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(1) Out of the water and out of the moon the divine Breath enters him. Verily, that is the divine Breath which, whether moving or not moving, is not perturbed, nor injured. He who knows this becomes the Self of all beings. As is that divinity [i.e. Prajapati], so is he. As all beings favor that divinity, so to him who knows this all beings show favor. Whatever sufferings creatures endure, these remain with them. Only good goes to him. Evil, verily, does not go to the gods. Breath, the unfailing power in a person: like the unwearying world-breath, wind

(2) This wind is honey for all things, and all things are honey for this wind. This shining, immortal Person who is in this wind, and, with reference to oneself, this shining, immortal Person who is breath — he is just this Soul, this Immortal, this Brahma, this All.

(2) 'As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the gîva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding no rest anywhere, settles down on breath ; for indeed, my son, mind is fastened to breath.

(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.

(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.

(3) He who, dwelling in the wind, yet is other than the wind, whom the wind does not know, whose body the wind is, who controls the wind from within — He is your Soul, the Inner Controller, the Immortal.

(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.

(9) That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

(2) 'Whatever there is, the whole world, when gone forth (from the Brahman), trembles in its breath. That Brahman is a great terror, like a drawn sword. Those who know it become immortal.'

(3) He [i. e. Yajnavalkya] said: * Wind, verily, O Gautama, 5s that thread. By wind, verily, O Gautama, as by a thread, this world and the other world and all things are tied together. Therefore, verily, O Gautama, they say of a deceased person, " His limbs become unstrung," foi by wind, O Gautama, as by a thread, they are strung together/ ' Quite so, O Yajnavalkya. Declare the Inner Controller/