(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.

(9) And God-the-Mind, being male and female both, as Light and Life subsisting, brought forth another Mind to give things form, who, God as he was of Fire and Spirit, formed Seven Rulers who enclose the cosmos that the sense perceives. Men call their ruling Fate.

(8) 'The Brahman swells by means of brooding (penance); hence is produced matter (food); from matter breath, mind, the true, the worlds (seven), and from the works (performed by men in the worlds), the immortal (the eternal effects, rewards, and punishments of works).'

(17) In such wise than, as I have said, the generation of these seven came to pass. Earth was as woman, her Water filled with longing; ripeness she took from Fire, spirit from Aether. Nature thus brought forth frames to suit the form of Man. And Man from Light and Life changed into soul and mind - from Life to soul, from Light to mind. And thus continued all the sense-world's parts until the period of their end and new beginnings.

(7) From him the many Devas too are begotten, the Sâdhyas (genii), men, cattle, birds, the up and down breathings, rice and corn (for sacrifices), penance, faith, truth, abstinence, and law.

(28) And now the whole world of creatures born alive, and things that grow, revolves in sevens. The first-born princes of the angels, who have the greatest power, are seven. The mathematicians also say that the planets, which perform their course around the earth, are seven; by which the Chaldeans think that all which concerns mortal life is effected through sympathy, in consequence of which they also undertake to tell things respecting the future.

(3) 'Yajfiavalkya/ said he, 'with how many divinities does the Brahman protect the sacrifice on the right today?; ' With one,' ' Which is that one? ' 'The mind. Verily, endless is the mind. Endless are the All-gods. An endless world he wins thereby.'

(4) It is — as, from a fire laid with damp fuel, clouds of smoke separately issue forth, so, lo, verily, from this great Being (bkuta) has been breathed forth that which is Rig- Veda, Yajur-Veda, Sama-Veda, [Hymns] of the Atharvans and Angi- rases, Legend (itihasa\ Ancient Lore (purana\ Sciences (mdya), Mystic Doctrines (upanisad), Verses (Moka\ Aphorisms (sutra), Explanations (anuuyakhydna), Commentaries (uya- kkyana), sacrifice, oblation, food, drink, this world and the other, and all beings. From it, indeed, have all these been breathed forth.

(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.

(9) O nobly-born, these realms are not come from somewhere outside [thyself]. They come from within the four divisions of thy heart, which, including its centre, make the five directions. They issue from within there, and whine upon thee. The deities, too, are not come from somewhere else: they exist from eternity within the faculties of thine own intellect. Know them to be of that nature.

(32) "After this manner were the seven men generated. Earth was the female element and water the male element, and from the fire and the æther they received their spirits, and Nature produced bodies after the species and shapes of men. And man received the Life and Light of the Great Dragon, and of the Life was made his Soul and of the Light his Mind. And so, all these composite creatures containing immortality, but partaking of mortality, continued in this state for the duration of a period. They reproduced themselves out of themselves, for each was male and female. But at the end of the period the knot of Destiny was untied by the will of God and the bond of all things was loosened.

(121) He constituted a Septenary of wandering Existences (the Planetary globes).

(2) 'That Being (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings (fire, water, earth) with this living Self (gîva âtmâ) , and let me then reveal (develop) names and forms.

(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.

(3) From him (when entering on creation) is born breath, mind, and all organs of sense, ether, air, light, water, and the earth, the support of all.

(37) O nobly-born, the dhyani and other deities are born of the power of Samddhi [or meditation]. Pretas [or unhappy spirits or shades] and malignant spirits of certain orders are those who by changing their feeling [or mental attitude] while in the Intermediate State assumed that very shape which they thereafter retained, and became pretas, evil spirits, and rdkshasas, possessed of the power of shape- shifting. All pretas, who exist in space, who traverse the sky, and the eighty thousand species of mischievous sprites, have become so by changing their feelings [while] in the mental-body [on the Bardo-plam].

(31) "Of the Immortal Man it should be said that He is hermaphrodite, or male and female, and eternally watchful. He neither slumbers nor sleeps, and is governed by a Father also both male and female, and ever watchful. Such is the mystery kept hidden to this day, for Nature, being mingled in marriage with the Sky Man, brought forth a wonder most wonderful--seven men, all bisexual, male and female, and upright of stature, each one exemplifying the natures of the Seven Governors. These O Hermes, are the seven races, species, and wheels.