The Yoga of Self- Knowledge
(Chapter 4)
चतुर्थोऽध्यायः — Adhyāya 4: Khila Kāṇḍa ( Yājñavalkya & Maitreyī)
Verse 1
जनको ह वैदेह आसां चक्रे । अथ ह याज्ञवल्क्य आवव्राज । तं होवाच याज्ञवल्क्य किमर्थमचारीः पशूनिच्छनण्वन्तानीति । उभयमेव संराडिति होवाच ॥ ४,१.१ ॥
janako ha vaideha āsāṃ cakre | atha ha yājñavalkya āvavrāja | taṃ hovāca yājñavalkya kimarthamacārīḥ paśūnicchanaṇvantānīti | ubhayameva saṃrāḍiti hovāca
Janaka, the King of Videha, was seated to give audience. Then Yajnavalkya arrived. Janaka said to him: 'Yajnavalkya, why have you come? Is it desiring cattle, or subtle philosophical discussions?' Yajnavalkya replied: 'Both indeed, O Emperor!'
Verse 2
यत्ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्मे जित्वा शैलिनिः वाग्वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छैलिनिरब्रवीद्वाग्वै ब्रह्मेति । अवदतो हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञवल्क्य । वागेवायतनमाकाशः प्रतिष्ठा प्रज्ञेत्येनदुपासीत । का प्रज्ञता याज्ञवल्क्य । वागेव सम्राडिति होवाच । वाचा वै सम्राड्बन्धुः प्रज्ञायते । ऋग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि वाचैव संराट्प्रज्ञायन्ते । वाग्वै सम्राट्परमं ब्रह्म । नैनं वाग्जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.२ ॥
yatte kaścidabravīttacchṛṇavāmeti | abravīnme jitvā śailiniḥ vāgvai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tacchailinirabravīdvāgvai brahmeti | avadato hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | vāgevāyatanamākāśaḥ pratiṣṭhā prajñetyenadupāsīta | kā prajñatā yājñavalkya | vāgeva samrāḍiti hovāca | vācā vai samrāḍbandhuḥ prajñāyate | ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭaṃ hutamāśitaṃ pāyitamayaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva saṃrāṭprajñāyante | vāgvai samrāṭparamaṃ brahma | nainaṃ vāgjahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti
Yajnavalkya said: 'Let us hear what anyone may have told you.' Janaka replied: 'Jitvan, the son of Silina, told me that Speech (Vak) is Brahman.' Yajnavalkya said: 'As anyone who has a mother, father, and teacher would say, so did the son of Silina say that Speech is Brahman; for what could a person possess who cannot speak? But did he tell you its abode and its support?' Janaka replied: 'He did not tell me.' Yajnavalkya said: 'Then this Brahman is only one-footed, O Emperor.' Janaka said: 'Then tell us, Yajnavalkya.' Yajnavalkya said: 'Speech itself is its abode, space (akasha) is its support; one should meditate upon it as intelligence (prajna).' Janaka asked: 'What is the nature of intelligence, Yajnavalkya?' Yajnavalkya replied: 'Speech itself, O Emperor. By speech alone, O Emperor, a friend is known. The Rigveda, Yajurveda, Samaveda, Atharvangirasa, history, ancient lore, sciences, Upanishads, verses, aphorisms, explanations, commentaries, sacrifices, oblations, food, drink, this world, the next world, and all beings are known through speech alone. Speech indeed, O Emperor, is the Supreme Brahman. Speech never deserts him who, knowing this, meditates upon it; all beings bring offerings to him, and becoming a god, he merges into the gods.' Janaka, King of Videha, said: 'I give you a thousand cows with a bull as large as an elephant.' Yajnavalkya replied: 'My father was of the opinion that one should not accept wealth without fully instructing a disciple.'
Verse 3
यदेव ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्म उदङ्कः शौल्बायनः । प्राणो वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छौल्बायनोऽब्रवीत्प्राणो वै ब्रह्मेति । अप्राणतो हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञवल्क्य । प्राण एवायतनमाकाशः प्रतिष्ठा । प्रियमित्येनदुपासीत । का प्रियता याज्ञवल्क्य । प्राण एव सम्राडिति होवाच । प्राणस्य वै सम्राट्कामायायाज्यं याजयति । अप्रतिगृह्यस्य प्रतिगृह्णाति । अपि तत्र वधाशङ्का भवति यां दिशमेति प्राणस्यैव सम्राट्कामाय । प्राणो वै सम्राट्परमं ब्रह्म । नैनं प्राणो जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहह् । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.३ ॥
yadeva te kaścidabravīttacchṛṇavāmeti | abravīnma udaṅkaḥ śaulbāyanaḥ | prāṇo vai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tacchaulbāyano'bravītprāṇo vai brahmeti | aprāṇato hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | prāṇa evāyatanamākāśaḥ pratiṣṭhā | priyamityenadupāsīta | kā priyatā yājñavalkya | prāṇa eva samrāḍiti hovāca | prāṇasya vai samrāṭkāmāyāyājyaṃ yājayati | apratigṛhyasya pratigṛhṇāti | api tatra vadhāśaṅkā bhavati yāṃ diśameti prāṇasyaiva samrāṭkāmāya | prāṇo vai samrāṭparamaṃ brahma | nainaṃ prāṇo jahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ||
"Let us hear whatever anyone may have told you." "Udanka Shaulbayana told me that the vital breath (Prana) is Brahman." "As anyone who has a mother, father, and teacher would say, so Shaulbayana spoke when he said that Prana is Brahman; for what could a person have without the vital breath? But did he tell you its abode and support?" "He did not tell me." "This Brahman, Emperor, is only one-footed." "Then tell us, Yajnavalkya." "Prana itself is its abode, and space (akasha) is its support. One should meditate upon it as 'dear' (priya)." "What is that dearness, Yajnavalkya?" "Prana itself, O Emperor," he said. "For the sake of Prana, O Emperor, one performs sacrifices for those for whom one should not sacrifice, and accepts gifts from those from whom one should not accept; even traveling to a direction where there is fear of death is done for the sake of Prana alone. Prana, O Emperor, is indeed the Supreme Brahman. Prana never leaves him who knows this and meditates upon it as such; all beings bring tribute to him; becoming a deity, he goes to the deities." "I give you a thousand cows with an elephant-like bull," said Janaka, King of Videha. Yajnavalkya replied, "My father was of the opinion that one should not accept gifts without having fully instructed the pupil."
Verse 4
यदेव ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्मे बर्कुर्वार्ष्णः । चक्षुर्वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्वार्ष्णोऽब्रवीच्चक्षुर्वै ब्रह्मेति । अपश्यतो हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञवल्क्य । चक्षुरेवायतनमाकाशः प्रतिष्ठा । सत्यमित्येतदुपासीत । का सत्यता याज्ञवल्क्य । चक्षुरेव सम्राडिति होवाच । चक्षुषा वै सम्राट्पश्यन्तमाहुरद्राक्षीरिति । स आहाद्राक्षमिति तत्सत्यं भवति । चक्षुर्वै सम्राट्परमं ब्रह्म । नैनं चक्षुर्जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.४ ॥
yadeva te kaścidabravīttacchṛṇavāmeti | abravīnme barkurvārṣṇaḥ | cakṣurvai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tadvārṣṇo'bravīccakṣurvai brahmeti | apaśyato hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | cakṣurevāyatanamākāśaḥ pratiṣṭhā | satyamityetadupāsīta | kā satyatā yājñavalkya | cakṣureva samrāḍiti hovāca | cakṣuṣā vai samrāṭpaśyantamāhuradrākṣīriti | sa āhādrākṣamiti tatsatyaṃ bhavati | cakṣurvai samrāṭparamaṃ brahma | nainaṃ cakṣurjahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti
'Let us hear what anyone may have told you.' 'Barku, the son of Varṣṇa, told me that the eye is Brahman.' 'As one who has a mother, father, and teacher would say, so did the son of Varṣṇa say that the eye is Brahman; for what could a person have who cannot see? But did he tell you its abode and support?' 'He did not tell me.' 'This Brahman, O Emperor, is only one-footed.' 'Then do tell us, Yājñavalkya.' 'The eye itself is its abode, and space is its support. One should meditate upon it as Truth.' 'What is truthfulness, Yājñavalkya?' 'The eye itself, O Emperor,' he said. 'For when they ask a person who sees with his eye, "Have you seen?", and he answers, "I have seen", that becomes the truth. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who knows this and meditates upon it thus; all beings bring tribute to him; and becoming a deity, he goes to the deities.' 'I give you a thousand cows with a bull as large as an elephant,' said Janaka, Emperor of Videha. Yājñavalkya replied, 'My father was of the opinion that one should not accept wealth without fully instructing the student.'
Verse 5
यदेव ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्मे गर्दभीविपीतो भारद्वाजः । श्रोत्रं वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तद्भारद्वाजोऽब्रवीच्छ्रोत्रं वै ब्रह्मेति । अशृण्वतो हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञवल्क्य । श्रोत्रमेवायतनमाकाशः प्रतिष्ठानन्तमित्येनदुपासीत । कानन्तता याज्ञवल्क्य । दिश एव सम्राडिति होवाच । तस्माद्वै सम्राडपि यां काञ्च दिशं गच्छति नैवास्या अन्तं गच्छति । अनन्ता हि दिशः । दिशो वै सम्राट्श्रोत्रम् । श्रोत्रं वै सम्राट्परमं ब्रह्म । नैनं श्रोत्रं जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.५ ॥
yadeva te kaścidabravīttacchṛṇavāmeti | abravīnme gardabhīvipīto bhāradvājaḥ | śrotraṁ vai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tadbhāradvājo'bravīcchrotraṁ vai brahmeti | aśṛṇvato hi kiṁ syāditi | abravīttu te tasyāyatanaṁ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | śrotramevāyatanamākāśaḥ pratiṣṭhānantamityenadupāsīta | kānantatā yājñavalkya | diśa eva samrāḍiti hovāca | tasmādvai samrāḍapi yāṁ kāñca diśaṁ gacchati naivāsyā antaṁ gacchati | anantā hi diśaḥ | diśo vai samrāṭśrotram | śrotraṁ vai samrāṭparamaṁ brahma | nainaṁ śrotraṁ jahāti | sarvāṇyenaṁ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṁ vidvānetadupāste | hastyṛṣabhaṁ sahasraṁ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ||
[Yajnavalkya said:] 'Let us hear what anyone may have told you.' [Janaka said:] 'Gardabhīvipīta Bhāradvāja told me that the organ of hearing (śrotra) is Brahman.' [Yajnavalkya:] 'As anyone who has been instructed by a mother, father, and teacher would say, so did Bhāradvāja say that hearing is Brahman—for what use is a person who cannot hear? But did he tell you its abode and its support?' [Janaka:] 'He did not tell me.' [Yajnavalkya:] 'This Brahman is only one-footed, O Emperor.' [Janaka:] 'Then tell us, Yajnavalkya.' [Yajnavalkya:] 'The organ of hearing itself is its abode, and space (ākāśa) is its support. One should meditate on it as the Infinite.' [Janaka:] 'What is infinitude, O Yajnavalkya?' [Yajnavalkya:] 'The cardinal directions themselves, O Emperor. Therefore, to whichever direction one goes, one never reaches its end, for the directions are infinite. And the directions, O Emperor, are hearing. Hearing, O Emperor, is the supreme Brahman. Hearing does not desert him, all beings bring offerings to him, and becoming a deity, he goes to the deities—he who meditates thus knowing this.' Janaka, King of Videha, said: 'I give you a thousand cows with an elephant-sized bull.' Yajnavalkya replied: 'My father was of the opinion that one should not accept a gift without having fully instructed the student.'
Verse 6
यदेव ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्मे सत्यकामो जाबालः मनो वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तज्जाबालोऽब्रवीन्मनो वै ब्रह्मेति । अमनसो हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञावल्क्य । मन एवायतनमाकाशः प्रतिष्ठानन्द इत्येनदुपासीत । कानन्दता याज्ञवल्क्य । मन एव सम्राडिति होवाच मनसा वै सम्राट्स्त्रियमभि हार्यति तस्यां प्रतिरूपः पुत्रो जायते । स आनन्दः । मनो वै सम्राट्परमं ब्रह्म । नैनं मनो जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.६ ॥
yadeva te kaścidabravīttacchṛṇavāmeti | abravīnme satyakāmo jābālaḥ mano vai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tajjābālo'bravīnmano vai brahmeti | amanaso hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | mana evāyatanamākāśaḥ pratiṣṭhānanda ityenadupāsīta | kānandatā yājñavalkya | mana eva samrāḍiti hovāca manasā vai samrāṭstriyamabhi hāryati tasyāṃ pratirūpaḥ putro jāyate | sa ānandaḥ | mano vai samrāṭparamaṃ brahma | nainaṃ mano jahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti
Yājñavalkya said: 'Let us hear what anyone may have told you.' Janaka replied: 'Satyakāma Jābāla told me that the mind indeed is Brahman.' Yājñavalkya said: 'As anyone who has had a mother, a father, and a teacher would say, so did Jābāla say that the mind is Brahman; for what could a person have without the mind? But did he tell you its abode and support?' Janaka said: 'He did not tell me.' Yājñavalkya said: 'This Brahman is only one-footed, O Emperor.' Janaka said: 'Then do you tell us, O Yājñavalkya.' Yājñavalkya said: 'The mind itself is its abode, space (ākāśa) its support. One should meditate upon it as bliss (ānanda).' Janaka asked: 'What is the nature of that bliss, Yājñavalkya?' Yājñavalkya replied: 'The mind itself, O Emperor. Indeed, through the mind one desires a woman, and in her a son resembling oneself is born. He is that bliss. The mind, O Emperor, is the Supreme Brahman. The mind never leaves him who knows this and meditates on it thus; all beings bring offerings to him, and becoming a god, he merges with the gods.' Janaka, Emperor of Videha, said: 'I give you a thousand cows with a bull as large as an elephant.' Yājñavalkya replied: 'My father was of the opinion that one should not accept gifts without having fully instructed the pupil.'
