Brihadaranyaka Upanishad in English

Brihadaranyaka 1.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com p. 70p. 71p. 72p. 73

1. Verily2 the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vai _s_ vânara3 fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest4, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the flesh the clouds. The half-digested food is the sand, the rivers the bowels1, the liver and the lungs2 the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself3, then it lightens; when it kicks, it thunders; when it makes water, it rains; voice4 is its voice.

2. Verily Day arose after the horse as the (golden) vessel5, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse. As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace.

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Brihadaranyaka 1.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. In the beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed,--by hunger; for death is hunger. Death (the first being) thought, 'Let me have a body.' Then he moved about, worshipping. From him thus worshipping water was produced. And he said: 'Verily, there appeared to me, while I worshipped (ar _k_ ate), water (ka).' This is why water is called ar-ka1. Surely there is water (or pleasure) for him who thus knows the reason why water is called arka.

2. Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virâ _g_) proceeded, full of light.

3. That being divided itself threefold, Âditya (the sun) as the third, and Vâyu (the air) as the third2. That spirit (prâ _n_ a)3 became threefold. The head was the Eastern quarter, and the arms this and that quarter [paragraph continues] (i. e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (M _ri_ tyu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes.

4. He desired1, 'Let a second body be born of me,' and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech2 bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhâ _n_! and that became speech3.

5. He thought, 'If I kill him, I shall have but little food.' He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the _Ri_ _k_, the Ya _g_ us, the Sâman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food4.

6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power1 went out of him. Verily glorious power means the senses (prâ _n_ a). Then when the senses had gone out, the body took to swelling (_s_ va-yitum), and mind was in the body.

7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (a _s_ va), because it swelled (a _s_ vat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called A _s_ va-medha. Verily he who knows him thus, knows the A _s_ vamedha. Then, letting the horse free, he thought2, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pra _g_ âpati, (as dedicated) to all the deities. Verily the shining sun is the A _s_ vamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the A _s_ vamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities.

1. There were two kinds of descendants of Pra _g_ âpati, the Devas and the Asuras2. Now the Devas were indeed the younger, the Asuras the elder ones3. The Devas, who were struggling in these worlds, said: 'Well, let us overcome the Asuras at the sacrifices (the _G_ yotish _t_ oma) by means of the udgîtha.'

2. They said to speech (Vâ _k_): 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil.

3. Then they (the Devas) said to breath (scent): 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil.

4. Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil.

5. Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil.

6. Then they said to the mind: 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil.

7. Then they said to the breath in the mouth1: 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls.

8. Then they (the Devas) said: 'Where was he then who thus stuck to us1?' It was (the breath) within the mouth (âsye 'ntar2), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa.

9. That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off.

10. That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth3), that he may not meet there with evil, with death.

11. That deity, after having taken away the evil of those deities, viz. death, carried them beyond death.

12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines.

13. Then he carried breath (scent) across. When breath had become freed from death, it became [paragraph continues] Vâyu (air). That Vâyu, after having stepped beyond death, blows.

14. Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns.

15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death.

16. Then he carried the mind across. When the mind had become freed from death, it became the moon (_K_ andramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death.

17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests1. The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied.

18. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler2. And if ever anyone tries to oppose3 one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings.

19. He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs.

20. He (breath) is also B _ri_ haspati, for speech is B _ri_ hatî (_Ri_ g-veda), and he is her lord; therefore he is B _ri_ haspati. 2 1. He (breath) is also Brahma _n_ aspati, for speech is Brahman (Ya _g_ ur-veda), and he is her lord; therefore he is Brahma _n_ aspati. He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama)1. This is why Sâman is called Sâman.

22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman.

23. He (breath) is Udgîtha2. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha.

24. And thus Brahmadatta _K_ aikitâneya (the grandson of _K_ ikitâna), while taking Soma (râ _g_ an), said: 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.'

25. He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property.

26. He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold.

27. He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food. Next follows the Abhyâroha1 (the ascension) of the Pavamâna verses. Verily the Prastot _ri_ begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Ya _g_ us-verses): 'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!' Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation)1.

28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgât _ri_ priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman2, for him there is no fear of his not being admitted to the worlds3.

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Brihadaranyaka 1.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, 'This is I;' therefore he became I by name. Therefore even now, if a man is asked, he first says, 'This is I,' and then pronounces the other name which he may have. And because before (pûrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him.

2. He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Verily fear arises from a second only.

3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patnî). Therefore Yâ _g_ _ñ_ avalkya said: 'We two2 are thus (each of us) like half a shell3.' Therefore the void which was there, is filled by the wife. He embraced her, and men were born.

4. She thought, 'How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe1, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants.

5. He knew, 'I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation.

6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire2. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, 'Sacrifice to this or sacrifice to that god,' each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part1, and when he, who was (then) mortal2, created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation.

7. Now all this was then undeveloped. It became developed by form and name, so that one could say, 'He, called so and so, is such a one3.' Therefore at present also all this is developed by name and form, so that one can say, 'He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place4. He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything5. And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise.

8. This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else. And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish1.

9. Here they say: 'If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?'

10. Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, 'I am Brahman.' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with _Ri_ shis and men. The _Ri_ shi Vâmadeva saw and understood it, singing, 'I was Manu (moon), I was the sun.' Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this.

11. Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,--Indra, Varu _n_ a, Soma, Rudra, Par _g_ anya, Yama, M _ri_ tyu, Î _s_ âna. Therefore there is nothing beyond the Kshatra, and therefore at the Râ _g_ asûya sacrifice the Brâhma _n_ a sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself.

12. He1 was not strong enough. He created the Vi _s_ (people), the classes of Devas which in their different orders are called Vasus, Rudras, Âdityas, Vi _s_ ve Devas, Maruts.

13. He was not strong enough. He created the _S_ ûdra colour (caste), as Pûshan (as nourisher). This earth verily is Pûshan (the nourisher); for the earth nourishes all this whatsoever.

14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra2, therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same.

15. There are then this Brahman, Kshatra, Vis, and _S_ ûdra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brâhma _n_ a, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as _S_ ûdra through the (divine) _S_ ûdra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brâhma _n_ a, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self.

16. Now verily this Self (of the ignorant man) is the world1 of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the _Ri_ shis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned.

17. In the beginning this was Self alone, one only. He desired, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (âtman) is his work, for with the body he works. This is the fivefold1 sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this.

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Brihadaranyaka 1.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. 'When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) 'Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) 'Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) 'He goes even to the Devas, he lives on strength.' (4)

2. When it is said, that 'the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that 'one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property)1. When it is said, that 'two he assigned to the Devas,' that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ish _t_ i or with a wish. When it is said, that 'one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick gh _ri_ ta (butter), or they make it take the breast. And they call a new-born creature 'at _ri_ _n_ âda,' i.e. not eating herbs. When it is said, that 'in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brâhma _n_ a), that a man who sacrifices with milk a whole year2, overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, 'Why do these not perish, though they are always eaten,' we answer, Verily, the Person is the imperishable, and he produces that food again and again1. When it is said, 'He who knows this imperishable one, I then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that 'he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that 'he goes even to the Devas, he lives on strength,' that is meant as praise.

3. When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind2. Desire, representation, doubt, faith, want of faith, memory3, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. The up-breathing, the down-breathing, the back-breathing, the out-breathing, the on-breathing, all that is breathing is breath (prâ _n_ a) only. Verily that Self consists of it; that Self consists of speech, mind, and breath.

4. These are the three worlds: earth is speech, sky mind, heaven breath.

5. These are the three Vedas: the _Ri_ g-veda is speech, the Ya _g_ ur-veda mind, the Sâma-veda breath.

6. These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath.

7. These are father, mother, and child: the father is mind, the mother speech, the child breath.

8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man1.

9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man.

10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man2.

11. Of that speech (which is the food of Pra _g_ âpati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire.

12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a, rival. Verily a second is a rival, and he who knows this, has no rival.

13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world.

14. That Pra _g_ âpati is the year, and he consists of sixteen digits. The nights1 indeed are his fifteen digits, the fixed point2 his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pû _g_ ârtham) of that deity.

15. Now verily that Pra _g_ âpati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again).

16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge.

17. Next follows the handing over. When a man thinks he is going to depart, he says to his son: 'Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father); thou art the world.' The son answers: 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) 'He (the son), being all this, preserved me from this world1,' thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son2. By help of his son the father stands firm in this world3. Then these divine immortal spirits (speech, mind, and breath) enter into him.

18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be.

19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more.

20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hira _n_ yagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one1 (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas.

21. Next follows the consideration of the observances2 (acts). Pra _g_ âpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and said: 'Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.' Thereupon they all assumed his form, and therefore they are called after him 'breaths' (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body.

22. Now with regard to the deities. Agni (fire) held, I shall burn; Âditya (the sun) held, I shall warm; _K_ andramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vâyu, the wind among those deities. The other deities fade, not Vâyu. Vâyu is the deity that never sets.

23. And here there is this _S_ loka: 'He from whom the sun rises, and into whom it sets' (he verily rises from the breath, and sets in the breath) 'Him the Devas made the law, he only is to-day, and he to-morrow also' (whatever these Devas determined then, that they perform to-day also1). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with prâ _n_ a).

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Brihadaranyaka 1.6

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Verily this is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their Sâman (song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names.

2. Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Sâman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms.

3. Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Sâman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works. That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered.

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Brihadaranyaka 2.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. There3 was formerly the proud Gârgya Bâlâki4, a man of great reading. He said to A _g_ âta _s_ atru of Kâ _s_ i, 'Shall I tell you Brahman?' A _g_ âta _s_ atru said: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, _G_ anaka (the king of Mithilâ) is our father (patron)5.'

2. Gârgya said: 'The person that is in the sun6, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes Supreme, the head of all beings, a king.'

3. Gârgya said: 'The person that is in the moon (and in the mind), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.' Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail1.

4. Gârgya said: 'The person that is in the lightning (and in the heart), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as the luminous.' Whoso adores him thus, becomes luminous, and his offspring becomes luminous.

5. Gârgya said: 'The person that is in the ether (and in the ether of the heart), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him as what is full, and quiescent.' Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world.

6. Gârgya said: 'The person that is in the wind (and in the breath), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him as Indra Vaiku _n_ _th_ a, as the unconquerable army (of the Maruts).' Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies.

7. Gârgya said: 'The person that is in the fire (and in the heart), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him as powerful.' Whoso adores him thus, becomes powerful, and his offspring becomes powerful.

8. Gârgya said: 'The person that is in the water (in seed, and in the heart), that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him as likeness.' Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him1.

9. Gârgya said: 'The person that is in the mirror, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as the brilliant.' Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them.

10. Gârgya said: 'The sound that follows a man while he moves, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as life.' Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time.

11. Gârgya said: 'The person that is in space, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.' Whoso adores him thus, becomes possessed of a second, his party is not cut off from him,

12. Gârgya said: 'The person that consists of the shadow, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as death.' Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time.

13. Gârgya said: 'The person that is in the body1, that I adore as Brahman.' A _g_ âta _s_ atru said to him: 'No, no! Do not speak to me on this. I adore him verily as embodied.' Whoso adores him thus, becomes embodied, and his offspring becomes embodied2. Then Gârgya became silent.

14. A _g_ âta _s_ atru said: 'Thus far only?' 'Thus far only,' he replied. A _g_ âta _s_ atru said: 'This does not suffice to know it (the true Brahman).' Gârgya replied: 'Then let me come to you, as a pupil.'

15. A _g_ âta _s_ atru said: 'Verily, it is unnatural that a Brâhma _n_ a should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,' thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, 'Thou, great one, clad in white raiment, Soma, King3.' He did not rise. Then rubbing him with his hand, he woke him, and he arose.

16. A _g_ âta _s_ atru said: 'When this man was thus asleep, where was then the person (purusha), the intelligent? and from whence did he thus come back?' Gârgya did not know this?

17. A _g_ âta _s_ atru said: 'When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (prâ _n_ as) absorbed within himself all intelligence, lies in the ether, which is in the heart1. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti)2. Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in.

