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(4) He said to him: 'Two kinds of knowledge must be known, this is what all who know Brahman tell us, the higher and the lower knowledge.'

(10) And this is declared by the following Rik-verse: 'Let a man tell this science of Brahman to those only who have performed all (necessary) acts, who are versed in the Vedas, and firmly established in (the lower) Brahman, who themselves offer as an oblation the one Rishi (Agni), full of faith, and by whom the rite of (carrying fire on) the head has been performed, according to the rule (of the Âtharvanas).'

(4) This very [doctrine] has been declared in the verse: — This eternal greatness of a Brahman Is not increased by deeds (karma), nor diminished. One should be familiar with it. By knowing it, One is not stained by evil action. Therefore, having this knowledge, having become calm, subdued, quiet, patiently enduring, and collected, one sees the Soul just in the soul. One sees everything as the Soul. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, free from impurity, free from doubt, he becomes a Brahman. This is the Brahma-world, O king/ said Yajnavalkya. [Janaka said:] ' I will give you, noble Sir, the Videhas and myself also to be your slave.'

(4) Janaka, [king] of Videha, descending from his cushion and approaching, said: c Adoration to you, Yajnavalkya. Do you instruct me.' He [i.e. Yajnavalkya] said: 'Verily, as a king about to go on a great journey would prepare a chariot or a ship, even so you have a soul (atman) prepared with these mystic doctrines (tipanisad}. So, being at the head of a troop, and wealthy, learned in the Vedas, and instructed in mystic doctrines, whither, when released hence, will you go? ' ' That I know not, noble Sir — whither I shall go/ 2, £ Indha (i. e. the Kindler) by name is this person here in the right eye. Him, verily, who is that Indha people call " Indra" 1 K % cryptically, for the gods are fond of the cryptic, as it were, and dislike the evident.

(25) 'Who then knows where He is, He to whom the Brahmans and Kshatriyas are (as it were) but food, and death itself a condiment?'

(4) If one is fortunate among men and wealthy, lord over others, best provided with all human enjoyments — that is the highest bliss of men. Now a hundredfold the bliss of men is one bliss of those who have won the fathers' world. Now a hundredfold the bliss of those who have won the fathers' world is one bliss in the Gandharva- world. A hundredfold the bliss in the Gandharva-world is one bliss of the gods who gain their divinity by meritorious works. A hundredfold the bliss of the gods by works is one bliss of the gods by birth and of him who is learned in the Vedas, who is without crook- edness, and who is free from desire. A hundredfold the bliss of the gods by birth is one bliss in the Prajapati- world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. A hundredfold the bliss in the Prajapati-world is one bliss in the Brahma-world and of him who is learned in the Vedas, who is without crookedness, and who is free from desire. This truly is the highest world. This is the Brahma-world, O king/ — Thus spake Yajnavalkya, [Janaka said:] c I will give you, noble Sir, a thousand [cows]. Speak further than this, for my release.' Then Yajnavalkya feared, thinking: ' This intelligent king has driven me out of every corner.' l

(6) Om \ Verily, he who knows the chiefest and best, becomes the chiefest and best of his own [people]. Breath (prdna\ verily, is chiefest and best. He who knows this becomes the chiefest and best of his own [people] and even of those of whom he wishes so to become. 5 A parallel passage in simpler form is Chand. 5.1. 1-5,

(3) Then Uddalaka Arum questioned him. 'Yajfiavalkya,' said he, ' we were dwelling among the Madras in the house of Patancala Kapya, studying the sacrifice. He had a wife possessed by a spirit (gandharvd). We asked him: " Who arc you? " He said: " I am Kabandha Atharvana." He said to Patancala Kapya and to us students of the sacrifice: fCDo you know, O Kapya, that thread by which this world and the other world and all things are tied together? " Patancala Kapya said: "I do not know it, Sir/ He said to Patancala Kapya and to us students of the sacrifice: * Pray do you know, O Kapya, that Inner Controller who from within controls this world and the other world and all things? " Patancala Kapya said: " I do not know him, Sir." He said to Patancala Kapya and to us students of the sacrifice: a Verily, Kapya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything/' Thus he [i.e. the spirit] explained it to them. And I know it. If you, O Yajfiavalkya, drive away the Brahma-cows without knowing that thread and the Inner Controller, your head will fall off/ ' Verily, I know that thread and the Inner Controller,; Any one might say "I know, I know." Do you tell what you know/

