याज्ञवल्क्येति होवाच, कत्ययमद्याध्वर्युरस्मिन्यज्ञआहुतीर्होष्यतीति॥ तिस्रइति॥ कतमास् तास् तिस्र इति॥ याहुताउज्ज्वलन्ति, याहुताअतिनेदन्ति, याहुताअधिशेरते॥ किं ताभिर्जयतीति॥ याहुताउज्ज्वलन्ति, देवलोकमेवताभिर्जयतिः दीप्यत इव हिदेवलोको॥ याहुताअतिनेदन्ति, मनुष्यलोकम् \^ एवताभिर्जयति अतीव हिमनुष्यलोको \^ याहुताअधिशेरते, पितृलोकम् एवताभिर्जयति अधइव हिपितृलोकः \`
Yājñavalkya, he said, with how many offerings does the adhvaryu today pour into this sacrifice? With three, he said. Which are those three? The offering that blazes up, the offering that overflows, the offering that settles down. What does he win with these? With the offering that blazes up, he wins the world of the gods, for the world of the gods is as if blazing; with the offering that overflows, he wins the world of humans, for the world of humans is indeed overflowing; with the offering that settles down, he wins the world of the ancestors, for the world of the ancestors is indeed below.
याज्ञवल्क्येति होवाच, कतिभिरयमद्यब्रह्मायज्ञं दक्षिणतोदेवताभिर्गोपायिष्यतीत्य् एकयेति॥ कतमासैकेति॥ मन एवेति॥ अनन्तं वैमनो, अनन्ताविश्वे देवा॥ अनन्तमेवसतेन लोकं जयति
Yājñavalkya, he said, with how many deities does the brahman priest today protect the sacrifice on the southern side? With one, he said. Which is that one? The mind, indeed. The mind is infinite, and all the gods are infinite. With the infinite alone, he wins the world of reality.
याज्ञवल्क्येति होवाच, कत्ययमद्योद्गातास्मिन्यज्ञेस्तोत्रियाः स्तोष्यतीति॥ तिस्रइति॥ कतमास् तास् तिस्र इति॥ पुरोनुवाक्याच याज्याच शस्यैवतृतीयाधिदेवतम् अथाध्यत्मं . ॥. कतमास् तायाअध्यात्ममिति॥ प्राणएवपुरोनुवाक्यापानोयाज्या, व्यानः शस्या॥ किं ताभिर्जयतीति॥ यत्किङ्चेदं प्राणभृदिति \`॥. \^ ततो ह होताश्वलउपरराम॥ 2
Yājñavalkya, he said, with how many stotras does the udgātṛ today chant in this sacrifice? With three, he said. Which are those three? The puronuvākyā, the yājyā, and the śasyā as the third, with their respective deities, and with reference to the self. Which are those with reference to the self? The puronuvākyā is the breath, the yājyā is the downward breath, the śasyā is the vyāna. What does he win with these? Whatever here is possessed of breath. Then the hotṛ named Āśvala ceased questioning.
अथ हैनं जारत्कारवआर्तभागः पप्रच्छ॥ याज्ञवल्क्येति होवाच, कति ग्रहाः, कत्यतिग्रहाइति॥ अष्टौग्रहा, अष्टावतिग्रहाइति॥ येतेऽष्टौग्रहा, अष्टावतिग्रहाः, कतमेतइति
Then Jāratkārava Ārtabhāga questioned him: Yājñavalkya, he said, how many grahas and how many atigrahas are there? There are eight grahas and eight atigrahas. These are the eight grahas and eight atigrahas; which are they?
प्राणोवैग्रहः॥ सोऽपानेनातिग्रहेण गृहीतो॥ अपानेन हिगन्धाङ्जिघ्रति
The breath is indeed a graha; it is seized by the atigraha called apāna. By apāna, indeed, one perceives smells.
जिह्वावैग्रहः॥ सरसेनातिग्रहेण गृहीतो; जिह्वया हिरसान्विजानाति
The tongue is indeed a graha; it is seized by the atigraha called rasa. By the tongue, indeed, one perceives tastes.
