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.
अथ यथाक्रमोऽयं परलोकस्थाने भवति; तमाक्रममाक्रम्योभयान्पाप्मन आनन्दाँश्च पश्यति॥ सयत्रायं . प्रस्वपिति अस्यलोकस्य सर्वावतो मात्रामपादाय, स्वयं विहत्य स्वयं निर्माय स्वेन भासास्वेन ज्योतिषा प्रस्वपिति अत्रायं पुरुषः स्वयंज्योतिर्भवति
And as he moves in the other world, having entered it, he sees both the results of evil and of joy. When he falls asleep, taking with him the impressions of this world, having destroyed and created them himself, by his own light, by his own radiance, he sleeps. Here, this person becomes his own light.
नतत्र रथा नरथयोगा नपन्थानो भवन्ति अथ रथान्रथयोगान्पथः सृजते॥ नतत्रानन्दामुदः प्रमुदो भवन्ति अथानन्दान्मुदः प्रमुदः सृजते॥ नतत्र वेशान्ताः स्रवन्त्यः पुष्करिण्यो भवन्ति अथ वेशान्तान्स्रवन्तीः पुष्करिणीः सृजते; सहिकर्ता
There, there are no chariots, nor charioteers, nor roads; yet he creates chariots, charioteers, and roads. There, there are no joys, delights, or pleasures; yet he creates joys, delights, and pleasures. There, there are no ponds, rivers, or lotus pools; yet he creates ponds, rivers, and lotus pools. For he is the creator.
तदप्य् एतेश्लोकाः स्वप्नेन शारीरमभिप्रहत्या- -सुप्तः सुप्तानभिचाकशीति शुक्रमादाय पुनरैति स्थानं हिरण्मयः पौरुष एकहँसः
And regarding this, these verses are recited: In sleep, having struck down the body, the sleeper shines in his own light, and, taking the pure essence, returns again to his place, the golden person, the solitary swan.
प्राणेन रक्षन्नपरं कुलायं बहिः कुलायादमृतश्चरित्वा, सईयतेऽमृतो यत्रकामं हिरण्मयः पौरुष एकहँसः
Protecting the nest with the breath, the immortal one moves outside the nest, and, having wandered, he returns, the golden person, the solitary swan, wherever he wishes.
स्वप्नान्तउच्चावचमीयमानो रूपाणि देवः कुरुते बहून्य् उतेव स्त्रीभिः सहमोदमानो जक्षदुतेवापि भयानि पश्यन्
At the end of the dream, the deity, moving among higher and lower forms, creates many shapes, sometimes enjoying with women, sometimes eating, sometimes seeing fearful things.
आराममस्य पश्यन्ति नतं कश्चनपश्यतीति तं नायतं बोधयेदित्य् आहुः दुर्भिषज्यँ हास्मैभवति, यमेषनप्रतिपद्यते
They see his pleasure garden, but no one sees him. They say, 'Let no one wake him there.' He becomes difficult to cure, if he does not return when sought.
अथो खल्वाहुः जागरितदेशएवास्यैस; यानि ह्य् एवजाग्रत्पश्यति तानि सुप्तइत्यत्रायं पुरुषः स्वयंज्योतिर्भवतीति॥ एवमेवैतद् याज्ञवल्क्यः . \`॥. सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैव . ब्रूहीति
And some indeed say: 'This is just his waking world.' For whatever he sees while awake, that he sees while asleep—here, this person becomes his own light. 'So it is, Yajnavalkya.' 'Revered sir, I give you a thousand. Now, speak to me further for liberation.'
. 40 : 34 सवाएषएतस्मिन्त्स्वप्नान्ते रत्वाचरित्वादृष्ट्वैवपुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति बुद्धान्तायैव सयदत्र किङ्चित्पश्यत्यनन्वागतस् तेन भवति असङ्गो ह्ययं पुरुष इति॥ एवमेवैतद् याज्ञवल्क्य॥ सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैवब्रूहीति
Indeed, having enjoyed, moved about, and seen both merit and sin in the dream state, he returns again, each to its own place, for the sake of awakening. Whatever he sees there, not followed by anything else, by that he becomes; for this person is unattached. 'So it is, Yajnavalkya.' 'Revered sir, I give you a thousand. Now, speak to me further for liberation.'
. स वा एष एतस्मिन्त्स्वप्ने रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति बुद्धान्तायैव; स यत्तत्र किङ्चित्पश्यत्यनन्वागतस् तेन भवति असङ्गो ह्ययं पुरुष इति॥ एवमेवैतद् याज्ञवल्क्य॥ सोऽहं भगवते सहस्रं ददामि॥ अत ऊर्ध्वं विमोक्षायैव ब्रूहीति
Indeed, having enjoyed, moved about, and seen both merit and sin in this dream, he returns again, each to its own place, for the sake of awakening. Whatever he sees there, not followed by anything else, by that he becomes; for this person is unattached. 'So it is, Yajnavalkya.' 'Revered sir, I give you a thousand. Now, speak to me further for liberation.'
. स वा एष एतस्मिन्बुद्धान्ते रत्वा चरित्वा दृष्ट्वैव पुण्यं च पापं च पुनः प्रतिन्यायं प्रतियोन्य् आद्रवति स्वप्नान्तायैव
Indeed, having enjoyed, moved about, and seen both merit and sin in the waking state, he returns again, each to its own place, for the sake of dreaming.
