but simply in order to
live. Therefore Gautama also becomes a pupil in name only, for it would be against
all law to act otherwise. See Gautama, Dharma-sûtras VII, i, ed, Stenzler; translated
by Bühler, p. 209.
207:1 Here, too, my translation is hypothetical, and differs widely from Sankara.
207:2 Cf. Khând. Up. V, 4.
207:3 Deussen translates In diesem Feuer opfern die Götter den Glauben.'
207:4 Here a distinction is made between ayam loka, this world, and prithivî, earth,
while in the Khând. Up. ayam loka is the earth, asau loka the heaven.
208:1 Tasyâ upastha eva samil, lomâni dhûmo, yonir arkir, yad antahkaroti te 'ngârâ,
abhinandâ visphulingâh.
208:2 Sankara translates, 'those who with faith worship the True,' and this seems
better.

208:3 'A person living in the Brahma-world, sent forth, i.e. created, by Brahman, by
the mind,' Sankara. 'Der ist nicht wie ein Mensch,' Deussen, p. 392.
209:1 See note 4 on Khând. Up. V, 10, and Deussen, Vedânta, p. 393. Sankara
guards against taking âpyâyasvâpakshîyasva as a mantra. A similar construction is
gâyasva mriyasva, see Khând. Up. V, 10, 8.
Next: VI, 3
SIXTH ADHYÂYA.
THIRD BRÂHMANA 2.
1. If a man wishes to reach greatness (wealth for performing

sacrifices), he performs the upasad rule during twelve days 3 (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, âvasathya), sprinkles it, lays the fire, spreads grass round
it according to rule 1, prepares the clarified butter (âgya), and on a
day, presided over by a male star (nakshatra), after having properly
mixed the Mantha 2 (the herbs, fruits, milk, honey, &c.), he sacrifices
(he pours âgya into the fire), saying 3: 'O Gâtavedas, 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.' Svâhâ!
'That cross deity who lies down 4, thinking that all things are kept
asunder by her, I worship thee as propitious with this stream of ghee.'
Svâhâ!

2. He then says, Svâhâ to the First, Svâhâ to the Best, pours ghee into
the fire, and throws what remains into the Mantha (mortar).
He then says, Svâhâ to Breath, Svâhâ to her who is the richest, pours
ghee into the fire, and throws what remains into the Mantha (mortar).
He then says, Svâhâ to Speech, Svâhâ to the Support, pours ghee into
He then says, Svâhâ to the Eye, Svâhâ to Success, pours ghee into the
fire, and throws what remains into the Mantha (mortar).
He then says, Svâhâ to the Ear, Svâhâ to the Home, pours ghee into
He then says, Svâhâ to the Mind, Svâhâ to Offspring, pours ghee into
He then says, Svâhâ to Seed, pours ghee into the fire, and throws
what remains into the Mantha (mortar).
3. He then says, Svâhâ to Agni (fire), pours ghee into the fire, and
throws what remains into the Mantha (mortar).
He then says, Svâhâ to Soma, pours ghee into the fire, and throws
He then says, Bhûh (earth), Svâhâ, pours ghee into the fire, and
He then says, Bhuvah (sky), Svâhâ, pours ghee into the fire, and

He then says, Svah (heaven), Svâhâ, pours ghee into the fire, and
He then says, Bhûr, Bhuvah, Svah, Svâhâ, pours ghee into the fire,
and throws what remains into the Mantha (mortar).
He then says, Svâhâ to Brahman (the priesthood), pours ghee into the
He then says, Svâhâ to Kshatra (the knighthood), pours ghee into the
He then says, Svâhâ to the Past, pours ghee into the fire, and throws
He then says, Svâhâ to the Future, pours ghee into the fire, and
He then says, Svâhâ to the Universe, pours ghee into the fire, and
He then says, Svâhâ to all things, pours ghee into the fire, and throws
He then says, Svâhâ to Pragâpati, pours ghee into the fire, and throws
4. Then he touches it (the Mantha, which is dedicated to Prâna,

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 udgâtri at the beginning of the sacrifice). Thou art sung (by
the udgâtri 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 âgnîdhra 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 1 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 1 (We meditate on

that adorable light)--The winds drop honey for the righteous, the rivers
drop honey, may our plants be sweet as honey! Bhûh (earth) Svâhâ!
'Bhargo devasya dhîmahi (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) Svâhâ!'
'Dhiyo yo nah prokodayât (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) Svâhâ!'
He repeats the whole Sâvitrî verse, and all the verses about the honey,
thinking, May I be all this! Bhûr, Bhuvah, Svah, Svâhâ! 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 Âditya (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 2.
7. Uddâlaka Âruni told this (Mantha-doctrine) to his pupil Vâgasaneya

Yâgñavalkya, and said: 'If a man were to pour it on a dry stick,
branches would grow, and leaves spring forth.'
8. Vâgasaneya Yâgñavalkya 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 Kûla Bhâgavitti, and
said: 'If a man were to pour it on a dry stick, branches would grow,
and leaves spring forth.'
10. Kûla Bhâgavitti told the same to his pupil Gânaki Âyasthûna, and
said: 'If a man were to pour it on a dry stick, branches would grow,
and leaves spring forth.'
11. Gânaki Âyasthûna told the same to his pupil Satyakâma Gâbâla,
and said: 'If a man were to pour it on a dry stick, branches would
grow, and leaves spring forth.'
12. Satyakâma Gâbâla 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 1 to any one, except to a son or to a pupil 2.
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
(brîhiyavâs), sesamum and kidney-beans (tilamâshâs), millet and
panic seed (anupriyangavas), wheat (godhûmâs), lentils (masûrâs),
pulse (khalvâs), and vetches (khalakulâs 3) . After having ground
these he sprinkles them with curds (dadhi), honey, and ghee, and then
offers (the proper portions) of clarified butter 1 (âgya).
Footnotes
209:2 Mâdhyandina text, p. 1103; cf. Khând. Up. V, 2, 4-8; Kaush. Up. II, 3.
209:3 Yasmin punye 'nukûle 'hni karma kikîrshati tatah prâk punyâham evârabhya
dvâdasâham upasadvratî.
210:1 As the whole act is considered smârta, not srauta, the order to be observed
(âvrit) is that of the sthâlîpâka.
210:2 Dravadravye prakshiptâ mathitâh saktavah is the explanation of Mantha, given

