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Bṛhadāraṇyakopaniṣat
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Click to Expand/Collapse OptionAdhyāya 1
Click to Expand/Collapse OptionAdhyāya 2
Click to Expand/Collapse OptionAdhyāya 3
Click to Expand/Collapse OptionAdhyāya 4
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Bṛhadāraṇyaka-Upaniṣad 
(Translation of the Bṛhadāraṇyakopaniṣad by Dārā Shukoh.)
اپنکهت برهدارنك از ججر بید
 
OUPNEK’HAT BREHDARANG
è DJEDJER BEID (excerptum).
(Translation of the Bṛhadāraṇyakopaniṣad by Abraham Hyacinthe Anquetil-Duperron). 
(Translation of the Bṛhadāraṇyakopaniṣad by Max Müller). 
oṃ
bṛhadāraṇyakopaniṣad 
 
ادهیای اول ۱

اشمید براهمن

اشمید جگی است مشهور ، نه چنین است که مردن ظاهر فهمیده اند که اسبی ۲ آورده قربان باید ساخت ، بلکه اشمید عبارت از این مشغولی است که خودرا عین این اسبی که قربان کرده خواهد شد ، باید دانست که نواب ان اشمید چك با نتیخهء دیگر , که جمیع عقلاء و اهل تجرید هر چه میکنند برای آن نتیجه میکنند و همهء سالکان سلوك مختلف بواسهء آن نتیجه باتمان میرسانند ، میسر کردد - وآن مشغولی این است 
Aschmideh Brahmen

Cum in duobus adhiaï (articulis), antè ab hoc (ante hàc) præcepta et opera (injuncta) fuerint, idcircó illis non scriptis, principium in hoc adhiaï monstratum fit (sic incipit hic adhiaï).
Oupnek’hat: designatio (significatio, explicatio ejus), à secretis tegendis divinis est (secreta divina tegenda significat).
Brehdarang: designatio (ejus) à secreto magno est (designat secretum magnum).
Aschomideh; djaki (sacrificium) est, quòd celebre (benè cognitum), non tale est, quod homines exteriùs (apparens esse) intelligunt; (scilicet,) quod equum ut attulerunt, (ejus) korban oportet facere: quin imò aschomideh: (ejus) designatio ab hoc maschghouli est (designat hanc impensam meditationem); quòd seipsum formam (esse) hujus equi, cujus expositio facta est futura (qui posteà describetur) oportet scire ; quòd (quia) meritum (merces) illius aschomideh djak, cum consequentiâ aliâ (per aliud meritum), quòd omnes intelligentes et homo separationis (solitarius) in quâcunque re faciunt, propter illam consequentiam agunt, et omnes sequentes (salekan) vias diversas, per medium illius consequentiæ (meriti) ad perfectum (perfectionem opus suum) pervenire faciunt, facile efficitur (facilius acquiritur).
Et ille maschghouli, hic est. 
FIRST ADHYÂYA 
ADHYĀYA 1
oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamadacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
oṃ śāntiḥ ! śāntiḥ !! śāntiḥ !!!
oṃ namo brahmādibhyo brahmavidyāsampradāyakartṛbhyo vaṃśaṛṣibhyo namo gurubhyaḥ | 'uṣā vā aśvasya'ityevamādyā vājasaneyibrāhmaṇopaniṣat | tasyā iyamalpagranthā vṛttirārabhyate saṃsāravyāvivṛtsubhyaḥ saṃsārahetunivṛttisādhanabrahmātmaikatvavidyāpratipattaye | seyaṃ brahmavidyā upaniṣacchabdhavācyātatparāṇāṃ sahetoḥ saṃsārasyātyantāvasādanāt | upaniṣūvasyasadestadarthatvāt | tādarthyād grantho 'pyupaniṣad ucyate | seyaṃ ṣaḍadhyāyī araṇye 'nūcyamānatvādāraṇyakam,bṛhattvātparimāṇato bṛhadāraṇyakam | tasyāsya karmakāṇḍena sambandho 'bhidhīyate | sarvo 'pyayaṃ vedaḥ pratyakṣānumānābhyāmanavagateṣṭāniṣṭaprāptiparihāropāya- prakāśanaparaḥ sarvapuruṣāṃ nisargata eva tatprāptiparihārayoriṣṭatvāt | dṛṣṭaviṣaye ceṣṭāniṣṭaṣṭaprāptiparihāropāya- jñānasya pratyakṣānumānābhyāmeva siddatvānnāgamānveṣaṇā | na cāsati janmāntarasambandhyātmāstitvavijñāne janmāntarasambandhyātmāstitvavijñāne janmāntareṣṭāniṣṭaṣṭaprāptiparihārecchā syāt svabhāvavādidarśanāt | tasmājjanmāntarasambandhyātmāstitve janmāntareṣṭāniṣṭaṣṭaprāptiparihāropāyaviśeṣe ca śāstraṃ pravartate | "yeyaṃ prete vicikitsā mānuṣye 'stītyeke nāyamastīti caike" (ka.u. 1 | 1 | 20) ityupakramya"astītyevopalabdhavyaḥ" (ka.u. 2 | 3 | 13) ityevamādinirṇayadarśanāt | "yathā ca maraṇaṃ prāpya" (ka.u.2 | 2 | 6) ityupakramya"yonimanye prapadyante śarīratvāya dehinaḥ | sthāṇumanye 'nusaṃyanti yathākarma yathāśrutam"(ka.u.2 | 2 | 7) iti ca | "svayañjyotiḥ" (bṛ.u. 4 | 3 | 9) ityupakramya"taṃ vidyākarmaṇi samanvāramete"( 4 | 4 | 2 ) "puṇyo vai puṇena karmaṇā bhavati pāpaḥ pāpena"( 3 | 2 | 13 ) iti ca | "jñapayiṣyāmi"(bṛ.u.2 | 1 | 15) ityupakramya"vijñānamayaḥ"(2 | 1 | 16) iti ca vyatiriktātmāstitvam | tatpratyakṣaviṣayameveti cenna, vādivipratipattidarśanāt | na hi dehāntarasambandhina ātmanaḥ pratyakṣeṇāstitvavijñāne lokāyatikā bauddhāśca naḥ pratikūlāḥ syunāstyātmeti vadantaḥ | na hi ghaṭādau pratyakṣaviṣaye kaścidvipratipadyate nāsti ghaṭa iti | sthāṇvādau puruṣādidarśanānneti cenna nirūpite sthāṇvādau vipratipattirbhavati | vaināśikāstvahamitipratyaye jāyamāne 'pi dehāntaravyatiriktasya nāstitvameva pratijānate | tasmātpratyakṣaviṣayavailakṣaṇyāt pratyakṣānnātmāstitvasiddhiḥ | tathānumānādapi | śrutyā ātmāstitve liṅgasya darśitvālliṅgasya ca pratyakṣaviṣayatvānneti cenna, janmāntarasambandhasyāgrahaṇāt | āgamena tvātmāstitve 'vagate vedapradarśitalaukikaliṅgaviśeṣaiśca tadanusāriṇo mīmāṃsakāstārkikāśca ahampratyayaliṅgāni ca vaidikānyeva svamatiprabhavāṇīti kalpayanto vadanti pratyakṣaścānumeyaścātmeti | sarvathāpyastyātmā dehāntarasambandhītyevaṃ pratipatturdehāntaragateṣṭāniṣṭaprāptiparihāropāyaviśeṣārthinastadviśeṣajñāpanāya karmakāṇḍamārabdham | na tvātmana iṣṭāniṣṭaprāptiparihārecchākāraṇamātmaviṣayamajñānaṃ kartṛbhoktṛsvarūpābhimānalakṣaṇaṃ tadviparītabrahmātmasvarūpavijñānenāpanītam | yāvaddhi tannāpanīyate tāvadayaṃ karmaphalarāgadveṣādisvābhāvikadoṣaprayuktaḥ śāstravihitapratiṣiddhātikrameṇāpi vartamāno manovākkāyairdṛṣṭādṛṣṭāniṣṭasādhanāni adharmasaṃjñakāni karmāṇyupacinoti bāhulyena, svābhāvikadoṣabalīyastvāt | tataḥ sthāvarantādhogatiḥ | kadācicchāstrakṛtasaṃskārabalīyastvam, tato manaādibhiriṣṭasādhanaṃ bāhulyenopacinoti dharmākhyam | tad dvividham-jñānapūrvakaṃ kevalañca | tatra kevalaṃ pitṛlokādiprāptiphalam | jñānapūrvakaṃ devalokādibrahmalokāntaprāptiphalam | tathā ca śāstram-"ātmayāji śreyāndevayājinaḥ"(śata.brāhma.) ityādi | smṛtiśca"dvividham karma vaidikam"(manu.12 | 88) ityādyā | sāmye ca dharmādharmayoḥ manuṣyatvaprāptiḥ | evaṃ brahmāndyā sthāvarāntā svābhāvikāvidyādidoṣavatī dharmādharmasādhanakṛtā saṃsāragatirnāmarūpakarmāśrayā | tadevedaṃ vyākṛtaṃ sādhyasādhanarūpaṃ jagatprāgutpatteravyākṛtamāsīt | sa eṣa bījāṅkurādivadavidyākṛtaḥ saṃsāra ātmani kriyākārakaphalādhyāropalakṣaṇo 'nādirananto 'narthaḥ, ityetasmādviraktasyāvidyānivṛttaye tadviparītabrahmavidyāpratipattyarthopaniṣadārabhyate | asya tvaśvamedhakarmasambandhino vijñānasya prayojanaṃ yepāmaśvamedhe na adhikārasteṣāmasmādeva vijñānāt phalaprāptiḥ | 'vidyayā vā karmaṇā vā' "taddhaitallokajideva"(bṛ.u.1 | 3 | 28) ityevamādiśrutibhyaḥ | karmaviṣayatvameva vijñānasyeti cenna,"yo 'śvamedhena yajate ya u cainamevaṃ veda"iti vikalpaśruteḥ | vidyāprakaraṇe cāmnānāt karmāntare ca sampādanadarśanād vijñānāt tatphalaprāptirastītyavagamyate | sarveṣāṃ ca karmaṇāṃ paraṃ karmāśvamedhaḥ samaṣṭivyaṣṭiprāptiphalavatvāt tasya ceha brahmavidyāprārambha āmnānaṃ sarvakarmaṇāṃ saṃsāraviṣayatvapradarśanārtham | tathā ca darśayiṣyati phalamaśanāyāmṛtyubhāvam | na nityānāṃ saṃsāraviṣayaphalatvamiti cenna, sarvakarmaphalopasaṃhāraśruteḥ | sarvaṃ hi patnīsambaddhaṃ karma | "jayā me syāt ........etāvānvai kāmaḥ"(bṛ.u.1 | 4 | 17) iti nisargata eva sarvakarmaṇāṃ kāmyatvaṃ darśayitvā, putrakarmāparavidyānāṃ ca"manuṣyalokaḥ pitṛloko devalokaḥ"(bṛ.u.1 | 5 | 16) iti phalaṃ darśayitvā, tryannātmakatāṃ cānte upasaṃhariṣyati"trayaṃ vā idaṃ nāma rūpaṃ karma"(bṛ.u.1 | 6 | 1) iti | sarvatarmaṇāṃ phalaṃ vyākṛtaṃ saṃsāra eveti | idameva trayaṃ prāgutpattestarhyavyākṛtamāsīt | tadeva punaḥ sarvaprāṇikarmavaśādvyākriyate bījādiva vṛkṣaḥ | so 'yaṃ vyākṛtāvyākṛtarūpaḥ saṃsāro 'vidyāviṣayaḥ;kriyākārakaphalātmakatayā ātmarūpatvenādhyāropitaḥ avidyayaiva mūrtāmūrtatadvāsanātmakaḥ | ato vilakṣaṇo 'nāmarūpakarmātmako 'dvayo nityaśuddhabuddhamuktasvabhāvo 'pi kriyākārakaphalabhedādiviparyayeṇāvabhāsate | ato 'smātkriyākārakaphalabhedasvarūpād etāvadidamiti sādhyasādhanarūpādviraktasya kāmādidoṣakarmabījabhūtāvidyānivṛttaye rajjvāmiva sarpavijñānāpanayāya brahmavidyā ārabhyate | tatra tāvadaśvamedhavijñānāya'uṣā vā aśvasya'ityādi | tatrāśvaviṣayameva darśanamucyate prādhānyādaśvasya | prādhānyaṃ ca tannāmāṅkitatvātkratoḥ prājāpatyatvācca | 
uṣā vā aśvasya medhyasya śiraḥ | sūryaś cakṣur vātaḥ prāṇo vyāttam agnir vaiśvānaraḥ saṃvatsara ātmāśvasya medhyasya | dyauḥ pṛṣṭham antarikṣam udaraṃ pṛthivī pājasyaṃ diśaḥ pārśve avāntaradiśaḥ parśava ṛtavo 'ṅgāni māsāś cārdhamāsāś ca parvāṇy ahorātrāṇi pratiṣṭhā nakṣatrāṇy asthīni nabho māṃsāni | ūvadhyaṃ sikatāḥ sindhavo gudā yakṛc ca klomānaś ca parvatā oṣadhayaś ca vanaspatayaś ca lomāni | udyan pūrvārdho nimlocañ jaghanārdhaḥ | yad vijṛmbhate tad vidyotate | yad vidhūnute tat stanayati | yan mehati tad varṣati | vāg evāsya vāk || 
سر آن اسب پك ، صبح و چشم او ، آفتاب - وپرن او ، بآد - ودهن کشادهء او ، اتش پشوانر یعنی حرارت غریزی که در کل عالم است - و بدن او ، یکسال تمام - وپشتاو ، بهشت - وشکم او ، فضاء - وسم او ، این زمین - پهلوهای او ، جهات - واستخوانهای او . پهلوی کنجهای جهات واعضای باقیماندهء او، فصلها - ومفصل او که جاهای پیوند آن است ، ماهها وضف ماهها که آن را پچهه گوبند - وپاهای او ، شب وروز و شب وروزچهارقسم است : اول شب وروز برهما ، دوم شب وروز فرشته ها ، سوم شب وروزعالم ارواح ، چهارم ، شب وروز آدمیان - این چهار قسم ، چهار پای او - واتخوانهای باقی او ، ستاره های ثابت که بیست وهشت منزل ماه است که آنرا سال قمری مئگویند - و گوشت او ، ابر - وغذای او ، ریگ - ور گهای او ، دریا ها - وجگر وسیرز او ، کوهها - وپشم او ، سبزه ها - وموهای او ، درختها - نسف پیش بدن او ، نسف اول روز - ونسف آخر بدن او ، نسف آخر روز - وخمیازهء او ، درخشیدن برق - وتکانیدان او ، غرش ابر - وشاش او باران - وشیههءاو ، گوبائ . 
1 Caput illius equi, purum manè est: et oculus ejus, sol: et pran ejus, ventus: [et] os apertum ejus, ignis beschvanr; id est, calor naturalis, qui in omni mundo est: et corpus ejus, unus annus perfectum (integer): et dorsum ejus, behescht (paradisus): et venter ejus, fezza (atmosphera): et ungulus ejus, hæc terra: et latus [ejus], djehat: et ossa ejus letaris, anguli τοῦ djehat: et membra reliqua manentia ejus, tempestate (anni): et articuli ejus, quòd, loci τοῦ conjungere est (astringere est, quibus membra simul cinjunguntur), et menses, medietates mensium (semimenes); quòd illos (semimenses) patscheh dicunt: pedes ejus, nox et dies: [et] nox et dies quatuor divisionum (specierum) est; prima, nox et dies τοῦ Brahma; secunda, nox et dies τῶν fereschtehha; tetia, nox et dies mundi animarum patrum; quarta, nox et dies hominum: hæ quatuor divisiones (species), quilibet quatuor pedes ejus (sunt): ett ossa reliqua ejus, stellæ firmæ (fixæ), quod viginti et octo (28) mansiones lunæ, est, quod illid annum lunarem dicunt: et caro ejus, nubis: et alimentum ejus, arena: et venæ ejus, maria: et jecur et splen ejus, montes: et pili ejus, viridia (herbæ, plantæ): et capilli ejus, arbores: et medietas anterior corporis ejus, medietas prima dici: et medietas posterior corporis ejus: medietas posterior dici et oscitatio ejus, τὸ coruscare fulgur: et τὸ spumare ejus, rugitus nubis (fragor tonitru): et urina ejus, pluvia: et hinnitus ejus, loquela: 
FIRST BRÂHMANA
1. Verily the dawn is the head of the horse which is fit for sacrifice, the sun its eye, the wind its breath, the mouth the Vaisvânara fire, the year the body of the sacrificial horse. Heaven is the back, the sky the belly, the earth the chest, the quarters the two sides, the intermediate quarters the ribs, the members the seasons, the joints the months and half-months, the feet days and nights, the bones the stars, the flesh the clouds. The half-digested food is the sand, the rivers the bowels, the liver and the lungs the mountains, the hairs the herbs and trees. As the sun rises, it is the forepart, as it sets, the hindpart of the horse. When the horse shakes itself, then it lightens; when it kicks, it thunders; when it makes water, it rains; voice is its voice. 
uṣā iti, brāhmo muhūrta uṣāḥ | vaiśabdaḥ smaraṇārthaḥ prasiddhaṃ kālaṃ smārayati | śiraḥ prādhānyāt | śiraśca pradhānaṃ śarīrāvayavānām | aśvasya medhyasya medhārhasyayajñiyasyopāḥ śiraḥ iti sambandhaḥ | karmāṅgasya paśoḥ saṃskartavyatvāt kālādidṛṣṭayaḥ śira ādiṣu kṣipyante | prājāpatyatvaṃ ca prajāpatidṛṣṭyadhyāropaṇāt | kālalokadevatātvādhyāropaṇaṃ ca prajāpatitvakaraṇaṃ paśoḥ | evaṃrūpo hi prajāpatiḥ, viṣṇatvādikaraṇamiva pratimādau | sūryaścakṣuḥ śiraso 'nantaratvāt sūryādhidaivatatvācca | vātaḥ prāṇo vāyusvābhāvyāt | vyāttaṃ vivṛtaṃ mukhamagnirvaiśvānararḥ | vaiśvānara ityagnerviśeṣaṇarm | vaiśvānaro nāmāgnirvivṛtaṃ mukhamityartho mukhasyāgnidaivatatvāt | saṃvatsara ātmā, saṃvatsaro dvādaśamāsastrayodaśamāso vā,ātmāśarīram | kālāvayavānāṃ ca saṃvatsaraḥ śarīraṃ cātmā "madhyaṃ hyaṣāmaṅgānāmātmā"iti śruteḥ | aśvasya medhyasyeti sarvatrānupaṅgārthaṃ punarvacanam | dyauḥ pṛṣṭhamūrdhvatvasāmānyāt | antarikṣamudaraṃ suṣiratvasāmānyāt pṛthivī pājasyaṃ pādasyaṃ pājasyamiti varṇavyatyayena, pādāsanasthānamityarthaḥ | diśaścatasro 'pi pārśve pārśvena diśāṃ sambandhāt | pārśvayordiśāṃ ca saṅkhyāvaiṣamyādayuktamiti cenna, sarvamukhatvopapatteraśvasya pārśvābhyāmeva sarvadiśāṃ sambandhādadoṣaḥ | avāntaradiśa āgneyyādyāḥ parśavaḥ pārśvāsthīni | ṛtavo 'ṅgāni saṃvatsarāvayavatvādaṅgasādharmyāt | ahorātrāṇi pratiṣṭhāḥ | bahuvacanāt prājāpatyadaivapitryamānuṣāṇi, pratiṣṭhāḥ pādāḥ pratitiṣṭhatyetairiti | ahorātrairhi kālātmā pratitiṣṭhatyaśvasya pādaiḥ | nakṣatrāṇyasthīni śuklatvasāmānyāt | nabho nabhaḥsthā meghā antarīkṣasyodaratvokteḥ, māṃsānyudakarudhirasecanasāmānyāt | ūvadhyaṃ udarasthamardhajīrṇamaśanaṃ sikatā viśliṣṭāvayavatvasāmānyāt | sindhavaḥ syandanasāmānyannadyo gudā nāḍyo bahuvacanācca | yakṛccaklomānaśca hṛdayasyādhasthāddakṣiṇottarau māṃsakhaṇḍau | klomāna iti nityaṃ bahuvacanamekasminneva | parvatāḥ kāṭhinyāducchritatvācca | oṣadhayaśca kṣudrāḥ sthāvarā vanaspatayo mahānto lomāni keśāśca yathāsambhavam | udyannudgacchanbhavati savitā āmadhyāhnādaśvasya pūrvārdho nāmerūrdhvamityarthaḥ | nimlocannastaṃ yannāmadhyāhnājjaghanārdho 'parārdhaḥ pūrvāparatvasādharmyāt |
yadvijṛmbhate gātrāṇi vināmayati vikṣipati tadvidyotate vidyotanaṃ mukhaghanavidāraṇasāmānyāt |
yadvidhūnute gātrāṇi kampayati tatstanayati garjanaśabdhasāmānyāt |
yanmehati mūtraṃ karotyaśvastadvarṣati varṣaṇaṃ tat secanasāmānyāt |
vāgeva śabda evāsyāśvasya vāgiti, nātra kalpanetyarthaḥ || 1 ||
aharvā iti | sāvarṇarājatau mahimākhyau grahāvaśvasyāgrataḥ pṛṣṭhataśca sthāpyete tadviṣayamidaṃ darśanam-- 
ahar vā aśvaṃ purastān mahimānvajāyata | tasya pūrve samudre yoniḥ | rātrir enaṃ paścān mahimānvajāyata | tasyāpare samudre yonir | etau vā aśvaṃ mahimānāv abhitaḥ sambabhūvatuḥ | hayo bhūtvā devān avahad vājī gandharvān arvāsurān aśvo manuṣyān | samudra evāsya bandhuḥ samudro yoniḥ || 
. 
et vas aureum, quod, priùs á τῷ occidere equum, paratum faciunt, lumen diei: et locus τοῦ et locus τοῦ custoditum habere (ubi custodiunt) illud vas, mare orientis: et vas argenteum, quod post à τῷ occidere equum, paratum faciunt, lumen (100) noctis: et locus τοῦ custoditum habere illud vas, mare occidentis: et hæc ambo vasa antè et post equum sempøer stant (sunt).
Et equus Arabs (aarabi), quòd, cum respectu (ad) velocem itum, quem thï2 (celerem equum) dicunt, ad mansionem faciens pervenire τοὺς Fereschtehha est: Arabs (tadji) natura (substantia, genus) equi Persæ (Earaki) est, ad mansionem pervenire faciens, τοὺς kandherbha est: et usbek (asbakeh), natura equi tadji lenti (depravati) est, ad mansionem pervenire faciens, τοὺς djenian est: et ascho, quod natura equi Turcæ (Tarki) est, ad mansionem faciens pervenirre homines est. Et unus equus (est), qui has quatuor actiones facit, et cum respectu (ad, propter) quatuor divisiones (species) equitum, quatuor nomina nactus est.
Et locus τοῦ manere hunc equum, maha samandr (magnum mare) est, quod significatio è (per) maha âkasch, [id est,] pram âtma est: quod (nam) ex ipso sicut equum meditando imaginatus (tasswer kardeh), omnes res formam suam (esse) ut scivit, et τὸν âtma mare (esse) imaginatus, seipsum in illo âtma deletum (erasum) sciat: hoc est aschomideh djak; id est, korban (sacrificium) equi.
Absolutum fit τὸ ascho Brahmen: et Brahmen, cum (in) signifactione, narratio (historia) equi. 
2. Verily Day arose after the horse as the (golden) vessel, called Mahiman (greatness), which (at the sacrifice) is placed before the horse. Its place is in the Eastern sea. The Night arose after the horse as the (silver) vessel, called Mahiman, which (at the sacrifice) is placed behind the horse. Its place is in the Western sea. Verily, these two vessels (or greatnesses) arose to be on each side of the horse. As a racer he carried the Devas, as a stallion the Gandharvas, as a runner the Asuras, as a horse men. The sea is its kin, the sea is its birthplace. 
ahaḥ sauvarṇo graho dīptisāmānyādvai | aharaśvaṃ purastānmahimānvajāyateti katham? aśvasya prajāpatitvāt | prajāpatirhyādityādilakṣaṇo 'hnā lakṣyate | aśvaṃ lakṣayitvājāyata sauvarṇo mahimā graho vṛkṣamanu vidyotate vidyuditi yadvat | tasya grahasya pūrve pūrvaḥ samudre samudro yonirvibhaktivyatyayena | yonirityāsādanasthānam | tathā rātrī rājate graho varṇasāmānyājjaghanyatvasāmānyādvā | enamaśvaṃ paścātpṛṣṭato mahimānvajāyata, tasyāpare samudre yoniḥ | mahimā mahattvāt | aśvasya hi vibhūtireṣā yatsauvarṇo rājataśca grahāvubhayataḥ sthāpyete | tāvetau vai mahimānau mahimākhyau grahāvaśvamabhitaḥ sambabhūvaturuktalakṣaṇāveva sambhūtau | itthamasāvaśvo mahatvayukta iti punarvacanaṃ stutyartham | tathā ca hayo bhūtvetyādi stutyarthameva | hayo hinotergatikarmaṇo viśiṣṭagatirityarthaḥ | jātaviśeṣo vā | devānavahad devatvamagamayatprajāpatitvāt | devānāṃ vā voḍhābhavat | natu nindaiva vāhanatvam | naiṣa doṣaḥ, vāhanatvaṃ svābhāvikamaśvasya | svābhāvikatvāducchrāyaprāptirdevādisambandho 'śvasyeti stutirevaiṣā | tathā vājyādayo jātiviśeṣāḥ | vājī bhūtvā gandharvānavahadityanuṣaṅgaḥ | tathārvā bhūtvāsurān | aśvo bhūtvā manuṣyān |
samudra eveti paramātmā bandhubandhanaṃ badhyate 'sminniti |
samudro yoniḥ kāraṇamutpattiṃ prati |
evamasau śuddhayoniḥ śuddhasthitiriti stūyate |
apsu yonirvā aśvaḥ iti śruteḥ prasiddha eva vā samudro yoniḥ || 2 ||
iti prathamādhyāye prathamamaśvamedhabrāhmaṇam || 1 ||
athāgneraśvamedhopayogikasyotpattirucyate | tadviṣayadarśanavivakṣayaivotpattiḥ stutyarthā | 
naiveha kiṃ canāgra āsīt | mṛtyunaivedam āvṛtam āsīd aśanāyayā | aśanāyā hi mṛtyuḥ | tan mano 'kurutātmanvī syām iti | so 'rcann acarat | tasyārcata āpo 'jāyanta | arcate vai me kam abhūd iti | tad evārkyasyārkatvam | kaṃ ha vā asmai bhavati ya evam etad arkyasyārkatvaṃ veda || 
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SECOND BRÂHMANA
1. In the beginning there was nothing (to be perceived) here whatsoever. By Death indeed all this was concealed,--by hunger; for death is hunger. Death (the first being) thought, 'Let me have a body.' Then he moved about, worshipping. From him thus worshipping water was produced. And he said: 'Verily, there appeared to me, while I worshipped (arkate), water (ka).' This is why water is called ar-ka. Surely there is water (or pleasure) for him who thus knows the reason why water is called arka. 
naiveha kiñcanāgra āsīt | iha saṃsāramaṇḍale kiñcana kiñcidapi nāmarūpapravibhaktaviśeṣaṃ naivāsīd na babhūva agre prāgutpattermanādeḥ | kiṃ śūnyameva syāt"naiveha kiñcana"iti śruteḥ | na kāryaṃ kāraṇaṃ vāsīt | utpatteśca, utpadyate hi ghaṭaḥ, ataḥ prāgutpatterghaṭasya nāstitvam | nanu kāraṇasya na nāstitvaṃ mṛtpiṇḍādidarśanāt | yannopalabhyate tasyaiva nāstitā | astu kāryasya na tu kāraṇasya, upalampamānatvāt | naḥ prāgutpatteḥ sarvānupalambhāt | anupalabdhiścedabhāvahetuḥ sarvasya jagataḥ prāgutpatterna kāraṇaṃ kāryaṃ vopalabhyate | tasmātsarvasyaivābhāvo 'stu | naḥ"mṛtyunaivedamāvṛtamāsīt"iti śruteḥ | yadi hi kiñcidapi nāsīd yenāvriyate yaccāvriyate tadā nāvakṣyat'mṛtyunaivedamāvṛtam'iti | na hi bhavati gaganakusumacchanno vandhyāputra iti | bravīti ca'mṛtyunaivedamāvṛtamāsīt'iti, tasmādyenāvṛtaṃ kāraṇena, yaccāvṛtaṃ kāryaṃ prāgutpattestadubhayamāsīt, śruteḥ prāmāṇyādanumeyatvācca | anumīyate ca prāgutpatteḥ kāryakāraṇayorastitvam;kāryasya hi sato jāyamānasya kāraṇe satyutpattidarśanāt, asati cādarśanāt | jagato 'pi prāgutpatteḥ kāraṇāstitvamanumīyate ghaṭādikāraṇāstitvavat | ghaṭādikāraṇasyāpyasattvameva, anupamṛdya mṛtpiṇḍādikaṃ ghaṭādyanutpatteriti cet? na;mṛdādeḥ kāraṇatvāt | mṛtsuvarṇādi hi tatra kāraṇaṃ ghaṭarucakādeḥ, na piṇḍākāraviśeṣaḥ, tadabhāve bhāvāt | asatyapi piṇḍākāraviśeṣe mṛtsuvarṇādikāraṇadravyamātrādeva ghaṭarucakādikāryotpattirdṛśyate | tasmānna piṇḍākāraviśeṣe ghaṭarucakādikāraṇam | asati tu mṛtsuvarṇādidravye ghaṭarucakādirna jāyata iti mṛtsuvarṇādidravyameva kāraṇam, na tu piṇḍākāraviśeṣaḥ | sarvaṃ hi kāraṇaṃ kāryamutpādayatpūrvotpannasyātmakāryasya tirodhānaṃ kurvatkāryāntaramutpādayati, ekasminkāraṇe yugapadanekakāryavirodhāt | na ca pūrvakāryopamamarde kāraṇasya svātmopamarde bhavati | tasmātpiṇḍādyupamarde kāryotpattidarśanamahetuḥ prāgutpatteḥ kāraṇāsattveḥ | piṇḍādivyatirekeṇa mṛdāderasattvādayuktamiti cet-piṇḍādipūrvakāryopamarde mṛdādikāraṇaṃ nopamṛdyate, ghaṭādikāryāntare 'pyanuvartate ityetadayuktam;piṇḍaghaṭādivyatirekeṇa mṛdādikāraṇasyānupalambhāditi cet? na, mṛdādikāraṇānāṃ ghaṭādyutpattau piṇḍādinivṛttāvanuvṛttidarśanāt | sādṛśyādanvayadarśanaṃ na kāraṇānuvṛtteriti cenna, piṇḍādigatānāṃ mṛdādyavayavānāmeva ghaṭādau pratyakṣatve 'numānābhāsātsādṛśyādikalpanānupapatteḥ | na ca pratyakṣānumānayorviruddhāvyabhicāritā,pratyakṣapūrvakatvādanumānasya sarvatraivānāśvāsaprasaṅgāt | yadi ca kṣaṇikaṃ sarvaṃ tadevedamiti gamyamānaṃ tadbuddherapyanyatadbuddhyapekṣatve tasyā apyanyatadbuddhyapekṣatvamityanavasthāyāṃ tatsadṛśamidamityasyā api buddhermṛpātvātsarvatrānāśvāsataiva | tadidambuddhyorapi kartrabhāve sambandhānupapattiḥ | sādṛśyāttatsambandha iti cenna, tadidambuddhyoritaretaraviṣayatvānupapatteḥ | asati cetaretaraviṣayatve sādṛśyagrahaṇānupapattiḥ | asatyeva sādṛśye tadbuddhiriti cenna, tadidambuddhyorapi sādṛśyabuddhivadasadviṣayatvaprasaṅgāt | asadviṣayatvameva sarvabuddhīnāmastviti cenna, buddhibuddherapyasadviṣayatvaprasaṅgāt | tadapyastviti cenna, sarvabuddhīnāṃ mṛṣātve 'satyabuddhyanupapatteḥ | tasmādasadetatsādṛśyāttadbuddhiriti | ataḥ siddhaḥ prākkāryotpatteḥ kāraṇasadbhāvaḥ | kāryasya cābhivyaktiliṅgatvāt | kāryasya ca sadbhāvaḥ prāgutpatteḥ siddhaḥ | kathamabhivyaktiliṅgatvādabhivyaktiliṅgamasyeti | abhivyaktiḥ sākṣādvijñānālambanatvaprāptiḥ | yadvi loke prāvṛtaṃ tama ādinā ghaṭādivastu tadālokādinā prāvaraṇatiraskāreṇa vijñānaviṣayatvaṃ prāpnuvatprāksadbhāvaṃ na vyabhicarati | tathedamapi jagatprāgutpatterityavagacchāmaḥ | na hyavidyamāno ghaṭa udite 'pyāditye upalabhyate | na te 'vidyamānatvābhāvādupalabhyetaiveti cet | na hi tava ghaṭādikāryaṃ kadācidapyavidyamānamityudite āditye upalabhyetaiva mṛtpiṇḍe 'sannihite tamādyāvaraṇe cāsati vidyamānatvāditi cet? na, dvividhatvādāvaraṇasya | ghaṭādikāryasya dvividhaṃ hyāvaraṇaṃ mṛdādāravibhaktasya tamaḥkuḍyādi prāṅmṛdo 'bhivyaktermṛdādyavayavānāṃ piṇḍādikāryāntararūpeṇa saṃsthānam | tasmātprāgutpattervidyamānasyaiva ghaṭādikāryasya āvṛtatvādanupalabdhiḥ | naṣṭotpannabhāvābhāvaśabdapratyayabhedastu abhivyāktatirobhāvayordvividhatvāpekṣaḥ | piṇḍakapālāderāvaraṇavailakṣaṇyādayuktamiti cet? tamaḥkuḍyādi hi ghaṭādyāvaraṇaṃ ghaṭādibhinnadeśaṃ dṛṣṭaṃ na tathā ghaṭādibhinnadeśe dṛṣṭe piṇḍakapāle | tasmāt piṇḍakapālasaṃsthānayorvidyamānasyaiva ghaṭasyāvṛtatvād anupalabdhirityayuktam āvaraṇadharmavailakṣaṇyāditi cet? na kṣīrodakādeḥ kṣīrādyāvaraṇenaikadeśatvadarśanāt | ghaṭādikārye kapālacūrṇādyavayavānāmantarbhāvādanāvaraṇatvamiti cenna, vibhaktānāṃ kāryāntaratvādāvaraṇatvopapatteḥ | āvaraṇābhāva eva yatnaḥ kartavya iti cet? piṇḍakapālāvasthayorvidyamānameva ghaṭādikāryamāvṛtatvānnobhalabhyata iti ced ghaṭādikāryārthinā tadāvaraṇavināśa eva yatnaḥ kartavyo na ghaṭādyutpattau? na caitadasti, tasmādayuktaṃ vidyamānasyaivāvṛtatvādanupalabdhiriti cet? na aniyamāt | na hi vināśamātraprayatnādeva ghaṭādyabhivyaktirniyatā | tamādyāvṛte ghaṭādau pradīpādyutpattau prayatnadarśanāt | so 'pi tamonāśāyaiveti cet? dīpādyutpattāvapi yaḥ prayatnaḥ so 'pi tamastiraskaraṇāya tasminnaṣṭe ghaṭaḥ svayamevopalabhyate | na hi kiñcidādhīyate iti cet? na, prakāśavato ghaṭasyopalabhyamānatvāt | yathā prakāśaviśiṣṭo ghaṭa upalabhyate na tathā prākpradīpakaraṇāt | tasmānna tamastiraskārāyaiva pradīpakaraṇaṃ kiṃ tarhi? prakāśavattvaya | prakāśavattvenaivopalabhyamānatvāt | kvacidāvaraṇavināśe 'pi yatnaḥ syāt, yathā kuḍyādivināśe | tasmānna niyamo 'styabhivyaktarthināvaraṇavināśa eva yatnaḥ kārya iti | niyamātmarthavattvācca | kāraṇe vartamānaṃ kāryaṃ kāryāntarāṇāmāvaraṇamityavocāma | tatra yadi pūrvābhivyaktasya kāryasyapiṇḍasyavyavahitasya vā kapālasya vināśa eva yatnaḥ kriyeta, tadā vidalacūrṇādyapi kāryaṃ jāyeta | tenāpyāvṛto ghaṭo nopalabhyata iti punaḥ prayatnāntarapekṣaiva | tasmād ghaṭādyabhivyaktyarthino niyata eva kārakavyāpāror'thavān | tasmātprāgutpatterapi tadeva kāryam | atitānāgatapratyayabhedācca | atīto ghaṭo 'nāgato ghaṭa ityetayośca pratyayorvartamānaghaṭapratyayavanna nirviṣayatvaṃ yuktam;anāgatārthipravṛtteśca | na hyasatyarthitayā pravṛttirloke dṛṣṭā | yogināṃ cātītānāgatajñānasya satyatvāt | asaṃścedbhaviṣyadghaṭa aiśvarambhaviṣyadghaṭaviṣayaṃ pratyakṣajñānaṃ mithyā syāt na ca pratyakṣamupacaryate | ghaṭasadbhāvehyanumānamavocāma | vipratiṣedhācca | yadi ghaṭo bhaviṣyatīti kulālādiṣu vyāpriyamāṇeṣu ghaṭārthaṃ pramāṇena niścitaṃ yena ca kālena ghaṭasya sambandho bhaviṣyatītyucyate, tasminneva kāle ghaṭo 'sanniti vipratiṣiddhamabhidhīyate | bhaviṣyanaghaṭo 'sanniti, na bhaviṣyatītyarthaḥ | ayaṃ ghaṭo na vartata iti yadvat | atha prāgutpatterghaṭo 'sannityucyeta, ghaṭārtha pravṛtteṣu kulālādiṣu tatra yathā vyāpārarūpeṇa vartamānāstāvatkulālādayaḥ, tathā ghaṭo na vartata ityasacchabdasyārthaścenna virudhyate | kasmāt? svena hi bhaviṣyadrūpeṇa ghaṭo vartate | na hi piṇḍasya vartamānatā kapālasya vā ghaṭasya bhavati | na ca tayorbhaviṣyattā ghaṭasya | tasmātkulālādivyāpāravartamānatāyāṃ prāgutpatterghaṭo 'sanniti na virudhyate | yadi ghaṭasya yatsvaṃ bhaviṣyattākāryarūpaṃ tatpratipidhyeta, tatpratipedhe virodhaḥ syāt | na tu tadbhavānpratiṣedhati | na ca sarveṣāṃ kriyāvatāṃ kārakāṇāmekaiva vartamānatā bhaviṣyattvaṃ vā | api ca caturvidhānāmabhāvānāṃ ghaṭasyetaretarābhāvo ghaṭādanyo dṛṣṭo yathā ghaṭābhāvaḥ paṭādireva na ghaṭasvarūpameva | na ca ghaṭābhāvaḥ sanpaṭo 'bhāvātmakaḥ, kiṃ tarhi? bhāvarūpa eva | evaṃ ghaṭasya prākpradhvaṃsātyantābhāvanāmapi ghaṭādanyatvaṃ syāt | ghaṭena vyapadiśyamānatvād ghaṭasyetaretarābhāvavat | tathaiva bhāvātmakatābhāvānām | evaṃ ca sati ghaṭasya prāgabhāva iti na ghaṭasvarūpameva prāgutpatternāsti | atha ghaṭasya prāgabhāva iti ghaṭasya yatsvarūpaṃ tadevocyeta ghaṭasyetivyapadeśānupapattiḥ | atha kalpayitvā vyapadiśyeta śilāputrakasya śarīramiti yadvat, tathāpi ghaṭasya prāgabhāva iti kalpitasyaivābhāvasya ghaṭena vyapadeśo na ghaṭasvarūpasyaiva | athārthāntaraṃ ghaṭād ghaṭasyābhāva iti, uktottarametat | kiñcānyatprāgutpatteḥ śaśaviṣāṇavadabhāvabhūtasya ghaṭasya svakāraṇasattāsambandhānupapattiḥ, dviniṣṭhatvātsambandhasya ayutasiddhānāmadoṣa iti cenna, bhāvābhāvayorayutasiddhatvānupapatteḥ | bhāvābhūtayorhi yutasiddhatāyutasiddhatā vā syānna tu bhāvābhāvayorabhāvayorvā | tasmātsadeva kāryaṃ prāgutpatteriti siddham | kiṃllakṣaṇena mṛtyunāvṛtamityata āha-aśanāyayā aśitumicchā aśanāyā saiva? mṛtyorlakṣaṇaṃ tayā lakṣitena mṛtyunāśanāyayā | kathamaśanāyā mṛtyuḥ? ityucyate-- aśanāyā hi mṛtyuḥ | hiśabdena prasiddhaṃ hetumavadyotayati | yo hyaśitumicchati so 'śanāyānantarameva hanti jantūn, tenāsāvaśanāyayā lakṣyate mṛtyurityaśanāyā hītyāha | buddhyātmano 'śanāyā dharma iti sa eṣa buddhyavastho hiraṇyagarbho mṛtyurityucyate | tena mṛtyunedaṃ kāryamāvṛtamāsīt | yathā piṇḍāvasthayā mṛdā ghaṇṭādaya āvṛtāḥ syuriti tadvat | tanmano 'kuruta | taditi manaso nirdeśaḥ | sa prakṛto mṛtyurvakṣyamāṇakāryasisṛkṣayā tatkāryālocanakṣamaṃ manaḥśabdavācyaṃ saṃkalpādilakṣaṇamantaḥkaraṇamakuruta kṛtavān | kenābhiprāyeṇa mano 'karot? ityucyate-ātmanvī ātmavān syāṃ bhaveyam | ahamanenātmanā manasā manasvī syāmityabhiprāyaḥ | sa prajāpatirabhivyaktena manasā samanaskaḥ sannarcannarcayanpūjayan ātmānameva kṛtārtho 'smītyacaraccaraṇamakarot | tasya prajāpaterarcataḥ pūjayata āpo rasātmikāḥ pūjāṅgabhūtā ajāyantotpannāḥ | atrākāśaprabhṛtīnāṃ trayāṇāmutpattyanantaramiti vaktavyam, śrutyantarasāmarthyādvikalpāsambhavācca sṛṣṭikramasya | arcate pūjāṃ kurvate vai me mahyaṃ kamudakamabhūdityevamamanyata yasmānmṛtyuḥ, tadeva tasmādeva hetorarkasya agneraśvamedhakratvaupayogikasyārkatvam arkatve heturityarthaḥ | agnerarkanāmanirvacanametet | arcanātsukhahetupūjākaraṇād apsambandhācca agneretadgauṇaṃ nāmārka iti |
ya evaṃ yathoktamarkasyārkatvaṃ veda jānāti kamudakaṃ sukhaṃ vā nāmasāmānyāt |
ha vā ityavatāraṇārthau |
bhavatyeveti |
asmai evaṃvide evaṃvidarthaṃ bhavati || 1 ||
kaḥ punarasāvarkaḥ? ityucyate- 
āpo vā arkaḥ | tad yad apāṃ śara āsīt tat samahanyata | sā pṛthivy abhavat | tasyām aśrāmyat | tasya śrāntasya taptasya tejoraso niravartatāgniḥ || 
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2. Verily water is arka. And what was there as the froth of the water, that was hardened, and became the earth. On that earth he (Death) rested, and from him, thus resting and heated, Agni (Virâg) proceeded, full of light. 
āpo vai yā arcanāṅgabhūtāstā evārko 'gnerarkasya hetutvāt | apsu cāgniḥ pratiṣiṭhita iti | na punaḥ sākṣādevārkastāḥ, tāsāmaprakaraṇāt, agneśca prakaraṇam | vakṣyati ca'ayamagnirarkaḥ'(bṛha.u.1 | 2 | 7) iti | tattatra yadapāṃ śara iva śaro dadhna iva maṇḍabhūtamāsīttatsamahanyata saṅgātamāpadyata tejasā bāhyāntaḥpacyamānam | liṅgavyatyayena vā yo 'ṣāṃ śaraḥ samahanyateti | sā pṛthivyabhavatsa saṃghāto yeyaṃ pṛthivī sābhavat | tābhyo 'dbhayo aṇḍamabhinirvṛttamityarthaḥ | tasyāṃ pṛthivyāmutpāditāyāṃ sa mṛtyu prajāpatiraśrāmyacchramayukto babhūva | sarvo hi lokaḥ kārya kṛtvā śrāmyati | prajāpataścatanmahatkāryaṃ yatpṛthivīsargaḥ |
kiṃ tasya śrāntasya? ityucyate tasya śrāntasya taptasya khinnasya tejorasasteja eva rasastejoraso rasaḥ sāro niravartata prajāpatiśarīrānniṣkrānta ityarthaḥ |
ko 'sau niṣkrānta? agniḥ |
so 'ṇḍasyāntarvirāṭ prajāpatiḥ prathamajaḥ kāryakaraṇasaṃghātavān jātaḥ |
sa vai śarīri prathamaḥ iti smaraṇāt || 2 || 
sa tredhātmānaṃ vyakurutādityaṃ tṛtīyaṃ vāyuṃ tṛtīyam | sa eṣa prāṇas tredhāvihitaḥ | tasya prācī dik śiro 'sau cāsau cermau | athāsya pratīcī dik puccham asau cāsau ca sakthyau | dakṣiṇā codīcī ca pārśve | dyauḥ pṛṣṭham antarikṣam udaram iyam uraḥ | sa eṣo 'psu pratiṣṭhitaḥ | yatra kva caiti tad eva pratitiṣṭhaty evaṃ vidvān || 
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3. That being divided itself threefold, Âditya (the sun) as the third, and Vâyu (the air) as the third. That spirit (prâna) became threefold. The head was the Eastern quarter, and the arms this and that quarter (i. e. the N. E. and S. E., on the left and right sides). Then the tail was the Western quarter, and the two legs this and that quarter (i. e. the N. W. and S. W.) The sides were the Southern and Northern quarters, the back heaven, the belly the sky, the dust the earth. Thus he (Mrityu, as arka) stands firm in the water, and he who knows this stands firm wherever he goes. 
sa ca jātaḥ prajāpatistredhā triprakāramātmānaṃ svayameva kāryakaraṇasaṃghātaṃ vyakuruta vyabhajadityetat | kathaṃ tredhā? ityāha ādityaṃ tṛtīyamagnivāyvapekṣayā trayāṇāṃ pūraṇam akurutetyanuvartate | tathāgnyādityāpekṣayā vāyuṃ tṛtīyam | tathā vāyvādityāpekṣayāgniṃ tṛtīyamiti draṣṭavyam | sāmarthyasya tulyatvāttrayāṇāṃ saṃkhyāpūraṇatve | sa eṣa prāṇaḥ sarvabhūtānāmātmāpy agnivāyvādityarūpeṇa viśeṣataḥ svenaiva mṛtyvātmanā tredhā vihito vibhakto na virāṭ svarūpopamardanena | tasyāsya prathamajasyāgneraśvamedhopayogikasyārkasya virājaścityātmakasya aśvasyeva darśanamucyate | sarvā hi pūrvoktotpattirasya stutyarthetyavocāmaitthamasau śuddhajanmeti | tasya prācī dikśiro viśiṣṭatvasāmānyāt | asau cāsau caiśānyāgneyyau īrmau bāhū | īrayatergatikarmaṇaḥ | athāsyāgneḥ pratīcī dikpucchaṃ jaghanyobhāgaḥ, prāṅmukhasya pratyagdiksambandhād | asau cāsau ca vāyavyanairṛtyau sakthyausakthinī pṛṣṭhakoṇatvasāmānyāt | dakṣiṇā codīcī ca pārśe ubhayadiksambandhasāmānyāt | dyauḥ pṛṣṭhamantarikṣamudaramiti pūrvavat |
iyamuraḥ adhobhāgasāmānyāt |
sa eṣo 'gni prajāpatirūpo lokādyātmako 'gnirapsu pratiṣṭhitaḥ"evamime lokā apsvantaḥ"iti śruteḥ |
yatra kka ca yasminkasmiṃścideti gacchati tadeva tatraiva pratitiṣṭhati sthitiṃ labhate |
ko 'sau? evaṃ yathoktamapsu pratiṣṭhitatvamagnevidvānvijānan guṇaphalametat || 3 ||
yo 'sau mṛtyuḥ so 'bādikrameṇātmanātmānam aṇḍasyāntaḥ kāryakaraṇasaṃghātavantaṃ virājamagnimasṛjata, tredhā cātmānamakurutetyuktam | sa kiṃvyāpāraḥ sannasṛjata? ityucyate- || 3 || 
so 'kāmayata -- dvitīyo ma ātmā jāyeteti | sa manasā vācaṃ mithunaṃ samabhavad aśanāyā mṛtyuḥ | tad yad reta āsīt sa saṃvatsaro 'bhavat | na ha purā tataḥ saṃvatsara āsa | tam etāvantaṃ kālam abibhar yāvānt saṃvatsaraḥ | tam etāvataḥ kālasya parastād asṛjata | taṃ jātam abhivyādadāt | sa bhāṇ akarot | saiva vāg abhavat || 
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4. He desired, 'Let a second body be born of me,' and he (Death or Hunger) embraced Speech in his mind. Then the seed became the year. Before that time there was no year. Speech bore him so long as a year, and after that time sent him forth. Then when he was born, he (Death) opened his mouth, as if to swallow him. He cried Bhân! and that became speech. 
sa mṛtyurakāmayata kāmitavān | kim? dvitīyo me mamātmā śarīraṃ yenāhaṃ śarīrī syāṃ sa jāyetotpadyeta ityevametadakāmayata | sa evaṃ kāmayitvā manasā pūrvotpannena vācaṃ lakṣaṇāṃ mithunaṃ dvandvabhāvaṃ samabhavatsambhavanaṃ kṛtavānmanasā trayīmālocitavān | trayīvihitaṃ sṛṣṭikramaṃ manasānvālocayadityarthaḥ | ko 'sau? aśanāyayā lakṣito mṛtyuḥ | aśanāyā mṛtyurityuktam | tameva parāmṛśatyanyatra prasaṅgo mā bhūditi | tadyadreta āsīt-tattatra mithune yadreta āsīt, prathamaśarīriṇaḥ prajāpaterutpattau kāraṇaṃ reto bījaṃ jñānakarmarūpam,trayyālocanāyāṃ yaddṛṣṭavānāsījjanmāntarakṛtam;tadbhāvabhāvito 'paḥ sṛṣṭvā tena retasā bījenāpsvanupraviśya aṇḍarūpeṇa garbhībhūtaḥ sa saṃvatsaro 'bhavat, saṃvatsarakālanirmātā saṃvatsaraḥ prajāpatirabhavat |
na ha, purā pūrvam, tatastasmātsaṃvatsarakālanirmātuḥ prajāpateḥ, saṃvatsaraḥ kālo nāma nāsa na babhūva ha |
taṃ saṃvatsarakālanirmātāramantargarbhaprajāpatim, yāvāniha prasiddhaḥ kāla etāvantametāvatsaṃvatsaraparimāṇaṃ kālamabibhaḥ bhṛtavānmṛtyuḥ |
yāvānsaṃvatsara iha prasiddhaḥ, tataḥ parastātkiṃ kṛtavān? tametāvataḥ kālasya saṃvatsaramātrasya parastād ūrdhvamasṛjata sṛṣṭavān, aṇḍamabhinadityarthaḥ tamevaṃ kumāraṃ jātamagniṃ prathamaśarīriṇam, aśanāyavattvānmṛtyurabhivyādadānmukhavidāraṇaṃ kṛtavānattum;sa ca kumāro bhītaḥ svābhāvikyāvidyayā yukto bhāṇityevaṃ śabdamakarot |
saiva vāgabhavat, vāk-śabdo 'bhavat || 4 || 
sa aikṣata yadi vā imam abhimaṃsye kanīyo 'nnaṃ kariṣya iti | sa tayā vācā tenātmanedaṃ sarvam asṛjata yad idaṃ kiñca -- ṛco yajūṃṣi sāmāni chandāṃsi yajñān prajāṃ paśūn | sa yad-yad evāsṛjata tattad attum adhriyata | sarvaṃ vā attīti tad aditer adititvam | sarvasyāttā bhavati sarvam asyānnaṃ bhavati ya evam etad aditer adititvaṃ veda || 
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5. He thought, 'If I kill him, I shall have but little food.' He therefore brought forth by that speech and by that body (the year) all whatsoever exists, the Rik, the Yagus, the Sâman, the metres, the sacrifices, men, and animals. And whatever he (Death) brought forth, that he resolved to eat (ad). Verily because he eats everything, therefore is Aditi (Death) called Aditi. He who thus knows why Aditi is called Aditi, becomes an eater of everything, and everything becomes his food. 
sa aikṣata-sa evaṃ bhītaṃ kṛtaravaṃ kumāraṃ dṛṣṭvā mṛtyuraikṣatekṣitavān aśanāyāvānapi-yadā kadācidvā imaṃ kumāramapimaṃsye-abhipūrvomanyatirhiṃsārthaḥ-hiṃsiṣya ityarthaḥ;kanīyo 'nnaṃ kariṣye kanīyo 'lpamannaṃ kariṣya iti | evamīkṣitvā tadbhakṣaṇādupararāma bahu hyannaṃ kartavyaṃ dīrghakālabhakṣaṇāya naḥ kanīyaḥ | tadbhakṣaṇe hi kanīyo 'nnaṃ syādbījabhakṣaṇa iva sasyābhāvaḥ | sa evamprayojanamannabāhulyamālocya tayyaiva trayyā vācā pūrvoktayā tenaiva cātmanā manasā mithunībhāvamālocanamupagamyopagamyedaṃ sarvaṃ sthāvaraṃ jaṅgamaṃ cāsṛjata yadidaṃ kiñcayatkiñcedam | kiṃ tat? ṛco yajūṃṣi sāmāni chandāṃsi ca saptagāyatryādīdīni stotraśastrādikarmāṅgabhūtāṃstrividhān mantrāngāyatryādicchandoviśiṣṭān yajñāṃśca tatsādhyānprajāstatkartrīḥ paśūṃśca grāmyānāraṇyānkarmasādhanabhūtān | nanu trayyā mithunībhūtayāsṛjatetyuktam, ṛgādīneha kathamasṛjateti? naiṣa doṣaḥ, manasastvavyakto 'yaṃ mithunībhāvastrayyā, bāhyastu ṛgādīnāṃ vidyamānānāmeva karmasu viniyogabhāvena vyaktībhāvaḥ sarga iti | sa prajāpatirevamannavṛddhiṃ buddhvā yadyadeva kriyāsādhanaṃ phalaṃ vā kiñcidasṛjata tattadattuṃ bhakṣayitumadhriyata dhṛtavānmanaḥ | sarvaṃ kṛtsnaṃ vai yasmādattīti tattasmādaditeraditināmno mṛtyoradititvaṃ prasiddham | tathā ca mantraḥ-"aditirdyairaditirantarikṣamaditirmātā sa pitā"(yajuḥ.saṃ.25 | 23) ityādiḥ |
sarvasyaitasya jagato 'nnabhūtasyāttā sarvātmanaivabhavatyanyathā virodhāt |
na hi kaścitsarvasyaiko 'ttā dṛśyatetasmātsarvātmā bhavatītyarthaḥ |
sarvamasyānnaṃ bhavati;ata eva sarvātmano hyattuḥ sarvamannaṃ bhavatītyupapadyate |
ya evametadyathoktamaditermṛtyoḥ prajāpateḥ sarvasya adanādadititvaṃ veda tasyaitat phalam || 5 || 
so 'kāmayata -- bhūyasā yajñena bhūyo yajeyeti | so 'śrāmyat | sa tapo 'tapyata | tasya śrāntasya taptasya yaśo vīryam udakrāmat | prāṇā vai yaśo vīryam | tat prāṇeṣūtkrānteṣu śarīraṃ śvayitum adhriyata | tasya śarīra eva mana āsīt || 
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6. He desired to sacrifice again with a greater sacrifice. He toiled and performed penance. And while he toiled and performed penance, glorious power went out of him. Verily glorious power means the senses (prâna). Then when the senses had gone out, the body took to swelling (sva-yitum), and mind was in the body. 
so 'kāmayatetyaśvāśvamedhayornirvacanārthamidamāha- bhūyasā mahatā yajñena bhūyaḥ punarapi yajñeyeti | janmāntarakaraṇāpekṣayā bhūyaḥ- śabdaḥ | sa prajāpatiḥ janmāntare 'śvamedhenāyajata | sa tadbhāvabhāvita eva kalpādau vyāvartata | so 'śvamedhakriyākārakaphalātmatvena nirvṛttaḥ sannakāmayata bhūyasā yajñena bhūyo yajeyeti | evaṃ mahatkāryaṃ kāmayitvā lokavadaśrāmyat | sa tapo 'tapyata |
tasya śrāntasya taptasyeti pūrvavat, yaśo vīryamudakrāmaditi |
svayameva padārthamāha- prāṇāścakṣurādayo vai yaśo yaśohetutvāt teṣu hi yatsukhyātirbhavati, tathā vīryaṃ balamasmiñśarīre |
tadevaṃ prāṇalakṣaṇaṃ yaśo vīryamudakrāmadutkrāntavat |
tadevaṃ yaśovīryabhūteṣu prāṇeṣūtkrānteṣu śarīrānniṣkrānteṣu taccharīraṃ prajāpateḥ śvayitumucchūnabhāvaṃ gantumadhriyatāmedhyaṃ cābhavat tasya prajāpateḥ śarīrānnirgatasyāpi tasminneva śarīre mana āsīdyathā kasyacitpriye viṣaye dūraṃ gatasyāpi mano bhavati tadvat || 6 ||
sa tasminneva śarīre gatamanāḥ sankimakarot? ityucyate- 
so 'kāmayata -- medhyaṃ ma idaṃ syād ātmanvy anena syām iti | tato 'śvaḥ samabhavat | yad aśvat tan medhyam abhūd iti tad evāśvamedhasyāśvamedhatvam | eṣa ha vā aśvamedhaṃ veda ya enam evaṃ veda | tam anavarudhyaivāmanyata | taṃ saṃvatsarasya parastād ātmana ālabhata | paśūn devatābhyaḥ pratyauhat | tasmāt sarvadevatyaṃ prokṣitaṃ prājāpatyam ālabhante | eṣa vā aśvamedho ya eṣa tapati | tasya saṃvatsara ātmā | ayam agnir arkaḥ | tasyeme lokā ātmānaḥ | tāv etāv arkāśvamedhau | so punar ekaiva devatā bhavati mṛtyur eva | apa punarmṛtyuṃ jayati | nainaṃ mṛtyur āpnoti | mṛtyur asyātmā bhavati | sarvam āyur eti | etāsāṃ devatānām eko bhavati || 
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7. He desired that this body should be fit for sacrifice (medhya), and that he should be embodied by it. Then he became a horse (asva), because it swelled (asvat), and was fit for sacrifice (medhya); and this is why the horse-sacrifice is called Asva-medha. Verily he who knows him thus, knows the Asvamedha. Then, letting the horse free, he thought, and at the end of a year he offered it up for himself, while he gave up the (other) animals to the deities. Therefore the sacrificers offered up the purified horse belonging to Pragâpati, (as dedicated) to all the deities. Verily the shining sun is the Asvamedha-sacrifice, and his body is the year; Agni is the sacrificial fire (arka), and these worlds are his bodies. These two are the sacrificial fire and the Asvamedha-sacrifice, and they are again one deity, viz. Death. He (who knows this) overcomes another death, death does not reach him, death is his Self, he becomes one of those deities. 
so 'kāmayata, katham? medhyaṃ medhārha yajñiyaṃ me mamedaṃ śarīraṃ syāt | kiñca ātmanvyātmavāṃścānena śarīreṇa śarīravānsyāmiti prāviveśa | yasmāttaccharīraṃ tadviyogādgatayaśorvīryaṃ sad aśvad aśvayat tatastasmādaśvaḥ samabhavat | tato 'śvanāmā prajāpatireva sākṣāditi stūyate | yasmācca punastatpraveśādgatayaśovīryatvādamedhyaṃ sanmedhyamabhūttadeva tasmādevāśvamedhasyāśvamedhanāmnaḥ kratoraśvamedhatvam aśvamedhanāmalābhaḥ | kriyākārakaphalātmako hi kratuḥ | sa ca prajāpatireveti stūyate | kratunirvartakasyāśvasya pajāpatitvamuktam'uṣā vā aśvasya medhasya'ityādinā | tasyaivāśvasya medhyasya prajāpatisvarūpasyāgneśca yathoktasya kratuphalātmarūpatayā samasyopāsanaṃ vidhātavyamityārabhyate | pūrvatra kriyāpadasyavidhāyakasyāśrutatvāt kriyāpadāpekṣatvācca prakaraṇasya ayamartho 'vagamyate | eṣa ha aśvamedhaṃ kratuṃ veda ya enamevaṃ veda, yaḥ kaścidenamaśvamagnirūpamarkaṃ ca yathoktamevaṃ vakṣyamāṇena samāsena padarśyamānena viśeṣaṇena viśiṣṭaṃ veda, sa eṣo 'śvamedhaṃ veda nānyaḥ | tasmādevaṃ veditavya ityarthaḥ | katham? tatra paśuviṣayameva tāvaddarśanamāha | tatra prajāpatirbhūyasā yajñena bhūyo yajeyeti kāmayitvā ātmānameva paśuṃ medhyaṃ kalpayitvā taṃ paśumanavarudhyaivotsṛṣṭaṃ paśumavarodhamakṛtyaiva muktapragrahamamanyatācintayat | taṃ saṃvatsarasya pūrṇasya parastādūrdhvamātmane ātmārthamālabhata- prajāpatidevatākatvenetyetat- ālabhatālambhaṃ kṛtavān | paśūnanyāngrāmyānāraṇyāṃśca devatābhyo yathādaivataṃ pratyauhatpratigamitavān | yasmāccaivaṃ prajāpatiramanyata tasmādevamanyo 'pyuktena vidhinātmānaṃ paśumaśvaṃ medhyaṃ kalpayitvā- sarvadevatyo 'haṃ prokṣyamāṇa ālabhyamānastvahaṃ maddevatya eva syām, anya itare paśavo grāmyāraṇyā yathādaivatamanyābhyo devatābhya ālabhyante madavayavabhūtābhya eva- itividyāt | ata evedānīṃ sarvadevatyaṃ prokṣitaṃ prājāpatyamālabhante yājñikāḥ | 'evameva ha vā aśvamedho ya eṣa tapati'- yastvevaṃ paśusādhanakaḥ kratuḥ sa eṣa sākṣātphalabhūto nirdiśyata eṣa ha vā aśvamedhaḥ | ko 'sau? ya eva savitā tapati jagadavabhāsayati tejasā | tasyāsya kratuphalātmanaḥ saṃvatsaraḥ kālaviśeṣaḥ, ātmā śarīraṃ tannirvartyatvātsaṃvatsarasya | tasyaiva kratvātmanaḥ, agnisādhyatvācca phalasya kratutvarūpeṇaiva nirdeśaḥ, ayaṃ pārthivo 'gnirarkaḥ sādhanabhūtaḥ | tasya cārkasya kratau cityasyeme lokāstrayo 'yopyātmānaḥ śarīrāvayavāḥ | tathā ca vyākhyātaṃ'tasya prācī dik'ityādinā | tāvagnyādityāvetau yathāviśeṣitāvarkāśvamedhau kratuphale | arko yaḥ pārthivo 'gniḥ sa sākṣātkraturūpaḥ kriyātmakaḥ | kratoragnisādhyatvāttadrūpeṇaiva nirdeśaḥ | kratusādhyatvācca phalasya kraturūpeṇaiva nirdeśa ādityo 'śvamedha iti | tau sādhyaisādhanau kratuphalabhūtāvagnyādityau, sā u punarbhūya ekaiva devatā bhavati | kā sā? mṛtyureva | pūrvamapyekaivāsītkriyāsādhanaphalabhedāya vibhaktā | tathā coktam"sa tredhātmānaṃ vyakuruta" (bṛ.u.1 | 2 | 3) iti | sā punarapi kriyānirvṛttyuttarakālamekaiva devatā bhavati mṛtyureva phalarūpa | yaḥ punarevamenamaśvamedhaṃ mṛtyumekāṃ devatāṃ veda | ahameva mṛtyurasmyaśvamedha ekā devatā madrūpā aśvāgnisādhanasādhyeti so 'pajayati punarmṛtyuṃ punarmaraṇaṃ sakṛnmṛtvā punarmaraṇāya na jāyata ityarthaḥ |
apajito 'pi mṛtyurenaṃ punarāpnuyādityāśaṅkyāha- nainaṃ mṛtyurāpnoti |
kasmāt? mṛtyurasya evaṃvida ātmā bhavati |
kiñca mṛtyureva phalarūpaḥ sanne tāsāṃ devatānāmeko bhavati |
tasyaitat phalam || 7 ||
iti prathamādhyāye dvitīyamagnibrāhmaṇam || 2 ||
dvayā hetyādyasya kaḥ sambandhaḥ? karmaṇāṃ jñānasahitānāṃ parā gatiruktā mṛtyvātmabhāvo 'śvamedhagatyuktyā | athedānīṃ mṛtyvātmabhāvasādhanabhūtayoḥ karmajñānayoryata udbhavastatprakāśanārthamudgīthabrāhmaṇamārabhyate | nanu mṛtyvātmabhāvaḥ pūrvatra jñānakarmaṇoḥ phalamuktam | udgīthajñānakarmaṇostumṛtyvātmabhāvātikramaṇaṃ phalaṃ vakṣyati ato bhinnaviṣayatvātphalasya na pūrvakarmajñānodbhavaprakāśanārthamiti cet | nāyaṃ doṣaḥ;agnyādityātmabhāvatvādudgīthaphalasya | pūrvatrāpyetadeva phalamuktam'etāsāṃ devatānāmeko bhavati'iti | nanu'mṛtyumatikrāntaḥ'ityādi viruddham;na svābhāvikapapmāsaṅgaviṣayatvādatikramaṇasya | ko 'sau svābhāvikaḥ papmāsaṅgo mṛtyuḥ? kuto vā tasyodbhavaḥ? kena vā tasyātikramaṇam? kathaṃ vā? ityetasyārthasya prakāśanāyākhyāyikārabhate | katham- 
dvayā ha prājāpatyā devāś cāsurāś ca tataḥ kānīyasā eva devā jyāyasā asurāḥ | ta eṣu lokeṣv aspardhanta | te ha devā ūcur hantāsurān yajña udgīthenātyayāmeti || 
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THIRD BRÂHMANA
1. There were two kinds of descendants of Pragâpati, the Devas and the Asuras. Now the Devas were indeed the younger, the Asuras the elder ones. The Devas, who were struggling in these worlds, said: 'Well, let us overcome the Asuras at the sacrifices (the Gyotishtoma) by means of the udgîtha.' 
dvayā dviprakārāḥ | heti pūrvavṛttāvadyodako nipātaḥ | vartamāna pradāpateḥ pūrvajanmani yad vṛttaṃ tadavadyodayati haśabdena | prājāpatyāḥ prajāpatervṛttajanmāvasthasyāpatyāni prājāpatyāḥ | ke te? devāścāsurāśca | tasyaiva prajāpateḥ prāṇā vāgādayaḥ | kathaṃ punasteṣāṃ devāsuratvam? ucyate - śāstrajanitajñānakarmabhāvitā dyodanāddevā bhavanti | ta eva svābhāvikapratyakṣānumānajanitadṛṣṭaprayojanakarmajñānabhāvitā asurāḥ | sveṣvevāsuṣu ramaṇāt surebhyo vā devobhyo 'nyatvāt | yasmācca dṛṣṭaprayojanajñānakarmabhāvitā asurāḥ, tatastasmātkānīyasāḥ, kānīyāṃsa eva kānīyasāḥ, svārthe 'ṇi vṛddhiḥ | kanīyāṃso 'lpā eva devāḥ | jyāyasā asurājyāyānaso 'surāḥ | svābhāvikī hi karmajñānapravṛttirmahattarā prāṇānāṃ śāstrajanitāyāḥ karmajñānapravṛtterdṛṣṭaprayojanatvāt | ata eva kanīyastvaṃ devānāṃ śāstrajanitapravṛtteralpatvāt | atyantayatnasādhyā hi sā | te devāścāsurāśca prajāpatiśarīrasthā eṣu lokeṣu nimittabhūteṣu svābhāviketarakarmajñānasādhyeṣu aspardhanta spardhā. kṛtavantaḥ | devānāṃ cāsurāṇāṃ ca vṛttyudbhavābhibhavau spardhā | kadācicchāstrajanitakarmajñānabhāvanārūpā vattiḥ prāṇānāmudbhavati | yadā codbhavati tadā dṛṣṭaprayojanā pratyakṣānumāna janitakarmajñānabhāvanārūpā teṣāmeva prāṇānāṃ vṛttirāsuryabhibhūyate | sa devānāṃ jayo 'surāṇāṃ parājayaḥ | kadācittadviparyayeṇa devānāṃ vṛttirabhibhūyata āsuryā udbhavaḥ | so 'surāṇāṃ jayo devānāṃ parājayaḥ | evaṃ devānāṃ jaye dharmabhūyastvādutkarṣa ā prajāpatitvaprāpteḥ | asurajaye 'dharmabhūyastvādapakarṣa ā sthāvaratvaprāpteḥ | ubhayasāmye manuṣyatvaprāptiḥ | ta evaṃ kanīyastvādabhibhūyamānā asurairdevā bāhulyādasurāṇāṃ kiṃ kṛtavantaḥ? ityucyate- te devā asurairabhibhūyamānā ha kilocuruktavantaḥ | katham? hantedānīm asminyajñe jyotiṣṭome, udgīthena udgīthakarmapadārthakartṛsvarūpāśrayaṇena ātyayāmātigacchāmaḥ | asurānabhibhūya svaṃ devabhāvaṃ śāstraprakāśitaṃ pratipatyāmaha ityuktavanto 'nyonyam | udgīthakarmapadārthakartṛsvarūpāśrayaṇaṃ ca jñānakarmabhyām | karma vakṣyamāṇaṃ mantrajapalakṣaṇaṃ vidhitsyamānaṃ"tadetāni japet"iti | jñānaṃ tvidameva nirūpyamāṇam | nanvidamabhyārohajapaviśeṣor'thavādau na jñānanirūpaṇaparam | na; 'ya evaṃ veda'iti vacanāt | udgīthaprastāve purākalpaśravaṇādudgīthavidhiparamiti cenna, aprakaraṇāt | udgīthasya cānyatra vihitatvāt | vidyāprakaratvāccāsya | abhyārohajapasya cānityatvāt, evaṃ viprayojyatvāt;vijñānasya ca nityavacchravaṇāt | "taddhaitallokajideva"(bṛ. u.1 | 3 | 28) iti ca śruteḥ;prāṇasya vāgādīnāṃ śuddhyaśuddhivacanāt | na hyanyupāsyate prāṇasya śuddhivacanaṃ vāgādīnāṃ ca sahopānyastānāmaśuddhivacanam | vāgādinindayā mukhyaprāṇastutiścābhipretā upapadyate | 'mṛtyumatikrānto dīpyate'ityādi phalavacanaṃ ca | prāṇasvarūpāpatterhi phalaṃ tadyadvāgādyagnyādibhāvaḥ | bhavatu nāma prāṇasyopāsanam, na tu viśuddhyādiguṇavatteti | nanu syācchrutatvāt;na syāt;upāsyatve stutyarthatvopapatteḥ | na;aviparītārthapratipatteḥ śreyaḥprāptyupapatterlokavat | yo hyaviparītamarthaṃ pratipadyate loke sa iṣṭaṃ prāpnotyaniṣṭādvā nivartate, na viparītārthapratipattyā | tathehāpi śrautaśabdajanitārthapratipattau śreyaḥprāptirupapannā na viparyaye | na copāsanārthaśrutaśabdotthavijñānaviṣayasya ayathārthatve pramāṇamasti | na ca tadvijñānasyāpavādaḥ śrūyate | tataḥ śreyaḥprāptidarśanādyathārthatāṃ pratipadyāmahe;viparyaye cānarthaprāptidarśanāt | yo hi viparyayeṇārthaṃ pratipadyate loke, puruṣaṃ sthāṇurityamitraṃ mitramiti vā, so 'narthaṃ prāpnuvandṛśyate | ātmeśvaradevatādīnāmapi ayathārthānāmeva ced grahaṇaṃ śrutitaḥ, anarthaprāptyarthaṃ śāstramiti dhruvaṃ prāpnuyāllokavadeva, na caitadiṣṭam;tasmādyathābhūtāneva ātmeśvaradevatādīn grāhayatyupāsanārthaṃ śāstram | nāmādau brahmadṛṣṭidarśanādayuktamiti cetsphuṭaṃ nāmāderabrahmatvam, tatra brahmadṛṣṭiṃ sthāṇbādāviva puruṣadṛṣṭiṃ viparītāṃ grāhayacchāstraṃ dṛśyate | tasmādyathārthameva śāstrataḥ pratipatteḥ śreyaḥ ityuktamiti cet? na, pratimāvadbhedapratipatteḥ | nāmādavabrahmaṇi brahmadṛṣṭiṃ viparītāṃ grāhayati śāstraṃ sthāṇbādāviva puruṣadṛṣṭiṃ, iti naitatsādhvavocaḥ | kasmtāt? bhedena hi brahmaṇo nāmādivastupratipannasya nāmādau vidhīyate brahmadṛṣṭiḥ pratimādāviva viṣṇudṛṣṭiḥ | ālambanatvena hi nāmādipratipattiḥ pratimādivadeva, na tu nāmādyeva brahmeti | yathā sthāṇāvanirjñāte na sthāṇuriti, puruṣa evāyamiti pratipadyate viparītam, na tu tathā nāmādau brahmadṛṣṭirviparītā | brahmadṛṣṭireva kevalā nāsti brameti cet | etena pratimābrāhmaṇādiṣu viṣṇvādidevapitrādidṛṣṭīnāṃ tulyatā | na;ṛgādiṣu pṛthivyādidṛṣṭidarśanāt | vidyamānapṛthivyādivastudṛṣṭīnāmeva ṛgādiviṣaye kṣepadarśanāt | tasmāttatsāmānyānnāmādiṣu brahmādidṛṣṭīnāṃ vidyamānabrahmādiviṣayatvasiddhiḥ | etena pratimābrāhmaṇādiṣu viṣṇvādidevapitrādibuddhīnāṃ ca satyavastuviṣayatvasiddhiḥ | mukhyāpekṣatvācca gauṇatvasya | pañcāgnyādiṣu cāgnitvādergauṇatvād mukhyāgnyādisadbhāvavannāmādiṣu bahmatvasya gauṇatvānmukhyabrahmasadbhāvopapattiḥ | kriyārthaiścāviśeṣādvidyārthānām yathā ca darśapaurṇamāsādikriyedamphalā viśiṣṭaitikartavyatākā evaṅkramaprayuktāṅgā ca ityetadalaukikaṃ vastu pratyakṣādyaviṣayaṃ tathābhūtaṃ ca vedavākyaireva jñāpyate | tathā, paramātmeśvaradevatādivastu asthūlādidharmakamaśanāyādyatītaṃ cetyevamādiviśiṣṭamiti vedavākyaireva jñāpyate, ityalaukikatvāttathābhūtameva bhavitumarhatīti | na ca kriyārthairvākyairjñānavākyānāṃ buddhyutpātakatve viśeṣo 'sti | na cāniścitā viparyastā vā paramātmādivastuviṣayā buddhirutpadyate | anuṣṭheyābhāvādayuktamiti cet kriyārthairvākyaistryaṃśābhāvanānuṣṭheyā jñāpyate 'laukikyapi | na tathā paramātmeśvarādivijñāne 'nuṣṭheyaṃ kiñcitasti | ataḥ kriyārthaiḥ sādharmyamityayuktamiti cet? na, jñānasya tathābhūtārthaviṣayatvāt na hyanuṣṭheyatvāttathātvam, kiṃ tarhi? pramāṇasamadhigatatvāt | na ca tadviṣayāyā buddheranuṣṭheyaviṣayatvāttathārthatvam, kiṃ tarhi? vedavākyajanitatvādeva | vedavākyādhigatasya vastunastathātve satyanuṣṭheyatvaviśiṣṭhaṃ cedanutiṣṭhati | no cedanuṣṭheyatvaviśiṣṭhaṃ nānu tiṣṭhati | ananuṣṭheyatve vākyapramāṇatvānupapattiriti cet | na hyanuṣṭheye 'sati padānāṃ sahatirupapadyate | anuṣṭheyatve tu sati tādarthyena padāni saṃhanyante | tatrānuṣṭheyaniṣṭhaṃ vākyaṃ pramāṇaṃ bhavati idamanenaivaṃ kartavyamiti | na tvidamanenaivamityevaṃ prakārāṇāṃ padaśatānāmapi vākyatvamasti'kuryātkriyeta kartavyaṃ bhavetsyāditi pañcamam'ityevamādīnāmanyatame 'sati | ataḥ paramātmeśvarādīnāmavākyapramāṇatvam, padārthatve ca pramāṇāntaraviṣayatvam | ato 'sadetaditi cet? na,'asti merurvarṇacatuṣṭayopetaḥ'ityevamādyananuṣṭheye 'pi vākyadarśanāt | na ca'merurvarṇacatuṣṭayopetaḥ'ityevamādivākyaśravaṇe mervādāvanuṣṭheyatvabuddhirutpadyate | tathā astipadasahitānāṃ paramātmeśvarādipratipādakavākyapadānāṃ viśeṣaṇa viśeṣyabhāvena saṃhatiḥ kena vāryate | mervādijñānavatparamātmajñāne prayojanābhāvādayuktamiti cet? na,"brahmavidāpnoti param"(tai.u.2 | 1 | 1) "brahmavidāpnoti param bhidyate hṛdayagranthiḥ"(mu.u.2 | 2 | 8) iti phalaśravaṇāt, saṃsārabījāvidyādidoṣanivṛttidarśanācca | ananyaśeṣatvācca tajjñānasya, juhvāmiva phalaśruterarthavādatvānupapatti | pratiṣiddhāniṣṭaphalasambandhaśca vedādeva vijñāyate | na cānuṣṭheyaḥ saḥ | na ca pratiṣiddhaviṣaye pravṛttakriyasya akaraṇādanyadanuṣṭheyamasti | akartavyatājñānaniṣṭhataiva hi paramārthataḥ pratiṣedhavidhīnāṃ syāt | kṣudhārtasya pratiṣedhajñānasaṃskṛtasya abhakṣye 'bhojye vā pratyupasthite kalajjābhiśastānnādau'idaṃ bhakṣyamado bhojyam'iti vā jñānamutpannam, tadviṣayayā pratiṣedhajñānasmṛtyā bādhyate | mṛgatṛṣṇikāyāmiva peyajñānaṃ tadviṣayayāthātmyavijñānena | tasminbādhite snābhāvikanarthakarītadbhakṣaṇabhojanapravṛttirna bhavati | viparītajñānanimittāyāḥ pravṛtternivṛttireva, na punaryatnaḥ kāryastadabhāve | tasmāt pratiṣedhavidhīnāṃ vastuyāthātmyajñānaniṣṭhataiva, na puruṣavyāpāraniṣṭhatāgandho 'pyasti | tathehāpi paramātmādiyāthātmyajñānavidhīnāṃ tāvanmātraparyavāsanataiva syāt | tathā tadvijñānasaṃskṛtasya tadviparītārthajñānanimittānāṃ pravṛttīnāmanarthārthatvena jñāyamānatvāt paramātmādiyāthātmyajñānasmṛtyā svābhāvike tannimittavijñāne bādhite 'bhāvaḥ syāt | nanu kalañjādibhakṣaṇāderanarthārthatvavastuyāthātmyajñānasmṛtyā svābhāvike tadbhakṣyatvādiviṣayaviparītajñāne nivartite tadbhakṣaṇādyanarthapravṛttyabhāvavadapratiṣedhaviṣayatvācchāstravihitapravṛttyabhāvo na yukta iti cet | na, viparītajñānanimittatvānarthārthatvābhyāṃ tulyatvāt | kalañjabhakṣaṇādipravṛtteḥ mithyājñānanimittatvam | anarthārthatvaṃ ca yathā, tathā śāstravihitapravṛttīnāmapi | tasmāt paramātmayāthātmyavijñānavataḥ śāstravihitapravṛttīnāmapi mithyājñānanimittatvena anarthārthatvena ca tulyatvāt paramātmajñānena viparītajñāne nivartite yukta evābhāvaḥ | nanu tatra yuktaḥ, nityānāṃ tu kevalaśāstranimittatvāt, anarthārthatvābhāvaccābhāvo na yukta iti cet? na avidyārāgadveṣādidoṣavato vihitatvāt | yathā svargakāmādidoṣavato darśapūrṇamāsādīni kāmyāni karmāṇi vihitāni tathā sarvānarthabījāvidyādidoṣavatastajjaniteṣṭāniṣṭaprāptiparihārarāgadveṣādidoṣavataśca tatpreritāviśeṣapravṛtteriṣṭāniṣṭaprāptiparihārārthino nityāni karmāṇi vidhīyante, na kevalaṃ śāstranimittānyeva | na cāgnihotradarśapūrṇamāsacāturmāsyapaśubandhasomānāṃ karmaṇāṃ svataḥ kāmyanityatvavivekosti | kartṛgatena hi svargādikāmadoṣeṇa kāmārthatā | tathā avidyādidoṣavataḥ svabhāvaprāpteṣṭāniṣṭaprāptiparihārārthinaḥ tadarthānyeva nityāni iti yuktam, taṃ prati vihitatvāt | na paramātmayāthātmyavijñānavataḥ śamopāyavyatirekeṇa kiñcitkarma vihitamubhalabhyate | karmanimittadevatādisarvasādhanavijñānopamardena hyātmajñānaṃ vidhīyate, na copamarditakriyākārakādivijñānasya karmapravṛttirupapadyate | viśiṣṭakriyāsādhanādijñānapūrvakatvātkriyāpravṛtteḥ | na hi deśakālādyanavacchinnāsthūladvayādibrahmapatyayadhāriṇaḥ karmāvasaro 'sti | bhojanādipravṛttyavasaravatsyāditi cet? na, avidyādikevaladoṣanimittatvādbhojanādi pravṛtterāvaśyakatvānupapatteḥ | na tu tathāniyataṃ kadācitkriyate kadācinna kriyate ceti nityaṃ karmopapadyate | kevaladoṣanimittatvāttu bhojanādikarmaṇo 'niyatatvaṃ syāt | doṣodbhavābhibhavayoraniyatatvāt kāmānāmiva kāmyeṣu | śāstranimittakālādyapekṣatvācca nityānāmaniyatatvānupapattiḥ |
doṣanimittatve satyapi yathā kāmyāgnihotrasya śāstravihitatvāt sāyaṃprātaḥ kālādyapekṣatvamevam |
tadbhojanādipavṛttau niyamavatsyāditi cet? na, niyamasākriyatvāt kriyāyāścaprayojakatvānnāsau jñānasyāpavādakaraḥ |
tasmāt paramātmāyāthātmyajñānavidherapi tadviparītasthūladvaitādijñānanivartakatvāt sāmarthyātsarvakarmapratiṣedhavidhyarthatvaṃ sampadyate;karmapravṛttyabhāvasya tulyatvād yathā pratiṣedhaviṣaye |
tasmāt pratiṣedhavidhivacca vastupratipādanaṃ tatparatvaṃ ca siddhaṃ śāstrasya || 1 || 
te ha vācam ūcus tvaṃ na udgāyeti | tatheti tebhyo vāg udagāyat | yo vāci bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ vadati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ vadati | sa eva sa pāpmā || 
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2. They said to speech (Vâk): 'Do thou sing out for us (the udgîtha).' 'Yes,' said speech, and sang (the udgîtha). Whatever delight there is in speech, that she obtained for the Devas by singing (the three pavamânas); but that she pronounced well (in the other nine pavamânas), that was for herself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer and pierced her with evil. That evil which consists in saying what is bad, that is that evil. 
te devā haivaṃ viniścitya, vācaṃ vāgabhimāninīṃ devatāmucuruktavantaḥ | tvaṃ no 'smabhyamudgāyaudgātraṃ karma kuruṣva | vāgdevatānirvarttyamaugātraṃ kama dṛṣṭavantaḥ, tāmeva ca devatāṃ japamantrābhidhāyām"asato mā sadgamaya"(bṛ.u.1 | 3 | 28) iti | atra copāsanāyāḥ karmaṇaśca kartṛtvena vāgādaya eva vivakṣyante | kasmāt? yasmātparamārthatastat kartṛkastadviṣaya eva ca sarvo jñānakarmasaṃvyavahāraḥ | vakṣyati hi"dhyāyatīva lelāyatīva"ityātmakartṛkatvābhāvaṃ vistarataḥ ṣaṣṭe | ihāpi cādyāyānte upasaṃhariṣyati avyākṛtādikriyākārakaphalajātam,"trayaṃ vā idaṃ nāma rūpaṃ karma"(1 | 6 | 1) iti avidyāviṣayam | avyākṛtāttu yatparaṃ paramātmākhyaṃ vidyāviṣayam anāmarūpakarmātmakam"neti neti"(2 | 3 | 6) iti itarapratyākhyānenopasaṃhariṣyati pṛthak | yastu vāgādisamāhāropādhiparikalpitaḥ saṃsāryātmā taṃ ca vāgādisamāhārapakṣapātinameva darśayiṣyati"etebhyo bhūtebhyaḥ samutthāya tānyevānuvinaśyati"(2 | 4 | 12) iti | tasmādyuktā vāgādīnāmeva jñānakarmakartṛtvaphalaprāptivivakṣā | tatheti tathāstviti devairuktā vāktebhyo 'rthibhyor'thāya udakāyadudgānaṃ kṛtavatī | kaḥ punarasau devebhyor'thāya udgānakarmaṇā vācā nirvartitaḥ kāryaviśeṣaḥ? ityucyate- yo vācī nimittabhūtāyāṃ vāgādisamudāyasya ya upakāro niṣpadyate vadanādivyāpāreṇa, sa eva | sarveṣāṃ hyasau vāgvadanābhinirvṛtto bhogaḥ phalam | taṃ bhogaṃ sā tṛṣu pavamāneṣu kṛtvā avaśiṣṭeṣu navasu stotreṣu vācanikamārtvijyaṃ phalaṃ yatkalyāṇaṃ śobhanaṃ vadati varṇānabhinirvartayati tad ātmane mahyameva | taddhyasādhāraṇaṃ vāgdevatāyāḥ karma yatsamyagvarṇānāmuccāraṇam | atastadeva viśeṣyate yatkalyāṇaṃ vadatīti | yattu vadanakāryaṃ sarvasaṃghātopakārātmakaṃ tadyājamānameva | tatra kalyāṇavadanātmasambandhāsaṅgāvasaraṃ devatāyā randhraṃ pratilamya te vidurasurāḥ, katham? anenodgātrāno 'smānsvābhāvikaṃ jñānaṃ cābhibhūyātītya śāstrajanitakarmajñānarūpeṇa jyotiṣodgātrātmanā atyeṣvantyatigamiṣyanti | ityevaṃ vijñāya samudgātāramabhidrutyābhigamya svena āsaṅgalakṣaṇena pāpmanāvidhyaṃstāḍitavantaḥ saṃyojitavanta ityarthaḥ |
sa yaḥ sa pāpmā prajāpateḥ pūrvajanmāvasthasya vāci kṣiptaḥ sa eṣa pratyakṣīkriyate |
ko 'sau? yadevamapratirūpamananurūpaṃ śāstrapratiṣiddhaṃ vadati yena prayukto 'sabhyabībhatsānṛtādyanicchannapi vadati |
anena kāryeṇāpratirūpavadanena anugamyamānaḥ prajāpateḥ kāryabhūtāsu prajāsu vāci vartate |
sa evāpratirūpavadanenānumitaḥ sa prajāpatervāci gataḥ pāpmā, kāraṇānuvidhāyi hi kāryamiti || 2 || 
atha ha prāṇam ūcus tvaṃ na udgāyeti | tatheti tebhyaḥ prāṇa udagāyat | yaḥ prāṇe bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ jighrati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ jighrati | sa eva sa pāpmā || 
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3. Then they (the Devas) said to breath (scent): 'Do thou sing out for us.' 'Yes,' said breath, and sang. Whatever delight there is in breath (smell), that he obtained for the Devas by singing; but that he smelled well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in smelling what is bad, that is that evil. 
 
atha ha cakṣur ūcus tvaṃ na udgāyeti | tatheti tebhyaś cakṣur udagāyat | yaś cakṣuṣi bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ paśyati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā yad evedam apratirūpaṃ paśyati | sa eva sa pāpmā || 
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4. Then they said to the eye: 'Do thou sing out for us.' 'Yes,' said the eye, and sang. Whatever delight there is in the eye, that he obtained for the Devas by singing; but that he saw well, that was for himself The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in seeing what is bad, that is that evil. 
 
atha ha śrotram ūcus tvaṃ na udgāyeti | tatheti tebhyaḥ śrotram udagāyat | yaḥ śrotre bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ śṛṇoti tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yad evedam apratirūpaṃ śṛṇoti | sa eva sa pāpmā || 
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5. Then they said to the ear: 'Do thou sing out for us.' 'Yes,' said the ear, and sang. Whatever delight there is in the ear, that he obtained for the Devas by singing; but that he heard well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in hearing what is bad, that is that evil. 
 
