c Maitreyi! said Yajnavalkya, Mo, verily, I am about to go forth from this state. Behold! let me make a final settlement for you and that Katyayani.'

Then said Maitreyi. ' If now, Sir, this whole earth filled with wealth were mine, would I be immortal thereby? ' c No, said Yajnavalkya. c As the life of the rich, even so would your life be. Of immortality, however, there is no hope through wealth.'

Then said Maitreyi: ' What should I do with that through which I may not be immortal? What you know, Sir — that, indeed, tell me! '

Then said Yajnavalkya: ' Ah (bata) \ Lo (arc\ dear (priya) as you are to us, dear is what you say! Come, sit down. I will explain to you. But while I am expounding, do you seek to ponder thereon.

Then said he: * Lo, verily, not for love of the husband is a husband dear, but for love of the Soul (Atman) a husband is dear. Lo, verily, not for love of the wife is a wife dear, but for love of the Soul a wife is dear. Lo, verily, not for love of the sons are sons dear, but for love of the Soul sons are dear. Lo, verily, not for love of the wealth is wealth dear, but for love of the Soul wealth is dear. Lo, verily, not for love of Brahmanhood 2 (brahma) is Brahmanhood dear, but for love of the Soul Brahmanhood is dear. Lo, verily, not for love of Kshatrahood' (ksatrd) is Kshatra- hood dear, but for love of the Soul Kshatrahood is dear. this more technical meaning, designating ( stage in the life of a Brahman ' (atrama);

e. from being a 'householder' (grhastka) he is going on to be an 'anchorite' (vanajbrastha) in the order of the £ four stages.' a From the more simple, general conception of brahma as ' devotion * and Lo, verily, not for love of the worlds are the worlds dear, but for love of the Soul the worlds are dear. Lo, verily, not for love of the gods are the gods dear, but for love of the Soul the gods are dear. Lo, verily, not for love of the beings (bhuta) are beings dear, but for love of the Soul beings are dear. Lo, verily, not for love of all is all dear, but for love of the Soul all is dear. priesthood or 'the Brahman class.' Likewise from the more simple, general conception of ksatra as ' rule' was developed^ more specific, technical application, The trend of this process is discernible in the Rig- Veda at i. 157. 2, the earliest instance where the two words are associated. Various stages may be noted in other passages where the two words are connected. In the Atharva-Veda at 1 5 8 they would seem to be used (unless, indeed, figuratively) in the primary, non- technical sense, for they are mentioned along with othei qualities of a Kshatnya. But the technical significance is evident in AV. 2. 15. 4 and 15. 10. 2-; while m AV. 9. 7. 9 the social classes as such are unmistakably emphasized. Similarly in the Vajasaneyi-Samhita: — in 19. 5 the primary meaning is dominant; in 5. 2,

3; 7 21; 14. 24; 18, 3 the more technical meaning is evident, while brahma and ksatra are mentioned along with other caste terms at 1 10- (with m$, 'the people'); 18. 48; 20. 17, 25; 26. 2, 30, 5 (with vaifya and sudra}. Similarly in the Aitareya Brahmana where the two words are associated — at 3. n and 7 21, with the primary meaning dominant, there seems to be a touch of the technical significance; at 7. 22, 2 the social classes are designated, although it comes out clearly that they are such because charactenzed by the abstract qualities brahma and ksatra respectively; they are mentioned as distinct classes at 2. 3 (along with the w£) and at 7. 1 (along with vattya and Siidrd). Similarly in the Satapatha Brahmana wheie the two words are associated: — the primary conceptions are apparent in n 4 3 11- where brahma and ksatra are qualities or characteristics co-ordinated with other objects desired m prayer; but these qualities are felt as characteristic of certain social classes, as also of certain gods (Brihaspati and Mitra respectively) correlated there- with (in 10. 4. i. 5 Indra and Agm, in 5. 1 1. 1 1 Brihaspati and Indra, in 4. 1. 4. 1- Mitra and Varuna respectively); brahma and ksatra are also simply technical designations of the social classes in i. 2. i. 7, 3. 5. 2. n, 4 2. 2 1; 9. 4. i. 7-;

7. 3 12; 13. 1,5.2. Still further advanced class differentiation is evidenced by the use of brahma and ksatra along with vi§ as designations of the * priesthood,* n. 2. 7. 14-16. This conspectus of usage furnishes corroboration to the inherent probability that here (in the Upanishad which forms th§ conclusion of the Satapatha Brahmana), especially in § 6, the words brahma tnd ksatra are class-designation^, pregnant, however, with the connotation of the respective qualities. Accoidingly, the (hybrid) word ' Brahmanhood ' can perhaps best express both ' the Brahman class ' and the quality of * devotion ' or ' sanctity ' characterizing the priesthood. Similarly the woid ' Kshatrahood ' is used to designate both 'the Kshatnya class' and the quality of * warrior-rule ' characterizing the nobility. 9 H 2 Lo, verily, It is the Soul (Atman) that should be seen, that should be hearkened to, that should be thought on, that should be pondered on, O Maitreyi. Lo, verily, with the seeing of, with the hearkening to, with the thinking of, and with the understanding of the Soul, this world-all is known.

Brahmanhood has deserted him who knows Brahman- hood in aught else than the Soul. Kshatrahood has deserted him who knows Kshatrahood in aught else than the Soul. The worlds have deserted him who knows the worlds in aught else than the Soul. The gods have deserted him who knows the gods in aught else than the Soul. Beings have deserted him who knows beings in aught else than the Soul. Eveiy thing has deserted him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these beings, everything here is what this Soul is.

It is — as, when a drum is being beaten, one would not be able to grasp the external sounds, but by grasping the drum or the beater of the drum the sound is grasped,

It is — as, when a conch-shell is being blown, one would not be able to grasp the external sounds, but by grasping the conch-shell or the blower of the conch-shell the sound is grasped.

It is — as, when a lute is being played, one would not be able to grasp the external sounds, but by grasping the lute or the player of the lute the sound is grasped,

It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.

Then spake Maitrey!: 'Herein, indeed, you have be- wildered me. Sir — in saying (iti): " After death there is no consciousness " 1 ' Then spake Yajnavalkya: c Lo, verily, I speak not bewilder- ment (moha). Sufficient, lo, verily, is this for understanding.

For where there is a duality (dvaita), as it were (iva\ there one sees another; there one smells another; there one hears another; there one speaks to another; there one thinks of another; there one understands another. Where, verily, everything has become just one's own self, then whereby and whom would one smell? then whereby and whom would one see? then whereby and whom would one hear? then whereby and to whom would one speak? then whereby and on whom would one think? then whereby and forth whom would one understand? Whereby would one under- stand him by whom one understands this All? Lo, whereby would one understand the understander? '