in Gaimin. N. M. V. p. 406.
210:3 These verses are not explained by Sankara, and they are absent in the Khând.
Up. V, 2, 6, 4.
210:4 The Mâdhyandinas read nipadyase.
212:1 These curious words â mamsi â mamhi te mahi are not explained by Sankara.
Ânandagiri explains them as I have translated p. 213 them. They correspond to
'amo, nâmâsy ama hi te sarvam idam' in the Khând. Up. V, 2, 6, 6. The
Mâdhyandinas read: 'âmo 'sy âmam hi te mayi, sa hi râgâ, &c. Dvivedaganga
translates: thou art the knower, thy knowledge extends to me.'
213:1 Rv. III, 62, 10.
213:2 This probably refers to the list immediately following.

214:1 The Mantha-doctrine with the prânadarsana. Comm.
214:2 It probably means to no one except to one's own son and to one's own
disciple. Cf. Svet. Up. VI, 22.
214:3 I have given the English names after Roer, who, living in India, had the best
opportunity of identifying the various kinds of plants here mentioned. The
commentators do not help us much. Sankara p. 215 says that in some places
Priyangu (panic seed or millet) is called Kangu; that Khalva, pulse, is also called
Nishpâva and Valla, and Khalakula, vetches, commonly Kulattha. Dvivedaganga adds
that Anu is called in Guzerat Moriya, Priyangu Kangu, Khalva, as nishpâva, Valla, and
Khalakula Kulattha.
Next: VI, 4
SIXTH ADHYÂYA.
FOURTH BRÂHMANA 2.
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 Pragâpati thought, let me make an abode for him, and he

created a woman (Satarûpâ).
Tâm 3 srishtvâdha upâsta, tasmât striyam adha upâsîta. Sa etam

prâñkam grâvânam âtmana eva samudapârayat, tenainâm
abhyasrigat.

3. Tasyâ vedir upastho, lomâni barhis, karmâdhishavane, samiddho 1
madhyatas, tau mushkau. Sa yâvân ha vai vâgapeyena yagamânasya

loko bhavati tâvân asya loko bhavati ya evam vidvân adhopahâsam
karaty a sa 2 strînam sukritam vrinkte 'tha ya idam avidvân
adhopahâsam karaty âsya striyah sukritam vriñgate.
4. Etad dha sma vai tadvidvân Uddâlaka Ârunir âhaitad dha sma vai
tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân
Kumârahârita âha, bahavo maryâ brâhmanâyanâ 3 nirindriyâ
visukrito'smâl lokât prayanti 4 ya idam avidvâmso 'dhopahâsam
karantîti. Bahu vâ 5 idam suptasya va gâgrato vâ retah skandati,
5. Tad abhimrised anu vâ mantrayeta yan me 'dya retah prithivîm

askântsîd yad oshadhîr apy asarad yad apah, idam aham tad reta
âdade punar mâm aitv indriyam punas tegah punar bhagah, punar
agnayo 6 dhishnyâ yathâsthânam kalpantâm, ity
anâmikângushthâbhyâm âdâyântarena stanau vâ bhruvau vâ
nimriñgyât 7.
6. If a man see himself in the water 8, 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 1. 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 2, 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 3, saying: 'With manly
strength and glory I take away thy glory,'--and thus she becomes
unglorious 4.

8. If she give in, he says: 'With manly strength and glory I give thee
glory,'--and thus they both become glorious.
9. Sa yâm ikkhet kâmayeta meti tasyâm artham nishtâya 5 mukhena

mukham sandhâyopastham asyâ abhimrisya gaped angâdangât
sambhavasi hridayâd adhi gâyase, sa tvam angakashâyo 6 'si
digdhaviddhâm 7 iva mâdayemâm amûm mayîti 8.
10. Atha yâm ikkhen na garbham dadhîteti 9 tasyâm artham nishtâya

mukhena mukham sandhâyâbhiprânyâpânyâd indriyena te retasâ reta
âdada ity aretâ 10 eva bhavati.
11. Atha yâm ikkhed garbham dadhîteti tasyâm artham nishtâya

mukhena mukham sandhâyâpânyâbhiprânyâd indriyena te retâsa reta
âdadhâmîti garbhiny eva bhavati.
12. Now again, if a man's wife has a lover and the husband hates him,
let him (according to rule) 1 place fire by an unbaked jar, spread a
layer of arrows in inverse order 2, anoint these three arrow-heads 3
with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed
in my fire, I take away thy up and down breathing, I here 4.'
'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 Brâhmana 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 5 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 Vrishalî (a Sûdra man or woman) touch her. At the end of the three
days, when she has bathed, the husband should make her pound
rice 1.
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 2 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 Sthâlîpâka (pot-boiling), performed the preparation of the Âgya
(clarified butter 1), he sacrifices from the Sthâlîpâka bit by bit, saying:
'This is for Agni, Svâhâ! This is for Anumati, Svâhâ! This is for the
divine Savitri, the true creator, Svâhâ!' 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 Visvâvasu 2, seek another
blooming girl, a wife with her husband.'
20. Then he embraces her, and says: 'I am Ama (breath), thou art Sâ
(speech) 3. Thou art Sâ (speech), I am Ama (breath). I am the Sâman,
thou art the Rik 4. I am the sky, thou art the earth. Come, let us strive
together, that a male child may be begotten 5.'
21. Athâsyâ ûrû vihâpayati, vigihîthâm dyâvâprithivî iti tasyâm artham

nishtâya mukhena mukham sandhâya trir enâm anulomâm 1
anumârshti, Vishnur yonim kalpayatu, Tvashtâ rûpâni pimsatu,