atha ha mana ūcus tvaṃ na udgāyeti | tatheti tebhyo mana udagāyat | yo manasi bhogas taṃ devebhya āgāyat | yat kalyāṇaṃ saṃkalpayati tad ātmane | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvidhyan | sa yaḥ sa pāpmā | yad evedam apratirūpaṃ saṃkalpayati | sa eva sa pāpmā | evam u khalv etā devatāḥ pāpmabhir upāsṛjan | evam enāḥ pāpmanāvidhyan || 
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6. Then they said to the mind: 'Do thou sing out for us.' 'Yes,' said the mind, and sang. Whatever delight there is in the mind, that he obtained for the Devas by singing; but that he thought well, that was for himself. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at the singer, and pierced him with evil. That evil which consists in thinking what is bad, that is that evil. Thus they overwhelmed these deities with evils, thus they pierced them with evil. 
tathaiva ghrāṇādidevatā udgīthanirvartatvājjapamantraprakāśyā upāsyāśceti kameṇa parīkṣitavantaḥ |
devānāṃ caitanniścitamāsīt- vāgādidevatāḥ kameṇa parīkṣyamāṇāḥ kalyāṇaviṣayaviśeṣātmasambandhāsaṅgahetorāsurapāpmasaṃsargād udgīthanirvartanāsamarthāḥ |
ato 'nabhidheyāḥ"asato mā sadgamaya"ityanupāsyāśca, aśuddhatvāditarāvyāpakatvācceti |
evamu khalvanuktā apyetāstvagādidevatāḥ kalyāṇākalyāṇākāryadarśanādevaṃ vāgādideva, enāḥ pāpmanāvidhyanpāpmanā viddhavanta iti yaduktaṃ tatpāpmabhirupāsṛjanpāpmabhiḥ saṃsargaṃ kṛtavanta ityetat ||3-6 ||
vāgādidevatā upāsīnā api mṛtyatigamanāyāśaraṇāḥ santo devāḥ krameṇa- 
atha hemam āsanyaṃ prāṇam ūcus tvaṃ na udgāyeti | tatheti tebhya eṣa prāṇa udagāyat | te 'vidur anena vai na udgātrātyeṣyantīti | tam abhidrutya pāpmanāvivyatsan | sa yathāśmānam ṛtvā loṣṭo vidhvaṃsetaivaṃ haiva vidhvaṃsamānā viṣvañco vineśuḥ | tato devā abhavan, parāsurā | bhavaty ātmanā, parāsya dviṣan bhrātṛvyo bhavati ya evaṃ veda || 
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7. Then they said to the breath in the mouth: 'Do thou sing for us.' 'Yes,' said the breath, and sang. The Asuras knew: 'Verily, through this singer they will overcome us.' They therefore rushed at him and pierced him with evil. Now as a ball of earth will be scattered when hitting a stone, thus they perished, scattered in all directions. Hence the Devas rose, the Asuras fell. He who knows this, rises by his self, and the enemy who hates him falls. 
athānantaraṃ ha imamityabhinayapradarśanārtham | āsanyamāsye bhavamāsanyaṃ mukhāntarbilasthaṃ prāṇamūcustvaṃ na udgāyeti | tathetyevaṃ śaraṇamupagatebhyaḥ sa eṣa prāṇo mukhya udagāyadityādi pūrvavat | pāpmanāvivyatsanvedhanaṃ kartumiṣṭavantaste ca doṣāsaṃsargiṇaṃ santaṃ mukhyaṃ prāṇam | svena āsaṅgadoṣeṇa vāgādiṣu labdhaprasarāstadabhyāsānuvṛttyā saṃsrakṣyamāṇā vineśurvinaṣṭā vidhvastāḥ | kathamiva? iti dṛṣṭānta ucyate- sa yathā sa dṛṣṭānto yathā loke 'śmānaṃ pāṣāṇamṛtvā gatvā prāpya, loṣṭaḥ pāṃsupiṇḍaḥ pāṣāṇacūrṇanāyāśmani nikṣiptaḥ svayaṃ vidhvaṃseta vistraṃseta vicūrṇībhavet, evaṃ haiva yathāyaṃ dṛṣṭānta evameva, vidhvaṃsamānā viśeṣeṇa dhvaṃsamānā viṣvañco nānāgatayo vineśurvinaṣṭā yataḥ, tatastasmādāsuravināśāddevatvapratibandhabhūtebhyaḥ svābhāvikāsaṅgajanitapāpmabhyo viyogād asaṃsargadharmimukhyaprāṇāśrayabalād devā vāgādayaḥ prakṛtā abhavat | kimabhavan? svaṃ devatārūpamagnyādyātmakaṃ vakṣyamāṇam | pūrvamaṣyagnyādyātmana eva santaḥ svābhāvikena pāpmanā tiraskṛtavijñānāḥ piṇḍamātrābhimānā āsan | te tatpāpmaviyogādujjhitvā piṇḍamātrābhimānaṃ śāstrasamarpitavāgādyagnyādyātmābhimānā babhūvurityarthaḥ | kiñca te pratipakṣabhūtā asurāḥ parābhavannityanuvartate | parābhūtā vinaṣṭā ityarthaḥ | yathā purākalpena varṇitaḥ pūrvayajamāno 'tikrāntakālikaḥ etāmevākhyāyikārūpāṃ śrutiṃ dṛṣṭvā tenaiva krameṇa vāgādidevatāḥ parīkṣya, tāścāpohyāsaṅgapāpmāspadadoṣavattvenādoṣāspadaṃ mukhyaṃ prāṇamātmatvenopagamya vāgādyādhyātmikapiṇḍamātraparicchinnātmābhimānaṃ hitvā vairājapiṇḍābhimānaṃ vāgādyagnyādyātmaviṣayaṃ vartamānaprajāpatitvaṃ śāstraprakāśitaṃ pratipannaḥ, tathaivāyaṃ yajamānastenaiva vidhinā bhavati prajāpatisvarūpeṇātmanā |
parā cāsyā prajāpatitvapratipakṣabhūtaḥ pāpmā dviṣanbhrātṛvyo bhavati |
yato 'dveṣṭāpi bhavati kaścid bhrātṛvyo bharatāditulyaḥ, yastvindriyaviṣayāsaṅgajanitaḥ pāpmā bhrātṛvyo dveṣṭā ca, pāramārthikātmasvarūpatiratiraskaraṇahetutvāt sa ca parābhavati viśīryate loṣṭavātprāṇapariṣvaṅgāt |
kasyaitatphalam? ityāha- ya evaṃ veda |
yathoktaṃ prāṇamātmatvena pratipadyate pūrvayajamānavadityarthaḥ || 7 ||
phalamupasaṃhṛtyādhunākhyāyikārūpamevāśrityāha- kasmāccahetorvāgādīnmuktā mukhya eva prāṇa ātmatvenāśrayitavyaḥ? iti tadupapattinirūpaṇāya yasmādayaṃ vāgādīnāṃ piṇḍādīnāṃ ca sādhāraṇa ātmā, ityetamarthamākhyāyikayā darśayantyāha śrutiḥ- 
te hocuḥ -- kva nu so 'bhūd yo na ittham asakteti | ayam āsye 'ntar iti | so 'yāsya āṅgiraso 'ṅgānāṃ hi rasaḥ || 
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8. Then they (the Devas) said: 'Where was he then who thus stuck to us 1?' It was (the breath) within the mouth (âsye 'ntar 2), and therefore called Ayâsya; he was the sap (rasa) of the limbs (aṅga), and therefore called Âṅgirasa. 
te prajāpatiprāṇā mukhyena prāṇena pariprāpitadevasvarūpā hocuruktavantaḥ phalāvasthāḥ | kim? ityāha- kva nviti vitarke | kva nu kasminnu so 'bhūt | kaḥ? yo no 'smānitthamevamasakta sañjitavāndevabhāvamātmatvenopagamitavān | smaranti hi loke kenacidupakṛtā upakāriṇam | lokavadeva smaranto vicārayamāṇāḥ kāryakaraṇasaṃghāte ātmanyevopalabdhavantaḥ | katham? ayamāsye 'ntariti, āsye mukhe ya ākāśastasminnantarayaṃ pratyakṣo vartata iti | sarvo hi loko vicāryādhyavasyati, tathā devāḥ | yasmādayamantarākāśe vāgādyātmatvena viśeṣamanāśritya vartamāna upalabdho devaiḥ, tasmātsaprāṇo 'yāsyo viśeṣānāśrayācca asakta sañjitavānvāgādīn | ata evāṅgirasa ātmā kāryakaraṇānām |
kathamāṅgirasaḥ? prasiddhaṃ hyetadaṅgānāṃ kāryakaraṇalakṣaṇānāṃ rasaḥ sāra ātmetyarthaḥ |
kathaṃ punaraṅgarasatvam? tadapāye śoṣaprāpteriti vakṣyāmaḥ |
yasmāccāyamaṅgarasatvādviśeṣāmāśritatvācca kāryakaraṇānāṃ sādhāraṇa ātmā viśuddhaśca, tasmādvāgādīnapāsya prāṇa evātmatvenāśrayitavya iti vākyārthaḥ |
ātmā hyātmatvenopagantavyo 'viparītabodhācchreyaḥprāpteḥ, viparyaye svāniṣṭaprāptidarśanāt || 8 ||
syānmataṃ prāṇasya viśuddhirasiddheti | nanu parihṛtametadvāgādīnāṃ kalyāṇavadanādyāsaṅgavatprāṇasya āsaṅgāspadatvābhāvena | vāḍham, kiṃ tvāṅgirasatvena vāgādīnāmātmatvoktyā vāgādidvāreṇa śavasṛṣṭitatspṛṣṭerivāśuddhatā śaṅkyate- ityāha- śuddha eva praṇaḥ | kutaḥ? 
sā vā eṣā devatā dūr nāma | dūraṃ hy asyā mṛtyur | dūraṃ ha vā asmān mṛtyur bhavati ya evaṃ veda || 
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9. That deity was called Dûr, because Death was far (dûran) from it. From him who knows this, Death is far off. 
sā vā eṣā devatā dūrnāma | yaṃ prāṇaṃ prāpyāśmānamiva loṣṭavadvidhvastā asurāstaṃ parāmṛśati seti | saivaiṣā yeyaṃ vartamānayajamānaśarīrasthā devairnirdhāritā"ayamāsye 'ntaḥ"iti | devatā ca sā syāt, upāsanakriyāyāḥ karmabhāvena guṇabhūtatvāt | yasyātmā dūrnāma dūrityevaṃ khyātā | nāmaśabdaḥ khyāpanaparyāyaḥ | tasmātprasiddhāsyā viśuddhidūrnāmatvāt | kutaḥ punardūrnāmatvam? ityāha- dūraṃ dūreḥ hi yasmādasyāḥ prāṇadevatāyāḥ mṛtyurāsaṅgalakṣaṇaḥ pāpmā | asaṃśleṣadharmitvātprāṇasya samīpasthāsyāpi dūratā mṛtyostasmād dūrityevaṃ khyātiḥ, evaṃ prāṇasya viśuddhirjñāpitā | viduṣaḥ phalamucyate- dūraṃ ha vā asmānmṛtyurbhavati | asmādevaṃvidaḥ, ya evaṃ veda tasmādevamiti prakṛtaṃ viśuddhiguṇopetaṃ prāṇamupāsta ityarthaḥ | upāsanaṃ nāma upāsyārthavāde yathā devatādisvarūpaṃ śrutyā jñāpyate tathā manasopagamya āsanaṃ cintanaṃ laukikapratyayāvyavadhānena yāvattaddevatādisvarūpātmābhimānābhivyaktiriti laukikātmābhimānavat | "devo bhūtvā devānapyeti" (bṛ.u.4 | 1 | 2) "kindevato 'syāṃ prācyāṃ diśyasi" (bṛ.u.3 | 9 | 20) ityevamādiśrutibhyaḥ || 9 ||
sā vā eṣā devatā dūraṃ ha vā asmānmṛtyurbhavatītyuktam | kathaṃ punarevaṃvido dūraṃ mṛtyurbhavati? ityucyate- evaṃvittvavirodhāt | indriyaviṣayasaṃsargāsaṅgajo hi pāpmā prāṇātmābhimānino hi virudhyate, vāgādiviśeṣātmābhimānahetutvāt svābhāvikājñānahetutvācca | śāstrajanito hi prāṇātmābhimānaḥ | tasmādevaṃvidaḥ pāpmā dūraṃ bhavatīti yuktaṃ virodhāt | tadetatpradarśayati- 
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyum apahatya yatrāsāṃ diśām antas tad gamayāṃ cakāra | tad āsāṃ pāpmano vinyadadhāt | tasmān na janam iyān nāntam iyān net pāpmānaṃ mṛtyum anvavāyānīti || 
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10. That deity, after having taken away the evil of those deities, viz. death, sent it to where the end of the quarters of the earth is. There he deposited their sins. Therefore let no one go to a man, let no one go to the end (of the quarters of the earth 3), that he may not meet there with evil, with death. 
sā vā eṣā devatetyuktārtham | etāsāṃ vāgādīnāṃ devatānāṃ pāpmānaṃ mṛtyuṃ svābhāvikājñānaprayuktendriyaviṣayasaṃsargāsaṅgajanitena hi pāpmanā sarvo mriyate, sa hyato mṛtyuḥ, taṃ prāṇātmābhimānamātratayaiva prāṇo 'pahantetyucyate | virodhādeva tu pāpmaivaṃvido dūraṃ gato bhavati | kiṃ punaścakāra devatānāṃ pāpmānaṃ mṛtyumapahatya? ityucyate- yatra yasminnāsāṃ prācyādīnāṃ diśāmanto 'vasānaṃ tattatra gamayāñcakāra gamanaṃ kṛtavānityetat | nanu nāsti diśāmantaḥ kathamantaṃ gamitavān? ityucyate- śrautavijñānavajjanāvadhinimittakalpitatvāddiśāṃ tadvirodhijanāvyuṣita eva deśo diśāmantaḥ, deśānto 'raṇyamiti yadvadityadoṣaḥ | tattatra gamayitvā āsāṃ devatānām, pāpmana iti dvitīyābahuvacanam, vinyadadhādvividhaṃ nyagbhāvenadadhātsthāpitavatī prāṇadevatā | prāṇātmābhimānaśūnyeṣu antyajaneṣviti sāmarthyāt | indriyasaṃsargajo hi sa iti prāṇyāśrayatāvagamyate | tasmāttamantyaṃ janaṃ neyānna gacchetsambhāṣaṇadarśanādibhirna saṃsṛjet | tatsaṃsarge pāpmanā saṃsargaḥ kṛtaḥ syātpāpmāśrayo hi saḥ |
tajjananivāsaṃ cāntaṃ digantaśabdavācyaṃ neyājjanaśūnyamapi, janamapi taddeśaviyuktamityabhiprāyaḥ |
nediti paribhayārthe nipātaḥ |
itthaṃ janasaṃsarge pāpmānaṃ mṛtyumanvavāyānīti |
anu ava ayānītyanugaccheyamiti, evaṃ bhīto na janamantaṃ ceyāditi pūrveṇa sambandhaḥ || 10 || 
sā vā eṣā devataitāsāṃ devatānāṃ pāpmānaṃ mṛtyum apahatyāthainā mṛtyum atyavahat || 
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11. That deity, after having taken away the evil of those deities, viz. death, carried them beyond death. 
sā vā eṣā devatā, tadetatprāṇātmajñānakarmaphalaṃ vāgādīnāmagnyādyātmatvamucyate |
athainā mṛtyumatyavahat tasmādādhyātmikaparicchedakaraḥ pāpmā mṛtyuḥ prāṇātmavijñānenapahatastasmātsaprāṇo 'pahantā pāpmano mṛtyoḥ |
tasmātsa eva prāṇa enā vāgādidevatāḥ prakṛtaṃ pāpmānaṃ mṛtyumatītya avahatprāpayatsvaṃ svamaparicchinnamagnyādidevātātmarūpam || 11 || 
sā vai vācam eva prathamām atyavahat | sā yadā mṛtyum atyamucyata so 'gnir abhavat | so 'yam agniḥ pareṇa mṛtyum atikrānto dīpyate || 
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12. He carried speech across first. When speech had become freed from death, it became (what it had been before) Agni (fire). That Agni, after having stepped beyond death, shines. 
sa vai vācameva prathamāmatyavahat | sa prāṇo vācameva prathamāṃ pradhānāmityetat | udgīthakarmaṇītarakaraṇāpekṣayā sādhakatamatvaṃ prādhānyaṃ tasyāḥ | tāṃ prathamāmatyavahadvahanaṃ kṛtavān | tasyāḥ punarmṛtyumatītyoḍhāyāḥ kiṃ rūpam? ityucyate- sā vāgyadā yasminkāle pāpmānaṃ mṛtyum atyamucyatātītyāmucyata mocitā svayameva, tadāsognirabhavat |
sā vākpūrvamapyagnireva satī mṛtyuviyoge 'pyagnirevābhavat |
etāvāṃstu viśeṣo mṛtyuviyoge |
soyamatikrānto 'gniḥ pareṇamṛtyuṃ parastānmṛtyordīpyate |
prāṅmokṣānmṛtyupratibaddho adhyātmavāgātmanā nedānīmiva dīptimānāsīt, idānīṃ tu mṛtyuṃ pareṇa dīpyate mṛtyuviyogāt || 12 || 
atha prāṇam atyavahat | sa yadā mṛtyum atyamucyata sa vāyur abhavat | so 'yaṃ vāyuḥ pareṇa mṛtyum atikrāntaḥ pavate || 
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13. Then he carried breath (scent) across. When breath had become freed from death, it became Vâyu (air). That Vâyu, after having stepped beyond death, blows. 
tathā prāṇo ghrāṇam- vāyurabhavat |
sa tu pavate mṛtyuṃ pareṇātikrāntaḥ |
sarvamanyaduktārtham || 13 || 
atha cakṣur atyavahat | tad yadā mṛtyum atyamucyata sa ādityo 'bhavat | so 'sāv ādityaḥ pareṇa mṛtyum atikrāntas tapati || 
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14. Then he carried the eye across. When the eye had become freed from death, it became Âditya (the sun). That Âditya, after having stepped beyond death, burns. 
tathā cakṣurādityo 'bhavatsa tu tapati || 14 || 
atha śrotram atyavahat | tad yadā mṛtyum atyamucyata tā diśo 'bhavan | tā imā diśaḥ pareṇa mṛtyum atikrāntāḥ || 
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15. Then he carried the ear across. When the ear had become freed from death, it became the quarters (space). These are our quarters (space), which have stepped beyond death. 
tathā śrotraṃ diśo 'bhavat |
diśaḥ prācyādivibhāgenāvasthitāḥ || 15 || 
atha mano 'tyavahat | tad yadā mṛtyum atyamucyata sa candramā abhavat | so 'sau candraḥ pareṇa mṛtyum atikrānto bhāti | evaṃ ha vā enam eṣā devatā mṛtyum ativahati ya evaṃ veda || 
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16. Then he carried the mind across. When the mind had become freed from death, it became the moon (Kandramas). That moon, after having stepped beyond death, shines. Thus does that deity carry him, who knows this, across death. 
manaścandramā bhāti |
yathā pūrvayajamānaṃ vāgādyagnyādibhāvena mṛtyumatyavahat, evamenaṃ vartamānayajamānamapi ha vā eṣā prāṇadevatā mṛtyumativahati vāgādyagnyādibhāvena |
evaṃ yo vāgādipañcakaviśiṣṭaṃ prāṇaṃ veda |
"taṃ yathā yathopāsate tadeva bhavati"iti śruteḥ || 16 || 
athātmane 'nnādyam āgāyat | yad dhi kiñcānnam adyate 'nenaiva tad adyate | iha pratitiṣṭhati || 
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17. Then breath (vital), by singing, obtained for himself eatable food. For whatever food is eaten, is eaten by breath alone, and in it breath rests. The Devas said: 'Verily, thus far, whatever food there is, thou hast by singing acquired it for thyself. Now therefore give us a share in that food.' He said: 'You there, enter into me.' They said Yes, and entered all into him. Therefore whatever food is eaten by breath, by it the other senses are satisfied. 
yathā vāgādibhirātmārthamāgānaṃ kṛtaṃ tathā mukhyo 'pi prāṇaḥ sarvaprāṇasādhāraṇaṃ prājāpatyaphalamāgānaṃ kṛtvā triṣu pamāneṣu, athānantaraṃ śiṣṭeṣu navasu, stotreṣu, ātmane ātmārthamannādyamannaṃ ca tadādyaṃ cānnādyamāgāyat | kartuḥ kāmasaṃyogo vācanika ityuktam | kathaṃ punastadannādyaṃ prāṇenātmārthamāgītamiti gamyate? ityatra hetumāha- yatkiñceti sāmānyānnamātraparāmarśārthaḥ | hīti hetau | yasmālloke prāṇibhiryadkiñcidannamadyatebhakṣyate tadanenaiva | ana iti prāṇasyākhyā prasiddhā anaḥ śabdaḥ sāntaḥ śakaṭavācī, yastvanyaḥ svarāntaḥ sa prāṇaparyāyaḥ |
prāṇenaiva tadadyata ityarthaḥ |
kiñca na kevalaṃ prāṇenādyata evānnādyam, tasmiñcharīrākārapariṇate 'nnādya iha pratitiṣṭhati prāṇaḥ |
tasmātprāṇenātmanaḥ pratiṣṭhārthamāgītamannādyam |
yadapi prāṇenānnādanaṃ tadapi pratiṣṭhārthameveti na vāgādiṣviva kalyāṇasaṅgajapātmasambhavaḥ prāṇe 'sti || 17 ||
nanvavadhāraṇamayuktaṃ prāṇenaiva tadadyata iti, vāgādīnāmapi annanimittopakāradarśanāt | naiṣa doṣaḥ, prāṇadvāratvāttadupakārasya | kathaṃ prāṇadvārako 'nnakṛtau vāgādīnāmupakāra ityetamarthaṃ pradarśayannāha- 
te devā abruvan | etāvad vā idaṃ sarvaṃ yad annam | tad ātmana āgāsīḥ | anu no 'sminn anna ābhajasveti | te vai mābhisaṃviśateti | tatheti taṃ samantaṃ pariṇyaviśanta | tasmād yad anenānnam atti tenaitās tṛpyanti | evaṃ ha vā enaṃ svā abhisaṃviśanti bhartā svānāṃ śreṣṭhaḥ puraetā bhavaty annādo 'dhipatir ya evaṃ veda | ya u haivaṃvidaṃ sveṣu pratir bubhūṣati na haivālaṃ bhāryebhyo bhavati | atha ya evaitam anubhavati yo vaitam anu bhāryān bubhūrṣati sa haivālaṃ bhāryebhyo bhavati || 
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18. If a man knows this, then his own relations come to him in the same manner; he becomes their supporter, their chief leader, their strong ruler. And if ever anyone tries to oppose one who is possessed of such knowledge among his own relatives, then he will not be able to support his own belongings. But he who follows the man who is possessed of such knowledge, and who with his permission wishes to support those whom he has to support, he indeed will be able to support his own belongings. 
te vāgādayo devāḥ, svaviṣayadyotanāddevāḥ, abruvannuktavanto mukhyaṃ prāṇam idametāvannāto 'dhikamasti | vā iti smaraṇārthaḥ | idaṃ tatsarvametāvadeva, kim? yadannaṃ prāṇasthitikaramadyate loke tatsarvamātmana ātmārthamāgāsīḥ āgītavānasi āgānenātmasātkṛtamityarthaḥ | vayaṃ cānnamantareṇa sthātuṃ notsāmahe | ato 'nu paścānnosmānasminnanne ātmārthe tavānne ābhajasva ābhājayasva | ṇico 'śravaṇaṃ chāndasam | asmāṃścānnabhāginaḥ kuru | itara āha- te yūyaṃ yadyannārthino vai, mā māmabhisaṃviśata samantato māmābhimukhyena niviśata | ityevamuktavati prāṇe tathetyevamiti, taṃ prāṇaṃ pariveṣṭya niviṣṭavanta ityarthaḥ | tathā niviṣṭānāṃ prāṇānujñayā teṣāṃ prāṇe naivādyamānaṃ prāṇasthitikaraṃ sadannaṃ tṛptikaraṃ bhavati na svātantryeṇa | tasmādyuktamevāvadhāraṇam anenaiva tadadyata iti | tadeva cāha- tasmādyasmātprāṇāśrayatayaiva prāṇānujñayābhisanniviṣṭā vāgādidevatāḥ tasmādyadannamanena prāṇenātti lokastenānnenaitā vāgādyāstṛpyanti | vāgādyāśrayaṃ prāṇaṃ yo veda vāgādayaśca pañca prāṇāśrayā iti tamapyevamevaṃ ha vai svā jñātasya abhisaṃviśanti vāgādaya iva prāṇam | jñātīnāmāśrayaṇīyo bhavatītyabhiprāyaḥ | abhisanniviṣṭānāṃ ca svānāṃ prāṇavadeva vāgādīnāṃ svānnena bhartā bhavati | tathā śreṣṭhaḥ puro 'grata etā gantā bhavati vāgādīnāmiva prāṇaḥ | tathānnādo 'nāmayāvītyarthaḥ | adhipatiradhiṣṭhāya ca pālayitā svatantraḥ patiḥ prāṇavadeva vāgādīnām | ya evaṃ prāṇaṃ veda tasyaitadyathoktaṃ phalaṃ bhavati |
kiñca ya u haivaṃvidhaṃ prāṇavidaṃ prati sveṣu jñātīnāṃ madhye pratiḥ pratikūlo bubhūrṣati pratispardhī bhavitumicchati, sosurā iva, prāṇapratispardhino na haivālaṃ na paryāpto bhāryebhyo bharaṇīyebhyo bhavati bhartumityarthaḥ |
atha punarya evaṃ jñātīnāṃ madhye evaṃvidaṃ vāgādaya iva prāṇam anu anugato bhavati, yo vaitamevaṃvidamanvevānuvartayanneva ātmīyānbhāryān bubhūrṣati bhartumicchati, yathaiva vāgādayaḥ prāṇānuvṛttyātmabubhūrṣava āsan |
sa haivālaṃ paryāpto bhāryebhyo bharaṇīyebhyo bhavati bhartuṃ netaraḥ svatantraḥ |
sarvametatprāṇaguṇavijñānaphalamuktam || 18 ||
kāryakaraṇānāmātmatvapratipādanāya prāṇasyāṅgirasatvamupanyastaṃ so 'yāsya āṅgirasa iti | asmāddhetorayamāṅgirasa ityāṅgirasatve heturnoktaḥ | taddhetusiddhyarthamārabhyate, taddhetusiddhyāyattaṃ hi kāryāṇātmatva prāṇasya | anantaraṃ ca vāgādīnāṃ prāṇādhīnatoktā sā ca kathamupapādanīyā? ityāha- 
so 'yāsya āṅgiraso 'ṅgānāṃ hi rasaḥ | prāṇo vā aṅgānāṃ rasaḥ | prāṇo hi vā aṅgānāṃ rasaḥ | tasmād yasmāt kasmāccāṅgāt prāṇa utkrāmati tad eva tac chuṣyati | eṣa hi vā aṅgānāṃ rasaḥ || 
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19. He was called Ayâsya Âṅgirasa, for he is the sap (rasa) of the limbs (aṅga). Verily, breath is the sap of the limbs. Yes, breath is the sap of the limbs. Therefore from whatever limb breath goes away, that limb withers, for breath verily is the sap of the limbs. 
so 'yāsya āṅgirasa ityādi yathopanyastamevopādīyate uttarārtham'prāṇo vā aṅgānāṃ rasaḥ'ityevamantaṃ vākyaṃ yathāvyākhyārthameva punaḥ smārayati | katham? 'prāṇo vā aṅgānāṃ rasaḥ'iti | 'prāṇo hi'-hiśabdaḥ prasiddhau- aṅgānāṃ rasaḥ | prasiddhametatprāṇasyāṅgarasatvaṃ na vāgādīnām | tasmādyuktaṃ prāṇo vā iti smāraṇam | kathaṃ punaḥ prasiddhatvam? ityata āha | tasmācchabda upasaṃhārārtha uparitvena sambadhyate | yasmādyato 'vayavātkasmādanuktaviśeṣāt, yasmātkasmādyataḥ kutaścicca aṅgāccharīrāvayavādaviśeṣitātprāṇa utkrāmatyapasarpati tadeva tatraiva tadaṅgaṃ śuṣyati nīrasaṃ bhavati śoṣamupaiti |
tasmādeṣa hi vā aṅgānāṃ rasaḥ ityupasaṃhāraḥ |
ataḥ kāryakaraṇānāmātmā prāṇa ityetatsiddham |
ātmāpāye hi śeṣo maraṇaṃ syāttasmāttena jīvanti prāṇinaḥ sarve |
tasmādapāsya vāgādīnprāṇa evopāsya iti samudāyārthaḥ || 19 ||
na kevalaṃ kāryakaraṇayorevātmā prāṇo rūpakarmabhūtayoḥ | kiṃ tarhi? ṛgyajuḥsāmnāṃ nāmabhūtānāmātmeti sarvātmakatayā prāṇaṃ stuvanmahīkarotyupāsyatvāya- 
eṣa u eva bṛhaspatiḥ | vāg vai bṛhatī | tasyā eṣa patis tasmād u bṛhaspatiḥ || 
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20. He (breath) is also Brihaspati, for speech is Brihatî (Rig-veda), and he is her lord; therefore he is Brihaspati. 
eṣa u eva prakṛta āṅgiraso bṛhaspatiḥ | kathaṃ bṛhaspatiḥ? ityucyate- vāgvai bṛhatī bṛhatīcchandaḥ ṣaṭtriṃśadakṣarā | anuṣṭupca vāk | katham? "vāgvā anuṣṭup"(nṛsi.pū.1 | 1) iti śruteḥ | sā ca vāganuṣṭubbṛhatyāṃ chandasyantarbhavati | ato yuktaṃ vāgvai bṛhatīti prasiddhavadvaktum | bṛhatyāṃ ca sarvā ṛco 'ntarbhavanti prāṇasaṃstutatvāt | "prāṇo bṛhatī prāṇa ṛca ityeva vidyāt"iti śrutyantarāt | vāgātmatvāccarcā prāṇe 'ntarbhāvaḥ | tatkatham? ityāha- tasyā vāco bṛhatyā ṛca eṣa prāṇaḥ patiḥ | tasyā nirvartakatvāt | kauṣṭhyāgnipreritamārutanirvartyā hi ṛk |
pālanādvā vācaḥ patiḥ |
prāṇena hi pālyate vāk |
aprāṇasya śabdoccāraṇasāmarthyābhāvāt |
tasmā bṛhaspatirṛcāṃ prāṇa ātmetyarthaḥ || 20 ||
tathā yajuṣām | katham? 
eṣa u eva brahmaṇaspatiḥ | vāg vai brahma | tasyā eṣa patis tasmād u brahmaṇaspatiḥ || 
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21. He (breath) is also Brahmanaspati, for speech is Brahman (Yagur-veda), and he is her lord; therefore he is Brahmanaspati. He (breath) is also Sâman (the Udgîtha), for speech is Sâman (Sama-veda), and that is both speech (sâ) and breath (ama). This is why Sâman is called Sâman. 
eṣa u eva brahmaṇaspatiḥ | vāgvai brahma, brahma yajuḥ, tacca vāgviśeṣa eva | tasyā vāco yajuṣo brahmaṇa eṣa patistasmādu brahmaṇaspatiḥ pūrvavat | kathaṃ punaretadavagamyate bṛhatībrahmaṇorṛgyajuṣṭvaṃ na punaranyārthatvam? ityucyate- vāco 'nte sāmasāmānādhikaraṇyanirdeśāt"vāgvai sāma"(1 | 3 | 22) iti | tathā ca'vāgvai bṛhatī' 'vāgvai brahma'iti ca vāksamānādhikaraṇayorṛgyajuṣṭvaṃ yuktam | pariśeṣācca- sāmni abhihite ṛgyajuṣī eva pariśiṣṭe | vāgviśeṣatvācca- vāgviśeṣo hi ṛgyajuṣī |
tasmāt tayorvācā samānādhikaraṇatā yuktā |
aviśeṣaprasaṅgācca- sāmodgītha iti ca spaṣṭaṃ viśeṣābhidhānatvam, tathā bṛhatībrahmaśabdayorapi viśeṣābhidhānatvaṃ yuktam |
anyathā anirdhārita viśeṣayorānarthakyāpatteśca viśeṣābhidhānasya vāṅmātratve cobhayatra paunaruktyāt |
ṛgyajuḥsāmodgīthaśabdānāṃ ca śrutiṣvevaṅkramadarśanāt || 21 || 
eṣa u eva sāma | vāg vai sāmaiṣa sā cāmaś ceti tat sāmnaḥ sāmatvam | yad v eva samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhis tribhir lokaiḥ samo 'nena sarveṇa tasmād v eva sāma | aśnute sāmnaḥ sāyujyaṃ salokatām | ya evam etat sāma veda || 
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22. Or because he is equal (sama) to a grub, equal to a gnat, equal to an elephant, equal to these three worlds, nay, equal to this universe, therefore he is Sâman. He who thus knows this Sâman, obtains union and oneness with Sâman. 
eṣa u eva sāma | katham? ityāha vāgvai sā yatkiñcitstrīśabdābhidheyaṃ sā vāk | sarvastrīśabdābhidheyavastuviṣayo 'maḥ śabdaḥ | "kena me paiṃsnāni nāmānyāpnoṣīti, prāṇeneti brūyātkena me strīnāmānīti vācā"(kauṣī.u 1 | 7) iti śrutyantarāt vākprāṇābhidhānabhūto 'yaṃ sāmaśabdaḥ, tathā prāṇanirvartyasvarādisamudāyamātraṃ gitiḥ sāmaśabdenābhidhīyate;ato na prāṇavāgvyatirekeṇa sāmanāmāsti kiñcit, svaravarṇādeśca prāṇanirvartyatvātprāṇatantratvācca | eṣa u eva prāṇaḥ sāma | yasmātsāma sāmeti vākprāṇātmakam- sā cāmaśceti, tattasmātsāmno gītirūpabhya svarādisamudāyasya sāmatvaṃ tatpragītaṃ bhuvi | yad u eva samastulyaḥ sarveṇa vakṣyamāṇena prakāreṇa, tasmādvā sāmetyanena sambandhaḥ | vāśabdaḥ sāmaśabdalābhanimittaprakārāntaranirdeśasāmarthyalabhyaḥ | kena punaḥ prakāreṇa prāṇasya tulyatvam? ityucyate- samaḥ pluṣiṇā puttikāśarīreṇa samo maśakena maśakaśarīreṇa, samo nāgena hastiśarīreṇa, sama ebhistribhirlokaistrailokyaśarīreṇa prājāpatyena, samo 'nena jagadrūpeṇa hairaṇyagarbheṇa | puttikādiśarīreṣu gotvādivatkārtsnyena parisamāpta iti samatvaṃ prāṇasya;na punaḥ śarīramātraparimāṇenaiva, amūrtatvātsarvagatatvācca | na ca ghaṭaprāsādādipradīpavatsaṃkocavikāsitayā śarīre tāvanmātraṃ samatvam | "ta ete sarva eva samāḥ sarve 'nantāḥ"(bṛha.u.1 | 5 | 13) iti śruteḥ |
sarvagatasya tu śarīraparimāṇavṛttilābho na virudhyate |
evaṃ samatvātsāmākhyaṃ prāṇaṃ veda yaḥśratiprakāśitamahacvaṃ taspaitatphalam-aśnute vyāpnoti sāmnaḥ prāṇasya sāyujyaṃ sayugbhāvaṃ samānadehendriyābhimānatvam, sālokyaṃ samānalophatāṃ vā bhāvanāviśeṣataḥ, ya evametadyathoktaṃ sāma prāṇaṃ veda-ā prāṇātmābhimānābhivyakterupāste ityarthaḥ || 22 || 
eṣa u vā udgīthaḥ | prāṇo vā ut prāṇena hīdaṃ sarvam uttabdham | vāg eva gīthā | uc ca gīthā ceti | sa udgīthaḥ || 
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23. He (breath) is Udgîtha. Breath verily is Ut, for by breath this universe is upheld (uttabdha); and speech is Gîthâ, song. And because he is ut and gîthâ, therefore he (breath) is Udgîtha. 
eṣa u vā udgīthaḥ | udgītho nāma sāmāvayavo bhaktiviśeṣo nodgānam, sāmādhikārāt | kathamudgīthaḥ prāṇaḥ? prāṇo vā utprāṇena hi yasmādidaṃ sarvaṃ jagaduttabdhamūrdhvaṃ stabdhamuttambhitaṃ vidhṛtamityarthaḥ | uttabdhārthāvadyotako 'yamucchabdaḥ prāṇaguṇābhidhāyakaḥ, tasmādutprāṇaḥ | vāgeva gīthāśabdaviśeṣatvādudgīthabhakteḥ |
gāyateḥ śabdārthatvātsā vāgeva |
na hyudgīthabhakteḥśabdavyatirekeṇa kiñcidrūpamutprekṣyate |
tasmādyuktamavadhāraṇaṃ vāgeva gītheti |
ucca prāṇo gīthā ca prāṇatantrā vāgityubhayamekena śabdenābhidhīyate sa udgīthaḥ || 23 || 
tad dhāpi brahmadattaś caikitāneyo rājānaṃ bhakṣayann uvāca | ayaṃ tyasya rājā mūrdhānaṃ vipātayatād yad ito 'yāsya āṅgiraso 'nyenodagāyad iti | vācā ca hy eva sa prāṇena codagāyad iti || 
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24. And thus Brahmadatta Kaikitâneya (the grandson of Kikitâna), while taking Soma (râgan), said: 'May this Soma strike my head off, if Ayâsya Âṅgirasa sang another Udgîtha than this. He sang it indeed as speech and breath.' 
taddhāpi tattatraitasminnukter'the hāpyākhyāyikāpi śrūtaye hasma | brahmadatto nāmataḥ cikitānasyāpatyaṃ caikitānastadapatyaṃ yuvā caikitāneyaḥ, rājānaṃ yajñe somaṃ bhakṣayannuvāca | kim? ayaṃ camasastho mayābhakṣyamāṇo rājā tyasya tasya mamānṛtavādino mūrdhānaṃ śiro vipātayatādvispaṣṭaṃ pātayatu |
torayaṃ tātaṅṅādeśaḥ āśipi loṭ, vipātayatāditi |
yadyahamanṛtavādī syāmityarthaḥ |
kathaṃ punaranṛtavāditvaprāptiḥ? ityucyate-yadyadīto 'smātprakṛtāt prāṇādvāksaṃyuktāt, ayāsyaḥ-mukhyaprāṇābhidhāyakena ayāsyāṅgirasaśabdenābhidhīyate viśvasṛjāṃ pūrvarṣīṇāṃ satre udrātāso 'nyena devatāntareṇa vākprāṇavyatiriktenodagāyadudgānaṃ kṛtavān, tato 'hamanṛtavādī syām, tasya mama devatā viparītapratipatturmūrdhānaṃ vipātayatu, ityevaṃ śapathaṃ cakāreti vijñāne pratyayadārḍhyakartavyatāṃ darśayati |
tamimamākhyāyikānirdhāritamarthaṃ svena vacasopasaṃharati śrutiḥ-vācā ca prāṇapradhānayā prāṇena ca svasyātmabhūtena so 'yāsya āṅgirasa udgātodagāyadityeṣor'tho nirdhāritaḥ śapathena || 24 || 
tasya haitasya sāmno yaḥ svaṃ veda bhavati hāsya svam | tasya vai svara eva svam | tasmād ārtvijyaṃ kariṣyan vāci svaram iccheta | tayā vācā svarasampannayārtvijyaṃ kuryāt | tasmād yajñe svaravantaṃ didṛkṣanta eva | atho yasya svaṃ bhavati | bhavati hāsya svaṃ ya evam etat sāmnaḥ svaṃ veda || 
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25. He who knows what is the property of this Sâman, obtains property. Now verily its property is tone only. Therefore let a priest, who is going to perform the sacrificial work of a Sama-singer, desire that his voice may have a good tone, and let him perform the sacrifice with a voice that is in good tone. Therefore people (who want a priest) for a sacrifice, look out for one who possesses a good voice, as for one who possesses property. He who thus knows what is the property of that Sâman, obtains property. 
tasyeti prakṛtaṃ prāṇamabhisamvadhnāti | haitasyeti mukhyaṃ vyapadiśatyabhinayena | sāmnaḥ sāmaśabdavācyasyaprāṇasyayaḥsvaṃ dhanaṃ veda, tasya ha kiṃ syāt? bhavati hāsyasvam | phalena pralobhyābhimukhīkṛtya śuśrūṣave āha-tasya vai sāmnaḥ svara eva svam | svara iti kaṇṭhagataṃ mādhuryaṃ tadevāsya svaṃ vibhūṣaṇam | tena hi bhūṣitamṛddhimallakṣyataudgānam | yasmādevaṃ tasmādārtvijyaṃ ṛtvikkarmodgānaṃ kariṣyanvāci viṣaye vāci vāgāśritaṃ svaramiccheta icchet sāmno dhanavattāṃ svareṇa cikīrṣurudgātā |
idaṃ tu prāsaṅgikaṃvidhīyate;sāmnaḥ sausvaryeṇa svaravacvapratyayekartavye icchāmātreṇa sausvaryaṃ na bhavatīti dantadhāvanatailapānādi sāmarthyātkartavyamityarthaḥ |
tathaivaṃ saṃskṛtayā vācā svarasampannayārtvijyaṃ kuryāt |
tasmādyasmātsāmnaḥ svabhūtaḥ svarastena svena bhūṣitaṃ sāma ato yajñe svaravantamudgātāraṃ didṛkṣanta eva draṣṭumicchanta eva dhanināmava laukikāḥ |
prasiddhaṃ hi loke 'tho api yasya svaṃ dhanaṃ bhavati taṃ dhaninaṃ didṛkṣante iti siddhasya guṇavijñānaphalasambandhasya upasaṃhāraḥ kriyate- bhavati hāsya svaṃ ya evametatsāmnaḥ svaṃ vedeti || 25 ||
athānyo guṇaḥ suvarṇavattālakṣaṇo vidhīyate | asāvapi sausvaryameva | etāvānviśeṣaḥ- pūrvaṃ kaṇṭhagatamādhuryamidaṃ tu lākṣaṇikaṃ suvarṇaśabdavācyam | 
tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam | tasya vai svara eva suvarṇam | bhavati hāsya suvarṇaṃ ya evam etat sāmnaḥ suvarṇaṃ veda || 
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26. He who knows what is the gold of that Sâman, obtains gold. Now verily its gold. is tone only. He who thus knows what is the gold of that Sâman, obtains gold. 
tasya haitasya sāmno yaḥ suvarṇaṃ veda bhavati hāsya suvarṇam |
suvarṇa śabdasāmānyātsvarasuvarṇayoḥ lokikameva suvarṇaṃ guṇavijñānaphalaṃ bhavatītyarthaḥ |
tasya vai svara eva suvarṇam |
bhavati hāsya suvarṇaṃ ya evametatsāmnaḥ suvarṇaṃ vedeti pūrvavatsarvam || 26 ||
tathā pratiṣṭhāguṇaṃ vidhitsannāha- 
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda prati ha tiṣṭhati | tasya vai vāg eva pratiṣṭhā | vāci hi khalv eṣa etat prāṇaḥ pratiṣṭhito gīyate | anna ity u haika āhuḥ || 
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27. He who knows what is the support of that Sâman, he is supported. Now verily its support is speech only. For, as supported in speech, that breath is sung as that Sâman. Some say the support is in food. Next follows the Abhyâroha (the ascension) of the Pavamâna verses. Verily the Prastotri begins to sing the Sâman, and when he begins, then let him (the sacrificer) recite these (three Yagus-verses): 'Lead me from the unreal to the real! Lead me from darkness to light! Lead me from death to immortality!' Now when he says, 'Lead me from the unreal to the real,' the unreal is verily death, the real immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from darkness to light,' darkness is verily death, light immortality. He therefore says, 'Lead me from death to immortality, make me immortal.' When he says, 'Lead me from death to immortality,' there is nothing there, as it were, hidden (obscure, requiring explanation). 
tasya haitasya sāmno yaḥ pratiṣṭhāṃ veda | pratitiṣṭhatyasyāmiti pratiṣṭhā vāktāṃ pratiṣṭhāṃ sāmno guṇaṃ yo veda sa pratitiṣṭhati ha | "taṃ yathā yathopāsate"iti śrutestadguṇatvaṃ yuktam |
pūrvavatphalena pratilobhitāya kā pratilobhitāya kā pratiṣṭheti śuśrūpave āha- tasya vai sāmno vāgeva, vāgiti jihvāmūlīyādīnāṃ sthānānāmākhyā, saiva pratiṣṭhā, tadāha- vāci hi jihvāmūlīyādiṣuhi yasmātpratiṣṭhitaḥ sanneṣa prāṇa etadgānaṃ gīyate gītibhāvamāpadyate tasmātsāmnaḥ pratiṣṭhā vāk |
anne pratiṣṭhito gīyata ityu haike 'nye āhuḥ |
iha pratitiṣṭhatīti yuktam |
aninditatvādekīyapakṣasya vikalpena pratiṣṭhāguṇavijñānaṃ kuryād vāgvā patiṣṭhānnaṃ veti || 27 ||
evaṃ prāṇavijñānavato japakarma vidhitsyate | yadvijñānavato japakarmaṇyadhikārastadvijñānamuktam | 
athātaḥ pavamānānām evābhyārohaḥ | sa vai khalu prastotā sāma prastauti | sa yatra prastuyāt tad etāni japet | asato mā sad gamaya, tamaso mā jyotir gamaya, mṛtyor māmṛtaṃ gamayeti | sa yad āhāsato mā sad gamayeti | mṛtyur vā asat sad amṛtaṃ mṛtyor māmṛtaṃ gamayāmṛtaṃ mā kurv ity evaitad āha | tamaso mā jyotir gamayeti | mṛtyur vai tamo jyotir amṛtaṃ mṛtyor māmṛtaṃ gamayāmṛtaṃ mā kurv ity evaitad āha | mṛtyor māmṛtaṃ gamayeti | nātra tirohitam ivāsti | atha yānītarāṇi stotrāṇi teṣv ātmane 'nnādyam āgāyet | tasmād u teṣu varaṃ vṛṇīta | yaṃ kāmaṃ kāmayet tam | sa eṣa evaṃvid udgātātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate tam āgāyati | tad dhaital lokajid eva | na haivālokyatāyā āśāsti ya evam etat sāma veda || 
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28. Next come the other Stotras with which the priest may obtain food for himself by singing them. Therefore let the sacrificer, while these Stotras are being sung, ask for a boon, whatever desire he may desire. An Udgâtri priest who knows this obtains by his singing whatever desire he may desire either for himself or for the sacrificer. This (knowledge) indeed is called the conqueror of the worlds. He who thus knows this Sâman, for him there is no fear of his not being admitted to the worlds. 
athānantaraṃ yasmāccaivaṃ viduṣā prayujyamānaṃ devabhāvāyābhyārohaphalaṃ japakarma, atastasmāttadvidhīyata iha | tasya codgīthasambandhātsarvatra prāptau pavamānānāmiti vacanāt pavamāneṣu triṣvapi kartavyatāyāṃ prāptāyāṃ punaḥ kāla saṃkocaṃ karoti- sa vai khalu prastotā sāma prastauti | sa prastotā yatra yasminkāle sāma prastuyātprārabheta tasminkāla etāni japet | asya ca japakarmaṇa ākhyā abhyāroha iti | ābhimukhyenārohatyanena japakarmaṇaivaṃvid devabhāvātmānamityabhyārohaḥ | etānīti bahuvacanāttrīṇi yajūṃṣi | dvitīyānirdeśād brāhmaṇotpannatvācca yathāpaṭhita eva svaraḥ prayoktavyo na māntraḥ | yājamānaṃ japakarma | etāni tāni yajūṃṣi-'asato mā sadgamaya''tamaso mā jyotirgamaya' 'mṛtyormāmṛtaṃ gamaya'iti | mantrāmarthastirohito bhavatīti svayameva vyācaṣṭe brāhmaṇaṃ mantrārtham- sa mantro yadāha yaduktavānko 'sāvarthaḥ? ityucyate-'asato mā sadgamaya'iti mṛtyurvā asat- svābhāvikakarmavijñāne mṛtyurityucyete, asad atyantādhobhāvahetutvāt | sadamṛtam- sacchāstrīyakarmavijñāne agaraṇahetutvādamṛtam | tasmādasato asatkarmaṇo 'jñānācca mā māṃ sacchāstrīyakarmavijñāne gamaya devabhāvasādhanātmabhāvamāpādayetyarthaḥ | tatra vākyārthamāha- amṛtaṃ mā kurvityevaitadāheti | tathā tamaso mā jyotirgamayeti mṛtyurgamayeti | mṛtyurvai tamaḥ sarvaṃ hyajñānamāvaraṇātmakatvāttamaḥ tadeva ca maraṇahetutvānmṛtyuḥ | jyotiramṛtaṃ pūrvoktaviparītaṃ daivaṃ svarūpam | prakāśātmakatvājjñānaṃ jyotiḥ, tadevāmṛtamavināśātmakatvāt | tasmāt tamaso mā jyotirgamayeti pūrvavanmṛtyormāmṛtaṃ gamayetyādi | amṛtaṃ mā kurvityevaitadāha- daivaṃ prājāpatyaṃ phalabhāvamāpādayetyarthaḥ | pūrvo mantro 'sādhanasvabhāvāt sādhanabhāvamāpādayeti | dvitīyastu sādhanabhāvādapi ajñānarūpāt sādhyabhāvamāpādayeti | mṛtyormāmṛtaṃ gamayeti pūrvayoreva mantrayoḥ samucitor'thastṛtīyena mantreṇocyata iti prasiddhārthataiva | nātra tṛtīye mantre tirohitamantarhitamivārtharūpaṃ pūrvayoriva mantrayorasti, yathāśruta evārthaḥ | yājamānamudgānaṃ kṛtvā pavamāneṣu triṣu, athānantaraṃ yānītarāṇi śiṣṭāni stotrāṇi teṣvātmane 'nnādyamāgāyet prāṇavidudgātāprāṇabhūtaḥ prāṇavadeva | yasmātsa eva udgātaivaṃ prāṇaṃ yathoktaṃ vetti, ataḥ prāṇavadeva taṃ kāmaṃ sādhayituṃ samarthaḥ | tasmādyajamānasteṣu stotreṣu prayujyamāneṣu varaṃ vṛṇīta, yaṃ kāmaṃ kāmayeta taṃ kāmaṃ varaṃ vṛṇīta prārthayeta | yasmātsa eṣa evaṃvidudgāteti tasmācchabdātprāgeva sambadhyate | ātmane vā yajamānāya vā yaṃ kāmaṃ kāmayate icchatyudgātā tamāgāyatyāgānena sādhayati | evaṃ tāvajjñānakarmabhyāṃ prāṇātmāpattirityuktam | tatra nāstyāśaṅkāsambhavaḥ | ataḥ karmāpāye prāṇāpattirbhavati vā na vā? ityāśaṅkate | tadāśaṅkānivṛttyarthamāha- taddhaitalokajideveti | taddhatadetatprāṇadarśanaṃ karmaviyuktaṃ kevalamapi, lokajideveti lokasādhanameva | na ha evālokyatāyai alokārhatvāya āśā āśaṃsanaṃ prārthanaṃ naivāsti ha | na hi prāṇātmani utpannātmābhimānasya tatprāptyāśaṃsanaṃ sambhavati | na hi grāmasthaḥ kadā grāmaṃ prāpnutāmityaraṇyastha ivāśāste |
asannikṛṣṭaviṣaye hyanātmanyāśaṃsanam, na tatsvātmani sambhavati |
tasmānnāśāsti kadācitprāṇātmabhāvaṃ na prapadyeyamiti |
kasyaitat? ya evametatsāma prāṇaṃ yathoktaṃ nirdhāritamahimānaṃ veda- ahamasmi prāṇa indriyaviṣayāsaṅgairāsuraiḥ pāpmabhiradharṣaṇīyo viśuddhaḥ, vāgādipañcakaṃ ca madāśrayatvādagnyādyātmarūpaṃ svābhāvikavijñānotthendriyaviṣayāsaṅgajanitāsurapāpmadoṣaviyuktaṃ sarvabhūteṣu ca madāśrayānnādyopayogabandhanam, ātmā cāhaṃ sarvabhūtānāmāṅgirasatvāt, ṛgyajuḥ sāmodgīthabhūtāyāśca vāca ātmā tadvayāptestannirvartakatvācca, mama sāmno gītibhāvamāpadyamānasya bāhyaṃ dhanaṃ bhūṣaṇaṃ sausvaryaṃ tato 'pyāntaraṃ sauvarṇyalākṣaṇikaṃ sausvaryam, gītibhāvamāpadyamānasya mama kaṇṭhādisthānāni pratiṣṭhā |
evaṃ guṇo 'haṃ puttikādiśarīreṣu kārtsnyena parisamāpto 'mūrtatvātsarvagatatvācca- iti ā evamabhimānābhivyaktervedopāsta ityarthaḥ || 28 ||
iti prathamādhyāye tṛtīyamudgīthabrāhmaṇam || 3 ||
jñānakarmabhyāṃ samucitābhyāṃ prajāpatitvaprāptirvyākhyātā kevalaprāṇadarśanena ca'taddhaitallokajideva'ityādinā | prajāpateḥ phalabhūtasya sṛṣṭisthitisaṃhāreṣu jagataḥ svātantryādivibhūtyupavarṇanena jñānakarmaṇorvaidikayoḥ phalotkarṣo varṇayitavya ityevamarthamārabhyate | tena ca karmakāṇḍavihitajñānakarmastutiḥ kṛtvā bhavetsāmarthyāt | vivakṣitaṃ tvetat- sarvamapyetajjñānakarmaphalaṃ saṃsāra eva, bhayāratyādiyuktatvaśravaṇāt, kāryakaraṇalakṣaṇatvācca sthūlavyaktānityaviṣayatvācceti | brahmavidyāyāḥ kevalāyā vakṣyamāṇāyā mokṣahetutvamityuttarārthaṃ ceti | na hi saṃsāraviṣayātsādhyasādhanādibhedalakṣaṇād aviraktasya ātmaikatva jñānaviṣaye 'dhikāraḥ, atṛṣitasyeva pāne | tasmājjñānakarmaphalotkarṣopavarṇanamuttarārtham | tathā ca vakṣyati-"tadetatpadanīyamasya"(bṛ.u.1 | 4 | 7) "tadetatpreyaḥ putrāt" (bṛ.u.1 | 4 | 8) ityādi | 
ātmaivedam agra āsīt puruṣavidhaḥ | so 'nuvīkṣya nānyad ātmano 'paśyat | so 'ham asmīty agre vyāharat | tato 'haṃnāmābhavat | tasmād apy etarhy āmantrito 'ham ayam ity evāgra uktvāthānyan nāma prabrūte yad asya bhavati | sa yat pūrvo 'smāt sarvasmāt sarvān pāpmana auṣat tasmāt puruṣaḥ | oṣati ha vai sa taṃ yo 'smāt pūrvo bubhūṣati ya evaṃ veda || 
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FOURTH BRÂHMANA
1. In the beginning this was Self alone, in the shape of a person (purusha). He looking round saw nothing but his Self. He first said, 'This is I;' therefore he became I by name. Therefore even now, if a man is asked, he first says, 'This is I,' and then pronounces the other name which he may have. And because before (pûrva) all this, he (the Self) burnt down (ush) all evils, therefore he was a person (pur-usha). Verily he who knows this, burns down every one who tries to be before him. 
ātmaivātmeti prajāpatiḥ prathamo 'ṇḍajaḥ śarīryabhidhīyate | vaidikajñānakarmaphalabhūtaḥ sa eva kim? idaṃ śarīrabhedajātaṃ tena prajāpatiśarīreṇāvibhaktam | ātmaivāsīdagre prākśarīrāntarotpatteḥ | sa ca puruṣavidhaḥ puruṣaprakāraḥ śiraḥprāṇyādilakṣaṇo virāṭ | sa eva prathamaḥ sambhūto 'nuvīkṣyānvālocanaṃ kṛtvā, ko 'haṃ kiṃlakṣaṇo vāsmīti, nānyadvastvantaram, ātmanaḥ prāṇapiṇḍātmakāryakaraṇarūpānna apaśyanna dadarśa | kevalaṃ tvātmānameva sarvātmānamapaśyat | tathā pūrvajanmaśrautavijñānasaṃskṛtaḥ, so 'haṃ prajāpatiḥ sarvātmāhamasmītyagre vyāharadvyāhṛtavān | tatastasmādyataḥ pūrvajñānasaṃskārād ātmānamevāhamityabhyadhādagre tasmādahaṃnāmābhavat | tasyopaniṣadamiti śrutipradarśitameva nāma vakṣyati | tasmādyasmātkāraṇe prajāpatāvevaṃ vṛttaṃ tasmāt, tatkāryabhūteṣu prāṇiṣu etarhyetasminnapi kāla āmantritaḥ kastvamityuktaḥ sannahamayamityevāgra uktvā kāraṇātmābhidhānena ātmānamabhidhāyāgre punarviśeṣanāmajijñāsave 'thānantaraṃ viśeṣapiṇḍābhidhānaṃ devadatto yajñadatto veti prabūte kathayati yannāmāsya viśeṣapiṇḍasya mātāpitṛkṛtaṃ bhavati tatkathayati | sa ca prajāpatiratikrāntajanmani samyakkarmajñānabhāvanānuṣṭhānaiḥ sādhakāvasthāyāṃ yadyasmātkarmajñānabhāvanānuṣṭhānaiḥ prajāpatitvaṃ pratipitsūnāṃ pūrvaḥ prathamaḥ san asmātprajāpatitvapratipitsusamudāyātsarvasmād ādau auṣadadahat | kim? āsaṅgājñānalakṣaṇānsarvānpāpmanaḥ prajāpatitva pratibandhakāraṇabhūtān | yasmādevaṃ tasmātpuruṣaḥ, pūrvamauṣaditi puruṣaḥ | yathāyaṃ prajāpatiroṣitvā prativandhakānpāpmanaḥ sarvānpuruṣaḥ prajāpatirabhavat, evamanyo 'pi jñānakarmabhāvanānuṣṭhānavahninā kevalaṃ jñānabalādvauṣati bhasmīkaroti ha vai sa tam;kam? yo 'smādviduṣaḥ pūrvaḥ prathamaḥ prajāpatirbubhūṣati bhavitumicchati tamityarthaḥ | taṃ darśayati ya evaṃ vedeti | sāmarthyājjñānabhāvanāprakarṣavān | nanvanarthāya prājāpatyapratipipsā, evaṃvidā ceddahyate |
naiṣa doṣaḥ, jñānabhāvanotkarṣābhāvātprathamaṃ prajāpatitvapratipattya bhāvamātratvāddāhasya |
utkṛṣṭasādhanaḥ prathamaṃ prajāpatitvaṃ prāpnuvan nyūnasādhano na prāpnotīti, sa taṃ dahatītyucyate |
na punaḥ pratyakṣamutkṛṣṭasādhanena itaro dahyate |
yathā loke ājisṛtāṃ yaḥ prathamamājimupasarpati tenetare dagdhā ivāpahṛtasāmarthyā bhavanti tadvat || 1 ||
yadidaṃ tuṣṭūṣitaṃ karmakāṇḍavihitajñānakarmaphalaṃ prājāpatyalakṣaṇaṃ naiva tatsaṃsāraviṣayamatyakrāmaditīmamartha pradarśayiṣyannāha- 
so 'bibhet tasmād ekākī bibheti | sa hāyam īkṣāṃ cakre, yan mad anyan nāsti kasmān nu bibhemīti | tata evāsya bhayaṃ vīyāya | kasmād dhy abheṣyat | dvitīyād vai bhayaṃ bhavati || 
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2. He feared, and therefore any one who is lonely fears. He thought, 'As there is nothing but myself, why should I fear?' Thence his fear passed away. For what should he have feared? Verily fear arises from a second only. 
so 'bibhetsa prajāpatiryoyaṃ prathamaḥ śarīri puruṣavidho vyākhyātaḥ | so 'bibhedbhītavānasmadādivadevetyāha | yasmādayaṃ puruṣavidhaḥ śarīrakaraṇavān ātmanāśaviparītadarśanavatvād abibhet, tasmāttatsāmānyādadyatve 'pyekākī bibheti | kiñcāsmadādivadeva bhayahetuviparītadarśanāpanodakāraṇaṃ yathābhūtātmadarśanam | so 'yaṃ prajāpatirīkṣāmīkṣaṇaṃ cakre kṛtavān ha | katham? ityāha- yadyasmānmattonyadātmavyatirekeṇa vastvantaraṃ pratidvandībhūtaṃ nāsti, tasminnātmavināśahetvabhāve kasmānnu bibhemīti | tata eva yathābhūtātmadarśanādasya prajāpaterbhayaṃ vīyāya vispaṣṭamapagatavat | tasya prajāpateryadbhayaṃ tatkevalāvidyānimittameva paramārthadarśane 'nupapannamityāha- kasmāddhyabheṣyat kimityasau bhītavānparamārthanirūpaṇāyāṃ bhayamanupapannamevetyabhiprāyaḥ | yasmād dvitīyadvastvantaraddhi bhayaṃ bhavati | dvitīyaṃ ca vastvantaramavidyāpratyupasthāpitameva;na hyadṛśyamānaṃ dvitīyaṃ bhayajanmano hetuḥ"tatra ko mohaḥ kaḥ śokaḥ ekatvamanupaśyataḥ"(īśā.7) iti mantravarṇāt | yaccaikatvadarśanena bhayamapanunoda tadyuktam | kasmāt? dvitīyādvastvantarādvai bhayaṃ bhavati, tadekatvadarśanena dvitīyadarśanamapanītamiti nāsti yataḥ | atra codayanti- kutaḥ prajāpaterekatvadarśanaṃ jātam? ko vāsmai upadideśa? athānupadiṣṭameva prādurabhūt, asmadāderapi tathā prasaṅgaḥ | atha janmāntarakṛtasaṃskārahetukam, ekatvadarśanānarthakyaprasaṅgaḥ | yathāprajāpateratikrāntajanmāvasthasya ekatvadarśanaṃ vidyamānamapyavidyābandhakāraṇaṃ nāpaninye, yataḥ avidyāsaṃyukta evāyaṃ jāto 'bibhet, evaṃ sarveṣāmekatvadarśanānarthakyaṃ prāpnoti | antyameva nivartakamiti cenna, pūrvavatpunaḥ prasaṅgenānaikāntyāt | tasmādanarthakamevaikatvadarśanamiti |
naiṣa doṣaḥ, utkṛṣṭahetūdbhavatvāllokavat |
yathā puṇyakarmodbhavairviviktaiḥ kāryakaraṇaiḥ saṃyukte janmani sati prajñāmedhāsmṛtivaiśāradyaṃ dṛṣṭam, tathā prajāpateḥ dharmajñānavairāgyaiśvaryaviparītahetusarvapāpmadāhāt viśuddhaiḥ kāryakaraṇai saṃyuktamutkṛṣṭaṃ janma tadudbhavaṃ cānupadiṣṭameva yuktamekatvadarśanaṃ prajāpateḥ |
tathā ca smṛtiḥ-"jñānamagratidhaṃ yasya vairāgyaṃ ca jagatpateḥ |
aiśvaryaṃ caiva dharmasya sahasiddhaṃ catuṣṭayam ||
"iti | sahasiddhatve bhayānupapattiriti cet | na hyādityena saha tama udeti | na, anyānupadiṣṭārthatvātsaha siddhavākyasya | śraddhātātparyapraṇipātādīnām ahetutvamiti cet syānmatam"śraddhāvāṃllabhate jñānaṃ tatparaḥ saṃyatendriyaḥ"(gītā 4 | 39) "tadviddhi praṇipātena"(gītā 4 | 34) ityevamādīnāṃ śrutismṛtivihitānāṃ jñānahetūnāmahetutvam, prajāpatiriva janmāntarakṛtadharmahetutve jñānasyeti cet? na;nimittavikalpasamuccayaguṇavadaguṇavattvabhedopapatteḥ | loke hi naimittikānāṃ kāryāṇāṃ nimittabhedo 'nekadhā vikalpate | tathā nimittasamuccayaḥ | teṣāṃ ca vikalpitānāṃ samuccitānāṃ ca punarguṇavadaguṇavattvakṛto bhedo bhavati | tadyathā- rūpajñāna eva tāvannaimittike kārye- tamasi vinālokena cakṣūrūpasannikarṣo naktañcarāṇāṃ rūpajñāne nimittaṃ bhavati | mana eva kevalaṃ rūpajñānanimittaṃ yogīnām | asmākaṃ tu sannikarṣālokābhyāṃ saha tathādityacandrādyālokabhedaiḥ samuccitā nimittabhedā bhavanti | tathā ālokaviśeṣaguṇavadaguṇavattvena bhedāḥ syuḥ | evameva ātmaikatvajñāne 'pi kvacijjanmāntarakṛtaṃ kārma nimittaṃ bhavati, yathā prajāpateḥ | kvacittapo nimittam,"tapasā vijijñāsasva"(chā.u.3 | 2 | 1) iti śruteḥ | kvacit"ācāryavānpuruṣo veda"(chā.u.6 | 14 | 2) "śraddhāvāṃllabhate jñānam"(gītā.4 | 39) "tadviddhi praṇipātena"(gītā.4 | 34) "ācāryāddhaiva"(chā.u.4 | 1 | 3) "draṣṭavyaḥ śrotavyaḥ"(bṛ.u.2 | 4 | 5) ityādi śrutismṛtibhya ekāntajñānalābhanimittatvaṃ śraddhāprabhṛtīnām adharmādinimittaviyogahetutvāt |
vedāntaśravaṇamanananididhyāsanānāṃ ca sākṣājjñeyaviṣayatvāt |
pāpādipratibandhakṣaye cātmamanasorbhūtārthajñānanimittasvābhāvyāt |
tasmādahetutvaṃ na jātu jñānasya śraddhāpraṇipātādīnāmiti || 2 ||
itaśca saṃsāraviṣaya eva prājāpatitvam, yataḥ | 
sa vai naiva reme | tasmād ekākī na ramate | sa dvitīyam aicchat | sa haitāvān āsa yathā strīpumāṃsau sampariṣvaktau | sa imam evātmānaṃ dvedhāpātayat | tataḥ patiś ca patnī cābhavatām | tasmād idam ardhabṛgalam iva sva iti ha smāha yājñavalkyaḥ | tasmād ayam ākāśaḥ striyā pūryata eva | tāṃ samabhavat | tato manuṣyā ajāyanta || 
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3. But he felt no delight. Therefore a man who is lonely feels no delight. He wished for a second. He was so large as man and wife together. He then made this his Self to fall in two (pat), and thence arose husband (pati) and wife (patnî). Therefore Yâgñavalkya said: 'We two are thus (each of us) like half a shell.' Therefore the void which was there, is filled by the wife. He embraced her, and men were born. 
sa prāpatirvai naiva reme ratiṃ nānvabhavat, aratyāviṣṭo 'bhūdityarthaḥ, asmādādideva yataḥ, idānīmapi tasmādekākitvādidharmavattvādekākī na ramate ratiṃ nānubhavati | ratirnāmeṣṭārthasaṃyogajā krīḍā, tatprasaṃgina iṣṭaviyogānmanasyākulībhāvo 'ratirityucyate | sa tasyā araterapanodāya dvitīyam aratyapaghātasamarthaṃ strīvastvaicchadgṛddhimakarot | tasya caivaṃ strīviṣayaṃ gṛdhyataḥ striyā pariṣvaktasyevātmano bhāvo babhūva | sa tena satyepsutvād etāvānetatparimāṇa āsa babhūva ha | kiṃparimāṇaḥ? ityāha- yathā loke strīpumāṃsau aratyapanodāya sampariṣvaktau yatparimāṇau syātāṃ tathā tatparimāṇau babhūvetyarthaḥ | sa tathā tatparimāṇameva iyamātmānaṃ dvedhā dviprakāramapātayatpātitavān iyamevetyavadhāraṇaṃ mūlakāraṇādvirājo viśeṣaṇārtham | na kṣīrasya sarvopamardena dadhibhāvāpattivadvirāṭ sarvopamardenaitāvānāsa;kiṃ tarhi? ātmanā vyavasthitasyaiva virājaḥ satyasaṃkalpatvādātmavyatiriktaṃ strīpuṃsapariṣvaktaparisāṇaṃ śarīrāntaraṃ babhūva | sa eva ca virāṭ tathābhūtaḥ sa haitāvānāseti sāmānādhikaraṇyāt | tatastasmātpātanātpatitaśca patnī cābhavatāmiti dampatyornirvacanaṃ laukikayoḥ | ata eva tasmāt, yasmādātmana evārdhaḥ pṛthagbhūtoyeyaṃ strī, tasmādidaṃ śarīramānor'dhabṛgalamardhaṃ ca tad bṛgalaṃ vidalaṃ ca tadardhabṛgalam ardhavidalamevetyarthaḥ | prākstryudvahanātkasyārdhabṛgalam? ityucyate- sva ātmana iti | evamāha smoktavānkila yājñavalkyaḥ, yajñasya valko vaktā yajñavalkastasyāpatyaṃ yājñavalkyo daivarātirityarthaḥ |
brahmaṇo vāpatyam |
yasmādayaṃ puruṣārdha ākāśaḥ stryardhaśūnyaḥ punarudvahanāttasmātpūryate stryardhena, punaḥ sampuṭīkaraṇeneva vidalārdhaḥ |
tāṃ sa prajāpatirmanvākhyaḥ śatarūpākhyāmātmano duhitaraṃ patnītvena kalpitāṃ samabhavanmaithunamupagatavān |
tatastasmāttadupagamanād manuṣyā ajāyantotpannāḥ || 3 || 
so heyam īkṣāṃ cakre -- kathaṃ nu mātmana eva janayitvā sambhavati | hanta tiro 'sānīti | sā gaur abhavad vṛṣabha itaraḥ | tāṃ sam evābhavat | tato gāvo 'jāyanta | vaḍavetarābhavad aśvavṛṣa itaraḥ | gardabhītarā gardabha itaraḥ | tāṃ sam evābhavat | tata ekaśapham ajāyata | ajetarābhavad basta itaraḥ | avir itarā meṣa itaraḥ | tāṃ sam evābhavat | tato 'jāvayo 'jāyanta | evam eva yad idaṃ kiñca mithunam ā pipīlikābhyas tat sarvam asṛjata || 
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4. She thought, 'How can he embrace me, after having produced me from himself? I shall hide myself.' She then became a cow, the other became a bull and embraced her, and hence cows were born. The one became a mare, the other a stallion; the one a male ass, the other a female ass. He embraced her, and hence one-hoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other a ram. He embraced her, and hence goats and sheep were born. And thus he created everything that exists in pairs, down to the ants. 
sā śatarūpā u ha iyaṃ seyaṃ duhitṛgamane smārtaṃ pratiṣedhamanusmarantīkṣāñcake | kathaṃ nvidamakṛtyaṃ yanmā māmātmana eva janayitvotpādya sambhavatyupagacchati | yadyapyayaṃ nirghṛṇo 'haṃ hantedānīṃ tiro 'sāni jātyantareṇa tiraskṛtā bhavāni | ityevamīkṣitvāsau gaurabhavat | utpādyaprāṇikarmabhiścodyamānāyāḥ punaḥ punaḥ saivamatiḥ śatarūpāyā manoścābhavat | tataśca ṛṣabha itaraḥ | tāṃ samevābhadityādi pūrvavat | tato gāvo 'jāyanta | tathā baḍavetarābhavadaśvavṛṣa itaraḥ | tathā gardabhītarā gardabha itaraḥ | tatra baḍavāśvavṛṣādīnāṃ saṅgamāttata ekaśaphamekagvuram aśvāśvataragardabhākhyaṃ trayamajāyata | tathā ajetarābhavadvastaśchāga itaraḥ, tathā aviritarā meṣa itaraḥ, tāṃ samevābhavat |
tāṃ tāmiti vīpsā |
tāmajāṃ tāmaviñcetisamabhavadevetyarthaḥ |
tato 'jāśvāvayaścājāvayo 'jāyanta |
evameva yadidaṃ kiñca yatkiṃñcedaṃ mithunaṃ srīpuṃsalakṣaṇaṃ dvandam, ā pipīlikābhyaḥ pipīlikābhiḥ sahānenaivanyāyena tatsarvamasṛjata jagatsṛṣṭavān || 4 || 
so 'ved ahaṃ vāva sṛṣṭir asmy ahaṃ hīdaṃ sarvam asṛkṣīti | tataḥ sṛṣṭir abhavat | sṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda || 
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5. He knew, 'I indeed am this creation, for I created all this.' Hence he became the creation, and he who knows this lives in this his creation. 
sa prajāpatiḥ sarvamidaṃ jagatsṛṣṭvā avet | katham? ahaṃ vāvāhameva sṛṣṭiḥ, sṛjyate iti sṛṣṭaṃ jagaducyate sṛṣṭiriti |
yanmayāsṛṣṭaṃ jaganmadabhedatvādahamevāsmi na matto vyatiricyate |
kuta etat? ahaṃ hi yasmādidaṃ sarvaṃ jagadasṛkṣi sṛṣṭavānasmi tasmādityarthaḥ |
yasmātsṛṣṭiśabdena ātmānamevābhyadhātprajāpatiḥ, tatastasmātsṛṣṭirabhavat sṛṣṭināmābhavat |
sṛṣṭyāṃ jagati, hāsya prajāpategetasyāmetasmiñjagati, sa prajāpativatsraṣṭā bhavati svātmano 'nanyabhūtasya jagataḥ, kaḥ? ya evaṃ prajāpativadyathoktaṃ svātmano 'nanyabhūtaṃ jagatsādhyātmādibhūtādhidaivaṃ jagadahamasmīti veda || 5 || 
athety abhyamanthat | sa mukhāc ca yoner hastābhyāṃ cāgnim asṛjata | tasmād etad ubhayam alomakam antarataḥ | alomakā hi yonir antarataḥ | tad yad idam āhur amuṃ yajāmuṃ yajety ekaikaṃ devam etasyaiva sā visṛṣṭiḥ | eṣa u hy eva sarve devāḥ | atha yat kiñcedam ārdraṃ tad retaso 'sṛjata | tad u soma | etāvad vā idaṃ sarvam annaṃ caivānnādaś ca | soma evānnam agnir annādaḥ | saiṣā brahmaṇo 'tisṛṣṭiḥ | yac chreyaso devān asṛjatātha yan martyaḥ sann amṛtān asṛjata tasmād atisṛṣṭir | atisṛṣṭyāṃ hāsyaitasyāṃ bhavati ya evaṃ veda || 
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6. Next he thus produced fire by rubbing. From the mouth, as from the fire-hole, and from the hands he created fire. Therefore both the mouth and the hands are inside without hair, for the fire-hole is inside without hair. And when they say, 'Sacrifice to this or sacrifice to that god,' each god is but his manifestation, for he is all gods. Now, whatever there is moist, that he created from seed; this is Soma. So far verily is this universe either food or eater. Soma indeed is food, Agni eater. This is the highest creation of Brahman, when he created the gods from his better part, and when he, who was (then) mortal, created the immortals. Therefore it was the highest creation. And he who knows this, lives in this his highest creation. 
evaṃ sa prajāpatirjagadidaṃ mithunātmakaṃ sṛṣṭā brahmaṇādivarṇaniyanvardevatāḥ sisṛkṣurādau, ayeti śabdadvayamabhinayapradarśanārtham, anena prakāreṇa mukhe hastau prakṣityābhyamanyadābhimukhyena manyanapakarot | sa mukhahastābhyāṃ mathitvā mukhācca yonerhastābhyāṃ ca yonibhyāmagniṃ brāhmaṇajāteranugrahakartāramasṛjata sṛṣṭavān | yasmāddāhakasyāgneryoniretadubhayaṃ hastau mukhaṃ ca, tasmādbhaya mapyetadalomakaṃ lomavivarjitam | kiṃ sarvameva? na, antarato 'bhyantarataḥ;asti hi yonyā sāmānyamubhayasyāsya | kim? alomakā hi yonirantarataḥ strīṇām | tathā brāhmaṇo 'pi mukhādeva jajhe prajāpateḥ | tasmādekayonitvājjayeṣṭhenevānujo 'nugṛhyate agninā brāhmaṇaḥ | tasmādbrāhmaṇo 'gnidevatyo mukhavīryaśceti śrutismṛtisiddham | tathā balāśrayābhyāṃ bāhubhyāṃ balabhidādikaṃ kṣanniyajātiniyantarāṃ kṣanniyaṃ ca | tasmādaindraṃ kṣatraṃ bāhuvīryaṃ ceti śrutau smṛtau cāvagatam | tathoruta īhā ceṣṭā tadāśrayādvasvādilakṣaṇaṃ viśo niyantāraṃ viśaṃ ca | tasmātkṛṣyādiparo vasvādidevatyaśca vaiśyaḥ | tathā pūṣaṇaṃ pṛthvīdaivataṃ śūdraṃ ca padbhyāṃ paricaraṇakṣamamasṛjateti śrutismṛtiprasiddheḥ | tatra kṣatrādidevatāsargamihānuktaṃ vakṣyamāṇamamapyuktavadupasaṃharati sṛṣṭisākalyānukīrtyai | yatheyaṃ śrutirvyavasthitā tathā prajāpatireva sarve devā iti niścitor'thaḥ | sraṣṭurananyatvātsṛṣṭānām | prajāpatinaiva tu sṛṣṭatvād devānām | athaivaṃ prakaraṇārthe vyavasthite tatstutyabhiprāyeṇāvidvanmatāntaranindopanyāsaḥ, anyanindānyastutaye | tattatra karmaprakaraṇe kevalayājñikā yāgakāle yadidaṃ vaca āhuḥ -'amumagniṃ yajāsumindraṃ yaja'ityādi - nāmaśastrastotrakarmādibhinnatvādbhinnamevāgnyādidevamevaikaṃ manyamānā āhurityabhiprāyaḥ | tanna tathā vidyāt, yasmādetasyaiva prajāpateḥ sā visṛṣṭirdevabhedaḥ sarva eṣa u hyeva prajāpatireva prāṇaḥ sarve devāḥ | atra vipratipadyante - para eva hiraṇyagarbhe ityeke | saṃsārītyapare | paraṃ eva tu mantravarṇāt | "indraṃ mitraṃ varuṇamagnimāhuḥ"iti śruteḥ | "eṣa brahmaiṣa indra eṣa prajāpatirete sarve devāḥ"(ai.u.5 | 3) iti ca śruteḥ | smṛteśca -"etameke vadantyagniṃ manumanye prajāpatim"(manu.12 | 123) iti"yo 'sāvatīndriyo 'grāhyaḥ sūkṣmo 'vyaktaḥ sanātanaḥ | sarvabhūtamayo 'cintyaḥ sa eva svayamudbabhau" | (manu.1 | 7) iti | saṃsāryeva vā syāt | "sarvainpāpmana aupat"(bṛ.u.1 | 4 | 1) iti śruteḥ | na hyasaṃsāriṇaḥ pāpmadāhaprasaṅgo 'sti | bhayāratisaṃyogaśravaṇāt | "atha yanmartyaḥ sannamṛtānasṛjata"(bṛ.u.1 | 4 | 6) iti ca | "hiraṇyagarbhaṃ paśyati jāyamānam"(śve.u.4 | 12) iti ca mantravarṇāt | smṛteśca karmavipākaprakriyāyām -"brahmā viśvasṛjo dharmo mahānavyaktameva ca | uttamāṃ sātvikīmetāṃ gatimāhurmanīṣiṇaḥ"(manu.12 | 50) iti | athaivaṃ viruddhārthānupapatteḥ prāmāṇyavyāghāta iti cet? na, kalpanāntaropapatteravirodhāt | upādhiviśeṣasambandhādviśeṣakalpanāntaramupapadyate | "āsīno dūraṃ vrajati śayāno yāti sarvataḥ | kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati"(ka.u.1 | 2 | 21) ityevamādiśrutibhya upādhivaśātsaṃsāritvaṃ na paramārthataḥ | svato 'saṃsāryeva | evamekatvaṃ nānātvaṃ ca hiraṇyagarbhasya | tathā sarvajīvānām, tattvamasi (chā.u.6 | 8 -16) iti śruteḥ | hiraṇyagarbhastu upādhiśuddhyatiśayāpekṣayā prāyaśaḥ para eveti śrutismṛtivādāḥ pravṛttāḥ | saṃsāritvaṃ tu kvacideva darśayanti | jīvānāṃ upādhigatāśuddhibāhulyātsaṃsāritvameva prāyaśo 'bhilapyate | vyāvṛttakṛtsnopādhibhedāpekṣayā tu sarvaḥ paratvenābhidhīyate śrutismṛtivādaiḥ | tārkikaistu parityaktāgamabalairasti nāsti kartākartetyādi viruddhaṃ bahu tarkapadbhirākulīkṛtaḥ śāstrārthaḥ, tenārthaniścayo durlabhaḥ | ye tu kevalaśāstrānusāriṇaḥ śāntadarpāsteṣāṃ pratyakṣaviṣaya iva niścitaḥ śāstrārthe devatādiviṣayaḥ | tatra prajāpaterekasya devasyātrādyalakṣaṇo bhedo vivakṣita iti tatrāgnirukto 'ttā, ādyaḥ soma idānīmucyate - atha yatkiñcedaṃ loka ārdraṃ dravātmakaṃ tadretasa ātmāno bījādasṛjata;retasa āpaḥ (ai.u.1 | 4) iti śruteḥ | dravātmakaśca somaḥ | tasmādyadārdraṃ prajāpatinā retasaḥ sṛṣṭaṃ tadu soma eva | etāvadvai etāvadeva nāto 'dhikamidaṃ sarvam | kiṃ tat? annaṃ caiva somo dravātmakatvādāpyāyakam | annādaścāgnirauṣṇyād rūkṣatvācca | tatraivadhriyate, soma evānnaṃ yadadyate tadeva soma ityarthaḥ | ya evāttā sa evāgniḥ arthabalāddhyavadhāraṇam | agnirapi kvacid hūyamānaḥ somapakṣasyaiva | somo 'pījyamāno 'gnirevāttṛtvāt |
evamagnīṣomātmakaṃ jagadātmatvena paśyanta kenaciddoṣeṇa lipyate, prajāpatiśca bhavati |
saiṣā brahmaṇaḥ prajāpateratisṛṣṭirātmano 'pyatiśayā |
kā sā ityāha - yacchreyasaḥ praśasyatarānātmanaḥ sakāśādyasmādasṛjata devāṃstasmāddevasṛṣṭiratisṛṣṭiḥ |
kathaṃ punarātmano 'tiśayā sṛṣṭiḥ ityata āha - atha yadyasmānmartyaḥ sanmaraṇadharmā sannamṛtānamaraṇadharmiṇo devān karmajñānavahninā sarvānātmanaḥ pāpmana oṣitvāsṛjata, tasmādetāmatisṛṣṭiṃ prajāpaterātmabhūtāṃ yo veda sa etasyāmatisṛṣṭyāṃ prajāpatiriva bhavati prajāpativadeva sraṣṭā bhavati || 6 ||
sarvaṃ vaidikaṃ sādhanaṃ jñānakarmalakṣaṇaṃ kartrādyanekakārakāpekṣaṃ prajāpatitvaphalāvasānaṃ sādhyametāvadeva yadetadvyākṛtaṃ jagatsaṃsāraḥ | athaitasyaiva sādhyasādhanalakṣaṇasya vyākṛtasya jagato vyākaraṇātprāgbījāvasthā yā tāṃ nirdidijñatyaṅkurādikāryānumitāmiva vṛkṣasya, karmabījo 'vidyākṣetro hyasau saṃsāravṛkṣaḥ samūla uddhartavya iti | taduddharaṇe hi puruṣārthaparisamāptiḥ | tathā coktam -"ūrdhvamūlo 'vākśākhaḥ"iti kāṭhake | gītāsu ca"ūrdhvamūlamadhaḥ śākham"iti | purāṇe ca"brahmavṛkṣaḥ sanātanaḥ"iti | 
tad dhedaṃ tarhy avyākṛtam āsīt | tan nāmarūpābhyām eva vyākriyatāsau nāmāyam idaṃrūpa iti | tad idam apy etarhi nāmarūpābhyām eva vyākriyata asau nāmāyam idaṃrūpa iti | sa eṣa iha praviṣṭa ā nakhāgrebhyo yathā kṣuraḥ kṣuradhāne 'vahitaḥ syād viśvambharo vā viśvambharakulāye | taṃ na paśyanti | akṛtsno hi saḥ prāṇann eva prāṇo nāma bhavati | vadan vāk paśyaṃś cakṣuḥ śṛṇvañ chrotraṃ manvāno manaḥ | tāny asyaitāni karmanāmāny eva | sa yo 'ta ekaikam upāste na sa veda | akṛtsno hy eṣo 'ta ekaikena bhavati | ātmety evopāsīta | atra hy ete sarva ekaṃ bhavanti | tad etat padanīyam asya sarvasya yad ayam ātmā | anena hy etat sarvaṃ veda | yathā ha vai padenānuvinded evaṃ kīrtiṃ ślokaṃ vindate ya evaṃ veda || 
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7. Now all this was then undeveloped. It became developed by form and name, so that one could say, 'He, called so and so, is such a one.' Therefore at present also all this is developed by name and form, so that one can say, 'He, called so and so, is such a one.' He (Brahman or the Self) entered thither, to the very tips of the finger-nails, as a razor might be fitted in a razor-case, or as fire in a fire-place. He cannot be seen, for, in part only, when breathing, he is breath by name; when speaking, speech by name; when seeing, eye by name; when hearing, ear by name; when thinking, mind by name. All these are but the names of his acts. And he who worships (regards) him as the one or the other, does not know him, for he is apart from this (when qualified) by the one or the other (predicate). Let men worship him as Self, for in the Self all these are one. This Self is the footstep of everything, for through it one knows everything. And as one can find again by footsteps what was lost, thus he who knows this finds glory and praise. 
tadvedaṃ taditi bījāvasthaṃ jagatprāgutpattestarhi tasminkāle;parokṣatvāsarvanāmnāpratyakṣābhidhānenābhidhīyate, bhūtakālasambandhitvādavyākṛtabhāvino jagataḥ;sukhagrahaṇārthamaitihyaprayogo ha śabdaḥ | evaṃ ha tadā āsīdityucyamāne sukhaṃ tāṃ parokṣāmapi jagato bījāvasthāṃ pratipadyate, yudhiṣṭhiro ha kila rājāsīdityukte yadvat | idamiti vyākṛtanāmarūpātmakaṃ sādhyasādhanalakṣaṇaṃ yathāvarṇitamabhidhīyate | tadidaṃśabdayoḥ parokṣapratyakṣāvasthajagadvācakayoḥ sāmānādhikaraṇyādekatvameva parokṣapratayakṣāvasthasya jagato 'vagamyate | tadevedamidameva ca tadavyākṛtamāsīditi | athaivaṃ sati nāsata utpattirna sato vināśaḥ kāryasyetyavadhṛtaṃ bhavati | tadevambhūtaṃ jagadavyākṛtaṃ sannāmarūpābhyāmeva nāmnā rūpeṇaiva ca vyākriyata | vyākriyateti karmakartṛprayogāttatsvayamevātmaiva vyākriyata, vi ā akriyata, vispaṣṭaṃ nāmarūpaviśeṣāvadhāraṇamaryādaṃ vyaktībhāvamāpadyata sāmarthyādākṣiptaniyantṛkartṛsādhanakriyānimittam | asaunāmeti sarvanāmnāviśeṣābhidhānena nāmamātraṃ vyapadiśati | devadatto yajñadatta iti vā nāmāsya ityasaunāmāyam | tathedamiti śuklakṛṣṇādīnāmaviśeṣaḥ | idaṃ śuklamidaṃ kṛṣṇaṃ vā rūpamasyetīdaṃ rūpaḥ | tadidamavyākṛtaṃ vastu etarhyetasminnapi kāle nāmarūpābhyāmeva vyākriyate asaunāmāyamidaṃ rūpa iti | yadarthaḥ sarvaśāstrārambhaḥ. yasminnavidyayā svābhāvikyā kartṛkriyāphalādhyāropaṇā kṛtā;yaḥ kāraṇaṃ sarvasya jagataḥ yadātmake nāmarūpe salilādiva svacchānmalamiva phenamavyākṛte vyākriyete, yaśca tābhyāṃ nāmarūpābhyāṃ vilakṣaṇaḥ svato nityaśuddhabuddhamuktasvabhāvaḥ sa eṣo 'vyākṛte ātmabhūte nāmarūpe vyākurvanbrahmādistambaparyanteṣu deheṣviha karmaphalāśrayeṣvaśanāyādimatsu praviṣṭaḥ | nanu avyākṛtaṃ svayameva vyākriyatetyuktam, kathamidamidānīm ucyate, para eva tu ātmāvyākṛtaṃ vyākurvanniha praviṣṭa iti | naiṣa doṣaḥ, parasyāpyātmano 'vyākṛtajagadātmatvena vivakṣitatvāt | ākṣiptaniyantṛkartṛkriyā nimittaṃ hi jagadavyākṛtaṃ vyākriyatetyavocāma | idaṃśabdasāmānādhikaraṇyāccāvyākṛtaśabdasya | yathedaṃ jaganniyantrādyanekakārakanimittādiviśeṣavadvyākṛtam, tathā aparityaktānyatamaviśeṣavadeva tadavyākṛtam | vyākṛtāvyākṛtamātraṃ tu viśeṣaḥ | dṛṣṭaśca loke vivakṣātaḥ śabdaprayogo grāma āgato grāmaḥ śūnya iti | kadācid grāmaśabdena nivāsamātravivakṣāyāṃ grāmaḥ śūnya iti śabdaprayogo bhavati, kadācinnivāsijanavivakṣāyāṃ grāma āgata iti, kadācidubhayavivakṣāyāmapi grāmaśabdaprayogo bhavati, grāmaṃ ca na praviśediti yathā | tadvadihāpi jagadidaṃ vyākṛtamavyākṛtaṃ cetyabhedavivakṣāyām ātmānātmanorbhavati vyapadeśaḥ | tathedaṃ jagadutpattivināśātmakamiti kevalajagadvayapadeśaḥ | tathā mahānaja ātmā (bṛ.u.4 | 4 | 22) asthūlo 'naṇuḥ sa eṣa neti neti (bṛ.u.3 | 9 | 26) ityādi kevalātmavyapadeśaḥ | nanu pareṇa vyākartrā vyākṛtaṃ sarvato vyāptaṃ sarvadā jagat, sa kathamiha praviṣṭaḥ parikalpyate? apraviṣṭo hi deśaḥ paricchinnena praveṣṭuṃ śakyate, yathā puruṣeṇa grāmādiḥ | nākāśena kiñcinnityapraviṣṭatvāt | pāṣāṇasarpādivaddharmāntareṇeti cet | athāpi syāt, na para ātmā svenaiva rūpeṇa praviveśa, kiṃ tarhi? tatstha eva dharmāntareṇopajāyate, tena praviṣṭa ityupacaryate | yathā pāṣāṇe sahajo 'ntaḥsthaḥ sarpo nālikere vā toyam | na,"tatsṛṣṭvā tadevānuprāviśat"iti śruteḥ | yaḥ sraṣṭā sa bhāvāntaramanāpanna eva kāryaṃ sṛṣṭvā paścātprāviśaditi hi śrūyate | yathā bhuktvā gacchatīti bhujigamikriyayoḥ pūrvāparakālayoritaretaravicchedo 'viśiṣṭaśca kartā tadvadihāpi syāt | na tu tatsthasyaiva bhāvāntaropajanana etatsambhavati | na ca sthānāntareṇa viyujya sthānāntara saṃyogalakṣaṇaḥpraveśo niravayavasyāparicchinnasya dṛṣṭaḥ | sāvayava eva praveśaśravaṇāditi cet na;ṭhadivyo hyamūrtaḥ puruṣaḥ" (mu.u.2 | 1 | 2) niṣkalaṃ niṣkriyam (śve.u.6 | 19) ityādiśrutibhyaḥ sarvavyapadeśyadharma viśeṣapratiṣedhaśrutibhyaśca | pratibimbapraveśavaditi cet? na, vastvantareṇa viprakarṣānupapatteḥ | dravye guṇapraveśavaditi cet? na, anāśritatvāt | nityaparatantrasyaivāśritasya guṇasya dravye praveśa upacaryate | na tu brahmaṇaḥ svātantryaśravaṇāttathā praveśa upapadyate | phale bījavaditi cet? na;sāvayavatvavṛddhikṣayotpattivināśādidharmavattvaprasaṅgāt | na caivaṃ dharmavattvaṃ brahmaṇaḥ ajo 'jaraḥ ityādi śrutinyāyavirodhāt | tasmādanya eva saṃsārī paricchinna iha praviṣṭa iti cet? na;"seyaṃ daivataikṣata"(chā.u.6 | 3 | 2) ityārabhya ṭanāmarūpe vyākaravāṇi"(6 | 2 | 3) iti tasyā eva praveśavyākaraṇakartṛtvaśruteḥ | tathā'tatsṛṣṭvā tadevānuprāviśat'(tai.u.2 | 6 | 1) 'sa etameva sīmānaṃ vidāryaitayā dvārā prāpadyata"(ai.u.3 | 12) 'sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvābhivadanyadāste""tvaṃ kumāra uta vā kumārī tvaṃ jīrṇo daṇḍena vañcasi"(śve.u.4 | 3) "puraścakre dvipadaḥ"(bṛ.u.2 | 5 | 18) "rūpaṃ rūpam"(ka.u.2 | 2 | 9) iti ta mantravarṇānna parādanyasya praveśaḥ | praviṣṭānāmitaretarabhedātparānekatvamiti cet na,"eko devo bahudhā sanniviṣṭaḥ" "ekaḥsanbahudhā vicacāra" "tvameko 'si bahūnanupraviṣṭaḥ" "eko devaḥ sarvabhūteṣu gūḍhaḥ sarvavyāpī sarvabhūtāntarātmā"(śve.u.6 | 11) ityādi śrutibhyaḥ | praveśa upapadyate nopapadyata iti tiṣṭhatu tāvat | praviṣṭānāṃ saṃsāritvāttadananyatvānna parasya saṃsāritvamiti cet? na, aśanāyādyatyayaśruteḥ | sukhitvaduḥkhitvādidarśanānneti cenna,"na lipyate lokaduḥkhena bāhyaḥ"(ka.u.2 | 2 | 11) iti śruteḥ | pratyakṣādivirodhādayuktamiti cet? na, upādhyāśrayajanitaviśeṣaviṣayatvātprakṣādeḥ | "na dṛṣṭerdraṣṭāraṃ paśyeḥ"(bṛ.u.3 | 4 | 2) "vijñātāramare kena vijānīyāt"(bṛ.u.4 | 5 | 19) "avijñātaṃ vijñātṛ"(bṛ.u.3 | 8 | 11) ityādi śrutibhyo nātmaviṣayaṃ vijñānam | kiṃ tarhi? buddhyādyupādhyātmapraticchāyāviṣayameva sukhito 'haṃ duḥkhito 'hamityevamādi pratyakṣavijñānam | ayamahamiti viṣayeṇa viṣayiṇaḥ sāmānādhikaraṇyopacārāt,"nānyadato 'sti draṣṭrṛ"(bṛ.u.3 | 8 | 11) ityanyātmapratiṣedhācca, dehāvayavaviśeṣyatvācca sukhaduḥkhayorviṣayadharmatvam | "ātmānastu kāmāya"(bṛ.u.2 | 4 | 5) ityātmārthaḥ tvaśruterayukta iti cenna,"yatra vā anyadiva syāt"ityavidyāviṣayātmārthatvābhyupagamāt tatkena kaṃ paśyet (bṛ.u.4 | 5 | 15) neha nānāsti kiñcana (bṛ.u.4 | 4 | 19) tatra ko mohaḥ kaḥ śokaḥ ekatvamanupaśyataḥ (īśā.7) ityādinā vidyāviṣaye tatpratiṣedhācca nātmadharmatvam | tārkikasamayavirodhādayuktamiti cet na;yuktyāpyātmano duḥkhitvānupapatteḥ | na hi duḥkhena pratyakṣaviṣayeṇa ātmano viśeṣyatvam pratyakṣāviṣayatvāt | ākāśasya śabdaguṇavattvavadātmano duḥkhitvamiti cenna, ekapratyayaviṣayatvānupapatteḥ | na hi sukhagrāhakeṇa pratyakṣaviṣayeṇa pratyayena nityānumeyasyātmano viṣayīkaraṇāmupapadyate tasya ca viṣayīkaraṇe ātmana ekatvādviṣayyabhāvaprasaṅgaḥ | ekasyaiva viṣayaviṣayitvaṃ dīpavaditi cet? na;yugapadasambhavāt,ātmanyaṃśānupapatteśca | etena vijñānasya grāhyagrāhakatvaṃ pratyuktam | pratyakṣānumānaviṣayayośca duḥkhātmanorguṇaguṇitve nānumānam | duḥkhasya nityameva pratyakṣaviṣayatvāt, rūpādisāmānādhikaraṇyācca | manaḥsaṃyogajatve 'pyātmani duḥkhasya sāvayavatvavikriyāvattvānityatvaprasaṅgāt | na hyavikṛtya saṃyogi dravyaṃ guṇaḥ kaścidupayannapayanvā dṛṣṭaḥ kvacit | na ca niravayavaṃ vikriyamāṇaṃ dṛṣṭaṃ kvacidanityaguṇāśrayaṃ vā nityam | na cākāśa āgamavādibhirnityatayābhyupagamyate, na cānyo dṛṣṭānto 'sti | vikriyamāṇamapi tatpratyayānivṛtternityameveti cet? na, dravyasya avayavānyathātvavyatirekeṇa vikriyānupapatteḥ | sāvayavatve 'pi nityatvamiti cenna;sāvayavasyāvayavasaṃyogapūrvakatve sati vibhāgopapatteḥ | vajrādiṣvadarśanānneti cenna, anumeyatvātsaṃyogapūrvatvasya | tasmānnātmāno duḥkhādyanityaguṇāśrayatvopapattiḥ | parasyāduḥkhitve 'nyasya ca duḥkhino 'bhāve duḥkhopaśamanāya śāstrārambhānarthakyamiti cet? na, avidyādhyāropitaduḥkhitvabhramāpohārthatvāt, ātmani prakṛtasaṅkhyāpūraṇabhramāpohavat | kalpitaduḥkhyātmābhyupagamācca | jalasūryādipratibimbavadātmagraveśaśca pratibimbavadvyākṛte kārya upalabhyatvāt | prāgutpatteranupalabdha ātmā paścātkārye ca sṛṣṭa vyākṛte buddherantarupalabhyamānaḥ sūryādipratibimbavajjalādau kāryaṃ sṛṣṭvā praviṣṭa iva lakṣyamāṇo nirdiśyate sa eṣa iha praviṣṭaḥ (bṛ.u.1 | 4 | 7) tāḥ sṛṣṭvā tadevānuprāviśata sa etameva sīmānaṃ vidāryaitayā dvārā prāpadyata (ai.u.3 | 12) seyaṃ devataikṣata hantāhamimāstisro devatā anena jīvenātmanānupraviśya (chā.u.6 | 2 | 3) ityevamādibhiḥ | na tu sarvagatasya niravayavasya digdeśakālāntarāpakramaṇaprāptilakṣaṇaḥ praveśaḥ kadācidapyupapadyate | na ca parādātmano 'nyo 'sti draṣṭā nānyadato 'sti draṣṭṛ nānyadato 'stiśrotṛ (bṛ.u.3 | 8 | 11) ityādi śruterityavocāma | upalabdhyarthatvācca sṛṣṭipraveśasthityapyayavākyānām, upalabdheḥ puruṣārthatvaśravaṇāt | ātmānamevāvet (bṛ.u.1 | 4 | 10) tasmāttatsarvamabhavat (bṛ.u.1 | 4 | 10) bahmavidāpnoti param (tai.u.2 | 1 | 1) sa yo ha vai tatparamaṃ brahma veda brahmaiva bhavati (mu.u.3 | 2 | 9) ācāryavānpuruṣo veda (chā.u.6 | 14 | 2) tasya tāvadeva ciram (chā.u.6 | 14 | 2) ityādi śrutibhyaḥ | tato māṃ tattvato jñātvā viśate tadanantaram (gītā 18 | 55) taddhyagryaṃ sarvavidyānāṃ prāpyate hyamṛtaṃ tataḥ ityādi smṛtibhyaśca | bhedadarśanāpavādācca sṛṣṭyādi vākyānām ātmaikatvadarśanārthaparatvopapattiḥ | tasmātkāryasthasya upalabhyatvameva praveśa ityupacaryate | ānakhāgrebhyo nakhāgramaryādam ātmanaścaitanyamupalabhyate | tatra kathamiva praviṣṭaḥ? ityāha - yathā loke kṣurādhāne kṣuro dhīyate 'sminniti kṣuradhānaṃ tasminnāpitopaskarādhāne, kṣuro 'ntaḥstha upalabhyate, avahitaḥ praveśitaḥ syād yathā vā viśvambharo 'gniḥ, viśvasya bharaṇādviśvambharaḥ kulāye nīḍe 'gniḥ, kāṣṭhādāvahitaḥ syādityanuvartate | tatra hi sa mathyamāna upalabhyate | yathā ca kṣuraḥ kṣuradhāna ekadeśe 'vasthito yathā cāgniḥ kāṣṭhādau sarvato vyāpyāvasthitaḥ, evaṃ sāmānyato viśeṣataśca dehaṃ saṃvyāpyāvasthita ātmā | tatra hi sa prāṇanādikriyāvān darśanādikriyāvāṃścopalabhyate | tasmāttatraivaṃ praviṣṭhaṃ tamātmānaṃ prāṇanādikriyāviśiṣṭaṃ na paśyanti nopalabhante | nanvaprāptapratiṣedho 'yaṃ taṃ na paśyantīti, darśanasyāprakṛtatvāt | naiṣa doṣaḥ, sṛṣṭyādivākyānām ātmaikatvapratipattyarthaparatvātprakṛtameva tasya darśanam | rūpaṃ rūpaṃ pratirūpo babhūva tadasya rūpaṃ prati cakṣaṇāya (bṛ.u.2 | 5 | 19) iti mantravarṇāt | tatra prāṇanādikriyāviśiṣṭasyādarśane hetumāha - akṛtsno 'samasto hi yasmātsa prāṇanādikriyāviśiṣṭaḥ | kutaḥ punarakṛtsnatvam ityucyate - prāṇānneva prāṇanakriyāmeva kurvanprāṇo nāma prāṇasamākhyaḥ prāṇābhidhāno bhavati | prāṇanakriyākartṛtvāddhi prāṇaḥ prāṇatītyucyate nānyāṃ kriyāṃ kurvan | yathā lāvakaḥ pācaka iti | tasmātkriyāntaraviśiṣṭasya anupasaṃhārādakṛtsno hi saḥ | tathā vadanvadanakriyāṃ kurvanvaktīti vāk, paśyaṃścakṣuścaṣṭa iti cakṣurdraṣṭā, śṛṇvañśṛṇotīti śrotram | prāṇānneva prāṇaḥ vadanvāk ityābhyāṃ kriyāśaktyudbhavaḥ pradarśito bhavati | paśyaṃścakṣuḥ śṛṇvañśrotram ityābhyāṃ vijñānaśaktyudbhavaḥ pradarśyate, nāmarūpaviṣayatvādvijñānaśakteḥ | śrotracakṣuṣī vijñānasya sādhane, vijñānaṃ tu nāmarūpasādhanam | na hi nāmarūpavyatiriktaṃ vijñeyamasti | tayoścopalambhe karaṇaṃ cakṣuḥśrotre | kriyā ca nāmarūpasādhyā prāṇasamavāyinī, tasyāḥ prāṇāśrayāyā abhivyakto vākkaraṇam | tathā pāṇipādapāyūpaśthākhyāni | sarveṣāmupalakṣaṇārthā vāk | etadeva hi sarvaṃ vyākṛtam | trayaṃ vā idaṃ nāma rūpaṃ karma (bṛ.u.1 | 6 | 1) iti hi vakṣyati | manvāno mano manuta iti | jñānaśaktivikāsānāṃ sādhāraṇaṃ karaṇaṃ mano manute 'neneti | puruṣastu kartā sanmanvāno mana ityucyate | tānyetāni prāṇādīnyasyātmanaḥ karmanāmāni, karmajāni nāmāni karmanāmānyeva, na tu vastumātraviṣayāṇi | ato na kṛtsnātmavastvavadyotakāni | evaṃ hyasāvātmā prāṇanādikriyayā tattatkriyājanitaprāṇādināmarūpābhyāṃ vyākriyamāṇo 'vadyotyamāno 'pi | sa yo 'to 'smātprāṇanādikriyāsamudāyād ekaikaṃ prāṇaṃ cakṣuriti vā viśiṣṭam anupasaṃhṛtetaraviśiṣṭakriyātmakaṃ manasā ayamātmetyupāste cintayati, na sa veda nasa jānāti brahma | kasmāt akṛtsno 'samāpto hi yasmādeṣa ātmā asmātprāṇanādisamudāyāt | ataḥ pravibhakta ekaikena viśeṣaṇena viśiṣṭa itaradharmāntarānupasaṃhārādbhavati | yāvadayamevaṃ veda paśyati śṛṇomi spṛśāmīti vā svabhāvapravṛttiviśiṣṭaṃ veda tāvadañjasā kṛtsnamātmānaṃ na veda | kathaṃ punaḥ paśyanveda? ityāha - ātmetyeva, ātmeti prāṇādīni viśeṣaṇāni yānyuktāni tāni yasya sa āpnuvaṃstānyātmā ityucyate | na tathā kṛtsnaviśeṣolasaṃhārī sankṛtsno bhavati | vastumātrarūpeṇa hi prāṇādyupādhiviśeṣakriyājanitāni viśeṣaṇāni vyāpnoti | tathā ca vakṣyati - dhyāyatīva lelāyatīva (bṛ.u.4 | 3 | 7) iti | tasmādātmetyevopāsīta | evaṃ kṛtsno hyasau svena vasturūpeṇa gṛhyamāṇo bhavati | kasmātkṛtsnaḥ? ityāśaṅkyāha - atrāsminnātmani hi yasmānnirupādhikajalasūryapratibimbabhedā ivāditve prāṇādyupādhikṛtā viśeṣāḥ prāṇādikarmajanāmābhidheyā yadyoktā hyete ekamabhinnatāṃ bhavanti pratipadyante | ātmetyevopāsīta iti nāpūrvavidhiḥ | pakṣe prāptatvāt yatsākṣādaparokṣādbrahma (bṛ.u.3 | 4 | 1) katama ātmeti - yo 'yaṃ vijñānamayaḥ (bṛ.u.4 | 3 | 7) ityevamādyātmapratipādanaparābhiḥ śrutibhirātmaviṣayaṃ vijñānamutpāditam | tatrātmasvarūpavijñānenaiva tadviṣayānātmābhimānabuddhiḥ kārakādikriyāphalādhyāropaṇātmikā avidyā nivartitā | tasyāṃ nivartitāyāṃ kāmādidoṣānupapatteḥ ānātmacintānupapattiḥ | tasmāttadupāsanamasminpakṣe na vidhātavyam, prāptatvāt | tiṣṭhasu tāvatpākṣikyātmopāsanaprāptirnityā veti, apūrvavidhiḥ syāt;jñānopāsanayorekatve satyaprāptatvāt | na sa veda iti vijñānaṃ prastutya ātmetyevopāsīta ityabhidhānādvedopāsanaśabdayorekārthatāvagamyate | anena hyetattsarvaṃ veda ātmānamevāvet (bṛ.u.1 | 4 | 10) ityādiśrutibhyaśca vijñānamupāsanam | tasya cāprāptatvādvidhyarhatvam | na ca svarūpānvākhyāne puruṣapravṛttirupapadyate, tasmādapūrvavidhirevāyam | karmavidhisāmānyācca | yathā yajeta juhuyāt ityādayaḥ karmavidhayaḥ, na tairasya ātmetyevopāsīta (1 | 4 | 7) ātmā vā are draṣṭavyaḥ (2 | 4 | 5) ityādyātmopāsanavidherviśeṣo 'vagamyate | mānasakriyātvācca vijñānasya tathā yasyai devatāyai havirgṛhītaṃ syāttāṃ manasā dhyāyedvaṣaṭkariṣyan ityādyā mānasī kriyā vidhīyate, tathā ātmetyevopāsīta (1 | 4 | 7) mantavyo nididhyāsitavyaḥ (2 | 4 | 5) ityādyā kriyaiva vidhīyate jñānātmikā | tathāvocāma vedopāsanaśabdayorekārthatvamiti | bhāvānāṃśatrayopapatteśca - yathā hi yajeta ityasyāṃ bhāvanāyām kena katham iti bhāvyādyākāṅkṣāpanayakāraṇamaṃśatrayamavagamyate, tathā upāsīta ityasyāmapi bhāvanāyāṃ vidhīyamānāyām kimupāsīta? kenopāsīta? ityasyāmākāṅkṣāyām ātmānamupāsīta manasā tyāgabrahmacaryaśamadamoparamatitikṣādītikartavyatāsaṃyuktaḥ ityādīśāstreṇaiva samarthyate 'śatrayam | yathā ca kṛtsnasya darśapūrṇamāsādiprakaraṇasya darśapūrṇamāsādividhyuddeśatvenopayogaḥ evamaupaniṣadām ātmopāsanaprakaraṇasya ātmopāsanaprakaraṇasya ātmopāsanavidhyuddeśatvenaivopayogaḥ | neti neti (2 | 3 | 6) asthūlam (3 | 8 | 8) ekamevādvitīyam (chā.u.6 | 2 | 1) aśanāyādyatītaḥ ityevamādivākyānām upāsyātmasvarūpaviśeṣasamarpaṇenopayogaḥṣa phalaṃ ca mokṣo 'vidyānivṛttirvā | apare varṇayanti upāsanenātmaviṣayaṃ viśiṣṭaṃ vijñānāntaraṃ bhāvayet, tenātmā jñāyate, avidyānivartakaṃ ca tadeva, nātmaviṣayaṃ vedavākyajanitaṃ vijñānamiti | etasminnarthe vacanānyapi - vijñāya prajñāṃ kurvīta (bṛ.u.4 | 4 | 21) draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyaḥ (2 | 4 | 5) so 'nveṣṭavyaḥ sa vijijñāsitavyaḥ (chā.u.4) ityādīni | na, arthāntarābhāvāt | na ca ātmetyevopāsīta ityapūrvavidhiḥ;kasmāt? ātmasvarūpakathanānātmapratiṣedhavākyajanitavijñānavyatirekeṇa mānasasya bāhyasya vābhāvāt | tatra hi vidheḥ sāphalyaṃ yatra vidhivākyaśravaṇamātrajanitavijñānavyatirekeṇa puruṣapravṛttirgamyate | yathā darśapūrṇamāsābhyāṃ svargakāmo yajeta ityevamādau | na hi darśapūrṇamāsavidhivākyajanitavijñānameva darśapūrṇamāsāmuṣṭhānam, taccādhikārādyapekṣānubhāvi | na tu neti neti (2 | 3 | 6) ityādyātmapratipādakavākyajanitavijñānavyatirekeṇa darśapūrṇamāsādivatpuruṣavyāpāraḥ sambhavati | sarvavyāpāropaśamahetutvāt tadvākyajanitavijñānasya | na hyudāsīnavijñānaṃ pravṛttijanakam, abrahmānātmavijñānanivartakatvācca ekamevādvitīyam (chā.u.6 | 2 | 1) tattvamasi (chā.u.6 | 8 -16) ityevamādivākyānām | na ca tannivṛttau pravṛttirupapadyate;virodhāt | vākyajanitavijñānamātrānnābrahmānātmavijñānanivṛttiriti cet na;tattvamasi (chā.u.6 | 8 -16) neti neti (bṛ.u.2 | 3 | 6) ātmaivedam (chā.u.7 | 25 | 2) ekamevādvitīyam (chā.u.6 | 2 | 1) brahmaivedamamṛtam (mu.u.2 | 2 | 11) nānyadato 'sti draṣṭaḥ (bṛ.u.3 | 8 | 11) tadeva brahma tvaṃ viddhi (ke.u.1 | 4) ityādivākyānāṃ tadvāditvāt | draṣṭavyavidherviṣayasamarpakāṇyetānīti cet? na, arthāntarābhāvādityuktottaratvāt | ātmavastusvarūpasamarpakaireva vākyaiḥ tattvamasi ityādibhiḥ śravaṇakāla eva taddarśanasya kṛtatvād draṣṭavyavidhernānuṣṭhānāntaraṃ kartavyamityuktottarametat | ātmasvarūpānvākhyānamātreṇa ātmavijñāne vidhimantareṇa na pravartata iti cet? na, ātmavādivākyaśravaṇena ātmavijñānasya janitatvāt - kiṃ bho kṛtasya karaṇam? tacchravaṇe 'pi na pravartata iti cenna, anavasthāprasaṅgāt | yathā ātmavādivākyārthaśravaṇe vidhimantareṇa na pravartate tathā vidhivākyārthaśravaṇe 'pi vidhimantareṇa na pravartiṣyata iti vidhyantarāpekṣā | tathā tadarthaśravaṇe 'pītyanavasthā prasajyeta | vākyajanitātmajñānasmṛtisaṃtateḥ śravaṇavijñānamātrādarthāntaratvamiti cet? na, arthaprāptatvāt | yadaivātmapratipādakavākyaśravaṇād ātmaviṣayaṃ vijñānamutpadyate, tadaiva tadunpadyagānaṃ tadviṣayaṃ vijñānamutpadyate, tadaiva tadunpadyagānaṃ tadviṣayaṃ mithyājñānaṃ nivartayadevotpadyate | ātmaviṣayamithyājñānanivṛttau ca tatprabhavāḥ smṛtayo na bhavanti svābhāvikyo 'nātmavastubhedaviṣayāḥ | anarthatvāvagateśca, ātmāvagatau hi satyāmanyadvastvanarthatvenāmagamyate, anityaduḥkhāśuddhyādibahudoṣavattvād ātmavastunaśca tadvilakṣaṇatvāt | tasmādanātmavijñānasmṛtīnām ātmāvagaterabhāvaprāptiḥ | pāriśeṣyādātmaikatvavijñānasmṛtisantaterarthata eva bhāvānna vidheyatvam, śokamohabhayāyāsādiduḥkhadoṣanivartakatvācca tatsmṛteḥ | viparītajñānaprabhavo hi śokamohādidoṣaḥ | tathā ca tatra ko mohaḥ (īśa.7) vidvāṃma bibheti kutaścana (tai.u.2 | 9 | 1) abhayaṃ vai janaka prapto 'si (bṛ.u.4 | 2 | 4) bhidyate hṛdayagranthiḥ (mu.u.2 | 2 | 8) ityādiśrutayaḥ | nirodhastarhyarthāntaramiti cet | athāpi syāccittavṛttinirodhasya vedavākyajanitātmavijñānādarthāntaratvāt, tantrāntareṣu ca kartavyatayāvagatatvādvidheyatvamiti cet? na;mokṣasādhanatvenānavagamāt | na hi vedānteṣu brahmātmavijñānād anyatparamapuruṣārthasādhanatvenāmagamyate | "ātmānamevāvet"(bṛ.u.1 | 4 | 10) "tasmāttatsarvamabhavat"(1 | 4 | 10) "brahmavidāpnoti param"(tai.u.2 | 1 | 1 | ) "sa yo ha vai tatparamaṃ brahma veda brahmaiva bhavati"(mu.u.3 | 2 | 9) "ācāryavānpuruṣo veda"(chā.u.6 | 14 | 2) "tasya tāvadeva ciram"(6 | 14 | 2) "abhayaṃ hi vai brahma bhavati evaṃ veda"(bṛ.u.4 | 4 | 25) ityevamādiśrutiśatebhyaḥ | ananyasādhanatvācca nirodhasya | na hyātmavijñānatatsmṛtisantānavyatirekeṇa cittavṛttinirodhasya sādhanamasti | abhyupagamyedamuktam, na tu brahmavijñānavyatirekeṇa anyanmokṣasādhanamavagamyate | ākāṅkṣābhāvācca bhāvanābhāvaḥ;yaduktaṃ yajetetyādau kiṃ kena katham iti bhāvanākāṅkṣāyāṃ phalasādhanetikartavyatābhirākāṅkṣāpanayanaṃ yathā, tadvadihāpyātmavijñānavidhāvapyupapadyata iti;tadasat,"ekamevādvitīyam"(chā.u.6 | 2 | 1) "tattvamasi"(chā.u.6 | 8 -16)"neti neti"(bṛ.u.2 | 3 | 6) "anantaramabāhyam"(bṛ.u.2 | 5 | 19) "ayamātmā brahma"(2 | 5 | 19) ityādivākyārthavijñānasamakālameva sarvākāṅkṣāvinivṛtteḥ | na ca vākyārthavijñāne vidhiprayuktaḥ pravartate vidhyantaraprayuktau cānavasthādoṣamavocāma | na ca ekamevādvitīyaṃ brahma ityādivākyeṣu vidhiravagamyate | ātmasvarūpānvākhyānenaivāvasitatvāt | vastusvarūpānvākhyānamātratvādaprāmāṇyamiti cet | athāpi syādyathā so 'rodīdyadarodīttadrudrasya rudratvam ityevamādau vastusvarūpānvākhyānamātratvādaprāmāṇyam, evamātmārthavākyānāmapīti cet? na;viśeṣāt | na vākyasya vastvanvākhyānaṃ kriyānvākhyānaṃ vā prāmāṇyāprāmāṇyakāraṇam, kiṃ tarhi? niścitaphalavadvijñānotpādakatvam | tadyatrāsti tatpramāṇaṃ vākyam, yatra nāsti tadapramāṇam | kiṃñca bho pṛcchāmastvām ātmasvarūpānvākhyānapareṣu vākyeṣu phalavanniścitaṃ ca vijñānamutpadyate, na vā? utpadyate cetkathamaprāmāṇyamiti? kiṃ vā na paśyasi avidyāśokamohabhayādisaṃsārabījadoṣanivṛttiṃ vijñānaphalam | na śṛṇopi vā kim tatra ko mohaḥ kaḥ śoka ekatvamanupaśyataḥ (īśā.7) mantravidevāsmi nātmavitso 'haṃ bhagayaḥ śocāmi taṃ mā bhagavāñchokasya pāraṃ śocāmi tārayatu (chā.u.7 | 1 | 3) ityevamādyupaniṣadvākyaśatāni? evaṃ vidyate kiṃ so 'rodīdityādiṣu niścitaṃ phalavacca vijñānam | na cedvidyate 'stvaprāmāṇyam | tadaprāmāṇye phalavanniścitavijñānotpādakasya kimityaprāmāṇyaṃ syāt? tadaprāmāṇye ta darśapūrṇamāsādivākyeṣu ko viśrambhaḥ | nanu darśapūrṇamāsādivākyānāṃ puruṣapravṛttivijñānotpādakatvāt prāmāṇyam | ātmavijñānavākyeṣu tannāstīti | satyamevam, naiṣa doṣaḥ | prāmāṇayakāraṇopapatteḥ | prāmāṇyakāraṇaṃ ca yathoktameva, nānyat | alaṅkāraścāyam, yatsarvapravṛttibījavirodhaphalavadavijñānotpādakatvam ātmapratipādakavākyānāṃ nāprāmāṇyakāraṇam | yattūktam vijñāya prajñāṃ kurvīta (bṛ.u.4 | 4 | 21) ityādivacanānāṃ vākyārthavijñānavyatirekeṇa upāsanārthatvamiti, satyametat, kintu nāpūrvavidhyarthatā, pakṣe prāptasya niyamārthataiva | kathaṃ punarupāsanasya pakṣaprāptiḥ? yāvatā pāriśeṣyādātmavijñānasmṛtisantatiḥ nityaivetyabhihitam bāḍham, yadyapyevam;śarīrārambhā kasya karmaṇo niyataphalatvāt, samyagjñānaprāptāvapyavaśyambhāvinī pravṛttirvāṅmanaḥkāyānām, labdhavṛtteḥ karmaṇo balīyastvāt mukteṣvādipravṛttivat | tena pakṣe prāptaṃ jñānapravṛttidaurbalyam | tasmāttyāgavairāgyādisādhanabalāvalambena ātmavijñānasmṛtisantatirniyantavyā bhavati, na tvapūrvā kartavyā;prāptatvād ityavecāma | tasmāt prāptavijñānasmṛtisantānaniyamavidhyarthāni vijñāya prajñāṃ kurvīta ityādi vākyāni, anyārthāsambhavāt | nanvanātmopāsanamidam, itiśabdaprayogāt;yathā priyamityetadupāsīta ityādau na priyādiguṇā evopāsyāḥ, kiṃ tarhi? priyādiguṇavatprāṇādyevopāsyam;tathehāpi iti parātmaśabdaprayogād ātmaguṇavadanātmavastūpāsyamiti gamyate | ātmopāsyatvavākyavailakṣaṇyācca pareṇa ca vakṣyati - ātmānameva lokamupāsīta (1 | 4 | 15) iti | tatra ca vākye ātmaivopāsyatvenābhipreto dvitīyāśravaṇādātmānameveti | iha tu na dvitīyā śrūyate | itiparaścātmaśabdaḥ ātmenyevopāsīta iti | ato nātmopāsya ātmaguṇaścānya iti tvavagamyate | na;vākyaśeṣa ātmana upāsyatvenāvagamāt | asyaiva vākyasya śeṣe ātmaivopāsyatvenāvagamyate - tadetatpadanīyamasya sarvasya yadayamātmā (bṛ.u.1 | 4 | 7) antarataraṃ yadayamātmā (bṛ.u.1 | 4 | 8) ātmānamevāvet (1 | 4 | 10) iti | praviṣṭasya darśanapratiṣedhādanupāsyatvamiti cet | yasyātmanaḥ praveśa uktaḥ tasyaiva darśanaṃ vāryate taṃ na paśyanti (4 | 3 | 23) iti prakṛtopādānāt | tasmādātmano 'nupāsyatvamevet cet? na, akṛtsnatvadoṣāt | darśanapratiṣedho 'kṛtsnatvadoṣābhiprāyeṇa nātmopāsyatvaṃpratiṣedhāya | prāṇanādikriyāviśiṣṭatvena viśeṣaṇāt | ātmanaścedupāsyatvamanabhipetaṃ prāṇanādyekaikakriyāviśiṣṭasyātmano 'kṛtsnatvavacanamanarthakaṃ syāt akṛtsno hyeṣo 'ta ekaikena bhavati (1 | 4 | 7) iti ato 'nekaikaviśiṣṭastvātmā kṛtsnatvādupāsya eveti siddham | yastvātmaśabdasya itiparaḥ prayogaḥ, ātmaśabdapratyayoḥ ātmatattvasya paramārthato 'viṣayatvajñānārtham, anyathā ātmānamupāsītetyevamavakṣyat | tathā cārthādātmani śabdapratyayāvanujñātau syātām;taccāniṣṭam, neti neti (2 | 3 | 6) vijñātāramarekena vijānīyāt (2 | 4 | 14) avijñātaṃ vijñātṛ (3 | 8 | 12) yato vāco nivartante aprāpya manasā saha (tai.u.2 | 4 | 1) ityādiśrutibhyaḥ | yattu ātmānameva lokamupāsīta (1 | 4 | 15) iti tadanātmopāsanaprasaṅganivṛttiparatvānna vākyāntaram | anirjñātatvasāmānyādātmā jñātavyo 'nātmā ca | tatra kasmādātmopāsane eva yatna āsthīyate ātmetyevopāsīta iti netaravijñāna iti? atrocyate - tadetadeva prakṛtaṃ padanīyaṃ gamanīyaṃ nānyat | asya sarvasyeti nirdhāraṇārthā ṣaṣṭhī | asminsarvasminnityarthaḥ | yadayamātmā yadetadātmatattvam | kiṃ na vijñātavyamevānyat? na;kiṃ tarhi? jñātavyatve 'pi na pṛthagjñānāntaramapekṣata ātmajñānāt | kasmāt? anenātmanā jñātena hi yasmādetatsarvamanātmajātam anyadyattatsarvaṃ samastaṃ veda jānāti | nanvanyajñānenānyanna jñāyata iti | asya parihāraṃ dundubhyādigranthena vakṣyāmaḥ | kathaṃ punaretat padanīyamityucyate - yathā ha vai loke padena, gavādikhurāṅkito deśaḥ padamityucyate tena padena, naṣṭaṃ vivitsitaṃ paśuṃ padenānveṣamāṇo 'nuvindellabheta | evamātmani labdhe sarvamanulabhata ityarthaḥ | nanvātmani jñāte sarvamanyajjñāyata iti jñāne prakṛte, kathaṃ lābho 'prakṛta ucyata iti? na;jñānalābhayorekārthatvasya vivakṣitatvāt | ātmano hyalābho 'jñānameva, tasmājjñānamevātmano lābhaḥ, nānātmalābhavadaprāptaprāptilakṣaṇa ātmalābhaḥ, labdhṛlabdhavyayarbhedābhāvāt | yatra hyātmano 'nātmā labdhā, labdhavyo 'nātmā | sa cāprāpta utpādyādikriyāvyavahitaḥ kārakaviśeṣopādānena kriyāviśeṣamutpādya labdhavyaḥ | sa tvaprāptaprāptilakṣaṇo 'nityaḥ, mithyājñānajanitakāmakriyāprabhavatvāt, svapne putrādilābhavat | ayaṃ tu tadviparīta ātmā | ātmatvādeva notpādyādikriyāvyavahitaḥ | nityalabdhasvarūpatve 'pi satyavidyāmātraṃ vyavadhānam | yathā gṛhyamāṇāyā api śuktikāyā viparyayeṇa rajatābhāsāyā agrahaṇaṃ viparītajñānavyavadhānamātram, tathā grahaṇaṃ jñānamātrameva, viparītajñānavyavadhānāpohārthatvājjñānasya | evamihāpyātmano 'lābho 'vidyāmātravyavadhānam | tasmādvidyayā tadapohanamātrameva lābho nānyaḥ kadācidapyupapadyate | tasmādātmalābhe jñānādarthāntarasādhanasya ānarthakyaṃ vakṣyāmaḥ |
