Part Four
Chapter I—Partial Definitions of Brahman
1. Om. Janaka, Emperor of Videha, was seated to give audience when
Yajnavalkya arrived. The Emperor said to him: "Yajnavalkya, for what
purpose have you come here? With a desire for cattle, or to hear some
subtle questions asked?" "For both, Your Majesty," said he.
2. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Jitvan, the son of Silina, told me that the organ
of speech (fire) is Brahman." "As anyone who had the benefit of being
taught by a good mother, father and teacher should say, so did the son
of Silina say that the organ of speech is Brahman; for what can be
attained by a person who cannot speak? But did he tell you about its
abode (body) and support?" "No, he did not." "This Brahman is only
one—footed, Your Majesty." "Then you tell us, O Yajnavalkya." “The
physical organ of speech is its abode and the akasa is its support. It
should be mediated upon as intelligence.” “What is intelligence, O
Yajnavalkya?” “It is the organ of speech, Your Majesty,” said
Yajnavalkya. “Through the organ of speech alone, O Emperor, are known
the Rig—Veda, the Yagur—Veda, the Sama—Veda, the Atharvangirasa,
history, ancient lore, the arts, the Upanishads, verses, aphorisms,
explanations, commentaries, the results of sacrifices, the result of
offering oblations in the fire, the results of giving food and drink,
this world, the next world and all beings. “The organ of speech, Your
Majesty, is the Supreme Brahman. The organ of speech never deserts him
who, knowing this, meditates upon it; all beings eagerly approach him;
and being a god, he attains the gods.” “I give you a thousand cows
with a bull as large as an elephant,” said Emperor Janaka. Yajnavalkya
replied: “My father was of the opinion that one should not accept gifts
from a disciple without fully instructing him.”
3. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Udanka, the son of Sulba, told me that the vital
breath (prana) is Brahman." "As anyone who had the benefit of being
taught by a good mother, father and teacher should say, so did the son
of Sulba say that the vital breath is Brahman; for what can be attained
by a person who does not live? But did he tell you about its abode and
support?" "No, he did not." "This Brahman is only one—footed, Your
Majesty." "Then you tell us, O Yajnavalkya." "The vital breath is its
abode and the akasa is its support. It should be meditated upon as
dear." "What is that dearness, O Yajnavalkya?" "It is the vital
breath, Your Majesty," said Yajnavalkya. "For the sake of that vital
breath (life), O Emperor, one performs sacrifices for him for whom they
should not be performed and accepts gifts from him from whom they
should not be accepted; nay, for the sake of the vital breath, O
Emperor, one may go to a quarter where one runs the risk of losing
one’s life. "The vital breath, O Emperor, is the Supreme Brahman. The
vital breath never deserts him who, knowing what has just been said,
meditates upon it; all beings eagerly approach him; and being a god, he
attains the gods." "I give you a thousand cows with a bull as large as
an elephant," said Emperor Janaka. Yajnavalkya replied: "My father was
of the opinion that one should not accept gifts from a disciple without
fully instructing him."
4. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you. "Barku, the son of Vrishna, told me that the eye is
Brahman." "As anyone who had the benefit of being taught by a good
mother, father and teacher should say, so did the son of Vrishna say
that the eye is Brahman; for what can be attained by a person who
cannot see? But did he tell you about its abode and support?" "No, he
did not." "This Brahman is only one—footed, Your Majesty." "Then you
tell us, O Yajnavalkya." "The eye is its abode and the akasa is its
support. It should be meditated upon as truth." "What is truth, O
Yajnavalkya?" "It is the eye, Your Majesty," said Yajnavalkya. "Verily,
Your Majesty, if one asks a person who has seen with his eyes: ‘Have
you seen?’ and he answers: ‘Yes, I have,’ then it is true. "The eye,
Your Majesty, is the Supreme Brahman. The eye never deserts him who,
knowing what has just been said, meditates upon it; all beings eagerly
approach him; and being a god, he attains the gods." "I give you a
thousand cows with a bull as large as an elephant," said Emperor Janaka.
Yajnavalkya replied: "My father was of the opinion that one should not
accept gifts from a disciple without fully instructing him."
5. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Gardabhivipita, a descendant of Bharadvaja, told
me that the ear is Brahman." "As anyone who had the benefit of being
taught by a good mother, father and teacher should say, so did the
descendant of Bharadvaja say that the ear is Brahman; for what can be
attained by a person who cannot hear? But did he tell you about its
abode and support?" "No, he did not." "This Brahman is only
one—footed, Your Majesty." "Then you tell us, O Yajnavalkya." "The ear
is its abode and the akasa is its support. It should be meditated upon
as infinite." "What is infinity, O Yajnavalkya?" "It is the quarters,
Your Majesty," said Yajnavalkya. "Verily, Your Majesty, to whatever
quarter (direction) one may go, one never reaches its end. Hence the
quarters are infinite. The quarters, O Emperor, are the ear and the
ear, O Emperor, is the Supreme Brahman. "The ear never deserts him
who, knowing this, meditates upon it; all beings eagerly approach him;
and being a god, he attains the gods." "I give you a thousand cows
with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya
replied: "My father was of the opinion that one should not accept gifts
from a disciple without fully instructing him."
6. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Satyakama, the son of Jabala, told me that the
mind is Brahman." "As anyone who had the benefit of being taught by a
good mother, father and teacher should say, so did the son of Jaa say
that the mind is Brahman; for what can be attained by a person who has
no mind? But did he tell you about its abode and support?" "No, he did
not." "This Brahman is only one—footed, Your Majesty." "Then you tell
us, O Yajnavalkya." "The mind is its abode and the akasa is its
support. It should be meditated upon as bliss." "What is bliss, O
Yajnavalkya?" "It is the mind, Your Majesty," said Yajnavdkya. "Verily,
Your Majesty, with the mind a man desires and woos a woman; then 160
a son resembling him is born of her and he is the cause of bliss. The
mind, O Emperor, is the Supreme Brahman. "The mind never deserts him
who, knowing this, meditates upon it; all beings eagerly approach him;
and being a god, he attains the gods." "I give you a thousand cows
with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya
replied: "My father was of the opinion that one should not accept gifts
from a disciple without fully instructing him."
7. Yajnavalkya said: "Let me hear what anyone among your teachers
may have told you." "Vidaghdha, the son of Sakala, told me that the
heart is Brahman." "As anyone who had the benefit of being taught by a
good mother, father and teacher should say, so did the son of Sakala
say that the heart is Brahman; for what can be attained by a person who
is without a heart? But did he tell you about its abode and support?"
"No, he did not." "This Brahman is only one—footed, Your Majesty."
"Then you tell us, O Yajnavalkya." "The heart is its abode and the
akasa is its support. It should be meditated upon as stability." "What
is stability, O Yajnavalkya?" "It is the heart," said Yajnavalkya.
"Verily, Your Majesty, the heart is the abode of all beings and the
heart, Your Majesty, is the support of all beings. The heart, O
Emperor, is the Supreme Brahman. "The heart never deserts him who,
knowing this, meditates upon it; all beings eagerly approach him; and
being a god, he attains the gods." "I give you a thousand cows with a
bull as large as an elephant," said Emperor Janaka. Yajnavalkya
replied: "My father was of the opinion that one should not accept gifts
from a disciple without fully instructing him."
Chapter II—Concerning The Self
1. Janaka, Emperor of Videha, rose from his lounge, humbly
approached Yajnavalkya and said: "Salutation to you, O Yajnavalkya.
Please instruct me." Yajnavalkya said: "Your Majesty, as one who wishes
to go a long distance would procure a chariot or a ship, even so
you have fully equipped your mind with so many secret names of Brahman.
You are also honoured and wealthy; you have studied the Vedas and heard
the Upanishads. But do you know where you will go when you are released
from this body?" "Venerable Sir, I do not know where I shall go."
"Then I will tell you where you will go." "Tell me, venerable Sir."
2. "The person who is in the right eye is named Indha. Though he is
Indha, people call him by the indirect name Indra; for the gods are
fond of indirect names and hate to be addressed directly.
3. "The person who is in the left eye is his wife, Viraj (matter).
The akasa that lies within the heart is their place of union. Their
food is the lump (pinda) of blood in the heart. Their wrap is the
net—like structure in the heart. The path on which they move from sleep
to waking is the nerve that goes upward from the heart; it is like a
hair split into a thousand
Parts. In the body there are nerves called hita, which are placed in
the heart. Through these the essence of our food passes as it moves
on. Therefore the subtle body (Taijasa) receives finer food than the
gross body (Vaisvanara).
