In the sacred halls of knowledge, the wise Yājñavalkya and the learned Hākalya engaged in profound discourse, seeking to uncover the mysteries of existence. Hākalya asked, “Which are these six?” Yājñavalkya replied, “Fire and earth, air and the intermediate space, the sun and the sky—these are the six. Everything here is sixfold through these alone.” Hākalya pressed further, “Which are these three gods?” Yājñavalkya answered, “They are the three worlds, for all the gods dwell within them.” “And which are the two gods?” “Food and breath,” came the reply. “Which is the one and a half?” “That which is wind,” Yājñavalkya said. When asked why wind is called one and a half if it is only one, Yājñavalkya explained, “Because in it all things attain their fullness, it is called one and a half.” “Which is the one god?” “It is Brahman,” Yājñavalkya declared. Then, the conversation turned to the nature of the person whose ultimate refuge is the self of all. Yājñavalkya described: “The earth is its support, the eye is its world, the mind is its light. Whoever knows this person, whose ultimate refuge is the self of all, becomes the knower of all.” Hākalya affirmed, “I know that person whom you speak of; the very person who is in the body, he is this one.” When asked what his deity is, Hākalya answered, “Woman.” Next, Yājñavalkya described another aspect: “Desire is its support, the eye is its world, the mind is its light.” Hākalya said, “The person in the moon is this one.” When asked about his deity, Hākalya replied, “The mind.” Continuing, Yājñavalkya spoke: “Forms are its support, the eye is its world, the mind is its light.” Hākalya identified the person in the sun as this one, and named his deity, “The eye.” Yājñavalkya continued: “Space is its support, the eye is its world, the mind is its light.” Hākalya said, “The person in the wind is this one.” His deity is “Breath.” Then, “Light is its support, the eye is its world, the mind is its light.” Hākalya identified the person in fire, whose deity is “Speech.” Yājñavalkya went on: “Darkness is its support, the eye is its world, the mind is its light.” Hākalya said, “The person in shadow is this one.” His deity is “Death.” Then, “Water is its support, the eye is its world, the mind is its light.” Hākalya said, “The person in the waters is this one.” His deity is “Varuṇa.” Yājñavalkya spoke of another: “Seed is its support, the eye is its world, the mind is its light.” Hākalya said, “The person in offspring is this one.” His deity is “Prajāpati.” At this point, Yājñavalkya remarked to Hākalya, “The Brāhmaṇas here have made you a heap of embers for me.” Hākalya then asked, “Yājñavalkya, since you have out-argued the Brāhmaṇas of the Kurus and Pañcālas, what is Brahman, knowing which one knows the quarters, their deities, and supports? If you know the quarters, with their deities and supports—” Yājñavalkya replied: “The deity of the eastern quarter is the sun. The sun is established in the eye, the eye in forms, for with the eye one sees forms. Forms are established in the heart, for with the heart one knows forms, and in the heart indeed forms are established.” “The deity of the southern quarter is Yama. Yama is established in giving, giving in faith, for when one has faith, one gives. Faith is established in the heart, for with the heart one has faith, and in the heart indeed faith is established.” “The deity of the western quarter is Varuṇa. Varuṇa is established in the waters, waters in seed, seed in the heart. Therefore, they say of a child born, ‘fashioned from the heart, created from the heart’; for in the heart indeed seed is established.” “The deity of the northern quarter is Soma. Soma is established in consecration, consecration in truth; therefore, one consecrated ‘speaks the truth,’ for in truth indeed consecration is established. Truth is established in the heart, for with the heart one knows truth, and in the heart indeed truth is established.” “The deity of the fixed (upper) quarter is Agni. Agni is established in speech, speech in the mind.” When asked where the mind is established, Yājñavalkya observed, “If this were found elsewhere than in us, then dogs and birds would have attained heaven.” Hākalya then asked, “On what are you and the self established?” Yājñavalkya replied, “On the breath.” “On what is the breath established?” “On the downward breath.” “On what is the downward breath established?” “On the diffused breath.” “On what is the diffused breath established?” “On the upward breath.” “On what is the upward breath established?” “On the equalizing breath.” Finally, Yājñavalkya declared, “This self is not this, not this; it cannot be grasped, for it is not grasped; it does not decay, for it does not decay; it is unattached, for it does not attach; it is not afflicted, for it does not suffer. These are the eight abodes, the eight worlds, the eight persons. Having set aside those persons, he transcended. I ask you about that person taught in the Upaniṣad. If you do not explain him to me, your head will fall off.” Hākalya was silent, and his head fell off. The others, fearing the same, departed. Yājñavalkya then addressed the remaining Brāhmaṇas, “Let whoever among you desires, ask; or let all of you ask; whoever desires, I will question him, or I will question all of you.” But