Verse 7
यदेव ते कश्चिदब्रवीत्तच्छृणवामेति । अब्रवीन्मे विदग्धः शाकल्यः । हृदयं वै ब्रह्मेति । यथा मातृमान् पितृमानाचार्यवान् ब्रूयात्तथा तच्छाकल्योऽब्रवीद्धृदयं वै ब्रह्मेति । अहृदयस्य हि किं स्यादिति । अब्रवीत्तु ते तस्यायतनं प्रतिष्ठाम् । न मेऽब्रवीदिति । एकपाद्वा एतत्सम्राडिति । स वै नो ब्रूहि याज्ञवल्क्य । हृदयमेवायतनमाकाशः प्रतिष्ठा । स्थितिरित्येनदुपासीत । का स्थितिता याज्ञवल्क्य । हृदयमेव सम्राडिति होवाच । हृदयं वै सम्राट्सर्वेषां भूतानामायतनम् । हृदयं वै सम्राट्सर्वेषां भूतानां प्रतिष्ठा । हृदये ह्येव सम्राट्सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति । हृदयं वै सम्राट्परमं ब्रह्म । नैनं हृदयं जहाति । सर्वाण्येनं भूतान्यभिक्षरन्ति । देवो भूत्वा देवानप्येति । य एवं विद्वानेतदुपास्ते । हस्त्यृषभं सहस्रं ददामीति होवाच जनको वैदेहः । स होवाच याज्ञवल्क्यः पिता मेऽमन्यत नाननुशिष्य हरेतेति ॥ ४,१.७ ॥
yadeva te kaścidabravīttacchṛṇavāmeti | abravīnme vidagdhaḥ śākalyaḥ | hṛdayaṁ vai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tacchākalyo'bravīddhṛdayaṁ vai brahmeti | ahṛdayasya hi kiṁ syāditi | abravīttu te tasyāyatanaṁ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | hṛdayamevāyatanamākāśaḥ pratiṣṭhā | sthitirityenadupāsīta | kā sthititā yājñavalkya | hṛdayameva samrāḍiti hovāca | hṛdayaṁ vai samrāṭsarveṣāṁ bhūtānāmāyatanam | hṛdayaṁ vai samrāṭsarveṣāṁ bhūtānāṁ pratiṣṭhā | hṛdaye hyeva samrāṭsarvāṇi bhūtāni pratiṣṭhitāni bhavanti | hṛdayaṁ vai samrāṭparamaṁ brahma | nainaṁ hṛdayaṁ jahāti | sarvāṇyenaṁ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṁ vidvānetadupāste | hastyṛṣabhaṁ sahasraṁ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ||
Yajnavalkya said: 'Let us hear what anyone may have told you.' Janaka said: 'Vidagdha Shakalya told me that the Heart is Brahman.' Yajnavalkya replied: 'As anyone who has had a mother, father, and teacher would say, so Shakalya said that the heart is Brahman; for what could a heartless person have? But did he tell you its abode and support?' Janaka: 'No, he did not.' Yajnavalkya: 'This Brahman is only one-footed, O Emperor.' Janaka: 'Then tell us, Yajnavalkya.' Yajnavalkya: 'The heart itself is its abode, and space (akasha) is its support. One should meditate on it as steadfastness (sthiti).' Janaka: 'What is that steadfastness, Yajnavalkya?' Yajnavalkya: 'The heart itself, O Emperor. The heart is the abode of all beings, and the heart is the support of all beings; in the heart alone, O Emperor, all beings rest. The heart indeed, O Emperor, is the Supreme Brahman. The heart never deserts him who knows this and meditates upon it; all beings bring offerings to him; becoming a deity, he goes to the deities.' Janaka, Emperor of Videha, said: 'I give you a thousand cows with a bull as large as an elephant.' Yajnavalkya said: 'My father was of the opinion that one should not accept a reward without fully instructing the disciple.'
Verse 8
जनको ह वैदेहः कूर्चादुपावसर्पन्नुवाच नमस्तेऽस्तु याज्ञवल्क्य । अनु मा शाधीति । स होवाच यथा वै सम्राण्महान्तमध्वानमेष्यन् रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्मासि । एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतो विमुच्यमानः क्व गमिष्यसीति । नाहं तद्भगवन् वेद यत्र गमिष्यामीति । अथ वै तेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति । ब्रवीतु भगवानिति ॥ ४,२.१ ॥
janako ha vaidehaḥ kūrcādupāvasarpannuvāca namaste'stu yājñavalkya | anu mā śādhīti | sa hovāca yathā vai samrāṇmahāntamadhvānameṣyan rathaṃ vā nāvaṃ vā samādadītaivamevaitābhirupaniṣadbhiḥ samāhitātmāsi | evaṃ vṛndāraka āḍhyaḥ sannadhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti | nāhaṃ tadbhagavan veda yatra gamiṣyāmīti | atha vai te'haṃ tadvakṣyāmi yatra gamiṣyasīti | bravītu bhagavāniti ||
Janaka, the Emperor of Videha, stepping down from his throne, approached Yajnavalkya and said: 'Salutations to you, Yajnavalkya. Please instruct me.' Yajnavalkya replied: 'O Emperor, just as one preparing for a long journey would secure a chariot or a boat, so is your mind equipped with these secret teachings (Upanishads). You are revered, prosperous, well-versed in the Vedas, and taught the Upanishads. Yet, when you are released from this body, do you know where you will go?' Janaka said: 'Venerable Sir, I do not know where I shall go.' Yajnavalkya said: 'Then I will indeed tell you where you will go.' Janaka replied: 'May the Venerable Sir speak.'
Verse 9
इन्धो ह वै नामैष योऽयं दक्षिणेऽक्षन् पुरुषः । तं वा एतमिन्धं सन्तमिन्द्र इत्याचक्षते परोक्षेणैव । परोक्षप्रिया इव हि देवाः प्रत्यक्षद्विषः ॥ ४,२.२ ॥
indho ha vai nāmaiṣa yo'yaṁ dakṣiṇe'kṣan puruṣaḥ | taṁ vā etamindhaṁ santamindra ityācakṣate parokṣeṇaiva | parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ
Indha is indeed the name of this person who is in the right eye. Though he is Indha (the illuminator), people call him Indra indirectly, for the gods are fond of indirect names, as it were, and dislike what is direct.
Verse 10
अथैतद्वामेऽक्षणि पुरुषरूपमेषास्य पत्नी विराट् । तयोरेष संस्तावो य एषोऽन्तर्हृदय आकाशः । अथैनयोरेतदन्नं य एषोऽन्तर्हृदये लोहितपिण्डः । अथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिव । अथैनयोरेषा सृतिः संचरणी यैषा हृदयादूर्ध्वा नाड्युच्चरति । यथा केशः सहस्रधा भिन्न एवमस्यैता हिता नाम नाड्योऽन्तर्हृदये प्रतिष्ठिता भवन्ति । एताभिर्वा एतदास्रवदास्रवति । तस्मादेष प्रविविक्ताहारतर इव भवत्यस्माच्छारीरादात्मनः ॥ ४,२.३ ॥
athaitadvāme'kṣaṇi puruṣarūpameṣāsya patnī virāṭ | tayoreṣa saṁstāvo ya eṣo'ntarhṛdaya ākāśaḥ | athainayoretadannaṁ ya eṣo'ntarhṛdaye lohitapiṇḍaḥ | athainayoretatprāvaraṇaṁ yadetadantarhṛdaye jālakamiva | athainayoreṣā sṛtiḥ saṁcaraṇī yaiṣā hṛdayādūrdhvā nāḍyuccarati | yathā keśaḥ sahasradhā bhinna evamasyaitā hitā nāma nāḍyo'ntarhṛdaye pratiṣṭhitā bhavanti | etābhirvā etadāsravadāsravati | tasmādeṣa praviviktāhāratara iva bhavatyasmācchārīrādātmanaḥ
Now, the form in the left eye is his wife, Virāj. Their place of union is the space within the heart. Their food is the red lump of blood within the heart. Their covering is the net-like structure within the heart. Their path of movement is the nerve that ascends from the heart. As a hair divided a thousand times, so are these nerves called Hitā established within the heart. Through these, food flows to him. Therefore, he consumes finer food than this embodied self.
Verse 11
तस्य प्राची दिक्प्राञ्चः प्राणाः । दक्षिणा दिग्दक्षिणे प्राणाः । प्रतीची दिक्प्रत्यञ्चः प्राणाः । उदीची दिगुदञ्चः प्राणाः । ऊर्ध्वा दिगूर्ध्वाः प्राणाः । अवाची दिगवाञ्चः प्राणाः । सर्वा दिशः सर्वे प्राणाः । स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न हि सज्यते । असितो न व्यथते । न रिष्यति । अभयं वै जनक प्राप्तोऽसीति होवाच याज्ञवल्क्यः । स होवाच जनको वैदेहोऽभयं त्वा गच्छताद्याज्ञवल्क्य यो नो भगवन्नभयं वेदयसे । नमस्तेऽस्तु । इमे विदेहा अयमहमस्मीति ॥ ४,२.४ ॥
tasya prācī dikprāñcaḥ prāṇāḥ | dakṣiṇā digdakṣiṇe prāṇāḥ | pratīcī dikpratyañcaḥ prāṇāḥ | udīcī digudañcaḥ prāṇāḥ | ūrdhvā digūrdhvāḥ prāṇāḥ | avācī digavāñcaḥ prāṇāḥ | sarvā diśaḥ sarve prāṇāḥ | sa eṣa neti netyātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na hi sajyate | asito na vyathate | na riṣyati | abhayaṁ vai janaka prāpto'sīti hovāca yājñavalkyaḥ | sa hovāca janako vaideho'bhayaṁ tvā gacchatādyājñavalkya yo no bhagavannabhayaṁ vedayase | namaste'stu | ime videhā ayamahamasmīti
His eastern direction is his eastern organs; his southern direction is his southern organs; his western direction is his western organs; his northern direction is his northern organs; his upper direction is his upper organs; his lower direction is his lower organs; all directions are all his organs. This Self is described as 'not this, not this' (neti, neti). It is incomprehensible, for it cannot be comprehended; imperishable, for it never decays; unattached, for it never attaches itself; unbound, it does not feel pain, it suffers no injury. Yājñavalkya said: 'O Janaka, you have attained Fearlessness!' Janaka, Emperor of Videha, replied: 'May that Fearlessness reach you, O Yājñavalkya, you who have made known Fearlessness to us! Salutations to you! Here is this realm of Videha, and here am I at your service.'
Verse 12
जनकं ह वैदेहं याज्ञवल्क्यो जगाम । समेनेन वदिष्य इति । अथ ह यज्जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रे समूदाते । तस्मै ह याज्ञवल्क्यो वरं ददौ । स ह कामप्रश्नमेव वव्रे । तं हास्मै ददौ । तं ह सम्राडेव पूर्वः पप्रच्छ ॥ ४,३.१ ॥
janakaṁ ha vaidehaṁ yājñavalkyo jagāma | samenena vadiṣya iti | atha ha yajjanakaśca vaideho yājñavalkyaścāgnihotre samūdāte | tasmai ha yājñavalkyo varaṁ dadau | sa ha kāmapraśnameva vavre | taṁ hāsmai dadau | taṁ ha samrāḍeva pūrvaḥ papraccha
Yājñavalkya came to Janaka, Emperor of Videha, thinking, 'I shall not converse with him.' But when Janaka and Yājñavalkya had previously discussed the Agnihotra, Yājñavalkya had granted him a boon. Janaka chose the privilege of asking any question he wished, and Yājñavalkya granted it to him. So the Emperor asked him first.
Verse 13
याज्ञवल्क्य किंज्योतिरयं पुरुष इति । आदित्यज्योतिः सम्राडिति होवाच । आदित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति । एवमेवैतद्याज्ञवल्क्य ॥ ४,३.२ ॥
yājñavalkya kiṁjyotirayaṁ puruṣa iti | ādityajyotiḥ samrāḍiti hovāca | ādityenaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti | evamevaitadyājñavalkya
'Yājñavalkya, what serves as the light for a person?' 'The sun is his light, O Emperor,' Yājñavalkya said, 'for with the sun as light, one sits, moves about, carries out work, and returns.' 'Just so, Yājñavalkya.'
Verse 14
अस्तमित आदित्ये याज्ञवल्क्य किंज्योतिरेवायं पुरुष इति । चन्द्रमा एवास्य ज्योतिर्भवतीति । चन्द्रमसैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति । एवमेवैतद्याज्ञवल्क्य ॥ ४,३.३ ॥
astamita āditye yājñavalkya kiṁjyotirevāyaṁ puruṣa iti | candramā evāsya jyotirbhavatīti | candramasaivāyaṁ jyotiṣāste palyayate karma kurute vipalyetīti | evamevaitadyājñavalkya
'When the sun has set, Yājñavalkya, what serves as the light for a person?' 'The moon indeed becomes his light,' he said, 'for with the moon as light, one sits, moves about, carries out work, and returns.' 'Just so, Yājñavalkya.'
Verse 15
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते किंज्योतिरेवायं पुरुष इति । अग्निरेवास्य ज्योतिर्भवतीति । अग्निनैव ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति । एवमेवैतद्याज्ञवल्क्य ॥ ४,३.४ ॥
astamita āditye yājñavalkya candramasyastamite kiṁjyotirevāyaṁ puruṣa iti | agnirevāsya jyotirbhavatīti | agninaiva jyotiṣāste palyayate karma kurute vipalyetīti | evamevaitadyājñavalkya
'When the sun has set, Yājñavalkya, and the moon has set, what serves as the light for a person?' 'Fire indeed becomes his light,' he said, 'for with fire as light, one sits, moves about, carries out work, and returns.' 'Just so, Yājñavalkya.'