tasmānnirāśaṅkameva jñānalābhayorekārthatvaṃ vivakṣannāha - jñānaṃ prakṛtya, anuvindediti |
vindaterlābhārthatvāt |
guṇavijñānaphalamidamucyate - yathāyamātmātmā nāmarūpānupraveśena khyātiṃ gata ātmetyādināmarūpābhyāṃ prāṇādisaṃhatiṃ ca ślokaṃ prāptavānityevaṃ yo veda,sa kīrtiṃ khyātiṃ ślokaṃ ca saṅghātamiṣṭaiḥ saha vindate labhate |
yadvā yathoktaṃ vastu yo veda mumukṣūṇāmapekṣitaṃ kīrtiśabditamaikyajñānaṃ tatphalaṃ ślokaśabditāṃ muktimāpnotīti mukhyameva phalam || 7 ||
kutaścātmatattvameva jñeyamanāhatyānyadityāha - 
tad etat preyaḥ putrāt preyo vittāt preyo 'nyasmāt sarvasmād antarataraṃ yad ayam ātmā | sa yo 'nyam ātmanaḥ priyaṃ bruvāṇaṃ brūyāt priyaṃ rotsyatītīśvaro ha tathaiva syāt | ātmānam eva priyam upāsīta | sa ya ātmānam eva priyam upāste na hāsya priyaṃ pramāyukaṃ bhavati || 
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8. This, which is nearer to us than anything, this Self, is dearer than a son, dearer than wealth, dearer than all else. And if one were to say to one who declares another than the Self dear, that he will lose what is dear to him, very likely it would be so. Let him worship the Self alone as dear. He who worships the Self alone as dear, the object of his love will never perish. 
tadetadātmatattvaṃ preyaḥ priyataraṃ putrāt | putro hi loke priyaḥ prasiddhastasmādapi priyataramiti niratiśayapriyatvaṃ darśayati | tathā vittāddhiraṇyaratnādeḥ, tathā anyasyādyalloke priyatvena prasiddhaṃ tasmātsarvasmādityarthaḥ | tatkasmādātmatattvameva priyataraṃ na prāṇādi? ityucyate - antarataraṃ bāhyātputravittādeḥ prāṇapiṇḍasamudāyo hyantaro 'bhyantaraḥ sannikṛṣṭa ātmanaḥ | tasmādapyantarādantarataraṃ yadayamātmā yadetadātmatattvam | yo hi loke niratiśayapriyaḥ sa sarvaprayatnena labdhavyo bhavati | tathāyamātmā sarvalaukikapriyebhyaḥ priyatamaḥ | tasmāttallābhe mahānyatna āsthena ityarthaḥ, karttavyatāprāptamapyanyapriyalābhe yatnamujjhitvā | kasmātpunaḥ ātmānātmapriyayoranyatarapriyahānena itarapriyopādānaprāptau ātmapriyopādānenaivetarahānaṃ kriyate na viparyayaḥ? ityucyate - sa yaḥ kaścidanyamanātmamamamamaviśeṣaṃ putrādikaṃ priyataramātmānaḥ sākāśād brūvāṇaṃ brūyādātmapriyavādī | kim? priyaṃ tavābhimataṃ putrādilakṣaṇaṃ rotsyatyāvaraṇaṃ prāṇasaṃrodhaṃ prāpsyati | vinaṅkṣyatīti | sa kasmādevaṃ bravīti? yasmādīśvaraḥ samarthaḥ paryāpto 'sāvevaṃ vaktuṃ ha yasmāttasmāttathaiva syādyattenoktaṃ prāṇasaṃrodhaṃ prāpsyati | yathābhūtavādī hi saḥ, tasmātsa īśvaro vaktum | īśvaraśabdaḥ kṣipravācīti kecit | bhavedyadi prasiddhiḥ syāt | tasmādujjhitvānyatpriyamātmānameva priyamupāsīta |
sa ya ātmānameva priyamupāste, ātmaiva priyo nānyo 'stīti pratipadyate 'nyallaukikaṃ priyamapyapriyameveti niścitya upāste cintayati, na hāsyaivaṃvidaḥ priyaṃ pramāyukaṃ pramaraṇaśīlaṃ bhavati |
nityānuvādamātrametat, ātmavido 'nyasya priyasyāpriyasya cābhāvāt |
ātmapriyagrahaṇastutyarthaṃ vā priyaguṇaphalavidhānārthaṃ mandātmadarśinaḥ |
tācchīlyapratyayopādānāt || 8 ||
sūtritā brahmavidyā ātmetyevopāsīta iti yadarthopaniṣatkṛtasnāpi | tasyaitasya sūtrasya vyācikhyāsuḥ prayojanābhidhitsayopojjighāṃsati | 
tad āhur yad brahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante | kim u tad brahmāved yasmāt tat sarvam abhavad iti || 
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9. Here they say: 'If men think that by knowledge of Brahman they will become everything, what then did that Brahman know, from whence all this sprang?' 
taditi vakṣyamāṇamanantaravākye 'vadyotyaṃ vastvāhuḥ | brāhmaṇā brahma vividiṣavo janmajarāmaraṇaprabandhacakrabhramaṇakṛtāyāsaduḥkhodakāpāramahodadhiplavabhūtaṃ gurumāsādya tattīramuttitīrṣavo dharmādharmasādhanatatphalalakṣaṇāt sādhyasādhanarūpānnirviṇṇāḥ tadvilakṣaṇanityaniratiśayaśreyaḥ pratipitsavaḥ | kimāhurityāha - yadbrahmavidyayā brahma paramātmā tayā brahmavidyayā, sarvaṃ niravaśeṣaṃ bhaviṣyanto bhaviṣyāma ityevaṃ manuṣyā yanmanyante | manuṣyagrahaṇaṃ viśeṣato 'dhikārajñāpanārtham | manuṣyā eva hi viśeṣato 'bhyudayaniḥśreyasasādhane 'dhikṛtā ityabhiprāyaḥ | yathā karmaviṣaye phalaprāptiṃ dhruvāṃ karmabhyo manyante, tathā brahmavidyāyā sarvātmabhāvaphalaprāptiṃ dhruvāmeva manyante | vedaprāmāṇyasyobhayatrāviśeṣāt | tatra vipratiṣiddhaṃ vastu lakṣyate 'taḥ pṛcchāmaḥ - kimu tadbrahma yasya vijñānātsarvaṃ bhaviṣyanto manuṣyā manyante? tatkimavedyasmādvijñānāttadbrahma sarvamabhavat? brahma ca sarvamiti śrūyate |
tadyadyavijñāya kiñcitsarvamabhavattathānyeṣāmapyastu, kiṃ brahmavidyayā? atha vijñāya sarvamabhavat, vijñānasādhyatvātkarmaphalena tulyamevetyanityatvaprasaṅgaḥ sarvabhāvasya brahmavidyāphalasya |
anavasthādoṣaścatadapyanyadvijñāya sarevamabhavattataḥ pūrvamapyanyadvijñāyeti |
na tāvadavijñāya sarvamabhavat, śāstrārthavairūpyadoṣāt |
phalānityatvadoṣastarhi? naiko 'pi doṣor'thaviśeṣopapatteḥ || 9 ||
yadi kimapi vijñāyaiva tadbrahma sarvamabhavatpṛcchāmaḥ - kimu tadbrahmāvet? yasmāttatsarvamabhavaditi | evaṃ codite sarvadoṣānāgandhitaṃ prativacanamāha- 
brahma vā idam agra āsīt | tad ātmānam evāvet | ahaṃ brahmāsmīti | tasmāt tat sarvam abhavat | tad yo yo devānāṃ pratyabudhyata sa eva tad abhavat | tatharṣīnām | tathā manuṣyāṇām | tad dhaitat paśyann ṛṣir vāmadevaḥ pratipede 'haṃ manur abhavaṃ sūryaś ceti | tad idam apy etarhi ya evaṃ vedāhaṃ brahmāsmīti sa idaṃ sarvaṃ bhavati | tasya ha na devāś canābhūtyā īśate | ātmā hy eṣāṃ sa bhavati | atha yo 'nyāṃ devatām upāste 'nyo 'sāv anyo 'ham asmīti na sa veda | yathā paśur evaṃ sa devānām | yathā ha vai bahavaḥ paśavo manuṣyaṃ bhuñjyur evam ekaikaḥ puruṣo devān bhunakti | ekasminn eva paśāv ādīyamāne 'priyaṃ bhavati kim u bahuṣu | tasmād eṣāṃ tan na priyaṃ yad etan manuṣyā vidyuḥ || 
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10. Verily in the beginning this was Brahman, that Brahman knew (its) Self only, saying, 'I am Brahman.' From it all this sprang. Thus, whatever Deva was awakened (so as to know Brahman), he indeed became that (Brahman); and the same with Rishis and men. The Rishi Vâmadeva saw and understood it, singing, 'I was Manu (moon), I was the sun.' Therefore now also he who thus knows that he is Brahman, becomes all this, and even the Devas cannot prevent it, for he himself is their Self. Now if a man worships another deity, thinking the deity is one and he another, he does not know. He is like a beast for the Devas. For verily, as many beasts nourish a man, thus does every man nourish the Devas. If only one beast is taken away, it is not pleasant; how much more when many are taken! Therefore it is not pleasant to the Devas that men should know this. 
brahmāparam, sarvabhāvasya sādhyatvopapatteḥ | na hi parasya brahmaṇaḥ sarvabhāvāpattirvijñānasādhyā | vijñānasādhyāṃ ca sarvabhāvāpattirvijñānasādhyā | vijñānasādhyāṃ ca sarvabhāvāpattimāha -'tasmāttatsarvamabhavat'iti | tadasmādbrahma vā idamagra āsīdityaparaṃ brahmeha bhavitumarhati | manuṣyādhikārādvā tadbhāvī brāhmaṇaḥ syāt | 'sarvaṃ bhaviṣyanto manuṣyā manyante'iti hi manuṣyāḥ prakṛtāḥ, teṣāṃ cābhyudayaniḥśreyasasādhane viśeṣato 'dhikāra ityuktam, na parasya brahmaṇo nāpyaparasya prajāpateḥ | ato dvaitaikatvāparabrahmavidyayā karmasahitayā aparabrahmabhāvamupasampanno bhojyādapāvṛttaḥ sarvaprāptyocchinnakāmakarmabandhanaḥ parabrahmabhāvī brahmavidyāhetorbrahmetyabhidhīyate | dṛṣṭaśca loke bhāvinīṃ vṛttimāśritya śabdaprayogaḥ - yathā'odanaṃ pacati'iti, śāstre ca -'parivrājakaḥ sarvabhūtābhayadakṣiṇām'ityādi, tatheheti kecit - brahma brahmabhāvī puruṣo brāhmaṇaḥ - iti vyācakṣate | tanna, sarvabhāvāpatteranityatvadoṣāt | na hi so 'sti loke paramārthato yo nimittavaśādbhāvāntaramāpadyate nityaśceti | tathā brahmavijñānanimittakṛtā cetsarvabhāvāpattiḥ, nityā ceti viruddham | anityatve ca karmaphalatulyatetyukto doṣaḥ | avidyākṛtāsarvatvanivṛttiṃ cetsarvabhāvāpattiṃ brahmavidyāphalaṃ manyase, brahmabhāvipuruṣakalpanā vyarthā syāt;prāgbrahmavijñānādapi sarvo jantubrahmatvānnityameva sarvabhāvāpannaḥ paramārthataḥ, avidyayā tvabrahmatvamasarvatvaṃ cādhyāropitam yathā śuktikāyāṃ rajatam, vyomni vā talamalavattvādi, tatheha brahmaṇyadhyoropitamavidyayā abrahmatvamasarvatvaṃ ca brahmavidyayā nivartyata iti manyase yadi, tadā yuktam yatparamārthata āsītparaṃ brahma, brahmaśabdasya mukhyārthabhūtam'brahma vā idamagra āsīt'ityasminvākye ucyate iti vaktum;yathābhūtārthavāditvādvedasya | na tviyaṃ kalpanā yuktā, brahmaśabdārthaviparīto brahmabhāvī puruṣo brahmetyucyata iti śrutahānyaśrutakalpanāyā anyāyyatvānmahattare prayojanāntare 'sati | avidyākṛtavyatirekeṇābrahmatvamasarvatvaṃ ca vidyata eveti cenna, tasya brahmavidyayāpohānupapatteḥ | na hi kvacitsākṣādvastudharmasyāpoḍhrī dṛṣṭā kartrī vā brahmavidyā | avidyāyāstu sarvatraiva nivartikā dṛśyate | tathehāpyabrahmatvamasarvatvaṃ cāvidyākṛtameva nivartyatāṃ brahmavidyayā | na tu pāramārthikaṃ vastu kartuṃ nivartayituṃ vārhati brahmavidyā | tasmādvyarthaiva śrutahānyaśrutakalpanā | brahmaṇyavidyānupapattiriti cet? na, brahmaṇi vidyāvidhānāt | na hi śuktikāyāṃ rajatādhyāropaṇe 'sati śuktikātvaṃ jñāpyate cakṣurgocarāpannāyām - iyaṃ śuktikā na rajatam, iti | tathā"sadevedaṃ sarvam" "brahmaivedaṃ sarvam" "ātmaivedaṃ sarvam" "nedaṃ dvaitamastyabrahma"iti brahmaṇyekatvavijñānaṃ na vidhātavyaṃ brahmaṇyavidyādhyāropaṇāyāmasatyām | na brūmaḥ - śuktikāyāmiva brahmaṇyataddharmādhyāropaṇā nāstīti, kiṃ tarhi? na brahma svātmanyataddharmādhyāropanimittam, avidyākartṛ ceti | bhavatvevaṃ nāvidyākartṛ bhrāntaṃ ca brahma | kiṃntu naivābrahmāvidyākartā cetano bhrānto 'nya iṣyate | "nānyo 'to 'sti vijñātā" (bṛ.u.3 | 7 | 23) "nānyadato 'sti vijñātṛ"(3 | 8 | 11) "tattvamasi"(chā.u.6 | 8 -13)"ātmānamevāvet | ahaṃ brahmāsmi"(bṛ.u.1 | 4 | 10) "anyo 'sāvanyo 'hamasmīti na sa veda"(1 | 4 | 10) ityādiśrutibhyaḥ | smṛtibhyaśca -"samaṃ sarveṣu bhūteṣu"(gītā 13 | 27) "ahamātmāguḍākeśa"(gītā 10 | 20) "śuni caiva śvapāke ca"(gītā 5 | 18) "yastu sarvāṇi bhūtāni"ityādibhyaḥ | "yasminsarvāṇi bhūtāni" (īśā.u.7) iti ca mantravarṇāt | nanvevaṃ śāstropadeśānarthakyamiti | bāḍhamevam avagate 'stvevānarthakyam | avagamanarthakyamiti cet? na, anavagamanivṛtterdṛṣṭatvāt | tannivṛtterapyanupapattirekatva iti cet? na dṛṣṭavirodhāt | dṛśyate hyekatvavijñānādevānavagamanivṛttiḥ, dṛśyamānamapyanupapannamiti bruvato dṛṣṭavirodhaḥ syāt;na ca dṛṣṭavirodhaḥ kenacidapyabhyupagamyate | na ca dṛṣṭe 'nupapannaṃ nāma, dṛṣṭatvādeva | darśanānupapattiriti cettatrāpyeṣaiva yuktiḥ | "puṇyaṃ vai puṇyena karmaṇā bhavati"(bṛ.u.3 | 2 | 13) "taṃ vidyākarmaṇī samanvārabhete" (4 | 4 | 2) ityevamādiśrutismṛtinyāyebhyaḥ parasmādvilakṣaṇo 'nyaḥ saṃsāryavagamyate | tadvilakṣaṇaśca paraḥ"sa eṣa neti neti"(bṛ.u.3 | 9 | 23) "aśanāyādyatyeti" "ya ātmāpahatapāpmā vijaro vimṛtyuḥ"(chā.u.8 | 7 | 1) "etasya vā akṣarasya praśāsane"(bṛ.u.3 | 8 | 9) ityādiśrutibhyaḥ | kaṇādākṣapādāditarkaśāstreṣu ca saṃsāravilakṣaṇa īśvara upapattitaḥ sādhyate | saṃsāraduḥkhāpanayārthitvapravṛttidarśanātsphuṭamanyatvamīśvarātsaṃsāriṇo 'vagamyate | "avākyanādaraḥ"(chā.u.3 | 14 | 2) "na me pārthāsti" (gītā3 | 22) iti śrutibhyaḥ | "so 'nveṣṭavyaḥ sa vijijñāsitavyaḥ"(chā.u.8 | 7 | 1) "taṃ viditvā na lipyate"(bṛ.u.4 | 4 | 23) "brahmavidāpnoti param"(tai.u.2 | 1 | 1) "ekadhaivānudraṣṭavyametat"(bṛ.u.4 | 4 | 20) "yo vā etadakṣaraṃ gārgyaviditvā"(3 | 8 | 10) "tameva dhīro vijñāya"(4 | 4 | 21) "praṇavo dhanuḥ śaro hyātmā brahma tallakṣyamucyate" (mu.u.2 | 2 | 4) ityādikarmakartṛnirdeśācca | mumukṣośca gatimārgaviśeṣadeśopadeśāt | asati bhede kasya kuto gatiḥ syāt? tadabhāve ca dakṣiṇottaramārgaviśeṣānupapattiḥ, gantavyadeśānupapattiśceti | bhinnasya tu parasmādātmanaḥ sarvametadupapannam | karmajñānasādhanopadeśācca - bhinnaścedbrahmaṇaḥ saṃsārī syāt, yuktastaṃ pratyabhyudayaniḥśreyasādhanayoḥ karmajñānayorupadeśo neśvarasyāptakāmatvāt | tasmādyuktaṃ brahmeti brahmabhāvī puruṣa ucyata iti cet? na, brahmopadeśānarthakyaprasaṅgāt | saṃsārī ced - brahmabhāvyabrahma san viditvātmānamevāhaṃ brahmāsmīti sarvamabhavattasya saṃsāryātmavijñānādeva sarvātmabhāvasya phalasya siddhatvātparabrahmopadeśasya dhruvamānarthakyaṃ prāptam | tadvijñānasya kvacitpuruṣārthasādhane 'viniyāgātsaṃsāriṇa evāhaṃ brahmāsmīti brahmatvasampādanārtha upadeśa iti cet | anirjñāte hi brahmasvarūpe kiṃ sampādayedahaṃ brahmāsmīti | nirjñātalakṣaṇe hi brahmaṇi śakyā sampatkartum | na; "ayamātmā brahma"(bṛ.u.2 | 5 | 19) catsākṣādaparokṣādbrahma (3 | 4 | 1) ya ātmā (chā.u.8 | 7 | 1) tatsatyaṃ sa ātmā (chā.u.6 | 8 | 7) brahmavidāpnoti param (tai.u.2 | 1 | 1 | ) iti prakṛtya tasmādvā etasmādātmanaḥ (2 | 1 | 1) iti sahasraśo brahmātmaśabdayoḥ sāmānādhikaraṇyādekārthatvamevetyavagamyate | anyasya hyanyatve sampatkriyate naikatve | idaṃ sarvaṃ yadayamātmā (bṛ.u.2 | 4 | 6) iti ca prakṛtasyaiva draṣṭavyasyātmana ekatvaṃ darśayati | tasmānnātmano brahmatvasampadupapattiḥ | na cāpyanyatprayojanaṃ brahmopadeśasya gamyate, brahma veda brahmaiva bhavati (mu.u.3 | 2 | 9) abhayaṃ vai janaka prāpto 'si (bṛ.u.4 | 2 | 4) abhayaṃ hi vai brahma bhavati (4 | 4 | 25) iti ca tadāpattiśravaṇāt | sampattiścettadāpattirna syāt | na hyanyasyāmyabhāva upapadyate | vacanāt sampatterapi tadbhāvāpattiḥ syāditi cet? na, sampatteḥ pratyayamātratvāt | vijñānasya ca mithyājñānanivartakatvavyatirekeṇākārakatvamityavocāma | na ca vacanaṃ vastunaḥ sāmarthyajanakam | jñāpakaṃ hi śāstraṃ na kārakamiti sthitiḥ | sa eṣa iha praviṣṭaḥ (bṛ.u.1 | 4 | 7) ityādivākyeṣu ca parasyaiva praveśa iti sthitam | tasmādbrahmeti na brahmabhāvipuruṣakalpanā sādhvī | iṣṭārthabādhanācca | saindhavadhanavadanantaramabāhyamekarasaṃ brahmeti vijñānaṃ sarvasyāmupaniṣadi pratipipādayiṣitor'thaḥ | kāṇḍadvaye 'pyante 'vadhāraṇādavagamyate ityanuśāsanam etāvadare khalvamṛtatvam iti. tathā sarvaśākhopaniṣatsu ca brahmaikatvavijñānaṃ niścitor'thaḥ | tatra yadi saṃsārī brahmaṇo 'nya ātmānamevāvediti kalpyeta, iṣṭasyārthasya nādhanaṃ syāt | tathā ca śāstramupakramopasaṃhārayorvirodhādasamañjasaṃ kalpitaṃ syāt | vyapadeśānupapatteśca | yadi ca ātmānamevāvet iti saṃsārī kalpyeta, brahmavidyā iti vyapadeśo na syāt | ātmānamevāvediti saṃsāriṇa eva vedyatvopapatteḥ | ātmeti vedituranyaducyata iti cenna, ahaṃ brahmāsmīti viśeṣaṇāt | anyaścedvedyaḥ syādayamasāviti vā viśeṣyeta na tvahamasmīti | ahamasmīti viśeṣaṇādātmānamevāvediti cāvadhāraṇānniścitamātmaiva brahmetyavagamyate | tathā ca satyupapanno brahmavidyāvyapadeśo nānyathā | saṃsārividyā hyanyathā syāt | na ca brahmatvābrahmatve hyekasyopapanne paramārthataḥ, tamaḥprakāśāviva bhānorviruddhatvāt | na cobhayanimittatve brahmavidyeti niścito vyapadeśo yuktaṃ tattvajñānavivakṣāyām, śrotuḥ saṃśayo hi tathā syāt | niścitaṃ ca jñānaṃ puruṣārthasādhanamiṣyate"yasya syādddhā na vicikitsāsti" (chā.u.3 | 14 | 4) "saṃśayātmā vinaśyati"(gītā 4 | 40) iti śrutismṛtibhyām | ato na saṃśayito vākyārtho vācyaḥ parahitārthinā | brahmaṇi sādhakatvakalpanā asmadādiṣviva apeśalā'tadātmānamevāvettasmāttatsarvamabhavat'iti - iti cet? na, śāstropālambhāt | na hyasmātkalpaneyam, śāstrakṛtā tu;tasmācchāstrasyāyamupālambhaḥ | na ca brahmaṇa iṣṭaṃ cikīrṣuṇā śāstrāthaviparītakalpanā svārthaparityāgaḥ kāryaḥ | na caitāvatyevākṣamā yuktā bhavataḥ | sarvaṃ hi nānātvaṃ brahmaṇi kalpitameva"ekadhaivānudraṣṭavyam"(bṛ.u.4 | 4 | 20) "neha nānāsti kiñcana" (4 | 4 | 19) "yatra hi dvaitamiva bhavati" (2 | 4 | 14) "ekamevādvitīyam"(chā.u.6 | 2 | 1) ityādivākyaśatebhyaḥ | sarvo hi lokavyavahāro brahmaṇyeva kalpito na paramārthaḥ san, ityatyalpamidamucyate'iyameva kalpanā apeśalā'iti | tasmād yatpraviṣṭaṃ sraṣṭrṛ brahma tadbrahma | vaiśabdo 'vadhāraṇārthaḥ | idaṃ śarīrasthaṃ yad gṛhyate, agre prākpratibodhādapi brahmaivāsīt, sarvaṃ cedam | kintvapratibodhāt abrahmāsmyasarvaṃ ca ityātmanyadhyāropāt'kartāhe kriyāvānphalānāṃ ca bhoktā sukhī duḥkho saṃsārī'iti cādhyāropayati | paramārthatastu brahmaiva tadvilakṣaṇaṃ sarvaṃ ca | tatkathañcidācāryeṇa dayālunā pratibodhitam'nāsi saṃsārī'ityātmānamevāvetsvābhāvikam | avidyādhyāropitaviśeṣavarjitamiti eva śabdasyārthaḥ | brūhi ko 'sāvātmā svābhāvikaḥ, yamātmānaṃ viditavadbrahma | nanu na smarasyātmānam, darśito hyasau, ya iha praviśya prāṇityapāniti vyānityudāniti samānitīti | nanu'asau gauḥ, asāvaśvaḥ'ityevamasau vyapadiśyate bhavatā nātmānaṃ pratyakṣaṃ darśayasi | evaṃ tarhi draṣṭā śrotā mantā vijñātā, sa ātmeti | nanvatrāpi darśanādikriyākartuḥ svarūpaṃ na pratyakṣaṃ darśayasi | na hi gamireva gantuḥ svarūpaṃ chidirvā chettuḥ | evaṃ tarhi dṛṣṭerdraṣṭā śruteḥ śrotā matermantā vijñātervijñātā, sa ātmeti | nanvatra ko viśeṣo draṣṭari? yadi dṛṣṭardraṣṭā. yadi vā ghaṭasya draṣṭā, sarvathāpi draṣṭaiva | draṣṭavya eva tu bhavānviśeṣamāha dṛṣṭerdraṣṭeti draṣṭā tu yadi dṛṣṭeḥ, yadi vā ghaṭasya, draṣṭā draṣṭaiva | na, viśeṣopapatteḥ | astyatra viśeṣaḥ dṛṣṭerdraṣṭā sa dṛṣṭim, na kadācidapi dṛṣṭirna dṛśyate draṣṭā;tatra draṣṭurdṛṣṭyā nityayā bhavitavyam, anityā ced draṣṭurdṛṣṭiḥ, tatra dṛśyā yā dṛṣṭiḥ sā kadācinna dṛśyetāpi, yathānityayā dṛṣṭyā ghaṭādi vastu | na ca tadvad dṛṣṭerdraṣṭā kadācidapi na paśyati dṛṣṭim | kiṃ dve dṛṣṭī draṣṭuḥ - nityā adṛśyā, anyā anityā dṛśyeti? bāḍham;prasiddhā tāvadanityā dṛṣṭiḥ, andhānandhatvadarśanāt | nityaiva cetsarvo 'nandha eva syāt | draṣṭastu nityā dṛṣṭiḥ"na hi draṣṭurdṛṣṭerviparilopo vidyate" -iti śruteḥ | anumānācca - andhasyāpi ghaṭādyābhāsaviṣayā svapne dṛṣṭirupalabhyate, sā tarhītaradṛṣṭināśe na paśyati, sā draṣṭurdṛṣṭiḥ | tayāvipariluptayā nityayā dṛṣṭyā svarūpabhūtayā svayañjyotiḥsamākhyathetāmanityāṃ dṛṣṭiṃ svapnavuddhāntayorvāsanāpratyayarūpāṃ nityameva paśyandṛṣṭerdraṣṭā bhavati | evaśca sati dṛṣṭireva svarūpamasyāgnyauṣṇyavat, na kāṇādānāmiva dṛṣṭivyatirikto 'nyaścetano draṣṭā | tadbrahma ātmānameva nityadṛgrūpamadhyāropitānityadṛṣṭyādivarjitamevāvedviditavat | nanu vipratiṣiddhaṃ"na vijñātevijñātāraṃ vijānīyāḥ"(bṛ.u.3 | 4 | 2) iti śruteḥ, vijñāturvijñānam | na, evaṃ vijñānānna vipratiṣedhaḥ | evaṃ dṛṣṭerdraṣṭeti vijñāyata eva | anyajñānānapekṣatvācca - na ca draṣṭurnityaiva dṛṣṭirityevaṃ vijñāte draṣṭriviṣayāṃ dṛṣṭimanyāmākāṅkṣate | nivartate hi draṣṭuviṣayadṛṣṭyākāṅkṣā tadasambhavādeva | na hyavidyamāne viṣaya ākāṅkṣā kasyacidupajāyate | na ca dṛśyā dṛṣṭirdraṣṭāraṃ viṣayīkartumutsahate, yatastāmākāṅkṣeta | na ca svarūpaviṣayākhāṅkṣāsvasyaiva | tasmādajñānādhyāropaṇanivṛttireva'atmānamevāvet ityuktam,nātmano viṣayīkaraṇam' | tatkathamavet? ityāha - ahaṃ dṛṣṭerdraṣṭā ātmā brahmāsmi bhavāmīti brahmeti - yatsākṣādaparokṣātsarvāntara ātmā aśanāyādyatīto neti netyasthūlamanaṇvityevamādi lakṣaṇam, tadevāhamasmi, nānyaḥ saṃsārī, yathā bhavānāheti | tasmādevaṃ vijñānāttadbrahma sarvamabhavat | tasmādyuktameva manuṣyā manyante yadbrahmavidyayā sarvaṃ bhaviṣyāma iti | yatpṛṣṭam,'kimu tadbrahmāved yasmāttatsarvamabhavat'iti, tannirṇītam -'brahma vā idamagra āsīt tadātmānamevāvedahaṃ brahmāsmīti tasmāttatsarvamabhavat'iti | tattatra yo yo devānāṃ madhye pratyabudhyata pratibuddhvānātmānaṃ yathoktena ātmā tadbrahmābhavat | tatharpīṇāṃ tathā manuṣyāṇāṃ ca madhye | devānāmityādi lokadṛṣṭyapekṣayā na brahmatvabuddhyocyate | 'puraḥ puruṣa āviśat'iti sarvatra brahmaivānupraviṣṭamityādyucyate | paramārthatastu tatra tatra brahmaivāgra āsītprākpratibodhād devādiśarīreśvanyathaiva vibhāvyamānam | tadātmānamevāvettathaiva ca sarvamabhavat | asyā brahmavidyāyāḥ sarvabhāvāpattiḥ phalamityetasyārthasya draḍhimne mantrānudāharati śrutiḥ | katham? tad brahma etadātmānameva'ahamasmi'iti paśyannetasmādeva brahmaṇo darśanādṛṣṭirvāmadevākhyaḥ pratipede ha pratipannavānkila | sa etasminmantrāndadarśa -'ahaṃ manurabhavaṃ sūryaśca'ityādīn | tadetadbrahma paśyan iti brahmavidyā parāmṛśyate | 'ahaṃ manurabhavaṃ suryaśca'ityādinā sarvabhāvāpattiṃ brahmavidyāphalaṃ parāmṛśati | paśyansarvātmabhāvaṃ phalaṃ pratipeda ityasmātprayogād brahmavidyāsahāyasādhanasādhyaṃ mokṣaṃ darśayati;bhuñjānastṛpyatīti yadvat | seyaṃ brahmavidyayā sarvabhāvāpattirāsīnmahatāṃ devādīnāṃ vīryātiśayāt | nedānīmaidaṃyugīnānāṃ viśeṣato manuṣyāṇām, alpavīryatvāditi syātkasyacidbuddhiḥ, tadutthāpanāyāha- tadidaṃ prakṛtaṃ brahma yatsarvabhūtānupraviṣṭaṃ dṛṣṭikriyādiliṅgam, etarhyetasminnapi vartamānakāle yaḥ kaścidvyāvṛttabāhyautsukya ātmānamevaivaṃ veda'ahaṃ brahmāsmi'iti apohyopādhijanitabhrāntivijñānādhyāropitānviśeṣān saṃsāradharmānāgandhitamanantaramabāhyaṃ brahyevāhamasmi kevalamiti-so 'vidyākṛtāsarvatvanivṛtterbrahāvijhānādidaṃ sarva bhavati | na hi mahāvīryeṣu vāmaḍhevādiṣu hīnavīryeṣu vā vārtamānikeṣu manuṣyeṣubrahyaṇo viśeṣastadvijhānasya vāsti | vārtamānikeṣu puruṣeṣu tu bahyavidyāphale anaikāntikatā śaḍkyata ityata āha-tasya ha brahyavijhāturyathotkena vidhinā devā mahāvīryāśca nāpi abhūtatya.abhavanāya brahyāsarvamāvasya, neśate na paryāptāḥ, kimutānye | brahyāvidyāphalaprāpyau vidhnakaraṇe devādaya īśata iti kā śaḍkā? ityucyate-devādīnprati ṛṇavattvānmartyānām | "brahyacaryeṇa ṛpibhyo yajhena devabhyaḥ prajayā pitṛbhyaḥ"iti hi jāyamānamevarṇavantaṃ puruṣaṃ darśayati śrutiḥ | paśunidarśanācca"atho 'yaṃ vā"(bṛ.u. 1 | 4 | 16) ityādlokaśruteścātmano vṛttiparipipālayiṣayādhamarṇānivaṃ devāḥ paratantrānmanuṣyānpratyamṛtatvaprāptiṃ prati vidhnaṃ kuryuriti nyāyyaivaiṣā śaḍkā | svapaśūnsvaśarīrāṇīva ca rakṣanti devāḥ | mahattarāṃ hi vṛttiṃ karmādhīnāṃ darśayṣyati devādīnāṃ bahupaśusamatayaikaikasya puruṣasya | "tasmāndepāṃ tanna priyaṃ yadetanmanudhyā vidyāḥ"(1 | 4 | 10) iti hahi vakṣyati | "yathā ha vai svāya lokāyāriṣṭimicchedevaṃ haivaṃvide sarvāṇi bhūtānyariṣṭimicchanti"(1 | 4 | 16) iti ca | brahyāviśve pārārthyanivṛtterna svalokatvaṃ paśutvañcetyamiprāyo 'priyāriṣṭivacanābhyāmavagamyate | tasmādbrahyāvido brahyavidyāphalarprāpta prati kuryureva vidhnaṃ devāḥ, prabhāvavantaśca hi te | nanvevaṃ satyanyāsvapi karmaphalaprāptipudevānāṃ vidhnakaraṇaṃpeyapānasamam | hanta tarhyāvisrambho 'bhyudayaniḥśreyasasādhanā. nuṣṭhāneṣu | tatheśvarasyācintaya. śaktitvādvidhnakaraṇe prabhutvam | tathā kālakarmamantrauṣadhitapasām | eṣāṃ hi phalasampattivipattihetutvaṃ śāstre loke ca prasidvam | ato 'pyanāśvāsaḥ śāstrārthānuṣṭhāne | na;sarvapadārthānāṃ niyatanimittopādānāt, jagadvaicitryadarśanācca | svabhāvapakṣe ca tadubhayānupapatteḥ | 'sukhaduḥkhādi phalanimittaṃ karma'ityetasminpakṣe sthite vedasmṛtinyāyalokaparigṛhīte, deveśvarakālāstāvanna karmaphalaviparyāsakartāraḥ, karmaṇāṃ kāṅkṣitakārakatvāt | karma hi śubhāśubhaṃ puruṣāṇāṃ devakāleśvarādikārakamanapekṣya nātmānaṃ prati labhate, labdhātmakamapi phaladāne 'samartham, kriyāyā hi kārakādyanekanimittopādānasvābhāvyāt | tasmātkriyānuguṇā hi deveśvarādaya iti karmasu tāvanna phalaprāptiṃ pratyavisrambhaḥ | karmaṇāmapyeṣāṃ vaśānigatvaṃ kvacit, svasāmarthyasyāpraṇodyatvāt | karmakāladaivadravyādisvabhāvānāṃ guṇapradhānabhāvastvaniyato durvijñeyaśceti tatkṛto moho lokasya - karmaiva kārakaṃ nānyatphalaprāptāviti kecitaṃ;daivamevetyapare;kāla ityeke;dravyādisvabhāva iti kecit;sarva ete saṃhatā evetyapare | tatra karmaṇaḥ prādhānyamaṅgīkṛtya vedasmṛtivādāḥ -"puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpena"(bṛ.u.3 | 2 | 13) ityādayaḥ | yadyapyeṣāṃ svaviṣaye kasyacitprādhānyodbhava itareṣāṃ tatkālīnaprādhānyaśaktistambhaḥ, tathāpi na karmaṇaḥ phalaprāptiṃ pratyanaikāntikatvam, śāstranyāyanirdhāritatvātkarmaprādhānyasya | na;avidyāpagamamātratvād brahmaprāptiphalasya - yaduktaṃ brahmaprāptiphalaṃ prati devā vighnaṃ kuryuriti, tatra na devānāṃ vighnakaraṇe sāmarthyam;kasmāt? vidyākālānantaritatvād brahmaprāptiphalasya | katham? yathā loke draṣṭuścakṣuṣa ālokena saṃyogo yatkālaḥ, tatkāla eva rūpābhivyaktiḥ | evamātmaviṣayaṃ vijñānaṃ yatkālam, tatkāla eva tadviṣayajñānatirobhāvaḥ syāt | ato brahmavidyāyāṃ satyāmavidyākāryānupapatteḥ pradīpa iva tamaḥkāryasya, kena kasya vighnaṃ kuryurdevāḥ - yatrātmatvameva devānāṃ brahmavidaḥ | tadetadāha - ātmā svarūpaṃ dhyeyaṃ yattatsarvaśāstrairvijñeyaṃ brahma, hi yasmāt, eṣāṃ devānām, sabrahmavidbhavati | brahmavidyāsamakālamevāvidyāmātravyavadhānāpagamācchuktikāyā iva rajatābhāsāyāḥ śuktikātvamityavocāma | ato nātmanaḥ pratikūlatve devānāṃ prayatnaḥ sambhavati | yasya hyanātmabhūtaṃ phalaṃ deśakālanimittāntaritam, tatrānātmaviṣaye saphalaḥ prayatno vighnācaraṇāya devānām | na tviha vidyāsamakāla ātmabhūte deśakālanimittānantarite, avasarānupapatteḥ | evaṃ tarhi vidyāpratyayasantatyabhāvād viparītapratyayatatkāryayośca darśanād antya evātmapratyayo 'vidyānivartako na tu pūrva iti | na;prathamenānaikāntikatvāt | yadi hi prathama ātmaviṣayaḥ pratyayo 'vidyāṃ na nivartayati, tathāntyo 'pi, tulyaviṣayatvāt | evaṃ tarhi santato 'vidyānivartako na vicchinna iti | na, jīvanādau sati santatyanupapatteḥ | na hi jīvanādihetuke pratyaye sati vidyāpratyayasantatirupapadyate, virodhāt | atha jīvanādipratyayatiraskaraṇenaiva āmaraṇāntādvidyāsantatiriti cenna, pratyayeyattāsamantānānavadhāraṇācchāstrārthānavadhāraṇadoṣāt | iyatāṃ pratyayānāṃ santatiravidyāyā nivartiketyanavadhāraṇācchāstrārtho nāvadhriyeta, taccāniṣṭam | santatimātratve 'vadhārita eveti cet? na, ādyantayoraviśeṣāt | prathamā vidyāpratyayasantatirmaraṇakālāntā veti viśeṣābhāvāt, ādyantayoḥ pratyayoḥ pūrvoktau doṣau prasajyeyātām | evaṃ tarhyanivartaka eveti cet? na,"tasmāttatsarvamabhavat"(bṛ.u.1 | 4 | 10) iti śruteḥ | "bhidyate hṛdayagranthiḥ"(mu.u.2 | 2 | 8) "tatra ko mohaḥ" (īśā.7) ityādi śrutibhyaśca | arthavāda iti cet? na, sarvaśākhopaniṣadaḥ | pratyakṣapramitātmaviṣayatvādastyeveti cet? na, uktaparihāratvāt | avidyāśokamohabhayādidoṣanivṛtteḥ pratyakṣatvāditi coktaḥ parihāraḥ | tasmādādyo 'ntyaḥ santato 'santataścetyacodyametat | avidyādidoṣanivṛttiphalāvasānatvādvidhāyāḥ | ya evāvidyādidoṣanivṛttiphalakṛtpratyaya ādyo 'ntyaḥ santato 'santato vā sa eva vidyetyabhyupagamānna codyasyāvatāragandho 'pyasti | yattūktaṃ viparītapratyayatatkāryayośca darśanāditi, na;taccheṣasthitihetutvāt | yena karmaṇā śarīramārabdhaṃ tadviparītapratyayadoṣanimittatvāttasya tathābhūtasyaiva viparītapratyayadoṣasaṃyuktasya phaladāne sāvarthyamiti, yāvaccharīrapātaḥ tāvatphalopabhogāṅgatayā viparītapratyayaṃ rāgādidoṣaṃ ca tāvanmātramākṣipatyeva, mukteṣuvatpravṛttaphalatvāttaddhetukasya karmaṇaḥ | tena na tasya nivartukā vidyā, avirodhāt | kiṃ tarhi svāśrayādeva svātmavirodhyavidyākāryaṃ yadutpitsu tanniruṇāddhi, anāgatatvāt | atītaṃ hītarat | kiñca, na ca viparītapratyayo vidyāvata utpadyate, nirviṣayatvāt | anavadhṛtaviṣayaviśeṣasvarūpaṃ hi sāmānyamātramāśritya viparītapratyaya utpadyamāna utpadyate, yathā śuktikāyāṃ rajatamiti | sa ca viṣayaviśeṣāvadhāraṇavato 'śeṣaviparītapratyayāśrayasyopamarditatvānna pūrvavatsambhavati, śuktikādau samyakpratyayātpattau punagdarśanāt | kvacittu vidyāyāḥ pūrvotpannaviparītapratyayajanitasaṃskārebhyo viparītapratyayāvabhāsāḥ smṛtayo jāyamānāviparītapratyayabhrāntimakasmātkurvanti;yathā vijñātadigvibhāgasyāpyakasmāddigviparyayavibhramaḥ | samyagjñānavato 'pi cetpūrvavadviparītapratyaya utpadyate, samyagjñāne 'pyavisrambhācchāstrārthavijñānādau pravṛttirasamañjasā syātsarvaṃ ca pramāṇamapramāṇaṃ sampadyeta pramāṇāpramāṇayorviśeṣānupapatteḥ | etena'samyagjñānānantarameva śarīrapātābhāvaḥ kasmāt? 'ityetat parihṛtam | jñānotpatteḥ prāgūrdhvaṃ tatkālajanmāntarasañcitānāṃ vināśaḥ siddho bhavati phalaprāptivighnaniṣedhaśrutereva | "kṣīyante cāsya karmāṇi"(mu.u.2 | 2 | 8) "tasya tāvadeva ciram"(chā.u.6 | 14 | 2) "sarve pāpmānaḥ pradrūyante"(chā.u.5 | 24 | 3) "taṃ viditvā na lipyate karmaṇā pāpakena"(bṛ.u.4 | 4 | 23) "etamu haivaite na tarataḥ"(4 | 4 | 22) "nainaṃ kṛtākṛte tapataḥ"(4 | 4 | 22) "etaṃ ha vāva na tapati"(tai.u.2 | 9 | 1) "na bibheti kutaścana"(tai.u.2 | 9 | 1) ityādi śrutibhyaśca | "jñānāgniḥ sarvakarmāṇi bhasmasātkurute"(gītā 4 | 37) ityādismṛtibhyaśca | yattu ṛṇaiḥ pratibadhyata iti, tanna, avidyāvadvipayatvāt | avidyāvānhi ṛṇī, tasya kartṛtvādyupapatteḥ | 'yatra vā anyadiva syāttatrānyo 'nyatpaśyet'(4 | 3 | 31) iti hi vakṣyati | ananyatsadvastvātmākhyaṃ yatrāvidyāyāṃ satyāmanyadivasyāttimirakṛtadvitīyacandravat, tatrāvidyākṛtānekakārakāpekṣaṃ darśanādikarma tatkṛtaṃ phalaṃ ca darśayati,"tatrānyo 'nyatpaśyet"ityādinā | yatra punarvidyāyāṃ satyāmavidyākṛtānekatvabhramaprahāṇam,"tatkena kaṃ paśyet"(4 | 5 | 15) iti karmāsambhavaṃ darśayati | tasmādavidyāvadviṣaya eva ṛṇitvam, karmasambhavāt;netaratra | etaccottaratra vyācikhyāsiṣyamāṇairevavākyairvistareṇa pradarśayiṣyāmaḥ | tadyathehaiva tāvat - atha yaḥ kaścidabrahmavid anyāmātmāno vyatiriktāṃ yāṃ kāñciddevatām, upāste stutinamaskārayāgabalyupahārapraṇidhānādinā upa āste - anyo 'sāvanātmā mattaḥ pṛthak, anyo 'hamasmyadhikṛtaḥ, mayāsmai ṛṇivatpratikartavyam - ityevampratyayo veda vijānāti tattvam | na sa kevalamevaṃbhūto 'vidvānavidyādoṣavāneva, kiṃ tarhi? yathā paśurgavādirvāhanadohanādyupakārairupabhujyate, evaṃ sa ijyādyanekopakārairupabhoktavyatvādekaikena devādīnām, ataḥ paśuriva sarvārtheṣu karmasvadhikṛta ityarthaḥ | etasya hyaviduṣo varṇāśramādipravibhāgavato 'dhikṛtasya karmaṇo vidyāsahitasya kevalasya ca śāstroktasya kāryaṃ manuṣyatvādiko brahmānta utkarṣaḥ | śāstroktaviparītasya ca svābhāvikasya kāryaṃ manuṣyatvādika eva sthāvarānto 'pakarṣaḥ | yathā caitattathā"atha trayo vāva lokāḥ" (1 | 5 | 16) ityādinā vakṣyāmaḥ kṛtsnenaivādhyāyaśeṣeṇa | vidyayāśca kāryaṃ sarvātmabhāvāpattirityetatsaṅkṣepato darśitam | sarvāhīyamupaniṣad vidyāvidyāvibhāgapradarśanenaivopakṣīṇā | yathā caiṣor'thaḥ kṛtsnasya śāstrasya tathā pradarśayiṣyāmaḥ | yasmādevam, tasmādavidyāvantaṃ puruṣaṃ prati devā īśata eva vighnaṃ kartumanugrahaṃ cetyetaddarśayati - yathā ha vai loke bahavo go-aśvādayaḥ paśavo manuṣyaṃ svāminamātmano 'dhiṣṭhātāraṃ bhuñjyuḥ pālayeyurevaṃ bahupaśusthānīya ekaiko 'vidvānpuruṣo devān - devāniti pitrādyupalakṣaṇārtham - bhunakti pālayatīti |
ima indrādayo 'nye matto mameśitāro bhṛtya ivāhameṣāṃ stutinamaskārejyādinārādhanaṃ kṛtvābhyudayaṃ niḥśreyasaṃ ca tatprattaṃphalaṃ prāpsyāmītyevamabhisandhiḥ |
tatra loke bahupaśumato yathaikasminneva paśāvādīyamāne vyāghrādināpahiyamāṇe mahadapriyaṃ bhavati, tathā bahupaśusthānīya ekasminpuruṣe paśubhāvād vyuttiṣṭhatyapriyaṃ bhavatīti, kiṃ citraṃ devānāṃ bahupaśvapaharaṇa iva kuṭuṃbinaḥ |
tasmādeṣāṃ devānāṃ tanna priyam, kiṃ tat? yadetadbrahmātmatattvaṃ kathañcana manuṣyā vidyurvijānīyuḥ tathā ca smaraṇamanugītāsu bhagavato vyāsasya - "kriyāvadbhirhi kaunteya devalokaḥ samāvṛtaḥ |
na caitadiṣṭaṃ devānāṃ maryairupari vartanam ||
" ato devāḥ paśūniva vyāghrādibhyo brahmavijñānādvighnamācikīrṣanti;asmadupabhogyatvānmāvyuttiṣṭheyuriti |
yaṃ tu mumocayiṣanti taṃ śraddhādibhiryokṣyanti viparītamaśraddhādibhiḥ |
tasmānmumukṣurdevārādhanaparaḥ śraddhābhaktiparaḥ praṇayo 'pramādī syādvidyāprāptiṃ ati vidyāṃ pratīti vā kākvaitatpradarśitaṃ bhavati devāpriyavākyena || 10 || 
brahma vā idam agra āsīd ekam eva | tad ekaṃ san na vyabhavat | tac chreyo rūpam atyasṛjata kṣatraṃ, yāny etāni devatrā kṣatrāṇīndro varuṇaḥ somo rudraḥ parjanyo yamo mṛtyur īśāna iti | tasmāt kṣatrāt paraṃ nāsti | tasmād brāhmaṇaḥ kṣatriyaṃ adhastād upāste rājasūye | kṣatra eva tad yaśo dadhāti | saiṣā kṣatrasya yonir yad brahma | tasmād yady api rājā paramatāṃ gacchati brahmaivāntata upaniśrayati svāṃ yonim | ya u enaṃ hinasti svāṃ sa yonim ṛcchati | sa pāpīyān bhavati yathā śreyāṃsaṃ hiṃsitvā || 
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11. Verily in the beginning this was Brahman, one only. That being one, was not strong enough. It created still further the most excellent Kshatra (power), viz. those Kshatras (powers) among the Devas,--Indra, Varuna, Soma, Rudra, Parganya, Yama, Mrityu, Îsâna. Therefore there is nothing beyond the Kshatra, and therefore at the Râgasûya sacrifice the Brâhmana sits down below the Kshatriya. He confers that glory on the Kshatra alone. But Brahman is (nevertheless) the birth-place of the Kshatra. Therefore though a king is exalted, he sits down at the end (of the sacrifice) below the Brahman, as his birth-place. He who injures him, injures his own birth-place. He becomes worse, because he has injured one better than himself. 
sūtritaḥ śāsrārthaḥ"ātmetyevopāsīta"iti | tasya ca vyācikhyāsitasyasārthavādena"tadāhuryadbrahmavidyayā" ityādinā sambandhaprayojane abhihite | avidyāyāścasaṃsārādhikārakāraṇatvamuktam"atha yo 'nyāṃ devatāmupāste"ityādinā | tatrāvidvānṛṇī paśavaddevādikarmakartavyatayā paratantra ityuktam | kiṃ punardevādikarmavyatvenimittam? varṇā āśramāśca | tatra ke varṇāḥ? ityataidamārabhyate | yannimittasambaddheṣu karmasvayaṃ paratantra evādhikṛtaḥ saṃsārīti | etasyaivārthasya pradarśanāyāgnisargānantaramindrādisargo noktaḥ | agnestu sargaḥ prajāpateḥ sṛṣṭiparipūraṇāya pradarśitaḥ | ayaṃ ca indrādisargastatraiva draṣṭavyastaccheṣatvāt | iha tu sa evāmidhīyate 'viduṣaḥ karmādhikārahetupradarśanāya- brahma vā idamagra āsīdyadagniṃ sṛṣṭvā agnirūpāpannaṃ brahma | brāhmaṇajātyamimānād brahmetyabhidhīyate | vai idaṃ kṣatrādijjātaṃ brahmaivābhinnamāsīdekameva | nāsītkṣatrādibhedaḥ | tadbrahmaikaṃ kṣatrādiparipālayitrādiśūnyaṃ sadaṃ na vyabhavat- na vibhūtavat, karmaṇe nālamāsīdityarthaḥ | tatastadbrahma'brāhmaṇo 'smi mametthaṃ kartavyam'iti brāhmaṇajātinimittaṃ karma cikīrṣu-ātmanaḥ karmakartṛtvavibhūtyai śreyorūpaṃ praśastarūpam atyasṛjatātiśayenāsṛjata-sṛṣṭavat | kiṃ punastadyatsṛṣṭam? kṣatraṃ kṣatriyajātiḥ, tadvyaktibhedena pradarśayati-yānyetāni prasiddhāni loke devatrā deveṣu kṣatrāṇīti | jātyākhyāyāṃ pakṣe bahuvacanasmaraṇād vyaktibahutvādvā bhedopacāreṇa bahuvacanam | kāni punastāni? ityāhatatrābhipiktā eva viśeṣato nirdiśyante-indro devānāṃ rājā, varuṇo yādasām, somo brāhmaṇānām, rudraḥ paśūnām, parjanyo vidyudādīnām, yamaḥ pitṝṇām, mṛtyurogādīnām, īśānobhāsām-ityevamādīni deveṣukṣatrāṇi | tadanu, indrādikṣatradevatādhiṣṭhitāni purūravaḥprabhṛtīni sṛṣṭānyeva draṣṭavyāni | tadartha eva hi devakṣatrasargaḥ prastutaḥ | yasmādbrahmaṇātiśayena sṛṣṭaṃ kṣatraṃ tasmātkṣatrātparaṃ nāsti brāhmaṇajāterapi niyansṛ | tasmādbrāhmaṇaḥ kāraṇabhāto 'pi kṣatriyasya kṣatriyamadhastādvyavasthitaḥ sannuparisthitamupāste | kka? rājasūye | kṣatra eva tadātmīyaṃ yaśaḥ khyātirūpaṃ brahmeti dadhāti sthāpayati | rājasūyābhiṣiktenāsandyāṃ sthitena rājñā āmantrito brahmanniti ṛtvikpunastaṃ pratyāha"tvaṃ rājanbrahmāsi"iti | tadetadabhidhīyate -"kṣatra eva tadyaśo dadhāti"iti | saiṣā prakṛtā kṣatrasya yonireva yadbrahma | tasmādyadyati rājā paramatāṃ rājasūyābhiṣekaguṇaṃ gacchatyāpnoti brahmaiva brāhmaṇajātimedha, antato 'nte karmaparisamāptāvupanikṣayatyāśrayati svāṃ yonim, purohitaṃ puro nidhatta ityarthaḥ |
yastu punarbalābhimānātsvāṃ yoniṃ brāhmaṇajātiṃ brāhmaṇaṃ ya u enaṃ hinasti hiṃsati nyagbhāvena paśyati, svāmātmāyāmeva sa yonimṛcchati-svaṃ prasavaṃ vicchinatti vināśayati-svaṃ prasavaṃ vicchinatti vināśayati |
sa etatkṛtvā pāpīyānpāpataro bhavati |
pūrvamapi kṣatriyaḥ pāpa eva krūratvādātmaprasavahiṃsayā sutarām |
yathā loke śreyāṃsaṃ praśastataraṃ hiṃsitvā paribhūya pāpataro bhavati tadvat || 11 ||
kṣatre sṛṣṭe 'pi- 
sa naiva vyabhavat | sa viśam asṛjata | yāny etāni devajātāni gaṇaśa ākhyāyante vasavo rudrā ādityā viśve devā maruta iti || 
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12. He was not strong enough. He created the Vis (people), the classes of Devas which in their different orders are called Vasus, Rudras, Âdityas, Visve Devas, Maruts. 
sa naiva vyabhavat, karmaṇe brahma tathā navyabhavat, vittopārjayiturabhāvāt |
sa viśamasṛjata karmasādhanavittopārjanāya |
kaḥ punarasau viṭ? yānyetāni devajātāni-svārthe niṣṭhā, ya ete devajātibhedā ityarthaḥ;gaṇaśo gaṇaṃ gaṇam, ākhyāyante kathyante |
gaṇaprāyā hi viśaḥ, prāyeṇa saṃhatā hi vittopārjane samarthāḥ na ekaikaśaḥ |
vasavaḥ aṣṭasaṅkhyo gaṇaḥ, tathaikādaśa rudrāḥ, dvādaśādityāḥ, viśvedevāsrayodaśa viśvāyā apatyāni, sarve vā devāḥ, marutaḥ sapta sapta gaṇāḥ || 12 || 
sa naiva vyabhavat | sa śaudraṃ varṇam asṛjata pūṣaṇam | iyaṃ vai pūṣā | iyaṃ hīdaṃ sarvaṃ puṣyati yad idaṃ kiñca || 
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13. He was not strong enough. He created the Sûdra colour (caste), as Pûshan (as nourisher). This earth verily is Pûshan (the nourisher); for the earth nourishes all this whatsoever. 
sa paricārakabhāvātpunarapi naiva vyabhavat, sa śaudraṃ varṇamasṛjata- śūdra eva śaudraḥ, svārthe 'ṇi vṛddhiḥ |
kaḥ punarasau śaudro varṇo yaḥ sṛṣṭaḥ? pūṣaṇam- puṇyatīti pūṣā kaḥ punarasau pūṣā? iti viśeṣatastannirdiśati- iyaṃ pṛthivī pūpā |
svayameva nirvacanamāha- iyaṃ hīdaṃ sarvaṃ puṣyati yadidaṃ kiñca || 13 || 
sa naiva vyabhavat | tac chreyo rūpam atyasṛjata dharmam | tad etat kṣatrasya kṣatraṃ yad dharmaḥ | tasmād dharmāt paraṃ nāsti | atho abalīyān balīyāṃsam āśaṃsate dharmeṇa | yathā rājñaivam | yo vai sa dharmaḥ satyaṃ vai tat | tasmāt satyaṃ vadantam āhur dharmaṃ vadatīti | dharmaṃ vā vadantaṃ satyaṃ vadatīti | etad dhy evaitad ubhayaṃ bhavati || 
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14. He was not strong enough. He created still further the most excellent Law (dharma). Law is the Kshatra (power) of the Kshatra, therefore there is nothing higher than the Law. Thenceforth even a weak man rules a stronger with the help of the Law, as with the help of a king. Thus the Law is what is called the true. And if a man declares what is true, they say he declares the Law; and if he declares the Law, they say he declares what is true. Thus both are the same. 
sa caturaḥ sṛṣṭvāpi varṇānnaiva vyabhavat, ugratvātkṣatrasyāniyatāśaṅkayā | tacchreyorūpamatyasṛjata, kiṃ tat? dharmam;tadetacchreyorūpaṃ sṛṣṭaṃ kṣatrasya kṣatraṃ kṣatrasyāpi niyantṛ, ugrādapyugram, yaddharmo yo dharmaḥ;tasmātkṣatrasyāpi niyantṛtvāddharmātparaṃ nāsti;tena hi niyamyante sarve | tatkatham? ityucyate- atho apyabalīyāndurbalataro balīyāṃsamātmano balavattaramapyāśaṃsate kāmayate jetuṃ dharmeṇa balena;yathā loke rājñā sarvabalavattamenāpi kuṭumbikaḥ; evam;tasmātsiddhaṃ dharmasya sarvabalavattaratvātsarvaniyantṛtvam | yo vai sa dharmo vyavahāralakṣaṇo laukikairvyavahriyamāṇaḥ satyaṃ vai tat;satyamiti yathāstrārthatā;sa evānuṣṭhīyamāno dharmanāmā bhavati, śāstrārthatvena jñāyamānastu satyaṃ bhavati | yasmādevaṃ tasmātsatyaṃ yathāśāstraṃ vadantaṃ vyavahārakāla āhuḥ samīpasthā ubhayavivekajñāḥ- dharma vadatīti, prasiddhaṃ laukikaṃ nyāyaṃ vadatīti | tathā viparyayeṇa dharma vā laukikaṃ vyavahāraṃ vadantamāhuḥ- satyaṃ vadati, śāstrādanapetaṃ vadatīti | etadyaduktamubhayaṃ jñāyamānamanuṣṭhīyamānaṃ caitaddharma eva bhavati |
tasmātsa dharmo jñānānuṣṭānalakṣaṇaḥ śāstrajñānanitarāṃśca sarvāneva niyamayati |
tasmātsa kṣatrasyāpi kṣatram |
atastadabhimāno 'vidvāṃstadviśeṣānuṣṭhānāya brahmakṣatraviṭśūdranimittaviśeṣamabhimanyate |
tāni ca nisargata eva karmādhikāranimittāni || 14 || 
tad etad brahma kṣatraṃ viṭ śūdraḥ | tad agninaiva deveṣu brahmābhavad brāhmaṇo manuṣyeṣu, kṣatriyeṇa kṣatriyaḥ, vaiśyena vaiśyaḥ, śūdreṇa śūdraḥ | tasmād agnāv eva deveṣu lokam icchante brāhmaṇe manuṣyeṣu | etābhyāṃ hi rūpābhyāṃ brahmābhavat | atha yo ha vā asmāl lokāt svaṃ lokam adṛṣṭvā praiti sa enam avidito na bhunakti yathā vedo vānanūkto 'nyad vā karmākṛtam | yadi ha vā apy anevaṃvin mahatpuṇyaṃ karma karoti tad dhāsyāntataḥ kṣīyata eva | ātmānam eva lokam upāsīta | sa ya ātmānam eva lokam upāste na hāsya karma kṣīyate | asmād dhy evātmano yadyat kāmayate tattat sṛjate || 
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15. There are then this Brahman, Kshatra, Vis, and Sûdra. Among the Devas that Brahman existed as Agni (fire) only, among men as Brâhmana, as Kshatriya through the (divine) Kshatriya, as Vaisya through the (divine) Vaisya, as Sûdra through the (divine) Sûdra. Therefore people wish for their future state among the Devas through Agni (the sacrificial fire) only; and among men through the Brâhmana, for in these two forms did Brahman exist. Now if a man departs this life without having seen his true future life (in the Self), then that Self, not being known, does not receive and bless him, as if the Veda had not been read, or as if a good work had not been done. Nay, even if one who does not know that (Self), should perform here on earth some great holy work, it will Perish for him in the end. Let a man worship the Self only as his true state. If a man worships the Self only as his true state, his work does not Perish, for whatever he desires that he gets from that Self. 
tadetaccāturvarṇyaṃ sṛṣṭam - brahma kṣatraṃ viṭśūdra iti;uttarārthaṃ upasaṃhāraḥ yattatsraṣṭṛ brahma, tadagninaivanānyena rūpeṇa deveṣu brahma, brāhmaṇajātirabhavat | brāhmaṇā brāhmaṇasvarūpeṇa manuṣyeṣu brahmābhavat, itareṣu varṇeṣu vikārāntaraṃ prāpya, kṣatriyeṇa kṣatriyo 'bhavadindrādidevatādhiṣṭhitaḥ, vaiśyena vaiśyaḥ, śūdreṇa śūdraḥ | yasmātkṣatrādiṣu vikārāpannam, agnau brāhmaṇa e cāvikṛtaṃ sraṣṭṛ brahma, tasmādagnāveva deveṣu devānāṃ madhye lokaṃ karmaphalam, icchantyagnisambaddhaṃ karma kṛtvetyarthaḥ | tadarthameva hi tadbrahma karmādhikaraṇatvenāgnirūpeṇa vyavasthitam | tasmāt tasminnagnau karma kṛtvā tatphalaṃ prārthayanta ityetadupapannam |
brahmaṇe manuṣyeṣu - manuṣyāṇāṃ punarmadhye karmaphalecchāyāṃ nāgnyādinimittakriyāpekṣā, kiṃ tarhi? jātimātrasvarūpapratilambhenaiva puruṣārthasiddhiḥ |
yatra nu devādhīnā puruṣārthasiddhiḥ, tatraivāgnyādisambaddhakriyāpekṣā |
smṛteśca - "japyenaiva tu saṃsidhyedbrāhmaṇo nātra saṃśayaḥ |
kuryādanyanna vā kuryānmaitro brāhmaṇa ucyate ||
" (manu.2 | 87) iti | pārivrājyadarśanācca | tasmādbrahmaṇatva eva manuṣyeṣu lokaṃ karmaphalamicchanti | yasmādetābhyāṃ hi brāhmaṇāgnirūpābhyāṃ karmakartradhikaraṇarūpābhyāṃ yatsraṣṭṛ brahma sākṣādabhavat | atra tu paramātmalokamagnau brāhmaṇe cecchantīti kecit | tadasat, avidyādhikāre karmādhikārārthaṃ varṇavibhāgasya prastutatvāt, pareṇa ca viśeṣaṇāt;yadi hyatra lokaśabdena para evātmocyeta, pareṇa viśeṣaṇamanarthakaṃ syāt'svaṃ lokamadṛṣṭvā'iti | svalokavyatiriktaścedagnyadhīnatayā prārthyamānaḥ prakṛto lokaḥ, tataḥ svam, iti yuktaṃ viśeṣaṇam, prakṛtaparalokanivṛttyarthatvāt;svatvena cāvyabhicārātparamātmalokasya, avidyākṛtānāṃ ca svatvavyabhicārāt | bravīti ca karmakṛtānāṃ vyabhicāram-'kṣīyata eva'iti | brahmaṇā sṛṣṭā varṇāḥ karmārtham;tacca karma dharmākhyaṃ sarvāneva kartavyatayā niyantṛ puruṣārthasādhanaṃ va | tasmāttenaiva cetkarmaṇā svo lokaḥ paramātmākhyo 'vidito 'pi prāpyate, kiṃ tasyaiva padanīyatvena kriyata ityata āha-atheti pūrvapakṣavinivṛttyarthaḥ;yaḥ kaścit, ha vai asmātsaṃsārikāmakarmahetukādagnyadhīnakarmābhimānatayā vā brāhmaṇajātimātrakarmābhimānatayā vā āgantukādasvabhūtāllokāt, svaṃ lokamātmākhyam ātmatvenāvyabhicāritvāt, adṛṣṭā -'ahaṃ brahmāsmi'iti, praiti mriyate;sa yadyapi svo lokaḥ, avidito 'vidyayā vyavahito 'sva ivājñātaḥ enam - saṅkhyāpūraṇa iva laukika ātmānam na bhunakti na pālayati śokamohabhayādidoṣāpanayena | yathā ca loke vedo 'nanukto 'nadhītaḥ karmādyavabodhakatvena na bhunakti, anyadvā laukikaṃ kṛṣyādi karmākṛtaṃ svātmanānabhivyañjitam ātmīyaphalapradānena na bhunakti, evamātmā svo lokaḥ svenaiva nityātmasvarūpeṇānabhivyañjito 'vidyādi prahāṇena na bhunaktyeva | nanu kiṃ svalokadarśananimittaparipālanena? karmaṇaḥ phalaprāptidhrauvyāt, iṣṭaphalanimittasya ca karmaṇo bāhulyāt, tannimittaṃ pālanamakṣayaṃ bhaviṣyati | tanna, kṛtasya kṣayavattvāt;ityetadāha - yadiha vai saṃsāre 'dbhutavatkaścinmahātmāpi, anevaṃvit-svaṃ lokaṃ yathoktena vidhinā avidvān, mahadbahu aśvamedhādi puṇyaṃ karma iṣṭaphalameva nairantaryeṇa karoti,'anenaivānantyaṃ mama bhaviṣyati'iti, tatkarma hāsyāvidyāvato 'vidyājanitakāmahetutvāt svapnadarśanavibhramodbhūtavibhūtivadantato 'nte phalopabhogasya kṣīyata eva | tatkāraṇayoravidyākāmayoścalatvāt, kṛtakṣayaghnauvyopapattiḥ | tasmānna puṇyakarmaphalapālanānantyāśā astyeva | ata ātmānameva svaṃ lokam -'ātmānam'iti'svaṃ lokam'ityasminnarthe, svaṃ lokamiti prakṛtatvāt, iha ca svaśabdasyāprayogāt - upāsīta | sa ya ātmānameva lokamupāste, tasya kim? ityucyate - na hāsya karma kṣīyate;karmābhāvādeva, iti nityānuvādaḥ | yathāviduṣaḥ karmakṣayalakṣaṇaṃ saṃsāraduḥkhaṃ santatameva,na tathā tadasya vidyata ityarthaḥ | "mithilāyāṃ pradīptāyāṃ na me dahyati kiñcana"iti yadvat | svātmalokopāsakasya viduṣo vidyāsaṃyogātkarmaiva na kṣīyata ityapare varṣayanti | lokaśabdārthaṃ ca karmasamavāyinaṃ dvidhā parikalpayanti kila eko vyākṛtāvasthā karmāśrayo loko hairaṇyagarbhākhyaḥ, taṃ karmasamavāyinaṃ lokaṃ vyākṛtaṃ paricchinnaṃ ya upāste, tasya kila paricchinnaṃ ya upāste, tasya kila paricchinnakarmātmadarśinaḥ karma kṣīyate | tameva karmasamavāyinaṃ lokamavyākṛtāvasthaṃ kāraṇarūpamāpādya yastūpāste, tasyāparicchinnakarmātmadarśitvāttasya yastūpāste, tasyāparicchinnakarmātmadarśitvāttasya karma na kṣīyata iti | bhavatīyaṃ śobhanā kalpanā na tu śrautī | svalokaśabdena prakṛtasya paramātmano 'bhihitatvāt | svaṃ lokamiti prastutya svaśabdaṃ vihāyātmaśabdaprakṣepeṇa punastasyaiva pratinirdeśādātmānameva lokamupāsīteti | tatra karmasamavāyilokakalpanāyā anavasara eva | pareṇa ca kevalavidyāviṣayeṇa viśeṣaṇāt -"kiṃ prajayā kariṣyāmo yeṣāṃ no 'yamātmāyaṃ lokaḥ"(bṛ.u.4 | 4 | 22) ithi | putrakarmāparavidyākṛtebhyo hi lokebhyo viśinaṣṭi'ayamātmā no lokaḥ'iti | "na hāsya kenacana karmaṇā loko mīyata eṣo 'sya paramo lokaḥ"iti ca | taiḥ saviśeṣaṇairasyaikavākyatā yuktā, ihāpi svaṃ lokamiti viśeṣaṇadarśanāt | asmātkāmayata ityayuktamiti cet - iha svo lokaḥ paramātmā, tadupāsanātsa eva bhavatīti sthite, yadyatkāmayate tattadasmādātmanaḥ sṛjata ithi tadātmaprāptivyatirekeṇa phalavacanamayuktamiti cet, na;svalokopāsanastutiparatvat svasmādeva lokātsarvamiṣṭaṃ sampadyata ityarthaḥ;nānyadataḥ prārthanīyamāptakāmatvāt,"ātmataḥ prāṇa ātmata āśā" (chā.u.7 | 23 | 1) ityādi śrutyantare yathā |
sarvātmabhāvapradarśanārtho vā pūrvavat |
yadi hi para evātmā sampadyate tadā yuktaḥ asmāddhyevātmanaḥ ityātmaśabdaprayogaḥ, svasmādeva prakṛtādātmano lokādityevamarthaḥ |
anyathā'avyākṛtāvasthātkarmaṇo lokāt'iti saviśeṣaṇamavakṣyāt prakṛtaparamātmalokavyāvṛttaye vyākṛtāvasthāvyāvṛttaye ca |
na hyasminprakṛte viśeṣite 'śrutāntarālāvasthāpratipattuṃ śakyate || 15 ||
atho ayaṃ vā ātmā | atrāvidvān varṇāśramādyabhimāno dharmeṇa niyamyamāno devādikarmakartavyatayā paśuvatparatantra ityuktam | kāni punastāni karmāṇi yatkartavyatayā paśuvatparatantro bhavati? ke vā te devādayo yeṣāṃ karmabhiḥ paśuvadupakaroti? iti tadubhayaṃ prapañcayati- 
atho ayaṃ vā ātmā sarveṣāṃ bhūtānāṃ lokaḥ | sa yaj juhoti yad yajate tena devānāṃ lokaḥ | atha yad anubrūte tena ṛṣīṇām | atha yat pitṛbhyo nipṛṇāti yat prajām icchate tena pitṝṇām | atha yan manuṣyān vāsayate yad ebhyo 'śanaṃ dadāti tena manuṣyāṇām | atha yat paśubhyas tṛṇodakaṃ vindati tena paśūnām | yad asya gṛheṣu śvāpadā vayāṃsy ā pipīlikābhya upajīvanti tena teṣāṃ lokaḥ | yathā ha vai svāya lokāyāriṣṭim icchet | evaṃ haivaṃvide sarvadā sarvāṇi bhūtāny ariṣṭim icchanti | tad vā etad viditaṃ mīmāṃsitam || 
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16. Now verily this Self (of the ignorant man) is the world of all creatures. In so far as man sacrifices and pours out libations, he is the world of the Devas; in so far as he repeats the hymns, &c., he is the world of the Rishis; in so far as he offers cakes to the Fathers and tries to obtain offspring, he is the world of the Fathers; in so far as he gives shelter and food to men, he is the world of men; in so far as he finds fodder and water for the animals, he is the world of the animals; in so far as quadrupeds, birds, and even ants live in his houses, he is their world. And as every one wishes his own world not to be injured, thus all beings wish that he who knows this should not be injured. Verily this is known and has been well reasoned. 
atho ityayaṃ vākyopanyāsārthaḥ | ayaṃ yaḥ prakṛto gṛhī karmādhikṛto 'vidvāñcharīrendriyasaṅghātādiviśiṣṭaḥ piṇḍa ātmetyucyate;sarveṣāṃ varṇāśramādivihitaiḥ karmabhirupakāritvāt | kaiḥ punaḥ karmaviśeṣairupakurvan keṣāṃ bhūtaviśeṣāṇāṃ lokaḥ? ityucyate - sa gṛhī yajjuhoti yadyajate, yāgo devatāmuddiśya svatvaparityāgaḥ, sa eva parityāgaḥ, sa eva āsecanādhiko homaḥ tena homayāgalakṣaṇena karmaṇāvaśyakartavyatvena devānāṃ paśuvatparatantratvena pratibaddha iti lokaḥ | atha yadanubrūte svādhyāyamadhīte 'harahastena ṛṣīṇāṃ lokaḥ |
atha yatpitṛbhyo nipṛṇāti prayacchati piṇḍodakādi, yacca prajāmicchati prajārthamudyamaṃ karoti - icchā cotpattyupalakṣaṇārthā - prajāṃ cotpādayatītyarthaḥ, tena karmaṇāvaśyakartavyatvena pitṛṇāṃ bhogyatvena paratantro lokaḥ |
atha yanmanuṣyānvāsayate gṛhe, yacca tebhyo vasadbhyo 'vasadbhyo vā arthibhyo 'śanaṃ dadāti, tena manuṣyāṇām;atha yatpaśubhyastṛṇodakaṃ vindati lambhayati, tena paśūnām;yadasya gṛheṣu śvāpadā vayāṃsi ca pipīlikābhiḥ saha kaṇabalibhāṇḍakṣālanādyupajīvanti, tena teṣāṃ lokaḥ |
yasmādayametāni karmāṇi kurvannupakaroti devādibhyaḥ, tasmādyathā ha vai loke svāpya lokāya svasmai dehāyāriṣṭamavināśaṃ svatvabhāvāpracyutimicchet svatvabhāvapracyutibhayātpoṣaṇarakṣaṇādibhiḥ sarvataḥ paripālayet, evaṃ haivaṃvide'sarvabhūtabhogyo 'hamanena prakāreṇa mayā avaśyamṛṇivatpratikartavyam'ityevamātmānaṃ parikalpitavate sarvāṇi bhūtāni devādīni yathoktāni ariṣṭimavināśamicchanti svatvāpracyutyai sarvataḥ saṃrakṣanti kuṭumbina iva paśūn -"tasmādeṣāṃ tanna priyam"ityuktam |
tadvā etattadetadyathoktānāṃ karmaṇām ṛṇavadavaśyakartavyatvaṃ pañcamahāyajñaprakaraṇe viditaṃ kartavyatayā mīmāṃsitaṃ vicāritaṃ cāvadānaprakaraṇe || 16 ||
brahma vidvāṃścettasmātpaśubhāvātkartavyatābandhanarūpātpratimucyate, kenāyaṃ kāritaḥ karmavandhanādhikāre 'vaśa iva pravartate, na punastadvimokṣṇopāye vidyādhikāra iti nanūktaṃ devā rakṣantīti | bāḍham, karmādhikārasvagocarārūḍhāneva te 'pi rakṣanti, anyathākṛtābhyāgamakṛtanāśaprasaṅgāt | na tu sāmānyaṃ puruṣamātraṃ viśiṣṭādhikārānārūḍham;tasmādbhavitavyaṃ tena, yena prerito 'vaśa eva bahirmukho bhavati svasmāllokāt | nanvavidyāsā, avidyāvānihi bahirmukhībhūtaḥ pravartate | sāpi naiva pravartikā;vastusvarūpāvarṇātmikā hi sā;pravartakabījatvaṃ tu pratipadyate 'ndhatvamiva gartādipatanapravṛttihetuḥ | evaṃ tarhyucyatāṃ kiṃ tad yatpravṛttiheturiti? tadihābhidhīyate - eṣaṇā kāmaḥ saḥ ,'svābhāvikyāmavidyāyāṃ vartamānā bālāḥ parācaḥ kāmānanuyanti'iti kāṭhakaśrutau, smṛtau ca -"kāma eṣa krodha eṣaḥ"(gītā 3 | 37) ityādi, mānave ca sarvā pravṛttiḥ kāmahetukyeveti | sa eṣor'thaḥ savistaraḥ pradarśyata iha ā adhyāyaparisamāpteḥ - 
ātmaivedam agra āsīd eka eva | so 'kāmayata jāyā me syād atha prajāyeya | atha vittaṃ me syād atha karma kurvīyeti | etāvān vai kāmaḥ | necchaṃś canāto bhūyo vindet | tasmād apy etarhy ekākī kāmayate -- jāyā me syād atha prajāyeyātha vittaṃ me syād atha karma kurvīyeti | sa yāvad apy eteṣām ekaikaṃ na prāpnoty akṛtsna eva tāvan manyate | tasyo kṛtsnatā | mana evāsyātmā | vāg jāyā | prāṇaḥ prajā | cakṣur mānuṣaṃ vittam | cakṣuṣā hi tad vindate | śrotraṃ daivam | śrotreṇa hi tac chṛṇoti | ātmaivāsya karma | ātmanā hi karma karoti | sa eṣa pāṅkto yajñaḥ | pāṅktaḥ paśuḥ | pāṅktaḥ puruṣaḥ | pāṅktam idaṃ sarvaṃ yad idaṃ kiñca | tad idaṃ sarvam āpnoti ya evaṃ veda || 
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17. In the beginning this was Self alone, one only. He desired, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' Verily this is the whole desire, and, even if wishing for more, he would not find it. Therefore now also a lonely person desires, 'Let there be a wife for me that I may have offspring, and let there be wealth for me that I may offer sacrifices.' And so long as he does not obtain either of these things, he thinks he is incomplete. Now his completeness (is made up as follows): mind is his self (husband); speech the wife; breath the child; the eye all worldly wealth, for he finds it with the eye; the ear his divine wealth, for he hears it with the ear. The body (âtman) is his work, for with the body he works. This is the fivefold sacrifice, for fivefold is the animal, fivefold man, fivefold all this whatsoever. He who knows this, obtains all this. 
ātmaivedamagra āsīt | ātmaiva svābhāviko 'vidvānkāryakaraṇasaṅghātalakṣaṇo varṇī, agre prāgdārasambandhāt,ātmetyabhidhīyate;tasmādātmanaḥ pṛthagbhūtaṃ kāmyamānaṃ jāyādibhedarūpaṃ nāsīt;sa evaika āsīt - jāyādyeṣaṇābījabhūtā vidyāvāneka evāsīt | svābhāvikyā svātmani kartrādikārakakriyāphalātmakatādhyāropalakṣaṇayā avidyāvāsanayā vāsitaḥ so 'kāmayata kāmitavān | katham? jāyā karmādhikārahetubhūtā me mama kartuḥ syāt;tayā vināhamanadhikṛta eva karmaṇi;ataḥ karmādhikārasampattaye bhavejjāyā;athāhaṃ prajāyeya prajārūpeṇāhamevotpadyeya | atha vittaṃ me syātkarmasādhanaṃ gavādilakṣaṇam athāhamabhyudayaniḥśreyasasādhanaṃ karma kurvīya;yenāhamanṛṇī bhūtvā devādīnāṃ lokān prāpnuyām, tatkarma kurvīya;kāmyāni ca putravittasvargādisādhanāni | etāvānvai kāma etāvadviṣayaparicchinna ityarthaḥ | etāvāneva hi kāmayitavyo viṣayo yaduta jāyāputravittakarmāṇi sādhanalakṣaṇaiṣaṇā;lokāśca trayo manuṣyalokaḥ pitṛloko devaloka iti phalabhūtāḥ sādhanaiṣaṇā, tasmātsā ekaivaiṣaṇā yā lokaiṣaṇā | saikaiva satyeṣaṇā sādhanāpekṣeti dvidhā;ato 'vadhārayiṣyati"ubhe hyete eṣaṇe eva"3 | 5 | 1) iti | phalārthatvātsarvārambhasya lokaiṣaṇārthaprāptā uktaiveti | etāvānvā etāvāneva kāma ityavadhriyate | bhojane 'bhihite tṛptirna hi pṛthagabhidheyā, tadarthatvādbhojanasya | te ete eṣaṇe sādhyasādhanalakṣaṇe kāmaḥ, yena prayukto 'vidvānavaśa eva kośakāravadātmānaṃ veṣṭayati - karmamārga evātmānaṃ praṇidadhadbahirmukhībhūto na svaṃ lokaṃ pratijānāti | tathā ca taittirīyake -"agnimugdho haiva dhūmatāntaḥ svaṃ lokaṃ na pratijānāti"iti | kathaṃ punaretāvattvamavadhāryate kāmānām? anantatvāt | anantā hi kāmāḥ, ityetadāśaṅkya hetumāha - yasmād na icchan ca na icchannapi, ato 'smātphalasādhanalakṣaṇād bhūyo 'dhikāraṃ na vindenna labheta | na hi loke phalasādhanavyatiriktaṃ dṛṣṭamadṛṣṭaṃ vā labdhavyamasti | labdhavyaviṣayo hi kāmaḥ, tasya caitadvyatirekeṇābhāvāt yuktaṃ vaktum'etāvānvai kāmaḥ'iti | etaduktaṃ bhavati - dṛṣṭārthamadṛṣṭārtha vā sādhyasādhanalakṣaṇam avidyāvatpuruṣādhikāraviṣayameṣaṇādvayaṃ kāmaḥ, ato 'smādviduṣā vyutthātavyamiti | yasmādevamavidvānātmā kāmo pūrvaṃ kāmayāmāsa, tathā pūrvataro 'pi, eṣā lokasthitiḥ prajāpateścaivameṣa sargaṃ āsīt | so 'bibhedavidyayā, tataḥ kāmaprayukta ekākyaramamāṇo 'styupaghātāya striyamaicchat, tāṃ samabhavat tataḥ sargo 'yamāsīditi hyuktam | tasmāttatsṛṣṭau etarhyetasminnapi kāla ekākī sanprāgdārakriyātaḥ kāmayate - jāyā me syāt, atha prajāyeya atha vittaṃ me syāt, atha karma kurvīya - ityuktārthaṃ vākyam | sa evaṃ kāmayamānaḥ sampādayaṃśca jāyādīnyāvatsa eteṣāṃ yathoktānāṃ jāyādīnāmekaikamapi na prāpnoti, akṛtsno 'sampūrṇo 'hamityevaṃ tāvadātmānaṃ manyate | pāriśeṣyātsamastānevaitānsampādayati yadā, tadā tasya kṛtsnatā | yadā tu na śaknoti kṛtsnatāṃ sampādayituṃ tadā asya kṛtsnatvasampādanāyāha - tasyo tasyākṛtsnatvabhimāninaḥ kṛtsnatā iyam evaṃ bhavati katham? ayaṃ kāryakaraṇasaṅghātaḥ pravibhajyate;tatra mano 'nuvṛtti hi itaratsarvaṃ kāryakaraṇajñātamiti manaḥ pradhānatvājātmevātmā | yathā jāyādīnāṃ kuṭumbapatirātmeva tadanukāritvāñjāyādi catuṣṭyasya;evamihāpi mana ātmā parikalpate kṛtsnatāyai | tathā vāgjāyā, mano 'nuvṛttitvasāmānyādvācaḥ | vāgiti śabdaścodanādilakṣaṇaḥ, manasā śrotradvāreṇa gṛhyate 'vadhāryate prasṛjyate ca, iti manaso jāyeva vāk | tābhyāṃ ca vāṅmanasābhyāṃ jāyāpatisthānīyābhyāṃ prasūyate prāṇaḥ karmārtham, iti prāṇaḥ prajeva | tatra prāṇaceṣṭādilakṣaṇaṃ karma cakṣurmānuṣaṃ vittam | tad dvividhaṃ vittaṃ mānuṣamitaracca;ato viśinaṣṭītaravittanivṛttyartha mānuṣamiti | gavādi hi manuṣyasambandhi vittaṃ cakṣurgrāhyaṃ karmasādhanam;tasmāttatsthānīyam, tena sambandhāccakṣurgrāhyaṃ vittam;cakṣuṣā hi yasmāttanmānuṣaṃ vittaṃ vindate gavādyupalabhata ityarthaḥ | kiṃ punaritaradvittam? śrotraṃ daivaṃ devaviṣayatvādvijñānasya | vijñānaṃ daivaṃ vittam;tadiha śrotrameva sampattiviṣayam | kasmāt? śrotreṇa hi yasmāttaddaivaṃ vittaṃ vijñānaṃ śṛṇoti;ataḥ śrotrameva taditi | kiṃ punaretairātmādivittāntairiha nirvartya karma? ityucyate - ātmaiva - ātmeti śarīramucyate | kathaṃ punarātmā karmasthānīyaḥ? asya karmahetutvāt | kathaṃ karmahetutvam? ātmanā hi śarīreṇa yataḥ karma karoti | tasyākṛtsnatvābhimānina evaṃ kṛtsnatā sampannā - yathā bāhyā jāyādilakṣaṇā evam | tasmātsa eṣa pāṅktaḥ pañcabhirnirvṛttaḥ pāṅkto yajño darśanamātranirvṛtto 'karmiṇo 'pi |
kathaṃ punarasya pañcatvasampattimātreṇa yajñatvam? ucyate - yasmādbāhyo 'pi yajñaḥ paśupuruṣasādhyaḥ, sa ca paśuḥ puruṣaśca pāṅkta eva yathoktamanaādipañcatvayogāt |
tadāha - pāṅktaḥ paśugarvādiḥ, pāṅktaḥ puruṣaḥ paśutve 'pyadhikṛtatvenāsya viśeṣaḥ puruṣasyeti pṛthakpuruṣagrahaṇam |
kiṃ bahunā? pāṅktamidaṃ sarvaṃ karmasādhanaṃ phalaṃ ca, yadidaṃ kiñca yatkiñcididaṃ sarvam |
evaṃ pāṅktaṃ yajñamātmānaṃ yaḥ sampādayat sa tadidaṃ sarvaṃ jagadātmatvenāpnoti ya evaṃ veda || 17 ||
iti prathamādhyāye caturthaṃ sṛṣṭyādisarvātmatābrāhmaṇam || 4 ||
yatsaptānnāni medhayā | avidyā prastutā, tatrāvidvānanyāṃ devatāmupāste'anyo 'sāvanyo 'hamasmi'iti | sa varṇāśramābhimānaḥ karmakartavyatayā niyato juhotyādikarmabhiḥ kāmaprayukto devādīnāmupakurvansarveṣāṃ bhūtānāṃ loka ityuktam | yathā ca svakarmabhirekaikena sarvairbhūtairasau loko bhojyatvena sṛṣṭaḥ, evamasāvapi juhotyādipāṅktakarmabhiḥ sarvāṇi bhūtāni sarvaṃ ca jagadātmabhojyatvenāsṛjat | evamekaikaḥ svakarmavidyānurūpyeṇa sarvasya jagato bhoktā bhojyaṃ ca, sarvasya sarvaḥ kartā kāryaṃ cetyarthaḥ | etadeva ca vidyāprakaraṇe madhuvidyāyāṃ vakṣyāmaḥ -'sarvaṃ sarvasya kāryaṃ madhu'ityātmaikatvavijñānārtham | yadasau juhotītyādinā pāṅktena kāmyena karmaṇā ātmabhojyatvena jagadasṛjata vijñānena ca, tajjagatsarvaṃ saptadhā pravibhajyamānaṃ kāryakāraṇatvena saptānnānyucyante, bhojyatvāt;tenāsau pitā teṣāmannānām | eteṣāmannānāṃ saviniyogānāṃ sūtrabhūtāḥ saṅkṣepataḥ prakāśakatvādime mantrāḥ | 
yat saptānnāni medhayā tapasājanayat pitā | ekam asya sādhāraṇaṃ dve devān abhājayat | trīṇy ātmane 'kuruta paśubhya ekaṃ prāyacchat | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | kasmāt tāni na kṣīyante adyamānāni sarvadā | yo vai tām akṣitiṃ veda so 'nnam atti pratīkena | sa devān apigacchati sa ūṛjam upajīvati | iti ślokāḥ || 
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FIFTH BRÂHMANA
1. 'When the father (of creation) had produced by knowledge and penance (work) the seven kinds of food, one of his (foods) was common to all beings, two he assigned to the Devas, (1) 'Three he made for himself, one he gave to the animals. In it all rests, whatsoever breathes and breathes not. (2) 'Why then do these not perish, though they are always eaten? He who knows this imperishable one, he eats food with his face. (3) 'He goes even to the Devas, he lives on strength.' (4) 
yatsaptānnāni, yad ajanayaditi kriyāviśeṣaṇam;medhayā prajñayā vijñānena tapasā ca karmaṇā;jñānakarmaṇī eva hi medhātapaḥ śabdavācye, tayoḥ prakṛtatvāt;netare medhātapasī, aprakaraṇāt;pāṅktaṃ hi karma jāyādisādhanam; 'ya evaṃ veda'iti cānantarameva jñānaṃ prakṛtam;tasmānna prasiddhayormedhātapasorāśaṅkā kāryā;ato yāni saptānnāni jñānakarmabhyāṃ janitavānpitā tāni prakāśayiṣyāma iti vākyaśeṣaḥ || 1 ||
tatra mantrāṇāmarthastirohitatvāttprāyeṇa durvijñeyo bhavatīti tadarthavyākhyānāya brāhmaṇaṃ pravartate - 
yat saptānnāni medhayā tapasājanayat piteti | medhayā hi tapasājanayat pitaikam asya sādhāraṇam iti | idam evāsya tat sādhāraṇam annaṃ yad idam adyate | sa ya etad upāste na sa pāpmano vyāvartate | miśraṃ hy etat | dve devān abhājayad iti | hutaṃ ca prahutaṃ ca | tasmād devebhyo juhvati ca pra ca juhvati | atho āhur darśapūrṇamāsāv iti | tasmān neṣṭiyājukaḥ syāt | paśubhya ekaṃ prāyacchad iti | tat payaḥ | payo hy evāgre manuṣyāś ca paśavaś copajīvanti | tasmāt kumāraṃ jātaṃ ghṛtaṃ vaivāgre pratilehayanti stanaṃ vānudhāpayanti | atha vatsaṃ jātam āhus tṛṇād iti | tasmin sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca neti | payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca na | tad yad idam āhuḥ saṃvatsaraṃ payasā juhvad apa punarmṛtyuṃ jayatīti | na tathā vidyāt | yad ahar eva juhoti tad ahaḥ punarmṛtyum apajayaty evaṃ vidvān | sarvaṃ hi devebhyo 'nnādyaṃ prayacchati | kasmāt tāni na kṣīyante adyamānāni sarvadeti | puruṣo vā akṣitiḥ | sa hīdam annaṃ punaḥ punar janayate | yo vaitām akṣitiṃ vedeti | puruṣo vā akṣitiḥ | sa hīdam annaṃ dhiyādhiyā janayate karmabhiḥ | yad dhaitan na kuryāt kṣīyeta ha | so 'nnam atti pratīkeneti | mukhaṃ pratīkaṃ mukhenety etat | sa devān apigacchati sa ūrjam upajīvatīti praśaṃsā || 
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2. When it is said, that 'the father produced by knowledge and penance the seven kinds of food,' it is clear that (it was he who) did so. When it is said, that 'one of his (foods) was common,' then that is that common food of his which is eaten. He who worships (eats) that (common food), is not removed from evil, for verily that food is mixed (property). When it is said, that 'two he assigned to the Devas,' that is the huta, which is sacrificed in fire, and the prahuta, which is given away at a sacrifice. But they also say, the new-moon and full-moon sacrifices are here intended, and therefore one should not offer them as an ishti or with a wish. When it is said, that 'one he gave to animals,' that is milk. For in the beginning (in their infancy) both men and animals live on milk. And therefore they either make a new-born child lick ghrita (butter), or they make it take the breast. And they call a new-born creature 'atrinâda,' i.e. not eating herbs. When it is said, that 'in it all rests, whatsoever breathes and breathes not,' we see that all this, whatsoever breathes and breathes not, rests and depends on milk. And when it is said (in another Brâhmana), that a man who sacrifices with milk a whole year, overcomes death again, let him not think so. No, on the very day on which he sacrifices, on that day he overcomes death again; for he who knows this, offers to the gods the entire food (viz. milk). When it is said, 'Why do these not perish, though they are always eaten,' we answer, Verily, the Person is the imperishable, and he produces that food again and again. When it is said, 'He who knows this imperishable one, I then, verily, the Person is the imperishable one, for he produces this food by repeated thought, and whatever he does not work by his works, that perishes. When it is said, that 'he eats food with his face,' then face means the mouth, he eats it with his mouth. When it is said, that 'he goes even to the Devas, he lives on strength,' that is meant as praise. 
tatra'yatsaptānnāni medhayā tapasājanayatpitā'ityasya kor'tha ucyate? ithi hi śabdenaiva vyācaṣṭe prasiddhārthāvadyotakena | prasiddho hyasya mantrasyārtha ityarthaḥ | yadajanayaditi cānuvādasvarūpeṇa mantreṇa prasiddhārthataiva prakāśitā | ato brāhmaṇamaviśaṅkyaivāha -'medhayā hi tapasājanayatpitā'iti? nanu kathaṃ prasiddhātāsyārthasya? ityucyate - jāyādikarmāntānāṃ lokaphalasādhanānāṃ pitṛtvaṃ tāvat pratyakṣameva, abhihitaṃ ca'jāyā me syāt'ityādinā | tatra ca daivaṃ vittaṃ vidyā karma putraśca phalabhūtānāṃ lokānāṃ sādhanaṃ sraṣṭṛtvaṃ pratītyabhihitam, vakṣyamāṇaṃ ca prasiddhameva;tasmādyuktaṃ vaktuṃ medhayetyādi | eṣaṇā hi phalaviṣayā prasiddhaiva ca loke | eṣaṇā ca jāyādītyuktam'etāvānvai kāmaḥ'ityanena | brahmavidyāviṣaye ca sarvaikatvātkāmānupapatteḥ | etenāśāstrīyaprajñātapobhyāṃ svābhāvikābhyāṃ jagatsraṣṭṛtvamuktameva bhavati;sthāvarāntasya cāniṣṭaphalasya karmavijñānanimittatvāt | vivakṣitastu śāstrīya eva sādhyasādhanabhāvo brahmavidyāvidhitsayā tadvairāgyasya vivakṣitatvāt | sarvo hyaṃ vyaktāvyaktalakṣaṇaḥ saṃsāro 'suddho 'nityaḥ sādhyasādhanarūpo duḥkho 'vidyāviṣaya ityetasmādviraktasya brahmavidyā ārabdhavyeti | tatrānnānāṃ vibhāgena viniyoga ucyate-'ekamasya sādhāraṇma'iti mantrapadam, tasya vyākhyānam'idamevāsya tasmādhāraṇamannam'ityuttkam | asya bhottkṛsamudāyasya, kiṃ tat? yadidamadyate bhujyate sarvaiḥ prāṇibhirahanyahani, tasmādhāraṇaṃ sarvabhoktrarthamakalpayatpitā sṛṣṭvānnam | sa ya etatsādhāraṇaṃ sarvaprāṇabhṛtsthitikaraṃ bhujyamānamannamupāste tatparo bhavatītyarthaḥ-- upāsanaṃ hi nāma tātparya dṛṣṭaṃ loke'gurumupāste' 'rājānamupāste'ityādau--tasmāccharīrasthityarthannopabhogapradhānonādṛṣṭārthakarmapradhāna ityarthaḥ;sa evaṃ bhūto na pāpmano 'dharmadvayāvartate--na vimucyata ityetat | tathā ca mantravarṇaḥ---"moghamannaṃvindate"ityādiḥ | smṛtirapi-"nātmārtha pācayedannam" "apradāyaibhyo yo bhūṅkte stena eva saḥ" "annāde bhrūṇahā mārṣṭi" ityādiḥ | kasmātpunaḥ pāpmano na vyāvartate? miśraṃ hyetasmarseṣāṃ hi svaṃ tadapravibhaktaṃ yatprāṇibhirbhujyate | sarvabhojyatpādeva yo mukhe prakṣipyamāṇo 'pi grāsaḥ parasya pīḍākaro dṛśyate,'mamedaṃ syāt'iti hi sarveṣāṃ tatrāśā prativadvā | tasmānna paramapīḍaytvā grasitumapi śakyate | "duṣkṛtaṃ hi manuṣyāṇām"ityādismaraṇācca | gṛhiṇā vaiśvadevākhyamannaṃ yadahanyahani nirūpyata iti kecit, tatra, sarvabhottakṛsādhāraṇatvaṃ vaiśvadevākhyasyānnasya na sarvaprāṇabhṛdbhujyamānānnavatpratyakṣam, nāpi'yadidamadyate'iti tadviṣayaṃ vacanamanukūlam | sarvaprāṇabhṛdbhapajyamānāṃnānnāntaḥpātitvācca vaiśvadevākhyasya yuttakaṃ śvacāṇḍālādyādhasyānnasya grahaṇam, vaiśvadevavyatirekeṇāpi śvacāṇḍālādyādhāśvadarśanāt, tatra yutkam,'yadidamadyate'iti vacanam | yadi hi tanna gṛhyeta, sādhāraṇaśabdena pitrāsṛṣṭatvāviniyuttkatve tasya prasajyeyātām | iṣyate hi tatsṛṣṭavaṃ tadviniyuttkatvaṃ ya sarvasyānnajātasya | na ca vaiśvadevākhyaṃ śāstroktaṃ karma kurvataḥ pāpmano 'vinivṛttiryuktā, na ca tasya pratiṣedho 'sti, na ca matsyabandhanādikarmavatsvabhāvajugupsitametat, śiṣṭanirvartyatvāt, akaraṇe ca pratyavāyaśravaṇāt | itaratra ca pratyavāyopapatteḥ"ahamannamannamadantamā3ṅmi"(tai.u.3 | 10 | 6) iti mantravarṇāt | dve devānabhājayat iti mantrapadam, ye dve anne sṛṣṭvā devānabhājayat | ke te dve? ityucyate - hutaṃ ca prahutaṃ ca | hutamityagnau havanam, prahutaṃ hutvā baliharaṇam | yasmād dve ete anne hutaprahute devānabhājayatpitā | tasmādetarhyapi gṛhiṇaḥ kāle dvebhyo(? ) juhvati devebhya idamannamasmābhirdīyamānamiti manvānā juhvati, prajuhvati ca hutvā baliharaṇaṃ ca kurvata ityarthaḥ | atho apyanya āhurdve anne pitrā devebhyaḥ pratte na hutaprahute, kiṃ tarhi? darśapūrṇamāsāviti | dvitvaśravaṇāviśeṣādatyantaprasiddhatvācca hutaprahute iti prathamaḥ pakṣaḥ | yadyapi dvitvaṃ hutaprahutayoḥ sambhavati, tathāpi śrautayoreva tu darśapūrṇamāsayordevānnatvaṃ prasiddhataram, mantra prakāśitatvāt | guṇapradhānaprāptau ca pradhāne prathamatarā avagatiḥ, darśapūrṇamāsayośca prādhānyaṃ hutaprahutāpekṣayā | tasmāttayoreva grahaṇaṃ yuktam'dve devānabhājayat'iti | yasmāddevātamete pitrā prakḷpte darśapūrṇamāsākhye anne, tasmāttayordevārthatvāvighātāya neṣṭiyājuka iṣṭiyajanaśīlaḥ, iṣṭiśabdena kila kāmyā iṣṭayaḥ, śātapathīyaṃ prasiddhiḥ, tācchīlyapratyayaprayogātkāmyeṣṭiyajanapradhāne na syādityarthaḥ | paśubhya ekaṃ prāyacchaditi - yatpaśubhya ekaṃ punastadannam? tatpayaḥ | kathaṃ punaravagamyate paśavo 'syānnasya svāminaḥ? ityata āha - payo hyagre prathamaṃ yasmānmanuṣyāśca paśavaśca payaḥ evopajīvantīti | ucitaṃ hi'tapo tadannam'anyathā kathaṃ tadevāgre niyamenopajīveyuḥ? kathamagre tadevopajīvanti? ityucyate - manuṣyāśca paśavaśca yasmāttenaivānnena vartante 'dyatve 'pi, yathā pitrā ādau viniyogaḥ kṛtastathā | tasmātkumāraṃ bālaṃ jātaṃ ghṛtaṃ vā traivarṇikā jātakarmaṇi jātarūpasaṃyuktaṃ pratilehayanti paścāt pāyayanti | yathāsambhavamanyeṣāṃ stanamevāgre dhāpayanti manuṣyebhyo 'nyeṣāṃ paśūnām | atha vatsaṃ jātamāhuḥ'kiyatpramāṇo vatsaḥ'? ityevaṃ pṛṣṭā- santo 'tṛṇāda iti | nādyāpi tṛṇamatti, atīva bālaḥ, payasaivādyāpi vartata ityarthaḥ | yaccāgre jātakarmādau ghṛtamupajīvanti, yaccetare paya eva, tatsarvathāpi paya evopajīvanti;ghṛtasyāpi payovikāratvātpayastvameva kasmātpunaḥ saptamaṃ satpaśvannaṃ caturthatvena vyākhyāyate? karmasādhanatvāt | karma hi payaḥsādhanāśrayaṃ agnihotrādi | tacca karma sādhanaṃ vittasādhyaṃ vakṣyamāṇasyānnatrayasya sādhyasya, yathā darśapūrṇamāsau pūrvoktāvanne | ataḥ karmapakṣatvāt karmaṇā saha piṇḍīkṛtyopadeśaḥ | sādhanatvāviśeṣādarthasambandhādānantaryamakāraṇamiti cāvyākhyāne pratipattisaukaryācca | sukhaṃ hi nairantaryeṇa vyākhyātu śakyante 'nnāni vyākhyātāni ca sukhaṃ pratīyante | tasminsarvaṃ pratiṣṭhitaṃ yacca prāṇiti yacca netyasya kor'thaḥ? ityucyate - tasminpaśvanne payasi sarvamadhyātmādhibhūtādhidaivalakṣaṇaṃ kṛtsnaṃ jagatpratiṣṭhitaṃ yacca prāṇiti prāṇaveṣṭāvadyacca na sthānaraṃ śailādi | tatra hi śabdenaiva prasiddhāvadyotakena vyākhyātam | kāraṇatvāpapatteḥ | kāraṇatvaṃ cāgnihotrādikarmasamavāyitvam | agnihotrādyāhutivipariṇāmātmakaṃ ca jagatkṛtsnamiti śrutismṛtivādāḥ śataśo vyavasthitāḥ | ato yuktameva hi śabdena vyākhyānam | yattadbrāhmaṇāntareṣvidamāhuḥ - saṃvatsaraṃ payasā juhvadapa punarmṛtyuṃ jayatīti, saṃvatsareṇa kila trīṇi ṣaṣṭiśatānyāhutīnāṃ sapta ca śatāni viṃśatiśceti yājuṣmatīriṣṭakā abhisampadyamānāḥ saṃvatsarasya cāhorātrāṇi, saṃvatsaramagniṃ prajāpatimāpnuvanti;evaṃ kṛtvā saṃvatsaraṃ juhvadapajayati punaḥ mṛtyum, itaḥ pretya deveṣu sambhūtaḥ punarna mriyata ityarthaḥ | ityevaṃ brāhmaṇavādā āhuḥ, na tathā vidyānna tathā draṣṭavyam;yadahareva juhoti tadahaḥ punarmṛtyumapajayati, na saṃvatsarābhyāsamapekṣate | evaṃ vidvānsan, yaduktam - payasi hīdaṃ sarvaṃ pratiṣṭhitaṃ paya āhutivipariṇāmātmakatvātsarvasyeti, tadekenaivāhvā jagadātmatvaṃ pratipadyate;taducyate - apajayati punarmṛtyuṃ punarmaraṇam, sakṛnmṛtvāviddhāñcharīreṇa viyujya sarvātmā bhavati na punarmaraṇāya paricchinnaṃ śarīraṃ gṛhṇātītyarthaḥ | kaḥ punarhetuḥ sarvātmāptyā mṛtyumapajayati? ityucyate - sarvaṃ samastaṃ hi yasmāddevebhyaḥ sarvebhyo 'nnādyamannameva tadādyaṃ ca sāyaṃprātarāhutiprakṣepeṇa prayacchati | tadyuktaṃ sarvamāhutimayamātmānaṃ kṛtvā sarvadevānnarūpeṇa sarvairdevairekātmabhāvaṃ gatvā sarvadevamayo bhūtvā punarna mriyata iti | athaitadapyuktaṃ brāhmaṇena -"brahma vai svayambhū tapo 'tapyata tadaikṣata na vai tapasyānantyamasti, hantāhaṃ bhūteṣvātmānaṃ juhavāni bhūtāni cātmanīti, tatsarveṣu bhūteṣvātmānaṃ hutvā bhūtāni cātmani sarveṣāṃ bhūtānāṃ śraiṣṭhyaṃ svārājyagādhipatyaṃ paryet"iti | kasmāttāni na kṣīyante 'dyamānāni sarvadeti | yadā pitrā annāni sṛṣṭvā sapta pṛthakpṛthagbhoktṛbhiradyagānāni - tannimittatvātteṣāṃ sthiteḥ - sarvadā nairantaryeṇa;kṛtakṣayopapatteśca yuktasteṣāṃ kṣayaḥ | na ca tāni kṣīyamāṇāni, jagato 'vibhraṣṭarūpeṇaivāvasthānadarśanāt | bhavitavyaṃ cākṣayakāraṇena;tasmātkasmātpunastāni na kṣīyanta iti praśnaḥ | tasyedaṃ prativacanam -'puriṣo vā akṣitiḥ' | yathāsau pūrvamannānāṃ sraṣṭāsītpitā medhayā jāyādisambandhena ca pāṅktakarmaṇā bhoktā ca, tathā yebhyo dattānyannāni te 'pi teṣāmannānāṃ bhoktāro 'pi santaḥ pitara eva, medhayā tapasā ca yato janayanti tānyannāni | tadetadabhidhīyate puruṣo vai yo 'nnānāṃ bhoktā so 'kṣitirakṣayahetuḥ | kathamasyākṣititvam? ityucyate - sa hi yasmādidaṃ bhujyamānaṃ saptavidhaṃ kāryakaraṇalakṣaṇaṃ kriyāphalātmakaṃ punaḥ punarbhūyo bhūyo janayata utpādayati dhiyā dhiyā tattatkālabhāvinyā tayā tayā prajñayā, karmabhiśca vāṅmanaḥkāyaveṣṭitaiḥ yadyadi ha yadyetatsaptavidhamannamuktaṃ kṣaṇamātramapi na kuryātprajñayā karmabhiśca, tato vicchidyeta bhujyamānatvātsātatyena kṣīyeta ha | tasmādyathaivāyaṃ puruṣo bhoktā annānāṃ nairantaryeṇa, yathāprajñe yathākarma ca karotyapi | tasmātpuruṣo 'kṣitiḥ sātatyena kartṛtvāt | tasmād bhujyamānānyapyannāni na kṣīyanta ityarthaḥ | ataḥ prajñākriyālakṣaṇaprabandhārūḍhaḥ sarvo lokaḥ sādhyasādhanalakṣaṇaḥ kriyāphalātmakaḥ saṃhatānekaprāṇikarmavāsanāsantānāvaṣṭabdhatvātkṣaṇiko 'śuddho 'sāro nadīsrotaḥ pradīpasantānakalpaḥ kadalīstambhavadasāraḥ phenamāyāmarīcyambhaḥsvapnādisamastadātmagatadṛṣṭīnāmavikīryamāṇo nityaḥ sāravāniva lakṣyate | tadetadvairāgyārthamucyate - dhiyā dhiyā janayate karmabhiryaddhaitanna kuryātkṣīyeta heti - viraktānāṃ hyasmādbrahmavidyā ārabdhavyā caturthapramukheṇeti | yo vaitāmakṣitiṃ vedeti;vakṣyamāṇānyapi trīṇyannānyasminnavasare vyakhyātānyeveti kṛtvā teṣāṃ yāthātmyavijñānaphalamupasaṃhriyate - yo vā etām akṣitim akṣayahetuṃ yathoktaṃ veda, puruṣo vā akṣitiḥ sa hīdamannaṃ dhiyā dhiyā janayate karmabhiryaddhaitanna kuryātkṣīyate heti |
so 'nnamatti pratīkenetyasyārtha ucyate - mukhaṃ mukhyatvaṃ prādhānyamityetat |
prādhānyevānnānāṃ pituḥ puruṣasyākṣititvaṃ yo veda so 'nnamatti nānnaṃ prati guṇabhūtaḥ san |
yathājño na tathā vidvānannānāyātmabhūtaḥ, bhoktaiva bhavati, na bhojyatāmāpādyate |
sa devānapi gacchati sa ūrjamupajīvati, devānapi gacchati devātmabhāvaṃ pratipadyate, ūrjamamṛtaṃ copajīvatīti yaduktaṃ sā praśaṃsā, nāpūrvārtho 'nyo 'sti || 2 ||
pāṅktasya karmaṇaḥ phalabhūtāni yāni trīṇyannāpyupakṣiptāni tāni kāryatvādvistīrṇaviṣayatvācca pūrvabhyo 'nnebhyaḥ pṛthagutkṛṣṭāni, teṣāṃ vyākhyānārtha uttaro grantha ā brāhmaṇaparisamāpteḥ | 
trīṇy ātmane 'kuruteti: mano vācaṃ prāṇaṃ tāny ātmane 'kuruta | anyatramanā abhūvaṃ nādarśam anyatramanā abhūvaṃ nāśrauṣam iti manasā hy eva paśyati manasā śṛṇoti | kāmaḥ saṃkalpo vicikitsā śraddhāśraddhā dhṛtir adhṛtir hrīr dhīr bhīr ity etat sarvaṃ mana eva | tasmād api pṛṣṭhata upaspṛṣṭo manasā vijānāti | yaḥ kaśca śabdo vāg eva sā | eṣā hy antaṃ āyattaiṣā hi na | prāṇo 'pāno vyāna udānaḥ samāno 'na ity etat sarvaṃ prāṇa eva | etanmayo vā ayam ātmā | vāṅmayo manomayaḥ prāṇamayaḥ || 
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3. When it is said, that 'he made three for himself,' that means that he made mind, speech, and breath for himself. As people say, 'My mind was elsewhere, I did not see; my mind was elsewhere, I did not hear,' it is clear that a man sees with his mind and hears with his mind. Desire, representation, doubt, faith, want of faith, memory, forgetfulness, shame, reflexion, fear, all this is mind. Therefore even if a man is touched on the back, he knows it through the mind. Whatever sound there is, that is speech. Speech indeed is intended for an end or object, it is nothing by itself. The up-breathing, the down-breathing, the back-breathing, the out-breathing, the on-breathing, all that is breathing is breath (prâna) only. Verily that Self consists of it; that Self consists of speech, mind, and breath. 
trīṇyātmane 'kuruteti ko 'syārtha ityucyate - manovākprāṇā etāni trīṇyannāni, tāni mano vācaṃ prāṇaṃ cātmane ātmārthamakuruta - kṛtavān sṛṣṭvā ādau pitā | teṣāṃ saṃśaya ityata āha - asti tāvanmanaḥ śrotrādibāhyakaraṇavyatiriktam, yata evaṃ prasiddham - bāhyakaraṇaviṣayātmasambandhe satyapyabhimukhībhūtaṃ viṣayaṃ na gṛhṇāti,'kiṃ dṛṣṭavānasīdaṃ rūpam'? ityukto vadati -'anyatra me gataṃ mana āsītso 'hamanyatramanā āsaṃ nādarśam' | tathā'idaṃ śrutavānasi madīyaṃ vacaḥ'ityuktaḥ'anyatramanā abhūvaṃ nāśrauṣaṃ na śrutavānasmi'iti | tasmād yasyāsannidhau rūpādigrahaṇasamarthasyāpi sataścakṣurādeḥ svasvaviṣayasambandhe rūpāśabdādijñānaṃ na bhavati, yasya ca bhāve bhavati, tadanyadasti mano nāmāntaḥkaraṇaṃ sarvakāraṇaviṣayayogi ityavagabhyate | tasmātsarvo hi lokāṃ manasā hyeva paśyati manasā śṛṇoti, tadvayagratve darśanādyabhāvāt | astitve sidve manasaḥ svarūpārthamidamucyatekāmaḥ strīcyatikarābhīlāṣādiḥ, saṃkalpaḥ pratyupasthitavipayavikalpanaṃ śuklanīlādibhedena, vicikitsā saṃśayajñānam, śradvā adṛṣṭārtheṣu karmasvāstikyavudvidaivayādipu ca, aśradvā tadviparītā vudviḥ, dhṛtirdhāraṇaṃ dehādyavasāde uttambhan, adhṛtistadviparyayaḥ, hrīrlajjā, dhīḥ prajñā, bhīrbhayma, ityetadevamādikaṃ sarvaṃ mana eva;manaso 'ntaḥkaraṇasya rūpāṇyetāni | mano 'stitvaṃ pratyanyacca kāraṇamucyate-tasmānmano nāmāstayantaḥ karaṇam, yasmāccakṣuṣo hyagocare pṛṣṭhapto 'pyupaspṛṣṭhaḥ kenicid hastasyāyaṃ sparśo jānerayamiti vivekena pratipadyate | yadi vivekakṛnmano nāma nāsti tarhi tvaṅmātreṇa kuto vivekapratipattiḥ syāt? tanmanaḥ | asti tāvanmanaḥ, svarūpaṃ ca tasyāpādhigatam | trīṇyannānīha phalabhūtāni karmaṇāṃ manovākprāṇākhyāni adhpātmamadhibhūtamadhidaivaṃ ca vyācikhyāsitāni | tatra ādhyātmikānāṃ vāṅmanaḥ prāṇānāṃ mano vyākhyātam | athedārnīvāgvattkavyetyāraṃmaḥ- yaḥ kaśca loke śabdo dhavanistālvādivyaṅgyaḥ prāṇibhirvarṇādilakṣaṇa itaro vā vāditramedhādinimittaḥ sarvo dhvanirvāgeva sā | idaṃ tāvadvācaḥ svarūpamuttkam? atha tasyāḥ kāryamucyate-eṣā vāgghi yasmādantamabhidheyāvasānamabhidheyanirṇayamāyattānugatā | eṣā punaḥ svayaṃ nābhidheyavatprakāśyā abhidheyaprakāśikaiv prakāśātmakatvāt pradīpādivat | na hi pradīpādiprakāśaḥ prakāśāntareṇa prakāśyate, tadvadvākprakāśikaiva svayaṃ na prakāśyetyanavasthāṃ śrutiḥ pariharati - eṣā hi na prakāśyā | prakāśakatvameva vācaḥ kāryamityarthaḥ | atha prāṇa ucyate - prāṇo mukhanāsikāsañcāryā hṛdayavṛttiḥpraṇayanātprāṇaḥ apanayanānmūtrapurīṣāderapānano 'dhovṛttirānābhisthānaḥ;vyānano vyāyamanakarmā vyānaḥ prāṇāpānayoḥ sandhirvīryavatkarmahetuśca;udāna utkarṣordhvagamanādiheturāpādatalamastakasthāna ūrdhvavṛttiḥ, samānaḥ samaṃ nayanād bhuktasya pītasya ca koṣṭhasthāno 'nnapaktā, ana ityeṣāṃ vṛttiviśeṣāṇāṃ sāmānyabhūtā sāmānyadehaceṣṭābhisambandhinī vṛttiḥ, evaṃ yathoktaṃ prāṇādivṛttijātametatsarvaṃ prāṇa eva | prāṇa ithi vṛttimānādhyātmiko 'na uktaḥ | karma cāsya vṛttibhedapradarśanenaiva vyākhyātam |
vyākhyātānyādhyātmikāni manovākprāṇākhyānyannāni |
etanmaya etadvikāraḥ prājāpatyairetairvāṅmanaḥ prāṇairārabdhaḥ |
ko 'sau? athaṃ kāryakaraṇasaṅghāta ātmā piṇḍa ātmasvarūpatvenābhimato 'vivekibhiḥ |
aviśeṣeṇaitanmaya ityuktasya viśeṣeṇa vāṅmayo manomayaḥ prāṇamaya iti sphuṭīkaraṇam || 3 ||
teṣāmeva prājāpatyānāmannānāmādhibhautiko vistāro 'bhidhīyate 
trayo lokā eta eva | vāg evāyaṃ loko mano 'ntarikṣalokaḥ prāṇo 'sau lokaḥ || 
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4. These are the three worlds: earth is speech, sky mind, heaven breath. 
traya lokā eta eva vāgevāyaṃ loko mano 'ntarikṣalokaḥ, prāṇo 'sau lokaḥ || 4 ||
tathā - 
trayo vedā eta eva | vāg evargvedo mano yajurvedaḥ prāṇaḥ sāmavedaḥ || 
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5. These are the three Vedas: the Rig-veda is speech, the Yagur-veda mind, the Sâma-veda breath. 
 
