अथ याज्ञवल्क्यो होवाच ब्राह्मणा भगवन्तो, योवः कामयते, समा पृच्छतु, सर्वे वा मा पृच्छत; योवः कामयते, तं वः पृच्छामि, सर्वान्वा वः पृच्छामीति॥ तेह ब्राह्मणानदधृषुः
Then Yājñavalkya said: Venerable 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 the Brāhmaṇas did not dare.
तान्हैतैः श्लोकैः पप्रच्छः यथा वृक्षोवनस्पतिः तथैवपुरुषोऽमृषाः तस्य पर्णानि लोमानि त्वगस्योत्पाटिका बहिः
He questioned 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.
त्वचएवास्य रुधिरं प्रस्यन्दि त्वचउत्पटस्; तस्मात्तदातुन्नात् \^ प्रैति, रसो वृक्षादिवाहतात्
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.
माँसान्यस्य शकराणि, किनाटँ स्नाव, तत्स्थिरम्; अस्थीन्यन्तरतो दारुणि, मज्जामज्जोपमाकृता
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.
यद्वृक्षोवृक्णोरोहति मूलान्नवतरः पुनः मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति
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?
3-4 9-10 रेतस इति मावोचतः जीवतस् तत्प्रजायते; जातएवनजायते, कोन्वेनं जनयेत्पुनः धानारुह . वैवृक्षो अन्यतः ~ प्रेत्य सम्भवो॥ यत्समूलमुद्वृहेयुर् \^ वृक्षं, नपुनराभवेद्; मर्त्यः स्विन्मृत्युना वृक्णः कस्मान्मूलात्प्ररोहति॥ विज्ञानमानन्दं ब्रह्म, रातेर् दातुः, परायणं तिष्ठमानस्य तद्विद इति॥ 4 1 = 14.6.10?? =
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.
जनकोह वैदेह आसां चक्रे॥ अथ ह याज्ञवल्क्य आवव्राज॥ सहोवाच जनकोवैदेहो . याज्ञवल्क्य, किमर्थमचारीः, पशूनिच्छनण्वन्तानीति॥ उभयमेव, सँराड्, इति होवाच
Then Janaka, the king of Videha, arranged these things. Then Yājñavalkya approached. Janaka, the king of Videha, said: Yājñavalkya, for what purpose have you come—seeking cattle or seeking knowledge? Both, O king, he replied.
. . \^. अब्रवीन्म ऊदङ्कः हौल्वायनः प्राणोवैब्रह्मेति॥ यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छौल्वायनो अब्रवीत् प्राणोवैब्रह्मेति, अप्राणतो हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
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.
सवैनो ब्रूहि, याज्ञवल्क्य॥ स एवायतनम् आकाशः प्रतिष्ठा, प्रियमित्य् एनदुपासीत॥ काप्रियता, याज्ञवल्क्य॥ प्राणएव, सम्राड्, इति होवाच; प्राणस्य वै, सम्राट्, कामायायाज्यं याजयति अप्रतिगृह्यस्य प्रतिगृह्णाति अपि तत्र वधाशङ्गा \^ भवति, यां दिशमेति प्राणस्यैव, सम्राट्, कामाय; प्राणोवै, सम्राट्, परमं ब्रह्म॥ नैनं प्राणोजहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Tell me, Yājñavalkya. Its abode is space, its support is love; meditate on it as love. What is love, Yājñavalkya? Breath itself, O king, he replied. For the sake of breath, O king, 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.
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति होवाच जनकोवैदेहह्॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत, नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥.
Having become a god, he attains the gods, whoever knows and meditates thus. I will give a thousand cows, said Janaka, king of Videha. Yājñavalkya replied: My father thought, 'He should not take without instructing.' What did he say to you?
. .\^. अब्रवीन्मे जित्वा हैलिनो वाग्वैब्रह्मेति॥ यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छैलिनो अब्रवीद् वाग्वैब्रह्मेति अवदतो हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
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.