18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brâhma _n_ a; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prâ _n_ as) and move about, according to his pleasure, within his own body (while dreaming).

19. Next, when he is in profound sleep, and knows nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body1. Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brâhma _n_ a, having reached the summit of happiness, might rest, so does he then rest.

20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is 'the True of the True.' Verily the senses are the true, and he is the true of the true.

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Brihadaranyaka 2.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Verily he who knows the babe3 with his place4, his chamber5, his post6, and his rope7, he keeps off the seven relatives8 who hate him. Verily by the young is meant the inner life, by his place this (body)9, by his chamber this (head), by his post the vital breath, by his rope the food.

2. Then the seven imperishable ones10 approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water in the eye, and by it Par _g_ anya clings to him. There is the pupil, and by it Âditya (sun) clings to him, There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra, clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish.

3. On this there is this _S_ loka: 'There1 is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven _Ri_ shis, the tongue as the eighth communicates with Brahman.' What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven _Ri_ shis sit on its lip, the _Ri_ shis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman.

4. These two (the two ears) are the _Ri_ shis Gautama and Bharadvâ _g_ a; the right Gautama, the left Bharadvâ _g_ a. These two (the eyes) are the _Ri_ shis Vi _s_ vâmitra and _G_ amadagni; the right Vi _s_ vâmitra, the left _G_ amadagni. These two (the nostrils) are the _Ri_ shis Vasish _th_ a and Ka _s_ yapa; the right Vasish _th_ a, the left Ka _s_ yapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food.

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Brihadaranyaka 2.3

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true)2.

2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite).

3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas.

4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite).

5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite).

6. And what is the appearance of that person? Like a saffron-coloured raiment, like white wool, like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no1! for there is nothing else higher than this (if one says): 'It is not so.' Then comes the name 'the True of the True,' the senses being the True, and he (the Brahman) the True of them.

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Brihadaranyaka 2.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Now when Yâ _g_ _ñ_ avalkya was going to enter upon another state, he said: 'Maitreyî3, verily I am going away from this my house (into the forest4). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).'

2. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it5?' 'No,' replied Yâ _g_ _ñ_ avalkya; 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.'

3. And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me1.'

4. Yâ _g_ _ñ_ avalkya replied: 'Thou who art truly dear to me, thou speakest dear words2. Come, sit down, I will explain it to thee, and mark well what I say.'

5. And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear3. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear1. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self2, then all this is known.

6. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was3 abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas4. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas5, these6 creatures, this everything, all is that Self.

7. 'Now as7 the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum; 8., And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell;

9. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute;

10. 'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as _Ri_ g-veda, Ya _g_ ur-veda, Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâ _n_ a (cosmogonies), Vidyâ (knowledge), the Upanishads, _S_ lokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries)1. From him alone all these were breathed forth.

11. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,--

12. 'As a lump of salt2, when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt,--thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge1, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.' Thus spoke Yâ _g_ _ñ_ avalkya.

13. Then Maitreyî said: 'Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge2.' But Yâ _g_ _ñ_ avalkya replied: 'O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom3. 'For when there is as it were duality, then one sees the other, one smells the other, one hears the other4, one salutes the other5, one perceives the other6, one knows the other; but when the Self only is all this, how should he smell another7, how should he see8 another9, how should he hear10 another, how should he salute11 another, how should he perceive another12, how should he know another? How should he know Him by whom he knows all this? paragraph continues] How, O beloved, should he know (himself), the Knower[1?'

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Brihadaranyaka 2.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. This earth is the honey3 (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

3. This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

4. This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

5. This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

6. This space (disa _h_, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

7. This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

8. This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

9. This thunder1 is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

10. This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

11. This law (dharma _h_) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

12. This true2 (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

13. This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

14. This Self is the honey of all beings, and all beings are the honey of this Self Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All.

15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self.

16. Verily Dadhyak Âtharva _n_ a proclaimed this honey (the madhu-vidyâ) to the two A _s_ vins, and a _Ri_ shi, seeing this, said (Rv. I, 116, 12): 'O ye two heroes (A _s_ vins), I make manifest that fearful deed of yours (which you performed) for the sake of gain1, like as thunder2 makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharva _n_ a proclaimed to you through the head of a horse,'...

17. Verily Dadhyak Âtharva _n_ a3 proclaimed this honey to the two A _s_ vins, and a _Ri_ shi, seeing this, said (Rv. I, 117, 22): 'O A _s_ vins, you fixed a horse's head on Âtharva _n_ a Dadhyak, and he, wishing to be true (to his promise), proclaimed to you the honey, both that of Tvasht _ri_1 and that which is to be your secret, O ye strong ones.

18. Verily Dadhyak Âtharva _n_ a proclaimed this honey to the two A _s_ vins, and a _Ri_ shi, seeing this, said: 'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the puri _s_ aya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him.

19. Verily Dadhya _k_ Âtharva _n_ a proclaimed this honey to the two A _s_ vins, and a _Ri_ shi, seeing this, said (Rv. VI, 47, 18): 'He (the Lord) became like unto every form2, and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Âtman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads).

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Brihadaranyaka 2.6

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Now follows the stem1: 1. Pautimâshya from Gaupavana,

2. Gaupavana from Pautimâshya,

3. Pautimâshya from Gaupavana,

4. Gaupavana from Kau _s_ ika,

5. Kau _s_ ika from Kau _n_ _d_ inya,

6. Kau _n_ _d_ inya from Sâ _n_ _d_ ilya,

7. Sâ _n_ _d_ ilya from Kau _s_ ika and Gautama,

8. Gautama

2. from Âgnive _s_ ya,

9. Âgnive _s_ ya from Sâ _n_ _d_ ilya and Ânabhimlâta,

10. Sâ _n_ _d_ ilya and Ânabhimlâta from Ânabhimlâta,

11. Ânabhimlâta from Ânabhimlâta,

12. Ânabhimlâta from Gautama,

13. Gautama from Saitava and Prâ _k_ înayogya,

14. Saitava and Prâ _k_ înayogya from Pâra _s_ arya,

15. Pâra _s_ arya from Bhâradvâ _g_ a,

16. Bhâradvâ _g_ a from Bhâradvâ _g_ a and Gautama,

17. Gautama from Bharadvâ _g_ a,

18. Bharadvâ _g_ a from Pârâ _s_ arya,

19. Pârâ _s_ arya from Vai _g_ avâpâyana,

20. Vai _g_ avâpâyana from Kau _s_ ikâyani,

211. Kau _s_ ikâyani

3. from Gh _ri_ takau _s_ ika,

22. Gh _ri_ takau _s_ ika from Pârâ _s_ aryâya _n_ a,

23. Pârâ _s_ aryâya _n_ a from Pârâ _s_ arya,

24. Pârâ _s_ arya from _G_ âtûkar _n_ ya2,

25. _G_ âtûkar _n_ ya from Âsurâya _n_ a and Yâska3,

26. Âsurâyana and Yâska from Traiva _n_ i,

27. Traiva _n_ i from Aupa _g_ andhani,

28. Aupa _g_ andhani from Âsuri,

29. Âsuri from Bhâradvâ _g_ a,

30. Bhâradvâ _g_ a from Âtreya,

31. Âtreya from Mâ _n_ _t_ i,

32. Mâ _n_ _t_ i from Gautama, 33, Gautama from Gautama,

34. Gautama from Vâtsya,

35. Vâtsya from Sâ _n_ _d_ ilya,

36. Sâ _n_ _d_ ilya from Kai _s_ orya Kâpya,

37. Kai _s_ orya Kâpya from Kumârahârita,

38. Kumârahârita from Gâlava,

39. Gâlava from Vidarbhî-kau _n_ _d_ inya,

40. Vidarbhî-kau _n_ _d_ inya from Vatsanapât Bâbhrava,

41. Vatsanapât Bâbhrava from Pathi Saubhara,

42. Pathi Saubhara from Ayâsya Âṅgirasa,

43. Ayâsya Âṅgirasa from Âbhûti Tvâsh _t_ ra,

44. Âbhûti Tvâsh _t_ ra from Vi _s_ varûpa Tvâsh _t_ ra,

45. Vi _s_ varûpa Tvâsh _t_ ra from A _s_ vinau,

46. A _s_ vinau from Dadhya _k_ Âtharva _n_ a,

47. Dadhya _k_ Âtharva _n_ a from Atharvan Daiva,

48. Atharvan Daiva from M _ri_ tyu Prâdhva _m_ sana,

49. M _ri_ tyu Prâdhva _m_ sana from Prâdhva _m_ sana,

50. Prâdhva _m_ sana from Ekarshi,

51. Ekarshi from Vipra _k_ itti1,

52. Vipra _k_ itti from Vyash _t_ i,

53. Vyash _t_ i from Sanâru,

54. Sanâru from Sanâtana,

55. Sanâtana from Sanaga,

56. Sanaga from Paramesh _th_ in,

57. Paramesh _th_ in from Brahman,

58. Brahman is Svayambhu, self-existent. Adoration to Brahman2.

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Brihadaranyaka 3.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com Adoration to the Highest Self (Paramâtman)!

1. _G_ anaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the A _s_ vamedha). Brâhma _n_ as of the Kurus and the Pâ _ñ_ kâlas had come thither, and _G_ anaka Vaideha wished to know, which of those Brâhma _n_ as was the best read. So he enclosed a thousand cows, and ten pâdas (of gold)2 were fastened to each pair of horns.

2. And _G_ anaka spoke to them: 'Ye venerable Brâhma _n_ as, he who among you is the wisest, let him drive away these cows.' Then those Brâhma _n_ as durst not, but Yâ _g_ _ñ_ avalkya said to his pupil: 'Drive them away, my dear.' He replied: 'O glory of the Sâman3' and drove them away. The Brâhma _n_ as became angry and said: 'How could he call himself the wisest among us?' Now there was A _s_ vala, the Hot _ri_ priest of _G_ anaka Vaideha. He asked him: 'Are you indeed the wisest among us, O Yâ _g_ _ñ_ avalkya?' He replied: 'I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.' Then A _s_ vala, the Hot _ri_ priest, undertook to question him.

1. 'Yâ _g_ _ñ_ avalkya, he said, 'everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death?' Yâ _g_ _ñ_ avalkya said: 'By the Hot _ri_ priest, who is Agni (fire), who is speech. For speech is the Hot _ri_ of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hot _ri_. This constitutes freedom, and perfect freedom (from death).'

4. 'Yâ _g_ _ñ_ avalkya,' he said, 'everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night?' Yâ _g_ _ñ_ avalkya said: 'By the Adhvaryu priest, who is the eye, who is Âditya (the sun)1. For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.'

5. 'Yâ _g_ _ñ_ avalkya,' he said, 'everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon?' Yâ _g_ _ñ_ avalkya said: 'By the Udgât _ri_ priest, who is Vâyu (the wind), who is the breath. For the breath is the Udgât _ri_ of the sacrifice, and the breath is the wind, and he is the Udgât _ri_. This constitutes freedom, and perfect freedom.'

6. 'Yâ _g_ _ñ_ avalkya,' he said, 'this sky is, as it were, without an ascent (staircase.) By what approach does the sacrificer approach the Svarga world?' Yâ _g_ _ñ_ avalkya said: 'By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).' Next follow the achievements.

7. 'Yâ _g_ _ñ_ avalkya,' he said, 'how many _Ri_ _k_ verses will the Hot _ri_ priest employ to-day at this sacrifice?' 'Three,' replied Yâ _g_ _ñ_ avalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâ _g_ yâ, and, thirdly, _S_ asyâ1.' 'What does he gain by them?' 'All whatsoever has breath.'

8. 'Yâ _g_ _ñ_ avalkya,' he said, 'how many oblations (âhuti) will the Adhvaryu priest employ to-day at this sacrifice?' 'Three,' replied Yâ _g_ _ñ_ avalkya. 'And what are these three?' 'Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down2.' 'What does he gain by them?' 'By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pit _ri_ (father) world, for the Pit _ri_ world is excessively (noisy)1. By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.'

