(17) 'He who has three times performed this Nâkiketa rite, and has been united with the three (father, mother, and teacher), and has performed the three duties (study, sacrifice, almsgiving) overcomes birth and death. When he has learnt and understood this fire, which knows (or makes us know) all that is born of Brahman, which is venerable and divine, then he obtains everlasting peace.'

(1) Now next, the Transmission. — When a man thinks he is about to depart, he says to his son: ' Thou art holy knowledge. Thou art sacrifice. Thou art the world.' The son replies: ' I am holy knowledge. I am sacrifice. I am the world/ Verily, whatever has been learned [from the Vedas], the sum of all this is expressed by the word c knowledge ' (brahma}. Verily, whatever sacrifices have been made, the sum of them all is expressed by the word hended under the word ' world. So great, verily, is this all. occurs at Kaush. 2. 15. [the father considers]. Therefore they call 'world-procuring' a son who has been instructed. Therefore they instruct him. When one who has this knowledge departs from this world, he enters into his son with these vital breaths [i.e. faculties: Speech, Mind, and Breath]. Whatever wrong has been done by him, his son frees him from it all.. Therefore he is called a son (putra)? By his son a father stands firm in this world. Then into him [who has made over to his son his mortal breaths] enter those divine immortal breaths. 1 8. From the earth and from the fire the divine Speech enters him. Verily, that is the divine Speech whereby what- ever one says comes to be.

(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) Now the Line of Tradition (vainsa). — (We [received this teaching] from Pautimashya), Pautimashya from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [2] from Agnive^ya, Agnivesya from Gargya, Gargya from Gargya, G§rgya from Gautama, Gautama from Saitava, Saitava from Parasaryayana, Parasaryayana from Gargyayana, Gargyayana from Uddalakayana, Uddalakayana from Jabalayana, Jabalayana from Madhyamdinayana, Madhyamdinayana from Saukarayana, Saukarayana from Kashayana, Kashayana from Sayakayana, Sayakayana from Kausikayani, Kau^ikayani [3] from Ghritakausika, Ghritakausika from Parasaryayana, Parasaryayana from Parasarya, Parasarya from Jatukarnya, Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani^ Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama, Gautama from Gautama, Gautama from Vatsya, Vatsya from Sandilya, Sandilya from Kaisorya Kapya, Kai^orya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhlkaundinya from Vatsanapat Babhrava, Vatsanapat Babhrava from Pathin Saubhara, Pathin Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Vi^varupa Tvashtra, Vi^varupa Tvashtra from the two A^vlns, the two A^vins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityu Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshthin, Parameshthin from Brahma. Brahma is the Self-existent (svayam-bhu). Adoration to Brahma!