सवैनो ब्रूहि, याज्ञवल्क्य॥ वागेवायतनम् आकाशः प्रतिष्ठा, प्रज्ञेत्य् एनदुपासीत॥ काप्रज्ञता, याज्ञवल्क्य॥ वागेव, सम्राड्, इति होवाच; वाचावै, सम्राड्, बन्धुः प्रज्ञायत; ऋग्वेदोयजुर्वेदः सामवेदोऽथर्वाङ्गिरस इतिहासः पुराणं विद्याउपनिषदः श्लोकाः सूत्राण्यनुव्याख्यानानि व्याख्यानानि . . वाचैव, संराट्, प्रज्ञायन्ते; वाग्वै, सम्राट्, परमं ब्रह्म; नैनं वाग्जहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Tell me, Yājñavalkya. Its abode is speech, its support is space; meditate on it as knowledge. What is knowledge, Yājñavalkya? Speech itself, O king, he replied. Through speech, O king, 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.
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति होवाच जनकोवैदेहः॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत, नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥.
Having become a god, he attains the gods, whoever knows and meditates thus. I will give a thousand cows, said Janaka, king of Videha. Yājñavalkya replied: My father thought, 'He should not take without instructing.' What did he say to you?
. .\^. अब्रवीन्मे बर्कुर्वार्ष्णश्: चक्षुर्वैब्रह्मेति॥ यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तद्वार्ष्णोऽब्रवीच्: चक्षुर्वैब्रह्मेति अपश्यतो हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
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.
सवैनो ब्रूहि, याज्ञवल्क्य॥ चक्षुरेवायतनम् आकाशः प्रतिष्ठा, सत्यमित्य् एतदुपासीत॥ कासत्यता, याज्ञवल्क्य॥ चक्षुरेव, सम्राड्, इति होवाच; चक्षुषा वै, सम्राट्, पश्यन्तमाहुः अद्राक्षीरिति॥ सआहाद्राक्षमिति, तत्सत्यं भवति; चक्षुर्वै, सम्राट्, परमं ब्रह्म; नैनम्चक्षुर्जहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Tell me, Yājñavalkya. Its abode is the eye, its support is space; meditate on it as truth. What is truth, Yājñavalkya? The eye itself, O king, he replied. By the eye, O king, 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.
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति होवाच जनकोवैदेहः॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत, नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥.
Having become a god, he attains the gods, whoever knows and meditates thus. I will give a thousand cows, said Janaka, king of Videha. Yājñavalkya replied: My father thought, 'He should not take without instructing.' What did he say to you?
. . \^. अब्रवीन्मे गर्दभीविपीतो भारद्वाजः श्रोत्रं वैब्रह्मेति; यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तद्भारद्वाजोऽब्रवीच्: छ्रोत्रं वैब्रह्मेति अशृण्वतो हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
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.
सवैनो ब्रूहि, याज्ञवल्क्य॥ श्रोत्रमेवायतनम् आकाशः प्रतिष्ठानन्तमित्य् एनदुपासीत॥ कानन्तता, याज्ञवल्क्य॥ दिश एव, सम्राड्, इति होवाच; तस्माद्वै, सम्राड्, . \` यां काङ्च दिशं गच्छति नैवास्या अन्तं गच्छति अनन्ताहिदिशः, श्रोत्रँ हिदिशः , सम्राट्, . श्रोत्रं वै, सम्राट्, परमं ब्रह्म॥ नैनं श्रोत्रं जहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Now, you tell us, Yājñavalkya. '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 replied. Therefore, O King, 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.
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति, होवाच जनकोवैदेहः॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत, नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥.
He who knows and meditates thus, having become a god, attains the gods. 'I will give a thousand cows,' said Janaka, King of Videha. Yājñavalkya replied, 'My father considered that one should not take without instructing.' 'What did he say to you?'