âsiñkatu Pragâpatir Dhâtâ garbham dadhatu te. Garbham dhehi
Sinîvâli, garbham dhehi prithushtuke, garbham te Asvinau devâv
âdhattâm pushkarasragau.
22. Hiranmayî aranî yâbhyâm nirmanthatâm 2 asvinau 3, tam te

garbham havâmahe 4 dasame mâsi sûtave. Yathâgnigarbhâ prithivî,

yathâ dyaur indrena garbhinî, vâyur disâm yathâ garbha evam
garbham dadhâmî te 'sav iti 5.
23. Soshyantîm 6 adbhir abhyukshati. Yathâ vâyuh 7 pushkarinîm

samiñgayati sarvatah, evâ te garbha egatu sahâvaitu garâyunâ.
Indrasyâyam vragah kritah sârgalah 8 saparisrayah 9, tam indra nirgahi
garbhena sâvarâm 10 saheti.
24 1. When the child is born, he prepares the fire, places the child on
his lap, and having poured prishadâgya, i.e. dadhi (thick milk) mixed
with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of
that prishadâgya, saying: 'May I, as I increase in this my house,
nourish a thousand! May fortune never fail in his race, with offspring
and cattle, Svâhâ!'
'I offer to thee. in my mind the vital breaths which are in me, Svâhâ!'
'Whatever 2 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, Svâhâ!'
25. Then putting his mouth near the child's right ear, he says thrice,
Speech, speech 3! After that he pours together thick milk, honey, and
clarified butter, and feeds the child with (a ladle of) pure gold 1,
saying: 'I give thee Bhûh, I give thee Bhuvah, I give thee Svah 2. Bhûr,
Bhuvah, Svah, I give thee all 3.'
26 4. Then he gives him his name, saying: 'Thou art Veda;' but this is
his secret name 5.
27. Then he hands the boy to his mother and gives him her breast,
saying: 'O Sarasvatî, that breast of thine which is inexhaustible,

delightful, abundant, wealthy, generous, by which thou cherishest all
blessings, make that to flow here 6.'
28 7. Then he addresses the mother of the boy:
'Thou art Ilâ Maitrâvarunî: 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
Brâhmana that knows this.'
Footnotes
215:1 According to the rules laid down in the proper Grihya-sûtras.
215:2 This Brâhmana is inserted here because there is supposed to be some

similarity between the preparation of the Srîmantha and the Putramantha, or
because a person who has performed the Srîmantha is fit to perform the
Putramantha. Thus Sankara says: Prânadarsinah srîmantham karma kritavatah
putramanthe 'dhikârah. Yadâ putramantham kikîrshati tadâ srîmantham kritvâ
ritukâlam patnyâh (brahmakaryena) pratîkshata iti.
215:3 I have given those portions of the text which did not admit of translation into
English, in Sanskrit. It was not easy, however, to determine always the text of the
Kânva-sâkhâ. Poley's text is not always correct, and Roer seems simply to repeat it.
Sankara's commentary, which is meant for the Kânva text, becomes very short
towards the end of the Upanishad. It is quite sufficient for the purpose of a
translation, but by no means always for restoring a correct text. MS. Wilson 369,
which has been assigned to the Kânva-sâkhâ, and which our Catalogue attributes to
the same school, gives the Mâdhyandina text, and so does MS. Mill 108. I have

therefore collated two MSS. of the India Office, which Dr. Rost had the kindness to
select for me, MS. 375 and MS. 1973, which I call A. and B.
216:1 Roer reads samidho, but Sankara and Dvivedaganga clearly presuppose
samiddho, which is in A. and B.
216:2 Roer has âsâm sa strînâm, Poley, A. and B. have âsâm strînâm. Sankara. (MS.
Mill 64) read â sa strînâm, and later on âsya striyah, though both Roer and Poley
leave out the â here too (â asyeti khedah).
216:3 Brâhmanâyanâh, the same as brahmabandhavah, i.e. Brâhmans by descent

only, not by knowledge.
216:4 Narakam gakkhantîtyarthah. Dvivedaganga.
216:5 Bahu vâ svalpam vâ.
216:6 The Mâdhyandina text has agnayo, and Dvivedaganga explains it by dhîshnyâ
agnayah sarîrasthitâh. Poley and Roer have punar agnir dhishnyâ, and so have A.
and B.
216:7 Nirmrigyât, A.; nimriñgyât, B.
216:8 Dvivedaganga adds, retoyonâv udake retahsikas tatra svakkhâyâdarsane

prâyaskittam âha.
217:1 Trirâtravratam kritvâ katurtha 'hni snâtâm.
217:2 Instead of connecting kâmam with dadyât, Dvivedaganga explains it by

yathâsakti.
217:3 Atikram, scil. maithunâya.
217:4 Bandhyâ durbhagâ.
217:5 Nishtâya, A. B.; nishthâya, Roer, Poley; the same in § 10.
217:6 Sa tvam angânâm kashâyo raso 'si.