तद्यथा महामत्स्यउभेकूले अनुसंचरति पूर्वं चापरं चैवमेवायं पुरुष एताउभावन्तावनुसंचरति स्वप्नान्तं च बुद्धान्तं च
Just as a great fish moves along both banks, the eastern and the western, so this person moves along both these boundaries—the dream state and the waking state.
तद्यथास्मिन्नाकाशेश्येनोवा सुपर्णोवा विपरिपत्य रान्तः सँहत्य पक्षौसंलयायैवध्रियत, एवमेवायं पुरुष एतस्मा अन्ताय धवति यत्र सुप्तोनकं चनकामं कामयते नकं चनस्वप्नं पश्यति
Just as a bird or a swan, flying in the sky, wearies and folds its wings, so this person hastens to that limit where, being asleep, he desires nothing and sees no dream.
तावाअस्यैताहितानाम नाड्योयथा केशः सहस्रधाभिन्नस् तावताणिम्नातिष्ठन्ति शुक्लस्य नीलस्य पिङ्गलस्य हरितस्य लोहितस्य पूर्णा॥ अथ यत्रैनं घ्नन्तीव जिनन्तीव हस्तीव विच्छाययति गर्तमिव पतति यदेवजाग्रद्भयं पश्यति तदत्राविद्यया भयं . मन्यते॥ अथ यत्र राजेव देवइवाहम् एवइदँ सर्वं अस्मीति मन्यते सोऽस्य परमोलोको॥ अथ सुप्तोनकं चनकामं कामयते नकं चनस्वप्नं पश्यति . ॥.
As many as there are arteries in this body, just as a hair is split into a thousand strands, so many are their channels, filled with white, blue, yellow, green, and red. Then, when one seems to be struck, subdued, or grasped, or cast into darkness, or falls as if into a pit, or sees frightening things while awake, that is the fear produced by ignorance. But when one thinks, 'I am the king, I am the divine, I am all this,' that is his highest world. Then, in deep sleep, he desires nothing at all, nor does he see any dream.
तद्वाअस्यैतदात्मकाममाप्तकाममकामं .. रूपं॥ तद्यथा प्रियया स्त्रियासंपरिष्वक्तो नबाह्यं किं चनवेद नान्तरमेवमेवायं पुरुषः शारिरआत्मा . प्राज्ञनात्मना संपरिष्वक्तो नबाह्यं किं चनवेद नान्तरं
This, indeed, is his own true desire, fulfilled, without further desire—such is its form. Just as when embraced by a beloved woman, one is not aware of anything outside or inside, so too, this person, embraced by the intelligent Self, is not aware of anything outside or inside.
तद्वाअस्यैतदतिच्छन्दोऽपहतपाप्माभयँ रूपमशोकान्तरम्
This, indeed, is the state of complete freedom, untouched by evil, of unbounded form, and inner joy without sorrow.
अत्र पितापिता भवति मातामाता लोकाअलोका देवाअदेवा वेदा अवेदा यज्ञोऽयज्ञो . अत्र स्तेनोऽस्तेनो भवति भ्रूणहाभ्रूणहा पौल्कसोऽपौल्कसश्चाण्डालोऽचण्डालः . . श्रमणोऽश्रमणस् तापसोऽतापसोऽनन्वागतः पुण्येनानन्वागतः पापेन; तीर्णोहितदासर्वाङ्शोकान्हृदयस्य भवति
Here, the father is no longer a father, the mother no longer a mother, the worlds are not worlds, the gods are not gods, the Vedas are not Vedas, the sacrifice is not a sacrifice. Here, the thief is not a thief, the killer of a fetus is not a killer of a fetus, the outcaste is not an outcaste, the mendicant is not a mendicant, the ascetic is not an ascetic; he is not touched by good or evil; having crossed all sorrows of the heart, he becomes free from them.
यद्वैतन्नपश्यति, पश्यन्वैतद्द्रष्टव्यं . नपश्यतिः नहिद्रष्टुर्दृष्टेर्विपरिलोपोविद्यतेऽविनाशित्वान्; नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यत्पश्येत्
When he does not see, yet seeing must be understood here. He does not see; for there is no cessation of the seer’s seeing, because it is imperishable. Nor is there a second thing here, separate from it, that he could see.
यद्वैतन्नजिघ्रति, जिघ्रन्वैतद्घ्रातव्यं . नजिघ्रति; नहिघ्रातुर्घ्रातेर्विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यज् जिघ्रेत्
When he does not smell, yet smelling must be understood here. He does not smell; for there is no cessation of the smeller’s smelling, because it is imperishable. Nor is there a second thing here, separate from it, that he could smell.
यद्वैतन्नरसयति, विजानन्वैतद्रसं नरसयति; नहिरसयितूरसाद् विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यद्रसयेत्
When he does not taste, yet tasting must be understood here. He does not taste; for there is no cessation of the taster’s tasting, because it is imperishable. Nor is there a second thing here, separate from it, that he could taste.
यद्वैतन्नवदति, वदन्वैतद्वक्तव्यं . नवदति; नहिवक्तुर्वचो विपरिलोपोविद्यतेऽविनाशित्वान् नतुतद्द्वितीयमस्ति, ततोऽन्यद्विभक्तं यद्वदेत्
When he does not speak, yet speaking must be understood here. He does not speak; for there is no cessation of the speaker’s speaking, because it is imperishable. Nor is there a second thing here, separate from it, that he could speak to.