. . \^. अब्रवीन्मे षत्यकामो जाबालोः मनो वैब्रह्मेति; यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तत्षत्यकामो अब्रवीद् मनो वैब्रह्मेति अमनसो हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
Śatyakāma Jābāla told me: 'The mind is indeed Brahman.' Just as one would speak with the authority of a mother, father, or teacher, so Śatyakāma declared: 'The mind is indeed Brahman; for without the mind, one would be as if without mind.' He was then asked about its abode and support, but he did not answer. This, O King, is but one aspect.
सवैनो ब्रूहि, याज्ञावल्क्य॥ मन एवायतनम् आकाशः प्रतिष्ठानन्दइत्य् एनदुपासीत॥ कानन्दता, याज्ञवल्क्य॥ मन एव, सम्राड्, इति होवाच; मनसा वै, सम्राट्, स्त्रियमभिहर्यति तस्यां प्रतिरूपः पुत्रोजायते; सआनन्दो॥ मनो वै, सम्राट्, परमं ब्रह्म; नैनं मनो जहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Now, you tell us, Yājñavalkya. 'The mind is the abode; space is its support—one should meditate thus, as bliss.' What is this bliss, Yājñavalkya? 'The mind itself, O King,' he replied. 'With the mind, O King, one approaches a woman, and a son resembling him is born; that is bliss. The mind, O King, is the supreme Brahman; the mind never abandons him, and all beings approach him.'
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति होवाच जनकोवैदेहः॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत, नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥.
He who knows and meditates thus, having become a god, attains the gods. 'I will give a thousand cows,' said Janaka, King of Videha. Yājñavalkya replied, 'My father considered that one should not take without instructing.' 'What did he say to you?'
. . \^. अब्रवीन्मे विदग्धः हाकल्योः हृदयं वैब्रह्मेति; यथा मातृमान्पितृमानाचार्यवान्ब्रूयात् तथा तच्छाकल्योऽब्रवीद् धृदयं वैब्रह्मेति अहृदयस्य हिकिँ स्यादिति॥ अब्रवीत्तुते तस्यायतनं प्रतिष्ठां !॥ नमेऽब्रवीदिति॥ एकपाद्वाएतत् सम्राड्, इति
Vidagdha Śākalya told me: 'The heart is indeed Brahman.' Just as one would speak with the authority of a mother, father, or teacher, so Śākalya declared: 'The heart is indeed Brahman; for without the heart, one would be as if without heart.' He was then asked about its abode and support, but he did not answer. This, O King, is but one aspect.
सवैनो ब्रूहि, याज्ञवल्क्य॥ हृदयमेवायतनम् आकाशः प्रतिष्ठा; स्थितिरित्य् एनदुपासीत॥ कास्थितिता, याज्ञवल्क्य॥ हृदयमेव, सम्राड्, इति होवाच; हृदयं वै, सम्राट्, सर्वेषां भूतानामायतनँ; हृदयं वै, सम्राट्, सर्वेषां भूतानां प्रतिष्ठा, हृदये ह्य् एव, सम्राट्, सर्वाणि भूतानि प्रतिष्ठितानि भवन्ति; हृदयं वै, सम्राट्, परमं ब्रह्म; नैनँ हृदयं जहाति, सर्वाण्य् एनं भूतान्यभिक्षरन्ति
Now, you tell us, Yājñavalkya. 'The heart is the abode; space is its support—one should meditate thus, as stability.' What is this stability, Yājñavalkya? 'The heart itself, O King,' he replied. 'The heart, O King, is the abode of all beings; the heart, O King, is the support of all beings; indeed, O King, all beings are established in the heart. The heart, O King, is the supreme Brahman; the heart never abandons him, and all beings approach him.'
देवोभूत्वादेवानप्येति, यएवं विद्वानेतदुपास्ते॥ हस्त्य्\. सहस्रं ददामीति होवाच जनकोवैदेहः॥ सहोवाच याज्ञवल्क्यः पितामेऽमन्यत नाननुशिष्य हरेतेति॥ कएवते किमब्रवीदिति . \`॥. 2 = 14.6.11?? =
He who knows and meditates thus, having become a god, attains the gods. 'I will give a thousand cows,' said Janaka, King of Videha. Yājñavalkya replied, 'My father considered that one should not take without instructing.' 'What did he say to you?'
