Yajnavalkya's Grand Discourse on Brahman and the Inner Controller
(Chapter 3)
तृतीयोऽध्यायः — Adhyāya 3: Khila Kāṇḍa ( Yājñavalkya at Janaka's Court)
Verse 1
जनको ह वैदेहो बहुदक्षिणेन यज्ञेनेजे । तत्र ह कुरुपञ्चालानां ब्राह्मणा अभिसमेता बभूवुः । तस्य ह जनकस्य वैदेहस्य विजिज्ञासा बभूव कः स्विदेषां ब्राह्मणानामनूचानतम इति । स ह गवां सहस्रमवरुरोध । दशदश पादा एकैकस्याः शृङ्गयोराबद्धा बभूवुः ॥ ३,१.१ ॥
janako ha vaideho bahudakṣiṇena yajñeneje | tatra ha kurupañcālānāṁ brāhmaṇā abhisametā babhūvuḥ | tasya ha janakasya vaidehasya vijijñāsā babhūva kaḥ svideṣāṁ brāhmaṇānām anūcānatama iti | sa ha gavāṁ sahasram avarurodha | daśadaśa pādā ekaikasyāḥ śṛṅgayor ābaddhā babhūvuḥ
Janaka, King of Videha, performed a sacrifice in which lavish gifts were distributed. Brahmins from the countries of Kuru and Pañcāla had gathered there. A desire arose in King Janaka of Videha to know who among these Brahmins was the most erudite in Vedic lore. So, he enclosed a thousand cows, and to the horns of each cow ten gold coins were fastened.
Verse 2
तान् होवाच ब्राह्मणा भगवन्तो यो वो ब्रह्मिष्ठः स एता गा उदजतामिति । ते ह ब्राह्मणा न दधृषुः । अथ ह याज्ञवल्क्यः स्वमेव ब्रह्मचारिणमुवाच एताः सौम्योदज सामश्रवा३ इति । ता होदाचकार । ते ह ब्राह्मणाश्चुक्रुधुः कथं नु नो ब्रह्मिष्ठो ब्रुवीतेति । अथ ह जनकस्य वैदेहस्य होताश्वलो बभूव । स हैनं पप्रच्छ त्वं नु खलु नो याज्ञवल्क्य ब्रह्मिष्ठोऽसी३ इति । स होवाच नमो वयं ब्रह्मिष्ठाय कुर्मो गोकामा एव वयं स्म इति । तं ह तत एव प्रष्टुं दध्रे होताश्वलः ॥ ३,१.२ ॥
tān hovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatām iti | te ha brāhmaṇā na dadhṛṣuḥ | atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca etāḥ saomyodaja sāmaśravā3 iti | tā hodācakāra | te ha brāhmaṇāścukrudhuḥ kathaṁ nu no brahmiṣṭho bruvīteti | atha ha janakasya vaidehasya hotāśvalo babhūva | sa hainaṁ papraccha tvaṁ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti | sa hovāca namo vayaṁ brahmiṣṭhāya kurmo gokāmā eva vayaṁ sma iti | taṁ ha tata eva praṣṭuṁ dadhre hotāśvalaḥ
He said to them, "Venerable Brahmins, let him who is the wisest among you drive away these cows." But those Brahmins dared not. Then Yājñavalkya said to his own pupil, "Dear Sāmaśrava, drive these cows home." He drove them away. The Brahmins grew angry, saying, "How dare he call himself the wisest among us?" Now, Aśvala was the Hotṛ priest of Janaka, King of Videha. He questioned him, "Are you indeed the wisest among us, Yājñavalkya?" Yājñavalkya replied, "We bow to the wisest, but we are just desirous of cows." Thereupon, the Hotṛ Aśvala resolved to question him.
Verse 3
याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्युनाप्तं सर्वं मृत्युनाभिपन्नं केन यजमानो मृत्योराप्तिमतिमुच्यत इति । होत्रर्त्विजाग्निना वाचा । वाग्वै यज्ञस्य होता । तद्येयं वाक्सोऽयमग्निः स होता सा मुक्तिः सातिमुक्तिः ॥ ३,१.३ ॥
yājñavalkyeti hovāca yad idaṁ sarvaṁ mṛtyunāptaṁ sarvaṁ mṛtyunābhipannaṁ kena yajamāno mṛtyor āptim atimucyata iti | hotrartvijāgninā vācā | vāg vai yajñasya hotā | tad yeyaṁ vāk so'yam agniḥ sa hotā sā muktiḥ sātimuktiḥ
"Yājñavalkya," said he, "since everything here is overtaken by death and overcome by death, by what means does the sacrificer escape the reach of death?" "By the Hotṛ priest, by fire, by speech. Speech, indeed, is the Hotṛ of the sacrifice. That which is speech is this fire, which is the Hotṛ. This is liberation, this is complete liberation."
Verse 4
याज्ञवल्क्येति होवाच यदिदं सर्वमहोरात्राभ्यामाप्तं सर्वमहोरात्राभ्यामभिपन्नं केन यजमानोऽहोरात्रयोराप्तिमतिमुच्यत इति । अध्वर्युणर्त्विजा चक्षुषादित्येन । चक्षुर्वै यज्ञस्याध्वर्युः । तद्यदिदं चक्षुः सोऽसावादित्यः । सोऽध्वर्युः सा मुक्तिः सातिमुक्तिः ॥ ३,१.४ ॥
yājñavalkyeti hovāca yad idaṁ sarvam ahorātrābhyām āptaṁ sarvam ahorātrābhyām abhipannaṁ kena yajamāno'horātrayor āptim atimucyata iti | adhvaryuṇartvijā cakṣuṣādityena | cakṣur vai yajñasyādhvaryuḥ | tad yad idaṁ cakṣuḥ so'sāv ādityaḥ | so'dhvaryuḥ sā muktiḥ sātimuktiḥ
"Yājñavalkya," said he, "since everything here is overtaken by day and night and overcome by day and night, by what means does the sacrificer escape the reach of day and night?" "By the Adhvaryu priest, by the eye, by the sun. The eye, indeed, is the Adhvaryu of the sacrifice. That which is the eye is yonder sun, which is the Adhvaryu. This is liberation, this is complete liberation."
Verse 5
याज्ञवल्क्येति होवाच यदिदं सर्वं पूर्वपक्षापरपक्षाभ्यामाप्तं सर्वं पूर्वपक्षापरपक्षाभ्यामभिपन्नं केन यजमानः पूर्वपक्षापरपक्षयोराप्तिमतिमुच्यत इति । उद्गात्रर्त्विजा वयुना प्राणेन । प्राणो वै यज्ञस्योद्गाता । तद्योऽयं प्राणः स वायुः स उद्गाता । स मुक्तिः सातिमुक्तिः ॥ ३,१.५ ॥
yājñavalkyeti hovāca yad idaṁ sarvaṁ pūrvapakṣāparapakṣābhyām āptaṁ sarvaṁ pūrvapakṣāparapakṣābhyām abhipannaṁ kena yajamānaḥ pūrvapakṣāparapakṣayor āptim atimucyata iti | udgātrartvijā vayunā prāṇena | prāṇo vai yajñasyodgātā | tad yo'yaṁ prāṇaḥ sa vāyuḥ sa udgātā | sa muktiḥ sātimuktiḥ
"Yājñavalkya," said he, "since everything here is overtaken by the bright and dark fortnights and overcome by the bright and dark fortnights, by what means does the sacrificer escape the reach of the bright and dark fortnights?" "By the Udgātṛ priest, by air, by breath. Breath, indeed, is the Udgātṛ of the sacrifice. That which is breath is air, which is the Udgātṛ. This is liberation, this is complete liberation."
Verse 6
याज्ञवल्क्येति होवाच यदिदमन्तरिक्षमनारम्बणमिव केनाक्रमेण यजमानः स्वर्गं लोकमाक्रमत इति । ब्रह्मणर्त्विजा मनसा चन्द्रेण । मनो वै यज्ञस्य ब्रह्मा । तद्यदिदं मनः सोऽसौ चन्द्रः स ब्रह्मा स मुक्तिः सातिमुक्तिरित्यतिमोक्षा । अथ संपदः ॥ ३,१.६ ॥
yājñavalkyeti hovāca yad idam antarikṣam anārambaṇam iva kenākrameṇa yajamānaḥ svargaṁ lokam ākramata iti | brahmaṇartvijā manasā candreṇa | mano vai yajñasya brahmā | tad yad idaṁ manaḥ so'sau candraḥ sa brahmā sā muktiḥ sātimuktir ity atimokṣāḥ | atha saṁpadaḥ
"Yājñavalkya," said he, "since this sky is without support, as it were, by what means of ascent does the sacrificer reach the heavenly world?" "By the Brahmān priest, by the mind, by the moon. The mind, indeed, is the Brahmān of the sacrifice. That which is the mind is yonder moon, which is the Brahmān. This is liberation, this is complete liberation." Thus far the ways of release. Now the meditations based on resemblance.
Verse 7
याज्ञवल्क्येति होवाच कतिभिरयमद्यर्ग्भिर्होतास्मिन् यज्ञे करिष्यतीति । तिसृभिरिति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव तृतीया । किं ताभिर्जयतीति । यत्किञ्चेदं प्राणभृदिति ॥ ३,१.७ ॥
yājñavalkyeti hovāca katibhir ayam adyargbhir hotāsmin yajñe kariṣyatīti | tisṛbhir iti | katamās tās tisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā | kiṁ tābhir jayatīti | yat kiṁ cedaṁ prāṇabhṛd iti
"Yājñavalkya," said he, "with how many types of Rig-Vedic verses will the Hotṛ priest perform his function today in this sacrifice?" "With three types." "Which are those three?" "The introductory verse (Puronuvākyā), the sacrificial verse (Yājyā), and the verse of praise (Śasyā) as the third." "What does he win by them?" "All this that possesses life."
Verse 8
याज्ञवल्क्येति होवाच कत्ययमद्याध्वर्युरस्मिन् यज्ञ आहुतीर्होष्यतीति । तिस्र इति । कतमास्तास्तिस्र इति । या हुता उज्ज्वलन्ति या हुता अतिनेदन्ति या हुता अधिशेरते । किं ताभिर्जयतीति । या हुता उज्ज्वलन्ति देवलोकमेव ताभिर्जयति । दीप्यत इव हि देवलोको । या हुता अतिनेदन्ते पितृलोकमेव ताभिर्जयति । अतीव हि पितृलोकः । या हुता अधिशेरते मनुष्यलोकमेव ताभिर्जयत्यि । अध इव हि मनुष्यलोकः ॥ ३,१.८ ॥
yājñavalkyeti hovāca katyayām adyādhvaryur asmin yajña āhutīr hoṣyatīti | tisra iti | katamās tās tisra iti | yā hutā ujjvalanti yā hutā atinedanti yā hutā adhiśerate | kiṁ tābhir jayatīti | yā hutā ujjvalanti devalokam eva tābhir jayati | dīpyata iva hi devaloko | yā hutā atinedante pitṛlokam eva tābhir jayati | atīva hi pitṛlokaḥ | yā hutā adhiśerate manuṣyalokam eva tābhir jayati | adha iva hi manuṣyalokaḥ
"Yājñavalkya," said he, "how many kinds of oblations will the Adhvaryu priest offer today in this sacrifice?" "Three." "Which are those three?" "Those that flare up when offered, those that make a loud noise when offered, and those that sink down when offered." "What does he win by them?" "By those that flare up, he wins the world of the gods, for the world of the gods shines, as it were. By those that make a loud noise, he wins the world of the ancestors, for the world of the ancestors is exceedingly noisy, as it were. By those that sink down, he wins the world of human beings, for the world of human beings is down below, as it were."
Verse 9
याज्ञवल्क्येति होवाच कतिभिरयमद्य ब्रह्मा यज्ञं दक्षिणतो देवताभिर्गोपायतीति । एकयेति । कतमा सैकेति । मन एवेति । अनन्तं वै मनोऽनन्ता विश्वे देवाः । अनन्तमेव स तेन लोकं जयति ॥ ३,१.९ ॥
yājñavalkyeti hovāca katibhirayamadya brahmā yajñaṃ dakṣiṇato devatābhirgopāyatīti | ekayeti | katamā saiketi | mana eveti | anantaṃ vai mano'nantā viśve devāḥ | anantameva sa tena lokaṃ jayati
"Yajnavalkya," said he, "with how many deities does the Brahma priest protect the sacrifice on the right today?" "With one." "Which is that one?" "The mind alone. Infinite indeed is the mind, infinite are the Visvedevas; and an infinite world he wins thereby."