Verse 16
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ किंज्योतिरेवायं पुरुष इति । वागेवास्य ज्योतिर्भवतीति । वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येति । तस्माद्वै सम्राडपि यत्र स्वः पाणिर्न विनिर्ज्ञायतेऽथ यत्र वागुच्चरत्युपैव तत्र न्येतीति । एवमेवैतद्याज्ञवल्क्य ॥ ४,३.५ ॥
astamita āditye yājñavalkya candramasyastamite śānte'gnau kiṁjyotirevāyaṁ puruṣa iti | vāgevāsya jyotirbhavatīti | vācaivāyaṁ jyotiṣāste palyayate karma kurute vipalyeti | tasmādvai samrāḍapi yatra svaḥ pāṇirna vinirjñāyate'tha yatra vāguccaratyupaiva tatra nyetīti | evamevaitadyājñavalkya
'When the sun has set, Yājñavalkya, the moon has set, and the fire has gone out, what serves as the light for a person?' 'Speech indeed becomes his light,' he said, 'for with speech as light, one sits, moves about, carries out work, and returns. Therefore, O Emperor, even when one cannot distinguish one's own hand, where sound or speech is uttered, one goes toward it.' 'Just so, Yājñavalkya.'
Verse 17
अस्तमित आदित्ये याज्ञवल्क्य चन्द्रमस्यस्तमिते शान्तेऽग्नौ शान्तायां वाचि किंज्योतिरेवायं पुरुष इति । आत्मैवास्य ज्योतिर्भवतीति । आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपल्येतीति ॥ ४,३.६ ॥
astamita āditye yājñavalkya candramasy astamite śānte'gnau śāntāyāṃ vāci kiṃjyotir evāyaṃ puruṣa iti | ātmaivāsya jyotir bhavatīti | ātmanaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti
"When the sun has set, O Yajnavalkya, and the moon has set, and the fire has gone out, and speech has quieted, what serves as the light for a person?" "The Self indeed is his light. By the light of the Self alone he sits, moves about, performs work, and returns."
Verse 18
कतम आत्मेति योऽयं विज्ञानमयः प्राणेषु हृद्यन्तर्ज्योतिः पुरुषः । स समानः सन्नुभौ लोकावनुसंचरति ध्यायतीव लेलायतीव । स हि स्वप्नो भूत्वेमं लोकमतिक्रामति अद्द्. मृत्यो रूपाणि ॥ ४,३.७ ॥
katama ātmeti yo'yaṃ vijñānamayaḥ prāṇeṣu hṛdy antarjyotiḥ puruṣaḥ | sa samānaḥ sann ubhau lokāv anusaṃcarati dhyāyatīva lelāyatīva | sa hi svapno bhūtvemam lokam atikrāmati mṛtyo rūpāṇi
"Which is the Self?" "It is the person consisting of knowledge among the senses, the inner light within the heart. Remaining the same, he wanders through both worlds, appearing to meditate and appearing to flicker. Upon entering the dream state, he transcends this world—the forms of death."
Verse 19
स वा अयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः संसृज्यते । स उत्क्रामन्म्रियमाणः पाप्मनो विजहाति ॥ ४,३.८ ॥
sa vā ayaṃ puruṣo jāyamānaḥ śarīram abhisampadyamānaḥ pāpmabhiḥ saṃsṛjyate | sa utkrāman mriyamāṇaḥ pāpmano vijahāti
That person, when he is born and assumes a body, becomes associated with evils; when he departs and dies, he leaves those evils behind.
Verse 20
तस्य वा एतस्य पुरुषस्य द्वे एव स्थाने भवतः । इदं च परलोकस्थानं च । सन्ध्यं तृतीयं स्वप्नस्थानम् । तस्मिन्सन्ध्ये स्थाने तिष्ठनुभे स्थाने पश्यतीदं च परलोकस्थानं च । अथ यथाक्रमोऽयं परलोकस्थाने भवति । तमाक्रममाक्रम्योभयान् पाप्मन आनन्दांश्च पश्यति । स यत्र प्रस्वपित्यस्य लोकस्य सर्वावतो मात्रामपादाय स्वयं विहत्य स्वयं निर्माय स्वेन भासा स्वेन ज्योतिषा प्रस्वपिति । अत्रायं पुरुषः स्वयंज्योतिर्भवति ॥ ४,३.९ ॥
tasya vā etasya puruṣasya dve eva sthāne bhavataḥ | idaṃ ca paralokasthānaṃ ca | sandhyaṃ tṛtīyaṃ svapnasthānam | tasmin sandhye sthāne tiṣṭhann ubhe sthāne paśyatīdaṃ ca paralokasthānaṃ ca | atha yathākramo'yaṃ paralokasthāne bhavati | tam ākramam ākramyobhayān pāpmana ānandāṃś ca paśyati | sa yatra prasvapity asya lokasya sarvāvato mātrām apādāya svayaṃ vihatya svayaṃ nirmāya svena bhāsā svena jyotiṣā prasvapiti | atrāyaṃ puruṣaḥ svayaṃjyotir bhavati
That person has only two places: this world and the place of the next world. The dream state is the third, an intermediate place. Standing in that intermediate place, he sees both places—this world and the place of the next world. Now, whatever approach he has to the next world, by adopting that approach he sees both evils and joys. When he sleeps, taking a portion of this all-embracing world, himself dissolving it and himself reconstructing it, he sleeps by his own radiance, by his own light. In this state, the person becomes self-luminous.
Verse 21
न तत्र रथा न रथयोगा न पन्थानो भवन्ति । अथ रथान् रथयोगान् पथः सृजते । न तत्रानन्दा मुदः प्रमुदो भवन्ति । अथानन्दान्मुदः प्रमुदः सृजते । न तत्र वेशान्ताः पुष्करिण्यः स्रवन्त्यो भवन्ति । अथ वेशान्तान् पुष्करिणीः स्रवन्तीः सृजते । स हि कर्ता ॥ ४,३.१० ॥
na tatra rathā na rathayogā na panthāno bhavanti | atha rathān rathayogān pathaḥ sṛjate | na tatrānandā mudaḥ pramudo bhavanti | athānandān mudaḥ pramudaḥ sṛjate | na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavanti | atha veśāntān puṣkariṇīḥ sravantīḥ sṛjate | sa hi kartā
There are no chariots there, no horses, no roads; but he creates chariots, horses, and roads. There are no delights, joys, or blisses there; but he creates delights, joys, and blisses. There are no ponds, lotus-pools, or flowing streams there; but he creates ponds, lotus-pools, and flowing streams. For he is the creator.
Verse 22
तदेते श्लोका भवन्ति स्वप्नेन शारीरमभिप्रहत्यासुप्तः सुप्तानभिचाकशीति । शुक्रमादाय पुनरैति स्थानं हिरण्मयःपुरुष एकहंसः ॥ ४,३.११ ॥
tad ete ślokā bhavanti svapnena śārīram abhiprahatyāsuptaḥ suptān abhicākaśīti | śukram ādāya punar aiti sthānaṃ hiraṇmayaḥ puruṣa ekahaṃsaḥ
On this there are the following verses: Striking down the physical state through sleep, himself remaining awake, he looks down upon the sleeping senses. Taking their radiant light with him, he returns again to his place—the golden person, the solitary swan.
Verse 23
प्राणेन रक्षन्नवरं कुलायं बहिष्कुलायादमृतश्चरित्वा । स ईयतेऽमृतो यत्रकामं हिरण्मयः पुरुष एकहंसः ॥ ४,३.१२ ॥
prāṇena rakṣann avaraṃ kulāyaṃ mahiṣkulāyād amṛtaś caritvā | sa īyate'mṛto yatrakāmaṃ hiraṇmayaḥ puruṣa ekahaṃsaḥ
Guarding his lower nest with the vital breath, the immortal one wanders outside the nest. Immortal, he moves wherever he pleases—the golden person, the solitary swan.
Verse 24
स्वप्नान्त उच्चावचमीयमानो रूपाणि देवः कुरुते बहूनि । उतेव स्त्रीभिः सह मोदमानो जक्षदुतेवापि भयानि पश्यन् ॥ ४,३.१३ ॥
svapnānta uccāvacam īyamāno rūpāṇi devaḥ kurute bahūni | uteva strībhiḥ saha modamāno jakṣad utevāpi bhayāni paśyan
Moving up and down in the dream state, the luminous god assumes many forms—now appearing to rejoice with women, laughing, or even beholding fearful sights.
Verse 25
आराममस्य पश्यन्ति न तं पश्यति कश्चनेति । तं नायतं बोधयेदित्याहुः । दुर्भिषज्यं हास्मै भवति यमेष न प्रतिपद्यते । अथो खल्वाहुर्जागरितदेश एवास्यैस इति । यानि ह्येव जाग्रत्पश्यति तानि सुप्त इति । अत्रायं पुरुषः स्वयंज्योतिर्भवति । सोऽहं भगवते सहस्रं ददामि । अत ऊर्ध्वं विमोक्षाय ब्रूहीति ॥ ४,३.१४ ॥
ārāmamasya paśyanti na taṃ paśyati kaścaneti | taṃ nāyataṃ bodhayedityāhuḥ | durbhiṣajyaṃ hāsmai bhavati yameṣa na pratipadyate | atho khalvāhurjāgaritadeśa evāsyaisa iti | yāni hyeva jāgratpaśyati tāni supta iti | atrāyaṃ puruṣaḥ svayaṃjyotirbhavati | so'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāya brūhīti
"People see his pleasure ground, but no one sees him." Therefore they say, "One should not wake a sleeping person suddenly." Hard indeed is the healing of a body to which he does not return. Others say that his dream state is identical to his waking state, for what he sees while awake, he sees also while asleep. But here, in deep sleep, this person becomes self-luminous. Janaka said: "I give you, venerable sir, a thousand cows. Please instruct me further for the sake of liberation."
Verse 26
स वा एष एतस्मिन् संप्रसादे रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नायैव । स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति । असङ्गो ह्ययं पुरुष इति । एवमेवैतत्याज्ञवल्क्य । सोऽहं भगवते सहस्रं ददामि । अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥ ४,३.१५ ॥
sa vā eṣa etasmin saṃprasāde ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati svapnāyaiva | sa yattatra kiñcitpaśyatyananvāgatastena bhavati | asaṅgo hyayaṃ puruṣa iti | evamevaitatyājñavalkya | so'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti
After enjoying himself and roaming about in this state of deep sleep, and after witnessing the results of good and evil deeds, he returns in the reverse order back to the dream state. Whatever he sees there, he remains unaffected by it, for this Self is unattached. Janaka said: "So it is indeed, Yājñavalkya! I give you, venerable sir, a thousand cows. Please instruct me further for the sake of liberation."
Verse 27
स वा एष एतस्मिन् स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव । स यत्तत्र किञ्चित्पश्यत्यनन्वागतस्तेन भवति । असङ्गो ह्ययं पुरुष इति । एवमेवैतत्याज्ञवल्क्य । सोऽहं भगवते सहस्रं ददामि । अत ऊर्ध्वं विमोक्षायैव ब्रूहीति ॥ ४,३.१६ ॥
sa vā eṣa etasmin svapne ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati buddhāntāyaiva | sa yattatra kiñcitpaśyatyananvāgatastena bhavati | asaṅgo hyayaṃ puruṣa iti | evamevaitatyājñavalkya | so'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti
After enjoying himself and roaming about in this dream state, and after witnessing the results of good and evil deeds, he returns in the reverse order back to the waking state. Whatever he sees there, he remains unaffected by it, for this Self is unattached. Janaka said: "So it is indeed, Yājñavalkya! I give you, venerable sir, a thousand cows. Please instruct me further for the sake of liberation."
Verse 28
स वा एष एतस्मिन् बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति स्वप्नान्तायैव ॥ ४,३.१७ ॥
sa vā eṣa etasmin buddhānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati svapnāntāyaiva
After enjoying himself and roaming about in this waking state, and after witnessing the results of good and evil deeds, he returns in the reverse order back to the dream state.
Verse 29
तद्यथा महामत्स्य उभे कूले अनुसंचरति पूर्वं चापरं च । एवमेवायं पुरुष एतावुभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च ॥ ४,३.१८ ॥
tadyathā mahāmatsya ubhe kūle anusaṃcarati pūrvaṃ cāparaṃ ca | evamevāyaṃ puruṣa etāvubhāvantāvanusaṃcarati svapnāntaṃ ca buddhāntaṃ ca
Just as a great fish swims along both banks of a river, the eastern and the western, even so does this person move between both states—the dream state and the waking state.
Verse 30
तद्यथास्मिन्नाकाशे श्येनो वा सुपर्णो वा विपरिपत्य श्रान्तः संहत्य पक्षौ संलयायैव ध्रियते । एवमेवायं पुरुष एतस्मा अन्ताय धवति । यत्र सुप्तो न कं चन कामं कामयते न कं चन स्वप्नं पश्यति ॥ ४,३.१९ ॥
tadyathāsminnākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāyaiva dhriyate | evamevāyaṃ puruṣa etasmā antāya dhāvati | yatra supto na kaṃ cana kāmaṃ kāmayate na kaṃ cana svapnaṃ paśyati
Just as a hawk or an eagle, after flying about in the sky, becomes weary, folds its wings, and swoops down to its nest, even so does this person hasten to that state where, asleep, he desires no desire and sees no dream.