4. "Of the illumined sage who is identified with Prajna in deep
sleep the east is the eastern vital breath (prana), the south is the
southern vital breath, the west is the western vital breath, the north
is the northern vital breath, the upper direction is the upper vital
breath, the direction below is the nether vital breath and all the
directions are all the vital breaths. "This self is That which has been
described as ‘Not this, not this.’ It is imperceptible, for It is never
perceived; undecaying, for It never decays; unattached, for It is never
attached; unfettered, for It never feels pain and never suffers
injury. "Verily, O Janaka, you have attained That which is free from
fear," said Yajnavalkya. "Venerable Yajnavalkya," said Emperor Janaka,
"may that fearless Brahman be yours too, for you have made known to us
the fearless Brahman. Salutations to you! Here is the Empire of Videha
and also myself at your service."
Chapter III—Investigation of the Three
States
1. Yajnavalkya called on Janaka, Emperor of Videha. He said to
himself: "I will not say anything." But once upon a time Janaka,
Emperor of Videha and Yajnavalkya had had a talk about the Agnihotra
sacrifice and Yajnavalkya had offered him a boon. Janaka had chosen
the right to ask him any questions he wished and Yajnavalkya had
granted him the boon. So it was the Emperor who first questioned him.
2. "Yajnavalkya, what serves as light for a man?" "The light of the
sun, O Emperor," said Yajnavalkya, "for with the sun as light he sits,
goes out, works and returns." "Just so, Yajnavalkya."
3. "When the sun has set, Yajnavalkya, what serves as light for a
man?" "The moon serves as his light, for with the moon as light he
sits, goes out, works and returns." "Just so, Yajnavalkya."
4. "When the sun has set and the moon has set, Yajnavalkya, what
serves as light for a man?" "Fire serves as his light, for with fire as
light he sits, goes out, works and returns." "Just so, Yajnavalkya."
5. "When the sun has set, Yajnavalkya and the moon has set and the
fire has gone out, what serves as light for a man?" "Speech (sound)
serves as his light, for with speech as light he sits, goes out, works
and returns. Therefore, Your Majesty, when one cannot see even one’s
own hand, yet when a sound is uttered, one can go there." "Just so,
Yajnavalkya."
6. "When the sun has set, Yajnavalkya and the moon has set and the
fire has gone out and speech has stopped, what serves as light for a
man?" "The self, indeed, is his light, for with the self as light he
sits, goes out, works and returns."
7. "Which is the self?" "This purusha which is identified with the
intellect (vijnanamaya) and is in the midst of the orgams, the self—
indulgent light within the heart (intellect). Assuming the likeness of
the intellect, it wansers between the two worlds; it thinks, as it were
and moves, as it were being indetified with dreasm, it trasncends this
waking world, which represents the forms of death (ignorance and its
effects).
8. "That person (the individual self), when he is born, that is to
say, when he assumes a body, is joined with evils and when he dies,
that is to say, leaves the body, he discards those evils.
9. "And there are only two states for that person: the one here in
this world and the other in the next world. The third, the
intermediate, is the dream state. When he is in that intermediate
state, he surveys both states: the one here in this world and the other
in the next world. Now, whatever support he may have for the next
world, he provides himself with that and sees both evils (sufferings)
and joys. "And when he dreams, he takes away a little of the
impressions of this all—embracing world (the waking state), himself
makes the body unconscious and creates a dream body in its place,
revealing his own brightness by his own light—and he dreams. In this
state the person becomes self—illumined.
10. "There are no real chariots in that state, nor animals to be
yoked to them, nor roads there, but he creates the chariots, animals
and roads. There are no pleasures in that state, no joys, no
rejoicings, but he creates the pleasures, joys and rejoicings. There
are no pools in that state, no reservoirs, no rivers, but he creates
the pools, reservoirs and rivers. He indeed is the agent.
11. "Regarding this there are the following verses: ‘The effulgent
infinite being (purusha), who travels alone, makes the body insensible
in sleep but himself remains awake and taking with him the luminous
particles of the organs, watches those which lie dormant. Again he
comes to the waking state.
12. ‘The effulgent infinite being (purusha), who is immortal and
travels alone, guards the unclean nest (body) with the help of the
vital breath (prana) and himself moves out of the nest. That immortal
entity wanders wherever he likes.
13. ‘In the dream world, the luminous one attains higher and lower
states and creates many forms—now, as it were, enjoying himself in the
company of women, now laughing, now even beholding frightful sights.
14. ‘Everyone sees his sport but him no one sees.’ They say: ‘Do not
wake him suddenly.’ If he does not find the right organ, the body
becomes difficult to doctor.
15. Yajnavalkya said: "Tha entity (purusha), after enjoying himself
and raoming in the dream state and merely witnessing the results of
good and evil, remians in a state of profound sleep and then hastens
back in the reverse way to his former condition, the dream state. He
remains unaffected by whatever he sees in that dream state, for this
infinite being is unattached." Janaka said: "Just so, Yajnavalkya. I
give you, Sir, a thousand cows. Please instruct me further about
Liberation itself.