9. 'Yâ _g_ _ñ_ avalkya,' he said, 'with how many deities does the Brahman priest on the right protect to-day this sacrifice?' 'By one,' replied Yâ _g_ _ñ_ avalkya. 'And which is it?' 'The mind alone; for the mind is endless, and the Vi _s_ vedevas are endless, and he thereby gains the endless world.'

10. 'Yâ _g_ _ñ_ avalkya,' he said, 'how many Stotriyâ hymns will the Udgât _ri_ priest employ to-day at this sacrifice?' 'Three,' replied Yâ _g_ _ñ_ avalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâ _g_ yâ, and, thirdly, _S_ asyâ.' 'And what are these with regard to the body (adhyâtmam)?' 'The Puronuvâkyâ is Prâ _n_ a (up-breathing), the Yâ _g_ yâ the Apâ _n_ a (down-breathing), the _S_ asyâ the Vyâna (back-breathing).' 'What does he gain by them?' 'He gains the earth by the Puronuvâkyâ, the sky by the Yâ _g_ yâ, heaven by the _S_ asyâ.' After that A _s_ vala held his peace.

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Brihadaranyaka 3.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then _G_ âratkârava Ârtabhâga2 asked. 'Yâ _g_ _ñ_ avalkya,' he said, 'how many Grahas are there, and how many Atigrahas3?' 'Eight Grahas,' he replied,' and eight Atigrahas.' 'And what are these eight Grahas and eight Atigrahas?'

2. 'Prâ _n_ a (breath) is one Graha, and that is seized by Apâna (down-breathing) as the Atigrâha4, for one smells with the Apâna.'

3. 'Speech (vâ _k_) is one Graha, and that is seized by name (nâman) as the Atigrâha, for with speech one pronounces names.

4. 'The tongue is one Graha, and that is seized by taste as the Atigrâha, for with the tongue one perceives tastes.'

5. 'The eye is one Graha, and that is seized by form as the Atigrâha, for with the eye one sees forms.'

6. 'The ear is one Graha, and that is seized by sound as the Atigrâha, for with the ear one hears sounds.'

7. 'The mind is one Graha, and that is seized by desire as the Atigrâha, for with the mind one desires desires.'

8. 'The arms are one Graha, and these are seized by work as the Atigrâha, for with the arms one works work.'

9. 'The skin is one Graha, and that is seized by touch as the Atigrâha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.'

10. 'Yâ _g_ _ñ_ avalkya,' he said, 'everything is the food of death. What then is the deity to whom death is food?' 'Fire (agni) is death, and that is the food of water. Death is conquered again.'

11. 'Yâ _g_ _ñ_ avalkya,' he said, 'when such a person (a sage) dies, do the vital breaths (prâ _n_ as) move out of him or no?' 'No,' replied Yâ _g_ _ñ_ avalkya; 'they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.'

12. 'Yâ _g_ _ñ_ avalkya,' he said, 'when such a man dies, what does not leave him?' 'The name,' he replied; 'for the name is endless, the Vi _s_ vedevas are endless, and by it he gains the endless world.'

13. 'Yâ _g_ _ñ_ avalkya,' he said,' when the speech of this dead person enters into the fire1, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?' Yâ _g_ _ñ_ avalkya said: 'Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.' Then these two went out and argued, and what they said was karman (work), what they praised was karman1, viz. that a man becomes good by good work, and bad by bad work. After that _G_ âratkârava Ârtabhâga held his peace.

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Brihadaranyaka 3.3

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Bhu _g_ yu Lâhyâyani asked. 'Yâ _g_ _ñ_ avalkya,' he said, 'we wandered about as students3, and came to the house of Pata _ñ_ _k_ ala Kâpya. He had a daughter who was possessed by a Gandharva. We asked him, 'Who art thou?' and he (the Gandharva) replied: 'I am Sudhanvan, the Âṅgirasa.' And when we asked him about the ends of the world, we said to him, 'Where were the Pârikshitas4? Where then were the Pârikshitas, I ask thee, Yâ _g_ _ñ_ avalkya, where were the Pârikshitas?'

2. Yâ _g_ _ñ_ avalkya said: 'He said to thee, I suppose, that they went where those go who have performed a horse-sacrifice.' He said: 'And where do they go who have performed a horse-sacrifice?' Yâ _g_ _ñ_ avalkya replied: 'Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between1 them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to Vâyu (the air), and Vâyu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vâyu indeed. Therefore Vâyu (air) is everything by itself, and Vâyu is all things together. He who knows this, conquers death.' After that Bhugyu Lâhyâyani held his peace.

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Brihadaranyaka 3.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Ushasta Kâkrâya _n_ a asked. 'Yâ _g_ _ñ_ avalkya,' he said, 'tell me the Brahman which is visible, not invisible3, the Self (âtman), who is within all.' Yâ _g_ _ñ_ avalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâ _g_ _ñ_ avalkya, is within all?' Yâ _g_ _ñ_ avalkya replied: 'He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in the out-breathing, he is thy Self, and within all. This is thy Self, who is within all.'

2. Ushasta Kâkrâya _n_ a said: 'As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.' Yâ _g_ _ñ_ avalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâ _g_ _ñ_ avalkya, is within all?' Yâ _g_ _ñ_ avalkya replied: 'Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.' After that Ushasta Kâkrâya _n_ a held his peace.

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Brihadaranyaka 3.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Kahola Kaushîtakeya asked. 'Yâ _g_ _ñ_ avalkya, 'he said, 'tell me the Brahman which is visible, not invisible, the Self (Âtman), who is within all.' Yâ _g_ _ñ_ avalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâ _g_ _ñ_ avalkya, is within all?' Yâ _g_ _ñ_ avalkya replied: 'He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brâhma _n_ as know that Self, and have risen above the desire for sons2, wealth, and (new) worlds3, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brâhma _n_ a, after he has done with learning, wish to stand by real strength1; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brâhma _n_ a. By whatever means he has become a Brâhma _n_ a, he is such indeed2. Everything else is of evil.' After that Kahola Kaushîtakeya held his peace.

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Brihadaranyaka 3.6

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Gârgî Vâ _k_ aknavî asked. 'Yâ _g_ _ñ_ avalkya,' she said, 'everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?' 'In air, O Gârgî,' he replied. 'In what then is air woven, like warp and woof?' 'In the worlds of the sky, O Gârgî, 'he replied. 'In what then are the worlds of the sky woven, like warp and woof?' 'In the worlds of the Gandharvas, O Gârgî,' he replied. 'In what then are the worlds of the Gandharvas woven, like warp and woof?' 'In the worlds of Âditya (sun), O Gârgî,' he replied. 'In what then are the worlds of Âditya (sun) woven, like warp and woof?' 'In the worlds of _K_ andra (moon), O Gârgî,' he replied. 'In what then are the worlds of _K_ andra (moon) woven, like warp and woof?', In the worlds of the Nakshatras (stars), O Gârgî,' he replied. 'In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?' 'In the worlds of the Devas (gods), O Gârgî,' he replied. 'In what then are the worlds of the Devas (gods) woven, like warp and woof?' 'In the worlds of Indra, O Gârgî,' he replied. 'In what then are the worlds of Indra woven, like warp and woof?' 'In the worlds of Pra _g_ âpati, O Gârgî,' he replied. 'In what then are the worlds of Pra _g_ âpati woven, like warp and woof?' 'In the worlds of Brahman, O Gârgî,' he replied. 'In what then are the worlds of Brahman woven, like warp and woof?' Yâ _g_ _ñ_ avalkya said: 'O Gârgî, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much1. Do not ask too much, O Gârgî.' After that Gargî Vâ _k_ aknavî held her peace.

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Brihadaranyaka 3.7

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Uddâlaka Âruni2 asked. 'Yâ _g_ _ñ_ avalkya,' he said, 'we dwelt among the Madras in the houses of Pata _ñ_ _k_ ala Kâpya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: "Who art thou?" He answered: "I am Kabandha Âtharva _n_ a." And he said to Pata _ñ_ _k_ ala Kâpya and to (us) students: "Dost thou know, Kâpya, that thread by which this world and the other world, and all beings are strung together?" And Pata _ñ_ _k_ ala Kâpya replied: "I do not know it, Sir." He said again to Pata _ñ_ _k_ ala Kâpya and to (us) students: "Dost thou know, Kâpya, that puller (ruler) within (antaryâmin), who within pulls (rules) this world and the other world and all beings?" And Pata _ñ_ _k_ ala Kâpya replied: "I do not know it, Sir." He said again to Pata _ñ_ _k_ ala Kâpya and to (us) students: "He, O Kâpya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhûtas (creatures), he knows the Self, he knows everything." Thus did he (the Gandharva) say to them, and I know it. If thou, O Yâ _g_ _ñ_ avalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.' Yâ _g_ _ñ_ avalkya said: 'O Gautama, I believe I know that thread and the puller within.' The other said: 'Anybody may say, I know, I know. Tell what thou knowest.'

2. Yâ _g_ _ñ_ avalkya said: 'Vâyu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.' The other said: 'So it is, O Yâ _g_ _ñ_ avalkya. Tell now (who is) the puller within.'

3. Yâ _g_ _ñ_ avalkya said: 'He who dwells in the earth, and within the earth1, whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.'

4. 'He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.'

5. 'He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal.'

6. 'He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal.'

7. 'He who dwells in the air (vâyu), and within the air, whom the air does not know, whose body the air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal.'

8. 'He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.'

9. 'He who dwells in the sun (Âditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.'

10. 'He who dwells in the space (disah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.'

11. 'He who dwells in the moon and stars (_k_ andra-târakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.'

12. 'He who dwells in the ether (âkâsa), and within the ether, whom the ether does not know, whose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.'

13. 'He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.'

14. 'He who dwells in the light (te _g_ as), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.' So far with respect to the gods (adhidaivatam); now with respect to beings (adhibhûtam).

15. Yâ _g_ _ñ_ avalkya said: 'He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.'

16. 'He who dwells in the breath (prâ _n_ a), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.'

17. 'He who dwells in the tongue (vâ _k_), and within the tongue, whom the tongue does not know, whose body the tongue is, and who pulls (rules) the tongue within, he is thy Self, the puller (ruler) within, the immortal.'

18. 'He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.'

19. 'He who dwells in the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the ear within, he is thy Self, the puller (ruler) within, the immortal.'

20. 'He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the immortal.'

21. 'He who dwells in the skin, and within the skin, whom the skin does not know, whose body the skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.'

22. 'He who dwells in knowledge1, and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.'

23. 'He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.' After that Uddâlaka Âruni held his peace.

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Brihadaranyaka 3.8

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Vâ _k_ aknavî3 said: 'Venerable Brâhma _n_ as, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.' Yâ _g_ _ñ_ avalkya said: 'Ask, O Gârgî.'

2. She said: 'O Yâ _g_ _ñ_ avalkya, as the son of a warrior from the Kâ _s_ îs or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.' Yâ _g_ _ñ_ avalkya said: 'Ask, O Gârgî.'

3. She said: 'O Yâ _g_ _ñ_ avalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth1, past, present, and future, tell me in what is it woven, like warp and woof?'

4. Yâ _g_ _ñ_ avalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (âkâ _s_ a).'

5. She said: 'I bow to thee, O Yâ _g_ _ñ_ avalkya, who hast solved me that question. Get thee ready for the second.' Yâ _g_ _ñ_ avalkya said2: 'Ask, O Gârgî.'

6. She said: 'O Yâ _g_ _ñ_ avalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?'

7. Yâ _g_ _ñ_ avalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.' Gârgî said: 'In what then is the ether woven, like warp and woof?'

8. He said: 'O Gârgî, the Brâhma _n_ as call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment1, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.'

9. 'By the command of that Akshara (the imperishable), O Gârgî, sun and moon stand apart2. By the command of that Akshara, O Gârgî, heaven and earth stand apart. By the command of that Akshara, O Gârgî, what are called moments (nimesha), hours (muhûrta), days and nights, half-months, months, seasons, years, all stand apart. By the command of that Akshara, O Gârgî, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gârgî, men praise those who give, the gods follow the sacrificer, the fathers the Darvî-offering.'