Verse 31
ता वा अस्यैता हिता नाम नाड्यो यथा केशः सहस्रधा भिन्नस्तावताणिम्ना तिष्ठन्ति । शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णाः । अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति । यदेव जाग्रद्भयं पश्यति तदत्राविद्यया मन्यते । अथ यत्र देव इव राजेवाहमेवेदं सर्वोऽस्मीति मन्यते । सोऽस्य परमो लोकः ॥ ४,३.२० ॥
tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatāṇimnā tiṣṭhanti | śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇāḥ | atha yatrainaṃ ghnantīva jinantīva hastīva vicchāyayati gartamiva patati | yadeva jāgradbhayaṃ paśyati tadatrāvidyayā manyate | atha yatra deva iva rājevāhamevedaṃ sarvo'smīti manyate | so'sya paramo lokaḥ
In him are these subtle channels called Hitā, fine as a hair split a thousand times, filled with white, blue, yellow, green, and red fluids. When he fancies through ignorance that he is being killed or overpowered, or chased by an elephant, or falling into a pit, he experiences the same fears he saw while awake. But when he thinks, "I am a god, I am a king, I am all this," that is his supreme state.
Verse 32
तद्वा अस्यैतदतिच्छन्दोऽपहतपाप्माभयं रूपम् । तद्यथा प्रियया स्त्रिया संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् । एवमेवायं पुरुषः प्राज्ञेनात्मना संपरिष्वक्तो न बाह्यं किं चन वेद नान्तरम् । तद्वा अस्यैतदाप्तकाममात्मकाममकामं रूपं शोकान्तरम् ॥ ४,३.२१ ॥
tadvā asyaitadatichando'pahatapāpmābhayaṃ rūpam | tadyathā priyayā striyā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | evamevāyaṃ puruṣaḥ prājñenātmanā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | tadvā asyaitādāptakāmamātmakāmamakāmaṃ rūpaṃ śokāntaram
That indeed is his intrinsic form—free from desire, free from evil, and free from fear. Just as a man fully embraced by his beloved wife knows nothing external or internal, so also this person, embraced by the All-Knowing Self, knows nothing external or internal. That indeed is his form in which all desires are fulfilled, where the Self is the only desire, free from desire and beyond all sorrow.
Verse 33
अत्र पितापिता भवति मातामाता लोका अलोका देवा अदेवा वेदा अवेदाः । अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा चाण्ड्यालोऽचण्ड्यालः पौल्कसोऽपौल्कसः श्रमणोऽश्रमणस्तापसोऽतापसः । अनन्वागतं पुण्येनानन्वागतं पापेन । तीर्णो हि तदा सर्वाञ्शोकान् हृदयस्य भवति ॥ ४,३.२२ ॥
atra pitāpitā bhavati mātāmātā lokā alokā devā adevā vedā avedāḥ | atra steno'steno bhavati bhrūṇahābhrūṇahā cāṇḍyālo'caṇḍyālaḥ paulkaso'paulkasaḥ śramaṇo'śramaṇastāpaso'tāpasaḥ | ananvāgataṁ puṇyenānanvāgataṁ pāpena | tīrṇo hi tadā sarvāñśokān hṛdayasya bhavati
In this state a father becomes no father, a mother no mother, the worlds no worlds, the gods no gods, and the Vedas no Vedas. Here a thief is no thief, the killer of a fetus no killer, a Chandala no Chandala, a Paulkasa no Paulkasa, an ascetic no ascetic, and a hermit no hermit. He is unaffected by good works and unaffected by evil works, for he has then crossed beyond all the sorrows of the heart.
Verse 34
यद्वै तन्न पश्यति पश्यन् वै तन्न पश्यति । न हि द्रष्टुर्दृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वान् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्पश्येत् ॥ ४,३.२३ ॥
yadvai tanna paśyati paśyan vai tanna paśyati | na hi draṣṭurdṛṣṭerviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yatpaśyet
Verily, when he does not see there, he is indeed seeing, though he does not see. For there is no loss of sight to the seer, because he is imperishable. But there is no second thing separate from him that he could see.
Verse 35
यद्वै तन्न जिघ्रति जिघ्रन् वै तन्न जिघ्रति । न हि घ्रातुर्घ्रातेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यज्जिघ्रेत् ॥ ४,३.२४ ॥
yadvai tanna jighrati jighran vai tanna jighrati | na hi ghrāturghrāterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yajjighret
Verily, when he does not smell there, he is indeed smelling, though he does not smell. For there is no loss of smell to the smeller, because he is imperishable. But there is no second thing separate from him that he could smell.
Verse 36
यद्वै तन्न रसयति रसयन् वै तन्न रसयति । न हि रसयितू रसयतेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्रसयेत् ॥ ४,३.२५ ॥
yadvai tanna rasayati rasayan vai tanna rasayati | na hi rasayitūr rasayaterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yadrasayet
Verily, when he does not taste there, he is indeed tasting, though he does not taste. For there is no loss of taste to the taster, because he is imperishable. But there is no second thing separate from him that he could taste.
Verse 37
यद्वै तन्न वदति वदन् वै तन्न वदति । न हि वक्तुर्वक्तेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्वदेत् ॥ ४,३.२६ ॥
yadvai tanna vadati vadan vai tanna vadati | na hi vakturvakterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yadvadet
Verily, when he does not speak there, he is indeed speaking, though he does not speak. For there is no loss of speech to the speaker, because he is imperishable. But there is no second thing separate from him that he could speak to.
Verse 38
यद्वै तन्न शृणोति शृण्वन् वै तन्न शृणोति । न हि श्रोतुः श्रुतेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यच्छृणुयात् ॥ ४,३.२७ ॥
yadvai tanna śṛṇoti śṛṇvan vai tanna śṛṇoti | na hi śrotuḥ śruterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yacchṛṇuyāt
Verily, when he does not hear there, he is indeed hearing, though he does not hear. For there is no loss of hearing to the hearer, because he is imperishable. But there is no second thing separate from him that he could hear.
Verse 39
यद्वै तन्न मनुते मन्वानो वै तन्न मनुते । न हि मन्तुर्मतेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यन्मन्वीत ॥ ४,३.२८ ॥
yadvai tanna manute manvāno vai tanna manute | na hi manturmaterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yanmanvīta
Verily, when he does not think there, he is indeed thinking, though he does not think. For there is no loss of thought to the thinker, because he is imperishable. But there is no second thing separate from him that he could think of.
Verse 40
यद्वै तन्न स्पृशति स्पृशन् वै तन्न स्पृशति । न हि स्प्रष्टुः स्पृष्टेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यत्स्पृशेत् ॥ ४,३.२९ ॥
yadvai tanna spṛśati spṛśan vai tanna spṛśati | na hi spraṣṭuḥ spṛṣṭerviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṁ yatspṛśet
Verily, when he does not touch there, he is indeed touching, though he does not touch. For there is no loss of touch to the toucher, because he is imperishable. But there is no second thing separate from him that he could touch.
Verse 41
यद्वै तन्न विजानाति विजानन् वै तन्न विजानाति । न हि विज्ञातुर्विज्ञातेर्विपरिलोपो विद्यतेऽविनाशित्वात् । न तु तद्द्वितीयमस्ति ततोऽन्यद्विभक्तं यद्विजानीयात् ॥ ४,३.३० ॥
yadvai tanna vijānāti vijānan vai tanna vijānāti | na hi vijñāturvijñāterviparilopo vidyate'vināśitvāt | na tu taddvitīyamasti tato'nyadvibhaktaṃ yadvijānīyāt
When it is said that he does not know in that state, he is actually knowing, though he does not know. For there is no loss of the knowing of the knower, because it is imperishable. But there is then no second thing, nothing else separate from him that he could know.
Verse 42
यत्र वा अन्यदिव स्यात्तत्रान्योऽन्यत्पश्येदन्योऽन्यज्जिघ्रेदन्योऽन्यद्रसयेदन्योऽन्यद्वदेदन्योऽन्यच्छृणुयादन्योऽन्यन्मन्वीतान्योऽन्यत्स्पृशेदन्योऽन्यद्विजानीयात् ॥ ४,३.३१ ॥
yatra vā anyadiva syāttatrānyo'nyatpaśyedanyo'nyajjighredanyo'nyadrasayedanyo'nyadvadedanyo'nyacchṛṇuyādanyo'nyanmanvītānyo'nyatspṛśedanyo'nyadvijānīyāt
Where there is as it were another, there one sees another, smells another, tastes another, speaks to another, hears another, thinks of another, touches another, and knows another.
Verse 43
सलिल एको द्रष्टाद्वैतो भवति । एष ब्रह्मलोकः सम्राट् । इति हैनमनुशशास याज्ञवल्क्यः । एषास्य परमा गतिः । एषास्य परमा संपत् । एषोऽस्य परमो लोकः । एषोऽस्य परम आनन्दः । एतस्यैवानन्दस्यान्यानि भूतानि मात्रामुपजीवन्ति ॥ ४,३.३२ ॥
salila eko draṣṭādvaito bhavati | eṣa brahmalokaḥ samrāṭ | iti hainamanuśaśāsa yājñavalkyaḥ | eṣāsya paramā gatiḥ | eṣāsya paramā saṃpat | eṣo'sya paramo lokaḥ | eṣo'sya parama ānandaḥ | etasyaivānandasyānyāni bhūtāni mātrāmupajīvanti
He becomes transparent like water, one without a second, the seer. This is the realm of Brahman, O Emperor. Thus did Yajnavalkya instruct him. This is his highest goal, this is his highest treasure, this is his highest world, this is his supreme bliss. On a fraction of this very bliss other beings live.
Verse 44
स यो मनूष्याणां राद्धः समृद्धो भवत्यन्येषामधिपतिः सर्वैर्मानुष्यकैर्भोगैः सम्पन्नतमः स मनुष्याणां परम आनन्दः । अथ ये शतं मनुष्याणामानन्दाः स एकः पितॄणां जितलोकानामानन्दः । अथ ये शतं पितॄणां जितलोकानामानन्दाः स एको गन्धर्वलोक आनन्दः । अथ ये शतं गन्धर्वलोक आनन्दाः स एकः कर्मदेवानामानन्दो ये कर्मणा देवत्वमभिसम्पद्यन्ते । अथ ये शतं कर्मदेवानामानन्दाः स एक आजानदेवानामानन्दः । यश्च श्रोत्रियोऽवृजिनोऽकामहतः । अथ ये शतमाजानदेवानामानन्दाः स एकः प्रजापतिलोक आनन्दः । यश्च श्रोत्रियोऽवृजिनोऽकामहतः । अथ ये शतं प्रजापतिलोक आनन्दाः स एको ब्रह्मलोक आनन्दः । यश्च श्रोत्रियोऽवृजिनोऽकामहतः । अथैष एव परम आनन्दः । एष ब्रह्मलोकः सम्राट् । इति होवाच याज्ञवल्क्यः । सोऽहं भगवते सहस्रं ददामि । अत ऊर्ध्वं विमोक्षायैव ब्रूहीति । अत्र ह याज्ञवल्क्यो बिभयां चकार मेधावी राजा सर्वेभ्यो मान्तेभ्य उदरौत्सीदिति ॥ ४,३.३३ ॥
sa yo manūṣyāṇāṃ rāddhaḥ samṛddho bhavatyanyeṣāmadhipatiḥ sarvairmānuṣyakairbhogaiḥ sampannatamaḥ sa manuṣyāṇāṃ parama ānandaḥ | atha ye śataṃ manuṣyāṇāmānandāḥ sa ekaḥ pitṝṇāṃ jitalokānāmānandaḥ | atha ye śataṃ pitṝṇāṃ jitalokānāmānandāḥ sa eko gandharvaloka ānandaḥ | atha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānāmānando ye karmaṇā devatvamabhisampadyante | atha ye śataṃ karmadevānāmānandāḥ sa eka ājānadevānāmānandaḥ | yaśca śrotriyo'vṛjino'kāmahataḥ | atha ye śatamājānadevānāmānandāḥ sa ekaḥ prajāpatiloka ānandaḥ | yaśca śrotriyo'vṛjino'kāmahataḥ | atha ye śataṃ prajāpatiloka ānandāḥ sa eko brahmaloka ānandaḥ | yaśca śrotriyo'vṛjino'kāmahataḥ | athaiṣa eva parama ānandaḥ | eṣa brahmalokaḥ samrāṭ | iti hovāca yājñavalkyaḥ | so'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti | atra ha yājñavalkyo bibhayāṃ cakāra medhāvī rājā sarvebhyo māntebhya udarautsīditi
He who is fully successful and prosperous among men, a sovereign lord over others, equipped with all human enjoyments, represents the highest joy of men. A hundred joys of men equal one joy of the ancestors who have won their world. A hundred joys of those ancestors equal one joy in the world of the Gandharvas. A hundred joys of the Gandharvas equal one joy of the gods by action. A hundred joys of the gods by action equal one joy of the gods by birth, as well as of a learned scholar who is sinless and free from desire. A hundred joys of the gods by birth equal one joy in the world of Prajapati, as well as of a scholar who is sinless and free from desire. A hundred joys in the world of Prajapati equal one joy in the world of Brahman, as well as of a scholar who is sinless and free from desire. This indeed is the supreme bliss. This is the realm of Brahman, O Emperor. Thus said Yajnavalkya. Janaka said: 'I give you a thousand cows, venerable sir; speak further for the sake of liberation itself.' At this, Yajnavalkya was alarmed, thinking: 'The intelligent Emperor has driven me out of all my defenses.'
Verse 45
स वा एष एतस्मिन् स्वप्नान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्याद्रवति बुद्धान्तायैव ॥ ४,३.३४ ॥
sa vā eṣa etasmin svapnānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyonyādravati buddhāntāyaiva
That same person, after enjoying himself and wandering about in the dream state, and seeing the results of good and evil, hastens back in the reverse order to his original state, back to the waking state.