none dared. He continued, questioning them with these verses: “As a tree is a forest tree, so too is a person not false; his hairs are its leaves, and the outer skin is the bark. His blood flows as sap from the skin; therefore, when it is cut, it flows out, just as sap flows from a tree when it is wounded. His flesh is like the pulp, his sinews are the fibers, firm in him; his bones are like the wood within, and his marrow is shaped like the pith.” “As a tree, when cut, grows again from its root, so too, when a mortal is cut down by death, from what root does he spring forth again? Do not say it is from seed; while living, offspring are born from that, but once dead, who could beget him again? Like a tree that springs from another root, so is rebirth after death. If a tree is uprooted, it does not grow again; so, when a mortal is cut down by death, from what root does he spring forth? Consciousness, bliss, Brahman—the support of the giver of seed, the final resort of the one who stands firm—such is known by those who know.” Then Janaka, king of Videha, arranged these matters. Yājñavalkya approached, and Janaka asked, “Yājñavalkya, for what purpose have you come—seeking cattle or seeking knowledge?” “Both, O king,” replied Yājñavalkya. Yājñavalkya recounted, “Udaṅka Houlvāyana told me: Breath indeed is Brahman. As one who has a mother, a father, and a teacher would say, so did Houlvāyana say: Breath indeed is Brahman; without breath, nothing would exist. But he did not tell me its abode and support. He said, ‘I do not know.’ This, O king, is only one part.” Janaka asked, “Tell me, Yājñavalkya.” Yājñavalkya replied, “Its abode is space, its support is love; meditate on it as love.” “What is love, Yājñavalkya?” “Breath itself, O king,” he answered. “For the sake of breath, one offers sacrifices and receives gifts; even when there is fear of death, it is for the sake of breath that one acts. Breath, O king, is the supreme Brahman; breath does not abandon him, all beings approach him.” “Having become a god, he attains the gods, whoever knows and meditates thus.” Janaka said, “I will give a thousand cows.” Yājñavalkya replied, “My father thought, ‘He should not take without instructing.’ What did he say to you?” Yājñavalkya continued, “Jitvā Hailina told me: Speech indeed is Brahman. As one who has a mother, a father, and a teacher would say, so did Hailina say: Speech indeed is Brahman; without speech, nothing would exist. But he did not tell me its abode and support. He said, ‘I do not know.’ This, O king, is only one part.” Janaka asked, “Tell me, Yājñavalkya.” Yājñavalkya replied, “Its abode is speech, its support is space; meditate on it as knowledge.” “What is knowledge, Yājñavalkya?” “Speech itself, O king,” he answered. “Through speech, one recognizes a relative; the Ṛgveda, Yajurveda, Sāmaveda, Atharvāṅgiras, history, legend, knowledge, Upaniṣad, verses, aphorisms, explanations, and commentaries—all are known through speech. Speech, O king, is the supreme Brahman; speech does not abandon him, all beings approach him.” “Having become a god, he attains the gods, whoever knows and meditates thus.” Janaka said, “I will give a thousand cows.” Yājñavalkya replied, “My father thought, ‘He should not take without instructing.’ What did he say to you?” Yājñavalkya went on, “Barku Vārṣṇa told me: The eye indeed is Brahman. As one who has a mother, a father, and a teacher would say, so did Vārṣṇa say: The eye indeed is Brahman; without seeing, nothing would exist. But he did not tell me its abode and support. He said, ‘I do not know.’ This, O king, is only one part.” Janaka asked, “Tell me, Yājñavalkya.” Yājñavalkya replied, “Its abode is the eye, its support is space; meditate on it as truth.” “What is truth, Yājñavalkya?” “The eye itself, O king,” he answered. “By the eye, one is said to see; when one says, ‘I have seen,’ that is truth. The eye, O king, is the supreme Brahman; the eye does not abandon him, all beings approach him.” “Having become a god, he attains the gods, whoever knows and meditates thus.” Janaka said, “I will give a thousand cows.” Yājñavalkya replied, “My father thought, ‘He should not take without instructing.’ What did he say to you?” Yājñavalkya continued, “Bharadvāja, who had drunk donkey’s milk, told me: ‘The ear is indeed Brahman.’ Just as one would speak with the authority of a mother, father, or teacher, so Bharadvāja declared: ‘The ear is indeed Brahman; for without the ear, one would be as if without hearing.’ He was then asked about its abode and support, but he did not answer. This, O King, is but one aspect.” Janaka asked, “Now, you tell us, Yājñavalkya.” Yājñavalkya replied, “The ear is the abode; space is its support—one should meditate thus, as infinite.” “What is this infinitude, Yājñavalkya?” “The directions themselves, O King,” he answered. “Therefore, whichever direction one goes, one never reaches its end; the directions are indeed infinite, and so is the ear, O King. The ear, O King, is the supreme Brahman; the ear never abandons him, and all beings approach him.” “He who knows and meditates thus, having become a god, attains the gods.” Janaka said, “I will give a thousand cows.” Yājñavalkya replied, “My father considered that one should not take without instructing.” “What did he say to you?