(2) Now the Line of Tradition (vamsd). — Pautimashya [leceived this teaching] from Gaupavana, Gaupavana from Pautimashya, Pautimashya from Gaupavana, Gaupavana from Kausika, Kausika from Kaundinya, Kaundinya from Sandilya, Sandilya from Kausika and Gautama, Gautama [3] from Agnivesya, Agnives'ya from Sandilya and Anabhimlata, Anabhimlata fiom Anabhimlata, Anabhimlata from Anabhimlata, Anabhimlata from Gautama, Gautama from Saitava and Pracmayogya, Saitava and Pracmayogya from Parasarya, Para^arya from Bharadvaja, Bharadvaja from Bharadvaja and Gautama, Gautama from Bharadvaja, Bharadvaja from Parasarya, Para^arya from Vaijavapayana, Vaijavapayana from Kau&kayani, Kaus*ikayani [3] from Ghritakaus'ika, Ghritakaus'ika from Para^aryayana, Para^aryayana from Parasarya, Parasarya from Jatukarnya, 1 RV. 6. 47. 18. Jatukarnya from Asurayana and Yaska, Asurayana from Traivani, Traivani from Aupajandhani, Aupajandhani from Asuri, Asuri from Bharadvaja, Bharadvaja from Atreya, Atreya from Manti, Manti from Gautama Gautama from Gautama, Gautama from Vatsya, Vatsya fiom Sandilya, Sandilya from Kaisorya Kapya, Kaisorya Kapya from Kumaraharita, Kumaraharita from Galava, Galava from Vidarbhikaundinya, Vidarbhikaundinya from Vatsanapad Babhrava, Vatsanapad Babhrava from Panthah Saubhara, Panthah Saubhara from Ayasya Angirasa, Ayasya Angirasa from Abhuti Tvashtra, Abhuti Tvashtra from Visvarupa Tvashtra, Visvarupa Tvashtra from the two Asvins, the two Asvins from Dadhyanc Atharvana, Dadhyanc Atharvana from Atharvan Daiva, Atharvan Daiva from Mrityti Pradhvarhsana, Mrityu Pradhvarhsana from Pradhvarhsana, Pradhvarhsana from Eka Rishi, Eka Rishi from Vipracitti, Vipracitti from Vyashti, Vyashti from Sanaru, Sanaru from Sanatana, Sanatana from Sanaga, Sanaga from Parameshtin, Parameshtin from Brahma. Brahma is the Self-existent (svayatn-bhu). Adoration to Brahma!

(6) Up to the son of Sanjivl it is the same. The son of Sanjivl from Mandukayani, Mandukayani from Mandavya, Mandavya from Kautsa, Kautsa from Mahitthi, Mahitthi from Vamakakshayana, Yajur- Veda is distinguished from the Black Yajur-Veda. Vamakakshayana from Sandilya, Sandilya from Vatsya, Vatsya from Kusri, KusVi from Yajfiavacas Rajastambayana, Yajnavacas Rajastambayana from Tura Kavasheya, Tura Kavasheya from Prajapati, Prajapati from Brahma. Brahma Is the Self-existent (svayam-bhu). Adoration to Brahma!

(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.

(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.

(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.

(5) The threefold offspring- of Prajapati — gods, men, and devils (asura)— dwelt with their father Prajapati as students of sacred knowledge (brahviacarya). Having lived the life of a student of sacred knowledge, the gods said: ' Speak to us, Sir/ To them then he spoke this syllable, 'Da.' £ Did you understand? ' ' We did understand/ said they. ' You said to us? ct Restrain yourselves (damyata)? ' ' Yes (Om)! ' said he. « You did understand/

(12) Let a Brâhmana, after he has examined all these worlds which are gained by works, acquire freedom from all desires. Nothing that is eternal (not made) can be gained by what is not eternal (made). Let him, in order to understand this, take fuel in his hand and approach a Guru who is learned and dwells entirely in Brahman.