Verse 46
तद्यथानः सुसमाहितमुत्सर्जं यायादेवमेवायं शारीर आत्मा प्राज्ञेनात्मनान्वारूढ उत्सर्जं याति । यत्रैतदूर्ध्वोच्छ्वासी भवति ॥ ४,३.३५ ॥
tadyathānaḥ susamāhitamutsarjaṃ yāyādevamevāyaṃ śārīra ātmā prājñenātmanānvārūḍha utsarjaṃ yāti | yatraitadūrdhvocchvāsī bhavati
Just as a heavily laden cart moves along groaning, so does this embodied self, mounted by the Supreme Self of Pure Intelligence, move along groaning when a person is drawing their last breath at the time of death.
Verse 47
स यत्रायमणिमानं न्येति जरया वोपतपता वाणिमानं निगच्छति । तद्यथाम्रं वोदुम्बरं वा पिप्पलं वा बन्धनात्प्रमुच्यते । एवमेवायं पुरुष एभ्योऽङ्गेभ्यः संप्रमुच्य पुनः प्रतिन्यायं प्रतियोन्याद्रवति प्राणायैव ॥ ४,३.३६ ॥
sa yatrāyamaṇimānaṃ nyeti jarayā vopatapatā vāṇimānaṃ nigacchati | tadyathāmraṃ vodumbaraṃ vā pippalaṃ vā bandhanātpramucyate | evamevāyaṃ puruṣa ebhyo'ṅgebhyaḥ saṃpramucya punaḥ pratinyāyaṃ pratiyonyādravati prāṇāyaiva
When this body grows thin—whether through old age or illness—it becomes emaciated. Just as a mango, a fig, or a berry detaches itself from its stalk, even so this person completely detaches himself from these limbs and hastens back in the reverse order to his original source, back to life.
Verse 48
तद्यथा राजानमायन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽन्नैः पानैरवसथैः प्रतिकल्पन्तेऽयमायात्ययमागच्छतीति । एवं हैवंविदं सर्वाणि भूतानि प्रतिकल्पन्त इदं ब्रह्मायातीदमागच्छतीति ॥ ४,३.३७ ॥
tadyathā rājānamāyantamugrāḥ pratyenasaḥ sūtagrāmaṇyo'nnaiḥ pānairavasathaiḥ pratikalpante'yamāyātyayamāgacchatīti | evaṃ haivaṃvidaṃ sarvāṇi bhūtāni pratikalpanta idaṃ brahmāyātīdamāgacchatīti
Just as when a king arrives, the nobles, officers, chariot-drivers, and village heads wait upon him with food, drink, and lodging, saying, 'Here he comes, here he arrives!', so do all beings wait upon one who knows this, saying, 'Here comes Brahman, here arrives Brahman!'
Verse 49
तद्यथा राजानं प्रयियासन्तमुग्राः प्रत्येनसः सूतग्रामण्योऽभिसमायन्ति । एवमेवेममात्मानमन्तकाले सर्वे प्राणा अभिसमायन्ति । यत्रैतदूर्ध्वोच्छ्वासी भवति ॥ ४,३.३८ ॥
tad yathā rājānaṃ prayiyāsantam ugrāḥ pratyenasaḥ sūtagrāmaṇyo 'bhisamāyanti | evam evemam ātmānam antakāle sarve prāṇā abhisamāyanti | yatraitad ūrdhvocchvāsī bhavati
Just as when a king wishes to depart, the nobles, officers, charioteers, and village heads gather around him, even so, at the time of death, all the vital forces gather around the self when it becomes weak and breathes heavily.
Verse 50
स यत्रायमात्माबल्यं न्येत्य संमोहमिव न्येति । अथैनमेते प्राणा अभिसमायन्ति । स एतास्तेजोमात्राः समभ्याददानो हृदयमेवान्ववक्रामति । स यत्रैष चाक्षुषः पुरुषः पराङ्पर्यावर्तते । अथारूपज्ञो भवति ॥ ४,४.१ ॥
sa yatrāyam ātmābalyaṃ nyetya saṃmoham iva nyeti | athainam ete prāṇā abhisamāyanti | sa etās tejomātrāḥ samabhyādadāno hṛdayam evānvavakrāmati | sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅ paryāvartate | athārūpajño bhavati
When this self falls into weakness and seems to sink into unconsciousness, then these vital forces gather around it. Taking with itself these particles of light, it retreats into the heart. When the person in the eye turns away, one ceases to perceive forms.
Verse 51
एकीभवति न पश्यतीत्याहुः । एकीभवति न जिघ्रतीत्याहुः । एकीभवति न रसयतीत्याहुः । एकीभवति न वदतीत्याहुः । एकीभवति न शृणोतीत्याहुः । एकीभवति न मनुत इत्याहुः । एकीभवति न स्पृशतीत्याहुः । एकीभवति न विजानातीत्याहुः । तस्य हैतस्य हृदयस्याग्रं प्रद्योतते । तेन प्रद्योतेनैष आत्मा निष्क्रामति । चक्षुष्टो वा मूर्ध्नो वान्येभ्यो वा शरीरदेशेभ्यः । तमुत्क्रामन्तं प्राणोऽनूत्क्रामति । प्राणमनूत्क्रामन्तं सर्वे प्राणा अनूत्क्रामन्ति । सविज्ञनो भवति । संजानमेवान्ववक्रामति । तं विद्याकर्मणी समन्वारभेते पूर्वप्रज्ञा च ॥ ४,४.२ ॥
ekībhavati na paśyatīty āhuḥ | ekībhavati na jighratīty āhuḥ | ekībhavati na rasayatīty āhuḥ | ekībhavati na vadatīty āhuḥ | ekībhavati na śṛṇotīty āhuḥ | ekībhavati na manutīty āhuḥ | ekībhavati na spṛśatīty āhuḥ | ekībhavati na vijānātīty āhuḥ | tasya haitasya hṛdayasyāgraṃ pradyotate | tena pradyotenaiṣa ātmā niṣkrāmati | cakṣuṣṭo vā mūrdhno vānyebhyo vā śarīradeśebhyaḥ | tam utkrāmantaṃ prāṇo 'nūtkrāmati | prāṇam anūtkrāmantaṃ sarve prāṇā anūtkrāmanti | savijñāno bhavati | saṃjñānam evānvavakrāmati | taṃ vidyākarmaṇī samanvārabhete pūrvaprajñā ca
'He is becoming one; he does not see,' they say. 'He is becoming one; he does not smell... he does not taste... he does not speak... he does not hear... he does not think... he does not touch... he does not know,' they say. The tip of his heart lights up. By that light, this self departs—either through the eye, or through the head, or through other body parts. As it departs, the vital breath departs after it; as the vital breath departs, all the senses depart after it. It is endowed with consciousness, and it moves to what is endowed with consciousness. Knowledge, work, and past memory follow it.
Verse 52
तद्यथा तृणजलायुका तृणस्यान्तं गत्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति । एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यमाक्रममाक्रम्यात्मानमुपसंहरति ॥ ४,४.३ ॥
tad yathā tṛṇajalāyukā tṛṇasyāntaṃ gatvānyam ākramam ākramyātmānam upasaṃharati | evam evāyam ātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvānyam ākramam ākramyātmānam upasaṃharati
Just as a caterpillar, reaching the end of a blade of grass and taking hold of another foothold, draws itself together, so does this self, throwing off this body and casting off ignorance, take hold of another foothold and draw itself together.
Verse 53
तद्यथा पेशस्कारी पेशसो मात्रामपादायान्यन्नवतरं कल्याणतरं रूपं तनुते । एवमेवायमात्मेदं शरीरं निहत्याविद्यां गमयित्वान्यन्नवतरं कल्याणतरं रूपं कुरुते । पित्र्यं वा गान्धर्वं वा दैवं वा प्राजापत्यं वा ब्राह्मं वान्येषां वा भूतानाम् ॥ ४,४.४ ॥
tad yathā peśaskārī peśaso mātrām apādāyānyan navataraṃ kalyāṇataraṃ rūpaṃ tanute | evam evāyam ātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvānyan navataraṃ kalyāṇataraṃ rūpaṃ kurute | pitryaṃ vā gāndharvaṃ vā daivaṃ vā prājāpatyaṃ vā brāhmaṃ vānyeṣāṃ vā bhūtānām
Just as a goldsmith, taking a piece of gold, turns it into another newer and more beautiful shape, so does this self, throwing off this body and casting off ignorance, make for itself another newer and more beautiful form—suited to the ancestors, heavenly singers, gods, Prajapati, Brahma, or other beings.
Verse 54
स वा अयमात्मा ब्रह्म विज्ञानमयो मनोमयो प्राणमयश्चक्षुर्मयः श्रोत्रमयः पृथिवीमय आपोमयो वायुमय आकाशमयस्तेजोमयोऽतेजोमयः काममयोऽकाममयः क्रोधमयोऽक्रोधमयो धर्ममयोऽधर्ममयः सर्वमयः । तद्यदेतदिदंमयोऽदोमय इति । यथाकारी यथाचारी तथा भवति । साधुकारी साधुर्भवति । पापकारी पापो भवति । पुण्यः पुण्येन कर्मणा पापः पापेन । अथो खल्वाहुः । काममय एवायं पुरुष इति । स यथाकामो भवति तत्क्रतुर्भवति । यत्क्रतुर्भवति तत्कर्म कुरुते । यत्कर्म कुरुते तदभिसंपद्यते ॥ ४,४.५ ॥
sa vā ayam ātmā brahma vijñānamayo manomayaḥ prāṇamayaś cakṣurmayaḥ śrotramayaḥ pṛthivīmaya āpomayo vāyumaya ākāśamayas tejomayo 'tejomayaḥ kāmamayo 'kāmamayaḥ krodhamayo 'krodhamayo dharmamayo 'dharmamayaḥ sarvamayaḥ | tad yad etad idaṃmayo 'domaya iti | yathākārī yathācārī tathā bhavati | sādhukārī sādhur bhavati | pāpakārī pāpo bhavati | puṇyaḥ puṇyena karmaṇā pāpaḥ pāpena | atho khalv āhuḥ | kāmamaya evāyaṃ puruṣa iti | sa yathākāmo bhavati tatkratur bhavati | yatkratur bhavati tatkarma kurute | yatkarma kurute tad abhisaṃpadyate
That self is indeed Brahman—consisting of knowledge, mind, vital breath, sight, hearing, earth, water, air, ether, light and non-light, desire and non-desire, anger and non-anger, righteousness and unrighteousness, and consisting of everything. As one acts and conducts oneself, so one becomes: a doer of good becomes good, a doer of evil becomes evil. But others say: 'A person consists of desire alone. As is his desire, so is his resolve; as is his resolve, so is his deed; and as is his deed, so is his destiny.'
Verse 55
तदेष श्लोको भवति तदेव सक्तः सह कर्मणैति लिङ्गं मनो यत्र निषक्तमस्य । प्राप्यान्तं कर्मणस्तस्य यत्किञ्चेह करोत्ययम् । तस्माल्लोकात्पुनरैत्यस्मै लोकाय कर्मणे । इति नु कामयमानः । अथाकामयमानो योऽकामो निष्काम आप्तकाम आत्मकामो न तस्य प्राणा उत्क्रामन्ति । ब्रह्मैव सन् ब्रह्माप्येति ॥ ४,४.६ ॥
tad eṣa śloko bhavati | tad eva saktaḥ saha karmaṇaiti liṅgaṃ mano yatra niṣaktam asya | prāpyāntaṃ karmaṇas tasya yat kiñceha karoty ayam | tasmāl lokāt punar aity asmai lokāya karmaṇe | iti nu kāmayamānaḥ | athākāmayamāno yo 'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmanti | brahmaiva san brahmāpyeti
Regarding this there is the verse: 'Attached to that, the subtle body along with deed goes to where its mind is attached. Reaching the end of the fruits of whatever work it performed here, it returns from that world to this world for work.' Such is the man who desires. But regarding him who does not desire—who is free from desire, freed from desires, whose desires are fulfilled, whose desire is the Self—his vital forces do not depart. Being Brahman, he merges into Brahman.
Verse 56
तदेष श्लोको भवति यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः । अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुत इति । तद्यथाहिनिर्ल्वयनी वल्मीके मृता प्रत्यस्ता शयीत । एवमेवेदं शरीरं शेते । अथायमशरीरोऽमृतः प्राणो ब्रह्मैव तेज एव । सोऽहं भगवते सहस्रं ददामीति होवाच जनको वैदेहः ॥ ४,४.७ ॥
tad eṣa śloko bhavati | yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ | atha martyo 'mṛto bhavaty atra brahma samaśnuta iti | tad yathāhinirlvayanī valmīke mṛtā pratyastā śayīta | evam evedaṃ śarīraṃ śete | athāyam aśarīro 'mṛtaḥ prāṇo brahmaiva teja eva | so 'haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ
Regarding this there is the verse: 'When all desires dwelling in the heart are cast away, then a mortal becomes immortal and attains Brahman here in this life.' Just as the sloughed skin of a snake lies dead and cast off on an anthill, even so lies this body. But this incorporeal, immortal Life is Brahman itself, Light itself. Janaka, King of Videha, said: 'O Venerable One, I give you a thousand cows.'
Verse 57
तदेते श्लोका भवन्ति अणुः पन्था विततः पुराणो मां स्पृष्टोऽनुवित्तो मयैव । तेन धीरा अपियन्ति ब्रह्मविदः स्वर्गं लोकमित ऊर्ध्वं विमुक्ताः ॥ ४,४.८ ॥
tadete ślokā bhavanti aṇuḥ panthā vitataḥ purāṇo māṃ spṛṣṭo'nuvitto mayaiva | tena dhīrā apiyanti brahmavidaḥ svargaṃ lokamita ūrdhvaṃ vimuktāḥ
Regarding this there are the following verses: 'The subtle, extensive, ancient path has been touched and realized by me. Along it the wise, the knowers of Brahman, go to the heavenly world, liberated after leaving this body.'