वाग्वैग्रहः॥ सनाम्नातिग्रहेण गृहीतो; वाचाहिनामान्यभिवदति
Speech is indeed a graha; it is seized by the atigraha called name. By speech, indeed, one utters names.
चक्षुर्वैग्रहः॥ सरूपेणातिग्रहेण गृहीतश्; चक्षुषा हिरूपाणि पश्यति
The eye is indeed a graha; it is seized by the atigraha called form. By the eye, indeed, one sees forms.
श्रोत्रं वैग्रहः॥ सशब्देनातिग्रहेण गृहीतः; श्रोत्रेण हिशब्दाङ्छृणोति
The ear is indeed a graha; it is seized by the atigraha called sound. By the ear, indeed, one hears sounds.
मनो वैग्रहः॥ सकामेनातिग्रहेण गृहीतो; मनसा हिकामान्कामयते
The mind is indeed a graha; it is seized by the atigraha called desire. By the mind, indeed, one desires desires.
हस्तौ वैग्रहः॥ सकर्मणातिग्रहेण गृहीतो; हस्ताभ्याँ हिकर्म करोति
The hands are indeed a graha; they are seized by the atigraha called action. By the hands, indeed, one performs actions.
त्वग्वैग्रहः॥ सस्पर्शेनातिग्रहेण गृहीतस्; त्वचाहिस्पर्शान्वेदयत॥ इत्यष्टौग्रहा, अष्टावतिग्रहाः
The skin is indeed a graha; it is seized by the atigraha called touch. By the skin, indeed, one perceives touches. Thus, there are eight grahas and eight atigrahas.
याज्ञवल्क्येति होवाच, यदिदँ सर्वं मृत्योरन्नं, कास्वित्सादेवता, यस्या मृत्युरन्नमिति॥ अग्निर्वैमृत्युः, सोऽपामन्नम् अप पुनर्मृत्युं जयति
Yājñavalkya, he said, since all this is food for death, is there any deity for whom death is food? Fire is indeed death; having taken food, he again conquers death.
याज्ञवल्क्येति होवाच, यत्रायं पुरुषो म्रियते, किमेनं नजहातीति॥ नामेति अनन्तं वैनामानन्ताविश्वे देवा; अनन्तमेवसतेन लोकं जयति
Yājñavalkya, he said, when this person dies, what is it that does not leave him? Name, he said. Name is infinite, and all the gods are infinite; with the infinite alone, he wins the world of reality.
याज्ञवल्क्येति होवाच, यत्रायं पुरुषो म्रियत, उदस्मात्प्राणाः क्रामन्ति आहो नेति॥ नेति होवाच याज्ञवल्क्यो, अत्रैवसमवनीयन्ते, सउच्छ्वयति आध्मायति आध्मातो मृतः शेते
Yājñavalkya, he said, when this person dies, do the breaths depart from him or not? Not so, said Yājñavalkya; they are gathered here itself. He swells, he is inflated, and, being inflated, he lies dead.
याज्ञवल्क्येति होवाच, यत्रास्य पुरुषस्य मृतस्याग्निं वागप्येति, वातं प्राणश्, चक्षुरादित्यं, मनश्चन्द्रं, दिशः श्रोत्रं, पृथिवीँ शरीरम् आकाशमात्मौषधीर्लोमानि, वनस्पतीन्केशा, अप्सुलोहितं च रेतश्च निधीयते, क्वायं तदापुरुषो भवतीति॥ आहर, सौम्य, हस्तम्
Yājñavalkya, he said, when the speech of this dead person goes to fire, the breath to wind, the eye to the sun, the mind to the moon, the directions to the ear, the earth to the body, space to the self, the plants to the hair, the trees to the head-hair, the blood and semen are placed in the waters, then what does this person become? Bring, dear one, your hand.
आर्तभागेति होवाचावाम् . एवैतद् वेदिष्यावो; ननावेतत्सजनइति॥ तौहोत्क्रम्य मन्त्रयां चक्रतुस् तौह यदूचतुः, कर्म हैवतदूचतुः अथ ह यत्प्रशँसतुः, कर्म हैवतत्प्रशँसतुः पुण्यो वैपुण्येन कर्मणा भवति, पापः पापेनेति॥ ततो ह जारत्कारवआर्तभाग उपरराम॥ 3
Ārtabhāga spoke: 'Let us know this together.' 'Is this not so, is it not united?' They withdrew and deliberated. Whatever they said, it was action; whatever they praised, it was action. One becomes virtuous through virtuous action, sinful through sinful action.' Then Jāratkārava Ārtabhāga ceased questioning.