Verse 10
याज्ञवल्क्येति होवाच कत्ययमद्योद्गातास्मिन् यज्ञे स्तोत्रियाः स्तोष्यतीति । तिस्र इति । कतमास्तास्तिस्र इति । पुरोनुवाक्या च याज्या च शस्यैव तृतीया । कतमास्ताः । या अध्यात्ममिति । प्राण एव पुरोनुवाक्यापानो याज्या व्यानः शस्या । किं ताभिर्जयतीति । पृथिवीलोकमेव पुरोनुवाक्यया जयत्यन्तरिक्षलोकं याज्यया द्युलोकं शस्यया । ततो ह होताश्वल उपरराम ॥ ३,१.१० ॥
yājñavalkyeti hovāca katyayamadyodgātāsmin yajñe stotriyāḥ stoṣyatīti | tisra iti | katamāstāstisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā | katamāstāḥ | yā adhyātmamiti | prāṇa eva puronuvākyāpāno yājyā vyānaḥ śasyā | kiṃ tābhirjayatīti | pṛthivīlokameva puronuvākyayā jayatyantarikṣalokaṃ yājyayā dyulokaṃ śasyayā | tato ha hotāśvala upararāma
"Yajnavalkya," said he, "how many classes of stotriya hymns will the Udgatri chant in this sacrifice today?" "Three." "Which are those three?" "The introductory hymn, the sacrificial hymn, and the laudatory hymn as the third." "Which are those with reference to the body?" "The in-breath is the introductory hymn, the out-breath is the sacrificial hymn, and the diffused breath is the laudatory hymn." "What does he win by them?" "He wins the earth-world through the introductory hymn, the intermediate atmosphere-world through the sacrificial hymn, and the heaven-world through the laudatory hymn." Thereupon Asvala, the Hotri priest, held his peace.
Verse 11
अथ हैनं जारत्कारव आर्तभागः पप्रच्छ । याज्ञवल्क्येति होवाच कति ग्रहाः कत्यतिग्रहा इति । अष्टौ ग्रहा अष्टावतिग्रहा इति । ये तेऽष्टौ ग्रहा अष्टावतिग्रहाः कतमे त इति ॥ ३,२.१ ॥
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha | yājñavalkyeti hovāca kati grahāḥ katyatigrahā iti | aṣṭau grahā aṣṭāvātigrahā iti | ye te'ṣṭau grahā aṣṭāvātigrahāḥ katame ta iti
Then Artabhaga, the descendant of Jaratkaru, questioned him. "Yajnavalkya," said he, "how many organs of perception (grahas) are there, and how many objects of perception (atigrahas)?" "Eight organs of perception and eight objects of perception." "Which are those eight organs of perception and eight objects of perception?"
Verse 12
प्राणो वै ग्रहः । सोऽपानेनातिग्रहेण गृहीतः । प्राणेन हि गन्धाञ्जिघ्रति ॥ ३,२.२ ॥
prāṇo vai grahaḥ | so'pānenātigraheṇa gṛhītaḥ | prāṇena hi gandhāñjighrati
"Prana (the organ of smell) indeed is the organ of perception; it is controlled by apana (odour) as the object of perception, for through prana one smells odours."
Verse 13
वाग्वै ग्रहः । स नाम्नातिग्रहेण गृहीतः । वाचा हि नामान्यभिवदति ॥ ३,२.३ ॥
vāgvai grahaḥ | sa nāmnātigraheṇa gṛhītaḥ | vācā hi nāmānyabhivadati
"Speech indeed is the organ of perception; it is controlled by name as the object of perception, for through speech one utters names."
Verse 14
जिह्वा वै ग्रहः । स रसेनातिग्रहेण गृहीतः । जिह्वया हि रसान् विजानाति ॥ ३,२.४ ॥
jihvā vai grahaḥ | sa rasenātigraheṇa gṛhītaḥ | jihvayā hi rasān vijānāti
"The tongue indeed is the organ of perception; it is controlled by taste as the object of perception, for through the tongue one discerns tastes."
Verse 15
चक्षुर्वै ग्रहः । स रूपेणातिग्रहेण गृहीतः । चक्षुषा हि रूपाणि पश्यति ॥ ३,२.५ ॥
cakṣurvai grahaḥ | sa rūpeṇātigraheṇa gṛhītaḥ | cakṣuṣā hi rūpāṇi paśyati
"The eye indeed is the organ of perception; it is controlled by form as the object of perception, for through the eye one sees forms."
Verse 16
श्रोत्रं वै ग्रहः । स शब्देनातिग्रहेण गृहीतः । श्रोत्रेण हि शब्दाञ्शृणोति ॥ ३,२.६ ॥
śrotraṃ vai grahaḥ | sa śabdenātigraheṇa gṛhītaḥ | śrotreṇa hi śabdāñśṛṇoti
"The ear indeed is the organ of perception; it is controlled by sound as the object of perception, for through the ear one hears sounds."
Verse 17
मनो वै ग्रहः । स कामेनातिग्रहेण गृहीतः । मनसा हि कामान् कामयते ॥ ३,२.७ ॥
mano vai grahaḥ | sa kāmenātigraheṇa gṛhītaḥ | manasā hi kāmān kāmayate
The mind indeed is the seizer; it is seized by desire, the over-seizer, for through the mind one desires desires.
Verse 18
हस्तौ वै ग्रहः । स कर्मणातिग्रहेण गृहीतः । हस्ताभ्यां हि कर्म करोति ॥ ३,२.८ ॥
hastau vai grahaḥ | sa karmaṇātigraheṇa gṛhītaḥ | hastābhyāṁ hi karma karoti
The hands indeed are the seizer; they are seized by action, the over-seizer, for with the hands one performs actions.
Verse 19
त्वग्वै ग्रहः । स स्पर्शेनातिग्रहेण गृहीतः । त्वचा हि स्पर्शान् वेदयत । इत्यष्टौ ग्रहा अष्टावतिग्रहाः ॥ ३,२.९ ॥
tvagvai grahaḥ | sa sparśenātigraheṇa gṛhītaḥ | tvacā hi sparśān vedayate | ityaṣṭau grahā aṣṭāvatigrahāḥ
The skin indeed is the seizer; it is seized by touch, the over-seizer, for through the skin one perceives touches. These are the eight seizers and the eight over-seizers.
Verse 20
याज्ञवल्क्येति होवाच यदिदं सर्वं मृत्योरन्नं का स्वित्सा देवता यस्या मृत्युरन्नमिति । अग्निर्वै मृत्युः सोऽपामन्नम् । अप पुनर्मृत्युं जयति ॥ ३,२.१० ॥
yājñavalkyeti hovāca yadidaṁ sarvaṁ mṛtyorannaṁ kā svitsā devatā yasyā mṛtyurannamiti | agnirvai mṛtyuḥ so'pāmannam | apa punarmṛtyuṁ jayati
"Yājñavalkya," he said, "since everything here is the food of death, who is that deity whose food is death itself?" "Fire indeed is death, and it is the food of water. He who knows this conquers repeated death."
Verse 21
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियत उदस्मात्प्राणाः क्रामन्त्याहो नेति । नेति होवाच याज्ञवल्क्यः । अत्रैव समवनीयन्ते । स उच्छ्वयति । आध्मायति । आध्मातो मृतः शेते ॥ ३,२.११ ॥
yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyata udasmātprāṇāḥ krāmantyāho neti | neti hovāca yājñavalkyaḥ | atraiva samavanīyante | sa ucchvayati | ādhmāyati | ādhmāto mṛtaḥ śete
"Yājñavalkya," he said, "when a person dies, do his vital breaths depart from him or not?" "No," said Yājñavalkya, "they merge right here in him. He swells up, becomes inflated, and inflated, lies dead."
Verse 22
याज्ञवल्क्येति होवाच यत्रायं पुरुषो म्रियते । किमेनं न जहातीति । नामेति । अनन्तं वै नामानन्ता विश्वे देवाः । अनन्तमेव स तेन लोकं जयति ॥ ३,२.१२ ॥
yājñavalkyeti hovāca yatrāyaṁ puruṣo mriyate | kimenaṁ na jahātīti | nāmeti | anantaṁ vai nāmānantā viśve devāḥ | anantameva sa tena lokaṁ jayati
"Yājñavalkya," he said, "when a person dies, what is it that does not leave him?" "The name," said Yājñavalkya. "Infinite indeed is the name, and infinite are the Viśvedevas. By this he wins an infinite world."
Verse 23
याज्ञवल्क्येति होवाच यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति वातं प्राणश्चक्षुरादित्यं मनश्चन्द्रं दिशः श्रोत्रं पृथिवीं शरीरमाकाशमात्मौषधीर्लोमानि वनस्पतीन् केशा अप्सु लोहितं च रेतश्च निधीयते क्वायं तदा पुरुषो भवतीति । आहर सौम्य हस्तम् आर्तभाग । आवामेवैतस्य वेदिष्यावो न नावेतत्सजन इति । तौ होत्क्रम्य मन्त्रयां चक्राते । तौ ह यदूचतुः कर्म हैव तदूचतुः । अथ ह यत्प्रशंसतुः कर्म हैव तत्प्रशशंसतुः । पुण्यो वै पुण्येन कर्मणा भवति पापः पापेनेति । ततो ह जारत्कारव आर्तभाग उपरराम ॥ ३,२.१३ ॥
yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṁ vāgapyeti vātaṁ prāṇaścakṣurādityaṁ manaścandraṁ diśaḥ śrotraṁ pṛthivīṁ śarīramākāśamātmauṣadhīrlomāni vanaspatīn keśā apsu lohitaṁ ca retaśca nidhīyate kvāyaṁ tadā puruṣo bhavatīti | āhara saumya hastam ārtabhāga | āvāmavaitasya vediṣyāvo na nāvetatsajana iti | tau hotkramya mantrayāṁ cakrāte | tau ha yadūcatuḥ karma haiva tadūcatuḥ | atha ha yatpraśaṁsatuḥ karma haiva tatpraśaṁśatuḥ | puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti | tato ha jāratkārava ārtabhāga upararāma
"Yājñavalkya," he said, "when the speech of a dead person enters fire, breath into air, eye into the sun, mind into the moon, hearing into the directions, body into earth, self into space, body hair into herbs, head hair into trees, and blood and semen into water—where then is this person?" "Take my hand, my dear Ārtabhāga. We alone shall know of this; we cannot discuss this in public." They went out and deliberated. What they spoke of was karma, and what they praised was karma. Truly, one becomes virtuous through virtuous action and evil through evil action. Thereupon Ārtabhāga Jāratkārava kept silent.
Verse 24
अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ याज्ञवल्क्येति होवाच मद्रेषु चरकाः पर्यव्रजाम । ते पतञ्चलस्य काप्यस्य गृहानैम । तस्यासीद्दुहिता गन्धर्वगृहीता । तमपृच्छाम कोऽसीति । सोऽब्रवीत्सुधन्वाङ्गिरस इति । तं यदा लोकानामन्तानपृच्छाम । अथैनमब्रूम क्व पारिक्षिता अभवन्निति । क्व पारिक्षिता अभवन् । स त्वा पृच्छामि याज्ञवल्क्य । क्व पारिक्षिता अभवन्निति ॥ ३,३.१ ॥
atha hainaṁ bhujyurlāhyāyaniḥ papraccha yājñavalkyeti hovāca madreṣu carakāḥ paryavrajāma | te patañcalasya kāpyasya gṛhānaima | tasyāsīdduhitā gandharvagṛhītā | tamapṛcchāma ko'sīti | so'bravītsudhanvāṅgirasa iti | taṁ yadā lokānāmāntānapṛcchāma | athainamabrūma kva pārikṣitā abhavanniti | kva pārikṣitā abhavan | sa tvā pṛcchāmi yājñavalkya | kva pārikṣitā abhavanniti
Then Bhujyu Lāhyāyani questioned him: "Yājñavalkya," he said, "we were traveling in Madra as wandering students. We came to the house of Patañcala Kāpya. His daughter was possessed by a Gandharva. We asked him, 'Who are you?' He replied, 'Sudhanvan Āṅgirasa.' When we asked him about the ends of the earth, we asked him, 'Where have the Parikṣitas gone?' Where did the descendants of Parikṣit go? So I ask you, Yājñavalkya: where have the Parikṣitas gone?"