16. "Yajnavalkya said: "That entity (purusha), after enjoying
himself and roaming in the dream state and merely witnessing the
results of good and evil, hastens back in the reverse way to his former
condition, the waking state. He remains unaffected by whatever he sees
in that state, for this infinite being is unattached." Janaka said:
"Just so, Yajnavalkya. I give you, Sir, a thousand cows. Please
instruct me further about Liberation itself."
17. Yajnavalkya said: "That entity (purusha), after enjoying himself
and roaming in the waking state and merely witnessing the results of
good and evil, hastens back in the reverse way to its former condition,
the dream state or that of dreamless sleep.
18. "As a large fish swims alternately to both banks of a river—the
east and the west—so does the infinite being move to both these states:
dreaming and waking.
19. "As a hawk or a falcon roaming in the sky becomes tired, folds
its wings and makes for its nest, so does this infinite entity
(purusha) hasten for this state, where, falling asleep, he cherishes no
more desires and dreams no more dreams.
20. "There are ni his body nerves (nadis) called hita, which are
fine as a hair divided into a thousand parts and are filled with
white, blue, brown, green and red fluids. Theyt are the seat of the
suble body, which is the storehouse of impressions. Now, when he feels
as if he were being killed or overpowered, or being chased by an
elephant, or falling into a pit, in short, when he fancies at that
time, thorough ignorance, whatever frightful thing he has expericned in
the waking state, that is the dream state. So also, when he thinks he
is a god, as it were, or a king, as it were, or thinks: "This universe
is myself and I am all,: that is his highest state.
21. "That indeed is his form—free from desires, free from evils,
free from fear. As a man fully embraced by his beloved wife knows
nothing that is without, nothing that is within, so does this infinite
being (the self), when fully embraced by the Supreme Self, know nothing
that is without, nothing that is within. "That indeed is his form, in
which all his desires are fulfilled, in which all desires become the
self and which is free from desires and devoid of grief.
22. "In this state a father is no more a father, a mother is no more
a mother, the worlds are no more the worlds, the gods are no more the
gods, the Vedas are no more the Vedas. In this state a thief is no more
a thief, the killer of a noble brahmin is no more a killer, a chandala
is no more a chandala, a paulkasa is no more a paulkasa, a monk is no
more a monk, an ascetic is no more an ascetic. "This form of his is
untouched by good deeds and untouched by evil deeds, for he is then
beyond all the woes of his heart.
23. "And when it appears that in deep sleep it does not see, yet it
is seeing though it does not see; for there is no cessation of the
vision of the seer, because the seer is imperishable. There is then,
however, no second thing separate from the seer that it could see.
24. "And when it appears that in deep sleep it does not smell, yet
it is smelling though it does not smell; for there is no cessation of
the smelling of the smeller, because the smeller is imperishable. There
is then, however, no second thing separate from the smeller that it
could smell.
25. "And when it appears that in deep sleep it does not taste, yet
it is tasting though it does not taste; for there is no cessation of
the tasting of the taster, because the taster is imperishable. There is
then, however, no second thing separate from the taster that it could
taste.
26. "And when it appears that in deep sleep it does not speak, yet
it is speaking though it does not speak; for there is no cessation of
the speaking of the speaker, because the speaker is imperishable. There
is then, however, no second thing separate from the speaker that it
could speak about.
27. "And when it appears that in deep sleep it does not hear, yet it
is hearing though it does not hear; for there is no cessation of the
hearing of the hearer, because the hearer is imperishable. There is
then, however, no second thing separate from the hearer that it could
hear.
28. "And when it appears that in deep sleep it does not think, yet
it is thinking though it does not think; for there is no cessation of
the thinking of the thinker, because the thinker is imperishable. There
is then, however, no second thing separate from the thinker that it
could think of.
29. "And when it appears that in deep sleep it does not touch, yet
it is touching though it does not touch; for there is no cessation of
the touching of the toucher, because the toucher is imperishable. There
is then, however, no second thing separate from the toucher that it
could touch.
30. "And when it appears that in deep sleep it does not know, yet it
is knowing though it does not know; for there is no cessation of the
knowing of the knower, because the knower is imperishable. There is
then, however, no second thing separate from the knower that it could
know.
31. "When in the waking and dream states there is, as it were,
another, then one can see the other, then one can smell the other, then
one can speak to the other, then one can hear the other, then one can
think of the other, then one can touch the other, then one can know the
other.