अथ ह जनको वैदेहः कूर्चादुपावसर्पन्नुवाचः नमस् ते ॥ याज्ञवल्क्यानु मा शाधीति॥ सहोवाचः यथा वै, सम्राड्, महान्तमध्वानमेष्यन्रथं वा नावं वा समाददीतैवमेवैताभिरुपनिषद्भिः समाहितात्मासि एवं वृन्दारक आढ्यः सन्नधीतवेद उक्तोपनिषत्क इतोविमुच्यमानः क्वगमिष्यसीति॥ नाहं तद् भगवन् वेद यत्र गमिष्यामीति॥ अथ वैतेऽहं तद्वक्ष्यामि यत्र गमिष्यसीति॥ ब्रवीतु भगवानिति
Then Janaka, King of Videha, approached from his seat and said: 'Salutations to you! Yājñavalkya, do not defeat me.' He replied: 'Just as, O King, one who is about to undertake a great journey would prepare a chariot or a boat, so, with these Upaniṣads, you have composed yourself. Thus, O wealthy Vṛndāraka, having studied the Veda and spoken the Upaniṣad, when you are released from here, where will you go?' 'I do not know, revered one, where I shall go.' 'Then I will tell you where you will go.' 'Let the revered one speak.'
सहोवाच . इन्धो ह वैनामैषयोऽयं दक्षिणेऽक्षन्पुरुषस्; तं वाएतमिन्धँ सन्तमिन्द्र इत्य् आचक्षते परोक्षेणैव; परोक्षप्रिया इव हिदेवाः प्रत्यक्षद्विषः
He said: 'This person who is in the right eye is called Indha; they call him Indra, but only indirectly, for the gods love indirectness and dislike directness.'
अथैतद्वामेऽक्षिणि . पुरुषरूपम् एषास्य पत्नी विराट्, तयोरेषसँस्तावोयएषोऽन्तर्हृदय आकाशो॥ अथैनयोरेतदन्नं यएषोऽन्तर्हृदये लोहितपिण्डो॥ अथैनयोरेतत्प्रावरणं यदेतदन्तर्हृदये जालकमिवाथैनयोरेषासृतिः सती . संचरणी यैषाहृदयादूर्ध्वानाड्य् उच्चरति
Now, in the left eye is the form of a person—she is his wife, Virāj. Of these two, the space within the heart is their meeting place. And of these two, the lump of blood within the heart is their food. And of these two, the network within the heart is their covering, like a mesh. And of these two, the artery that rises upward from the heart is their path of movement.
तावाअस्यैताहितानाम नाड्योयथ केशः सहस्रधाभिन्न .\^ एताभिर्वाएतम् आस्रवदास्रवति; तस्मादेषप्रविविक्ताहारतर इव भवत्यस्माच्छारीरादात्मनः
There are a thousand arteries of the heart, like hair split a thousandfold. Through these, he moves and moves out. Therefore, he becomes thin, as if deprived of nourishment, when the self departs from this body.
तस्य वाएतस्य पुरुषस्य . ॥. प्राची दिक्प्राङ्चः प्राणा, दक्षिणा दिग्दक्षिणाः प्राणाः, प्रतीची दिक्प्रत्यङ्चः प्राणा, उदीची दिगुदङ्चः प्राणा, ऊर्ध्वादिगूर्ध्वाः प्राणा, अवाची दिगवाङ्चः प्राणाः, सर्वा दिशः सर्वे प्राणाः
For that person, the vital breaths correspond to the directions: the east to the eastern breaths, the south to the southern breaths, the west to the western breaths, the north to the northern breaths, the upward to the upward breaths, the downward to the downward breaths; all directions are all the breaths.