devā pitaro manuṣyā eta eva | vāg eva devā manaḥ pitaraḥ, prāṇo mānuṣyāḥ || 
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6. These are the Devas, Fathers, and men: the Devas are speech, the Fathers mind, men breath. 
 
pitā mātā prajaita eva | mana eva pitā vāṅ mātā prāṇaḥ prajā || 
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7. These are father, mother, and child: the father is mind, the mother speech, the child breath. 
trayo vedā ityādīni vākyāni ṛjvarthāni ||5-7|| 
vijñātaṃ vijijñāsyam avijñātam eta eva | yat kiñca vijñātaṃ vācas tad rūpam | vāg ghi vijñātā | vāg enaṃ tad bhūtvāvati || 
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8. These are what is known, what is to be known, and what is unknown. What is known, has the form of speech, for speech is known. Speech, having become this, protects man. 
vijñātaṃ vijijñāsyamavijñātameta eva | tatra viśeṣaḥ - yatkiñca vijñātaṃ vispaṣṭaṃ jñātaṃ vācastadrūpam | tatra svayameva hetunāha - vāgdhi vijñātā prakāśātmakatvāt | kathamavijñātā bhaved yānyānapi vijñāpayadi"vācaiva samrāḍbandhuḥ prajñāyate"(4 | 1 | 2) iti hi vakṣyati | vāgviśeṣavida idaṃ phalamucyate - vāgevainaṃ yathoktavāgvibhūtividaṃ tadvijñātaṃ bhūtvā avati pālayati, vijñātarūpeṇevāsyānnaṃ bhojyatāṃ pratipadyata ityarthaḥ || 8 ||
tathā - 
yat kiñca vijijñāsyaṃ manasas tad rūpam | mano hi vijijñāsyam | mana enaṃ tad bhūtvāvati || 
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9. What is to be known, has the form of mind, for mind is what is to be known. Mind, having become this, protects man. 
yatkiñca vijijñāsyam, vispaṣṭaṃ jñātumiṣṭaṃ vijijñāsyam, tatsarvaṃ manaso rūpam;mano hi yasmāsyam |
pūrvamanmanovibhūtividaḥ phalam - mana enaṃ tadvijijñāsyaṃ bhūtvā avati vijijñāsyasvarūpeṇaivānnatvamāpadyate || 9 ||
tathā - 
yat kiñcāvijñātaṃ prāṇasya tad rūpam | prāṇo hy avijñātaḥ | prāṇa enaṃ tad bhūtvāvati || 
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10. What is unknown, has the form of breath, for breath is unknown. Breath, having become this, protects man. 
yatkiñcāvijñātaṃ vijñānāgocaraṃ na ca sandihyamānam, prāṇasya tadrūpam prāṇo hyavijñāto 'niruktaśruteḥ |
vijñātavijijñāsyāvijñātabhedena vāṅmanaḥprāṇavibhāge sthite trayo lokā ityādayo vācanikā eva |
sarvatra vijñātādirūpadarśanādvacanādeva niyamaḥ smartavyaḥ |
prāṇa enaṃ tadbhūtvā avati - avijñātarūpeṇaivāsya prāṇo 'nnaṃ bhavatītyarthaḥ |
śiṣyaputrādibhiḥ sandihyamānāvijñātopakārā apyācāryapitrādayā dṛśyante;tathā manaḥprāṇayorapi sandihyamānāvijñātayorannatvopapattiḥ || 10 ||
vyākhyāto vāṅmanaḥprāṇānāmādhibhautiko vistāraḥ | athāyamādhidaivikārya ārambhaḥ - 
tasyai vācaḥ pṛthivī śarīram | jyotīrūpam ayam agniḥ | tad yāvaty eva vāk tāvatī pṛthivī tāvān ayam agniḥ || 
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11. Of that speech (which is the food of Pragâpati) earth is the body, light the form, viz. this fire. And so far as speech extends, so far extends the earth, so far extends fire. 
tasyai tasyāḥ vācaḥ prajāpaterannatvena prastutāyāḥ pṛthivī śarīraṃ brahma ādhāraḥ, jyotīrūpaṃ prakāśātmakaṃ karaṇaṃ cādheyaṃ prakāśaḥ, tadubhayaṃ pṛthivyagni vāgeva prajāpateḥ |
tattatra yāvatyeva yāvatparimāṇaiva adhyātmādhibhūtabhedabhinnā satī vāgbhavati, tatra sarvatra ādhāratvena pṛthivī vyavasthitā, tāvatyeva bhavati kāryabhūtā;tāvānayamagniḥ, ādheyaḥ karaṇarūpo jyotirūpeṇa pṛthivīmanupraviṣṭastāvāneva bhavati |
samānamuttaram || 11 || 
athaitasya manaso dyauḥ śarīram | jyotīrūpam asāv ādityaḥ | tad yāvad eva manas tāvatī dyaus tāvān asāv ādityaḥ | tau mithunaṃ samaitām | tataḥ prāṇo 'jāyata | sa indraḥ | sa eṣo 'sapatnaḥ | dvitīyo vai sapatnaḥ | nāsya sapatno bhavati ya evaṃ veda || 
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12. Next, of this mind heaven is the body, light the form, viz. this sun. And so far as this mind extends, so far extends heaven, so far extends the sun. If they (fire and sun) embrace each other, then wind is born, and that is Indra, and he is without a, rival. Verily a second is a rival, and he who knows this, has no rival. 
athaitasya prājāpatyānnoktasyaiva manaso dyaurdyulokaḥ śarīraṃ kāryamādhāraḥ, jyotīrūpaṃ karaṇamādheyo 'sāvādityaḥ | tattatra yāvatparimāṇameva adhyātmamadhibhūtaṃ vā manastāvatī tāvadvistārā tāvatparimāṇā manaso jyotīrūpasya karaṇasya ādhāratvena vyavasthitā dyauḥ, tāvānasāvādityo jyotīrūpaṃ karaṇamādheyam | tāvavagnyādityau vāṅmanase ādhidaivike bhātāpitarau, mithunaṃ maithunyamitaretarasaṃsarga samaitāṃ samagacchetām | 'manasā ādityena prabhūtaṃ pitrā, vācāgninā mātrā prakāśitaṃ karma kariṣyāmi'iti, antarā rodasyoḥ |
tatastayoreva saṅgamanātprāṇo vāyurajñāyata parispandāya karmaṇe |
yo jātaḥ sa indraḥ parameśvaraḥ, na kevalamindra evāsapatno 'vidyamānaḥ sapatno yasya;kaḥ punaḥ sapatnano nāma? dvitīyo vai pratipakṣatvenopagataḥ sa dvitīyaḥ sapatna ityucyate |
tena dvitīyatve 'pi sati vāṅmanase na sapatnatvaṃ bhajete, prāṇaṃ prati guṇabhāvopagate eva hi te adhyātmamiva |
tatra prāsaṅgikāsapatnavijñānaphalamidam - nāsyaviduṣaḥsapatnaḥ pratipakṣo bhavati, ya evaṃ yathoktaṃ prāṇamasapatnaṃ veda || 12 || 
athaitasya prāṇasyāpaḥ śarīram | jyotīrūpam asau candraḥ | tad yāvān eva prāṇas tāvatya āpas tāvān asau candraḥ | ta ete sarva eva samāḥ sarve 'nantāḥ | sa yo haitān antavata upāste 'ntavantaṃ sa lokaṃ jayati | atha yo haitān anantān upāste 'nantaṃ sa lokaṃ jayati || 
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13. Next, of this breath water is the body, light the form, viz. this moon. And so far as this breath extends, so far extends water, so far extends the moon. These are all alike, all endless. And he who worships them as finite, obtains a finite world, but he who worships them as infinite, obtains an infinite world. 
athaitasya prakṛtasya prajāpatyānnasya prāṇamasya, na prajoktasyāntaranirdiṣṭasya, āpaḥ śarīraṃ kāryaṃ karaṇādhāraḥ, pūrvavajjayotīrūpamasau candraḥ | tatrayāvaneva prāṇo yāvatparimāṇo 'dhyātmādibhedeṣu, tāvadvyāptimatya āpaḥ tāvatparimāṇāḥ, tāvānasau candro 'bādheyastāsvapsvanupraviṣṭaḥ karaṇabhūto 'dhyātmamadhibhūtaṃ ca tāvadvyāptimāneva | tānyetāni pitrā pāṅktena karmaṇā sṛṣṭāni trīṇyannāni vāṅmanaḥprāṇākhyāni | adhyātmamadhibhūtaṃ ca jagatsamastametairvyāptam, naitebhyo 'nyadatiriktaṃ kiñcidasti kāryātmakaṃ karaṇātmakaṃ vā | samastāni tvetāni prajāpatiḥ | ta ete vāṅmanaḥprāṇāḥ sarve eva samāstulyā vyāptimanto yāvatprāṇigocaraṃ sādhyātmādhibhūtaṃ vyāpya vyavasthitāḥ | ata evānantā yāvatsaṃsārabhāvinano hi te |
na hi kāryakaraṇapratyākhyānena saṃsāro 'vagamyate |
kāryakaraṇātmakā hi ta ityuktam |
sa yaḥ kaścid haitānprajāpaterātmabhūtānantavataḥparicchinnānadhyātmarūpeṇa vā adhibhūtarūpeṇa vā adhibhūtarūpeṇa vopāste, sa ca tadupāsanānurūpameva phalamantavantaṃ lokaṃ jayati, paricchinna eva jāyate naiteṣāmātmabhūto bhavatītyarthaḥ |
atha punaryo haitānanantānsarvātmakānsarvaprāṇyātmabhūtān aparicchinnānupāste so 'ntameva lokaṃ jayati || 13 ||
pitā pāṅktena karmaṇā saptānnāni sṛṣṭvā trīṇyannānyātmārthaṅkarodityuktam | tānyetāni | pāṅktakarmaphalabhūtāni vyākhyātāni | tatra kathaṃ punaḥ pāṅktatāvagamyate, vittakarmaṇamorapi tatra sambhavāt | tatra pṛthivyagnī mātā, divādityau pitā | yo 'pyamanayorantarā prāṇaḥ, sa prajeti vyākhyātam | tatra vittakarmaṇī sambhāvayitavye ityārambhaḥ - 
sa eṣa saṃvatsaraḥ prajāpatiṣ ṣoḍaśakalaḥ | tasya rātraya eva pañcadaśa kalā | dhruvaivāsya ṣoḍaśī kalā | sa rātribhir evā ca pūryate 'pa ca kṣīyate | so 'māvāsyāṃ rātrim etayā ṣoḍaśyā kalayā sarvam idaṃ prāṇabhṛd anupraviśya tataḥ prātar jāyate | tasmād etāṃ rātriṃ prāṇabhṛtaḥ prāṇaṃ na vicchindyād api kṛkalāsasyaitasyā eva devatāyā apacityai || 
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14. That Pragâpati is the year, and he consists of sixteen digits. The nights indeed are his fifteen digits, the fixed point his sixteenth digit. He is increased and decreased by the nights. Having on the new-moon night entered with the sixteenth part into everything that has life, he is thence born again in the morning. Therefore let no one cut off the life of any living thing on that night, not even of a lizard, in honour (pûgârtham) of that deity. 
'sa eṣaḥ saṃvatsaraḥ' -yo 'yaṃ tryannātmā prajāpatiḥ prakṛtaḥ, sa eṣa saṃvatsarātmanā viśeṣato nirdiśyate | ṣoḍaśakalaḥ ṣoḍaśa kalā avayavā asya so 'yaṃ ṣoḍaśakalaḥ saṃvatsaraḥ saṃvatsarātmākālarūpaḥ | tasya ca kālātmanaḥ prajāpateḥ rātraya evāhorātrāṇi, tithaya ityarthaḥ, pañcadaśa kalāḥ | dhruvaiva nityaiva vyavasthitā asya prajāpateḥ ṣoḍaśī ṣoḍaśānāṃ pūraṇī kalā | sa rātribhireva tithibhiḥ kaloktābhirāpūryate cāpakṣīyate ca | pratipadādyābhirhi candramāḥ prajāpatiḥ śuklapakṣa āpūryate kalābhirupacīyamānābhirvardhate yāvatsampūrṇamaṇḍalaḥ paurṇamāsyām | tābhirevāpacīyamānābhiḥ kalābhirapakṣīyate kṛṣṇapakṣe yāvad dhruvaikā kalā vyavasthitā amāvāsyām | sa prajāpatiḥ kalātmā amāvāsyāmamāvāsyāyāṃ rātriṃrātrau yā vyavasthitā dhruvā kaloktā etayā ṣoḍaśyā kalayā sarvamidaṃ prāṇabhṛtprāṇijātamanupraviśya yadapaḥ pibati yaccaupadhīraśnāti tatsarvameva oṣadhyātmanā sarvaṃ vyāpyāmāvāsyāṃ rātrimavasthāya tato 'paredyuḥ prātarjñāyate dvitīyayā kalayā saṃyuktaḥ | evaṃ pāṅktātmako 'sau prajāpatiḥ | divādityau manaḥ pitā;pṛthivyagno vāgjñāyā mātā;tayośca prāṇaḥ prajā | cāndramasyastithayaḥ kalā vittam, upacayāpacayadharmitvādvittavat | tāsāṃ ca kalānāṃ kālāvayavānāṃ jagatpariṇāmahetutvaṃ karma | evameṣa kṛtsnaḥ prajāpatiḥ"jāyā me syādatha prajāyeyātha vittaṃ me syādatha karma kurvīya" (bṛ.u.1 | 4 | 17) ityeṣaṇānurūpa eva pāṅktasya karmaṇaḥ phalabhūtaḥ saṃvṛttaḥ |
kāraṇānuvidhāyi hi kāryamiti loke 'pi sthitiḥ |
yasmādeṣa candra etāṃ rātriṃ sarvaprāṇijātamanupraviṣṭo dhruvayā kalayā vartate, tasmāddhetoretāmamāvāsyāṃ rātriṃ prāṇabhṛtaḥ prāṇinaḥ prāṇaṃ na vicchindyātprāṇinaṃ na pramāpayedityetat, api kṛkalāsasya |
kṛkalāso hi pāpātmā svabhāvenaiva hiṃsyate prāṇibhirdṛṣṭo 'pyamaṅgala iti kṛtvā |
bāḍhaṃ pratiṣiddhā, tathāpi nāmāvāsyāyā anyatra pratiprasavārthaṃ vacanaṃ hiṃsāyāḥ kṛkalāsaviṣaye vā, kiṃ tarhi? etasyāḥ somadevatāyā apacityai pūjārtham || 14 || 
yo vai sa saṃvatsaraḥ prajāpatiḥ ṣoḍaśakālo 'yam eva sa yo 'yam evaṃvit puruṣaḥ | tasya vittam eva pañcadaśa kalāḥ | ātmaivāsya ṣoḍaśī kalā | sa vittenaivā ca pūryate 'pa ca kṣīyate | tad etan nabhyaṃ yad ayam ātmā | pradhir vittam | tasmād yady api sarvajyāniṃ jīyata ātmanā cej jīvati pradhināgād ity evāhuḥ || 
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15. Now verily that Pragâpati, consisting of sixteen digits, who is the year, is the same as a man who knows this. His wealth constitutes the fifteen digits, his Self the sixteenth digit. He is increased and decreased by that wealth. His Self is the nave, his wealth the felly. Therefore even if he loses everything, if he lives but with his Self, people say, he lost the felly (which can be restored again). 
yo vai parokṣābhihitaḥ saṃvatsaraḥ prajāpatiḥ ṣoḍaśakalaḥ sa naivātyantaṃ parokṣo mantavyaḥ, yasmādayameva sa pratyakṣa upalabhyate | ko 'sāvayam? yo yathektaṃ tryannātmakaṃ prajāpatimātmabhūtaṃ vetti sa evaṃvitpuruṣaḥ | kena sāmānyena prajāpatiriti taducyate - tasyaivaṃvidaḥ puruṣasya gavādi vittameva pañcadaśa kalā upacayāpacayadharmitvāt;tadvittasādhyaṃ ca karma | tasya kṛtsnatāyai ātmaiva piṇḍa evāsya viduṣaḥ ṣoḍaśī kalā dhruvasthānīyā | sa candravadvittenaivāpūryate cāpakṣīyate ca - tadetalloke prasiddham | tadetannabhyam, nābhyai hitaṃ nabhyaṃ nābhiṃ vā arhatīti |
kiṃ tat? yadayaṃ yo 'yamātmā piṇḍaḥ |
pradhirvittaṃ parivārasthānīyaṃ bāhyaṃ cakrasyevāranemyādi |
tasmādyadyapi sarvajyāniṃ sarvasvāpaharaṇaṃ jīyate hīyate glāniṃ prāpnoti, ātmanā cakranābhisthānīyena cedyadi jīvati pradhinā bāhyena parivāreṇāyamagātkṣīṇo 'yaṃ yathā cakramaranemivimuktamevamāhuḥ |
jīvaṃśced aranemisthānīyena vittena punarupacīyata ityabhiprāyaḥ || 15 ||
evaṃ pāṅktena daivavittavidyāsaṃyuktena karmaṇā tryannātmakaḥ prajāpatirbhavatīti vyākhyātam | anantaraṃ ca jāyādivittaṃ parivārasthānīyamityuktam | tatra putrakarmāparavidyānāṃ lokaprāptisādhanatvamātraṃ sāmānyenāvagatam, na putrādīnā lokaprāptiphalaṃ prati viśeṣasambandhaniyamaḥ | so 'yaṃ putrādīnāṃ sādhanānāṃ sādhyaviśeṣasambandho vaktavya ityuttarakaṇḍikā praṇīyate - 
atha trayo vāva lokā manuṣyalokaḥ pitṛloko devaloka iti | so 'yaṃ manuṣyalokaḥ putreṇaiva jayyo nānyena karmaṇā | karmaṇā pitṛlokaḥ | vidyayā devalokaḥ | devaloko vai lokānāṃ śreṣṭhaḥ | tasmād vidyāṃ praśaṃsanti || 
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16. Next there are verily three worlds, the world of men, the world of the Fathers, the world of the Devas. The world of men can be gained by a son only, not by any other work. By sacrifice the world of the Fathers, by knowledge the world of the Devas is gained. The world of the Devas is the best of worlds, therefore they praise knowledge. 
atheti vākyopanyāsārthaḥ | trayaḥ, vāvetyavadhāraṇārthaḥ | traya eva śāstroktasādhanārhā lokāḥ, na nyūnā nādhikā vā | ke te? ityucyate - manuṣyalokaḥ pitṛloko deloka iti | teṣāṃ so 'yaṃ manuṣyalokaḥ putreṇaiva sādhanena jayyo jetavyaḥ sādhyaḥ - yathā ca putreṇa jetavyastathottaratra vakṣyāmaḥ, - nānyena karmaṇā, vidyayā veti vākyaśeṣaḥ |
karmaṇā agnihotrādilakṣaṇena kevalena pitṛloko jetavyo na putreṇa nāpi vidyayā |
vidyayā devaloko na putreṇa nāpi karmaṇā |
devaloko vai lokānāṃ trayāṇāṃ śreṣṭhaḥ praśasyatamaḥ |
tasmāttatsādhanatvādvidyāṃ praśaṃsanti || 16 ||
evaṃ sādhyalokatrayaphalabhedena viniyuktāni putrakarmavidyākhyāni trīṇi sādhanāni | jāyā tu putrakarmārthatvānna pṛthaksādhanamiti pṛthaṅnābhihitā | vittaṃ ca karmasādhanatvānna pṛthaksādhanam | vidyākarmaṇorlokajayahetutvaṃ svātmapratilābhenaiva bhavatīti prasiddham | putrasya tvakriyātmakatvātkena prakāreṇa lokajayahetutvamiti na jñāyate | atastadvaktavyamityathānantaramārabhyate - 
athātaḥ samprattiḥ | yadā praiṣyan manyate 'tha putram āha -- tvaṃ brahma tvaṃ yajñas tvaṃ loka iti | sa putraḥ pratyāhāhaṃ brahmāhaṃ yajño 'ham loka iti | yad vai kiñcānūktaṃ tasya sarvasya brahmety ekatā | ye vai ke ca yajñās teṣāṃ sarveṣāṃ yajña ity ekatā | ye vai ke ca lokās teṣāṃ sarveṣāṃ loka ity ekatā | etāvad vā idaṃ sarvam | etan mā sarvaṃ sann ayam ito bhunajad iti | tasmāt putram anuśiṣṭaṃ lokyam āhuḥ | tasmād enam anuśāsati | sa yadaivaṃvid asmāl lokāt praity athaibhir eva prāṇaiḥ saha putram āviśati | sa yady anena kiñcid akṣṇayā kṛtaṃ bhavati tasmād enaṃ sarvasmāt putro muñcati tasmāt putro nāma | sa putreṇaivāsmil loke pratitiṣṭhati | athainam ete devāḥ prāṇā amṛtā āviśanti || 
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17. Next follows the handing over. When a man thinks he is going to depart, he says to his son: 'Thou art Brahman (the Veda, so far as acquired by the father); thou art the sacrifice (so far as performed by the father); thou art the world.' The son answers: 'I am Brahman, I am the sacrifice, I am the world.' Whatever has been learnt (by the father) that, taken as one, is Brahman. Whatever sacrifices there are, they, taken as one, are the sacrifice. Whatever worlds there are, they, taken as one, are the world. Verily here ends this (what has to be done by a father, viz. study, sacrifice, &c.) 'He (the son), being all this, preserved me from this world 1,' thus he thinks. Therefore they call a son who is instructed (to do all this), a world-son (lokya), and therefore they instruct him. When a father who knows this, departs this world, then he enters into his son together with his own spirits (with speech, mind, and breath). If there is anything done amiss by the father, of all that the son delivers him, and therefore he is called Putra, son. By help of his son the father stands firm in this world. Then these divine immortal spirits (speech, mind, and breath) enter into him. 
sampratiḥ sampradānam;samprattiriti vakṣyamāṇasya karmaṇo nāmadheyam | putro hi svātmavyāpārasampradānaṃ karotyanena prakāreṇa pitā, tena samprattisaṃjñakamidaṃ karma | tatkasminkāle kartavyam? ityāha - sa pitā yadā yasmin kāle praiṣyan mariṣyan mariṣyāmītyapariṣṭādidarśanena manyate, atha tadā putramāhūyāha - tvaṃ brahma tvaṃ yajñastvaṃ loka iti | sa evamuktaḥ putraḥ pratyāha;sa tu pūrvamevānuśiṣṭo jānāti mayaitatkartavyamiti, tenāha - ahaṃ brahmāhaṃ yajño 'haṃ loka ithi | etadvākyatrayam | etasyārthastirohita iti manvānā śrutirvyākhyānāya pravartate | yadvai kiñca yatkiñcāvaśiṣṭamanūktamadhītamanadhītaṃ ca, tasya sarvasyaiva brahmetyetasminpade ekatā ekatvam yo 'dhyayanavyāpāro mama kartavya āsīdetāvantaṃ kālaṃ vedaviṣayaḥ, sa ita ūrdhvaṃ tvaṃ brahma tvatkartṛko 'stvityarthaḥ | tathā ye vai ke ca yajñā anuṣṭheyāḥ santo mayā anuṣṭhitāścānanuṣṭhitāśca, teṣāṃ sarveṣāṃ yajña ityetasminpade ekataikatvam, matkartṛkā yajñā ya āsan, te ita ūrdhvaṃ tvaṃ yajñaḥ - tvatkartṛkā bhavantvityarthaḥ | ye vai ke ca lokā mayā jetavyāḥ santo jitā ajitāśca, teṣāṃ sarveṣāṃ loka ityetasminpade ekatā | ita ūrdhvaṃ mayādhyayanayajñalokajayakartavyakratustvayi samarpitaḥ, ahaṃ tu mukto 'smi kartavyatābandhanaviṣayātkratoḥ | sa ca sarvaṃ tathaiva pratipannavānputro 'nuśiṣṭatvāt | tatremaṃ piturabhiprāyaṃ manvānā ācaṣṭa śrutiḥ - etāvadetatparimāṇaṃ vai idaṃ sarvaṃ yadgṛhiṇā kartavyam, yaduta vedā adhyetavyāḥ, yajñā yaṣṭavyāḥ, lokāśca jetavyāḥ | etanmā sarvaṃ sannayam - sarvaṃ hīmaṃ bhāraṃ madadhīnaṃ matto 'pacchidya ātamani nidhāya, ito 'smāllokānmā mām abhunajatpālayiṣyatīti | ḷḍarthe laṅ, chandasi kālaniyamābhāvāt | yasmādevaṃ sampannaḥ putraḥ pitaram asmāllokātkartavyatābandhanato mocayiṣyati, tasmātputramanuśiṣṭaṃ lokyaṃ lokahitaṃ piturāhurbrāhmaṇāḥ | ata eva hyenaṃ putramanuśāsati, lokyo 'yaṃ naḥ syāditi, pitaraḥ | sa pitā yadā yasminkāle evaṃvitputrasamarpitakartavyatākratuḥ, asmāllokātpaiti mriyate, atha tadaibhireva prakṛtairvāṅmanaḥprāṇaiḥ putramāviśati putraṃ vyāpnoti | adhyātmaparicchedahetvapagamāt piturvāṅmanaḥprāṇāḥsvena ādhidaivikena rūpeṇa pṛthivyagnyādyātmanā bhinnaghaṭapradīpaprakāśavatsarvamāviśanti | taiḥ prāṇaiḥ saha pitātyāviśati, vāṅmanaḥprāṇātmabhāvitvātpituḥ | ahamasmyanantā vāṅmanaḥprāṇā adhyātmādibhedavistārā ityevaṃ bhāvito hi pitā | tasmāttatprāṇānuvṛttitvaṃ piturbhavatīti yuktamuktam - ebhireva prāṇaiḥ saha putramāviśatīt;sarveṣāṃ hyasāvātmā bhavati putrasya ca | etaduktaṃ bhavati - yasya piturevamanuśiṣṭaḥ putro bhavati so 'sminneva loke vartate putrarūpeṇa, naiva mṛto mantavya ityarthaḥ | tathā ca śrutyantare -"so 'syāyamitara ātmā puṇyebhyaḥ karmabhyaḥ pratidhīyate"(ai.u.4 | 4) iti | athedānīṃ putranirvacanamāha - sa putro yadi kadācidanena pitrā akṣṇyā koṇacchidrato 'ntarā akṛtaṃ bhavati kartavyam, tasmāt, kartavyatārūpātpitrā akṛtāt sarvasmāllokaprāptipratibandharūpātputro muñcati mocayati tatsarvaṃ svayamanutiṣṭhanpūrayitvā | tasmātpūraṇena trāyate sa pitaraṃ yasmāttasmātputro nāma | idaṃ tatputrasya putratvaṃ yatpituśchidraṃ pūrayitvā trāyate | sa pitaivaṃvidhena putreṇa mṛto 'pi sannamṛto 'sminneva loke pratitiṣṭhati, evamasau pitā putreṇemaṃ manuṣyalokaṃ jayati | na tathā vidyākarmabhyāṃ devalokapitṛlokau svarūpalābhasattāmātreṇa;na hi vidyākarmaṇī svarūpalābhavyatirekeṇa putravadvyāpārāntarāpekṣayā lokajayahetutvaṃ pratipadyete | atha kṛtasamprattikaṃ pitaramenamete vāgādayaḥ prāṇā daivā hairaṇyagarbhā amṛtā amaraṇadharmāṇa āviśanti kathamiti vakṣyati pṛthivyai cainamityādi | evaṃ putrakarmāparavidyānāṃ manuṣyalokapitṛlokadeva lokasādhyārthatā pradarśitā śrutyā svayameva | atra kecidvāvadūktāḥ śrutyuktaviśeṣaviniyogopasahāreṇa ca | tasmādṛṇaśrutiravidvadviṣayā na paramātmavidviṣayeti siddham | vakṣyati ca -"kariṣyāmo yeṣāṃ no 'yamātmāyaṃ lokaḥ" (4 | 4 | 22) iti | kecittu pitṛlokadevalokajayo 'pi pitṛlokadevalokābhyāṃ vyāvṛttireva;tasmātputrakarmāparavidyābhiḥ samucityānuṣṭhitābhistribhya etebhyo lokebhyo vyāvṛttaḥ paramātmavijñānena mokṣamadhigacchatīti paramparayā mokṣārthānyeva putrādisādhanānīcchanti | teṣāmapi mukhāpidhānāyeyameva śrutiruttarā kṛtasamprattikasya putriṇaḥ karmiṇaḥ tryannātmavidyāvidaḥ, phalapradarśanāya pravṛttā | na cedameva phalaṃ mokṣaphalamiti śakyaṃ, vaktum, tryannasambandhāt, medhātapaḥkāryatvāccānnānām,'punaḥ punarjanayate'iti darśanāt; 'yaddhaitanna kuryātkṣīyeta ha'iti ca kṣayaśravaṇāt | śarīraṃ jyotīrūpamiti ca kāryakaraṇatvopapatteḥ | 'trayaṃ vā idam'iti ca nāmarūpakarmātmakatvenopasaṃhārāt | na cedameva sādhanatrayaṃ saṃhataṃ satkasyacinmokṣārthaṃ kasyacit tryannātmaphalamityasmādeva vākyādavagantu śakyam, putrādisādhanānāṃ tryannātmaphaladarśanenaivopakṣīṇatvād vākyasya | 
pṛthivyai cainam agneś ca daivī vāg āviśati | sā vai daivī vāg yayā yad yad eva vadati tat tad bhavati || 
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18. From the earth and from fire, divine speech enters into him. And verily that is divine speech whereby, whatever he says, comes to be. 
pṛthivyai pṛthivyāḥ ca enam agneśca daivī adhidaivātmikā vāgenaṃ kṛtasamprattikamāviśati |
sarveṣāṃ hi vāca upādānabhūtā daivī vākpṛthivyagnilakṣaṇā, sā hyādhyātmikāsaṅgādidoṣairniruddhā |
viduṣastaddoṣāpagame āvaraṇabhaṅga ivodakapradīpaprakāśavacca vyāpnoti |
tadetaducyat - pṛthivyā agneścainaṃ daivī vāgāviśatīti |
sā ca daivī vāganṛtādidoṣarahitā śuddhā, yayā vācā daivyā yadyadeva ātmane parasmai vā vadati tattadā bhavati, amoghā apratibaddhā asya vāgbhavatītyarthaḥ || 18 ||
tathā - 
divaś cainam ādityāc ca daivaṃ mana āviśati | tad vai daivaṃ mano yenānandy eva bhavaty atho na śocati || 
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19. From heaven and the sun, divine mind enters into him. And verily that is divine mind whereby he becomes joyful, and grieves no more. 
divaścainamādityācca daivaṃ mana āviśati - tacca daivaṃ manaḥ;svabhāvanirmalatvāt;yena manasā asau ānandyeva bhavati sukhyeva bhavati;atho api na śocati, śokādinimittāsaṃyogāti || 19 ||
tathā - 
adbhyaś cainaṃ candramasaś ca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇo yaḥ saṃcaraṃś cāsaṃcaraṃś ca na vyathate 'tho na riṣyati | sa eṣa evaṃvit sarveṣāṃ bhūtānām ātmā bhavati | yathaiṣā devataivaṃ saḥ | yathaitāṃ devatāṃ sarvāṇi bhūtāny avanty evaṃ haivaṃvidaṃ sarvāṇi bhūtāny avanti | yad u kiñcemāḥ prajāḥ śocanty amaivāsāṃ tad bhavati | puṇyam evāmuṃ gacchati | na ha vai devān pāpaṃ gacchati || 
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20. From water and the moon, divine breath (spirit) enters into him. And verily that is divine breath which, whether moving or not moving, does not tire, and therefore does not perish. He who knows this, becomes the Self of all beings. As that deity (Hiranyagarbha) is, so does he become. And as all beings honour that deity (with sacrifice, &c.), so do all beings honour him who knows this. Whatever grief these creatures suffer, that is all one (and therefore disappears). Only what is good approaches him; verily, evil does not approach the Devas. 
adbhayaścainaṃ candramasaśca daivaḥ prāṇa āviśati | sa vai daivaḥ prāṇaḥ kiṃllakṣaṇaḥ? ityucyate-yaḥ sañcaran prāṇibhedeṣva sañcaransamaṣṭivya ṣṭirūpeṇa--athavā sañcarana jaṅgameṣu asañcaransthāvareṣu, na vyathate na duḥkhanimittena bhayena yuḍyate | athāṃ api na riṣyati na vinaśyati na hiṃsāmāpadyate | saḥ--yo yathoktamevaṃ vetti vyannātmadarśanaṃ saḥ-sarveṣāṃ bhūtānāṃ prāṇo bhavati, sarveṣāṃ bhūtānāṃ mano bhavati, sarveṣāṃ bhūtānāṃ vāgbhavati-ityevaṃ sarvābhūtātmatayā sarvajño bhavatītyarthaḥ;sarvakṛcca | tathaipā pūrvasidvā hiraṇyagarbhadevatā evameva nāsya sarvajñatve sarvakṛttave vā kkacitpratighātaḥ | sa iti dārṣṭāntikanirdeśaḥ | kiñca yathaitāṃd diraṇyagarbhadevatāmijyādibhiḥ sarvāṇi bhūtānyavanti pālayanti pūjyanti, evaṃ ha evaṃvidaṃ sarvāṇi bhūtānyavanti-ijyādilakṣaṇāṃ pūjāṃ satataṃ prayapañjata ityarthaḥ | athedamāśaṅkayate-sarvaprāṇināmātmā bhavatītyuttkam, tasya ca sarvaprāṇikāryakaraṇātmatve sarvaprāṇisukhaduḥkhaiḥ sambadhyeteti | tanna, aparicchinnabudvitvāt paricchinnātmabudvīnāṃ hyākrośādau duḥkhasambandho dṛṣṭaḥ- anenāhamākruṣṭa iti | asya tu sarvātmano ya ākruśyate yaścākrośati yatorātmatvabudviviśeṣābhāvānna tannimittaṃ duḥkhamupapadyate |
maraṇaduḥkhavacca nimittābhāvāt yathā hi kasmiṃścinmṛte kasyacid duḥkhamutpadyate-mamāsauputrobhrātāceti, putrādinimittam;tannimittābhāve tanmaraṇadarśino 'pi naiva duḥkhamupajāyate, tatheśvarasyāpyaparicchinnātmano mamatavatādiduḥkhanimittamidhyājñānādidopābhāvānnaiva duḥkhamupajāyate |
tadetaducyate-yadu kiñcayat kiñca imāḥ prajāḥ śocantyamaiva sahaiva prajābhistacchokādinimittaṃ duḥkhaṃ saṃyuktaṃ bhavatyāsāṃ prajānāṃ paricchinnabudvijanitatvāt |
sarvātmanastu kena saha kiṃ saṃyukta bhavedviyukta vā? amuṃ tu prājāpatye pade vartamānaṃ puṇyameva śubhamevaphalamabhipretaṃ puṇyamiti-niratiśayaṃ hi tena puṇyaṃ kṛtam;tena tatphalameva gacchati |
na ha vai devānpāpaṃ gacchati, pāpaphalasyāvasarābhāvāt pāpaphalaṃ duḥkha na gacchatītyathaḥ || 20 ||
'ta ete sarva eva samāḥ sarve 'nantāḥ'ityaviśeṣeṇa vāṅmanaḥprāṇānāmupāsanamuktam, nānyatamagato veśeṣa uktaḥ | kimevameva pratipattavyam? kiṃ vā vicāryamāṇe kaścidviśeṣo vratamupāsanaṃ prati pratitapattuṃ śakyate? ityucyate- 
athāto vratamīmāṃsā | prajāpatir ha karmāṇi sasṛje | tāni sṛṣṭāny anyo 'nyenāspardhanta | vadiṣyāmy evāham iti vāg dadhre | drakṣyāmy aham iti cakṣuḥ | śroṣyāmy aham iti śrotram | evam anyāni karmāṇi yathākarmam | tāni mṛtyuḥ śramo bhūtvopayeme | tāny āpnot | tāny āptvā mṛtyur avārundha | tasmāc chrāmyaty eva vāk | śrāmyati cakṣuḥ | śrāmyati śrotram | athemam eva nāpnot yo 'yaṃ madhyamaḥ prāṇaḥ | tāni jñātuṃ dadhrire | ayaṃ vai naḥ śreṣṭho yaḥ saṃcaraṃś cāsaṃcaraṃś ca na vyathate 'tho na riṣyati | hantāsyaiva sarve rūpaṃ bhavāmeti | ta etasyaiva sarve rūpam abhavan | tasmād eta etenākhyāyante prāṇā iti | tena ha vāva tat kulam ācakṣate yasmin kule bhavati ya evaṃ veda | ya u haivaṃvidā spardhate 'nuśuṣyati | anuśuṣya haivāntato mriyata ity adhyātmam || 
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21. Next follows the consideration of the observances (acts). Pragâpati created the actions (active senses). When they had been created, they strove among themselves. Voice held, I shall speak; the eye held, I shall see; the ear held, I shall hear; and thus the other actions too, each according to its own act. Death, having become weariness, took them and seized them. Having seized them, death held them back (from their work). Therefore speech grows weary, the eye grows weary, the ear grows weary. But death did not seize the central breath. Then the others tried to know him, and said: 'Verily, he is the best of us, he who, whether moving or not, does not tire and does not perish. Well, let all of us assume his form.' Thereupon they all assumed his form, and therefore they are called after him 'breaths' (spirits). In whatever family there is a man who knows this, they call that family after his name. And he who strives with one who knows this, withers away and finally dies. So far with regard to the body. 
athāto 'nantaraṃ vratamīmāṃsā upāsanakarmavicāraṇetyarthaḥ | eṣāṃ prāṇānāṃ kasya karma vratatvena dhārayitavyamiti mīmāṃsā pravartate | tatra prajāpatirha - haśabdaḥ kilārthe - prajāpatiḥ kila prajāḥ sṛṣṭvā karmāṇi karaṇāni vāgādīni - karmāthāni hi tānīti karmāṇītyucyante - sasṛje sṛṣṭavānvāgādīni karaṇānītyarthaḥ | tāni punaḥ sṛṣṭānyanyonyena itaretaramaspardhanta spardhāṃ saṃgharṣaṃ cakruḥ | katham? vadiṣyāmyeva svavyāpārādvadanādanuparataivāhaṃ syāmiti vāgvrataṃ dadhre dhṛtavatī - yadyanyo 'pi matsamo 'sti svavyāpārādanuparantuṃ śaktaḥ, so 'pi darśayatvātmano vīryamiti | tathā drakṣyāmyahamiti cakṣuḥ, śroṣyāmyahamiti śrotram;evamanyāni karmāṇi karaṇāni yathākarma - yadyadyasya karma yathākarma | tāni karaṇāni mṛtyurmārakaḥ śramaḥ śramarūpī bhūtvā upayeme sañjagrāha | katham? tāni karaṇāni svavyāpāre pravṛttānyāpnot, śramarūpeṇātmānaṃ darśitavān | āptvā ca tānyavārundha avarodhaṃ kṛtavānmṛtyuḥ - svakarmabhyaḥ pracyāvitavānityarthaḥ | tasmādadyatve 'pi vadane svakarmaṇi pravṛttā vāk śrāmyatvena śramarūpiṇā mṛtyunā saṃyuktā svakarmataḥ pracyavate | tathā śrāmyati cakṣuḥ, śrāmyati śrotram | athemameva mukhyaṃ prāṇaṃ nāpnonna prāptavānmṛtyuḥ śramarūpī, yo 'yaṃ madhyamaḥ prāṇastam | tenādyatve 'pyaśrānta eva svakarmaṇi pravartate | tānītarāṇi karaṇāni taṃ jñātuṃ dadhrire dhṛtavanti manaḥ | ayaṃ vai no 'smākaṃ madhye śreṣṭhaḥ praśasyatamo 'bhyadhikaḥ, yasmādyaḥ sañcaraṃścāsañcaraṃśca na vyathate 'tho na riṣyati - hantedānīmasyaiva prāṇasya sarve vayaṃ rūpamasāma prāṇamātmatvena pratipadyemahi - evaṃ viniścitya te etasyaiva sarve rūpamabhavan;prāṇarūpamevātmatvena pratipannāḥ, prāṇavratameva dadhrire - asmadvratāni na mṛtyorvāraṇāya paryāptānīti | yasmātprāṇena rūpeṇa rūpavantītarāṇi karaṇāni calanātmanā svena ca prakāśātmanaḥ, na hi prāṇādanyatra calanātmakatvopapattiḥ;calanavyāpārapūrvakāṇyeva hi sarvadā svavyāpāreṣu lakṣyante;tasmādete vāgādaya etena prāṇābhidhānena ākhyāyante 'bhidhīyante prāṇā ityevam | ya evaṃ prāṇātmatāṃ sarvakaraṇānāṃ vetti prāṇaśabdābhidheyatvaṃ ca, tena ha vāva tenaiva viduṣā tatkulamācakṣate laukikāḥ |
yasminkule sa vidvāñjāto bhavati tatkulaṃ vidvāñjāto bhavati tatkulaṃ vidvannāmnaiva prathitaṃ bhavatyamuṣyadaṃ kulamiti, yathā tāpatya iti |
ya evaṃ yathoktaṃ veda vāgādīnāṃ prāṇarūpatāṃ prāṇākhyatvaṃ ca tasyaitatphalam |
kiñca yaḥ kaścidu haivaṃvidā prāṇātmadarśinā spardhate tatpratipakṣī san, so 'sminneva śarīre 'nuśuṣyati śoṣamupagacchati |
anuśuṣya haiva śoṣaṃ gatvaiva antato 'nte mriyate na sahasānupadruto mriyate ityaivamuktamadhyātmaṃ prāṇātmadarśanamityuktopasaṃhāro 'dhidaivatapradarśanārthaḥ || 21 || 
athādhidevataṃ: jvaliṣyāmy evāham ity agnir dadhre | tapsyāmy aham ity ādityaḥ | bhāsyāmy aham iti candramāḥ | evam anyā devatā yathādevatam | sa yathaiṣāṃ prāṇānāṃ madhyamaḥ prāṇa evam etāsāṃ devatānāṃ vāyuḥ | mlocanti hy anyā devatā na vāyuḥ | saiṣānastamitā devatā yad vāyuḥ || 
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22. Now with regard to the deities. Agni (fire) held, I shall burn; Âditya (the sun) held, I shall warm; Kandramas (the moon) held, I shall shine; and thus also the other deities, each according to the deity. And as it was with the central breath among the breaths, so it was with Vâyu, the wind among those deities. The other deities fade, not Vâyu. Vâyu is the deity that never sets. 
athānantaram adhidaivataṃ devatāviṣayaṃ darśanamucyate | kasya devatāviśeṣasya vratadhāraṇaṃ śreyaḥ? iti mīmāsyate | adhyātmavatsarvam | jvaliṣyāmyevāhamityagnirdadhre |
tapsyāmyahamityādityaḥ;bhāsyāmyahamiti candramāḥ;evamanyā devatā yathādaivatam |
so 'dhyātmaṃ vāgādīnāmeṣāṃ prāṇo mṛtyunā anāptaḥ svakarmaṇo na pracyāvitaḥ svena prāṇavratenābhagnavrato yathā;evametāsāmagnyādīnāṃ devatānāṃ vāyurapi |
mlocantyastaṃ yanti svakarmebhya uparamante - yathādhyātmaṃ vāgādayo 'nyā devatā agnyādyāḥ, na vāyurastaṃ yāti - yathā madhyamaḥ prāṇaḥ, ataḥ saiṣā anastamitā devatā yadvāyuryo 'yaṃ vāyuḥ |
evamadhyātmamadhidaivaṃ ca mīmāṃsitvā nirdhāritam - prāṇavāyyvātmano vratamabhagnamiti || 22 || 
athaiṣa śloko bhavati -- yataś codeti sūryo 'staṃ yatra ca gacchatīti | prāṇād vā eṣa udeti prāṇe 'stam eti | taṃ devāś cakrire dharmaṃ sa evādya sa u śva iti | yad vā ete 'murhy adhriyanta tad evāpy adya kurvanti | tasmād ekam eva vrataṃ caret prāṇyāc caivāpānyāc ca | nen mā pāpmā mṛtyur āpnavad iti | yady u caret samāpipayiṣet teno etasyai devatāyai sāyujyaṃ salokatāṃ jayati || 
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23. And here there is this Sloka: 'He from whom the sun rises, and into whom it sets' (he verily rises from the breath, and sets in the breath) 'Him the Devas made the law, he only is to-day, and he to-morrow also' (whatever these Devas determined then, that they perform to-day also 1). Therefore let a man perform one observance only, let him breathe up and let him breathe down, that the evil death may not reach him. And when he performs it, let him try to finish it. Then he obtains through it union and oneness with that deity (with prâna). 
athaitasyaivārthasya prakāśaka eṣa śloko mantro bhavati | yataśca yasmādvāyorudetyudgacchati sūryaḥ, adhyātmaṃ ca cakṣurātmanā prāṇād astaṃ ca yatra vāyau prāṇe ca gacchatyaparasaṃdhyāsamaye svāpasamaye ca puruṣasya, taṃ devāstaṃ dharmaṃ devāścakrire dhṛtavanto vāgādayo 'gnyādayaśca prāṇavrataṃ ca purā vicārya | sa evādyedānīṃ śvo 'pi bhaviṣyatyapi kāle 'nuvartyate 'nuvartiṣyate ca devairityabhiprāyaḥ | tatremaṃ mantraṃ saṃkṣepato vyācaṣṭa brāhmaṇam - prāṇādvā eṣa sūrya udeti prāṇe 'stameti | taṃ devāścakrire dharmaṃ sa evādya sa u śva ityasya kor'thaḥ? ityucyate - yadvai ete vratamamurhi amuṣminkāle vāgādayo 'gnyādayaśca prāṇavrataṃ vāyuvrataṃ cādhriyanta, tadevādyāpi kurvantyanuvartate 'nuvartiṣyante ca | vrataṃ tairabhagnameva | yattu vāgādivratamagnyādivrataṃ ca tadbhagnameva, teṣāmastamanakāle svāpakāle ca vāyau prāṇe ca nimsuktidarśanāt | athaitadanyatroktam"yadā vai puraṣaḥ svapiti prāṇaṃ tarhi vāgapyeti prāṇaṃ manaḥ prāṇaṃ cakṣuḥprāṇaṃ śrotraṃ yadā prabudhyate prāṇādevādhi punarjāyanta ityadhyātmamathādhidaivataṃ yadā vā agniranugacchati vāyuṃ tarhyanūdvāti yadādityo 'stameti vāyuṃ tarhi praviśati vāyuṃ candramā vāyau diśaḥ pratiṣṭhitā vāyorevādhi punarjāyante"iti | yasmāde etadeva vrataṃ vāgādiṣvagnyādiṣu cānugataṃ yadetadvāyośca prāṇasya ca parispandātmakatvaṃ sarvedevairuvartyamānaṃ vratam tasmādanyo 'pyokameva vrataṃ caret | kiṃ tata? prāṇyātprāṇanavyāpāraṃ kuryādapānyādapānanadhyāpāraṃ ca;na hi prāṇāpānavyāpārasya prāṇanāpānanalakṣaṇasyoparamo 'sti |
tasmāttadevaikaṃ vrataṃ careddhitvendriyāntaravyāpāraṃ nenmā māṃ pāpmā mṛtyuḥ śramarūpyāpnuvadāpnuyāt |
necchabdaḥ paribhaye -'yadyahamasmād vratātpracyutaḥ syām, grasta evāhaṃ mṛtyunā'ityevaṃ trasto dhārayetprāṇavratamityabhiprāyaḥ |
yadi kadācid u caretprārabheta prāṇavratam, samāpipayiṣetsamāpayitumicchet;yadi hyasmād vratāduparametprāṇaḥ paribhūtaḥ syāddevāśca;tasmātsamāpayedeva |
tena u tenānena vratena prāṇātmapratipattyā sarvabhūteṣu - vāgādayo 'gnyādayaśca madātmakā eva, ahaṃ prāṇa ātmā sarvaparispandakṛt - evaṃ tenānena vratadhāraṇena etasyā eva prāṇadevatāyāḥ sāyujyaṃ sayugbhāvamekātmatvaṃ salokatāṃ samānalokatāṃ vā ekasthānatvam - vijñānamāndyopekṣametat - jayati prāpnotīt || 23 ||
iti bṛhadāraṇyakopaniṣadbhāṣye prathamādhyāye pañcamaṃ saptānnabrahmaṇam || 5 ||
yadetadavidyāviṣayatvena prastutaṃ sādhyasādhanalakṣaṇaṃ vyākṛtaṃ jagat prāṇātmaprāptyantotkarṣavadapi phalam, yā caitasya vyākaraṇātprāgavasthā avyākṛtaśabdavācyā vṛkṣabījavatsarvametat | 
trayaṃ vā idaṃ nāma rūpaṃ karma | teṣāṃ nāmnāṃ vāg ity etad eṣām uktham | ato hi sarvāṇi nāmāny uttiṣṭhanti | etad eṣāṃ sāma | etad dhi sarvair nāmabhiḥ samam | etad eṣāṃ brahma | etad dhi sarvāṇi nāmāni bibharti || 
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SIXTH BRÂHMANA
1. Verily this is a triad, name, form, and work. Of these names, that which is called Speech is the Uktha (hymn, supposed to mean also origin), for from it all names arise. It is their Sâman (song, supposed to mean also sameness), for it is the same as all names. It is their Brahman (prayer, supposed to mean also support), for it supports all names. 
trayam;kiṃ tattrayam? ityucyate | nāma rūpaṃ karma cetyanātmaiva | nātmā yatsākṣādaparokṣādbrahma | tasmādasmādvirajyetetyevamarthastrayaṃ vā ityādyārambhaḥ na hyasmādanātmano 'vyāvṛtticittasya ātmānameva lokamahaṃ brahmāsmītyupāsituṃ buddhiḥ pravartate | bāhyapratyagātmapravṛttyorvirodhāt | tathā ca kāṭhake -"parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman | kaściddhīraḥ pratyagātmānamaikṣadāvṛttacakṣuramṛtatvamicchan" (ka.u.2 | 1 | 1) ityādi | kathaṃ punarasya vyākṛtāvyākṛtasya kriyākārakaphalātmanaḥ saṃsārasya nāmarūpakarmātmakataiva? na punarātmatvam? ityetatsambhāvayituṃ śakyata iti;atrocyate - teṣāṃ nāmnāṃ yathopanyastānāṃ vāgiti śabdasāmānyamucyate | "yaḥ kaśca śabdo vāgeva sā"(1 | 5 | 3) ityuktatvādvādityetasya śabdasya yor'thaḥ śabdasya śabdasāmānyamātram etadeteṣāṃ nāmaviśeṣāṇāmukthaṃ kāraṇamupādānam, saindhavalavaṇakaṇānāmiva saindhavācalaḥ | tadāha - ato hyasmānnāmasāmānyātsarvāṇi nāmāni yajñadatto devadatta ityevamādipravibhāgānyuttiṣṭhantyutpadyante pravibhajyante, lavaṇācalādiva lavaṇakaṇāḥ;kāryaṃ ca kāraṇenāvyatiriktam | tathā viśeṣāṇāṃ ca sāmānye 'ntarbhāvāt | kathaṃ sāmānyaviśeṣabhāva iti etacchabda sāmānyameṣāṃ nāmaviśeṣāṇāṃ sāma | samatvātsāma, sāmānyamityarthaḥ, etaddhi yasmātsarvairnāmabhirātmaviśeṣaiḥ samam | kiñca ātmalābhāviśeṣācca nāmaviśeṣāṇām | yasya ca yasmādātmalābho bhavati sa tenāpravibhakto dṛṣṭaḥ, yathā ghaṭādīnāṃ mṛdā |
kathaṃ nāmaviśeṣāṇāmātmalābho vāca ityucyate yata etadeṣāṃ vākchabdavācyaṃ vastu brahma ātmā, tato hyātmalābho nāmnām, śabdavyatiriktasvarūpānupapatteḥ |
tatpratipādayati - yataśchabdasāmānyaṃ hi yasmācchabdaviśeṣānsarvāṇi nāmāni bibharti dhārayati svarūpapradānena |
evaṃ kāryakāraṇatvopapatteḥ sāmānyaviśeṣopapatterātmapradānopapattaśca nāmaviśeṣāṇāṃ śabdamātratā siddhā |
evamuttarayorapi sarvaṃ yojyaṃ yathoktam || 1 || 
atha rūpāṇāṃ cakṣur ity etad eṣām uktham | ato hi sarvāṇi rūpāṇy uttiṣṭhanti | etad eṣāṃ sāma | etad dhi sarvai rūpaiḥ samam | etad eṣāṃ brahma | etad dhi sarvāṇi rūpāṇi bibharti || 
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2. Next, of the forms, that which is called Eye is the Uktha (hymn), for from it all forms arise. It is their Sâman (song), for it is the same as all forms. It is their Brahman (prayer), for it supports all forms. 
athedānīṃ rūpāṇāṃ sitāsitaprabhṛtīnāṃ cakṣuriti cakṣurviṣayasāmānyaṃ cakṣuḥśabdābhidheyaṃ rūpasāmānyaṃ prakāśyamātramabhidhīyate |
ato hi sarvāṇi rūpāṇyittiṣṭhanti, etadeṣāṃ sāma, etaddhi sarvai rūpeḥ samam, etadeṣāṃ brahma, etaddhi sarvāṇi rūpāṇi bibharti || 2 || 
atha karmaṇām ātmety etad eṣām uktham | ato hi sarvāṇi karmāṇy uttiṣṭhanti | etad eṣāṃ sāma | etad dhi sarvaiḥ karmabhiḥ samam | etad eṣāṃ brahma | etad dhi sarvāṇi karmāṇi bibharti | tad etat trayaṃ sad ekam ayam ātmā | ātmo ekaḥ sann etat trayam | tad etad amṛtaṃ satyena channam | prāṇo vā amṛtam | nāmarūpe satyam | tābhyām ayaṃ prāṇaś channaḥ || 
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3. Next, of the works, that which is called Body is the Uktha (hymn), for from it all works arise. It is their Sâman (song), for it is the same as all works. It is their Brahman (prayer), for it supports all works. That being a triad is one, viz. this Self; and the Self, being one, is that triad. This is the immortal, covered by the true. Verily breath is the immortal, name and form are the true, and by them the immortal is covered. 
athedānīṃ sarvakarmaviśeṣāṇāṃ mananadarśanātmakānāṃ calanātmakānāṃ ca kriyāsāmānyamātre 'ntarbhāva ucyate | katham? sarveṣaṃ karmaviśeṣāṇāmātmā śarīraṃ sāmānyamātmā, ātmanaḥ karma ātmetyucyate | 'ātmanā hi śarīreṇa karma karoti'ityuktam | śarīre ca sarvaṃ karmābhivyajyat | ataḥ tātsthyāttacchabdaṃ karmakarmasāmānyamātraṃ sarveṣāmukthamityādi pūrvavat | tadetadyathoktaṃ nāma rūpaṃ karma trayamitaretarāśrayam, itaretarābhivyaktikāraṇam, itaretarapralayaṃ saṃhataṃ tridaṇḍaviṣṭambhavat sadekam | kenātmanaikatvam? ityucyate - ayamātmāyaṃ piṇḍaḥ kāryakaraṇātmasaṅghātaḥ tathānnatraye vyākhyātaḥ'etanmayo vā ayamātmā'ityādinā;etāvaddhīdaṃ sarvaṃ vyākṛtamavyākṛtaṃ ca yaduta nāma rūpaṃ karmeti, ātmā u eko 'yaṃ kāryakaraṇasaṅghātaḥ sannadhyātmādhibhūtādhidaivabhāvena vyavasthitametadeva trayaṃ nāma rūpaṃ karmeti | tadetadvakṣyamāṇam | amṛtaṃ satyenacchannamityetasya vākyasyārthamāha - prāṇo vā amṛtaṃ karaṇātmako 'ntarupaṣṭambhaka ātmabhūto 'bhūto 'vināśī;nāmarūpe satyaṃ kāryātmake śarīrāvasthe;kriyātmakastu prāṇastayorupaṣṭambhako bāhy bāhy ābhyāṃ śarīrātmakābhyāmupajanāpāyadharmibhyāṃ martyābhyāṃ channo 'prakāśīkṛtaḥ | etadevasaṃsārasatatvamavidyāviṣayaṃ pradarśitam | ata ūrdhvaṃ vidyāviṣaya ātmādhigantavya ithi caturthaṃ ārabhyate ||3 || ||
iti prathamādhyāye ṣaṣṭhamukthabrāhmaṇam || 6 ||
ADHYĀYA 2
ātmetyevopāsīta tadanveṣaṇe ca sarvamanviṣṭaṃ syāttadeva cā'tmatattvaṃ sarvasmātpreyastvādanveṣṭavyam | ātmānamevāvedahaṃ brahmāsmītyātmatattvamekaṃ vidyāviṣayaḥ | yastu bhedadṛṣṭiviṣayaḥ so 'nyo 'sāvanyo 'hamasmīti na sa vedetyavidyāviṣayaḥ | "ekadhaivānudraṣṭavyam" "mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati"ityevamādibhiḥ pravibhatkau vidyāviṣayau sarvopaniṣatsu | tatra cāvidyāviṣayaḥ sarva eva sādhyasādhanādibhedaviśeṣaviniyogena vyākhyātaḥ-ā tṛtīyādhyāyaparisamāpteḥ | sa ca vyākhyāto 'vidyāviṣayaḥ sarva eva dviprakāraḥ- antaḥ prāṇa upaṣṭambhako gṛhasyeva stambhādilakṣaṇaḥ prakāśako 'mṛtaḥ | bāhyaśca kāryalakṣaṇo 'prakāśaka upajanāpāyadharmakastṛṇakuśamṛttikāsamo gṛhasyeva satyaśabdavācyo martyaḥ tenāmṛtaśabdavācyaḥ prāṇaśchanna iti copasaṃhratam | sa eva ca prāṇo bāhyādhāramedeṣvanekadhā vistṛtaḥ; prāṇa eko deva ityucyate | tasyaiva bāhyaḥ piṇḍa ekaḥ sādhāraṇaḥ---virāḍ vaiśvānara ātmā puruṣavidhaḥ prajāpatiḥ ko hiraṇyagarbha ityādibhiḥ piṇḍapradhānaiḥ śabdairākhyāyate sūryādipravibhaktakaraṇaḥ |
ekaṃ cānekaṃ ca brahma etāvadeva, nātaḥ paramasti pratyekaṃ ca śarīrabhedeṣu parisamāptaṃ cetanāvatkartṛ bhoktṛ cetyavidyāviṣayameva ātmatvenopagato gārgyo brāhmaṇo vaktā upasthāpyate ; tadviparītātmadṛgajātaśatruḥ śrotā; evaṃ hi yataḥ pūrvapakṣasiddhāntākhyāyikārūpeṇa samarpyamāṇor'thaḥ śrotuścittasya vaśameti; viparyaye hi tarkaśāstravat kevalārthānugamavākyaiḥ samarpyamāṇo durvijñeyaḥ syādatyantasūkṣmatvādvastunaḥ | tathā ca kāṭhake-"śravaṇāyāpi bahubhiryo na labhyaḥ"ityādivākyaiḥ su saṃskṛtadevabuddhigamyatvaṃ sāmānyamātrabuddhyāgamyatvaṃ ca saprapañcaṃ darśitam | "ācāryavānpuruṣo veda""ācāryāddhaiva vidyā"iti cacchāndogye | "upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ"iti ca gītāsu | ihāpi ca śākalyayājñavalkyasaṃvādena atigahvaratvaṃ mahatā saṃrambheṇa brahmaṇo vakṣyati-tasmāścilaṣṭa eva ākhyāyikārūpeṇa pūrvapakṣasiddhāntarūpamāpādya vasyusamarpaṇārtha ārambhaḥ |
ācāravidhyupadeśārthaśca--evamācāravatorvattkṛśrokrorākhyāyikānugater'tho 'vagamyate | kevalatarkabudviniṣedhārthā cākhyāyikā--"naiṣā tarkeṇa matirāpaneyā""na tarkaśāstradagdhāya"iti śrutismṛtibhyām | śradvā ca brahmavijñāne paramaṃ sādhanamityākhyāykārthaḥ | tathā hi gārgyājātaśatravoratīva śradvālutāddṛśyate ākhyāyikāyām;"śradvāṃllabhate jñānam"iti ca smṛtiḥ | 
 
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SECOND ADHYÂYA. 
 