217:7 Vishaliptasaraviddhâm mrigîm iva.
217:8 Mâdayeti is the reading of the Mâdhyandina text. Poley, Roer, A. and B. read
mâdayemâm amûm mayîti. Ânandagiri has mrigîm ivâmûm madiyâm striyam me
mâdaya madvasâm kurv ityarthah. Dvivedaganga explains mâdayeti.
217:9 Rûpabhramsayauvanahânibhayât.
217:10 Agarbhinî.
218:1 Âvasathyâgnim eva pragvâlya.
218:2 Paskimâgram dakshinâgram vâ yathâ syât tathâ.
218:3 Tisrah is left out by Roer and Poley, by A. and B.
218:4 I have translated according to the Kânva text, as far as it could be made out.
As there are four imprecations, it is but natural that tisrah should be left out in the
Kânva text. It is found in the Mâdhyandina text, because there the imprecations are
only three in number, viz. the taking away of hope and expectation, of sons and
cattle, and of up and down breathing. Instead of asâv iti, which is sufficient, the
Mâdhyandina text has asâv iti nâma grihnâti, and both Ânandagiri and Dvivedaganga
allow the alternative, âtmanah satror vâ nâma grihnâti, though asau can really refer
to the speaker only.
218:5 Roer reads dvârena; Poley, A. and B. dârena; the Mâdhyandinas p. 219
gâyâyâ. Sankara, according to Roer, interprets dvârena, but it seems that dvârena is
used here in the singular, instead of the plural. See Pâraskara Grihya-sûtras I, 11.
219:1 To be used for the ceremony described in § 14 seq.
219:2 Kapilo varnatah pingalah pingâkshah.
220:1 Karum srapayitvâ.
220:2 Name of a Gandharva, as god of love. See Rig-veda X, 85, 22. Dvivedaganga
explains the verse differently, so that the last words imply, I come together with my
own wife.

220:3 Because speech is dependent on breath, as the wife is on the husband. See
Khând. Up. I, 6, 1.
220:4 Because the Sâma-veda rests on the Rig-veda.
220:5 This is a verse which is often quoted and explained. It occurs in the Atharva-
veda XIV, 71, as 'amo 'ham asmi si tvam, sâmâham asmy rik tvam, dyaur aham
prithivî tvam; tâv iha sam bhavâva pragâm â ganayâvahai.'
Here we have the opposition between amah and sâ, while in the Ait. Brâhmana VIII,
27, we have amo 'ham asmi sa tvam, giving amah in opposition to sa. It seems not
unlikely that this p. 221 was an old proverbial formula, and that it meant originally
no more than 'I am he, and thou art she.' But this meaning was soon forgotten. In
the Khând. Up. I, 6, 1, we find sâ explained as earth, ama as fire (Sacred Books of
the East, vol. i, p. 13). In the Ait. Brâhmana sâ is explained as Rik, ama as Sâman. I
have therefore in our passage also followed the interpretation of the commentary,
instead of rendering it, 'I am he, and thou art she; thou art she, and I am he.'
221:1 Anulomam, mûrdhânam ârabhya pâdântam.
221:2 Nirmathitavantau.
221:3 Asvinau devau, Mâdhyandina text.
221:4 Dadhâmahe, Mâdhyandina text. Instead of sûtave, A. has sûyate, B. sûtaye.
221:5 Iti nâma grihnâti, Mâdhyandina text. Sankara says, asâv iti tasyâh. Ânandagiri
says, asâv iti patyur vâ nirdesah; tasyâ nâma grihnâtîti pûrvena sambandhah.
Dvivedaganga says, ante bhartâsâv aham iti svâtmano nâma grihnâti, bhâryâyâ vâ.
221:6 See Pâraskara Grihya-sûtra I. 16 seq.
221:7 Vatâh, M.
221:8 Argadayâ nirodhena saha vartamânah sârgadah, Dvivedaganga.
221:9 Saparisrayah, parisrayena pariveshtanena garâyunâ sahitah, Dvivedaganga.

221:10 Sâvarâm is the reading given by Poley, Roer, A. and B. p. 222 Ânandagiri
explains: garbhanihsaranânantaram yâ mâmsapesî nirgakkhati sâvarâ, tâm ka
nirgamayety arthah. Dvivedaganga (ed. Weber) writes: nirgamyamânamâmsapesî
sâ-avarasabdavâkyâ, tam sâvaram ka nirgamaya.
222:1 These as well as the preceding rules refer to matters generally treated in the
Grihya-sûtras; see Âsvalâyana, Grihya-sûtras I, 13 seq.; Pâraskara, Grihya-sûtras I,
11 seq.; Sânkâkyana, Grihya-sûtras I, 19 seq. It is curious, however, that
Âsvalâyana I, 13, 1, refers distinctly to the Upanishad as the place where the
pumsavana and similar matters were treated. This shows that the Upanishads were
known before the composition of the Grihya-sûtras, and explains perhaps, at least
partially, why the Upanishads were considered as rahasya. Âsvalâyana says,
'Conception, begetting of a boy, and guarding the embryo are to be found in the
Upanishad. But if a man does not read the Upanishad, let him know that he should
feed his wife,' &c. Nârâyana explains that Âsvalâyana here refers to an Upanishad
which does not exist in his own Sâkhâ, but he objects to the conclusion that
therefore the garbhâdhâna and other ceremonies need not be performed, and adds
that some hold it should be performed, as prescribed by Saunaka and others.
222:2 Âsvalâyana, Grihya-sûtra I, 10, 23.
222:3 Trayîlakshanâ vâk tvayi pravisatv iti gapato 'bhiprâyah.
223:1 Cf. Pâraskara Grihya-sûtras I, 16, 4, anâmikayâ suvarnântarhitayâ;

Sânkhâyana, Grihya-sûtras I, 24, prâsayeg gâtarupena.
223:2 Bhûr bhuvah svah are explained by Dvivedaganga as the Rig-veda, Yagur-
veda, and Sâma-veda. They might also be earth, air, and heaven. See Sânkhâyana,
Grihya-sûtras 1, 24; Bhur rigvedam tvayi dadhâmi, &c.
223:3 The Mâdhyandinas add here another verse, which the father recites while he
strokes his boy: 'Be a stone, be an axe, be pure gold. Thou art my Self, called my
son; live a hundred harvests.' The same verse occurs in the Âsvalâyana Grihya-
sûtras I, 15, 3.
223:4 The two ceremonies, here described, are the âyushya-karman and the
medhâganana. They are here treated rather confusedly. Pâraskara (Grihya-sûtras I,

