Chapter 3: Yajnavalkya answers the sages in Janaka's court

अथ तृतीयोध्यायः ॥
प्रथमं ब्राह्मणम् ।
(अश्वलब्राह्मणम्)
जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे ।
तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः ।
तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति ।
स ह गवां सहस्रमवरुरोध ।
दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः

atha tṛtīyodhyāyaḥ ||
prathamaṃ brāhmaṇam |
(aśvalabrāhmaṇam)
janako ha vaideho bahudakṣiṇena yajñeneje |
tatra ha kurupañcālānāṃ brāhmaṇā abhisametā babhūvuḥ |
tasya ha janakasya vaidehasya vijijñāsā babhūva kaḥ svideṣāṃ brāhmaṇānāmanūcānatama iti |
sa ha gavāṃ sahasramavarurodha |
daśadaśa pādā ekaikasyāḥ śṛṅgayorābaddhā babhūvuḥ

Janaka, king of Videha, performed a sacrifice at which he gave away great gifts. Brahmins from the Kuru and Panchala lands had gathered there. Janaka wished to know which of these brahmins was the most learned in the Veda. So he penned up a thousand cows, and to the horns of each were tied ten padas of gold.

तान् होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति ।
ते ह ब्राह्मणा न दधृषुः ।
अथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाच एताः सौम्योदज सामश्रवा३ इति ।
ता होदाचकार ।
ते ह ब्राह्मणाश्चुक्रुधुः कथं नु नो ब्रह्मिष्ठो ब्रुवीतेति ।
अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव ।
स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति ।
स होवाच नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति ।
तं ह तत एव प्रष्टुं दध्रे होताश्वलः

tān hovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatāmiti |
te ha brāhmaṇā na dadhṛṣuḥ |
atha ha yājñavalkyaḥ svameva brahmacāriṇamuvāca etāḥ saumyodaja sāmaśravā3 iti |
tā hodācakāra |
te ha brāhmaṇāścukrudhuḥ kathaṃ nu no brahmiṣṭho bruvīteti |
atha ha janakasya vaidehasya hotāśvalo babhūva |
sa hainaṃ papraccha tvaṃ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti |
sa hovāca namo vayaṃ brahmiṣṭhāya kurmo gokāmā eva vayaṃ sma iti |
taṃ ha tata eva praṣṭuṃ dadhre hotāśvalaḥ

He said to them, 'Revered brahmins, let the one among you who knows Brahman best drive these cows home.' The brahmins did not dare. Then Yajnavalkya said to his own pupil, 'Samashravas, my dear, drive them away.' He drove them off. The brahmins grew angry: 'How can he call himself the best knower of Brahman among us?' Ashvala was Janaka's hotri priest. He asked, 'Yajnavalkya, are you really the best knower of Brahman among us?' Yajnavalkya replied, 'We bow to the best knower of Brahman. We only want the cows.' At that Ashvala the hotri set himself to question him.

याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्युनाप्तं सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति ।
होत्रर्त्विजाग्निना वाचा ।
वाग्वै यज्ञस्य होता ।
तद्येयं वाक्सोऽयमग्निः स होता सा मुक्तिः सातिमुक्तिः

yājñavalkyeti hovāca yadidaṃ sarvaṃ mṛtyunāptaṃ sarvaṃ mṛtyunābhipannaṃ kena yajamāno mṛtyorāptimatimucyata iti |
hotrartvijāgninā vācā |
vāgvai yajñasya hotā |
tadyeyaṃ vākso'yamagniḥ sa hotā sā muktiḥ sātimuktiḥ

'Yajnavalkya,' he said, 'all this is reached by death and overcome by death. By what means does the sacrificer pass beyond the grip of death?' 'By the hotri priest, by fire, by speech. Speech is the hotri of the sacrifice. This speech is that fire, it is the hotri. That is release, that is complete release.'

याज्ञवल्क्येति होवाच यदिदं सर्वमहोरात्राभ्यामाप्तं सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति ।
अध्वर्युणर्त्विजा चक्षुषादित्येन ।
चक्षुर्वै यज्ञस्याध्वर्युः ।
तद्यदिदं चक्षुः सोऽसावादित्यः ।
सोऽध्वर्युः सा मुक्तिः सातिमुक्तिः

yājñavalkyeti hovāca yadidaṃ sarvamahorātrābhyāmāptaṃ sarvamahorātrābhyāmabhipannaṃ kena yajamāno'horātrayorāptimatimucyata iti |
adhvaryuṇartvijā cakṣuṣādityena |
cakṣurvai yajñasyādhvaryuḥ |
tadyadidaṃ cakṣuḥ so'sāvādityaḥ |
so'dhvaryuḥ sā muktiḥ sātimuktiḥ

'Yajnavalkya, all this is reached by day and night and overcome by them. By what means does the sacrificer pass beyond day and night?' 'By the adhvaryu priest, by the eye, by the sun. The eye is the adhvaryu of the sacrifice. This eye is that sun, it is the adhvaryu. That is release, that is complete release.'

याज्ञवल्क्येति होवाच यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति ।
उद्गात्रर्त्विजा वयुना प्राणेन ।
प्राणो वै यज्ञस्योद्गाता ।
तद्योऽयं प्राणः स वायुः स उद्गाता ।
स मुक्तिः सातिमुक्तिः

yājñavalkyeti hovāca yadidaṃ sarvaṃ pūrvapakṣāparapakṣābhyāmāptaṃ sarvaṃ pūrvapakṣāparapakṣābhyāmabhipannaṃ kena yajamānaḥ pūrvapakṣāparapakṣayorāptimatimucyata iti |
udgātrartvijā vayunā prāṇena |
prāṇo vai yajñasyodgātā |
tadyo'yaṃ prāṇaḥ sa vāyuḥ sa udgātā |
sa muktiḥ sātimuktiḥ

'Yajnavalkya, all this is reached by the bright and dark halves of the month and overcome by them. By what means does the sacrificer pass beyond them?' 'By the udgatri priest, by air, by prana, the life-breath. Prana is the udgatri of the sacrifice. This prana is air, it is the udgatri. That is release, that is complete release.'

याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति ।
ब्रह्मणर्त्विजा मनसा चन्द्रेण ।
मनो वै यज्ञस्य ब्रह्मा ।
तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः सातिमुक्तिरित्यतिमोक्षा ।
अथ संपदः

yājñavalkyeti hovāca yadidamantarikṣamanārambaṇamiva kenākrameṇa yajamānaḥ svargaṃ lokamākramata iti |
brahmaṇartvijā manasā candreṇa |
mano vai yajñasya brahmā |
tadyadidaṃ manaḥ so'sau candraḥ sa brahmā sa muktiḥ sātimuktirityatimokṣā |
atha saṃpadaḥ

'Yajnavalkya, this sky seems to offer no foothold. By what ladder does the sacrificer climb to the heavenly world?' 'By the brahman priest, by the mind, by the moon. The mind is the brahman priest of the sacrifice. This mind is that moon, it is the brahman priest. That is release, that is complete release.' These are the releases. Now come the correspondences.

याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन् यज्ञे करिष्यतीति ।
तिसृभिरिति ।
कतमास्तास्तिस्र इति ।
पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।
किं ताभिर्जयतीति ।
यत्किञ्चेदं प्राणभृदिति

yājñavalkyeti hovāca katibhirayamadyargbhirhotāsmin yajñe kariṣyatīti |
tisṛbhiriti |
katamāstāstisra iti |
puronuvākyā ca yājyā ca śasyaiva tṛtīyā |
kiṃ tābhirjayatīti |
yatkiñcedaṃ prāṇabhṛditi

'Yajnavalkya, with how many Rig verses will the hotri act in this sacrifice today?' 'With three.' 'Which are the three?' 'The introductory verse, the offering verse, and the hymn of praise as the third.' 'What does he win by them?' 'Whatever here has breath.'

याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन् यज्ञ आहुतीर्होष्यतीति ।
तिस्र इति ।
कतमास्तास्तिस्र इति ।
या हुता उज्ज्वलन्ति या हुता अतिनेदन्ति या हुता अधिशेरते ।
किं ताभिर्जयतीति ।
या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति ।
दीप्यत इव हि देवलोको ।
या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयति ।
अतीव हि पितृलोकः ।
या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यि ।
अध इव हि मनुष्यलोकः

yājñavalkyeti hovāca katyayamadyādhvaryurasmin yajña āhutīrhoṣyatīti |
tisra iti |
katamāstāstisra iti |
yā hutā ujjvalanti yā hutā atinedanti yā hutā adhiśerate |
kiṃ tābhirjayatīti |
yā hutā ujjvalanti devalokameva tābhirjayati |
dīpyata iva hi devaloko |
yā hutā atinedante pitṛlokameva tābhirjayati |
atīva hi pitṛlokaḥ |
yā hutā adhiśerate manuṣyalokameva tābhirjayatyi |
adha iva hi manuṣyalokaḥ

'Yajnavalkya, how many oblations will the adhvaryu pour in this sacrifice today?' 'Three.' 'Which are they?' 'Those that blaze up when offered, those that make a great noise when offered, and those that sink down when offered.' 'What does he win by them?' 'By those that blaze up he wins the world of the devas, for that world shines. By those that roar he wins the world of the ancestors, for that world is beyond. By those that sink down he wins the world of men, for the human world lies below.'

याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीति ।
एकयेति ।
कतमा सैकेति ।
मन एवेति ।
अनन्तं वै मनोऽनन्ता विश्वे देवाः ।
अनन्तमेव स तेन लोकं जयति

yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṃ dakṣiṇato devatābhirgopāyatīti |
ekayeti |
katamā saiketi |
mana eveti |
anantaṃ vai mano'nantā viśve devāḥ |
anantameva sa tena lokaṃ jayati

'Yajnavalkya, with how many deities does the brahman priest, seated on the south, guard the sacrifice today?' 'With one.' 'Which is that one?' 'The mind alone. The mind is endless, and endless are the Vishvedevas. By it he wins an endless world.'

याज्ञवल्क्येति होवाच कत्ययमद्योद्गातास्मिन् यज्ञे स्तोत्रियाः स्तोष्यतीति ।
तिस्र इति ।
कतमास्तास्तिस्र इति ।
पुरोनुवाक्या च याज्या च शस्यैव तृतीया ।
कतमास्ताः ।
या अध्यात्ममिति ।
प्राण एव पुरोनुवाक्यापानो याज्या व्यानः शस्या ।
किं ताभिर्जयतीति ।
पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया ।
ततो ह होताश्वल उपरराम

yājñavalkyeti hovāca katyayamadyodgātāsmin yajñe stotriyāḥ stoṣyatīti |
tisra iti |
katamāstāstisra iti |
puronuvākyā ca yājyā ca śasyaiva tṛtīyā |
katamāstāḥ |
yā adhyātmamiti |
prāṇa eva puronuvākyāpāno yājyā vyānaḥ śasyā |
kiṃ tābhirjayatīti |
pṛthivīlokameva puronuvākyayā jayatyantarikṣalokaṃ yājyayā dyulokaṃ śasyayā |
tato ha hotāśvala upararāma

'Yajnavalkya, how many hymns of praise will the udgatri chant in this sacrifice today?' 'Three.' 'Which are they?' 'The introductory verse, the offering verse, and the hymn of praise as the third.' 'Which are these with respect to the body?' 'Prana is the introductory verse, apana the offering verse, vyana the hymn of praise.' 'What does he win by them?' 'By the first he wins the earth, by the second the middle air, by the third the heaven.' Then Ashvala the hotri fell silent.

(आर्तभागब्राह्मणं वा जारत्कारवब्राह्मणम्)
अथ हैनं जारत्कारव आर्तभागः पप्रच्छ ।
याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति ।
अष्टौ ग्रहा अष्टावतिग्रहा इति ।
ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति

(ārtabhāgabrāhmaṇaṃ vā jāratkāravabrāhmaṇam)
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha |
yājñavalkyeti hovāca kati grahāḥ katyatigrahā iti |
aṣṭau grahā aṣṭāvatigrahā iti |
ye te'ṣṭau grahā aṣṭāvatigrahāḥ katame ta iti

Then Artabhaga, of the line of Jaratkaru, questioned him. 'Yajnavalkya,' he said, 'how many graspers are there, and how many over-graspers?' 'Eight graspers and eight over-graspers.' 'Which are these eight graspers and eight over-graspers?'

प्राणो वै ग्रहः ।
सोऽपानेनातिग्रहेण गृहीतः ।
प्राणेन हि गन्धाञ्जिघ्रति

prāṇo vai grahaḥ |
so'pānenātigraheṇa gṛhītaḥ |
prāṇena hi gandhāñjighrati

Prana, here the breath of smell, is a grasper. It is seized by apana, the odour, as its over-grasper, for it is through breath that one smells odours.

वाग्वै ग्रहः ।
स नाम्नातिग्रहेण गृहीतः ।
वाचा हि नामान्यभिवदति

vāgvai grahaḥ |
sa nāmnātigraheṇa gṛhītaḥ |
vācā hi nāmānyabhivadati

Speech is a grasper. It is seized by name as its over-grasper, for with speech one utters names.

जिह्वा वै ग्रहः ।
स रसेनातिग्रहेण गृहीतः ।
जिह्वया हि रसान् विजानाति

jihvā vai grahaḥ |
sa rasenātigraheṇa gṛhītaḥ |
jihvayā hi rasān vijānāti

The tongue is a grasper. It is seized by taste as its over-grasper, for with the tongue one knows tastes.

चक्षुर्वै ग्रहः ।
स रूपेणातिग्रहेण गृहीतः ।
चक्षुषा हि रूपाणि पश्यति

cakṣurvai grahaḥ |
sa rūpeṇātigraheṇa gṛhītaḥ |
cakṣuṣā hi rūpāṇi paśyati

The eye is a grasper. It is seized by form as its over-grasper, for with the eye one sees forms.

श्रोत्रं वै ग्रहः ।
स शब्देनातिग्रहेण गृहीतः ।
श्रोत्रेण हि शब्दाञ्शृणोति

śrotraṃ vai grahaḥ |
sa śabdenātigraheṇa gṛhītaḥ |
śrotreṇa hi śabdāñśṛṇoti

The ear is a grasper. It is seized by sound as its over-grasper, for with the ear one hears sounds.

मनो वै ग्रहः ।
स कामेनातिग्रहेण गृहीतः ।
मनसा हि कामान् कामयते

mano vai grahaḥ |
sa kāmenātigraheṇa gṛhītaḥ |
manasā hi kāmān kāmayate

The mind is a grasper. It is seized by desire as its over-grasper, for with the mind one desires things.

हस्तौ वै ग्रहः ।
स कर्मणातिग्रहेण गृहीतः ।
हस्ताभ्यां हि कर्म करोति

hastau vai grahaḥ |
sa karmaṇātigraheṇa gṛhītaḥ |
hastābhyāṃ hi karma karoti

The two hands are a grasper. They are seized by work as their over-grasper, for with the hands one does work.

त्वग्वै ग्रहः ।
स स्पर्शेनातिग्रहेण गृहीतः ।
त्वचा हि स्पर्शान् वेदयत ।
इत्यष्टौ ग्रहा अष्टावतिग्रहाः

tvagvai grahaḥ |
sa sparśenātigraheṇa gṛhītaḥ |
tvacā hi sparśān vedayata |
ityaṣṭau grahā aṣṭāvatigrahāḥ

The skin is a grasper. It is seized by touch as its over-grasper, for with the skin one feels touch. These are the eight graspers and the eight over-graspers.

याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमिति ।
अग्निर्वै मृत्युः सोऽपामन्नम् ।
अप पुनर्मृत्युं जयति

yājñavalkyeti hovāca yadidaṃ sarvaṃ mṛtyorannaṃ kā svitsā devatā yasyā mṛtyurannamiti |
agnirvai mṛtyuḥ so'pāmannam |
apa punarmṛtyuṃ jayati

'Yajnavalkya,' he said, 'since all this is food for death, which is the deity for whom death itself is food?' 'Fire is death, and fire is the food of water. Whoever knows this conquers repeated death.'

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति ।
नेति होवाच याज्ञवल्क्यः ।
अत्रैव समवनीयन्ते ।
स उच्छ्वयति ।
आध्मायति ।
आध्मातो मृतः शेते

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyata udasmātprāṇāḥ krāmantyāho neti |
neti hovāca yājñavalkyaḥ |
atraiva samavanīyante |
sa ucchvayati |
ādhmāyati |
ādhmāto mṛtaḥ śete

'Yajnavalkya, when such a man dies, do his pranas, the life-powers, go up out of him or not?' 'No,' said Yajnavalkya. 'They are gathered together right here. He swells, he is puffed up, and puffed up the dead man lies.'

याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते ।
किमेनं न जहातीति ।
नामेति ।
अनन्तं वै नामानन्ता विश्वे देवाः ।
अनन्तमेव स तेन लोकं जयति

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate |
kimenaṃ na jahātīti |
nāmeti |
anantaṃ vai nāmānantā viśve devāḥ |
anantameva sa tena lokaṃ jayati

'Yajnavalkya, when such a man dies, what is it that does not leave him?' 'The name. The name is endless, and endless are the Vishvedevas. By it he wins an endless world.'

याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन् केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति ।
आहर सौम्य हस्तम् आर्तभाग ।
आवामेवैतस्य वेदिष्यावो न नावेतत्सजन इति ।
तौ होत्क्रम्य मन्त्रयां चक्राते ।
तौ ह यदूचतुः कर्म हैव तदूचतुः ।
अथ ह यत्प्रशंसतुः कर्म हैव तत्प्रशशंसतुः ।
पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति ।
ततो ह जारत्कारव आर्तभाग उपरराम

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti vātaṃ prāṇaścakṣurādityaṃ manaścandraṃ diśaḥ śrotraṃ pṛthivīṃ śarīramākāśamātmauṣadhīrlomāni vanaspatīn keśā apsu lohitaṃ ca retaśca nidhīyate kvāyaṃ tadā puruṣo bhavatīti |
āhara saumya hastam ārtabhāga |
āvāmevaitasya vediṣyāvo na nāvetatsajana iti |
tau hotkramya mantrayāṃ cakrāte |
tau ha yadūcatuḥ karma haiva tadūcatuḥ |
atha ha yatpraśaṃsatuḥ karma haiva tatpraśaśaṃsatuḥ |
puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti |
tato ha jāratkārava ārtabhāga upararāma

'Yajnavalkya, when this man dies, his speech goes into fire, his breath into wind, his eye into the sun, his mind into the moon, his hearing into the quarters, his body into the earth, his self into space, the hairs of his body into plants, the hairs of his head into trees, and his blood and seed are laid in the waters. Where then is this man?' 'Take my hand, dear Artabhaga. We two alone shall know of this; it is not for a crowd.' The two went aside and spoke together. What they spoke of was karma, and what they praised was karma. One becomes good by good action, bad by bad action. Then Artabhaga fell silent.

