(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/

(3) Then Ushasta Cakrayana questioned him. ' Yajnavalkya/ said he, ' explain to me him who is the Brahma present and not beyond our ken, him who is the Soul in all things.' ' He is your soul (dtman), which is in all things.' c Which one, O Yajnavalkya, is in all things? ' in Soul of yours, which is in all things. He who breathes out with your breathing out (apand] is the Soul of yours, which is in all things. He who breathes about with your breathing about (vyana] is the Soul of yours, which is in all things. He who breathes up with your breathing up (uddna) is the Soul of yours, which is in all things. He is your soul, which is in all things.' a. Ushasta Cakrayana said: ' This has been explained to me just as one might say, <cThis is a cow. This is a horse." Explain to me him who is just the Brahma present and not beyond our ken, him who is the Soul in all things. c He is your soul, which is in all things/ £ Which one, O Yajnavalkya, is in all things? ' c You could not see the seer of seeing. You could not hear the hearer of hearing. You could not think the thinker of thinking. You could not understand the undcrstander of understanding. He is your soul, which is in all things. Aught else than Him [or, than this] is wretched.' Thereupon Ushasta Cakrayana held his peace.

(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.

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(2) Gargya said. 'The Person who is here in wind — him, indeed, I worship as Brahma! ' Ajatasatru said: ' Talk not to me about him! Verily, I worship him as Indra, the terrible (vaikuntha), and the uncon- quered army. He who worships him as such becomes indeed triumphant, unconquerable, and a conqueror of adversaries/

(1) Verily, at that time the world was undifferentiated. It became differentiated just by name and foim, as the saying is: differentiated just by name and form, as the saying is: ' He has such a name, such a form.' He entered in here, even to the fingernail-tips, as a razor would be hidden in a razor-case, or fire in a fire-holder.' Him they see not, for [as seen] he Is incomplete. When breathing, he becomes breath (prdnd) by name; when speaking, voice; when seeing, the eye; when hearing, the ear; when thinking, the mind: these are merely the names of his acts. Whoever worships one or another of these — he knows not; for he is the earliest occurrence of a favorite simile of the later Vedanta; cf. for example, £ankara on the Brahma-Sutras 3. 2. 6 ' as fire is latent in firewood or in covered embers.* But the meaning of m&vambJiara is uncertain. Etymologically the word is a compound signifying * all-bearing.' As such it is an unambiguous appellation of the earth at AV 12. I 6. The only other occurrence of its adjectival -use that is cited in BR. is AV. 2. 16. 5, where the commentator substantiates his rendering the meaning ( fire ' (A V Tr. p. 60-61), and in his criticism of Bohtlingk's translation of this Upamshad (AJP n. 432) suggests that ' vtivambhara may perhaps here mean some kind of insect, in accordance with its later use,' and * since the point of comparison is the invisibility of the things encased ' proposes the translation * or as a vitvambhara in a vtfvam&kara-uest. But Professor Lanman adds to Whitney's note on AV. a. 16. 5 (AV, Tr. p. 60- j); 'I think, nevertheless, that fire may be meant.' The same simile recurs at Kaush. 4. 20. incomplete with one or another of these. One should worship with the thought that he is just one's self (atman\ for therein all these become one That same thing, namely, this self, is the trace (fadaniyd) of this All, for by it one knows this All. Just as, verily, one might find by a footprint (^r),thus— - He finds fame and praise who knows this.

(3) [Sakalya said:] 4 Verily, he who knows that Person whose abode is the earth, whose world is fire, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya/ [Yajnavalkya said:] 4 Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the body is He. Tell me, Sakalya, who is his god? ' The Immortal/ said he. IT. [Sakalya said:] 4 Verily, he who knows that Person whose abode is desire, whose world is the heart, whose light ismind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ [Yajnavalkya said:] < Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of desire is He Tell me, Sakalya, who is his god? '

(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) 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) 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.

(4) ' Let us hear what anybody may have told you/ [con- tinued Yajnavalkya]. £ As a man might say that he had a mother, that he had a father, that he had a teacher, so did that Jabala say, "Brahma is mind." For he might have thought, "What can one have who is without a mind? " But did he tell you Its^seat and support?' ' He did not tell me. ' Verily, Yajnavalkya, do you here tell us.' £ Its seat is just the mind; Its support, space. One should worship It as the blissful (ananda).' c What is Its blissfulness, Yajnavalkya? ' 'Just the mind, your Majesty/ said he. c Verily, your Majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss. Verily, your Majesty, the highest Brahma is mind. Mind does not desert him who, knowing this, worships it as such. All things run unto him. He, becoming a god, goes to the gods/ ' I will give you a thousand cows with a bull as large as an elephant/ said Janaka, [king] of Videha. Yajnavalkya replied: 'My father thought that without having instructed one should not accept.'

(3) < You idiot,' said Yajfiavalkya, * that you will think that it could be anywhere else than in ourselves! for if it were any- where else than in ourselves, the dogs might eat it or the birds might tear it to pieces.' The Soul, the Person taught in the Upanishads 26, ' On what are you and your soul (dtman) based? ' e On the in-breath (fraud)? ' And on what is the out-breath based? ' ' On the diffused breath (vyana)! ' On the up-breath (ndana)? f And on what is the up-breath based * ' c On the middle [or equalizing] breath (samana)? ( That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it is not seized. It is indestructible, for it is not destroyed. It is unattached, for it does not attach itself. It is unbound. It does not tremble. It is not injured. These * are the eight abodes, the eight worlds, the eight gods, the eight persons. He who plucks apait and puts together these persons and passes beyond them — that is the Person taught in the Upanishads about whom I ask you. If him to me ye \\ill not tell, Your head indeed will then fall off.' But him £akalya did not know, And so indeed his head fell off. Indeed, robbers carried off his bones, thinking they were some- thing else. Man, a tree growing from Brahma

(7) He who understands all and who knows all, he to whom all this glory in the world belongs, the Self, is placed in the ether, in the heavenly city of Brahman (the heart). He assumes the nature of mind, and becomes the guide of the body of the senses. He subsists in food, in close proximity to the heart. The wise who understand this, behold the Immortal which shines forth full of bliss.

(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(2) 'He (Brahman) is the swan (sun), dwelling in the bright heaven; he is the Vasu (air), dwelling in the sky; he is the sacrificer (fire), dwelling on the hearth; he is the guest (Soma), dwelling in the sacrificial jar; he dwells in men, in gods (vara), in the sacrifice (rita), in heaven; he is born in the water, on earth, in the sacrifice (rita), on the mountains; he is the True and the Great.'

(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'