dṛptabālākir hānūcāno gārgya āsa | sa hovācājātaśatruṃ kāśyaṃ -- brahma te bravāṇīti | sa hovācājātaśatruḥ -- sahasram etasyāṃ vāci dadmaḥ, janako janaka iti vai janā dhāvantīti || 
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FIRST BRÂHMANA
1. There was formerly the proud Gârgya Bâlâki, a man of great reading. He said to Agâtasatru of Kâsi, 'Shall I tell you Brahman?' Agâtasatru said: 'We give a thousand (cows) for that speech (of yours), for verily all people run away, saying, Ganaka (the king of Mithilâ) is our father (patron).' 
tatra pūrvapakṣavādī avidyāviṣayabrahmavid dṛptabālākiḥ dṛpate garvito 'sabhyagbrahmavittavādev balākāyā apatyaṃ bālākirdṛptaścāsau bālākiśceti dṛptabālārkiḥ, haśabda etihyārtha ākhyāyikāyām, anūcānaḥ anuvacasamartho vattkāvāggamī;gārgyo gonnataḥ, āsa babhūva kvacitkālaviśeṣe |
sa hovācājātaśatrumajātaśatrunāmānaṃ kāśyaṃ kāśirājamabhigamya-brahma te bravāṇīti brahma te tubhyaṃ bravāṇi kathayāni | sa evamukto 'jātaśatruruvāca-sahasraṃ gavāṃ dadbha etasyāṃ vāci- yāṃ māṃ pratyavoco brahma te bravāṇīti, tāvanmātrameva gosahasrapradāne nimittamityabhiprāyaḥ |
sākṣādbrahmakathanameva nimittaṃ kasmānnāpekṣyate sahasradāne? brahma te bravāṇītīyameva tu vāg nimittamapekṣyate? ityucyate;yataḥ śrutireva rājño 'bhiprāyamāha-janako dātā janakaḥ śroteti caitasminvākyadvaye padadvayamabhyasyate janako janaka iti |
vaiśabdaḥ prasiddhāvadyotanārthaḥ;janako ditsurjanakaḥ śuśrūṣuriti brahma śuśrūṣavo vivakṣavaḥ pa3tijighṛkṣavaśca janādhāvantyabhigacchanti |
tasmāttatsarvaṃ mayyapi sambhāvitavānasīti || 1 ||
evaṃ rājānaṃ śuśrūṣumabhimukhībhūtam- 
sa hovāca gārgyaḥ -- ya evāsāv āditye puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatrur -- mā maitasminsaṃvadiṣṭhāḥ | atiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati || 
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2. Gârgya said: 'The person that is in the sun, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the supreme, the head of all beings, the king. Whoso adores him thus, becomes Supreme, the head of all beings, a king.' 
sa hovāca gārgyaḥ-ya eva asau āditye cakṣuṣi caiko 'bhimānī cakṣurdvāreṇeha hṛdi praviṣṭaḥ 'ahaṃ bhoktā kartā ca'ityavasthitaḥ, etamevāhaṃ brahma paśyāmi, asminkāryakaraṇasaṅghāte upāse | tasmāttamahaṃ puruṣaṃ brahma tubhyaṃ bravībhyupāḥsveti |
sa evamuktaḥ pratyuvāca ajātaśatruḥ 'mā mā'iti hastena vinivārayan-etasminbrahmaṇi vijñeye mā saṃvadiṣṭhāḥ;mā metyābādhanārthaṃ dvirvacanam | evaṃ samāne vijñānaviṣaye āvayorasmānavijñānavata iva darśayatā bādhitāḥ syāma, ato mā saṃvadiṣṭhāḥ-mā saṃvādaṃ kārṣīrasminbrahmaṇi | anyaccejjānāsi, tadbrahma vaktumarhasi, na tu yanmayā jñāyata eva |
atha cenmanyase-jānīṣe tvaṃ brahmamātraṃ na tu tadviśeṣaṇopāsanaphalānīti-tanna mantavyam, yataḥ sarvametadahaṃ jāne yadbravīṣi |
katham? atiṣṭhāḥ-atītya bhūtāni tiṣṭhātītyatiṣṭhāḥ |
sarveṣāṃ ca bhūtānāṃ mūrdhā śiro rājeti vai-rājā dīptigumopetatvāt, etairviśeṣaṇairviśiṣṭametadbrahma asminkāryakaraṇasaṅghāte kartṛ bhoktṛ cetyahametamupāsa iti |
phalamapyevaṃ viśiṣṭopāsakasya-sa ya etamevamupāste 'tiṣṭhāḥ sarveṣāṃ bhūtānāṃ mūrdhā rājā bhavati |
yathāguṇopāsanameva hi phalam;"taṃ yathā yathopāsate tadeva bhavati"iti śruteḥ || 2 ||
saṃvādenādityabrahmaṇi pratyākhyāte 'jātaśatruṇā candramasi brahmāntaraṃ pratipede gārgyaḥ | 
sa hovāca gārgyaḥ -- ya evāsau candre puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasminsaṃvadiṣṭhāḥ | bṛhan pāṇdaravāsāḥ somo rājeti vā aham etam upāsa iti | sa ya etam evam upāste 'har-ahar sutaḥ prasuto bhavati | nāsyānnaṃ kṣīyate || 
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3. Gârgya said: 'The person that is in the moon (and in the mind), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the great, clad in white raiment, as Soma, the king.' Whoso adores him thus, Soma is poured out and poured forth for him day by day, and his food does not fail. 
ya evāsau candre manasi caikaḥ puruṣo bhoktā kartā ceti pūrvavadviśeṣaṇam |
bṛhan mahān pāṇḍaraṃ śuklaṃ vāso yasya so 'yaṃ pāṇḍaravāsāḥ, apśarīratvāccandrābhimāninaḥ prāṇasya, somo rājā candraḥ, yaścānnabhūto 'bhiṣūyate latātmako yajñe, tamekīkṛtyaitamevāhaṃ brahmopāse |
yathoktaguṇaṃ ya upāste tasyāharahaḥ sutaḥ somo 'bhiṣuto bhavati yajñe, prasutaḥ prakṛṣṭaṃ sutarāṃ suto bhavati vikāre, ubhayavidhayajñānuṣṭhānasāmarthyaṃ bhavatītyarthaḥ |
annaṃ cāsya na kṣīyate 'nnātmakopāsakasya || 3 || 
sa hovāca gārgyaḥ -- ya evāsau vidyuti puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | tejasvīti vā aham etam upāsa iti | sa ya etam evam upāste tejasvī ha bhavati | tejasvinī hāsya prajā bhavati || 
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4. Gârgya said: 'The person that is in the lightning (and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the luminous.' Whoso adores him thus, becomes luminous, and his offspring becomes luminous. 
tathā vidyuti tvaci hṛdaye caikā devatā |
tejasvīti viśeṣaṇam, tasyāstatphalam-tejasvī ha bhavati tejasvinī hāsya prajā bhavati |
vidyutāṃ bahutvasyāṅgīkaraṇādātmani prajāyāṃ ca phalabāhulyam || 4 || 
sa hovāca gārgyaḥ -- ya evāyam ākāśe puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | pūrṇam apravartīti vā aham etam upāsa iti | sa ya etam evam upāste pūryate prajayā paśubhir nāsyāsmāl lokāt prajodvartate || 
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5. Gârgya said: 'The person that is in the ether (and in the ether of the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as what is full, and quiescent.' Whoso adores him thus, becomes filled with offspring and cattle, and his offspring does not cease from this world. 
tathā ākāśe hṛdyākāśe hṛdaye caikā devatā | pūrṇamapravarti ceti viśeṣaṇadvayam | pūrṇatvaviśeṣaṇaphalamidam-pūryate prajayā paśubhiḥ;apravartiviśeṣaṇaphalam-nāsyāsmāllokātprajodvartata iti,
prajāsantānāvicchittiḥ || 5 || 
sa hovāca gārgyaḥ -- ya evāyaṃ vāyau puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasminsaṃvadiṣṭhāḥ | indro vaikuṇṭho 'parājitā seneti vā aham etam upāsa iti | sa ya etam evam upāste jiṣṇur hāparājiṣṇur bhavaty anyatastyajāyī || 
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6. Gârgya said: 'The person that is in the wind (and in the breath), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as Indra Vaikuntha, as the unconquerable army (of the Maruts).' Whoso adores him thus, becomes victorious, unconquerable, conquering his enemies. 
tathā vāyau prāṇe hṛdi caikā devatā |
tasyā viśeṣaṇam-indraḥ parameśvaraḥ, vaikuṇṭho 'prasahyaḥ, na parairjitapūrvā parājitā senā-marutāṃ gaṇatvaprasiddheḥ |
upāsanaphalamapi-jiṣṇurha jayanaśīlo 'parājiṣṇurna ca parairjitasvabhāvo bhavati, anyatastyajāyī anyatastyānāṃ sapatnānāṃ jayanaśīlo bhavati || 6 || 
sa hovāca gārgyaḥ -- ya evāyam agnau puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasminsaṃvadiṣṭhāḥ | viṣāsahir iti vā aham etam upāsa iti | sa ya etam evam upāste viṣāsahir ha bhavati | viṣāsahir hāsya prajā bhavati || 
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7. Gârgya said: 'The person that is in the fire (and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as powerful.' Whoso adores him thus, becomes powerful, and his offspring becomes powerful. 
agnau vācihṛdi caikā devatā |
tasyā viśeṣaṇam-viṣāsahirmarṣayitā pareṣām |
agnibāhulyāt phalabāhulyaṃ pūrvavat || 7 || 
sa hovāca gārgyaḥ -- ya evāyam apsu puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasminsaṃvadiṣṭhāḥ | pratirūpa iti vā aham etam upāsa iti | sa ya etam evam upāste pratirūpaṃ haivainam upagacchati nāpratirūpam | atho pratirupo 'smāj jāyate || 
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8. Gârgya said: 'The person that is in the water (in seed, and in the heart), that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him as likeness.' Whoso adores him thus, to him comes what is likely (or proper), not what is improper; what is born from him, is like unto him. 
apsu retasi hṛdi caikā devatā |
tasyā viśeṣaṇam-pratirūpo 'nurūpaḥ śrutismṛtyapratikūla ityarthaḥ |
phalam-pratirūpaṃ śrutismṛtiśāsanānurūpameva enamupagacchati prāpnoti, na viparītam, anyacca-asmāttathāvidha evopajāyate || 8 || 
sa hovāca gārgyaḥ -- ya evāyam ādarśe puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | rociṣṇur iti vā aham etam upāsa iti | sa ya etam evam upāste rociṣṇur ha bhavati | rociṣṇur hāsya prajā bhavati | atho yaiḥ saṃnigacchati | sarvāṃs tān atirocate || 
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9. Gârgya said: 'The person that is in the mirror, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the brilliant.' Whoso adores him thus, he becomes brilliant, his offspring becomes brilliant, and with whomsoever he comes together, he outshines them. 
ādarśe prasādasvabhāve cānyatra khaḍgādau hārde ca sattvaśuddhisvābhāvye caikā devatā, tasyā viśeṣaṇam-rociṣṇurdīptisvabhāvaḥ, phalaṃ ca tadeva |
rocanādhārabāhulyātphalabāhulyam || 9 || 
sa hovāca gārgyaḥ -- ya evāyaṃ yantaṃ paścāc chabbo 'nūdety etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | asur iti vā aham etam upāsa iti | sa ya etam evam upāste sarvaṃ haivāsmiṃl loka āyur eti | nainaṃ purā kālāt prāṇo jahāti || 
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10. Gârgya said: 'The sound that follows a man while he moves, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as life.' Whoso adores him thus, he reaches his full age in this world, breath does not leave him before the time. 
yantaṃ gacchantaṃ ya evāyaṃ śabdaḥ paścātpṛṣṭhato 'nīdetyadhyātmaṃ ca jīvanahetuḥ prāṇaḥ, tamekīkṛtyāha;asuḥ prāṇo jīvanaheturiti guṇastasya;phalam-sarvamāyurasmiṃlloka etīti-yathopāttaṃ karmaṇā āyuḥ;karmaphalaparicchinnakālātpurā pūrvaṃ rogādibhiḥ pīḍyamānamapyenaṃ prāṇo na jahāti || 10 || 
sa hovāca gārgyaḥ -- ya evāyaṃ dikṣu puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | dvitīyo 'napaga iti vā aham etam upāsa iti | sa ya etam evam upāste dvitīyavān ha bhavati | nāsmād gaṇaś chidyate || 
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11. Gârgya said: 'The person that is in space, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as the second who never leaves us.' Whoso adores him thus, becomes possessed of a second, his party is not cut off from him, 
dikṣu karṇayorhṛdi caikā devatā aśvinau devāvaviyuktasvabhāvau |
guṇastasya dvitīyavattvamanapagatvamaviyuktatā cānyonyaṃ diśāmaśvinoścaivandharmitvāt |
tadeva ca phalamupāsakasya-gaṇāvicchedo dvitīyavattvaṃ ca || 11 || 
sa hovāca gārgyaḥ -- ya evāyaṃ chāyāmayaḥ puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasminsaṃvadiṣṭhāḥ | mṛtyur iti vā aham etam upāsa iti | sa ya etam evam upāste sarvaṃ haivāsmiṃl loka āyur eti | nainaṃ purā kālān mṛtyur āgacchati || 
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12. Gârgya said: 'The person that consists of the shadow, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as death.' Whoso adores him thus, he reaches his whole age in this world, death does not approach him before the time. 
chāyāyāṃ bāhye tamasyadhyātmaṃ ca āvaraṇātmake 'jñāne hṛdi caikā devatā |
tasyā viśeṣaṇaṃ mṛtyuḥ |
phalaṃ sarvaṃ pūrvavat, mṛtyoranāgamanena rogādipīḍābhāvo viśeṣaḥ || 12 || 
sa hovāca gārgyaḥ -- ya evāyam ātmani puruṣa etam evāhaṃ brahmopāsa iti | sa hovācājātaśatruḥ -- mā maitasmin saṃvadiṣṭhāḥ | ātmanvīti vā aham etam upāsa iti | sa ya etam evam upāsta ātmanvī ha bhavati | ātmanvinī hāsya prajā bhavati | sa ha tūṣṇīm āsa gārgyaḥ || 
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13. Gârgya said: 'The person that is in the body, that I adore as Brahman.' Agâtasatru said to him: 'No, no! Do not speak to me on this. I adore him verily as embodied.' Whoso adores him thus, becomes embodied, and his offspring becomes embodied. Then Gârgya became silent. 
ātmani prajāpatau buddhau ca hṛdi caikā devatā |
tasyā ātmanvī-ātmavānīti viśeṣaṇam |
phalam-ātmanvī ha bhavatyātmavānbhavati, ātmanvinī hāsya prajā bhavati |
buddhibahulatvātprajāyāṃ sampādanamiti viśeṣaḥ |
svayaṃ parijñātatvenaivaṃ krameṇa pratyākhyā teṣu brahmasu sa gārgyaḥ kṣīṇabrahmavijñāno 'pratibhāsamānottarastūṣṇīmavākchirā āsa || 13 ||
taṃ tathābhūtamālakṣya gārgyam- 
sa hovācājātaśatruḥ -- etāvan nū3 iti | etāvad dhīti | naitāvatā viditaṃ bhavatīti | sa hovāca gārgyaḥ -- upa tvāyānīti || 
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14. Agâtasatru said: 'Thus far only?' 'Thus far only,' he replied. Agâtasatru said: 'This does not suffice to know it (the true Brahman).' Gârgya replied: 'Then let me come to you, as a pupil.' 
sa hovācājātaśatruḥ-etāvannū3iti | kimetāvadbrahma nirjñātam, āhosvidadhikamapyastīti? itara āhaitāvaddhīti | naitāvatā viditena brahma viditaṃ bhavatītyāhājātaśatruḥ, kimarthaṃ garvito 'si brahma te bravāṇīti |
kimetāvadviditaṃ viditameva na bhavati? ityucyate-na, phalavadvijña3naśravaṇāt | na cārthavādatvameva vākyānāmavagantuṃ śakyam apūrvavidhānaparāṇi hi vākyāni pratyupāsanopadeśaṃ lakṣyante-"atiṣṭhāḥ sarveṣāṃ bhūtānām"ityādīni | tadanurūpāṇi ca phalāni sarvatra śrūyante vibhaktāni | arthavādatve etadasamañjasam |
kathaṃ tarhi naitāvatā viditaṃ bhavatīti? naiṣa doṣaḥ, adhikṛtāpekṣatvāt | brahmopādeśārthaṃ hi śuśrūṣave 'jātaśatrave 'mukhyabrahmavidgārgyaḥ pravṛttaḥ, sa yukta eva mukhyabrahmavidājātaśatruṇāmukhya brahmavidgārgyo vaktum- yanmukhyaṃ brahma vaktuṃ pravṛttastvaṃ tanna jānīṣa iti | yadyamukhyabrahmavijñānamapi pratyākhyāyeta, tadaitāvateti na brūyāt, na kiñcijjñātaṃ tvayetyevaṃ brūyāt, na kiñcijjñātaṃ tvayetyevaṃ brūyāt | tasmādbhavantyetāvantyavidyāviṣaye brahmāṇi |
etāvadvijñānadvāratvācca parabrahmavijñānasya, yuktameva vaktum-naitāvatāviditaṃbhavatīti |
avidyāviṣaye vijñeyatvaṃ nāmarūpakarmātmakatvaṃ caiṣāṃ tṛtīye 'dhyāye pradarśitam |
tasmāt"naitāvatā viditaṃ bhavati"iti bruvatā adhikaṃ bhrahma jñātavyamastīti darśitaṃ bhavati |
taccānupasannāya na vaktavyam ityācāravidhijño gārgyaḥ svayamevāha-upa tvā yānīti-upagacchānīti tvām, yathānyaḥ śiṣyo gurum || 14 || 
sa hovācājātaśatruḥ -- pratilomaṃ caitad yad brāhmaṇaḥ kṣatriyam upeyād brahma me vakṣyatīti | vy eva tvā jñapayiṣyāmīti | taṃ pāṇāv ādāyottasthau | tau ha puruṣaṃ suptam ājagmatuḥ | tam etair nāmabhir āmantrayāṃ cakre bṛhan pāṇdaravāsaḥ soma rājann iti | sa nottasthau | taṃ pāṇināpeṣaṃ bodhayāṃ cakāra | sa hottasthau || 
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15. Agâtasatru said: 'Verily, it is unnatural that a Brâhmana should come to a Kshatriya, hoping that he should tell him the Brahman. However, I shall make you know him clearly,' thus saying he took him by the hand and rose. And the two together came to a person who was asleep. He called him by these names, 'Thou, great one, clad in white raiment, Soma, King.' He did not rise. Then rubbing him with his hand, he woke him, and he arose. 
sa hovācājātaśatruḥ pratilomaṃ viparītaṃ caitat | kiṃ tat? yadbrahmaṇa uttamavarṇa ācāryatve 'dhikṛtaḥ san kṣatriyamanācāryasvabhāvamupeyāt-upagacchecchiṣyavṛttyā brahma me vakṣyatīti | etadācāravidhiśāsreṣu niṣiddham;tasmāttiṣṭhatvamācārya eva san | vijñapayiṣyāmyeva tvāmahaṃ yasminvidite brahma viditaṃ bhavati yattanmukhyaṃ brahma vedyam |
taṃ gārgyaṃ salajjamālakṣya viśrambhajananāya pāṇau hasta ādāya gṛhītvottasthāvutthitavān | tau ha gārgyājātaśatrū puruṣaṃ suptaṃ rājagṛhapradeśe kvacidājagmaturāgatau | taṃ ca puruṣaṃ suptaṃ pāpya etairnāmabhiḥ"bṛhan pāṇḍaravāsaḥ soma rājan"ityetairāmantrayāñcakre | evamāmantryamāṇo 'pi sa supto nottasthau, tamapratibudhyamānaṃ pāṇinā āpeṣamāpiṣyāpiṣya bodhayāñcakāra pratibodhitavān; tena sa hottasthau | tasmādyo gārgyeṇābhipretaḥ nāsāvasmiñcharīre kartā bhoktā brahmeti | kathaṃ punaridamavagamyate suptapuruṣagamanatatsambodhanānutthānairgārgyābhimatasya brahmaṇo 'brahmatvaṃ jñāpitamiti?
jāgaritakāle yo gārgyābhipretaḥ puruṣaḥ kartā bhoktā brahma saṃnihitaḥ karaṇeṣu yathā, tathājātaśatrvabhipreto 'pi tatsvāmī bhṛtyeṣviva rājā saṃnihita eva | kiṃ tu bhṛtyasvāminorgārgyājātaśatrvabhipretayoryadvivekāvadhāraṇa kāraṇaṃ tatsaṅkīrṇatvādanavadhāritaviśeṣam | yaddraṣṭutvameva bhokturna dṛśyatvam, yaccābhokturdṛśyatvameva na tu draṣṭṛtvam, taccobhayamiha saṅkīrṇatvādvivicya darśayitumaśakyamiti suptapuruṣagamanam |
nanu supte 'pi puruṣe viśiṣṭairnāmabhirāmantrito bhoktaiva pratipatsyate nābhokteti naiva nirṇayaḥ syāditi |
na, nirdhāritaviśeṣatvādgārgyābhipretasyaḥ yo hi satyenacchannaḥ prāṇa ātmāmṛto vāgādiṣvanastamito nimlocatsu, yasyāpaḥ śarīraṃ pāṇḍaravāsāḥ, yaścāsapatnatvād bṛhan, yaśca somo rājā ṣoḍaśakālaḥ, sa svavyāpārārūḍho yathānirjñāta evānastamitasvabhāva āste | nacānyasya kasyacidvyāpārastasminkāle gārgyeṇābhipreyate tadvirodhinaḥ | tasmātsvanāmabhirāmantritena pratiboddhavyam, na ca pratyabudhyata | tasmātpāriśeṣyādgārgyābhipretasyābhoktṛtvaṃ brahmaṇaḥ |
bhoktṛsvabhāvaśced bhuñjītaiva svaṃ viṣayaṃ prāptam | na hi dagdhṛsvabhāvaḥ prakāśayitṛsvabhāvaḥ sanvahnistṛṇolapādi dāhyaṃ svaviṣayaṃ prāptaṃ na dahati, prakāśyaṃ vā na prakāśayati | na ceddahati prakāśayati vā prāptaṃ svaṃ viṣayam, nāsau vahnirdagdhā prakāśayitā veti niścīyate | tathāsau prāptaśabdādiviṣayopalabdhṛsvabhāvaśced gārgyābhipretaḥ prāṇo bṛhan pāṇḍaravāsa ityevamādiśabdaṃ svaṃ viṣayamupalabheta, yathā prāptaṃ tṛṇolapādi vahnirdahetprakāśayecca avyabhicāreṇa tadvat | tasmātprāptānāṃ śabdādīnāmapratibodhādabhoktṛsvabhāva iti niścīyate | na hi yasya yaḥ svabhāvo niścitaḥ, sa taṃ vyabhicarati kadācidapi | ataḥ siddhaṃ prāṇasyābhoktṛtvam |
sambodhanārthanāmaviśeṣeṇa sambandhāgrahaṇādapratibodha iti cet? syādetat-yathā bahuṣvāsīneṣu svanāmaviśeṣeṇa sambandhāghrahaṇānmāmayaṃ sambodhayatīti, śṛṇvannapi sambodhyamāno viśeṣato na pratipadyate, tathemāni bṛhannityevamādīni mama nāmānītyagṛhītasambandhatvātprāṇo na gṛhṇāti sambodhanārthaṃ śabdam, na tvavijñātṛtvādeveti cet?
na;devatābhyupagame 'ghrahaṇānupapatteḥ | yasya hi candrādyabhimāninī devatā adhyātmaṃ prāṇo bhoktā abhyupagamyate, tasya tathā saṃvyavahārāya viśeṣanāmnā sambandho 'vaśyaṃ grahītavyaḥ, anyathā āhvānādiviṣaye saṃvyavahāro 'nupapannaṃ syāt |
vyatiriktapakṣe 'pyapratipattera yuktamiti cet? yasya ca prāṇavyatirikto bhoktā, tasyāpi bṛhannityādināmabhiḥ sambodhane bṛhattvādināmnāṃ tadā tadviṣayatvātpratipattiryuktā | na ca kadācidapi bṛhattvādiśabdaiḥ sambodhitaḥ
pratipadyamāno dṛśyate | tasmādakāraṇamabhoktṛtve sambodhanāpratipattiriti cet?
na;tadvatastāvanmātrābhimānānupapatteḥ | yasya prāṇavyatirikto bhoktā sa prāṇadevatāmātre 'bhimāno yathā haste | tasmātprāṇanāmasambodhane kṛtsnābhimānino yuktaivāpratipattiḥ;na tu prāṇasyāsādhāraṇanāmasaṃyoge, devatātmatvānabhimānāccātmanaḥ |
svanāmaprayoge 'pyapratipattidarśanādayuktamiti cet? suṣuptasya yallaukikaṃ devadattādi nāma tenāpi sambodhyamānaḥ kadācinna pratipadyate suṣuptaḥ | tathā bhoktāpi sanprāṇo na pratipadyata iti cet?
na, ātmaprāṇayoḥ suptāsuptatvaviśeṣopapatteḥ | suṣuptatvātprāṇagrastatayoparatakaṇa ātmā svaṃ nāma prayujyamānamapi na pratipadyate | na tu tadasuptasya prāṇasya bhoktṛtva uparatakaraṇatvaṃ sambodhanāgrahaṇaṃ vā yuktam |
aprasiddhanāmabhiḥ sambodhanamayuktamiti cet- santi hi prāṇaviṣayāṇi prasiddhāni prāṇādināmāni;tānyapohya
aprasiddhairbṛhattvādināmabhiḥ sambodhanamayuktam, laukikanyāyāpohāt | tasmādbhoktureva sataḥ prāṇasyāpratipattiriti cet? na, devatāpratyākhyānārthatvāt | kevalasambodhanamātrāpratipattyaiva asuptasyādhyātmikasya prāṇasyābhokatṛtve siddhe yaccandradevatāviṣayairnāmabhiḥ sambodhanam, taccandradevatā prāṇo 'smiñcharīre bhokteti gārgyasya viśeṣapratipattinirākaraṇārtham | na hi tallaukikanāmnā sambodhaneśakyaṃ kartum | prāṇagrastatvātkaraṇāntarāṇāṃ pravṛttyanupapatterbhoktṛtvāśaṅkānupapattiḥ | devatāntarābhāvācca |
nanvatiṣṭhā ityādyātmanvītyantena granthena guṇavaddevatābhedasya darśitatvāditi cet?
na, tasya prāṇa evaikatvābhyupagamātsarvaśrutiṣvaranābhinidarśanena | "satyenacchannam prāṇo vā amṛtam"iti ca prāṇabāhyasyānyasyānabhyupagamādbhoktuḥ"eṣa u hyeva sarve devāḥ" "katama eko deva iti prāṇaḥ"iti ca sarvadevānāṃ prāṇa evaikatvopapādanācca | tathā karaṇabhedeṣvanāśaṅkā, dehabhedeṣviva smṛtijñānecchadipratisandhānānupapatteḥ;na hyanyadṛṣṭamanyaḥ smarati jānātīcchati pratisandadhāti vā | tasmānna karaṇabhedaviṣayā bhoktṛtvāśaṅkā vijñānamātraviṣayā vā kadācidapyupapadyate |
nanu saṅghāta evāstu bhoktā, kiṃ vyatiriktakalpanayeti? na;āpeṣaṇe viśeṣadarśanāt | yadi hi prāṇaśarīrasaṅghātamātro bhoktā syātsaṅghātamātrāviśeṣātsadā āpiṣṭasyānāpiṣṭasya ca pratibodhe viśeṣo na syāt | saṅghātavyatirikte tu punarbhoktari saṅghātasambandhaviśeṣānekatvāt peṣaṇāpeṣaṇakṛtavedanāyāḥ sukhaduḥkhamohamadhyamādhamottamakarmaphalabhedopapatteśca viśeṣo yuktaḥ | na tu saṅghātamātre sambandhakarmaphalabhedānupapatterviśeṣo yuktaḥ |
tathā śabdādipaṭumāndyādikṛtaśca | asti cāyaṃ viśeṣaḥ-yasmātsparśamātreṇāpratibudhyamānaṃ puruṣaṃ suptaṃ pāṇinā āpeṣamāpiṣyāpiṣya bodhayāñcakārājātaśatruḥ | tasmādya āpeṣaṇena pratibubudhe jvalanniva sphuranniva kutaścidāgata iva piṇḍaṃ ca pūrvaviparītaṃ bodhaceṣṭākāraviśeṣādimattvenāpādayan, so 'nyo 'sti gārgyābhimatabrahmabhyo vyatirikta iti siddham |
saṃhatatvācca pārārthyopapattiḥ prāṇasya | gṛhasya stambhādivaccharīrasya antarupaṣṭambhakaḥ prāṇaḥ śarīrādibhiḥ saṃhata ityavocāma | aranemivacca, nābhisthānīya etasminsarvamiti ca | tasmād gṛhādivatsvāvayavasamudāyajātīyavyatiriktārthaṃsaṃhanyataityevamagacchāma |
stambhakuḍyatṛṇakāṣṭhādigṛhāvayavānāṃ svātmajanmopacayāpacaya-vināśanāmā-kṛtikārya-dharma- nirapekṣalabdha - sattāditadviṣaya-draṣṭṛ-śrotṛ-mantṛvijñātrarthatvaṃ dṛṣṭvā manyāmahe, tatsaṅghātasya ca - tathā prāṇādyava yavānāṃ tatsaṅghātasya ca svātma -janmopacayā -pacaya -vināśanāmākṛti -kāryadharma -nirapekṣalabdhasattāditadviṣayadraṣṭṛśrotṛmantṛvijñātrarthatvaṃ bhavitumarhatīti |
devatācetanāvattve samatvādguṇabhāvānupagama iti cet-prāṇasya viśiṣṭairnāmabhirāmantraṇadarśanāccetanāvattvamabhyupagatam | cetanāvattve ca pārārthyopagamaḥ samatvādanupapanna iti cet?
na;nirupādhikasya kevalasya vijijñāpayiṣitatvāt | kriyākārakaphalātmakatā hyātmano nāmarūpopādhijanitā avidyādhyāropitā | tannimitto lokasya kriyākārakaphalābhimānalakṣaṇaḥ saṃsāraḥ | sa nirupādhikātmasvarūpavidyayā nivartayitavya iti tatsvarūpavijijñāpayiṣayopaniṣadārambhaḥ"brahma te bravāṇi" "naitāvatā viditaṃ bhavati"iti copakramya"etāvadarekhalvamṛtatvam"iti copasaṃhārāt | na cāto 'nyadantarāle vivakṣitamuktaṃ vāsti | tasmādanavasaraḥ samatvād guṇabhāvānupagama iti codyasya |
viśeṣavato hi sopādhikasya saṃvyavahārārtho guṇaguṇibhāvaḥ, na viparītasya |
nirūpākhyo hi vijijñāpayiṣitaḥ sarvasyāmupaniṣadi |
"sa eṣa neti neti"ityupasaṃhārāt |
tasmādādityādibrahmabhya etebhyo 'vijñānamayebhyo vilakṣaṇo 'nyo 'sti vijñānamaya ityetatsiddham || 15 || 
sa hovācājātaśatruḥ -- yatraiṣa etat supto 'bhūd ya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūt kuta etad āgād iti | tad u ha na mene gārgyaḥ || 
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16. Agâtasatru said: 'When this man was thus asleep, where was then the person (purusha), the intelligent? and from whence did he thus come back?' Gârgya did not know this? 
sa evamajātaśatrurvyatiriktātmastitvaṃ pratipādya gārgyamuvācayatra yasminkāle eṣa vijñānamayaḥ puruṣa etatsvapanaṃ supto 'bhūtprakpāṇipeṣapratibodhāt; vijñānaṃ vijñāyate 'nenetyantaḥ karaṇaṃ buddhirucyate, tanmayastatprāyo vijñānamayaḥ | kiṃ punastatprāyatvam? tasminnupalabhyatvaṃ tena copalabhyatvamupalabdhṛtvaṃ ca; kathaṃ punarmayaṭo 'nekārthatve prāyārthataivāvagamyate? "sa vā ayamātmā brahma vijñānamayo manomayaḥ"ityevamādau prāyārtha eva prayogadarśanāt, paravijñānavikāratvasyāprasiddhatvāt,"ya eṣa vijñānamayaḥ"iti ca prasiddhavadanuvādād avayavopamārthayoścātrāsambhavāt pāriśeṣyātprāyārthataiva | tasmātsaṅgalpavikalpādyātmakamantaḥkaraṇaṃ tanmaya ityetat | puruṣaḥ puri śayanāt |
kvaiṣa tadābhūditi praśnaḥ svabhāvavijñāpayiṣayā-prākpratibodhātkriyākārakaphalaviparītasvabhāva ātmeti kāryābhāvena didarśayiṣitam;na hi prākpratibodhātkarmādikāryaṃ sukhādi kiñcana gṛhyate;na hi prākpratibodhātkarmādikāryaṃ sukhādi kiñcana gṛhyate;tasmādakarmaprayuktatvāttathāsvābhāvyamevātmano 'vagamyate-yasminsvābhāvye 'bhūt, yataśca svābhāvyātpracyutaḥ saṃsārī svabhāvavilakṣaṇa iti- etadvivakṣayā pṛcchati gārgyaṃ pratibhānarahitaṃ buddhivyutpādanāya |
kvaiṣa tadābhūt? kuta etadāgāt? ityetadubhayaṃ gārgyeṇaiva praṣṭavyamāsīt, tathāpi gārgyeṇa na pṛṣṭamiti nodāste ajātaśatruḥ, bodhayitavya eveti pravartate |
jñapayiṣyāmyeveti pratijñātatvāt |
evamasau vyutpādyamāno 'pi gārgyo yatraiṣa ātmābhūtprākpratibodhād yataścaitadāgamanamāgāt tadubhayaṃ na vyutpede vaktuṃ vā praṣṭuṃ vā gārgyo ha na mene na jñātavān || 16 || 
sa hovācājātaśatruḥ -- yatraiṣa etat supto 'bhūd ya eṣa vijñānamayaḥ puruṣas tad eṣāṃ prāṇānāṃ vijñānena vijnānam ādāya ya eṣo 'ntar hṛdaya ākāśas tasmiñ chete | tāni yadā gṛhṇāti | atha haitat puruṣaḥ svapiti nāma | tad gṛhīta eva prāṇo bhavati | gṛhītā vāg | gṛhītaṃ cakṣur | gṛhītaṃ śrotram | gṛhītaṃ manaḥ || 
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17. Agâtasatru said: 'When this man was thus asleep, then the intelligent person (purusha), having through the intelligence of the senses (prânas) absorbed within himself all intelligence, lies in the ether, which is in the heart. When he takes in these different kinds of intelligence, then it is said that the man sleeps (svapiti). Then the breath is kept in, speech is kept in, the ear is kept in, the eye is kept in, the mind is kept in. 
sa hovācājātaśatrurvivakṣitārthasamarpaṇāya-yatraiṣa etatsupto 'bhūdya eṣa vijñānamayaḥ puruṣaḥ etatsupto 'bhūdya eṣa vijñānamayaḥ puruṣaḥ kvaiṣa tadābhūt? kuta etadāgāt? iti yadapṛcchāma, tacchṛṇūcyamānam-yatraiṣa etat supto 'bhūttattadātasminkāle eṣāṃ vāgādīnāṃ prāṇānāṃ vijñānenāntaḥkaraṇagatābhivyaktiviśeṣavijñānena upādhisvabhāvajanitena ādāya vijñānaṃ vāgādīnāṃ svasvaviṣayagatasāmarthyaṃ gṛhītvā, ya eṣo 'ntarmadhye hṛdaye hṛdayasyākāśaḥ, ya ākāśaśabdena para eva sva ātmocyate, tasminsve ātmanyākāśe śete svābhāvike 'sāṃsārike |
na kevala ākāśa eva, śrutyantarasāmarthyāt-"satā somya tadā sampanno bhavati"iti | liṅgopādhisambandhakṛtaṃ viśeṣātmasvarūpamutsṛjya aviśeṣe svābhāvike ātmanyeva kevale vartata ityabhiprāyaḥ
yadā śarīrendriyādhyakṣatāmutsṛjati, tadāsau svātmani vartata iti kathamavagamyate? nāmaprasiddhyā | kāsau nāmaprasiddhiḥ? ityāha-tāni vāgādervijñānāni yadā yasminkāle gṛhṇātyādatte atha tadā haitatpuruṣaḥ svapiti
nāma-etannāmāsya puruṣasya tadā prasiddhaṃ bhavati | gauṇamevāsya nāma bhavati | svamevātmānamapītyapigacchatīti svapitītyucyate |
satyaṃ svapitītināmaprasiddhyā ātmanaḥ saṃsāradharmavilakṣaṇaṃ rūpamavagamyate, na tvatra yuktirastītyāśaṅkyāha-tatttra svāpakāle gṛhīta eva prāṇo bhavati |
prāṇa iti ghrāṇendriyam, vāgādiprakaraṇāt;vāgādisambandhe hi sati sadupādhitvādasya saṃsāradharmitvaṃ lakṣyate |
vāgādayaścopasaṃhṛtā eva tadā tena |
katham? gṛhītā vāggṛhītaṃ cakṣurgṛhītaṃ śrotraṃ gṛhītaṃ manaḥ |
tasmādupasaṃhṛteṣu vāgādiṣu kriyākārakaphalātmatābhāvātsvātmastha evātmābhavatītyavagamyate || 17 ||
nanu darśanalakṣaṇāyāṃ svapnāvasthāyāṃ kāryakaraṇaviyoge 'pi saṃsāradharmitvamasya dṛśyate | yathā ca jāgarite sukhī duḥkhī bandhuviyuktaḥ śocati muhyate ta;tasmācchokamohadharmavānevāyam | nāsya śokamohādāyaḥ sukhaduḥkhādayaśca kāryakaraṇasaṃyogajanitabhrāntyādhyāropitā iti |
na mṛṣātvāt | 
sa yatraitat svapnyayā carati te hāsya lokāḥ | tad uteva mahārājo bhavaty uteva mahābrāhmaṇaḥ | utevoccāvacaṃ nigacchati | sa yathā mahārājo jānapadān gṛhītvā sve janapade yathākāmaṃ parivartetaivam evaiṣa etat prāṇān gṛhītvā sve śarīre yathākāmaṃ parivartate || 
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18. But when he moves about in sleep (and dream), then these are his worlds. He is, as it were, a great king; he is, as it were, a great Brâhmana; he rises, as it were, and he falls. And as a great king might keep in his own subjects, and move about, according to his pleasure, within his own domain, thus does that person (who is endowed with intelligence) keep in the various senses (prânas) and move about, according to his pleasure, within his own body (while dreaming). 
sa prakṛta ātmā yatra yasminkāle darśanalakṣaṇayā svapnyayā svapnavṛttyā carati vartate tadā te hāsya lokāḥ karmaphalāni | ke te? tattatrotāpi mahārāja iva bhavati | so 'yaṃ mahārājatvamivāsya lokaḥ, na mahārājatvameva jāgarita iva | tathā mahābrāhmaṇa iva, utāpyuccāvacamuccaṃ ca devatvādyavacaṃ ca tiryaktvādi, uccamivāvacamiva ca nigacchati | mṛṣaiva mahārājatvādayo 'sya lokāḥ, ivaśabdaprayogādvyabhicāradarśanācca | tasmānna bandhuviyogādijanitaśokamohādibhiḥ svapne sambadhyata eva |
nanu ca yathā jāgarite jāgratkālāvyabhicāriṇo lokāḥ, evaṃ svapne 'pi te 'sya mahārājatvādayo lokāḥ svapnakālabhāvinaḥ svapnakālāvyabhicāriṇa ātmabhūtā eva, na tvavidyādhyāropitā iti |
nanu ca jāgratkāryakaraṇātmatvaṃ devatātmatvaṃ cāvidyādhyāropitaṃ na paramārthata iti vyatiriktavijñānamayātmapradarśanena pradarśitam | tatkathaṃ dṛṣṭāntatvena svapnalokasya mṛta ivojjīviṣyanprādurbhaviṣyati? satyam, vijñānamaye vyatirikte kāryakaraṇadevatātmatvapradarśanam avidyādhyāropitam-śuktikāyāmiva rajatatvadarśanam-ityetatsiddhyati vyatiriktātmāstitvapradarśananyāyenaiva, na tu tadviśuddhiparatayaiva nyāya uktaḥ;ityasannapi dṛṣṭānto jāgratkāryakaraṇadevatātmatvadarśanalakṣaṇaḥ punarudbhāvyate | sarvo hi nyāyaḥ kiñcidviśeṣamapekṣamāṇo 'punaruktibhavati |
na tāvatsvapne 'nubhūtamahārājatvādayo lokā ātmabhūtāḥ;ātmano 'nyasya jāgratprativimbabhūtasya lokasya darśanāt | mahārāja eva tāvadvyastasuptāsu prakṛtiṣu paryaṅke śayānaḥ svapnānpaśyannupasaṃhṛtakaraṇaḥ punarupagataprakṛtiṃ mabārājamivātmānaṃ jāgarita iva paśyati yātrāgataṃ bhuñjānamiva ca bhogān | na ca tasya mabārājasya paryaṅke śayanād dvitīyo 'nyaḥ prakṛtyupeto viṣaye paryaṭannahani loke prasiddho 'sti, yamasau suptaḥ paśyati | na copasaṃhṛtakaraṇasya rūpādimato darśanamupapadyate | na ca dehe dehāntarasya tattulyasya sambhavo 'sti, dehasthasyaiva hi svapnadarśanam |
nanu paryaṅke śayānaḥ pathi pravṛttamātmānaṃ paśyati-na bahiḥ svapnānpaśyatītyetadāha-sa mahārājo jānapadāñjanapade bhavānrājopakaraṇabhūtānbhṛtyānanyāṃśca gṛhītvopādāya sva ātmīya eva jayādinopārjite janapade yathākāmaṃ yo yaḥ kāmo 'sya yathākāmamicchāto yathā parivartetetyarthaḥ;evamevaiṣa vijñānamayaḥ, etaditi kriyāviśeṣaṇam,
prāṇāngṛhītvā jāgaritasthānebhya upasaṃhṛtya sve śarīre sva eva dehe na bahiḥ yathākāmaṃ parivartate;kāmakarmabhyāmudbhāsitāḥ pūrvānubhūtavastusadṛśīrvāsanā anubhavatītyarthaḥ |
tasmātsvapne mṛṣādhyāropitā evātmabhūtatvena lokā avidyamānā eva santaḥ, tathā jāgarite 'pi, iti pratyetavyam |
tasmādviśuddho 'kriyākārakaphalātmako vijñānamaya ityetatsiddham |
yasmād dṛśyante draṣṭurviṣayabhūtāḥ kriyākārakaphalātmakāḥ kāryakaraṇalakṣaṇā lokāḥ, tathā svapne 'pi, tasmādanyo 'sau dṛśyebhyaḥ svapnajāgaritalokebhyo draṣṭā vijñānamayo viśuddhaḥ || 18 ||
darśanavṛttau svapne vāsanārāśerdṛśyatvādataddharmateti viśuddhatāvagatā ātmanaḥ | tatra yathākāmaṃ parivartata iti kāmavaśātparivartanamuktam | draṣṭurdṛśyasambandhaścāsya svābhāvika ityaśuddhatā śaṅkyate;atastadviśuddhyarthamāha- 
atha yadā suṣupto bhavati | yadā na kasya cana veda | hitā nāma nādyo dvāsaptatiḥ sahasrāṇi hṛdayāt purītatam abhipratiṣṭhante | tābhiḥ pratyavasṛpya purītati śete | sa yathā kumāro add. vā mahārājo vā mahābrāhmaṇo vātighnīm ānandasya gatvā śayīta | evam evaiṣa etac chete || 
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19. Next, when he is in profound sleep, and knows nothing, there are the seventy-two thousand arteries called Hita, which from the heart spread through the body. Through them he moves forth and rests in the surrounding body. And as a young man, or a great king, or a great Brâhmana, having reached the summit of happiness, might rest, so does he then rest. 
atha yadā suṣupto bhavati-yadā svapnyayā carati, tadāpyayaṃ viśuddha eva | atha punaryadā hitvā darśanavṛttiṃ svapnaṃ yadā yasminkāle suṣuptaḥ suṣṭhu suptaḥ samprasādaṃ svābhāvyena prasīdati | kadā suṣupto bhavati? yadā yasminkāle na kasyana na kiñcanetyarthaḥ, veda vijānāti;kasyacana vā śabdādeḥ sambandhi vastvantaraṃ kiñcana na vedetyadhyāhāryam;pūrvaṃ tu nyāyyam, supte tu viśeṣavijñānābhāvasya vivakṣitatvāt |
evaṃ tāvadviśeṣavijñānābhāve suṣupto bhavatītyuktam | kena punaḥ krameṇa suṣupto bhavati? ityucyate-hitā nāma hitā ityevaṃnāmnyo nāḍyaḥ śirā dehasyānnarasavipariṇāmabhūtāḥ, tāśca dvāsaptatiḥ sahasrāṇi, dve sahasre adhike saptatiśca sahasrāṇi tā dvāsaptatiḥ sahasrāṇi, hṛdayāt-hṛdayaṃ nāma māṃsapiṇḍaḥ-tasmānmāṃsapiṇḍātpuṇḍarīkākārāt, purītataṃ hṛdayapariveṣṭanamācakṣate,
tadupalakṣitaṃ śarīramiha purītatamabhipratiṣṭhanta iti śarīraṃ kṛtsnaṃ vyāpnuvatyo 'śvatthaparṇarājaya iva bahirmukhyaḥ pravṛttā ityarthaḥ |
tatra buddherantaḥkaraṇasya hṛdayaṃ sthānam, tatrasthabuddhitantrāṇi cetarāṇi bāhyāni karaṇāni | tena buddhiḥ karmavaśācchrotrādīni tābhirnāḍībhirmatsyajālavatkarṇaśaṣkulyādisthānebhyaḥ prasārayati, prasāryacādhitiṣṭhati jāgaritakāle | tāṃ vijñānamayo 'bhivyaktasvātmacaitanyāvabhāsatayā vyāpnoti | saṅkocanakāle ca tasyā anusaṅkucita;so 'sya vijñānamayasya svāpaḥ;jāgradvikāsānubhavo bhogaḥ;buddhyupādhisvabhāvānuvidhāyī hi saḥ, candrādipratibimba iva jalādyanuvidhāyī | tasmāttasyā buddherjāgradviṣayāyāstābhirnāḍībhiḥ pratyavasarpaṇamanu pratyavasṛpya purītati śarīre śete tiṣṭhati, taptamiva lohapiṇḍamaviśeṣeṇa saṃvyāpyāgnivaccharīraṃ saṃvyāpya vartata ityarthaḥ |
svābhāvika eva svātmani vartamāno 'pi karmānugatabuddhyanuvṛttitvātpurītati śeta ityucyate | na hi suṣiptikāle śarīrasambandho 'sti | "tīrṇo hi tadā sarvāñchokānhṛdayasya"iti hi vakṣyati |
sarvasaṃsāraduḥkhaviyuktā iyamavasthetyatra dṛṣṭāntaḥ-sa yathā kumāro vā atyantabālo vā, mahārājo vātyantavaśyaprakṛtiryathoktakṛt, mahābrāhmaṇo vā atyantaparipakvavidyāvinayasampannaḥ, atighnīm-atiśayena duḥkhaṃ hantītyatighnī ānandasyāvasthā sukhāvasthā tāṃ prāpya gatvā, śayītāvatiṣṭheta |
eṣāṃ ca kumārādīnāṃ svabhāvasthānāṃ sukaṃ niratiśyaṃ prasiddhaṃ loke, vikriyamāṇānāṃ hi teṣāṃ duḥkhaṃ na svabhāvataḥ;tena teṣāṃ svābhāvikyavasthā dṛṣṭāntatvenopādīyate prasiddhatvāt | na teṣāṃ svāpa evābhipretaḥ, svāpasya dārṣṭāntikatvena vivakṣitatvādviśeṣābhāvācca | viśeṣe hi sati dṛṣṭāntadārṣṭāntikabhedaḥ syāt;tasmānna teṣāṃ svāpo dṛṣṭāntaḥ |
evameva yathāyaṃ dṛṣṭāntaḥ, eṣa vijñānamaya etacchayanaṃ śete iti, etacchabdaḥ kriyāviśeṣaṇārthaḥ |
evamayaṃ svābhāvike sve ātmani sarvasaṃsāradharmātīto vartate svāpakāla iti || 19 ||
kvaiṣa tadābhūdityasya praśnasya prativacanamuktam | anena ca praśnanirṇayena vijñānamayasya svabhāvato viśuddhirasaṃsāritvaṃ coktam | kuta etadāgāt? ityasya praśnasyāpākaraṇārtha ārambhaḥ |
nanu yasmingrāme nagare vā yo bhavati so 'nyatra gacchaṃstata eva grāmānnagarādvā gacchati nānyataḥ | tathā sati kvaiṣa tadābhūdityetāvānevāstu praśnaḥ | yatrābhūttata evāganamaṃ prasiddhaṃ syānnānyata iti kuta etadāgāditi praśno nirarthaka eva |
kiṃ śrutirupālabhyate bhavatā? na | kiṃ tarhi? dvitīyasya praśnasyārthāntaraṃ śrotumicchāmyata ānarthakyaṃ codayāmi |
evaṃ tarhi kuta ityapādānārthatā na gṛhyate;apādānārthatve hi punaruktatā, nānyārthatve | astu tarhi nimittārthaḥ praśnaḥ-kuta etadāgāt-kinnimittamihāgamanam? iti |
na nimittārthatāpi, prativacanavairūpyāt | ātmanaśca sarvasya jagato 'gnivisphuliṅgādivadutpattiḥ prativacane śrūyate | na hi visphuliṅgānāṃ vidravaṇe 'gnirnimittamapādānameva tu saḥ | tathā paramātmā vijñānamayasyātmano 'pādānatvena śrūyate"asmādātmanaḥ"ityetasminvākye | tasmātprativacanavailomyātkuta iti praśnasya nimittārthatā na śakyate varṇayitum |
nanvapādānapakṣe 'pi punaruktatādoṣaḥ sthita eva |
naiṣa doṣaḥ, praśnābhyām ātmani kriyākārakaphalātmatāpohasya vivakṣitatvāt | iha hi vidyāvidyāviṣayāvupanyastau | "ātmetyevopāsīta" "ātmānamevāvet" "ātmānameva lokamupāsīta"iti vidyāviṣayaḥ | tathā avidyāviṣayaśca pāṅktaṃ karma tatphalaṃ cānnatrayaṃ nāmarūpakarmātmakamiti | tatrāvidyāviṣaye vaktavyaṃ sarvamuktam |
vidyāviṣayastvātmā kevala upanyasto na nirṇītaḥ | tannirṇayāya ca 'brahma te bravāṇi'iti prakrāntaṃ 'jñapayiṣyāmi'iti ca | atastadbrahma vidyāviṣayabhūtaṃ jñāpayitavyaṃ yāthātmyataḥ | tasya ca yāthātmyaṃ kriyākārakaphalabhedaśūnyamatyantaviśuddhamadvaitamityetadvivakṣitam | atastadanurūpau praśnāvutthāpyete śrutyā 'kvaiṣa tadābhūt' 'kuta etadāgāt'iti |
tatra yatra bhavati tadadhikaraṇaṃ yadbhavati tadadhikartavyam, yatoścādhikaraṇādhikartavyayorbhedo dṛṣṭo loke | tathā yata āgacchati tadapādānaṃ ya āgacchati sa kartā tasmādanyo dṛṣṭaḥ | tathā ātmā kvāpyabhūdanyasminnanyaḥ kutaścidāgādanyasmādanyaḥ kenacidbhinnena sādhanāntareṇetyevaṃ lokavatprāptā buddhiḥ | sā prativacanena nivartayitavyeti | nāyamātmā anyo 'nyatrābhūdanyo vā
anyasmādāgataḥ sādhanāntaraṃ vā ātmanyasti | kiṃ tarhi? svātmanyevābhūt 'svam (ātmānam) apīto bhavati' 'satā somya tadā sampanno bhavati' 'prājñenātmanā sampariṣvaktaḥ' | 'para ātmani sampratiṣṭhate'ityādiśrutibhyaḥ | ata eva nānyo 'nyasmādāgacchati | tacchrutyaiva pradarśyate 'asmādātmanaḥ'iti | ātmavyatirekeṇa vastvantarābhāvāt |
nanvasti prāṇādyātmavyatiriktaṃ vastvantaram | na, prāṇādestata eva niṣpatteḥ | tatkatham? ityucyate, tatra dṛṣṭāntaḥ- 
sa yathorṇavābhis tantunoccared yathā agneḥ kṣudrā viṣphuliṅgā vyuccaranty evam evāsmād ātmanaḥ sarve prāṇāḥ sarve lokāḥ sarve devāḥ sarvāṇi bhūtāni vyuccaranti | tasyopaniṣat satyasya satyam iti | prāṇā vai satyaṃ teṣām eṣa satyam || 
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20. As the spider comes out with its thread, or as small sparks come forth from fire, thus do all senses, all worlds, all Devas, all beings come forth from that Self The Upanishad (the true name and doctrine) of that Self is 'the True of the True.' Verily the senses are the true, and he is the true of the true. 
sa yathā loka ūrṇanābhiḥ | ūrṇanābhirlūtākīṭa eka eva prasiddhaḥ sansvātmāpravibhaktena tantunoccaredudgacchet | na cāsti tasyodgamane svato 'tiriktaṃ kārakāntaram | yathā caikarūpādekasmādagneḥ śrudrā alpā visphuliṅgāsruṭayo 'gnyavayavā vyuccaranti vividhaṃ nānā voccaranti | yathemau dṛṣṭāntau kārakabhedābhāve 'pi pravṛttiṃ darśayataḥ, prākpravṛtteśca svabhāvata ekatvam, evamevāsmādātmano vijñānamayasya prākpratibodhādyatsvarūpaṃ tasmādityarthaḥ | sarve prāṇā vāgādayaḥ, sarve lokā bhūrādayaḥ, sarvāṇi karmaphalāni, sarve devāḥ prāṇalokādhiṣṭhātāro 'gnyādayaḥ, sarvāṇi bhūtāni brahmādistambaparyantāni prāṇijātāni, sarva eta ātmāna ityasminpāṭha upādhisamparkajanitaprabudhyamānaviśeṣātmāna ityarthaḥ, vyuccaranti |
yasmādātmanaḥ sthāvarajabhgamaṃ jagadidamagnivisphuliṅgavad vyuccaratyaniśam, yasminneva ca pralīyate jalabudbudavat, yadātmakaṃ ca vartate sthitikāle, tasyāsyātmano brahmaṇaḥ, upaniṣad;upa samīpaṃ nigamayatītyabhidhāyakaḥ śabda upaniṣadityucatyate, śāsraprāmāṇyādetacchabdagato viśeṣo 'vasīyata upanigamayitṛtvaṃ nāma |
kāsāvupaniṣadityāha-satyasya satyamiti | sā hi sarvatra copaniṣadalaukikārthatvād durvijñeyārthā, iti tadarthamācaṣṭe-prāṇā vai satyaṃ teṣāmeṣa satyamiti | etasyaiva vākyasya vyākhyānāyottaraṃ brāhmaṇadvayaṃ bhaviṣyati |
bhavatu tāvadupaniṣadvyākhyānāyottaraṃ brāhmaṇadvayam, tasyopaniṣadityuktam, tatra na jānīmaḥ kiṃ prakṛtasyātmano vijñānamayasya pāṇipeṣaṇotthitasya saṃsāriṇaḥ śabdādibhuja iyamupaniṣadāhosvidasaṃsāriṇaḥ kasyacit? kiñcātaḥ? yadi saṃsāriṇastadā saṃsāryeva vijñeyaḥ, tadvijñānādeva sarvaprāptiḥ | sa eva brahmaśabdavācyastadvidyaiva brahmavidyeti | atha asaṃsāriṇaḥ, tadā tadviṣayā vidyā brahmavidyā | tasmācca brahmavijñānātsarvabhāvāpattiḥ |
sarvametacchāsraprāmāṇyādbhaviṣyati | kintvasminpakṣe"ātmetyevopāsīta" "ātmānamevāvedahaṃ brahmāsmi"iti parabrahmaikatvapratipādikāḥ śrutayaḥ kupyeran, saṃsāriṇaścānyasyābhāve upadeśānarthakyāt | yata evaṃ paṇḍitānāmapyetanmahāmohasthānam anuktaprativacanapraśnaviṣayam; ato yathāśakti brahmavidyāpratipādakavākyeṣu brahma vijijñāsūnāṃ buddhivyutpādanāya vicārayiṣyāmaḥ |
na tāvadasaṃsārī paraḥ, pāṇipeṣaṇapratibodhitācchabdādibhujo 'vasthāntaraviśiṣṭādutpattiśruteḥ | na praśāsitāśanāyādivarjitaḥ paro vidyate, kasmāt? yasmāt 'brahma jñapayiṣyāmi' iti pratijñāya suptaṃ puruṣaṃ pāṇipeṣaṃ bodhayitvā tasyaiva svapnadvāreṇa suṣuptyākhyamavasthāntaramunnīya tasmādevātmanaḥ suṣuptyavasthāviśiṣṭād agnivisphuliṅgorṇanābhidṛṣṭāntābhyāmutpattiṃ darśayati śrutiḥ"evamevāsmāt"ityādinā | na cānyo jagadutpattikāraṇamantarāle śruto 'sti, vijñānamayasyaiva hi prakaraṇam | samānaprakaraṇe ca śrutyantare kauṣītakināmādityādipuruṣānprastutya"sa hovāca yo vai bālāka eteṣāṃ puruṣāṇāṃ kartā yasya vaitatkarma sa vai veditavyaḥ"iti prabuddhasyaiva vijñānamayasya veditavyatāṃ darśayati, nārthāntarasya |
tathā ca"ātmanastu kāmāya sarvaṃ priyaṃ bhavati"ityuktvā, ya evātmā priyaḥ prasiddhastasyaiva draṣṭavyaśrotavyamantavyanididhyāsitavyatāṃ darśayati | tathā ca vidyopanyāsakāle"ātmetyevopāsīta" "tadetatpreyaḥ putrātpreyo vittāt" "tadātmānamevāvedahaṃ brahmāsmi"ityevamādivākyānāmānulomyaṃ syātparābhāve | vakṣyati ca -"ātmānaṃ cedvijānīyādayamasmīti pūruṣaḥ"iti | sarvavedānteṣu ca pratyagātmavedyataiva pradarśyate 'hamiti, na bahirvedyatā śabdādivatpradarśyate 'sau brahmeti | tathā kauṣītakināmeva"na vācaṃ vijijñāsīta vaktāraṃ vidyāt"ityādinā vāgādikaraṇairvyāvṛttasya kartureva veditavyatāṃ darśayati |
avasthāntaraviśiṣṭo 'saṃsārīti cet-athāpi syādyo jāgarite śabdādibhugvijñānamayaḥ, sa eva suṣuptākhyamavasthāntaraṃ gato 'saṃsārī paraḥ praśāsitā anyaḥ syāditi cenna, adṛṣṭatvāt | na hyevandharmakaḥ padārtho dṛṣṭo 'nyatra vaināśikasiddhāntāt | na hi loke gaustiṣṭhan gacchanvā gaurbhavati, śayānastvaśvādijātyantaramiti | nyāyācca-yaddharmako yaḥ padārdhaḥ pramāṇenāvagato bhavati, sa deśakālāvasthāntareṣvapi taddharmaka eva bhavati | sa cettaddharmakatvaṃ vyabhicarati, sarvaḥ pramāṇavyavahāro lupyeta | tathā ca nyāyavidaḥ sāṅkhyamīmāṃsakādayo 'saṃsāriṇo 'bhāvaṃ yuktiśataiḥ pratipādayanti |
saṃsāriṇo 'pi jagadutpattisthitilayakriyākartṛtvavijñānasyābhāvād ayuktamiti cet-yanmahatā prapañcena sthāpitaṃ bhavatā, śabdādibhuksaṃsāryevāvasthāntaraviśiṣṭo jagata iha karteti-tadasat; yato jagadutpattisthitilayakriyākartṛtvavijñānaśaktisādhanābhāvaḥ sarvalokapratyakṣaḥ saṃsāriṇaḥ | sa kathamasmadādiḥ saṃsārī manasāpi cintayitumaśakyaṃ pṛthivyādivinyāsaviśiṣṭaṃ jagannirminuyāt? ato 'yuktamiti cenna, śāsrāt; śāsraṃ saṃsāriṇaḥ"evamevāsmādātmanaḥ"iti jagadutpattyādi darśayati | tasmātsarvaṃ śraddheyamiti syādayamekaḥ pakṣaḥ |
"yaḥ sarvajñaḥ sarvavit" "yo 'śanāyāpipāse atyeti" "asaṅgo na hi sajjate" "etasya vā akṣarasya praśāsane" "yaḥ sarveṣu bhūteṣu tiṣṭhannantaryāmyamṛtaḥ" "sa yastānpuruṣānniruhyātyakrāmat" "sa vā eṣa mahānaja ātmā"
"eṣa seturvidharaṇaḥ" "sarvasya vaśī sarvasyeśānaḥ" "ya ātmāpahatapāpmā vijaro vimṛtyuḥ" "tattejo 'sṛjata" "ātmā vā idameka evāgra āsīt" "na lipyate lokaduḥkhena bāhyaḥ"ityādiśrutiśatebhyaḥ | smṛteśca"ahaṃ sarvasya prabhavo mattaḥ sarvaṃ pravartate"iti paro 'styasaṃsārī | śrutismṛtinyāyebhyaśca | sa ca kāraṇaṃ jagataḥ | nan"vevamevāsmādātmana"iti
saṃsāriṇa evotpattiṃ | darśayatītyuktam | na | "ya eṣo 'ntarhṛdaya ākāśa"iti parasya prakṛtatvādasmādātmana iti yuktaḥ parasyaiva parāmarśaḥ | "kvaiṣa tadābhūdi"tyasya praśnasya prativacanatvenā'kāśaśabdavācyaḥ para ātmokto"ya eṣo 'ntarhṛdaya ākāśastasmiñcheta"iti | "satā somya tadā sampanno bhavatya" "harahargacchantya etaṃ brahmalokaṃ na vidanti" "prājñenā'tmanā sampariṣvaktaḥ" "para ātmani saṃpratiṣṭhate"ityādiśrutibhya ākāśaśabdaḥ para ātmeti niścīyate | "daharo 'sminnantarākāśa"iti prastutya tasminnevā'tmaśabdaprayogācca | prakuta eva para ātmā | tasmādyuktameva asmādātmana iti paramātmana eva sṛṣṭiriti | saṃsāriṇaḥ sṛṣṭisthitisaṃhārajñānasāmarthyābhāvaṃ cāvotāma |
atra ca"ātmetyevopāsīta" "ātmānamevāvedahaṃ brahmāsmī"ti brahmavidyā prastutā | brahmaviṣayañca brahmavijñānamiti | "brahma te bravāṇī"ti"brahma jñapayiṣyāmī"ti prārabdham | tatredānīmasaṃsāri brahma jagataḥ kāraṇamaśanāyādyatītaṃ nityaśuddhabuddhamuktasvabhāvaṃ tadviparītaśca saṃsārī tasmādahaṃ brahmāsmīti na gṛhṇīyāt | paraṃ hi devamīśānaṃ nikṛṣṭaḥ saṃsāryātmatvena smarankathaṃ na doṣabhāksyāt | tasmānnāhaṃ brahmāsmīti yuktam |
tasmātpuṣpodakāñjalistutinamaskārabalyupahārasvādhyāyadhyānayogādibhirār irādhayiṣeta | ārādhanena viditvā sarveśitṛ brahma bhavati | na punarasaṃsāri brahma saṃsāryātmatvena cintayedagnimiva śītatvenā'kāśamiva mūrtimatvena | brahmātmatvapratipādakamapi śāsramarthavādo bhaviṣyati | sarvatarkaśāsralokanyāyaiścaivamavirodhaḥ syāt | na, mantrabrāhmaṇavādebhyastasyaiva praveśa śravaṇāt | "puraścakra"iti prakṛtya"puraḥ puruṣa āviśadi"ti"rūpaṃ rūpaṃ pratirūpo babhūva tadasya rūpaṃ praticakṣaṇāya" "sarvāṇi rūpāṇi vicitya dhoro nāmāni kṛtvābhivadanyadāste"iti sarvaśākhāsu sahasraśo mantravādāḥ sṛṣṭikarturevāsaṃsāriṇaḥ śarīrapraveśaṃ darśayanti | tathā brāhmaṇavādāḥ | "tatsṛṣṭvā tadevānuprāviśat" "sa etameva sīmānaṃ vidāryaitayā dvārā prāpadyata" "seyaṃ devatemāstisatro devatā anena jīvenā'tmanānupraviśya" "eṣa sarveṣu bhūteṣu gūḍhātmā na prakāśate"ityādyāḥ | sarvaśrutiṣu ca brahmaṇyātmaśabdaprayogādātmaśabdasya ca pratyagātmābhidhāyakatvāt"eṣa sarvabhūtāntarātmā"iti ca śruteḥ paramātmavyatirekeṇa saṃsāriṇo 'bhāvāt"ekamevādvitīyam" "brahmaivedam" "ātmaivedam"ityādiśrutibhyo yuktamevāhaṃ brahmāsmītyavadhārayitum |
yadaivaṃ sthitaḥ śāsrārthastadā paramātmanaḥ saṃsaritvam | tathā ca sati śāsrānarthakyamasaṃsāritve copadeśānarthakyaṃ spaṣṭo doṣaḥ prāptaḥ | yadi tāvatparamātmā sarvabhūtāntarātmā sarvaśarīrasamparkajanitaduḥkhānyanubhavatīti spaṣṭaṃ parasya saṃsāritvaṃ prāptam | tathā ca parasyāsaṃsāritvapratipādikāḥ śrutayaḥ kupyeransmṛtayaśca sarve ca nyāyāḥ | atha kathañcitprāṇiśarīrasambandhajairduḥkhairna sambadhyata iti śakyaṃ pratipādayituṃ paramātmanaḥ sādhyaparihāryābhāvādupadeśānarthakyadoṣo na śakyate nivārayitum | atra kecitparihāramācakṣate | paramātmā na sākṣādbhūteṣvanupraviṣṭaḥ svena rūpeṇa | kiṃ tarhi vikārabhāvamāpanno vijñānātmatvaṃ pratipede |
sa ca vijñānātmā parasmādanyo 'nanyaśca | yenānyastena saṃsāritvasambandhī yenānanyastenāhaṃ brahmetyavadhāraṇārhaḥ | evaṃ sarvamaviruddhaṃ bhaviṣyatīti |
tatra vijñānātmano vikārapakṣe etā gatayaḥ-pṛthivīdravyavadane-kadravyasamāhārasya sāvayavasya paramātmana ekadeśavipariṇāmo vijñānātmā ghaṭādivat | pūrvasaṃsthānāvasthasya vā parasyaikadeśo vikriyate keśoṣarādivat, sarva eva vā paraḥ pariṇametkṣīrādivat |
tatra samānajātīyānekadravyasamūhasya kaściddravyaviśeṣo vijñānātmatvaṃ pratipadyate yadā, tadā samānajātīyatvādekatvamupacaritameva na tu paramārthataḥ | tathā ca sati siddhāntavirodhaḥ |
atha nityāyutasiddhāvayavānugato 'vayavī para ātmā, tasya tadavasthasyaikadeśo vijñānātmā saṃsārī-tadāpi sarvāvayavānugatatvādavayavina evāvayavagato doṣo guṇo veti, vijñānātmanaḥ saṃsāritvadoṣeṇa para evātmā sambadhyata iti, iyamapyaniṣṭā kalpanā | kṣīravatsarvapariṇāmapakṣe sarvaśrutismṛtikopaḥ, sa cāniṣṭaḥ | "niṣkalaṃ niṣkriyaṃ śāntam" "divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyajaḥ" "ākāśavatsarvagataśca nityaḥ" "sa vā eṣa mahānaja ātmājaro 'maro 'mṛtaḥ" "na jāyate mriyate vā kadācit" "avyakto 'yam"ityādiśrutismṛtinyāyaviruddhā ete sarve pakṣāḥ |
acalasya paramātmana ekadeśapakṣe vijñānātmanaḥ karmaphalavaddeśasaṃsaraṇānupapattiḥ, parasya vā saṃsāritvam-ityuktam | parasyaikadeśo 'gnivisphuliṅgavatsphuṭito vijñānātmā saṃsaratīti cet-tathāpi parasyāvayavasphuṭanena kṣataprāptiḥ, tatsaṃsaraṇe ca paramātmanaḥ pradeśāntarāvayavavyūhe chidratāprāptiḥ, avraṇatvavākyavirodhaśca | ātmāvayavabhūtasya vijñānātmanaḥ saṃsaraṇe paramātmaśūnyapradeśābhāvādavayavāntaranodanavyūhanābhyāṃ hṛdayaśūleneva paramātmano duḥkhitvaprāptiḥ |
agnivisphuliṅgādidṛṣṭāntaśruterna doṣa iti cet? na, śruterjñāpakatvāt;na śāsraṃ padārthānanyathā kartuṃ pravṛttam | kiṃ tarhi? yathābhūtānāmajñātānāṃ jñāpane | kiñcātaḥ? śṛṇu-ato yadbhavati, yathābhūtā mūrtāmūrtādipadārthadharmā loke prasiddhāḥ | taddṛṣṭāntopādānena tadavirodhyeva vastvantaraṃ jñāpayituṃ pravṛttaṃ śāsraṃ na laukikavastuvirodhajñāpanāya laukikavastuvirodhajñāpanāya laukikameva dṛṣṭāntamupādatte | upādīyamāno 'pi dṛṣṭānto 'narthakaḥ syāddārṣṭāntikāsaṅgateḥ | na hyāgniḥ śīta ādityo na tapatīti vā dṛṣṭāntaśatenāpi pratipādayituṃ śakyam, pramāṇāntareṇānyathādhigatatvādvastunaḥ | na ca pramāṇaṃ pramāṇāntareṇa virudhyate, pramāṇāntarāviṣayameva hi pramāṇāntaraṃ jñāpayati | na ca laukikapadapadārthāśrayaṇavyatirekeṇāgamena śakyamajñātaṃ vastvantaramavagamayitum | tasmātprasiddhanyāyamanusaratā na śakyā paramātmanaḥ sāvayavāṃśāṃśitvakalpanā paramārthataḥ pratipādayitum |
"kṣudrā visphuliṅgāḥ" "mamaivāṃśaḥ"iti ca śrūyate smaryate ceti cenna, ekatvapratyayārthaparatvāt | agnerhi visphuliṅgo 'gnireva ityekatvapratyayārhe dṛṣṭo loke; tathā cāṃśoṃ'śinaikatvapratyayārhaḥ; tatraivaṃ sati vijñānātmanaḥ paramātmavikārāṃśatvavācakāḥ śabdāḥ paramātmavikārāṃśatvavācakāḥ śabdāḥ paramātmaikatvapratyayādhitsavaḥ |
upakramopasaṃhārābhyāṃ ca-sarvāsu hyupaniṣatsu pūrvamekatvaṃ pratijñāya, dṛṣṭāntairhetubhiśca paramātmano vikārāṃśāditvaṃ jagataḥ pratipādya, punarekatvamupasaṃharati; tadyathehaiva tāvat"idaṃ sarvaṃ yadayamātmā"iti pratijñāya, utpattisthitilayahetudṛṣṭāntairvikāravikāritvādyekatvapratyayahetūnprati pādya"anantaramabāhyam" "ayamātmā brahma"ityupasaṃhariṣyati | tasmādupakramopasaṃhariṣyati | tasmādupakramopasaṃhārābhyāmayamartho niścīyate paramātmaikatvapratyayadraḍhimna utpattisthitilayapratipādakāni vākyānīti |
anyathā vākyabhedaprasaṅgācca-sarvopaniṣatsu hi vijñānātmanaḥ paramātmanaikatvapratyayo vidhīyata ityavipratipattiḥ sarveṣāmupaniṣadvādinām | tadvidhyekavākyayoge ca sambhavatyutpattyādivākyānāṃ na pramāṇamasti;phalāntaraṃ ca kalpayitavyaṃ syāt;tasmādutpattyādiśrutaya ātmaikatvapratipādanaparāḥ |
atra ca sampradāyavida ākhyāyikāṃ sampracakṣate-kaścitkila rājapitro jātamātra eva mātāpitṛbhyāmapaviddho vyādhagṛhe saṃvardhitaḥ, so 'muṣya vaṃśyatāmajānanvyādhajātipratyayo vyādhajātikarmāṇyevānuvartate; na rājāsmīti rājajātikarmāṇyanuvartate | yadā punaḥ kaścitparamakāruṇiko rājaputrasya rājaśrīprāptiyogyatāṃ jānannamuṣya putratāṃ bodhayati-"na tvaṃ vyādho 'muṣya rājñaḥ putraḥ, kathañcidvyādhagṛhamanupraviṣṭaḥ"iti-sa evaṃ bodhitastyaktvā vyādhajātipratyayakarmāṇi pitṛpaitāmahīmātmanaḥ padavīmanuvartate rājāhamasmīti | tathā kilāyaṃ parasmādagnivisphuliṅgādivattajjātireva vibhakta iha dehendriyādigahane praviṣṭo 'saṃsārī san dehendriyādisaṃsāradharmamanuvartate-"dehendriyasaṅghāto 'smi kṛśaḥ sthūlaḥ sukhī duḥkhī"iti paramātmatāmajānannātmanaḥ | na tvametadātmakaḥ parameva brahmāsyasaṃsārīti pratibodhita ācāryeṇa hitvaiṣaṇātrayānuvṛttiṃ brahmaivāsmīti pratipadyate | atra rājaputrasya rājapratyayavadbrahmapratyayo dṛḍhībhavati-visphuliṅgava deva tvaṃ parasmādbrahmaṇo bhraṣṭa ityukte visphuliṅgasya prāgagnerbhraṃśādagnyekatvadarśanāt |
tasmādekatvapratyayadārḍhyāya suvarṇamaṇilohāgnivisphuliṅgadṛṣṭāntāḥ, notpattyādibhedapratipādanaparāḥ |
saindhavadhanavatprajñaptyekarasanairantaryāvadhāraṇāt"ekadhaivānudraṣṭavyam"iti ca | yadi ca brahmaṇaścitrapaṭavad vṛkṣasamudrādivaccotpattyādyanekadharmavicitratā vijigrāhayiṣitā, ekarasaṃ saindhavaghanavadanantaramabāhyamiti nopasamahariṣyat,"ekadhaivānudraṣṭavyam"iti ca na prāyokṣyata-"ya iha nāneva paśyati"iti nindāvacanaṃ ca | tasmādekarūpaikatvapratyayadārḍhyāyaiva sarvavedānteṣūtpattisthitilayādikalpanā, na tatpratyayakaraṇāya |
na ca niravayavasya paramātmano 'saṃsāriṇaḥ saṃsāryekadeśakalpanānyāyyā, svato 'deśatvātparamātmanaḥ | adeśasya parasya ekadeśasaṃsāritvakalpanāyāṃ para eva saṃsārīti kalpitaṃ bhavet | atha paropādhikṛta ekadeśaḥ parasya, ghaṭakarakādyākāśavat;na tadā tatra vivekināṃ paramātmaikadeśaḥ pṛthaksaṃvyavahārabhāgiti buddhirutpadyate |
avivekināṃ vivekināṃ copacaritā buddhirdṛṣṭeti cet? na;avivekināṃ mithyābuddhitvāt, vivekināṃ ca saṃvyavahāramātrālambanārthatvāt-yathā kṛṣṇo raktaścākāśa iti vivekināmapi kadācitkṛṣṇatā raktatā ca ākāśasya saṃvyavahāramātrālambanārthatvaṃ pratipadyata iti, na paramārthataḥ kṛṣṇo rakto vā ākāśo bhavitumarhati | ato na paṇḍitairbrahmasvarūpapratipattiviṣaye brahmaṇoṃ'śāṃśyekadeśaikadeśivikāravikāritvakalpanā kāryā, sarvakalpanāpanayanārthasāraparatvātsarvopaniṣadām |
ato hitvā sarvakalpanāmākāśasyeva nirviśeṣatā pratipattavyā-"ākāśavatsarvagataśca nityaḥ" "na lipyate lokaduḥkhena bāhyaḥ"ityādiśrutiśatebhyaḥ; nātmānaṃ brahmavilakṣaṇaṃ kalpayet-uṣṇātmaka ivāgnau śītaikadeśam, prakāśātmake vā savitari tamekadeśam-sarvakalpanāpanayanārthasāraparatvātsarvopaniṣadām | tasmānnāmarūpopādhinimittā eva ātmanyasaṃsāradharmiṇi sarve vyavahārāḥ;"rūpaṃ rūpaṃ pratirūpo babhūva" "sarvāṇi rūpāṇi vicitya dhīro nāmāni kṛtvābhivadanyadāste"ityevamādimantravarṇebhyaḥ |
na svata ātmanaḥ saṃsāritvam, alaktakādyupādhisaṃyogajanitaraktasphaṭikādibuddhivadbhrāntameva, na paramārthataḥ | "dhyāyatīva lelāyatīva" "na vardhate karmaṇā no kanīyān" "na lipyate karmaṇā pāpakena" "samaṃ sarveṣu bhūteṣu tiṣṭhantam" "śuni caiva śvapāke ca"ityādiśrutismṛtinyāyebhyaḥ paramātmano 'saṃsāritaiva | ata ekadeśo vikāraḥ śaktirvā vijñānātmā anyo veti vikalpayituṃ niravayavatvābhyupagame viśeṣato na śakyate | aṃśādiśrutismṛtivādāścaikatvārthāḥ, na tu bhedapratipādakāḥ, vivakṣitārthaikavākyayogāt-ityavocāma |
sarvopaniṣadāṃ paramātmaikatvajñāpanaparatve atha kimarthaṃ tatpratikūlor'tho vijñānātmabhedaḥ parikalpyata iti? karmakāṇḍaprāmāṇyavirodhaparihārāyetyekeca karmapratipādakāni hi vākyāni anekakriyākārakaphalabhoktṛkartrāśrayāṇi, vijñānātmabhedābhāve hyasaṃsāriṇa eva paramātmana ekatve kathamiṣṭaphalāsu kriyāsu pravartayeyuḥ? aniṣṭaphalābhyo vā kriyābhyo nivartayeyuḥ? kasya vā baddhasya mokṣāyopaniṣadārabhyeta? api ca paramātmaikatvāvādipakṣe kathaṃ paramātmaikatvopadeśaḥ? kathaṃ vā tadupadeśagrahaṇaphalam? baddhasya hi bandhanāśāyopadeśastadabhāva upaniṣacchāsraṃ nirviṣayameva |
evaṃ tarhi upaniṣadvādipakṣasya karmakāṇḍavādipakṣeṇa codyaparihārayoḥ samānaḥ panthāḥ-yena bhedābhāve karmakāṇḍaṃ nirālambanamātmānaṃ na labhte prāmāṇyaṃ prati tathopaniṣadapi | evaṃ tarhi yasya prāmāṇye svārthavidhāto nāsti, tasyaiva karmakāṇḍasyāstu prāmāṇyam;upaniṣadāṃ tu prāmāṇyakalpanāyāṃ svārthavighāto bhavediti mā bhūtprāmāṇyam | na hi karmakāṇḍaṃ pramāṇaṃ sadapramāṇaṃ bhavitumarhati;na hi pradīpaḥ prakāśyaṃ prakāśayati, na prakāśayati ceti | pratyakṣādipramāṇavipratiṣedhācca-na kevalamupaniṣado brahmaikatvaṃ pratipādayantyaḥ svārthavighātaṃ karmakāṇḍaprāmāṇyavighātaṃ ca kurvanti;pratyakṣādiniścitabhedapratipattyarthapramāṇaiśca virudhyante | tasmādaprāmāṇyamevopaniṣadām;anyārthatā vāstu;na tveva brahmaikatvapratipattyarthatā |
na;uktottaratvāt | pramāṇasya hi pramāṇatvamapramāṇatvaṃ vā pramotpādanānutpādananimitm, anyathā cetstambhādīnāṃ prāmāṇyaprasaṅgācchabdādau prameye | kiñcātaḥ? yadi tāvadupaniṣado brahmaikatvapratipattipramāṃ kurvanti, kathamapramāṇaṃ bhaveyuḥ? sa bhavānevaṃ vadanvaktavyaḥ-upaniṣatprāmāṇyapratiṣedhārthaṃ bhavato vākyamupaniṣatprāmāṇyapratiṣedhaṃ kiṃ na karotyevāgnirvā rūpaprakāśam? atha karoti | yadi karoti bhavatu tadā pratiṣedhārthaṃ pramāṇaṃ bhavadvākyam, agniśca rūpaprakāśako bhavet;pratiṣedhavākyaprāmāṇye bhavatyevopaniṣadāṃ prāmāṇyam | atra bhavanto bruvantu kaḥ parihāra iti?
nanvatra pratyatrā madāvākya upaniṣatprāmāṇyapratiṣedhārthapratipattiragnau ca rūpaprakāśanapratipattiḥ pramā | kastarhi bhavataḥ pradveṣo brahmaikatvapratyaye pramāṃ pratyakṣaṃ kurvatīṣūpaniṣatsūpalabhyamānāsu pratiṣedhānupapatteḥ | śokamohādinivṛttiśca pratyakṣaṃ phalaṃ brahmaikatvapratipattipāramparyajanitamityavocāma | tasmāduktottaratvādupaniṣadaṃ pratyaprāmāṇyaśaṅkā tāvannāsti | yaccoktaṃ svārthavighātakaratvādaprāmāṇyamiti, tadapi na, tadarthapratipatterbādhakābhāvāt | na hi
upaniṣadbhyaḥ-brahmaikamevādvitīyam, naiva ca-iti pratipattirasti;yathāgniruṣṇaḥ śītaścetyasmādvākyādviruddhārthadvayapratipattiḥ | abhyupagamya caitadavocāma;na tu vākyaprāmāṇyasamaya eṣanyāyaḥ-yadutaikasya vākyasyānekārthatvam | sati cānekārthatve, svārthaśca syāt, tadvighātakṛcca viruddho 'nyor'thaḥ | na tvetat-vākyapramāṇakānāṃ viruddhamaviruddhaṃ ca, evaṃ vākyam, anekamarthaṃ pratipādayatītyeṣa samayaḥ;arthaikatvādvyekavākyatā |
na ca kānicidupaniṣadvākyāni brahmaikatvapratiṣedhaṃ kurvanti | yattu, laukikaṃ vākyam-agniruṣṇaḥ śītaśceti, na tatraikavākyatā, tadekadeśasya pramāṇāntaraviṣayānuvāditvāt | agniḥ śīta ityetadekaṃ vākyam;agniruṣṇa iti tu pramāṇāntarānubhavasmārakam, na tu svayamarthāvabodhakam | ato nāgniḥ śīta ityanenaikavākyatā, pramāṇāntarānubhavasmāraṇenaivopakṣīṇatvāt | yattu viruddhārthapratipādakamidaṃ vākyamiti manyate, tacchītoṣṇapadābhyām agnipadasāmānādhikaraṇyaprayoganimittā bhrāntiḥ;na tvevaikasya vākyasyānekārthatvaṃ laukikasya vaidikasya vā |
yaccoktaṃ karmakāṇḍaprāmāṇyavighātakṛdupaniṣadvākyamiti, tanna; anyārthatvāt | brahmaikatvapratipādanaparā hyupaniṣado neṣṭārthaprāptau sādhanopadeśaṃ tasminvā puruṣaniyogaṃ vārayanti, anekārthatvānupapattereva | na ca karmakāṇḍavākyānāṃ svārthe pramā notpadyate | asādhāraṇe cetsvārthe pramāmutpādayati vākyam, kuto 'nyena virodhaḥ syāt? brahmaikatve nirviṣayatvātpramānotpadyata eveti cet? na, pratyakṣatvātpramāyāḥ | "darśapūrṇamāsābhyāṃ svargakāmo yajeta" "brāhmaṇo na hantavyaḥ"ityevamādivākyebhyaḥ pratyakṣā pramā jāyamānā; 'sā naiva bhaviṣyati, yadyupaniṣado brahmaikatvaṃ bodhayiṣyanti' ityanumānam; na cānumānaṃ pratyakṣavirodhe prāmāṇyaṃ labhate; tasmādasadevaitadgīyate-pramaiva notpadyata iti | api ca yathāprāptasyaiva avidyāpratyupasthāpitasya kriyākārakaphalasyāśrayaṇena iṣṭāniṣṭaprāptiparihāropāyasāmānye pravṛttasya tadviśeṣamajānataḥ tadācakṣāṇā śrutiḥ kriyākārakaphalabhedasya lokaprasiddhasya satyatāmasatyatāṃ vā nācaṣṭe na ca vārayati, iṣṭāniṣṭaphalaprāptiparihāropāyavidhiparatvāt |
yathā kāmyeṣu pravṛttā śrutiḥ kāmānāṃ mithyājñānaprabhavatve satyapi yathāprāptāneva kāmānupādāya tatsādhanānyeva vidhatte, na tu kāmānāṃ mithyājñānaprabhavatvādanartharūpatvaṃ ceti na vidadhāti | tathā nityāgnihotrādiśāsramapi mithyājñānaprabhavaṃ kriyākārakabhedaṃ yathāprāptamevādāya iṣṭaviśeṣaprāptimaniṣṭaviśeṣaparihāraṃ vā kimapi prayojanaṃ paśyadagnihotrādīni karmāṇi vidhatte | nāvidyāgocarāsadvastuviṣayamiti na pravartate yathā kāmyeṣu |
na ca puruṣā na pravarterannavidyāvantaḥ, dṛṣṭatvādyathā kāminaḥ |
vidyāvatāmeva karmādhikāra iti cet? na, brahmaikatvavidyāyāṃ karmādhikāravirodhasyoktatvāt | etena brahmaikatve nirviṣayatvādupadeśena tadgrahaṇaphalābhāvadoṣaparihāra ukto veditavyaḥ |
puruṣecchārāgādivaicitryācca-anekā hi puruṣāṇamicchāḥ, rāgādayaśca doṣā vicitrāḥ;tataśca bāhyaviṣayarāgādyapahṛtacetaso na śāsraṃ nivartayituṃ śaktam;nāpi svabhāvato bāhyaviṣayaviraktacetaso viṣayeṣu pravartayituṃ śaktam;kintu śāsrādetāvadeva bhavati-idamiṣṭasādhanamidamaniṣṭasādhanamiti sādhyasādhanasambandhaviśeṣābhivyaktiḥ-pradīpādivattamasi rūpādijñānam | na tu śāsraṃ bhṛtyāniva balānnivartayati niyojayati vā;dṛśyante hi puruṣā rāgādigauravācchāsramapyatikrāmantaḥ | tasmāt puruṣamativaicitryamapekṣya sādhyasādhanasambandhaviśeṣānanekadhopadiśati |
tatra puruṣāḥ svayameva yathāruci sādhanaviśeṣeṣu pravartante, śāsraṃ tu savitṛpradīpādivadudāsta eva | tathā kasyacitparo 'pi puruṣārtho 'puruṣārthavadavabhāsate; yasya yathāvabhāsaḥ, sa tathārūpaṃ puruṣārthaṃ paśyati; tadanurūpāṇi sādhanānyupāditsate | tathā cārthavādo 'pi-"trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryamūṣuḥ"ityādiḥ | tasmānna brahmaikatvaṃ jñāpayiṣyanto vedāntā vidhiśāsrasya bādhakāḥ | na ca vidhiśāsrametāvatā nirviṣayaṃ syāt |
nāpyuktakārakādibhedaṃ vidhiśāsramupaniṣadāṃ brahmaikatvaṃ prati prāmāṇyaṃ nivartayati | svaviṣayaśūrāṇi hi pramāṇāni, śrotrādivat |
tatra paṇḍitaṃmanyāḥ kecitsvacittavaśātsarvaṃ pramāṇamitaretaraviruddhaṃ manyante, tachā pratyakṣādivirodhamapi codayanti brahmaikatve-śabdādayaḥ kila śrotrādiviṣayā bhinnāḥ pratyakṣata upalabhyante, brahmaikatvaṃ bruvatāṃ pratyakṣavirodhaḥ
syāt; tathā śrotrādibhiḥ śabdādyupalabdhāraḥ kartāraśca dharmādharmayoḥ pratiśarīraṃ bhinnā anumīyante saṃsāriṇaḥ; tatra brahmaikatvaṃ bruvatāmanumānavirodhaśca | tathā ca āgamavirodhaṃ vadanti-"grāmakāmo yajeta" "paśukāmo yajeta" "svargakāmo yajeta"ityevamādivākyebhyo grāmapaśusvargādikāmāstatsādhanādyanuṣṭhātāraśca bhinnā avagamyante | atrocyate-te tu kutarkadūṣitāntaḥkaraṇā brāhmaṇādivarṇāpasadā anukampanīyā āgamārthavicchinnasampradāyabuddhaya iti | katham? śrotrādidvāraiḥ śabdādibhiḥ pratyakṣata upalabhyamānairbrahmaṇa ekatvaṃ virudhyata iti vadanto vaktavyāḥ-kiṃ śabdādīnāṃ bhedenākāśaikatvaṃ virudhyata iti;atha na viruddhyate, na tarhi pratyakṣavirodhaḥ |
yaccoktaṃ pratiśarīraṃ śabdādyupalabdhāro dharmādharmayośca kartāro bhinnā anumīyante, tathā ca brahmaikatve 'numānavirodha iti;bhinnā kairanumīyanta iti praṣṭavyāḥ;atha yadi brūyuḥ-sarvairasmābhiranumānakuśalairiti-ke yūyamanumānakuśalā ityevaṃ pṛṣṭānāṃ kimuttaram |
śarīrendriyamana ātmasu ca pratyekamanumānakauśalapratyākhyāne, śarīrendriyamanaḥsādhanā ātmāno vayamanumānakuśalāḥ, anekakārakasādhyatvātkriyāṇāmiti cet? evaṃ tarhyanumānakauśalebhavatāmanekatvaprasaṅgaḥ; anekakārakasādhyā hi kriyeti bhavadbhirevābhyupagatam | tatrānumānaṃ ca kriyā; sā śarīrendriyamana ātmasādhanaiḥ kārakairātmakartṛkā nirvartyata ityetatpratijñātam | tatra vayamanumānakuśalā ityevaṃ vadadbhiḥ-śarīrendriyamanaḥsādhanā ātmānaḥ pratyekaṃ vayamaneka ityabhyupagataṃ syāt | aho anumānakauśalaṃ darśitamapucchaśṛṅgaistārkikabalīvardaiḥ | yo hyātmānameva na jānāti sa kathaṃ mūḍhastadgataṃ vā jānīyāt? tatra kimanuminoti? kena vā liṅgena? na hyātmanaḥ svato bhedapratipādakaṃ kiñcilliṅgamasti, yena liṅgenātmabhedaṃ sādhayet; yāni liṅgānyātmabhedasādhanāya nāmarūpavantyupanyasyanti, tāni nāmarūpagatānyupādhaya evātmano ghaṭakarakāpavarakabhūcchidrāṇīvākāśasya | yadākāśasya bhedaliṅgaṃ paśyati, tadātmano 'pi bhedaliṅgaṃ labheta saḥ; na hyātmanaḥ parato 'pi viśeṣamabhyupagacchadbhistārkikaśatairapi bhedaliṅgamātmano darśayituṃ śakyate; svatastu dūrādapanītameva, aviṣayatvādātmanaḥ | yadyatpara ātmadharmatvenābhyupagacchati, tasya tasya nāmarūpābhyāṃ cātmano 'nyatvābhyupagamāt,"ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma"iti śruteḥ"nāmarūpe vyākaravāṇi"iti ca | utpattipralayātmake hi nāmarūpe, tadvilakṣaṇaṃ ca brahma-ato 'numānasyaivāviṣayatvātkuto 'numānavirodhaḥ? etenāgamavirodhaḥ pratyuktaḥ |
yaduktaṃ brahmaikatve yasmā upadeśaḥ, yasya copadeśagrahaṇaphalam, tadabhāvādekatvopadeśānarthakyamiti, tadapi na, anekakārakasādhyatvātkriyāṇāṃ kaścodyo bhavati | ekasminbrahmaṇi nirupādhike nopadeśaḥ, nopadeṣṭā, na copadeśagrahaṇaphalam; tasmādupaniṣadāṃ cānarthakyamityetadabhyupagatameva | athānekakārakaviṣayānarthakyaṃ codyate-na, svato | ñabhyupagamavirodhādātmavādinām | tasmāttārkikacāṭabhaṭarājāpraveśyam abhayaṃ durgamidamalpabuddhyagamyaṃ śāsraguruprasādarahitaiśca,"kastaṃ madāmadaṃ devaṃ madanyo jñātumarhati" "devairatrāpi vicikitsitaṃ purā" "naiṣā tarkeṇa matirāpaneyā"-varaprasādalabhyatvaśrutismṛtivādebhyaśca;"tadejati tannaijati taddūre tadvantike"ityādiviruddhadharmasamavāyitvaprakāśakamantravarṇebhyaśca |
gītāsu ca-"matsthāni sarvabhūtāni"ityādi |
tasmātparabrahmavyatirekeṇa saṃsārī nāma nānyadvastvantaramasti |
tasmātsuṣṭhūcyate"brahma vā idamagra āsīt tadātmānamevāved ahaṃ brahmāsmi" "nānyadato 'sti draṣṭṛ nānyadato 'sti śrotṛ"ityādiśrutiśatebhyaḥ |
tasmātparasyaiva brahmaṇaḥ"satyasya satyam"nāmopaniṣatparā || 20 ||
iti bṛhadāraṇyakopaniṣadbhāṣye dvitīyādhyāye prathamamajātaśatrubrāhmaṇam || 1 ||
'brahma jñapayiṣyāmi'iti prastutam;tatra yato jagajjātaṃ yanmayaṃ yasmiṃśca līyate tadekaṃ brahmeti jñāpitam | kimātmakaṃ punastajjagajjāyate, līyate ca? pañcabhūtātmakam;bhūtāni ca nāmarūpātmakāni;nāmarūpe satyamiti hyuktam;tasya satyasya pañcabhūtātmakasya satyaṃ brahma |
kathaṃ punarbhūtāni satyamiti mūrtāmūrtabrāhmaṇam | mūrtāmūrtabhūtātmakatvātkāryakaraṇātmakāni bhūtāni prāṇā api satyam | teṣāṃ kāryakaraṇātmakānāṃ bhūtānāṃ satyatvanirdidhārayiṣayā brāhmaṇadvayamārabhyate saivopaniṣadvyākhyā | kāryakaraṇasatyatvāvadhāraṇadvāreṇa hi satyasya satyaṃ brahmāvadhāryate | atroktam 'prāṇā vai satyaṃ teṣāmeṣa satyam'iti | tatra ke prāṇāḥ? kiyatyo vā prāṇaviṣayā upaniṣadaḥ? kāḥ? iti ca brahmopaniṣatprasaṅgena karaṇānāṃ prāṇānāṃ svarūpamavadhārayati-pathigatakūpārāmādyavadhāraṇavat | 
yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda sapta ha dviṣato bhrātṛvyān avaruṇaddhi | ayaṃ vāva śiśur yo 'yaṃ madhyamaḥ prāṇaḥ | tasyedam evādhānam idaṃ pratyādhānaṃ prāṇaḥ sthūṇānnaṃ dāma || 
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SECOND BRÂHMANA
1. Verily he who knows the babe with his place, his chamber, his post, and his rope, he keeps off the seven relatives who hate him. Verily by the young is meant the inner life, by his place this (body), by his chamber this (head), by his post the vital breath, by his rope the food. 
yo ha vai śiśuṃ sādhānaṃ sapratyādhānaṃ sasthūṇaṃ sadāmaṃ veda, tasyedaṃ phalam; kiṃ tat? sapta saptasaṃkhyākān ha dviṣato dveṣakartṝn bhrātṛvyān | bhrātṛvyā hi dvividhā bhavanti, dviṣanto 'dviṣantaśca, tatra dviṣanto ye bhrātṛvyāstān dviṣato bhrātṛvyānavaruṇaddhi; sapta ye śīrṣaṇyāḥ prāṇā viṣayopalabdhidvārāṇi tatprabhavā viṣayarāgāḥ sahajatvād bhrātṛvyāḥ | te hyasya svātmasthāṃ dṛṣṭiṃ viṣayaviṣayāṃ kurvanti, tena te dveṣṭāro bhrātṛvyāḥ | pratyagātmekṣaṇapratiṣedhakaratvāt | kāṭhake coktam-"parāñci khāni vyatṛṇatsvayambhūstasmātparāṅpaśyati nāntarātman"ityādi | tatra yaḥ śiśvādīnveda, teṣāṃ yāthātmyamavadhārayati, sa etān bhrātṛvyānavaruṇaddhyapāvṛṇoti vināśayati |
tasmai phalaśravaṇenābhimukhībhūtāyāha-ayaṃ vāva śiśuḥ | ko 'sau? yo 'yaṃ madhyamaḥ prāṇaḥ, śarīramadhye yaḥ prāṇo liṅgātmā, yaḥ pañcadhā śarīramāviṣṭaḥ-bṛhanpāṇḍaravāsaḥ soma rājannityuktaḥ, yasminvāṅmanaḥ prabhṛtīni karaṇāni viṣaktāni-paḍvīśaśaṅkunidarśanāt; sa eṣa śiśuriva, viṣayeṣvitarakaraṇavadapaṭutvāt; śiśuṃ sādhānamityuktam | kiṃ punastasya śiśorvatsasthānīyasya karaṇātmana ādhānam? tasyedameva śarīramādhānaṃ kāryātmakam-ādhīyate 'sminnityādhānam; tasya hi śiśoḥ prāṇasyedaṃ śarīramadhiṣṭhānam, asminhi karaṇānyadhiṣṭhitāni labdhātmakānyupalabdhidvārāṇi bhavanti, na tu prāṇamātre viṣaktāni | tathā hi darśitamajātaśatruṇā-upasaṃhṛteṣu karaṇeṣu vijñānamayo nopalabhyate, śarīradeśavyūḍheṣu tu karaṇeṣu vijñānamaya upalabhamāna upalabhyate-tacca darśitaṃ pāṇipeṣapratibodhanena | idaṃ pratyādhānaṃ śiraḥ; pradeśaviśeṣeṣu-prati pratyādhīyata iti pratyādhānam | prāṇaḥ sthūṇā annapānajanitāśaktiḥ-prāṇo balamiti paryāyaḥ | balāvaṣṭambho hi prāṇo 'smiñcharīre-"sa yatrāyamātmābalyaṃ nyetya saṃmohamiva"iti darśanāt |
yathā vatsaḥ sthūṇāvaṣṭambha evaṃ śarīrapakṣapātī vāyuḥ prāṇaḥ sthūṇeti kecit |
annaṃ dāma-annaṃ hi bhuktaṃ tredhā pariṇamate;ya;sthūlaḥ pariṇāmaḥ, sa etaddvayaṃ bhūtvā imāmapyeti-mūtraṃ ca purīṣaṃ ca |
yo madhyamo rasaḥ sa raso lohitādikrameṇa svakāryaṃ śarīraṃ sāptadhātukamupacinoti;svayonyannāgame hi śarīramupacīyate 'nnamayatvāt;viparyaye 'pakṣīyate patati;yastvaṇiṣṭho rasaḥ-amṛtam ūrkprabhāvaḥ-iti ca kathyate, sa nābherūrdhvaṃ hṛdayadeśamāgatya, hṛdayādviprasṛteṣu dvāsaptatināḍīsahasreṣvanupraviśya yattatkaraṇasaṅghātarūpaṃ liṅgaṃ śiśusañjñakam, tasya śarīre sthitikāraṇaṃ bhavati balamupajanayatsthūṇākhyam;tenānnamubhayataḥ pāśavatsadāmavat prāṇaśarīrayornibandhanaṃ bhavati || 1 ||
idānīṃ tasyaiva śiśoḥ pratyādhāna ūḍhasya cakṣuṣi kāścanopaniṣada ucyante- 
tam etāḥ saptākṣitaya upatiṣṭhante | tad yā imā akṣaṃl lohinyo rājayas tābhir enaṃ rudro 'nvāyattaḥ | atha yā akṣann āpas tābhiḥ parjanyaḥ | yā kanīnakā tayādityaḥ | yat kṛṣṇaṃ tenāgnir | yac chuklaṃ tenendraḥ | adharayainaṃ vartanyā pṛthivy anvāyattā | dyaur uttarayā | nāsyānnaṃ kṣīyate ya evaṃ veda || 
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2. Then the seven imperishable ones approach him. There are the red lines in the eye, and by them Rudra clings to him. There is the water in the eye, and by it Parganya clings to him. There is the pupil, and by it Âditya (sun) clings to him, There is the dark iris, and by it Agni clings to him. There is the white eye-ball, and by it Indra, clings to him. With the lower eye-lash the earth, with the upper eye-lash the heaven clings to him. He who knows this, his food does never perish. 
tametāḥ saptākṣitaya upatiṣṭhantetaṃ karaṇātmakaṃ prāmaṃ śarīre 'nnabandhanaṃ cakṣuṣyūḍhametā vakṣyamāṇāḥ sapta saptasaṅkhyākā akṣitayo 'kṣitihetutvādupatiṣṭhante | yadyapi mantrakaraṇe tiṣṭhatirupapūrva ātmanepadī bhavati, ihāpi sapta devatābhidhānāni mantrasthānīyāni karaṇāni;tiṣṭhaterato 'trāpyātmanepadaṃ na viruddham |
kāstā akṣitayaḥ? ityucyante-tattatra yā imāḥ prasiddhāḥ, akṣannakṣaṇi lohinyo lohitā rājayo rekhāḥ, tābhirdvārabhūtābhirenaṃ madhyamaṃ prāṇaṃ rudro 'nvāyatto 'nugataḥ; atha yā akṣannakṣaṇyāpo dhūmādisaṃyogenābhivyajyamānāḥ, tābhiradbhirdvārabhūtābhiḥ parjanyo devatātmānvāyatto | ñanugata upatiṣṭhata ityarthaḥ | sa cānnabhūto 'kṣitiḥ prāṇasya;"parjanye varṣatyānandinaḥ prāṇā bhavanti"iti śrutyantarāt |
yā kanīnakā dṛkchaktistayā kanīnakayā dvāreṇādityo madhyamaṃ prāṇamupatiṣṭhate;yatkṛṣṇaṃ cakṣuṣi tenainamagnirupatiṣṭhate;yacchuklaṃ cakṣuṣi tenendraḥ;adharayā vartanyā pakṣmaṇainaṃ pṛthivyanvāyattā, adharatvasāmānyāt;
etāḥ saptānnabhūtāḥ prāṇasya santatamupatiṣṭhante-ityevaṃ yo veda, tasyaitatphalam-nāsyānnaṃ kṣīyate, ya evaṃ veda || 2 || 
tad eṣa śloko bhavati -- arvāgbilaś camasa ūrdhvabudhnas tasmin yaśo nihitaṃ viśvarūpam | tasyāsata ṛṣayaḥ sapta tīre vāg aṣṭamī brahmaṇā saṃvidāneti | arvāgbilaś camasa ūrdhvabudhna iti | idaṃ tac charīra eṣa hy arvāgbilaś camasa ūrdhvabudhnaḥ | tasmin yaśo nihitaṃ viśvarūpam iti | prāṇā vai yaśo viśvarūpam | prāṇān etad āha | tasyāsata ṛṣayaḥ sapta tīra iti | prāṇā vā ṛṣayaḥ | prāṇāṇ etad āha | vāg aṣṭamī brahmaṇā saṃvidāneti | vāg ghy aṣṭamī brahmaṇā saṃvitte || 
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3. On this there is this Sloka: 'There is a cup having its mouth below and its bottom above. Manifold glory has been placed into it. On its lip sit the seven Rishis, the tongue as the eighth communicates with Brahman.' What is called the cup having its mouth below and its bottom above is this head, for its mouth (the mouth) is below, its bottom (the skull) is above. When it is said that manifold glory has been placed into it, the senses verily are manifold glory, and he therefore means the senses. When he says that the seven Rishis sit on its lip, the Rishis are verily the (active) senses, and he means the senses. And when he says that the tongue as the eighth communicates with Brahman, it is because the tongue, as the eighth, does communicate with Brahman. 
tattatraitasminnarthe eṣa śloko mantro bhavati-arvāgbilaścamasa ityādiḥ | tatra mantrārthamācaṣṭe śrutiḥ-arvāgbilaścamasa ityādiḥ | tatra mantrārthamācaṣṭe śrutiḥ-arvāgbilaścamasa ūrdhvabudhna iti | kaḥ punarasāvarvāgbilaścamasa ūrdhvabudhnaḥ? idaṃ tat śiraḥ, camasākāraṃ hi tat | katham? eṣa hyarvāgbilo mukhasya bilarūpatvāt, śiraso budhnākāratvādūrdhvabudhnaḥ |
tasminyaśo nihitaṃ viśvarūpamiti-yathā somaścamase, evaṃ tasmiñchirasi viśvarūpaṃ nānārūpaṃ nihitaṃ sthitaṃ bhavati | kiṃ punastad yaśaḥ? prāṇā vai yaśo viśvarūpam-prāṇāḥ śrotrādayo vāyavaśca marutaḥ saptadhā teṣu prasṛtā yaśaḥ-ityetadāha mantraḥ, śabdādijñānahetutvāt |
tasyāsata ṛṣayaḥ sapta tīra iti-prāṇāḥ parispandātmakāḥ, ta eva ca ṛṣayaḥ, prāṇāvetadāha mantraḥ |
vāgaṣṭamī brahmaṇā saṃvidāneti-brahmaṇā saṃvādaṃ kurvatī aṣṭamī bhavati;taddhetumāha-vāgghyaṣṭamī brahmaṇā saṃvitta iti || 3 ||
ke punastasya camasasya tīra āsata ṛṣaya iti | 
imāv eva gotamabharadvājau | ayam eva gotamo 'yaṃ bharadvājaḥ | imāv eva viśvāmitrajamadagnī | ayam eva viśvāmitro 'yaṃ jamadagniḥ | imāv eva vasiṣṭhakaśyapau | ayam eva vasiṣṭho 'yaṃ kaśyapaḥ | vāg evātriḥ | vācā hy annam adyate | attir ha vai nāmaitad yad autrir iti | sarvasyāttā bhavati | sarvam asyānnaṃ bhavati ya evaṃ veda || 
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4. These two (the two ears) are the Rishis Gautama and Bharadvâga; the right Gautama, the left Bharadvâga. These two (the eyes) are the Rishis Visvâmitra and Gamadagni; the right Visvâmitra, the left Gamadagni. These two (the nostrils) are the Rishis Vasishtha and Kasyapa; the right Vasishtha, the left Kasyapa. The tongue is Atri, for with the tongue food is eaten, and Atri is meant for Atti, eating. He who knows this, becomes an eater of everything, and everything becomes his food. 
imāveva gotamabharadvājau karṇau-ayameva gotamo 'yaṃ bharadvājo dakṣiṇaścottaraśca, viparyayeṇa vā | tathā cakṣuṣī upadiśannuvāca-imāveva viśvāmitrajamadagnī dakṣiṇaṃ viśvāmitra uttaraṃ jamadagnirviparyayeṇa vā | imāveva vasiṣṭhakaśyapau-nāsike upadiśannuvāca;dakṣiṇaḥ puṭo bhavati vasiṣṭhaḥ, uttaraḥ kaśyapaḥ pūrvavat | vāgevātriḥ, adanakriyāyogātsaptamaḥ;vācā hyannamadyate tasmādattirha vai prasiddhaṃ nāmaitat-attṛtvādattiriti, attireva san yadatrirityucyate parokṣeṇa | sarvasyaitasyānnajātasya prāṇasyātrinirvacanavijñānādattā bhavati | attaiva bhavati nāmuṣminnannena punaḥ pratipadyata ityetaduktaṃ bhavati-sarvamasyānnaṃ bhavatīti | ya evametadyathoktaṃ prāṇayāthātmyaṃ veda, sa evaṃ madhyamaḥ prāṇo bhūtvā
ādhānapratyādhānagato bhoktaiva bhavati, na bhojyam, bhojyād vyāvartata ityarthaḥ || 4 ||
iti dvitīyam brāhmaṇam || 2 ||
tatra prāṇā vai satyamityuktam | yāḥ prāṇānāmupaniṣadaḥ, tā brahmopaniṣatprasaṅgena vyākhyātāḥ-ete te prāṇā iti cacha te
kimātmakāḥ? kathaṃ vā teṣāṃ satyatvam? iti ca vaktavyamiti pañcabhūtānāṃ satyānāṃ kāryakaraṇātmakānāṃ svarūpāvadhāraṇārthamidaṃ brāhmaṇamārabhyate-yadupādhiviśeṣāpanayadvāreṇa 'neti neti'iti brahmaṇaḥ satattvaṃ nirdidhārayiṣitam | 
dve vāva brahmaṇo rūpe | mūrtaṃ caivāmūrtaṃ ca | martyaṃ cāmṛtaṃ ca | sthitaṃ ca yac ca | sac ca tyaṃ ca || 
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THIRD BRÂHMANA
1. There are two forms of Brahman, the material and the immaterial, the mortal and the immortal, the solid and the fluid, sat (being) and tya (that), (i.e. sat-tya, true). 
tatra dvirūpaṃ brahma pañcabhūtajanitakāryakaraṇasambaddhaṃ mūrtāmūrtākhyaṃ martyāmṛtasvabhāvaṃ tajjanitavāsanārūpaṃ ca sarvañjñaṃ sarvaśakti sopākhyaṃ bhavati | kriyākārakaphalātmakaṃ ca sarvavyavahārāspadam | tadeva brahma vigatasarvopādhiviśeṣaṃ samyagdarśanaviṣayam ajamajaramamṛtamabhayam, vāṅmanasayorapyaviṣayamadvaitatvāt 'neti neti'iti nirdiśyate |
tatra yadapohadvāreṇa 'neti neti'iti nirdiśyate brahma, te ete dve vāva-vāvaśabdo 'vadhāraṇārthaḥ-dve evetyarthaḥ-brahmaṇaḥ paramātmano rūpe-rūpyate yābhyāmarūpaṃ paraṃ brahma avidyādhyāropyamāṇābhyām |
ke te dve? mūrtaṃ caiva mūrtameva ca |
tathāmūrtaṃ cāmūrtameva cetyarthaḥ |
antarṇītasvātmaviśeṣaṇe mūrtāmūrte dve evetyavadhāryete |
kāni punastāni viśeṣaṇāni mūrtāmūrtayoḥ? ityucyante-martyaṃ ca martyaṃ maraṇadharmi, amṛtaṃ ca tadviparītam, sthitaṃ ca-paricchinnaṃ gatipūrvakaṃ yatsthāsnu, yacca-yātīti yat-vyāpi-aparicchinnaṃ sthitaviparītam, sacca-sadityanyebhyo viśeṣyamāṇāsādhāraṇadharmaviśeṣavat, tyacca-tadviparītam 'tyat'ityeva sarvadā parokṣābhidhānārham || 1 ||
tatra catuṣṭayaviśeṣaṇaviśiṣṭaṃ mūrtaṃ tathā amūrtaṃ ca | tatra kāni mūrtaviśeṣaṇāni? kāni cetarāṇi? iti vibhajyate | 
tad etan mūrtaṃ yad anyad vāyoś cāntarikṣāc ca | etan martyam | etat sthitam | etat sat | tasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso ya eṣa tapati | sato hy eṣa rasaḥ || 
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2. Everything except air and sky is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the sun that shines, for he is the essence of sat (the definite). 
tadetanmūrtaṃ mūrcchitāvayavam itaretarānupraviṣṭāvayavaṃ ghanaṃ saṃhatamityarthaḥ | kiṃ tat? yadanyat;kasmādanyat? vāyoścāntarikṣācca bhūtadvayāt-pariśeṣāt pṛthivyādibhūtatrayam | etanmartyam-yadetanmūrtākhyaṃ bhūtatrayamidaṃ martyaṃ maraṇadharmi;kasmāt? yasmātsthitametat;paricchinnaṃ hyarthāntareṇa samprayujyamānaṃ virudhyate-yathā ghaṭaḥ stambhakuṇḍyādinā;tathā mūrtaṃ sthitaṃ paricchinnam arthāntarasambandhi tator'thāntaravirodhānmartyam;etatsadviśeṣya māṇāsādhāraṇadharmavat, tasmāddhi paricchinnam, paricchinnatvānmartyam ato mūrtam;mūrtatvādvā martyam, martyatvātsthitam, sthitatvātsat | ato 'nyonyāvyabhicārāccaturṇāṃ dharmāṇāṃ yatheṣṭaṃ viśeṣaṇaviśeṣyabhāvo hetuhetumadbhāvaśca darśayitavyaḥ | sarvathāpi tu bhūtatrayaṃ catuṣṭayaviśeṣaṇaviśiṣṭaṃ mūrtaṃ rūpaṃ brahmaṇaḥ | tatra caturṇāmekasmingṛhīte viśeṣaṇe itaradgṛhītameva viśeṣaṇamityāha-tasyaitasya mūrtasya, etasya martyasya, etasya sthitasya, etasya sataḥ-catuṣṭayaviśeṣaṇasya bhūtatrayasyetyarthaḥ, eṣa rasaḥ sāra ityarthaḥ |
trayāṇāṃ hi bhūtānāṃ sāriṣṭhaḥ savitā;etatsārāṇi trīṇi bhūtāni, yata etatkṛtavibhajyamānarūpaviśeṣaṇāni bhavanti;ādhidaivikasya kāryasyaitadrūpam-yatsavitā yadetanmaṇḍalaṃ tapati;sato bhūtatrayasya hi yasmādeṣa rasa ityetad gṛhyate |
mūrto hyeṣa savitā tapati, sāriṣṭhaśca |
yattvādhidaivikaṃ karaṇaṃ maṇḍalasyābhyantaram, tadvakṣyāmaḥ || 2 || 
athāmūrtam | vāyuś cāntarikṣaś ca | etad amṛtam | etad yat | etat tyam | tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyasyaiṣa raso ya eṣa etasmin maṇḍale puruṣaḥ | tyasya hy eṣa rasa | ity adhidaivatam || 
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3. But air and sky are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the disk of the sun, for he is the essence of tyad (the indefinite). So far with regard to the Devas. 
athāmūrtam-athādhunāmūrtamucyate | vāyuścāntarikṣaṃ ca yatpariśeṣitaṃ bhūtadvayam-etadamṛtam, amūrtatvāt;asthitam, ato 'virudhyamānaṃ kenacit, amṛtamamaraṇadharmi | etadyatsthitaviparītam, vyāpi, aparicchinnam, yasmāt 'yat'etad anyebhyo 'pravibhajyamānaviśeṣam, atastyat, 'tyat'iti parokṣābhidhānārhameva-pūrvavat |
tasyaitasyāmūrtasya tasyāmṛtasyaitasya yata etasya tyasya catuṣṭayaviśeṣaṇasyāmūrtasyaiṣa rasaḥ;ko 'sau? ya
eṣa etasminmaṇḍale puruṣaḥ-karaṇātmako hiraṇyagarbhaḥ prāṇa ityabhidhīyate yaḥ, sa eṣo 'mūrtasya bhūtadvayasya rasaḥ pūrvavatsāriṣṭhaḥ | etatpuruṣasāraṃ cāmūrtaṃ bhūtadvayamhairaṇyagarbhaliṅgārambhāya hi bhūtadvayābhivyaktiravyākṛtāt | tasmāttadarthyāttatsāraṃ bhūtadvayam | tyasya hyeṣa rasaḥ-yasmādyo maṇḍalasthaḥ puruṣo maṇḍalavanna gṛhyate sāraśca bhūtadvayasya, tasmādasti maṇḍalasthasya puruṣasya bhūtadvayasya ca sādharmyam, tasmādyuktaṃ prasiddhavadvetūpādānam-tyasya hyeṣa rasa iti |
rasaḥ kāraṇaṃ hiraṇyagarbhavijñānātmā cetana iti kecit | tatra ca kila hiraṇyagarbhavijñānātmanaḥ karma vāyvantarikṣayoḥ prayoktṛ, tatkarma vāyvantarikṣādhāraṃ sadanyeṣāṃ bhūtānāṃ prayoktṛ bhavati;tena svakarmaṇā vāyvantarikṣayoḥ prayokteti tayo rasaḥ kāraṇamucyata iti |
tanna, mūrtarasenātulyatvāt | mūrtasya tu bhūtatrayasya raso mūrtameva maṇḍalaṃ dṛṣṭaṃ bhūtatrayasya raso mūrtameva maṇḍalaṃ dṛṣṭaṃ bhūtatrayasamānajātīyam, na cetanaḥ;tathāmūrtayorapi bhūtayostatsamānajātīyenaivāmūrtasena yuktaṃ bhavitum;vākyapravṛttestulyatvāt;yathā hi mūrtāmūrte catuṣṭayadharmavatī vibhajyete, tathā rasarasavatorapi mūrtāmūrtayostulyenaiva nyāyena yukto vibhāgaḥ, na tvardhavaiśasam |
mūrtarase 'pi maṇḍalopādhiścetano vivakṣyata iti cet? atyalpamidamucyate, sarvatraiva tu mūrtāmūrtayorbrahmarūpeṇa vivakṣitatvāt |
puruṣaśabdo 'cetane 'nupapanna iti cet! na, pakṣapucchādiviśiṣṭasyaiva liṅgasya puruṣaśabdadarśanāt |
"na vā itthaṃ santaḥ śakṣyāmaḥ prajāḥ prajanayitumimānsapta puruṣānekaṃ puruṣaṃ karavāmeti ta etānsapta puruṣānekaṃ puruṣamakurvan"ityādau annarasamayādiṣu ca śrutyantare puruṣaśabdaprayogāt |
ityadhidaivatamityuktopasaṃhāro 'dhyātmavibhāgoktyarthaḥ || 3 || 
athādhyātmam | idam eva mūrtaṃ yad anyat prāṇāc ca yaś cāyam antar ātmann ākāśaḥ | etan martyam | etat sthitam | etat sat | tasyaitasya mūrtasyaitasya martyasyaitasya sthitasyaitasya sata eṣa raso yac cakṣuḥ | sato hy eṣa rasaḥ || 
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4. Now with regard to the body. Everything except the breath and the ether within the body is material, is mortal, is solid, is definite. The essence of that which is material, which is mortal, which is solid, which is definite is the Eye, for it is the essence of sat (the definite). 
athādhunādhyātmaṃ mūrtāmūrtayorvibhāga ucyate-kiṃ tanmūrtam? idameva, kiṃ cedam? yadanyatprāṇāccavāyoryaścāyamantarabhyantare ātmannātmanyākāśaḥ khaṃ śarīrasthaśca yaḥ prāṇa etad dvayaṃ varjayitvā yadanyaccharīrārambhakaṃ bhūtatrayam, etanmartyamityādi samānamanyatpūrveṇa |
etasya sato hyeṣa rasaḥ-yaccakṣuriti; ādhyātmikasya śarīrārambhakasya kāryasyaiṣa rasaḥ sāraḥ; tena hi sāreṇa sāravadidaṃ śarīraṃ samastaṃ yathādhidaivatamādityamaṇḍalena |
prāthamyācca-cakṣuṣī eva prathame sambhavataḥ sambhavata iti |
"tejo raso niranartatāgniḥ"iti liṅgāt; taijasaṃ hi cakṣuḥ; etatsāram; taijasaṃ hi cakṣuḥ; etatsāram ādhyātmikaṃ bhūtatrayam; sato hyeṣa rasa iti mūrtatvasāratve hetvarthaḥ || 4 || 
athāmūrtaṃ prāṇaś ca yaś cāyam antar ātmann ākāśaḥ | etad amṛtam | etad yat | etat tyat | tasyaitasyāmūrtasyaitasyāmṛtasyaitasya yata etasya tyasyaiṣa raso yo 'yaṃ dakṣiṇe 'kṣan puruṣaḥ | tyasya hy eṣa rasaḥ || 
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5. But breath and the ether within the body are immaterial, are immortal, are fluid, are indefinite. The essence of that which is immaterial, which is immortal, which is fluid, which is indefinite is the person in the right eye, for he is the essence of tyad (the indefinite). 
athādhunāmūrtamucyate | yatpariśeṣitaṃ bhūtadvayaṃ prāṇaśca yaścāyamantarātmannākāśaḥ, etadamūrtam | anyatpūrvavat | etasya tyasyaiṣa rasaḥ sāraḥ, yo 'yaṃ dakṣiṇe 'kṣanpuruṣaḥ-dakṣiṇe 'kṣanniti viśeṣagrahaṇam, śāstrapratyakṣatvāt;liṅgasya hi dakṣiṇe 'kṣṇi viśeṣato 'dhiṣṭhātṛtvaṃ śāsatrasya pratyakṣaṃ sarvaśrutiṣu tathā prayogadarśanāt | tyasya hyeṣa rasa iti
pūrvavadviśeṣato 'grahaṇādamūrtatvasāratve eva hetvarthaḥ || 5 ||
brahmaṇaṇa upādhibhūtayormūrtāmūrtayoḥ kāryakaraṇavibhāgena adhyātmādhidaivatayorvibhāgo vyākhyātaḥ satyaśabdavācyayoḥ | athedānīm- 
tasya haitasya puruṣasya rūpam | yathā māhārajanaṃ vāso yathā pāṇḍvāvikaṃ yathendragopo yathāgnyarcir yathā puṇḍarīkaṃ yathā sakṛdvidyuttam | sakṛdvidyutteva ha vā asya śrīr bhavati ya evaṃ veda | athāta ādeśo neti neti | na hy etasmād iti nety anyat param asti | atha nāmadheyaṃ satyasya satyam iti | prāṇā vai satyam | teṣām eṣa satyam || 
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6. And what is the appearance of that person? Like a saffron-coloured raiment, like white wool, like cochineal, like the flame of fire, like the white lotus, like sudden lightning. He who knows this, his glory is like unto sudden lightning. Next follows the teaching (of Brahman) by No, no 1! for there is nothing else higher than this (if one says): 'It is not so.' Then comes the name 'the True of the True,' the senses being the True, and he (the Brahman) the True of them. 
tasya haitasya puruṣasya karaṇātmano liṅgasya rūpaṃ vakṣyāmo vāsanāmayaṃ mūrtāmūrtavāsanāvijñānamayasaṃyogajanitaṃ vicitraṃ paṭabhitticitravanmāyendrajālamṛgatṛṣṇikopamaṃ sarvavyāmohāspadametāvanmātrameva ātmeti vijñānavādino vaināśikā yatra bhrāntāḥ, etadeva vāsanārūpaṃ paṭarūpavadātmano dravyasya guṇa iti naiyāyikā vaiśeṣikāśca sampratipannāḥ, idamātmārthaṃ triguṇaṃ svatantraṃ pradhānāśrayaṃ puruṣārthena hetunā pravartata iti sāṅkhyāḥ |
aupaniṣadaṃmanyā api kecitprakriyāṃ racayanti-mūrtāmūrtarāśirekaḥ, paramātmarāśiruttamaḥ, tābhyāmanyo 'yaṃ madhyamaḥ kila tṛtīyaḥ kartrā bhoktrāvijñānamayena ajātaśatrupratibodhitena saha vidyākarmapūrvaprajñāsamudāyaḥ;prayoktā karmarāśiḥ, prayojyaḥ pūrvokto mūrtāmūrtabhūtarāśiḥ sādhanaṃ ceti | tatra ca tārkikaiḥ saha sandhiṃ kurvanti | liṅgāśrayaścaiṣa karmarāśirityuktvā punastatasrasyantaḥ sāṅkhyatvabhayāt, sarvaḥ karmarāśiḥ-puṣpāśraya iva gandhaḥ puṣpaviyoge 'pi puṭatailāśrayo bhavati, tadvat-liṅgaviyoge 'pi paramātmaikadeśamāśrayati, sa paramātmaikadeśaḥ kilānyata āgatena guṇena karmaṇā saguṇo bhavati nirguṇo 'pi san, sa kartā bhoktā badhyate mucyate ca vijñānātmā - iti vaiśeṣikacittamapyanusaranti;sa ca karmarāśirbhūtarāśerāgantukaḥ, svato nirguṇa eva paramātmaikadeśatvāt;svata utthitā avidyā anāgantukāpyūṣaravadanātmadharmaḥ-ityanayā kalpanayā sāṅkhyacittamanuvartante |
sarvametattārkikaiḥ saha sāmañjasyakalpanayā ramaṇīyaṃ paśyanti, lopaniṣatsiddhāntaṃ sarvanyāyavirodhaṃ ca paśyanti;katham? uktā eva tāvatsāva yavatve paramātmanaḥ
saṃsāritvasavraṇatvakarmaphaladeśasaṃsāritvasavraṇatvakarmaphaladeśasaṃsaraṇānupapattyādayo doṣāḥ;nityabhede ca vijñānātmanaḥ pareṇaikatvānupapattiḥ |
liṅgameveti cetparamātmana upacaritadeśatvena kalpitaṃ ghaṭakarakabhūchidrākāśādivat, tathā liṅgaviyoge 'pi paramātmadeśāśrayaṇaṃ vāsanāyāḥ | avidyāyāṣca svata utthānam ūṣaravat-ityādikalpanānupapannaiva | na ca vāsya deśavyatirekeṇa vāsanāyā vastvantarasañcaraṇaṃ manasāpi kalpayituṃ śakyam |
na ca śrutayo gacchanti"kāmaḥ saṅkalpo vicikitsā" "hṛdaye hyeva rūpāṇi" "dhyāyatīva lelāyatīva" "kāmā ye 'sya hṛdi śritāḥ""tīrṇo hi tadā sarvāñchokānhṛdayasya"ityādyāḥ | na cāsāṃ śrutīnāṃ śrutādarthāntarakalpanā nyāyyā, ātmanaḥ parabrahmatvopapādanārthaparatvādāsām, etāvanmātrārthopakṣayatvācca sarvopaniṣadām | tasmācchrutyarthakalpanākuśalāḥ sarva evopaniṣadarthamanyathā kurvanti | tathāpi vedārthaścetsyātkāmaṃ bhavatu, na me dveṣaḥ |
na ca 'dva vāva brahmaṇo rūpe'iti rāśitrayapakṣe samañjasam;yadā tu mūrtāmūrte tajjanitavāsanāśca mūrtāmūrte dve rūpe, brahma ca rūpi tṛtīyam, na cānyaccaturthamantarāletadā etadanukūlamavadhāraṇam, dve eva brahmaṇo rūpe iti;anyathā brahmaikadeśasya vijñānātmano rūpe iti kalpyam, paramātmano vā vijñānātmadvāreṇeti | tadā ca rūpe eveti dvivacanamasamañjasam, rūpāṇīti vāsanābhiḥ saha bahuvacanaṃ yuktataraṃ syāt- dve ca mūrtāmūrte vāsanāśca tṛtīyamiti |
atha mūrtāmūrte eva paramātmano rūpe, vāsanāstu vijñānātmana iti cet-tadā vijñānātmadvāreṇa vikriyamāṇasya paramātmanaḥ-itīyaṃ vācoyuktiranarthikā syāt, vāsanāyā api vijñānātmadvāratvasya aviśiṣṭatvāt;na ca vastu
vastvantaradvāreṇa vikriyata iti mukhyayā vṛttyā śakyaṃ kalpayitum;na ca vijñānātmā paramātmano vastvantaram, tathā kalpanāyāṃ siddhāntahānāt | tasmād vedārthamūḍhānāṃ svacittaprabhavā evamādikalpanā akṣarabāhyāḥ;na hyakṣarabāhyo vedārtho vedārthopakārī vā, nirapekṣatvādvedasya prāmāṇyaṃ prati;tasmādrāśitrayakalpanā asamañjasā |
'yo 'yaṃ dakṣiṇe 'kṣanpuruṣaḥ'iti liṅgātmā prastuto 'dhyātme, adhidaive ca 'ya eṣa etasminmaṇḍale puruṣaḥ'
iti, 'tasya'iti prakṛtopādānātsa evopādīyate yo 'sau tyasyāmūrtasya raso na tu vijñānamayaḥ | nanu vijñānamayasyaivaitāni rupāṇi kasmānna bhavanti? vijñānamayasyāpi prakṛtatvāt, 'tasya'iti ca prakṛtopādānāt | naivam, vijñānamayasyārūpitvena vijijñāpayiṣitatvāt;yadi hi tasyaiva vijñānamayasyaitāni māhārajanādīni rūpāṇi syustasyāva 'neti neti'ityanākhyeyarūpatayādeśo na syāt | nanvanyasyaivāsādeśo na tu vijñānamayasyeti!
na, ṣaṣṭhānte upasaṃhārāt-"vijñātāramare kena vijānīyāt"iti vijñānamayaṃ prastutya"sa eṣa neti neti"iti"vijñāpayiṣyāmi"iti ca pratijñāyā arthavattvāt | yadi ca vijñānamayasyaiva asaṃvyavahāryamātmasvarūpaṃ jñāpayitumiṣṭaṃ syātpradhvastasarvopādhiviśeṣam, tata iyaṃ pratijñārthavatī syāt- yenāsau jñāpito jānātyātmānamevāhaṃ brahmāsmīti, śāsraniṣṭhāṃ prāpnoti na bibheti kutaśca | atha punaranyo vijñānamayaḥ, anyaḥ 'neti neti' iti vyapadiśyate-tadānyadado brahmānyo 'hamasmīti
viparyayo gṛhītaḥ syāt, na 'ātmānamevāvedahaṃ brahmāsmi' iti | tasmāt 'tasya haitasya' iti liṅgapuruśasyai vaitāni rūpāṇi |
satyasya ca satye paramātmasvarūpe vaktavye niravaśeṣaṃ satyaṃ vaktavyam;satyasya ca viśeṣarūpāṇi vāsanāḥ, tāsāmimāni rūpāṇyucyante, etasya puruṣasya prakṛtasya liṅgātmana etāni rūpāṇi;kāni tāni? ityucyante- yathā loke, mahārajanaṃ haridrā tayā raktaṃ māhārajanaṃ yathā vāso loke, evaṃ stryādiviṣayasaṃyoge tādṛśaṃ vāsanārūpaṃ rañjanākāra mutpadyate cittasya, yenāsau puruṣo rakta ityucyate vasrādivat |
yathā ca loke pāṇḍvāvikam, averidam āvikam ūrṇādi, yathā ca tatpāṇḍuraṃ bhavati, tathānyadvāsanārūpam | yathā ca loke indragopo 'tyantarakto bhavati, evamasya vāsanārūpam | kvacidviṣayaviśeṣāpekṣayā rāgasya tāratamyam, kvacitpuruṣacittavṛttyapekṣayā | yathā ca loke 'gnyarcirbhāsvaraṃ bhavati, tathā kvacitkasyacidvāsanārūpaṃ bhavati | yathā pumḍarīkaṃ śuklam, tadvadapi ca vāsanārūpaṃ kasyacidbhavati | yathā sakṛdvidyuktam, yathā loke sakṛdvidyotanaṃ sarvataḥ prakāśakaṃ bhavati, tathā jñānaprakāśavivṛddhyapekṣayā kasyacidvāsanārūpamupajāyate | naiṣāṃ vāsanārūpāṇāmādiranto madhyaṃ saṅkhyā vā, deśaḥ kālo nimittaṃ
vāvadhāryate-asaṅkhyeyatvādvāsanāyāḥ, vāsanāhetūnāṃ cānantyāt | tathā ca vakṣyati ṣaṣṭhe-"idaṃmayo 'domayaḥ"ityādi | tasmānna svarūpasaṅkhyāvadhāraṇārthā dṛṣṭāntāḥ- 'yathā māhārajanaṃ vāsaḥ'ityādayaḥ, kiṃ tarhi? prakārapradarśanārthāḥ-evamprakārāṇi hi vāsanārūpāṇīti | yattu vāsanārūpamabhihitamante-sakṛdvidyotanamiveti, tatkila hiraṇyagarbhasya avyākṛtātprādurbhavataḥ taḍidvatsakṛdeva vyaktirbhavatīti;tattadīyaṃ vāsanārūpaṃ hiraṇyagarbhasya yo veda tasya sakṛdvidyutteva, ha vai ityavadhāraṇārthau, evamevāsya śrīḥ khyātirbhavatītyarthaḥ, yathā hiraṇyagarbhasya-evametadyathoktaṃ vāsanārūpamantyaṃ yo veda |
evaṃ niravaśeṣaṃ satyasya svarūpamabhidhāya, yattatsatyasya satyamavocāma tasyaiva svarūpāvadhāraṇārthaṃ brahmaṇa idamārabhyate-athānantaraṃ satyasvarūpanirdeśānantaram, yatsatyasya satyaṃ tadevāvaśiṣyate yasmādatastasmātsatyasya satyaṃ svarūpaṃ nirdekṣyāmaḥ | ādeśo nirdeśo brahmaṇaḥ | kaḥ punarasau nirdeśaḥ? ityucyate-neti netītyevaṃ nirdeśaḥ |
nanu kathamābhyāṃ 'neti neti'iti śabdābhyāṃ satyasya satyaṃ nirdidikṣitam? ityucyate-sarvopādhiviśeṣāpohena | yasminna kaścidviśeṣo 'sti-nāma vā rūpaṃ vā karma vā bhedo vā jātirvā guṇo vā;taddvāreṇa hi śabdapravṛttirbhavati | na caiṣāṃ kaścid viśeṣo brahmaṇyasti;ato na nirdeṣṭuṃ śakyate-idaṃ taditi | gaurasau spandate śuklo viṣāṇīti yathā loke nirdiśyate, tathā;adhyāropitanāmarūpakarmadvāreṇa brahma nirdiśyate 'vijñānamānandaṃ brahma' 'vijñānaghana eva brahmātmā'ityevamādiśabdaiḥ |
yadā punaḥ svarūpameva nirdidikṣitaṃ bhavati;nirastasarvopādhiviśeṣam, tadā na śakyate kenacidapi prakāreṇa nirdeṣṭum;tadā ayamevābhyupāyaḥ-yaduta prāptanirdeśapratiṣedhadvāreṇa 'neti neti'iti nirdeśaḥ | idaṃ ca nakāradvayaṃ vīpsāvyāptyartham;yadyatprāptaṃ tattanniṣidhyate | tathā ca sati anirdiṣṭāśaṅkā brahmaṇaḥ parihṛtā bhavati;anyathā hi nakāradvayena prakṛtadvayapratiṣedhe, yadanyatprakṛtātpratiṣiddhadvayādbrahma tanna nirdiṣṭam, kīdṛśaṃ nu khalu-ityāśaṅkā na nivartiṣyate;tathā cānarthakaśca sa nirdeśaḥ, puruṣasya vividiṣāyā anivartakatvāt; 'brahma jñapayiṣyāmi'iti ca vākyam aparisamāptārthaṃ syāt |
yadā tu sarvadikkālādivividiṣā nivartitā syāt sarvopādhinirākaraṇadvāreṇa tadā saindhavaghanavadekarasaṃ prajñānaghanamanantaramabāhyaṃ satyasya satyamahaṃbrahmāsmīti sarvato nivartate vividiṣā, ātmanyevāvasthitā prajñā bhavati | tasmādvīpsārthaṃ neti netīti nakāradvayam | nanu mahatā yatnena parikarabandhaṃ kṛtvā kiṃ yuktamevaṃ nirdeśṭuṃ brahma? bāḍham;kasmāt? na hi-yasmāt, 'iti na, iti na'ityetasmāt-itīti vyāptavyaprakārā nakāradvayaviṣayā nirdiśyante, yathā grāmo grāmo ramaṇīya iti, anyatparaṃ nirdeśanaṃ nāsti;tasmādayameva nirdeśo brahmaṇaḥ |
yaduktam- 'tasyopaniṣatsatyasya satyam'iti, evaṃprakāreṇa satyasya satyaṃ tatparaṃ brahma;ato yuktamuktaṃ nāmadheyaṃ brahmaṇaḥ, nāmaiva nāmadheyam;kiṃ tat? satyasya satyaṃ prāṇā vai satyaṃ teṣāmeṣa satyamiti || 6 ||
iti tṛtīyaṃ brāhmaṇam || 3 ||
ātmetyevopāsīta;tadeva tasminsarvasminpadanīyamātmatattvam, yasmātpreyaḥ putrādeḥ-ityupanyastasya vākyasya vyākhyānaviṣaye sambandhaprayojane abhihite- 'tadātmānamevāvedahaṃ brahmāsmīti tasmāttatsarvamabhavat'iti;evaṃ pratyagātmā brahmavidyāyā viṣaya ityetadupanyastam | avidyāyāśca viṣayaḥ- 'anyo 'sāvanyo 'hamasmīti na sa veda'ityārabhya cāturvarṇyapravibhāgādinimittapāṅktakarmasādhyasādhanalakṣaṇo bījāṅkuravadvyākṛtāvyākṛtasvabhāvo nāmarūpakarmātmakaḥ saṃsāraḥ 'trayaṃ vā idaṃ nāma rūpaṃ karma'ityupasaṃhṛtaḥ | śāsrīya utkarṣalakṣaṇo brahmalokānto 'dhobhāvaśca sthāvarānto 'śāsrīyaḥ pūrvameva pradarśitaḥ- 'dvayā ha'ityādinā | etasmādavidyāviṣayādviraktasya pratyagātmaviṣayabrahmavidyāyāmadhikāraḥ kathaṃ nāma syāditi-tṛtīye 'dhyāye upasaṃhṛtaḥ samasto 'vidyāviṣayaḥ | caturthe tu brahmavidyāviṣayaṃ pratyagātmānam 'brahma te bravāṇi'iti 'brahma jñapayiṣyāmi'iti ca prastutya, tadbrahmaikamadvayaṃ sarvaviśeṣaśūnyaṃ kriyākārakaphalasvabhāvasatyaśabdavācyāśeṣabhūtadharmapratiṣedhadvāreṇa 'neti neti'iti jñāpitam |
asyā brahmavidyāyā aṅgatvena saṃnyāso vidhitsitaḥ, jāyāputravittādilakṣaṇaṃ pāṅktaṃ karmāvidyāviṣayaṃ yasmānnātmaprāptisādhanam; anyasādhanaṃ hyanyasmai phalasādhanāya prayujyamānaṃ pratikūlaṃ bhavati | na hi bubhukṣāpipāsānivṛttyarthaṃ dhāvanaṃ gamanaṃ vā sādhanam; manuṣyalokapitṛlokadevalokasādhanatvena hi putrādisādhanāni śrutāni, nātmaprāptisādhanatvena | viśeṣitatvācca; na ca brahmavido vihitāni, kāmyatvaśravaṇāt- 'etāvānvai kāmaḥ' iti | brahmavidaścāptakāmatvādāptakāmasya kāmānupapatteḥ | "yeṣāṃ no 'yamātmāyaṃ lokaḥ"iti ca śruteḥ |
kecittu brahmavido 'pyeṣaṇāsambandhaṃ varṇayanti, tairbṛhadāraṇyakaṃ na śrutam; putrādyeṣaṇānāmavidvadviṣayatvam; vidyāviṣaye ca-"yeṣāṃ no 'yamātmāyaṃ lokaḥ"ityataḥ"kiṃ prajayā kariṣyāmaḥ"ityeṣa vibhāgastairna śrutaḥ śrutyā kṛtaḥ; sarvakriyākārakaphalopamardasvarūpāyāṃ ca vidyāyāṃ satyām, saha kāryeṇāvidyāyā anupapattilakṣaṇaśca virodhastairna vijñātaḥ |
vyāsavākyaṃ ca tairna śrutam; karmavidyāsvarūpayorvidyāvidyātmakayoḥ pratikūlavartanaṃ virodhaḥ;
"yadidaṃ vedavacanaṃ kuru karma tyajeti ca |
kāṃ gatiṃ vidyayā yānti kāṃ ca gacchanti karmaṇā ||
etadvai śrotumicchāmi tadbhavānprabravītu me |
etāvanyonyavairūpye vartete pratikūlataḥ |
"ityevaṃ pṛṣṭasya prativacanena - "karmaṇā badhyate janturvidyayā ca vimucyate |
tasmātkarma na kurvanti yatayaḥ pāradarśinaḥḥ ||
ityevamādivirodhaḥ pradarśitaḥ | tasmānna sādhanāntarasahitā brahmavidyā puruṣārthasādhanam, sarvavirodhāt, sādhananirapekṣaiva puruṣārthasādhanamiti pārivrājyaṃ sarvasādhanasaṃnyāsalakṣaṇamaṅgatvena vidhitsyate | etāvadeva amṛtatvasādhanam ityavadhāraṇāt, ṣaṣṭhasamāptau, liṅgācca-karmī sanyājñavalkyaḥ pravavrājeti | maitreyyai ca karmasādhanarahitāyai sādhanatvenāmṛtatvasya brahmavidyopadeśād vittanindāvacanācca | yadi hyamṛtatvasādhanaṃ karma syād vittasādhyaṃ pāṅktaṃ karma, iti tannindāvacanamaniṣṭaṃ syāt | yadi tu paritityājayiṣitaṃ karma, tato yuktā tatsādhananindā |
karmādhikāranimittavarṇāśramādipratyayopamardācca-"brahma taṃ parā dāt" "kṣatraṃ taṃ parādāt"ityādeḥ | na hi brahmakṣatrādyātmapratyayopamarde, brāhmaṇenedaṃ kartavyaṃ kṣatriyeṇedaṃ kartavyamiti viṣayābhāvādātmānaṃ labhate vidhiḥ | yasyaiva puruṣasyopamarditaḥ pratyayo brahmakṣatrādyātmaviṣayaḥ, tasya tatpratyayasaṃnyāsāt tatkāryāṇāṃ karmaṇāṃ karmasādhanānāṃ ca arthaprāptaśca sanyāsaḥ | tasmādātmajñānāṅgatvena saṃnyāsavidhitsayaiva ākhyāyikeyamārabhyate- 
maitreyīti hovāca yājñavalkyaḥ -- udyāsyan vā are 'ham asmāt sthānād asmi | hanta te 'nayā kātyāyanyāntaṃ karavāṇīti || 
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FOURTH BRÂHMANA
1. Now when Yâgñavalkya was going to enter upon another state, he said: 'Maitreyî, verily I am going away from this my house (into the forest 4). Forsooth, let me make a settlement between thee and that Kâtyâyanî (my other wife).' 
maitreyīti hovāca yājñavalkyaḥ-maitreyīṃ svabhāryāmāmantritavānyājñavalkyo nāma ṛṣiḥ;udyāsyannūrdhvaṃ yāsyanpārivrājyākhyamāśramāntaraṃ vai | are iti sambodhanam | aham, asmādgārhasthyāt, sthānādāśramāt, ūrdhvaṃ gantumicchannasmi
bhavāmi;ato hantānumatiṃ prārthayāmi te tava;kiñcānyatte tavānayā dvitīyayā bhāryayā kātyāyanyāntaṃ vicchedaṃ karavāṇi;patidvāreṇa yuvayormayā sambandhasya vicchedaṃ karavāṇi dravyavibhāgaṃ kṛtvā;vittena saṃvibhajya yuvāṃ gamiṣyāmi || 1 || 
sā hovāca maitreyī -- yan nu ma iyaṃ bhagoḥ sarvā pṛthivī vittena pūrṇā syāt kathaṃ tenāmṛtā syām iti | neti hovāca yājñavalkyaḥ | yathaivopakaraṇavatāṃ jīvitaṃ tathaiva te jīvitaṃ syāt | amṛtatvasya tu nāśāsti vitteneti || 
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2. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it 5?' 'No,' replied Yâgñavalkya; 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.' 
sā evamuktā hovāca-yadyadi 'nu'iti vitarke, me mama iyaṃ pṛthivī, bhagoḥ-bhagavan, sarvā sāgaraparikṣiptā vittena dhanena pūrṇā syāt;katham? na kathañcanetyākṣepārthaḥ, praśnārtho vā, tena pṛthivīpūrṇavittasādhyena karmaṇāgnihotrādinā amṛtā kiṃ syāmiti vyavahitena sambandhaḥ |
pratyuvāca yājñavalkyaḥ-kathamiti yadyākṣepārtham, anumodanaṃ neti hovāca yājñavalkyaḥ-kathamiti yadyākṣepārtham, anumodanaṃ neti hovāca yājñavalkya iti;praśnaścetprativacanārtham;naiva syā amṛtā, kiṃ tarhi? yathaiva loke upakaraṇavatāṃ sādhanavatāṃ jīvitaṃ sukhopāyabhogasampannam;tathaiva tadvadeva tava jīvitaṃ syāt;amṛtatvasya tu nāśā manasāpyasti vittena vittasādhyena karmaṇeti || 2 || 
sā hovāca maitreyī -- yenāhaṃ nāmṛtā syāṃ kim ahaṃ tena kuryām | yad eva bhagavān veda tad eva me brūhīti || 
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3. And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that to me.' 
sā hovāca maitreyī;evamuktā pratyuvāca maitreyī-yadyevaṃ yenāhaṃ nāmṛtā syām, kimahaṃ tena vittena kuryām? yadeva bhagavānkevalamamṛtatvasādhanaṃ veda, tadevāmṛtatvasādhanaṃ me mahyaṃ brūhi || 3 || 
sa hovāca yājñavalkyaḥ -- priyā batāre naḥ satī priyaṃ bhāṣase | ehy āssva | vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti || 
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4. Yâgñavalkya replied: 'Thou who art truly dear to me, thou speakest dear words. Come, sit down, I will explain it to thee, and mark well what I say.' 
sa hovāca yājñavalkyaḥ | evaṃ vittasādhye 'mṛtatvasādhane pratyākhyāte, yājñavalkyaḥ svābhiprāyasampattau tuṣṭa āha;sa hovāca-priyeṣāṭā, batetyanukampyāha, are maitreyi no 'smākaṃ pūrvamapi priyā satī bhavantī idānīṃ priyameva cittānukūlaṃ bhāṣase;ata ehyāḥsvopaviśa vyākhyāsyāmi-yatte tava iṣṭam amṛtatvasādhanam ātmajñānaṃ
kathayiṣyāmi |
vyācakṣāṇasya tu me mama vyākhyānaṃ kurvato nididhyāsasva vākyānyarthato niścayena dhyātumiccheti || 4 || 
sa hovāca -- na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanas tu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavaty ātmanas tu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanty ātmanas tu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavaty ātmanas tu kāmāya vittaṃ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavaty ātmanas tu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavaty ātmanas tu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavanty ātmanas tu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavanty ātmanas tu kāmāya devāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanty ātmanas tu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavaty ātmanas tu kāmāya sarvaṃ priyaṃ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi | ātmano vā are darśanena śravaṇena matyā vijñānenedaṃ sarvaṃ viditam || 
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5. And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When we see, hear, perceive, and know the Self, then all this is known. 
sa hovāca-amṛtatvasādhanaṃ vairāgyamupadidikṣurjāyāpatiputrādibhyo virāgamutpādayati tatsaṃnyāsāya | na vai-vaiśabdaḥ prasiddhasmaraṇārthaḥ;prasiddhamevaitalloke;patyurbhartuḥ kāmāya prayojanāya jāyāyāḥ patiḥ priyo na bhavati, kiṃ tarhyātmanastu kāmāya prayojanāyaiva bhāryāyāḥ patiḥ priyo bhavati | tathā na vā are jāyāyā ityādi samānamanyat, na vā are putrāṇām, na vā are vittasya, na vā are brahmaṇaḥ, na vā are kṣatrasya, na vā are devānām, na vā are bhūtānām, na vā are sarvasya, pūrvaṃ pūrvaṃ yathāsanne prītisādhane vacanam;tatra tatreṣṭataratvādvairāgyasya;sarvagrahaṇamuktānuktārtham |
tasmāllokaprasiddhametat-ātmaiva priyaḥ, nānyat | 'tadetatpreyaḥ putrāt'ityupanyastam, tasyaitad vṛttisthānīyaṃ prapañcitam |
tasmādātmaprītisādhanatvādgauṇī anyatra prītiḥ, ātmanyeva mukhyā |
tasmādātmā vai are draṣṭavyo darśanārhaḥ, darśanaviṣayamāpādayitavyaḥ;śrotavyaḥ pūrvamācāryata āgamataśca;paścānmantavyastarkataḥ;tato nididhyāsitavyo niścayena dhyātavyaḥ;evaṃ hyasau dṛṣṭo bhavati śravaṇamanananididhyāsanasādhanairnirvartitaiḥ |
yadaikatvamatānyupagatāni, tadā samyagdarśanaṃ brahmaikatvaviṣayaṃ prasidati, nānyathā śravaṇamātreṇa |
yadbrahmakṣatrādi karmanimittaṃ varṇāśramādilakṣaṇam ātmavidyādhyāropitapratyayaviṣayaṃ kriyākārakaphalātmakamavidyāpratyayaviṣayam-rajjavāmva sarpapratyayaḥ, tadupamardanārtham āha-ātmani khalvare maitreyi dṛṣṭe śrute mate vijñāte idaṃ sarvaṃ viditaṃ vijñātaṃ bhavati || 5 ||
nanu kathamanyasminvidite 'nyadviditaṃ bhavati? naiṣa doṣaḥ;na hi ātmavyatirekeṇānyatkiñcidasti ;yadyasti na tadviditaṃ syāt;na tvanyadasti;ātmaiva tu sarvam;tasmātsarvamātmani vidite viditaṃ syāt | kathaṃ punarātmaiva sarvamityetacchrāvayati- 
brahma taṃ parādād yo 'nyatrātmano brahma veda | kṣatraṃ taṃ parādād yo 'nyatrātmanaḥ kṣatraṃ veda | lokās taṃ parādur yo 'nyatrātmano lokān veda | devās taṃ parādur yo 'nyatrātmano devān veda | bhūtāni taṃ parādur yo 'nyatrātmano bhūtāni veda | sarvaṃ taṃ parādād yo 'nyatrātmanaḥ sarvaṃ veda | idaṃ brahmedaṃ kṣatram ime lokā ime devā imāni bhūtānīdaṃ sarvaṃ yad ayam ātmā || 
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6. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by everything. This Brahman-class, this Kshatra-class, these worlds, these Devas, these creatures, this everything, all is that Self. 
brahma brāhmaṇajātistaṃ puruṣaṃ parādātparādadhyātparākuryāt;kam? yo 'nyatrātmana ātmasvarūpavyatirekeṇa-ātmaiva na bhavatīyaṃ brāhmaṇajātiriti-tāṃ yo veda, taṃ parādadhyātsā
brāhmaṇajātiranātmasvarūpeṇa māṃ paśyatīti;paramātmāhi sarveṣāmātmā |
tathā kṣatraṃ kṣatriyajātiḥ, tathā lokāḥ, devāḥ, bhūtāni, sarvam |
idaṃ brahmeti-yānyanukrāntāni tāni sarvāṇi, ātmaiva, yadayamātmā-yo 'yamātmā draṣṭavyaḥ śrotavya iti prakṛtaḥ;yasmādātmano jāyata ātmanyeva līyata ātmamayaṃ ca sthitikāle, ātmavyatirekeṇāgrahaṇāt, ātmaiva sarvam || 6 ||
kathaṃ punaridānīmidaṃ sarvamātmaiveti grahītuṃ śakyate? cinmātrānugamātsarvatra citsvarūpataiveti gamyate | tatra dṛṣṭānta ucyate | tatra dṛṣṭānta ucyate-yatsvarūpavyatirekeṇāgrahaṇaṃ yasya, tasya tadātmatvameva loke dṛṣṭam | 
sa yathā dundubher hanyamānasya na bāhyāñ chabdāñ chaknuyād grahaṇāya | dundubhes tu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ || 
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7. 'Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized or the beater of the drum; 
sa yathā-sa iti dṛṣṭāntaḥ, loke yathā dundubherbheryādeḥ, hanyamānasya tāḍyamānasya daṇḍādinā, na, bāhyāñchabdān bahirbhūtāñchabdaviśeṣān dundubhiśabdasāmānyānniṣkṛṣṭān dundubhiśabdaviśeṣān na śaknuyād grahaṇāya grahītum;dundubhestu grahaṇena, dundubhiśabdā eta iti, śabdaviśeṣā gṛhītā bhavanti, dundubhiśabdasāmānyavyatirekeṇābhāvātteṣām |
dundubhyāghātasya vā, dunduberāhananam āghātaḥ, dundubhyāghātaviśiṣṭasya śabdasāmānyasya grahaṇena tadgatā viśeṣā gṛhītā
bhavanti, na tu ta eva nirbhidya grahītuṃ śakyante, viśeṣarūpeṇābhāvātteṣām |
tathā prajñānavyatirekeṇa svapnajāgaritayorna kaścidvastuviśeṣo gṛhyate;tasmātprajñānavyatirekeṇa abhāvo yuktasteṣām || 7 || 
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñ chabdāñ chaknuyād grahaṇāya śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ || 
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8. 'And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized or the blower of the shell; 
tathā sa yathā śaṅkhasya dhmāyamānasya śabdena saṃyojyamānasya āpūryamāṇasya na bāhyāñchabdāñchaknuyādityevamādi pūrvavat || 8 || 
sa yathā vīṇāyai vādyamānāyai na bāhyāñ chabdāñ chaknuyād grahaṇāya vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo gṛhītaḥ || 
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9. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized or the player of the lute; 
tathā vīṇāyai vādyamānāyai-vīmāyā vādyamānāyāḥ |
anekadṛṣṭāntopādānamiha sāmānyabahutvakhyāpanārtham-aneke hi vilakṣaṇāścetanācetanarūpāḥ sāmānyaviśeṣāḥ-teṣāṃ pāramparyagatyā yathaikasminmahāsāmānye 'ntarbhāvaḥ prajñānaghane, kathaṃ nāma pradarśayitavya iti;dundubhiśaṅkhavīṇāśabdasāmānyaviśeṣāṇāṃ yathā śabdatve 'ntarbhāvaḥ, evaṃ sthitikāle tāvatsāmānyaviśeṣāvyatirekād brahmaikatvaṃ śakyamavagantum || 9 ||
evamutpattikāle prāgutpatterbrahmaiveti śakyamavagantum | yathāgnervisphuliṅgadhūmāṅgārārciṣāṃ prāgvibhāgādagnireveti bhavatyagnyekatvam, evaṃ jagannāmarūpavikṛtaṃ pragutpatteḥ prajñānaghana eveti yuktaṃ grahītumityetaducyate- 
sa yathārdraidhāgner abhyāhitāt pṛthag dhūmā viniścaranty eva vā are 'sya mahato bhūtasya niḥśvasitam etad yad ṛgvedo yajurvedaḥ sāmavedo 'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānani | asyaivaitāni niśvasitāni || 
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10. 'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel, thus, verily, O Maitreyî, has been breathed forth from this great Being what we have as Rig-veda, Yagur-veda, Sama-veda, Atharvâṅgirasas, Itihâsa (legends), Purâna (cosmogonies), Vidyâ (knowledge), the Upanishads, Slokas (verses), Sûtras (prose rules), Anuvyâkhyânas (glosses), Vyâkhyânas (commentaries). From him alone all these were breathed forth. 
sa yathā-ārdraidhāgneḥ, ārdrairedhobhiriddho 'gnirārdraidhāgniḥ, tasmāt, abhyāhitātpṛthagdhūmāḥ, pṛthagnānāprakāram, dhūmagrahaṇaṃ visphulihgādipradarśanārtham, dhūmavisphuliṅgādayo viniścaranti vinirgacchanti | evam-yathāyaṃ dṛṣṭāntaḥ, are maitreyyasya paramātmanaḥ prakṛtasya mahato bhūtasya niśvasitametat, niśvasitamiva niśvasitam;yathā aprayatnenaiva puruṣaniśvāso bhavatyevaṃ vā are | kiṃ tanniśvasitamiva tato jātamityucyate-yadṛgvedo yajurvedaḥ sāmavedo 'tharvāṅgirasaḥ-caturvidhaṃ mantrajātam, itihāsa ityurvaśīpurūravasoḥ saṃvādādiḥ-"urvaśīhāpsarāḥ"ityādibrāhmaṇameva, purāṇam"asadvā idamagra āsīt"ityādi, vidyā devajanavidyā vedaḥ so 'yamityādyā, upaniṣadaḥ"priyamityetadupāsīta"ityādyāḥ, ślokā brāhmaṇaprabhavā mantrāḥ"tadete ślokāḥ"ityādayaḥ; sūtrāṇi vastusaṅgraha vākyāni vede yathā-"ātmetyevopāsīta"ityādīni, anuvyākhyānāni mantravivaraṇāni, vyākhyānānyarthavādāḥ, athavā vastusaṅgrahavākyavivaraṇānyanuvyākhyānāni, yathā caturthādhyāye 'ātmetyevopāsīta' ityasya, yathā vā 'anyo 'sāvanyo 'hamasmīti na sa veda yathā paśurevam' ityasyāyamevādhyāyaśeṣaḥ, mantravivaraṇāni vyākhyānāni, evamaṣṭavidhaṃ brāhmaṇam | evaṃ mantrabrāhmaṇayoreva grahaṇam, niyataracanāvato vidyamānasyaiva vedasyābhivyaktiḥ puruṣaniśvāsavat, na ca puruṣabuddhiprayatnapūrvakaḥ; ataḥ pramāṇaṃ nirapekṣa eva svārthe; tasmādyattenoktaṃ tattathaiva pratipattavyam, ātmanaḥ śreya icchadbhiḥ jñānaṃ vā karma veti | nāmaprakāśavaśā hi rūpasya vikriyāvyavasthā |
nāmarūpayoreva hi paramātmopādhibhūtayorvyākriyamāṇayoḥ salilaphenavattattvānyatvenānirvaktavyayoḥ sarvāvasthayoḥ saṃsāratvam-ityato nāmna eva niśvasitatvamuktam, tadvacanenaivetarasya niśvasitatvasiddheḥ |
athavā sarvasya dvaitajātasya avidyāviṣayatvamuktam-"brahma taṃ parādāt.....idaṃ sarvaṃ yadayamātmā"iti |
tena vedasyāprāmāṇyamāśaṅkyate |
tadāśaṅkānivṛttyarthamidamuktam? puruṣaniśvāsavadaprayatnotthitatvātpramāṇaṃ vedaḥ, na yathā anyo grantha iti || 10 ||
kiñcānyat, na kevalaṃ sthityutpattikālayoreva prajñānavyatirekeṇābhāvājjagato brahmatvam, pralayakāle ca | jalabudbudaphenādīnāmiva salilavyatirekeṇābhāvaḥ, evaṃ prajñānavyatirekeṇa tatkāryāṇāṃ nāmarūpakarmaṇāṃ tasminneva līyamānānāmabhāvaḥ | tasmādekameva brahma prajñānaghanamekarasaṃ pratipattavyamityata āha | pralayapradarśanāya dṛṣṭāntaḥ- 
sa yathā sarvāsām apāṃ samudra ekāyanam | evaṃ sarveṣāṃ sparśānāṃ tvag ekāyanam | evaṃ sarveṣāṃ gandhānāṃ nāsike ekāyanam | evaṃ sarveṣāṃ rasānāṃ jihvaikāyanam | evaṃ sarveṣāṃ rūpāṇāṃ cakṣur ekāyanam | evaṃ sarveṣaṃ śabdānāṃ śrotram ekāyanam | evaṃ sarveṣāṃ saṃkalpānāṃ mana ekāyanam | evaṃ sarvāsāṃ vidyānāṃ hṛdayam ekāyanam | evaṃ sarveṣāṃ karmaṇāṃ hastāv ekāyanam | evaṃ sarveṣām ānandānām upastha ekāyanam | evaṃ sarveṣāṃ visargāṇāṃ pāyur ekāyanam | evaṃ sarveṣām adhvanāṃ pādāv ekāyanam | evaṃ sarveṣāṃ vedānāṃ vāg ekāyanam || 
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11. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,-- 
sa iti dṛṣṭāntaḥ;yathā yena prakāreṇa, sarvāsāṃ nadīvāpītaḍāgādigatānāmapām, samudro 'bdhirekāyanam, ekagamanamekapralayo 'vibhāgaprāptirityarthaḥ;yathāyāṃ dṛṣṭāntaḥ, evaṃ sarveṣāṃ sparśānāṃ mṛdukarkaśakaṭhinapicchilādīnāṃ vāyorātmabhūtānāṃ tvagekāyanam, tvagiti tvagviṣayaṃ sparśasāmānyamātram, tasminpraviṣṭāḥ sparśaviśeṣāḥ-āpa iva samudram-tadvyatirekeṇābhāvabhūtā bhavanti;tasyaiva hi te saṃsthānamātrā āsan | tathā tadapi sparśasāmānyamātraṃ tvakchabdavācyaṃ manaḥsaṅkalpe manoviṣayasāmānyamātre, tvagviṣaya ivasparśaviśeṣāḥ, praviṣṭaṃ tadvyatirekeṇābhāvabhūtaṃ bhavati;evaṃ manoviṣayo 'pi buddhiviṣayasāmānyamātre praviṣṭastadvyatirekeṇābhāvabhūto bhavati;vijñānamātrameva bhūtvā prajñānaghane pare brahmaṇyāpa iva samudre pralīyate |
evaṃ paramparākrameṇa śabdādau saha grāhakeṇa karaṇena pralīne prajñānaghane upādhyabhāvātsaindhavaghanavat prajñānaghanamekarasamanantamapāraṃ nirantaraṃ brahma vyavatiṣṭhate | tasmādātmaiva ekamadvayamiti pratipattavyam |
tathā sarveṣāṃ gandhānāṃ pṛthivīviśeṣāṇāṃ nāsike ghrāṇaviṣayasāmānyam, tathā sarveṣāṃ rasānāmabviśeṣāṇāṃ cakṣuścakṣurviṣayasāmānyam, tathā śabdānāṃ śrotraviṣayasāmānyaṃ pūrvavat | tathā śrotrādiviṣayasāmānyānāṃ manoviṣayasāmānye saṅkalpe;manoviṣayasāmānyasyāpi buddhiviṣayasāmānye vijñānamātre;vijñānamātraṃ bhūtvā parasminprajñānaghane pralīyate | tathā karmendriyāṇāṃ viṣayā vadanādānagamanavisargānandaviśeṣāḥ tattatkriyāsāmānyeṣveva praviṣṭā na vibhāgayogyā bhavanti, samudra ivābviśeṣāḥ; tāni ca sāmānyāni prāṇamātram, prāṇaśca prajñānamātrameva |
"yo vai prāṇaḥ sā prajñā yā vai prajñā sa prāṇaḥ"iti kauṣītakino 'dhīyate |
nanu sarvatra viṣayasyaiva pralayo 'bhihitaḥ, na tu karaṇasya;tatra ko 'bhiprāya iti? bāḍham;kintu viṣayasamānajātīyaṃ karaṇaṃ manyate śrutiḥ, na tu jātyantaram;viṣayasyaiva svātmagrāhakatvena saṃsthānāntaraṃ karaṇaṃ nāma-yathā rūpaviśeṣasyaiva saṃsthānaṃ pradīpaḥ karaṇaṃ sarvarūpaprakāśane, evaṃ sarvaviṣayaviśeṣāṇāmeva svātmaviśeṣaprakāśakatvena saṃsthānāntarāṇi karaṇāni pradīpavat |
tasmānna karaṇānāṃ pṛthakpralaye yatnaḥ kāryaḥ,
viṣayasāmānyātmakatvādviṣayapralayenaiva pralayaḥ siddho bhavati karaṇānāmiti || 11 ||
tatra 'idaṃ sarvaṃ yadayamātmā' iti pratijñātam, tatra heturabhihitaḥ-ātmasāmānyatvam, ātmajatvam, ātmapralayatvaṃ ca | tasmādutpattisthitipralayakāleṣu prajñānavyatirekeṇābhāvāt"prajñānaṃ brahma" "ātmaivedaṃ sarvam"iti pratijñātaṃ yat, tattarkataḥ sādhitam | svābhāviko 'yaṃ pralaya iti paurāṇikā vadanti | yastu buddhipūrvakaḥ pralayo brahmavidāṃ brahmavidyānimittaḥ, ayamātyantika ityācakṣate-avidyānirodhadvāreṇa yo bhavati; tadartho 'yaṃ viśeṣārambhaḥ- 
sa yathā saindhavakhilya udake prāsta udakam evānuvilīyeta na hāsyodgrahaṇāyeva syāt | yato-yatas tv ādadīta lavaṇam | evaṃ vā ara idaṃ mahad bhūtam anantam apāraṃ vijñānaghana eva | etebhyo bhūtebhyaḥ samutthāya tāny evānuvinaśyati | na pretya saṃjñāstīty are bravīmi | iti hovāca yājñavalkyaḥ || 
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12. 'As a lump of salt, when thrown into water, becomes dissolved into water, and could not be taken out again, but wherever we taste (the water) it is salt,--thus verily, O Maitreyî, does this great Being, endless, unlimited, consisting of nothing but knowledge, rise from out these elements, and vanish again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî.' Thus spoke Yâgñavalkya. 
tatra dṛṣṭānta upādīyate-sa yatheti | saindhavakhilyaḥ- sindhorvikāraḥ saindhavaḥ, sindhuśabdenodakamabhidhīyate, syandanātsindhurudakam, tadvikārastatra bhavo vā saindhavaḥ saindhavaścāsau khilyaśceti saindhavakhilyaḥ, khila eva khilyaḥ svārthe yatpratyayaḥ, udeka sindhau svayonauprastaḥ prakṣiptaḥ, udakameva vilīyamānamanuvilīyeta;yattadbhaumataijasasamparkātkāṭhinyaprāptiḥ | khilyasya svayonisamparkādapagacchati tadudakasya vilayanam, tadanu saindhavakhilyo vilīyata ityucyate | tadetadāha udakamevānuvilīyeteti |
na ha naiva asya khilyasyodgrahaṇāyoddhṛtya pūrvavadgrahaṇāya grahītuṃ naiva samarthaḥ kaścitsyātsunipuṇo 'pi | ivaśabdo 'narthakaḥ | grahaṇāya naiva samarthaḥ;kasmāt? yato yato yasmādyasmāddeśātadudakamādadīta gṛhītvā svādayet, lavaṇāsvādameva tadudakaṃ na tu khilyamāvaḥ |
yathāyaṃ dṛṣṭāntaḥ, evameva vā are maitreyidaṃ paramātmākhyaṃ mahadbhūtam-yasmānmahato bhūtādavidyayā paricchinnā satī kāryakaraṇopādhisambandhātkhilyamāvamāpannāsi, martyā janmamaraṇāśanāyāpipāsādisaṃsāradharmavatyasi, nāmarūpakāryātmikā-amuṣyānva yāhamiti, sa khilyabhāvastava kāryakaraṇabhūnopādhisamparkabhrāntijanito mahati bhūte svayonau mahāsamudrasyānīye paramātmani ajare 'mare 'bhaye śudve saindhavavanavadekarase prajñānaghane 'nante 'pāre nirantare 'vidyājanitabhrāntimedavarjite praveśitaḥ | tasminpraviṣṭe svayonigraste khilyabhāve 'vidyākṛte bhedabhāve praṇāśite-idamekamadvaitaṃ mahadbhūtam mahacca tad bhūtaṃ ca mahadbhūtaṃ sarvamahattaratvādākāśādikāraṇatvācca | bhūtaṃ viṣvapi kālepu svarūpādhyabhicārātsarvadaiva pariniṣpannamiti vaikāliko niṣṭhāpratyayaḥ |
athavā bhūtaśabdaḥ paramārthavācī, mahacca pāramārthikaṃ cetyarthaḥ;laukikaṃ tu yadyapi mahadbhavati, svapnamāyākṛtaṃ himavadādiparvatopamaṃ na paramārthavastu;ato viśinaṣṭi--idaṃ tu mahacca tadabhūtaṃ ceti | anantaṃ nāsyānto vidyata ityanantam;kadācidāpekṣikaṃ syādityato viśinaṣṭayapāramitivijñaptirvijñānam, vijñānama ca tadghanaśceti vijñānaghanaḥ, ghanaśabdojātyantarapratiṣedhārthaḥ-yathā suvarṇaghano 'yoghana iti;
evaśabdo 'vadhāraṇārthaḥ-nānyañjātyantaramantarāle vidyata ityarthaḥ |
yadīdamekamadvaitaṃ paramārthataḥ svacchaṃ saṃsāraduḥkhāsampṛttkam, kinnimito 'yaṃ khilyabhāva ātmano jāto mṛtaḥ sukhī duḥkhyahaṃ mametyevamādilakṣaṇo 'nekasaṃsāradharmopadrutaḥ? ityucyate--
etebhyo bhūtebhyo yānyetāni kāryakaraṇavipayākārapariṇatāni nāmarūpātmakāni salliphenavudvudopamānisvacchasya paramātmanaḥ salilopamasya, yepāṃ viṣayaparyantānāṃ prajñānaghane brahmaṇi paramārthavivekajñānena pravilāpanamuttakaṃ nadīsamudravata--etabhyo hetubhūtebhyo bhūtebhyaḥ satyaśabdavācyebhyaḥ samutthāya saindhavakhilyavat-yathā adbhayaḥ sūryacandrādipratibimbaḥ, yathā vā svacchasya sphaṭikasya alattakādyupādhibhyo rattkādibhāvaḥ, evaṃ kāryakaraṇabhūtabhūtopādhibhyo viśepātmakhilyabhāvena samutthāya samyagutthāya--yebhyo bhūtebhya utthitaḥ tāni yadākāryakaraṇaviṣayākārapariṇatāni bhūtānyātmano viśepātmakhilyahetubhūtāni śāstrācāryopadeśena brahmavidyāyā nadīsamudravatpravilāpitāni vinaśyanti, salilaphenabudbudādivatteṣu vinaśyatsu anvevaiṣa viśeṣātmakhilyabhāvo vinaśyati;yathā udakālattphakādihetvapanaye sāryacandrasphaṭikādipratibimbo vinaśyati, candrādi svarūpameva paramārthato vyavatiṣṭhate, tadvatprajñānaghanamanantamapāraṃ svacchaṃ vyavatiṣṭhate |
na tatra pretya viśepasaṃjñāsti kāryakaraṇasaṅghātebhyovimuttkasya-ityevamare maitreyi bravīmi nāsti viśeṣasaṃjñeti--ahamasāvamuṣya putro mamedaṃ kṣetraṃ dhanaṃ sukhī duḥkhītyevamādilakṣaṇā, avidyākṛtatvāttasyāḥ;avidyāyāścabrahmavidyayā niranvayato nāśitatvātkuto viśeṣasaṃjñāsambhavo brahmavidaścaitanyasvabhāvāvasthitasya? śarīrāvasthitasyāpi viśeṣasaṃjñā nopapadyate kimuta kāryakaraṇavimuttkasya sarvataḥ? iti hovācottkavānkila paramārthadarśanaṃ maitreyyai bhāryāyai yājñavalkyaḥ ||12 ||
evaṃ pratibodhitā-- 
sā hovāca maitreyī -- atraiva mā bhagavān amūmuhan na pretya saṃjñāstīti | sa hovāca -- na vā are 'haṃ mohaṃ bravīmi | alaṃ vā ara idaṃ vijñānāya || 
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13. Then Maitreyî said: 'Here thou hast bewildered me, Sir, when thou sayest that having departed, there is no more knowledge.' But Yâgñavalkya replied: 'O Maitreyî, I say nothing that is bewildering. This is enough, O beloved, for wisdom. 
sā ha kilovācottkavatī maitreyī--atraiva etasmitreva ekasminvastuni brahmaṇi virudvadharmavattavamācakṣaṇena bhagavatā mama moha kṛtaḥ;tadāha--atraiva mā bhagavānpūjāvānamūmuhanmohaṃ kṛtacān | kathaṃ tena virudvadharmavattvam utkamityucyate--pūrva vijñānaghana eveti pratiśāya punarna pretya saṃśāstīti;kathaṃ vijñānaghana eva? kathaṃ vā na pretya saṃjñāstīti? na hyuṣṇaḥ śītaścāgnirevaiko bhavati | ato mūḍhāsmyatra |
sa hovāca yājñavalkyaḥ-na vā are maitreyyahaṃ mohaṃ bravīmi mohanaṃ vākyaṃ na bravīmityarthaḥ | nanu kathaṃ virudvadharmatvamavocaḥ-vijñāna ghanaṃ saṃjñābhāvaṃ ca ? na mayedamekasminvamiṃṇyamihitam, tvayaivedaṃ virudvadharmatvenaikaṃ vastu parigṛhītaṃ bhrāntyā, na tu mayottkam | mayā tvidamuttkam--yastvavidyāpratyupasyāpitaḥkāryakaraṇasambandhī ātmanaḥ khilyabhāvaḥ, yasminvidyayā nāśite, tannimittā yā viśeṣasaṃjñā śarīrādisambandhinī anyatvadarśanalakṣaṇā, sā kāryakaraṇasaṅghātopādhau pravilāpite naśyati hetvabhāvād udakādyādhāranāśādiva candrādipratibimba stannimittaśca prakāśādiḥ; na punaḥ paramārthacandrādityasvarūpānāśavadasaṃsāribrahmasvarūpasya vijñānaghanasya nāśaḥ; tadvijñāghana ityuttkam; sa ātmā sarvasya jagataḥ, paramārthato bhūtanāśānna vināśī | vināśī tvavidyakṛtaḥ khilyabhāvaḥ,"vācārambhaṇaṃ vikāro nāmadheyam"(chā0 u0 6 |1 |4) iti śrutyantarāt | ayaṃ tu pāramārthikaḥ-avināśī vā are 'yamātmā, ato 'laṃ paryāptaṃ vai are idaṃ mahadbhūtamanantamapāraṃ ya yāvyākhyātaṃ vijñānāya vijñātum | 
yatra hi dvaitam iva bhavati tad itara itaraṃ jighrati tad itara itaraṃ paśyati tad itara itaraṃ śṛṇoti tad itara itaraṃ jighrati tad itara itaram abhivadati tad itara itaraṃ manute tad itara itaraṃ vijānāti | yatra vāsya sarvam ātmaivābhūt tat kena kaṃ jighret tat kena kaṃ jighret tat kena kaṃ paśyet tat kena kaṃ śṛṇuyāt tat kena kam abhivadet tat kena kaṃ manvīta tat kena kaṃ vijānīyāt | yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt | vijñātāram are kena vijānīyād iti || 
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14. 'For when there is as it were duality, then one sees the other, one smells the other, one hears the other, one salutes the other, one perceives the other, one knows the other; but when the Self only is all this, how should he smell another, how should he see another, how should he hear another, how should he salute another, how should he perceive another, how should he know another? How should he know Him by whom he knows all this? How, O beloved, should he know (himself), the Knower?' 
kathaṃ tarhi pretya saṃjñā nāstītyucyate | śṛṇu | yatra yasminnavidyākalpite kāryakaraṇasaṃghātopādhijanite viśeṣātmani khilyabhāve hi yasmādaddvaitamiva pāramārthato 'dvaite brahmaṇi dvaitamiva bhinnamiva vastvantaramātmana upalakṣyate | nanu dvaitenopamīyamānatvāddvaitasya pāramārthikatvamiti | na | 'vācā'rambhaṇaṃ vikāro nāmadheyami'ti śrutyantarā 'dekamevā'dvitīyamātmaivedaṃ sarvāmiti ca | tattatra yasmāddvaitamiva tasmādevetaro 'sau paramātmanaḥ khilyabhūta ātmāparamārthaścandroderivodakacandrādipratibimba itaro ghrātetareṇa dhrāṇenetaraṃ ghrātavyaṃ jighrati | itara itaramiti kārakapradarśanārthaṃ jighratīti kriyāphalayorabhidhānam | yathā chinttīti yathodyamyodyamya nipātanaṃ chedasya ca dvaidhībhāva ubhayaṃ chinattītyekenaiva śabdenābhidhīyate kriyāvasānatvātkriyāvyatirekeṇa ca tatphalasyānupalambhāt | itaro ghrāṇetareṇa ghrāṇenetaraṃ ghratavyaṃ jighrati tathā sarvaṃ pūrvavadvijānāti | iyamavidyāvadavasthā |
yatra tu brahmavidyayāvidyā nāśamupagamitā tatrā'tmavyatirekeṇānyasyābhāvaḥ | yatra vā asya brahmavidaḥ sarvaṃ nāmarūpādyātmanyeva pravilāpitamātmaiva saṃvṛttaṃ yatraivamātmaivābhūttatra kena karaṇena kaṃ dhrātavyaṃ ko jighrettathā paśyodvijānīyāt | sarvatra hi kārakasādhyā kriyā | ataḥ kārakābhāve 'nupapattiḥ kriyāyāḥ kriyābhāve ca phalābhāvaḥ | tasmādavidyāyāmeva satyāṃ kriyākārakaphalavyavahāro na brahmavidaḥ | ātmatvādeva sarvasya nā'tmavyatirekeṇa kārakaṃ kriyāphalaṃ vāsti | nacānātmā sansarvamātmaiva bhavati kasyacit | tasmādavidyayaivānāttmatvaṃ parikalpitaṃ na tu paramārthata ātmavyatirekeṇāsti kiñcit | tasmātparamārthātmaikatvapratyaye kriyākārakaphalapratyayānupapattiḥ | ato virodhādbrahmavidaḥ kriyāṇāṃ tatsādhanānāṃ cāntyantameva nivṛttiḥ | kena kimiti kṣepārthaṃ vacanaṃ prakārāntarānupapattidarśanārtham | kenacidapi prakāreṇa kriyākaraṇādikārakānupapatteḥ | kenatcitkañcitkāścitkathaṃ cinna jivredevetyarthaḥ |
yatrāpyavidyāvasthāyāmanyo 'nyaṃ paśyati tatrāpi yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyādyena vijānāti tasya karaṇasya vijñeye viniyuktatvāt |
jñātuśva jñeya eva hi jijñāsā nā'tmani |
na cāgnerivā'tmā'tmano viṣayo na cāviṣaye jñāturjñānamupapadyate |
tasmādyenedaṃ vijānāti taṃ vijñātāraṃ kena karaṇena ko vānyo vijānīyāt |
yadā tu punaḥ paramārthavivekino brahmavido vijñātaiva kevalo 'dvayo vartate taṃ vijñātāramare kena vijānīyāditi || 4 ||
iti bṛhadāraṇyakopaniṣadbhāṣye dvitīyādhyāyasya caturthaṃ brāhmaṇam || 4 ||
yatkevalaṃ karmanirapekṣamamṛtavasādhanaṃ tadvaktavyamiti maitreyībrāhmaṇamārabdham | taccā'tmajñānaṃ savaṃsanyāsāṅgaviśiṣṭam | ātmani ca vijñāte sarvamidaṃ vijñātaṃ bhavati | ātmā ca priyaḥ sarvasmāt | tasmādātmā draṣṭavyaḥ sa ca śrotavyo mantavyo nididhyāstavya iti ca darśanaprakārā uktāḥ | tatra śrotavya ācāryāgamābhyām | mantavyastarkataḥ | tatra ca tarka ukta ātmaivedaṃ sarvamiti pratijñātasya hetuvacanamātmaikasāmānyatvamātmaikodbhavatvamātmaikapralayatvaṃ ca | tatrāyaṃ heturasiddha ityāśaṅkyata ātmaikasāmānyodbhavapralayākhyastadāśaṅkānivṛtyarthametadbrāhmaṇamārabhyate |
yasmātparasparopakāryopakārakabhūtaṃ jagatsarvaṃ pṛthivyādi | yacca loke parasparakāryopakārakabhūtaṃ tadekakāraṇapūrvakamekasāmānyātmakamekapralayaṃ ca dṛṣṭam | tasmādidamapi pṛthivyādilakṣaṇaṃ jagatparasparopakāryopakārakatvāttathābhūtaṃ bhavitumarhati | eṣa hyartho 'sminbrāhmaṇeprakāśyate | athavā'tmaivedaṃ sarvamiti pratijñātasyā'tmotpattisthitilayatvaṃ kriyate | tathā hi naiyāyikairuktaṃ hetvapadeśātpratijñāyāḥ punarvacanaṃ nigamanamiti | anyairvyākhyātamā dundubhidṛṣṭāntācchrotavyārthamāgamavacanaṃ prāṅbhadhuvrahmaṇānmantavyārthamupapattipradarśanena madhubrāhmaṇena tu nididhyāsanavidhirucyata iti | sarvathāpi tu yathā'gamenāvadhāritaṃ tarkatastathaiva mantavyam | yathā tarkato matasya tarkāgamābhyāṃ niścitasya tathaiva nididhyāsanaṃ kriyata iti pṛthaṅnididhyāsanavidhiranarthaka eva | tasmātpṛthakprakaraṇavibhāgo 'narthaka ityasmadabhiprāyaḥ śravaṇamanananididhyāsanānāmiti | sarvathāpi tvadhyāyadvayasyārtho 'sminbrāhmaṇa upasaṃhriyate | 
iyaṃ pṛthivī sarveṣāṃ bhūtānāṃ madhu | asyai pṛthivyai sarvāṇi bhūtāni madhu | yaś cāyam asyāṃ pṛthivyāṃ tejomayo 'mṛtamayaḥ puruṣo yas cāyam adhyātmaṃ śārīras tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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FIFTH BRÂHMANA
1. This earth is the honey (madhu, the effect) of all beings, and all beings are the honey (madhu, the effect) of this earth. Likewise this bright, immortal person in this earth, and that bright immortal person incorporated in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
iyaṃ pṛthivī prasiddhā sarveṣāṃ bhūtānāṃ madhu sarveṣāṃ brahmādistambaparyantānāṃ bhūtānāṃ prāṇināṃ madhu kāryaṃ madhviva madhu yathaiko madhvapūpo 'nekairmadhukarairnirvartita evamiyaṃ pṛthivī sarvabhūtanirvartitā | tathā sarvāṇi bhūtāni pṛthivyai pṛthivyā asyā madhu kāryam | kiñca yaśvāyaṃ puruṣo 'syāṃ pṛthivyāṃ tejomayaśvinmātraprakāśamayo 'mṛtamayo 'maraṇadharmā puruṣo yaścāyamadhyātmaṃ śārīraḥ śarīre bhavaḥ pūrvavattejomayo 'mṛtamayaḥ puruṣaḥ | sa ca liṅgābhimānī | sa ca sarveṣāṃ bhūtānāmupakārakaraṇatvena madhu | sarvāṇi ca bhūtānyasya madhu | caśabdasāmarthyāt | evametaccatuṣṭayaṃ tāvadekaṃ sarvabhūtakāryaṃ sarvāṇi ca bhūtānyasya kāryam ato 'syaikakāraṇapūrvakatā |
yasmādekasmātkāraṇādetajjātaṃ tadevaikaṃ paramārthato brahmetaratkāryaṃ vācā'rambhaṇaṃ vikāro nāmadheyamātramityeṣamadhuparyāyāṇāṃ sarveṣāmarthaḥ saṃkṣepataḥ |
ayameva sa yo 'yaṃ pratijñāta idaṃ sarvaṃ yadayamātmeti |
idamamṛtaṃ yanmaitreyyā amṛtatvasādhanamuktamātmavijñānamidaṃ tadamṛtam |
idaṃ brahma yadbrahmā te bravāṇi jñapayiṣyāmītyadhyāyādau prakṛtaṃ yadviṣayā ca vidyā brahmavidyetyucyata idaṃ sarvaṃ yasmādbrahmaṇo vijñānātsarvaṃ bhavati || 1 || 
imā āpaḥ sarveṣāṃ bhūtānāṃ madhu | āsām apāṃ sarvāṇi bhūtāni madhu | yaś cāyam āsv apsu tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ raitasas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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2. This water is the honey of all beings, and all beings are the honey of this water. Likewise this bright, immortal person in this water, and that bright, immortal person, existing as seed in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā'paḥ |
adhyātmaṃ retasyapāṃ viśeṣato 'vasthānam || 2 || 
ayam agniḥ sarveṣāṃ bhūtānāṃ madhu | asyāgneḥ sarvāṇi bhūtāni madhu | yaś cāyam asminn agnau tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ vāṅmayas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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3. This fire is the honey of all beings, and all beings are the honey of this fire. Likewise this bright, immortal person in this fire, and that bright, immortal person, existing as speech in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathāgniḥ vācyagnerviśeṣato 'vasthānam || 3 || 
ayaṃ vāyuḥ sarveṣāṃ bhūtānāṃ madhu | asya vāyoḥ sarvāṇi bhūtāni madhu | yaś cāyam asmin vāyau tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ prāṇas tejomayo 'mṛtamayaḥ puruṣo yam eva sa yo 'yam ātmā | idaṃ amṛtam idaṃ brahmedaṃ sarvam || 
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4. This air is the honey of all beings, and all beings are the honey of this air. Likewise this bright, immortal person in this air, and that bright, immortal person existing as breath in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā vāyuḥ |
adhyātmaṃ prāṇo bhūtānāṃ śarīrārambhakatvenopakārānmadhutvaṃ tadantargatānāṃ tejomayādīnāṃ karaṇatvenopakārānmadhutvam |
tathā coktaṃ"tasyaiva vācaḥ pṛthivī śarīraṃ jyotīrūpamayamagniḥ"iti || 4 || 
ayam ādityaḥ sarveṣāṃ bhūtānāṃ madhu | asyādityasya sarvāṇi bhūtāni madhu | yaś cāyam asminn āditye tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ cākṣuṣas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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5. This sun is the honey of all beings, and all beings are the honey of this sun. Likewise this bright, immortal person in this sun, and that bright, immortal person existing as the eye in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā'dityo madhu |
cākṣuṣo 'dhyātmam || 5 || 
imā diśaḥ sarveṣāṃ bhūtānāṃ madhu | āsāṃ diśāṃ sarvāṇi bhūtāni madhu | yaś cāyam āsu dikṣu tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ śrautraḥ prātiśrutkas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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6. This space (disah, the quarters) is the honey of all beings, and all beings are the honey of this space. Likewise this bright, immortal person in this space, and that bright, immortal person existing as the ear in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā diśo madhu |
diśāṃ yadyapi śrotramadhyātmaṃ śabdapratiśravaṇavelāyāṃ tu viśeṣataḥ saṃnihito bhavatītyadhyātmaṃ prātiśrutkaḥ pratiśrutkāyāṃ pratiśravaṇavelāyāṃ bhavaḥ prātiśrutkaḥ || 6 || 
ayaṃ candraḥ sarveṣāṃ bhūtānāṃ madhv | asya candrasya sarvāṇi bhūtāni madhu | yaś cāyam asmin candre tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ mānasas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmedam amṛtam | idaṃ brahmedaṃ sarvam || 
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7. This moon is the honey of all beings, and all beings are the honey of this moon. Likewise this bright, immortal person in this moon, and that bright, immortal person existing as mind in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā candraḥ |
adhyātmaṃ mānasaḥ || 7 || 
iyaṃ vidyut sarveṣāṃ bhūtānaṃ madhu | asyai vidyutaḥ sarvāṇi bhūtāni madhu | yaś cāyam asyāṃ vidyuti tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ taijasas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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8. This lightning is the honey of all beings, and all beings are the honey of this lightning. Likewise this bright, immortal person in this lightning, and that bright, immortal person existing as light in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā vidyut |
tvaktejasi bhavastaijaso 'dhyātmam || 8 || 
ayaṃ stanayitnuḥ sarveṣāṃ bhutānāṃ madhu | asya stanayitnoḥ sarvāṇi bhūtāni madhu | yaś cāyam asminstanayitnau tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ śābdaḥ sauvaras tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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9. This thunder is the honey of all beings, and all beings are the honey of this thunder. Likewise this bright, immortal person in this thunder, and that bright, immortal person existing as sound and voice in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā stanayitnaḥ |
śabde bhavaḥ śābdo 'dhyātmaṃ yadyapi tathāpi svare viśeṣato bhavatīti sauvaro 'dhyātmam || 9 || 
ayam ākāśaḥ sarveṣāṃ bhūtānāṃ madhu | asyākāśasya sarvāṇi bhūtāni madhu | yaś cāyam asminn ākāśe tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ hṛdy ākāśas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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10. This ether is the honey of all beings, and all beings are the honey of this ether. Likewise this bright, immortal person in this ether, and that bright, immortal person existing as heart-ether in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā'kāśaḥ |
adhyātmaṃ hyadyākāśaḥ || 10 || 
ayaṃ dharmaḥ sarveṣāṃ bhūtānāṃ madhu | asya dharmasya sarvāṇi bhūtāni madhu | yaś cāyam asmin dharme tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ dhārmas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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11. This law (dharmah) is the honey of all beings, and all beings are the honey of this law. Likewise this bright, immortal person in this law, and that bright, immortal person existing as law in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
ayaṃ dharmo 'yamityapratyakṣo 'pi dharmaḥ kāryeṇa tatprayuktena pratyakṣeṇa vyapadiśyate 'yaṃ dharma iti pratyakṣavat | dharmaśca vyākhyātaḥ śrutismṛtilakṣaṇaḥ kṣatrādīnāmapi niyantā jagato vaicitryakṛtpṛthivyādīnāṃ pariṇāmahetutvātprāṇibhiranuṣṭhīyamānarūpaśca | tena cāyaṃ dharma iti pratyakṣeṇa vyapadeśaḥ |
satyadharmayoścābhedena nirdeśaḥ kṛtaḥ śāsrācāralakṣaṇayoridda(? ) tu bhedena vyapadeśa ekatve satyapi |
dṛṣṭādṛṣṭabhedarūpeṇa kāryārambhakatvāt |
yastvadṛṣṭo 'pūrvākhyo dharmaḥ sa sāmānyaviśeṣātmanādṛṣṭena rūpeṇa kāryamārabhate sāmānyarūpeṇa pṛthivyādīnāṃ prayoktā bhavati viśeṣarūpeṇa cādhyātmaṃ kāryakaraṇasaṃghātasya |
tatra pṛthivyādīnāṃ prayoktari yaścāyamasmindharme tejomayastathādhyātmaṃ kāryakaraṇasaṃghātakartari dharme bhavo dhārmaḥ || 11 || 
idaṃ satyaṃ sarveṣāṃ bhūtānāṃ madhu | asya satyasya sarvāṇi bhūtāni madhu | yaś cāyam asmin satye tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ sātyas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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12. This true (satyam) is the honey of all beings, and all beings are the honey of this true. Likewise this bright, immortal person in what is true, and that bright, immortal person existing as the true in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
tathā dṛṣṭenānuṣṭhīyamānenā'cārarūpeṇa satyākhyo bhavati sa eva dharmaḥ so 'pi dviprakāra eva sāmānyaviśeṣātmarūpeṇa |
sāmānyarūpaḥ pṛthivyādisamaveto viśeṣarūpaḥ kāryakaraṇasaṃghātasamaveta |
tatra pṛthivyādisamavete vartamānakriyārūpe satye tathādhyātmaṃ kāryakaraṇasaṃghātasa mavete satye bhavaḥ satyaḥ |
satyena vāyurāvātīti śrutyantarāt || 12 || 
idaṃ mānuṣaṃ sarveṣāṃ bhūtānāṃ madhu | asya mānuṣasya sarvāṇi bhūtāni madhu | yaś cāyam asmin mānuṣe tejomayo 'mṛtamayaḥ puruṣo yaś cāyam adhyātmaṃ mānuṣas tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || 
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13. This mankind is the honey of all beings, and all beings are the honey of this mankind. Likewise this bright, immortal person in mankind, and that bright, immortal person existing as man in the body (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
dharmasatyābhyāṃ prayukto 'yaṃ kāryakaraṇasaṃghātaviśeṣaḥ sa yena jātiviśeṣeṣa saṃyukto bhavati |
sa jātiviśeṣo mānuṣādiḥ |
tatra mānuṣādijātiviśiṣṭā eva sarve prāṇinikāyāḥ parasparopakāryopakārakabhāvena vartamānā dṛśyante |
ato mānuṣādijātirapi sarveṣāṃ bhūtānāṃ madhu |
tatra mānuṣādijātirapi bāhyā'dhyātmikī cetyubhayathā nirdeśabhāgbhavati || 13 || 
ayam ātmā sarveṣāṃ bhūtānāṃ madhu | asyātmanaḥ sarvāṇi bhūtāni madhu | yaś cāyam asminn ātmani tejomayo 'mṛtamayaḥ puruṣo yaś cāyam ātmā tejomayo 'mṛtamayaḥ puruṣo 'yam eva sa yo 'yam ātmā | idam amṛtam idaṃ brahmedaṃ sarvam || // 
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14. This Self is the honey of all beings, and all beings are the honey of this Self Likewise this bright, immortal person in this Self, and that bright, immortal person, the Self (both are madhu). He indeed is the same as that Self, that Immortal, that Brahman, that All. 
yastu kāryakaraṇasaṃghāto mānuṣādijātiviśiṣṭaḥ so 'yamātmā sarveṣāṃ bhūtānāṃ madhu | nanvayaṃ śārīraśabdena nirdiṣṭaḥ pṛthivīparyāya eva | na | pārthivāṃśasyaiva tatra grahaṇāt |
idaṃ tu sarvātmā pratyastamitādhyātmādhibhūtādisarvaviśeṣaḥ sarvabhūtadevatāgaṇaviśiṣṭaḥ kāryakaraṇasaṃghātaḥ so 'yamātmetyucyate |
tasminnasminnātmani tejomayo 'mṛtamayaḥ puruṣo 'yamūrtarasaḥ sarvātmako nirdiśyate |
ekadeśena tu pṛthivyādiṣu nirdiṣṭo 'trādhyātmaviśeṣābhāvātsa na nirdiśyate |
yastu pariśiṣṭo vijñānamayo yadartho 'yaṃ dehaliṅgasaṃghāta ātmā sa yaścāyamātmetyucyate || 14 || 
sa vā ayam ātmā sarveṣāṃ adhipatiḥ sarveṣāṃ bhūtānāṃ rājā | tad yathā rathanābhau ca rathanemau cārāḥ sarve samarpitāḥ | evam evāsminn ātmani sarvāṇi bhūtāni sarve devāḥ sarve lokāḥ sarve prāṇāḥ sarva eta ātmānaḥ samarpitāḥ || 
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15. And verily this Self is the lord of all beings, the king of all beings. And as all spokes are contained in the axle and in the felly of a wheel, all beings, and all those selfs (of the earth, water, &c.) are contained in that Self. 
yasminnātmani pariśiṣṭo vijñānamayo 'mātmā | tasminnavidyākṛtakāryakaraṇasaṅghātopadhiviśiṣṭe brahmavidyāyā paramārthātmani praveśite, sa evamuttko 'nantaro 'bāhyaḥ kṛtastraḥ prajñānaghanabhūtaḥ sarveṣāṃ bhūtānāmayamātmā sarvairūpāsyaḥ sarveṣāṃ bhūtānāmadhipatiḥ sarvabhūtānāṃ svatantro na kumāramātyavat, kiṃ tarhi? sarveṣāṃ bhūtānāṃ rājā | rājatvaviśeṣaṇamadhipatiriti;bhavati kaścidrājocitaṣṭattimāśritya rājā, na tvadhipatiḥ, ato viśinaṣṭyadhipatiriti | evaṃ sarvabhūtātmā vidvān brahmavinmuttko bhavati |
yaduttkam 'brahmavidyayā sarvaṃ bhaviṣyanto manuṣyā manyante kimu tadbrahmāvedyasmāttatsarvamabhavat'itīdaṃ tad vyākhyātam | evamātmānabheva sarvātmatvena ācāryagamābhyāṃ śrutvā, matvā tarkato vijñāya sākṣādevaṃ yathā madhubrāhmaṇe darśitaṃ tathā, tasmādbrahmavijñānādevaṃlakṣaṇāt pūrvamapibrahemaiva sadavidyayā abrahmāsīt, sarvabheva ca sadasarvamāsīt tāntvavidyāmasmādvijñanāttiraskṛtya brahmavidbrahmaiva san brahmābhavat sarvaḥ sa sarvamabhavat |
parisamāptaḥ śāstrārtho yadarthaḥ prastutaḥ | tasminnetasmin sarvātmabhūte brahmavidi sarvātmani sarvaṃ jagat samarpitamityetasminnarthe dṛṣṭānta upādīyate-tadyathā rathanābhau ca rathenemau cārāḥ sarve samarpitā iti prasidvor'thaḥ, evamevāsminnātmani paramātmabhūte brahmavidi sarvāṇi bhūtāni brahmādistambaryantāni, sarve devā agnyādayaḥ, sarve lokā
bhūrādayaḥ, sarve praṇā vāgādayaḥ, sarva eta ātmāno jalacandravat pratiśarīrānupraveśino 'vidyākalpitāḥ, sarvaṃ jagadasmin samarpitam |
yaduttkaṃ brahmavidvāmadevaḥ pratipede-'ahaṃ manurabhavaṃ sūryaśca'iti, sa eṣa sarvātmabhāvo vyākhyātaḥ | sa eṣa vidvān brahmavit sarvopādhiḥ sarvātmā sarvo bhavati | nirupādhirnirupākhyaḥ anantaro 'bāhyaḥ kṛtsnaḥ prajñānaghano 'jājaro 'mṛtobhayo 'calo neti netyasthūlo 'naṇurityevaṃviśeṣaṇo bhavati |
tametamarthamajānantastārkikāḥ kecit paṇḍitaṃmanyāścāgamavidaḥ śāstrārtha virudvaṃ manyamānā vikalpayanto mohamagādhamupayānti | tametamarthametau manetrāvanuvadataḥ--"anejadekaṃ manaso javīyaḥ" "tadejati tannaijati"iti | tathā ca taittirīyake--"yasmātparaṃ nāpāramasti kiñcat""etatsāma gāyannāste" "ahamannamahamannamahamannam"ityādi | tathā ca cchāndogye"jakṣat krīḍanramamāṇaḥ" "sayadi pitṛlokakāmaḥ" "sarvagandhaḥ sarvarasaḥ"ityādi | āyarvaṇe ca"sarvajñaḥ sarvavit""dūrāta sudūre tadihāntike ca | "kaṭhavallīṣvapi"aṇoraṇīyān mahato mahīyān" "kastaṃ madāmadaṃ devam" "tadvāvato 'nyānatyeti tiṣṭhat"iti ca | tathā gītāsu"ahaṃ kraturahaṃ yajñaḥ" "pitāhamasya jagataḥ" "nādatte kasyacit pāpam" "samaṃ sarveṣu bhūteṣu" "avimattkaṃ vibhattkepu" "grasiṣṇu prabhaviṣṇu ca"ityevamādyāgamārtha virudvamiva
pratibhāntaṃ manyamānāḥ svacittasāmarthyādarthanirṇayāya vikalpayantaḥ, astyātmā nāstyātmā kartākartā muttko badvaḥ kṣaṇiko vijñānamātraṃ śūnyaṃ cetyevaṃ vikalpayanto na pāramadhigacchantyavidyāyāḥ, virudvarrmadarśitvāt sarvatra |
tasmāttatra ya eva śrutyācāryadarśitamārgānusāriṇaḥ, ta evāvidyāyāḥ pāramadhigacchanti |
ta eva vāsmānmohasamudrādagādhāduttariṣyanti, netare svavudvikauśalānusāriṇaḥ ||15 ||
parisamāptā brahmavidyāmṛtatvasādhanābhūtā, yāṃ maitreyī pṛṣṭavatī bhartāram 'yadeva bhagavānamṛtatvasādhanaṃ veda tadeva me brūhi'iti | etasyā brahmavidyāyāḥ stutyartheyamākhyāyikāyāḥ saṅkṣepator'thaprakāśanārthāvetau mantrau bhavataḥ | evaṃ hi mantrabrāhmaṇābhyāṃ stutatvāt amṛtatvasarvaprāptisādhanatvaṃ brahmavidyāyāḥ prakaṭīkṛtaṃ rājamārga mupanītaṃ bhavati--yathāditya udyañchalārvaraṃ tamo 'panayatīti tadvat |
api caivaṃ stutā brahmavidyāyā indrarakṣitā sā duṣprāpyā devairapi;.smādaścibhyāmapidevabhipagbhyāmindrarakṣitā vidyā mahatāyāsena prāptā | brāhmaṇasya śiraśchittvāśvayaṃ śiraḥ pratisandhāya tasminnindreṇacchinne punaḥ svaśira eva pratisandhāya tena brāhmaṇasya svaśirasaivottkāśeṣā brahmavidyā śrutā | tasmāttataḥ parataraṃ kiñcit puruṣārthasādhanaṃ na bhūtaṃ na bhāvi vā, kuta eva vartamānam, iti nātaḥ parāstutirasti |
api caivaṃ stūyate brahmavidyāsarvapuruṣārthānāṃ karma hi sādhanamiti loke prasidvam | tacca karma vittasādhyam,
tenāśāpināstyamṛtatvasya | tadidamamṛtatvaṃ kevalayātmavidyayā karmanirapekṣayā prāpyate;yasmāt karmaprakaraṇe vaktuṃ prāptapi kevalaprakaraṇe, karmaprakaraṇāduttīrta karmaṇā virudvatvāt kevalasaṃnyāsasahitā abhihitā amṛtatvasādhanāya | tasmānnātaḥ paraṃ puruṣārthasādhanamasti |
api caivaṃ stutā brahmavidyā sarvo hi loko dvandvārāmaḥ"sa vai naiva reme tasmādekākī na ramate"iti śruteḥ | yājñavalkyo lokasādhāraṇo 'pi sannātmajñānabaladbhāryāputravittādisaṃsāraratiṃ parityajya prajñānatṛpta ātmaratirbabhūva |
api caivaṃ stutā brahmavidyā yasmādyājñavalkyenasaṃsāramārgad vyuttiṣṭhatāpi priyāyai bhāryāyai protyarthameṃvāmihitā,"priyaṃ bhāpasa ehyāḥsva"iti liṅgāt |
tatreyaṃ stutyarthākhyāyiketyavocāma | kā punaḥ sā ākhyāyikā? ityucyate--- 
idaṃ vai tan madhu dadhyaṅṅ ātharvaṇo 'śvibhyām uvāca | tad etad ṛṣiḥ paśyann avocat -- tad vāṃ narā sanaye daṃsa ugram āviṣ kṛṇomi tanyatur na vṛṣṭim | dadhyaṅ ha yan madhv ātharvaṇo vām aśvasya śīrṣṇā pra yad īm uvāceti || 
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16. Verily Dadhyak Âtharvana proclaimed this honey (the madhu-vidyâ) to the two Asvins, and a Rishi, seeing this, said (Rv. I, 116, 12): 'O ye two heroes (Asvins), I make manifest that fearful deed of yours (which you performed) for the sake of gain, like as thunder makes manifest the rain. The honey (madhu-vidyâ) which Dadhyak Âtharvana proclaimed to you through the head of a horse,' . . . 
idamityanantaranirdiṣṭaṃ vyapadiśati, budvau sannihitatvāt | vaiśabdaḥ smaraṇārthaḥ |
tadityākhyāyikānirvṛttaṃprakaraṇāntarābhihitaṃ parokṣaṃ vaiśabdena smārayanniha vyapadiśati | yattat pravargyaprakaraṇe mūcitam, nāviṣkṛtaṃ madhu, tadidaṃ madhvihānantaraṃ nirdiṣṭam-'iyaṃ pṛthivī'ityādinā |
kathaṃ tatra prakaraṇānte sūcitam-dadhyaṅ ha vā ābhyāmātharvaṇo madhu nāma brāhmaṇamuvāca | tadenayoḥ priyaṃ dhāma tadevainayoretenopagacchati | sa hovācendreṇa vā uttko 'smayetaccedanyasmā anuvrūyāstata eva te śiraśchindyāmiti | tasmādvai bibhemi, yadvai me sa śiro na chindyāt tadvāmupaneṣya iti | tau hocaturāvāṃ tvā tasmāt trāsyāvahe iti kathaṃ mā trāsyethe? iti | yadā nāvupaneṣyase;atha te śiraśchittvā anyatrāhratyopanidhāsyāvaḥ;athāśvasya śira āhratya tatte pratidhāsyāvaḥ;tena nāvanuvakṣyasi | yadā nāvanuvakṣyasi, atha te tadindraḥ śiraśchetsyati;atha te svaṃ śira āhratya tatte pratidhāsyāva iti |
tatheti tau hopaninye | tau yadopaninye, athāsya śiracchittvānyatropanidadhutuḥ;athāśvasya śira āhratya tadvāsya pratidadhatuḥ | tena hābhyāmanuvāca | sa yadā ābhyāmanuvācāthāsya tadindraḥ śiraściccheda | athāsya svaṃ śira āhratya tadvāsya pratidadhaturiti |
yāvattu pravargyakarmāṅgabhūtaṃ madhu tāvadeva tatrābhihitam, na tu kakṣyamātmājñānākhyam | tatra yā ākhyāyikābhihitā seha stutyarthā pradarśyate | idaṃ vai tanmadhu dadhyaṅṅātharvaṇo 'nena prapañcenāśvibhyāmuvāca | tadetadṛpiḥ-tadetat karma, śṛpirmantraḥ, paśyannupalabhamānaḥ, avocat-uttkavān | katham? taddaṃsa iti vyavahitena sambandhaḥ | daṃsa iti karmaṇo nāmadheyam | tacca daṃsaḥ kiviśiṣṭam? ugraṃ krūram | vāṃ yuvayoḥ | he narā narākārāvaśvinau | tacca karma kinnimitam? sanaye lābhāya !lāmalubdho hi loke 'pi krūraṃ karmācarati, tathaivaitāvupalabhyete yathā soke |
tadāviḥ prakāśaṃ kṛṇomi karomi yadrahasi bhavadbhayāṃ kṛtam, kimiva? ityucyate--tanyatuḥ parjanyaḥ, na iva | nakārastūpariṣṭādupacāra upamārthīyo vede, na pratipedhārthaḥ;yathāśvaṃ na | aśvamiveti yadvat | tanyaturiva vṛrṣṭi yathā parjanyo vṛrṣṭi prakāśayati stanayitnvādiśabdaiḥ, tadvadahaṃ yuvayoḥ krūraṃ karma āviṣkṛṇomīti sambandhaḥ | nanvaśvinoḥ stutyarthau kathamimau mantrau syātāṃ nindāvacanau hīmau |
naipa doṣaḥ;stutirevaiṣā, na nindāvacanau | yasmādīdṛśamapyatikrūraṃ karma kurvatoryuvayorna loma ca mīyata iti | na cānyatkiñcidvīyata eveti | stutāvetau bhavataḥ | nindāṃ praśaṃsāṃ hi laukikāḥ smaranti | tathā praśaṃsārūpā ca nindā loke prasidvā |
dadhyaṅnāma ātharvaṇaḥ |
hetyanarthako nipātaḥ |
yanmadhukakṣyamātmajñānalakṣaṇamāthavaṇo vāṃ yukābhyāmaśvasya śīrṣṇā śirasā prayat īm uvāca yat provāca madhu |
īmityanarthako nipātaḥ || 16 || 
idaṃ vai tan madhu dadhyaṅṅ ātharvaṇo 'śvibhyām uvāca | tad etad ṛṣiḥ paśyann avocat -- ātharvaṇāyāśvinau dadhīce 'śvyaṃ śiraḥ praty airayatam | sa vāṃ madhu pra vocad ṛtāyan tvāṣṭraṃ yad dasrāv apikakṣyaṃ vām iti || 
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17. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. I, 117, 22): 'O Asvins, you fixed a horse's head on Âtharvana Dadhyak, and he, wishing to be true (to his promise), proclaimed to you the honey, both that of Tvashtri and that which is to be your secret, O ye strong ones. 
idaṃ vai tanmadhvityādi pūrvavanmantrāntaradarśanārtham | tathānyo mantrastāmeva ākhyāyikāmanusaratisma | ātharvaṇo dadhyaṅnāma, ātharvaṇo 'nyo vidyata ityato viśinaṣṭi dadhyaṅnāmātharvaṇaḥ |
tasmai dadhīca ātharvaṇāya he 'śvināviti mantradṛśo vacanam, aśvyama śvasya svabhūtaṃ śiraḥ, brāhmaṇasya śirasicchinne 'śvasya śiraśchittvedṛśamatikrūraṃ karma kṛtvā aśvayaṃ śiro brāhmaṇaṃ prati erayataṃ gamitavantau yuvām | sa cātharvaṇo vāṃ yuvābhyāṃ tanmadhu pravocad yat pūrvaṃ pratijñātaṃ vakṣyāmīti |
sa kimarthamevaṃ jīvitasandehamāruhya pravocat? ityucyate | śṛtāyan yata pūrvaṃ pratijñātaṃ satyaṃ tat paripālayitumicchan | jīvitādapi hi satyadharmaparipālanā gurutaretyesya liṅgametat |
ki tanmadhu pravocat? ityucyate-tvāṣṭram, tvaṣṭā ādityastasya sambandhi, yajñasya śiraśchinnaṃ tvaṣṭābhavat,
tatpratisandhānārtha pravargya karma | tatra pravargyakarmāṅgabhūtaṃ yad vijñānaṃ tattvāṣṭraṃ madhu-yajñasya śiraśchedanapratisandhānādiviṣayaṃ darśanaṃ tattvāṣṭraṃ yanmadhu he dastro, dastrāviti parabalānāmupakṣapayitārau śatrūṇāṃ vā
hiṃsitārau, api ca na kevalaṃ tvāṣṭrameva madhu karmasambandhiyuvābhyāmavocat, api ca kakṣyaṃ gopyaṃ rahasyaṃ paramātmasambandhi yad vijñānaṃ madhu madhubrāhmaṇenottkamadhyāyadvayaprakāśitam, tacca vāṃ yuvābhyāṃ pravocadityanuvartate || 17 || 
idaṃ vai tan madhu dadhyaṅṅ ātharvaṇo 'śvibhyām uvāca | tad etad ṛṣiḥ paśyann avocat -- puraś cakre dvipadaḥ puraś cakre catuṣpadaḥ | puraḥ sa pakṣī bhutvā puraḥ puruṣa āviśad iti | sa vā ayaṃ puruṣaḥ sarvāsu pūrṣu puriśayaḥ | nainena kiṃ canānāvṛtam | nainena kiṃ canāsaṃvṛtam || 
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18. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said: 'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him. 
idaṃ vai tanmadhviti pūrvavat | uttkau dvau mantrau pravargyasambandhyākhyāyikopasaṃhartārau | dvayoḥ pravargyakarmārthayoradhyāyayorartha ākhyāyikābhūtābhyāṃ mantrābhyāṃ prakāśitaḥ | brahmavidyārthayostvadhyāyayorarthauttarābhyāmṛgbhyāṃ prakāśayitavyaḥ, ityataḥ pravartate | yat kakṣyaṃ ca madhuttkavānātharvaṇo yuvābhyāmityuttkam | kiṃ punasdanmadhu? ityucyate-
puraścakre puraḥ purāṇi śarīrāṇi yata iyamacyākṛtavyākaraṇaprakriyā sa parameśvaro nāmarūpe avyākrate vyākurvāṇaḥ prathamaṃ bhūrādīṃ llokān sṛṣṭvā cakre kṛtavāna dvipado dvipādapalakṣitāni manuṣyaśarīrāṇi pakṣiśarīrāṇi | tavā puraḥ śarīrāṇi cakre catuṣpadaścatuṣpādupalakṣitāni paśuśarīrāṇi |
puraḥ purastān sa īśvaraḥ pakṣī liṅgaśarīraṃ bhūtvā puraḥ śarīrāṇipuruṣa āviśadityasyārthamācaṣṭe śrutiḥ-sa vā ayaṃ puruṣaḥ sarvāsuyūrṣu sarvaśarīreṣu puriśayaḥ, puriśeta iti puriśayaḥ san puruṣa ityucyate |
nainenānena kiñacana kiñcidapyanāvṛtamanācchaditam |
tathā nainena kiñcanāsaṃvṛtamantarananupraveśitaṃ bāhyabhūtenāntarbhūtena ca na anāvṛtam |
evaṃ sa eva nāmakhyātmanā antarvahirbhāvena kāryakaraṇarūpeṇa vyavasthitaḥ |
puraścakre ityādimantraḥ saṅkṣepata ātmaikatvamācaṣṭaityarthaḥ || 18 || 
idaṃ vai tan madhu dadhyaṅṅ ātharvaṇo 'śvibhyām uvāca | tad etad ṛṣiḥ paśyann avocat -- rūpaṃrūpaṃ pratirūpo babhūva tad asya rūpaṃ praticakṣaṇāya | indro māyābhiḥ pururūpa īyate yuktā hy asya harayaḥ śatā daśeti | ayaṃ vai harayo 'yaṃ vai daśa ca sahasraṇi bahūni cānantāni ca | tad etad brahmāpūrvam anaparam anantaram abāhyam | ayam ātmā brahma sarvānubhūḥ | ity anuśāsanam || 
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19. Verily Dadhyak Âtharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18): 'He (the Lord) became like unto every form, and this is meant to reveal the (true) form of him (the Âtman). Indra (the Lord) appears multiform through the Mâyâs (appearances), for his horses (senses) are yoked, hundreds and ten.' This (Âtman) is the horses, this (Âtman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads). 
idaṃ vai tanmadhvityādi pūrvavat | rūpaṃ rūpaṃ pratirūpo rūpāntaraṃ babhūvetyarthaḥ | pratirūpo 'nurūpo vā yādṛksaṃmathānau mātāpitarau tatsaṃsthānastadanurūpa eva putro jāyate | na hi catuṣpado dvipājjāyate dvipado vā catuṣpāt | sa eva hi parameśvaro nāmarūpe vyākurvāṇo rūpaṃ rūpaṃ pratirūpo babhūva |
kimartha punaḥ pratirūpamāgamanaṃ tasya? ityucyate--tadasyātmano rūpaṃ praticakṣaṇāya pratikhyāpanāya | yadi hi nāmarūpe na vyākriyete, tadā asyātmano nirūpādhikaṃ rūpaṃ prajñānaghanākhyaṃ na pratikhyāyeta | yadā punaḥ kāryakaraṇātmanā nāmarūpe vyāka-te bhavataḥ, tadāsya rūpaṃ pratikhyāyeta |
indraḥ parameśvaro māyābhiḥ prajñābhiḥ nāmarūpabhūtakṛtamithyābhimānairvā, na tu paramārthataḥ; pururūpo bahurūpa īyate gabhyate, ekarūpa eva prajñānaghanaḥ sannavidyāprajñābhiḥ | kasmāt punaḥ kāraṇāt? yuttkā ratha iva vājinaḥ svavipayaprakāśanāya, hi yasmāndasya harayo haraṇādindriyāṇi, śatā śatāni, daśa ca prāṇibhedabāhulyācchatāna daśa ca bhavanti | tasmādindriyavipayabāhulyāttatprakāśanāyeva ca yuttkāna tāni na ātmaprakāśanāya | "parāñci khāni vyatṛṇat svayambhūḥ"iti hi kāṭhake | tasmātaireva vipayasvarūpairīyate na prajñānaghanaikarasena svarūpeṇa |
evaṃ tahi ayamanyaḥ parameśvaro 'nye haraya ityevaṃ prāpte ucyate-ayaṃ vai harayo 'yaṃ vai daśa ca sahasrāṇi bahūni cānantāni ca prāṇibhedasyānantyāt | kiṃ bahunā, tadetadbrahma ya ātmā | apūrvaṃ nāsya kāraṇaṃ pūrva vidyata ityapūrvam | nāsyāparaṃ kāryaṃ vidyata ityanaparam | nāsya jātyantaramantarāle vidyata ityanaltaram | tathā bahirasya na vidyata ityavāhyam | kiṃ punastannirantaraṃ brahma? ayamātmanā | ko 'sau? yaḥ pratyagātmā draṣṭā śrotā mantā bodvā vijñātā sarvānubhūḥ, sarvātmanā sarvamanubhavatīti sarvamanubhūḥ |
ityetadanuśāsanaṃ sarvavedāntopadeśaḥ |
eṣa sarvavedāntānāmupasaṃhrator'thaḥ |
etadamṛtamabhayam |
parisamāptaśca śāstrārthaḥ ||19 ||
|| iti pañcamaṃ brāhmaṇam || 
atha vaṃśaḥ: pautimāṣyo gaupavanāt | gaupavanaḥ paśutimāṣyāt | paśutimāṣyo gaupavanāt | gaupavanaḥ kauśikāt | kauśikaḥ kauṇḍinyāt | kauṇḍinyaḥ śāṇḍilyāt | śāṇḍilyaḥ kauśikāc ca gautamāc ca | gautamaḥ || 
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SIXTH BRÂHMANA
1. Now follows the stem: 1. Pautimâshya from Gaupavana, 2. Gaupavana from Pautimâshya, 3. Pautimâshya from Gaupavana, 4. Gaupavana from Kausika, 5. Kausika from Kaundinya, 6. Kaundinya from Sândilya, 7. Sândilya from Kausika and Gautama, 8. Gautama 
 