(भुज्युब्राह्मणम्)
अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम ।
ते पतञ्चलस्य काप्यस्य गृहानैम ।
तस्यासीद्दुहिता गन्धर्वगृहीता ।
तमपृच्छाम कोऽसीति ।
सोऽब्रवीत्सुधन्वाङ्गिरस इति ।
तं यदा लोकानामन्तानपृच्छाम ।
अथैनमब्रूम क्व पारिक्षिता अभवन्निति ।
क्व पारिक्षिता अभवन् ।
स त्वा पृच्छामि याज्ञवल्क्य ।
क्व पारिक्षिता अभवन्निति

(bhujyubrāhmaṇam)
atha hainaṃ bhujyurlāhyāyaniḥ papraccha yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma |
te patañcalasya kāpyasya gṛhānaima |
tasyāsīdduhitā gandharvagṛhītā |
tamapṛcchāma ko'sīti |
so'bravītsudhanvāṅgirasa iti |
taṃ yadā lokānāmantānapṛcchāma |
athainamabrūma kva pārikṣitā abhavanniti |
kva pārikṣitā abhavan |
sa tvā pṛcchāmi yājñavalkya |
kva pārikṣitā abhavanniti

Then Bhujyu Lahyayani questioned him. 'Yajnavalkya,' he said, 'we were wandering as students in the Madra country and came to the house of Patanchala Kapya. His daughter was possessed by a gandharva. We asked him, "Who are you?" He said, "Sudhanvan of the Angiras line." When we asked him about the ends of the worlds, we said to him, "Where did the descendants of Parikshit go?" Where did they go? That I ask you, Yajnavalkya: where did the descendants of Parikshit go?'

स होवाच उवाच वै सः ।
अगच्छन् वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति ।
क्व न्वश्वमेधयाजिनो गच्छन्तीति ।
द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकः ।
तं समन्तं पृथिवी द्विस्तावत्पर्येति ।
तां समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति ।
तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्त्रं तावानन्तरेणाकाशः तानैन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत् ।
तान् वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्निति ।
एवमिव वै स वायुमेव प्रशशंस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिः ।
अप पुनर्मृत्युं जयति य एवं वेद ।
ततो ह भुज्युर्लाह्यायनिरुपरराम

sa hovāca uvāca vai saḥ |
agacchan vai te tadyatrāśvamedhayājino gacchantīti |
kva nvaśvamedhayājino gacchantīti |
dvātriṃśataṃ vai devarathāhnyānyayaṃ lokaḥ |
taṃ samantaṃ pṛthivī dvistāvatparyeti |
tāṃ samantaṃ pṛthivīṃ dvistāvatsamudraḥ paryeti |
tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ pattraṃ tāvānantareṇākāśaḥ tānaindraḥ suparṇo bhūtvā vāyave prāyacchat |
tān vāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavanniti |
evamiva vai sa vāyumeva praśaśaṃsa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭiḥ |
apa punarmṛtyuṃ jayati ya evaṃ veda |
tato ha bhujyurlāhyāyanirupararāma

Yajnavalkya said, 'He surely told you: they went where those who perform the Ashvamedha go.' 'And where do they go?' 'This world is as wide as thirty-two days of the sun's chariot. Twice as much earth surrounds it on every side, and twice as much ocean surrounds that earth. Between them is a gap as fine as a razor's edge or a fly's wing. Indra, becoming a bird, handed them to Vayu, the wind. Vayu placed them in himself and carried them to where the Ashvamedha performers dwell.' He praised Vayu alone: Vayu is each single being, Vayu is all beings together. Whoever knows this conquers repeated death. Then Bhujyu fell silent.

(उषस्तब्राह्मणं वा निर्गुणात्मविद्याब्राह्मणम्)
अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ ।
याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
यः प्राणेन प्राणिति स त आत्मा सर्वान्तरः ।
योऽपानेनापानिति स त आत्मा सर्वान्तरः ।
यो व्यानेन व्यनिति स त आत्मा सर्वान्तरः ।
य उदानेनोदनिति स त आत्मा सर्वान्तरः ।
एष त आत्मा सर्वान्तरः

(uṣastabrāhmaṇaṃ vā nirguṇātmavidyābrāhmaṇam)
atha hainamuṣastaścākrāyaṇaḥ papraccha |
yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti |
eṣa ta ātmā sarvāntaraḥ |
yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaraḥ |
yo'pānenāpāniti sa ta ātmā sarvāntaraḥ |
yo vyānena vyaniti sa ta ātmā sarvāntaraḥ |
ya udānenodaniti sa ta ātmā sarvāntaraḥ |
eṣa ta ātmā sarvāntaraḥ

Then Ushasta Chakrayana questioned him. 'Yajnavalkya,' he said, 'explain to me the Brahman that is immediate and directly perceived, the Atman that is within all.' 'This is your Self, which is within all.' 'Which one, Yajnavalkya, is within all?' 'He who breathes in with prana is your Self within all. He who breathes out with apana is your Self within all. He who breathes through with vyana is your Self within all. He who breathes up with udana is your Self within all. This is your Self, which is within all.'

स होवाचोषस्तश्चाक्रायणः यथा वै ब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति ।
यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
कतमो याज्ञवल्क्य सर्वान्तरः ।
न दृष्टेर्द्रष्टारं पश्येः ।
न श्रुतेः श्रोतारं शृणुयाः ।
न मतेर्मन्तारं मन्वीथा ।
न विज्ञातेर्विज्ञातारं विजानीयाः ।
एष त आत्मा सर्वान्तरः ।
अतोऽन्यदार्तम् ।
ततो होषस्तश्चाक्रायण उपरराम

sa hovācoṣastaścākrāyaṇaḥ yathā vai brūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṃ bhavati |
yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti |
eṣa ta ātmā sarvāntaraḥ |
katamo yājñavalkya sarvāntaraḥ |
na dṛṣṭerdraṣṭāraṃ paśyeḥ |
na śruteḥ śrotāraṃ śṛṇuyāḥ |
na matermantāraṃ manvīthā |
na vijñātervijñātāraṃ vijānīyāḥ |
eṣa ta ātmā sarvāntaraḥ |
ato'nyadārtam |
tato hoṣastaścākrāyaṇa upararāma

Ushasta said, 'You point at it the way one says, "That is a cow, that is a horse." Explain to me the Brahman that is immediate and directly perceived, the Atman within all.' 'This is your Self, which is within all.' 'Which one, Yajnavalkya, is within all?' 'You cannot see the seer of seeing. You cannot hear the hearer of hearing. You cannot think the thinker of thinking. You cannot know the knower of knowing. This is your Self, which is within all. Everything other than this is afflicted.' Then Ushasta Chakrayana fell silent.

अथ हैनं कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच ।
यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति ।
एष त आत्मा सर्वान्तरः ।
कतमो याज्ञवल्क्य सर्वान्तरः ।
योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति ।
एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति ।
या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा ।
उभे ह्येते एषणे एव भवतः ।
तस्माद्ब्रामणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् ।
बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः ।
अमौनं च मौनं च निर्विद्याथ ब्राह्मणः ।
स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एव ।
अतोऽन्यदार्तम् ।
ततो ह कहोलः कौषीतकेय उपरराम

atha hainaṃ kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti hovāca |
yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti |
eṣa ta ātmā sarvāntaraḥ |
katamo yājñavalkya sarvāntaraḥ |
yo'śanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyumatyeti |
etaṃ vai tamātmānaṃ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ caranti |
yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇā |
ubhe hyete eṣaṇe eva bhavataḥ |
tasmādbrāmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset |
bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniḥ |
amaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ |
sa brāhmaṇaḥ kena syādyena syāttenedṛśa eva |
ato'nyadārtam |
tato ha kaholaḥ kauṣītakeya upararāma

Kahola Kaushitakeya asked him about the Brahman directly perceived, the Atman within all. 'This is your Self, within all.' 'Which one?' 'That which passes beyond hunger and thirst, grief and delusion, old age and death. Knowing this Self, brahmins rise above the desire for sons, for wealth and for worlds, and live on alms. All three are mere desires. So let a brahmin finish with learning and live as a child. Finishing with both, he becomes a muni, a silent sage. Finishing with silence and its absence, he becomes a true brahmin. How does he live? However he lives, he is such. All else is afflicted.' Then Kahola fell silent.

