(4) Verily, he Is the great, unborn Soul, who is this [person] consisting of knowledge among the senses. In the space within the heart lies the ruler of all, the lord of all, the king of all. He does not become gi eater by good action nor inferior by bad action. He is the lord of all, the overlord of beings, the protector of beings. He is the separating dam for keeping these worlds apart. Such a one the Brahmans desire to know by repetition of the Vedas, by sacrifices, by offerings, by penance, by fasting. On knowing him, in truth, one becomes an ascetic (muni). Desiring him only as their home, mendicants wander forth. Verily, because they know this, the ancients desired not off- spring, saying: <c What shall we do with offspring, we whose is this Soul, this home? " They, verily, rising above the desire for sons and the desire for wealth and the desire for worlds, lived the life of a mendicant. For the desire for sons is the desire for wealth, and the desire for wealth is the desire for worlds; for both these are desires. That 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. Him [who knows this] these two do not overcome — neither the thought <c Hence I did wrong," nor the thought " Hence I did right/' Verily, he overcomes them both. What he has done and what he has not done do not affect him.

(4) For where there is a duality, as it were, there one sees another; there one smells another; there one tastes another; there one speaks to another; there one hears another; theie one thinks of another; there one touches another; there one understands another. But where everything has become just one's own self, then whereby and whom would one see? then whereby and whom would one smell? then whereby and whom would one taste? then whereby and to whom would one speak? then whereby and whom would one hear? then whereby and of whom would one think? then whereby and whom would one touch? then whereby and whom would one understand? whereby would one understand him by means of whom one understands this All? That Soul (Atman) is not this, it is not that (neti, neti). It is unseizable, for it can not be seized; indestructible, for it can not be destroyed; unattached, for it does not attach itself; is unbound, does not tremble, is not injured. Lo, whereby would one understand the understander? Thus you have the instruction told to you, Maitreyl. Such, lo, indeed, is immortality.' After speaking thus, Yajnavalkya departed, 1 La

(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.

(2) He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end. He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

(4) When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Sâman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear.

(7) '(He who knows) Aditi also, who is one with all deities, who arises with Prâna (breath or Hiranyagarbha), who, entering into the heart, abides therein, and was born from the elements. This is that.'

(4) 'Now that serene being which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,

(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) It is—as is a mass of salt, without inside, without outside, entirely a mass of taste, even so, verily, is this Soul, without inside, without outside, entirely a mass of knowledge. Arising out of these elements, into them also one vanishes away. After death there is no consciousness (samjTia). Thus, lo, say I.' Thus spake Yajnavalkya.

(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.

(6) He moves about becoming manifold within the heart where the arteries meet, like spokes fastened to the nave. Meditate on the Self as Om! Hail to you, that you may cross beyond (the sea of) darkness!

(2) 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.' 'Be it so, my child,' the father replied.

(1) He (the knower of the Self) knows that highest home of Brahman, in which all is contained and shines brightly. The wise who, without desiring happiness, worship that Person, transcend this seed, (they are not born again.)

(1) LET a man meditate on the syllable Om, called the udgîtha; for the udgîtha (a portion of the Sâma-veda) is sung, beginning with Om. The full account, however, of Om is this:--

(10) Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice . But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad is more powerful. This is the full account of the syllable Om.

(4) He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

(10) 'As the one air, after it has entered the world, though one, becomes different according to whatever it enters, thus the one Self within all things becomes different, according to whatever it enters, and exists also without.'

(7) Thus he who knowing this, meditates on the syllable (Om), the udgîtha, becomes indeed a fulfiller of desires.

(4) What he is at the time of the saṅgava , that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi (the Om) of that Sâman.

(5) 'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragâpati, yea, thus said Pragâpati.