अथ हैनं भुज्युर्लाह्यायनिः पप्रच्छ॥ याज्ञवल्क्येति होवाच, मद्रेषु चरकाः पर्यव्रजाम; तेपतङ्चलस्य काप्यस्य गृहानैम॥ तस्यासीद्दुहितागन्धर्वगृहीता; तमपृच्छामः कोऽसीति॥ सोऽब्रवीत् षुधन्वाङ्गिरसइति॥ तं यदालोकानामन्तानपृच्छामाथैतद् अब्रूमः क्वपारिक्षिताअभवन्निति॥ क्वपारिक्षिताअभवन्निति॥ . तत् त्वा पृच्छामि, याज्ञवल्क्यः क्वपारिक्षिताअभवन्निति
Then Bhujyu Lāhyāyani questioned him: 'Yājñavalkya,' he said. 'We wandered among the Madras as mendicants. We came to the house of Patañcala Kāpya. He had a daughter possessed by a Gandharva. We asked him, "Who are you?" He replied, "I am Śudhanvan Āṅgiras." When we asked about the boundaries of the worlds, he said: "Where did Parikṣit dwell?" I now ask you, Yājñavalkya: Where did Parikṣit dwell?'
सहोवाचोवाच वैसतद् अगच्छन्वैतेतत्र, यत्राश्वमेधयाजिनो गच्छन्तीति॥ क्वन्वश्वमेधयाजिनो गच्छन्तीति॥ द्वात्रिँशत वैदेवरथाह्न्यान्ययं लोकस्; तँ समन्तं लोकं द्विस्तावत्पृथिवी \^ पर्येति; ताँ . पृथिवीं द्विस्तावत्समुद्रः पर्येति॥ तद्यावती क्षुरस्य धारा, यावद्वा मक्षिकायाः पत्त्रं, तावानन्तरेणाकाशः॥ तान्९न्द्रः सुपर्णोभूत्वावायवे प्रायच्छत्; तान्वायुरात्मनि धित्वातत्रागमयद्यत्र परिक्षिता अभवन्निति॥ एवमिव वैसवायुमेवप्रशशँस; तस्माद्वायुरेवव्यष्टिः वायुः समष्टिः॥ अप पुनर्मृत्युं जयति, सर्वमायुरेति . यएवं वेद॥ ततो ह भुज्युर्लाह्यायनिरुपरराम॥ 4/
He replied: 'They went to the place where those who perform the horse sacrifice go.' 'Where do those who perform the horse sacrifice go?' 'Thirty-two chariots of the Videhas travel each day around this world; they circle the world twice as much as the earth; the ocean circles the earth twice as much. The space between is as thin as a razor's edge or a fly's wing. Indra, becoming a great bird, carried them to Vāyu; Vāyu, placing them in himself, brought them to the place where Parikṣit dwelled. Thus, Vāyu alone was praised; therefore, Vāyu is the individual and the totality. Whoever knows this conquers death again, attains all life. Thus Bhujyu Lāhyāyani ceased questioning.'
