. .\^. 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.
सएषनेति नेत्य् आत्मागृह्यो नहिगृह्यतेऽशीर्यो नहिशीर्यतेऽसङ्गोऽसितो नसज्यते नव्यथते .\^ अभयं वै, जनक, प्राप्तोऽसीति होवाच याज्ञवल्क्यः॥ सहोवाच जनकोवैदेहोः नमस् ते, याज्ञवल्क्याभयं त्वागच्छताद्योनो, भगवन् अभयं वेदयस .: स होवाच जनको वैदेहोऽभयं त्वागच्छताद् याज्ञवल्क्य, यो नो, भगवन् अभयं वेदयसे; नमस् तेऽस्तु इमेविदेहाअयमहमस्मीति॥ 3 = 14.7.1 =
This self is 'not this, not this'; it cannot be grasped, for it cannot be grasped; it does not decay, for it does not decay; it is unattached, for it does not attach; it does not suffer. 'You have attained fearlessness, Janaka,' said Yājñavalkya. Janaka, King of Videha, replied: 'Salutations to you, Yājñavalkya. May fearlessness come to us. Revered one, you have made us know fearlessness.' Janaka said: 'May fearlessness come to you, Yājñavalkya, since you have made us know fearlessness. Salutations to you. These are the Videhas; I am this.'
जनकँ ह वैदेहं याज्ञवल्क्यो जगामः समेनेन वदिष्य इत्य् अथ ह यज् जनकश्च वैदेहो याज्ञवल्क्यश्चाग्निहोत्रेसमूदतुस् तस्मै ह याज्ञवल्क्यो वरं ददौ॥ सह कामप्रश्नमेववव्रे॥ तँ हास्मै ददौ॥ तँ ह सम्राड् एवपूर्वः पप्रच्छ
Janaka, King of Videha, approached Yājñavalkya, thinking, 'I will debate with him.' Then Janaka and Yājñavalkya performed the Agnihotra sacrifice together. Yājñavalkya granted him a boon. He chose the question of desire. He granted it to him. Then, as before, the king questioned him.
याज्ञवल्क्य, किंज्योतिरयं पुरुष इति॥ आदित्यज्योतिः, सम्राड्, इति होवाचादित्येनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपर्येतीति॥ एवमेवैतद् याज्ञवल्क्य
'Yājñavalkya, what is the light of this person?' 'The sun is his light, O King,' he replied. 'By the light of the sun, he sits, moves about, does his work, and returns.' 'So it is, Yājñavalkya.'
अस्तमित आदित्ये, याज्ञवल्क्य, किंज्योतिरेवायं पुरुष इति॥ चन्द्रज्योतिः, सम्राड्, इति होवाच; चन्द्रेणैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपर्येतीति॥ एवमेवैतद् याज्ञवल्क्य
'When the sun has set, Yājñavalkya, what is the light of this person?' 'The moon is his light, O King,' he replied. 'By the light of the moon, he sits, moves about, does his work, and returns.' 'So it is, Yājñavalkya.'
अस्तमित आदित्ये, याज्ञवल्क्य, चन्द्रमस्यस्तमिते, किंज्योतिरेवायं पुरुष इति॥ अग्निज्योतिः, सम्राड्, इति होवाच अग्निनैवज्योतिषास्ते पल्ययते कर्म कुरुते विपर्येतीति॥ एवमेवैतद् याज्ञवल्क्य
When the sun has set, Yajnavalkya, and the moon has set, what then is the light by which this person lives? 'Fire is his light, O King,' he replied. 'With fire as his light, he sits, moves about, performs actions, and returns.' 'So it is, Yajnavalkya.'
अस्तमित आदित्ये, याज्ञवल्क्य, चन्द्रमस्यस्तमिते, शान्तेऽग्नौ, किंज्योतिरेवायं पुरुष इति॥ वाग्ज्योतिः, सम्राड्, ! इति होवाच वाचैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपर्येति॥ तस्माद्वै, सम्राड्, अपि यत्र स्वः पाणिर्नविनिर्ज्ञायते, अथ यत्र वागुच्चरति उपैवतत्र न्येतीति॥ एवमेवैतद् याज्ञवल्क्य
When the sun has set, Yajnavalkya, and the moon has set, and the fire is extinguished, what then is the light by which this person lives? 'Speech is his light, O King,' he replied. 'With speech as his light, he sits, moves about, performs actions, and returns.' Therefore, O King, even when one cannot see his own hand, yet when speech is uttered, he moves towards it. 'So it is, Yajnavalkya.'
अस्तमित आदित्ये, याज्ञवल्क्य, चन्द्रमस्यस्तमिते, शान्तेऽग्नौ, शान्तायां वाचि, किंज्योतिरेवायं पुरुष इति॥ आत्मज्योतिः, सम्राड्, इति होवाच ! आत्मनैवायं ज्योतिषास्ते पल्ययते कर्म कुरुते विपर्येतीति
When the sun has set, Yajnavalkya, and the moon has set, and the fire is extinguished, and speech is silent, what then is the light by which this person lives? 'The self is his light, O King,' he replied. 'With the self as his light, he sits, moves about, performs actions, and returns.'
कतमआत्मेति॥ योऽयं विज्ञानमयः पुरुषः प्राणेषु हृद्यन्तर्ज्योतिः \^\` ससमानः सन्नुभौलोकौसंचरति ध्यायतीव लेलायतीव सधीः \` स्वप्नो भूत्वेमं लोकमतिक्रामति . \^
Which is the self? That which is this person made of knowledge among the vital breaths, the inner light within the heart—being the same, he moves through both worlds. As if thinking, as if moving, endowed with intelligence, becoming a dreamer, he passes beyond this world.
सवाअयं पुरुषो जायमानः शरीरमभिसम्पद्यमानः पाप्मभिः सँसृज्यते॥ सउत्क्रामन्म्रियमाणः पाप्मनो विजहाति मृत्योरूपाणि .
Now, this person, being born, enters a body and is joined with evils. Departing upwards at death, he casts off evil—the forms of death.
तस्य वाएतस्य पुरुषस्य द्वेएवस्थाने भवतः इदं च परलोकस्थानं च; सन्ध्यं तृतीयँ स्वप्नस्थानं; तस्मिन्त्सन्ध्ये स्थाने तिष्ठनुभेस्थाने पश्यतीदं च परलोकस्थानं च
This person has two abodes: this world and the other world. There is a third, intermediate, the dream state. Standing in this intermediate place, he sees both this world and the other world.