(4) For he is the Breath shining forth in all beings, and he who understands this becomes truly wise, not a talker only. He revels in the Self, he delights in the Self, and having performed his works (truthfulness, penance, meditation, &c.) he rests, firmly established in Brahman, the best of those who know Brahman.

(5) fra-na (in-breath), ap-d-na (out-breath), vy-a-na (diffused breath) — eight syllables. Of eight syllables, verily, is one line of the GayatrT. And that [series], indeed, is that [line] of it. As much breathing as there is here, so much indeed does he win who knows thus that line of it. That is its fourth, the sightly, foot, namely the one above- the-darksome who glows yonder. This fourth is the same as the Turlya. It is called the ' sightly (darsatam) foot,' because it has come into sight (dadrse), as it were. And he is called far above everything darksome. Thus he glows with luster and glory who knows thus that foot of it

(1) Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured. He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajapati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods. Breath, the unfailing power in a person: like the unwearying world-breath, wind

(4) On whom the five peoples And space are established — Him alone I, the knowing, I, the immortal, Believe to be the Soul, the immortal Brahma. 1 8. They who know the breathing of the breath, The seeing of the eye, the hearing of the ear, (The food of food), the thinking of the mind — They have recognized the ancient, primeval Brahma. 3 A variation of this stanza is found at Isa 3.

(1) There is this verse on the subject: — From whom the sun. rises And in whom it sets — in truth, from Breath it lises, and in Breath it sets — Him the gods made law (dharmd)\ He only today and tomorrow will be. Verily, what those [functions] undertook of old, even that they accomplish today. Therefore one should practise but one activity. He should breathe in and breathe out, wishing, which he practises he should desire to fulfil to the end. Thereby he wins complete union with that divinity [i.e. Breath] and residence in the same world.

(1) Whatever is unknown is a form of Breath, for Breath is unknown. Breath, having become this, helps him. n. Of this Speech the earth is the body. Its light-form is this [terrestrial] fire. As far as Speech extends, so far extends the earth, so far this fire. v

(1) He divided himself (atmanam) threefold: [fire (agni) one third], the sun (aditya) one third, wind (vayii) one third. He also is Life (prdna) divided threefold. The eastern direction is his head. Yonder one and yonder one are the foie quarters. Likewise the western direction is his tail. Yonder one and yonder one 5 are the hind quarters. South and north are the flanks. The sky is the back. The atmosphere is the belly. This [earth] is the chest. He stands firm in the waters. He who knows this, stands firm wherever he goes.

(2) Now the formless [Brahma] is the breath and the space which is within the self. This is immortal, this is moving, this is the yon. The essence of this unformed, immortal, moving, yonder [Brahma] is this Person who is in the right eye, for he is the essence of the yonder.

(4) The eastern breaths are his eastern quarter. The southern breaths are his southern quarter. The western breaths are his western quarter. The northern breaths are his northern quarter. The upper breaths are his upper quarter [i.e. the zenith]. The lower breaths are his lower quarter [i.e. the nadir]. All the breaths are all his quarters. But the Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it cannot be seized. It is indestructible, for it cannot be destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. Verily, Janaka, you have reached fearlessness/ — Thus spake Yajnavalkya. Janaka, [king] of Videha, said: ' May fearlessness come unto you, noble Sir, you who make us to know fearlessness. Adora- tion to you! Here are the Videhas, here am I [as your servants].'

(4) Fire (the sky) is his head, his eyes the sun and the moon, the quarters his ears, his speech the Vedas disclosed, the wind his breath, his heart the universe; from his feet came the earth; he is indeed the inner Self of all things.

(1) Likewise of that Breath, water is the body. Its light- form is yon moon. As far as Breath extends, so far extends water, so far yon moon. These are all alike, all infinite. Verily he who worships them as finite wins a finite world. Likewise he who worships them as infinite wins an infinite world. One's self identified with the sixteenfold Prajapati

(3) 'He (Brahman) it is who sends up the breath (prâna), and who throws back the breath (apâna). All the Devas (senses) worship him, the adorable (or the dwarf), who sits in the centre.'

(4) f Let us hear what anybody may have told you/ [con- tinued Yajfiavalkya]. ' Udanka Saulbayana told me: "Brahma, verily, is the breath of life (prana)" ' As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Saulbayana say, f< Brahma is the breath of life." For he might have thought, " What can one have who is without the breath of life? " But did he tell you Its seat and support? ' I He did not tell me. c Forsooth, your Majesty, that is a one-legged [Brahma].' c Verily, Yajfiavalkya, do you here tell us. should worship It as the dear (przya).' £The breath of life itself, your Majesty/ said he. c Verily, out of love for the breath of life, your Majesty, one has sacrifice offered for him for whom one should not offer sacrifice, one accepts from him from whom one should not accept. Out of love of just the breath of life, your Majesty, there arises fear of being killed wherever one goes. The highest Brahma, your Majesty, is in truth the breath of life. The breath of life leaves not him who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods/ I 1 will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: c My father thought that without having instructed one should not accept/

(1) Now with reference to the divinities. — c Verily, I am going to blaze/ began the Fire. c I am going to give forth heat/ said the Sun. e I am going to shine/ said the Moon. So said the other divinities, each according to his divine nature. As Breath holds the central position among the vital breaths [or functions], so Wind among these divinities; for the other divinities have their decline, but not Wind The Wind is that divinity which never goes to rest.

(5) If one should receive these three worlds full, he would receive that first line of it [i.e. the Gayatri]. If one should receive as much as is this threefold knowledge, he would receive that second line of it. If one should receive as much as there is breathing here, he would receive that third line of it. But that fourth (turlyd), sightly foot, the one above-the-darksome, who glows yonder, is not obtainable by any one whatsoever. Whence, pray, would one receive so much '

(2) Gargya said: cThe sound here which follows after one as he goes — him, indeed, I worship as Brahma ' ' Ajatas'atru said: 'Talk not to me about him! I worship him, verily, as Life (asu). To him who worships him as such there comes a full length of life (dyu) in this world. Breath (prdna) leaves him not before the time.'

(1) Likewise of that Mind the sky is the body. Its light- form is yon sun. As far as Mind extends, so far extends the sky, so far yon sun. These two [the fire and the sun] entered sexual union. Therefrom was born Breath. He is Indra. He is without a rival. Verily, a second person is a rival He who knows this has no rival.