Verse 25
स होवाच उवाच वै सः । अगच्छन् वै ते तद्यत्राश्वमेधयाजिनो गच्छन्तीति । क्व न्वश्वमेधयाजिनो गच्छन्तीति । द्वात्रिंशतं वै देवरथाह्न्यान्ययं लोकः । तं समन्तं पृथिवी द्विस्तावत्पर्येति । तां समन्तं पृथिवीं द्विस्तावत्समुद्रः पर्येति । तद्यावती क्षुरस्य धारा यावद्वा मक्षिकायाः पत्त्रं तावानन्तरेणाकाशः तानैन्द्रः सुपर्णो भूत्वा वायवे प्रायच्छत् । तान् वायुरात्मनि धित्वा तत्रागमयद्यत्राश्वमेधयाजिनोऽभवन्निति । एवमिव वै स वायुमेव प्रशशंस तस्माद्वायुरेव व्यष्टिर्वायुः समष्टिः । अप पुनर्मृत्युं जयति य एवं वेद । ततो ह भुज्युर्लाह्यायनिरुपरराम ॥ ३,३.२ ॥
sa hovāca uvāca vai saḥ | agacchan vai te tadyatrāśvamedhayājino gacchantīti | kva nvaśvamedhayājino gacchantīti | dvātriṃśataṃ vai devarathāhnyānyayaṃ lokaḥ | taṃ samantaṃ pṛthivī dvistāvatparyeti | tāṃ samantaṃ pṛthivīṃ dvistāvatsamudraḥ paryeti | tadyāvatī kṣurasya dhārā yāvadvā makṣikāyāḥ pattraṃ tāvānantareṇākāśaḥ tānaindraḥ suparṇo bhūtvā vāyave prāyacchat | tān vāyurātmani dhitvā tatrāgamayadyatrāśvamedhayājino'bhavanniti | evamiva vai sa vāyumeva praśaśaṃsa tasmādvāyureva vyaṣṭirvāyuḥ samaṣṭiḥ | apa punarmṛtyuṃ jayati ya evaṃ veda | tato ha bhujyurlāhyāyanirupararāma
Yajnavalkya said: 'He told you that they went to the place where those who perform the Horse Sacrifice (Ashvamedha) go.' 'And where do those who perform the Horse Sacrifice go?' 'This world is thirty-two times the dimension of the space traversed by the sun's chariot in a day. The earth surrounds it on all sides, twice as large; and the ocean surrounds the earth on all sides, twice as large. Between the two halves of the cosmic egg, there is an opening as thin as the edge of a razor or the wing of a fly. Indra, taking the form of a falcon, delivered them to Vayu (the cosmic wind). Vayu, taking them within himself, conveyed them to where the performers of the Horse Sacrifice were.' Thus did he praise Vayu alone. Therefore, Vayu is the individual manifest form (vyashti) and Vayu is the cosmic aggregate (samashti). He who knows this conquers repeated death. Thereupon, Bhujyu Lahyayani held his peace.
Verse 26
अथ हैनमुषस्तश्चाक्रायणः पप्रच्छ । याज्ञवल्क्येति होवाच यत्साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति । एष त आत्मा सर्वान्तरः । यः प्राणेन प्राणिति स त आत्मा सर्वान्तरः । योऽपानेनापानिति स त आत्मा सर्वान्तरः । यो व्यानेन व्यनिति स त आत्मा सर्वान्तरः । य उदानेनोदनिति स त आत्मा सर्वान्तरः । एष त आत्मा सर्वान्तरः ॥ ३,४.१ ॥
atha hainamuṣastaścākrāyaṇaḥ papraccha | yājñavalkyeti hovāca yatsākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaraḥ | yo'pānenāpāniti sa ta ātmā sarvāntaraḥ | yo vyānena vyaniti sa ta ātmā sarvāntaraḥ | ya udānenodaniti sa ta ātmā sarvāntaraḥ | eṣa ta ātmā sarvāntaraḥ ||
Then Ushasta, the son of Chakra, questioned him: 'Yajnavalkya,' said he, 'explain to me that Brahman which is immediate and direct, that Self which is innermost within all.' Yajnavalkya replied, 'This is your Self, which is innermost within all.' 'Which is innermost within all, O Yajnavalkya?' 'He who breathes through the Prana is your Self, which is innermost within all. He who moves downward through the Apana is your Self, which is innermost within all. He who pervades through the Vyana is your Self, which is innermost within all. He who ascends through the Udana is your Self, which is innermost within all. This is your Self, which is innermost within all.'
Verse 27
स होवाचोषस्तश्चाक्रायणः यथा वै ब्रूयादसौ गौरसावश्व इत्येवमेवैतद्व्यपदिष्टं भवति । यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति । एष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरः । न दृष्टेर्द्रष्टारं पश्येः । न श्रुतेः श्रोतारं शृणुयाः । न मतेर्मन्तारं मन्वीथा । न विज्ञातेर्विज्ञातारं विजानीयाः । एष त आत्मा सर्वान्तरः । अतोऽन्यदार्तम् । ततो होषस्तश्चाक्रायण उपरराम ॥ ३,४.२ ॥
sa hovācoṣastaścākrāyaṇaḥ yathā vai brūyādasau gaurasāvaśva ityevamevaitadvyapadiṣṭaṃ bhavati | yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaraḥ | na dṛṣṭerdraṣṭāraṃ paśyeḥ | na śruterśrotāraṃ śṛṇuyāḥ | na matermantāraṃ manvīthā | na vijñātervijñātāraṃ vijānīyāḥ | eṣa ta ātmā sarvāntaraḥ | ato'nyadārtam | tato hoṣastaścākrāyaṇa upararāma ||
Then Uṣasta Cākrāyaṇa said: "Just as someone might point out, 'That is a cow, that is a horse,' in the very same way you have described this. Explain to me the Brahman that is immediate and direct—the Self that is within all." Yājñavalkya replied: "This is your Self that is within all." "Which one, O Yājñavalkya, is within all?" "You cannot see the Seer of sight; you cannot hear the Hearer of hearing; you cannot think the Thinker of thought; you cannot know the Knower of knowledge. This is your Self that is within all; everything else besides it is subject to decay and sorrow." Thereupon, Uṣasta Cākrāyaṇa kept silent.
Verse 28
अथ हैनं कहोलः कौषीतकेयः पप्रच्छ याज्ञवल्क्येति होवाच । यदेव साक्षादपरोक्षाद्ब्रह्म य आत्मा सर्वान्तरस्तं मे व्याचक्ष्वेति । एष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरः । योऽशनायापिपासे शोकं मोहं जरां मृत्युमत्येति । एतं वै तमात्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति । या ह्येव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा । उभे ह्येते एषणे एव भवतः । तस्माद्ब्रामणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् । बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः । अमौनं च मौनं च निर्विद्याथ ब्राह्मणः । स ब्राह्मणः केन स्याद्येन स्यात्तेनेदृश एव । अतोऽन्यदार्तम् । ततो ह कहोलः कौषीतकेय उपरराम ॥ ३,५.१ ॥
atha hainaṁ kaholaḥ kauṣītakeyaḥ papraccha yājñavalkyeti hovāca | yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṁ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaraḥ | yo'śanāyāpipāse śokaṁ mohaṁ jarāṁ mṛtyumatyeti | etaṁ vai tamātmānaṁ viditvā brāhmaṇāḥ putraiṣaṇāyāśca vittaiṣaṇāyāśca lokaiṣaṇāyāśca vyutthāyātha bhikṣācaryaṁ caranti | yā hyeva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇā | ubhe hyete eṣaṇe eva bhavataḥ | tasmādbrāhmaṇaḥ pāṇḍityaṁ nirvidya bālyena tiṣṭhāset | bālyaṁ ca pāṇḍityaṁ ca nirvidyātha muniḥ | amaunaṁ ca maunaṁ ca nirvidyātha brāhmaṇaḥ | sa brāhmaṇaḥ kena syādyena syāttenedṛśa eva | ato'nyadārtam | tato ha kaholaḥ kauṣītakeya upararāma
Then Kahola, the descendant of Kausitaka, questioned him: 'Yajnavalkya,' said he, 'explain to me that Brahman which is immediate and direct, the Self that is within all.' Yajnavalkya replied: 'This is your Self, which is within all.' 'Which Self is within all, O Yajnavalkya?' 'That which transcends hunger and thirst, grief, delusion, decay, and death. Knowing this very Self, the knowers of Brahman transcend the desire for children, the desire for wealth, and the desire for worlds, and lead the life of mendicants. For the desire for children is the desire for wealth, and the desire for wealth is the desire for worlds; both of these are mere desires. Therefore, a spiritual aspirant, having eliminated erudition, should desire to stand in childlike innocence. Having eliminated both childlike innocence and erudition, he becomes a quiet sage. Having eliminated both non-meditation and meditation, he becomes a true knower of Brahman. By what means does such a knower of Brahman live? By whatever means he lives, he is indeed such an enlightened one. Everything else besides this is full of sorrow.' Thereupon, Kahola, the descendant of Kausitaka, held his peace.
Verse 29
अथ हैनं गार्गी वाचक्नवी पप्रच्छ याज्ञवल्क्येति होवाच । यदिदं सर्वमप्स्वोतं च प्रोतं च कस्मिन्नु खल्वाप ओताश्च प्रोताश्चेति । वायौ गार्गीति । कस्मिन्नु खलु वायुरोतश्च प्रोतश्चेति । अन्तरिक्षलोकेषु गार्गीति । कस्मिन्नु खल्वन्तरिक्षलोका ओतश्च प्रोतश्चेति । गन्धर्वलोकेषु गार्गीति । कस्मिन्नु खलु गन्धर्वलोका ओताश्च प्रोताश्चेति । अदित्यलोकेषु गार्गीति । कस्मिन्नु खल्वादित्यलोका ओताश्च प्रोताश्चेति । चन्द्रलोकेषु गार्गीति । कस्मिन्नु खलु चन्द्रलोका ओताश्च प्रोताश्चेति । नक्षत्रलोकेषु गार्गीति । कस्मिन्नु खलु नक्षत्रलोका ओताश्च प्रोताश्चेति । देवलोकेषु गार्गीति । कस्मिन्नु खलु देवलोका ओताश्च प्रोताश्चेति । इन्द्रलोकेषु गार्गीति । कस्मिन्नु खल्विन्द्रलोका ओताश्च प्रोताश्चेति । प्रजापतिलोकेषु गार्गीति । कस्मिन्नु खलु प्रजापतिलोका ओताश्च प्रोताश्चेति । ब्रह्मलोकेषु गार्गीति । कस्मिन्नु खलु ब्रह्मलोका ओताश्च प्रोताश्चेति । स होवाच गार्गि मातिप्राक्षीः । मा ते मूर्धा व्यपप्तत् । अनतिप्रश्न्यां वै देवतामतिपृच्छसि । गार्गि मातिप्राक्षीरिति । ततो ह गार्गी वाचक्नव्युपरराम ॥ ३,६.१ ॥
atha hainaṁ gārgī vācaknavī papraccha yājñavalkyeti hovāca | yadidaṁ sarvamapsvotaṁ ca protaṁ ca kasminnu khalvāpa otāśca protāśceti | vāyau gārgīti | kasminnu khalu vāyurotaśca protaśceti | antarikṣalokeṣu gārgīti | kasminnu khalvantarikṣalokā otāśca protāśceti | gandharvalokeṣu gārgīti | kasminnu khalu gandharvalokā otāśca protāśceti | ādityalokeṣu gārgīti | kasminnu khalvādityalokā otāśca protāśceti | candralokeṣu gārgīti | kasminnu khalu candralokā otāśca protāśceti | nakṣatralokeṣu gārgīti | kasminnu khalu nakṣatralokā otāśca protāśceti | devalokeṣu gārgīti | kasminnu khalu devalokā otāśca protāśceti | indralokeṣu gārgīti | kasminnu khalvindralokā otāśca protāśceti | prajāpatilokeṣu gārgīti | kasminnu khalu prajāpatilokā otāśca protāśceti | brahmalokeṣu gārgīti | kasminnu khalu brahmalokā otāśca protāśceti | sa hovāca gārgi mātiprākṣīḥ | mā te mūrdhā vyapaptat | anatipraśnyāṁ vai devatāmatipṛcchasi | gārgi mātiprākṣīriti | tato ha gārgī vācaknavyupararāma
Then Gargi Vachaknavi questioned him: 'Yajnavalkya,' she said, 'since all this is woven warp and woof on water, on what, pray, is water woven warp and woof?' 'On air, Gargi.' 'On what is air woven warp and woof?' 'On the intermediate worlds, Gargi.' 'On what are the intermediate worlds woven warp and woof?' 'On the worlds of the Gandharvas, Gargi.' 'On what are the worlds of the Gandharvas woven warp and woof?' 'On the worlds of the Sun, Gargi.' 'On what are the worlds of the Sun woven warp and woof?' 'On the worlds of the Moon, Gargi.' 'On what are the worlds of the Moon woven warp and woof?' 'On the worlds of the Stars, Gargi.' 'On what are the worlds of the Stars woven warp and woof?' 'On the worlds of the Gods, Gargi.' 'On what are the worlds of the Gods woven warp and woof?' 'On the worlds of Indra, Gargi.' 'On what are the worlds of Indra woven warp and woof?' 'On the worlds of Prajapati, Gargi.' 'On what are the worlds of Prajapati woven warp and woof?' 'On the worlds of Brahman, Gargi.' 'On what, pray, are the worlds of Brahman woven warp and woof?' He said: 'Gargi, do not push your inquiry too far, lest your head fall off. You are questioning about a deity about whom questions should not be asked beyond limits. Gargi, do not question too much.' Thereupon Gargi, the daughter of Vachaknu, held her peace.