10. 'Whosoever, O Gârgî, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargî, without knowing this Akshara, departs this world, he is miserable (like a slave)3. But he, O Gârgî, who departs this world, knowing this Akshara, he is a Brâhma _n_ a.'

11. 'That Brahman,' O Gârgî, 'is unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gârgî, the ether is woven, like warp and woof.'

12. Then said Gargî: 'Venerable Brâhmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman.' After that Vâka _k_ navî held her peace.

No aligned Sanskrit or transliteration is supplied for this section.

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Brihadaranyaka 3.9

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Then Vidagdha _S_ âkalya asked him2: 'How many gods are there, O Yâ _g_ _ñ_ avalkya?' He replied with this very Nivid3: 'As many as are mentioned in the Nivid of the hymn of praise addressed to the Vi _s_ vedevas, viz. three and three hundred, three and three thousand4.' 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'Thirty-three,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'Six,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'Three,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'Two,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'One and a half (adhyardha),' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâ _g_ _ñ_ avalkya?' 'One,' he said. 'Yes,' he said, and asked: 'Who are these three and three hundred, three and three thousand?'

2. Yâ _g_ _ñ_ avalkya replied: 'They are only the various powers of them, in reality there are only thirty-three gods1.' He asked: 'Who are those thirty-three?' Yâ _g_ _ñ_ avalkya replied: 'The eight Vasus, the eleven Rudras, the twelve Âdityas. They make thirty-one, and Indra and Pra _g_ âpati make the thirty-three2.'

3. He asked: 'Who are the Vasus.' Yâ _g_ _ñ_ avalkya replied: 'Agni (fire), P _ri_ thivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), _K_ andramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world)3 rests; and therefore they are called Vasus.'

4. He asked: 'Who are the Rudras?' Yâ _g_ _ñ_ avalkya replied: 'These ten vital breaths (prâ _n_ as, the senses, i.e. the five _g_ _ñ_ ânendriyas, and the five karmendriyas), and Âtman1, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.'

5. He asked: 'Who are the Âdityas?' Yâ _g_ _ñ_ avalkya replied: 'The twelve months of the year, and they are Âdityas, because they move along (yanti), taking up everything2 (âdadânâ _h_). Because they move along, taking up everything, therefore they are called Âdityas.'

6. He asked: 'And who is Indra, and who is Pra _g_ âpati?' Yâ _g_ _ñ_ avalkya replied: 'Indra is thunder, Pra _g_ âpati is the sacrifice.' He asked: 'And what is the thunder?' Yâ _g_ _ñ_ avalkya replied: 'The thunderbolt.' He asked: 'And what is the sacrifice?' Yâ _g_ _ñ_ avalkya replied: 'The (sacrificial) animals.'

7. He asked: 'Who are the six?' Yâ _g_ _ñ_ avalkya replied: 'Agni (fire), P _ri_ thivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), they are the six, for they are all3 this, the six.'

8. He asked: 'Who are the three gods?' Yâ _g_ _ñ_ avalkya replied: 'These three worlds, for in them all these gods exist.' He asked: 'Who are the two gods?' Yâ _g_ _ñ_ avalkya replied: 'Food and breath.' He asked: 'Who is the one god and a half?' Yâ _g_ _ñ_ avalkya replied: 'He that blows.'

9. Here they say: 'How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is: 'Because, when the wind was blowing, everything grew (adhyardhnot).' He asked: 'Who is the one god?' Yâ _g_ _ñ_ avalkya replied: 'Breath (prâ _n_ a), and he is Brahman (the Sûtrâtman), and they call him That (tyad).'

10. _S_ âkalya said1: 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire2, whose mind is light,--the principle of every (living) self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'I know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, "he is he." But tell me1, _S_ âkalya, who is his devatâ2 (deity)?' _S_ âkalya replied: 'The Immortal3.'

11. _S_ âkalya said: 'Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light.--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'The women4.'

12. _S_ âkalya said: 'Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. That person in the sun, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'The True5.'

13. _S_ âkalya said: 'Whosoever knows that person whose dwelling is ether, whose sight is the ear, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person who hears1 and answers, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'Space.'

14. _S_ âkalya said: 'Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The shadowy2 person, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'Death.'

15. _S_ âkalya said: 'Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'Vital breath' (asu).

16. _S_ âkalya said: 'Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the water, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'Varu _n_ a.'

17. _S_ âkalya said: 'Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The filial person, "he is he." But tell me, _S_ âkalya, who is his devatâ?' _S_ âkalya replied: 'Pra _g_ âpati.'

18. Yâ _g_ _ñ_ avalkya said: '_S_ âkalya, did those Brâhma _n_ as (who themselves shrank from the contest) make thee the victim1?' _S_ âkalya said: 'Yâ _g_ _ñ_ avalkya, because thou hast decried the Brâhma _n_ as of the Kuru-Pa _ñ_ _k_ âlas, what2 Brahman dost thou know?'

19. Yâ _g_ _ñ_ avalkya said: 'I know the quarters with their deities and their abodes.' _S_ âkalya said: 'If thou knowest the quarters with their deities and their abodes,

20. 'Which is thy deity in the Eastern quarter?' Yâ _g_ _ñ_ avalkya said: 'Âditya (the sun).' _S_ âkalya said: 'In what does that Âditya abide?' Yâ _g_ _ñ_ avalkya said: 'In the eye.' _S_ âkalya said: 'In what does the eye abide?' Yâ _g_ _ñ_ avalkya said: 'In the colours, for with the eye he sees the colours.' _S_ âkalya said: 'And in what then do the colours abide?' Yâ _g_ _ñ_ avalkya said: 'In the heart1, for we know colours by the heart, for colours abide in the heart2.' _S_ âkalya said: 'So it is indeed, O Yâ _g_ _ñ_ avalkya.'

21. _S_ âkalya said: 'Which is thy deity in the Southern quarter?' Yâ _g_ _ñ_ avalkya said: 'Yama.' _S_ âkalya said: 'In what does that Yama abide?' Yâ _g_ _ñ_ avalkya said: 'In the sacrifice.' _S_ âkalya said: 'In what does the sacrifice abide?' Yâ _g_ _ñ_ avalkya said: 'In the Dakshi _n_ â (the gifts to be given to the priests).' _S_ âkalya said: 'In what does the Dakshi _n_ â abide?' Yâ _g_ _ñ_ avalkya said: 'In Sraddhâ (faith), for if a man believes, then he gives Dakshi _n_ â, and Dakshi _n_ â truly abides in faith.' _S_ âkalya said: 'And in what then does faith abide?' Yâ _g_ _ñ_ avalkya said: 'In the heart, for by the heart faith knows, and therefore faith abides in the heart.' _S_ âkalya said: 'So it is indeed, O Yâ _g_ _ñ_ avalkya.'

22. _S_ âkalya said: 'Which is thy deity in the Western quarter?' Yâ _g_ _ñ_ avalkya said: 'Varu _n_ a.' _S_ âkalya said: 'In what does that Varu _n_ a abide?' Yâ _g_ _ñ_ avalkya said: 'In the water.' _S_ âkalya said: 'In what does the water abide?' Yâ _g_ _ñ_ avalkya said: 'In the seed.' _S_ âkalya said: 'And in what does the seed abide?' Yâ _g_ _ñ_ avalkya said: 'In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart; for the seed abides in the heart.' _S_ âkalya said: 'So it is indeed, O Yâ _g_ _ñ_ avalkya.'

23. _S_ âkalya said: 'Which is thy deity in the Northern quarter?' Yâ _g_ _ñ_ avalkya said: 'Soma.' _S_ âkalya said: 'In what does that Soma abide?' Yâ _g_ _ñ_ avalkya said: 'In the Dîkshâ1.' _S_ âkalya said: 'In what does the Dîkshâ abide?' Yâ _g_ _ñ_ avalkya said: 'In the True; and therefore they say to one who has performed the Dîkshâ, Speak what is true, for in the True indeed the Dîkshâ abides.' _S_ âkalya said: 'And in what does the True abide?' Yâ _g_ _ñ_ avalkya said: 'In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.' _S_ âkalya said: 'So it is indeed, O Yâ _g_ _ñ_ avalkya.'

24. _S_ âkalya said: 'Which is thy deity in the zenith?' Yâ _g_ _ñ_ avalkya said: 'Agni.' _S_ âkalya said: 'In what does that Agni abide.' Yâ _g_ _ñ_ avalkya said: 'In speech.' _S_ âkalya said: 'And in what does speech abide Yâ _g_ _ñ_ avalkya said: 'In the heart.' _S_ âkalya said: 'And in what does the heart abide?' 2 5. Yâ _g_ _ñ_ avalkya said: 'O Ahallika1, when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.'

26. _S_ âkalya said: 'And in what dost thou (thy body) and the Self (thy heart) abide?' Yâ _g_ _ñ_ avalkya said: 'In the Prâ _n_ a (breath).' _S_ âkalya said: 'In what does the Prâ _n_ a abide?' Yâ _g_ _ñ_ avalkya said: In the Apâna (down-breathing)2.' _S_ âkalya said: 'In what does the Apâna abide?' Yâ _g_ _ñ_ avalkya said: 'In the Vyâna (back-breathing )3.' _S_ âkalya said: 'In what does the Vyâna-abide?' Yâ _g_ _ñ_ avalkya said: 'In the Udâna (the out-breathing)4.' _S_ âkalya said: 'In what does the Udâna abide?' Yâ _g_ _ñ_ avalkya said: 'In the Samâna5. That Self paragraph continues] (âtman) is to be described by No, no[1! He is incomprehensible, for he cannot be (is not) comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.' 'These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.) He who after dividing and uniting these persons2, went beyond (the Samâna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.' _S_ âkalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else.

27. Then Yâ _g_ _ñ_ avalkya said: 'Reverend Brâhma _n_ as, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you. But those Brâhma _n_ as durst not (say anything).

28. Then Yâ _g_ _ñ_ avalkya questioned them with these _S_ lokas:

1. 'As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark.

2. 'From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded man1 comes forth blood, as from a tree that is struck.

3. 'The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons2. The bones are the (hard) wood within, the marrow is made like the marrow of the tree.

4. 'But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death?

5. 'Do not say, "from seed," for seed is produced from the living3; but a tree, springing from a grain, clearly4 rises again after death5.

6. 'If a tree is pulled up with the root, it will not grow again; from what root then, tell me, does a mortal grow up, after he has been felled by death?

7. 'Once born, he is not born (again); for who should create him again6?' 'Brahman, who is knowledge and bliss, he is the principle, both to him who gives gifts1, and also to him who stands firm, and knows.'

No aligned Sanskrit or transliteration is supplied for this section.