āgniveśyāt | āgniveśyaḥ śāṇḍilyāc cānabhimlātāc ca | ānabhimlāta ānabhimlātāt | ānabhimlāta ānabhimlātāt | ānabhimlāto gautamāt | gautamaḥ saitavaprācīnayogyābhyām | saitavaprācīnayogyau pārāśaryāt | pārāśaryo bhāradvājāt | bhāradvājo bhāradvājāc ca gautamāc ca | gautamo bhāradvājāt | bhāradvājaḥ pārāśaryāt | pārāśaryo vaijavāpāyanāt | vaijavāpāyanaḥ kauśikāyaneḥ | kauśikāyaniḥ || 
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2. from Âgnivesya, 9. Âgnivesya from Sândilya and Ânabhimlâta, 10. Sândilya and Ânabhimlâta from Ânabhimlâta, 11. Ânabhimlâta from Ânabhimlâta, 12. Ânabhimlâta from Gautama, 13. Gautama from Saitava and Prâkînayogya, 14. Saitava and Prâkînayogya from Pârasarya, 15. Pârasarya from Bhâradvâga, 16. Bhâradvâga from Bhâradvâga and Gautama, 17. Gautama from Bharadvâga, 18. Bharadvâga from Pârâsarya, 19. Pârâsarya from Vaigavâpâyana, 20. Vaigavâpâyana from Kausikâyani, 21. Kausikâyani 
 
ghṛtakauśikāt | ghṛtakauśikaḥ prāśaryāyaṇāt | pāraśaryāyaṇaḥ pārāśaryāt | pārāśaryo jātūkarṇyāt | jātūkarṇya āsurāyaṇāc ca yāskāc ca | āsurāyaṇas traivaṇeḥ | traivaṇir aupajandhaneḥ | aupajandhanir āsureḥ | āsurir bhāradvājāt | bhāradvāja ātreyāt | ātreyo māṇṭeḥ | māṇṭir gautamāt | gautamo vātsyāt | vātsyaḥ śāṇḍilyāt | śāṇḍilyaḥ kaiśoryāt kāpyāt | kaiśoryaḥ kāpyaḥ kumārahāritāt | kumārahārito gālavāt | gālavo vidarbhīkauṇḍinyāt | vidarbhīkauṇḍinyo vatsanapāto bābhravāt | vatsanapād bābhravaḥ pathaḥ saubharāt | panthāḥ saubharo 'yāsyād āṅgirasāt | ayāsya āṅgirasa ābhūtes tvāṣṭrāt | ābhūtis tvāṣṭro viśvarūpāt tvāṣṭrāt | viśvarūpas tvāṣṭro 'vśibhyām | aśvinau dadhīca ātharvaṇāt | dadhyaṅṅ ātharvaṇo 'tharvaṇo daivāt | atharvā daivo mṛtyoḥ prādhvaṃsanāt | mṛtyuḥ prādhvaṃsanaḥ pradhvaṃsanāt | pradhvaṃsana ekarṣeḥ | ekarṣir vipracitteḥ | vipracittir vyaṣṭer | vyaṣṭiḥ sanāroḥ | sanāruḥ sanātanāt | sanātanaḥ sanagāt | sanagaḥ parameṣṭhinaḥ | parameṣṭhī brahmaṇaḥ | brahma svayaṃbhu | brahmaṇe namaḥ || 
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3. from Ghritakausika, 22. Ghritakausika from Pârâsaryâyana, 23. Pârâsaryâyana from Pârâsarya, 24. Pârâsarya from Gâtûkarnya, 25. Gâtûkarnya from Âsurâyana and Yâska, 26. Âsurâyana and Yâska from Traivani, 27. Traivani from Aupagandhani, 28. Aupagandhani from Âsuri, 29. Âsuri from Bhâradvâga, 30. Bhâradvâga from Âtreya, 31. Âtreya from Mânti, 32. Mânti from Gautama, 33, Gautama from Gautama, 34. Gautama from Vâtsya, 35. Vâtsya from Sândilya, 36. Sândilya from Kaisorya Kâpya, 37. Kaisorya Kâpya from Kumârahârita, 38. Kumârahârita from Gâlava, 39. Gâlava from Vidarbhî-kaundinya, 40. Vidarbhî-kaundinya from Vatsanapât Bâbhrava, 41. Vatsanapât Bâbhrava from Pathi Saubhara, 42. Pathi Saubhara from Ayâsya Âṅgirasa, 43. Ayâsya Âṅgirasa from Âbhûti Tvâshtra, 44. Âbhûti Tvâshtra from Visvarûpa Tvâshtra, 45. Visvarûpa Tvâshtra from Asvinau, 46. Asvinau from Dadhyak Âtharvana, 47. Dadhyak Âtharvana from Atharvan Daiva, 48. Atharvan Daiva from Mrityu Prâdhvamsana, 49. Mrityu Prâdhvamsana from Prâdhvamsana, 50. Prâdhvamsana from Ekarshi, 51. Ekarshi from Viprakitti, 52. Viprakitti from Vyashti, 53. Vyashti from Sanâru, 54. Sanâru from Sanâtana, 55. Sanâtana from Sanaga, 56. Sanaga from Parameshthin, 57. Parameshthin from Brahman, 58. Brahman is Svayambhu, self-existent.
Adoration to Brahman. 
ayedānīṃ brahmavidyārthasya madhukāṇḍasya vaṃśaḥ stutyartho brahmavidyāyāḥ | mantraścāyaṃ svādhyāyārtho japārthaśca | tatra vaṃśa iva vaṃśaḥ yathā veṇurvaṃśaḥ parvaṇaḥ parvaṇo hi bhidyate tadvadagratprabhṛti āmūlaprāpterayaṃ vaṃśaḥ | adhyāyacatuṣṭayasya ācāryaparamparākramo vaṃśa ityucyate |
tatra prathamāntaḥ śiṣyaḥ pañcamayantaḥ ācāryaḥ |
parameṣṭhī virāṭ, brāhmaṇo hiraṇyagarbhāt |
tataḥ paramācāryaparamparānāsti |
yatpunarbrahma tannityaṃ svayambhū, tasmai brahmaṇai svayambhuve namaḥ ||1-3||
iti ṣaṣṭhaṃ brāhmaṇam ||
ADHYĀYA 3
janako ha vaideha ityādi yājñavalkoyaṃ kāṇḍamārabhyate | upapattipradhānatvādatikrāntena madhukāṇḍena samānārthatve 'pi sati na punaruktatā | madhukāṇḍaṃ hyāgemapradhānam | āgamopapattī hyātmaikatvaprakāśanāya pravṛtte śaknutaḥ karatalagatabilvamiva darśayitum | śrotavyo mantavya iti hyuktam | tasmādāgamārthasyaiva parīkṣāpūrvakaṃ nirdhāraṇāya yājñavalkīyaṃ kāṇḍamupapattipradhānamārabhyate | ākhyāyikā tu vijñānastutyarthopāyavidhiparā vā | prasiddho hyupāyo vidvadbhiḥ śāstreṣu ca dṛṣṭo dānam | dānena hṛyupanamante prāṇinaḥ | prabhūtaṃ hiraṇyaṃ gosahasradānaṃ cehopalabhyate | tasmādanyapareṇāpi śāstreṇa vidyāprāptyupāyadānapradarśanārthā'khyāyikā'rabdhā | api ca tadvidyasaṃyogastaiśva saha vādakaraṇaṃ vidyāprāptyupāyo nyāyavidyāyāṃ dṛṣṭaḥ | taccāsminnadyāye prābalyena pradarśyate | pratyakṣā ca vidvatsaṃyoge prajñāvṛddhiḥ | tasmādvidyāprāptyupāyapradarśanārthaivākhyāyikā | 
 
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THIRD ADHYÂYA 
 
janako ha vaideho bahudakṣiṇena yajñeneje | tatra ha kurupañcālānāṃ brāhmaṇā abhisametā babhūvuḥ | tasya ha janakasya vaidehasya vijijñāsā babhūva -- kaḥ svid eṣāṃ brāhmaṇānām anūcānatama iti | sa ha gavāṃ sahasram avarurodha | daśadaśa pādā ekaikasyāḥ śṛṅgayor ābaddhā babhūvuḥ || 
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FIRST BRÂHMANA
1. Adoration to the Highest Self (Paramâtman)!
Ganaka Vaideha (the king of the Videhas) sacrificed with a sacrifice at which many presents were offered to the priests of (the Asvamedha). Brâhmanas of the Kurus and the Pâñkâlas had come thither, and Ganaka Vaideha wished to know, which of those Brâhmanas was the best read. So he enclosed a thousand cows, and ten pâdas (of gold) were fastened to each pair of horns. 
janako nāma ha kila samrāḍrājā babhūva videhānāṃ tatra bhavo vaidehaḥ | sa ca bahudakṣiṇena yajñena śākhāntaraprasiddho vā bahudakṣiṇo nāma yajño 'śvamedho vā dakṣiṇābāhulyādbahudakṣiṇa ihocyate teneje 'yajat | tatra tasminyajñe nimantritā darśanakāmā vā kurūṇāṃ deśānāṃ pañcālānāṃ ca brāhmaṇāsteṣu hi viduṣāṃ bāhulyaṃ prasiddhamabhisametā abhisaṃgatā babhūvuḥ | tatra mahāntaṃ vidvatsamudāyaṃ dṛṣṭvā tasya ha kila janakasya vaidehasya yajamānasya ko nu khalvatra brahmiṣṭha iti viśeṣeṇa jñātumicchā vijijñāsā babhūva | kathaṃ, kaḥsvitko nu khalveṣāṃ brāhmaṇānāmanūcānatamaḥ sarva ime 'nūcānāḥ kaḥsvideṣāmatiśayenānūcāna iti | sa hānūcānatamaviṣayotpannijijñāsaḥ saṃstadvijñānopāyārthaṃ gavāṃ sahasraṃ prathamavayasāmavarurodha goṣṭhe 'varodhaṃ kārayāmāsa |
kiṃviśiṣṭāstā gāvo 'varuddhā ityucyate |
palacaturthabhāgaḥ pādaḥ suvarṇasya |
daśa daśa pādā ekaikasyā goḥ śṛṅgayorābaddhā babhūvuḥ |
pañca pañca pādā ekaikasmiñśṛṅge || 1 || 
tān hovāca -- brāhmaṇā bhagavanto yo vo brahmiṣṭhaḥ sa etā gā udajatām iti | te ha brāhmaṇā na dadhṛṣuḥ | atha ha yājñavalkyaḥ svam eva brahmacāriṇam uvāca -- etāḥ saumyodaja sāmaśravā3 iti | tā hodācakāra | te ha brāhmaṇāś cukrudhuḥ: -- kathaṃ nu no brahmiṣṭho bruvīteti | atha ha janakasya vaidehasya hotāśvalo babhūva | sa hainaṃ papraccha -- tvaṃ nu khalu no yājñavalkya brahmiṣṭho 'sī3 iti | sa hovāca -- namo vayaṃ brahmiṣṭhāya kurmo gokāmā eva vayaṃ sma iti | taṃ ha tata eva praṣṭuṃ dadhre hotāśvalaḥ || 
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2. And Ganaka spoke to them: 'Ye venerable Brâhmanas, he who among you is the wisest, let him drive away these cows.' Then those Brâhmanas durst not, but Yâgñavalkya said to his pupil: 'Drive them away, my dear.' He replied: 'O glory of the Sâman 3' and drove them away. The Brâhmanas became angry and said: 'How could he call himself the wisest among us?' Now there was Asvala, the Hotri priest of Ganaka Vaideha. He asked him: 'Are you indeed the wisest among us, O Yâgñavalkya?' He replied: 'I bow before the wisest (the best knower of Brahman), but I wish indeed to have these cows.' Then Asvala, the Hotri priest, undertook to question him. 
gā evamavarudhya brāhmaṇāṃstānhovāca | he brāhmaṇā bhagavanta ityāmantratha yo vo yuṣmākaṃ brahmiṣṭhaḥ sarve yūyaṃ brahmāṇo 'tiśayena yuṣmākaṃ brahmā yaḥ sa etā gā udajatāmutkālayatu svagṛhaṃ prati | te ha brāhmaṇā na dadhṛṣuḥ ha kilaivamuktā brāhmaṇā brahmiṣṭhatāmātmanaḥ pratijñātuṃ na dadhṛpurna pragalbhāḥ saṃvṛttāḥ | apragalbhabhūteṣu brāhmaṇeṣvatha ha yājñavalkyaḥ svamātmīyameva brahmacāriṇamantevāsinamuvāca- etā gā he somyodajodgamayāsmadgṛhān prati, he sāmaśravaḥ- sāmavidhiṃ hi śṛṇotyator'yāccaturvedo yājñavalkyaḥ | tā gā hodācakārotkālitavānācāryagṛhaṃ prati | yājñavalkyena brahmiṣṭhapaṇasvīkaraṇena ātmano brahmiṣṭhatā pratijñātā, iti te ha cukrudhuḥ kruddhavanto brāhmaṇāḥ | teṣāṃ krodhābhiprāyamācaṣṭe- kathaṃ no 'smākaṃ ekaikapradhānānāṃ brahmiṣṭho 'smīti bruvīteti | atha haivaṃ kruddheṣu brāhmaṇeṣu janakasya yajamānasya hotā ṛtvigaśvalo nāma babhūva āsīt | sa enaṃ yājñavalkyam, brahmiṣṭhābhimānī rājāśrayatvāccadhṛṣṭaḥ, yājñavalkyaṃ papraccha pṛṣṭavān |
katham? tvaṃ nu khalu no yājñavalkya brahmiṣṭho 'sī 3 iti |
plutirbhartsanārthā |
sa hovāca yājñavalkyaḥ- namaskarmo vayaṃ brahmiṣṭhāya, idānīṃ gokāmāḥ smo vayamiti |
taṃ brahmiṣṭhapratijñaṃ santaṃ tata eva brahmiṣṭhapaṇasvīkaraṇāt praṣṭuṃ dadhre dhṛtavān mano hotā aśvalaḥ || 2 || 
yājñavalkyeti hovāca -- yad idaṃ sarvaṃ mṛtyunāptaṃ sarvaṃ mṛtyunābhipannaṃ kena yajamāno mṛtyor āptim atimucyata iti | hotrartvijāgninā vācā | vāg vai yajñasya hotā | tad yeyaṃ vāk so 'yam agniḥ sa hotā sā muktiḥ sātimuktiḥ || 
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1. 'Yâgñavalkya, he said, 'everything here (connected with the sacrifice) is reached by death, everything is overcome by death. By what means then is the sacrificer freed beyond the reach of death?'
Yâgñavalkya said: 'By the Hotri priest, who is Agni (fire), who is speech. For speech is the Hotri of the sacrifice (or the sacrificer), and speech is Agni, and he is the Hotri. This constitutes freedom, and perfect freedom (from death).' 
yājñavalkyeti hovāca | tatra madhukāṇḍe pāḍaktena karmaṇā darśanasaptuccitena yajamānasya mṛtyoratyayo vyākhyāta udgīthaprakaraṇe saṅkṣepataḥ | tasyaiva parīkṣāviṣayo 'yamititadgatadarśanaviśeṣārtho 'yaṃ vistara ārabhyate | yadidaṃ sādhanajātam asya karmaṇa ṛtvigagnyādi mṛtyunā karmalakṣaṇena svābhāvikāsaṅgasahitena āptaṃ jyāptam, na kevalaṃ vyāptamabhiṣannaṃ ca mṛtyunā baśīkṛtaṃ ca | kena darśanalakṣaṇena sādhanena yajamāno mṛtyorāptimati mṛtyugacaratvam atikramya mucyate svatantro mṛtyoravaśo bhavatītyarthaḥ | nanūdgītha evābhihitaṃ yenātimucyatemukhyaprāṇātmadarśaneneti | bāḍhamuktam, yo 'nukto viśeṣastatra, tadartho 'yamārambha ityadoṣaḥ | hotrartvijāgninā vācetyāha yājñavalkyaḥ | etasyārthaṃvyācaṣṭe | kaḥ punarhetā yena mṛtyumatikāmati? ityucyate-vāgvai yajñasya yajamānasya"yajño vai yajamānaḥ"iti śruteḥ | yajñasya yajamānasya yāvāksaiva hotādhiyajñe | katham? tatatrayeyaṃvanga yajñasyayajamānasya so 'yaṃ prasiddho 'gniradhidaivatam | tadetatvyannaprakaraṇevyākhyātam | sa cāgnirhetā"agnirvai hotā"iti śruteḥ | yadetad yajñasya sādhanadvayamhotā catviṅg adhiyajñam, adhyātmaṃ ca vāk etadubhayaṃ sādhanadvayaṃ paricchinnaṃ mṛtyunā āptaṃ svābhāvikājñānāsaṅgaprayuktena karmaṇā mṛtyunā pratikṣaṇamanyathātvamāpadyamānaṃ vaśīkṛtam | tad anenādhidaivatarūpeṇāgninā'dṛśyamānaṃ'yajamānasya yajñasya sṛtyoratimuktaye bhavati | tadetadāha-sa muktiḥ sa hotā agnirmuktiḥ, agnisvarūpadarśanameva muktiḥ | yadaiva sādhanadvayamagnirūpeṇa gaśyati, tadānīmeva hi svābhāvikādāsaṅgānmṛtyorvimucyate ādhyātmikāt paricchinnarūpādādhibhautikācca | tasmāt sa hotā agnirūpeṇa dṛṣṭo muktirmuktisādhanaṃ yajamānasya | sā atimuktiḥ-yaiva ca muktiḥ sātimuktiḥ, atimuktisādhanamityarthaḥ | sādhanadvayasya paricchinnasya yā adhidevatārūpeṇāparicchinnenāgnirūpeṇa dṛṣṭiḥ, sā muktiḥ | yāsau muktiradhidevatādṛṣṭiḥ saiva, adhyātmādhibhūtaparicchedaviṣayāsaṅgāspadaṃ mṛtyumatikramya adhidevatātvasyāgnibhāvasya prāptiryā phalabhūtā, sā atimuktirityucyate | tasyā atimuktermuktireva sādhanamiti kṛtvā sā atimuktirityāha | yajamānasya hyatimuktirvāgādīnāmagnyādibhāva ityudgīthaprakaraṇe vyākhyātam | tatra sāmānyena mukhyaprāṇadarśanamātraṃ muktisādhanamuktam, na tadviśeṣaḥ | vāgādīnām agnyādidarśanamiha viśeṣo varṇyate | mṛtyuprāptyatimuktistu saiva phalabhūtā, yodgīthabrāhmaṇena vyākhyātā -'mṛtyupratikrānto dīpyate'(1 | 3 | 12) ityādyā || 3 || 
yājñavalkyeti hovāca -- yad idaṃ sarvam ahorātrābhyām āptaṃ sarvam ahorātrābhyām abhipannaṃ kena yajamāno 'horātrayor āptim atimucyata iti | adhvaryuṇartvijā cakṣuṣādityena | cakṣur vai yajñasyādhvaryuḥ | tad yad idaṃ cakṣuḥ so 'sāv ādityaḥ | so 'dhvaryuḥ sā muktiḥ sātimuktiḥ || 
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4. 'Yâgñavalkya,' he said, 'everything here is reached by day and night, everything is overcome by day and night. By what means then is the sacrificer freed beyond the reach of day and night?'
Yâgñavalkya said: 'By the Adhvaryu priest, who is the eye, who is Âditya (the sun). For the eye is the Adhvaryu of the sacrifice, and the eye is the sun, and he is the Adhvaryu. This constitutes freedom, and perfect freedom.' 
yājñavalkyeti hovāca | svābhāvikādajñānāsaṅgaprayuktāt karmalakṣaṇānmṛtyoratimuktirvyākhyātā | tasya karmaṇaḥ sāsaṅgasya mṛtyorāśrayabhūtānāṃ darśapūrṇamāsādikarmasādhanānāṃ yo vipariṇāmahetuḥ kālaḥ, tasmāt kālāt pṛthagatinuṣṭhānavyatirekeṇāpi prāgūrdhvaṃ ca kriyāyāḥ sādhanavipariṇāmahetutvena vyāpāradarśanāt kālasya | tasmāt pṛthakkālādatimuktirvaktavyetyata āha- yadidaṃ sarvamahorātrābhyāmāptam, sa ca kālo dvirūpaḥ - ahorātrādilakṣaṇāḥ, tithyādilakṣaṇaśca | tatrāhorātrādilakṣaṇāttāvadatimuktimāha - ahorātrābhyāṃ hi sarvaṃ jāyate vardhate vinaśyati ca, tathā yajñasādhanaṃ ca | yajñasya yajamānasya cakṣuradhvaryuśca |
śiṣṭānyakṣarāṇi pūrvavanneyāni |
yajamānasya cakṣuradhvaryuśca sādhanadvayamadhyātmādhibhūtaparicchedaṃ hitvā adhidaivatātmanā dṛṣṭaṃ yat sa muktiḥ so 'dhvaryurādityabhāvena dṛṣṭo muktiḥ |
saiva muktirevātimuktiriti |
pūrvavat ādityātmabhāvamāpannasya hi nāhorātre sambhavataḥ || 4 ||
idānīṃ tithyādilakṣaṇādatimuktirucyate- 
yājñavalkyeti hovāca -- yad idaṃ sarvaṃ pūrvapakṣāparapakṣābhyām āptaṃ sarvaṃ pūrvapakṣāparapakṣābhyām abhipannaṃ kena yajamānaḥ pūrvapakṣāparapakṣayor āptim atimucyata iti | udgātrartvijā vayunā prāṇena | prāṇo vai yajñasyodgātā | tad yo 'yaṃ prāṇaḥ sa vāyuḥ sa udgātā | sa muktiḥ sātimuktiḥ || 
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5. 'Yâgñavalkya,' he said, 'everything here is reached by the waxing and waning of the moon, everything is overcome by the waxing and waning of the moon. By what means then is the sacrificer freed beyond the reach of the waxing and waning of the moon?'
Yâgñavalkya said: 'By the Udgâtri priest, who is Vâyu (the wind), who is the breath. For the breath is the Udgâtri of the sacrifice, and the breath is the wind, and he is the Udgâtri. This constitutes freedom, and perfect freedom.' 
idānīṃ tithyādilakṣaṇādatimuktirūcyate-yadidaṃ sarvam - ahorātrayoraviśiṣṭayorādityaḥ kartā, na prati padādīnāṃ tithīnām;tāsāṃ tu vṛddhikṣayopagamanenapratipatprabhṛtīnāṃ candramāḥ kartā | atastadāpācyā pūrvapakṣāparapakṣātyayaḥ, ādityāpacyā ahorātrātyayavat | tatra yajamānasya prāṇo vāyuḥ, sa evaudgātā - ityudgīthabrāhmaṇe 'vagatam'vācā ca hyeva sa prāṇena codagāyat'iti ca nirdhāritam | 'athaitasya prāṇasyāpaḥ śarīraṃ jyotīrūpamasau candraḥ'iti ca | prāṇāvāyucandramasāmekatvāccandramasā vāyunā copasaṃhāre na kaścid viśeṣaḥ | evaṃ manyamānā śrutirvāyunā adhidaivatarūpeṇopasaṃharati | api ca vāyunimittau hi vṛddhikṣayau candramasaḥ |
tena tithyādilakṣaṇasya kālasya karturapi kārayitā vāyuḥ |
ato vāyurūpāpannastithyādikālādatīto bhavatītyupapannataraṃ bhavati |
tena śrutyantare candrarūpeṇa dṛṣṭirmuktiratimuktiśca |
iha tu kāṇvānāṃ sādhanadvayasya tatkāraṇarūpeṇa vāyvātmanā dṛṣṭirmuktiratimuktiśceti na śrutyorvirodhaḥ || 5 || 
yājñavalkyeti hovāca -- yad idam antarikṣam anārambaṇam iva kenākrameṇa yajamānaḥ svargaṃ lokam ākramata iti | brahmaṇartvijā manasā candreṇa | mano vai yajñasya brahmā | tad yad idaṃ manaḥ so 'sau candraḥ sa brahmā sa muktiḥ sātimuktir ity atimokṣā | atha saṃpadaḥ || 
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6. 'Yâgñavalkya,' he said, 'this sky is, as it were, without an ascent (staircase.) By what approach does the sacrificer approach the Svarga world?'
Yâgñavalkya said: 'By the Brahman priest, who is the mind (manas), who is the moon. For the mind is the Brahman of the sacrifice, and the mind is the moon, and he is the Brahman. This constitutes freedom, and perfect freedom. These are the complete deliverances (from death).' Next follow the achievements. 
mṛtyoḥ kālādatimuktirvyākhyātā yajamānasya | so 'timucyamānaḥ kenāvaṣṭambhena paricchedaviṣayaṃ mṛtyumatotya phalaṃ prāpnotyatimucyata ityucyate | yadidaṃ prasiddhamantarikṣamākāśo 'nārambaṇamanālambanamivaśabdādastyeva tatrā'lambanaṃ tattu na jñāyata ityabhiprāyaḥ | yattu tadajñāyamānamālambanaṃ tatsarvanāmnā keneti pṛcchyate | anyathā phalaprāpterasaṃbhavāt | yenāvaṣṭambhenā'krameṇa yajamānaḥ karmaphalaṃ pratipadyamāno 'timucyate kiṃ taditi praśnaviṣaya | kenā'krameṇa yajamānaḥ svargaṃ lokamākramata iti svargaṃ lokaṃ phalaṃ prāpnotyatimucyata ityarthaḥ | brahmaṇartvijā manasā candreṇetyakṣaranyāsaḥ pūrvavat | tatrādhyātmaṃ yajñasya yajamānasya yadidaṃ prasiddhaṃ manaḥ so 'sau candro 'dhidaivatam | mano 'dhyātmaṃ candramā adhidaivatamiti hi prasiddham | sa eva candramā brahmartviktenādhibhūtaṃ brāhmaṇaḥ paricchinnaṃ rūpamadhyātmaṃ ca manasa etaddvayamaparicchinnena candramaso rūpeṇa paśyati | tena candramasā manasāvalambanena karmaphalaṃ svargaṃ lokaṃ prāpnotyatimucyata ityabhiprāyaḥ | itītyupasaṃhārāthaṃ vacanam | ityevaṃprakārā mṛtyoratimokṣāḥ | sarvāṃṇi hi darśanaprakārāṇi yajñāṅgaviṣayāṇyasminnavasara uktānīti kṛtvopasaṃhāra ityatimokṣāḥ | evaṃprakārā atimokṣā ityarthaḥ | atha saṃpadaḥ | athādhunā saṃpada ucyante | saṃpannāma kenacitsāmānyenāgnihotrādīnāṃ karmaṇāṃ mahatāṃ phalavatāṃ tatphalāya saṃpādanaṃ saṃpat | phalasyaiva vā sarvotsāhena phalasādhanānuṣṭhāne prayatatāṃ kenacidvaiguṇyenāsaṃbhavaḥ |
tadidānīmāhitāgniḥ sanyatkiñcitkarmāgnihotrādīnāṃ yathāsaṃbhavamādāyā'lambanīkṛtya karmaphalavidvattāyāṃ satyāṃ yatkarmaphalakāmo bhavati tadeva saṃpādayati |
anyathā rājasūyāśvamedhapuruṣamedhasarvamedhalakṣaṇānāmadhikṛtānāṃ traivarṇikānāmapyasaṃbhavasteṣāṃ tatpāṭhaḥ svādhyāyārtha eva kevalaḥ syāt |
yadi tatphalaprāptyupāyaḥ kaścana na syāt |
tasmātteṣāṃ sepadaiva tatphalaprāptistasmātsaṃpadāmapi phalavattvamataḥ saṃpada ārabhyante || 6 || 
yājñavalkyeti hovāca -- katibhir ayam adyargbhir hotāsmin yajñe kariṣyatīti | tisṛbhir iti | katamās tās tisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā | kiṃ tābhir jayatīti | yat kiñcedaṃ prāṇabhṛd iti || 
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7. 'Yâgñavalkya,' he said, 'how many Rik verses will the Hotri priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ.' 'What does he gain by them?' 'All whatsoever has breath.' 
yājñavalkyeti hovāca abhimukhīkaraṇāya | katibhirayamadyargbhirhetāsmin yajñe katibhiḥ katisaṅkhyābhirṛgbhirṛgjātibhiḥ ayaṃhotartvigasmin yajñe kariṣyati śastraṃ śaṃsati | āhetaraḥ-tisṛbhirṛgjātibhiḥ | ityukkavantaṃ pratyā hetaraḥ-katamāstāstistra iti | saṅkhyeyaviṣayo 'yaṃ praśnaḥ, pūrvastu saṅkhyāviṣayaḥ | puronuvākyāca-prāgyāgaphālād yāḥ prayujyante ṛcaḥ, sā ṛgjātiḥ puronuvākyetyucyate |
yāgārthaṃ yāḥ prayujyante ṛcaḥ, sā ṛgjātiryājyā |
śastrārthaṃ yāḥ prayujyante ṛcaḥ, sā ṛgjātiḥ śasyā |
sarvāstu yāḥ kāścana ṛcaḥ;tāḥ stotriyā vā anyā vā sarvā etāsveva tisṛṣu ṛgjātiṣvantarbhavanti |
kiṃ tābhirjayatīti yatkiñcedaṃ prāṇabhṛditi-ataścasaṅkhyāsāmānyād yatkiñcitprāṇabhṛjjātama, tat sarvaṃ jayati tat sarvaṃ phalajātaṃ sampādayati saṅkhyādisāmānyena || 7 || 
yājñavalkyeti hovāca -- katy ayam adyādhvaryur asmin yajña āhutīr hoṣyatīti | tisra iti | katamās tās tisra iti | yā hutā ujjvalanti yā hutā atinedanti yā hutā adhiśerate | kiṃ tābhir jayatīti | yā hutā ujjvalanti devalokam eva tābhir jayati | dīpyata iva hi devaloko | yā hutā atinedante pitṛlokam eva tābhir jayati | atīva hi pitṛlokaḥ | yā hutā adhiśerate manuṣyalokam eva tābhir jayatyi | adha iva hi manuṣyalokaḥ || 
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8. 'Yâgñavalkya,' he said, 'how many oblations (âhuti) will the Adhvaryu priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which, when offered, flame up; those which, when offered, make an excessive noise; and those which, when offered, sink down.' 'What does he gain by them?' 'By those which, when offered, flame up, he gains the Deva (god) world, for the Deva world flames up, as it were. By those which, when offered, make an excessive noise, he gains the Pitri (father) world, for the Pitri world is excessively (noisy). By those which, when offered, sink down, he gains the Manushya (man) world, for the Manushya world is, as it were, down below.' 
yājñavalkyeti hovāveti pūrvavat | katyayamadyādhvaryurasmin yajña āhutīrheṣyatīti, katyāhutiprakārāḥ? tastra iti, katamāstāstistra iti pūrvavat | itara āha-yā hūtā ujjvalanti samidājyāhutayaḥ yā hutā atinedante 'tīva śabdaṃ kuvanti māsādyāhutayaḥ, yā hutā adhiśerate 'dhyādho gatvā bhūmeradhiśerate payaḥsomāhutayaḥ | kiṃ tābhirjayatīti, tābhirevaṃ nirvartitābhirāhutibhiḥ kiṃ jayatīti | yā āhutayo hutā ujjvalantyujjvalanayuktā āhutayo nirvartitāḥ, phalaṃ ca devalokākhyamujjvalameva, tena sāmānyena yā mayatā ujjvalantya āhutayo nirvartyamānāstā etāḥ sākṣāddevalokasya karmaphalasyarūpaṃ devalokākhyaṃ phalameva mayā nirvartyata ityevaṃ sampādayati | yā hutā atinedante āhutayaḥ pitṛlokameva tābhirjayati kutsitaśabdakartṛtvasāmānyena | pitṛlokameva tābhirjayati kutsitaśabdakartṛtvasāmānyena | pitṛlokasambaddhāyāṃ hi saṃyamanyāṃ puryāṃ vaivasvatena yātyamānānāṃ'hā hatāḥ sma muñca muñca'iti śabdobhavati | tathāvadānāhutayaḥ tena pitṛlokasāmānyāt pitṛloka eva mayā nirvartyata iti sampādayati | yā hutā adhiśerate manuṣyalokameva tāmijayati bhūmyupari sambandhasāmānyāt | adha iva hyagha eva hi manuṣyalokaḥ uparitanān sādhyāṃllokānapekṣya, athavādhogamanamapekṣya |
ato manuṣyaloka eva mayā nirvartyata iti sampādayati |
yā hutā adhiśerate manuṣyalokameva tābhijayati bhūmyupari sambandhasāmānyāt |
adha iva hyadha eva hi manuṣyalokaḥ uparitanān sādhyāṃllokānapekṣya, athavādhogamanamapekṣya |
ato manuṣyaloka eva mayā nirvartyata iti sampādayati payaḥsomāhutinirvartanakāle || 8 || 
yājñavalkyeti hovāca -- katibhir ayam adya brahmā yajñaṃ dakṣiṇato devatābhir gopāyatīti | ekayeti | katamā saiketi | mana eveti | anantaṃ vai mano 'nantā viśve devāḥ | anantam eva sa tena lokaṃ jayati || 
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9. 'Yâgñavalkya,' he said, 'with how many deities does the Brahman priest on the right protect to-day this sacrifice?' 'By one,' replied Yâgñavalkya. 'And which is it?' 'The mind alone; for the mind is endless, and the Visvedevas are endless, and he thereby gains the endless world.' 
yājñavalkyeti hovāceti pūrvavat | ayamṛtvigbrahmā dakṣiṇato brahmāsane sthitvā yajñaṃ gopāyati | katibhirdevatābhirgopāyatīti prāsaṅgikametadvahuvacanam | ekayā hi devatayā gopāyatyasau | evaṃ jñāte bahuvacanena praśno nopapadyate svayaṃ jānatastasmātpūrvayoḥ kaṇḍikayoḥ praśnaprativacaneṣu katibhiḥ kati tisṛbhististra iti prasaṅgaṃ dṛṣṭvehāpi bahuvacanenaiva praśnopakramaḥ kriyate | athavā prativādivyāmohārtha bahuvacanam | itara āhaikayetyekā sā devatā yayā dakṣiṇataḥ sthitvā brahmā'sane yajñaṃ gopāyati | katamā saiketi | mana eveti manaḥ sā devatā | manasā hi brahmā vyāpriyate dhyānenaiva | "tasya yajñasya manaśca vākca vartanī tayoranyatarāṃ manasā saṃskaroti brahmā"(cha.u.4 | 16 | 1) iti śrutyantarāt | tena mana eva devatā tayā manasā hi gopāyati brahmā yajñam | tacca mano vṛttibhedenānantam |
vaiśabdaḥ prasiddhāvadyotanārthaḥ |
prasiddhaṃ manasa ānantyma |
tadānantyābhimānino devāḥ,"sarve devā yatraikaṃ bhavanti"ityādiśrutyantarāt |
tenānantyasāmānyādanantameva sa tena lokaṃ jayati || 9 || 
yājñavalkyeti hovāca -- katy ayam adyodgātāsmin yajñe stotriyāḥ stoṣyatīti | tisra iti | katamās tās tisra iti | puronuvākyā ca yājyā ca śasyaiva tṛtīyā | katamās tāḥ | yā adhyātmam iti | prāṇa eva puronuvākyāpāno yājyā vyānaḥ śasyā | kiṃ tābhir jayatīti | pṛthivīlokam eva puronuvākyayā jayaty antarikṣalokaṃ yājyayā dyulokaṃ śasyayā | tato ha hotāśvala upararāma || 
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10. 'Yâgñavalkya,' he said, 'how many Stotriyâ hymns will the Udgâtri priest employ to-day at this sacrifice?' 'Three,' replied Yâgñavalkya. 'And what are these three?' 'Those which are called Puronuvâkyâ, Yâgyâ, and, thirdly, Sasyâ.' 'And what are these with regard to the body (adhyâtmam)?' 'The Puronuvâkyâ is Prâna (up-breathing), the Yâgyâ the Apâna (down-breathing), the Sasyâ the Vyâna (back-breathing).' 'What does he gain by them?' 'He gains the earth by the Puronuvâkyâ, the sky by the Yâgyâ, heaven by the Sasyâ.' After that Asvala held his peace. 
yājñavalkyeti hovāceti pūrvavat | kati stotriyāḥ stopyatītyayamudgātā | stotriyā nāma ṛksāmasamudāyaḥ katipayānāmṛcām | stotriyāvāśamyāvāyāḥ kāścana ṛcaḥ, tā sarvāstistra evetyāha | tāśca vyākhyātāḥ- muronuvākyā ca yājyā ca śasyaiva tṛtīyeti | tatra pūrvamuktam - yatkiñcedaṃ prāṇabhṛta sarve jayatīti tat kena sāmānyena? ityucyate - katamāstāstistra ṛco yā adhyātmaṃ bhavantīti | prāṇa eva puronuvākyā, paśabdasāmānyāt | avāno yājyā, ānantaryāt | apānena hi prattaṃ havirdevatā grasanti, yāgaśca pradānam | vyānaḥśasyā -"aprāṇannanapānannṛcamabhivyāharati"(cha. u. 1 | 3 | 4) | iti śratyantarāt | kiṃ tābhirjayatīti vyākhyātam |
tatra viśeṣasambandhasāmānyamanuktamihocyate, sarvamanyad vyākhyātam |
lokasambandhasāmānyena pṛthivīlokamevapuronuvākyayā jayati, antarikṣalokaṃ yājyayā, madhyamatvasāmānyāt |
dyulokaṃśasyayordhvatvasāmānyāt |
tato ha tasmādātmanaḥ praśnanirṇayādasau hotā aśvala upararāma nāyamasmadgecara iti || 10 ||
iti tṛtīyādhyāye prathamamaśvalabrāhmaṇam || 1 ||
ākhyāyikāsambandhaḥ prasiddha eva | mṛtyoratimuktirvyākhyātā kālalakṣaṇāt karmalakṣaṇācca | kaḥ punarasau mṛtyuryasmādatimuktirvyākhyātā? sa ca svābhāvikājñānāsaṅgāspado 'dhyātmādhibhūtāviṣayaparicchinno grahātigrahalakṣaṇo mṛtyuḥ | tasmāt paricchinnarūpānmṛtyoratimuktasya rūpāṇyaganyādityādīnyudgīthaprakaraṇe vyākhyātāni | aśvalapraśnecatadgato viśeṣaḥ kaścit | taccaitat karmaṇāṃ jñānasahitānāṃ phalam | etasmāt sādhyasādhanarūpāt saṃsārānmokṣaḥ kartavya ityatobandhanarūpasyamṛtyoḥ svarūpamucyate | baddhasya hi mokṣaḥ kartavyaḥ | yadapyatimuktasya svarūpamuktaṃ tatrāpi grahātigrahābhyāmavinirmukta eva mṛtyurūpābhyām | tathā coktaṃ"aśanāyāhimṛtyuḥ"(bṛ.u.1 | 2 | 1) "eṣa eva mṛtyuḥ"iti | ādityasthaṃ puruṣamaṅgīkṛtyāha"eko mṛtyurvahavā"iti ca | tadātmabhāvāpanno hi mṛtyorāptimatimucyata ityucyate | na ca tatra grahātigrahau mṛtyurūpau nastaḥ | "athaitasya manaso dyauḥ śarīraṃ jyotīrūpamasāvādityaḥ"(bṛ. u. 1 | 5 | 12) 'manaśva'grahaḥ sa kāmenātigrāheṇa gṛhītaḥ"(3 | 2 | 7) iti, vakṣyati"prāṇo vai grahaḥ so 'pānenātigrāheṇa"(3 | 2 | 2) iti,"vāgvai grahaḥ sa nāmnātigrāheṇa"(3 | 2 | 3) iti ca | tathā vyannavibhāge vyākhyātamasmābhiḥ | suvicāritaṃ caitad yadeva pravṛttikāraṇaṃ tadeva nivṛttikāraṇaṃ na bhavatīti | kecittu sarvameva nivṛttikāraṇaṃ manyante | ataḥ kāgṇāt pūrvasmātpūrvasmānmṛtyormucyate uttaramuttaraṃ pratipadyamāno vyāvṛttyarthameva prati padyate na tu tādarthyam, ityata ā dvaitakṣayāta sarvaṃ mṛtyuḥ, dvainakṣaye tu paramārthatā mṛtyorāptimatimucyate | ataśca āpekṣikī gauṇī muktirantarāle | sarvametad evat abārhadāraṇyakam | nanu sarvaikatvaṃ mokṣaḥ"tasmāttatsarvamabhavat"(bṛ. u. 1 | 4 | 10) iti śruteḥ | bāḍhaṃ bhavatyetadapi, natu"grāmakāmo yajeta, paśukāmo yajeta"ityādiśrutīnāṃ tādarthyam | yadi hyadvaitārthatvameva āsāṃ grāmapaśusvargādyarthatvaṃ nāstīti grāmapaśusvargādayo na gṛhyeran, gṛhyante tu karmaphalavaicitryaviśeṣāḥ | yadi ca vaidikānāṃ karmaṇāṃ tādarthyameva, saṃsāra eva nābhaviṣyat | atha tādarthye 'pi anuniṣpāditapadārthasvabhāvaḥ saṃsāra iti cet | yathā ca rūpadarśanārtha āloke sarvo 'pi tatrasthaḥ prakāśyata eva | na;pramāṇānupapatteḥ | advaitārthatve vaidikānāṃ karmaṇāṃ vidyāsahitānām anyaspānuniṣpāditatve pramāṇānupapattiḥ | na pratyakṣaṃ nānumānamata eva ca nāgamaḥ | ubhayam ekena vākyena pradarśyata iti cet kulyāpraṇayanālokādivat | tannevam;vākyadharmānupapatteḥ | na ca ekavākyagatasyārthasya pravṛttinivṛttisādhanatvamavagantuṃ śakyate | kulyāpraṇayanālokādāvarthasya pratyakṣatvādadoṣaḥ | yadapyucyate mantrā asminnartheḥ dṛṣṭā iti | ayameva tu tāvadarthaḥ pramāṇāgamyaḥ | mantrāḥ punaḥ kim asminnartha āhosvidanyasminnartha iti mṛgyametat | tasmād grahātiprahalakṣaṇo mṛtyurbandhaḥ, tasmānbhokṣo vaktavya ityata idamārabhyate na ca jānīmo viṣayasandhāvivāntarāle 'vasthānamardhajaratīyaṃ kauśalam | yattu mṛtyoratimucyata ityukatvā grahātigrahāvucyete, tacvarthasambandhāt | sarvo 'yaṃ sādhyasādhanalakṣaṇo bandhaḥ, grahātigrahāvinirmokāt | nigaḍe hi nirjñāte nigaḍitasya mokṣāya yatnaḥ kartavyo bhavati;tasmātādarthyenārambhaḥ | 
atha hainaṃ jāratkārava ārtabhāgaḥ papraccha | yājñavalkyeti hovāca -- kati grahāḥ katy atigrahā iti | aṣṭau grahā aṣṭāv atigrahā iti | ye te 'ṣṭau grahā aṣṭāv atigrahāḥ katame ta iti || 
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SECOND BRÂHMANA
1. Then Gâratkârava Ârtabhâga asked. 'Yâgñavalkya,' he said, 'how many Grahas are there, and how many Atigrahas 3?' 'Eight Grahas,' he replied,' and eight Atigrahas.' 'And what are these eight Grahas and eight Atigrahas?' 
atha hainaṃ haśabda aitihyārthaḥ | athānantaramaśvala uparate prakṛtaṃ yājñavalkyaṃ jaratkārugotro jāratkārava ṛtabhāgasyāpatyamārtabhāgaḥ papraccha yājñavalkyeti hovācetyabhimukhokaraṇāya | pūrvavatpraśnaḥ kati grahāḥ katyatigrahā iti | itiśabdo vākyaparisamāptyarthaḥ | tatra nirjñāteṣu vā grahātigraheṣu praśnaḥ syādanirjñāteṣu vā | yadi tāvadgrahā atigrahāśca nirjñātāstadā tadgatasyāpi guṇasya saṃkhyāyā nijñātatvātkati grahāḥ katyatigrahā iti saṃkhyāviṣayaḥ praśno nopapadyate | athanirjñātāstadā saṃkhyeyaviṣayapraśna iti ke grahāḥ ke 'tigrahā iti praṣṭavyaṃ na tu kati grahāḥ katyatigrahā iti praśnaḥ | api ca nirjñātasāmānyakeśu viśeṣavijñānāya praśno bhavati yathā katame 'tra kaṭhāḥ katame 'tra kālāpā iti | na cātra grahātigrahā nāma padārthāḥ kecana loke prasiddhāḥ | yena viśeṣārthaḥ praśnaḥ syāt | nanu cātimucyata ityuktaṃ grahagṛhotasya hi mokṣaḥ sa muktiḥ sātimuktiriti hi dviruktam | tasmātprāptā grahā atigrahāśca | nanu tatrāpi catvāro grahā atigrahāśca nirjñātā vākcakṣuḥ prāṇamanāṃsi tatra katīti praśno nopapadyate nirjñātatvāt | na | anavadhāraṇārthatvāt | na hi catuṣṭvaṃ tatra vivakṣitamiha tu grahātigrahādarśane 'ṣṭhatvaguṇavivakṣayā katoti praśna upapadyata eva |
tasmātsa muktiḥ sātimuktiriti muktyatiktī dvirukte grahātigrahā api siddhāḥ |
ataḥ katisaṃkhyākā grahāḥ kati vātigrahā iti pṛcchati |
itara āha-aṣṭau grahā aṣṭāvatigrahā iti |
ye te 'ṣṭau grahā abhihitāḥ katame te niyamena grahītavyā iti || 1 || 
prāṇo vai grahaḥ | so 'pānenātigraheṇa gṛhītaḥ | prāṇena hi gandhāñ jighrati || 
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2. 'Prâna (breath) is one Graha, and that is seized by Apâna (down-breathing) as the Atigrâha, for one smells with the Apâna.' 
tatrā'ha | prāṇo vai grahaḥ prāṇa iti ghrāṇamucyate | prakaraṇāt | vāyusahitaḥ saḥ |
apāneneti gandhenetyetat |
apānasacivatvādapāno gandha ucyate |
apānopahṛtaṃ hi gandhaṃ ghrāṇena sarvo loko jighrati |
tadetaducyate 'pānena hi gandhāñjighratīti || 2 || 
vāg vai grahaḥ | sa nāmnātigraheṇa gṛhītaḥ | vācā hi nāmāny abhivadati || 
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3. 'Speech (vâk) is one Graha, and that is seized by name (nâman) as the Atigrâha, for with speech one pronounces names. 
 
jihvā vai grahaḥ | sa rasenātigraheṇa gṛhītaḥ | jihvayā hi rasān vijānāti || 
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4. 'The tongue is one Graha, and that is seized by taste as the Atigrâha, for with the tongue one perceives tastes.' 
 
cakṣur vai grahaḥ | sa rūpeṇātigraheṇa gṛhītaḥ | cakṣuṣā hi rūpāṇi paśyati || 
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5. 'The eye is one Graha, and that is seized by form as the Atigrâha, for with the eye one sees forms.' 
 
śrotraṃ vai grahaḥ | sa śabdenātigraheṇa gṛhītaḥ | śrotreṇa hi śabdāñ śṛṇoti || 
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6. 'The ear is one Graha, and that is seized by sound as the Atigrâha, for with the ear one hears sounds.' 
 
mano vai grahaḥ | sa kāmenātigraheṇa gṛhītaḥ | manasā hi kāmān kāmayate || 
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7. 'The mind is one Graha, and that is seized by desire as the Atigrâha, for with the mind one desires desires.' 
 
hastau vai grahaḥ | sa karmaṇātigraheṇa gṛhītaḥ | hastābhyāṃ hi karma karoti || 
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8. 'The arms are one Graha, and these are seized by work as the Atigrâha, for with the arms one works work.' 
 
tvag vai grahaḥ | sa sparśenātigraheṇa gṛhītaḥ | tvacā hi sparśān vedayata | ity aṣṭau grahā aṣṭāv atigrahāḥ || 
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9. 'The skin is one Graha, and that is seized by touch as the Atigrâha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.' 
vāgvai grahaḥ | vācā hyadhyātmaparicchinnayā'saṅgaviṣayāspadayāsatyānṛtāsabhyabībhatsād ivacaneṣu vyāpṛtayā gṛhīto loko 'pahṛtastena | vāggrahaḥ sa nāmnātigrāreṇa gṛhītaḥ sa vāgākhyo graho nāmnā vaktavyena viṣayeṇātigraheṇa atigrāheṇeti daighyaṃ chāndasaṃ nāma vaktavyārthā hi vāktena vaktavyenārthena tādarthyena prayuktā vāktena vaśīkṛtā tena tatkāryamakṛtvā naiva tasyā mokṣaḥ |
ato nāmnātigrāheṇa gṛhītā vāgityucyate |
vaktavyāsaṅgena hi pravṛttā sarvānarthairyujyate |
samānamanyat |
ityete tvakparyantā aṣṭau grahāḥ sparśaparyantāścaite 'ṣṭāvatigrahā iti || 3-9 || 
yājñavalkyeti hovāca -- yad idaṃ sarvaṃ mṛtyor annaṃ kā svit sā devatā yasyā mṛtyur annam iti | agnir vai mṛtyuḥ so 'pām annam | apa punarmṛtyuṃ jayati || 
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10. 'Yâgñavalkya,' he said, 'everything is the food of death. What then is the deity to whom death is food?' 'Fire (agni) is death, and that is the food of water. Death is conquered again.' 
upasaṃhṛteṣu grahātigraheṣvāha punaḥ - yājñavalkyeti hovāca | yadidaṃ sarvaṃ mṛtyorannaṃ yadidaṃ vyākṛtaṃ sarvaṃ mṛtyorannaṃ sarvaṃ jāyate vipadyate ca grahātigrahalakṣaṇena mṛtyunā grastam | kāsvitkā nu syātsā devatā yasyā devatāyā mṛtyurapyannaṃ bhavet | "mṛtyuryasyopasecanam"iti śrutyantarāt | ayamabhiprāyaḥ praṣṭuḥ | yadi mṛtyormṛtyuṃ vakṣyatyanavasthā syāt | atha na vakṣyatyasmādgrahātigrahalakṣaṇānmṛtyormokṣo nopapadyate | grahātigrahamṛtyuvināśe hi mokṣaḥ yāt | sa yadi mṛtyorapi mṛtyuḥ syādbhavedgrahātigrahalakṣaṇasya mṛtyorvināśaḥ ato durvacanaṃ praśnaṃ manvānaḥ pṛcchati kāsvitsā devateti | asti tāvanmṛtyormṛtyuḥ | nanvanavasthā syāttasyāpyanyo mṛtyuriti | nānavasthā | sarvamṛtyormṛtyvantarānupapatteḥ | kathaṃ punaravagamyate 'sti mṛtyormṛtyuriti | dṛṣṭatvāt | agnistāvatsarvasya dṛṣṭo mṛtyurvināśakatvāt | so 'dbhirbhakṣyate so 'gnirapāmannam | gṛhāṇa tarhyasti mṛtyormṛtyuriti |
tena sarvaṃ grahātigrahajātaṃ bhakṣyate mṛtyormṛtyunā |
tasminbandhane nāśite mṛtyunā bhakṣite saṃsārānmokṣa upapanno bhavati |
bandhanaṃ hi grahātigrahalakṣaṇamuktaṃ tasmācca mokṣa upapadyata ityetatprasādhitam |
ato bandhamokṣāya puruṣaprayāsaḥ saphalo bhavatyato 'pajayati punarmṛtyum || 10 || 
yājñavalkyeti hovāca -- yatrāyaṃ puruṣo mriyata ud asmāt prāṇāḥ krāmanty āho neti | neti hovāca yājñavalkyaḥ | atraiva samavanīyante | sa ucchvayati | ādhmāyati | ādhmāto mṛtaḥ śete || 
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11. 'Yâgñavalkya,' he said, 'when such a person (a sage) dies, do the vital breaths (prânas) move out of him or no?' 'No,' replied Yâgñavalkya; 'they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.' 
pareṇa mṛtyunā mṛtyau bhakṣite paramātmadarśanena yo 'sau mukto vidvānso 'yaṃ puruṣo yatra yasminkāle mriyata udūrdhvamasmādbrahmavido mriyamāṇātprāṇā vāgadayo grahā nāmādayaścātigrahā vāsanārūpā antasthāḥ prayojakāḥ kāmatnyūrdhvamutkrāmantyāhosvinneti | neti hovāca yājñavalkyo notkrāmantyatraivāsminneva pareṇā'tmanāvibhāgaṃ gacchanti viduṣi kāryāṇi karaṇāni ca svayonau parabrahmasatattave samavanīyanta ekībhāvena samavasṛjyante pralīyanta ityarthaḥ |
ūrmaya ida samudre |
tathā ca śrutyantaraṃ kalāśabdavācyānāṃ prāṇānāṃ parasminnātmani pralayaṃ darśayati -"evamevāsya paridraṣṭurimāḥ ṣoḍaśa kalāḥ puruṣāyaṇāḥ puruṣaṃ prāpyāstaṃ gacchantī"ti |
iti pareṇā'tmanāvibhāgaṃ gacchantīti darśitam |
na tarhi mṛto, nahi, mṛtaścāyaṃ yasmātsa ucchvayatyucchūnatāṃ pratipadyata ādhmāyati bāhyena vāyunā pūryate dṛtivadādhmāto mṛtaḥ śete niśceṣṭaḥ bandhananāśe muktasya na kvacidgamanamiti vākyārthaḥ || 11 || 
yājñavalkyeti hovāca -- yatrāyaṃ puruṣo mriyate | kim enaṃ na jahātīti | nāmeti | anantaṃ vai nāmānantā viśve devāḥ | anantam eva sa tena lokaṃ jayati || 
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12. 'Yâgñavalkya,' he said, 'when such a man dies, what does not leave him?' 'The name,' he replied; 'for the name is endless, the Visvedevas are endless, and by it he gains the endless world.' 
muktasya kiṃ prāṇā eva samavanoyanta āhosvittatprayojakamapi sarvam | atha prāṇā eva na tatprayojakaṃ sarva, prayojake vidyamāne punaḥ prāṇānāṃ prasaṅgaḥ | atha sarvameva kāmakarmādi, tato mokṣa upapadyata ityevamartha uttaraḥ praśnaḥ | yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti | āhetaro nāmeti sarvaṃ samavanīyata ityarthaḥ | nāmamātraṃ tu na līyata ākṛtisambandhāt | nityaṃ hi nāma |
anantaṃ vai nāma |
nityatvamevā'nantyaṃ nāmnaḥ |
tadānantyādhikṛtā anantā bai viśve devā anantameva sa tena lokaṃ jayati |
tannāmānantyādhikṛtānviśvāndevānātmatvenopetya tenā'nantyadarśanenānantameva lokaṃ jayati || 12 || 
yājñavalkyeti hovāca -- yatrāsya puruṣasya mṛtasyāgniṃ vāg apyeti vātaṃ prāṇaś cakṣur ādityaṃ manaś candraṃ diśaḥ śrotraṃ pṛthivīṃ śarīram ākāśam ātmauṣadhīr lomāni vanaspatīn keśā apsu lohitaṃ ca retaś ca nidhīyate kvāyaṃ tadā puruṣo bhavatīti | āhara saumya hastam ārtabhāga | āvām evaitasya vediṣyāvo na nāv etat sajana iti | tau hotkramya mantrayāṃ cakrāte | tau ha yad ūcatuḥ karma haiva tad ūcatuḥ | atha ha yat praśaṃsatuḥ karma haiva tat praśaśaṃsatuḥ | puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti | tato ha jāratkārava ārtabhāga upararāma || 
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13. 'Yâgñavalkya,' he said,' when the speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?'
Yâgñavalkya said: 'Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.' Then these two went out and argued, and what they said was karman (work), what they praised was karman, viz. that a man becomes good by good work, and bad by bad work. After that Gâratkârava Ârtabhâga held his peace. 
grahātigraharūpaṃ bandhanamuktaṃ mṛtyurūpaṃ tasya ca mṛtyormṛtyusadbhāvānmokṣaścopapadyate | sa ca mokṣo grahātigraharūpāṇāmihaiva pralayaḥ pradīpanirvāṇavat | yadvadgrahātigrahākhyaṃ bandhanaṃ mṛtyurūpaṃ tasya yatprayojakaṃ tatsvarūpanirdhāraṇārthamidamārabhyate | yājñavalkyeti hovāca | atra kecidvarṇayanti grahātigrahasya saprayojakasya vināśe 'pi kila na mucyate | nāmāvaśiṣṭo 'vidyayoṣarasthānīyayā svātmaprabhavayā pa mātmanaḥ paricchinno bhojyācca jagato vyāvṛtta ucchinna kāmakarmāntarāle vyavatiṣṭhate | tasya paramātmaikatvadarśane dvaitadarśanamapanetavyamityataḥ paraṃ paramātmadarśanamārabdhavyamityevamapavargākhyāmantarālāvasthāṃ parikalyottaragranthasaṃbandhaṃ kurvanti | tatra vaktavyaṃ viśīrṇeṣu karaṇeṣu videhasya paramātmadarśanaśravaṇamanananididhyāsanāni kathamiti | samavanītaprāṇasya hi nāmamātrāvaśiṣṭasyeti tairucyate | mṛtaḥ śeta iti hayuktam | na manorathenāpyetadupapādayituṃ śakyate | atha jīvannevāvidyāmātrāvaśiṣṭo bhojyādapāvṛtta iti parikalpyate tattu kiṃnimittamiti vaktavyam | samastadvaitaikatvātmaprāptinimittamiti yadyucyate tatpūrvameva nirākṛtam | karmasahitena dvaitaikatvātmadarśanena sampanno vidvānmṛtaḥ samavanītaprāṇo jagadātmatvaṃ hiraṇyagarbhasvarūpaṃ vā prāpnuyādasamavanītaprāṇo bhojyājjīvanneva vyāvṛtto viraktaḥ paramātmadarśanābhimukhaḥ syāt | na cobhayamekaprayatnaniṣpādyena sādhanena labhyam | hiraṇyagarbhaprāptisādhanaṃ cenna tato vyāvṛttisādhanam | paramātmābhimukhīkaraṇasya bhojyādvayāvṛtteḥ sādhanaṃ cenna hiraṇyagarbhaprāptisādhanam | na hi yadgatisādhanaṃ tadgatinivṛtterapi | atha mṛtvā hiraṇyagarbhaṃ prāpya tataḥ samavanītaprāṇo nāmāvaśiṣṭaḥ paramātmajñāne 'dhikriyate | tato 'smadādyarthaṃ paramātmajñānopadeśo 'narthakaḥ syāt | sarveṣāṃ hi brahmavidyā puruṣārthāyopadiśyate"tadyo yo devānām"ityādyayā śrutyā | tasmādatyantanikṛṣṭā śāstrabāhyaiveyaṃ kalpanā | prakṛtaṃ tu vartayiṣyāma | tatra kena prayuktaṃ grahātigrahalakṣaṇaṃ bandhanamityetannirdidhārayiṣayā'ha-yatrāsya puruṣasyāsamyagdarśinaḥ śiraḥpāṇyādimato mṛtasya vāgagnimapyeti vātaṃ prāṇo 'pyeti cakṣurādityamapyetīti sarvatra sambadhyate | manaścandraṃ diśaḥ śrotraṃ pṛthivīṃ śarīramākāśamātmetyatrā'tmādhiṣṭhānaṃ hṛdayākāśamucyate | sa ākāśamapyeti | oṣadhīrapiyati lomāni | vanaspatīnapiyanti keśāḥ | apsu lohitaṃ ca retaśca nidhīyata iti punarādānaliṅgam | sarvatra hi vāgādiśabdena devatāḥ parigṛhyante na tu karaṇānyevāpakrāmanti prāṅmokṣāt | tatra devatābhiranadhiṣṭhitāni karaṇāni nyastadātrādyupamānāni videhaśca kartā puruṣo 'svatantraḥ kimāśrito bhavatīti pṛcchayate-kvāyaṃ tadā puruṣo bhavatīti | kimāśritastadā puruṣo bhavatīti | yamāśrayamāśritya punaḥ kāryakaraṇasaṃghātamupādatte yena grahātigrahalakṣaṇaṃ bandhanaṃ prayujyate tatkimiti praśnaḥ | atrocyate-svabhāvayadṛcchākālakarmadaivavijñānamātraśūnyāni vādibhiḥ parikalpitāni | ato 'nekavipratipattisthānatvānnaiva jalpanyāyena vastunirṇayaḥ | atra vastunirṇayaṃ cedicchasyāhara sobhya hastasārtabhāga ha āvāmevaitasya tvatpṛṣṭasya veditavyaṃ yattadvediṣyāvo nirūpayiṣyāvaḥ | kasmāt | na nāvāvayoretadvastu sajane janasamudāye nirṇetuṃ śakyate | ata ekānta gamiṣyāvo vicāraṇāya | tau hetyādi śrutivacanam | tau yājñavalkyārtabhāgāvekāntaṃ gatvā kiṃ cakraturityucyate-tau hotkramya sajanāddeśānmantrayāñcakrāte | ādau laukikavādipakṣāṇāmekaikaṃ parugṛhya vicāritavantau |
tau ha vicārya yadūcaturapohya pūrvapakṣānsarvāneva tacchṛṇu |
karma haivā'śrayaṃ punaḥ punaḥ kāryakaraṇopādānahetuṃ tattatrocaturuktavantau |
na kevalaṃ kālakarmadaiveśvareṣvabhyupagateṣu hetuṣu yatpraśaśaṃsatustau karma haiva tatpraśaśaṃsatuḥ |
yasmānnirdhāritametatkarmaprayuktaṃ grahātigrahādikāryakaraṇopādānaṃ punaḥ punastasmātpuṇyo vai śāstravihitena puṇyena karmaṇā bhavati tadviparotena viparīto bhavati pāpaḥ pāpenetyevaṃ yājñavalkyena praśneṣu nirṇīteṣu tato 'śakyaprakampyatvādyājñavalkyasya ha jaratkārava ārtabhāga upararāma || 13 ||
iti tṛtīyādhyāye dvitīyamārtabhāgabrāhmaṇam || 2 || 
atha hainaṃ bhujyur lāhyāyaniḥ papraccha -- yājñavalkyeti hovāca -- madreṣu carakāḥ paryavrajāma | te patañcalasya kāpyasya gṛhān aima | tasyāsīd duhitā gandharvagṛhītā | tam apṛcchāma ko 'sīti | so 'bravīt sudhanvāṅgirasa iti | taṃ yadā lokānām antān apṛcchāma | athainam abrūma -- kva pārikṣitā abhavann iti | kva pārikṣitā abhavan | sa tvā pṛcchāmi yājñavalkya | kva pārikṣitā abhavann iti || 
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THIRD BRÂHMANA
1. Then Bhugyu Lâhyâyani asked. 'Yâgñavalkya,' he said, 'we wandered about as students, and came to the house of Patañkala Kâpya. He had a daughter who was possessed by a Gandharva. We asked him, 'Who art thou?' and he (the Gandharva) replied: 'I am Sudhanvan, the Âṅgirasa.' And when we asked him about the ends of the world, we said to him, 'Where were the Pârikshitas 4? Where then were the Pârikshitas, I ask thee, Yâgñavalkya, where were the Pârikshitas?' 
atha hainaṃ bhujyurlāhyāyaniḥ papraccha | grahātigrahalakṣaṇaṃ bandhanamuktam | yasmātsaprayojakānmukto mucyate yena vā baddhaḥ saṃsarati sa mṛtyuḥ | tasmācca mokṣa upapadyate | yasmānmṛyormṛtyurasti | muktasya ca na gatiḥ kvacit | sarvotsādo nāmamātrāvaśeṣaḥ pradīpanirvāṇavaditi cāvadhṛtam | tatra saṃsaratāṃ mucyamānānāṃ ca kāryakaraṇānāṃ svakāraṇasaṃsarge samāne muktānāmatyantameva punaranupādānam | saṃsaratāṃ tu punaḥ punarupādānaṃ yena prayuktānāṃ bhavati tatkarmetyavadhāritaṃ vicāraṇāpūrvakam | tatkṣaye ca nāmāvaśeṣeṇa sarvotsādo mokṣaḥ | tacca puṇyapāpākhyaṃ karma | puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpenetyavadhāritatvāt | etatkṛtaḥ saṃsāraḥ | tatrāpuṇyena sthāvarajaṅgameṣu svabhāvaduḥkhabahuleṣu narakatiryakpretādiṣu ca duḥkhamanubhavati punaḥ punarjāyamāno mriyamāṇaścetyetadrājavartmavatsarvalokaprasiddham | yattu śāstrīyaṃ puṇyo vai puṇyena karmaṇā bhavati tatraivādaraḥ kriyata iha śrutyā | puṇyameva ca karma sarvapuruṣārthasādhanamiti sarve śrutismṛtivādāḥ | mokṣasyāpi puruṣārthatvāttatsādhyatā prāptā | yāvadyāvatpuṇyotkarṣastāvattāvatphalotkarṣaprāptiḥ | tasmāduttameva puṇyotkarṣeṇa mokṣo bhaviṣyatītyāśaṅkā syāt | sā nivartayitavyā jñānasahitasya ca prakṛṣṭasya karmaṇa etāvatī gatiḥ | vyākṛtanāmarūpāspadatvātkarmaṇastatphalasya ca | na tvakārye nitye 'vyākṛtadharmiṇyanāmarūpātmake kriyākārakaphalasvabhāvavarjite karmaṇo vyāpāro 'sti | yatra ca vyāpāraḥ sa saṃsāra evetyasyārthasya pradarśanāya brahmaṇamārabhyate | yattu kaiściducyate vidyāsahitaṃ karma nirabhisaṃdhi mantraśarkarādiyuktaviṣadadhyādivatkāryāntaramārabhata iti | tanna | anārabhyatvānmokṣasya | bandhanāśa eva hi mokṣo na kāryabhūtaḥ bandhanaṃ cāvidyetyavocāma | avidyāyāśca na karmaṇā nāśa upapadyate | dṛṣṭaviṣayatvācva karmasāmarthyasya | utpattyāptivikārasaṃskārā hi karmasāmarthyasya viṣayāḥ | utpādayituṃ prāpayituṃ vikartuṃ ca sāmarthyaṃ karmaṇo nāto vyatiriktaviṣayo 'sti karmasāmarthyasya | loke 'prasiddhatvāt | na ca mokṣa eṣāṃ padārthānāmanyatamaḥ | avidyāmātravyavahita ityavocāma | bāḍham | bhavatu kevalasyaiva karmaṇa evaṃsvabhāvatā | vidyāsaṃyuktasya tu nirabhisaṃdherbhavatyanyathā svabhāvaḥ | dṛṣṭaṃ hyanyaśaktitvena nirjñātānāmapi padārthānāṃ viṣadadhyādīnāṃ vidyāmantraśarkarādisaṃyuktānāmanyaviṣaye sāmathyam | tathā karmaṇo 'pyastviti cet | na | pramāṇābhāvāt | tatra hi karmaṇa uktaviṣayavyatirekeṇa viṣayāntare sāmarthyāstitve pramāṇaṃ na pratyakṣaṃ nānumānaṃ nopamānaṃ nārthāpattirna śabdo 'sti | nanu phalāntarābhāve codanānyathānupapattiḥ pramāṇamiti | na hi nityānāṃ karmaṇāṃ viśvajinnyāyena phalaṃ kalpyate | nāpi śrutaṃ phalamasti | codyante ca tāni | pāriśeṣyānmokṣasteṣāṃ phalamiti gamyate | anyathā hi puruṣā na pravarteran | nanu viśvajinnyāya evā'yāto mokṣasya phalasya kalpitatvāt | mokṣe vānyasminvā phale 'kalpite puruṣā na pravarteranniti mokṣaḥ phalaṃ kalpyate śrutārthāpattyā yathā viśvajiti | nanvevaṃ sati kathamucyate viśvajinnyāyo na bhavatīti | phalaṃ ca kalpyate viśvajinnyāyaśca na bhavatīti vipratiṣiddhamabhidhīyate | mokṣaḥ phalameva na bhavatīti cet | na | pratijñāhānāt | karma kāryāntaraṃ viṣadadhyādivadārabhata iti hi pratijñātam | sa cenmokṣaḥ karmaṇaḥ kāryaṃ phalameva na bhavatīti sā pratijñā hīyeta | karmakāryatve ca mokṣasya svargādiphalebhyo viśeṣo vaktavyaḥ | atha karmakāryaṃ na bhavati nityānāṃ karmaṇāṃ phalaṃ mokṣa ityasyā vacanavyakteḥ kor'tha iti vaktavyam | na ca kāryaphalaśabdabhedamātreṇa viśeṣaḥ śakyaḥ kalpayitum | aphalaṃ ca mokṣo nityaiśca karmabhiḥ kriyate nityānāṃ karmaṇāṃ phalaṃ na kāryamiti caiṣor'tho vipratiṣiddho 'bhidhīyate yathāgniḥ śīta iti | jñānavaditi cet | yathā jñānasya kāryaṃ mokṣo jñānenākriyamāṇo 'pyucyate tadvatkarmakāryatvamiti cet | na | ajñānanivartakatvājjñānasya | ajñānavyavadhānanivartakatvājjñānasya mokṣo jñānakāryamityupacaryate | na tu karmaṇā nivartayitavyamajñānam | na cājñānavyatirekeṇa mokṣasya vyavadhānāntaraṃ kalpayituṃ śakyam | nityatvānmokṣasya sādhakasvarūpāvyatirekācca, yatkarmaṇā nivartyeta | ajñānameva nivartayatīti cet | na | vilakṣaṇatvāt | anabhivyaktirajñānamabhivyaktilakṣaṇena jñānena virudhyate | karma tu tājñānena virudhyate tena jñānavilakṣaṇaṃ karma | yadi jñānābhāvo yadi saṃśayajñānaṃ yadi viparītajñānaṃ vocyate 'jñānamiti sarvaṃ hi tajjñānenaiva nivartyate | na tu karmaṇānyatamenāpi virodhābhāvāt | athādṛṣṭaṃ karmaṇāmajñānanivartakatvaṃ kalpyamiti cet | na | jñānenājñānanivṛttau gamyamānāyāmadṛṣṭanivṛttikalpanānupapatteḥ | yathāvaghātena vrīhīṇāṃ tuṣanivṛttau gamyamānāyāmagnihotrādinityakarmakāryādṛṣṭā na kalpyate tuṣanivṛttiḥ | tadvadajñānanivṛttirapi nityakarmakāryādṛṣṭā na kalpyate | jñānena viruddhatvaṃ cāsakṛtkarmaṇāmavocāma | yadaviruddhaṃ jñānaṃ karmabhistaddevalokaprāptinimittamityuktaṃ"vidyayā devalokaḥ"iti śruteḥ | kiñcānyatkalpye ca phale nityānāṃ karmaṇāṃ śrutānāṃ yatkarmabhirvirudhyate dravyaguṇakarmaṇāṃ kāryameva na bhavati, kiṃ tatkalpyatāmiti? yasminkarmaṇaḥ sāmarthyameva na dṛṣṭam, kiṃvā yasmindṛṣṭaṃ sāmarthyaṃ yacca karmaṇāṃ phalamaviruddhaṃ tatkalpyatāmiti | puruṣapravṛttijananāyāvaśyaṃ cetkarmaphalaṃ kalpayitavyam karmāviruddhaviṣaya eva śrutārthāpatteḥ kṣīṇatvānnityo mokṣaḥ phalaṃ kalpayituṃ na śakyastadvyavadhānājñānanivṛttirvā | aviruddhatvāddṛṣṭasāmarthyaviṣayatvācceti | pāriśeṣyanyāyānmokṣa eva kalpayitavya iti cet | sarveṣāṃ hi karmaṇāṃ sarvaṃ phalam na cānyaditarakarmaphalavyatirekeṇa phalaṃ kalpanāyogyamasti | pariśiṣṭaśca mokṣaḥ | sa ceṣṭo vedavidāṃ phalam | tasmātsa eva kalpayitavya iti cet | na | karmaphalavyaktonāmānantyātpāriśeṣyanyāyānupapatteḥ | nahi puruṣecchāviṣayāṇāṃ karmaphalānāmetāvattvaṃ nāma kenacidasarvajñenāvadhṛtaṃ tatsādhanānāṃ vā puruṣecchānāṃ vāniyatadeśakālanimittatvātpuruṣecchāviṣayasādhanānāṃ ca puruṣeṣṭaphalaprayuktatvāt | pratiprāṇi cecchāvaicitryātphalānāṃ tatsādhanānāṃ cā'nantyasiddhiḥ | tadānantyāccāśakyametāvattvaṃ puruṣairjñātum | ajñāte ca sādhanaphalaitāvattve kathaṃ mokṣasya pariśeṣasiddhiriti | karmaphalajātipāriśeṣyamiti cet | satyapīcchāviṣayāṇāṃ tatsādhanānāṃ cā'nantye karmaphalajātitvaṃ nāma sarveṣāṃ tulyam | mokṣasatvakarmaphalatvātpariśiṣṭaḥ syāt | tasmātpariśeṣātsa eva yuktaḥ kalpayitumiti cet | na | tasyāpi nityakarmaphalatvābhyupagame karmaphalasamānajātīyatvopapatteḥ pariśeṣānupapattiḥ | tasmādanyathāpyupapatteḥ kṣīṇā śrutārthāpattiḥ | utpattayāptivikārasaṃskārāṇāmanyatamapi nityānāṃ karmaṇāṃ phalamupapadyata iti kṣīṇā śrutārthāpattiḥ | caturṇāmanyatama eva mokṣa iti cet | na tāvadutpādyo nityatvāt | ata evāvikāryo 'saṃskāryaścāta eva, asādhanadravyātmakatvācca | sādhanātmakaṃ hi dravyaṃ saṃskriyate | yathā pātrājyādi prokṣaṇādinā | na ca saṃskriyamāṇaḥ saṃskāranirvartyo vā yūpādivat | pāriśeṣyādāpyaḥ syāt | nā'pyo 'pyātmasvabhāvatvādekatvācca | itaraiḥ karmabhirvailakṣaṇyānnityānāṃ karmaṇāṃ tatphalenāpi vilakṣaṇena bhavitavyamiti cet | na | karmatvasālakṣaṇyātsalakṣaṇaṃ kasmātphalaṃ na bhavatītarakarmaphalaiḥ | nimittavailakṣaṇyāditi cet | na | kṣāmavatyādibhiḥ samānatvāt | yathā hi gṛhadāhādau nimitte kṣāmavatyādīṣṭiryathā bhinne juhoti skanne juhotītyevamādau naimittikeṣu karmasu na mokṣaḥ phalaṃ kalpyate | taiścāviśeṣānnaimittikatvena jīvanādinimitte ca śravaṇāt | tathā nityānāmapi na mokṣaḥ phalam | ālokasya sarveṣāṃ rūpadarśanasādhanatva ulūkādaya ālokena rūpaṃ na paśyantītyulukādicakṣuṣo vailakṣaṇyāditaralokacakṣurbhirna rasādiviṣayatvaṃ parikalpyate rasādiviṣaye sāmarthyasyādṛṣṭatvāt | sudūramapi gatvā yadviṣaye dṛṣṭaṃ sāmarthyaṃ tatraiva kaścidviśeṣaḥ kalpayitavyaḥ | yatpunaruktaṃ vidyāmantraśarkarādisaṃyuktaviṣadadadhyādivannityāni kāryāntaramārabhanta iti | ārabhyatāṃ viśiṣṭaṃ kāryaṃ tadiṣṭatvādavirodhaḥ | nirabhisaṃdheḥ karmaṇo vidyāsaṃyuktasya viśiṣṭakāryāntarārambhe na kaścidvirodhaḥ | devayājyātmayājinorātmayājino viśeṣaśravaṇāddevayājinaḥ'śreyānātmayājī'tyādau'yadeva vidyayā karotī'tyādau ca | yastu paramātmadarśanaviṣaye manunokta ātmayājiśabdaḥ'samaṃ paśyannātmayājī'tyatra samaṃ paśyannātmayājī bhavatītyarthaḥ | athavā bhūtapūrvagatyā | ātmayājyātmasaṃskārārthaṃ nityāni karmāṇi karoti"idaṃ me 'nenāṅga saṃskriyate"iti śruteḥ | tathā gārbhairhemairityādiprakaraṇe kāryakaraṇasaṃskārārthatvaṃ nityānāṃ karmaṇāṃ darśayati | saṃskṛtaśca ya ātmayājī taiḥ karmabhiḥ samaṃ draṣṭuṃ samartho bhavati | tasyeha vā janmāntare vā samamātmadarśanamutpadyate samaṃ paśyansvārājyamadhigacchatītyeṣor'thaḥ |
ātmayājiśabdastu bhūtapūrvagatyā prayujyate |
jñānayuktānāṃ nityānāṃ karmaṇāṃ jñānotpattisādhanatvapradarśanārtham |
kiñcānyat- brahmā viśvasṛjo dharmo mahānavyaktameva ca |
uttamāṃ sāttvikīmetāṃ gatimāhurmanīṣiṇaḥ ||
iti ca devasārṣṭivyatirekeṇa bhūtāpyayaṃ darśayati bhūtānyapyeti pañca vai | bhūtānyatyetīti pāṭhaṃ ye kurvanti teṣāṃ vedaviṣaye paricchinnabuddhitvādadoṣaḥ | na cārthavādatvamadhyāyasya brahmāntakarmavipākārthasya tadvayatiriktātmajñānārthasya ca karmakāṇḍopaniṣadbhayāṃ tulyārthatvadarśanāt | vihitākaraṇapratiṣiddhakarmaṇāṃ ca sthāvaraśvasūkarādiphaladarśanāt | vāntāśyādipretadarśanācca | na ca śrutismṛtivīrītapratiṣiddhavyatirekeṇa vihitāni vā pratiṣiddhānivā karmāṇi kenacidavagantuṃ śakyante | yeṣāmakaraṇādanuṣṭhānācca pretaśvasūkarasthāvarādīni karmaphalāni pratyakṣānumānābhyāmupalabhyante | na caiṣāmakarmaphalatvaṃ kenacidabhyupagamyate | tasmādvihitākaraṇapratiṣiddhasevānāṃ yathaite karmavipākāḥ pretatiryaksthāvarādayastathotkṛṣṭeṣvapi brahmānteṣu karmavipākatvaṃ veditavyam | tasmāt"sa ātmano vapāmudakhidat" "so 'rodīdi"tyādivannābhūtārthavādatvam | tatrāpyabhūtārthavadatvaṃ mā bhūditi cet | bhavatvevam | na caitāvatāsya nyāyasya bādho bhavati | na cāsmatpakṣo vā duṣyati | na ca"brahmā viśvasṛja"ityādīnāṃ kāmyakarmaphalatvaṃ śakyaṃ vaktum | teṣāṃ devasārṣṭitāyāḥ phalasyoktatvāt | tasmātsābhisaṃdhīnāṃ nityānāṃ karmaṇāṃ sarvamedhāśvamedhādīnāṃ ca brahmatvādīni phalāni | yeṣāṃ punarnityāni nirabhisaṃdhīnyātmasaṃskārārthāni teṣāṃ jñānotpattyarthāni tāni | "brāhmīyaṃ kriyate tanuḥ"iti smaraṇāt | teṣāmārādupakārakatvānmokṣasādhanānyapi karmāṇi bhavantīti na virudhyate | yathā cāyamarthaḥ ṣaṣṭhe janakākhyāyikāsamāptau vakṣyāmaḥ | yattu viṣadadhyādivadityuktaṃ tatra pratyakṣānumānaviṣayatvādavirodhaḥ | yastvatyantaśabdagamyor'thastatra vākyasyābhāve tadarthapratipādakasya na śakyaṃ kalpayituṃ viṣadadhyādisādharmyam | na ca pramāṇāntaraviruddhārthaviṣaye śruteḥ prāmāṇyaṃ kalpyate yathā śīto 'gniḥ kledayatīti | śrute tu tādarthye vākyasya pramāṇāntarasyā'bhāsatvama | yathā khadyoto 'gniriti talamalinamantarikṣamiti bālānāṃ yatpratyakṣamapi tadviṣayapramāṇāntarasya yathārthatve niścite niścitārthamapi bālapratyakṣamābhāsībhavati | tasmādvedaprāmāṇyasyāvyabhicārāttādarthye sati vākyasya tathātvaṃ syāt | na tu puruṣamatikauśalam | nahi puruṣamatikauśalātsavitā rūpaṃ na prakāśayati | tathā vedavākyānyapi nānyārthāni bhavanti | tasmānna mokṣārthāni karmāṇīti siddham | ataḥ karmaphalānāṃ saṃsāratvapradarśanāyaiva brāhmaṇamārabhyate | athānantaram uparate jāratkārave, bhujyuriti nāmato lahyasyāpatyaṃ lāhyastadapatyaṃ lāhyāyaniḥ papraccha | yājñavalkyeti hovāca | ādābuktamaśvamedhadarśanam;samaṣṭivyaṣṭiphalaścāśvamedhakratuḥ, jñānasamuccito vā kevalajñānasampādito vā, sarvakarmaṇāṃ parā kāṣṭhā;bhraṇahatyāśvamedhābhyāṃ na paraṃ puṇyapāpayoriti hi smaranti;tena hi samaṣṭiṃ vyaṣṭīśca prāpnoti;tatra vyaṣṭayo nirjñātā antaraṇḍaviṣayā aśvamedhayāgaphalabhūtāḥ;'mṛtyurasyātmā bhavatyetāsāṃ devatānāmekā bhavati'(1 | 2 | 7) ityuktam | mṛtyuścāśanāyālakṣaṇo buddhayātmā samaṣṭiḥ prathamajo vāyuḥ sūtraṃ satyaṃ hiraṇyagarbhaḥ;tasya vyākṛto viṣayaḥ-yadātmakaṃ sarvaṃ dvaitaikatvam | yaḥ sarvabhūtāntarātmā liṅgam amūrtaraso yadāśritāni sarvabhūtakarmāṇi, yaḥ karmaṇāṃ karmasambaddhānāṃ ca vijñānānāṃ parā gatiḥ paraṃ phalam, tasya kiyān gocaraḥ kiyati vyāptiḥ sarvataḥ parimaṇḍalībhūtā, sā vaktavyā;tasyām uktāyāṃ sarvaḥ saṃsāro bandhagocara ukto bhavati | tasya ca samaṣṭivyaṣṭyātmadarśanasya alaukikatvapradarśanārthamākhyāyikāmātmano vṛttāṃ prakurute;tena ca prativādibuddhiṃvyāmohayiṣyāmīti manyate | madreṣu madrā nāma janapadāsteṣu, carakā adhyayanārthavratacaraṇāccarakā adhvaryavo vā, paryavrajāma paryaṭitavantaḥ;te patañcalasya nāmataḥ, kāpyasya kapigotrasya, gṛhān aima gatavantaḥ | tasyāsīd duhitā gandharvagṛhītā-gandharveṇa amānuṣeṇa sacvena kenacidāviṣṭā;gandharvo vā dhiṣṇyo 'gnirṛtvigadevatā viśiṣṭavijñānatvādavasīyate;na hi sacvamātrasyedṛśaṃ vijñānamupapadyate | taṃ sarve vayaṃ parivāritāḥ santo 'pṛcchāma-ko 'sīti, kastvamasi kinnāmā kiṃsatacvaḥ | so 'bravīd gandharvaḥ sudhanvā nāmataḥ, āṅgiraso gotrataḥ |
taṃ yadā yasmin kāle lokānāmantān paryavasānāni apṛcchāma athainaṃ gandharvamabrūma-bhūvanakośaparimāṇajñānāya pravṛtteṣu sarveṣvātmānaṃ ślāghayantaḥ pṛṣṭavanto vayam;katham? kva pārikṣitā abhavanniti |
sa ca gandharvaḥ sarvamasmabhyabravīt |
tena divyebhyo mayā labdhaṃ jñānam, tattava nāsti, ato nigṛhīto 'si, ityabhiprāyaḥ |
so 'haṃ vidyāsampanno labdhāgamo gandharvāt tvā tvāṃ pṛcchāmi yājñavalkya-kva pārikṣitā abhavantat tvaṃ kiṃ jānāsi? he yājñavalkya'kathaya pṛcchāmi kva pārikṣitā abhavanniti || 1 || 
sa hovāca -- uvāca vai saḥ | agacchan vai te tad yatrāśvamedhayājino gacchantīti | kva nv aśvamedhayājino gacchantīti | dvātriṃśataṃ vai devarathāhnyāny ayaṃ lokaḥ | taṃ samantaṃ pṛthivī dvistāvat paryeti | tāṃ samantaṃ pṛthivīṃ dvistāvat samudraḥ paryeti | tad yāvatī kṣurasya dhārā yāvad vā makṣikāyāḥ pattraṃ tāvān antareṇākāśaḥ tān aindraḥ suparṇo bhūtvā vāyave prāyacchat | tān vāyur ātmani dhitvā tatrāgamayad yatrāśvamedhayājino 'bhavann iti | evam iva vai sa vāyum eva praśaśaṃsa tasmād vāyur eva vyaṣṭir vāyuḥ samaṣṭiḥ | apa punarmṛtyuṃ jayati ya evaṃ veda | tato ha bhujyur lāhyāyanir upararāma || 
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2. Yâgñavalkya said: 'He said to thee, I suppose, that they went where those go who have performed a horse-sacrifice.' He said: 'And where do they go who have performed a horse-sacrifice?'
Yâgñavalkya replied: 'Thirty-two journeys of the car of the sun is this world. The earth surrounds it on every side, twice as large, and the ocean surrounds this earth on every side, twice as large. Now there is between them a space as large as the edge of a razor or the wing of a mosquito. Indra, having become a bird, handed them (through the space) to Vâyu (the air), and Vâyu (the air), holding them within himself, conveyed them to where they dwell who have performed a horse-sacrifice. Somewhat in this way did he praise Vâyu indeed. Therefore Vâyu (air) is everything by itself, and Vâyu is all things together. He who knows this, conquers death.' After that Bhugyu Lâhyâyani held his peace. 
sa hovāca yājñavalkya uvāca vai saḥ | vaiśbdaḥ smaraṇārthaḥ | uvāca vai sa gandharvastubhyam | agacchanvai te pārikṣitāstattatra kva? yatra yasminnaśvamedhayājino gacchantīti | nirṇote praśna āha-kva nu kasminnaśvamedhayājino gacchantīti | teṣāṃ gativivakṣayā bhuvanakośaparimāṇamāha-dvātriṃśataṃ vai dve adhike triṃśaddvātriṃśataṃ vai devarathāhrayāni deva ādityastasya ratho devarathastasya rathasya gatyāhrā yāvatparicchidyate deśaparimāṇa taddevarathāhrayaṃ taddvātriṃśadguṇitaṃ devarathāhrayāni tāvatparimāṇo 'yaṃ loko lokālokagiriṇā parikṣiptaḥ | yatra vairājaṃ śarīraṃ yatra ca karmaphalopabhogaḥ prāṇināṃ sa eṣa loka etāvāṃlloko 'taḥ paramalokastaṃ lokaṃ samantaṃ samantato lokavistārāddviguṇaparimāṇavistāreṇa parimāṇena taṃ lokaṃ parikṣiptā paryeti pṛthivī | tāṃ pṛthivīṃ tathaiva samantaṃ dvistāvaddviguṇena parimāṇena samudraḥ paryeti yaṃ ghanodamācakṣate paurāṇikāḥ | tatraṇḍakapālayorvivaraparimāṇamucyate | yena vivareṇa mārgeṇa vahirnirgacchanto vyāpnuvantyaśvamedhayājinaḥ | tatra yāvatī yāvatparimāṇa kṣurasya dhārāgraṃ yāvadvā saukṣmyeṇa yuktaṃ makṣikāyāḥ patraṃ tāvāṃstāvatparimāṇo 'ntareṇa madhye 'ṇḍakapālayorākāśchidraṃ tenā'kāśenetyetat | tānpārikṣitānaśvamedhayājinaḥ prāptānidraḥ parameśvaro yo 'śvameve 'gniścitaḥ suparṇo yadviṣayaṃ darśanamuktaṃ tasya prāci diviśara ityādinā suparṇaḥ pakṣī bhūtvā pakṣapucchādyātmakaḥ suparṇo bhūtvā vāyave prāyacchanmūrtatvānnāstyātmano gatistatreti | tānpārikṣitānvāyurātmani dhitvā sthāpayitvā svātmabhūtānkṛtvā tatra tasminnagamayat | kva | yatra pūrve 'tikrāntāḥ pārikṣitā aśvamedhayājino 'bhavanniti | evamiva vā evameva sa gandharvo vāyumeva praśaśaṃsa pārikṣitānāṃ gatim | samāptā'khyāyikā | ākhyāyikānirvṛttaṃ tvarthamākhyāyikāto 'pasutya śrutiḥ svamukhenaivā'caṣṭe 'smabhyam | yasmādvāyuḥ sthāvarajaṅgamānāṃ bhūtānāmantarātmā bahiśca sa eva tasmādadhyātmādhibhūtādhidaivabhāvena vividhā yāṣṭirvyāptiḥ sa vāyureva |
tathā samaṣṭiḥ kevalena sūtrātmanā vāyureva |
evaṃ vāyumātmānaṃ samaṣṭivyaṣṭirūpātmakatvenopagacchati ya evaṃ veda |
tasya kiṃ phalamityāhi-apa punarmṛtyuṃ jayati sakṛtmṛtvā punanaṃ mriyate |
tata ātmanaḥ praśnanirṇayādbhujyurlāhyāyanirupararāma || 2 ||
iti bṛhadāraṇyakopaniṣadbhāṣye tṛtīyādhyāyasya tṛtīyaṃ brāhmaṇam || 3 || 
atha hainam uṣastaś cākrāyaṇaḥ papraccha | yājñavalkyeti hovāca -- yat sākṣād aparokṣād brahma ya ātmā sarvāntaras taṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | yaḥ prāṇena prāṇiti sa ta ātmā sarvāntaraḥ | yo 'pānenāpāniti sa ta ātmā sarvāntaraḥ | yo vyānena vyaniti sa ta ātmā sarvāntaraḥ | ya udānenodaniti sa ta ātmā sarvāntaraḥ | eṣa ta ātmā sarvāntaraḥ || 
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FOURTH BRÂHMANA
1. Then Ushasta Kâkrâyana asked. 'Yâgñavalkya,' he said, 'tell me the Brahman which is visible, not invisible, the Self (âtman), who is within all.'
Yâgñavalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâgñavalkya, is within all?'
Yâgñavalkya replied: 'He who breathes in the up-breathing, he is thy Self, and within all. He who breathes in the down-breathing, he is thy Self, and within all. He who breathes in the on-breathing, he is thy Self, and within all. He who breathes in the out-breathing, he is thy Self, and within all. This is thy Self, who is within all.' 
atha hainamuṣastaścākrāyaṇaḥ papraccha | puṇyapāpaprayuktairgrahātigrahairgṛhītaḥ punaḥ punargrahātigrahāṃstyajannupādadatsaṃsaratītyuktam | puṇyasya ca para utkarṣo vyākhyāto vyākṛtaviṣayaḥ samaṣṭivyaṣṭirūpo dvaitaikatvātmaprāptiḥ | yastu grahātigrahairgrastaḥ saṃsarati so 'sti vā nāstyastitve ca kiṃlakṣaṇa ityātmana eva vivekādhigamāyoṣastapraśna ārabhyate | tasya ca nirupādhisvarūpasya kriyākārakavinirmuktasvabhāvasyādhigamādyathoktādvandhanādvimucyate saprayojakāt | ākhyāyikāsaṃbandhastu prasiddhaḥ | atha hainaṃ prakṛtaṃ yājñavalkyamuṣasto nāmataścakrasyāpatyaṃ cākrāyaṇaḥ papraccha | yadbrahma sākṣādavyavahitaṃ kenaciddraṣṭuraparokṣādagauṇam | na śrotrabrahmādivat | kiṃ tat | ya ātmā | ātmaśabdena pratyagātmocyate | tatrā'tmaśabdasya prasiddhatvāt | sarvasyābhyantaraḥ sarvāntaraḥ yadyaḥśabdābhyāṃ prasiddha ātmā brahmeti | tamātmānaṃ me mahyaṃ vyācakṣveti | viṣpaṣṭaṃ śṛṅge gṛhītvā yathā gāṃ darśayati tathā'cakṣva so 'yamityevaṃ kathayasvetyarthaḥ | evamuktaḥ pratyāha yājñavalkyaḥ-eṣu te tavā'tmā sarvāntaraḥ sarvasyābhyantaraḥ | sarvaviśeṣaṇopalabhaṇārtha sarvāntaragrahaṇam | yatsākṣādavyavahitamaparokṣādagauṇaṃ brahma bṛhattamamātmā sarvasyābhyantara etairguṇaiḥ samastairukta eṣaḥ | ko 'sau tavā'tmā | yo 'yaṃ kāryakaraṇasaṃghātastava yenā'tmanā'tmavānsa eṣa tavātmā | tava kāryakaraṇasaṃghātasyetyarthaḥ | tatra piṇḍastamyābhyantare liṅgātmā karaṇasaṃghātastṛtīyo yaśca saṃdihyamānasteṣu katamo mamā'tmā sarvāntarastvayā vivakṣita ityukta itara āha-yaḥ prāṇena mukhanāsikāsaṃcāriṇā prāṇiti prāṇaceṣṭāṃ karoti yena prāṇaḥ praṇīyata ityarthaḥ | sa te taba kāryakaraṇasaṃghātasyā'tmā vijñānamayaḥ | samānamanyat | yo 'pānenāpānīti | yo vyānena vyānītīti cchāndasaṃ dairdhyam |
sarvāḥ kāryakaraṇasaṃghātagatāḥ prāṇanādiceṣṭā dāruyantrasyeva yena kriyante |
nahi cetanāvadanadhiṣṭhatasya dāruyantrasyeva prāṇanādiceṣṭā vidyante |
tasmādvijñānamayenādhiṣṭhitaṃ vilakṣaṇena dāruyantravatprāṇanādiceṣṭāṃ pratipadyate |
tasmātso 'sti kāryakaraṇasaṃghātavilakṣaṇo yaściṣṭayati || 1 || 
sa hovācoṣastaś cākrāyaṇaḥ -- yathā vai brūyād asau gaur asāv aśva ity evam evaitad vyapadiṣṭaṃ bhavati | yad eva sākṣād aparokṣād brahma ya ātmā sarvāntaras taṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaraḥ | na dṛṣṭer draṣṭāraṃ paśyeḥ | na śruteḥ śrotāraṃ śṛṇuyāḥ | na mater mantāraṃ manvīthā | na vijñāter vijñātāraṃ vijānīyāḥ | eṣa ta ātmā sarvāntaraḥ | ato 'nyad ārtam | tato hoṣastaś cākrāyaṇa upararāma || 
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2. Ushasta Kâkrâyana said: 'As one might say, this is a cow, this is a horse, thus has this been explained by thee. Tell me the Brahman which is visible, not invisible, the Self, who is within all.'
Yâgñavalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâgñavalkya, is within all?'
Yâgñavalkya replied: 'Thou couldst not see the (true) seer of sight, thou couldst not hear the (true) hearer of hearing, nor perceive the perceiver of perception, nor know the knower of knowledge. This is thy Self, who is within all. Everything also is of evil.' After that Ushasta Kâkrâyana held his peace. 
sa hovācoṣastaścākrāyaṇo yathā kaścidanyathā pratijñāya pūrvaṃ punarvipratipanno brūyādanyathāsau gaurasāvaśvo yaścalati dhāvatīti vā pūrvaṃ pratyakṣaṃ darśayāmiti pratijñāya paścāccalanādiliṅgairvyapadiśatyevamevaitadbrahma prāṇanādiliṅgairvyapadiṣṭaṃ bhavati tvayā | kiṃ bahunā tyaktvā gotṛṣṇānimittaṃ vyājaṃ yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti | itara āha-yathā mayā prathamaṃ pratijñātastavā'tmava (tmā vi) lakṣaṇa iti tāṃ pratijñāmanuvarta eva | tattathaiva yathokta mayā | yatpunaruktaṃ tamātmānaṃ ghaṭādivadviṣayīkurviti tadaśakyatvānna kriyate | kasmātpunastadaśakyamiti | āha | vastusvābhāvyāt | kiṃ punastadvastusvābhāvyam | dṛṣṭayādidraṣṭṛtvam | dṛṣṭerdraṣṭā hyātmā | dṛṣṭiriti dvividhā bhavati laukikī pāramārthikī ceti | tatra laukikī cakṣuḥsaṃyuktāntaḥkaraṇavṛttiḥ | sā kriyata iti jāyate vinaśyati ca | yā tvātmano dṛṣṭiragnyuṣṇaprakāśādivatsā ca draṣṭaḥ svarūpatvānna jāyate na vinaśyati ca | sā kriyamāṇayopādhibhūtayā saṃsṛṣṭeveti vyapadiśyate draṣṭeti bhedavacca draṣṭā dṛṣṭiriti ca | yāsau laukikī dṛṣṭiścakṣurdvārā rūpoparaktā jāyamānaiva nityayā'tmadṛṣṭyā saṃsṛṣṭeva tatpraticchāyā tayā vyāptaiva jāyate tathā vinaśyati ca tenopacaryate draṣṭā sadā paśyannapi paśyati na paśyati ceti | na tu punardraṣṭurdṛṣṭeḥ kadācidapyanyathātvam | tathā ca vakṣyati ṣaṣṭhe-dhyāyatīva lelāyatīva | nahi draṣṭurdṛṣṭerviparilopo vidyata iti ca | tamimamarthamāha-laukikyā dṛṣṭeḥ karmabhūtāyā draṣṭāraṃ svakīyayā nityayā dṛṣṭyā vyāptāraṃ na paśyeḥ | yāsau laukikī dṛṣṭiḥ karmabhūtā sā rūpoparaktā rūpābhivyañjikā nā'tmānaṃ svātmano vyāptāraṃ pratyañcaṃ vyāpnoti | tasmāttaṃ pratyagātmānaṃ dṛṣṭedraṣṭāraṃ na paśyeḥ | tathā śruteḥ śrotāraṃ na śṛṇuyāḥ | tathā matermanovṛtteḥ kevalāyā vyāptāraṃ na manvīthāḥ | tathā vijñāteḥ kevalāyā buddhivṛttervyāptāraṃ na vijānīyāḥ | eṣa vastunaḥ svabhāvo 'to naiva darśayituṃ śakyate gavādivat | na dṛṣṭerdraṣṭāramityatrākṣarāṇyanyathā vyācakṣate kecit | na dṛṣṭerdraṣṭāraṃ dṛṣṭeḥ kartāraṃ dṛṣṭibhedamakṛtvā dṛṣṭimātrasya kartāraṃ na paśyeriti | dṛṣṭeriti karmaṇi ṣaṣṭhī | sā dṛṣṭiḥ kriyamāṇā ghaṭavatkarma bhavati | draṣṭāramiti tṛjantena draṣṭurdṛṣṭikartṛtvamācaṣṭe | tenāsau dṛṣṭerdraṣṭā dṛṣṭeḥ karteti vyākhyātṛṇāmabhiprāyaḥ | tatra dṛṣṭeriti ṣaṣṭhyantena dṛṣṭigrahaṇaṃ nirarthakamiti doṣaṃ na paśyanti paśyatāṃ vā punaruktamasāraḥ pramādapāṭha iti vā nā'daraḥ | kathaṃ punarādhikyaṃ tṛjantenaiva dṛṣṭikartṛtvasya siddhatvāddṛṣṭeriti nirarthakam | tadā draṣṭāraṃ na paśyerityetāvadeva vaktavyam | yasmāddhātoḥ parastṛcchūyate taddhātvarthakartari hi tṛcsmaryate | gantāraṃ bhattāraṃ vā nayatītyetāvāneva hi śabdaḥ prayujyate | na tu gatergantāraṃ bhiderbhettāramityasatyarthaviśeṣe prayoktavyaḥ | na cārthavādatvena hātavyaṃ satyāṃ gatau | na ca pramādapāṭhaḥ | sarveṣāmavigānāt | tasmādvyākhyātṛṇāmeva buddhidaurbalyaṃ nādhyetṛpramādaḥ yathā tvasmābhirvyākhyātaṃ laukikadṛṣṭervivicya nityadṛṣṭiviśiṣṭa ātmā pradarśayitavyastathā kartṛkarmaviśeṣaṇatvena dṛṣṭiśabdasya dviḥprayoga upapadyata ātmasvarūpanirdhāraṇāya | 'nahi draṣṭurdṛṣṭeri'ti ca pradeśāntaravākyenaivaikavākyatopapannā bhavati | tathā ca"cakṣūṃṣi paśyati""śrotramidaṃ śrutam"iti śrutyantareṇaikavākyatopapannā | nyāyācca | evameva hyātmano nityatvamupapadyate vikriyābhāve vikriyāvacca nityamiti ca vipratiṣiddham | "dhyāyatīva lelāyatīva" "nahi draṣṭurdṛṣṭerviparilopo vidyate" "eṣa nityo mahimā brāhmaṇasya"iti ca śrutyakṣarāṇyanyathā na gacchanti | nanu draṣṭā śrotā mantā vijñātetyevamādīnyapyakṣarāṇyātmano 'vikriyatve na gacchantīti | na | yathāprāptalaukikavākyānuvāditvātteṣām | nā'tmatattvanirdhāraṇārthāni tāni | dṛṣṭerdraṣṭāramityevamādīnāmanyārthāsambhavādyathoktārthaparatvamavagamyate | tasmādanavabodhādeva hi viśeṣaṇaṃ parityaktaṃ dṛṣṭerdraṣṭāramityevamādīnāmanyārthāsambhavādyathoktārthaparatvamavagamyate | tasmādanavabodhādeva hi viśeṣaṇaṃ parityaktaṃ dṛṣṭeriti |
eṣa te tavā'tmā sarvairuktairviśeṇaṇairviśiṣṭaḥ |
ata etasmādātmano 'nyadārta kārya vā śarīraṃ karaṇātmakaṃ vā liṅgam |
etadevaikamanārtamavināśi kūṭastham |
tato hoṣastaścākrāyaṇa upararāma || 2 ||
iti bṛhadāraṇyakopaniṣadbhāṣye tṛtīyādhyāyasya caturtha brāhmaṇam || 4 || 
atha hainaṃ kaholaḥ kauṣītakeyaḥ papraccha -- yājñavalkyeti hovāca | yad eva sākṣād aparokṣād brahma ya ātmā sarvāntaras taṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaraḥ | yo 'śanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyum atyeti | etaṃ vai tam ātmānaṃ viditvā brāhmaṇāḥ putraiṣaṇāyāś ca vittaiṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāyātha bhikṣācaryaṃ caranti | yā hy eva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇā | ubhe hy ete eṣaṇe eva bhavataḥ | tasmād brāmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset | bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniḥ | amaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ | sa brāhmaṇaḥ kena syād yena syāt tenedṛśa eva | ato 'nyad ārtam | tato ha kaholaḥ kauṣītakeya upararāma || 
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FIFTH BRÂHMANA
1. Then Kahola Kaushîtakeya asked. 'Yâgñavalkya, 'he said, 'tell me the Brahman which is visible, not invisible, the Self (Âtman), who is within all.'
Yâgñavalkya replied: 'This, thy Self, who is within all.' 'Which Self, O Yâgñavalkya, is within all?'
Yâgñavalkya replied: 'He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brâhmanas know that Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brâhmana, after he has done with learning, wish to stand by real strength 1; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brâhmana. By whatever means he has become a Brâhmana, he is such indeed. Everything else is of evil.' After that Kahola Kaushîtakeya held his peace. 
vandhanaṃ saprayojakamuktam | yaśca baddhastasyāpyastitvamadhigataṃ vyatiriktatvaṃ ca | tasyedānīṃ bandhamokṣasādhanaṃ sasaṃnyāsamātmajñānaṃ vaktavyamiti kaholapraśna ārabhyate-atha hainaṃ kaholo nāmataḥ kuṣītakasyāpatyaṃ kauṣītakeyaḥ papraccha yājñavalkyeti hovāceti pūrvavat | yadeva sākṣādaparokṣādbrahma ya ātmā sarvāntarastaṃ me vyācakṣveti | yaṃ viditvā bandhanātpramucyate | yājñavalkya āha-eṣa te tavā'tmā | kimuṣastakaholābhyāmeka ātmā pṛṣṭaḥ kiṃvā bhinnāvātmānau tulyalakṣaṇāviti | bhinnāviti yuktaṃ praśnayorapunaruktatvopapatteḥ | yadi hyeka ātmoṣastakaholapraśnayorvivakṣitastatraikenaiva praśnenādhigatatvāttadviṣayo dvitoyaḥ praśno 'narthakaḥ syāt | na cārthavādarūpatvaṃ vākyasya | tasmādbhinnāvetāvātmānau kṣetrajñaparamātmākhyāviti kecidvyācakṣate | tanna | ta iti pratijñānāt | eṣa ta ātmeti hi prativacane pratijñātam | na caikasya kāryakaraṇasaṃghātasya dvāvātmānāvupapadyete | eko hi kāryakaraṇasaṃghāta ekenā'tmanā'tmavān | na coṣastasyānyaḥ kaholasyānyo jātito bhinna ātmā bhavati | dvayoragauṇatvātmatvasarvāntaratvānupapatteḥ | yadyekamagauṇaṃ brahma dvayoritareṇavaśyaṃ gauṇena bhavitavyaṃ tathā'tmatvaṃ sarvāntaratvaṃ ca | viruddhatvātpadārthānām | yadyekaṃ sarvāntaraṃ brahmā'tmā mukhya itareṇāsarvāntareṇānātmanāmukhyenāvaśyaṃ bhavitavyam | tasmādekasyaiva dviḥśravaṇaṃ viśeṣavivakṣayā | yattu pūrvoktena samānaṃ dvitīye praśnāntara uktaṃ tāvanmātraṃ pūrvasyaivānuvādastasyaivānuktaḥ kaścidviśeṣo vaktavya iti | kaḥ punarasau viśeṣa iti | ucyate-pūrvasminpraśne 'sti vyatirikta ātmā yasyāyaṃ saprayojako bandha ukta iti | dvitīye tu tasyaivā'tmano 'śanāyādisaṃsāradharmātītatvaṃ viśeṣa ucyate | yadviśeṣaparijñānātsaṃnyāsasahitātpūrvoktādvandhanādvimucyate | tasmatpraśnaprativacanayoreṣa ta ātmetyevamantayostulyārthataiva | nanu kathamekasyaivā'tmano 'śanāyādyatītatvaṃ tadvatvaṃ ceti viruddhadharmasamavāyitvamiti | na | parihṛtatvāt | nāmarūpavikarakāryakaraṇalakṣaṇasaṃghātopādhibhedasaṃparkajanitabhrāntimātraṃ hi saṃsāritvamityasakṛdavocāma | viruddhaśrativyākhyānaprasaṅgena ca | yathā rajjuśuktikāgaganādayaḥ sarparajatamalinā bhavanti parādhyāropitadharmaviśiṣṭāḥ svataḥ kevalā eva rajjuśuktikāgaganādayaḥ | na caivaṃ viruddhadharmasamavāyitve padārthānāṃ kaścana virodhaḥ | nāmarūpopādhyastitve"ekamevādvitīyam" "neha nānāsti kiñcana"iti śrutayo virudhyeranniti cet | na | salilaphenadṛṣṭāntena parihṛtatvānmṛdādihaṣṭāntaiśca | yadā tu paramārthadṛṣṭyā paramātmatattvācchratyanusāribhiranyatvena nirupyamāṇe nāmarūpe mṛdādivikāravadvastvantare tattvato na staḥ salilaphenaghaṭādivikāravadeva tadā tadapekṣya'ekamevādvitīyaṃ'neha nānāsti kiñcane tyadiparamārthadarśanagocaratvaṃ pratipadyate | yadā tu svābhāvikyāvidyayā brahmasvarūpaṃ rajjuśuktikāgaganasvarūpavadeva svena rūpeṇa vartamānaṃ kenacidaspṛṣṭasvabhāvamapi sannāmarūpakṛtakāryakaraṇopādhibhyo vivekena nāvadhāyate nāmarūpopādhidṛṣṭireva ca bhavati svābhāvikī tadā sarvo 'yaṃ vastvantarāstitvavyavahāraḥ | asti cāyaṃ bhedakṛto mithyāvyavahāro yeṣāṃ brahmatattvādanyatvena vastu vidyate yeṣāṃ ca nāsti | paramārthavādibhistu śrutyanusāreṇa nirūpyamāṇe vastuni kiṃ tattvato 'sti vastu kiṃvā nāstīti brahmaikamevādvitīyaṃ sarvasaṃvyahāraśūnyamiti nirdhāryate tena na kaścidvirodhaḥ | nahi paramārthāvadhāraṇaniṣṭhāyāṃ vastvantarāstitvaṃ pratipadyāmahe | "ekamevādvitīyam" "anantaramabāhyam"iti śruteḥ | na ca nāmarūpavyavahārakāle tvavivekināṃ kriyākārakaphalādisaṃvyavahāro nāstīti pratiṣidhyate | tasmājjñānājñāne apekṣya sarvaḥ saṃvyavahāraḥ jñāstrīyo laukikaśca | ato na kācana virodhaśaṅkā | sarvavādināmapyaparihāryaḥ paramārthasavyavahārakṛto vyavahāraḥ | tatra paramārthātmasvarūpamapekṣya praśnaḥ punaḥ katamo yājñavalkya sarvāntara iti | pratyāhetaro yo 'śanāyāpipāso | aśitumicchāśanāyā pātumicchā pipāsā | te aśanāyāpipāse yo 'tyetīti vakṣyamāṇena sambandhaḥ | avivekibhistalamalavadiva gaganaṃ gamyamānameva talamale atyeti paramārthatastābhyāmasaṃsṛṣṭasvabhāvatvāt | tathā mūḍhairaśanāyāpipāsādimadbrahma gamyamānamapi kṣudhito 'haṃ pipāsito 'hamiti te atyetyeva paramārthatastābhyāmasaṃsṛṣṭasvabhāvatvāt | "na lipyate lokaduḥkhena bāhyaḥ"iti śruteḥ | avidvallokādhyāropitaduḥkhenetyarthaḥ | prāṇaikadharmatvātsamāsakaraṇamaśanāyāpipāsayoḥ | śokaṃ mohaṃ śoka iti kāmaḥ | iṣṭaṃ vastūddiśya cintayato yadaramaṇaṃ tattṛṣṇābhibhūtasya kāmabījaṃ tena hi kāmo dīpyate | mohastu vaparītapratyayaprabhavo 'viveko bhramaḥ | sa cāvidyā sarvasyānarthasya prasavabījam | bhinnakāryatvāttayoḥ śokamohayorasamāsakaraṇam | tau manodhikaraṇau | tathā śarīrādhikaraṇau jarāṃ mṛtyuṃ cātyeti | jareti kāryakaraṇasaṃghātavipariṇāmo valīpalitādiliṅgaḥ | mṛtyuriti tadvicchedo vipariṇāmāvasānaḥ | tau jarāmṛtyū śarīrādhikaraṇāvatyeti | ye te 'śanāyādayaḥ prāṇamanaḥśarīrādhikaraṇāḥ prāṇiṣvanavarataṃ vartamānā ahorātrādivatsamudrormivacca prāṇiṣu saṃsāra ityucyate | yo 'sau dṛṣṭerdraṣṭetyādilakṣaṇaḥ sākṣādavyavahito 'parokṣādagauṇaḥ sarvāntara ātmā brahmādistambaparyantānāṃ bhūtānāmaśanāyāpipāsādibhiḥ saṃsāradharmaiḥ sadā na spṛśyata ākāśa iva ghanādimalaiḥ | tametaṃ vā ātmānaṃ svaṃ tattvaṃ viditvā jñātvāyamahamasmi paraṃ brahma sadā sarvasaṃsāravinirmuktaṃ nityatṛptamiti brāhmaṇāḥ | brāhmaṇānāmevādhikāro vyutthāne 'to brāhmaṇagrahaṇam | vyutthāya vaiparītyenotthānaṃ kṛtvā | kuta ityāha-putraiṣaṇāyāḥ putrārthaiṣaṇā putraiṣaṇā | putreṇemaṃ lokaṃ jayeyamiti lokajayasādhanaṃ putraṃ pratīcchaiṣaṇā dārasaṃgrahaḥ | dārasaṃgrahamakṛtvetyarthaḥ | vittaiṣaṇāyāśca karmasādhanasya gavāderupādānamanena karma kṛtvā pitṛlokaṃ jeṣyāmīti vidyāsaṃyuktena vā devalokaṃ kevalayā vā hiraṇyagarbhavidyayā daivena vittena devalokam | daivādvittādvyutthānameva nāstīti kecit | yasmāttadvalena hi kila vyutthānamiti | tadasat | etāvānvai kāma iti paṭhitatvādeṣaṇāmadhye daivasya vittasya | hiraṇyagarbhādidevātāviṣayaiva vidyā cittamityucyate | devalokahetutvāt | nahi nirupādhikaprajñānaghanaviṣayā brahmavidyā devalokaprāptihetuḥ | "tasmāttatsarvamabhavat" "ātmā hyeṣāṃ sa bhavati"iti śruteḥ | tadbalena hi vyutthānam | "etaṃ vai tamātmānaṃ viditvā"iti viśeṣavacanāt | tasmāttribhyo 'pyatebhyo 'nātmalokaprāptisādhanebhya eṣaṇāviṣayebhyo vyutthāya | eṣaṇā kāmaḥ"etāvānvai kāmaḥ"iti śruteḥ | etasmistrividhe 'nātmalokaprāptisādhane tṛṣṇāmakṛtvetyarthaḥ | sarvā hi sādhanecchā phalecchaiva | ato vyācaṣṭe-śrutirekaivaiṣaṇeti | katham? yā hyeva putraiṣaṇā sā vittaiṣaṇā | dṛṣṭaphalasādhanatvatulyatvāt | yā vittaiṣaṇā sā lokaiṣaṇā phalārthaiva sā | sarvaḥ phalārthaprayukta eva hi sarvaṃ sādhanamupādatte | ata ekaivaiṣaṇā yā lokaiṣaṇā sā sādhanamantareṇa sampādayituṃ na śakyata iti sādhyasādhanabhedenobhe hi yasmādete eṣaṇe eva bhavataḥ | tasmādbrahmavido nāsti karma karmasādhanaṃ vā | ato ye 'tikrāntā brāhmaṇāḥ sarva karma karmasādhanaṃ ca sarva devapitṛmānuṣanimittaṃ yajñopavītādi tena hi daivaṃ pitryaṃ mānuṣaṃ ca karma kriyate"nivītaṃ manuṣyāṇām"ityādiśruteḥ | tasmātpūrva brāhmaṇā brahmavido vyutthāya karmabhyaḥ karmasādhanebhyaśca yajñopavītādibhyaḥ paramahaṃsapārivrājyaṃ pratipadya bhikṣācarya caranti bhikṣārtha caraṇaṃ bhikṣācarya caranti tyaktvā smārta liṅgaṃ kevalamāśramamātraśaraṇānāṃ jīvanasādhanaṃ parivrājyavyañjakam | viddhāṃlliṅgavarjitaḥ | "tasmādaliṅgo dharmajño 'vyaktaliṅgo 'vyaktācāraḥ"ityādismṛtibhyaḥ | "atha parivra ḍavivarṇavāsā muṇḍo 'parigrahaḥ" ityādiśruteḥ | "saśikhānkeśānnikṛtya visṛjya yajñopavītami"ti ca | nanu vyutthāyātha bhikṣācarya carantīti vartamānāpadeśādarthavādo 'yaṃ na vidhāyakaḥ pratyayaḥ kaścicchrūyate liṅloṭtavyānāmanyatamo 'pi | tasmādarthavādamātreṇa śrutismṛtivihitānāṃ yajñopavītādonāṃ sādhanānāṃ na śakyate parityāgaḥ kārayitum | yajñopavītyevādhayīta yājayedyajeta vā |
pārivrājye tāvadadhyayanaṃ vihitam- "vedasaṃnyasanācchūdrastasmādvedaṃ na saṃnyaset"iti |
"svādhyāya evotsṛjamāno vācam"iti cā'pastambaḥ |
"brahmojjhaṃ vedanindā ca kauṭasākṣyaṃ suhṛdvadhaḥ |
garhitānnādyayorjagdhiḥ surāpānasamni ṣaṭ" ||
iti vedaparityāge doṣaśravaṇāt | "upāsane gurūṇāṃ vṛddhānāmatithīnāṃ home japyakarmaṇi bhojana ācamane svādhyāye ca yajñopavītī syād"iti parivrājakadharmeṣu ca gurūpāsanasvādhyāyabhojanācamānādīnāṃ karmaṇāṃ śrutismṛtiṣukartavyatayā coditatvādgurvādyupāsanāṅgatvena yajñopavītasya vihitatvāttatparityāgo naivāvagantuṃ śakyate | yadyapyeṣaṇābhyo vyutthānaṃ vidhīyata eva tathāpi putrādyeṣaṇābhyastisṛbhya eva vyutthānaṃ na tu sarvasmātkarmaṇaḥ karmasādhanācca vyutthānam | sarvaparityāge cāśrutaṃ kṛtaṃ syācchutaṃ ca yajñopavītādi hāpitaṃ syāt | tathā ca mahānaparādho vihitākaraṇapratiṣiddhācaraṇanimittaḥ kṛtaḥ syāt | tasmādyajñopavītādiliṅgaparityāgo 'ndhaparamparaiva | na | "yajñopavītaṃ vedāṃśca sarva tadvarjayedyatiḥ"iti śruteḥ | api cā'tmajñānaparatvātmarvasyā upaniṣadaḥ | ātmā draṣṭavyaḥ śrotavyo mantavya iti hi prastutaṃ sa cā'tmaiva sākṣādaparokṣātsarvāntaro 'śanāyādisaṃsāradharmavarjita ityevaṃ vijñeya iti tāvatprasiddham | sarvā hīyamupaniṣadevaṃpareti vidhyantaraśeṣatva tāvannāstyato nārthavādaḥ | ātmajñānasya kartavyatvāt | ātmā cāśanāyādidharmavānna bhavatīti sādhanaphalavilakṣaṇo jñātavyaḥ | ate 'vyatirekeṇā'tmano jñānamavidyā | "anyo 'sāvanyo 'hamasmīti na sa veda" "mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati" "ekadhaivānudraṣṭavyam""ekamevādvitīyam" "tattvamasi"ityādiśrutibhyaḥ | kriyāphalaṃ sādhanaṃ cāśanāyādisaṃsāradharmātītādātmano 'nyadavidyāviṣayam | "yatra hi dvaitamiva bhavati" "anyo 'sāvanyo 'hamasmīti na sa veda" "atha ye 'nyathāto viduḥ"ityādivākyaśatebhyaḥ | na ca vidyāvidye ekasya puruṣasya yaha bhavato virodhāttamaḥ prakāśāviva | tasmādātmavido 'vidyāviṣayo 'dhikāro na draṣṭavyaḥ kriyākārakaphalabhedarūpaḥ | "mṛtyoḥ sa mṛtyumāpnoti"ityādi ninditatvāt | sarvakriyāsādhanaphalānāṃ cāvidyāviṣayāṇāṃ tadviparītātmavidyayā hātavyatveneṣṭatvāt | yajñopavītādisādhanānāṃ ca tadviṣayatvāt | tasmādasādhanaphalasvabhāvādātmano 'nyaviṣayā vilakṣaṇaiṣaṇā | ubhe hyete sādhanaphale eṣaṇe eva bhavataḥ | yajñopavītādestatsādhyakarmaṇāṃ ca sādhanatvāt | ubhe hyete eṣaṇe eveti hetuvacanenāvadhāraṇāt | yajñopavītādisādhanāttatsādhyebhyaśca karmabhyo 'vidyāviṣayatvādeṣaṇārūpatvācca jihāsitavyarūpatvācca vyutthānaṃ vidhitsitameva | nanu upaniṣada ātmajñānaparatvād vyutthānaśrutiḥ tatstutyarthā, na vidhiḥ | na;vidhitsitavijñānena samānakartṛkatvaśravaṇāt | na hi akartavyena kartavyasya samānakartṛkatvena vede kadācidapi śravaṇaṃ sambhavati;kartavyānāmeva hi abhipavabahomabhakṣāṇāṃ yathā śravaṇam, abhiputya hutvā bhakṣayantīti, tadvadātmajñānaiṣaṇāvyutthānabhikṣācaryāṇāṃ kartavyānāmeva samānakartṛkatvaśravaṇaṃ bhavet | avidyāviṣayatvādeṣaṇātvācca arthaprāpta ātmajñānavidhereva yajñopavītādiparityāgaḥ, na tu vidhātavya iti cet!sutarāmātmajñānavidhinaiva vihitasya samānakartṛkatvaśravaṇena dārḍhyepapattiḥ, tathā bhikṣācaryasya ca | yat punaruktaṃ vartamānāpadeśādarthavādamātramiti - na, audumbarayūpādividhisamānatvādadoṣaḥ | 'vyutthāya bhikṣācaryaṃ caranti'ityanena pārivrājyaṃ vidhīyate, pārivrājyāśrame ca yajñopavītādisādhanāni vihitāni, liṅgaṃ ca śrutibhiḥ smṛtiśca | atastad varjayitvā anyasmād vyutthānam eṣaṇātve 'pīti cet? na, vijñānasamānakartṛkāt pārivrājyādeṣaṇāvyutthānalakṣaṇāt pārivrājyāntaropapatteḥ;yaddhi tadeṣaṇābhyo vyutthānalakṣaṇaṃ pārivrājyaṃ tadātmajñānāṅgam, ātmajñānavirodhyeṣaṇāparityāgarūpatvāt, avidyāviṣayatvāccaiṣaṇāyāḥ, tadvyatirekeṇa cāstyāśramarūpaṃ pārivrājyaṃ brahmalokādiphalaprāptisādhanam, yadviṣayaṃ yajñopavītādisādhanavidhānaṃ siṅgavidhānaṃ ca | na ca eṣaṇārūpasādhanāpādānasya āśramadharmamātreṇa pārivrājyāntare viṣaye sambhavati sati, sarvopaniṣadvihitasya ātmajñānasya bādhanaṃ yuktam, yajñopavītādyavidyāviṣayaiṣaṇārūpasādhanopāditsāyāṃ cāvaśyam asādhanaphalarūpasya aśanāyādisaṃsāradharmavarjitasya ahaṃ brahmāsmi, ithi vijñānaṃ bādhyate, na ca tadrādhanaṃ yuktam. sarvopaniṣadāṃ tadarthaparatvāt | 'bhikṣācaryaṃ caranti'ityeṣaṇāṃ grāhayantī śrutiḥ svayameva bādhata iti cet? athāpi syādeṣaṇābhyo vyutthānaṃ vidhāya punareṣaṇakadeśaṃ bhikṣācaryagrāhayantī tatsambaddhamanyadapi grāhayatīti cet? na, bhikṣācaryasyāprayojakatvād hutvottarakālabhakṣaṇāt | śeṣapratipattikarmatvādaprayojakaṃ hi tat, asaṃskāramapi syāt, na tu bhikṣācaryam;niyamādṛṣṭasyāpi brahmavido 'niṣṭatvāt | niyamādṛṣṭasyāniṣṭatve kiṃ bhikṣācaryeṇeti cet! na, anyasādhanād vyutthānasya vihitatvāt | tathāpi kiṃ teneti cet? yadi syāt, bādhamabhyupagamyate hi tat | yāni pārivrājye 'bhihitāni vacanāni'yajñopavītyevādhīyīta'ityādīni, tānyavidvatpārivrājyamātraviṣayāṇīti parihṛtāni;itarathā ātmajñānabādhaḥ syāditi hyuktam,"nirāśiṣamanārambhaṃ nirnamastāramastutim | akṣīṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇe viduḥ"iti sarvakarmābhāvaṃ darśayati smṛtirviduṣaḥ,"vidvāṃliṅgo dharmajñaḥ"iti ca | tasmāt paramahaṃsapārivrājyameva vyutthānalakṣaṇaṃ pratipadyetātmavit sarvakarmasādhanaparityāgarūpamiti | yasmāt pūrve brāhmaṇā etamātmānam asādhanaphalasvabhāvaṃ viditvā sarvasmāt sādhanaphalasvarūpādeṣaṇālakṣaṇād vyutthāya bhikṣācaryaṃ caranti sma, dṛṣṭādṛṣṭārthaṃ karma tatsādhanaṃ ca hitvā, tasmād adyatve 'pi brāhmaṇo brahmavit pāṇḍityaṃ paṇḍitabhāvam, etadātmavijñānaṃ pāṇḍityam, nirvidya niḥśeṣaṃ viditvā ātmavijñānaṃ niravaśeṣaṃ kṛtvetyarthaḥ - ācāryata āgamataśca, eṣaṇābhyo vyutthāya-eṣaṇāvyutthānāvasānameva hi tat pāṇḍityam eṣaṇātiraskārodbhavatvādeṣaṇāvirudvatvāt;eṣaṇāmatiraskṛtya na hyātmajñānenaiva vihitameṣaṇāvyutthānam ātmajñānasamānakartṛkatvāpratyayopādānaliṅgaśrutyād daḍhīkṛtam | tasmādepaṇābhyo vyutthāya jñānabanabhāvena bālyena tiṣṭhāset sthātumicchet | sādhanaphalāśrayaṇaṃ hi balamitareṣāmanātmavidām, tad balaṃ hitvā vidvān asādhanaphalasvarūpātmavijñānameva balaṃ tadbhāvameva kevalamāśrayet, tadāśrayaṇe hi karaṇānyeṣaṇāvipaye enaṃ hratvā sthāpayituṃ nītsahante;jñānabalahīnaṃ hi mūḍhaṃd daṣṭādṛṣṭaviṣayāyām eṣaṇāyāmevainaṃ karaṇāni niyojayanti;balaṃ nāma ātmavidyayāśeṣaviṣayadṛṣṭitiraskaraṇam;atastadbhāvena bālyena tiṣṭhāset;tathā"ātmanā bindate vīryam"iti śrutyantarāt | "nāyamātmā balahīnena labhyaḥ"iti ca | bālyaṃ ca pāṇḍityaṃ ca nirvidya niḥśeṣaṃ kṛtvātha mananānmuniryogī bhavati;etāvadvi brāhmaṇena kartavyam, yaduta sarvānātmapratyayatiraskaraṇam;etat kṛtvā kṛtakṛtyo yogī bhavati |
amaunaṃ ca ātmajñānānātmapratyayatiraskārau pāṇḍityabālyasaṃjñakau niḥśeṣaṃ kṛtvā, maunaṃ nāma anātmapratyayatiraskaraṇasya parthavasānaṃ phalam, tacca nirvidyātha brāhmaṇaḥ kutakṛtyo bhavatibrahmaiva sarvamiti pratyaya upajāyate |
sa brāhmaṇaḥ kutakṛtyaḥ, ato brāhmaṇaḥ, nirūpacaritaṃ hi tadā tasya brāhmaṇyaṃ prāptam;kena syāt kena caraṇena bhavet? yena syād yena caraṇena bhavet, tenedṛśa evāyam-yena kenaciccaraṇena syāt tenedṛśa eva uktalakṣaṇa eva brāhmaṇo bhavati;yena kenaciccaraṇeneti stutyartham-yeyaṃ brāhmaṇyāvasthā seyaṃ stūyate, na tu caraṇe 'nādaraḥ |
ata etasmād brāhmaṇyāvasthānāda aśanāyādyatītātmasvarūpād nityatṛptād anyad avidyāvipayam eṣaṇālakṣaṇaṃ vastvantaram, ārta vināśi ārtiparigṛhītam, svapnamāyāmarīcyudakasamam asāram, ātmaivākaḥ kevalo nityamukta iti |
tato ha kaholaḥ kaupātakeyaḥ upararāma || 1 ||
yat sākṣādaparokṣād brahma sarvantara ātmetyuktam, tasya sarvāntarasya svarūpādhigamāya ā śākalyabrāhmaṇād grantha ārabhyate | pṛthivyādīni hyākāśāntāni bhūtāni antarvahirbhāvena vyavasthitāni;teṣāṃ yad bāhyaṃ bādyam avigamyādhigamya nirākurvan draṣṭuḥ sākṣāt sarvāntaro 'gauṇa ātmā sarvasaṃsāradharmavinirmukto darśayitavya ityārambhaḥ---- 
atha hainaṃ gārgī vācaknavī papraccha -- yājñavalkyeti hovāca | yad idaṃ sarvam apsv otaṃ ca protaṃ ca kasmin nu khalv āpa otāś ca protāś ceti | vāyau gārgīti | kasmin nu khalu vāyur otaś ca protaś ceti | antarikṣalokeṣu gārgīti | kasmin nu khalv antarikṣalokā otaś ca protaś ceti | gandharvalokeṣu gārgīti | kasmin nu khalu gandharvalokā otāś ca protāś ceti | adityalokeṣu gārgīti | kasmin nu khalv ādityalokā otāś ca protāś ceti | candralokeṣu gārgīti | kasmin nu khalu candralokā otāś ca protāś ceti | nakṣatralokeṣu gārgīti | kasmin nu khalu nakṣatralokā otāś ca protāś ceti | devalokeṣu gārgīti | kasmin nu khalu devalokā otāś ca protāś ceti | indralokeṣu gārgīti | kasmin nu khalv indralokā otāś ca protāś ceti | prajāpatilokeṣu gārgīti | kasmin nu khalu prajāpatilokā otāś ca protāś ceti | brahmalokeṣu gārgīti | kasmin nu khalu brahmalokā otāś ca protāś ceti | sa hovāca -- gārgi mātiprākṣīḥ | mā te mūrdhā vyapaptat | anatipraśnyāṃ vai devatām atipṛcchasi | gārgi mātiprākṣīr iti | tato ha gārgī vācaknavy upararāma || 
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SIXTH BRÂHMANA
Then Gârgî Vâkaknavî asked. 'Yâgñavalkya,' she said, 'everything here is woven, like warp and woof, in water. What then is that in which water is woven, like warp and woof?' 'In air, O Gârgî,' he replied. 'In what then is air woven, like warp and woof?' 'In the worlds of the sky, O Gârgî, 'he replied. 'In what then are the worlds of the sky woven, like warp and woof?' 'In the worlds of the Gandharvas, O Gârgî,' he replied. 'In what then are the worlds of the Gandharvas woven, like warp and woof?' 'In the worlds of Âditya (sun), O Gârgî,' he replied. 'In what then are the worlds of Âditya (sun) woven, like warp and woof?' 'In the worlds of Kandra (moon), O Gârgî,' he replied. 'In what then are the worlds of Kandra (moon) woven, like warp and woof?' 'In the worlds of the Nakshatras (stars), O Gârgî,' he replied. 'In what then are the worlds of the Nakshatras (stars) woven, like warp and woof?' 'In the worlds of the Devas (gods), O Gârgî,' he replied. 'In what then are the worlds of the Devas (gods) woven, like warp and woof?' 'In the worlds of Indra, O Gârgî,' he replied. 'In what then are the worlds of Indra woven, like warp and woof?' 'In the worlds of Pragâpati, O Gârgî,' he replied. 'In what then are the worlds of Pragâpati woven, like warp and woof?' 'In the worlds of Brahman, O Gârgî,' he replied. 'In what then are the worlds of Brahman woven, like warp and woof?'
Yâgñavalkya said: 'O Gârgî, Do not ask too much, lest thy head should fall off. Thou askest too much about a deity about which we are not to ask too much. Do not ask too much, O Gârgî.' After that Gargî Vâkaknavî held her peace. 
atha hainaṃ gārgī nāmataḥ, vācaknavīvacakrorduhitā, papraccha;yājñavalkyeti hovāca;yadidaṃ sarvaṃ pārthivaṃ dhātujātam apsūdake otaṃ ca protaṃ ca, otaṃ dīrghapaṭatantuvat protaṃ tiryaktantuvad viparītaṃ vā-adbhiḥ sarvato 'ntarbahirbhūtābhirvyāptamityarthaḥ, anyathā saktumuṣṭivad viśīryeta | idaṃ tāvadanumānamupanyastam-yat kāryaṃ paricchinnaṃ sthūlam, kāraṇenāparicchinnena sūkṣmeṇa vyāptamitid daṣṭam-yathā pṛthivī adbhiḥ, tathāpūrvaṃ pūrvamuttareṇottareṇa vyāpinā bhavitavyam, ityeṣa ā sarvāntarādātmanaḥ praśnārthaḥ | tatra bhūtāni pañca saṃhatānyevottaramuttaraṃ sūkṣamabhāvena vyāpakena kāraṇarūpeṇa ca vyavatiṣṭhante, na ca paramātmanor'vāk tadvayatirekeṇavastvantaramasti"satyasya satyam"iti śruteḥ | satyaṃ ca bhūtapañcakam satyasya satyaṃ ca para ātmā | kasminnu khalvāpa otāścaprotāśceti-tāsāmapi kāryatvāt sthūlatvāt paricchinnatvācca kacidvi otaprotabhāvena bhavitavyam;kva tāsāmetayotabhāva iti | evamutarottaraprakṣaṇasaṅgoyojayitavyaḥ | vāyau gārgīti | nanvagnāviti vaktavyam!naipa doṣaḥ, agneḥ pārthivaṃ vā āpyaṃ vā dhātumanāśritya itarabhūtavat svātantryeṇa ātmalābho nāstīti tasminnotaprotabhāvo nopadiśyate | kasminnu khalu vāyurotaśca protaścetyantarikṣalokeṣu gārgīti tānyeva bhūtāni saṃhatānyantarikṣalokāḥ, tānyapi gandharvalokeṣu, gandharvalokā ādityalokeṣu, ādityalokāścandralokeṣu, candralokā nakṣatralokeṣu, nakṣatralokā devalokeṣu, devalokā indralokeṣu, indralokā virāṭśarīrāraṃmakeṣu bhūteṣu prajāpatilokeṣu, prajāpatilokā brahmalokeṣu |
brahmalokā nāma aṇḍāraṃmakāṇi bhūtāni;sarvatra hi sūkṣmatāratamyakrameṇa prāpyubhogāśrayākārapariṇatāni bhūtāni saṃhatāni tānyeva pañceti bahuvacanamāñji |
kasminnu khalu brahmalokā otāśca protāśceti-sa hovāca yājñavalkyo he gārgī mātiprākṣīḥ svaṃ praśnam, nyāyaprakāramatītya āgamena praṣṭabyāṃ devatāmanumānena mā prākṣīrityarthaḥ, pṛcchantyāśca mā te tava mūrdhā śiro vyapatad vispaṣṭaṃ patet;devatāyāḥ svapraśna āgamaviṣayaḥ;taṃ praśnaviṣayamatikrānto gārgyāḥ praśnaḥ;ānumānikatvāt sa yasyā devatāyāḥ praśnaḥ sātipraśnyā, nātipraśnyānatipraśnyā, svapraśraviṣayaiva, kevalāgamagamyetyarthaḥ, tāmanatipraśnyāṃ vai devatāmatipṛcchasi |
ato gārgi mātiprākṣīḥ, martuṃ cennecchasi |
tato ha gārgī vācaknavī upararāma || 1 ||
iti tṛtīyādhyāye ṣaṣṭhaṃ gārgībrāhmaṇam || 6 ||
idānīṃ brahmalokānāmantaratamaṃ sūtraṃ va ktavyamiti tadartha ārambhaḥ, tacca āgamenaiva praṣṭavyamitītihāsena āgamopanyāsaḥ kriyate-- 
athainam uddālaka āruṇiḥ papraccha -- yājñavalkyeti hovāca | madreṣv avasāma patañcalasya kāpyasya gṛheṣu yajñam adhīyānāḥ | tasyāsīd bhāryā gandharvagṛhītā | tam apṛcchāma -- ko 'sīti | so 'bravīt kabandha ātharvaṇa iti | so 'bravīt patañcalaṃ kāpyaṃ yājñikāṃś ca -- vettha nu tvaṃ kāpya tat sūtraṃ yasminn ayaṃ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni saṃdṛbdhāni bhavantīti | so 'bravīt patañcalaḥ kāpyo nāhaṃ tad bhagavan vedeti | so 'bravīt patañcalaṃ kāpyaṃ yājñikāṃś ca | vettha nu tvaṃ kāpya tam antaryāmiṇaṃ ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāny antaro yamayati | so 'bravīt patañcalaḥ kāpyo nāhaṃ taṃ bhagavan vedeti | so 'bravīt patañcalaṃ kāpyaṃ yājñikāṃś ca | yo vai tat kāpya sūtraṃ vidyāt taṃ cāntaryāmiṇam iti sa brahmavit sa lokavit sa devavit sa vedavit sa ātmavit sa sarvavit | iti tebhyo 'bravīt | tad ahaṃ veda | tac cet tvaṃ yājñavalkya sūtram avidvāṃs taṃ cāntaryāmiṇaṃ brahmagavīr udajase mūrdhā te vipatiṣyati | veda vā ahaṃ gautama tat sūtraṃ taṃ cāntaryāmiṇam iti | yo vā idaṃ kaśca brūyād veda vedeti yathā vettha tathā brūhīti || 
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SEVENTH BRÂHMANA
1. 1. Then Uddâlaka Âruni asked. 'Yâgñavalkya,' he said, 'we dwelt among the Madras in the houses of Patañkala Kâpya, studying the sacrifice. His wife was possessed of a Gandharva, and we asked him: "Who art thou?" He answered: "I am Kabandha Âtharvana." And he said to Patañkala Kâpya and to (us) students: "Dost thou know, Kâpya, that thread by which this world and the other world, and all beings are strung together?" And Patañkala Kâpya replied: "I do not know it, Sir." He said again to Patañkala Kâpya and to (us) students: "Dost thou know, Kâpya, that puller (ruler) within (antaryâmin), who within pulls (rules) this world and the other world and all beings?" And Patañkala Kâpya replied: "I do not know it, Sir." He said again to Patañkala Kâpya and to (us) students: "He, O Kâpya, who knows that thread and him who pulls (it) within, he knows Brahman, he knows the worlds, he knows the Devas, he knows the Vedas, he knows the Bhûtas (creatures), he knows the Self, he knows everything." Thus did he (the Gandharva) say to them, and I know it. If thou, O Yâgñavalkya, without knowing that string and the puller within, drivest away those Brahma-cows (the cows offered as a prize to him who best knows Brahman), thy head will fall off.'
Yâgñavalkya said: 'O Gautama, I believe I know that thread and the puller within.' The other said: 'Anybody may say, I know, I know. Tell what thou knowest.' 
atha hainamuddālako nāmataḥ, aruṇasyāpatyamāruṇiḥ papraccha;yājñavalkyeti hovāca;madreṣu deśeṣvavasāmoṣitavantaḥ, patañcalasya-patañcalo nāmatastasyaiva kapigotrasya kāpyasya gṛheṣu yajñamadhīyānā yaśaśāstrādhyayanaṃ kurvāṇāḥ | tasyāsīd bhāryā gandharvagṛhītā;tamapṛcchāma-ko 'sīti;so 'bravīt kabandho nāmataḥ, atharvaṇo 'patyamātharvaṇa iti | so 'bravīd gāndharvaḥ patañcalaṃ kāpyaṃ yājñikāṃśca tacchipyān-vettha nu tvaṃ he kāpya jānīṣe tat sūtram? kiṃ tat? yena sūtreṇāyaṃ ca leka idaṃ ca janma, paraśca lokaḥ paraṃ ca pratipattavyaṃ janma, sarvāṇi ca bhūtāni brahmādistambaparyantāni, sandṛbdhāni saṅgrathitāni sragiva sūtreṇa viṣṭabdhāni bhavanti yena-tat kiṃ sūtraṃ vettha? so 'bravīdevaṃ pṛṣṭaḥ kāpyaḥ-nāhaṃ tad bhagavan vedeti, tat sūtraṃ nāhaṃ jāne he bhagavanniti sampūjayannāha | so 'bravīt punargandharva upādhyāyamasmāṃśca-vettha na tvaṃ kāpya tamantaryāmiṇam? antaryāmīti viśeṣyate-ya imaṃ ca lokaṃ paraṃ ca lokaṃ sarvāṇi ca bhūtāni yo 'ntarābhyantaraḥ san yamayati niyamayati, dāruyantramiva brāmayati, svaṃ svamucitavyāpāraṃ kārayatīti | so 'bravīdevamuktaḥ patañcalaḥ kāpyaḥ-nāhaṃ taṃ jāne bhagavanniti sampūjayannāha | so 'bravīt punargandharvaḥ;sūtratadantargatāntaryāmiṇorvijñānaṃ stūyate-yaḥ kaścid vai tat sūtraṃ he kāpya bavidyād vijānīyāt taṃ cāntaryāmiṇaṃ sūtrāntargataṃ tasyaiva sūtrasya niyantāraṃ vidyāt yaḥ-ityevamuktena prakāreṇa, sa hi brahmavita paramātmavit sa lokāṃśca bhūrādīnantaryāmiṇā niyamyamānāṃllokān vetti, sa devāṃścāgnyādīṃllokino jānāti, vedāṃśca sarvapramāṇabhūtān vetti, bhūtāni ca brahmādīni sūtreṇa dhiyamāṇāni tadantargatenāntaryāmiṇā niyamyamānāni vetti, sa ātmānaṃ ca kartṛtvabhoktṛtvaviśiṣṭaṃ tenaivāntaryāmiṇā niyamyamānaṃ vetti, sarvaṃ ca jagata tathābhūtaṃ vettīti |
evaṃ stute sūtrāntaryāmivijñāne pralubdhaḥ kāpyo 'bhimukhībhūtaḥ, vayaṃ ca;tebhyaścāsmabhyamabhimukhībhūtebhyobravīd gandharvaḥ sūtramantaryāmiṇaṃ ca;tadahaṃ sūtrānitaryāmivijñānaṃ veda gandharvāllabdhāgamaḥ san |
tacced yājñavalkya sūtraṃ taṃ cāntaryāmiṇamavidvāṃścebrahmavit san yadi brahmagavīrudajatase brahmavidāṃ svabhūtā gā udajase unnayasi tvam anyāyena, tato macchāpadagdhasya mūrdhā śiraste tava vispaṣṭaṃ ṣatiṣyati |
evamukto yājñavalkya āhaveda jānāmyahaṃ he gautameti gotrataḥ, tat sūtraṃ yad gandharvastubhyamuktavān yaṃ cāntaryāmiṇaṃ gandharvād viditavanto yūyam, taṃ cāntaryāmiṇaṃ vedāhamiti |
evamukto pratyāha gautamaḥ-yaḥ kaścit prākṛta idaṃ yattavayoktaṃ brūyāt-katham? veda vedeti-ātmānaṃ ślāghayan, kiṃ tena garjitena kāryeṇa darśaya;yathā vetya tathā brūhīti || 1 || 
sa hovaca -- vāyur vai gautama tat sūtram | vāyunā vai gautama sūtreṇāyaṃ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni saṃdṛbdhāni bhavanti | tasmād vai gautama puruṣaṃ pretam āhur vyasraṃsiṣatāsyāṅgānīti | vāyunā hi gautama sūtreṇa samdṛbdhāni bhavantīti | evam evaitad yājñavalkya | antaryāmiṇaṃ brūhīti || 
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2. Yâgñavalkya said: 'Vâyu (air) is that thread, O Gautama. By air, as by a thread, O Gautama, this world and the other world, and all creatures are strung together. Therefore, O Gautama, people say of a dead person that his limbs have become unstrung; for by air, as by a thread, O Gautama, they were strung together.' The other said: 'So it is, O Yâgñavalkya. Tell now (who is) the puller within.' 
sa hovāca yājñavalkyaḥ |
brahmalokā yasminnotāśca protāśca vartamānekāle, yathā pṛthivyapsu, tat sūtram āgamagamyaṃ vattavyamiti tadarthaṃ praśnāntaramutthāpitam;atastannirṇayāyāha-vāyurvai gautama tat sūtram, nānyat;vāyuriti sūkṣmamākāśavadviṣṭambhakaṃ pṛthivyādīnām, yadātmakaṃ saptadaśavidhaṃ liṅgaṃ karmavāsanāsamavāyi prāṇinām, yattat samaṣṭivyaṣṭyātmakam, yasya bāhyā medāḥ saptasapta marudraṇāḥ samudrasyevormayaḥ, tadetad vāyavyaṃ tattvaṃ sūtrāmityabhidhīyate |
vāyunā vai gautama sūtreṇāyaṃ ca lokaḥ paraśca lokaḥ sarvāṇi ca bhūtāni sandṛbdhāni bhavanti saṅprathitāni bhavantīti prasiddhametat |
asti ca loke prasiddhiḥ, katham? yasmād vāyuḥ sūtram, vāyunā vidhṛtaṃ sarvam, tasmād vai gautama puruṣaṃ pretamāhuḥ kathayanti - vyasraṃsipata visrastānyasyapuruṣasyāṅgānīti;sūtrāpagame hi maṇyādīnāṃ protāni yad yasyāṅgāni syustato yuktametad vāyvapagame 'vasraṃsanamaṅgānām ato vāyunā hi gautama sūtreṇa sandṛbdhāni bhavantīti nigamayati |
evamevaitad yājñavalkya samyaguktaṃ sūtram;tadantargataṃ tvidānīṃ tasyaiva sūtrasya niyantāramantaryāmiṇaṃ brūhītyukta āha || 2 || 
yaḥ pṛthivyāṃ tiṣṭhan pṛthivyā antaro yaṃ pṛthivī na veda yasya pṛthivī śarīraṃ yaḥ pṛthivīm antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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3. Yâgñavalkya said: 'He who dwells in the earth, and within the earth, whom the earth does not know, whose body the earth is, and who pulls (rules) the earth within, he is thy Self, the puller (ruler) within, the immortal.' 
yaḥ pṛthivyāṃ tiṣṭhan bhavati, so 'ntaryāmī, sarvaḥ pṛthivyāṃ tiṣṭhatīti sarvatra prasaṅgo mā bhūditi viśinaṣṭi - pṛthivyā antaro 'bhyantaraḥ |
tatraitat syāt pṛthivīdevataiva antaryāmītyata āha - yamantaryāmiṇaṃ pṛthivī devatāpi na veda mayyanyaḥ kaścidvartata iti |
yasya pṛthivī śarīram-yasya ca pṛthivyeva śarīram, nānyat-pṛthivīdevatāyā yaccharīram, tadeva śarīraṃ yasya, śarīragrahaṇaṃ copalakṣaṇārtham, karaṇaṃ ca pṛthivyāḥ, tasya svakarmaprayuktaṃ hi kāryaṃ ca pṛthivīdevatāyāḥ, tadasya svakarmābhāvādantaryāmiṇo nityamuktatvāt |
parārthakartavyatāsvabhāvatvāt parasya yat kāryaṃ karaṇaṃ ca tadevāsya, na svataḥ, tadāha-yasya pṛthivī śarīramiti |
devatākāryakaraṇasyeśvarasākṣimātrasānnidhyena hi niyamenapravṛttinivṛttī syātām;ya īdṛgīśvaro nārāyaṇākhyaḥ, pṛthirvī pṛthivīdevatām, yamayati niyamayati svavyāpāre, antaro 'bhyantarastiṣṭhan, eṣa ta ātmā, te tava, mama ca sarvabhūtānāṃ cetyupalakṣaṇārthametat;antaryāmī yastvayāpṛṣṭaḥ, amṛtaḥ sarvasaṃsāradharmavarjita ityetat || 3 || 
yo 'psu tiṣṭhann adbhyo 'ntaro yam āpo na vidur yasyāpaḥ śarīraṃ yo 'po 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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4. 'He who dwells in the water, and within the water, whom the water does not know, whose body the water is, and who pulls (rules) the water within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo 'gnau tiṣṭhann agner antaro yam agnir na veda yasyāgniḥ śarīraṃ yo 'gnim antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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5. 'He who dwells in the fire, and within the fire, whom the fire does not know, whose body the fire is, and who pulls (rules) the fire within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo 'ntarikṣe tiṣṭhann antarikṣād antaro yam antarikṣaṃ na veda yasyāntarikṣaṃ śarīraṃ yo 'ntarikṣam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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6. 'He who dwells in the sky, and within the sky, whom the sky does not know, whose body the sky is, and who pulls (rules) the sky within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo vāyau tiṣṭhan vāyor antaro yaṃ vāyur na veda yasya vāyuḥ śarīraṃ yo vāyum antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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7. 'He who dwells in the air (vâyu), and within the air, whom the air does not know, whose body the air is, and who pulls (rules) the air within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo divi tiṣṭhan divo 'ntaro yaṃ dyaur na veda yasya dyauḥ śarīraṃ yo divam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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8. 'He who dwells in the heaven (dyu), and within the heaven, whom the heaven does not know, whose body the heaven is, and who pulls (rules) the heaven within, he is thy Self, the puller (ruler) within, the immortal.' 
 