(गार्गीब्राह्मणम्)
अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच ।
यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति ।
वायौ गार्गीति ।
कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेति ।
अन्तरिक्षलोकेषु गार्गीति ।
कस्मिन्नु खल्वन्तरिक्षलोका ओतश्च प्रोतश्चेति ।
गन्धर्वलोकेषु गार्गीति ।
कस्मिन्नु खलु गन्धर्वलोका ओताश्च प्रोताश्चेति ।
अदित्यलोकेषु गार्गीति ।
कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति ।
चन्द्रलोकेषु गार्गीति ।
कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति ।
नक्षत्रलोकेषु गार्गीति ।
कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति ।
देवलोकेषु गार्गीति ।
कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेति ।
इन्द्रलोकेषु गार्गीति ।
कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति ।
प्रजापतिलोकेषु गार्गीति ।
कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति ।
ब्रह्मलोकेषु गार्गीति ।
कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति ।
स होवाच गार्गि मातिप्राक्षीः ।
मा ते मूर्धा व्यपप्तत् ।
अनतिप्रश्न्यां वै देवतामतिपृच्छसि ।
गार्गि मातिप्राक्षीरिति ।
ततो ह गार्गी वाचक्नव्युपरराम

(gārgībrāhmaṇam)
atha hainaṃ gārgī vācaknavī papraccha yājñavalkyeti hovāca |
yadidaṃ sarvamapsvotaṃ ca protaṃ ca kasminnu khalvāpa otāśca protāśceti |
vāyau gārgīti |
kasminnu khalu vāyurotaśca protaśceti |
antarikṣalokeṣu gārgīti |
kasminnu khalvantarikṣalokā otaśca protaśceti |
gandharvalokeṣu gārgīti |
kasminnu khalu gandharvalokā otāśca protāśceti |
adityalokeṣu gārgīti |
kasminnu khalvādityalokā otāśca protāśceti |
candralokeṣu gārgīti |
kasminnu khalu candralokā otāśca protāśceti |
nakṣatralokeṣu gārgīti |
kasminnu khalu nakṣatralokā otāśca protāśceti |
devalokeṣu gārgīti |
kasminnu khalu devalokā otāśca protāśceti |
indralokeṣu gārgīti |
kasminnu khalvindralokā otāśca protāśceti |
prajāpatilokeṣu gārgīti |
kasminnu khalu prajāpatilokā otāśca protāśceti |
brahmalokeṣu gārgīti |
kasminnu khalu brahmalokā otāśca protāśceti |
sa hovāca gārgi mātiprākṣīḥ |
mā te mūrdhā vyapaptat |
anatipraśnyāṃ vai devatāmatipṛcchasi |
gārgi mātiprākṣīriti |
tato ha gārgī vācaknavyupararāma

Then Gargi, daughter of Vachaknu, questioned him. 'Yajnavalkya, all this is woven, warp and woof, on water. On what is water woven?' 'On air, Gargi.' 'And air?' 'On the worlds of the middle air.' She pressed on, and he answered step by step: those rest on the worlds of the gandharvas, these on the worlds of the sun, then of the moon, of the stars, of the devas, of Indra, of Prajapati, and those on the worlds of Brahma. 'On what are the worlds of Brahma woven?' He said, 'Gargi, do not ask too much, or your head will fall off. You question too far about a deity beyond questioning. Do not ask too much.' Then Gargi fell silent.

(उद्दालकब्राह्मणं, अन्तर्यामिब्राह्मणं वा सृष्टिप्रवेशब्राह्मणम्)
अथैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच ।
मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानाः ।
तस्यासीद्भार्या गन्धर्वगृहीता ।
तमपृच्छाम कोऽसीति ।
सोऽब्रवीत्कबन्ध आथर्वण इति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति ।
सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन् वेदेति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।
वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतान्यन्तरो यमयति ।
सोऽब्रवीत्पतञ्चलः काप्यो नाहं तं भगवन् वेदेति ।
सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च ।
यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स आत्मवित्स सर्ववित् ।
इति तेभ्योऽब्रवीत् ।
तदहं वेद ।
तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यति ।
वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति ।
यो वा इदं कश्च ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति

(uddālakabrāhmaṇaṃ, antaryāmibrāhmaṇaṃ vā sṛṣṭipraveśabrāhmaṇam)
athainamuddālaka āruṇiḥ papraccha yājñavalkyeti hovāca |
madreṣvavasāma patañcalasya kāpyasya gṛheṣu yajñamadhīyānāḥ |
tasyāsīdbhāryā gandharvagṛhītā |
tamapṛcchāma ko'sīti |
so'bravītkabandha ātharvaṇa iti |
so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca vettha nu tvaṃ kāpya tatsūtraṃ yasminnayaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṃdṛbdhāni bhavantīti |
so'bravītpatañcalaḥ kāpyo nāhaṃ tadbhagavan vedeti |
so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca |
vettha nu tvaṃ kāpya tamantaryāmiṇaṃ ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtānyantaro yamayati |
so'bravītpatañcalaḥ kāpyo nāhaṃ taṃ bhagavan vedeti |
so'bravītpatañcalaṃ kāpyaṃ yājñikāṃśca |
yo vai tatkāpya sūtraṃ vidyāttaṃ cāntaryāmiṇamiti sa brahmavitsa lokavitsa devavitsa vedavitsa ātmavitsa sarvavit |
iti tebhyo'bravīt |
tadahaṃ veda |
taccettvaṃ yājñavalkya sūtramavidvāṃstaṃ cāntaryāmiṇaṃ brahmagavīrudajase mūrdhā te vipatiṣyati |
veda vā ahaṃ gautama tatsūtraṃ taṃ cāntaryāmiṇamiti |
yo vā idaṃ kaśca brūyādveda vedeti yathā vettha tathā brūhīti

Then Uddalaka Aruni questioned him. 'Yajnavalkya, we lived in the Madra country in the house of Patanchala Kapya, studying the sacrifice. His wife was possessed by a gandharva, Kabandha Atharvana. He asked Kapya and the priests whether they knew the thread on which this world, the next and all beings are strung, and the Inner Controller who rules them from within. Kapya knew neither. The gandharva said that whoever knows them knows Brahman, the worlds, the devas, the Vedas, the Self, everything. I know them. If you take the cows without knowing them, your head will fall off.' 'Gautama, I do know them.' 'Anyone can say "I know, I know." Tell what you know.'

स होवाच वायुर्वै गौतम तत्सूत्रम् ।
वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति ।
तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति ।
वायुना हि गौतम सूत्रेण सम्दृब्धानि भवन्तीति ।
एवमेवैतद्याज्ञवल्क्य ।
अन्तर्यामिणं ब्रूहीति

sa hovāca vāyurvai gautama tatsūtram |
vāyunā vai gautama sūtreṇāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṃdṛbdhāni bhavanti |
tasmādvai gautama puruṣaṃ pretamāhurvyasraṃsiṣatāsyāṅgānīti |
vāyunā hi gautama sūtreṇa samdṛbdhāni bhavantīti |
evamevaitadyājñavalkya |
antaryāmiṇaṃ brūhīti

He said, 'Vayu, the wind, is that thread, Gautama. By Vayu as the thread, this world, the next world and all beings are strung together. That is why, when a man dies, people say his limbs have come loose, for they were held together by Vayu as the thread.' 'Just so, Yajnavalkya. Now tell of the Inner Controller.'

यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the earth yet is other than the earth, whom the earth does not know, whose body the earth is, who controls the earth from within: he is your Self, the Inner Controller, the immortal.

योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo'psu tiṣṭhannadbhyo'ntaro yamāpo na viduryasyāpaḥ śarīraṃ yo'po'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the waters yet is other than the waters, whom the waters do not know, whose body the waters are, who controls the waters from within: he is your Self, the Inner Controller, the immortal.

योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṃ yo'gnimantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in fire yet is other than fire, whom fire does not know, whose body fire is, who controls fire from within: he is your Self, the Inner Controller, the immortal.

योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṃ na veda yasyāntarikṣaṃ śarīraṃ yo'ntarikṣamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the middle air yet is other than it, whom the middle air does not know, whose body the middle air is, who controls it from within: he is your Self, the Inner Controller, the immortal.

यो वायौ तिष्ठन् वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo vāyau tiṣṭhan vāyorantaro yaṃ vāyurna veda yasya vāyuḥ śarīraṃ yo vāyumantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells 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 Self, the Inner Controller, the immortal.

यो दिवि तिष्ठन् दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo divi tiṣṭhan divo'ntaro yaṃ dyaurna veda yasya dyauḥ śarīraṃ yo divamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the heaven yet is other than the heaven, whom the heaven does not know, whose body the heaven is, who controls the heaven from within: he is your Self, the Inner Controller, the immortal.

य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyādityaḥ śarīraṃ ya ādityamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the sun yet is other than the sun, whom the sun does not know, whose body the sun is, who controls the sun from within: he is your Self, the Inner Controller, the immortal.

यो दिक्षु तिष्ठन् दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo dikṣu tiṣṭhan digbhyo'ntaro yaṃ diśo na viduryasya diśaḥ śarīraṃ yo diśo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the quarters of space yet is other than them, whom the quarters do not know, whose body the quarters are, who controls them from within: he is your Self, the Inner Controller, the immortal.

यश्चन्द्रतारके तिष्ठञ्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yaścandratārake tiṣṭhañcandratārakādantaro yaṃ candratārakaṃ na veda yasya candratārakaṃ śarīraṃ yaścandratārakamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the moon and stars yet is other than them, whom the moon and stars do not know, whose body they are, who controls them from within: he is your Self, the Inner Controller, the immortal.