32. "In deep sleep it becomes transparent like water, the witness,
one and without a second. This is the World of Brahman, Your Majesty.
This is its supreme attainment, this is its supreme glory, this it its
highest world, this is its supreme bliss. On a particle of this bliss
other creatures live." Thus did Yajnavalkya teach Janaka.
33. "If a person is perfect of body and is prosperous, lord of
others and most lavishly supplied with all human enjoyments, he
represents the highest blessing among men. This human bliss multiplied
a hundred times makes one measure of the bliss of the Manes who have
won their own world. The bliss of these Manes who have won their world,
multiplied a hundred times, makes one measure of bliss in the world of
the gandharvas. The bliss of the gandharvas, multiplied a hundred times,
makes one measure of the bliss of the gods by action (those who attain
godhood through sacrificial rites). The bliss of the gods by action,
multiplied a hundred times, makes one measure of the bliss of the gods
by birth, as also of one who is versed in the Vedas, sinless and free
from desire. The bliss of the gods by birth, multiplied a hundred
times, makes one measure of bliss in the World of Prajapan (Viraj), as
also of one who is versed in the Vedas, sinless and free from desire.
The bliss in the World of Prajapati, multiplied a hundred times, makes
one measure of bliss in the World of Brahma (Hiranyagarbha), as also O?
one who is versed in the Vedas, sinless and free from desire. This,
indeed, is the supreme bliss. This is the state of Brahman, O Emperor,"
said Yajnavalkya. Janaka said: I give you a thousand cows, venerable
Sir. Please instruct me further about Liberation itself." At this
Yajnavalkya was afraid that the intelligent emperor was driving him to
give the solution of all his questions.
34. "That entity (the self), after enjoying himself and roaming in
the dream state and merely witnessing the results of merits and
demerits, hastens back in the reverse way to its former condition, the
waking state.
35. "Just as a heavily loaded cart moves along, creaking, even so
the self identified with the body, being presided over by the Self
which is all consciousness (the Supreme Self), moves along, groaning,
when breathing becomes difficult at the approach of death.
36. "When this body grows thin—becomes emaciated or disease— then,
as a mango or a fig or a fruit of the peepul tree becomes detached from
its stalk, so does this infinite being completdy detaching himself from
the parts of the body, again move on, in the same way that he came, to
another body for the remanisfestation of his vital breath (prana).
37. "Just as, when a king comes, the ugras appointed to deal with
crimes; the sutas and the leaders of the village await him with food
and drink and lodgings ready, saying: ‘Here he comes, here he comes,’
even so, for the person who knows about the fruits of his own work,
there wait all the elements, saying: ‘Here comes Brahman, here he
comes.’
38 "Just as, when the king wishes to depart, the ugras appointed to
deal with crimes, the sutas and the leaders of the village gather
around him, even so do all the organs gather around the self, at the
time of death, when it struggles for breath."
Chapter IV—Death and the Hereafter
1. Yajnavalkya continued: "Now, when that self becomes weak and
unconscious, as it were, the organs gather around it. Having wholly
seized these particles of light, the self comes to the heart. When the
presiding deity of the eye turns back from all sides, the dying man
fails to notice colour.
2. "The eye becomes united with the subtle body; then people say:
‘He does not see.’ The nose becomes united with the subtle body; then
they say: ‘He does not smell.’ The tongue becomes united with the
subtle body; then they say: ‘He does not taste.’ The vocal organ
becomes united with the subtle body; then they say: ‘He does not
speak.’ The ear becomes united with the subtle body; then they say: ‘He
does not hear.’ The mind becomes united with the subtle body; then they
say: ‘He does not think.’ The skin becomes united with the subtle body;
then they say: ‘He does not touch.’ The intellect becomes united with
the subtle body; then they say: ‘He does not know.’ "The upper end of
the heart lights up and by that light the self departs, either through
the eye or through the head or through any other part (aperture) of the
body. "And when the self departs, the vital breath follows and when
the vital breath departs, all the organs follow. "Then the self becomes
endowed with a particular consciousness and passes on to the body to be
attained by that consciousness. "Knowledge, work and past experience
follow the self.
3. "And just as a leech moving on a blade of grass reaches its end,
takes hold of another and draws itself together towards it, so does the
self, after throwing off this body, that is to say, after making it
unconscious, take hold of another support and draw itself together
towards it.
4. "And just as a goldsmith takes a small quantity of gold and
fashions out of it another—a newer and better—form, so does the self,
after throwing off this body, that is to say, after making it
unconscious, fashion another—a newer and better—form, suited to the
Manes, or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or
other beings.