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Brihadaranyaka 4.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. When _G_ anaka Vaideha was sitting (to give audience), Yâ _g_ _ñ_ avalkya approached, and _G_ anaka Vaideha said: 'Yâ _g_ _ñ_ avalkya, for what object did you come, wishing for cattle, or for subtle questions1?' Yâ _g_ _ñ_ avalkya replied: 'For both, Your Majesty;

2. 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: '_G_ itvan _S_ ailini told me that speech (vâk) is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Sailini2 tell you, that speech is Brahman; for what is the use of a dumb person? But did he tell you the body (âyatana) and the resting-place (pratish _th_ â) of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only3.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'The tongue is its body, ether its place, and one should worship it as knowledge.' _G_ anaka Vaideha said: 'What is the nature of that knowledge?' Yâ _g_ _ñ_ avalkya replied: 'Your Majesty, speech itself (is knowledge). For through speech, Your Majesty, a friend is known (to be a friend), and likewise the _Ri_ g-Veda, Ya _g_ ur-veda, Sâma-veda, the Atharvâṅgirasas, the Itihâsa (tradition), Purâ _n_ a-vidyâ (knowledge of the past), the Upanishads, _S_ lokas (verses), Sûtras (rules), Anuvyâkhyânas and Vyâkhyânas (commentaries1, &c.); what is sacrificed, what is poured out, what is (to be) eaten and drunk, this world and the other world, and all creatures. By speech alone, Your Majesty, Brahman is known, speech indeed, O King, is the Highest Brahman. Speech does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

3. Yâ _g_ _ñ_ avalkya said: 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: 'Udaṅka _S_ aulbâyana told me that life (prâ _n_ a)2 is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did [paragraph continues] Udaṅka _S_ aulbâyana tell you that life is Brahman; for what is the use of a person without life? But did he tell you the body and the resting-place of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'Breath is its body, ether its place, and one should worship it as what is dear.' _G_ anaka Vaideha said: 'What is the nature of that which is dear?' Yâ _g_ _ñ_ avalkya replied: 'Your Majesty, life itself (is that which is dear);' because for the sake of life, Your Majesty, a man sacrifices even for him who is unworthy of sacrifice, he accepts presents from him who is not worthy to bestow presents, nay, he goes to a country, even when there is fear of being hurt1, for the sake of life. Life, O King, is the Highest Brahman. Life does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

4. Yâ _g_ _ñ_ avalkya said: 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: 'Barku Vârsh _n_ a told me that sight (_k_ akshus) is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Barku Vârshna tell you that sight is Brahman; for what is the use of a person who cannot see? But did he tell you the body and the resting-place of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'The eye is its body, ether its place, and one should worship it as what is true.' Ganaka Vaideha said: 'What is the nature of that which is true?' Yâ _g_ _ñ_ avalkya replied: 'Your Majesty, sight itself (is that which is true); for if they say to a man who sees with his eye, "Didst thou see?" and he says, "I saw," then it is true. Sight, O King, is the Highest Brahman. Sight does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

5. Yâ _g_ _ñ_ avalkya said: 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: 'Gardabhîvibhîta Bhâradvâ _g_ a told me that hearing (_s_ ruta) is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhîvibhîta Bhâradvâ _g_ a tell you that hearing is Brahman; for what is the use of a person who cannot hear? But did he tell you the body and the resting-place of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'The ear is its body, ether its place, and we should worship it as what is endless.' _G_ anaka Vaideha said: 'What is the nature of that which is endless?' Yâ _g_ _ñ_ avalkya, replied: 'Your Majesty, space (disa _h_) itself (is that which is endless), and therefore to whatever space (quarter) he goes, he never comes to the end of it. For space is endless. Space indeed, O King, is hearing1, and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

6. Yâ _g_ _ñ_ avalkya said: 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: 'Satyakâma _G_ âbâla told me that mind1 (manas) is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakâma _G_ âbâla tell you that mind is Brahman; for what is the use of a person without mind? But did he tell you the body and the resting-place of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'Mind itself is its body, ether its place, and we should worship it as bliss.' _G_ anaka Vaideha said: 'What is the nature of bliss?' Yâ _g_ _ñ_ avalkya replied: 'Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. Mind indeed, O King, is the Highest Brahman. Mind does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

7. Yâ _g_ _ñ_ avalkya said: 'Let us hear what anybody may have told you.' _G_ anaka Vaideha replied: 'Vidagdha _S_ âkalya told me that the heart (hridaya) is Brahman.' Yâ _g_ _ñ_ avalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Vidagdha _S_ âkalya tell you that the heart is Brahman; for what is the use of a person without a heart? But did he tell you the body and the resting-place of that Brahman?' _G_ anaka Vaideha said: 'He did not tell me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' _G_ anaka Vaideha said: 'Then tell me, Yâ _g_ _ñ_ avalkya.' Yâ _g_ _ñ_ avalkya said: 'The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).' _G_ anaka Vaideha said: 'What is the nature of certainty?' Yâ _g_ _ñ_ avalkya replied: 'Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' _G_ anaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâ _g_ _ñ_ avalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

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Brihadaranyaka 4.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. _G_ anaka Vaideha, descending from his throne, said: 'I bow to you, O Yâ _g_ _ñ_ avalkya, teach me.' Yâ _g_ _ñ_ avalkya said: 'Your Majesty, as a man who wishes to make a long journey, would furnish himself with a chariot or a ship, thus is your mind well furnished by these Upanishads1. You are honourable, and wealthy, you have learnt the Vedas and been told the Upanishads. Whither then will you go when departing hence?' _G_ anaka Vaideha said: 'Sir, I do not know whither I shall go.' Yâ _g_ _ñ_ avalkya said: 'Then I shall tell you this, whither you will go.' _G_ anaka Vaideha said: 'Tell it, Sir.'

2. Yâ _g_ _ñ_ avalkya said: 'That person who is in the right eye2, he is called Indha, and him who is Indha they call indeed3 Indra mysteriously, for the gods love what is mysterious, and dislike what is evident.

3. 'Now that which in the shape of a person is in the right eye, is his wife, Virâ _g_4. Their meeting-place5 is the ether within the heart, and their food the red lump within the heart. Again, their covering6 is that which is like net-work within the heart, and the road on which they move (from sleep to waking) is the artery that rises upwards from the heart. Like a hair divided into a thousand parts, so are the veins of it, which are called Hita7, placed firmly within the heart. Through these indeed that (food) flows on flowing, and he (the Tai _g_ asa) receives as it were purer food1 than the corporeal Self (the Vai _s_ vânara).

4. 'His (the Tai _g_ asa's) Eastern quarter are the prâ _n_ as (breath) which go to the East; 'His Southern quarter are the prâ _n_ as which go to the South; 'His Western quarter are the prâ _n_ as which go to the West; 'His Northern quarter are the prâ _n_ as which go to the North; 'His Upper (Zenith) quarter are the prâ _n_ as which go upward; 'His Lower (Nadir) quarter are the prâ _n_ as which go downward; 'All the quarters are all the prâ _n_ as. And he (the Âtman in that state) can only be described by No2, no! He is incomprehensible, for he cannot be comprehended; he is undecaying, for he cannot decay; he is not attached, for he does not attach himself; he is unbound, he does not suffer, he does not perish. O _G_ anaka, you have indeed reached fearlessness,'--thus said Yâ _g_ _ñ_ avalkya. Then _G_ anaka said: 'May that fearlessness come to you also who teachest us fearlessness. I bow to you. Here are the Videhas, and here am I (thy slave).'

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Brihadaranyaka 4.3

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Yâ _g_ _ñ_ avalkya came to _G_ anaka Vaideha, and he did not mean to speak with him1. But when formerly [paragraph continues]_G_ anaka Vaideha and Yâ _g_ _ñ_ avalkya had a disputation on the Agnihotra, Yâ _g_ _ñ_ avalkya had granted him a boon, and he chose (for a boon) that he might be free to ask him any question he liked. Yâ _g_ _ñ_ avalkya granted it, and thus the King was the first to ask him a question.

2. 'Yâ _g_ _ñ_ avalkya,' he said, 'what is the light of man1?' Yâ _g_ _ñ_ avalkya replied: 'The sun, O King; for, having the sun alone for his light, man sits, moves about, does his work, and returns.' _G_ anaka Vaideha said: 'So indeed it is, O Yâ _g_ _ñ_ avalkya.'

3. _G_ anaka Vaideha said: 'When the sun has set, O Yâ _g_ _ñ_ avalkya, what is then the light of man?' Yâ _g_ _ñ_ avalkya replied: 'The moon indeed is his light; for, having the moon alone for his light, man sits, moves about, does his work, and returns.' _G_ anaka Vaideha said: 'So indeed it is, O Yâ _g_ _ñ_ avalkya.'

4. _G_ anaka Vaideha said: 'When the sun has set, O Yâ _g_ _ñ_ avalkya, and the moon has set, what is the light of man?' Yâ _g_ _ñ_ avalkya replied: 'Fire indeed is his light; for, having fire alone for his light, man sits, moves about, does his work, and returns.'

5. _G_ anaka Vaideha said: 'When the sun has set, O Yâ _g_ _ñ_ avalkya, and the moon has set, and the fire is gone out, what is then the light of man?' Yâ _g_ _ñ_ avalkya replied: 'Sound indeed is his light; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one's own hand, yet when a sound is raised, one goes towards it.' _G_ anaka Vaideha said: 'So indeed it is, O Yâ _g_ _ñ_ avalkya.'

6. _G_ anaka Vaideha said: 'When the sun has set, O Yâ _g_ _ñ_ avalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man?' Yâ _g_ _ñ_ avalkya said: 'The Self indeed is his light; for, having the Self alone as his light, man sits, moves about, does his work, and returns.'

7. _G_ anaka Vaideha said: 'Who is that Self?' Yâ _g_ _ñ_ avalkya replied: 'He who is within the heart, surrounded by the Prâ _n_ as1 (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds2, as if3 thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable).

8. 'On being born that person, assuming his body, becomes united with all evils; when he departs and dies, he leaves all evils behind.

9. 'And there are two states for that person, the one here in this world, the other in the other world, and as a third1 an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings2. 'And when he falls asleep, then after having taken away with him the material from the whole world, destroying3 and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated.

10. 'There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He indeed is the maker.

11. 'On this there are these verses: 'After having subdued by sleep all that belongs to the body, he, not asleep himself, looks down upon the sleeping (senses). Having assumed light, he goes again to his place, the golden person1, the lonely bird. (1)

12. 'Guarding with the breath (prâ _n_ a, life) the lower nest, the immortal moves away from the nest; that immortal one goes wherever he likes, the golden person, the lonely bird. (2)

13. 'Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3)

14. 'People may see his playground2 but himself no one ever sees. Therefore they say, Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body)." 'Here some people (object and) say: "No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep3." No, here (in sleep) the person is self-illuminated (as we explained before).' _G_ anaka Vaideha said: 'I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.'

15. Yâ _g_ _ñ_ avalkya said: 'That (person) having enjoyed himself in that state of bliss (samprasâda, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream1. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.' _G_ anaka Vaideha said: 'So it is indeed, Yâ _g_ _ñ_ avalkya. [paragraph continues] I give you, Sir, a thousand. Speak on for the sake of emancipation.'

16. Yâ _g_ _ñ_ avalkya said: 'That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.' _G_ anaka Vaideha said: 'So it is indeed, Yâ _g_ _ñ_ avalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.'

17. Yâ _g_ _ñ_ avalkya said: 'That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream).

18. 'In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking.

19. 'And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams.

20. 'There are in his body the veins called Hitâ, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red1. Now when, as it were, they kill him, when, as it were they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king1, or "I am this altogether," that is his highest world2.

21. 'This indeed is his (true) form, free from desires, free from evil, free from fear3. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prâ _g_ _ñ_ a) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is his wish, in which no wish is left,--free from any sorrow1.

22. 'Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer2, a _K_ â _n_ _d_ âla3 not a _K_ â _n_ _d_ âla, a Paulkasa4 not a Paulkasa, a _S_ rama _n_ a5 not a _S_ rama _n_ a, a Tâpasa6 not a Tâpasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart7.

23. 'And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see8. For sight is inseparable from the seer, because it cannot perish. But there is then no second, nothing else different from him that he could see.

24. 'And when (it is said that) there (in the Sushupti) he does not smell, yet he is smelling, though he does not smell. For smelling is inseparable from the smeller, because it cannot perish. But there is then no second, nothing else different from him that he could smell.

25. 'And when (it is said that) there (in the Sushupti) he does not taste, yet he is tasting, though he does not taste. For tasting is inseparable from the taster, because it cannot perish. But there is then no second, nothing else different from him that he could taste.

26. 'And when (it is said that) there (in the Sushupti) he does not speak, yet he is speaking, though he does not speak. For speaking is inseparable from the speaker, because it cannot perish. But there is then no second, nothing else different from him that he could speak.

27. 'And when (it is said that) there (in the Sushupti) he does not hear, yet he is hearing, though he does not hear. For hearing is inseparable from the hearer, because it cannot perish. But. there is then no second, nothing else different from him that he could hear.

28. 'And when (it is said that) there (in the Sushupti) he does not think, yet he is thinking, though he does not think. For thinking is inseparable from the thinker, because it cannot perish. [paragraph continues] But there is then no second, nothing else different from him that he could think.

29. 'And when (it is said that) there (in the Sushupti) he does not touch, yet he is touching, though he does not touch. For touching is inseparable from the toucher, because it cannot perish. But there is then no second, nothing else different from him that he could think.

30. 'And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know.