(6) Verily, Svetaketu Aruneya went up to an assembly of Pancalas. He went up to Pravahana Jaibali while the latter was having himself waited upon. He, looking up, said unto him, f Young man! ' ' Sir!' he replied. f Yes/ said he. a. ' Know you how people here, on deceasing, separate in different directions? ** ' No/ said he. ' Know you how they come back again to this world? ' c No/ said he. 'Know you why yonder world is not filled up with the many who continually thus go hence? ' ' No/ said he. 1 A parallel account is found in Chand. 5. 3-10. 1 6 < Know you in which oblation that is offered the water be- comes the voice of a person, rises up, and speaks? ' ' No,' said he. ' Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer: — Two paths, I've heard — the one that leads to fathers, And one that leads to gods — belong to moitals. By these two, every moving thing here travels, That is between the Father and the Mother.'

(3) He said to them: < Venerable Brahmans, let him of you who is the best Brahman drive away these cows/ Those Brahmans durst not. Then Yajnavalkya said to his pupil: ' Samasravas, my dear, drive them away.' He drove them away. The Brahmans were angry. ' How can he declare himself to be the best Brahman among us? ' Now there was Asvala, the Hotri-priest of Janaka, [king] of Videha. He asked him: < Yajfiavalkya, are you now the best Brahman among us? * He replied, < We give honor to the best Brahman. But we are really desirous of having those cows/ Thereupon Asvala, the Hotri-priest, began to question him.

(1) Verily, the person here who knows this, is himself that Prajapati with the sixteen parts who is the year. The fifteen parts are his wealth. The sixteenth part is his self (atman). In wealth alone [not in self] is one increased and diminished. That which is the self (atman) is a hub; wealth, a felly. Therefore even if one is overcome by the loss of everything, provided he himself lives, people say merely. ' He has come off with the loss of a felly! ' The three worlds and how to win them j 6. Now, there are of a truth three worlds — the world of men, the world of the fathers, and the world of the gods.. This world of men is to be obtained by a son only, by no other means; the world of the fathers, by sacrifice; the world of the gods, by knowledge. The world of the gods is verily the best of worlds. Therefore they praise knowledge. A father's transmission to his son

(2) Ajatasatru said: ' Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking BR1HAD-ARANYAKA UPANISHAD [-3.1. " He will tell me Brahma/' However, I shall cause you to know him clearly/ He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: [i.e. Ajatasatru] woke him by rubbing him with his hand. That one arose.

(4) ' Yajnavalkya, what light does a person here have? ' ' He has the light of the sun, O king/ he said, c for with the sun, indeed, as his light one sits, moves around, does his work, and returns. ( Quite so, Yajnavalkya.

(229) But he whom those who discriminate praise continually day after day, as without blemish, wise, rich in knowledge and virtue, who would dare to blame him, like a coin made of gold from the Gambû river? Even the gods praise him, he is praised even by Brahman.

(1) He was not yet developed. He created still further a better form, Law (dharma). This is the power (ksatra) of the Kshatriya class (ksatra), viz. Law. Therefore there is nothing higher than Law. So a weak man controls a strong man by Law, just as if by a king. Verily, that which is Law is truth. Therefore they say of a man who speaks the truth, < He speaks designate the military and princely class, as contrasted with the priestly class of Brahmans, See page 98, note 2. the Law/ or of a man who speaks the Law, < He speaks the truth/ Verily, both these are the same thing.