Verse 58
तस्मिञ्शुक्लमुत नीलमाहुः पिङ्गलं हरितं लोहितं च । एष पन्था ब्रह्मणा हानुवित्तस्तेनैति ब्रह्मवित्पुण्यकृत्तैजसश्च ॥ ४,४.९ ॥
tasmiñśuklamuta nīlamāhuḥ piṅgalaṃ haritaṃ lohitaṃ ca | eṣa panthā brahmaṇā hānuvittastenaiti brahmavitpuṇyakṛttaijasaśca
On this path they say there is white, blue, yellow, green, and red. This path was realized by Brahman; along it travels the knower of Brahman, the doer of good, and the luminous one.
Verse 59
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते । ततो भूय इव ते तमो य उ विद्यायां रताः ॥ ४,४.१० ॥
andhaṃ tamaḥ praviśanti ye'vidyāmupāsate | tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ
Into blinding darkness enter those who worship ignorance; into an even greater darkness enter those who are devoted to knowledge alone.
Verse 60
अनन्दा नाम ते लोका अन्धेन तमसावृताः । तांस्ते प्रेत्याभिगच्छत्यविद्वांसोऽबुधा जनाः ॥ ४,४.११ ॥
anandā nāma te lokā andhena tamasāvṛtāḥ | tāṁste pretyābhigacchatyavidvāṁso'budhā janāḥ
Joyless indeed are those worlds, enveloped in blinding darkness. To them go after death those ignorant and unawakened people.
Verse 61
आत्मानं चेद्विजानीयादयमस्मीति पुरुषः । किमिच्छन् कस्य कामाय शरीरमनु संज्वरेत् ॥ ४,४.१२ ॥
ātmānaṃ cedvijānīyādayamasmīti puruṣaḥ | kimicchan kasya kāmāya śarīramanu saṃjvaret
If a person realizes the Self, knowing 'I am This,' desiring what and for whose love should he suffer along with the body?
Verse 62
यस्यानुवित्तः प्रतिबुद्ध आत्मास्मिन् संदेह्ये गहने प्रविष्टः । स विश्वकृत्स हि सर्वस्य कर्ता तस्य लोकः स उ लोक एव ॥ ४,४.१३ ॥
yasyānuvittaḥ pratibuddha ātmāsmin saṃdehye gahane praviṣṭaḥ | sa viśvakṛtsa hi sarvasya kartā tasya lokaḥ sa u loka eva
He who has found and awakened to the Self that has entered this perilous, deep body—he is the maker of the universe, for he is the creator of all. The world belongs to him; indeed, he himself is the world.
Verse 63
इहैव सन्तोऽथ विद्मस्तद्वयं न चेदवेदिर्महती विनष्टिः । ये तद्विदुरमृतास्ते भवन्त्यथेतरे दुःखमेवापियन्ति ॥ ४,४.१४ ॥
ihaiva santo'tha vidmastadvayaṃ na cedavedirmahatī vinaṣṭiḥ | ye tadviduramṛtāste bhavantyathetare duḥkhamevāpiyanti
Being here right now, we may know That; if we do not know It, great is the ruin. Those who know It become immortal, whereas others go only to sorrow.
Verse 64
यदैतमनुपश्यत्यत्मानं देवमङ्जसा । ईशानं भूतभव्यस्य न ततो विजुगुप्सते ॥ ४,४.१५ ॥
yadaitamanupaśyatyātmānaṃ devamaṅjasā | īśānaṃ bhūtabhavyasya na tato vijugupsate
When one directly perceives this luminous Self as the Lord of what has been and what is to be, one no longer shrinks away from anything.
Verse 65
यस्मादर्वाक्संवत्सरोऽहोभिः परिवर्तते । तद्देवा ज्योतिषां ज्योतिरायुर्होपासतेऽमृतम् ॥ ४,४.१६ ॥
yasmādarvāksaṃvatsaro'hobhiḥ parivartate | taddevā jyotiṣāṃ jyotirāyurhopāsate'mṛtam
Below which the year revolves with its days, that the gods meditate upon as the light of lights, as immortal life.
Verse 66
यस्मिन् पञ्च पञ्चजना आकाशश्च प्रतिष्ठितः । तमेव मन्य आत्मानं विद्वान् ब्रह्मामृतोऽमृतम् ॥ ४,४.१७ ॥
yasmin pañca pañcajanā ākāśaśca pratiṣṭhitaḥ | tameva manya ātmānaṃ vidvān brahmāmṛto'mṛtam
He in whom the five groups of five beings and space are established—Him alone I, knowing and immortal, consider to be the Self, Brahman, and immortality.
Verse 67
प्राणस्य प्राणमुत चक्षुषश्चक्षुरुत श्रोत्रस्य श्रोत्रं मनसो ये मनो विदुः । ते निचिक्युर्ब्रह्म पुराणमग्र्यम् ॥ ४,४.१८ ॥
prāṇasya prāṇamuta cakṣuṣascakṣuruta śrotrasya śrotraṃ manaso ye mano viduḥ | te nicikyurbrahma purāṇamagryam
Those who know the Life of life, the Eye of the eye, the Ear of the ear, and the Mind of the mind, have comprehended the ancient, primeval Brahman.
Verse 68
मनसैवानुद्रष्टव्यं नेह नानास्ति किं चन । मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति। ४,४.१९ ॥ एकधैवानुद्रष्टव्यमेतदप्रमयं ध्रुवम् । विरजः पर आकाशादज आत्मा महान् ध्रुवः ॥ ४,४.२० ॥
manasaivānudraṣṭavyaṃ neha nānāsti kiṃ cana | mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati | ekadhaivānudraṣṭavyametadapramayaṃ dhruvam | virajaḥ para ākāśādaja ātmā mahān dhruvaḥ
Through the mind alone is it to be perceived; there is no diversity whatsoever here. He goes from death to death who sees diversity here. It is to be perceived as homogenous, immeasurable, and eternal. Taintless, beyond space, unborn, great, and constant is the Self.
Verse 69
तमेव धीरो विज्ञाय प्रज्ञां कुर्वीत ब्राह्मणः । नानुध्यायाद्बहूञ्छब्दान् वाचो विग्लापनं हि तदिति ॥ ४,४.२१ ॥
tameva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ | nānudhyāyādbahūñchabdān vāco viglāpanaṃ hi taditi
Knowing Him alone, the wise seeker of Brahman should attain intuitive wisdom. He should not meditate upon many words, for that is indeed weariness of speech.
Verse 70
स वा एष महानज आत्मा योऽयं विज्ञानमयः प्राणेषु । य एषोऽन्तर्हृदय आकाशस्तस्मिञ्छेते । सर्वस्य वशी । सर्वस्येशानः । सर्वस्याधिपतिः । स न साधुना कर्मणा भूयान् । नो एवासाधुना कनीयान् । एष सर्वेश्वरः । एष भूताधिपतिः । एष भूतपालः । एष सेतुर्विधरण एषां लोकानामसंभेदाय । तमेतं वेदानुवचनेन ब्राह्मणा विविदिषन्ति यज्ञेन दानेन तपसानाशकेन । एतमेव विदित्वा मुनिर्भवति । एतमेव प्रव्राजिनो लोकमिच्छन्तः प्रव्रजन्ति ॥ ४,४.२२ ॥
sa vā eṣa mahānaja ātmā yo'yaṃ vijñānamayaḥ prāṇeṣu | ya eṣo'ntarhṛdaya ākāśastasmiñchete | sarvasya vaśī | sarvasyeśānaḥ | sarvasyādhipatiḥ | sa na sādhunā karmaṇā bhūyān | no evāsādhunā kanīyān | eṣa sarveśvaraḥ | eṣa bhūtādhipatiḥ | eṣa bhūtapālaḥ | eṣa seturvidharaṇa eṣāṃ lokānāmasaṃbhedāya | tametaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakena | etameva viditvā munirbhavati | etameva pravrājino lokamicchantaḥ pravrajanti
That great unborn Self is the one who consists of knowledge among the senses. It lies in the space within the heart—the controller of all, the ruler of all, the lord of all. It does not become greater through good work, nor lesser through bad work. It is the Lord of all, the ruler of beings, the protector of beings, and the boundary separating these worlds so they do not clash. Seekers of Brahman desire to know Him through study of the Vedas, sacrifice, charity, and austerity without fasting. Knowing Him alone, one becomes a sage. Desiring Him alone as their world, renunciates abandon worldly life.
Verse 71
तदेतदृचाभ्युक्तम् एष नित्यो महिमा ब्राह्मणस्य न कर्मणा वर्धते नो कनीयान् । तस्यैव स्यात्पदवित्तं विदित्वा न लिप्यते कर्मणा पापकेनेति । तस्मादेवंविच्छान्तो दान्त उपरतस्तितिक्षुः समाहितो भूत्वात्मन्येवात्मानं पश्यति । सर्वमात्मानं पश्यति । नैनं पाप्मा तरति । सर्वं पाप्मानं तरति । नैनं पाप्मा तपति । सर्वं पाप्मानं तपति । विपापो विरजोऽविचिकित्सो ब्राह्मणो भवति । एष ब्रह्मलोकः सम्राट् । एनं प्रापितोऽसीति होवाच याज्ञवल्क्यः । सोऽहं भगवते विदेहान् ददामि मां चापि सह दास्यायेति ॥ ४,४.२३ ॥
tadetadṛcābhyuktam eṣa nityo mahimā brāhmaṇasya na karmaṇā vardhate no kanīyān | tasyaiva syātpadavittaṃ viditvā na lipyate karmaṇā pāpakeneti | tasmādevaṃvicchānto dānta uparatastitikṣuḥ samāhito bhūtvātmanyevātmānaṃ paśyati | sarvamātmānaṃ paśyati | nainaṃ pāpmā tarati | sarvaṃ pāpmānaṃ tarati | nainaṃ pāpmā tapati | sarvaṃ pāpmānaṃ tapati | vipāpo virajo'vicikitso brāhmaṇo bhavati | eṣa brahmalokaḥ samrāṭ | enaṃ prāpito'sīti hovāca yājñavalkyaḥ | so'haṃ bhagavate videhān dadāmi māṃ cāpi saha dāsyāyeti
This is expressed by the verse: 'This eternal glory of a knower of Brahman neither increases nor decreases by action. One should know the nature of that alone; having known it, one is not tainted by evil action.' Therefore, knowing this, becoming calm, controlled, withdrawn, forbearing, and concentrated, one sees the Self in oneself; one sees all as the Self. Evil does not overcome him; he overcomes all evil. Evil does not burn him; he burns all evil. Free from evil, taint, and doubt, he becomes a true knower of Brahman. 'This is the world of Brahman, O Emperor, and you have reached it,' said Yajnavalkya. Janaka replied, 'Venerable Sir, I give you Videha and myself as well to be your servant.'
Verse 72
स वा एष महानज आत्मान्नादो वसुदानः । विन्दते वसु य एवं वेद ॥ ४,४.२४ ॥
sa vā eṣa mahānaja ātmānnādo vasudānaḥ | vindate vasu ya evaṃ veda
That great unborn Self is indeed the eater of food and the giver of wealth. Whoever knows this obtains wealth.
Verse 73
स वा एष महानज आत्माजरोऽमरोऽमृतोऽभयो ब्रह्म । अभयं वै ब्रह्म । अभयं हि वै ब्रह्म भवति य एवं वेद ॥ ४,४.२५ ॥
sa vā eṣa mahānaja ātmājaro'maro'mṛto'bhayo brahma | abhayaṁ vai brahma | abhayaṁ hi vai brahma bhavati ya evaṁ veda
That great, unborn Self is undecaying, immortal, deathless, fearless Brahman. Fearless indeed is Brahman. He who knows this becomes the fearless Brahman.
Verse 74
अथ ह याज्ञवल्क्यस्य द्वे भार्ये बभूवतुर्मैत्रेयी च कात्यायनी च । तयोर्ह मैत्रेयी ब्रह्मवादिनी बभूव । स्त्रीप्रज्ञैव तर्हि कात्यायनी । अथ ह याज्ञवल्क्योऽन्यद्वृत्तमुपाकरिष्यन् ॥ ४,५.१ ॥
atha ha yājñavalkyasya dve bhārye babhūvaturmaitreyī ca kātyāyanī ca | tayorha maitreyī brahmavādinī babhūva | strīprajñaiva tarhi kātyāyanī | atha ha yājñavalkyo'nyadvṛttamupākariṣyan
Now Yajnavalkya had two wives, Maitreyi and Katyayani. Of these, Maitreyi was a seeker of Brahman, while Katyayani possessed only an ordinary woman's intellect. Yajnavalkya was about to enter upon another stage of life.
Verse 75
मैत्रेयीति होवाच याज्ञवल्क्यः । प्रव्रजिष्यन् वा अरेऽहमस्मात्स्थानादस्मि । हन्त तेऽनया कत्यायन्यान्तं करवाणीति ॥ ४,५.२ ॥
maitreyīti hovāca yājñavalkyaḥ | pravrajiṣyan vā are'hamasmātsthānādasmi | hanta te'nayā kātyāyanyāntaṁ karavāṇīti
Yajnavalkya said: "Maitreyi, I am about to renounce this householder life. Come, let me make a final settlement between you and Katyayani."
Verse 76
सा होवाच मैत्रेयी यन्नु म इयं भगोः सर्वा पृथिवी वित्तेन पूर्णा स्यात्स्यां न्वहं तेनामृताहो३ नेति । नेति होवाच याज्ञवल्क्यः । यथैवोपकरणवतां जीवितम् । तथैव ते जीवितं स्यात् । अमृतत्वस्य तु नाशास्ति वित्तेनेति ॥ ४,५.३ ॥
sā hovāca maitreyī yannu ma iyaṁ bhagoḥ sarvā pṛthivī vittena pūrṇā syātsyāṁ nvahaṁ tenāmṛtāho3 neti | neti hovāca yājñavalkyaḥ | yathaivopakaraṇavatāṁ jīvitam | tathaiva te jīvitaṁ syāt | amṛtatvasya tu nāśāsti vitteneti
Maitreyi said: "My Lord, if this whole earth filled with wealth were mine, would I become immortal through it?" "No," replied Yajnavalkya, "your life would be just like that of wealthy people. But there is no hope of immortality through wealth."