Verse 30
अथैनमुद्दालक आरुणिः पप्रच्छ याज्ञवल्क्येति होवाच । मद्रेष्ववसाम पतञ्चलस्य काप्यस्य गृहेषु यज्ञमधीयानाः । तस्यासीद्भार्या गन्धर्वगृहीता । तमपृच्छाम कोऽसीति । सोऽब्रवीत्कबन्ध आथर्वण इति । सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च वेत्थ नु त्वं काप्य तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति । सोऽब्रवीत्पतञ्चलः काप्यो नाहं तद्भगवन् वेदेति । सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च । वेत्थ नु त्वं काप्य तमन्तर्यामिणं य इमं च लोकं परं च लोकं सर्वाणि च भूतान्यन्तरो यमयति । सोऽब्रवीत्पतञ्चलः काप्यो नाहं तं भगवन् वेदेति । सोऽब्रवीत्पतञ्चलं काप्यं याज्ञिकांश्च । यो वै तत्काप्य सूत्रं विद्यात्तं चान्तर्यामिणमिति स ब्रह्मवित्स लोकवित्स देववित्स वेदवित्स आत्मवित्स सर्ववित् । इति तेभ्योऽब्रवीत् । तदहं वेद । तच्चेत्त्वं याज्ञवल्क्य सूत्रमविद्वांस्तं चान्तर्यामिणं ब्रह्मगवीरुदजसे मूर्धा ते विपतिष्यति । वेद वा अहं गौतम तत्सूत्रं तं चान्तर्यामिणमिति । यो वा इदं कश्च ब्रूयाद्वेद वेदेति यथा वेत्थ तथा ब्रूहीति ॥ ३,७.१ ॥
athainam uddālaka āruṇiḥ papraccha, yājñavalkyeti hovāca: madreṣv avasāma patañcalasya kāpyasya gṛheṣu yajñam adhīyānāḥ, tasyāsīd bhāryā gandharvagṛhītā, tam apṛcchāma 'ko 'sīti', so 'bravīt 'kabandha ātharvaṇa iti'; so 'bravīt patañcalaṁ kāpyaṁ yājñikāṁśca: 'vettha nu tvaṁ kāpya tat sūtraṁ yasminn ayaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavantīti'; so 'bravīt patañcalaḥ kāpyaḥ: 'nāhaṁ tad bhagavan vedeti'; so 'bravīt patañcalaṁ kāpyaṁ yājñikāṁśca: 'vettha nu tvaṁ kāpya tam antaryāmiṇaṁ ya imaṁ ca lokaṁ paraṁ ca lokaṁ sarvāṇi ca bhūtāny antaro yamayatīti'; so 'bravīt patañcalaḥ kāpyaḥ: 'nāhaṁ taṁ bhagavan vedeti'; so 'bravīt patañcalaṁ kāpyaṁ yājñikāṁśca: 'yo vai tat kāpya sūtraṁ vidyāt taṁ cāntaryāmiṇam iti sa brahmavit sa lokavit sa devavit sa vedavit sa ātmavit sa sarvavit' iti tebhyo 'bravīt; tad ahaṁ veda; tac cet tvaṁ yājñavalkya sūtram avidvāṁs taṁ cāntaryāmiṇaṁ brahmagavīr udajase, mūrdhā te vipatiṣyatīti. veda vā ahaṁ gautama tat sūtraṁ taṁ cāntaryāmiṇam iti. yo vā idaṁ kaś ca brūyād veda vedeti, yathā vettha tathā brūhīti.
Then Uddalaka Aruni questioned Yajnavalkya: 'Yajnavalkya,' said he, 'we were living in Madra studying the science of sacrifice in the house of Patanchala Kapya. His wife was possessed by a Gandharva. We asked him: "Who are you?" He said: "Kabandha Atharvana." He said to Patanchala Kapya and the priests: "Do you know, O Kapya, that Thread by which this world, the next world, and all beings are strung together?" Patanchala Kapya said: "I do not know it, sir." He said again: "Do you know, O Kapya, that Inner Controller who controls from within this world, the next world, and all beings?" Patanchala Kapya said: "I do not know Him, sir." He said: "He who knows that Thread and that Inner Controller knows Brahman, knows the worlds, knows the gods, knows the Vedas, knows the Self, knows everything." This he told them. I know that. If you, Yajnavalkya, drive away the cows meant for the knower of Brahman without knowing that Thread and that Inner Controller, your head will fall off.' Yajnavalkya said: 'I know, O Gautama, that Thread and that Inner Controller.' Uddalaka said: 'Anyone can say "I know, I know." Speak clearly how you know it.'
Verse 31
स होवच वायुर्वै गौतम तत्सूत्रम् । वायुना वै गौतम सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति । तस्माद्वै गौतम पुरुषं प्रेतमाहुर्व्यस्रंसिषतास्याङ्गानीति । वायुना हि गौतम सूत्रेण सम्दृब्धानि भवन्तीति । एवमेवैतद्याज्ञवल्क्य । अन्तर्यामिणं ब्रूहीति ॥ ३,७.२ ॥
sa hovāca vāyurvai gautama tatsūtram | vāyunā vai gautama sūtreṇāyaṁ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni saṁdṛbdhāni bhavanti | tasmādvai gautama puruṣaṁ pretamāhurvyasraṁsiṣatāsyāṅgānīti | vāyunā hi gautama sūtreṇa samdṛbdhāni bhavantīti | evamevaitadyājñavalkya | antaryāmiṇaṁ brūhīti
Yajnavalkya said: 'Air, O Gautama, is indeed that thread. By air, O Gautama, as by a thread, this world, the next world, and all beings are strung together. Therefore, O Gautama, they say of a dead person that his limbs have become unstrung, for they were held together by air as by a thread.' Uddalaka said: 'That is indeed so, Yajnavalkya. Now tell me about the Inner Controller.'
Verse 32
यः पृथिव्यां तिष्ठन् पृथिव्या अन्तरो यं पृथिवी न वेद यस्य पृथिवी शरीरं यः पृथिवीमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.३ ॥
yaḥ pṛthivyāṁ tiṣṭhan pṛthivyā antaro yaṁ pṛthivī na veda yasya pṛthivī śarīraṁ yaḥ pṛthivīmantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in the earth, yet is within the earth, whom the earth does not know, whose body the earth is, and who controls the earth from within—He is your Self, the Inner Controller, the Immortal.
Verse 33
योऽप्सु तिष्ठन्नद्भ्योऽन्तरो यमापो न विदुर्यस्यापः शरीरं योऽपोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.४ ॥
yo'psu tiṣṭhannadbhyo'ntaro yamāpo na viduryasyāpaḥ śarīraṃ yo'po'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in water, yet is within water, whom water does not know, whose body water is, and who controls water from within—he is your Self, the Inner Controller, the Immortal.
Verse 34
योऽग्नौ तिष्ठन्नग्नेरन्तरो यमग्निर्न वेद यस्याग्निः शरीरं योऽग्निमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.५ ॥
yo'gnau tiṣṭhannagnerantaro yamagnirna veda yasyāgniḥ śarīraṃ yo'gnimantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in fire, yet is within fire, whom fire does not know, whose body fire is, and who controls fire from within—he is your Self, the Inner Controller, the Immortal.
Verse 35
योऽन्तरिक्षे तिष्ठन्नन्तरिक्षादन्तरो यमन्तरिक्षं न वेद यस्यान्तरिक्षं शरीरं योऽन्तरिक्षमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.६ ॥
yo'ntarikṣe tiṣṭhannantarikṣādantaro yamantarikṣaṃ na veda yasyāntarikṣaṃ śarīraṃ yo'ntarikṣamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in the sky, yet is within the sky, whom the sky does not know, whose body the sky is, and who controls the sky from within—he is your Self, the Inner Controller, the Immortal.
Verse 36
यो वायौ तिष्ठन् वायोरन्तरो यं वायुर्न वेद यस्य वायुः शरीरं यो वायुमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.७ ॥
yo vāyau tiṣṭhan vāyorantaro yaṃ vāyurna veda yasya vāyuḥ śarīraṃ yo vāyumantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in air, yet is within air, whom air does not know, whose body air is, and who controls air from within—he is your Self, the Inner Controller, the Immortal.
Verse 37
यो दिवि तिष्ठन् दिवोऽन्तरो यं द्यौर्न वेद यस्य द्यौः शरीरं यो दिवमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.८ ॥
yo divi tiṣṭhan divo'ntaro yaṃ dyaurna veda yasya dyauḥ śarīraṃ yo divamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in heaven, yet is within heaven, whom heaven does not know, whose body heaven is, and who controls heaven from within—he is your Self, the Inner Controller, the Immortal.
Verse 38
य आदित्ये तिष्ठन्नादित्यादन्तरो यमादित्यो न वेद यस्यादित्यः शरीरं य आदित्यमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.९ ॥
ya āditye tiṣṭhannādityādantaro yamādityo na veda yasyādityaḥ śarīraṃ ya ādityamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in the sun, yet is within the sun, whom the sun does not know, whose body the sun is, and who controls the sun from within—he is your Self, the Inner Controller, the Immortal.
Verse 39
यो दिक्षु तिष्ठन् दिग्भ्योऽन्तरो यं दिशो न विदुर्यस्य दिशः शरीरं यो दिशोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१० ॥
yo dikṣu tiṣṭhan digbhyo'ntaro yaṃ diśo na viduryasya diśaḥ śarīraṃ yo diśo'ntaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in the quarters, yet is within the quarters, whom the quarters do not know, whose body the quarters are, and who controls the quarters from within—he is your Self, the Inner Controller, the Immortal.
Verse 40
यश्चन्द्रतारके तिष्ठञ्चन्द्रतारकादन्तरो यं चन्द्रतारकं न वेद यस्य चन्द्रतारकं शरीरं यश्चन्द्रतारकमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.११ ॥
yaścandratārake tiṣṭhañcandratārakādantaro yaṃ candratārakaṃ na veda yasya candratārakaṃ śarīraṃ yaścandratārakamantaro yamayatyeṣa ta ātmāntaryāmyamṛtaḥ
He who dwells in the moon and the stars, yet is within the moon and the stars, whom the moon and the stars do not know, whose body the moon and the stars are, and who controls the moon and the stars from within—he is your Self, the Inner Controller, the Immortal.
Verse 41
य आकाशे तिष्ठन्नाकाशादन्तरो यमाकाशो न वेद यस्याकाशः शरीरं य आकाशमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१२ ॥
ya ākāśe tiṣṭhann ākāśād antaro yam ākāśo na veda yasyākāśaḥ śarīraṃ ya ākāśam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in space, yet is within space, whom space does not know, whose body space is, who controls space from within—this is your Self, the Inner Controller, the Immortal.