16, 3) distinguishes the medhâganana and the âyushya. He treats the medhâganana
first, which consists in feeding the boy with honey and clarified butter, and saying to
him bhûs tvayi dadhâmi, &c. The âyushya consists in repeating certain verses in the
boy's ear, wishing him a long life, &c. In Âsvalâyana's Grihya-sûtras, I, 15, 1 contains
the âyushya, I, 15, 2 the medhâganana. Sânkhâyana also (I, 24) treats the âyushya
first, and the medhâganana afterwards, and the same order prevails in the
Mâdhyandina text of the Brihadâranyaka-upanishad.
223:5 In the Mâdhyandina text these acts are differently arranged.
223:6 Rig-veda I, 164, 49.
223:7 These verses are differently explained by various commentators. Ânandagiri

explains ilâ as stutyâ, bhogyâ. He derives Maitrâvarunî p. 224 from Maitrâvaruna, i.e.
Vasishtha, the son of Mitrâvarunau, and identifies her with Arundhatî. Dvivedaganga
takes idâ as bhogyâ, or idâpâtrî, or prithivîrûpâ, and admits that she may be called
Maitrâvarunî, because born of Mitrâvarunau. Vîre is rightly taken as a vocative by
Dvivedaganga, while Ânandagiri explains it as a locative, mayi nimittabhûte. One
expects agîganah instead of agîganat, which is the reading of A. and B. The reading
of the Mâdhyandinas, âgîganathâh, is right grammatically, but it offends against the
metre, and is a theoretical rather than a real form. If we read a gîganah, we must
also read akarah, unless we are prepared to follow the commentator, who supplies
bhavatî.
Next: VI, 4: Hume Translation
Note by Redactor
For reasons of Victorian modesty, Müller left certain aspects of the

Brihadâranyaka Upanishad, VI, 4, untranslated. This is because this
particular Brâhmana has passages which discuss aspects of Vedic era
sex magic. To fill in the gap, I have appended a 1921 translation of
the same Brâhmana. This is from the translation of Robert Ernest
Hume, and includes English translations of the passages Müller left

untranslated. Note that Hume uses a slightly different transcription
method for Sanskrit than the SBE system.--J. B. Hare.
Brihadâranyaka Upanishad
Translated by Robert Ernest Hume, Oxford University Press [1921]
SIXTH ADHYÂYA
FOURTH BRÂHMANA (By Humes)
Incantations and ceremonies for procreation
1. Verily, of created things here earth is the essence; of earth, water;

of water, plants; of plants, flowers; of flowers, fruits; of fruits, man
(purusa); of man, semen.
2. Prajâpati ('Lord of creatures') bethought himself: 'Come, let me

provide him a firm basis!' So he created woman. When he had created
her, he revered her below.--Therefore one should revere woman
below.--He stretched out for himself that stone which projects. With
that he impregnated her.
3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin,
the soma-press. The two labia of the vulva are the fire in the middle.
Verily, indeed, as great as is the world of him who sacrifices with the
Vâjapeya ('Strength-libation') sacrifice, so great is the world of him
who practises sexual intercourse, knowing this; he turns the good
deeds of women to himself. But he who practises sexual intercourse
without knowing this-women turn his good deeds unto themselves.

4. This, verily, indeed, it was that Uddâlaka Âruni knew when he
said:--
This, verily, indeed, it was that Nâka Maudgalya knew when he said:--
This, verily, indeed, it was that Kumârahârita knew when he said:

'Many mortal men, Brahmans by descent, go forth from this world,
impotent and devoid of merit, namely those who practise sexual
intercourse without knowing this.' [If] even this much 1 semen is
spilled, whether of one asleep or of one awake,
[5] then he should touch it, or [without touching] repeat:--
'What semen has of mine to earth been spilt now,

Whate'er to herb has flowed, whate'er to water--
This very semen I reclaim!

Again to me let vigor come!
Again, my strength; again, my glow!
Again the altars and the fire
Be found in their accustomed place!'
Having spoken thus, he should take it with ring-finger and thumb, and
rub it on between his breasts or his eye-brows.
6. Now, if one should see himself in water, he should recite over it the
formula: 'In me be vigor, power, beauty, wealth, merit!'
This, verily, indeed, is loveliness among women: when she has

removed the clothes of her impurity. Therefore when she has removed
the clothes of her impurity and is beautiful, one should approach and
invite her.

7. If she should not grant him his desire, he should bribe her. If she
still does not grant him his desire, he should hit her with a stick or
with his hand, and overcome her, saying: 'With power, with glory I
take away your glory!' Thus she becomes inglorious.
8. If she should yield to him, he says: 'With power, with glory I give
you glory!' Thus they two become glorious.
9. The woman whom one may desire with the thought, 'May she enjoy
love with me!'--after inserting the member in her, joining mouth with
mouth, and stroking her lap, he should mutter:--
'Thou that from every limb art come,

That from the heart art generate,
Thou art the essence of the limbs!
Distract this woman here in me,
As if by poisoned arrow pierced!'
10. Now, the woman whom one may desire with the thought, 'May she
not conceive offspring!'--after inserting the member in her and joining
mouth with mouth, he should first inhale, then exhale, and say: 'With
power, with semen, I reclaim the semen from you!' Thus she comes to
be without seed.
11. Now, the woman whom one may desire with the thought, 'May she
conceive!'--after inserting the member in her and joining mouth with
mouth, he should first exhale, then inhale, and say: 'With power, with
semen, I deposit semen in you!' Thus she becomes pregnant.
12. Now, if one's wife have a paramour, and he hate him, let him put
fire in an unannealed vessel, spread out a row of reed arrows in

inverse order, and therein sacrifice in inverse order those reed arrows,
their heads smeared with ghee, saying:--
'You have made a libation in my fire! I take away your in-breath and
out-breath (prânâpânau)--you, so-and-so!
You have made a libation in my fire! I take away your sons and
cattle 1--you, so-and-so!
You have made a libation in my fire! I take away your sacrifices and
meritorious deeds 1--you, so-and-so!
You have made a libation in my fire! I take away your hope and
expectation 1--you, so-and-so!'
Verily, he whom a Brahman who knows this curses--he departs from

this world impotent and devoid of merit. Therefore one should not
desire dalliance with the spouse of a person learned in sacred lore
(s'rotriya) who knows this, for indeed he who knows this becomes
superior. 2
13. Now, when the monthly sickness comes upon anyone's wife, for
three days she should not drink from a metal cup, nor put on fresh
clothes. Neither a low-caste man nor a low-caste woman should touch
her. At the end of the three nights she should bathe and should have
rice threshed.
14. In case one wishes, 'That a white son be born to me! that he be
able to repeat a Veda! that he attain the full length of life!'--they two
should have rice cooked with milk and should eat it prepared with
ghee. They two are likely to beget [him].