अथ हैनं कहोडः कौषीतकेयः पप्रच्छः याज्ञवल्क्येति होवाच, यद् . साक्षादपरोक्षाद्ब्रह्म यआत्मासर्वान्तरः तं मे व्याचक्ष्वेति॥ एषत आत्मासर्वान्तरः॥ कतमो, याज्ञवल्क्य, सर्वान्तरो॥ योऽशनायापिपासेशोकं मोहं जरां मृत्युमत्येति॥ एतं वैतमात्मानं विदित्वा, ब्राह्मणाः पुत्रैषणायाश्च वित्तैषणायाश्च लोकैषणायाश्च व्युत्थायाथ भिक्षाचर्यं चरन्ति॥ याह्य् एवपुत्रैषणासावित्तैषणा, यावित्तैषणासालोकैषणोभेह्य् एतेएषणे एवभवतः॥ तस्माद्पण्डितः पाण्डित्यं निर्विद्य, बाल्येन तिष्ठासेद्; बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः अमौनं च मौनं च निर्विद्याथ ब्राह्मणः॥ सब्राह्मणः केन स्याद्॥ येन स्यात् तेनेदृश एवभवति, यएवं वेद . ततो ह कहोडः कौषीतकेय उपरराम॥ 5/
Then Kahoda Kauṣītakeya questioned him: 'Yājñavalkya,' he said, 'Explain to me that Brahman which is directly perceived, not indirect, that Self which is the innermost of all.' 'This is that Self, the innermost of all.' 'Which, Yājñavalkya, is the innermost of all?' 'That which transcends hunger, thirst, sorrow, delusion, old age, and death.' Knowing this Self, the Brahmins renounce the desire for sons, wealth, and worlds, and take up the life of mendicancy. The desire for sons is the desire for wealth; the desire for wealth is the desire for worlds; both are merely desires. Therefore, the wise, having attained wisdom, remain as children; having renounced both childhood and wisdom, the sage remains; having renounced both speech and silence, the Brahmin remains. How does one become a Brahmin? By whatever means one becomes, so he is; whoever knows thus. Then Kahoda Kauṣītakeya ceased questioning.
अथ हैनमूषस्तश्चाक्रायणः पप्रच्छ॥ याज्ञवल्क्येति होवाच, यत्साक्षादपरोक्षाद्ब्रह्म यआत्मासर्वान्तरः तं मे व्याचक्ष्वेति॥ एषत आत्मासर्वान्तरः॥ कतमो, याज्ञवल्क्य, सर्वान्तरो॥ यः प्राणेन प्राणिति, सत आत्मासर्वान्तरो; योऽपानेनापानिति, सत आत्मासर्वान्तरो; योव्यानेन व्यनिति, सत आत्मासर्वान्तरो; यउदानेनोदनिति, सत आत्मासर्वान्तरो॥ यः समानेन समनिति, सत आत्मासर्वन्तर। . ॥. एषत आत्मासर्वान्तरः
Then Uṣasta Cākrāyaṇa questioned him: 'Yājñavalkya,' he said, 'Explain to me that Brahman which is directly perceived, not indirect, that Self which is the innermost of all.' 'This is that Self, the innermost of all.' 'Which, Yājñavalkya, is the innermost of all?' 'That which breathes with the breath, that is the innermost Self; that which breathes with the downward breath, that is the innermost Self; that which breathes with the diffused breath, that is the innermost Self; that which breathes with the upward breath, that is the innermost Self; that which breathes with the equalizing breath, that is the innermost Self.' 'This is that Self, the innermost of all.'
सहोवाचोषस्तश्चाक्रायणोः यथा वैब्रूयादसौगौः असावश्व इति एवमेवैतद्व्यपदिष्टं भवति॥ यदेवसाक्षादपरोक्षाद्ब्रह्म यआत्मासर्वान्तरः तं मे व्याचक्ष्वेति॥ एषत आत्मासर्वान्तरः॥ कतमो, याज्ञवल्क्य, सर्वान्तरो॥ नदृष्टेर्द्रष्टारं पश्येः नश्रुतेः श्रोतारँ शृणुया; नमतेर्मन्तारं मन्वीथा, नविज्ञातेर्विज्ञातारं विजानीया॥ एषत आत्मासर्वान्तरो॥ अतोऽन्यदार्तं॥ ततो होषस्तश्चाक्रायण उपरराम॥ 6
Uṣasta Cākrāyaṇa said: 'Just as one would say, "That is a cow, that is a horse," so is this designated. Explain to me that Brahman which is directly perceived, not indirect, that Self which is the innermost of all.' 'This is that Self, the innermost of all.' 'Which, Yājñavalkya, is the innermost of all?' 'You cannot see the seer of seeing; you cannot hear the hearer of hearing; you cannot think the thinker of thinking; you cannot know the knower of knowing. This is that Self, the innermost of all. Everything else is afflicted.' Then Uṣasta Cākrāyaṇa ceased questioning.