Verse 42
यस्तमसि तिष्ठंस्तमसोऽन्तरो यं तमो न वेद यस्य तमः शरीरं यस्तमोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१३ ॥
yas tamasi tiṣṭhaṃs tamaso 'ntaro yaṃ tamo na veda yasya tamaḥ śarīraṃ yas tamo 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in darkness, yet is within darkness, whom darkness does not know, whose body darkness is, who controls darkness from within—this is your Self, the Inner Controller, the Immortal.
Verse 43
यस्तेजसि तिष्ठंस्तेजसोऽन्तरो यं तेजो न वेद यस्य तेजः शरीरं यस्तेजोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१४ ॥
yas tejasi tiṣṭhaṃs tejaso 'ntaro yaṃ tejo na veda yasya tejaḥ śarīraṃ yas tejo 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in light, yet is within light, whom light does not know, whose body light is, who controls light from within—this is your Self, the Inner Controller, the Immortal.
Verse 44
अथाधिभूतम् । यः सर्वेषु भूतेषु तिष्ठन् सर्वेभ्यो भूतेभ्योऽन्तरो यं सर्वाणि भूतानि न विदुर्यस्य सर्वाणि भुतानि शरीरं यः सर्वाणि भूतान्यन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः । इत्यधिभूतम् ॥ ३,७.१५ ॥
athādhibhūtam | yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo 'ntaro yaṃ sarvāṇi bhūtāni na vidur yasya sarvāṇi bhūtāni śarīraṃ yaḥ sarvāṇi bhūtāny antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ | ity adhibhūtam
Now concerning all beings (adhibhūta): He who dwells in all beings, yet is within all beings, whom all beings do not know, whose body all beings are, who controls all beings from within—this is your Self, the Inner Controller, the Immortal. Thus far concerning all beings.
Verse 45
अथाध्यात्मम् । यः प्राणे तिष्ठन् प्राणादन्तरो यं प्राणो न वेद यस्य प्राणः शरीरं यः प्राणमन्तरो यमयति एष त आत्मान्तर्याम्यमृतः ॥ ३,७.१६ ॥
athādhyātmam | yaḥ prāṇe tiṣṭhan prāṇād antaro yaṃ prāṇo na veda yasya prāṇaḥ śarīraṃ yaḥ prāṇam antaro yamayati eṣa ta ātmāntaryāmy amṛtaḥ
Now concerning the self (adhyātma): He who dwells in the vital breath, yet is within the vital breath, whom the vital breath does not know, whose body the vital breath is, who controls the vital breath from within—this is your Self, the Inner Controller, the Immortal.
Verse 46
यो वाचि तिष्ठन् वाचोऽन्तरो यं वाङ्न वेद यस्य वाक्शरीरं यो वाचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१७ ॥
yo vāci tiṣṭhan vāco 'ntaro yaṃ vāṅ na veda yasya vāk śarīraṃ yo vācam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in speech, yet is within speech, whom speech does not know, whose body speech is, who controls speech from within—this is your Self, the Inner Controller, the Immortal.
Verse 47
यश्चक्षुषि तिष्ठञ्चक्षुषोऽन्तरो यं चक्षुर्न वेद यस्य चक्षुः शरीरं यश्चक्षुरन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१८ ॥
yaś cakṣuṣi tiṣṭhañ cakṣuṣo 'ntaro yaṃ cakṣur na veda yasya cakṣuḥ śarīraṃ yaś cakṣur antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in the eye, yet is within the eye, whom the eye does not know, whose body the eye is, who controls the eye from within—this is your Self, the Inner Controller, the Immortal.
Verse 48
यः श्रोत्रे तिष्ठञ्छ्रोत्रादन्तरो यं श्रोत्रं न वेद यस्य श्रोत्रं शरीरं यः श्रोत्रमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.१९ ॥
yaḥ śrotre tiṣṭhañ śrotrād antaro yaṃ śrotraṃ na veda yasya śrotraṃ śarīraṃ yaḥ śrotram antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who dwells in the ear, yet is within the ear, whom the ear does not know, whose body the ear is, who controls the ear from within—this is your Self, the Inner Controller, the Immortal.
Verse 49
यो मनसि तिष्ठन्मनसोऽन्तरो यं मनो न वेद यस्य मनः शरीरं यो मनोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.२० ॥
yo manasi tiṣṭhan manaso'ntaro yaṃ mano na veda yasya manaḥ śarīraṃ yo mano'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who inhabits the mind, but is within the mind, whom the mind does not know, whose body is the mind, and who controls the mind from within—He is your Self, the Inner Controller, the Immortal.
Verse 50
यस्त्वचि तिष्ठंस्त्वचोऽन्तरो यं त्वङ्न वेद यस्य त्वक्शरीरं यस्त्वचमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.२१ ॥
yas tvaci tiṣṭhaṁs tvaco'ntaro yaṃ tvaṅ na veda yasya tvak śarīraṃ yas tvacam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who inhabits the skin, but is within the skin, whom the skin does not know, whose body is the skin, and who controls the skin from within—He is your Self, the Inner Controller, the Immortal.
Verse 51
यो विज्ञाने तिष्ठन् विज्ञानादन्तरो यं विज्ञानं न वेद यस्य विज्ञानं शरीरं यो विज्ञानमन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः ॥ ३,७.२२ ॥
yo vijñāne tiṣṭhan vijñānād antaro yaṃ vijñānaṃ na veda yasya vijñānaṃ śarīraṃ yo vijñānam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ
He who inhabits the intellect, but is within the intellect, whom the intellect does not know, whose body is the intellect, and who controls the intellect from within—He is your Self, the Inner Controller, the Immortal.
Verse 52
यो रेतसि तिष्ठं रेतसोऽन्तरो यं रेतो न वेद यस्य रेतः शरीरं यो रेतोऽन्तरो यमयत्येष त आत्मान्तर्याम्यमृतः । अदृष्टो द्रष्टाश्रुतः श्रोतामतो मन्ताविज्ञतो विज्ञाता । नान्योऽतोऽस्ति द्रष्टा नान्योऽतोऽस्ति श्रोता नान्योऽतोऽस्ति मन्ता नान्योऽतोऽस्ति विज्ञाता । एष त आत्मान्तर्याम्यमृतः । अतोऽन्यदार्तम् । ततो होद्दालक आरुणिरुपरराम ॥ ३,७.२३ ॥
yo retasi tiṣṭhaṁ retaso'ntaro yaṃ reto na veda yasya retaḥ śarīraṃ yo reto'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ | adṛṣṭo draṣṭāśrutaḥ śrotāmato mantāvijñāto vijñātā | nānyo'to'sti draṣṭā nānyo'to'sti śrotā nānyo'to'sti mantā nānyo'to'sti vijñātā | eṣa ta ātmāntaryāmy amṛtaḥ | ato'nyad ārtam | tato hoddālaka āruṇir upararāma
He who inhabits the seed, but is within the seed, whom the seed does not know, whose body is the seed, and who controls the seed from within—He is your Self, the Inner Controller, the Immortal. He is the unseen Seer, the unheard Hearer, the unthought Thinker, the unperceived Perceiver. There is no other seer but Him, no other hearer but Him, no other thinker but Him, no other perceiver but Him. He is your Self, the Inner Controller, the Immortal. Everything else is perishable. Thereupon Uddalaka Aruni kept silent.
Verse 53
अथ ह वाचक्नव्युवाच ब्राह्मणा भगवन्तो हन्ताहमिमं द्वौ प्रश्नौ प्रक्ष्यामि । तौ चेन्मे विवक्ष्यति । न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति । पृच्छ गार्गीति ॥ ३,८.१ ॥
atha ha vācaknavy uvāca brāhmaṇā bhagavanto hantāham imaṃ dvau praśnau prakṣyāmi | tau cen me vivakṣyati | na vai jātu yuṣmākam imaṃ kaścid brahmodyaṃ jeteti | pṛccha gārgīti
Then Gargi Vachaknavi said: 'Venerable Brahmins, I shall ask him two questions. If he answers them, none of you will ever defeat him in a debate on Brahman.' Yajnavalkya said: 'Ask, O Gargi.'
Verse 54
सा होवाच अहं वै त्वा याज्ञवल्क्य यथा काश्यो वा वैदेहो वोग्रपुत्र उज्ज्यं धनुरधिज्यं कृत्वा द्वौ बाणवन्तौ सपत्नातिव्याधिनौ हस्ते कृत्वोपोत्तिष्ठेदेवमेवाहं त्वा द्वाभ्यां प्रश्नाभ्यामुपोदस्थाम् । तौ मे ब्रूहीति । पृच्छ गार्गीति ॥ ३,८.२ ॥
sā hovāca ahaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṃ dhanur adhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhed evam evāhaṃ tvā dvābhyāṃ praśnābhyām upodasthām | tau me brūhīti | pṛccha gārgīti
She said: 'Yajnavalkya, as a fierce warrior from Kashi or Videha might string his unstrung bow and stand up holding two sharp arrows in his hand to strike his enemy, so do I confront you with two questions. Answer them to me.' Yajnavalkya said: 'Ask, O Gargi.'
Verse 55
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.३ ॥
sā hovāca yad ūrdhvaṃ yājñavalkya divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣate kasmiṃs tad otaṃ ca protaṃ ceti
She said: 'O Yajnavalkya, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which people speak of as past, present, and future—in what is all that woven, warp and woof?'
Verse 56
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाशे तदोतं च प्रोतं चेति ॥ ३,८.४ ॥
sa hovāca yad ūrdhvaṃ gārgi divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣata ākāśe tad otaṃ ca protaṃ ceti
He said: 'O Gargi, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which people speak of as past, present, and future—all that is woven, warp and woof, in unmanifested space (Akasha).'
Verse 57
सा होवच नमस्तेऽस्तु याज्ञवल्क्य यो म एतं व्यवोचोऽपरस्मै धारयस्वेति पृच्छ गार्गीति ॥ ३,८.५ ॥
sā hovāca namaste'stu yājñavalkya yo ma etaṃ vyavoco'parasmai dhārayasveti pṛccha gārgīti
She said, "Salutations to you, O Yajnavalkya, for answering these two questions of mine. Now hold yourself ready for another." Yajnavalkya said, "Ask, O Gargi."
Verse 58
सा होवाच यदूर्ध्वं याज्ञवल्क्य दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षते कस्मिंस्तदोतं च प्रोतं चेति ॥ ३,८.६ ॥
sā hovāca yadūrdhvaṃ yājñavalkya divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣate kasmiṃstadotaṃ ca protaṃ ceti
She said, "O Yajnavalkya, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which people call the past, present, and future—across what is all that woven, warp and woof?"
Verse 59
स होवाच यदूर्ध्वं गार्गि दिवो यदवाक्पृथिव्या यदन्तरा द्यावापृथिवी इमे यद्भूतं च भवच्च भविष्यच्चेत्याचक्षत आकाश एव तदोतं च प्रोतं चेति । कस्मिन्नु खल्वाकाश ओतश्च प्रोतश्चेति ॥ ३,८.७ ॥
sa hovāca yadūrdhvaṃ gārgi divo yadavākpṛthivyā yadantarā dyāvāpṛthivī ime yadbhūtaṃ ca bhavacca bhaviṣyaccetyācakṣata ākāśa eva tadotaṃ ca protaṃ ceti | kasminnu khalvākāśa otaśca protaśceti
He said, "O Gargi, that which is above heaven, that which is below the earth, that which is between heaven and earth, and that which people call the past, present, and future—it is woven, warp and woof, across unmanifested space (Akasha)." She asked, "In what then, is space woven, warp and woof?"