य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

ya ākāśe tiṣṭhannākāśādantaro yamākāśo na veda yasyākāśaḥ śarīraṃ ya ākāśamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in space yet is other than space, whom space does not know, whose body space is, who controls space from within: he is your Self, the Inner Controller, the immortal.

यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yastamasi tiṣṭhaṃstamaso'ntaro yaṃ tamo na veda yasya tamaḥ śarīraṃ yastamo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in darkness yet is other than darkness, whom darkness does not know, whose body darkness is, who controls darkness from within: he is your Self, the Inner Controller, the immortal.

यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yastejasi tiṣṭhaṃstejaso'ntaro yaṃ tejo na veda yasya tejaḥ śarīraṃ yastejo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in light yet is other than light, whom light does not know, whose body light is, who controls light from within: he is your Self, the Inner Controller, the immortal.

अथाधिभूतम् ।
यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।
इत्यधिभूतम्

athādhibhūtam |
yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo'ntaro yaṃ sarvāṇi bhūtāni na viduryasya sarvāṇi bhutāni śarīraṃ yaḥ sarvāṇi bhūtānyantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ |
ityadhibhūtam

Now with regard to beings. He who dwells in all beings yet is other than all beings, whom no being knows, whose body all beings are, who controls all beings from within: he is your Self, the Inner Controller, the immortal. So much with regard to beings.

अथाध्यात्मम् । यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः

athādhyātmam | yaḥ prāṇe tiṣṭhan prāṇādantaro yaṃ prāṇo na veda yasya prāṇaḥ śarīraṃ yaḥ prāṇamantaro yamayati eṣa ta ātmāntaryāmyamṛtaḥ

Now with regard to the body. He who dwells in prana yet is other than prana, whom prana does not know, whose body prana is, who controls prana from within: he is your Self, the Inner Controller, the immortal.

यो वाचि तिष्ठन् वाचोऽन्तरो यं वाङ्न वेद यस्य वाक्शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo vāci tiṣṭhan vāco'ntaro yaṃ vāṅna veda yasya vākśarīraṃ yo vācamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in speech yet is other than speech, whom speech does not know, whose body speech is, who controls speech from within: he is your Self, the Inner Controller, the immortal.

यश्चक्षुषि तिष्ठञ्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yaścakṣuṣi tiṣṭhañcakṣuṣo'ntaro yaṃ cakṣurna veda yasya cakṣuḥ śarīraṃ yaścakṣurantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the eye yet is other than the eye, whom the eye does not know, whose body the eye is, who controls the eye from within: he is your Self, the Inner Controller, the immortal.

यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yaḥ śrotre tiṣṭhañchrotrādantaro yaṃ śrotraṃ na veda yasya śrotraṃ śarīraṃ yaḥ śrotramantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the ear yet is other than the ear, whom the ear does not know, whose body the ear is, who controls the ear from within: he is your Self, the Inner Controller, the immortal.

यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo manasi tiṣṭhanmanaso'ntaro yaṃ mano na veda yasya manaḥ śarīraṃ yo mano'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the mind yet is other than the mind, whom the mind does not know, whose body the mind is, who controls the mind from within: he is your Self, the Inner Controller, the immortal.

यस्त्वचि तिष्ठंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक्शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yastvaci tiṣṭhaṃstvaco'ntaro yaṃ tvaṅna veda yasya tvakśarīraṃ yastvacamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in the skin yet is other than the skin, whom the skin does not know, whose body the skin is, who controls the skin from within: he is your Self, the Inner Controller, the immortal.

यो विज्ञाने तिष्ठन् विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः

yo vijñāne tiṣṭhan vijñānādantaro yaṃ vijñānaṃ na veda yasya vijñānaṃ śarīraṃ yo vijñānamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ

He who dwells in understanding yet is other than understanding, whom understanding does not know, whose body understanding is, who controls understanding from within: he is your Self, the Inner Controller, the immortal.

यो रेतसि तिष्ठं रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ।
अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञतो विज्ञाता ।
नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता ।
एष त आत्मान्तर्याम्यमृतः ।
अतोऽन्यदार्तम् ।
ततो होद्दालक आरुणिरुपरराम

yo retasi tiṣṭhaṃ retaso'ntaro yaṃ reto na veda yasya retaḥ śarīraṃ yo reto'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ |
adṛṣṭo draṣṭāśrutaḥ śrotāmato mantāvijñato vijñātā |
nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātā |
eṣa ta ātmāntaryāmyamṛtaḥ |
ato'nyadārtam |
tato hoddālaka āruṇirupararāma

He who dwells in the seed yet is other than the seed, whom the seed does not know, whose body the seed is, who controls the seed from within: he is your Self, the Inner Controller, the immortal. He is never seen, yet he sees; never heard, yet he hears; never thought of, yet he thinks; never known, yet he knows. There is no other seer than he, no other hearer, no other thinker, no other knower. He is your Self, the Inner Controller, the immortal. Everything other than him is afflicted. Then Uddalaka Aruni fell silent.

(वाचक्नवीब्राह्मणं, अक्षरब्राह्मणं वा सृष्टिप्रवेशब्राह्मणम्)
अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि ।
तौ चेन्मे विवक्ष्यति ।
न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।
पृच्छ गार्गीति

(vācaknavībrāhmaṇaṃ, akṣarabrāhmaṇaṃ vā sṛṣṭipraveśabrāhmaṇam)
atha ha vācaknavyuvāca brāhmaṇā bhagavanto hantāhamimaṃ dvau praśnau prakṣyāmi |
tau cenme vivakṣyati |
na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti |
pṛccha gārgīti

Then Vachaknavi, Gargi, said, 'Revered brahmins, I shall ask him two questions. If he answers them, none of you will ever defeat him in a debate about Brahman.' 'Ask, Gargi.'

सा होवाच अहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् ।
तौ मे ब्रूहीति ।
पृच्छ गार्गीति

sā hovāca ahaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṃ dhanuradhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhedevamevāhaṃ tvā dvābhyāṃ praśnābhyāmupodasthām |
tau me brūhīti |
pṛccha gārgīti

She said, 'Yajnavalkya, as a warrior's son from Kashi or Videha strings his unstrung bow, takes two foe-piercing arrows in hand and rises to face the enemy, so I rise to face you with two questions. Answer them.' 'Ask, Gargi.'

सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति

sā hovāca yadūrdhvaṃ yājñavalkya divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate kasmiṃstadotaṃ ca protaṃ ceti

She said, 'Yajnavalkya, that which is above the heaven, below the earth and between heaven and earth, that which people call past, present and future: on what is it woven, warp and woof?'

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति

sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata ākāśe tadotaṃ ca protaṃ ceti

He said, 'Gargi, that which is above the heaven, below the earth and between them, that which people call past, present and future, is woven, warp and woof, on space.'

सा होवच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति

sā hovaca namaste'stu yājñavalkya yo ma etaṃ vyavoco'parasmai dhārayasveti pṛccha gārgīti

She said, 'I bow to you, Yajnavalkya, for you have answered this one. Brace yourself for the other.' 'Ask, Gargi.'

सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति

sā hovāca yadūrdhvaṃ yājñavalkya divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate kasmiṃstadotaṃ ca protaṃ ceti

She said, 'Yajnavalkya, that which is above the heaven, below the earth and between heaven and earth, that which people call past, present and future: on what is it woven, warp and woof?'

स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति ।
कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति

sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṃ ca protaṃ ceti |
kasminnu khalvākāśa otaśca protaśceti

He said, 'Gargi, that which is above the heaven, below the earth and between them, that which people call past, present and future, is woven, warp and woof, on space alone.' 'And on what is space woven, warp and woof?'

स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखमगात्रमनन्तरमबाह्यम् ।
न तदश्नाति किं चन ।
न तदश्नाति कश्चन

sa hovāca etadvai tadakṣaraṃ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamalohitamasnehamacchāyamatamo'vāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano'tejaskamaprāṇamamukhamagātramanantaramabāhyam |
na tadaśnāti kiṃ cana |
na tadaśnāti kaścana

He said, 'Gargi, that is what the knowers of Brahman call the Akshara, the Imperishable. It is neither gross nor fine, neither short nor long, neither red like fire nor moist like water. It has no shadow and no darkness, no air and no space, no attachment, no taste, no smell. It has no eyes, no ears, no speech, no mind, no radiance, no breath, no mouth, no measure. It has no inside and no outside. It eats nothing, and no one eats it.'

एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्यचन्द्रमसौ विधृतौ तिष्ठतः ।
एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः ।
एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति ।
एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमनु ।
एतस्य वा अक्षरस्य प्रशासने गार्गि मनुष्याः प्रशसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः वा अक्षरस्य्

etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhataḥ |
etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhataḥ |
etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhanti |
etasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṃ yāṃ ca diśamanu |
etasya vā akṣarasya praśāsane gārgi manuṣyāḥ praśasanti yajamānaṃ devā darvīṃ pitaro'nvāyattāḥ vā akṣarasy

'By the command of this Imperishable, Gargi, the sun and moon stand held apart. By its command heaven and earth stand held apart. By its command moments, hours, days and nights, half-months, months, seasons and years stand held in place. By its command some rivers flow east from the white mountains, others west, each in its own direction. By its command, Gargi, men praise the giver, the devas depend on the sacrificer, and the ancestors on the ladle of offering.'