Verse 77
सा होवाच मैत्रेयी येनाहं नामृता स्यां किमहं तेन कुर्याम् । यदेव भगवान् वेद तदेव मे ब्रूहीति ॥ ४,५.४ ॥
sā hovāca maitreyī yenāhaṁ nāmṛtā syāṁ kimahaṁ tena kuryām | yadeva bhagavān veda tadeva me brūhīti
Maitreyi said: "What should I do with that which does not make me immortal? Tell me, Venerable Sir, only that knowledge which you possess."
Verse 78
स होवाच याज्ञवल्क्यः प्रिया वै खलु नो भवती सती प्रियमवृधत् । हन्त तर्हि । भवत्येतद्व्याख्यास्यामि ते । व्याचक्षाणस्य तु मे निदिध्यासस्वेति ॥ ४,५.५ ॥
sa hovāca yājñavalkyaḥ priyā vai khalu no bhavatī satī priyamavṛdhat | hanta tarhi | bhavatyetadvyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti
Yajnavalkya said: "You have always been dear to me, O revered lady, and now you have increased my affection. Very well, I shall explain it to you. Meditate deeply as I explain."
Verse 79
स होवाच । न वा अरे पत्युः कामाय पतिः प्रियो भवत्यात्मनस्तु कामाय पतिः प्रियो भवति । न वा अरे जायायै कामाय जाया प्रिया भवत्यात्मनस्तु कामाय जाया प्रिया भवति । न वा अरे पुत्राणां कामाय पुत्राः प्रिया भवन्त्यात्मनस्तु कामाय पुत्राः प्रिया भवन्ति । न वा अरे वित्तस्य कामाय वित्तं प्रियं भवत्यात्मनस्तु कामाय वित्तं प्रियं भवति । न वा अरे पशूनां कामाय पशवः प्रियं भवत्यात्मनस्तु कामाय पशवः प्रियं भवति । न वा अरे ब्रह्मणः कामाय ब्रह्म प्रियं भवत्यात्मनस्तु कामाय ब्रह्म प्रियं भवति । न वा अरे क्षत्रस्य कामाय क्षत्रं प्रियं भवत्यात्मनस्तु कामाय क्षत्रं प्रियं भवति । न वा अरे लोकानां कामाय लोकाः प्रिया भवन्त्यात्मनस्तु कामाय लोकाः प्रिया भवन्ति । न वा अरे देवानां कामाय देवाः प्रिया भवन्त्यात्मनस्तु कामाय देवाः प्रिया भवन्ति । न वा अरे वेदानां कामाय वेदाः प्रिया भवन्त्यात्मनस्तु कामाय वेदाः प्रिया भवन्ति । न वा अरे भूतानां कामाय भूतानि प्रियाणि भवन्त्यात्मनस्तु कामाय भूतानि प्रियाणि भवन्ति । न वा अरे सर्वस्य कामाय सर्वं प्रियं भवत्यात्मनस्तु कामाय सर्वं प्रियं भवति । आत्मा वा अरे द्रष्टव्यः श्रोतव्यो मन्तव्यो निदिध्यासितव्यो मैत्रेयि । आत्मनि खल्वरे दृष्टे श्रुते मते विज्ञात इदं सर्वं विदितम् ॥ ४,५.६ ॥
sa hovāca | na vā are patyuḥ kāmāya patiḥ priyo bhavatyātmanastu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavatyātmanastu kāmāya jāyā priyā bhavati | na vā are putrāṇāṁ kāmāya putrāḥ priyā bhavantyātmanastu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṁ priyaṁ bhavatyātmanastu kāmāya vittaṁ priyaṁ bhavati | na vā are paśūnāṁ kāmāya paśavaḥ priyaṁ bhavatyātmanastu kāmāya paśavaḥ priyaṁ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṁ bhavatyātmanastu kāmāya brahma priyaṁ bhavati | na vā are kṣatrasya kāmāya kṣatraṁ priyaṁ bhavatyātmanastu kāmāya kṣatraṁ priyaṁ bhavati | na vā are lokānāṁ kāmāya lokāḥ priyā bhavantyātmanastu kāmāya lokāḥ priyā bhavanti | na vā are devānāṁ kāmāya devāḥ priyā bhavantyātmanastu kāmāya devāḥ priyā bhavanti | na vā are vedānāṁ kāmāya vedāḥ priyā bhavantyātmanastu kāmāya vedāḥ priyā bhavanti | na vā are bhūtānāṁ kāmāya bhūtāni priyāṇi bhavantyātmanastu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṁ priyaṁ bhavatyātmanastu kāmāya sarvaṁ priyaṁ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi | ātmani khalvare dṛṣṭe śrute mate vijñāta idaṁ sarvaṁ viditam
He said: "It is not for the sake of the husband that the husband is loved, but for the sake of the Self. It is not for the sake of the wife, sons, wealth, animals, Brahmana, Kshatriya, worlds, gods, Vedas, beings, or everything that they are loved, but for the sake of the Self. The Self indeed, O Maitreyi, should be realized — heard about, reflected upon, and meditated upon. By realizing the Self through hearing, reflection, and meditation, all this is known."
Verse 80
ब्रह्म तं परादाद्योऽन्यत्रात्मनो वेदान् वेद । क्षत्रं तं परादाद्योऽन्यत्रात्मनः क्षत्रं वेद । लोकास्तं परादुर्योऽन्यत्रात्मनो लोकान् वेद । देवास्तं परादुर्योऽन्यत्रात्मनो देवान् वेद । वेदास्तं परादुर्योऽन्यत्रात्मनो वेदान् वेद । भूतानि तं परादुर्योऽन्यत्रात्मनो भूतानि वेद । सर्वं तं परादाद्योऽन्यत्रात्मनः सर्वं वेद । इदं ब्रह्मेदं क्षत्रमिमे लोका इमे देवा इमे वेदा इमानि भूतानीदं सर्वं यदयमात्मा ॥ ४,५.७ ॥
brahma taṁ parādādyo'nyatrātmano vedān veda | kṣatraṁ taṁ parādādyo'nyatrātmanaḥ kṣatraṁ veda | lokāstaṁ parāduryo'nyatrātmano lokān veda | devāstaṁ parāduryo'nyatrātmano devān veda | vedāstaṁ parāduryo'nyatrātmano vedān veda | bhūtāni taṁ parāduryo'nyatrātmano bhūtāni veda | sarvaṁ taṁ parādādyo'nyatrātmanaḥ sarvaṁ veda | idaṁ brahmedaṁ kṣatramime lokā ime devā ime vedā imāni bhūtānīdaṁ sarvaṁ yadayamātmā
The Brahmana rejects one who knows the Brahmana as distinct from the Self. The Kshatriya rejects one who knows the Kshatriya as distinct from the Self. The worlds, gods, Vedas, beings, and all things reject one who knows them as separate from the Self. This Brahmana, Kshatriya, these worlds, gods, Vedas, beings, and this all are nothing but this Self.
Verse 81
स यथा दुन्दुभेर्हन्यमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय । दुन्दुभेस्तु ग्रहणेन दुन्दुभ्याघातस्य वा शब्दो गृहीतः ॥ ४,५.८ ॥
sa yathā dundubher hanyamānasya na bāhyāñ śabdāñ śaknuyād grahaṇāya | dundubhes tu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ
As, when a drum is beaten, one cannot grasp its external sounds separately, but by grasping the drum itself or the striker of the drum, the sound is comprehended.
Verse 82
स यथा शङ्खस्य ध्मायमानस्य न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय । शङ्खस्य तु ग्रहणेन शङ्खध्मस्य वा शब्दो गृहीतः ॥ ४,५.९ ॥
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñ śabdāñ śaknuyād grahaṇāya | śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ
As, when a conch-shell is blown, one cannot grasp its external sounds separately, but by grasping the conch-shell or the blower of the conch-shell, the sound is comprehended.
Verse 83
स यथा वीणायै वाद्यमानायै न बाह्याञ्छब्दाञ्छक्नुयाद्ग्रहणाय । वीणायै तु ग्रहणेन वीणावादस्य वा शब्दो ग्र्हीतः ॥ ४,५.१० ॥
sa yathā vīṇāyai vādyamānāyai na bāhyāñ śabdāñ śaknuyād grahaṇāya | vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ
As, when a lute is played, one cannot grasp its external sounds separately, but by grasping the lute or the player of the lute, the sound is comprehended.
Verse 84
स यथार्द्रैधाग्नेरभ्याहितस्य पृथग्धूमा विनिश्चरन्त्येवं वा अरेऽस्य महतो भूतस्य निःश्वसितमेतद्यदृग्वेदो यजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्या उपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्याननीष्टं हुतमाशितं पायितमयं च लोकः परश्च लोकः सर्वाणि च भूतानि । अस्यैवैतानि सर्वाणि निश्वसितानि ॥ ४,५.११ ॥
sa yathārdraidhāgner abhyāhitasya pṛthag dhūmā viniścaranty evaṁ vā are 'sya mahato bhūtasya niḥśvasitam etad yad ṛgvedo yajurvedaḥ sāmavedo 'tharvāṅgirasa itihāsaḥ purāṇaṁ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānānīṣṭaṁ hutam āśitaṁ pāyitam ayaṁ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni | asyaivaitāni sarvāṇi niśvasitāni
As from a fire kindled with damp fuel, various clouds of smoke issue forth, even so, my dear, all these—the Rig-Veda, Yajur-Veda, Sama-Veda, Atharvangirasa, history, mythology, sciences, Upanishads, verses, aphorisms, explanations, commentaries, sacrifices, oblations, food, drink, this world, the next world, and all beings—are the breath of this Supreme Being. All these are indeed Its breathings.
Verse 85
स यथा सर्वासामपां समुद्र एकायनम् । एवं सर्वेषां स्पर्शानां त्वगेकायनम् । एवं सर्वेषां गन्धानां नासिके एकायनम् । एवं सर्वेषां रसानां जिह्वैकायनम् । एवं सर्वेषां रूपाणां चक्षुरेकायनम् । एवं सर्वेषं शब्दानां श्रोत्रमेकायनम् । एवं सर्वेषां संकल्पानां मन एकायनम् । एवं सर्वासां विद्यानां हृदयमेकायनम् । एवं सर्वेषां कर्मणां हस्तावेकायनम् । एवं सर्वेषामानन्दानामुपस्थ एकायनम् । एवं सर्वेषां विसर्गाणां पायुरेकायनम् । एवं सर्वेषामध्वनां पादावेकायनम् । एवं सर्वेषां वेदानां वागेकायनम् ॥ ४,५.१२ ॥
sa yathā sarvāsām apāṁ samudra ekāyanam | evaṁ sarveṣāṁ sparśānāṁ tvag ekāyanam | evaṁ sarveṣāṁ gandhānāṁ nāsike ekāyanam | evaṁ sarveṣāṁ rasānāṁ jihvaikāyanam | evaṁ sarveṣāṁ rūpāṇāṁ cakṣur ekāyanam | evaṁ sarveṣāṁ śabdānāṁ śrotram ekāyanam | evaṁ sarveṣāṁ saṅkalpānāṁ mana ekāyanam | evaṁ sarvāsāṁ vidyānāṁ hṛdayam ekāyanam | evaṁ sarveṣāṁ karmaṇāṁ hastāv ekāyanam | evaṁ sarveṣām ānandānām upastha ekāyanam | evaṁ sarveṣāṁ visargāṇāṁ pāyur ekāyanam | evaṁ sarveṣām adhvanāṁ pādāv ekāyanam | evaṁ sarveṣāṁ vedānāṁ vāg ekāyanam
As the ocean is the unifying center of all waters, so the skin is the unifying center of all touches, the nostrils of all smells, the tongue of all tastes, the eye of all forms, the ear of all sounds, the mind of all thoughts, the heart of all knowledge, the hands of all work, the generative organ of all pleasures, the anus of all excretions, the feet of all journeys, and speech of all the Vedas.
Verse 86
स यथा सैन्धवघनोऽनन्तरोऽबाह्यः कृत्स्नो रसघन एव । एवं वा अरेऽयमात्मानन्तरोऽबाह्यः कृत्स्नः प्रज्ञानघन एव । एतेभ्यो भूतेभ्यः समुत्थाय तान्येवानुविनयति । न प्रेत्य संज्ञास्तीत्यरे ब्रवीमि । इति होवाच याज्ञवल्क्यः ॥ ४,५.१३ ॥
sa yathā saindhavaghano 'nantaro 'bāhyaḥ kṛtsno rasaghana eva | evaṁ vā are 'yam ātmānantaro 'bāhyaḥ kṛtsnaḥ prajñānaghana eva | etebhyo bhūtebhyaḥ samutthāya tāny evānuvinayati | na pretya saṁjñāstīty are bravīmi | iti hovāca yājñavalkyaḥ
As a lump of salt has neither inside nor outside, but is entirely a mass of taste, so indeed, my dear, this Self has neither inside nor outside, but is entirely a mass of pure Consciousness. Arising out of these elements, it merges back into them. After departure, there is no separate consciousness—this is what I say, my dear. Thus spoke Yajnavalkya.
Verse 87
सा होवाच मैत्रेयी अत्रैव मा भगवान्मोहान्तमापीपदत् । न वा अहमिमं विजानामीति । स होवाच न वा अरेऽहं मोहं ब्रवीमि । अविनाशी वा अरेऽयमात्मानुच्छित्तिधर्मा ॥ ४,५.१४ ॥
sā hovāca maitreyī atraiva mā bhagavān mohāntam āpīpadat | na vā aham imaṁ vijānāmīti | sa hovāca na vā are 'haṁ mohaṁ bravīmi | avināśī vā are 'yam ātmānucchittidharmā
Maitreyi said: 'Just here, venerable sir, you have bewildered me, saying that after departure there is no consciousness! I do not comprehend this.' Yajnavalkya replied: 'Indeed, my dear, I am not saying anything confusing. Verily, this Self is imperishable and indestructible by nature.'