Verse 60
स होवाच एतद्वै तदक्षरं गार्गि ब्राह्मणा अभिवदन्त्यस्थूलमनण्वह्रस्वमदीर्घमलोहितमस्नेहमच्छायमतमोऽवाय्वनाकाशमसङ्गमरसमगन्धमचक्षुष्कमश्रोत्रमवागमनोऽतेजस्कमप्राणममुखमगात्रमनन्तरमबाह्यम् (Vआऋ fओरगात्रममात्रम्) । न तदश्नाति किं चन । न तदश्नाति कश्चन ॥ ३,८.८ ॥
sa hovāca etadvai tadakṣaraṃ gārgi brāhmaṇā abhivadantyasthūlamanaṇvahrasvamadīrghamaloHitamasnehamacchāyamatamo'vāyvanākāśamasaṅgamarasamagandhamacakṣuṣkamaśrotramavāgamano'tejaskamaprāṇamamukhamagātramanantaramabāhyam | na tadaśnāti kiṃ cana | na tadaśnāti kaścana
He said, "O Gargi, the knowers of Brahman call this the Imperishable (Akshara). It is neither gross nor fine, neither short nor long, neither red nor viscous, neither shadow nor darkness, neither air nor space, unattached, without taste, without odor, without eyes, without ears, without speech, without mind, without radiance, without vital breath, without mouth, without measure, without inside and without outside. It eats nothing, and no one eats it."
Verse 61
एतस्य वा अक्षरस्य प्रशासने गार्गि सूर्यचन्द्रमसौ विधृतौ तिष्ठतः । एतस्य वा अक्षरस्य प्रशासने गार्गि द्यावापृथिव्यौ विधृते तिष्ठतः । एतस्य वा अक्षरस्य प्रशासने गार्गि निमेषा मुहूर्ता अहोरात्राण्यर्धमासा मासा ऋतवः संवत्सरा इति विधृतास्तिष्ठन्ति । एतस्य वा अक्षरस्य प्रशासने गार्गि प्राच्योऽन्या नद्यः स्यन्दन्ते श्वेतेभ्यः पर्वतेभ्यः प्रतीच्योऽन्या यां यां च दिशमनु । एतस्य वा अक्षरस्य प्रशासने गार्गि मनुष्याः प्रशसन्ति यजमानं देवा दर्वीं पितरोऽन्वायत्ताः ॥ ३,८.९ ॥
etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhataḥ | etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhataḥ | etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇyardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtāstiṣṭhanti | etasya vā akṣarasya praśāsane gārgi prācyo'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo'nyā yāṃ yāṃ ca diśamanu | etasya vā akṣarasya praśāsane gārgi manuṣyāḥ praśaṃsanti yajamānaṃ devā darvīṃ pitaro'nvāyattāḥ
"By the command of this Imperishable, O Gargi, the sun and the moon are held in their positions. By the command of this Imperishable, O Gargi, heaven and earth are held in their positions. By the command of this Imperishable, O Gargi, moments, hours, days, nights, fortnights, months, seasons, and years are held in their places. By the command of this Imperishable, O Gargi, some rivers flow east from the white mountains, others west, and others in various directions. By the command of this Imperishable, O Gargi, men praise givers, gods depend on the sacrificer, and ancestors on the offering spoon."
Verse 62
वा अक्षरस्य् यो वा एतदक्षरं गार्ग्यविदित्वास्मिंल्लोके जुहोति यजते तपस्तप्यते बहूनि वर्षसहस्राण्यन्तवदेवास्य तद्भवति यो वा एतदक्षरमविदित्वा गार्ग्यविदित्वास्माल्लोकात्प्रैति स कृपणः । अथ य एतदक्षरं गार्गि विदित्वास्माल्लोकात्प्रैति स ब्राह्मणः ॥ ३,८.१० ॥
yo vā etadakṣaraṃ gārgyaviditvāsmiṁlloke juhoti yajate tapastapyate bahūni varṣasahasrāṇyantavadevāsya tadbhavati yo vā etadakṣaramaviditvā gārgyaviditvāsmāllokātpraiti sa kṛpaṇaḥ | atha ya etadakṣaraṃ gārgi viditvāsmāllokātpraiti sa brāhmaṇaḥ
"Whosoever, O Gargi, performs sacrifices, offers oblations, or practices austerities for many thousands of years in this world without knowing this Imperishable, all that work of his comes to an end. Whosoever, O Gargi, departs from this world without knowing this Imperishable is pitiable. But he, O Gargi, who departs from this world after knowing this Imperishable is a true knower of Brahman."
Verse 63
तद्वा एतदक्षरं गार्ग्यदृष्टं द्रष्ट्रश्रुतं श्रोत्रमतं मन्त्रविज्ञातं विज्ञातृ । नान्यदतोऽस्ति द्रष्टृ । नान्यदतोऽस्ति श्रोतृ । नान्यदतोऽस्ति मन्तृ । नान्यदतोऽस्ति विज्ञातृ । एतस्मिन्नु खल्वक्षरे गार्ग्याकाश ओतश्च प्रोतश्च ॥ ३,८.११ ॥
tadvā etadakṣaraṃ gārgyadṛṣṭaṃ draṣṭraśrutaṃ śrotramataṃ mantravijñātaṃ vijñātṛ | nānyadato'sti draṣṭṛ | nānyadato'sti śrotṛ | nānyadato'sti mantṛ | nānyadato'sti vijñātṛ | etasminnu khalvakṣare gārgyākāśa otaśca protaśca
"This Imperishable, O Gargi, is unseen but is the Seer; unheard but is the Hearer; unthought but is the Thinker; unknown but is the Knower. There is no other seer but It, no other hearer but It, no other thinker but It, no other knower but It. In this Imperishable alone, O Gargi, space is woven, warp and woof."
Verse 64
सा होवाच ब्राह्मणा भगवन्तस्तदेव बहु मन्यध्वं यदस्मान्नमस्कारेण मुच्येध्वम् । न वै जातु युष्माकमिमं कश्चिद्ब्रह्मोद्यं जेतेति । ततो ह वाचक्नव्युपरराम ॥ ३,८.१२ ॥
sā hovāca brāhmaṇā bhagavantastadeva bahu manyadhvaṃ yadasmānnamaskāreṇa mucyedhvam | na vai jātu yuṣmākamimaṃ kaścidbrahmodyaṃ jeteti | tato ha vācaknavyupararāma
She said, "Venerable Brahmanas, consider it a great achievement if you can free yourselves from him with a mere bow. Never indeed will any of you defeat him in a theological debate concerning Brahman." Thereupon the daughter of Vachaknu held her peace.
Verse 65
अथ हैनं विदग्धः शाकल्यः पप्रच्छ कति देवा याज्ञवल्क्येति । स हैतयैव निविदा प्रतिपेदे यावन्तो वैश्वदेवस्य निविद्युच्यन्ते । त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । त्रयस्त्रिंशदिति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । षडिति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । त्रय इति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । द्वाविति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । अध्यर्ध इति । ओमिति होवाच । कत्येव देवा याज्ञवल्क्येति । एक इति । ओमिति होवाच । कतमे ते त्रयश्च त्री च शता त्रयश्च त्री च सहस्रेति ॥ ३,९.१ ॥
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha kati devā yājñavalkyeti | sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividyucyante | trayaś ca trī ca śatā trayaś ca trī ca sahasreti | om iti hovāca | katy eva devā yājñavalkyeti | trayastriṃśad iti | om iti hovāca | katy eva devā yājñavalkyeti | ṣaḍ iti | om iti hovāca | katy eva devā yājñavalkyeti | traya iti | om iti hovāca | katy eva devā yājñavalkyeti | dvāv iti | om iti hovāca | katy eva devā yājñavalkyeti | adhyardha iti | om iti hovāca | katy eva devā yājñavalkyeti | eka iti | om iti hovāca | katame te trayaś ca trī ca śatā trayaś ca trī ca sahasreti
Then Vidagdha, the son of Śākala, asked him, "How many gods are there, O Yājñavalkya?" He answered in accordance with the Nivid (eulogistic hymn) of the Viśvedevas: "Three hundred and three, and three thousand and three." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "Thirty-three." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "Six." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "Three." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "Two." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "One and a half." "Yes," he said, and asked, "How many gods are there really, O Yājñavalkya?" "One." "Yes," he said, and asked, "Which are those three hundred and three, and three thousand and three?"
Verse 66
स होवाच महिमान एवैषामेते । त्रयस्त्रिंशत्त्वेव देवा इति । कतमे ते त्रयस्त्रिंशदिति । अष्टौ वसव एकादश रुद्रा द्वादशादित्याः त एकत्रिंशदैन्द्रश्चैव प्रजापतिश्च त्रयस्त्रिंशाविति ॥ ३,९.२ ॥
sa hovāca mahimāna evaiṣām ete | trayastriṃśat tv eva devā iti | katame te trayastriṃśad iti | aṣṭau vasava ekādaśa rudrā dvādaśādityāḥ ta ekatriṃśad aindraś caiva prajāpatiś ca trayastriṃśāv iti
Yājñavalkya said, "These are only the manifestations of them, but there are thirty-three gods." "Which are those thirty-three?" "The eight Vasus, the eleven Rudras, and the twelve Ādityas—these make thirty-one; Indra and Prajāpati make thirty-three."
Verse 67
कतमे वसव इति । अग्निश्च पृथिवी च वायुश्चान्तरिक्षं चादित्यश्च द्यौः च चन्द्रमाश्च नक्षत्राणि चैते वसवः । एतेषु हीदं सर्वं वसु हितं इति तस्माद्वसव इति ॥ ३,९.३ ॥
katame vasava iti | agniś ca pṛthivī ca vāyuś cāntarikṣaṃ cādityaś ca dyauś ca candramāś ca nakṣatrāṇi caite vasavaḥ | eteṣu hīdaṃ sarvaṃ vasu hitaṃ iti tasmād vasava iti
"Which are the Vasus?" "Fire, earth, air, the intermediate region, the sun, heaven, the moon, and the stars—these are the Vasus; for in them all this treasure rests; therefore they are called Vasus."
Verse 68
कतमे रुद्रा इति । दशेमे पुरुषे प्राणा आत्मैकादशः । ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति । तद्यद्रोदयन्ति तस्माद्रुद्रा इति ॥ ३,९.४ ॥
katame rudrā iti | daśeme puruṣe prāṇā ātmaikādaśaḥ | te yadāsmāc śarīrān martyād utkrāmanty atha rodayanti | tad yad rodayanti tasmād rudrā iti
"Which are the Rudras?" "The ten organs in man, with the mind as the eleventh. When they depart from this mortal body, they cause weeping. Because they cause weeping (rodana), they are called Rudras."
Verse 69
कतम आदित्या इति । द्वादश वै मासाः संवत्सरस्यैत आदित्याः । एते हीदं सर्वमाददाना यन्ति । ते यदिदं सर्वमाददाना यन्ति तस्मादादित्या इति ॥ ३,९.५ ॥
katama ādityā iti | dvādaśa vai māsāḥ saṃvatsarasyaita ādityāḥ | ete hīdaṃ sarvam ādadānā yanti | te yad idaṃ sarvam ādadānā yanti tasmād ādityā iti
"Which are the Ādityas?" "The twelve months of the year are the Ādityas; for they move along taking everything with them. Because they move along taking everything (ādadāna), they are called Ādityas."
Verse 70
कतम इन्द्रः कतमः प्रजापतिरिति । स्तनयित्नुरेवेन्द्रो यज्ञः प्रजापतिरिति । कतमः स्तनयित्नुरिति । अशनिरिति । कतमो यज्ञ इति । पशव इति ॥ ३,९.६ ॥
katama indraḥ katamaḥ prajāpatir iti | stanayitnur evendro yajñaḥ prajāpatir iti | katamaḥ stanayitnur iti | aśanir iti | katamo yajña iti | paśava iti
"Which is Indra and which is Prajāpati?" "Thunder is Indra, and sacrifice is Prajāpati." "Which is thunder?" "The thunderbolt." "Which is sacrifice?" "Animals."
Verse 71
कतमे षडिति । अग्निश्च पृथिवी च वायुश्चान्तरिक्षश्चादित्यश्च द्यौश्चैते षट् । एते हीदं सर्वं षडिति ॥ ३,९.७ ॥
katame ṣaḍ iti | agniś ca pṛthivī ca vāyuś cāntarikṣaś cādityaś ca dyauś caite ṣaṭ | ete hīdaṃ sarvaṃ ṣaḍ iti
"Which are the six?" "Fire, earth, air, the intermediate region, the sun, and heaven—these are the six; for all these thirty-three are comprised in these six."
