(6) Verily, Svetaketu Aruneya went up to an assembly of Pancalas. He went up to Pravahana Jaibali while the latter was having himself waited upon. He, looking up, said unto him, f Young man! ' ' Sir!' he replied. f Yes/ said he. a. ' Know you how people here, on deceasing, separate in different directions? ** ' No/ said he. ' Know you how they come back again to this world? ' c No/ said he. 'Know you why yonder world is not filled up with the many who continually thus go hence? ' ' No/ said he. 1 A parallel account is found in Chand. 5. 3-10. 1 6 < Know you in which oblation that is offered the water be- comes the voice of a person, rises up, and speaks? ' ' No,' said he. ' Know you the access of the path leading to the gods, or of the one leading to the fathers? by doing what, people go to the path of the gods or of the fathers? for we have heard the word of the seer: — Two paths, I've heard — the one that leads to fathers, And one that leads to gods — belong to moitals. By these two, every moving thing here travels, That is between the Father and the Mother.'

(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

(3) Then Bhujyu Lahyayani questioned him. £ Yajfiavalkya/ said he, ( we were traveling around as wanderers among the Madras. As such we came to the house of Pataficala Kapya. He had a daughter who was possessed by a Gandharva. We asked him: " Who are you? " He said: " I am Sudhanvan, a descendant of Angiras." When we were asking him about the ends of the earth, we said to him: " What has become of the Parikshitas? What has become of the Parikshitas? "— I now ask you, Yajnavalkya. What has become of the Pari- kshitas? ' a. He said: ' That one doubtless said, c{ They have, in truth, gone whither the offerers of the horse-sacrifice go." ' ' Where, pray, do the offerers of the horse-sacrifice go? ' c This inhabited world, of a truth, is as broad as thirty-two days [i.e. days' journeys] of the sun-god's chariot. The earth, which is twice as wide, surrounds it on all sides. The ocean, which is twice as wide, surrounds the earth on all sides. Then there is an interspace as broad as the edge of a razor or the wing of a mosquito. Indra, taking the form of a bird, delivered them [i.e. the Parikshitas] to Wind. Wind, placing them in himself, led them where the offerers of the horse-sacrifice were. Somewhat thus he [i.e. Sudhanvan] praised Wind. Therefore Wind alone is individuality (vyasti). Wind is totality (samastf). He who knows this overcomes a second death.' Thereupon Bhujyu Lahyayani held his peace.

(3) [Sakalya said:] 'Verily, he who knows that Person whose abode is space (akasa), whose world is the ear, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajfiavalkya.' whom you speak. This very person who is in hearing and who is in echo is He. Tell me, Sakalya, who is his god? '

(3) [Sakalya said:] 'Verily, he who knows that Personwhose abode is forms (rilpa), whose world is the eye, whose light is mind, who is the last source of every soul — he, verily, would be a knower, 0 Yajfiavalkya/ whom you speak. This very person who is in the mirror is He, Tell me, Sakalya, who is his god? ' 'Life (*WH)/ said he. 1 6. [Sakalya said:] 'Verily, he who knows that Personwhose abode is water, whose world is the heart, whose light is -mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya.' whom you speak. This very person who is in the waters is He. Tell me, Sakalya, who is his god? 3 1 7. [Sakalya said:] f Verily,he who knows that Person whose abode is semen, whose world is the heart, whose light is mind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ ' Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of a son is He. Tell me, Sakalya, who is his god? J 'Prajapati/ said he. 1 8. 'Sakalya/ said Yajnavalkya, 'have those Brahmans made you their coal-destroyer? ' l Mve directions in space, their regent gods, and their bases

(6) Then he takes a sip, saying: — 'On this desired [glory] of Savitri — 'Tis sweetness, winds for pious man — "Tis sweetness, too, the streams pour forth. Sweet-filled for us let be the herbs' To Earth (b/iur), hail! [On this desired] glory of the god let us meditate. Sweet be the night and morning glows! Sweet be the atmosphere of earth ' And sweet th' Heaven-father (dyaus pita) be to us! To Atmosphere (bhuvas), hail! And may he himself inspire our thoughts' 6 The tree be full of sweet for us! And let the sun be full of sweet! Sweet-filled the cows become for us 1 7 To the Sky (svar\ hail! ' He repeats all the Savitri Hymn and all the « Sweet-verses/ and says: 'May I indeed become this world -all! O Earth (bhnr) and Atmosphere (bhuvas) and Sky (svar) \ Hail!' Finally, having taken a sip, having washed his hands, he lies down behind the fire, head eastward. In the morning he worships the sun, and says: c Of the quarters of heaven thou art the one lotus-flower! s May I of men become the one lotus-flower! ' s bear some lesemblance to the phrase which involves a play on words m the corresponding passage in Chand. 5. 2. 6, amo ndmd 'si ama hi te sarvam zdam, c Thou art He (ama) by name, for this whole world is at home (ama) m thee.' 8 A symbolic expression for ' pre-eminent.' Then he goes back the same way that he came, and, seated behind the fire, mutters the Line of Tradition (vamsa)* 7- This, indeed, did Uddalaka Arurn tell to his pupil Vaja- saneya Yajnavalkya, and say: « Even if one should pour this on a dry stump, branches would be produced and leaves would spring 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.

(14) Yama said: 'I tell it thee, learn it from me, and when thou understandest that fire-sacrifice which leads to heaven, know, O Nakiketas, that it is the attainment of the endless worlds, and their firm support, hidden in darkness.'

(3) [Sakalya said:] 4 Verily, he who knows that Person whose abode is the earth, whose world is fire, whose light is mind, who is the last source of every soul — he, verily, would be a knower, O Yajnavalkya/ [Yajnavalkya said:] 4 Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is in the body is He. Tell me, Sakalya, who is his god? ' The Immortal/ said he. IT. [Sakalya said:] 4 Verily, he who knows that Person whose abode is desire, whose world is the heart, whose light ismind, who is the last source of every soul— he, verily, would be a knower, O Yajnavalkya/ [Yajnavalkya said:] < Verily, I know that Person, the last source of every soul, of whom you speak. This very person who is made of desire is He Tell me, Sakalya, who is his god? '

(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/

(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'

(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.

(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) 'And that whence the sun rises, and whither it goes to set, there all the Devas are contained, and no one goes beyond. This is that.'

(3) [Sakalya said:] * Verily, he who knows that Person whose abode is forms (rupd), whose world is the eye, whose light is mind, who is the last source of every soul he, verily, would be a knower, O Yajnavalkya.' whom you speak. That very person who is in the sun is He. Tell me, Sakalya, who is his god? ' 'Truth/ said he.

(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/

(3) She said: ' That, O Yajnavalkya, which is above the sky, that which is beneath the eaith, that which is between these two, sky and earth, that which people call the past and the present and the future — across what is that woven, warp and woof? '

(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

(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.

(3) She said: ' That, O Yajnavalkya, which is above the sky, that which is beneath the earth, that which is between these two, sky and earth, that which people call the past and the present and the future — across what is that woven, warp and woof?