31. 'When (in waking and dreaming) there is, as it were, another, then can one see the other, then can one smell the other, then can one speak to the other, then can one hear the other, then can one think the other, then can one touch the other, then can one know the other.

32. 'An ocean1 is that one seer, without any duality; this is the Brahma-world2, O King.' Thus did Yâ _g_ _ñ_ avalkya teach him. This is his highest goal, this is his highest Success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss.

33. 'If a man is healthy, wealthy, and lord of others, surrounded by all human enjoyments, that is the highest blessing of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharva world. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a _S_ rotriya1 who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pra _g_ âpati, also (of) a _S_ rotriya who is without sin, and not overcome. by desire. A hundred blessings in the world of Pra _g_ âpati make one blessing in the world of Brahman, also (of) a _S_ rotriya who is without sin, and not overcome by desire. And this is the highest blessing2. 'This is the Brahma-world, O king,' thus spake Yâ _g_ _ñ_ avalkya. _G_ anaka Vaideha said: 'I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.' Then Yâ _g_ _ñ_ avalkya was afraid lest the King, having become full of understanding, should drive him from all his positions3.

34. And Yâ _g_ _ñ_ avalkya said: 'That (person), having enjoyed himself in that state of sleeping (dream), having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking1.

35. 'Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire2.

36. 'And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as be came, to the place from which he started, to (new) life.

37. 'And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, "He comes back, he approaches," thus do all the elements wait on him who knows this, saying, "That Brahman comes, that Brahman approaches."

38. 'And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (prâ _n_ as) gather round the Self at the time of death, when a man is thus going to expire.'

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Brihadaranyaka 4.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Yâ _g_ _ñ_ avalkya continued: 'Now when that Self, having sunk into weakness3, sinks, as it were, into unconsciousness, then gather those senses (prâ _n_ as) around him, and he, taking with him those elements of light, descends into the heart When that person in the eye1 turns away, then he ceases to know any forms.

2. '"He has become one," they say, "he does not see2." "He has become one," they say, "he does not smell." "He has become one," they say, "he does not taste." "He has become one," they say, "he does not speak." "He has become one," they say, "he does not hear." "He has become one," they say, "he does not think." "He has become one," they say, "he does not touch." "He has become one," they say, "he does not know." The point of his heart3 becomes lighted up, and by that light the Self departs, either through the eye4, or through the skull5, or through other places of the body. And when he thus departs, life (the chief prâ _n_ a) departs after him, and when life thus departs, all the other vital spirits (prâ _n_ as) depart after it. He is conscious, and being conscious he follows1 and departs. 'Then both his knowledge and his work take hold of him, and his acquaintance with former things2.'

3. 'And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade)3, draws itself together towards it, thus does this Self, after having thrown off this body4 and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it.

4. And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pra _g_ âpati, or like Brahman, or like other beings.

5. 'That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that1, according as he acts and according as he behaves, so will he be:--a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. 'And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap.

6. 'And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action." 'So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere,--being Brahman, he goes to Brahman.

7. 'On this there is this verse: "When all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman. 'And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body; but that disembodied immortal spirit (prâ _n_ a, life) is Brahman only, is only light.' _G_ anaka Vaideha said: 'Sir, I give you a thousand.'

81. 'On this there are these verses: 'The small, old path stretching far away2 has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free3.

9. 'On that path they say that there is white, or blue, or yellow, or green, or red4; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour.

10. 'All who worship what is not knowledge (avidyâ) enter into blind darkness: those who delight in knowledge, enter, as it were, into greater darkness5.

11. 'There are6 indeed those unblessed worlds, covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds.

12. 'If a man understands the Self, saying, "I am He," what could he wish or desire that he should pine after the body1.

13. 'Whoever has found and understood the Self that has entered into this patched-together hiding-place2, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself3.

14. 'While we are here, we may know this; if not, I am ignorant4, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed.

15. 'If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid.

16. 'He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time.

17. 'He in whom the five beings5 and the ether rest, him alone I believe to be the Self,--I who know, believe him to be Brahman; I who am immortal, believe him to be immortal.

18. 'They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman1.

19. 'By the mind alone it is to be perceived2, there is in it no diversity. He who perceives therein any diversity, goes from death to death.

20. 'This eternal being that can never be proved, is to be perceived in one way only; it is spotless, beyond the ether, the unborn Self, great and eternal.

21. 'Let a wise Brâhma _n_ a, after he has discovered him, practise wisdom3. Let him not seek after many words, for that is mere weariness of the tongue.

22. 'And he is that great unborn Self, who consists of knowledge, is surrounded by the Prâ _n_ as, the ether within the heart4. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank5 and a boundary, so that these worlds may not be confounded. Brâhma _n_ as seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. 'Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world (of Brahman)1? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no2! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good--he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him.

23. 'This has been told by a verse (_Ri_ _k_): "This eternal greatness of the Brâhma _n_ a does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed." 'He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected3, sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brâhma _n_ a; this is the Brahma-world, O King,'--thus spoke Yâ _g_ _ñ_ avalkya. _G_ anaka Vaideha said: 'Sir, I give you the Videhas, and also myself, to be together your slaves.'

24. This4 indeed is the great, the unborn Self, the strong1, the giver of wealth. He who knows this obtains wealth.

25. This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman.

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Brihadaranyaka 4.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Yâ _g_ _ñ_ avalkya had two wives, Maitreyî and Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such knowledge only as women possess. And Yâ _g_ _ñ_ avalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest),

2. Said, 'Maitreyî, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Kâtyâyanî.'

3. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no?' 'No,' replied Yâ _g_ _ñ_ avalkya, 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.'

4. And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth3 (of immortality), tell that clearly to me.'

5. Yâ _g_ _ñ_ avalkya replied: 'Thou who art truly dear to me, thou hast increased what is dear (to me in thee)1. Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.'

6. And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear. 'Verily, cattle2 are not dear, that you may love cattle; but that you may love the Self, therefore cattle are dear. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear. 'Verily, the Vedas are not dear, that you may love the Vedas; but that you may love the Self, therefore the Vedas are dear. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear, that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When the Self has been seen, heard, perceived, and known, then all this is known!

7. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for the Vedas elsewhere than in the Self, was abandoned by the Vedas. Whosoever looks for the creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by anything. 'This Brahman-class, this Kshatra-class, these worlds, these Devas, these Vedas, all these beings, this everything, all is that Self.

8. 'Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum;

9. 'And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized, or the blower of the shell;

10. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized, or the player of the lute;

11. 'As clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel, thus verily, O Maitreyî, has been breathed forth from this great Being what we have as _Ri_ g-veda, Ya _g_ ur-veda, Sâma-veda, Atharvâṅgirasas, Itihâsa, Purâ _n_ a, Vidyâ, the Upanishads, _S_ lokas, Sûtras, Anuvyâkhyânas, Vyâkhyânas, what is sacrificed, what is poured out, food, drink1, this world and the other world, and all creatures. From him alone all these were breathed forth.

12. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all- knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,--

13. 'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge; and having risen from out these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî,'--thus spoke Yâ _g_ _ñ_ avalkya.

14. Then Maitreyî said: 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' But he replied: 'O Maitreyî, I say nothing that is bewildering. Verily, beloved, that Self is imperishable, and of an indestructible nature.

15. 'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another? How should he know Him by whom he knows all this? That Self is to be described by No, no1! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so, Yâ _g_ _ñ_ avalkya went away (into the forest).

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Brihadaranyaka 4.6

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Now follows the stem2:

1. (We) from Pautimâshya,

2. Pautimâshya, from Gaupavana,

3. Gaupavana from Pautimâshya,

4. Pautimâshya from Gaupavana,

5. Gaupavana from Kau _s_ ika,

6. Kau _s_ ika from Kau _n_ _d_ inya,

7. Kau _n_ _d_ inya from Sâ _n_ _d_ ilya,

8. Sâ _n_ _d_ ilya from Kau _s_ ika and Gautama,

9. Gautama

2. from Âgnive _s_ ya,

10. Âgnive _s_ ya from Gârgya,

11. Gârgya from Gârgya,

12. Gârgya from Gautama,

13. Gautama from Saitava,

14. Saitava from Pârâ _s_ aryâya _n_ a,

15. Pârâ _s_ aryâya _n_ a from Gârgyâya _n_ a,

16. Gârgyâya _n_ a from Uddâlakâyana,

17. Uddâlakâyana from _G_ âbâlâyana,

18. _G_ âbâlâyana from Mâdhyandânayana,

19. Mâdhyandânayana from Saukarâya _n_ a,

20. Saukarâya _n_ a from Kâshâya _n_ a,

21. Kâshâya _n_ a from Sâyakâyana,

22. Sâyakâyana from Kau _s_ ikâyani1,

23. Kau _s_ ikâyani

3. from Gh _ri_ takau _s_ ika,

24. Gh _ri_ takau _s_ ika from Pârâ _s_ aryâya _n_ a,

25. Pârâ _s_ aryâya _n_ a from Pârâ _s_ arya,

26. Pârâ _s_ arya from _G_ âtukar _n_ ya,

27. _G_ âtukar _n_ ya from Âsurâya _n_ a and Yâska1,

28. Âsurâya _n_ a from Trava _n_ i,

29. Trava _n_ i from Aupa _g_ andhani,

30. Aupa _g_ andhani from Âsuri,

31. Âsuri from Bhâradvâ _g_ a,

32. Bhâradvâ _g_ a from Âtreya,

33. Âtreya from Mâ _n_ _t_ i,

34. Mâ _n_ _t_ i from Gautama,

35. Gautama from Gautama,

36. Gautama from Vâtsya,

37. Vâtsya from Sâ _n_ _d_ ilya,

38. Sâ _n_ _d_ ilya from Kai _s_ orya Kâpya,

39. Kai _s_ orya Kâpya from Kumârahârita,

40. Kumârahârita from Gâlava,

41. Gâlava from Vidarbhî-kau _n_ _d_ inya,

42. Vidarbhî-kau _n_ _d_ inya from Vatsanapât Bâbhrava,

43. Vatsanapât Bâbhrava from Pathi Saubhara,

44. Pathi Saubhara from Ayâsya Âṅgirasa,

45. Ayâsya Âṅgirasa from Âbhûti Tvâsh _t_ ra,

46. Âbhûti Tvâsh _t_ ra from Vi _s_ varûpa Tvâsh _t_ ra,

47. Vi _s_ varûpa Tvâsh _t_ ra from A _s_ vinau,

48. A _s_ vinau from Dadhya _k_ Âtharva _n_ a,

49. Dadhya _k_ Âtharva _n_ a from Atharvan Daiva,

50. Atharvan Daiva from M _ri_ tyu Prâdhva _m_ sana,

51. M _ri_ tyu Prâdhva _m_ sana from Prâdhva _m_ sana,

52. Prâdhva _m_ sana from Ekarshi,

53. Ekarshi from Vipra _k_ itti2,

54. Vipra _k_ itti from Vyash _t_ i,

55. Vyash _t_ i from Sanâru,

56. Sanâru from Sanâtana,

57. Sanâtana from Sanaga,

58. Sanaga from Paramesh _th_ in,

59. Paramesh _th_ in from Brahman,

60. Brahman is Svayambhu, self-existent. Adoration to Brahman.

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Brihadaranyaka 5.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. That (the invisible Brahman) is full, this (the visible Brahman) is full}2. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman)3. Om (is) ether, (is) Brahman4. 'There is the old ether (the invisible), and the (visible) ether of the atmosphere,' thus said Kauravyâya _n_ îputra. This (the Om) is the Veda (the means of knowledge), thus the Brâhma _n_ as know. One knows through it all that has to be known.

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Brihadaranyaka 5.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. The threefold descendants of Pra _g_ âpati, gods, men, and Asuras (evil spirits), dwelt as; Brahma _k_ ârins (students) with their father Pra _g_ âpati. Having finished their studentship the gods said: 'Tell us (something), Sir.' He told them the syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us "Dâmyata," Be subdued.' 'Yes,' he said, 'you have understood.'

2. Then the men said to him: 'Tell us something, [paragraph continues] Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Datta," Give.' 'Yes,' he said, 'you have understood.'