यो वा एतदक्षरं गार्ग्यविदित्वास्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति
यो वा एतदक्षरमविदित्वा गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः ।
अथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः

yo vā etadakṣaraṃ gārgyaviditvāsmiṃlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbhavati
yo vā etadakṣaramaviditvā gārgyaviditvāsmāllokātpraiti sa kṛpaṇaḥ |
atha ya etadakṣaraṃ gārgi viditvāsmāllokātpraiti sa brāhmaṇaḥ

'Gargi, whoever offers oblations in this world, performs sacrifices and practises tapas for many thousands of years without knowing this Imperishable, finds that all of it comes to an end. Whoever leaves this world without knowing this Imperishable is pitiable. But whoever leaves this world knowing this Imperishable, Gargi, is a true brahmin.'

तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ ।
नान्यदतोऽस्ति द्रष्टृ ।
नान्यदतोऽस्ति श्रोतृ ।
नान्यदतोऽस्ति मन्तृ ।
नान्यदतोऽस्ति विज्ञातृ ।
एतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्च

tadvā etadakṣaraṃ gārgyadṛṣṭaṃ draṣṭraśrutaṃ śrotramataṃ mantravijñātaṃ vijñātṛ |
nānyadato'sti draṣṭṛ |
nānyadato'sti śrotṛ |
nānyadato'sti mantṛ |
nānyadato'sti vijñātṛ |
etasminnu khalvakṣare gārgyākāśa otaśca protaśca

'This Imperishable, Gargi, is never seen but is the seer, never heard but is the hearer, never thought of but is the thinker, never known but is the knower. There is no other seer than this, no other hearer, no other thinker, no other knower. On this Imperishable, Gargi, space is woven, warp and woof.'

सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्यध्वं यदस्मान्नमस्कारेण मुच्येध्वम् ।
न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति ।
ततो ह वाचक्नव्युपरराम

sā hovāca brāhmaṇā bhagavantastadeva bahu manyadhvaṃ yadasmānnamaskāreṇa mucyedhvam |
na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti |
tato ha vācaknavyupararāma

She said, 'Revered brahmins, count yourselves fortunate if you get away from him by bowing to him. None of you will ever defeat him in a debate about Brahman.' Then Vachaknavi fell silent.

(शाकल्यब्राह्मणग्रन्थो वा शाकल्यब्राह्मणम्)
अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति ।
स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते ।
त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
त्रयस्त्रिंशदिति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
षडिति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
त्रय इति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
द्वाविति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
अध्यर्ध इति ।
ओमिति होवाच ।
कत्येव देवा याज्ञवल्क्येति ।
एक इति ।
ओमिति होवाच ।
कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति

(śākalyabrāhmaṇagrantho vā śākalyabrāhmaṇam)
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha kati devā yājñavalkyeti |
sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante |
trayaśca trī ca śatā trayaśca trī ca sahasreti |
omiti hovāca |
katyeva devā yājñavalkyeti |
trayastriṃśaditi |
omiti hovāca |
katyeva devā yājñavalkyeti |
ṣaḍiti |
omiti hovāca |
katyeva devā yājñavalkyeti |
traya iti |
omiti hovāca |
katyeva devā yājñavalkyeti |
dvāviti |
omiti hovāca |
katyeva devā yājñavalkyeti |
adhyardha iti |
omiti hovāca |
katyeva devā yājñavalkyeti |
eka iti |
omiti hovāca |
katame te trayaśca trī ca śatā trayaśca trī ca sahasreti

Then Vidagdha Shakalya questioned him. 'How many devas are there, Yajnavalkya?' He answered from the nivid, the invocation formula of the Vishvedeva hymn: 'Three hundred and three, and three thousand and three.' 'Om, yes,' said Shakalya. 'But how many devas are there really, Yajnavalkya?' 'Thirty-three.' 'Yes. How many really?' 'Six.' 'Yes. How many really?' 'Three.' 'Yes. How many really?' 'Two.' 'Yes. How many really?' 'One and a half.' 'Yes. How many really?' 'One.' 'Yes. Then which are those three hundred and three and three thousand and three?'

स होवाच महिमान एवैषामेते ।
त्रयस्त्रिंशत्त्वेव देवा इति ।
कतमे ते त्रयस्त्रिंशदिति ।
अष्टौ वसव एकादश रुद्रा द्वादशादित्याः त एकत्रिंशदैन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति

sa hovāca mahimāna evaiṣāmete |
trayastriṃśattveva devā iti |
katame te trayastriṃśaditi |
aṣṭau vasava ekādaśa rudrā dvādaśādityāḥ ta ekatriṃśadaindraścaiva prajāpatiśca trayastriṃśāviti

He said, 'Those are only their powers, their manifestations. The devas are thirty-three.' 'Which are the thirty-three?' 'The eight Vasus, the eleven Rudras and the twelve Adityas make thirty-one. Indra and Prajapati make thirty-three.'

कतमे वसव इति ।
अग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौः च चन्द्रमाश्च नक्षत्राणि चैते वसवः ।
एतेषु हीदं सर्वं वसु हितं इति तस्माद्वसव इति

katame vasava iti |
agniśca pṛthivī ca vāyuścāntarikṣaṃ cādityaśca dyauḥ ca candramāśca nakṣatrāṇi caite vasavaḥ |
eteṣu hīdaṃ sarvaṃ vasu hitaṃ iti tasmādvasava iti

'Which are the Vasus?' 'Fire, earth, wind, the middle air, the sun, the heaven, the moon and the stars. These are the Vasus, for in them all this wealth is placed. That is why they are called Vasus.'

कतमे रुद्रा इति ।
दशेमे पुरुषे प्राणा आत्मैकादशः ।
ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति ।
तद्यद्रोदयन्ति तस्माद्रुद्रा इति

katame rudrā iti |
daśeme puruṣe prāṇā ātmaikādaśaḥ |
te yadāsmāccharīrānmartyādutkrāmantyatha rodayanti |
tadyadrodayanti tasmādrudrā iti

'Which are the Rudras?' 'The ten pranas, the life-powers in a person, with the self as the eleventh. When they depart from this mortal body they make people weep. Because they cause weeping, they are called Rudras.'

कतम आदित्या इति ।
द्वादश वै मासाः संवत्सरस्यैत आदित्याः ।
एते हीदं सर्वमाददाना यन्ति ।
ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति

katama ādityā iti |
dvādaśa vai māsāḥ saṃvatsarasyaita ādityāḥ |
ete hīdaṃ sarvamādadānā yanti |
te yadidaṃ sarvamādadānā yanti tasmādādityā iti

'Which are the Adityas?' 'The twelve months of the year are the Adityas, for they move on, taking all this with them. Because they go taking all this along, they are called Adityas.'

कतम इन्द्रः कतमः प्रजापतिरिति ।
स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति ।
कतमः स्तनयित्नुरिति ।
अशनिरिति ।
कतमो यज्ञ इति ।
पशव इति

katama indraḥ katamaḥ prajāpatiriti |
stanayitnurevendro yajñaḥ prajāpatiriti |
katamaḥ stanayitnuriti |
aśaniriti |
katamo yajña iti |
paśava iti

'Which is Indra, and which is Prajapati?' 'The thunder is Indra, the sacrifice is Prajapati.' 'What is the thunder?' 'The thunderbolt.' 'What is the sacrifice?' 'The animals.'

कतमे षडिति ।
अग्निश्च पृथिवी च वायुश्चान्तरिक्षश्चादित्यश्च द्यौश्चैते षट् ।
एते हीदं सर्वं षडिति

katame ṣaḍiti |
agniśca pṛthivī ca vāyuścāntarikṣaścādityaśca dyauścaite ṣaṭ |
ete hīdaṃ sarvaṃ ṣaḍiti

'Which are the six?' 'Fire, earth, wind, the middle air, the sun and the heaven. These are the six, for all this is these six.'

कतमे ते त्रयो देवा इति ।
इम एव त्रयो लोकाः ।
एषु हीमे सर्वे देवा इति ।
कतमौ तौ द्वौ देवा इति ।
अन्नं चैव प्राणश्चेति ।
कतमोऽध्यर्ध इति ।
योऽयं पवत इति

katame te trayo devā iti |
ima eva trayo lokāḥ |
eṣu hīme sarve devā iti |
katamau tau dvau devā iti |
annaṃ caiva prāṇaśceti |
katamo'dhyardha iti |
yo'yaṃ pavata iti

'Which are the three devas?' 'These three worlds, for in them all the devas dwell.' 'Which are the two devas?' 'Food and prana.' 'Which is the one and a half?' 'This one who blows, the wind.'

तदाहुर्यदयमेक इवैव पवते ।
अथ कथमध्यर्ध इति ।
यदस्मिन्निदं सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति ।
कतम एको देव इति ।
प्राण इति ।
स ब्रह्म त्यदित्याचक्षते

tadāhuryadayameka ivaiva pavate |
atha kathamadhyardha iti |
yadasminnidaṃ sarvamadhyārdhnottenādhyardha iti |
katama eko deva iti |
prāṇa iti |
sa brahma tyadityācakṣate

'People say: since the wind blows as one, how is it one and a half?' 'Because in it all this grew and prospered, it is called adhyardha, one and a half.' 'Which is the one deva?' 'Prana. It is called Brahman, "That".'

