Now then, Yajnavalkya had two wives, Maitreyi and Katyayani. Of the two, Maitreyi was a discourser on sacred knowledge (brahma-vddinz) \ Katyayani had just (eva) a woman's knowledge in that matter (tarhi\ Now then, Yajnavalkya was about to commence another mode of life.

' Maitreyi! ' said Yajnavalkya, ' lo, verily, I am about to wander forth 4 from this state. Behold! Let me make a final settlement for you and that Katyayani.' of the technical philosophical meaning of ' Brahma.' pravrajaka, pravrajita, for « a religious mendicant/

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

Then spake Maitreyi: 'What should I do with that through which I may not be immortal? What you know, Sir— that, indeed, explain to me.

Then spake Yajnavalkya: < Though, verily, you, my lady, were dear to us, you have increased your clearness. Behold, then, lady, I will explain it to you. But, while I am expound- ing, do you seek to ponder thereon/

Then spake 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 the cattle are cattle dear, but for love of the Soul cattle are dear. Lo, verily, not for love of Brahmanhood is Brahmanhood dear, but for love of the Soul Brahmanhood Is dear. Lo, verily, not for love of Kshatrahood is Kshatrahood dear, but for love of the Soul Kshatrahood is dear. 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 Vedas are the Vedas dear, but for love of the Soul the Vedas are dear. Lo, verily, not for love of the beings (bkuta) 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. 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 Maitreyl. 1 L Lo, verily, in the Soul's being seen hearkened to, thought on, understood, this world-all is known,

Brahmanhood deseits him who knows Brahrnanhood in aught else than the Soul. Kshatrahood deserts him who knows Kshatrahood in aught else than the Soul. The worlds desert him who knows the worlds in aught else than the Soul. The gods desert him who knows the gods in aught else than the Soul. The Vedas desert him who knows the Vedas in aught else than the Soul. Beings desert him who knows beings in aught else than the Soul. Everything deserts him who knows everything in aught else than the Soul. This Brahmanhood, this Kshatrahood, these worlds, these gods, these Vedas, all 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 externariounds, 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 (bkuta) has been breathed forth that which is Rig- Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases, Legend (itihasa\ Ancient Lore (purana\ Sciences (mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms (sutra), Explanations (anuuyakhydna), Commentaries (uya- kkyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.

It is — as the uniting-place of all waters is the sea, like- wise the uniting-place of all touches is the skin; likewise the uniting-place of all tastes is the tongue; likewise the uniting- place of all odors is the nose; likewise the uniting-place of all forms is the eye; likewise the uniting-place of all sounds is the ear; likewise the uniting-place of all intentions is the mind; 1 A designation of the Atharva-Veda. likewise the uniting-place of all knowledges is the heart; like- wise the uniting-place of all actions is the hands; likewise the uniting-place of all pleasures is the generative organ; likewise the uniting-place of all evacuations is the anus; likewise the uniting-place of all journeys is the feet; likewise the uniting- place of all Vedas is speech.

It is—as is a mass of salt, without inside, without outside, entirely a mass of taste, even so, verily, is this Soul, without inside, without outside, entirely a mass of knowledge. Arising out of these elements, into them also one vanishes away. After death there is no consciousness (samjTia). Thus, lo, say I.' Thus spake Yajnavalkya.

Then said Maitreyl: 'Herein, indeed, you have caused me, Sir, to arrive at the extreme of bewilderment. Verily, I understand It [i. e. this Atmaii\ not/ Then said he: 'Lo, verily, I speak not bewilderment. Imperishable, lo, verily, is this Soul, and of indestructible quality.

For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyl. Such, lo, indeed, is immortality.' After speaking thus, Yajnavalkya departed, 1 La