5. "That self is indeed Brahman; it is also identified with the
intellect, the mind and the vital breath, with the eyes and ears, with
earth, water, air and akasa, with fire and with what is other than
fire, with desire and with absence of desire, with anger and with
absence of anger, with righteousness and unrighteousness, with all—it
is identified, as is well known, with this (i.e. what is perceived) and
with that (i.e. what is inferred). According as it acts and according
as it behaves, so it becomes: by doing good it becomes good and by
doing evil it becomes evil. It becomes virtuous through virtuous action
and evil through evil action. "Others, however, say that the self is
identified with desire alone. As is its desire, so is its resolution;
and as is its resolution, so is its deed; and whatever deed it does,
that it reaps.
6. "Regarding this there is the following verse: "Because of
attachment, the transmigrating self, together with its work, attains
that result to which its subtle body or mind clings. Having exhausted
in the other world the results of whatever work it did in this life, it
returns from that world to this world for fresh work.’ "Thus does the
man who desires transmigrate. But as to the man who does not desire—who
is without desire, who is freed from desire, whose desire is satisfied,
whose only object of desire is the Self—his organs do not depart. Being
Brahman, he merges in Brahman.
7. "Regarding this there are the following verses: "When all the
desires that dwell in his heart are got rid of, then does the mortal
man become immortal and attain Brahman in this very body.’ "Just as
the slough of a snake lies, dead and cast away, on an ant—hill, even so
lies this body. Then the self becomes disembodied and immortal Spirit,
the Supreme Self (Prana), Brahman, the Light." Janaka, Emperor of
Videha, said: "I give you, venerable Sir, a thousand cows."
8. "Regarding this there are the following verses: ‘The subtle,
ancient path stretching far away has been touched (reached) by me; nay,
I have realized it myself. By this path the wise, the knowers of
Brahman, move on to the celestial sphere (Liberation) after the fall of
this body, having been freed even while living.’
9. ‘Some speak of it as white, others as blue, grey, green, or red.
This path is realized by a knower of Brahman and is trod by whoever
knows Brahman, has done good deeds and is identified with the Supreme
Light.’
10. ‘Into blinding darkness enter those who worship ignorance; into
a greater darkness than that, as it were, enter those who are devoted
to knowledge.’
11. ‘Cheerless indeed are those worlds covered with blinding
darkness. To them after death go those people who are ignorant and
unwise.’
12. ‘If a man knows the Self as I am this, then desiring what and
for whose sake will he suffer in the wake of the body?’
13. ‘Whoever has realized and intimately known the Self, Which has
entered this perilous and perplexing place (the body), is the maker of
the universe; for he is the maker of all. All is his Self and he,
again, is indeed the Self of all.’
14. ‘Dwelling in this very body, we have somehow realized Brahman;
otherwise we should have remained ignorant and great destruction would
have overtaken us. Those who know Brahman become immortal, while others
only suffer misery.’
15. ‘When a person following the instructions of a teacher directly
beholds the effulgent Self, the Lord of all that has been and will be,
he no longer wishes to hide himself from It.’
16. ‘That under which the year with its days rolls on—upon that
immortal Light of l lights the gods meditate as longevity.’
17. ‘That in which the five groups of five and the akasa rest, that
very Atman I regard as the Immortal Brahman. Knowing that Brahman, I am
immortal.’
18. ‘They who know the Vital Breath (Prana) of the vital breath
(prana), the Eye of the eye, the Ear of the ear, the Mind of the mind,
have realized the ancient, primordial Brahman.’
19. ‘Through the mind alone is Brahman to be realized. There is in
It no diversity. He goes from death to death who sees in It, as it
were, diversity.’
20. ‘Unknowable and constant, It should be realized in one form
only. The Self is free from taint, beyond the akasa, birthless,
infinite and unchanging.’
21. ‘The intelligent seeker of Brahman, learning about the Self
alone, should practise wisdom (prajna). Let him not think of too many
words, for that is exhausting to the organ of speech.’
22. "That great, unborn Self, which is identified with the intellect
(vijnanamaya) and which dwells in the midst of the organs, lies in the
akasa within the heart. It is the controller of all, the lord of all,
the ruler of all. It does not become greater through good deeds or
smaller through evil deeds. It is the lord of all, the ruler of all
beings, the protector of all beings. It is the dam that serves as the
boundary to keep the different worlds apart. The brahmins seek to
realize It through the study of the Vedas, through sacrifices, through
gifts and through austerity which does not lead to annihilation.