पृथिव्येव यस्यायतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं शारीरः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
अमृतमिति होवाच

pṛthivyeva yasyāyatanamagnirloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ śārīraḥ puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
amṛtamiti hovāca

Shakalya: 'Whoever knows that person whose abode is the earth, whose world is fire, whose light is the mind, the final support of every self, he is a real knower.' Yajnavalkya: 'I know that person, the final support of every self, of whom you speak. He is this person in the body. But tell me, Shakalya, who is his deity?' 'The immortal,' he said.

काम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं काममयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
स्त्रिय इति होवाच

kāma eva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
striya iti hovāca

'Whoever knows that person whose abode is desire, whose world is the heart, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is this person made of desire. Tell me, Shakalya, who is his deity?' 'Women,' he said.

रूपाण्येव यस्यायतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवासावादित्ये पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
सत्यमिति होवाच

rūpāṇyeva yasyāyatanaṃ cakṣurloko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāsāvāditye puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
satyamiti hovāca

'Whoever knows that person whose abode is forms, whose world is the eye, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is that person in the sun. Tell me, Shakalya, who is his deity?' 'Truth,' he said.

आकश एव यस्यायतनं श्रोत्रं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं श्रौतः प्रातिश्रुत्कः पुरुषः स एष ।
वदैव शाकल्य तस्य का देवतेति ।
दिश इति होवच

ākaśa eva yasyāyatanaṃ śrotraṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa |
vadaiva śākalya tasya kā devateti |
diśa iti hovaca

'Whoever knows that person whose abode is space, whose world is the ear, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is the person of hearing and of echo. Tell me, Shakalya, who is his deity?' 'The quarters of space,' he said.

तम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं छायामयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
मृत्युरिति होवाच

tama eva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
mṛtyuriti hovāca

'Whoever knows that person whose abode is darkness, whose world is the heart, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is the person made of shadow. Tell me, Shakalya, who is his deity?' 'Death,' he said.

रूपाण्येव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायमादर्शे पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
सत्यमिति होवाच

rūpāṇyeva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyamādarśe puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
satyamiti hovāca

'Whoever knows that person whose abode is forms, whose world is the heart, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is the person in the mirror. Tell me, Shakalya, who is his deity?' 'Life,' he said.

आप एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं अप्सु पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
वरुण इति होवाच

āpa eva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ apsu puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
varuṇa iti hovāca

'Whoever knows that person whose abode is the waters, whose world is the heart, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is the person in the waters. Tell me, Shakalya, who is his deity?' 'Varuna,' he said.

रेत एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् ।
याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ ।
य एवायं पुत्रमयः पुरुषः स एषः ।
वदैव शाकल्य तस्य का देवतेति ।
प्रजापतिरिति होवाच

reta eva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt |
yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha |
ya evāyaṃ putramayaḥ puruṣaḥ sa eṣaḥ |
vadaiva śākalya tasya kā devateti |
prajāpatiriti hovāca

'Whoever knows that person whose abode is seed, whose world is the heart, whose light is the mind, the final support of every self, he is a real knower.' 'I know that person of whom you speak. He is the person in the form of a son. Tell me, Shakalya, who is his deity?' 'Prajapati,' he said.

शाकल्येति होवाच याज्ञवल्क्यः ।
त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति

śākalyeti hovāca yājñavalkyaḥ |
tvāṃ svidime brāhmaṇā aṅgārāvakṣayaṇamakratā3 iti

Yajnavalkya said, 'Shakalya, have these brahmins made you their tongs for picking up hot coals?'

याज्ञवल्क्येति होवाच शाकल्यः ।
यदिदं कुरुपञ्चालानां ब्राह्मनानत्यवादीः किं ब्रह्म विद्वानिति ।
दिशो वेद सदेवाः सप्रतिष्ठा इति ।
यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः

yājñavalkyeti hovāca śākalyaḥ |
yadidaṃ kurupañcālānāṃ brāhmanānatyavādīḥ kiṃ brahma vidvāniti |
diśo veda sadevāḥ sapratiṣṭhā iti |
yaddiśo vettha sadevāḥ sapratiṣṭhāḥ

Shakalya said, 'Yajnavalkya, by what knowledge of Brahman have you talked down the brahmins of the Kuru and Panchala lands?' 'I know the quarters of space, with their deities and their foundations.' 'If you know the quarters with their deities and foundations,

किंदेवतोऽस्यां प्राच्यां दिश्यसीति ।
आदित्यदेवत इति ।
स आदित्यः कस्मिन् प्रतिष्ठित इति ।
चक्षुषीति ।
कस्मिन्नु चक्षुः प्रतिष्ठितमिति ।
रूपेष्विति ।
चक्षुषा हि रूपाणि पश्यति ।
कस्मिन्नु रूपाणि प्रतिष्ठितानीति ।
हृदय इति होवाच ।
हृदयेन हि रूपाणि जानाति ।
हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीति ।
एवमेवैतद्याज्ञवल्क्य

kiṃdevato'syāṃ prācyāṃ diśyasīti |
ādityadevata iti |
sa ādityaḥ kasmin pratiṣṭhita iti |
cakṣuṣīti |
kasminnu cakṣuḥ pratiṣṭhitamiti |
rūpeṣviti |
cakṣuṣā hi rūpāṇi paśyati |
kasminnu rūpāṇi pratiṣṭhitānīti |
hṛdaya iti hovāca |
hṛdayena hi rūpāṇi jānāti |
hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantīti |
evamevaitadyājñavalkya

'what deity are you in the eastern quarter?' 'The sun is my deity.' 'On what is the sun founded?' 'On the eye.' 'On what is the eye founded?' 'On forms, for with the eye one sees forms.' 'On what are forms founded?' 'On the heart,' he said, 'for with the heart one knows forms; forms rest on the heart alone.' 'Just so, Yajnavalkya.'

किंदेवतोऽस्यां दक्षिणायां दिश्यसीति ।
यमदेवत इति ।
स यमः कस्मिन् प्रतिष्ठित इति ।
यज्ञ इति ।
कस्मिन्नु यज्ञः प्रतिष्ठित इति ।
दक्षिणायामिति ।
कस्मिन्नु दक्षिणा प्रतिष्ठितेति ।
श्रद्धायामिति ।
यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति ।
श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति ।
कस्मिन्नु श्रद्धा प्रतिष्ठितेति ।
हृदय इति होवाच ।
हृदयेन हि श्रद्धाम् ।
हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीति ।
एवमेवैतद्याज्ञवल्क्य

kiṃdevato'syāṃ dakṣiṇāyāṃ diśyasīti |
yamadevata iti |
sa yamaḥ kasmin pratiṣṭhita iti |
yajña iti |
kasminnu yajñaḥ pratiṣṭhita iti |
dakṣiṇāyāmiti |
kasminnu dakṣiṇā pratiṣṭhiteti |
śraddhāyāmiti |
yadā hyeva śraddhatte'tha dakṣiṇāṃ dadāti |
śraddhāyāṃ hyeva dakṣiṇā pratiṣṭhiteti |
kasminnu śraddhā pratiṣṭhiteti |
hṛdaya iti hovāca |
hṛdayena hi śraddhām |
hṛdaye hyeva śraddhā pratiṣṭhitā bhavatīti |
evamevaitadyājñavalkya

'What deity are you in the southern quarter?' 'Yama is my deity.' 'On what is Yama founded?' 'On sacrifice.' 'On what is sacrifice founded?' 'On dakshina, the priests' fee.' 'On what is dakshina founded?' 'On shraddha, faith, for only when one has faith does one give dakshina.' 'On what is faith founded?' 'On the heart,' he said, 'for with the heart one knows faith; faith rests on the heart alone.' 'Just so, Yajnavalkya.'

किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति ।
वरुणदेवत इति ।
स वरुणः कस्मिन् प्रतिष्ठित इति ।
अप्स्विति ।
कस्मिन्न्वापः प्रतिष्ठिता इति ।
रेतसीति ।
कस्मिन्नु रेतः प्रतिष्ठितमिति ।
हृदय इति ।
तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति ।
हृदये ह्येव रेतः प्रतिष्ठितं भवतीति ।
एवमेवैतद्याज्ञवल्क्य

kiṃdevato'syāṃ pratīcyāṃ diśyasīti |
varuṇadevata iti |
sa varuṇaḥ kasmin pratiṣṭhita iti |
apsviti |
kasminnvāpaḥ pratiṣṭhitā iti |
retasīti |
kasminnu retaḥ pratiṣṭhitamiti |
hṛdaya iti |
tasmādapi pratirūpaṃ jātamāhurhṛdayādiva sṛpto hṛdayādiva nirmita iti |
hṛdaye hyeva retaḥ pratiṣṭhitaṃ bhavatīti |
evamevaitadyājñavalkya

'What deity are you in the western quarter?' 'Varuna is my deity.' 'On what is Varuna founded?' 'On the waters.' 'On what are the waters founded?' 'On seed.' 'On what is seed founded?' 'On the heart. That is why of a child who resembles his father people say he has slipped out of his heart, as if fashioned from his heart. Seed rests on the heart alone.' 'Just so, Yajnavalkya.'