Verse 72
कतमे ते त्रयो देवा इति । इम एव त्रयो लोकाः । एषु हीमे सर्वे देवा इति । कतमौ तौ द्वौ देवा इति । अन्नं चैव प्राणश्चेति । कतमोऽध्यर्ध इति । योऽयं पवत इति ॥ ३,९.८ ॥
katame te trayo devā iti | ima eva trayo lokāḥ | eṣu hīme sarve devā iti | katamau tau dvau devā iti | annaṃ caiva prāṇaś ceti | katamo 'dhyardha iti | yo 'yaṃ pavata iti
"Which are those three gods?" "These three worlds indeed, for in them all these gods are contained." "Which are those two gods?" "Food and vital breath." "Which is the one and a half?" "This wind that blows."
Verse 73
तदाहुर्यदयमेक इवैव पवते । अथ कथमध्यर्ध इति । यदस्मिन्निदं सर्वमध्यार्ध्नोत्तेनाध्यर्ध इति । कतम एको देव इति । प्राण इति । स ब्रह्म त्यदित्याचक्षते ॥ ३,९.९ ॥
tad āhur yad ayam eka ivaiva pavate | atha katham adhyardha iti | yad asminn idaṃ sarvam adhyārdhnot tenādhyardha iti | katama eko deva iti | prāṇa iti | sa brahma tyad ity ācakṣate
They say: 'Since this wind blows as one alone, how then is it one and a half?' 'Because everything flourishes and expands in it, therefore it is one and a half.' 'Which is the one God?' 'The vital breath (Prāṇa). He is Brahman, and they call Him That.'
Verse 74
पृथिव्येव यस्यायतनमग्निर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं शारीरः पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । अमृतमिति होवाच ॥ ३,९.१० ॥
pṛthivy eva yasyāyatanam agnir loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ śārīraḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | amṛtam iti hovāca
'He who knows that Person whose abode is the earth, whose realm is fire, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this embodied person.' 'Tell me, Śākalya, what is his deity?' 'Immortality,' he replied.
Verse 75
काम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं काममयः पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । स्त्रिय इति होवाच ॥ ३,९.११ ॥
kāma eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | striya iti hovāca
'He who knows that Person whose abode is desire, whose realm is the heart, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this person identified with desire.' 'Tell me, Śākalya, what is his deity?' 'Women,' he replied.
Verse 76
रूपाण्येव यस्यायतनं चक्षुर्लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवासावादित्ये पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । सत्यमिति होवाच ॥ ३,९.१२ ॥
rūpāṇy eva yasyāyatanaṃ cakṣur loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāsāv āditye puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | satyam iti hovāca
'He who knows that Person whose abode is forms, whose realm is the eye, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is that person in the sun.' 'Tell me, Śākalya, what is his deity?' 'Truth,' he replied.
Verse 77
आकश एव यस्यायतनं श्रोत्रं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं श्रौतः प्रातिश्रुत्कः पुरुषः स एष । वदैव शाकल्य तस्य का देवतेति । दिश इति होवच ॥ ३,९.१३ ॥
ākāśa eva yasyāyatanaṃ śrotraṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa | vadaiva śākalya tasya kā devateti | diśa iti hovāca
'He who knows that Person whose abode is space, whose realm is the ear, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this person identified with hearing and echo.' 'Tell me, Śākalya, what is his deity?' 'The cardinal directions,' he replied.
Verse 78
तम एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं छायामयः पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । मृत्युरिति होवाच ॥ ३,९.१४ ॥
tama eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | mṛtyur iti hovāca
'He who knows that Person whose abode is darkness, whose realm is the heart, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this person consisting of shadow.' 'Tell me, Śākalya, what is his deity?' 'Death,' he replied.
Verse 79
रूपाण्येव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायमादर्शे पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । सत्यमिति होवाच ॥ ३,९.१५ ॥
rūpāṇy eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyam ādarśe puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | satyam iti hovāca
'He who knows that Person whose abode is forms, whose realm is the heart, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this person in the mirror.' 'Tell me, Śākalya, what is his deity?' 'Vitality (life),' he replied.
Verse 80
आप एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं अप्सु पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । वरुण इति होवाच ॥ ३,९.१६ ॥
āpa eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyam apsu puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | varuṇa iti hovāca
'He who knows that Person whose abode is water, whose realm is the heart, whose light is the mind, and who is the ultimate resort of every soul—he indeed would be a knower.' Yājñavalkya said: 'I know that Person, the ultimate resort of every soul, of whom you speak. It is this person in the waters.' 'Tell me, Śākalya, what is his deity?' 'Varuṇa,' he replied.
Verse 81
रेत एव यस्यायतनं हृदयं लोको मनो ज्योतिर्यो वै तं पुरुषं विद्यात्सर्वस्यात्मनः परायणं स वै वेदिता स्यात् । याज्ञवल्क्य वेद वा अहं तं पुरुषं सर्वस्यात्मनः परायणं यमात्थ । य एवायं पुत्रमयः पुरुषः स एषः । वदैव शाकल्य तस्य का देवतेति । प्रजापतिरिति होवाच ॥ ३,९.१७ ॥
reta eva yasyāyatanaṃ hṛdayaṃ loko mano jyotiryo vai taṃ puruṣaṃ vidyātsarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha | ya evāyaṃ putramayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | prajāpatiriti hovāca
"He whose abode is semen, whose world is the heart, whose light is the mind, and who knows that Purusha as the ultimate resort of every self—he indeed would be a knower." "Yajnavalkya, I know that Purusha, the ultimate resort of every self, of whom you speak. It is this very Purusha identified with the son." "Speak on, Shakalya! What is his deity?" "Prajapati," he said.
Verse 82
शाकल्येति होवाच याज्ञवल्क्यः । त्वां स्विदिमे ब्राह्मणा अङ्गारावक्षयणमक्रता३ इति ॥ ३,९.१८ ॥
śākalyeti hovāca yājñavalkyaḥ | tvāṃ svidime brāhmaṇā aṅgārāvakṣaṇamakratā3 iti
Yajnavalkya said: "Shakalya, have these Brahmins made you an instrument for burning live coals?"
Verse 83
याज्ञवल्क्येति होवाच शाकल्यः । यदिदं कुरुपञ्चालानां ब्राह्मनानत्यवादीः किं ब्रह्म विद्वानिति । दिशो वेद सदेवाः सप्रतिष्ठा इति । यद्दिशो वेत्थ सदेवाः सप्रतिष्ठाः ॥ ३,९.१९ ॥
yājñavalkyeti hovāca śākalyaḥ | yadidaṃ kurupañcālānāṃ brāhmaṇānatyavādīḥ kiṃ brahma vidvāniti | diśo veda sadevāḥ sapratiṣṭhā iti | yaddiśo vettha sadevāḥ sapratiṣṭhāḥ
Shakalya said: "Yajnavalkya, since you have out-talked these Brahmins of Kuru and Panchala, is it because you know Brahman?" "I know the quarters together with their deities and their supports." "If you know the quarters together with their deities and their supports—"
Verse 84
किंदेवतोऽस्यां प्राच्यां दिश्यसीति । आदित्यदेवत इति । स आदित्यः कस्मिन् प्रतिष्ठित इति । चक्षुषीति । कस्मिन्नु चक्षुः प्रतिष्ठितमिति । रूपेष्विति । चक्षुषा हि रूपाणि पश्यति । कस्मिन्नु रूपाणि प्रतिष्ठितानीति । हृदय इति होवाच । हृदयेन हि रूपाणि जानाति । हृदये ह्येव रूपाणि प्रतिष्ठितानि भवन्तीति । एवमेवैतद्याज्ञवल्क्य ॥ ३,९.२० ॥
kiṃdevato'syāṃ prācyāṃ diśyasīti | ādityadevata iti | sa ādityaḥ kasmin pratiṣṭhita iti | cakṣuṣīti | kasminnu cakṣuḥ pratiṣṭhitamiti | rūpeṣviti | cakṣuṣā hi rūpāṇi paśyati | kasminnu rūpāṇi pratiṣṭhitānīti | hṛdaya iti hovāca | hṛdayena hi rūpāṇi jānāti | hṛdaye hyeva rūpāṇi pratiṣṭhitāni bhavantīti | evamevaitadyājñavalkya
"What deity are you identified with in this eastern quarter?" "With the deity Sun." "In what is that Sun supported?" "In the eye." "In what is the eye supported?" "In forms, for one sees forms with the eye." "In what are forms supported?" "In the heart," he said, "for through the heart one knows forms. In the heart alone are forms supported." "It is even so, Yajnavalkya."
Verse 85
किंदेवतोऽस्यां दक्षिणायां दिश्यसीति । यमदेवत इति । स यमः कस्मिन् प्रतिष्ठित इति । यज्ञ इति । कस्मिन्नु यज्ञः प्रतिष्ठित इति । दक्षिणायामिति । कस्मिन्नु दक्षिणा प्रतिष्ठितेति । श्रद्धायामिति । यदा ह्येव श्रद्धत्तेऽथ दक्षिणां ददाति । श्रद्धायां ह्येव दक्षिणा प्रतिष्ठितेति । कस्मिन्नु श्रद्धा प्रतिष्ठितेति । हृदय इति होवाच । हृदयेन हि श्रद्धाम् । हृदये ह्येव श्रद्धा प्रतिष्ठिता भवतीति । एवमेवैतद्याज्ञवल्क्य ॥ ३,९.२१ ॥
kiṃdevato'syāṃ dakṣiṇāyāṃ diśyasīti | yamadevata iti | sa yamaḥ kasmin pratiṣṭhita iti | yajña iti | kasminnu yajñaḥ pratiṣṭhita iti | dakṣiṇāyāmīti | kasminnu dakṣiṇā pratiṣṭhiteti | śraddhāyāmīti | yadā hyeva śraddhatte'tha dakṣiṇāṃ dadāti | śraddhāyāṃ hyeva dakṣiṇā pratiṣṭhiteti | kasminnu śraddhā pratiṣṭhiteti | hṛdaya iti hovāca | hṛdayena hi śraddhām | hṛdaye hyeva śraddhā pratiṣṭhitā bhavatīti | evamevaitadyājñavalkya
"What deity are you identified with in this southern quarter?" "With the deity Yama." "In what is Yama supported?" "In sacrifice." "In what is sacrifice supported?" "In the fee given to priests (dakshina)." "In what is the fee supported?" "In faith, for when a person has faith, he gives a fee. Therefore, in faith alone is the fee supported." "In what is faith supported?" "In the heart," he said, "for through the heart one knows faith. In the heart alone is faith supported." "It is even so, Yajnavalkya."
Verse 86
किंदेवतोऽस्यां प्रतीच्यां दिश्यसीति । वरुणदेवत इति । स वरुणः कस्मिन् प्रतिष्ठित इति । अप्स्विति । कस्मिन्न्वापः प्रतिष्ठिता इति । रेतसीति । कस्मिन्नु रेतः प्रतिष्ठितमिति । हृदय इति । तस्मादपि प्रतिरूपं जातमाहुर्हृदयादिव सृप्तो हृदयादिव निर्मित इति । हृदये ह्येव रेतः प्रतिष्ठितं भवतीति । एवमेवैतद्याज्ञवल्क्य ॥ ३,९.२२ ॥
kiṃdevato'syāṃ pratīcyāṃ diśyasīti | varuṇadevata iti | sa varuṇaḥ kasmin pratiṣṭhita iti | apsviti | kasminnvāpaḥ pratiṣṭhitā iti | retasīti | kasminnu retaḥ pratiṣṭhitamiti | hṛdaya iti | tasmādapi pratirūpaṃ jātamāhurhṛdayādiv sṛpto hṛdayādiv nirmita iti | hṛdaye hyeva retaḥ pratiṣṭhitaṃ bhavatīti | evamevaitadyājñavalkya
"What deity are you identified with in this western quarter?" "With the deity Varuna." "In what is Varuna supported?" "In water." "In what is water supported?" "In semen." "In what is semen supported?" "In the heart. Therefore, of a child who resembles his father, they say, 'He has crept out of the heart, as it were; he is made out of the heart.' For in the heart alone semen is supported." "It is even so, Yajnavalkya."