Knowing It alone one becomes a sage (muni). Wishing for this World
(i.e. the Self) alone, monks renounce their homes. "The knowers of
Brahman of olden times, it is said, did not wish for offspring because
they thought: ‘What shall we do with offspring—we who have attained
this Self, this World?’ They gave up, it is said, their desire for
sons, for wealth and for the worlds and led the life of religious
mendicants. That which is the desire for sons is the desire for wealth
and that which is the desire for wealth is the desire for the worlds;
for both these, indeed, are but desires. ‘This Self is That which has
been described as Not this, not this. It is imperceptible, for It is
not perceived; undecaying, for It never decays; unattached, for It is
never attached; unfettered, for It never feels pain and never suffers
injury. ‘Him who knows this these two thoughts do not overcome: For
this I did an evil deed and For this I did a good deed. He overcomes
both. Things done or not done do not afflict him.’
23. "This has been expressed by the following Rig verse: ‘This is
the eternal glory of Brahman: It neither increases nor decreases
through work. Therefore one should know the nature of That alone.
Knowing It one is not touched by evil action.’ "Therefore he who knows
It as such becomes self—controlled, calm, withdrawn into himself,
patient and collected; he sees the Self in his own self (body); he sees
all as the Self. Evil does not overcome him, but he overcomes all evil.
Evil does not afflict him, but he consumes all evil. He becomes
sinless, taintless, free from doubts and a true Brahmana (knower of
Brahman). This is the World of Brahman, O Emperor and you have
attained It." Thus said Yajnavalkya. Janaka said: ‘Venerable Sir, I
give you the empire of Videha and myself, too, with it, to wait upon
you.
24. That great, unborn Self is the eater of food and the giver of
wealth. He who knows this obtains wealth.
25. That great, unborn Self is undecaying, immortal, undying,
fearless; It is Brahman (infinite). Brahman is indeed fearless. He who
knows It as such becomes the fearless Brahman.
Chapter V—Yajnavalkya and Maitreyi (II)
1. Yajnavalkya had two wives: Maitreyi and Katyayani. Of these,
Maitreyi was conversant with the Knowledge of Brahman, while Katyayani
had an essentially feminine outlook. One day Yajnavalkya, when he
wished to embrace another mode of life,
2. Said: "Maitreyi, my dear, I am going to renounce this life to
become a monk. Let me make a final settlement between you and
Katyayani."
3. Maitreyi said: "Venerable Sir, if indeed the whole earth full of
wealth belonged to me, would I be immortal through that or not?" "No,"
replied Yajnavalkya, "your life would be just like that of people who
have plenty. Of Immortality, however, there is no hope through
wealth."
4. Then Maitreyi said: "What should I do with that which would not
make me immortal? Tell me, venerable Sir, of that alone which you know
to be the only means of attaining Immortality."
5. Yajnavalkya replied: "My dear, you have been my beloved even
before and now you have resolved to know what is after my heart. If you
wish, my dear, I shall explain it to you. As I explain it, meditate on
what I say."
6. And he said: "Verily, not for the sake of the husband, my dear,
is the husband loved, but he is loved for the sake of the self which,
in its true nature, is one with the Supreme Self. "Verily, not for the
sake of the wife, my dear, is the wife loved, but she is loved for the
sake of the self. "Verily, not for the sake of the sons, my dear, are
the sons loved, but they are loved for the sake of the self. "Verily,
not for the sake of wealth, my dear, is wealth loved, but it is loved
for the sake of the self. "Verily, not for the sake of the animals, my
dear, are the animals loved, but they are loved for the sake of the
self. "Verily, not for the sake of the brahmin, my dear, is the
brahmin loved, but he is loved for the sake of the self. "Verily, not
for the sake of the kshatriya, my dear, is the kshatriya loved, but he
is loved for the sake of the self. "Verily, not for the sake of the
worlds, my dear, are the worlds loved, but they are loved for the sake
of the self. "Verily, not for the sake of the gods, my dear, are the
gods loved, but they are loved for the sake of the self. "Verily, not
for the sake of the Vedas, my dear, are the Vedas loved, but they are
loved for the sake of the self. "Verily, not for the sake of the
beings, my dear, are the beings loved, but they are loved for the sake
of the self. "Verily, not for the sake of the All, my dear, is the All
loved, but it is loved for the sake of the self. "Verily, my dear
Maitreyi, it is the Self that should be realized—should be heard of,
reflected on and meditated upon. By the realisation of the Self, my
dear, through hearing, reflection and meditation, all this is known.