3. Then the Asuras said to him: 'Tell us something, Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Dayadham," Be merciful.' 'Yes,' he said, 'you have understood.' The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy.

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Brihadaranyaka 5.3

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Pra _g_ âpati is the heart, is this Brahman, is all this. The heart, h _ri_ daya, consists of three syllables. One syllable is h _ri_, and to him who knows this, his own people and others bring offerings1. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world.

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Brihadaranyaka 5.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. This (heart) indeed is even that, it was indeed the true2 (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be3! yes, whosoever knows this great glorious first-born as the true Brahman; for Brahman is the true.

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Brihadaranyaka 5.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. In the beginning this (world) was water. Water produced the true1, and the true is 'Brahman. Brahman produced Pra _g_ âpati2, Pra _g_ âpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third3 yam. The first and last syllables are true, in the middle there is the untrue4. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this.

2. Now what is the true, that is the Âditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prâ _n_ as (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him.

3. Now of the person in that (solar) orb Bhû _h_ is the head, for the head is one, and that syllable is one; Bhuva _h_ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two1. Its secret name is Ahar (day), and he who knows this destroys (hanti) evil and leaves (_g_ ahâti) it.

4. Of the person in the right eye Bhû _h_ is the head, for the head is one, and that syllable is one; Bhuva _h_ the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (_g_ ahâti) it.

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Brihadaranyaka 5.6

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. That person, under the form of mind (manas), being light indeed2, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all--he rules all this, whatsoever exists.

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Brihadaranyaka 5.7

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidânât)3. Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman.

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Brihadaranyaka 5.8

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Let him meditate on speech as a cow. Her four udders are the words Svâhâ, Vasha _t_, Hanta, and Svadhâ1. The gods live on two of her udders, the Svâhâ and the Vasha _t_, men on the Hanta, the fathers on the Svadhâ. The bull of that cow is breath (prâ _n_ a), the calf the mind.

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Brihadaranyaka 5.9

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Agni Vai _s_ vânara, is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When he is on the point of departing this life, he does not hear that noise.

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Brihadaranyaka 5.10

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara2, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow3. There he dwells eternal years.

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Brihadaranyaka 5.11

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com This is indeed the highest penance, if a man, laid up with sickness, suffers pain1. He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest2. He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire3. He who knows this, conquers the highest world.

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Brihadaranyaka 5.12

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Some say that food is Brahman, but this is not so, for food decays without life (prâ _n_ a). Others say that life (prâ _n_ a) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i. e. are Brahman). Thereupon Prât _ri_ da said to his father: 'Shall I be able to do any good to one who knows this, or shall I be able to do him any harm4?' The father said to him, beckoning with his hand: 'Not so, O Prât _ri_ da; for who could reach the highest state, if he has only got to the oneness of these two?' He then said to him: 'Vi; verily, food is Vi, for all these beings rest (vish _t_ âni) on food.' He then said: 'Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.'

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Brihadaranyaka 5.13

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Next follows the Uktha1. Verily, breath (prâ _n_ a) is Uktha, for breath raises up (utthâpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha.

2. Next follows the Ya _g_ us. Verily, breath is Ya _g_ us, for all these beings are joined in breath2. For him who knows this, all beings are joined to procure his excellence; he obtains union and oneness with the Ya _g_ us.

3. Next follows the Sâman. Verily, breath is the Sâman, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the Sâman.

4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trâyate) him from being hurt (ksha _n_ ito _h_). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra3.

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Brihadaranyaka 5.14

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. The words Bhûmi (earth), Antariksha (sky), and Dyu1 (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend.

2. The _Ri_ kas, the Ya _g_ û _m_ shi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the _Ri_ g-veda, Ya _g_ ur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends.

3. The Prâ _n_ a (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (dar _s_ ata) foot, shining high above the skies2. What is here called turîya (the fourth) is meant for _k_ aturtha (the fourth); what is called dar _s_ atam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called parora _g_ as (he who shines high above the skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory.

4. That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâ _n_ a), and that (the True) rests on life1. Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prâ _n_ as (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savit _ri_ verse which the teacher teaches2, that is it (the life, the prâ _n_ a, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths.

5. Some teach that Sâvitrî as an Anush _t_ ubh3 verse, saying that speech is Anush _t_ ubh, and that we teach that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî1. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî.

6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But 'that fourth bright foot, shining high above the skies2' cannot be obtained by anybody--whence then could one receive such a fee?

7. The adoration3 of that (Gâyatrî): 'O Gâyatrî, thou hast one foot, two feet, three feet, four feet4. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If5 one (who knows this) hates some one and says, 'May he not obtain this,' or 'May this wish not be accomplished to him,' then that wish is not accomplished to him against whom he thus prays, or if he says, 'May I obtain this.'

8. And thus _G_ anaka Vaideha spoke on this point to Bu _d_ ila  _s_ vatarâ _s_ vi1: 'How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?' He answered: 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.'

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Brihadaranyaka 5.15

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. 2The face of the True (the Brahman) is covered with a golden disk3. Open that, O Pûshan4, that we may see the nature of the True5.

2. O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pra _g_ âpati6, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun).

3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds1!

4. Agni, lead us on to wealth (beatitude) by a good path2, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.)

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Brihadaranyaka 6.1

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. Hari _h_, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so.

2. He who knows the richest2, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so.

3. He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground.

4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him.

5. He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men.

6. He who knows generation1, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle.

7. These Prâ _n_ as (senses), when quarrelling together as to who was the best, went to Brahman2 and said: 'Who is the richest of us?' He replied: 'He by whose departure this body seems worst, he is the richest.'

8. The tongue (speech) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in.

9. The eye (sight) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in.

10. The ear (hearing) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing with the ear,

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Brihadaranyaka 6.2

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. _S_ vetaketu Âru _n_ eya went to the settlement of the Pa _ñ_ _k_ âlas. He came near to Pravâha _n_ a _G_ aivali4, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: 'My boy!' _S_ vetaketu replied: 'Sir!' Then the king said: 'Have you been taught by your father!' 'Yes,' he replied.

2. The king said: 'Do you know how men, when they depart from here, separate from each other?' 'No,' he replied. 'Do you know how they come back to this world?' 'No,' he replied5. 'Do you know how that world does never become full with the many who again and again depart thither?' 'No,' he replied. 'Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?' 'No,' he replied. 'Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a _Ri_ shi: "I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)."' _S_ vetaketu said: 'I do not know even one of all these questions.'

3. Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: 'Thus then you called me formerly well-instructed!' The father said: 'What then, you sage?' The son replied: 'That fellow of a Râ _g_ anya asked me five questions, and I did not know one of them.' 'What were they?' said the father. 'These were they,' the son replied, mentioning the different heads.

4. The father said: 'You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' 'You may go, Sir,' the son replied. Then Gautama went where (the place of) Pravâha _n_ a Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: 'Sir, we offer a boon to Gautama.'

5. Gautama said: 'That boon is promised to me; tell me the same speech which you made in the presence of my boy.'

6. He said: 'That belongs to divine boons, name one of the human boons.'

7. He said: 'You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me1 what I have already in plenty, in abundance, and superabundance.' The king said: 'Gautama, do you wish (for instruction from me) in the proper way?' Gautama replied: 'I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravâha _n_ a, who was a Râ _g_ anya) in order to obtain the fame of having respectfully served his master2.

8. The king said: 'Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brâhma _n_ a1. But I shall tell it to you, for who could refuse you when you speak thus?

9. 'The altar (fire), O Gautama, is that world (heaven)2; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the _s_ raddhâ libation (consisting of water3). From that oblation rises Soma, the king (the moon).

10. 'The altar, O Gautama, is Par _g_ anya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain.

11. 'The altar, O Gautama, is this world4; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food.

12. 'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed.

13. 'The altar, O Gautama, is woman1. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies,

14. 'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour.

15. 'Those who thus know this (even G _ri_ hasthas), and those who in the forest worship faith and the True2 (Brahman Hira _n_ yagarbha), go to light (ar _k_ is), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit3 comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.

16. 'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases1. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. 'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.'

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Brihadaranyaka 6.3

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days3 (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the house-altar, âvasathya), sprinkles it, lays the fire, spreads grass round it according to rule1, prepares the clarified butter (â _g_ ya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha2 (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours â _g_ ya into the fire), saying3: 'O _G_ âtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires.' Svâhâ! 'That cross deity who lies down4, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.' Svâhâ!

2. He then says, Svâhâ to the First, Svâhâ to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Breath, Svâhâ to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Speech, Svâhâ to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Eye, Svâhâ to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Ear, Svâhâ to the [paragraph continues] Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Mind, Svâhâ to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar).

3. He then says, Svâhâ to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhû _h_ (earth), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuva _h_ (sky), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Sva _h_ (heaven), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhûr, Bhuva _h_, Sva _h_, Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Pra _g_ âpati, pours ghee into the fire, and throws what remains into the Mantha (mortar).

4. Then he touches it (the Mantha, which is dedicated to Prâ _n_ a, breath), saying: 'Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hiṅ (at the beginning of the sacrifice by the prastot _ri_). Thou art saluted with Hiṅ (in the middle of the sacrifice by the prastot _ri_). Thou hast been sung (by the udgât _ri_ at the beginning of the sacrifice). Thou art sung (by the udgât _ri_ in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the âgnîdhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).'

5. Then he holds it (the Mantha) forth, saying 'Thou1 knowest all, we know thy greatness. He is indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.'

6. Then he eats it, saying: 'Tat savitur vare _n_ yam1 (We meditate on that adorable light)--The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhû _h_ (earth) Svâhâ! 'Bhargo devasya dhîmahi (of the divine Savit _ri_)--May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuva _h_ (sky) Svâhâ!' 'Dhiyo yo nah pro _k_ odayât (who should rouse our thoughts)--May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Sva _h_ (heaven) Svâhâ!' He repeats the whole Sâvitrî verse, and all the verses about the honey, thinking, May I be all this! Bhûr, Bhuva _h_, Sva _h_, Svâhâ! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Âditya (the sun), with the hymn, 'Thou art the best lotus of the four quarters, may I become the best lotus among men.' Then returning as he came, he sits down behind the altar and recites the genealogical list2.

7. Uddâlaka Âruni told this (Mantha-doctrine) to his pupil Vâ _g_ asaneya Yâ _g_ _ñ_ avalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

8. Vâ _g_ asaneya Yâ _g_ _ñ_ avalkya told the same to his pupil Madhuka Paiṅgya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

9. Madhuka Paiṅgya told the same to his pupil _K_ ûla Bhâgavitti, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

10. _K_ ûla Bhâgavitti told the same to his pupil _G_ ânaki Âyasthû _n_ a, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

11. _G_ ânaki Âyasthû _n_ a told the same to his pupil Satyakâma _G_ âbâla, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.'

12. Satyakâma _G_ âbâla told the same to his pupils, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' Let no one tell this1 to any one, except to a son or to a pupil2.

13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (_k_ amasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brîhiyavâs), sesamum and kidney-beans (tilamâshâs), millet and panic seed (a _n_ upriyaṅgavas), wheat (godhûmâs), lentils (masûrâs), pulse (khalvâs), and vetches (khalakulâs3). After having ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter1 (â _g_ ya).

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Brihadaranyaka 6.4

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com

1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man.

2. And Pra _g_ âpati thought, let me make an abode for him, and he created a woman (_S_ atarûpâ). Tâ _m_3 s _ri_ sh _t_ vâdha upâsta, tasmât striyam adha upâsîta. Sa etam prâ _ñ_ _k_ a _m_ grâvâ _n_ am âtmana eva samudapârayat, tenainâm abhyas _ri_ _g_ at.

3. Tasyâ vedir upastho, lomâni barhi _s_, _k_ armâdhishava _n_ e, samiddho1 madhyatas, tau mushkau. Sa yâvân ha vai vâ _g_ apeyena ya _g_ amânasya loko bhavati tâvân asya loko bhavati ya eva _m_ vidvân adhopahâsa _m_ _k_ araty a sa2 strî _n_ a _m_ suk _ri_ ta _m_ v _ri_ ṅkte 'tha ya idam avidvân adhopahâsa _m_ _k_ araty âsya striya _h_ suk _ri_ ta _m_ v _ri_ _ñ_ _g_ ate.