Verse 87
किंदेवतोऽस्यामुदीच्यां दिश्यसीति । सोमदेवत इति । स सोमः कस्मिन् प्रतिष्ठित इति । दीक्षायामिति । कस्मिन्नु दिक्षा प्रतिष्ठितेति । सत्य इति । तस्मादपि दीक्षितमाहुः सत्यं वदेति । सत्ये ह्येव दीक्षा प्रतिष्ठितेति । कस्मिन्नु सत्यं प्रतिष्ठितमिति । हृदय इति होवाच । हृदयेन हि सत्यं जानाति । हृदये ह्येव सत्यं प्रतिष्ठितं भवतीति । एवमेवैतद्याज्ञवल्क्य ॥ ३,९.२३ ॥
kiṃdevato'syāṃ udīcyāṃ diśyasīti | somadevata iti | sa somaḥ kasmin pratiṣṭhita iti | dīkṣāyāmīti | kasminnu dīkṣā pratiṣṭhiteti | satya iti | tasmādapi dīkṣitamāhuḥ satyaṃ vadeti | satye hyeva dīkṣā pratiṣṭhiteti | kasminnu satyaṃ pratiṣṭhitamiti | hṛdaya iti hovāca | hṛdayena hi satyaṃ jānāti | hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatīti | evamevaitadyājñavalkya
"What deity are you identified with in this northern quarter?" "With the deity Soma." "In what is Soma supported?" "In initiation." "In what is initiation supported?" "In truth. Therefore, they say to one who is initiated, 'Speak the truth,' for in truth alone is initiation supported." "In what is truth supported?" "In the heart," he said, "for through the heart one knows truth. In the heart alone is truth supported." "It is even so, Yajnavalkya."
Verse 88
किंदेवतोऽस्यां ध्रुवायां दिश्यसीति । अग्निदेवत इति । सोऽग्निः कस्मिन् प्रतिष्ठित इति । वाचीति । कस्मिन्नु वाक्प्रतिष्ठितेति । हृदय इति । कस्मिन्नु हृदयं प्रतिष्ठितमिति ॥ ३,९.२४ ॥
kiṃdevato'syāṃ dhruvāyāṃ diśyasīti | agnidevata iti | so'gniḥ kasmin pratiṣṭhita iti | vācīti | kasminnu vākpratiṣṭhiteti | hṛdaya iti | kasminnu hṛdayaṃ pratiṣṭhitamiti
"What deity are you identified with in this fixed (dir. zenith/downward) quarter?" "With the deity Agni." "In what is Agni supported?" "In speech." "In what is speech supported?" "In the heart." "In what is the heart supported?"
Verse 89
अहल्लिकेति होवाच याज्ञवल्क्यः । यत्रैतदन्यत्रास्मन्मन्यासै । यद्ध्येतदन्यत्रास्मत्स्याच्छ्वानो वैनदद्युर्वयांसि वैनद्विमथ्नीरन्निति ॥ ३,९.२५ ॥
ahalliketi hovāca yājñavalkyaḥ | yatraitadanyatrāsmanmanyāsai | yaddhyetadanyatrāsmatsyācchvāno vainadadyurvayāṁsi vainadvimathnīranniti
Yajnavalkya said, "O Ahallika, when you imagine this body and mind to exist elsewhere than in us! For if it were anywhere else than in us, dogs would eat it or birds would tear it to pieces."
Verse 90
कस्मिन्नु त्वं चात्मा च प्रतिष्ठितौ स्थ इति । प्राण इति । कस्मिन्नु प्राणः प्रतिष्ठित इति । अपान इति । कस्मिन्न्वपानः प्रतिष्ठित इति । व्यान इति । कस्मिन्नु व्यानः प्रतिष्ठित इति । उदान इति । कस्मिन्नूदानः प्रतिष्ठित इति । समान इति । स एष नेति नेत्यात्मा । अगृह्यो न हि गृह्यते । अशीर्यो न हि शीर्यते । असङ्गो न सज्यते । असितो न व्यथते । न रिष्यति । एतान्यष्टावायतनान्यष्टौ लोका अद्द्. अष्टौ देवा अष्टौ पुरुषाः । स यस्तान् पुरुषान्निरुह्य प्रत्युह्यात्यक्रामत्तं त्वौपनिषदं पुरुषं पृच्छामि । तं चेन्मे न विवक्ष्यसि मूर्धा ते विपतिष्यतीति । तं ह न मेने शाकल्यस्। तस्य ह मूर्धा विपपात । अपि हास्य परिमोषिणोऽस्थीन्यपजह्रुरन्यन्मन्यमानाः ॥ ३,९.२६ ॥
kasminnu tvaṁ cātmā ca pratiṣṭhitau stha iti | prāṇa iti | kasminnu prāṇaḥ pratiṣṭhita iti | apāna iti | kasminnvapānaḥ pratiṣṭhita iti | vyāna iti | kasminnu vyānaḥ pratiṣṭhita iti | udāna iti | kasminnūdānaḥ pratiṣṭhita iti | samāna iti | sa eṣa neti netyātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na sajyate | asito na vyathate | na riṣyati | etānyaṣṭāvāyatanānyaṣṭau lokā aṣṭau devā aṣṭau puruṣāḥ | sa yastān puruṣānniruhya pratyuhyātyakrāmattam tvaupaniṣadaṁ puruṣaṁ pṛcchāmi | taṁ cenme na vivakṣyasi mūrdhā te vipatiṣyatīti | taṁ ha na mene śākalyaḥ | tasya ha mūrdhā vipapāta | api hāsya parimoṣiṇo'sthīnyapajahruranyanmanyamānāḥ
"On what are you and your body based?" "On the vital breath (prāṇa)." "On what is prāṇa based?" "On apāna." "On what is apāna based?" "On vyāna." "On what is vyāna based?" "On udāna." "On what is udāna based?" "On samāna." That Self is 'not this, not this' (neti neti). It is ungraspable, for It is not grasped; indestructible, for It is not destroyed; unattached, for It does not attach Itself; unbound, It does not suffer or perish. These are the eight abodes, eight worlds, eight gods, eight persons. He who projects these persons, withdraws them, and transcends them—I ask you about that Person revealed in the Upanishads. If you cannot explain Him to me, your head shall fall off. Sakalya did not know Him. His head fell off. Moreover, robbers carried away his bones while transporting them, mistaking them for something else.
Verse 91
अथ होवाच ब्राह्मणा भगवन्तो यो वः कामयते स मा पृच्छतु । सर्वे वा मा पृच्छत । यो वः कामयते तं वः पृच्छामि सर्वान् वा वः पृच्छामीति । ते ह ब्राह्मणा न दधृषुः ॥ ३,९.२७ ॥
atha hovāca brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu | sarve vā mā pṛcchata | yo vaḥ kāmayate taṁ vaḥ pṛcchāmi sarvān vā vaḥ pṛcchāmīti | te ha brāhmaṇā na dadhṛṣuḥ
Then Yajnavalkya said, "Venerable Brahmanas, whichever among you wishes may question me, or all of you may question me. Or I shall question whichever of you wishes, or I shall question all of you." But those Brahmanas did not dare to answer.
Verse 92
तान् हैतैः श्लोकैः पप्रच्छ यथा वृक्षो वनस्पतिस्तथैव पुरुषोऽमृषा । तस्य लोमानि पर्णानि त्वगस्योत्पाटिका बहिः ॥ ३,९.२८१ ॥
tān haitaiḥ ślokaiḥ papraccha yathā vṛkṣo vanaspatistathaiva puruṣo'mṛṣā | tasya lomāni parṇāni tvagasyotpāṭikā bahiḥ
He questioned them with these verses: "Just as a tree, a lord of the forest, so indeed is a man in truth. His hairs are its leaves, and his outer skin is its bark."
Verse 93
त्वच एवास्य रुधिरं प्रस्यन्दि त्वच उत्पटः । तस्मात्तदातृण्णात्प्रैति रसो वृक्षादिवाहतात् ॥ ३,९.२८२ ॥
tvaca evāsya rudhiraṁ prasyandi tvaca utpaṭaḥ | tasmāttadātṛṇṇātpraiti raso vṛkṣādivāhatāt
"From his skin blood flows, and from the bark sap flows. Therefore, when a man is wounded, blood flows from him, just as sap flows from a struck tree."
Verse 94
मांसान्यस्य शकराणि किनाटं स्नाव तत्स्थिरम् । अस्थीन्यन्तरतो दारुणि मज्जा मज्जोपमा कृता ॥ ३,९.२८३ ॥
māṁsānyasya śakarāṇi kināṭaṁ snāva tatsthiram | asthīnyantarato dāruṇi majjā majjopamā kṛtā
"His flesh is the inner bark, his sinews are the tough fibers. His bones are the wood within, and his marrow is made like the pith inside."
Verse 95
यद्वृक्षो वृक्णो रोहति मूलान्नवतरः पुनः । मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ३,९.२८४ ॥
yadvṛkṣo vṛkṇo rohati mūlānnavataraḥ punaḥ | martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati
"If a tree is cut down, it grows again anew from its root. From what root does a mortal man grow forth again when he is cut down by death?"
Verse 96
रेतस इति मा वोचत जीवतस्तत्प्रजायते । धानारुह इव वै वृक्षोऽञ्जसा प्रेत्य सम्भवः ॥ ३,९.२८५ ॥
retasa iti mā vocata jīvatastatprajāyate | dhānāruha iva vai vṛkṣo'ñjasā pretya sambhavaḥ
"Do not say 'from semen', for that is produced from a living man. A tree also springs from a seed, which truly comes into existence after dying."
Verse 97
यत्समूलमावृहेयुर्वृक्षं न पुनराभवेत् । मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति ॥ ३,९.२८६ ॥
yatsamūlamāvṛheyurvṛkṣaṁ na punarābhavet | martyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlātprarohati
If a tree is pulled up together with its roots, it does not grow again. From what root, then, does a mortal spring forth after being felled by death?
Verse 98
जात एव न जायते को न्वेनं जनयेत्पुनः । विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम् ॥ ३,९.२८७ ॥
jāta eva na jāyate ko nvenaṁ janayetpunaḥ | vijñānamānandaṁ brahma rātirdātuḥ parāyaṇam
If you think he is born, no, he is born already; who, then, could produce him again? Brahman is Knowledge and Bliss, the ultimate goal of the giver of wealth...
Verse 99
जात एव न जायते को न्वेनं जनयेत्पुनः । विज्ञानमानन्दं ब्रह्म रातिर्दातुः परायणम् ॥ तिष्ठमानस्य तद्विद इति ॥ ३,९.२८८ ॥
jāta eva na jāyate ko nvenaṁ janayetpunaḥ | vijñānamānandaṁ brahma rātirdātuḥ parāyaṇam tiṣṭhamānasya tadvida iti
If you think he is born, no, he is born already; who, then, could produce him again? Brahman is Knowledge and Bliss, the supreme goal of the giver of wealth, and of the one who stands firm in It and knows It.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Yajnavalkya's Grand Discourse on Brahman and the Inner Controller. It includes 99 verses detailing core themes like "janako ha vaideho bahudakṣiṇena yajñeneje | tatra ha kurupañcālānāṁ brāhmaṇā abhisametā babhūvuḥ | tasya ha janakasya vaidehasya vijijñāsā babhūva kaḥ svideṣāṁ brāhmaṇānām anūcānatama iti | sa ha gavāṁ sahasram avarurodha | daśadaśa pādā ekaikasyāḥ śṛṅgayor ābaddhā babhūvuḥ", "tān hovāca brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatām iti | te ha brāhmaṇā na dadhṛṣuḥ | atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca etāḥ saomyodaja sāmaśravā3 iti | tā hodācakāra | te ha brāhmaṇāścukrudhuḥ kathaṁ nu no brahmiṣṭho bruvīteti | atha ha janakasya vaidehasya hotāśvalo babhūva | sa hainaṁ papraccha tvaṁ nu khalu no yājñavalkya brahmiṣṭho'sī3 iti | sa hovāca namo vayaṁ brahmiṣṭhāya kurmo gokāmā eva vayaṁ sma iti | taṁ ha tata eva praṣṭuṁ dadhre hotāśvalaḥ", "yājñavalkyeti hovāca yad idaṁ sarvaṁ mṛtyunāptaṁ sarvaṁ mṛtyunābhipannaṁ kena yajamāno mṛtyor āptim atimucyata iti | hotrartvijāgninā vācā | vāg vai yajñasya hotā | tad yeyaṁ vāk so'yam agniḥ sa hotā sā muktiḥ sātimuktiḥ".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.