15. Now, in case one wishes, 'That a tawny son with reddish-brown
eyes be born to me! that he be able to recite two Vedas! that he attain
the full length of life!'--they two should have rice cooked with sour
milk and should eat it prepared with ghee. They two are likely to beget
[him].
16. Now, in case one wishes, 'That a swarthy son with red eyes be
born to me! that he be able to repeat three Vedas! that he attain the
full length of life!'--they two should have rice boiled with water and
should eat it prepared with ghee. They two are likely to beget [him].
17. Now, in case one wishes, 'That a learned (pandita) daughter be

born to me! that she attain the full length of life!'--they two should
have rice boiled with sesame and should eat it prepared with ghee.
They two are likely to beget [her].
A. Now, in case one wishes, 'That a son, learned, famed, a frequenter

of council-assemblies, a speaker of discourse desired to be heard, be
born to me! that he be able to repeat all the Vedas! that he attain the
full length of life!'--they two should have rice boiled with meat and
should eat it prepared with ghee. They two are likely to beget [him],
with meat, either veal or beef.
19. Now, toward morning, having prepared melted butter in the

manner of the Sthâlîpâka, 1 he takes of the Sthâlîpâka and makes a
libation, saying: 'To Agni, hail! To Anumati, 2 hail! To the god Savitri
('Enlivener,' the Sun), whose is true procreation 3 (satya-prasava),
hail!' Having made the libation, he takes and eats, Having eaten, he
offers to the other [i.e. to her]. Having washed his hands, he fills a
vessel with water and therewith sprinkles her thrice, saying:--

'Arise from hence, Vis'vavasu! 4
Some other choicer maiden seek!

This wife together with her lord ----' 5
20. Then he comes to her and says:--
'This man (ama) am I; that woman (sâ), thou!

That woman, thou; this man am I!
I am the Sâman; thou, the Rig!
I am the heaven; thou, the earth!
Come, let us two together clasp!

Together let us semen mix,
A male, a son for to procure!'
21. Then he spreads apart her thighs, saying: 'Spread yourselves

apart, heaven and earth!' Inserting the member in her and joining
mouth with mouth, he strokes her three times as the hair lies,
saying:--
'Let Vishnu make the womb prepared!

Let Tyashtri shape the various forms!
Prajâpati--let him pour in!
Let Dhâtri place the germ for thee!
O Sinîvâlî, give the germ;

O give the germ, thou broad-tressed dame!
Let the Twin Gods implace thy germ--
The Asvins, crowned with lotus-wreaths!
22. With twain attrition-sticks of gold

The As'vin Twins twirl forth a flame;

'Tis such a germ we beg for thee,
In the tenth month to be brought forth. 1
As earth contains the germ of Fire (agni),

As heaven is pregnant with the Storm (indra),
As of the points the Wind (vâyu) is germ,
E'en so a germ I place in thee,
So-and-so!'
23. When she is about to bring forth, he sprinkles her with water,
saying.--
Like as the wind doth agitate

A lotus-pond on every side,
So also let thy fetus stir.
Let it come with its chorion.
This fold of Indra's has been made

With barricade enclosed around.
O Indra, cause him to come forth--
The after-birth along with babe!' 2
24. When [the son] is born, he [i. e. the father] builds up a fire, places
him on his lap, mingles ghee and coagulated milk in a metal dish, and
makes an oblation, ladling out of the mingled ghee and coagulated
milk, and saying-
'In this son may I be increased,

And have a thousand in mine house!
May nothing rob his retinue
Of offspring or of animals!
Hail!

The vital powers (prâna) which are in me, my mind, I offer in you.
Hail!
What in this rite I overdid,
Or what I have here scanty made--
Let Agni, wise, the Prosperer,
Make fit and good our sacrifice!
Hail!'
25. Then he draws down to the child's right ear and says 'Speech!
Speech!' three times. Then he mingles coagulated milk, honey, and
ghee and feeds [his son] out of a gold [spoon] which is not placed
within [the mouth], 1 saying: 'I place in you Bhûr! I place in you
Bhuvas! I place in you Svar! Bhûr, Bhuvas, Svar---everything 2 I place
in you!'
26. Then he gives him a name, saying: 'You are Veda.' 3 So this
becomes his secret name. 4
27. Then he presents him to the mother and offers the breast,
saying:--
'Thy breast which is unfailing and refreshing,

Wealth-bearer, treasure-finder, rich bestower,
With which thou nourishest all things esteeméd--
Give it here, O Sarasvatî, to suck from. 5'
28. Then he addresses the child's mother:--
'You are Ilâ, 6 of the lineage of Mitra and Varuna!

