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(6) This, indeed, did Satyakama Jabala tell to his pupils, and say: ' Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth/ One should not tell this to one who is not a son or to one who is not a pupil.

(6) This, indeed, did Vajasaneya Yajnavalkya tell to his pupil Madhuka Paingya, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth. 9- This, indeed, did Madhuka Paingya tell to his pupil Cula Bhagavitti, and say: < Even if one should pour this on a dry stump, branches would be produced and leaves would spring- forth/ ^ * _ 10. This, indeed, did Cula Bhagavitti tell to his pupil Janaki Ayasthuna, and say: 'Even if one should pour this on a dry stump, branches would be produced and leaves would spring- forth. * 5 ii. This, indeed, did Janaki Ayasthuna tell to his pupil Satyakama Jabala, and say: < Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.'

(6) He said: * You should know me, my dear, as such, that whatsoever I myself know, I have told all to you. But, come! Let us go there and take up studentship.' e Go yourself, Sir.' So Gautama went forth to where [the place] of Pravahana Jaibali was. He brought him a seat, and had water brought; so he made him a respectful welcome. Then he said to him: £A boon we offer to the honorable Gautama! '

(18) Sanjaya said:

Thus have I heard this wonderful dialogue between Vâsudeva and the high-souled Pârtha, which makes the hair stand on end.

(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) ' 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'

(3) Then [Gargl] Vacaknavl said: 'Venerable Brahmans, lo, I will ask him [i.e. Yajnavalkya] two questions. If he will answer me these, not one of you will surpass him in discussions about Brahma. ' Ask, Gargl/ a. She said: ' As a noble youth of the Kasls or of the Videhas might rise up against you, having strung his unstrung bow and taken two foe-piercing anows in his hand, even so, O Yajnavalkya, have I risen up against you with two questions. Answer me these/ Yajnavalkya said: 6 Ask, Gargi.'

(2) Driptabalaki was a learned Gargya. He said to Aja- ta£atru, [king] of Benares: ' I will tell you about Brahma/ Ajata^atru said: 'We will give a thousand [cows] for such a speech. Verily, people will run hither, crying, " A Janaka! a Janaka! " ' 2 2 A very learned and liberal king.

(2) Ajatas'atru said: ' Is that all? ' Gargya said: ' That is all.' Ajatas'atru said: ' With that much [only] it is not known.' Gargya said: ' Let me come to you as a pupil/

(2) Samjaya said:

Having spoken thus to Hrishikesa, Gudakesa, the tormenter of foes, said to Govinda, 'I will not fight,' and verily remained silent.

(6) 'Well then, O Gautama, I shall tell thee this mystery, the old Brahman, and what happens to the Self, after reaching death.'

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth.

(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.'

(2) Whatever Brahmâ told Atharvan, that knowledge of Brahman Atharvan formerly told to Aṅgir; he told it to Satyavâha Bhâradvâga, and Bhâradvâga told it in succession to Aṅgiras.