अथ हैनं गार्गी वाचक्नवी पप्रच्छः याज्ञवल्क्येति होवाच, यदिदँ सर्वमप्स्वोतं च प्रोतं च, कस्मिन्नु आप ओताश्च प्रोताश्चेति॥ वायौ, गार्गीति॥ कस्मिन्नु वायुरोतश्च प्रोतश्चेति॥ आकाशएव गार्गीति॥ कस्मिन्न्वाकाश \` ओतश्च प्रोतश्चेति॥ अन्तरिक्षलोकेषु गार्गीति॥ कस्मिन्नुखल्वन्तरिक्षलोका ओताश्च प्रोताश्चेति॥ द्यौर्लोकेषु, गार्गीति॥ कस्मिन्नुखलु द्यौर्लोकाओताश्च प्रोताश्चेत्य् . ॥. अदित्यलोकेषु, गार्गीति॥ कस्मिन्नुखल्वादित्यलोकाओताश्च प्रोताश्चेति॥ चन्द्रलोकेषु, गार्गीति॥ कस्मिन्नुखलु चन्द्रलोकाओताश्च प्रोताश्चेति॥ नक्षत्रलोकेषु, गार्गीति॥ कस्मिन्नुखलु नक्षत्रलोकाओताश्च प्रोताश्चेति॥ देवलोकेषु, गार्गीति॥ कस्मिन्नुखलु देवलोकाओताश्च प्रोताश्चेति॥ गन्धर्वलोकेषु गार्गीति॥ कस्मिन्नुखल्व् गन्धर्वलोका ओताश्च प्रोताश्चेति॥ प्रजापतिलोकेषु, गार्गीति॥ कस्मिन्नुखलु प्रजापतिलोकाओताश्च प्रोताश्चेति॥ ब्रह्मलोकेषु, गार्गीति॥ कस्मिन्नुखलु ब्रह्मलोकाओताश्च प्रोताश्चेति॥ सहोवाचः गार्गि, मातिप्राक्षीः माते मूर्धाव्यपप्तद् अनतिप्रश्न्यां वैदेवतामतिपृच्छसि॥ गार्गि, मातिप्राक्षीरिति॥ ततो ह गार्गी वाचक्नव्य् उपरराम॥ 7
अथैनमूद्दालक आरुणिः पप्रच्छः याज्ञवल्क्येति होवाच, मद्रेष्ववसाम पतङ्चलस्य काप्यस्य गृहेषु, यज्ञमधीयानाः॥ तस्यासीद्भार्यागन्धर्वगृहीता॥ तमपृच्छामः कोऽसीति॥ सोऽब्रवीत् कबन्ध अथर्वणइति
Then Uddālaka Āruṇi questioned him: 'Yājñavalkya,' he said, 'We stayed among the Madras in the house of Patañcala Kāpya, studying the sacrifice. He had a wife possessed by a Gandharva. We asked him, "Who are you?" He replied, "I am Kabandha Atharvaṇa."'
सोऽब्रवीत्पतङ्चलं काप्यं याज्ञिकाँश्चः वेत्थ नुत्वं, काप्य, तत्सूत्रं यस्मिन्नयं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्तीति॥ सोऽब्रवीत्पतङ्चलः काप्योः नाहं तद् भगवन् वेदेति
Kabandha Atharvaṇa said to Patañcala Kāpya and the sacrificers: 'Do you know, Kāpya, that thread by which this world, the other world, and all beings are held together?' Patañcala Kāpya replied: 'I do not know that, revered one.'
सोऽब्रवीत्पतङ्चलं काप्यं याज्ञिकाँश्चः वेत्थ नुत्वं, काप्य, तमन्तर्यामिणं, यइमं च लोकं परं च लोकँ सर्वाणि च भूतान्यन्तरो यमयतीति॥ सोऽब्रवीत्पतङ्चलः काप्योः नाहं तं, भगवन् वेदेति
Kabandha Atharvaṇa said to Patañcala Kāpya and the sacrificers: 'Do you know, Kāpya, the inner controller, who controls this world, the other world, and all beings from within?' Patañcala Kāpya replied: 'I do not know him, revered one.'