O heroine! She has borne a hero!' 7

Continue to be such a woman abounding in heroes--
She who has made us abound in a hero!'
Of such a son, verily, they say: 'Ah, you have gone beyond your
father! Ah, you have gone beyond your grandfather!'
Ah, he reaches the highest pinnacle of splendor, glory, and sacred

knowledge who is born as the son of a Brahman who knows this!
Footnotes
168hume:1 Deictically used.
170hume:1 These same items recur (though not altogether verbatim) in Katha I. 9
as possessions of which an offender is to be deprived by an offended Brahman.
170hume:2 This prohibition recurs verbatim in Pâraskara Grihya Sûtras I. 11. 6; the
last phrase also in S'at. Br. 1. 6. 1. 18.
171hume:1 'Pot-of-cooked-food,' one of the prescribed forms of oblation, namely a

mess of barley or rice cooked with milk.
171hume:2 Originally and in general, the feminine personification of 'Divine Favor,'

as in RV. 10. 59. 6; 10. 167. 3; VS. 34. 8, 9; AV. 1. 18. 2; 5. 7. 4; S'at. Br. 5. 2. 3.
2, 4. Specifically invoked, as here, to favor procreation at AV. 6. 131. 2; 7. 20 (21).
2. In the ritual, associated with the day of the full moon, Ait. Br. 7. 11.
171hume:3 Such is the meaning especially applicable in this context. Elsewhere, e.

g. VS. 10. 28; S'at. Br. 5. 3. 3. 2; 13. 4. 2. 12, this epithet of Savit ri is usually taken
as from another √sû, with the meaning 'whose is true impelling.'
171hume:4 A lecherous demon.

171hume:5 A loose quotation of RV. 10. 85. 22 a, c, d.
172hume:1 The above three quatrains are a loose quotation of the hymn RV. 10.
184. The first quatrain occurs also at AV. 5. 25. 5; the second (with slight
alterations) at AV. 5. 25. 3.
172hume:2 Compare with this the invocation for successful parturition at RV. 5. 78.
7-8.
173hume:1 See the similar directions at Mânava-Dharma-S'âstra 2. 29.
173hume:2 Interpreted by the commentators as earth, atmosphere, and heaven, i.e.

the world-all; or as Rig-Veda, Yajur-Veda, and Sâma-Veda, i.e. all knowledge.
173hume:3 Possibly with an added connotation, as vedo may be the nominative

form also of vedas, 'property, wealth.'
173hume:4 in later works this sacred ceremony of naming is found considerably

elaborated. See Âsvalâyana Grihya Sûtras 1. 15. 3-8; Pâraskara Grihya Sûtras 1.
17-1-4; Gobhila Grihya Sûtras 2. 8. 14-17; and Mânava-Dharma-S'âstra 2. 30-33.
173hume:5 RV. 1. 164. 49 with lines b and c transposed.
173hume:6 Or Idâ, goddess of refreshment in the Rig-Veda.
173hume:7 Or, 'To a hero she has home a hero.'
Next: VI, 5
SIXTH ADHYÂYA.
FIFTH BRÂHMANA.
1. Pautimâshîputra from Kâtyâyanîputra,

2. Kâtyâyanîputra from Gotamîputra,
3. Gotamîputra from Bhâradvâgîputra,
4. Bhâradvâgîputra from Pârâsarîputra,
5. Pârâsarîputra from Aupasvatîputra,
6. Aupasvatîputra from Pârâsarîputra,
7. Pârâsarîputra from Kâtyâyanîputra,
8. Kâtyâyanîputra from Kausikîputra,
9. Kausikîputra from Âlambîputra and Vaiyâghrapadîputra,
10. Âlambîputra and Vaiyâghrapadîputra from Kânvîputra,
11. Kânvîputra from Kâpîputra,
12. Kâpîputra
2. from Âtreyîputra,
13. Âtreyîputra from Gautamîputra,

14. Gautamîputra from Bhâradvâgîputra,
15. Bhâradvâgîputra from Pârasarîputra,
16. Pârasarîputra from Vâtsîputra,
17. Vâtsîputra from Pârasarîputra,
18 1. Pârasarîputra from Vârkârunîputra,
19. Vârkârunîputra from Vârkârunîputra,
20. Vârkârunîputra from Ârtabhagîputra,
21. Ârtabhagîputra from Saungîputra,
22. Saungîputra from Sânkritîputra,
23 2. Sânkritîputra from Âlambâyanîputra,
24. Âlambâyanîputra from Âlambîputra,
25. Âlambîputra from Gayantîputra,
26. Gayantîputra from Mândûkâyanîputra,
27. Mândûkâyanîputra from Mândûkîputra,
28. Mândûkîputra from Sândilîputra,

29. Sândilîputra from Râthîtarîputra,
30 3. Râthîtarîputra from Bhâlukîputra,
31. Bhâlukîputra from Krauñkikîputrau,

32. Krauñkikîputrau from Vaittabhatîputra 1,
33. Vaittabhatîputra from Kârsakeyîputra 2,
34. Kârsakeyîputra from Prâkînayogîputra,
35. Prâkînayogîputra from Sâñgîvîputra 3,
36. Sâñgîvîputra from Prâsñîputra Âsurivâsin,
37. Prâsñîputra Âsurivâsin from Âsurâyana,
38. Âsurâyana from Âsuri,
39. Âsuri
3. from Yâgñavalkya,
40. Yâgñavalkya from Uddâlaka,

41. Uddâlaka from Aruna,
42. Aruna from Upavesi,
43. Upavesi from Kusri,
44. Kusri from Vâgasravas,
45. Vâgasravas from Gihvâvat Vâdhyoga,
46. Gihvâvat Vâdhyoga from Asita Vârshagana,
47. Asita Vârshagana from Harita Kasyapa,
48. Harita Kasyapa from Silpa Kasyapa,
49. Silpa Kasyapa from Kasyapa Naidhruvi,
50. Kasyapa Naidhruvi from Vâk,
51. Vâk from Ambhinî,
52. Ambhinî from Âditya, the Sun.
As coming from Âditya, the Sun, these pure 4 Yagus verses have been
proclaimed by Yâgñavalkya Vâgasaneya.

4 1. The same as far as Sâñgîvîputra (No. 36), then
36. Sâñgîvîputra from Mândûkâyani,

37. Mândûkâyani from Mândavya,
38. Mândavya from Kautsa,
39. Kautsa from Mâhitthi,
40. Mâhitthi from Vâmakakshâyana,
41. Vâmakakshâyana from Sândilya,
42. Sândilya from Vâtsya,
43. Vâtsya from Kusri,
44. Kusri from Yagñavakas Râgastambâyana,
45. Yagñavakas Râgastambâyana from Tura Kâvasheya,
46. Tura Kâvasheya from Pragâpati,
47. Pragâpati from Brahman,
48. Brahman is Svayambhu, self-existent.
Adoration to Brahman!
END
Footnotes
224b:1 The Mâdhyandinas begin with vayam, we, then 1. Bhâradvâgîputra, 2.