ya āditye tiṣṭhann ādityād antaro yam ādityo na veda yasyādityaḥ śarīraṃ ya ādityam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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9. 'He who dwells in the sun (Âditya), and within the sun, whom the sun does not know, whose body the sun is, and who pulls (rules) the sun within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo dikṣu tiṣṭhan digbhyo 'ntaro yaṃ diśo na vidur yasya diśaḥ śarīraṃ yo diśo 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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10. 'He who dwells in the space (disah), and within the space, whom the space does not know, whose body the space is, and who pulls (rules) the space within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yaś candratārake tiṣṭhañ candratārakād antaro yaṃ candratārakaṃ na veda yasya candratārakaṃ śarīraṃ yaś candratārakam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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11. 'He who dwells in the moon and stars (kandra-târakam), and within the moon and stars, whom the moon and stars do not know, whose body the moon and stars are, and who pulls (rules) the moon and stars within, he is thy Self, the puller (ruler) within, the immortal.' 
 
ya ākāśe tiṣṭhann ākāśād antaro yam ākāśo na veda yasyākāśaḥ śarīraṃ ya ākāśam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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12. 'He who dwells in the ether (âkâsa), and within the ether, whom the ether does not know, whose body the ether is, and who pulls (rules) the ether within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yas tamasi tiṣṭhaṃs tamaso 'ntaro yaṃ tamo na veda yasya tamaḥ śarīraṃ yas tamo 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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13. 'He who dwells in the darkness (tamas), and within the darkness, whom the darkness does not know, whose body the darkness is, and who pulls (rules) the darkness within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yas tejasi tiṣṭhaṃs tejaso 'ntaro yaṃ tejo na veda yasya tejaḥ śarīraṃ yas tejo 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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14. 'He who dwells in the light (tegas), and within the light, whom the light does not know, whose body the light is, and who pulls (rules) the light within, he is thy Self, the puller (ruler) within, the immortal.' So far with respect to the gods (adhidaivatam); now with respect to beings (adhibhûtam). 
samānamanyat |
yo 'psu tiṣṭhan-agnau, antarikṣe, vāyau, divi, āditye, yastamasyāvaraṇātmake bāhye tamasi, tejasi tadviparīte prakāśasāmānye ityevamadhidaivatam antaryāmiviṣayaṃ darśanaṃ devatāsu |
athādhibhūtaṃ bhūteṣu brahmadistambaparyanteṣu antaryāmidaśanamadhibhūtam || 4 -14 || 
athādhibhūtam | yaḥ sarveṣu bhūteṣu tiṣṭhan sarvebhyo bhūtebhyo 'ntaro yaṃ sarvāṇi bhūtāni na vidur yasya sarvāṇi bhutāni śarīraṃ yaḥ sarvāṇi bhūtāny antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ | ity adhibhūtam || 
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15. Yâgñavalkya said: 'He who dwells in all beings, and within all beings, whom all beings do not know, whose body all beings are, and who pulls (rules) all beings within, he is thy Self, the puller (ruler) within, the immortal.' 
 
athādhyātmam | yaḥ prāṇe tiṣṭhan prāṇād antaro yaṃ prāṇo na veda yasya prāṇaḥ śarīraṃ yaḥ prāṇam antaro yamayati eṣa ta ātmāntaryāmy amṛtaḥ || 
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16. 'He who dwells in the breath (prâna), and within the breath, whom the breath does not know, whose body the breath is, and who pulls (rules) the breath within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo vāci tiṣṭhan vāco 'ntaro yaṃ vāṅ na veda yasya vāk śarīraṃ yo vācam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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17. 'He who dwells in the tongue (vâk), and within the tongue, whom the tongue does not know, whose body the tongue is, and who pulls (rules) the tongue within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yaś cakṣuṣi tiṣṭhañ cakṣuṣo 'ntaro yaṃ cakṣur na veda yasya cakṣuḥ śarīraṃ yaś cakṣur antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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18. 'He who dwells in the eye, and within the eye, whom the eye does not know, whose body the eye is, and who pulls (rules) the eye within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yaḥ śrotre tiṣṭhañ chrotrād antaro yaṃ śrotraṃ na veda yasya śrotraṃ śarīraṃ yaḥ śrotram antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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19. 'He who dwells in the ear, and within the ear, whom the ear does not know, whose body the ear is, and who pulls (rules) the ear within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo manasi tiṣṭhan manaso 'ntaro yaṃ mano na veda yasya manaḥ śarīraṃ yo mano 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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20. 'He who dwells in the mind, and within the mind, whom the mind does not know, whose body the mind is, and who pulls (rules) the mind within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yas tvaci tiṣṭhaṃs tvaco 'ntaro yaṃ tvaṅ na veda yasya tvak śarīraṃ yas tvacam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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21. 'He who dwells in the skin, and within the skin, whom the skin does not know, whose body the skin is, and who pulls (rules) the skin within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo vijñāne tiṣṭhan vijñānād antaro yaṃ vijñānaṃ na veda yasya vijñānaṃ śarīraṃ yo vijñānam antaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ || 
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22. 'He who dwells in knowledge, and within knowledge, whom knowledge does not know, whose body knowledge is, and who pulls (rules) knowledge within, he is thy Self, the puller (ruler) within, the immortal.' 
 
yo retasi tiṣṭhaṃ retaso 'ntaro yaṃ reto na veda yasya retaḥ śarīraṃ yo reto 'ntaro yamayaty eṣa ta ātmāntaryāmy amṛtaḥ | adṛṣṭo draṣṭāśrutaḥ śrotāmato mantāvijñato vijñātā | nānyo 'to 'sti draṣṭā nānyo 'to 'sti śrotā nānyo 'to 'sti mantā nānyo 'to 'sti vijñātā | eṣa ta ātmāntaryāmy amṛtaḥ | ato 'nyad ārtam | tato hoddālaka āruṇir upararāma || 
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23. 'He who dwells in the seed, and within the seed, whom the seed does not know, whose body the seed is, and who pulls (rules) the seed within, he is thy Self, the puller (ruler) within, the immortal; unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is no other seer but he, there is no other hearer but he, there is no other perceiver but he, there is no other knower but he. This is thy Self, the ruler within, the immortal. Everything else is of evil.' After that Uddâlaka Âruni held his peace. 
athādhyātmam-yaḥ prāṇe prāṇavāyusahite ghrāṇe, yo vāci, cakṣuṣi, śrotre, manasi, tvaci, vijñāne, budvau, retasi prajanane | kasmāt punaḥ kāraṇāt pṛthivyādidevatā mahābhāgāḥ satyo manuṣyādivadātamani tiṣṭhantamātmano niyantāramantaryāmiṇaṃ na vidurityata āha-adṛṣṭenad daṣṭo na viṣayībhūtaḥ cakṣurdarśanasya kasyacit, svayaṃ tu cakṣuṣi sannihitatvādd daśisvarūpa iti draṣṭā | tathāśrutaḥ śrotragocaratvamanāpannaḥ kasyacit, svayaṃ tvaluptaśravaṇaśaktiḥ sarvaśrotreṣu sannihitatvāchracotā | tathāmato manaḥsaṅkalpaviṣayatāmanāpannaḥ;dṛṣṭaśrute eva hi sarvaḥ saṅkalpayati;uddṛṣṭatvādakṣutatvādevāmataḥ;allaptamananaśaktitvāt sarvamanaḥsu sannihitatvācca mantā |
tathāvijñāto niścayagocaratāmanāpannorūpādivat lasukhādivadvā, svayaṃ tvaluptavijñānaśaktitvāttatsannidhānācca vijñātā |
tatra yaṃ pṛthivī na veda yaṃ sarvāṇi bhūtāni na viduriti cānye niyantavyā vijñātāro 'nyo niyantā antaryāmīti prāptam, tadanyatvāśaṅkānivṛttyarthamucyate - nānyo 'taḥ, nānyaḥ ato 'smādantaryāmiṇo nānyo 'sti draṣṭā, tathā nānyo 'to 'sti mantā, nānyo 'to 'sti śrotā, nānyo 'to 'sti mantā, nānyo 'to 'sti vijñātā |
yasmāt paro nāsti draṣṭā śrotā mantā vijñātā, yo 'dṛṣṭo draṣṭā, aśrutaḥ śrotā, amato mantā, avijñāto vijñātā, amṛtaḥ sarvasaṃsāradharmavarjitaḥ sarvasaṃsāriṇāṃ karmaphalavibhāgakartā - eṣa te ātmāntaryāmyamṛtaḥ asmādīśvarādātmano 'nyadārtam |
tato hi uddālaka āruṇirupararāma || 15 ||
-23 ||
iti tṛtīyādhyāye saptamamantaryāmibrāhmaṇam || 7 ||
ataḥ paramaśanāyādivinirmuktaṃ nirupādhikaṃ sākṣādaparokṣāt sarvāntaraṃ brahma vaktavyamityata ārambhaḥ - 
atha ha vācaknavy uvāca -- brāhmaṇā bhagavanto hantāham imaṃ dvau praśnau prakṣyāmi | tau cen me vivakṣyati | na vai jātu yuṣmākam imaṃ kaścid brahmodyaṃ jeteti | pṛccha gārgīti || 
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EIGHTH BRÂHMANA
1. Then Vâkaknavî said: 'Venerable Brâhmanas, I shall ask him two questions. If he will answer them, none of you, I think, will defeat him in any argument concerning Brahman.'
Yâgñavalkya said: 'Ask, O Gârgî.' 
atha ha vācaknavyuvāca |
sarvaṃ yājñavalkyena niṣiddhā mūrdhapātabhayāduparatā satī punaḥ praṣṭuṃ brāhmaṇānujñāṃ prārthayate - he brāhmaṇā bhagavantaḥ pūjāvantaḥ śṛṇuta mama vacaḥ;hantāhamimaṃ yājñavalkyaṃ punardvai praśnau prakṣyāmi, yadyanumatirbhavatāmasti;tau praśnau cedyadi vakṣyati kathayiṣyati me, kathañcinna vai jātu kadācid yuṣmākaṃ madhye imaṃ yājñavalkyaṃ kaścid brahmodyaṃ brahmavadanaṃ prati jetā na vai kaścid bhavediti |
evamuktā brāhmaṇā anujñāṃ pradaduḥ - pṛccha gārgīti || 1 || 
sā hovāca -- ahaṃ vai tvā yājñavalkya yathā kāśyo vā vaideho vograputra ujjyaṃ dhanur adhijyaṃ kṛtvā dvau bāṇavantau sapatnātivyādhinau haste kṛtvopottiṣṭhed evam evāhaṃ tvā dvābhyāṃ praśnābhyām upodasthām | tau me brūhīti | pṛccha gārgīti || 
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2. She said: 'O Yâgñavalkya, as the son of a warrior from the Kâsîs or Videhas might string his loosened bow, take two pointed foe-piercing arrows in his hand and rise to do battle, I have risen to fight thee with two questions. Answer me these questions.'
Yâgñavalkya said: 'Ask, O Gârgî.' 
labdhānujñā ha yājñavalkyaṃ sā hovāca - ahaṃ vai tvā tvāṃ dvau praśnau prakṣyāmītyanuṣajyate;kau tāviti jijñāsāyāṃ tayorduruttaratvadyotayituṃ dṛṣṭāntapūrvakaṃ tāvāha - he yājñavalkya yathā loke kāśyaḥ kāśiṣu bhavaḥ kāśyaḥ, prasiddhaṃ śauryaṃ kāśye, vaideho vā videhānāṃ vā rājā, ugraputraḥ śūrānvaya ityarthaḥ, ujjyam avatāritajyākaṃ dhanuḥ punaradhijyam āropitalyākaṃ kṛtvā dvau bāṇavantau bāṇaśabdena śarāgre yo vaṃśakhaṇḍaḥ saṃdhīyate, tena vināpi śaro bhavatītyato viśinaṣṭi bāṇavantāviti - dvau bāṇavantau śarau, tayoreva viśeṣaṇaṃ sapatnātivyādhinau śatroḥ pīḍākarāvatiśayena, haste kṛtvopottiṣṭhet samīpata ātmānaṃ darśayet evamevāhaṃ tvā tvāṃ śarasthānīyābhyāṃ praśnābhyāṃ dvābhyāmupodasthāṃ utthitavatyasmi tvatsamīpe |
tau me brūhīti - brahmaviccet |
āhetaraḥ - pṛccha gārgīti || 2 || 
sā hovāca -- yad ūrdhvaṃ yājñavalkya divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣate kasmiṃs tad otaṃ ca protaṃ ceti || 
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3. She said: 'O Yâgñavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?' 
sā hovāca - yadūrdhvamupari divaḥaṇḍakapālād yaccāvāgadhaḥ pṛthivyā adho 'ṇḍakapālāt, yaccāntarā madhye dyāvāpṛthivī dyāvāpṛthivyoḥ aṇḍakapālayoḥ, ime ca dyāvāpṛthivī, yad bhūtaṃ yaccātītam, bhavacca vartamānaṃ svavyāpārastham, bhaviṣyacca vartamānādūrdhvakālabhāviliṅgagamyam - yat sarvametadācakṣate kathayantyāgamataḥ - tat sarvaṃ dvaitajātaṃ yasminnekībhavatītyarthaḥ - tat sūtrasaṃjñaṃ pūrvoktaṃ kasminnotaṃ ca protaṃ ca pṛthivīdhāturivāpsu || 3 || 
sa hovāca -- yad ūrdhvaṃ gārgi divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣata ākāśe tad otaṃ ca protaṃ ceti || 
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4. Yâgñavalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether (âkâsa).' 
sa hovācetaraḥ - he gārgi yat tvayoktam'ūrdhvaṃ divaḥ'ityādi, tat sarvaṃ yat sūtramācakṣate tat sūtram, ākāśe tadotaṃ protaṃ ca, yadetad vyākṛtaṃ sūtrātmakaṃ jagadavyākṛtākāśe, apsviva pṛthivīdhātuḥ, triṣvapi kāleṣu vartate utpattau sthitau laye ca || 4 || 
sā hovaca -- namas te 'stu yājñavalkya yo ma etaṃ vyavoco 'parasmai dhārayasveti pṛccha gārgīti || 
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5. She said: 'I bow to thee, O Yâgñavalkya, who hast solved me that question. Get thee ready for the second.'
Yâgñavalkya said: 'Ask, O Gârgî.' 
punaḥ sā hovāca;namaste 'stvityādi praśnasya durvacatvapradarśanārtham;yo me mamaitaṃ praśnaṃ vyavoco viśeṣaṇāpākṛtavānasi;etasya durvacatve kāraṇam - sūtrameva tāvadagamyamitarairdurvācyam, kimuta tat, yasminnotaṃ ca protaṃ ceti;ato namo 'stu te tubhyam |
aparasmai dvitīyāya praśnāya dhārayasva dṛḍhīkurvātmānamityarthaḥ |
pṛccha gārgītītara āha || 5 || 
sā hovāca -- yad ūrdhvaṃ yājñavalkya divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣate kasmiṃs tad otaṃ ca protaṃ ceti || 
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6. She said: 'O Yâgñavalkya, that of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, tell me in what is it woven, like warp and woof?' 
vyākhyātamanyat;sā hovāca yadurdhvaṃ yājñavalkyaityādipraśnaḥ prativacanaṃ ca uktasyaivārthasyāvadhāraṇārthaṃ punarucyate;na kiñcidapūrvamarthāntaramucyate || 6 || 
sa hovāca -- yad ūrdhvaṃ gārgi divo yad avāk pṛthivyā yad antarā dyāvāpṛthivī ime yad bhūtaṃ ca bhavac ca bhaviṣyac cety ācakṣata ākāśa eva tad otaṃ ca protaṃ ceti | kasmin nu khalv ākāśa otaś ca protaś ceti || 
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7. Yâgñavalkya said: 'That of which they say that it is above the heavens, beneath the earth, embracing heaven and earth, past, present, and future, that is woven, like warp and woof, in the ether.'
Gârgî said: 'In what then is the ether woven, like warp and woof?' 
sarvaṃ yathoktaṃ gārgyā pratyuccārya tameva pūrvoktamarthamavadhāritavānākāśa eveti yājñavalkyaḥ | gārgyāha-kasminnu khalvākāśa otaśca protaśceti | ākāśameva tāvat kālatrayātītatvād durvācyam, tato 'pi kaṣṭataramakṣaram yasminnākāśamotaṃ ca protaṃ ca, ato 'vācyamitikṛtvā, na pratipadyate sā apratipattirnāma nigrahasthānaṃ tārkikasamaye;athāvācyamapi vakṣyati, tathāpi vipratipattirnāma nigrahasthānam;virudvā pratipattirhi sā, yadavācyasya vadanam;ato durvacanaṃ praśnaṃ manyate gārgī || 7 || tad doṣadvayamapi parijihīrpannāha- 
sa hovāca -- etad vai tad akṣaraṃ gārgi brāhmaṇā abhivadanty asthūlam anaṇv ahrasvam adīrgham alohitam asneham acchāyam atamo 'vāyv anākāśam asaṅgam arasam agandham acakṣuṣkam aśrotram avāg amano 'tejaskam aprāṇam amukham agātram anantaram abāhyam (VAR for agātram: amātram) | na tad aśnāti kiṃ cana | na tad aśnāti kaś cana || 
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8. He said: 'O Gârgî, the Brâhmanas call this the Akshara (the imperishable). It is neither coarse nor fine, neither short nor long, neither red (like fire) nor fluid (like water); it is without shadow, without darkness, without air, without ether, without attachment, without taste, without smell, without eyes, without ears, without speech, without mind, without light (vigour), without breath, without a mouth (or door), without measure, having no within and no without, it devours nothing, and no one devours it.' 
sa hovāca yājñavalkyaḥ-etad vai tad yat pṛṣṭavatyasi kasminnu khalvākāśa otaśca protaśceti, kiṃ tat? akṣaram-yanna kṣīyate na kṣaratīti vākṣaram-tadakṣaraṃ he gārgi brāhmaṇā brahmavido 'bhivadanti | brahmaṇābhivadanakathanena-nāhamavācyaṃ vakṣyāmi na cana pratipadyeyam-ityevaṃ dopadrayaṃ pariharati | evamapākute praśne punargārgyāḥ prativacanaṃ draṣṭavyam-brūhi kiṃ tadakṣaram? yad brāhmaṇā abhivadanti, ityukta āha-prasthūlaṃ tat sthūlādanyat, evaṃ tarhyaṇu? anaṇu, astu tarhi hasvam, ahasvam;evaṃ tarhi dīrgham, nāpi dīrghamadīrgham;evametaiścaturbhiḥ parimāṇapratiṣedhairdravyadharmaḥ pratiṣidvaḥ, na dravyaṃ tadakṣaramityarthaḥ | astu tarhi lohito guṇaḥ, tato 'pyanyadalohitam;āgneyo guṇo lohitaḥ;bhavatu tarhyapyāṃ snehanam, na, asnehanam;astu tarhicchāyā, sarvathāpyanirdeśyatvāt, chāyāyā apyanyadacchāyam;astu tarhi tamaḥ, atamaḥ;bhavatu vāyustarhi, avāyuḥ;bhavettarhyākāśam, anākāśam;bhavatu tarhi saṅgātmakaṃ jatuvat, asaṅgam'raso 'stu tarhi, arasam';tathā gandho 'stvagandham;astu tarhi cakṣuḥ, acakṣuṣkam-na hi cakṣurasya karaṇaṃ vidyate 'to 'cakṣuṣkam;"paśyatyacakṣuḥ"iti mantravarṇāt | tathāśrotram;"sa śṛṇotyakarṇaḥ"iti;bhavatu tarhi vāgavāk;tathāmanaḥ;tathātejaskam-avidyamānaṃ tejo 'sya tadatejaskam;na hi tejo 'gnyādiprakāśavadasya vidyate;aprāṇam-ādhyātmiko vāyuḥpratiṣidhyate 'prāṇamiti;mukhaṃ tarhi dvāraṃ tadamukham;amānnam-mīyate yena tanmātram amātraṃ mātrārūpaṃ tanna bhavati, na tena kiñcinmīyate;astu tarhicchidravat, anantaram-nāsyāntaramasti;sambhavet tarhi bahistasya, abāhyam;astu tarhi bhakṣayitṛ tat na tadaśnāti kñcina;bhavettarhi bhakṣyaṃ kasyacit, na tadaśnāti kaścana;sarvaviśeṣaṇarahitamityarthaḥ;ekamevādvitīyaṃ hi tat kena kiṃ viśiṣyate || 8 || anekaviśeṣaṇapratiṣedhaprayāsādastitvaṃ tāvadakṣarasyopagamitaṃ śrutyā;tathāpi lokabudvimapekṣyā śaṅkyate yataḥ, ato 'stitvāyānumānaṃ pramāṇamupanyasyati- 
etasya vā akṣarasya praśāsane gārgi sūryacandramasau vidhṛtau tiṣṭhataḥ | etasya vā akṣarasya praśāsane gārgi dyāvāpṛthivyau vidhṛte tiṣṭhataḥ | etasya vā akṣarasya praśāsane gārgi nimeṣā muhūrtā ahorātrāṇy ardhamāsā māsā ṛtavaḥ saṃvatsarā iti vidhṛtās tiṣṭhanti | etasya vā akṣarasya praśāsane gārgi prācyo 'nyā nadyaḥ syandante śvetebhyaḥ parvatebhyaḥ pratīcyo 'nyā yāṃ yāṃ ca diśam anu | etasya vā akṣarasya praśāsane gārgi manuṣyāḥ praśasanti yajamānaṃ devā darvīṃ pitaro 'nvāyattāḥ || vā akṣarasy a praśāsane gārgi dadato manuṣyāḥ praśaṃsanti, yajamānaṃ devāḥ, darvīṃ pitaro 'nvāyattāḥ // 9 // 
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9. 'By the command of that Akshara (the imperishable), O Gârgî, sun and moon stand apart. By the command of that Akshara, O Gârgî, heaven and earth stand apart. By the command of that Akshara, O Gârgî, what are called moments (nimesha), hours (muhûrta), days and nights, half-months, months, seasons, years, all stand apart. By the command of that Akshara, O Gârgî, some rivers flow to the East from the white mountains, others to the West, or to any other quarter. By the command of that Akshara, O Gârgî, men praise those who give, the gods follow the sacrificer, the fathers the Darvî-offering.' 
etasya vā akṣarasya;yadetadadhigatamakṣaraṃ sarvāntaraṃ sākṣādaparokṣādbrahma, ya ātmā aśanāyādidharmātītaḥ, etasya vā akṣarasya praśāsane-yathā rājñaḥ praśāsane rājyamasphuṭitaṃ niyataṃ vartate, evamatasyākṣarasya praśāsane he gārgi sūryācandramaso ahorātrayorlokapradīpau, tādarthyena praśāsitrā tābhyāṃ nirvatyamānalokaprayojanavijñānavatā nirmitau ca, syātāṃ sādhāraṇasarvaprāṇiprakāśopakārakatvāllaukikapradīpavat | tasmādasti tad yena vidhṛtāvīśvarau svatantrau sastau nirmitau tiṣṭhato niyatadeśakālanimittodayāstamayavṛddhikṣayābhyāṃ vartete;tadastyevametayoḥ praśāsitrakṣaram, pradīpakartṛvidhārayitṛvat | etasya vā akṣarasya praśāsane gārgī dyāvāpṛthivī ca sāvayavatvāt sphuṭanasvabhāve api satyau gurutvāt patanasvabhāve saṃyuktatvād viyogasvabhāve cetanāvadabhimānidevatādhiṣṭhitatvāt svatantre api etasyākṣarasya praśāsane vartete vidhṛte tiṣṭhataḥ;etaddhyakṣaraṃ sarvavyavasthāsetuḥ sarvamaryādāvidharaṇam, ato nāsyākṣarasya praśāsanaṃ dyāvāpṛthivyāvatikrāmataḥ;tasmāt siddhamasyāstitvamakṣarasya avyabhicāri hi talliṅgam, yad dyāvāpṛthivyau niyate vartete;cetanāvantaṃ praśāsitāramasaṃsāriṇamantareṇa naitad yuktam | "yena dyaurugrā pṛthivī ca dṛṣṭā"iti mantravarṇāt | etasya vā akṣarasya praśāsane gārgi, nimeṣā muhūrtā ityete kālāvayavāḥ sarvasya atītānāgatavartamānasya janimataḥ kalayitāraḥ - yathā loke prabhuṇā niyato gaṇakaḥ sarvamāyaṃ vyayaṃ cāpramatto gaṇayati, tathā prabhusthānīya eṣāṃ kālāvayavānāṃ niyantā | tathā prācayaḥ prāgañcanāḥ pūrvadiggamanā nadyaḥ syandante sravanti śvetebhyo himavadādibhyaḥ parvatebhyo giribhyo gaṅgādyā nadyastāśca yathā pravartitā eva niyatāḥ pravartante 'nyathāpi pravartitumutsahantyaḥ, tadetalliṅgaṃ praśāstuḥ | pratīcyo 'nyāḥ pratīcīṃ diśamañcanti sindhvādyā nadyaḥ, anyāśca yāṃ yāṃ diśamanupravṛttāstāṃ tāṃ na vyabhicaranti;tacca siṅgam | kiñca dadato hiraṇyādīn prayacchata ātmapīḍāṃ kurvato 'pi pramāṇajñā api manuṣyāḥ praśaṃsanti;tatra yacca dīyate, ye ca dadati, ye ca pratigṛhmanti, teṣāmihaiva samāgamo vilayaścānvakṣo dṛśyate;adṛṣṭastu paraḥ samāgamaḥ, tathāpi manuṣyā dadatāṃ dānaphalena saṃyogaṃ paśyantaḥ pramāṇajñatayā praśaṃsanti; tacca, karmaphalena saṃyojayitari kartuḥ karmaphalavibhāgajñe praśāstaryasati na syāt;dānakriyāyāḥ pratyakṣavināśitvāt;tasmādasti dānakartṛṇāṃ phalena saṃyojayitā | apūrvamiti cet? tatsadbhāve pramāṇānupapatteḥ praśasturapīti cet | na, āgamatātparyasya siddhatvāt;avocāma dyāgamasya vastuparatvāt | kiñcānyat, apūrvakalpanāyāṃ cārthāpatteḥ, kṣayo 'nyathaivopapatteḥ | sevāphalasya sevyāt prāptidarśanāt | sevāyāśca kriyātvāt, tatsāmānyācca vāgadānahomādīnāṃ sevyād īśvarādeḥ phalaprāptirupapadyate dṛṣṭakriyādharmasāmarthyamaparityajyaiva phalaprāptikalpanopapattau dṛṣṭakriyādharmasāmarthyaparityāgo na nyāyyaḥ | kalpanādhikyācca, īśvaraḥ kalpvo 'pūrvā vā? tatra kriyāyāśca svabhāvaḥ sevyāt phalaprāptirdṛṣṭā na tvapūrvāt;na cāpūrvaṃ dṛṣṭam;tatrāpūrvamadṛṣṭaṃ kalpayitavyaṃ tasya ca phaladātṛtve sāmarthyam, sāmarthye ca sati dānaṃ cābhyadhikamiti |
iha tu īśvarasya sevyasya sadbhāvamātraṃ kalpyam, na tu phaladānasāmarthyaṃ dātṛtvaṃ ca, sevyāt phalaprāptidarśanāt |
anumānaṃ ca darśitam -'dyāvāpṛthivyau vidhṛte tiṣṭhataḥ'ityādi |
tathā ca yajamānaṃ devā īśvarāḥ santo jīvanārthe 'nugatāḥ, carapuroḍāśādyupajīvanaprayojanena, anyathāpi jīvitumutsahantaḥ kṛpaṇāṃ dīnāṃ vṛttimāśritya sthitāḥ, tacca praśāstuḥ praśāsanāt syāt |
tathā pitaro 'pi tadarthaṃ darvī darvīhomamanvāyattā anugatā ityarthaḥ, samānaṃ sarvamanyat || 9 ||
itaścāsti tadakṣaraṃ smāttadajñāne niyatā saṃsāropapattiḥ | bhavitavyaṃ tu tena, yadvijñānāt tadvicchedaḥ, nyāyopapatteḥ | nanu kriyāta eva tadvicchittiḥ syāditi cet? na - 
yo vā etad akṣaram gārgy aviditvāsmiṃl loke juhoti yajate tapas tapyate bahūni varṣasahasrāṇy antavad evāsya tad bhavati yo vā etad akṣaram aviditvā gārgy aviditvāsmāl lokāt praiti sa kṛpaṇaḥ | atha ya etad akṣaraṃ gārgi viditvāsmāl lokāt praiti sa brāhmaṇaḥ || 
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10. 'Whosoever, O Gârgî, without knowing that Akshara (the imperishable), offers oblations in this world, sacrifices, and performs penance for a thousand years, his work will have an end. Whosoever, O Gargî, without knowing this Akshara, departs this world, he is miserable (like a slave). But he, O Gârgî, who departs this world, knowing this Akshara, he is a Brâhmana.' 
yo vā etadakṣaraṃ he gārgi aviditvāvijñāya asmiṃlloke juhoti yajata tapastapyate yadyapi bahūni varṣasahasrāṇi, antavad evāsya tat phalaṃ bhavati, tatphalopabhogānte kṣīyanta evāsya karmāṇi |
api ca yadvijñānāt kārpaṇyātyayaḥ saṃsāravicchedaḥ, yadvijñānābhāvācca karmakṛt kṛpaṇaḥ kṛtaphalasyaivopabhoktājananamaraṇaprabandhārūḍhaḥ saṃsarati, tadastyakṣaraṃ praśāsitṛ;tadetaducyate - yo vā etadakṣaraṃ gārgyaviditvā asmāllokāt praiti sa kṛpaṇaḥ, paṇakrīta iva dāsādiḥ |
atha ya etadakṣaraṃ gārgi viditvā asmāllokāt praiti sa brāhmaṇaḥ || 10 ||
agnerdahanaprakāśakatvāt svābhāvikasya praśāstṛtvamacetanasyaivetyata āha - 
tad vā etad akṣaraṃ gārgy adṛṣṭaṃ draṣṭraśrutaṃ śrotramataṃ mantravijñātaṃ vijñātṛ | nānyad ato 'sti draṣṭṛ | nānyad ato 'sti śrotṛ | nānyad ato 'sti mantṛ | nānyad ato 'sti vijñātṛ | etasmin nu khalv akṣare gārgy ākāśa otaś ca protaś ca || 
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11. 'That Brahman,' O Gârgî, 'is unseen, but seeing; unheard, but hearing; unperceived, but perceiving; unknown, but knowing. There is nothing that sees but it, nothing that hears but it, nothing that perceives but it, nothing that knows but it. In that Akshara then, O Gârgî, the ether is woven, like warp and woof.' 
tad vā etadakṣaraṃ gārgi adṛṣṭaṃ na kenacid dṛṣṭam, aviṣayatvāt svayaṃ tu draṣṭṛ dṛṣṭisvarūpatvāt | tathā śrutaṃ śrotrāviṣayatvāt, svayaṃ śrotṛ śrutisvarūpatvāt | tathāmataṃ manaso 'viṣayatvāt, svayaṃ mantṛmatisvarūpatvāt | tathāvijñātaṃ buddheraviṣayatvāt, svayaṃ vijñātṛ vijñānasvarūpatvāt | kiñca nānyadato 'smādakṣarādasti - nāsti kiñcid draṣṭṛ darśanakriyākartṛ;etadevākṣaraṃ darśanakriyākartṛ sarvatra | tathā nānyadato 'sti śrotṛ;tadevākṣaraṃ śrotṛ sarvatra |
nānyadato 'sti mantṛ;tadevākṣaraṃ mantṛ sarvatra sarvamanodvāreṇa |
nānyadato 'sti vijñātṛ vijñānakriyākartṛ, tadevākṣaraṃ sarvabuddhidvāreṇa vijñānakriyākartṛ, nācetanaṃ pradhānamanyad vā |
etasminnu khalvakṣare gārgyākāśa otaśca protaśceti |
yadeva sākṣādaparokṣādbraṅma, ya ātmā sarvāntaro 'śanāyādi saṃsāradharmātītaḥ, yasminnākāśa otaśca protaśca, eṣā parā kāṣṭhā, eṣā parā gatiḥ, etat paraṃ brahma, etat pṛthivyāderākāśāntasya satyasya satyam || 11 || 
sā hovāca -- brāhmaṇā bhagavantas tad eva bahu manyadhvaṃ yad asmān namaskāreṇa mucyedhvam | na vai jātu yuṣmākam imaṃ kaścid brahmodyaṃ jeteti | tato ha vācaknavy upararāma || 
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12. Then said Gargî: 'Venerable Brâhmans, you may consider it a great thing, if you get off by bowing before him. No one, I believe, will defeat him in any argument concerning Brahman.' After that Vâkaknavî held her peace. 
sā hovāca - he brāhmaṇā bhagavantaḥ śṛṇuta madīyaṃ vacaḥ;tadeva bahu manyedhvam;kiṃ tat? yadasmād yājñavalkyānnamaskāreṇa mucyedhvam - asmai namaskāraṃ kṛtvā tadeva bahu manyadhvamityarthaḥ;jayastvasya manasāpi na āśaṃsanīyaḥ, kimuta kāryataḥ;kasmāt? na vai yuṣmākaṃ madhye jātu kadācidapīmaṃ yājñavalkyaṃ brahmodyaṃ prati jetā | praśnau cenamahyaṃ vakṣyati, na jetā bhaviteti pūrvameva mayā pratijñātam;adyāpi mamāyameva niścayaḥ - brahmodyaṃ pratyetattulyo na kaścid vidyata iti | tato ha vācaknavyupararāma | atra antaryāmibrāhmaṇe etad uktam - yaṃ pṛthivī na veda, yaṃ sarvāṇi bhūtāni na vidiriti ca | yamantaryāmiṇaṃ na vidurye ca na viduryacca tadakṣaraṃ darśanādakriyākartṛtvena sarveṣāṃ cetanādidhāturityuktam-kastveṣāṃ viśeṣaḥ kiṃ vā sāmānyamiti | tatra kecidācakṣate-parasya mahāsamudrasthānāyasya brahmaṇo 'kṣarasya apracalitatvarūpasyeṣatpracalitāvasthāntaryāmī;atyantapracalitāvasthā kṣetrajñaḥ, yastaṃ na vedāntaryāmiṇam;tathānyāḥ pañcāvasthāḥ parikalpayanti, tathā aṣṭāvasthā brahmaṇo bhavantīti vadanti | anye 'kṣarasya śaktaya etā iti vadanti, anantaśaktimadakṣaramiti ca | anye tvakṣarasya vikārā iti vadanti | avasthāśaktī tāvannopapadyeto akṣarasya, aśanāyādisaṃsāradharmātītatvaśruteḥ | na hyaśanāyādyatītatvamaśanāyādidharmavadavasthāvattvaṃ caikasya yugapadupapadyate;tathā śaktimattvaṃ ca | vikārāvayavatve ca doṣāḥ pradarśitāścaturthe | tasmādetā asatyāḥ sarvāḥ kalpanāḥ | kastarhi meda eṣām? upādhikṛta iti brūmaḥ;na svata eṣāṃ medo 'medo vā, saindhavaghanavat prajñānadhanaikarasasvāmāvyāt,"apūrvamanaparamanantaramabāhyam""ayamātmā brahma"iti ca śruteḥ | "savāhyābhyāntaro hyajaḥ"iti cātharvaṇe | tasmānnirūpādhikasyātmano nirūpākhyātvānnirviśeṣatvādekatvācca"neti neti"iti vyapadeśo bhavati | avidyākāmakarmaviśiṣṭakāryakaraṇopādhirātmā saṃsārī jiva ucyate | nityaniratiśayajñāna śaktyupādhirātmāntaryāmīśvara ucyate, sa eva nirūpādhiḥ kevalaḥ śudvaḥ svena svabhāvenākṣaraṃ para ucyate, tathā hiraṇyagarmāvyākṛtadevatājātipiṇḍamanuṣyatiryakpretādikāryakaraṇopādh ibhirviśiṣṭastadākhyastadarūpo bhavati | tathā"tadejati tannaijati"iti vyākhyātam |
tathā"eṣa ta ātmā" "eṣa sarvabhūtāntarātmā" "eṣa sarveṣu bhūteṣu gūḍhaḥ" "tattavamasi" "ahamevedaṃ sarvam" "ātmaivedaṃ sarvam" "nānyo 'to 'sti draṣṭā"ityādiśrutayo na virudhyante |
kalpanāntareṣvetāḥ śrutayo na gacchanti |
tasmādupādhimedenaila eṣāṃ medo nānyathā |
'ekamevādvitīyam'ityavadhāraṇāt sarveṣaniṣatsu || 12 ||
iti tṛtīyādhyāyeṣṭamamakṣarabrāhmaṇam || 8 ||
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha | pṛthivyādīnāṃ sūkṣmatāratamyakrameṇa pūrvasya pūrvasya uttarasminnuttarasminnotaprotabhāvaṃ kathayan sarvāntaraṃ brahma prakāśitavān tasya ca brahmaṇo vyākṛtaviṣaye sūtramedeṣu niyantṛtvamuktam-vyākṛtaviṣaye vyaktaraṃ liṅgamiti | tasyaiva brahmaṇaḥ sākṣādaparokṣatve niyantavyadevatāmedasaṃkocavikā sadvāreṇādhigantavye iti tadarya śākalyabrāhmaṇamāramyate-- 
atha hainaṃ vidagdhaḥ śākalyaḥ papraccha -- kati devā yājñavalkyeti | sa haitayaiva nividā pratipede yāvanto vaiśvadevasya nividy ucyante | trayaś ca trī ca śatā trayaś ca trī ca sahasreti | om iti hovāca | katy eva devā yājñavalkyeti | trayastriṃśad iti | om iti hovāca | katy eva devā yājñavalkyeti | ṣaḍ iti | om iti hovāca | katy eva devā yājñavalkyeti | traya iti | om iti hovāca | katy eva devā yājñavalkyeti | dvāv iti | om iti hovāca | katy eva devā yājñavalkyeti | adhyardha iti | om iti hovāca | katy eva devā yājñavalkyeti | eka iti | om iti hovāca | katame te trayaś ca trī ca śatā trayaś ca trī ca sahasreti || 
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NINTH BRÂHMANA
1. Then Vidagdha Sâkalya asked him: 'How many gods are there, O Yâgñavalkya?' He replied with this very Nivid: 'As many as are mentioned in the Nivid of the hymn of praise addressed to the Visvedevas, viz. three and three hundred, three and three thousand.' 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'Thirty-three,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'Six,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'Three,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'Two,' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'One and a half (adhyardha),' he said. 'Yes,' he said, and asked again: 'How many gods are there really, O Yâgñavalkya?' 'One,' he said. 'Yes,' he said, and asked: 'Who are these three and three hundred, three and three thousand?' 
atha hainaṃ vidagdha iti nāmataḥ śakalasyāpatyaṃ śākalyaḥ papraccha--katisaṃkhyākā devā he yājñavalkyeti | sa yājñavalkyaḥ, ha kila, etayaiva vakṣyamāṇayā nividā pratipede saṃkhyām, yāṃ saṃkhyāṃ pṛṣṭavāñśākalyaḥ |
yāvanto yāvatsaṃkhyākā devā vaiśvadevasya śastrasya nividi-nivinnāma devatāsaṃkhyāvācakāni mantrapadāni, kānicid vaiśvadeve śastre śasyante tāni nivitsaṃjñakāni;tasyāṃ nividi yāvanto devāḥ śrūyante tāvanto devā iti |
kā punaḥ sā nividiti tāni nivitpadāni pradarśyante-trayaśca trī ca śatā-trayaśca devāḥ, devānāṃ trī ca trīṇi ca śatāni;punarapyevaṃ trayaśca, trī ca sahasrā sahasrāṇ-etāvanto devā iti śākalyo 'pyomiti hovāca |
evameṣāṃ madhyamā saṃkhyā samyaktayā jñātā, punastepāmeva devānāṃ saṃkocaviṣayāṃ saṃkhyāṃ pṛcchati-katyeva devā yājñavalkyeti;trayastriśata;pada, trayaḥ, dvau, adhyardhaḥ, eka iti |
devatāsaṃkocavikāsaviṣayāṃ saṃkhyāṃ pṛṣṭvā punaḥ saṃkhyeyasvarūpaṃ pṛcchati-katame te trayaśca trī ca śatā trayaśca trī ca sahasreti || 1 || 
sa hovāca -- mahimāna evaiṣām ete | trayastriṃśat tv eva devā iti | katame te trayastriṃśad iti | aṣṭau vasava ekādaśa rudrā dvādaśādityāḥ ta ekatriṃśad aindraś caiva prajāpatiś ca trayastriṃśāv iti || 
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2. Yâgñavalkya replied: 'They are only the various powers of them, in reality there are only thirty-three gods.' He asked: 'Who are those thirty-three?'
Yâgñavalkya replied: 'The eight Vasus, the eleven Rudras, the twelve Âdityas. They make thirty-one, and Indra and Pragâpati make the thirty-three.' 
sa hovācetaraḥ - mahimāno vibhūtayaḥ, eṣāṃ trayastriṃśataḥ devānām ete trayaśca trī ca śatetyādayaḥ;paramārthatastu trayastriṃśattveva devā iti |
katame te trayastriṃśadityucyate - aṣṭau vasavaḥ ekādaśa rudrāḥ, dvādaśa ādityāste ekatriṃśat, indraścaiva prajāpatiśca trayastriṃśāviti trayastriṃśataḥ pūraṇau || 2 || 
katame vasava iti | agniś ca pṛthivī ca vāyuś cāntarikṣaṃ cādityaś ca dyauḥ ca candramāś ca nakṣatrāṇi caite vasavaḥ | eteṣu hīdaṃ sarvaṃ vasu hitaṃ iti tasmād vasava iti || 
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3. He asked: 'Who are the Vasus.'
Yâgñavalkya replied: 'Agni (fire), Prithivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), Kandramas (moon), the Nakshatras (stars), these are the Vasus, for in them all that dwells (this world) rests; and therefore they are called Vasus.' 
katame vasava iti teṣāṃ svarūpaṃ pratyekaṃ pṛchcyate;agniśca pṛthivī ceti - agnyādyā nakṣatrāntarā ete vasavaḥ - prāṇināṃ karmaphalāśrayatvena kāryakaraṇasaṃghātarūpeṇa tannivāsatvena ca vipariṇamanto jagadidaṃ sarvaṃ vāsayanti vasanti ca;te yasmād vāsanti tasmāde vasava iti || 3 || 
katame rudrā iti | daśeme puruṣe prāṇā ātmaikādaśaḥ | te yadāsmāc charīrān martyād utkrāmanty atha rodayanti | tad yad rodayanti tasmād rudrā iti || 
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4. He asked: 'Who are the Rudras?'
Yâgñavalkya replied: 'These ten vital breaths (prânas, the senses, i.e. the five gñânendriyas, and the five karmendriyas), and Âtman, as the eleventh. When they depart from this mortal body, they make us cry (rodayanti), and because they make us cry, they are called Rudras.' 
katame rudrā iti |
daśeme puruṣe karmabuddhīndriyāṇi prāṇāḥ, ātmā mana ekādaśaḥ - ekādaśānāṃ pūraṇaḥ te ete prāṇā yadā asmāccharīrānmartyāt prāṇināṃ karmaphalapabhogakṣaye utkrāmanti - atha tadā rodayanti tatsambandhinaḥ |
tattatra yasmādrodayanti te sambandhinaḥ, tasmād rudrā iti || 4 || 
katama ādityā iti | dvādaśa vai māsāḥ saṃvatsarasyaita ādityāḥ | ete hīdaṃ sarvam ādadānā yanti | te yad idaṃ sarvam ādadānā yanti tasmād ādityā iti || 
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5. He asked: 'Who are the Âdityas?'
Yâgñavalkya replied: 'The twelve months of the year, and they are Âdityas, because they move along (yanti), taking up everything (âdadânâh). Because they move along, taking up everything, therefore they are called Âdityas.' 
katama ādityā iti |
dvādaśa vai māsāḥ saṃvatsarasya kālasyāvayavāḥ prasiddhāḥ, ete ādityāḥ;katham? ete hi yasmāt punaḥ punaḥ parivartamānāḥ prāṇināmāyūṃṣi karmaphalaṃ ca ādadānā gṛhyanta upādadato yanti gacchanti te yad yasmādevamidaṃ sarvamādadānā yanti tasmādādityā iti || 5 || 
katama indraḥ katamaḥ prajāpatir iti | stanayitnur evendro yajñaḥ prajāpatir iti | katamaḥ stanayitnur iti | aśanir iti | katamo yajña iti | paśava iti || 
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6. He asked: 'And who is Indra, and who is Pragâpati?'
Yâgñavalkya replied: 'Indra is thunder, Pragâpati is the sacrifice.' He asked: 'And what is the thunder?'
Yâgñavalkya replied: 'The thunderbolt.' He asked: 'And what is the sacrifice?'
Yâgñavalkya replied: 'The (sacrificial) animals.' 
katama indraḥ katamaḥ prajāpatiriti, stanayityurevendro yajñaḥ prajāpatiriti, katamaḥ stanayitnurityaśaniriti |
aśanirvajraṃ vīryaṃ balam, yat prāṇinaḥ pramāpayati, sa indraḥ;indrasya hi tat karma |
katamo yajña iti paśava iti - yajñasya hi sādhanāni paśavaḥ;yajñasyārūpatvāt paśusādhanāśrayatvācca paśavo yajña ityucyate || 6 || 
katame ṣaḍ iti | agniś ca pṛthivī ca vāyuś cāntarikṣaś cādityaś ca dyauś caite ṣaṭ | ete hīdaṃ sarvaṃ ṣaḍ iti || 
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7. He asked: 'Who are the six?'
Yâgñavalkya replied: 'Agni (fire), Prithivî (earth), Vâyu (air), Antariksha (sky), Âditya (sun), Dyu (heaven), they are the six, for they are all this, the six.' 
katame ṣaḍiti;ta evāgnyādayo vasutvena paṭhitāścandramasaṃ nakṣatrāṇi ca varjayitvā ṣaḍ bhavanti - ṣaṭasaṃkhyāviśiṣṭāḥ, trayastriṃśadādi yaduktamidaṃ sarvam, eta eva ṣaḍ bhavanti sarvo hi vasvādivistara eteṣveva ṣaṭasvantarbhavatītyarthaḥ || 7 || 
katame te trayo devā iti | ima eva trayo lokāḥ | eṣu hīme sarve devā iti | katamau tau dvau devā iti | annaṃ caiva prāṇaś ceti | katamo 'dhyardha iti | yo 'yaṃ pavata iti || 
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8. He asked: 'Who are the three gods?'
Yâgñavalkya replied: 'These three worlds, for in them all these gods exist.' He asked: 'Who are the two gods?'
Yâgñavalkya replied: 'Food and breath.' He asked: 'Who is the one god and a half?'
Yâgñavalkya replied: 'He that blows.' 
katame te trayo devā iti;ima eva trayo lokā iti - pṛthivīmagniṃ caikokṛtyaiko devaḥ, antarikṣaṃ vāyuṃ caikīkṛtya tṛtīyaḥ - te eva trayo devā iti |
eṣu. hi yasmāt, triṣu deveṣu sarve devā antarbhavanti tena ta eva devāstrayaḥ - ityeṣa nairuktānāṃ keṣāñcit pakṣaḥ |
katamau tau dvau devāviti - annaṃ caiva prāṇaścaitau dvau devau, anayoḥ sarveṣāmuktānāmantarbhāvaḥ |
katamo 'dhyargha iti - yo 'yaṃ pavate vāyuḥ || 8 || 
tad āhur yad ayam eka ivaiva pavate | atha katham adhyardha iti | yad asminn idaṃ sarvam adhyārdhnot tenādhyardha iti | katama eko deva iti | prāṇa iti | sa brahma tyad ity ācakṣate || 
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9. Here they say: 'How is it that he who blows like one only, should be called one and a half (adhyardha)?' And the answer is: 'Because, when the wind was blowing, everything grew (adhyardhnot).' He asked: 'Who is the one god?'
Yâgñavalkya replied: 'Breath (prâna), and he is Brahman (the Sûtrâtman), and they call him That (tyad).' 
tattatrāhuścodayanti - yadayaṃ vāyureka ivaiva eka eva pavate ;atha kathamadhyardha iti? yadasminnidaṃ sarvamadhyārdhnot-asmin vāyau satīdaṃ sarvamadhyārdhnodadhi ṛddhiṃ prāpnoti, tenādhyardha iti | katama eko deva iti? prāṇa iti sa prāṇo brahma-sarvadevātmakatvānmahad brahma, tena sa brahma tyadityācakṣate-tyaditi tad brahmācakṣate parokṣāmidhāyakena śabdena | devānāmetadekatvaṃ nānātvaṃ ca |
anantānāṃ devānāṃ nivitsaṃkhyāviśaṣṭeṣvantarbhāvaḥ, teṣāmapi trayāstriśadādipūttarottareṣu yāvadekasmin prāṇe |
prāṇasyaiva caikasya sarvo 'nantasaṅkhyāto vistaraḥ |
evamekaścānantaśca avāntarasaṃkhyāviśiṣṭaśca prāṇa eva |
tatra ca devasyaikasya nāmarūpakarnaguṇaśaktimedaḥ, adhikāramedāt || 9 ||
idānīṃ tasyaiva prāṇasya brahmaṇaḥ punaraṣṭadhā meda upadiśyate- 
pṛthivy eva yasyāyatanam agnir loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ śārīraḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | amṛtam iti hovāca || 
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10. Sâkalya said: 'Whosoever knows that person (or god) whose dwelling (body) is the earth, whose sight (world) is fire, whose mind is light,--the principle of every (living) self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya said: 'I know that person, the principle of every self, of whom thou speakest. This corporeal (material, earthy) person, "he is he." But tell me 1, Sâkalya, who is his devatâ (deity)?'
Sâkalya replied: 'The Immortal.' 
pṛthivyeva yasya devasyāyatanamāśrayaḥ, agnirloko yasya - lokayatyaneneti lokaḥ, paśyatīti - agninā paśyatītyarthaḥ | manojyotiḥ manasā jyotiṣā saṃkalpavikalpādikāryaṃ karoti yaḥ, so 'yaṃ manojyotiḥ | pṛthivīśarīro 'gnidarśano manasā saṃkalpayitā pṛthivyabhimānī kāryakaraṇasaṃghātavān deva ityarthaḥ | ya evaṃ viśiṣṭaṃ vai taṃ puruṣaṃ vidyād vijānīyāt sarvasyātmana ādhyātmikasya kāryakaraṇasaṃghātasya ātmanaḥ paramayanaṃ para āśrayastaṃ parāyaṇam | mātṛjena tvaṅmāṃsarudhirarūpeṇa kṣetrasthānīyena bījasthānīyasya pitṛjasya asthimajjāśukrarūpasya paramayanam, karaṇātmanaśca, sa vai veditā syāt | ya etadevaṃ vetti sa vai veditā paṇḍitaḥ syādityābhiprāyaḥ | yājñavalkya tvaṃ tamajānanneva paṇḍitābhimānītyamiprāyaḥ | yadi tadvijñāne pāṇḍityaṃ labhyate, veda vai ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yamāttha yaṃ kathayasi tamahaṃ veda | tatra śākalyasya vacanaṃ draṣṭyam-yadi tvaṃ vettha taṃ puruṣam, brūhikiṃviśeṣaṇo 'sau? saḥ-ya evāyaṃ śārīraḥ- pārdhivāṃśe śarīre bhavaḥ śārīro mātṛjakośatrayarūpa ityarthaḥ, sa e, devaḥ, yastvayā pṛṣṭaḥ, he śākalya | kintvasti tatra vaktavyaṃ viśeṣaṇāntaram, tad vadaiva pṛcchaivetyarthaḥ, he śākalya |
sa evaṃ prakṣobhito 'marpavaśaga āha-tottrādinta iva gajaḥ- tasya devasya śarīrasya kā devatā? yasmānniṣpadyate yaḥ sā tasya devatetyasmin prakaraṇe vivakṣitaḥ;amṛtamiti hovāca |
amṛtamiti yo bhuktasyānnasya raso mātṛjasya lohitasya niṣpattihetuḥ |
tasmādvayannarasāllohitaṃ niṣpadyate striyāṃ śritam, tataśca lohitamayaṃ śarīraṃ bījāśrayam |
samānamanyat || 10 || 
kāma eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ kāmamayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | striya iti hovāca || 
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11. Sâkalya said: 'Whosoever knows that person whose dwelling is love (a body capable of sensual love), whose sight is the heart, whose mind is light.--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. This love-made (loving) person, he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'The women.' 
kāma eva yasyāyatanam |
strīvyatikārābhilāṣaḥ kāmaḥ kāmaśarīra ityarthaḥ |
hradayaṃ lokohradayena budvayā paśyati |
ya evāyaṃ kāmamayaḥ puruṣo 'dhyātmamapi kāmamaya eva |
tasya kā devateti striya iti hovāca;strīto hi kāmasya dīptirjīyate || 11 || 
rūpāṇy eva yasyāyatanaṃ cakṣur loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāsāv āditye puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | satyam iti hovāca || 
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12. Sâkalya said: 'Whosoever knows that person whose dwelling are the colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. That person in the sun, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'The True.' 
rūpāṇyeva yasyāyatanam |
rūpāṇi śuklakṛṣṇādīni |
ya evāsāvāditye puruṣaḥ- sarveṣāṃ hi rūpāṇāṃ viśiṣṭaṃ kāryamāditye puruṣaḥ tasya kā devateti? satyāmiti hovāca |
satyāmiti cakṣurucyate, cakṣuṣo hyavyātmataḥ ādityasyādhidaivatasya niṣpatti || 12 || 
ākaśa eva yasyāyatanaṃ śrotraṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyam śrautaḥ prātiśrutkaḥ puruṣaḥ sa eṣa | vadaiva śākalya tasya kā devateti | diśa iti hovaca || 
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13. Sâkalya said: 'Whosoever knows that person whose dwelling is ether, whose sight is the ear, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person who hears and answers, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Space.' 
ākāśa eva yasyāyatanam ya evāyaṃ śrotro bhavaḥ śrotraḥ, tatrāpi pratiśravaṇavelāyāṃ viśeṣato bhavatīti prātiśrutkaḥ, tasya kādevateti? diśa iti hovāca |
digbhyo hyasāvādhyātmiko niṣpadyate || 13 || 
tama eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ chāyāmayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | mṛtyur iti hovāca || 
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14. Sâkalya said: 'Whosoever knows that person whose dwelling is darkness, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The shadowy person, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Death.' 
tama eva yasyāyatanam |
tama iti śārvadyandhakāraḥ parigṛhyate |
adhyātmaṃ chāyāmayo 'jñānamayaḥ puruṣaḥ |
tasya kā devateti? mṛtyuriti hovāca |
mṛtyurapidaivataṃ tasya niṣpattikāraṇam || 14 || 
rūpāṇy eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyam ādarśe puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | satyam iti hovāca || 
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15. Sâkalya said: 'Whosoever knows that person whose dwelling are (bright) colours, whose sight is the eye, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the looking-glass, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Vital breath' (asu). 
rūpāṇyeva yasyāyatanam |
pūrva sādhārāni rūpāṇyuktāni, iha tu prakāśakāni viśiṣṭāni rūpāṇi gṛhyante |
rūpāyatanasya devasya viśeṣāyatanaṃ pratibimbādhāramādarśādi tasya kā devateti? asuriti hovāca |
tasya pratibimbākhyasya puruṣasya niṣpattirasoḥ prāṇāt || 15 || 
āpa eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ apsu puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | varuṇa iti hovāca || 
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16. Sâkalya said: 'Whosoever knows that person whose dwelling is water, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The person in the water, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Varuna.' 
āpa eva yasya āyatanam |
sādhāraṇāḥ sarvā āpa āyatanaṃ vāpīkūpataḍāgādyāśrayāsvapsu viśeṣāvasthānam |
tasya kā devateti? varuṇa iti;varuṇāt saṅghātakarñyodhyātmamāpa eva vāpyādyapaṃ niṣpattikāraṇam || 16 || 
reta eva yasyāyatanaṃ hṛdayaṃ loko mano jyotir yo vai taṃ puruṣaṃ vidyāt sarvasyātmanaḥ parāyaṇaṃ sa vai veditā syāt | yājñavalkya veda vā ahaṃ taṃ puruṣaṃ sarvasyātmanaḥ parāyaṇaṃ yam āttha | ya evāyaṃ putramayaḥ puruṣaḥ sa eṣaḥ | vadaiva śākalya tasya kā devateti | prajāpatir iti hovāca || 
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17. Sâkalya said: 'Whosoever knows that person whose dwelling is seed, whose sight is the heart, whose mind is light,--the principle of every self, he indeed is a teacher, O Yâgñavalkya.'
Yâgñavalkya replied: 'I know that person, the principle of every self, of whom thou speakest. The filial person, "he is he." But tell me, Sâkalya, who is his devatâ?'
Sâkalya replied: 'Pragâpati.' 
reta eva yasyāyatanam |
ya evāyaṃ putramayo viśeṇāyatanaṃ reta āyatanasya, putrasya iti ca asthimañjāśukāṇi piturjātāni |
tasya kā devateti? prajāpatiriti hovāca |
prajñāpatiḥ pitocyate, pitṛto hi putrasyotpattiḥ || 17 ||
aṣṭakā devalokapuruṣabhedena tridhā tridhā ātmānaṃ pravibhajyāvasthita ekaiko devaḥ prāṇabheda evopāsanārtha vyapadiṣṭaḥ | adhunā digvibhāgena pañcadhā pravibhaktasya ātmānayupasaṃhārārthamāha | tūṣṇīmbhūtaṃ śākalyaṃ yājñavalkyo graheṇevāveśayannāha - 
śākalyeti hovāca yājñavalkyaḥ | tvāṃ svid ime brāhmaṇā aṅgārāvakṣayaṇam akratā3 iti || 
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18. Yâgñavalkya said: 'Sâkalya, did those Brâhmanas (who themselves shrank from the contest) make thee the victim 1?'
Sâkalya said: 'Yâgñavalkya, because thou hast decried the Brâhmanas of the Kuru-Pañkâlas, what Brahman dost thou know?' 
śākalyeti hovāca yājñavalkyaḥ |
tvāṃ sviditi vitarke, ime nūnaṃ brāhmaṇāḥ, aṅgārāvakṣaṇam - aṅgārā avakṣīyante yasmin sandaṃśādau tadaṅgārāvakṣaṇam - tadā nūnaṃ tvāmakrata kṛtavanto brāhmaṇāḥ, tvaṃ tu tanna budhyase ātmānaṃ mayā dahyamānam ityabhiprāyaḥ || 18 || 
yājñavalkyeti hovāca śākalyaḥ | yad idaṃ kurupañcālānāṃ brāhmanān atyavādīḥ kiṃ brahma vidvān iti | diśo veda sadevāḥ sapratiṣṭhā iti | yad diśo vettha sadevāḥ sapratiṣṭhāḥ || 
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19. Yâgñavalkya said: 'I know the quarters with their deities and their abodes.'
Sâkalya said: 'If thou knowest the quarters with their deities and their abodes, 
yājñavalkyeti hovāca śākalyaḥ - yadidaṃ kuruṣañcalānāṃ brāhmaṇānatyavādīḥ - atyuktavānasi - svayaṃ bhītāstvāmaṅgārāvakṣayaṇaṃ kṛtavanta iti - kiṃ brahma vidvān sannevamadhikṣipasi brāhmaṇān? yājñavalkya āha - brahma vijñānaṃ tāvadidaṃ mama, kiṃ tat? diśo veda digviṣayaṃ vijñānaṃ jāne |
tacca na kvalaṃ diśa, eva, sadevā devaiḥ saha digadhiṣṭhātṛbhiḥ, kiñca sapratiṣṭhitāḥ pratiṣṭhābhiśca saha |
itara āha - yad yadi diśo vettha sadevāḥ, sapratiṣṭhā iti, saphalaṃ yadi vijñānaṃ tvayā pratijñātam || 19 || 
kiṃdevato 'syāṃ prācyāṃ diśy asīti | ādityadevata iti | sa ādityaḥ kasmin pratiṣṭhita iti | cakṣuṣīti | kasmin nu cakṣuḥ pratiṣṭhitam iti | rūpeṣv iti | cakṣuṣā hi rūpāṇi paśyati | kasmin nu rūpāṇi pratiṣṭhitānīti | hṛdaya iti hovāca | hṛdayena hi rūpāṇi jānāti | hṛdaye hy eva rūpāṇi pratiṣṭhitāni bhavantīti | evam evaitad yājñavalkya || 
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20. 'Which is thy deity in the Eastern quarter?'
Yâgñavalkya said: 'Âditya (the sun).'
Sâkalya said: 'In what does that Âditya abide?'
Yâgñavalkya said: 'In the eye.'
Sâkalya said: 'In what does the eye abide?'
Yâgñavalkya said: 'In the colours, for with the eye he sees the colours.'
Sâkalya said: 'And in what then do the colours abide?'
Yâgñavalkya said: 'In the heart, for we know colours by the heart, for colours abide in the heart.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.' 
kindevataḥ kā devatāsya tava digbhṛtasya | asau hi yājñavalkyo hṛdayamātmānaṃ dikṣu pañcadhā vibhaktaṃ digātmabhūtam, taddvāreṇa sarvaṃ jagadātmatvenopagamya, ahamasmi digātmeti vyavasthitaḥ pūrvābhimukhaḥ - sapratiṣṭhāvacanād, yathā yājñavalkyasya pratijñā tathaiva pṛcchati - kindevatastvamasyāṃ diśyasīti | sarvatra hi vede yāṃ yāṃ devatādvapāste, ihaiva tadbhūtastāṃ tāṃ pratipadyata iti;tathā ca vakṣyati -'devo bhūtvā devānapyeti'(bṛ.u.4 | 1 | 2) iti | asyāṃ prācyāṃ kā devatā digātmanastavādhiṣṭhātrī, kayā devatayā tvaṃ prāpīdigrūpeṇa sampanna ityarthaḥ | itara āha - ādityadevata iti | prācyāṃ diśi mama ādityo devatā, so 'hamādityadevataḥ | sadevā ityetaduktam, sapratiṣṭhā iti tu vaktavyamityāha - sa ādityaḥ kasmin pratiṣṭhita iti? cakṣuṣīti | adhyātmataścakṣuṣa ādityo niṣpanna iti hi mantrabrāhmaṇavādāḥ -"cakṣoḥ sūryo ajāyata" (yaju.31 | 12) "cakṣuṣa ādityaḥ"(ai.u.1 | 4) ityādayaḥ | kāryaṃ hi kāraṇe pratiṣṭhitaṃ bhavati | kasminnu cakṣuḥ pratiṣṭhitamiti? rūpeṣviti;rūpagrahaṇāya hi rūpātmakaṃ cakṣu rūpeṇa prayuktam;yairhi rūpaiḥ prayuktaṃ tairātmagrahaṇāyārabdhaṃ cakṣuḥ saha prācyā diśā saha tatsthaiḥ sarvai rūpeṣu pratiṣṭhitam | cakṣuṣā saha prācī dik sarve rūpabhūtā, tāni ca kasminnu rūpāṇi pratiṣṭhitānīti? hṛdaya iti hovāca | hṛdayārabdhāni rūpāṇi | rūpākāreṇa hi hṛdayaṃ pariṇatam |
yasmād hṛdayena hi rūpāṇi sarvo loko jānāti |
hṛdayamiti buddhimanaso ekīkṛtya nirdeśaḥ, tasmād hṛdaye hyeva rūpāṇi pratiṣṭhitāni |
hṛdayena hi smaraṇaṃ bhavati rūpāṇāṃ vāsanātmanām;tasmād hṛdaye rūpāṇi pratiṣṭhitāni ityarthaḥ |
evamevaitad yājñavalkya || 20 || 
kiṃdevato 'syāṃ dakṣiṇāyāṃ diśy asīti | yamadevata iti | sa yamaḥ kasmin pratiṣṭhita iti | yajña iti | kasmin nu yajñaḥ pratiṣṭhita iti | dakṣiṇāyām iti | kasmin nu dakṣiṇā pratiṣṭhiteti | śraddhāyām iti | yadā hy eva śraddhatte 'tha dakṣiṇāṃ dadāti | śraddhāyāṃ hy eva dakṣiṇā pratiṣṭhiteti | kasmin nu śraddhā pratiṣṭhiteti | hṛdaya iti hovāca | hṛdayena hi śraddhām | hṛdaye hy eva śraddhā pratiṣṭhitā bhavatīti | evam evaitad yājñavalkya || 
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21. Sâkalya said: 'Which is thy deity in the Southern quarter?'
Yâgñavalkya said: 'Yama.'
Sâkalya said: 'In what does that Yama abide?'
Yâgñavalkya said: 'In the sacrifice.'
Sâkalya said: 'In what does the sacrifice abide?'
Yâgñavalkya said: 'In the Dakshinâ (the gifts to be given to the priests).'
Sâkalya said: 'In what does the Dakshinâ abide?'
Yâgñavalkya said: 'In Sraddhâ (faith), for if a man believes, then he gives Dakshinâ, and Dakshinâ truly abides in faith.'
Sâkalya said: 'And in what then does faith abide?'
Yâgñavalkya said: 'In the heart, for by the heart faith knows, and therefore faith abides in the heart.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.' 
kindevato 'syāṃ dakṣiṇāyāṃ diśyasīti pūrvavat | dakṣiṇāyāṃ diśi kā devatā tatra? yamadevata iti, yamo devatā mama dakṣiṇādigbhūtasya | sa yamaḥ kasmin pratiṣṭhita iti? yajña iti - yajñe kāraṇe pratiṣṭhito yamaḥ saha diśā | kathaṃ punaryajñasya kāryaṃ yamaḥ? ityucyate - ṛtvigbhirniṣpādito yajño dakṣiṇayā yajamānastebhyo yajñaṃ niṣkrīya tena yajñena dakṣiṇāṃ diśaṃ saha yamenābhijayati | tena yajñe yamaḥ kāryatvāt pratiṣṭhitaḥ saha dakṣiṇayā diśā | kasminnu yajñaḥ pratiṣṭhita iti? dakṣiṇāyāmiti - dakṣiṇayā sa na ṣkrīyate, tena dakṣiṇākāryaṃ yajñaḥ | kasminnu dakṣiṇā pratiṣṭhiteti? śraddhāyāmiti - śraddhā nāma ditsutvam āstikyabuddhibhaktisahitā | kathaṃ tasyāṃ pratiṣṭhitā dakṣiṇā? yasmād yadā hyeva śraddhatte 'tha dakṣiṇāṃ dadāti;nāśraddadhad dakṣiṇāṃ dadāti;tasmācchraddhāyāṃ hyeva dakṣiṇā pratiṣṭhiteti | kasminnu śraddhā pratiṣṭhiteti? hṛdaya iti hovāca - hṛdayasya hi vṛttiḥ śraddhā yasmāt, hṛdayena hi śraddhāṃ jānāti, vṛttiśca vṛttimati pratiṣṭhitā bhavati | tasmād hṛdaye hyeva śraddhā pratiṣṭhitā bhavatīti | evamevaitad yājñavalkya ||21 || || 
kiṃdevato 'syāṃ pratīcyāṃ diśy asīti | varuṇadevata iti | sa varuṇaḥ kasmin pratiṣṭhita iti | apsv iti | kasmin nv āpaḥ pratiṣṭhitā iti | retasīti | kasmin nu retaḥ pratiṣṭhitam iti | hṛdaya iti | tasmād api pratirūpaṃ jātam āhur hṛdayād iva sṛpto hṛdayād iva nirmita iti | hṛdaye hy eva retaḥ pratiṣṭhitaṃ bhavatīti | evam evaitad yājñavalkya || 
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22. Sâkalya said: 'Which is thy deity in the Western quarter?'
Yâgñavalkya said: 'Varuna.'
Sâkalya said: 'In what does that Varuna abide?'
Yâgñavalkya said: 'In the water.'
Sâkalya said: 'In what does the water abide?'
Yâgñavalkya said: 'In the seed.'
Sâkalya said: 'And in what does the seed abide?'
Yâgñavalkya said: 'In the heart. And therefore also they say of a son who is like his father, that he seems as if slipt from his heart, or made from his heart; for the seed abides in the heart.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.' 
kingadevato 'syāṃ pratīcyāṃ diśyasīti? tasyāṃ varuṇo 'dhidevatā mama | sa varuṇaḥ kasmin pratiṣṭhita iti? apsviti - apāṃ hi varuṇaḥ kāryam,"śraddhā vā āpaḥ" "śraddhāto varuṇamasṛjata"iti śruteḥ | kasminnvāpaḥ pratiṣṭhitā iti? retasīti -"retaso hyāpaḥ sṛṣṭāḥ"iti śruteḥ | kasminni retaḥ pratiṣṭhitamiti? hṛdaya iti - yasmād hṛdayasya kāryaṃ retaḥ |
kāmo hṛdayasya vṛttiḥ kāmino hi hṛdayādreto 'dhiskandati |
tasmādapi pratirūpamanurūpaṃ putraṃ jātamāhurlokikāḥ - asya piturhṛdayādivāyaṃ putraḥ supto viniḥsṛtaḥ, hṛdayādiva nirmito yathā suvarṇena nirmitaḥ kuṇḍalaḥ |
tasmāt hṛdaye hyeva retaḥ pratiṣṭhitaṃ bhavatīti |
evamevaitat yājñavalkya ||22..|| 
kiṃdevato 'syām udīcyāṃ diśy asīti | somadevata iti | sa somaḥ kasmin pratiṣṭhita iti | dīkṣāyām iti | kasmin nu dikṣā pratiṣṭhiteti | satya iti | tasmād api dīkṣitam āhuḥ satyaṃ vadeti | satye hy eva dīkṣā pratiṣṭhiteti | kasmin nu satyaṃ pratiṣṭhitam iti | hṛdaya iti hovāca | hṛdayena hi satyaṃ jānāti | hṛdaye hy eva satyaṃ pratiṣṭhitaṃ bhavatīti | evam evaitad yājñavalkya || 
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23. Sâkalya said: 'Which is thy deity in the Northern quarter?'
Yâgñavalkya said: 'Soma.'
Sâkalya said: 'In what does that Soma abide?'
Yâgñavalkya said: 'In the Dîkshâ.'
Sâkalya said: 'In what does the Dîkshâ abide?'
Yâgñavalkya said: 'In the True; and therefore they say to one who has performed the Dîkshâ, Speak what is true, for in the True indeed the Dîkshâ abides.'
Sâkalya said: 'And in what does the True abide?'
Yâgñavalkya said: 'In the heart, for with the heart do we know what is true, and in the heart indeed the True abides.'
Sâkalya said: 'So it is indeed, O Yâgñavalkya.' 
kindevato 'syāmudīcyāṃ diśyasīti? somadevata iti - soma iti latāṃ somaṃ devatāṃ caikīkṛtya nirdeśaḥ |
sa somaḥ kasmin pratiṣṭhita iti? dīkṣāyāmiti - dīkṣito hi yajamānaḥ somaṃ krīṇāti, krītena someneṣṭvā jñānavānuttarāṃ diśaṃ pratipadyate somadevatādhiṣṭhitāṃ saumyām |
kasminnu dīkṣā pratiṣṭhiteti!satya iti;katham? yasmāt satye dīkṣā pratiṣṭhitā, tasmādapi dīkṣitamāhuḥ - satyaṃ vadeti;kāraṇabhreṣo kāryabhreṣo mā bhūditi;satye hyeva dīkṣā pratiṣṭhitamiti? hṛdaya iti hovāca;hṛdayena hi satyaṃ jānāti;tasmād hṛdaye hyeva satyaṃ pratiṣṭhitaṃ bhavatīti |
evamevaitad yājñavalkya || 23 || 
kiṃdevato 'syāṃ dhruvāyāṃ diśy asīti | agnidevata iti | so 'gniḥ kasmin pratiṣṭhita iti | vācīti | kasmin nu vāk pratiṣṭhiteti | hṛdaya iti | kasmin nu hṛdayaṃ pratiṣṭhitam iti || 
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24. Sâkalya said: 'Which is thy deity in the zenith?'
Yâgñavalkya said: 'Agni.'
Sâkalya said: 'In what does that Agni abide.'
Yâgñavalkya said: 'In speech.'
Sâkalya said: 'And in what does speech abide
Yâgñavalkya said: 'In the heart.'
Sâkalya said: 'And in what does the heart abide?' 
kindevato 'syāṃ diśyasīti | meroḥ samantato vasatāmavyabhicārādūrdhvā dig dhruvetyucyate | agnidevata iti - ūrdhvāyāṃ hi prakāśabhūyastvam, prakāśaścāgniḥ | so 'gniḥ kasmin pratiṣṭhita iti? vācīti | kasminni vāk pratiṣṭhiteti? hṛdaya iti |
tatra yājñavalkyaḥ sarvāsu dikṣu vipasṛtena hṛdayena sarvāṃ diśa ātmatvenābhisampannaḥ;sadevāḥ sapratiṣṭhitā diśa ātmabhūtāstasya nāmarūpakarmātmabhūtasya yājñavalkyasya |
yad rūpaṃ tat prācyā diśā saha hṛdayabhūtaṃ yājñavalkyasya |
yat kevalaṃ karma putrotpādanalakṣaṇaṃ ca yānasahitaṃ ca sahaphenādhiṣṭhātrībhiśca devatābhirdakṣiṇāpratīcyudīcyaḥ karmaphalātmikā hṛdayameva āpannāstasya, dhruvayā diśā saha nāma sarvaṃ vāgdvāreṇa hṛdayameva āpannam |
etāvaddhīdaṃ sarvam, yaduta rūpaṃ vā karma vā nāma veti tat sarvaṃ hṛdayameva, tat sarvātmakaṃ hṛdayaṃ pṛcchyate - kasminnu hṛdayaṃ pratiṣṭhitamiti || 24 || 
ahalliketi hovāca yājñavalkyaḥ | yatraitad anyatrāsman manyāsai | yad dhy etad anyatrāsmat syāc chvāno vainad adyur vayāṃsi vainad vimathnīrann iti || 
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25. Yâgñavalkya said: 'O Ahallika, when you think the heart could be anywhere else away from us, if it were away from us, the dogs might eat it, or the birds tear it.' 
ahalliketi hovāca yājñavalkyaḥ, nāmāntareṇa sambodhanaṃ kṛtavān |
yatra yasminkāle, etad hṛdayamātmāsya asmadasmatto vartata iti manyāsai manyase - yaddhi yadi hyetad hṛdayamanyatrāsmat syād bhavet, śvānau vainaccharīraṃ tadā adyuḥ, vayāṃsi vā pakṣiṇo vainad vimathnīran viloḍayeyuḥ vikarperanniti |
tasmānmayi śarīre hṛdayaṃ pratiṣṭhitamityarthaḥ |
śarīrasyāpi nāmarūpakarmātmakatvāt hṛdaye pratiṣṭhitatvam || 25 ||
hṛdayaśarīrasyorevamanyenyapratiṣṭhoktā kāryakaraṇayoḥ atastvāṃ pṛcchāmi - 
kasmin nu tvaṃ cātmā ca pratiṣṭhitau stha iti | prāṇa iti | kasmin nu prāṇaḥ pratiṣṭhita iti | apāna iti | kasmin nv apānaḥ pratiṣṭhita iti | vyāna iti | kasmin nu vyānaḥ pratiṣṭhita iti | udāna iti | kasmin nūdānaḥ pratiṣṭhita iti | samāna iti | sa eṣa neti nety ātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na sajyate | asito na vyathate | na riṣyati | etāny aṣṭāv āyatanāny aṣṭau lokā add. aṣṭau devā aṣṭau puruṣāḥ | sa yas tān puruṣān niruhya pratyuhyātyakrāmat taṃ tvaupaniṣadaṃ puruṣaṃ pṛcchāmi | taṃ cen me na vivakṣyasi mūrdhā te vipatiṣyatīti | taṃ ha na mene śākalyas | tasya ha mūrdhā vipapāta | api hāsya parimoṣiṇo 'sthīny apajahrur anyan manyamānāḥ || 
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26. Sâkalya said: 'And in what dost thou (thy body) and the Self (thy heart) abide?'
Yâgñavalkya said: 'In the Prâna (breath).'
Sâkalya said: 'In what does the Prâna abide?'
Yâgñavalkya said: In the Apâna (down-breathing).'
Sâkalya said: 'In what does the Apâna abide?'
Yâgñavalkya said: 'In the Vyâna (back-breathing ).'
Sâkalya said: 'In what does the Vyâna-abide?'
Yâgñavalkya said: 'In the Udâna (the out-breathing).'
Sâkalya said: 'In what does the Udâna abide?'
Yâgñavalkya said: 'In the Samâna. That Self (âtman) is to be described by No, no 1! He is incomprehensible, for he cannot be (is not) comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail.' 'These are the eight abodes (the earth, &c.), the eight worlds (fire, &c.), the eight gods (the immortal food, &c.), the eight persons (the corporeal, &c.) He who after dividing and uniting these persons, went beyond (the Samâna), that person, taught in the Upanishads, I now ask thee (to teach me). If thou shalt not explain him to me, thy head will fall.'
Sâkalya did not know him, and his head fell, nay, thieves took away his bones, mistaking them for something else. 
kasminnu tvaṃ ca śarīramātmā ca tava hṛdayaṃ pratiṣṭhitau stha iti? prāṇa iti;dehātmānau prāṇe pratiṣṭhitau syātāṃ prāṇavṛttau | kasminnu prāṇāḥ pratiṣṭhita iti apāna iti - sāpi prāṇavṛttiḥ prāgeva preyāt apānavṛttyā cenna nigṛhyeta | kasminnvapānaḥ pratiṣṭhita iti? vyāna iti - sāpyapānavṛttiradha eva yāyāt prāṇavṛttiśca prāgeva, madhyasthayā cedvyānavṛttyā na nigṛhyeta | kasminnu vyānaḥ pratiṣṭhita iti? udāna iti - sarvāstisro 'pi vṛttaya udāne kīlasthānīye cenna niruddhā, viṣvageveyuḥ | kasminnūdānaḥ pratiṣṭhita iti? samāna iti - samānapratiṣṭhā hyetāḥ sarvā vṛttayaḥ | etaduktaṃ bhavati - śarīrahṛdayavāyavo 'nyonyapratiṣṭhāḥ, saṅghātena niṣatā vartante vijñānamayārthaprayuktā iti | sarvametad yena niyataṃ yasmin pratiṣṭhitamākāśāntamotaṃ ca protaṃ ca, tasya nirupādhikasya sākṣādaparokṣād brahmaṇo nirdeśaḥ katavya ityayamārambhaḥ | sa eṣaḥ - sayo netinetīti nirdiṣṭo madhukāṇḍe, eṣa saḥ | so 'yamātmāgṛhyo na gṛhyaḥ | katham? yasmāt sarvakāryadharmātītaḥ, tasmādagṛhyaḥ | kutaḥ? yasmānna hi gṛhyate | yaddhi karaṇagocaraṃ vyākṛtaṃ vastu, tad grahaṇagocaram. idaṃ tu tadviparītamātmatattvam | tathāśīryaḥ;yaddhi mūrtaṃ saṃhataṃ śarīrādi tacchīryate;ayaṃ tu tadviparīto 'to na hi śīryate | tathāsaṅgo mūrto mūrtāntareṇa sambadhyamānaḥ sajyate 'yaṃ ca tadviparīto 'to na hi sajyate | tathāsito 'baddhaḥ, yaddhi mūrta tad vadhyate;ayaṃ tu tadviparītatvādabaddhatvānna vyathate, ato na riṣyati - grahaṇaviśaraṇasambandhakāryadharmarahitatvānna riṣyati na hiṃsāmāpadyate na vinaśyatītyarthaḥ | kramamatikramya aupaniṣadasya puruṣasya ākhyāyikāto 'pasṛtya śrutyā svena rūpeṇa tvarayā nirdeśaḥ kṛtaḥ, tataḥ punarākhyāyikāmevāśrityāha - etāni yānyuktānyaṣṭāvāyatanāni'pṛthivyeva yasyāyatanam'ityevamādīni, aṣṭau lokā agnilokādayaḥ, aṣṭau devāḥ amṛtamiti hovāca ityevamādayaḥ, aṣṭau puruṣāḥ śarīraḥ puruṣaḥ, ityādayaḥ, sa yaḥ kaścit tān puruṣāñśārīraprabhṛtīn niruhya niścayenohya garmayitvāṣṭacatuṣkabhedena lokasthitimupapādyaḥ, punaḥ prācīdigādidvāreṇa pratyuhya upasaṃhṛtya svātmani hṛdaye 'tyakrāmadatikrāntavānupādhidharma hṛdayādyātmatvam;svenaivātmanā vyavasthito ya aupaniṣadaḥ puruṣo 'śanāyādivarjitaḥ upaniṣatsveva vijñeyo nānyapramāṇagamyaḥ, taṃ tvā tvāṃ vidyābhimāninaṃ puruṣaṃ pṛcchāmi | taṃ ced yadi me na vivakṣyasi vispaṣṭaṃ na kathayiṣyasi, mūrdhā te vipatiṣyatītyāha yājñavalkyaḥ | taṃ tvaupaniṣadaṃ puruṣaṃ śākalyo na mene ha na vijñātavān kila tasya ha mūrdhā vipapāta vipatitaḥ | samāptākhyāyakā | śrutevacanaṃ taṃ ha na mena ityādi | kiṃ cāpi hāsya parimoṣiṇastaskarā asthīnyapi saṃskārārtha śiṣyenīyamānāni gṛhān pratyapajahaḥ-apahratavantaḥ kinnimittam? anyad dhanaṃ nīyamānaṃ manyamānāḥ | pūrvavṛttā hyākhyāyikeha sūcitā |
aṣṭādhyāya kila śākalyena yājñavalkyasya samānānta eva kila saṃvādo nivṛttaḥ;tatra yājñavalkyena śāpo dattaḥ-pure 'tithye mariṣyasi na te 'sthīni ca na gṛhān prāpsyantīti |
sa ha tathaiva mamāra |
tasya hāpyanvaḥ manyamānāḥ parimoṣiṇo 'thīnyapajahaḥ;tasmānnopavādī syāduta hyevaṃvit paro bhavatīti |
saipā ākhyāyikā ācārārtha sūcitā vidyāstutaye ceha || 26 ||
yasya neti, netītyanyapratiṣedhadvāreṇa brahmaṇo nirdeśaḥ kṛtaḥ, tasya vidhimukhena kathaṃ nirdeśaḥ kartavyaḥ, iti punarākhyāyikāmeva āśrityāha mūlaṃ ca jagato vaktavyamiti | ākhyāyikāsambandhastvavrahyavido brāhmaṇāñjitvā godhanaṃ irtavyamiti | nyāyaṃ matvāha-- 
atha hovāca -- brāhmaṇā bhagavanto yo vaḥ kāmayate sa mā pṛcchatu | sarve vā mā pṛcchata | yo vaḥ kāmayate taṃ vaḥ pṛcchāmi sarvān vā vaḥ pṛcchāmīti | te ha brāhmaṇā na dadhṛṣuḥ || 
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27. Then Yâgñavalkya said: 'Reverend Brâhmanas, whosoever among you desires to do so, may now question me. Or question me, all of you. Or whosoever among you desires it, I shall question him, or I shall question all of you. But those Brâhmanas durst not (say anything). 
atha hovāca |
athānantaraṃ tūṣṇīmbhūteṣu brāhmaṇeṣu hovāca, he brāhemaṇā bhagavanta ityevaṃ sambodhya-yo vo yuṣmākaṃ madhye kāmayate icchati-yājñavalkyaṃ pṛcchāmīti, sa mā māmāgatya pṛcchat;sarve vā mā pṛcchata- sarve vā yūyaṃ mā māṃ pṛcchata |
yo vaḥ kāmayate yājñavalkyo māṃ pṛcchatviti, taṃ vaḥ pṛcchami;sarvān vā vo yuṣmānahaṃ pṛcchāmi |
te ha brāhmaṇā na dadhṛṣuḥ-te brāhmaṇā evamuktā api na pragalbhāḥ saṃvṛttāḥ kiñcidapi pratyuttaraṃ vaktum || 27 || 
tān haitaiḥ ślokaiḥ papraccha -- yathā vṛkṣo vanaspatis tathaiva puruṣo 'mṛṣā | tasya lomāni parṇāni tvag asyotpāṭikā bahiḥ ||
tvaca evāsya rudhiraṃ prasyandi tvaca utpaṭaḥ | tasmāt tad ātṛṇṇāt praiti raso vṛkṣād ivāhatāt ||
māṃsāny asya śakarāṇi kināṭaṃ snāva tat sthiram | asthīny antarato dāruṇi majjā majjopamā kṛtā ||
yad vṛkṣo vṛkṇo rohati mūlān navataraḥ punaḥ | martyaḥ svin mṛtyunā vṛkṇaḥ kasmān mūlāt prarohati ||
retasa iti mā vocata jīvatas tat prajāyate | dhānāruha iva vai vṛkṣo 'ñjasā pretya sambhavaḥ ||
yat samūlam āvṛheyur vṛkṣaṃ na punar ābhavet | martyaḥ svin mṛtyunā vṛkṇaḥ kasmān mūlāt prarohati ||
jāta eva na jāyate ko nv enaṃ janayet punaḥ | vijñānam ānandaṃ brahma rātir dātuḥ parāyaṇam ||
tiṣṭhamānasya tadvida iti || 
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28. Then Yâgñavalkya questioned them with these Slokas:
1. 'As a mighty tree in the forest, so in truth is man, his hairs are the leaves, his outer skin is the bark.
2. 'From his skin flows forth blood, sap from the skin (of the tree); and thus from the wounded man comes forth blood, as from a tree that is struck.
3. 'The lumps of his flesh are (in the tree) the layers of wood, the fibre is strong like the tendons. The bones are the (hard) wood within, the marrow is made like the marrow of the tree.
4. 'But, while the tree, when felled, grows up again more young from the root, from what root, tell me, does a mortal grow up, after he has been felled by death?5. 'Do not say, "from seed," for seed is produced from the living; but a tree, springing from a grain, clearly rises again after death.
6. 'If a tree is pulled up with the root, it will not grow again; from what root then, tell me, does a mortal grow up, after he has been felled by death?
7. 'Once born, he is not born (again); for who should create him again?'
'Brahman, who is knowledge and bliss, he is the principle, both to him who gives gifts, and also to him who stands firm, and knows.' 
teṣu apragalbhabhūteṣu brāhmaṇeṣu tān haitairvakṣyamāṇaiḥ ślokaiḥ papraccha pṛṣṭavān |
yathā loke vṛkṣo vanaspatiḥ, vṛkṣasya viśeṣaṇaṃ vanaspatiriti, tathaiva puruṣo 'mṛpā-amṛpā satyametat-tasya lomāni;tasya puruṣasya lomānītarasya vanaspateḥ parṇāni;tvagasyotpāṭikā vahiḥ-tvagasya puruṣasya itarasyotpāṭikā vanaspateḥ || 1 ||
tvaca eva sakāśādasya puruṣasya rudhiraṃ prasyandi, vanaspateratvaca utpaṭaḥ-tvaca evotsphuṭati yasmāt;evaṃ sarvaṃ samānameva vanaspateḥ puruṣasya ca;tasmād ātṛṇṇāt hisitāt prati tad rudhiraṃ nirgacchati vṛkṣādivāhatācchinnād rasaḥ || 2 ||
evaṃ māṃsānyasya puruṣasya, vanaspatesyāni śakarāṇi śakalānītyarthaḥ |
kināṭaṃ vṛkṣasya, kināṭaṃ nāma śakalebhyo 'bhyantaraṃ valkalarūpaṃ kāṣṭhasaṃlagnam, tat snāva puruṣasya;tat sthiram-tacca kināṭaṃ snāvavad dṛḍhaṃ hi tat;asthīni puruṣasya, snāvno 'ntarato 'sthīni bhavanti;tathā kināṭasyābhyantarato dāruṇi kāṣṭhāni;majjā, majjeva vanaspateḥ puruṣasya ca majjopamā kṛtā, majjāyā upamāmajjopamā, nānyo viśeṣo 'stītyarthaḥ;yathā vanaspatermajjā tathā puruṣasya, yathā puruṣasya tathā vanaspateḥ || 3 ||
yad yadi vṛkṣo vṛkṇaśchinno rohati punaḥ punaḥ prarohatiprādurbhavati mūlāt punarnavataraḥ pūrvasmādabhinavataraḥ;yadetasmād viśeṇāt prāg vanaspateḥ puruṣasya ca, sarvaṃ sāmānyamavagatam;ayaṃ tu vanaspatau viśeṣo dṛśyate yacchinnasyaprarohaṇam;na tu puruṣe mṛtyunā vṛkṇe punaḥ prarohaṇaṃ dṛśyate;bhavitavyaṃ ca kutaścitprarohaṇena;tasmāda vaḥ pṛcchāmi-martyo manuṣyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlāt prarohati? mṛtasya puruṣasya kutaḥ prarohaṇamityarthaḥ || 4 ||
yadi cedevaṃ vadatha-retamaḥ prarohatīti, mā vocata maivaṃ vaṣatumarhatha;kasmāt? yasmājjīvataḥ puruṣāttad retaḥ prajāyate, na mṛtāt |
api ca dhānāruhaḥ, dhānā bījam, bījaruho |
pi vṛkṣo bhavati, na kevalaṃ kāṇḍaraha eva;ivaśabdo 'narthakaḥ, vai vṛkṣo 'jjasā sākṣāt pretya mṛtvāsambhavo dhānāto 'pi pretya sambhavo bhavedajjasā punarvanaspateḥ || 5 ||
yad yadi saha mūlena dhānyā vā āvṛheyurudyaccheparuyeyurvṛkṣam, na punarābhavet punarāgatya na bhavet |
tasmād vaḥ pṛcchāmi sarvasyaiva jagato mūlam sartyaḥ svinmṛtyunā vṛkṇaḥ kasmānmūlāt prarohati || 6 ||
jāta eva na jāyate ko nv enaṃ janayet punaḥ |
vijñānam ānandaṃ brahma rātir dātuḥ parāyaṇam ||
jāta eveti manyadhvaṃ yadi kimanna praṣṭavyamiti-aniṣyamāṇasya hi sambhavaḥ praṣṭavyaḥ, na jātasya, ayaṃ tu jāta evātopasmin viṣaye praśna eva nopa'dyata iti cet-na, kiṃ tarhi? mṛtaḥ punarapi jāyata evānyathākṛtābhyāgamakṛtanāśaprasaṅgāt;ato vaḥ pṛcchāmi-ko nvenaṃ mṛtaṃ punarjanayet? tatra vijajñurbrāhmaṇāḥ-yato mṛtaḥ punaḥ prarohati jagato mūlaṃ na vijñātaṃ brāhmaṇaiḥ;ato brahmiṣṭhatvād hratā gāvaḥ;yājñavalkyena jitābrāhmaṇāḥ | samāptā ākhyāyikā | yajjagato mūlam, yena ca śabdena sākṣād vyapadiśyate brahma, yad yājñavalkyo brāhmaṇān pṛṣṭavāṃstat svena rūpeṇa śrutirasyabhyamāha-vijñānaṃ vijñaptirvijñānam, tacca ānandam, na viṣayavijñānavad duḥkhānuvidvam, kiṃ tarhi? prasannaṃ śivamatulamanāyāsaṃnityatṛptame karasamityarthaḥ. kiṃ tad brahma umayaviśeṇavad rātiḥ-rāteḥ paṣṭhayatha prathamā, dhanasyetyarthaḥ, dhanasya dātuḥ karmakṛto yajamānasya parāyaṇaṃ parā gatiḥ karmaphalasya pradātṛ | kiñca vyutthāyaiṣaṇābhyasyasminneva brahmāṇi tiṣṭhatyakarmakṛt, tad brahma vettīti tadvicca;tasya-tiṣṭhamānasya ca tadvidaḥ, brahmavida ityarthaḥ, parāyaṇamiti | atredaṃ vicāryate-ānandaśabdo loke sukhavācī prasidvaḥ, atra ca brahmaṇo viśeṣaṇatvena ānandaśabdaḥ śrūyate-ānandaṃ brahmeti | śrutyantare ca-"ānando brahmeti vyajānāt""ānandaṃ brahmaṇo vidvān" "yadeṣa ākāśa ānando na syāta" "yo vai bhūmā tat sukham"iti ca;"eṣa parama ānandaḥ"ityevamādyāḥ | saṃvedye ca sukhe ānandaśabdaḥ prasidvaḥ brahmānandaśca yadi saṃvedyaḥ syād yuktā ete brahmaṇyānandaśabdāḥ | nanu ca śrutiprāmāṇyāt saṃvedyānandasvarūpameva brahma, kiṃ tatra vicāryam? iti na, virudvaśrutivākyadarśanāt--satyam, ānandaśabdo brahmaṇi śrūyate, vijñānapratiṣedhaścaikatve--"yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyettatkena kaṃ vijānīyāt" "yatra nānyat paśyati nānyacchṛṇoti nānyadvijānāti sa bhūmā" "prājñenātmanā sampariṣvakto na bāhyaṃ kiñcana veda"ityādi;virudvaśrutivākyadarśanāt tena kartavyo vicāraḥ;tasmād yuktaṃ vedavākyarthanirṇayāya vicārayitum | mokṣavādivipratipatteśca-sāṃkhyā vaiśeṣikāśca mokṣavādino nāsti mokṣe sukhaṃ saṃvedyamityevaṃ vipratipannāḥ;anye nigtiśayaṃ sukhaṃ svasaṃvadyamiti;kiṃ tāvad yuktam? ānandādiśravaṇāt"jakṣatakrīḍan ramamāṇaḥ"'sayāda pitṛlokakāmo bhavata' "yaḥ sarvajñaḥ sarvavit""sarvān kāmān samaśnute"ityādiśrutibhyo mokṣe sukhaṃ saṃvedyamiti | nanvekatve kārakavimāgamāvād vijñānānupapattiḥ, kriyāyāścāne kakārakrasādhyātvād vijñānasya ca kriyātvāt | naiṣa doṣaḥ;śabdaprāmāṇyād bhaved vijñānamānandaviṣaye;"vijñānamānandam"ityādīni ānandasvarūpasyāsaṃvedyatve 'nupapannāni vacanānītyavocāma | nanu vacanenāpyagneḥ śaityamudakasya cauṣbhyaṃ na kriyate eva, jñāpakatvād vacanānām | na ca deśāntare 'gniḥ śīta iti śakyate jñāpayitum;agamye vā deśāntare uṣṇamudakamiti | na, pratyagātmanyānandavijñānadarśanāt;na'vijñānamānandam'itvevamādīnāṃ vacanānāṃ śīto 'gnirityādivākyavat pratyakṣādivirudvārthapratipādakatvām | anubhūyate tvavirudvārthatā;sukhyahamiti sukhātmakamātmānaṃ svayameva vedayate;tasmāt sutarāṃ pratyakṣāvirudvārthatā;tasmādānandaṃ brahma vijñānātmakaṃ sat svayameva vedayate | tathā ānandapratipādikāḥ śrutayaḥ samañjasāḥ syuḥ'jakṣat krīḍan ramamāṇaḥ' ityevamādyāḥ pūrvoktāḥ | na, kāryakaraṇābhāve 'nupapattervijñānasya-śarīraviyogo hi mokṣa ātyantikaḥ;śarīrabhāve ca karaṇānupapattiḥ, āśrayābhāvāt;tataśca vijñānānupattiḥ, ākāryakaraṇatvāt;dehadyabhāve ca vijñānotpattau sarveṣāṃ kāryakaraṇopādānānarthakyaprasaṅgaḥ | ekatvavirodhācca-paraṃ ced brahma ānandātmakamātmānaṃ nityavijñānatvānnityameva vijānīyāt, tanna, saṃsāryapi saṃsāravinirmuktaḥ svābhāvyaṃ pratipadyeta;jalāśaya ivodakāñjaliḥ kṣipto na pṛthaktvena vyavatiṣṭhate ānandātmakabrahmavijñānāya, tadā mukta ānandātmakamātmānaṃ vedayate ityetadanarthakaṃ vākyam | atha brahmānandamanyāḥ san mukto vedayate, pratyagātmānaṃ ca, ahamasmyānandasvarūpa iti, tadaikatvavirodhaḥ, tathā ca sati sarvaśrutivirodhaḥ, tṛtīyā ca kalpanā nopapadyate | kiñcānyat, brahmaṇaśca nirantarātmānandavijñāne vijñānāvijñānakalpanānarthakyam;nirantaraṃ cedātmānandaviṣayaṃ brahmaṇo vijñānam, tadeva tasya svabhāva ityātmānandaṃ vijānātīti kalpanānupapannā;atadvijñānaprasaṅge hi kalpanāyā arthavattvam, yathā ātmānaṃ paraṃ ca vettīti, na hīṣvādyāsaktamanaso nairantaryeṇoṣujñānājñānakalpanāyā arthavattvam | atha vicchinnamātmānandaṃ vijānāti-vijñānasya ātmavijñānacchidre anyaviṣayatvaprasaṅgaḥ;ātmanaśya vikriyāvattvaṃ tataścānityatvaprasaṅgaḥ;tasmād vijñānamānandamiti svarūpānvākhyānaparaiva śrutiḥ, nātmānandasaṃvedyatvārtha |
'jakṣat krīḍan'ityādiśrutivirodho 'saṃvedyatva iti cet! na;sarvātmaikatve yathāprāptānuvāditvāt-muktasya sarvātmabhāve sati yatra kvacid yogiṣu deveṣu vā jakṣaṇādi prāptam, tad yathāprāptamevānūdyate-tattasyaiva sarvātmabhāvāditi sarvātmabhāvamokṣastutaye |
yathāprāptānuvaditve duḥkhitvamapīti cet-yogyādiṣu yathāprāptajakṣaṇādivat sthāvarādiṣu yathāprāptaduḥkhitvamapīti cet! na, nāmarūpakṛtakāryakaraṇopādhisamparkajanitabhrāntyadhyāropitatvāt sukhitvaduḥkhitvādiviśeṣasyeti parihratametat sarvam |
virudvaśrutīnāṃ ca viṣayamavocāma |
tasmāt"eṣo 'sya parama ānandaḥ"itivat sarvāṣyānandavākyāni draṣṭavyāni || 28 ||
iti tṛtīyādhyāye navamaṃ śākalyabrāhmaṇam ||1 ||
iti bṛhadāraṇyakopaniṣadbhāṣye tṛtīyo 'dhyāyaḥ Adhyāya 4
janako ha vaideha āsāñcakre | asya sambandhaḥ- śarīrādyānaṣṭau puruṣānniruhya, pratyuhya punarhṛdaye, digbhedanena ca punaḥ pañcadhā vyāhya, hṛdaye pratyūhya, hṛdayaṃ śarīraṃ ca punaranyonyapratiṣṭhaṃ prāṇādipaḍhtavṛtyātmake samānākhye jagadātmanu sūtra upasaṃhṛtya, jagadātmani sūtra upasaṃhṛtya, jagadātmānaṃśarīrahṛdayasūtrāvasthamatikrāntavān ya aupaniṣadaḥ puruṣo neti netīti vyapadiṣṭaḥ, sa sākṣāñcopādānakāraṇasvarūpeṇa ca nirdiṣṭaḥ 'vijñānamānandam' iti | tasyaiva vāgādidevatādvāreṇa punaradhigamaḥ kartavya ityadhigamanopāyāntarārtho 'yamārambho brāhmaṇadvayasya | ākhyāyikā tvācārapradarśanārthā- 
 
