Item List

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.'

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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 Atharvâṅgirasas, 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: 'Udaṅka Saulbâyana told me that life (prâna) 2 is Brahman.'

Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did

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[paragraph continues]Udaṅka 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?'

Ganaka Vaideha said: 'He did not tell me.'

Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

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 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.'

4. Yâgñavalkya said: 'Let us hear what anybody may have told you.'

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Ganaka Vaideha replied: 'Barku Vârshna told me that sight (kakshus) is Brahman.'

Yâgñavalkya said: 'As one who had (the benefit of a good) father, 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?'

Ganaka Vaideha said: 'He did not tell me.'

Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

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 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.'

5. Yâgñavalkya said: 'Let us hear what anybody may have told you.'

Ganaka Vaideha replied: 'Gardabhîvibhîta Bhâradvâga told me that hearing (sruta) is Brahman.'

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Yâgñavalkya said: 'As one who had (the benefit of a good) father, 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?'

Ganaka Vaideha said: 'He did not tell me.'

Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

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 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.'

6. Yâgñavalkya said: 'Let us hear what anybody may have told you.'

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Ganaka Vaideha replied: 'Satyakâma Gâbâla told me that mind 1 (manas) is Brahman.'

Yâgñavalkya said: 'As one who had (the benefit of a good) father, 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?'

Ganaka Vaideha said: 'He did not tell me.'

Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

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 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.'

7. Yâgñavalkya said: 'Let us hear what anybody may have told you.'

Ganaka Vaideha replied: 'Vidagdha Sâkalya told me that the heart (hridaya) is Brahman.'

Yâgñavalkya said: 'As one who had (the benefit

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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?'

Ganaka Vaideha said: 'He did not tell me.'

Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

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.'

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.'

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

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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

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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).'

1. Yâgñavalkya came to Ganaka Vaideha, and he did not mean to speak with him 1. But when formerly

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[paragraph continues]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.'

Ganaka Vaideha said: 'So indeed it is, O Yâgñavalkya.'

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;

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for, having fire alone for his light, man sits, moves about, does his work, and returns.'

5. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and 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.'

Ganaka Vaideha said: 'So indeed it is, O Yâgñavalkya.'

6. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and 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,

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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

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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."

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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.

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[paragraph continues]I give you, Sir, a thousand. Speak on for the sake of emancipation.'

16. Yâgñavalkya said: 'That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.'

Ganaka Vaideha said: 'So it is indeed, Yâgñavalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.'

17. Yâgñavalkya said: 'That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream).

18. 'In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking.

19. 'And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams.

20. 'There are in his body the veins called Hitâ, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red 1. Now

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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

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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

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seer, because it cannot perish. But there is then no second, nothing else different from him that he could see.

24. 'And when (it is said that) there (in the Sushupti) he does not smell, yet he is smelling, though he does not smell. For smelling is inseparable from the smeller, because it cannot perish. But there is then no second, nothing else different from him that he could smell.

25. 'And when (it is said that) there (in the Sushupti) he does not taste, yet he is tasting, though he does not taste. For tasting is inseparable from the taster, because it cannot perish. But there is then no second, nothing else different from him that he could taste.

26. 'And when (it is said that) there (in the Sushupti) he does not speak, yet he is speaking, though he does not speak. For speaking is inseparable from the speaker, because it cannot perish. But there is then no second, nothing else different from him that he could speak.

27. 'And when (it is said that) there (in the Sushupti) he does not hear, yet he is hearing, though he does not hear. For hearing is inseparable from the hearer, because it cannot perish. But. there is then no second, nothing else different from him that he could hear.

28. 'And when (it is said that) there (in the Sushupti) he does not think, yet he is thinking, though he does not think. For thinking is inseparable from the thinker, because it cannot perish.

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[paragraph continues]But there is then no second, nothing else different from him that he could think.

29. 'And when (it is said that) there (in the Sushupti) he does not touch, yet he is touching, though he does not touch. For touching is inseparable from the toucher, because it cannot perish. But there is then no second, nothing else different from him that he could think.

30. 'And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know.

31. 'When (in waking and dreaming) there is, as it were, another, then can one see the other, then can one smell the other, then can one speak to the other, then can one hear the other, then can one think the other, then can one touch the other, then can one know the other.

32. 'An ocean 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

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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),

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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.'

1. Yâgñavalkya continued: 'Now when that Self, having sunk into weakness 3, sinks, as it were, into

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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

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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

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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

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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,

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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

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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,

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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

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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.

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

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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.

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'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;

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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, Atharvâṅgirasas, 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.

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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).

1. Now follows the stem 2:

1. (We) from Pautimâshya,
2. Pautimâshya, from Gaupavana,
3. Gaupavana from Pautimâshya,



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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,



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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 Âṅgirasa,
45. Ayâsya Âṅgirasa 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,



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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.