Vâtsîmandavîputra, 3. Pârasarîputra, 4. Gârgîputra, 5. Pârâsarî-kaundinîputra, 6.
Gârgîputra, 7. Gârgîputra, 8. Bâdeyîputra, 9. Maushikîputra, 10. Hârikarnîputra, 11.
Bhâradvâgîputra, 12. Paingîputra, 13. Saunakîputra, 14. Kâsyapî-bâlâkyâ-
mâtharîputra, 15. Kautsîputra, 16. Baudhîputra, 17. Sâlankâyanîputra, 18.
Vârshaganîputra, 19. Gautamîputra, 20. Âtreyîputra, 21. Gautamîputra, 22.
Vâtsîputra, 23. Bhâradvâgîputra, 24. Pârâsarîputra, 25. Vârkârunîputra; then from
No. 20 as in the Kânva text.

This stem is called by Sankara, Samastapravakanavamsah, and Ânandagiri adds,
pûrvau vamsau purushaviseshitau, tritîyas tu strîviseshitah, strîprâdhânyât.
Dvivedaganga writes, putramanthakarmanah strîsamskârârthatvenoktatvât
tatsannidhânâd ayam vamsah strîprâdhânyenokyate.
225:1 M. has only one.
225:2 M. inverts 23 and 24.
225:3 Deest in M.
226:1 Vaidabhritîputra, M.
226:2 Bhâlukîputra, M.
226:3 Kârsakeyîputra after 35 in M.
226:4 They are called suklâni, white or pure, because they are not mixed with
Brâhmanas, avyâmisrâni brâhmanena (doshair asankîrnâni,
paurusheyatvadoshadvârâbhâvâd ityarthah). Or they are ayâtayâmâni, unimpaired.
Ânandagiri adds, Pragâpatim ârabhya Sâñgîvîputraparyantam (No. 36)
Vâgasaneyisâkhâsu sarvâsv eko vamsa ityâha samânam iti. Dvivedaganga says:
Vâgisâkhâvakkhinnânâm p. 227 yagushâm Sûryenopadishtatvam Yâgñavalkyena
prâptatvam ka purâneshu prasiddham.
227:1 This last paragraph is wanting in the Mâdhyandina text, but a very similar
paragraph occurs in Satapatha-brâhmana X, 6, 5, 9, where, however, Vâtsya comes
before Sândilya.
END

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BRIHADÂRANYAKA- UPANISHAD.

73:3 Agni or fire, as pervading everything, as universally present in nature.

74:2 Klomânah is explained as a plurale tantum (nityam bahuvakanam ekasmin),

74:3 'When it yawns.' Ânandagiri.

1. In the beginning there was nothing (to be perceived) p. 75 here

6. He desired to sacrifice again with a greater sacrifice. He toiled and

1. There were two kinds of descendants of Pragâpati, the Devas and

20. He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and

21. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-

He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-

22. Or because he is equal (sama) to a grub, equal to a gnat, equal to

23. He (breath) is Udgîtha 2. Breath verily is Ut, for by breath this

24. And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna),

25. He who knows what is the property of this Sâman, obtains

27. He who knows what is the support of that Sâman, he is supported.

Next follows the Abhyâroha 1 (the ascension) of the Pavamâna verses.

'Lead me from the unreal to the real! Lead me p. 84 from darkness to

When he says, 'Lead me from darkness to light,' darkness is verily

When he says, 'Lead me from death to immortality,' there is nothing

75:1 We ought to read arkasyârkatvam, as in Poley's edition, or ark-kasyârkkatvam,

75:2 As Agni, Vâyu, and Âditya.

76:3 The interjectional theory.

77:1 Or glory (senses) and power. Comm.

77:2 He considered himself as the horse. Roer.

78:1 Called the Udgîtha-brâhmana. In the Mâdhyandina-sâkhâ, the Upanishad, which

79:1 This is the chief or vital breath, sometimes called mukhya.

80:2 See Deussen, Vedanta, p. 359.

80:3 To distant people.

81:3 Read pratipratih; see Poley, and Weber, p. 1180.

84:1 See Deussen, Vedânta, p. 86.

1. In the beginning this was Self alone, in the shape of a person

2. He feared, and therefore any one who is lonely fears. He thought,

3. But he felt no delight. Therefore a man who is lonely feels no

4. She thought, 'How can he embrace me, after having produced me

7. Now all this was then undeveloped. It became developed by form

He cannot be seen, for, in part only, when breathing, he is breath by

8. This, which is nearer to us than anything, this Self, is dearer than a

85:1 Called Purushavidhabrâhmana (Mâdhyandina-sâkhâ, p. 1050). See Muir,

87:1 Or, when he created the best gods.

87:3 The Comm. takes asau-nâmâ as a compound, instead of idam-nâmâ. I read

87:4 Cf. Kaush. Br. Up. VI, 19.

89:1 Observe the change from tad, it, to sa, he.

89:2 More powerful than the Kshatra or warrior caste. Comm.

90:1 Is enjoyed by them all. Comm.

1. 'When the father (of creation) had produced by knowledge and

The up-breathing, the down-breathing, the back-breathing, the out-

8. These are what is known, what is to be known, and what is

9. What is to be known, has the form of mind, for mind is what is to be

22. Now with regard to the deities.

23. And here there is this Sloka:

91:2 Mâdhyandina text, p. 1054.

92:1 It belongs to all beings.

93:2 See Deussen, Vedânta, p. 358.

93:3 Firmness, strength. Comm.

95:1 Meant for nychthemera.

95:2 When he is just invisible at the new moon.