4. Etad dha sma vai tadvidvân Uddâlaka Âru _n_ ir âhaitad dha sma vai tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân Kumârahârita âha, bahavo maryâ brâhma _n_ âyanâ3 nirindriyâ visuk _ri_ to'smâl lokât prayanti4 ya ida _m_ avidvâ _m_ so 'dhopahâsa _m_ _k_ arantîti. Bahu vâ5 ida _m_ suptasya va _g_ âgrato vâ reta _h_ skandati,

5. Tad abhim _ri_ _s_ ed anu vâ mantrayeta yan me 'dya reta _h_ p _ri_ thivîm askântsîd yad oshadhîr apy asarad yad apa _h_, idam aha _m_ tad reta âdade punar mâm aitv indriyam punas te _g_ a _h_ punar bhaga _h_, punar agnayo6 dhish _n_ yâ yathâsthâna _m_ kalpantâm, ity anâmikâṅgush _th_ âbhyâm âdâyântare _n_ a stanau vâ bhruvau vâ nim _ri_ _ñ_ _g_ yât7.

6. If a man see himself in the water8, he should recite the following verse: 'May there be in me splendour, strength, glory, wealth, virtue.' She is the best of women whose garments are pure1. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her.

7. If she do not give in2, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her3, saying: 'With manly strength and glory I take away thy glory,'--and thus she becomes unglorious4.

8. If she give in, he says: 'With manly strength and glory I give thee glory,'--and thus they both become glorious.

9. Sa yâm i _k_ _kh_ et kâmayeta meti tasyâm artha _m_ nish _t_ âya5 mukhena mukha _m_ sandhâyopastham asyâ abhim _ri_ _s_ ya _g_ aped aṅgâdaṅgât sambhavasi h _ri_ dayâd adhi _g_ âyase, sa tvam aṅgakashâyo6 'si digdhaviddhâm7 iva mâdayemâm amûm mayîti8.

10. Atha yâm i _k_ _kh_ en na garbha _m_ dadhîteti9 tasyâm artha _m_ nish _t_ âya mukhena mukha _m_ sandhâyâbhiprâ _n_ yâpânyâd indriye _n_ a te retasâ reta âdada ity aretâ10 eva bhavati.

11. Atha yâm i _k_ _kh_ ed garbha _m_ dadhîteti tasyâm artha _m_ nish _t_ âya mukhena mukha _m_ sandhâyâpânyâbhiprâ _n_ yâd indriye _n_ a te retâsa reta âdadhâmîti garbhi _n_ y eva bhavati.

12. Now again, if a man's wife has a lover and the husband hates him, let him (according to rule)1 place fire by an unbaked jar, spread a layer of arrows in inverse order2, anoint these three arrow-heads3 with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed in my fire, I take away thy up and down breathing, I here4.' 'Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.' 'Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.' 'Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.' He whom a Brâhma _n_ a who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a _S_ rotriya5 who knows this, for he who knows this, is a dangerous enemy.

13. When the monthly illness seizes his wife, she should for three days not drink from a metal vessel, and wear a fresh dress. Let no V _ri_ shala or V _ri_ shalî (a _S_ ûdra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice1.

14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring.

15. And if a man wishes that a reddish2 son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring.

16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.

17. And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring.

18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.

19. And then toward morning, after having, according to the rule of the Sthâlîpâka (pot-boiling), performed the preparation of the  _g_ ya (clarified butter1), he sacrifices from the Sthâlîpâka bit by bit, saying: 'This is for Agni, Svâhâ! This is for Anumati, Svâhâ! This is for the divine Savit _ri_, the true creator, Svâhâ!' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: 'Rise hence, O Vi _s_ vâvasu2, seek another blooming girl, a wife with her husband.'

20. Then he embraces her, and says: 'I am Ama (breath), thou art Sâ (speech)3. Thou art Sâ (speech), I am Ama (breath). I am the Sâman, thou art the _Ri_ _k_4. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten5.'

21. Athâsyâ ûrû vihâpayati, vi _g_ ihîthâ _m_ dyâvâp _ri_ thivî iti tasyâm artha _m_ nish _t_ âya mukhena mukha _m_ sandhâya trir enâm anulomâm1 anumârsh _t_ i, Vish _n_ ur yoni _m_ kalpayatu, Tvash _t_ â rûpâ _n_ i pi _m_ satu, âsi _ñ_ _k_ atu Pra _g_ âpatir Dhâtâ garbha _m_ dadhatu te. Garbha _m_ dhehi Sinîvâli, garbha _m_ dhehi p _ri_ thush _t_ uke, garbha _m_ te A _s_ vinau devâv âdhattâm pushkarasra _g_ au.

22. Hira _n_ mayî ara _n_ î yâbhyâ _m_ nirmanthatâm2 a _s_ vinau3, ta _m_ te garbha _m_ havâmahe4 da _s_ ame mâsi sûtave. Yathâgnigarbhâ p _ri_ thivî, yathâ dyaur indre _n_ a garbhi _n_ î, vâyur di _s_ â _m_ yathâ garbha eva _m_ garbha _m_ dadhâ _m_ î te 'sav iti5.

23. Soshyantîm6 adbhir abhyukshati. Yathâ vâyu _h_7 pushkari _n_ î _m_ sami _ñ_ _g_ ayati sarvata _h_, evâ te garbha e _g_ atu sahâvaitu garâyu _n_ â. Indrasyâya _m_ vra _g_ a _h_ k _ri_ ta _h_ sârga _l_ a _h_8 sapari _s_ raya _h_9, tam indra nir _g_ ahi garbhe _n_ a sâvarâ _m_10 saheti.

241. When the child is born, he prepares the fire, places the child on his lap, and having poured p _ri_ shadâ _g_ ya, i.e. dadhi (thick milk) mixed with gh _ri_ ta (clarified butter) into a metal jug, he sacrifices bit by bit of that p _ri_ shadâ _g_ ya, saying: 'May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svâhâ!' 'I offer to thee. in my mind the vital breaths which are in me, Svâhâ!' 'Whatever2 in my work I have done too much, or whatever I have here done too little, may the wise Agni Svish _t_ ak _ri_ t make this right and proper for us, Svâhâ!'

25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech3! After that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold1, saying: 'I give thee Bhû _h_, I give thee Bhuva _h_, I give thee Sva _h_2. Bhûr, Bhuva _h_, Sva _h_, I give thee all3.'

264. Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name5.

27. Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvatî, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here6.'

287. Then he addresses the mother of the boy: p. 224a 'Thou art I _l_ â Maitrâvaru _n_ î: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.' And they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brâhma _n_ a that knows this.'

No aligned Sanskrit or transliteration is supplied for this section.

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Brihadaranyaka 6.5

_The Upanishads, Part 2 (SBE15)_, by Max Müller, [1879], at sacred-texts.com p. 224b

1. Now follows the stem1:

1. Pautimâshîputra from Kâtyâyanîputra,

2. Kâtyâyanîputra from Gotamîputra,

3. Gotamîputra from Bhâradvâ _g_ îputra,

4. Bhâradvâ _g_ îputra from Pârâ _s_ arîputra,

5. Pârâ _s_ arîputra from Aupasvatîputra,

6. Aupasvatîputra from Pârâ _s_ arîputra,

7. Pârâ _s_ arîputra from Kâtyâyanîputra,

8. Kâtyâyanîputra from Kau _s_ ikîputra,

9. Kau _s_ ikîputra from Âlambîputra and Vaiyâghrapadîputra,

10. Âlambîputra and Vaiyâghrapadîputra from Kâ _n_ vîputra,

11. Kâ _n_ vîputra from Kâpîputra,

12. Kâpîputra

2. from Âtreyîputra,

13. Âtreyîputra from Gautamîputra,

14. Gautamîputra from Bhâradvâ _g_ îputra,

15. Bhâradvâ _g_ îputra from Pâra _s_ arîputra,

16. Pâra _s_ arîputra from Vâtsîputra,

17. Vâtsîputra from Pâra _s_ arîputra,

181. Pâra _s_ arîputra from Vârkâru _n_ îputra,

19. Vârkâru _n_ îputra from Vârkâru _n_ îputra,

20. Vârkâru _n_ îputra from Ârtabhagîputra,

21. Ârtabhagîputra from _S_ auṅgîputra,

22. _S_ auṅgîputra from Sâṅk _ri_ tîputra,

232. Sâṅk _ri_ tîputra from Âlambâyanîputra,

24. Âlambâyanîputra from Âlambîputra,

25. Âlambîputra from _G_ ayantîputra,

26. _G_ ayantîputra from Mâ _n_ _d_ ûkâyanîputra,

27. Mâ _n_ _d_ ûkâyanîputra from Mâ _n_ _d_ ûkîputra,

28. Mâ _n_ _d_ ûkîputra from _S_ â _n_ _d_ ilîputra,

29. _S_ â _n_ _d_ ilîputra from Râthîtarîputra,

303. Râthîtarîputra from Bhâlukîputra,

31. Bhâlukîputra from Krau _ñ_ _k_ ikîputrau,

32. Krau _ñ_ _k_ ikîputrau from Vai _t_ _t_ abhatîputra1,

33. Vai _t_ _t_ abhatîputra from Kâr _s_ akeyîputra2,

34. Kâr _s_ akeyîputra from Prâ _k_ înayogîputra,

35. Prâ _k_ înayogîputra from Sâ _ñ_ _g_ îvîputra3,

36. Sâ _ñ_ _g_ îvîputra from Prâ _s_ _ñ_ îputra Âsurivâsin,

37. Prâ _s_ _ñ_ îputra Âsurivâsin from Âsurâya _n_ a,

38. Âsurâya _n_ a from Âsuri,

39. Âsuri

3. from Yâ _g_ _ñ_ avalkya,

40. Yâ _g_ _ñ_ avalkya from Uddâlaka,

41. Uddâlaka from Aru _n_ a,

42. Aru _n_ a from Upave _s_ i,

43. Upave _s_ i from Ku _s_ ri,

44. Ku _s_ ri from Vâ _g_ a _s_ ravas,

45. Vâ _g_ a _s_ ravas from _G_ ihvâvat Vâdhyoga,

46. _G_ ihvâvat Vâdhyoga from Asita Vârshaga _n_ a,

47. Asita Vârshaga _n_ a from Harita Ka _s_ yapa,

48. Harita Ka _s_ yapa from _S_ ilpa Kasyapa,

49. _S_ ilpa Kasyapa from Ka _s_ yapa Naidhruvi,

50. Ka _s_ yapa Naidhruvi from Vâ _k_,

51. Vâ _k_ from Ambhi _n_ î,

52. Ambhi _n_ î from Âditya, the Sun. As coming from Âditya, the Sun, these pure4 Ya _g_ us verses have been proclaimed by Yâgñavalkya Vâ _g_ asaneya.

41. The same as far as Sâñ _g_ îvîputra (No. 36), then

36. Sâñ _g_ îvîputra from Mâ _n_ _d_ ûkâyani,

37. Mâ _n_ _d_ ûkâyani from Mâ _n_ _d_ avya,

38. Mâ _n_ _d_ avya from Kautsa,

39. Kautsa from Mâhitthi,

40. Mâhitthi from Vâmakakshâya _n_ a,

41. Vâmakakshâya _n_ a from _S_ â _n_ _d_ ilya,

42. _S_ â _n_ _d_ ilya from Vâtsya,

43. Vâtsya from Ku _s_ ri,

44. Ku _s_ ri from Ya _g_ _ñ_ ava _k_ as Râ _g_ astambâyana,

45. Ya _g_ _ñ_ ava _k_ as Râ _g_ astambâyana from Tura Kâvasheya,

46. Tura Kâvasheya from Pra _g_ âpati,

47. Pra _g_ âpati from Brahman,

48. Brahman is Svayambhu, self-existent. Adoration to Brahman!

No aligned Sanskrit or transliteration is supplied for this section.

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