7. "The brahmin rejects one who knows him as different from the
Self. The kshatriya rejects one who knows him as different from the
Self. The worlds reject one who knows them as different from the Self.
The gods reject one who knows them as different from the Self. The
Vedas reject one who knows them as different from the Self. The beings
reject one who knows them as different from the Self. The All rejects
one who knows it as different from the Self. This brahmin, this
kshatriya, these worlds, these gods, these Vedas, these beings and this
All—are that Self.
8—10. "As the various particular kinds of notes of a drum, when it
is beaten, cannot be grasped by themselves, but are grasped only when
the general note of the drum or the general sound produced by different
kinds of strokes is grasped; "And as the various particular notes of a
conch, when it is blown, cannot be grasped by themselves, but are
grasped only when the general note of the conch or the general sound
produced by different kinds of blowing is grasped; "And as the various
particular notes of a vina, when it is played, cannot be grasped by
themselves, but are grasped only when the general note of the vina or
the general sound produced by the different kinds of playing is
grasped;
11. "As from a fire kindled with wet fuel various kinds of smoke
issue forth, even so, my dear, the Rig—Veda, the Yajur—Veda, the Sama—Veda,
the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya),
Upanishads, verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas),
explanations (vyakhyanas), sacrifices, oblations in the fire, food,
drink, this world, the next world and all beings are all like the
breath of this infinite Reality. From this Supreme Self are all these,
indeed, breathed forth.
12. "As the ocean is the one goal of all waters (the place where
they merge), so the skin is the one goal of all kinds of touch, the
nostrils are the one goal of all smells, the tongue is the one goal of
all savours, the ear is the one goal of all sounds, the mind is the one
goal of all deliberations, the intellect is the one goal of all forms
of knowledge, the hands are the one goal of all actions, the organ of
generation is the one goal of all kinds of enjoyment, the excretory
organ is the one goal of all excretions, the feet are the one goal of
all kinds of walking, the organ of speech is the one goal of all the
Vedas.
13. "As a lump of salt has neither inside nor outside and is
altogether a homogeneous mass of taste, even so this Self, my dear, has
neither inside nor outside and is altogether a homogeneous mass of
Intelligence. This Self comes out as a separate entity from the
elements and with their destruction this separate existence is also
destroyed. After attaining this oneness it has no more consciousness.
This is what I say, my dear." So said Yajnavalkya.
14. Then Maitreyi said: "Just here you have completely bewildered
me, venerable Sir. Indeed, I do not at all understand this." He
replied: "Certainly I am not saying anything bewildering, my dear.
Verily, this Self is immutable and indestructible.
15. "For when there is duality, as it were, then one sees another,
one smells another, one tastes another, one speaks to another, one
hears another, one thinks of another, one touches another, one knows
another. But when to the knower of Brahman everything has become the
Self, then what should he see and through what, what should he smell
and through what, what should he taste and through what, what should he
speak and through what, what should he hear and through what, what
should he think and through what, what should he touch and through
what, what should he know and through what? Through what should one
know That Owing to which all this is known? "This Self is That which
has been described as ‘Not this, not this.’ It is imperceptible, for It
is never perceived; undecaying, for It never decays; unattached, for It
never attaches Itself; unfettered, for It never feels pain and never
suffers injury. Through what, O Maitreyi, should one know the Knower?
"Thus you have the instruction given to you. This much, indeed, is the
means to Immortality." Having said this, Yajnavalkya renounced home.
Chapter VI—The Line of Teachers
1. Now the line of teachers: We received the knowledge from
Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from
another Pautimashya. This Pautimashya from another Gaupavana. This
Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya.
Sandilya from Kausika and Gautama. Gautama
2. From Agnivesya. Agnivesya from Gargya. Gargya from another Gargya.
This Gargya from Gautama. Gautama from Saitava. Saitava from
Pirasaryayana. Parasarayayana from Gargyayana. Gargyayana from
Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from
Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from
Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani.
Kausikayani
3. From Ghritakausika. Ghritakausika from Parasaryayana.
Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya
from Asurayana and Yiska. Asurayana from Traivani. Traivani from
Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja.
Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama
from another Gautama. This Gautama from Vatsya. Vatsya from SandiIya.
Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita.
Kumaraharita from Galava. Galava from Vidarbhikaundinya.
Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from
Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa
from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra.
Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach
Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva
from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana.
Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from
Vyashti. Vyashti from Sanaru. Sanaru from Sanitana. Sanitana from
Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha).
Brahman is self—born (eternal). Salutation to Brahman.
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