सोऽब्रवीत्पतङ्चलं काप्यं याज्ञिकाँश्चः योवैतत् काप्य, सूत्रं विद्यात्तं चान्तर्यामिणँ, सब्रह्मवित् सलोकवित् सदेववित् सवेदवित् सयज्ञवित् . सभूतवित् सआत्मवित् ससर्वविदिति तेभ्योऽब्रवीत्॥ तदहं वेद॥ तच्चेत्त्वं, याज्ञवल्क्य, सूत्रमविद्वाँस् तं चान्तर्यामिणं ब्रह्मगवीरुदजसे, मूर्धाते विपतिष्यतीति
Kabandha Atharvaṇa said to Patañcala Kāpya and the sacrificers: 'Whoever knows, Kāpya, that thread and that inner controller, is a knower of Brahman, a knower of worlds, a knower of gods, a knower of Vedas, a knower of sacrifices, a knower of beings, a knower of the Self, a knower of all.' He said to them: 'I know that.' 'If you, Yājñavalkya, do not know that thread and that inner controller, and claim to be a knower of Brahman, your head will fall off.'
वेद वाअहं, गौतम, तत्सूत्रं तं चान्तर्यामिणमिति॥ योवाइदं कश्च ब्रूयाद् वेद वेदेति॥ यथा वेत्थ, तथा ब्रूहीति
Yājñavalkya said: 'I know, Gautama, that thread and that inner controller.' 'If anyone says, "I know," let him speak as he knows.' 'Speak as you know.'
वायुर्वै, गौतम, तत्सूत्रं; वायुना वै, गौतम, सूत्रेणायं च लोकः परश्च लोकः सर्वाणि च भूतानि संदृब्धानि भवन्ति॥ तस्माद्वै, गौतम, पुरुषं प्रेतमाहुः व्यस्रँसिषतास्याङ्गानीति; वायुना हि, गौतम, सूत्रेण सम्दृब्धानि भवन्तीति॥ एवमेवैतद् . याज्ञवल्क्यान्तर्यामिणं ब्रूहीति
'Air, Gautama, is that thread; by air, Gautama, as the thread, this world, the other world, and all beings are held together. Therefore, Gautama, when a person dies, they say, "His limbs are loosened." For by air, Gautama, as the thread, all are held together. Thus it is. Yājñavalkya, speak of the inner controller.'
यः पृथिव्यां तिष्ठन्पृथिव्याअन्तरो, यं पृथिवीनवेद, यस्य पृथिवीशरीरं, यः पृथिवीमन्तरो यमयति, स त आत्मान्तर्याम्यमृतः
He who stands within the earth, yet is other than the earth, whom the earth does not know, whose body is the earth, who controls the earth from within, he is your Self, the inner controller, immortal.
Then Gārgī Vācaknavī questioned him: 'Yājñavalkya,' she said, 'That in which all this is woven, both warp and woof, in what are the waters woven?' 'In air, Gārgī.' 'In what is air woven?' 'In space, Gārgī.' 'In what is space woven?' 'In the intermediate worlds, Gārgī.' 'In what are the intermediate worlds woven?' 'In the heavenly worlds, Gārgī.' 'In what are the heavenly worlds woven?' 'In the worlds of the sun, Gārgī.' 'In what are the worlds of the sun woven?' 'In the worlds of the moon, Gārgī.' 'In what are the worlds of the moon woven?' 'In the worlds of the stars, Gārgī.' 'In what are the worlds of the stars woven?' 'In the worlds of the gods, Gārgī.' 'In what are the worlds of the gods woven?' 'In the worlds of the Gandharvas, Gārgī.' 'In what are the worlds of the Gandharvas woven?' 'In the worlds of Prajāpati, Gārgī.' 'In what are the worlds of Prajāpati woven?' 'In the worlds of Brahman, Gārgī.' 'In what are the worlds of Brahman woven?' He said: 'Gārgī, do not ask further, lest your head fall off. You are asking questions beyond the proper limit, in the realm of the gods.' 'Gārgī, do not ask further.' Then Gārgī Vācaknavī ceased questioning.