(6) Now the Line of Tradition (vamia). — The son of Pautimashl [received this teaching] from the son of KatyayanI, the son of KatyayanI from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasari, the son of Parasarl from the son of Aupasvasti, the son of Aupasvasti from the son of Parasarl, the son of Parasaii from the son of KatyayanI, the son of KatyayanI from the son of Kausiki, the son of Kausiki from the son of AlambI and the son of VaiyaghrapadI, the son of VaiyaghrapadI from the son of Kanvl and the son of Kapl, the son of Kapl [a] from the son of Atreyl, the son of Atreyl from the son of GautamI, the son of GautamI from the son of Bharadvajl, the son of Bharadvajl from the son of Parasarl, the son of Parasari from the son of VatsI, the son of VatsI from the son of Parasari, the son of Parasarl from the son of VarkarunI, the son of VarkarunI from the son of VarkarunI, the son of VarkarunI from the son of ArtabhagI, the son of ArtabhagI from the son of SaungI, the son of SaungI from the son of Safikriti, the son of Sankritl from the son of AlambayanI, the son of Alambayani from the son of AlambI, the son of AlambI from the son of Jayanti, the son of JayantI from the son of Mandukayanl, the son of Mandukayanl from the son of Mandukl, the son of MandukI from the son of Sandill, the son of Sandill from the son of Rathltari, the son of Rathltari from the son of Bhalukl, the son of BhalukI from the two sons of Kraunciki, the two sons of Kraunciki from the son of Vaidribhati, the son of Vaidribhati from the son of Karsakeyi, the son of Karsakeyi from the son of Praclnayogl, the son of Praclnayogl from the son of Sanjivi, the son of Sanjivl from the son of Prasni, the Asurivasin, the son of Prasni from As u ray ana, Asurayana from Asuri, Asuri [3] from Yajfiavalkya, Yajnavalkya from Uddalaka, Uddalaka from Aruna, Aruna from Upavesi, Upavesi from Kusri, Kus*ri from Vajasravas, Vajasravas from Jihvavant Vadhyoga, Jihvavant Vadhyoga from Asita Varshagana, Asita Varshagana from Harita Kasyapa, Harita Kasyapa from Silpa Kasyapa, Silpa Kasyapa from Kasyapa Naidhruvi, Kasyapa Naidhruvi from Vac (Speech), Vac from AmbhinI, Ambhini from Aditya (the Sun). These white l sacrificial formulas (yajur) which come from Aditya are declared by Yajfiavalkya of the Vajasaneyi school. The line of tradition from Braluna

(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

(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

(13) To that pupil who has approached him respectfully, whose thoughts are not troubled by any desires, and who has obtained perfect peace, the wise teacher truly told that knowledge of Brahman through which he knows the eternal and true Person.

(9) He who knows that highest Brahman, becomes even Brahman. In his race no one is born ignorant of Brahman. He overcomes grief, he overcomes evil; free from the fetters of the heart, he becomes immortal.

(2) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkutd) has been breathed foith that which is Rig- Veda, Yajur- Veda, Sama-Veda, [Hymns] of the Atharvans and Angirascs, Legend (itihasa), Ancient Lore (pitrand)> Sciences (vidya), Mystic Doctrines (^m^rf), Verses (sloka), Aphorisms (sutra), desert '; so also in all the following similar sentences. Cf. Bnh. 4. 5. 7. 2 A designation of the Atharva-Veda. Explanations (amivydkkydua)> and Commentaries (vyakhyana). From it, indeed, are all these breathed foith. ii. It is — as of all waters the uniting-point is the sea, so of all touches the uniting-point is the skin, so of all tastes the uniting-point is the tongue, so of all smells the uniting-point is the nostrils, so of all forms the uniting-point is the eye, so of all sounds the uniting-point is the ear, so of all intentions (samkalpa) the uniting-point is the mind (manas\ so of all knowledges the uniting-point is the heart, so of all acts (karma) the uniting-point is the hands, so of all pleasures (ananda) the uniting-point is the generative organ, so of all evacuations the uniting-point Is the anus, so of all journeys the uniting-point is the feet, so of all the Vedas the uniting-point is speech. 12,. It is — as a lump of salt cast in water would dissolve right- into the water; there would not be [any] 2 of it to seize forth, as it were (iva), but wherever one may take, it is salty indeed — so, lo, verily, this great Being (bhuta\ infinite, limitless, is just a mass of knowledge (vijnana-ghana). Arising out of these elements (bkuta), into them also one vanishes away. After death there is no consciousness (na pretya samjna *sti). Thus, lo, say I.' Thus spake Yajnavalkya.

(9) 'From him who perceives all and who knows all, whose brooding (penance) consists of knowledge, from him (the highest Brahman) is born that Brahman, name, form, and matter (food).'

(11) The Rishi Aṅgiras formerly told this true (science); a man who has not performed the (proper) rites, does not read it. Adoration to the highest Rishis! Adoration to the highest Rishis!

(17) 'And he who repeats this greatest mystery in an assembly of Brâhmans, or full of devotion at the time of the Srâddha sacrifice, obtains thereby infinite rewards.'