(4) This doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âruni.

(1) Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pragâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.

(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!

(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!

(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

(2) Ajatasatru said: ' Verily, it is contrary to the course of things that a Brahman should come to a Kshatriya, thinking BR1HAD-ARANYAKA UPANISHAD [-3.1. " He will tell me Brahma/' However, I shall cause you to know him clearly/ He took him by the hand and rose. The two went up to a man who was asleep. They addressed him with these words: [i.e. Ajatasatru] woke him by rubbing him with his hand. That one arose.

(6) Then he said: 'As truly as this knowledge has never heretofore dwelt with any Brahman (brd/imana) whatsoever, so truly may not you and your grandfathers injure us. But I will tell it to you, for who is able to refuse you when you speak thus! ' He continued (iti):

(5) A father may therefore tell that doctrine of Brahman to his eldest son , or to a worthy pupil. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

(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) 'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakâma, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

(6) This, indeed, did Satyakama Jabala tell to his pupils, and say: ' Even if one should pour this on a dry stump, branches would be produced and leaves would spring forth/ One should not tell this to one who is not a son or to one who is not a pupil.

(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.

(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.

(4) Arjuna said: Later was your birth, earlier the birth of Vivasvan (Sun); how then am I to understand that you taught it to him in the beginning?

(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'

(3) 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Âkârya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, Yea, nothing was left out.

(3) Then Uddalaka Arum questioned him. 'Yajfiavalkya,' said he, ' we were dwelling among the Madras in the house of Patancala Kapya, studying the sacrifice. He had a wife possessed by a spirit (gandharvd). We asked him: " Who arc you? " He said: " I am Kabandha Atharvana." He said to Patancala Kapya and to us students of the sacrifice: fCDo you know, O Kapya, that thread by which this world and the other world and all things are tied together? " Patancala Kapya said: "I do not know it, Sir/ He said to Patancala Kapya and to us students of the sacrifice: * Pray do you know, O Kapya, that Inner Controller who from within controls this world and the other world and all things? " Patancala Kapya said: " I do not know him, Sir." He said to Patancala Kapya and to us students of the sacrifice: a Verily, Kapya, he who knows that thread and the so-called Inner Controller knows Brahma, he knows the worlds, he knows the gods, he knows the Vedas, he knows created things, he knows the Soul, he knows everything/' Thus he [i.e. the spirit] explained it to them. And I know it. If you, O Yajfiavalkya, drive away the Brahma-cows without knowing that thread and the Inner Controller, your head will fall off/ ' Verily, I know that thread and the Inner Controller,; Any one might say "I know, I know." Do you tell what you know/

(1) The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Âdityas and the Visve Devas,

(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.

(4) O Arjuna! The royal sages know this (yoga) which was handed down in regular succession from generation to generation. But by long lapse of time, this Yoga was lost to the world.