(1) Verily, in the beginning this world was Brahma, It knew only itself (atmanam): is the source of Kshatrahood. Therefore, even if the king attains supremacy, he rests finally upon Brahmanhood as his own source, So whoever injures him [i.e. a Brahman] attacks his own source. He fares worse in proportion as he injures one who is better. is. He was not yet developed. He created the Vis (the commonalty),those kinds of gods that are mentioned in numbers: the Vasus, the Rudras, the Adityas, the Vi^vadevas, the Maruts.

(6) Then he said: 'As truly as this knowledge has never heretofore dwelt with any Brahman (brd/imana) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus! ' He continued (iti):

(4) People see his pleasure-ground; Him no one sees at all. " Therefore one should not wake him suddenly," they say. Hard is the curing for a man to whom He does not return. Now some people say: " That is just his waking state, for whatever things he sees when awake, those too he sees when asleep." [This is not so, for] there [i.e. in sleep] the person Is self-illuminated/ [Janaka said:] < I will give you, noble Sir, a thousand [cows]. Declare what is higher than this, for my release [from trans- migration].'

(1) So that Brahma [appeared as] Kshatra, Vis, and Sudra. So among the gods Biahma appeared by means of Agni, among men as a Brahman, as a Kshatriya by means of the [divine] Kshatriya, as a Vaisya by means of the [divine] Vai^ya, as a Sudra by means of the [divine] Sudra. Therefore people desire a place among the gods in Agni, among men in a Brah- man, for by these two forms [pre-eminently] Brahma appeared. Now whoever depaits from this world [i. e. the world of the Atman] without having recognized it as his own, to him it is of no service, because it is unknown, as the unrecited Vedas or any other undone deed [do not help a man]. Verily, even if one performs a great and holy work, but without knowing this, that work of his merely perishes in the end. One should worship the Self alone as his [true] world The work of him who worships the Self alone as his world does not perish, for out of that very Self he creates whatsoever he desires. 1 6. Now this Self, verily, is a world of all created things. In so far as a man makes offerings and sacrifices, he becomes the world of the gods In so far as he learns [the Vedas], he becomes the world of the seers (rsi). In so far as he offers libations to the fathers and desiies offspring, he becomes the world of the fathers. In so far as he gives lodging and food to men, he becomes the world of men. In so far as he finds grass and water for animals, he becomes the world of animals. In so far as beasts and birds, even to the ants, find a living in his houses, he becomes their world. Verily, as one would desire security for his own world, so all creatures wish security for him who has this knowledge. This fact, verily, is known when it is thought out.

(4) ' Let us hear what anybody may have told you,' [con- tinued Yajnavalkya]. 'Jitvan Sailini told me: " Brahma, verily, is speech (vac)"' [said Janaka]. 'As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Sailina say, " Brahma, verily, is speech." For he might have thought (iti), '* What can one have who can not speak? " But did he tell you Its seat and support?' ' He did not tell me.' ' Forsooth, your Majesty, that is a one-legged [Brahma].' ' Its seat is just speech; Its support, space (akasa). One should worship It as intelligence (prajna)' ' What is Its quality of intelligence, Yajnavalkya? ' 'Just speech, your Majesty,' said he. c Verily, by speech, your Majesty, a friend is recognized. By speech alone, your Majesty, the Rig- Veda, the Yajur-Veda, the Sama-Veda, the [Hymns] of the Atharvans and Angirases, Legends (itika$a\ Ancient Lore (pur and], Sciences (vidya), Mystic Doctrines (upanisad)) Verses (sloka), Aphorisms (sutra\ Explanations (anuvyakhyand)) Commentaries (uyakkyana), what is offered in sacrifice and as oblation, food and drink, this world and the other, and all beings are known. The highest Brahma, your Majesty, is in truth speech. Speech does not desert him be noted, takes the active bruyat as if it were middle voice — a late epic usage. 2 A designation of the Atharva-Veda. who, knowing this, worships it as such. All things run unto him. He, having become a god, goes even to the gods/ { I will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajfiavalkya replied: 'My father thought that without having instructed one should not accept'