किंदेवतोऽस्यामुदीच्यां दिश्यसीति ।
सोमदेवत इति ।
स सोमः कस्मिन् प्रतिष्ठित इति ।
दीक्षायामिति ।
कस्मिन्नु दिक्षा प्रतिष्ठितेति ।
सत्य इति ।
तस्मादपि दीक्षितमाहुः सत्यं वदेति ।
सत्ये ह्येव दीक्षा प्रतिष्ठितेति ।
कस्मिन्नु सत्यं प्रतिष्ठितमिति ।
हृदय इति होवाच ।
हृदयेन हि सत्यं जानाति ।
हृदये ह्येव सत्यं प्रतिष्ठितं भवतीति ।
एवमेवैतद्याज्ञवल्क्य

kiṃdevato'syāmudīcyāṃ diśyasīti |
somadevata iti |
sa somaḥ kasmin pratiṣṭhita iti |
dīkṣāyāmiti |
kasminnu dikṣā pratiṣṭhiteti |
satya iti |
tasmādapi dīkṣitamāhuḥ satyaṃ vadeti |
satye hyeva dīkṣā pratiṣṭhiteti |
kasminnu satyaṃ pratiṣṭhitamiti |
hṛdaya iti hovāca |
hṛdayena hi satyaṃ jānāti |
hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatīti |
evamevaitadyājñavalkya

'What deity are you in the northern quarter?' 'Soma is my deity.' 'On what is Soma founded?' 'On diksha, the consecration for sacrifice.' 'On what is diksha founded?' 'On truth. That is why people tell one who is consecrated, "Speak the truth." Diksha rests on truth.' 'On what is truth founded?' 'On the heart,' he said, 'for with the heart one knows truth; truth rests on the heart alone.' 'Just so, Yajnavalkya.'

किंदेवतोऽस्यां ध्रुवायां दिश्यसीति ।
अग्निदेवत इति ।
सोऽग्निः कस्मिन् प्रतिष्ठित इति ।
वाचीति ।
कस्मिन्नु वाक्प्रतिष्ठितेति ।
हृदय इति ।
कस्मिन्नु हृदयं प्रतिष्ठितमिति

kiṃdevato'syāṃ dhruvāyāṃ diśyasīti |
agnidevata iti |
so'gniḥ kasmin pratiṣṭhita iti |
vācīti |
kasminnu vākpratiṣṭhiteti |
hṛdaya iti |
kasminnu hṛdayaṃ pratiṣṭhitamiti

'What deity are you in the fixed quarter, the zenith?' 'Agni is my deity.' 'On what is Agni founded?' 'On speech.' 'On what is speech founded?' 'On the heart.' 'On what is the heart founded?'

अहल्लिकेति होवाच याज्ञवल्क्यः ।
यत्रैतदन्यत्रास्मन्मन्यासै ।
यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति

ahalliketi hovāca yājñavalkyaḥ |
yatraitadanyatrāsmanmanyāsai |
yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāṃsi vainadvimathnīranniti

Yajnavalkya said, 'You fool, to think it could rest anywhere apart from us! If it were anywhere apart from us, dogs would eat this body or birds would tear it apart.'

कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति ।
प्राण इति ।
कस्मिन्नु प्राणः प्रतिष्ठित इति ।
अपान इति ।
कस्मिन्न्वपानः प्रतिष्ठित इति ।
व्यान इति ।
कस्मिन्नु व्यानः प्रतिष्ठित इति ।
उदान इति ।
कस्मिन्नूदानः प्रतिष्ठित इति ।
समान इति ।
स एष नेति नेत्यात्मा ।
अगृह्यो न हि गृह्यते ।
अशीर्यो न हि शीर्यते ।
असङ्गो न सज्यते ।
असितो न व्यथते ।
न रिष्यति ।
एतान्यष्टावायतनान्यष्टौ लोका अद्द्. अष्टौ देवा अष्टौ पुरुषाः ।
स यस्तान् पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत्तं त्वौपनिषदं पुरुषं पृच्छामि ।
तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति ।
तं ह न मेने शाकल्यस् ।
तस्य ह मूर्धा विपपात ।
अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः

kasminnu tvaṃ cātmā ca pratiṣṭhitau stha iti |
prāṇa iti |
kasminnu prāṇaḥ pratiṣṭhita iti |
apāna iti |
kasminnvapānaḥ pratiṣṭhita iti |
vyāna iti |
kasminnu vyānaḥ pratiṣṭhita iti |
udāna iti |
kasminnūdānaḥ pratiṣṭhita iti |
samāna iti |
sa eṣa neti netyātmā |
agṛhyo na hi gṛhyate |
aśīryo na hi śīryate |
asaṅgo na sajyate |
asito na vyathate |
na riṣyati |
etānyaṣṭāvāyatanānyaṣṭau lokā add. aṣṭau devā aṣṭau puruṣāḥ |
sa yastān puruṣānniruhya pratyuhyātyakrāmattaṃ tvaupaniṣadaṃ puruṣaṃ pṛcchāmi |
taṃ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti |
taṃ ha na mene śākalyas |
tasya ha mūrdhā vipapāta |
api hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ

'On what are you and your self founded?' 'On prana.' 'And prana?' 'On apana.' 'Apana?' 'On vyana.' 'Vyana?' 'On udana.' 'Udana?' 'On samana. This Self is "not this, not this". It is ungraspable, for it is never grasped; indestructible, for it never decays; unattached, for it never clings; unbound, it neither suffers nor is harmed. These are the eight abodes, eight worlds, eight deities, eight persons. I ask you about the person taught in the Upanishads, who drives these persons apart, gathers them back and passes beyond them. If you cannot explain him, your head will fall off.' Shakalya did not know him, and his head fell off. Robbers even carried off his bones, mistaking them for something else.

अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु ।
सर्वे वा मा पृच्छत ।
यो वः कामयते तं वः पृच्छामि सर्वान् वा वः पृच्छामीति ।
ते ह ब्राह्मणा न दधृषुः

atha hovāca brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu |
sarve vā mā pṛcchata |
yo vaḥ kāmayate taṃ vaḥ pṛcchāmi sarvān vā vaḥ pṛcchāmīti |
te ha brāhmaṇā na dadhṛṣuḥ

Then Yajnavalkya said, 'Revered brahmins, whoever among you wishes may question me, or all of you together may question me. Or I shall question whichever of you wishes, or I shall question all of you.' But the brahmins did not dare.

तान् हैतैः श्लोकैः पप्रच्छ
यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा ।
तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः

tān haitaiḥ ślokaiḥ papraccha
yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā |
tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ

Then he questioned them with these verses: 'A man is like a great tree of the forest, and that is no lie. His hairs are its leaves, his skin its outer bark.'

त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः ।
तस्मात्तदातृण्णात्प्रैति रसो वृक्षादिवाहतात्

tvaca evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ |
tasmāttadātṛṇṇātpraiti raso vṛkṣādivāhatāt

'From his skin flows blood, as sap flows from the bark of a tree. So when he is wounded the blood runs out, as sap runs from a tree that is struck.'

मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम् ।
अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता

māṃsānyasya śakarāṇi kināṭaṃ snāva tatsthiram |
asthīnyantarato dāruṇi majjā majjopamā kṛtā

'His flesh is the inner layer of wood, his sinews the tough fibre beneath. His bones are the heartwood within, and his marrow is like the pith of the tree.'

यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः ।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति

yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ |
martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati

'When a tree is felled, it grows again from its root, newer than before. But when a mortal is felled by death, from what root does he grow again?'

रेतस इति मा वोचत जीवतस्तत्प्रजायते ।
धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः

retasa iti mā vocata jīvatastatprajāyate |
dhānāruha iva vai vṛkṣo'ñjasā pretya sambhavaḥ

'Do not say "from seed", for seed is produced by the living. A tree also springs from a seed, and after it dies it plainly springs up again.'

यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् ।
मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति

yatsamūlamāvṛheyurvṛkṣaṃ na punarābhavet |
martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati

'If a tree is pulled out with its root, it will not come up again. When a mortal is felled by death, from what root does he grow again?'

जात एव न जायते को न्वेनं जनयेत्पुनः ।
विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम्

jāta eva na jāyate ko nvenaṃ janayetpunaḥ |
vijñānamānandaṃ brahma rātirdātuḥ parāyaṇam

'Once born, he is not born again, you may say; yet who would bring him to birth again?' Brahman is knowledge and bliss, the final goal of the giver of gifts.

जात एव न जायते को न्वेनं जनयेत्पुनः ।
विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम् ॥
तिष्ठमानस्य तद्विद इति

jāta eva na jāyate ko nvenaṃ janayetpunaḥ |
vijñānamānandaṃ brahma rātirdātuḥ parāyaṇam ||
tiṣṭhamānasya tadvida iti

'Once born, he is not born again, you may say; yet who would bring him to birth again?' The brahmins could not answer. The text's own answer: Brahman, which is knowledge and bliss, is the final goal of the giver of gifts and of the one who stands firm, knowing That.