Verse 88
यत्र हि द्वैतमिव भवति तदितर इतरं पश्यति, तदितर इतरं जिघ्रति, तदितर इतरं रसयते, तदितर इतरमभिवदति, तदितर इतरं शृणोति, तदितर इतरं मनुते. तदितर इतरं स्पृशति, तदितर इतरं विजानाति । यत्र त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्तत्केन कं जिघ्रेत्तत्केन कं रसयेत्तत्केन कमभिवदेत्तत्केन कं शृणुयात्तत्केन कं मन्वीत तत्केन कं स्पृशेत्तत्केन कं विजानीयात् । येनेदं सर्वं विजानाति तं केन विजानीयात् । स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न हि सज्यते । असितो न व्यथते न रिष्यति । विज्ञातारमरे केन विजानीयादित्युक्तानुशासनासि मैत्रेयि । एतावदरे खल्वमृतत्वमिति होक्त्वा याज्ञवल्क्यो विजहार ॥ ४,५.१५ ॥
yatra hi dvaitam iva bhavati tad itara itaraṁ paśyati, tad itara itaraṁ jighrati, tad itara itaraṁ rasayate, tad itara itaraṁ abhivadati, tad itara itaraṁ śṛṇoti, tad itara itaraṁ manute, tad itara itaraṁ spṛśati, tad itara itaraṁ vijānāti | yatra tv asya sarvam ātmaivābhūt tat kena kaṁ paśyet tat kena kaṁ jighret tat kena kaṁ rasayet tat kena kam abhivadet tat kena kaṁ śṛṇuyāt tat kena kaṁ manvīta tat kena kaṁ spṛśet tat kena kaṁ vijānīyāt | yenedaṁ sarvaṁ vijānāti taṁ kena vijānīyāt | sa eṣa neti nety ātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na hi sajyate | asito na vyathate na riṣyati | vijñātāram are kena vijānīyād ity uktānuśāsanāsi maitreyi | etāvad are khalv amṛtatvam iti hoktvā yājñavalkyo vijahāra
For where there is duality, as it were, there one sees another, smells another, tastes another, speaks to another, hears another, thinks of another, touches another, and knows another. But where everything has become the Self alone, then through what and whom should one see, smell, taste, speak, hear, think, touch, or know? Through what should one know That by which all this is known? This Self is described as 'not this, not this'. It is incomprehensible, for It cannot be comprehended; decayless, for It never decays; unattached, for It never attaches Itself; unbound, It suffers not, nor perishes. By what, my dear, should one know the Knower? You have been given the instruction, O Maitreyi. This much indeed is immortality.' Having spoken thus, Yajnavalkya departed.
Verse 89
अथ वंशः । पौतिमाष्यो गौपवनात् । गौपवनः पौतिमाष्यात् । पौतिमाष्यो गौपवनात् । गौपवनः कौशिकात् । कौशिकः कौण्डिन्यात् । कौण्डिन्यः शाण्डिल्यात् । शाण्डिल्यः कौशिकाच्च गौतमाच्च । गौतमः ॥ ४,६.१ ॥
atha vaṃśaḥ. pautimāṣyo gaupavanāt. gaupavanaḥ pautimāṣyāt. pautimāṣyo gaupavanāt. gaupavanaḥ kauśikāt. kauśikaḥ kauṇḍinyāt. kauṇḍinyaḥ śāṇḍilyāt. śāṇḍilyaḥ kauśikācca gautamācca. gautamaḥ
Now follows the lineage of teachers: Pautimashya received the knowledge from Gaupavana; Gaupavana from Pautimashya; Pautimashya from Gaupavana; Gaupavana from Kaushika; Kaushika from Kaundinya; Kaundinya from Shandilya; Shandilya from Kaushika and Gautama; Gautama from...
Verse 90
अग्निवेश्यात् । अग्निवेश्यो गार्ग्यात् । गार्ग्यो गार्ग्यात् । गार्ग्यो गौतमात् । गौतमः सैतवात् । सैतवः पाराशर्यायणात् । पाराशर्यायणो गार्ग्यायणात् । गार्ग्यायण उद्दालकायनात् । उद्दालकायनो जाबालायनात् । जाबालायनो माध्यन्दिनायनात् । माध्यन्दिनायनः सौकरायणात् । सौकरायणः काषायणात् । काषायणः सायकायनात् । साकायनः कौशिकायनेः कौशिकायनिः ॥ ४,६.२ ॥
agniveśyāt. agniveśyo gārgyāt. gārgyo gārgyāt. gārgyo gautamāt. gautamaḥ saitavāt. saitavaḥ pārāśaryāyaṇāt. pārāśaryāyaṇo gārgyāyaṇāt. gārgyāyaṇa uddālakāyanāt. uddālakāyano jābālāyanāt. jābālāyanaḥ mādhyandināyanāt. mādhyandināyanaḥ saukarāyaṇāt. saukarāyaṇaḥ kāṣāyaṇāt. kāṣāyaṇaḥ sāyakāyanāt. sāyakāyanaḥ kauśikāyaneḥ. kauśikāyaniḥ
...Agniveshya; Agniveshya from Gargya; Gargya from Gargya; Gargya from Gautama; Gautama from Saitava; Saitava from Parasharyayana; Parasharyayana from Gargyayana; Gargyayana from Uddalakayana; Uddalakayana from Jabalayana; Jabalayana from Madhyandinayana; Madhyandinayana from Saukarayana; Saukarayana from Kashayana; Kashayana from Sayakayana; Sayakayana from Kaushikayani; Kaushikayani from...
Verse 91
घृतकौशिकात् । घृतकौशिकः पाराशर्यात् । पाराशर्यः पाराशर्यात् । पाराशर्यो जातुकर्ण्यात् । जातुकर्ण्य आसुरायणाच्च यस्काच्च । आसुरायणस्त्रैवणेः । त्रैवणिरौपजन्धनेः । औपजन्धनिरासुरेः । आसुरिर्भारद्वाजात् । भारद्वाज आत्रेयात् । आत्रेयो माण्टेः । माण्टिर्गौतमात् । गौतमो गौतमात् । गौतमो वात्स्यात् । वात्स्यः शाण्डिल्यात् । शाण्डिल्यः कैशोर्यात्काप्यात् । कैशोर्यः काप्यः कुमारहरितात् । कुमारहरितो गालवात् । गालवो विदर्भीकौण्डिन्यात् । विदर्भीकौण्डिन्यो वत्सनपातो बाभ्रवात् । वत्सनपाद्बाभ्रवः पथः सौभरात् । पन्थाः सौभरोऽयास्यादङ्गिरसात् । अयास्य आङ्गिरस आभुतेस्त्वाष्ट्रात् । आभुतिस्त्वाष्ट्रो विश्वरूपात्त्वाष्ट्रात् । विश्वरूपस्त्वाष्ट्रोऽश्विभ्याम् । अश्विनौ दधिच आथर्वणात् । दध्यङ्ङाथर्वणोऽथर्वणो दैवात् । अथर्वा दैवो मृत्योः प्राध्वंसनात् । मृत्युः प्राध्वंसनः प्राध्वंसनात् । प्राध्वंसनः एकर्षेः । एकर्षिर्विप्रजित्तेः । विप्रजित्तिर्व्यष्टेर् । व्यष्टिः सनारोः । सनारुः सनातनात् । सनातनः सनगात् । सनगः परमेष्टिणः । परमेष्टी ब्रह्मणः । ब्रह्म स्वयम्भु । ब्रह्मणे नमः ॥ ४,६.३ ॥
ghṛtakauśikāt. ghṛtakauśikaḥ pārāśaryāt. pārāśaryaḥ pārāśaryāt. pārāśaryaḥ jātukarṇyāt. jātukarṇya āsurāyaṇācca yaskācca. āsurāyaṇas traivaṇeḥ. traivaṇir aupajandhaneḥ. aupajandhanir āsureḥ. āsurir bhāradvājāt. bhāradvāja ātreyāt. ātreyo māṇṭeḥ. māṇṭir gautamāt. gautamo gautamāt. gautamo vātsyāt. vātsyaḥ śāṇḍilyāt. śāṇḍilyaḥ kaiśoryāt kāpyāt. kaiśoryaḥ kāpyaḥ kumāraharitāt. kumāraharitaḥ gālavāt. gālavo vidarbhīkauṇḍinyāt. vidarbhīkauṇḍinyo vatsanapāto bābhravāt. vatsanapād bābhravaḥ pathaḥ saubharāt. panthāḥ saubharo'yāsyād aṅgirasāt. ayāsya āṅgirasa ābhutes tvāṣṭrāt. ābhutis tvāṣṭro viśvarūpāt tvāṣṭrāt. viśvarūpas tvāṣṭro'śvibhyām. aśvinau dadhica ātharvaṇāt. dadhyaṅṅ ātharvaṇo'tharvaṇo daivāt. atharvā daivo mṛtyoḥ prādhvaṃsanāt. mṛtyuḥ prādhvaṃsanaḥ prādhvaṃsanāt. prādhvaṃsana ekarṣeḥ. ekarṣir viprajitteḥ. viprajittir vyaṣṭeḥ. vyaṣṭiḥ sanāroḥ. sanāruḥ sanātanāt. sanātanaḥ sanagāt. sanagaḥ parameṣṭhinaḥ. parameṣṭhī brahmaṇaḥ. brahma svayambhu. brahmaṇe namaḥ.
...Ghritakaushika; Ghritakaushika from Parasharya; Parasharya from Parasharya; Parasharya from Jatukarnya; Jatukarnya from Asurayana and Yaska; Asurayana from Traivani; Traivani from Aupajandhani; Aupajandhani from Asuri; Asuri from Bharadvaja; Bharadvaja from Atreya; Atreya from Manti; Manti from Gautama; Gautama from Gautama; Gautama from Vatsya; Vatsya from Shandilya; Shandilya from Kaishorya Kapya; Kaishorya Kapya from Kumaraharita; Kumaraharita from Galava; Galava from Vidarbhikaundinya; Vidarbhikaundinya from Vatsanapat Babhrava; Vatsanapat Babhrava from Pathas Saubhara; Pathas Saubhara from Ayasya Angirasa; Ayasya Angirasa from Abhuti Tvashtra; Abhuti Tvashtra from Vishvarupa Tvashtra; Vishvarupa Tvashtra from the Ashvins; the Ashvins from Dhadhyach Atharvana; Dhadhyach Atharvana from Atharvan Daiva; Atharvan Daiva from Mrityu Pradhvamsana; Mrityu Pradhvamsana from Pradhvamsana; Pradhvamsana from Ekarshi; Ekarshi from Viprajitti; Viprajitti from Vyashti; Vyashti from Sanaru; Sanaru from Sanatana; Sanatana from Sanaga; Sanaga from Parameshtin (Prajapati); Parameshtin from Brahman (the Supreme Intellect). Brahman is self-existent. Salutations to Brahman!
Key Takeaways & AI Summary
This chapter explores the profound teachings of The Yoga of Self- Knowledge. It includes 91 verses detailing core themes like "janako ha vaideha āsāṃ cakre | atha ha yājñavalkya āvavrāja | taṃ hovāca yājñavalkya kimarthamacārīḥ paśūnicchanaṇvantānīti | ubhayameva saṃrāḍiti hovāca", "yatte kaścidabravīttacchṛṇavāmeti | abravīnme jitvā śailiniḥ vāgvai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tacchailinirabravīdvāgvai brahmeti | avadato hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | vāgevāyatanamākāśaḥ pratiṣṭhā prajñetyenadupāsīta | kā prajñatā yājñavalkya | vāgeva samrāḍiti hovāca | vācā vai samrāḍbandhuḥ prajñāyate | ṛgvedo yajurvedaḥ sāmavedo'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇyanuvyākhyānāni vyākhyānānīṣṭaṃ hutamāśitaṃ pāyitamayaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni vācaiva saṃrāṭprajñāyante | vāgvai samrāṭparamaṃ brahma | nainaṃ vāgjahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti", "yadeva te kaścidabravīttacchṛṇavāmeti | abravīnma udaṅkaḥ śaulbāyanaḥ | prāṇo vai brahmeti | yathā mātṛmān pitṛmānācāryavān brūyāttathā tacchaulbāyano'bravītprāṇo vai brahmeti | aprāṇato hi kiṃ syāditi | abravīttu te tasyāyatanaṃ pratiṣṭhām | na me'bravīditi | ekapādvā etatsamrāḍiti | sa vai no brūhi yājñavalkya | prāṇa evāyatanamākāśaḥ pratiṣṭhā | priyamityenadupāsīta | kā priyatā yājñavalkya | prāṇa eva samrāḍiti hovāca | prāṇasya vai samrāṭkāmāyāyājyaṃ yājayati | apratigṛhyasya pratigṛhṇāti | api tatra vadhāśaṅkā bhavati yāṃ diśameti prāṇasyaiva samrāṭkāmāya | prāṇo vai samrāṭparamaṃ brahma | nainaṃ prāṇo jahāti | sarvāṇyenaṃ bhūtānyabhikṣaranti | devo bhūtvā devānapyeti | ya evaṃ vidvānetadupāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ pitā me'manyata nānanuśiṣya hareteti ||".The largest and one of the most ancient Principal Upanishads from the Shukla Yajur Veda — containing the Mahāvākya "Aham Brahmāsmi" (I am Brahman) and the profound dialogues of Sage Yajnavalkya on the nature of the Self, consciousness, and liberation.