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FOURTH ADHYÂYA. 
 
janako ha vaideha āsāṃ cakre | atha ha yājñavalkya āvavrāja | taṃ hovāca -- yājñavalkya kim artham acārīḥ paśūn icchan aṇvantānīti | ubhayam eva saṃrāḍ iti hovāca || 
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FIRST BRÂHMANA
1. When Ganaka Vaideha was sitting (to give audience), Yâgñavalkya approached, and Ganaka Vaideha said: 'Yâgñavalkya, for what object did you come, wishing for cattle, or for subtle questions 1?'
Yâgñavalkya replied: 'For both, Your Majesty; 
janako ha vaideha āsāñcakre āsanaṃ kṛtavānāsthāyikāṃ dattavānityarthaḥ, darśanakāmebhyo rājñaḥ |
atha ha tasminnavasare yājñavalkyaḥ āvavrāja-āgatavānātmano yogakṣemārtham, rājño vā vivadiṣāṃ dṛṣṭvānugrahārtham |
tamāgataṃ yajñavalkyaṃ yathāvat pūjāṃ kṛtvovāca hoktavāñjanakaḥ he yājñavalkya kimartham acārīḥ-āgato 'si? kiṃ paśūnicchan punarapi, āhosvidaṇvantān sūkṣmāntān sūkṣmavastunirṇayāntān praśnān mattaḥ śrotumicchanniti |
ubhayameva paśūn praśnāṃśca he samrāṭ-samrāḍiti vājapeyayājino liṅgam ; yaśca ājñayā rājyaṃ praśāsti, samrāṭ ; tasyā mantraṇaṃ he samrāḍiti ; samastasya vā bhāratasya varṣasya rājā ||4,1.1|| 
yat te kaścid abravīt tac chṛṇavāmeti | abravīn me jitvā śailiniḥ -- vāg vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā tac chailinir abravīd vāg vai brahmeti | avadato hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñavalkya | vāg evāyatanam ākāśaḥ pratiṣṭhā prajñety enad upāsīta | kā prajñatā yājñavalkya | vāg eva samrāḍ iti hovāca | vācā vai samrāḍ bandhuḥ prajñāyate | ṛgvedo yajurvedaḥ sāmavedo 'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānānīṣṭaṃ hutam āśitaṃ pāyitam ayaṃ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni vācaiva saṃrāṭ prajñāyante | vāg vai samrāṭ paramaṃ brahma | nainaṃ vāg jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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2. 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Gitvan Sailini told me that speech (vâk) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Sailini tell you, that speech is Brahman; for what is the use of a dumb person? But did he tell you the body (âyatana) and the resting-place (pratishthâ) of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'The tongue is its body, ether its place, and one should worship it as knowledge.' Ganaka Vaideha said: 'What is the nature of that knowledge?'
Yâgñavalkya replied: 'Your Majesty, speech itself (is knowledge). For through speech, Your Majesty, a friend is known (to be a friend), and likewise the Rig-Veda, Yagur-veda, Sâma-veda, the Atharvâṅgirasas, the Itihâsa (tradition), Purâna-vidyâ (knowledge of the past), the Upanishads, Slokas (verses), Sûtras (rules), Anuvyâkhyânas and Vyâkhyânas (commentaries, &c.); what is sacrificed, what is poured out, what is (to be) eaten and drunk, this world and the other world, and all creatures. By speech alone, Your Majesty, Brahman is known, speech indeed, O King, is the Highest Brahman. Speech does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
kintu yatte tubhyaṃ kaścidabravīdācāryo 'nekācāryo 'nekācāryasevī hi bhavāṃstacchṛṇavāmeti | itara āha - abravadīduktavānme mamā'cāryo jitvā nāmataḥ śilinasyāpatyaṃ śailinirvāgvai brahmeti vāgdevatā brahmeti | āhetapo yathā mātṛmānmātā yasya vidyate putrasya samyaganuśāstryanuśāsanakartrī sa mātṛmān | ata ūrdhvaṃ pitā yasyānuśāstā sa pitṛmān | upanayanādūrdhvamā samāvartanādācāryo yasyānuśāstā sa ācāryavān | evaṃ śuddhitrayahetusaṃyuktaḥ sa sādhādācāryaḥ svayaṃ na kadācidapu prāmāṇādvyabhicarati sa yathā brūyācchiṣyāya tathāsau jitvā śailiniruktavānvāgvai brahmeti | avadato hi kiṃ syāditi | na hi mūkasyehārthamamutrārthaṃ vā kiñcana syāt | kintvabravīduktavāste tubhyaṃ tasya brahmaṇa āyatanaṃ pratiṣṭhāṃ ca | āyatanaṃ nāma śarīram | pratiṣṭhā triṣvapi kāleṣu ya āśrayaḥ | āhetaro na me 'bravīditi | itara āha-yadyevamekapādvā etadekaḥ pādo yasya brahmaṇastadidamekapādbrahma tribhiḥ pādaiḥ śūnyamupāsyamānamapi na phalāya bhavatītyarthaḥ | yadyevaṃ sa tvaṃ vidvānsanno 'smabhyaṃ brūhi he yājñavalkyeti | sa cā'ha-vāgevā'yatanaṃ vāgdevasya brahmaṇo vāgeva karaṇamāyatanaṃ śarīramākāśo 'vyākṛtākhyaḥ pratiṣṭhotpattisthitilayakāleṣu | prajñetyenadupāsīta prajñetīyamupaniṣadbrahmaṇaścaturthaḥ pādaḥ prajñeti kṛtvainadbrahmopāsīta | kā prajñatā yājñavalkya ki svayameva prajñota prajñānimittam | yathā'yatanapratiṣṭhe brahmaṇo vyatirikte tadvatkim | na, katha tarhi, vāgeva samrāḍiti hovāca vāgeva prajñeti hovācoktavānna vyatiriktā prajñāti | kathaṃ punarvāgeva prajñeti, ucyate-vācā vai samrāḍbandhuḥ prajñāyate 'smākaṃ bandhurityukte prajñāyakate bandhustathargvaidādi | iṣṭaṃ yāganimitta dharmajātaṃ hutaṃ homanimittaṃ ca | āśitamannadānimittaṃ pāyitaṃ pānadānanimittamayaṃ ca loka idaṃ ca janma paraśca lokaḥ pratipattavyaṃ ca janma sarvāṇi ca bhūtāni vācaiva samrāṭprajñāyante 'to vāgvaisamrāṭparamaṃ brahma nānaṃ yathoktabrahmavidaṃ vāgjahāti |
sarvāṇyenaṃ bhūtānyabhikṣaranti balidānādibhiriha |
devo bhūtvā punaḥ śarīrapātottarakālaṃ devānapyetyapigacchati ya evaṃ vidvānetadupāste vidyāniṣkriyārthaṃ hastitulya ṛṣabho hastyṛṣabho yasmingosahasretaddhastṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ |
sa hovāca yājñavalkyaḥ |
ananuśiṣya śiṣyaṃ kṛtārthamakṛtvā śiṣyāddhanaṃ na hareteti me mama pitāmanyata mamāpyayamevābhiprāyaḥ ||4,1.2|| 
yad eva te kaścid abravīt tac chṛṇavāmeti | abravīn ma udaṅkaḥ śaulbāyanaḥ | prāṇo vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā tac chaulbāyano 'bravīt prāṇo vai brahmeti | aprāṇato hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñavalkya | prāṇa evāyatanam ākāśaḥ pratiṣṭhā | priyam ity enad upāsīta | kā priyatā yājñavalkya | prāṇa eva samrāḍ iti hovāca | prāṇasya vai samrāṭ kāmāyāyājyaṃ yājayati | apratigṛhyasya pratigṛhṇāti | api tatra vadhāśaṅkā bhavati yāṃ diśam eti prāṇasyaiva samrāṭ kāmāya | prāṇo vai samrāṭ paramaṃ brahma | nainaṃ prāṇo jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehah | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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3. Yâgñavalkya said: 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Udaṅka Saulbâyana told me that life (prâna) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Udaṅka Saulbâyana tell you that life is Brahman; for what is the use of a person without life? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'Breath is its body, ether its place, and one should worship it as what is dear.' Ganaka Vaideha said: 'What is the nature of that which is dear?'
Yâgñavalkya replied: 'Your Majesty, life itself (is that which is dear);' because for the sake of life, Your Majesty, a man sacrifices even for him who is unworthy of sacrifice, he accepts presents from him who is not worthy to bestow presents, nay, he goes to a country, even when there is fear of being hurt, for the sake of life. Life, O King, is the Highest Brahman. Life does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
yadeva te kaścidabravīdudaṅko nāmataḥ śulbasyāpatyaṃ śaulbasyāpatyaṃ śaulbāyano 'bravītprāṇo vai brahmeti prāṇo vāyurdevatā pūrvavat |
prāṇa evā'yanamākāśaḥ pratiṣṭhopaniṣatpriyamityenadupāsīta |
kathaṃ punaḥ priyatvaṃ, prāṇasya vai he samrāṭkāmāya prāṇasyārthāyāyājyaṃ yājayati patitādikamapyapratigṛhyasyāpyugrādeḥ pratigṛhṇātyapi tatra tasyāṃ diśi vadhanimittamāśaṅkaṃ vadhāśaṅketyartho yāṃ diśameti taskarādyākīrṇāṃ ca tasyāṃ diśi ba dhāśahkā taccaitatsarvaṃ prāṇasya priyatve bhavati prāṇasyaiva samrāṭkāmāya |
tasmātprāṇo vai samrāṭparamaṃ brahma nainaṃ prāṇo jahāti |
samānamanyat ||4,1.3|| 
yad eva te kaścid abravīt tac chṛṇavāmeti | abravīn me barkur vārṣṇaḥ | cakṣur vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā tad vārṣṇo 'bravīc cakṣur vai brahmeti | apaśyato hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñavalkya | cakṣur evāyatanam ākāśaḥ pratiṣṭhā | satyam ity etad upāsīta | kā satyatā yājñavalkya | cakṣur eva samrāḍ iti hovāca | cakṣuṣā vai samrāṭ paśyantam āhur adrākṣīr iti | sa āhādrākṣam iti tat satyaṃ bhavati | cakṣur vai samrāṭ paramaṃ brahma | nainam cakṣur jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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4. Yâgñavalkya said: 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Barku Vârshna told me that sight (kakshus) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Barku Vârshna tell you that sight is Brahman; for what is the use of a person who cannot see? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'The eye is its body, ether its place, and one should worship it as what is true.' Ganaka Vaideha said: 'What is the nature of that which is true?'
Yâgñavalkya replied: 'Your Majesty, sight itself (is that which is true); for if they say to a man who sees with his eye, "Didst thou see?" and he says, "I saw," then it is true. Sight, O King, is the Highest Brahman. Sight does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
yadeva te kaścidbarkuriti nāmato vṛṣṇasyāpatyaṃ vārṣṇaścakṣurvai brahmetyādityo devatā cakṣuṣyupaniṣatsatyam | yasmācchrotreṇa śrutamanṛtamapi syānna tu cakṣuṣā dṛṣṭam |
tasmādvai samrāṭpaśyantamāhuradrākṣīstvaṃ hastinamiti sa cedadrākṣamityāhatatsatyameva bhavati |
yastvanyau brūyadahamaśrauṣamiti |
tadvyabhicarati |
yattu cakṣuṣā dṛṣṭaṃ tadavyabhicāritvātsatyameva bhavati ||4,1.4|| 
yad eva te kaścid abravīt tac chṛṇavāmeti | abravīn me gardabhīvipīto bhāradvājaḥ | śrotraṃ vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā tad bhāradvājo 'bravīc chrotraṃ vai brahmeti | aśṛṇvato hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñavalkya | śrotram evāyatanam ākāśaḥ pratiṣṭhānantam ity enad upāsīta | kānantatā yājñavalkya | diśa eva samrāḍ iti hovāca | tasmād vai samrāḍ api yāṃ kāñca diśaṃ gacchati naivāsyā antaṃ gacchati | anantā hi diśaḥ | diśo vai samrāṭ śrotram | śrotraṃ vai samrāṭ paramaṃ brahma | nainaṃ śrotraṃ jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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5. Yâgñavalkya said: 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Gardabhîvibhîta Bhâradvâga told me that hearing (sruta) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhîvibhîta Bhâradvâga tell you that hearing is Brahman; for what is the use of a person who cannot hear? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'The ear is its body, ether its place, and we should worship it as what is endless.' Ganaka Vaideha said: 'What is the nature of that which is endless?'
Yâgñavalkya, replied: 'Your Majesty, space (disah) itself (is that which is endless), and therefore to whatever space (quarter) he goes, he never comes to the end of it. For space is endless. Space indeed, O King, is hearing, and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
yadeva te gardabhīvipīta iti nāmato bhāradvājo gotrataḥ śrotraṃ vai brahmeti | śrotre digdevatānanta ityenadupāsīta | kānantatā śrotrasya | diśa eva śrotrasyā'nantyaṃ yasmāttasmādvai samrāṭprācīmudīcāṃ vā yāṃ kāñcidapi diśaṃ gacchati naivāsyā antaṅgacchati kañcidapu |
ato 'nantā hi diśaḥ |
diśo vai samrāṭśrotram |
tasmāddigānantyameva śrotrasyā |
ṣa'nantyam ||4,1.5|| 
yad eva te kaścid abravīt tac chṛṇavāmeti | abravīn me satyakāmo jābālaḥ -- mano vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā taj jābālo 'bravīn mano vai brahmeti | amanaso hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñāvalkya | mana evāyatanam ākāśaḥ pratiṣṭhānanda ity enad upāsīta | kānandatā yājñavalkya | mana eva samrāḍ iti hovāca manasā vai samrāṭ striyam abhi hāryati tasyāṃ pratirūpaḥ putro jāyate | sa ānandaḥ | mano vai samrāṭ paramaṃ brahma | nainaṃ mano jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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6. Yâgñavalkya said: 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Satyakâma Gâbâla told me that mind (manas) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakâma Gâbâla tell you that mind is Brahman; for what is the use of a person without mind? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'Mind itself is its body, ether its place, and we should worship it as bliss.' Ganaka Vaideha said: 'What is the nature of bliss?'
Yâgñavalkya replied: 'Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. Mind indeed, O King, is the Highest Brahman. Mind does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
satyakāma iti nāmato jabālāyā apatyaṃ jābālaḥ |
candramā manasi devatā |
ānanda ityupaniṣati |
yasmānmana evā'nandastasmānmanasā vai samrāṭastriyamabhikāmayamāno 'bhihāryate prārthayata ityarthaḥ |
tasmādyāṃ striyamabhikāmayamāno 'bhihāryate tasyāṃ pratirūpo 'nurūpaḥ putro jāyate sa ānandahetuḥ sa yena manasā nirvartyate tanmana ānandaḥ ||4,1.6|| 
yad eva te kaścid abravīt tac chṛṇavāmeti | abravīn me vidagdhaḥ śākalyaḥ | hṛdayaṃ vai brahmeti | yathā mātṛmān pitṛmān ācāryavān brūyāt tathā tac chākalyo 'bravīd dhṛdayaṃ vai brahmeti | ahṛdayasya hi kiṃ syād iti | abravīt tu te tasyāyatanaṃ pratiṣṭhām | na me 'bravīd iti | ekapād vā etat samrāḍ iti | sa vai no brūhi yājñavalkya | hṛdayam evāyatanam ākāśaḥ pratiṣṭhā | sthitir ity enad upāsīta | kā sthititā yājñavalkya | hṛdayam eva samrāḍ iti hovāca | hṛdayaṃ vai samrāṭ sarveṣāṃ bhūtānām āyatanam | hṛdayaṃ vai samrāṭ sarveṣāṃ bhūtānāṃ pratiṣṭhā | hṛdaye hy eva samrāṭ sarvāṇi bhūtāni pratiṣṭhitāni bhavanti | hṛdayaṃ vai samrāṭ paramaṃ brahma | nainaṃ hṛdayaṃ jahāti | sarvāṇy enaṃ bhūtāny abhikṣaranti | devo bhūtvā devān apyeti | ya evaṃ vidvān etad upāste | hastyṛṣabhaṃ sahasraṃ dadāmīti hovāca janako vaidehaḥ | sa hovāca yājñavalkyaḥ -- pitā me 'manyata nānanuśiṣya hareteti || 
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7. Yâgñavalkya said: 'Let us hear what anybody may have told you.' Ganaka Vaideha replied: 'Vidagdha Sâkalya told me that the heart (hridaya) is Brahman.'
Yâgñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Vidagdha Sâkalya tell you that the heart is Brahman; for what is the use of a person without a heart? But did he tell you the body and the resting-place of that Brahman?' Ganaka Vaideha said: 'He did not tell me.'
Yâgñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.' Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'
Yâgñavalkya said: 'The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).' Ganaka Vaideha said: 'What is the nature of certainty?'
Yâgñavalkya replied: 'Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.'
Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.' 
vidagdhaḥ śākalyo hṛdayaṃ vai brahmeti |
hṛdayaṃ vai samrāṭsarveṣāṃ bhūtānāmāyatanam |
nāmarūpakarmātmakāni hi bhūtāni hṛdayāśrayāṇītyavocāma śākalyabāhmaṇe hṛdayapratiṣṭhānu ceti |
tasmādvadhṛtaye hyeva samrāṭsravāṇi bhūtāni pratiṣṭhitāni bhavanti |
tasmāddhṛdayaṃ sthitirityupāsīta hṛdaye ca prajāpatirdevatā ||4,1.7||
iti bṛhadāraṇyakopaniṣadbhāṣye caturthādhyāyasya prathamaṃ brāhmaṇam || 1 ||
atha caturthādhyāyasya dvitīyaṃ brāhmaṇam 
janako ha vaidehaḥ kūrcād upāvasarpann uvāca -- namas te 'stu yājñavalkya | anu mā śādhīti | sa hovāca yathā vai samrāṇ mahāntam adhvānam eṣyan rathaṃ vā nāvaṃ vā samādadītaivam evaitābhir upaniṣadbhiḥ samāhitātmāsi | evaṃ vṛndāraka āḍhyaḥ sann adhītaveda uktopaniṣatka ito vimucyamānaḥ kva gamiṣyasīti | nāhaṃ tad bhagavan veda yatra gamiṣyāmīti | atha vai te 'haṃ tad vakṣyāmi yatra gamiṣyasīti | bravītu bhagavān iti || 
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1. SECOND BRÂHMANA
Ganaka Vaideha, descending from his throne, said: 'I bow to you, O Yâgñavalkya, teach me.'
Yâgñavalkya said: 'Your Majesty, as a man who wishes to make a long journey, would furnish himself with a chariot or a ship, thus is your mind well furnished by these Upanishads. You are honourable, and wealthy, you have learnt the Vedas and been told the Upanishads. Whither then will you go when departing hence?' Ganaka Vaideha said: 'Sir, I do not know whither I shall go.'
Yâgñavalkya said: 'Then I shall tell you this, whither you will go.' Ganaka Vaideha said: 'Tell it, Sir.' 
janako ha vaidehaḥ | yasmātsaviśeṣaṇāni sarvāṇi brahmāṇi jānāti yājñavalkyastasmādācāryakatvaṃ hitvā janakaḥ kūrcādāsanaviśeṣādutthāyopa samīpamavasarpanyādayornipatannityarthaḥ | uvācoktavānnamaste tubhyamastu he yājñavalkyānu mā śādhyanuśādhi māmityarthaḥ | itiśabdo vākyaparisamāptyarthaḥ | sa hovāca yājñavalkyo yathā vai loke he samrāḍmahāntaṃ dīrghamadhvānameṣyangamiṣyanrathaṃ vā sothalena gamiṣyannāvaṃ vā jalena gamiṣyansamādadīta | evamevaitāni brahmāṇyetābhirupaniṣadbhiryuktānyupāsīnaḥ samāhitatmāsyatyantametābhirupaniṣadbhiḥ saṃyuktātmāsi na kevalamupaniṣatsamāhita evaṃ vṛndārakaḥ pūjyaścā'ḍhyaśceśvaro na daridra ityarthaḥ | adhītavedo 'dhīto vedo yena sa tvamadhītaveda uktāścopaniṣada ācāryaistubhyaṃ sa tvamuktopaniṣatka evaṃ sarvavibhūtatisaṃpanno 'pi sanbhayayamadhyaścha eva paramātjñānena vinākṛtārtha evatāvadityarthaḥ | yāvatparaṃ brahma na vetsi | ito 'smāddehādimucyamāna etābhirtorathasthānīyābhiḥ samāhitaḥ kva kasmingamiṣyasi kiṃ vastu prāpsyasīti |
nāhaṃ tadvastu bhagavanpūjāvanveda jāne yatra gamiṣyāmīti |
atha yadyevaṃ na jānīṣe yatra gataḥ kṛtārthaḥ syā ahaṃ vai tubhyaṃ tadvakṣyāmi yatra gamiṣyasīti |
bravītu bhagavāniti, yadi prasanno māṃ prati |
śṛṇu ||4,2.1|| 
indho ha vai nāmaiṣa yo 'yaṃ dakṣiṇe 'kṣan puruṣaḥ | taṃ vā etam indhaṃ santam indra ity ācakṣate parokṣeṇaiva | parokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ || 
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2. Yâgñavalkya said: 'That person who is in the right eye, he is called Indha, and him who is Indha they call indeed Indra mysteriously, for the gods love what is mysterious, and dislike what is evident. 
indho ha vai nāma | indha ityevaṃnāmā | yaścakṣurvai brahmeti purokta ādityāntaragta puruṣaḥ sa eṣa yo 'yaṃ dakṣiṇe 'kṣannakṣaṇi viśeṣeṇa vyavasthitaḥ |
sa ca satyanāmā |
taṃ vā etaṃ puruṣaṃ dīptiguṇatvātpratyakṣaṃ nāmāsyendha iti tamindhaṃ santamindra ityācakṣateparokṣeṇa |
yasmātparokṣapriyā iva hi devāḥ pratyakṣadviṣaḥ pratyakṣanāmagrahaṇaṃ dviṣanti |
eṣa tvaṃ vaiśvānaramātmānaṃ saṃpanno 'si ||4,2.2|| 
athaitad vāme 'kṣaṇi puruṣarūpam eṣāsya patnī virāṭ | tayor eṣa saṃstāvo ya eṣo 'ntar hṛdaya ākāśaḥ | athainayor etad annaṃ ya eṣo 'ntar hṛdaye lohitapiṇḍaḥ | athainayor etat prāvaraṇaṃ yad etad antar hṛdaye jālakam iva | athainayor eṣā sṛtiḥ saṃcaraṇī yaiṣā hṛdayād ūrdhvā nāḍy uccarati | yathā keśaḥ sahasradhā bhinna evam asyaitā hitā nāma nāḍyo 'ntar hṛdaye pratiṣṭhitā bhavanti | etābhir vā etad āsravad āsravati | tasmād eṣa praviviktāhāratara iva bhavaty asmāc chārīrād ātmanaḥ || 
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3. 'Now that which in the shape of a person is in the right eye, is his wife, Virâg. Their meeting-place is the ether within the heart, and their food the red lump within the heart. Again, their covering is that which is like net-work within the heart, and the road on which they move (from sleep to waking) is the artery that rises upwards from the heart. Like a hair divided into a thousand parts, so are the veins of it, which are called Hita, placed firmly within the heart. Through these indeed that (food) flows on flowing, and he (the Taigasa) receives as it were purer food than the corporeal Self (the Vaisvânara). 
athaitadvāme 'kṣaṇi puruṣarūpameṣāsya patnī yaṃ tvaṃ vaiśvānaramātmānaṃ saṃpanno 'si tasyāsyendrasya bhokturbhogyaiṣā patnī virāḍannaṃ bhogyatvādeva tadetadannaṃ cāttā caikaṃ mithunaṃ svapne | ko 'sau | ya eṣo 'ntarahṛdaya ākāśo 'ntarhṛdaye hṛdayasya māṃsapiṇḍasya madhye | athainayoretadvakṣyamāṇamannaṃ bhojyaṃ sthitihetuḥ | kiṃ tat | ya eṣe 'ntarhṛdaye lohitapiṇḍo lohita eva piṇḍākārāpannā lohitapiṇḍaḥ | annaṃ jagdhaṃ dvedhā pariṇamate yatsthūlaṃ tadadho gacchati | yadanyattatpunarāgninā pacyamānaṃ dvedhā pariṇamate | yo madhyamo rasaḥ sa lohitādakrameṇa pāñcabhautikaṃ piṇḍaṃ śarīramupacinoti | yo 'ṇiṣṭho rasaḥ sa eṣa lohitapiṇḍa indrasya liṅgātmano hṛdaye mithunībhūtasya | yaṃ taijasamācakṣate sa tayorindrendrāṇyorhṛdaye mithunībhūtayoḥ sūkṣmāsu nāḍīṣvanupraviṣṭaḥ sthitiheturbhavati | tadetaducyate 'thainayoretadannamityādi | kiñcānyat | athainayoretatpravāraṇam | bhuktavatoḥ svapatośca prāvaraṇaṃ bhavati loke tatsāmānyaṃ hi kalpayati śrutiḥ | ki tadiha prāvaraṇam | yadetadantarhṛdaye jālakamivānekanāḍīchidrabahulatvājjālakamiva | athainayoreṣā sṛtirmārgaḥ saṃcanarato 'nayeti saṃcaraṇī svapnajjāgaritadeśāgamanamārgaḥ | kā sā sṛtiḥ | yaiṣā hṛdayādahṛdayadeśādūrdhvābhimukhī satyuccarati nāḍī | tasyāḥ parimāṇamidamucyate | yathā loke keśaḥ sahasradhā bhinno 'tyantasūkṣmo bhavatyevaṃ sūkṣmā asya dehasya saṃbandhinyo hitā nāma hitā ityevaṃ khyātā nāḍyāstāścāntarhṛdaye māsaṃpiṇḍe pritiṣṭhitā bhavanti hṛdayādviprarūḍhāstāḥ sarvatra kadambakesapavadetābhirnāḍobhiratyantasūkṣmābhiretadannamāsravadgacchadāsravati gacchati | tadetaddevatāśarīramanenānnena dāmabhūtenopacīyamānaṃ tiṣṭhati | tasmādyasmātsthūlenānnenopacitaḥ piṇḍa idaṃ tu devatāśarīraṃ liṅgaṃ sūkṣmeṇānnenopacitaṃ tiṣṭhati |
piṇḍopacayakaramapyannaṃ praviviktameva mūtrapurīṣādisthūlamapekṣya liṅgasthitikaraṃ tvannaṃ tato 'pisākṣmataram |
ataḥ praviviktāhāraḥ piṇḍaḥ |
tasmātpraviviktāhārādapi praviviktāhāratara eṣa liṅgātmevaiva bhavatyasmāccharīrācchārīrameva śārīraṃ tasmācchārīrāt |
ātmano vaiśvānarāttaijasaḥ sūkṣmānnopacito bhavati ||4,2.3|| 
tasya prācī dik prāñcaḥ prāṇāḥ | dakṣiṇā dig dakṣiṇe prāṇāḥ | pratīcī dik pratyañcaḥ prāṇāḥ | udīcī dig udañcaḥ prāṇāḥ | ūrdhvā dig ūrdhvāḥ prāṇāḥ | avācī dig avāñcaḥ prāṇāḥ | sarvā diśaḥ sarve prāṇāḥ | sa eṣa neti nety ātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na hi sajyate | asito na vyathate | na riṣyati | abhayaṃ vai janaka prāpto 'sīti hovāca yājñavalkyaḥ | sa hovāca janako vaideho 'bhayaṃ tvā gacchatād yājñavalkya yo no bhagavann abhayaṃ vedayase | namas te 'stu | ime videhā ayam aham asmīti || 
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4. 'His (the Taigasa's) Eastern quarter are the prânas (breath) which go to the East; 'His Southern quarter are the prânas which go to the South; 'His Western quarter are the prânas which go to the West; 'His Northern quarter are the prânas which go to the North; 'His Upper (Zenith) quarter are the prânas which go upward; 'His Lower (Nadir) quarter are the prânas which go downward; 'All the quarters are all the prânas. And he (the Âtman in that state) can only be described by No, no! He is incomprehensible, for he cannot be comprehended; he is undecaying, for he cannot decay; he is not attached, for he does not attach himself; he is unbound, he does not suffer, he does not perish. O Ganaka, you have indeed reached fearlessness,'--thus said Yâgñavalkya. Then Ganaka said: 'May that fearlessness come to you also who teachest us fearlessness. I bow to you. Here are the Videhas, and here am I (thy slave).' 
sa eṣa hṛdayabhūtastaijasaḥ sūkṣmabhūtena prāṇena vidhriyamāṇaḥ prāṇa eva bhavati | tasyāsya viduṣaḥ krameṇa vaiśvānarāttaijasaṃ prāptasya hṛdayātmānamāpannasya hṛdayātmanaśca prāṇātmānamāpannasya prācī dikprāñcaḥ prāggatāḥ prāṇāḥ.tathā dakṣiṇā digdakṣiṇe prāṇāḥ | sarvā diśaḥ sarve prāṇāḥ | evaṃ vidvānkreṇa sarvātmakaṃ prāṇamātmatvenopagato bhavati | taṃ sarvātmānaṃ pratyagātmanyupasaṃhṛtya draṣṭurhi draṣṭubhāvaṃ neti netītyātmānaṃ turīyaṃ pratipadyate | yameṣa vidvānanena krameṇa pratipadyate sa eṣa neti netyātmetyādi na riṣyatītyantaṃ vyākhyātametat | abhayaṃ vai janmamaraṇādinimittabhayaśūnyaṃ he janaka prāpto 'sīti haivaṃ kilovācoktavānyājñavalkyaḥ |
tadetaduktamatha vai te 'haṃ tadvakṣyāmi yatra gamiṣyasīti |
sa hovāca janako vaideho 'bhayameva tvā tvāmapi gacchatādgacchatu yastvaṃ no 'smānhe yājñavalkya bhagavānpūjāvannabhayaṃ brahma vedayase jñāpayasi prāpitavānupādhikṛtājñānavyavadhānāpanayanenetyarthaḥ |
kimanyadahaṃ vidyāniṣkriyārthaṃ prayacchāmi sākṣādātmānameva dattavate |
ato namaste 'stvime videhāstava yatheṣṭaṃ bhujyantāmayaṃ cāhamasmi dāsabhāve sthito yatheṣṭaṃ māṃ rājyaṃ ca pracatipadyasvetyarthaḥ ||4,2.4||
iti bṛhadāraṇyakopaniṣadi caturthādhyāyasya dvitīyaṃ brāhmaṇam || 2 ||
atha caturthādhyāyasya tṛtīyaṃ brāhmaṇam || 
janakaṃ ha vaidehaṃ yājñavalkyo jagāma | sam enena vadiṣya iti | atha ha yaj janakaś ca vaideho yājñavalkyaś cāgnihotre samūdāte | tasmai ha yājñavalkyo varaṃ dadau | sa ha kāmapraśnam eva vavre | taṃ hāsmai dadau | taṃ ha samrāḍ eva pūrvaḥ papraccha || 
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THIRD BRÂHMANA
1. Yâgñavalkya came to Ganaka Vaideha, and he did not mean to speak with him. But when formerly Ganaka Vaideha and Yâgñavalkya had a disputation on the Agnihotra, Yâgñavalkya had granted him a boon, and he chose (for a boon) that he might be free to ask him any question he liked. Yâgñavalkya granted it, and thus the King was the first to ask him a question. 
janakaṃ ha vaidehaṃ yājñavalkyo jagāmetyasyābhisaṃbandhaḥ | vijñānamaya ātmā sākṣādaparokṣādbrahma sarvāntaraḥ para eva | "nānyo 'to 'sti draṣṭā nānyadato 'sti draṣṭi"tyādiśrutibhyaḥ | sa eṣa iha praviṣṭo vadanādiliṅgo 'sti vyatirikta iti madhukāṇḍe 'jātaśatrusaṃvāde prāṇādikartṛtvabhoktṛtvapratyākhyānenādhigato 'pi satpunaḥ prāṇanādiliṅgamupanyasyauṣastapraśne prāṇanādiliṅgo yaḥ sāmānyenādhigataḥ prāṇena prāṇitītyādinā dṛṣṭerdraṣṭetyādināluptaśaktisvabhāvo 'dhigataḥ | tasya ca paropādhinimittaḥ saṃsāro yathā rajjūṣaraśuktikāgaganādiṣu sarpedakarajamalinatvādi parādhyāropaṇanimittameva na svatastathā nirupādhiko nirupākhyo neti netīti vyapadeśyaḥ sākṣādaparokṣātsarvāntara ātmā brahmākṣaramantaryāmī praśastaupaniṣadaḥ puruṣo vijñānamānandaṃ brahmetyadhigatam | tadeva punarindhasajñaḥ praviviktāhārastato 'ntarhṛdaye liṅgātmā praviviktāhāratarastataḥ pareṇa jagadātmā prāṇopādhistato 'pi pravilāpya jagadātmānamupādhibhūtaṃ rajjvādāviva sarpādikaṃ vidyayā sa eṣa neti netīti sākṣātsarvāntaraṃ brahmādhigatam | evamabhayaṃ pariprāpito janako yājñavalkyenā'gamataḥ saṃkṣepataḥ | atra ca jāgratsvapna suṣuptaturīyāṇyupanyanyaprasaṅgenendhaḥ praviviktāhārataraḥ sarve prāṇāḥ sarve prāṇāḥ sa eṣa neti netīti | idānīṃ jāgratsvapnādvāreṇāva mahatā tarkeṇa vistarato 'dhigamaḥ kartavyaḥ | abhayaṃ prāpayitavyaṃ | sadbhāvāścā'tmano vipratipattyāśaṅkānirākaraṇadvāreṇa | vyatiriktatvaṃ śuddhatvaṃ svayañjyotiṣṭvamaluptaśaktisvarūpatvaṃ niratiśayānandasvābhāvyamadvaitatvaṃ cādhigantavyamitīdamārabhyate | ākhyāyayikā tu vidyāsaṃpradānagrahaṇavidhiprakāśanārthā | vidyāstutaye ca viśeṣataḥ | varadānādisūcanāt | janakaṃ ha vaidehaṃ yājñavalkyo jagāma | sa ca gacchannevaṃ mene cintitavānna vadiṣye kiñcidapu rājñe | gamanaprayojanaṃ tu yogakṣemārtham | na vadiṣya ityevaṃsaṃkalpo 'pi yājñavalkyo yadyajjanakaḥ pṛṣṭavāṃstattatpratipede tatra ko hetuḥ saṃkalpitasyānyathākaraṇa ityatrā'khyāyikāmācaṣṭe | pūrvatra kila janakayājñavalkyoḥ saṃvāda āsīdagnihotre nimitte | tatra janakasyāgnihotraviṣayaṃ vijñānamupalabhya parituṣṭo yājñavalkyastasmai janakāya ha kila varandadau | sa ca janako ha kāmapraśnameva varaṃ vavre vṛtavāṃstaṃ ca varaṃ hāsmai dadau yājñavalkyaḥ | tena varapradānasāmarthyenāvyācikhyāsumapidāviti |
yājñavalkyaṃ tūṣṇaiṃ sthitamapi samrāḍeva janakaḥ pūrvaṃ papraccha |
tatraivānuktirbrahmavidyāyāḥ karmaṇā viruddhatvāt |
vidyāyāśca svātantryāt |
svatantrā hi brahmavidyā sahakārisādhanāntaranirapekṣā puruṣārthasādhaneti ca ||4,3.1|| 
yājñavalkya kiṃjyotir ayaṃ puruṣa iti | ādityajyotiḥ samrāḍ iti hovāca | ādityenaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti | evam evaitad yājñavalkya || 
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2. 'Yâgñavalkya,' he said, 'what is the light of man 1?'
Yâgñavalkya replied: 'The sun, O King; for, having the sun alone for his light, man sits, moves about, does his work, and returns.' Ganaka Vaideha said: 'So indeed it is, O Yâgñavalkya.' 
he yājñavalkyetyevaṃ saṃbodhyābhimukhīkaraṇāya kiñjyotirayaṃ puruṣa iti kimasya puruṣasya jyotiryena jyotiṣā vyavaharati so 'yaṃ kiñjyotirayaṃ prākṛtaḥ kāryakaraṇasaṃghātarūpaḥ śiraḥpāṇyādimānpuruṣaḥ pṛcchyate | kimayaṃ svāvayavāsaṃghātabāhyena jyotirantareṇa vyavaharatyāhosvitsvāvayavasaṃghātamadhyapātinā jyotiṣā jyotiṣkāryamayaṃ puruṣo nirvartayatītyetadabhipretya pṛcchati | kiñcāto yadi vyatiriktena yadi vāvyatiriktena-jyotiṣā jyotiṣkāryaṃ nirvartayati | śṛṇu tatra kāraṇam yadi vyatiriktenaivajyotiṣā jyotiṣkāryanirvartakatvamasya svabhāvo nirdhārito bhavati tato 'dṛṣṭajyotiṣkāryaviṣaye 'pyanumāsyāmahe vyatiriktajyotirnimittamevedaṃ kāryamiti | athāvyatiriktenaiva svātmanā jyotiṣā vyavaharati tato 'pratyakṣe 'pi jyotiṣi jyotiṣkāryadarśane 'byatiriktameva jyotiranumeyam | athāniyama eva vyatiriktamavyatiriktaṃ vā jyotiḥ puruṣasya vyavahārahetustato 'nadhyavasāya eva jyotirviṣaya ityevaṃ manvānaḥ pṛcchati janako yājñavalkyaṃ kiñjyotirayaṃ puruṣa iti | nanvevamanumānakauśale janakasya kiṃ praśnena svayameva kasmānna pratipadyata iti | satyametat | tathāpi liṅgaliṅgisaṃbandhaviśeṣāṇāmatyantasaukṣmyādduravabodhyatāṃ manyate bahūnāmapu paṇḍitānāṃ kimutaikasya | ata eva hi dharmasūkṣmanirṇaye pariṣadvyāpāra iṣyate | puruṣaviśeṣaścāpekṣyate | daśāvarā pariṣattrayo vaiko veti | tasmādyadyapyanumānakauśalaṃ rājñastathāpi tu yukto yājñavalkyaḥ praṣṭum | vijñānakauśalatāratamyopapatteḥ puruṣāṇām | athavā śrutiḥ svayamevā'khyāyikāvyājenānumānamārgamupanyasyāsmānbodhayati puruṣamatimanusartī |
yājñavalkyo 'pi janakābhiprāyabhijñatayā vyatiriktamātmajyotirbodhayiṣyañjanakaṃ vyatiriktapratipādakameva liṅgaṃ pratipede yathā prasiddhamādityajyotiḥ samrāḍiti hovāca |
katham |
ādityenaiva svāvayavasaghātavyatiriktena cakṣuṣo 'nugrāhakeṇa jyotiṣāyaṃ prākṛtaḥ puruṣa āsta upaviśati palyayate prayeti kṣetramaraṇyaṃ vā tatra gatvā karma bāhyanekajyotiḥpradarśanaṃ ca liṅgasyāvyabhicāritvadarśanārtham |
evamevaitadyājñavalkya ||4,3.2|| 
astamita āditye yājñavalkya kiṃjyotir evāyaṃ puruṣa iti | candramā evāsya jyotir bhavatīti | candramasaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti | evam evaitad yājñavalkya || 
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3. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, what is then the light of man?'
Yâgñavalkya replied: 'The moon indeed is his light; for, having the moon alone for his light, man sits, moves about, does his work, and returns.' Ganaka Vaideha said: 'So indeed it is, O Yâgñavalkya.' 
tathāstamita āditye yājñavalkya kiñjyotirevāyaṃ puruṣa iti candramā evāsya jyotiḥ ||4,3.3|| 
astamita āditye yājñavalkya candramasy astamite kiṃjyotir evāyaṃ puruṣa iti | agnir evāsya jyotir bhavatīti | agninaiva jyotiṣāste palyayate karma kurute vipalyetīti | evam evaitad yājñavalkya || 
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4. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and the moon has set, what is the light of man?'
Yâgñavalkya replied: 'Fire indeed is his light; for, having fire alone for his light, man sits, moves about, does his work, and returns.' 
astamiti āditye candramasyastamite 'gnirjyotiḥ ||4,3.4|| 
astamita āditye yājñavalkya candramasy astamite śānte 'gnau kiṃjyotir evāyaṃ puruṣa iti | vāg evāsya jyotir bhavatīti | vācaivāyaṃ jyotiṣāste palyayate karma kurute vipalyeti | tasmād vai samrāḍ api yatra svaḥ pāṇir na vinirjñāyate 'tha yatra vāg uccaraty upaiva tatra nyetīti | evam evaitad yājñavalkya || 
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5. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and the moon has set, and the fire is gone out, what is then the light of man?'
Yâgñavalkya replied: 'Sound indeed is his light; for, having sound alone for his light, man sits, moves about, does his work, and returns. Therefore, O King, when one cannot see even one's own hand, yet when a sound is raised, one goes towards it.' Ganaka Vaideha said: 'So indeed it is, O Yâgñavalkya.' 
śānte 'gnau vāgjyotiḥ vāgiti śabdaḥ parigṛhyate | śabdena viṣayeṇa śrotramindriyaṃ dīpyate | śrotrendriye saṃpradīpte manasi viveka upajāyate | tena manasā bāhyāṃ ceṣṭāṃ pratipadyate | "manasā hyova paśyati manasā śṛṇotī"ti brāhmaṇam | kathaṃ purvāgjyotiriti vācojyotiṣṭvamaprasiddhamityata āha-tasmādvai samrāḍyasmādvācā jyotiṣānugṛhīto 'yaṭaṃ puruṣo vyavaharati tasmātprasiddhametadvāco jyotiṣṭvam | kathamapi yatra yasminkāle prāvṛṣi prāyeṇa medhāndhakāre sarvajyotiḥpratyastamaye svo 'pi prāṇirhasto na vispaṣṭaṃ nirjñāyate | atha tasminkāle sarvaceṣṭānirodhe prāpte bāhyajyotiṣo 'bhāvādyatra vāguccarati śvā vā bhaṣati gardabho vā rautyupaiva tatra nyeti tena śabdena jyotiṣā śrotramanasornairantayaṃ bhavati tena jyotiṣkāryatvaṃ vākpratipadyeta tena vācā jyotiṣopanyetyevopagacchatyeva tatra sannihito bhavatītyarthaḥ | tatra ca karma kurute vipalyeti |
tatra vāgyotiṣo grahaṇaṃ gandhādīnānupalakṣaṇārtham |
gandhādibhirapi hi ghrāṇādiṣvanugṛhīteṣu pravṛttinivṛtyādayo bhavanti |
tena tairapyanugraho bhavati kāryakaraṇasaṃghātasya |
evamevaitadyājñavalkya ||4,3.5|| 
astamita āditye yājñavalkya candramasy astamite śānte 'gnau śāntāyāṃ vāci kiṃjyotir evāyaṃ puruṣa iti | ātmaivāsya jyotir bhavatīti | ātmanaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetīti || 
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6. Ganaka Vaideha said: 'When the sun has set, O Yâgñavalkya, and the moon has set, and the fire is gone out, and the sound hushed, what is then the light of man?'
Yâgñavalkya said: 'The Self indeed is his light; for, having the Self alone as his light, man sits, moves about, does his work, and returns.' 
śāntāyā punarvāci gandhādiṣvapi ca śānteṣu | bāhyeṣvanugrāhakeṣu sarvapravṛttinirodhaḥ prāpto 'sya puruṣasya | etaduktaṃ bhavati | jāgradviṣaye bahirmukhānu karaṇāni cakṣurādīnyādityādijyotirbhiranugṛhyāmāṇāni yadā tadā sphuṭataraḥ saṃvyavahāro 'sya puruṣasyadṛṣṭā | tasmātte vayaṃ manyāmahe sarvabāhyajyotiḥpratyastamaye 'pi svapnasuṣuptakāle jāgarite ca tādṛgavasthāyāṃ svāvayavasaṃghātavyatiriktenaiva jyotiṣā jyotiṣkāryasiddhirasyeti | dṛśyate ca svapne jyotiṣkāryasiddhirbandhusaṃgamanaviyogadarśanaṃ deśāntragamanādi ca | suṣuptaccotthānaṃ sukhamahamasvāpsaṃ na kiñcidavediṣamiti | tasmādasti vyatiriktaṃ kimapi jyotiḥ | kiṃ punastacchāntāyāṃ vāci jyotirbhavatīti | ucyate - ātmaivāsya jyotirbhavatīti | ātmeti kāryakaraṇasvāvayavasaṃghātavyatiriktaṃ kāryakaraṇāvabhāsakamādityādibāhyajyotirvatsvayamanyenānavabhāsyamānamabhidhīyate jyotirantaḥsthaṃ ca tatpāriśeṣyāt | kāryakaraṇavyatiriktaṃ taditi tāvatsiddham | yacca kāryakaraṇavyatiriktaṃ kāryakaraṇasaṃghātānugrāhakaṃ ca jyotistadbāhyaiścakṣurādikaraṇairupalabhyamānaṃ dṛṣṭaṃ na tu tathā taccakṣurādibhirupalabhyata ādityādijyotiḥṣūparateṣu | kāryaṃ tu jyotiṣo dṛśyote yasmāttasmādātmanaivāyaṃ jyotiṣā'ste palyayate karma kurute vipalyetīti | tasmānnūnamantaraḥsthaṃ jyotirityavagamyate | kiñcā'dityādijyotirvilakṣaṇaṃ tadabhautikaṃ ca sa eva heturyaccakṣurādyagrāhyamādityādivat | na | samānajātīyenaivā | ādityādijyotiṣā kāryakaraṇasaṃghātasya bhautikasya bhautikenaivopakāraḥ kriyamāṇo dṛśyate | yathāduṣṭaṃ cedamanumeyam | yadi nāma kāryakaraṇādarthāntaraṃ tadupakārakamādityādivajjyotisthāpi kāryakaraṇasaṃghātasamānajātīyamevānumeyaṃ kāryakaraṇasaghātopakārakatvādādityādijyotirvat | yatpunarantaḥsthatvādapratyakṣatvācca vailakṣaṇyamucyate taccakṣurādijyotirbhiranaikāntikam | yato 'pratyakṣāṇyantaḥsthāni ca cakṣurādijyotīṃṣi bhautikānyeva | tasmāttava manorathamātraṃ vilakṣaṇamātmajyotiḥ siddhamiti | kāryakaraṇasaṃghātabhāvabhāvitvācca saṃghātadharmatvamanumīyate jyotiṣaḥ sāmānyato dṛṣṭasya cānumānasya vyabhicāritvādaprāmāṇyam | sāmānyato dṛṣṭabalena hi bhavānādityādivadvyatiriktaṃ jyotiḥ sādhayati kāryakaraṇebhyaḥ | na ca pratyakṣamanumānena bādhituṃ śakyate | ayameva tu kāryakaraṇasaṃghātaḥ pratyakṣaṃ paśyati śṛṇoti manute vijānāti ca | yadi nāma jyotirantaramasyopakārakaṃ syādādityādivanna tadā'tmā syajyotirantaramādityādivadeva | ya eva tu pratyakṣaṃ darśanakriyāṃ karoti sa evā'tmā syātkāryakaraṇasaṃghāto nānyaḥ | pratyakṣavirodhe 'numānasyāprāmāṇyāt | nanvayameva ceddarśanādikrāyakartā'tmā saṃghātaḥ kathamavikalasyaivāsya darśanādikriyākartṛtvaṃ kadācidbhavati kadācinneti | naiṣa doṣo dṛṣṭatvāt | nahi dṛṣṭe 'nupapannaṃ nāma | nahi khadyote prakāśāprakāśatvena dṛśyamāne kāraṇāntaramanumeyam | anumeyatve ca kenacitsāmānyātsarvaṃ sarvatrānumeyaṃ syāt | taccāniṣṭam | na ca padārthasvabhāvo nāsti na hyagneruṣṇasvābhāvyamanyanimittamudakasya vā śaityam | prāṇidharmādharmādyapekṣamiti cet | dharmādharmādernimittāntarāpekṣasvabhāvaprasaṅgaḥ | astviti cenna tadanavasthāprasaṅgaḥ | sa cāniṣṭaḥ | na | svapnasmṛtyordṛṣṭasyaiva darśanāt | yaduktaṃ svabhāvavādinā dehasyaiva darśanādikriyā na vyatiriktasyeti | tanna | yadi hi dehasyaiva darśanādikriyā svapne dṛṣṭasyaiva darśanaṃ na syāt | andhaḥ svapnaṃ paśyandṛṣṭapūrvameva paśyati na śākadvīpādigatamadṛṣṭarūpam | tataścetatsiddhaṃ bhavati yaḥ svapne paśyati dṛṣṭapūrvaṃ vastu sa eva pūrvaṃ vidyamāne cakṣuṣyadrākṣīnna deha iti | dehaśceddraṣṭāsa yenādrākṣīttasminnuddhṛte cakṣuṣi svapne tadeva dṛṣṭapūrvaṃ na paśyet | asti ca loke prasiddhiḥ pūrvaṃ dṛṣṭaṃ mayā himavataḥ śṛṅgamadyāhaṃ svapne 'drākṣamityuddhṛtacakṣuṣāmandhānāmapu | tasmādanuddhṛte 'pi cakṣuṣiḥ yaḥ svapnadṛksa eva draṣṭā na deha ityavagamyate | tathā smṛtau dṛṣṭṛsmartrorekatve sati ya eva draṣṭāsa eva smartā yadā caivaṃ tadā nimīlitākṣo 'pi smandṛṣṭapūrvaṃ yadrūpaṃ taddṛṣṭavadeva paśyatīti | tasmādyannimīlitaṃ tanna draṣṭṛyannimīlite cakṣuṣi smaradrūpaṃ paśyati tadevānimīlite 'pi cakṣuṣi draṣṭrāsīdityavagamyate | mṛte ca dehe 'vikalasyaiva ca rūpādidarśanābhāvāt | devasyaiva draṣṭrutve mṛte 'pi darśanādi kriyā syāt | tasmādyapāye dehe darśanaṃ na bhavati .dbhāve ca bhavati taddarśanādikriyākartṛ na deva ityavagamyate | cakṣurādīnyeva darśanādikriyākartṝṇīti cet | na | yadahamadrākṣaṃ tatspṛśāmīti bhinnakartṛkatve pratisaṃghānānupapatteḥ | manastarhīti cet | na | manaso 'pi viṣayatvādrūpādivaddṛṣṭṛtvādyanupapatti | tasmādantaḥsthaṃ vyatiriktamādityādivaditi siddham | yaduktaṃ kāryakaraṇasaṃghātasamānajātīyameva jyotirantaramanumeyam | ādityādibhistatsamānajātīyairevopakriyamāṇatvāditi | tadasat | upakāryopakārakabhāvasyāniyamadarśanāt | kathaṃ pārthivairindhanaiḥ pārthavatvasamānajātīyaistṛṇolapādibhiragneḥ prajvalanopakāraḥ kriyamāṇo dṛśyate | na ca tāvatā tatsamānajātīyairevāgneḥ prajvanopakāraḥ sarvatrānumeyaḥ syāt | yenodakenāpi prajvalanopakāro bhinnajātīyona vaidyutasyāgnerjāṭharasya ca kriyamāṇo dṛśyate | tasmādupakāryopakārakabhāve samānajātīyāsamānajātīyaniyamo nāsti | kadācitsamānajātīyā manuṣyā manuṣyairevopakriyante kadācitsthāvarapaśvādibhiśca bhinnajātīyaiḥ | tasmādahetuḥ kāryakaraṇasaṃghātamānajātīyairevā'dityādijyotirbhirupakriyamāṇatvādit i | yatpunarāttha cakṣurādibhirādityādijyotirvadadṛśyatvādityayaṃ heturjyotirantarasyāntaḥsthatvaṃ vailakṣaṇyaṃ ca na sādhayati cakṣurādibhiranaikāntikatvāditi | tadasat | cakṣurādikaraṇebhyo 'nyatve satīti hetorviśeṣaṇatvopapatteḥ | kāryakaraṇasaṃghātadharmatvaṃ jyotiṣa iti yaduktaṃ tanna | anumānavirodhāt | ādityādijyotirvatkāryakaraṇasaṃghātādarthāntaraṃ jyotiriti hyanumānamuktaṃ tena virudhyata iyaṃ pratijñā kārayakaraṇasaṃghātadharmatvaṃ jyotiṣa iti | tadbhāvabhāvitvaṃ tvasiddhaṃ mṛte dehe jyotiṣo 'darśanāt | sāmānyato dṛṣṭasyānumānasyāprāmāṇye sati pānabhojanādisarvavyavahāralopaprasaṅgaḥ | sa cāniṣṭaḥ | pānabhojanādiṣu hi kṣutpipāsādinivṛttimupalabdhavasastatsāmānyātpānabhojanādyupādānaṃ dṛśyamānaṃ loke na prāpnoti | dṛśyante hyupalabdhapānabhojanāḥ sāmānyataḥ punaḥ pānabhojanāntaraiḥ kṣutpipāsādinivṛttimanuminvantastādartheyana pravartamānāḥ | yaduktamayameva tu deho darśanādikriyākarteti tatprathamameva parihṛtaṃ svapnasmṛtyordehādarthāntarabhūto draṣṭeti | anenaiva jyotirantarasyātmatvamapi pratyuktam | yatpunaḥ khadyotādeḥ kādācitkaṃ prakāśāprakāśatvaṃ sadasat | pakṣādyavayavasaṃkocavikāsanimitittatvātprakāśāprakāśatvasya |
yatpunaruktaṃ dharmādharmayoravaśyaṃ phaladātṛtvaṃ svabhāvo 'bhyupagantavya iti |
tadabhyubagame bhavataḥ siddhāntahānāt |
etenānavasthādoṣaḥ pratyuktaḥ |
tasmādasti vyatiriktaṃ cāntaḥsthaṃ jyotirātmeti ||4,3.6|| 
katama ātmeti -- yo 'yaṃ vijñānamayaḥ prāṇeṣu hṛdy antarjyotiḥ puruṣaḥ | sa samānaḥ sann ubhau lokāv anusaṃcarati dhyāyatīva lelāyatīva | sa hi svapno bhūtvemaṃ lokam atikrāmati add. mṛtyo rūpāṇi || 
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7. Ganaka Vaideha said: 'Who is that Self?'
Yâgñavalkya replied: 'He who is within the heart, surrounded by the Prânas (senses), the person of light, consisting of knowledge. He, remaining the same, wanders along the two worlds, as if thinking, as if moving. During sleep (in dream) he transcends this world and all the forms of death (all that falls under the sway of death, all that is perishable). 
yadyapi vyatiriktatvādi siddhaṃ tathāpi samānajātīyānugrāhakatvadarśananimittabhrāntyā karaṇānāmevānyatamo vyatirikto vetyavivekataḥ pṛcchati-katama iti | nyāyasūkṣmatāyā durvijñeyatvādupapadyate bhrāntiḥ | athavā śarīravyatirikte siddhe 'pi karaṇānu sarvāṇi vijñānavantīva vivekata ātmano 'nupalabdhatvāt | ato 'haṃ pṛcchāmi katama ātmeti | katamo 'sau dehendriyaprāṇamanaḥsu yastvayokta ātmā | yena jyotiṣā'sta ityuktam | athavā yo 'yamātmā tvayābhipreto vijñānamayaḥ | sarva ime prāṇā vijñānamayā ivaiṣu prāṇeṣu katamaḥ | yathā samuditeṣu brāhmaṇeṣu sarva ime tejasvinaḥ katama eṣu ṣaḍaṅgaviditi | pūrvasminvyākhyāne katama ātmetyetāvadeva praśnavākyaṃ vijñānamayo hṛdyantarjyotiḥ puruṣaḥkatama ityedatantam | yo 'yaṃ vijñānamaya ityetasyaśabdasya sarvameva praśnavākyaṃ vijñānamayo hṛdyantarjyotiḥ puruṣaḥ katama ityedatantam | yo 'yaṃ vijñānamaya ityetasya śabdasya nirdhāritārthaviśeṣaviṣayatvaṃ katama ātmetītiśabdasya praśnavākyaparisamāptyarthatvaṃ vyavahitasaṃbandhamantareṇa yuktamiti kṛtvā katama ātmetyevamantameva praśnavākyaṃ yo 'yamityādi paraṃ sarvameva prativacanamiti niścīyate | yo 'yamityātmanaḥ pratyakṣatvānnirdeśaḥ | vijñānamayo vijñānaprāyo buddhivijñānopādhisaṃprakāvivekādvijñānamaya ityucyate | buddhivijñāna saṃpṛkta eva hi yasmādupalabhyate rāhuriva candrādityasaṃpṛktaḥ | buddhirhi sarvārthakaraṇaṃ tamasīva pradīpaḥ purovasthitaḥ | "manasā hyeva paśyati manasā śṛṇotī"ti hyuktam | buddhivijñānālokaviśiṣṭameva hi sarvaṃ viṣayajātamupalabhyate purovasthitapradīpālokaviśiṣṭamiva tamasi | dvāramātrāṇi tvanyāni karaṇānu buddheḥ | tasmāttenaiva viśeṣyate vijñānamaya iti | yeṣāṃ paramātmavijñaptivikāra iti vyākhyānaṃ teṣāṃ vijñānamayo manomaya ityādau vijñānamayaśabdasyānyārthadarśanādaśrautārthatāvasīyate | saṃdigdhaśca padāratho 'nyatra niścitaprayogadarśanānnirdhārayituṃ śakyo vāśyaśeṣāt | niścatanyāyabalādvā | sadhīriti cottaratra pāṭhāt | hṛdyantariti vacanādyuktaṃ vijñānaprāyatvameva | prāṇeṣviti vyatirekapradarśārthā saptamī yathā vṛkṣeṣu pāṣāṇa iti sāmīpyalakṣaṇā | prāṇeṣu hi vyātirekāvyatirekatā saṃdihyata ātmanaḥ | prāṇeṣu prāṇebhyo vyatirikta ityarthaḥ | yo hi yeṣu bhavati sa tadvyatirikto bhavatyeva | yathā pāṣāṇeṣu vṛkṣaḥ | hṛdi tatrātatsyātprāṇeṣu prāṇajātīyaiva buddhiḥ syādityata āha-hṛdyantariti | hṛdacchabdena puṇḍarīkākāro māṃsapuṇḍastātthyādbuddhirhṛttasyā hṛdi buddhau | antariti buddhivṛttivyatirekapradarśanārtham | jyotiravabhāsātmakatvādātmocyate | tena hyavabhāsakenā'tmanā jyotiṣā'ste palyayate karma kurute cenāvāniva hyayaṃ kāryakaraṇapiṇḍo yathā'dityaprakāśastho ghaṭo yathā marakatādirmaṇiḥ kṣīrādidravye prakṣiptaḥ parīkṣaṇāyātmacchāyameva tatkṣīrādirdvyaṃ karoti tādṛgedātmajyetipabuddherapi hṛdayātsūkṣmatvāddhṛdyantaḥsthamapi hṛdayādikaṃ kāryakaraṇasaṃghātaṃ caikīkṛtyā'tmajyotiśchāyaṃ karoti | pāramparyeṇa sūkṣmasthīlatāratamyātsarvāntaratamatvā | buddhastāvatsvacchatvādānantaryāccā'tmacaitanyajyotiḥ praticchāyā bhavati | tena hi vivekināmapu tatrā'tmābhimānabuddhiḥ prathamā | tato 'pyānantaryānmanasi caitanyāvabhāsatā buddhisaṃparkāt | tata indriyeṣu | manaḥ saṃyogāt | tato 'nantaraṃ śarīre | indriyasaṃparkāt |
pāramparyeṇa kṛtsnaṃ kāryakaraṇasaṃghātamātmā caitanyasvarūpajyotiṣāvabhāsayati |
tena hi sarvasya lokasya kāryakaraṇasaṃghāte tadvṛttiṣu cāniyatā'tmābhimānabuddhiryathāvivekaṃ jāyate |
tathā ca bhagavatoktaṃ gītāsu-"yathā prakāśayatyekaḥ kṛtsnaṃ lokamimaṃ raviḥ |
kṣetraṃ kṣetrī tathā kṛtsnaṃ prakāśayati bhārati" ||
"yadādityagataṃ tejaḥ"ityādi ca | "nityo 'nityānāṃ cenaścetanānāṃ"iti ca kāṭhake"tameva bhāntamanubhāti sarvaṃ tasya bhāsā sarvamidaṃ vibhāti"iti ca | "yena sūryastapati tejasoddhaḥ"iti ca mantarvarṇaḥ | tenāyaṃ hṛdyantarjyotiḥ | puruṣa ākāśavatsarvagatvātpūrṇa iti puruṣaḥ niratiśayaṃ cāsya svayañjyotiṣṭvaṃ sarvāvabhāsakatvātsvayamanyānavabhāsyatvācca | sa eṣa puruṣaḥ svayameva jyotiḥsvabhāvo yaṃ tvaṃ pṛcchasi katama ātmeti | bāhyānāṃ jyotiṣāṃ sarvakaraṇānugrāhakāṇāṃ pratyastamaye 'ntaḥkaraṇadvāreṇa hṛdyantarjyotiḥ puruṣa ātmānugrāhakaḥ karaṇānāmityuktam | yadāpi bāhyakaraṇānugrāhakāṇāmādityādijyotiṣāṃ bhāvastadāpyādityādijyotiṣāṃ parārthatvātkāryakaraṇasaṃghātasyācaitanye svārthānupapatteḥ svārthajyotiṣa ātmano 'nugrahābhāve 'yaṃ kāryakaraṇasaṃghāto na vyavahārāya kalpate | ātmajyotiranugraheṇaiva hi sarvadā sarvaḥ saṃvyavahāraḥ | "yadetaddhṛdayaṃ manaścaittasaṃjñānam"ityādiśrutyantarāt | sābhimāno hi sarvaprāṇisaṃvyavahāpaḥ | abhimānahetuṃ ca marakatamaṇidṛṣṭāntenāvocāma | yadyapyevametattatthāpi jāgradviṣaye sarvakaraṇāgocaratvādātmajyotiṣo buddhyādibāhyābhyantarakāryakaraṇavvahārasannipātavyākulatvānna śakyate tajjyotirātmākhyaṃ muñjeṣīkāvanniṣkṛṣya darśayitumityataḥ svapne didarśayiṣuḥ prakramate-sa samānaḥ sannubhau lokāvanusaṃcarati | yaḥ puruṣaḥ svayameva jyotirātmā sa samānaḥ sadṛśaḥ san | kena | prakṛtatvātsannihitatvācca hṛdayena | hṛdīti ca hṛcchabdavācyā buddhaḥ prakṛtā sannihitā ca | tasmāttayaivā sāmānyam | kiṃ punaḥ sāmānyamaśvamahiṣavadvivekato 'nupalabdhiḥ avabhāsyā buddhirabhāsakaṃ tadātmajyotirālokavat | avabhāsyāvabhāsakayorvivekato 'nupalabdhiḥ prasiddhā | viśuddhatvāddhyāloko 'vabhāsyena sadṛśo bhavati | yathā raktamavabhāsayanraktasadṛśo raktākāro bhavati | yathā haritaṃ nīlaṃ lohitaṃ cāvabhāsayannā4lokastatsamāno bhavati | tathā buddhimavabhāsayanbuddhadvāreṇa kṛtsamaṃ kṣetramavabhāsayatītyuktaṃ marakatamaṇinidarśanena | tena sarveṇa samāno buddhisāmānyadvāreṇa | sarvamaya iti cāta eva vakṣyati | tenāsau kutaścitpravabhajya muñjeṣīkāvatsvena jyotīrūpeṇa darśayituṃ na śakyata iti sarvavyāpāraṃ tatrādhyāropya nāmarūpagataṃ jyotirdharmaṃ ca nāmarūpayornāmarūpe cā'tmajyotiṣi sarvo loko momugyate 'yamātmā nāyamāmtaivandharmā naivadharmā kartākartā śuddho 'śuddho baddho muktaḥ sthito gata āgato 'sti nāstītyādivikalpaiḥ | ataḥ samānaḥ mannubhau lokau pratipannapratipattavyāvihalokaparalokāvupāttadehendriyādi- saṅghātatyāgānyopādānāstānaprabandhaśatasannipātairanukrameṇa sañcarati | dhīsādṛśyamevobhayalokasaṃcaraṇaheturna svata iti | tatra nāmarūpopādhisādṛśyaṃ bhrāntinimittaṃ yattadeva heturna svata ityetaducyate | yasmātsa samānaḥ sannubhau lokāvanukrameṇa sañcarati tadetatpratyakṣamityetaddarśayati-yato dhyāyatīva dhyānavyāpāraṃ karotīva cintayatīva dhyānavyāpavatīṃ buddhiṃ sa tatsthena citsvabhāvajyotarūpeṇāvabhāsayaṃstatsadṛśastatsamānaḥ sandhyātīvālokavadeva | ato bhavati cintayatīti bhrāntirlokasya | na tu paramārthato dhyāyati | tathā lelāyatīvātyarthaṃ calatīva | teṣveva karameṣu buddhyādiṣu vāyuṣu ca calatsu tadavabhāsakatvāttatsadṛśaṃ taditi lelāyatīva | na tu paramārthataścalanadharmakaṃ tadātmajyotiḥ | kathaṃ punaretadavagamyate tatsamānatvabhrāntirevobhayalokasaṃcaraṇādirhetutvaṃ svata ityasyārthasya pradarśanāya hetarupadiśyate- sa ātmā hi yasmātsvapno bhūtvā | sa yayā dhiyā samānaḥ sā dhīryadyadbhavati tattadasāvapu bhavatīva tasmādyadāsau svapno bhavati svāpavṛttiṃ pratipadyate dhīstadā so 'pi svapnavṛttiṃ pratipadyate | dā dhīrjajāgariṣati tadāsāvapyata āha-svapno bhūtvā svapnavṛttimavabhāsayandhiyaḥ svāpavṛtyākāro bhūtvema lokaṃ jāgaritavyavahāralakṣaṇaṃ kāryakaraṇasaṅghātātmakaṃ laukikaśāstrīyavyavahārāspadamatikrāmatyatītya krāmati viviktena svenā'tmajyotiṣā svapnātmikā dhīvṛttamavabhāyannavatiṣṭhate yasmāttasmātsvayañjyotaḥsvabhāva evāsau viśuddhaḥ sa kartṛkriyākārakaphalaśūnyaḥ | paramārthato dhīsādṛśyameva tūbhayalokasaṃcārādisaṃvyavahārabhrāntihetuḥ | mṛtyorūpā ṇi mṛtyuḥ karmāvidyādirna tasyānyadrūpaṃ svataḥ kāryakaraṇānyevāsya rūpāṇi | atastānu mṛtyo rūpāṇyatikrāmati kriyāphalāśrayāṇi | nanu nāstyeva dhiyā samānamanyaddhiyo 'vabhāsakamātmajyotiḥ pratyakṣeṇa vānumānena palambhāt | yathānyā tatkāla eva dvitīyā dhīḥ | yattvāvabhāsyāvabhāsakayoranyatve 'pi vivekānupalambhātsādṛśyamiti (tiḥ) ghaṭādyālokayoḥ | tatra bhavatvanyatvenā'lokasyopambhādghaṭādeḥ saṃśliṣṭayoḥ sādṛśyaṃ bhinnayoreva na ca tatheha ghaṭāderiva dhiyoṣa'vabhāsakaṃ jyotirintaraṃ pratyakṣeṇa vānumānena vopalabhāmahe | dhīreva hi citsvarūpāvabhāsakatvenasvākārā viṣayākārā ca | tasmānnānumānato nāpi pratyakṣato dhiyo 'vabhāsakaṃ jyotiḥ śakyate pratipādayituṃ vyatiriktam | yadapi dṛṣṭāntarūpamabhihitamavabhāsyāvaśāsakayorbhinnayoreva ghaṭādyālokayoḥ saṃyuktāyoḥ sādṛśyamiti | tatrābhyupagamamātramasmābhiruktaṃ na tatra ghaṭādyavabhāsyāvabhāsakau bhinnau | paramārthastu ghaṭādirevāvabhāsātmakaḥ sālokaḥ | anyo 'nyo hi ghaṭādirutpadyate | vijñānamātrameva sālokaghaṭādiviṣayākāramavabhāsate | yadevaṃ tadā na bāhyo dṛṣṭānto 'sti vijñānalakṣaṇamātratvātsarvasya | eṃ tasyava vijñānas grāhyāgrāhakākāratāmalaṃ pakarikalpya tasyaiva punarviśuddhaṃ parikalpayanti | tadgrāhakavinirmuktaṃ vijñānaṃ svacchībhūtaṃ kṣaṇikaṃ vyavatiṣṭhata iti kecit | tasyāpu śāntiṃ kecidicchanti | tadapi vijñānaṃ saṃvṛtaṃ grāhyagrāhakāṃśavinirumuktaṃ śūnyameva ghaṭādibāhyavastuvadityapare mādhyamikā ācakṣate | sarvā etāḥ kalpanā buddhavijñānāvabhāsakasya vyatiriktasyā'tmajyotiṣo 'pahnavādasya śreyomārgasya pratipakṣabhūtā vaidikasya | tatra yeṣāṃ bāhyor'tho 'sti tānpratyucyate tāvat | na svātmāvabhāsakatvaṃ ghaṭādeḥ | tamasyavasthito ghaṭādistāvanna kadācidapu svātmanāvabhāsyate | pradīpādyālokasaṃyogena tu niyamenaivāvabhāsyamāno dṛṣṭaḥ sāloko ghaṭa iti | saṃśliṣṭayorapu ghaṭālokayoranyatvameva punaḥ punaḥ saṃśleṣe viśleṣe ca viśeṣadarśanādrajjughaṭayoriva | anyatve ca vyatiriktāvabhāsakatvaṃ na svātmanaiva svamātmānamavabhāsayati | nanu pradīpaḥ svātmānamevāvabhāsayantadṛṣṭa iti | na hi ghaṭādivatpradīpadarśanāya pkāśāntaramupādadate laukikāḥ | tasmātpradīpaḥ svātmānaṃ prakāśayati | na | avabhāsyatvāviśeṣāt | yadyapi pradīpo 'nyasyāvabhāsakaḥ svayamavabhāsātkatvāttathāpu vyatiriktacaitanyāvabhāsyatvaṃ na vyabhicarati ghaṭādivadeva | yadā caivaṃ tadā vyatiriktāvabhāsyatvaṃ tāvadavaśyaṃbhāvi | nanu yathā ghaṭaścaitanyāvabhāsyatve 'pi sannātmānaṃ ghaṭaṃ cāvabhāsayati | na | svataḥ parato vā viśeṣābhāvāt | yathā caitanyāvabhāsyatvaṃ ghaṭasya tathā pradīpasyāpi caitanyāvabhāsyatvamaviśiṣṭam | yattūcyate pradīpa ātmānaṃ ghaṭaṃ cāvabhāsayatīti tadasat | kasmāt | yadā'tmānaṃ nāvabhāsayati tadā kīdṛśaḥ syāt | na hi tadā pradīpasya svato vā parato vā viśeṣaḥ kaścidupalabhyate | sa hyavabhāsyo bhavati yasyāvabhāsakasaṃnidhāvasaṃnidhau ca viśeṣa ātmānaṃ pradīpaḥ prakāśayatīti mṛṣaivācyot | caitanyagrāhyatvaṃ tu ghaṭādibhiraviśiṣṭaṃ pradīpasya | tasmādvijñanasyā'tmagrāhakatve na pradīpo dṛṣṭāntaḥ | caitanyagrāhyatvaṃ ca vijñānasya bāhyaviṣayairaviśiṣṭam | caitanyagrāhyatve ca vijñānasya kiṃ grāhyavijñānagrāhyataiva kiṃvā grāhakavijñānagrāhyateti tatrasaṃdihyamāne vastuni yo 'nyatra dṛṣṭo nyāyaḥ sa kalpayituṃ yukto na tu dṛṣṭaviparītaḥ | tathā ca sati yathā vyitiriktenaiva grāhakeṇa bāhyānāṃ pradīpānāṃ grāhyatvaṃ dṛṣṭaṃ tathā vijñānasyāpi caitanyagrāhyatvātpkāśakatve satyāpi pradīpavadvyatiriktacaitanyagrāhyatvaṃ yuktaṃ kalpayituṃ na tvananyagrāhyatvam | yaśvānyo vijñānasya grahītā sa ātmā jyotirantaraṃ vijñānāt | tadānavastheti cet | naḥ grāhyatvamātra hi tadgrāhakasya vastvantaratve liṅgamuktaṃ nyāyataḥ | na tvekāntato grāhakatve tadgrāhakāntarāstitve vā kadācidapi liṅgaṃ saṃbhavati | tasmānna tadanavasthāprasaṅgaḥ | vijñānasya vyaktiriktagrāhyatve karaṇāntarāpekṣāyāmanavastheti cet | na | niyamābhāvāt | na hi sarvatrāyaṃ niyamo bhavati | yatra vastvantareṇa gṛhyate vastvantaraṃ tatragrāhyagrāhakavyatiriktaṃ karaṇāntaraṃ syāditi naikāntena niyantuṃ śakyate | vaicitryadarśanāt | katham | ghaṭastāvatsvātmavyatiriktenā'tmanā gṛhyate tatpa pradīpādirāloko grāhyagrāhakavyatiriktaṃ karaṇam | na hi pradīpādyāloko ghaṭāṃśaścakṣuraṃśo vā | ghaṭavaccakṣurgrāhyatve 'pi pradīpasya cakṣuḥ pradīpavyatirekeṇa na bāhyamālokasthānīyaṃ kiñcitkaraṇāntaramapekṣate | tasmānnaiva niyantuṃ śakyate yatra yatra vyatiriktagrāhakagrāhyatvaṃ tatra tatra karaṇāntaraṃ syādeveti | tasmādvijñānasya vyaktiriktagrāhakagrāhyatve na karaṇadvārānavasthā nāpi grāhakatvadvārā kadācidapyupapādayituṃ śakyate | tasmātsiddhaṃ vijñānavyatiriktamātmajyotirantaramiti | nanu nāstyeva bāhyor'tho ghaṭādiḥ pradīpo vā vijñānavyatiriktaḥ | yaddhi yadvyatirekeṇa nopalamyate tattāvanmātraṃ vastu dṛṣṭam | yathāsvapnavijñānagrāhyaṃ ghaṭapaṭādivastu svapnavijñānavyatirekeṇānupalambhātsvapnaghaṭapradīpādeḥ svapnavijñānamātratāvagamyate, tathā jāgarite 'pi ghaṭapradīpāderjāgarite 'pi ghaṭapradīpāderjāgradvijñānamātrameva tu sarvam | tatra yaduktaṃ vijñānasya vyatiriktāvabhāsyatvādvijñānavyatiriktamasti jyotirantaraṃ gaṭāderiveti tanmithyā | sarvasya vijñānamātratve dṛṣṭāntābhāvāt | na | yāvattāvadabhyupagamāt | na tu bāhyor'tho bhavataikāntenaiva nābhyupagamyate | nanu mayā nābhyupagamyata eva | na | vijñānaṃ ghaṭaḥ pradīpa iti ca śabdārthapṛthaktvādyāvattāvajadapi bāhyamarthāntaramavaśyamabhyupagantavyam | vijñānādarthāntaraṃ vastu na cedabhyupagamyate vijñānaṃ ghaṭaḥ paṭa ityevamādīnāṃ bhabdānāmekārthatve paryāyaśabdatvaṃ prāpnoti | tathā sādhanānāṃ phalasya caikatve sādhyasādhanabhedopadśaśāstrānarthaprasaṅgaḥ | tatkarturajñānaprasaṅgo vā | kiñcānyat | vijñānavyatirekeṇa vādiprativādavādadoṣabhyupagamāt | na hyātmavijñānamātrameva vādiprativādivādastaddoṣo vābhyugamyate nirākartavyatvātprativādyādīnām | na hyātmīyaṃ vijñāna nirākartavyamabhyupagamyate svayaṃ vā'tmā kasyacit | tathā ca sati sarvasaṃvyavahāralopaprasaṅgaḥ | na ca pravādyādayaḥ svātmanaiva gṛhyanta ityabhyupagamaḥ | vyatiriktagrāhyā hi te 'bhyupagamyante | tasmāttadvatsarvameva vyatiriktagrāhyaṃ vastu jāgradviṣayatvājjāgradvastupratipādyādivaditi salābhau dṛṣṭāntaḥ | saṃtatyantaravadvijñānāntaravacceti | tasmādvijñānavādināpi na śakyaṃ vijñānavyatiriktaṃ jyotirantaraṃ nirākartum | svapne vijñānavyatirekābhāvādayuktamiti cet | na | abhāvādapi bhāvasya vastvantaratvopapatteḥ | bhavataiva viṣayo ghaṭādiryadyabhāvo yadi vā bhāvaḥ syādubhayathāpi ghaṭādivijñānasya bhāvabhūtatvamabhyupagatameva | na tu tannivartayituṃ śakyate tannivartakanyāyābhāvāta | etena sarvasya śūnyatāpratyuktā | pratyagātmāgrāhyatā cā'tmano 'hamiti mīmāṃsakapakṣaḥ pratyuktaḥ | yattūktaṃ sāloko 'nyaścānyaśca ghaṭo jāyata iti tadasat | kṣaṇāntare 'pi sa evāyaṃ ghaṭa iti pratyabhijñānāt | sādṛśyātpratyayabhijñānaṃ kṛttotthitakeśanakhādiṣveveti cet | na | tatrāpi kṣaṇikatvasyāsiddhatvāt | jātyekatvācca | kṛtteṣu punarutthiteṣu | ca keśanakhādiṣu keśanakhatvājāterekeśanakhatvapratyayastannimitto 'bhrānta e | na hi dṛśyamānalūnotthitakeśanakhādiṣu vyaktinimittaḥ sa eveti pratyayo bhavati | kasyaciddīrkhakālavyavahitadṛṣṭeṣu sa eveti pratyayaḥ | tasmānna samo dṛṣṭāntaḥ | pratyakṣeṇa hi pratyabhijñāyamāne vastuni tadeveti na cānyatvamanumātuṃ yuktaṃ pratyakṣavirodhe liṅgasyā'bhāsatvopapatteḥ | sādṛśyapratyayānupapatteśca | jñānasya kṣaṇikatvāt | ekasya hi vastudarśino vastvantaradarśane sādṛśyapratyayaḥ syāt | na tu vastudarśyeko vastvantaradarśanāya kṣaṇāntaramavatiṣṭhate | vijñānasya kṣaṇikatvātsakṛdvastudarśanenaiva kṣayopapatteḥ | tenedaṃ sadṛśamiti hi sādṛśyapratyayo bhavati | teneti dṛṣṭasmaraṇam imiti vartamānapratyayaḥ | teneti dṛṣṭaṃ smṛtvā yāvadidimiti vartamānakṣaṇakālamavatiṣṭheta tataḥ kṣaṇikavādahāniḥ | atha tenetyavopakṣīṇaḥ smārtaḥ pratyaya idamiti cānya eva vārtamānikaḥ pratyayaḥ kṣīyate tataḥ sādṛśyapratyatānupapattistenedaṃ sadṛśamiti | anekadarśina ekasyābhāvāt | vyapadeśānupapattiśca draṣṭavyadarśanenaivopakṣayādvijñānasyedaṃ paśyāmyado 'drākṣamitivyapadeśānupapaccardṛṣṭavato vyapadeśakṣaṇānavasthānāt | athāvatiṣṭeta kṣaṇikavādahāniḥ | athādṛṣṭavato vyapadeṣaḥ sādṛśyapratyayaśca tadānūṃ jātyandhasyeva rūpaviśeṣavyapadeśastatsādṛśyapratyayaśca sarvamandhaparampareti prasajyeta sarvajñaśāstrapraṇayanādi | na caitadiṣyate | akṛtābhyāgamakṛtavipraṇāśadoṣau tu prasiddhatarau kṣaṇavāde | dṛṣṭavyapadeśahetuḥ pūrvettarasahita eka eva hi śṛṅgalāvatpratyayo jāyata iti cet | tenedaṃ sadṛśamiti ca | na | varmānātītayorbhinnakālatvāt | tatra vartamānapratyaya ekaḥ śṛṅgalāvayavasthānīyo 'tītaścāparastau pratyayau bhinnakālau tadubhayapratyayaviṣayaspṛkcecchṛṅkhalāpratyayastataḥ kṣaṇadvayāvyāpitvādekasya vijñānasya punaḥ kṣaṇavādahāniḥ | mamatavatādiviśeṣānupapatteśca sarvasaṃvyavahāraloprasaṅgaḥ | sarvasya ca svasaṃvedyavijñānamātratve vijñānasya ca svacchāvabodhābhāsamātrasvābhāvyābhyupagamāttaddarśinaścānyasyābhāve 'nityaduḥkha- śūnyānātmatvādyanekakalpanānupattiḥ | na ca dāḍimāderiva viruddhānekāṃśavatvaṃ vijñānasya | svacchāvabhāsasvābhāvyāddvijñānasya | anityaduḥkhādīnāṃ vijñānāṃśatve ca satyanubhīyamānatvādvyatiriktaviṣayatvaprasaṅgaḥ | athānityaduḥkhādyātmaikatvameva vijñānasya tadā tadviyogādviśuddhikalpanānupapattiḥ | saṃyogimalavigāddhi viśuddharbhavati | yathā'darśaprabhṛtīnām | na tusvābhāvikena raktatvādīnāṃ dravyāntarayogena viyojanaṃ dṛśyate tatrāpi saṃyogapūrvatvamanumīyate | bījabhāvanayā puṣpaphalādīnāṃ guṇāntarotpattidarśanāt | ato vijñānasya viśuddhikalpanānupapattiḥ | ato vijñānasya viśuddhikalnānupattiḥ | viṣayaviṣayyābhāsatvaṃ ca yanmalaṃ parikalpyate vijñānasya tadapyanyasaṃsargābhāvādānupapannam | na hyavidyamānena vidyamānasya saṃsargaḥ syāt | asati cānyasaṃsargeyo dharmo yasya dṛṣṭaḥ sa tatsvabhātvānna tena viyogamarhati | yathāgnerauṣṇyaṃ saviturvā prabhā | tasmādanityasaṃsargeṇa malinatvaṃ tadviśuddhiśca vijñānasyetīyaṃ kalpanāndhaparamparaiva pramāṇaśūnyetyavagamyate | yadapi tasya vijñānasya nirvāṇaṃ puruṣārthaṃ kalpayanti tatrāpi phalāśrayānupapattiḥ | kaṇṭakaviddhasya hi kaṇṭakavedhajanitaduḥkhanivṛttiḥ phalaṃ na tu kaṇṭakaviddhamaraṇe tadduḥkhanivṛttaphalasyā'śraya upapadyate |
tadvatsarvanirvāṇe 'sati ca phalāśraye puruṣārthakalpanā vyarthaiva |
yasya hi puruṣaśabdavācyasya satvasyātmano vijñānasya cārthaḥ parikalpyate tasya punaḥ puruṣasya nirvāṇe kasyārthaḥ puruṣārtha iti syāt |
yasya punarastyanekārthadaśīṃ vijñānavyatirikta ātmā tasya dṛṣṭasmaraṇadukhasaṃyogaviyogādi sarvamevopapannamanyasaṃyoganimittaṃ kāluṣyaṃ tadviyoganimittā ca viśuddhiriti |
śūnyavādipakṣastu sarvapramāṇavipratiṣiddha iti tannirākaraṇāya nā'daraḥ kriyate ||4,3.7|| 
sa vā ayaṃ puruṣo jāyamānaḥ śarīram abhisampadyamānaḥ pāpmabhiḥ saṃsṛjyate | sa utkrāman mriyamāṇaḥ pāpmano vijahāti || 
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8. 'On being born that person, assuming his body, becomes united with all evils; when he departs and dies, he leaves all evils behind. 
yathaivehaikasmindehe svapno bhūtvā mṛtyo rūpāṇi kāryakaraṇānyatikramya svapne sva ātmajyetiṣyāsta evaṃ sa vai prakṛtaḥ puruṣo 'jāyamānaḥ | kathaṃ jāyamāna ityucyate-śarīraṃ dehendriyasaṃghātamabhisaṃpadyamānaḥ śarīra ātmabhāvamāpadyamāna ityarthaḥ | pāpmabhiḥ pāpmasamavāyibhirdharmādharmāśrayaiḥ kāryakaraṇairityarthaḥ, saṃsṛjyate saṃyujyate |
sa evotkrāmañcharīrāntaramūrdhaṃva krāmangacchanmriyamāṇa ityetasya vyākhyānamutkrāmanniti |
tāneva saṃśliṣyānpāpmarūpakāryakaraṇopādānaparityāgābhyāmanavaracaṃ saṃcarati dhiyā samānaḥ san, tathā so 'yaṃ puruṣa ubhāvihalokaparokau janmamaraṇābhyāṃ kāryakaraṇopādānaparityāgāvanavarataṃ pratipadyamāna ā saṃsāramokṣātsaṃcarati |
tasmātsiddhamasyā'tmayajyotiṣo 'nyatvaṃ kāryakaraṇarūpebhyaḥ pāpmabhyaḥ saṃyogaviyogābhyām |
na hi taddharmatve sati taireva saṃyogo viyogo vā yuktaḥ ||4,3.8|| 
tasya vā etasya puruṣasya dve eva sthāne bhavataḥ | idaṃ ca paralokasthānaṃ ca | sandhyaṃ tṛtīyaṃ svapnasthānam | tasminsandhye sthāne tiṣṭhan ubhe sthāne paśyatīdaṃ ca paralokasthānaṃ ca | atha yathākramo 'yaṃ paralokasthāne bhavati | tam ākramam ākramyobhayān pāpmana ānandāṃś ca paśyati | sa yatra prasvapity asya lokasya sarvāvato mātrām apādāya svayaṃ vihatya svayaṃ nirmāya svena bhāsā svena jyotiṣā prasvapiti | atrāyaṃ puruṣaḥ svayaṃjyotir bhavati || 
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9. 'And there are two states for that person, the one here in this world, the other in the other world, and as a third an intermediate state, the state of sleep. When in that intermediate state, he sees both those states together, the one here in this world, and the other in the other world. Now whatever his admission to the other world may be, having gained that admission, he sees both the evils and the blessings. 'And when he falls asleep, then after having taken away with him the material from the whole world, destroying and building it up again, he sleeps (dreams) by his own light. In that state the person is self-illuminated. 
nanu na syo 'syobhau lokau yau janmamaraṇābhyāmanukrameṇa saṃcarati svapnajāgarite iva | svapnajāgarite tu pratyakṣamavagamyete na tvihalokaparalokau kenacitpramaṇena | tasmādete eva svapnajāgagarite ihalokaparalokāviti | ucyate-tasyaitasya puruṣasya vai dve e sthāne bhavato na tṛtacīyaṃ caturthaṃ vā | ke te | idaṃ ca .tpratipannaṃ vartamānaṃ janma śarīrenjadriyaviṣayavedanāviśiṣṭaṃ sthānaṃ pratyakṣato 'nubhūyamānam | paraloka eva sthānaṃ paralokasthānam | tacca śarīrādiviviyogottarakālānubhāvyam | nanu svapno 'pi paralokasthā ca sati dve evetyavadhāraṇamayuktam | na | kathaṃ tarhi | saṃdhyaṃ tat | ihalokaparalokayoryaḥ saṃdhistasminbhavaṃ saṃdhyaṃ yattṛtīyaṃ tatsvapnasthānam | tena sthānadvitvāvadhāraṇam | na hi grāmayoḥ saṃdhastāveva grāmāvapekṣya tṛtīyatvaparigaṇanamarhati | kathaṃ punastasya paralokasthāsyāstitvamavagamyate yadapekṣya svapnasthānaṃ saṃdhyaṃ bhavet | yatastasminsaṃdhye svapnasthāne tiṣṭanbhavanvartamāna ete ubhe sthāne paśyati | ke te ubhe | idañca paralokasthānaṃ ca | tasmātstaḥ svapnajāgaritavyatirekeṇobhau lokau yo dhiyā samānaḥ sannanusaṃcarati janmamaraṇasaṃtānaprabandhena | kathaṃ punaḥ svapne sthitaḥ lokau paśyati | kimāśrayaḥ kena vidhineti | ucyete-atha kathaṃ paśyatīti śṛṇu | yathākrama akrāmatyanenetyākrama āśrayo 'vaṣṭambha ityarthaḥ | yādṛśa ākmayo 'sya so 'yaṃ yathākramaḥ | ayaṃ puruṣaḥ paralokasthāne pratipattavye nimitte yathākramo bhavati yādṛśenaparalokapratipattisādhanena vidyākarmapūrvaprajñānalakṣaṇena yukto bhavatītyarthaḥ | tamākramaṃ paralokasthānāyonmukhībhūtaṃ prāptāṅkurībhāvamiva bījaṃ tamākramyāvaṣṭabhyā'śrityobhayānpaśyati bahuvacanaṃ dharmādharmaphalonekatvādubhayaprakārānityarthaḥ | kāṃstānpāpmanaḥ pāpaphalāni | na tu punaḥ sākṣādeva pāpmanāṃ darśanaṃ saṃbhavati tasmātpāpaphalāni duḥkhānītyarthaḥ | ānandāṃśca dharmaphalāni sukhānītyetat | tānubhayānpāpmana ānandāṃśca paśyati janmāntaradṛṣṭavāsanāmayāt | yāni ca pratipattavyajanmaviṣayāṇi kṣudradharmādharmaphalāni dharmādharmaprayukto devatānugrahādvāpaśyati | tatkathamavagamyate paralokasthānasaṃbandhipāpmānāndadarśanaṃ svapna iti | ucyate-yasmādiha janmanyananubhāvyamapi paśyati bahu | na ca svapno nāmāpūrvaṃ darśanam | pūrvadṛṣṭasmṛtirhi svapnaḥ prāyeṇa | tena svapnjāgaritasthānavyatirekeṇa sta ubhau lokau | yadādityādibāhyajyotiṣāmabhāve 'yaṃ kāryakāraṇasaṃgātaḥ puruṣo yena vyatiriktenā'tmanā jyotiṣā vyavaharatītyuktam tadeva nāsti | yadā'dityādijyotiṣāmabhāvagamanaṃ yatredaṃ viviktaṃ svayañjyotirupalabhyota | yena sarvadaivāyaṅkāryakaraṇasaṃghātaḥ saṃsṛṣṭa evopalabhyeta | tasmādasatsamo 'sanneva vā svena viviktasvabhāvena jyotīrūpeṇā'tmeti | atha kvacidviviktaḥ svena jyotīrūpeṇopalabhyeta bāhyādhyātmikabhūtabhautikasaṃsargaśūnyastato yathoktaṃ sarvaṃ bhaviṣyatītyedarthamāha-sa yaḥ prakṛta ātmā yatra yasminkāle prasvapiti prakarṣeṇa svāpamanubhavati tadā kimupādānaḥ kena vidhinā svapiti saṃdhyaṃ sthānaṃ pratipadyata ityacyate | asya dṛṣṭasya lokasyajāgaritalakṣaṇasya sarvāvataḥ sarvamavatīti sarvāvānayaṃ lokaḥ kāryakaraṇasaṃghāto viṣayavedanāsaṃyuktaḥ | sarvāvatvamasya vyākhyātamannatrayaprakaraṇe 'tho ayaṃ vā ātmetyādinā | sarvā vā bhūtabhautikamātrā asya saṃsargakāṇabhūtā vidyanta iti sarvavānsarvāneva sarvāvāṃstasya sarvāvato mātrāmekadeśamavayavamapādāyāpacchidyā'dāya gṛhītvā dṛṣṭajanmavāsanāvāsitaḥ sannityarthaḥ | svayamātmanaiva vihatya dehaṃ pātayitvā niḥsaṃbodhamāpādya | jāgarite hyodityādīnāṃ cakṣurādiṣvanugraho dehavyavavahārārthaḥ | dehavyavahāraścā'tmano dharmādharmaphalopabhogaprayuktastaddharmādharmaphalopabhogoparamaṇamasmindeha ātmakarmoparamakṛtamityātmāsya vihantetyucyate | svayaṃ nirmāya nirmāṇaṃ kṛtvā vāsanāmayaṃ svapnadehaṃ māyāmayamiva | nirmāṇamapi tatkarmāpekṣatvātsvayaṅkartṛkamucyate | svenā'tmīyena bhāsā mātropādānalakṣaṇena bhāsā dīptyā prakāśena sarvavāsanātmakenāntaḥkaraṇavṛkkiprakāśenetyarthaḥ | sā hi tatra viṣayabhūtā sarvavāsanāmayī prakāśate | sā tatra svayaṃ bhā ucyate | tena svena bhāsā viṣayabhūtena svena ca jyotiṣā tadviṣayiṇā viviktarūpeṇāluptadṛksvabhāvena tadbhāvarūpaṃ vāsanātmakaṃ viṣayīkurvanprasvapiti | yadevaṃ vartanaṃ tatprasvapitītyucyate | atraitasyāmavasthāyāmetasminkāle 'yaṃ puruṣa ātmā svayameva vivaktajyotirbhavati | bāhyādhyātmikabhūtabhautikasaṃsargarahitaṃ jyotirbhavati | nanvasya lokasyamātropādānaṃ kṛtaṃ kathaṃ tasminsatyatrāyaṃ puraṣaḥ svayañjyotirbhavatītyucyate | naiṣa doṣaḥ | viṣayabhūtameva hi tat |
tenaiva cātrāyaṃ puruṣaḥ svayaṃ jyotirdarśayituṃ śakyaḥ |
na tvanyathāsati viṣaye kasmiṃścitsuṣuptakāla iva |
yadā punaḥ sā bhā vāsanātmikā viṣayabhūtopalabhyamānā bhavati tadāsiḥ kośādiva niṣkṛṣṭaḥ sarvasaṃsargarahitaṃ cakṣurādikāryakaraṇavyāvṛttasvarūpamaluptadṛgātmajyotiḥ svena rūpeṇāvabhāsayadgṛhyate |
tenātrāyaṃ puruśaḥ svayañjyotirbhavatīti siddham ||4,3.9|| 
na tatra rathā na rathayogā na panthāno bhavanti | atha rathān rathayogān pathaḥ sṛjate | na tatrānandā mudaḥ pramudo bhavanti | athānandān mudaḥ pramudaḥ sṛjate | na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavanti | atha veśāntān puṣkariṇīḥ sravantīḥ sṛjate | sa hi kartā || 
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10. 'There are no (real) chariots in that state, no horses, no roads, but he himself sends forth (creates) chariots, horses, and roads. There are no blessings there, no happiness, no joys, but he himself sends forth (creates) blessings, happiness, and joys. There are no tanks there, no lakes, no rivers, but he himself sends forth (creates) tanks, lakes, and rivers. He indeed is the maker. 
nanvatra kathaṃ puruṣaḥ svayañjyotiryena jāgarata iva grāhyagrāhakādilakṣaṇaḥ sarve vyavahāro dṛśyate | cakṣurādyanugrāhakāścā'dityādyā lokāstathaiva dṛśyante yathā jāgarite | tatra kathaṃ viśeṣāvadhāraṇaṃ kriyate 'trāyaṃ puruṣaḥ svayaṃ jyotirbhavatīti | ucyate-vailakṣaṇyātsvapnadarśanasya | jāgaritaṃ hīndriyabuddhamana ālokādivyāpārasaṃkīrṇamātmajyotiḥ | iha tu svapn indriyābhāvāttadanugrāhakādityādyālokābhāvācca viviktaṃ kevalaṃ bhavati | tasmādvilakṣaṇam | nanu tathaiva viṣayā upalabhyante svapne 'pi yathā jāgarite tatra kathamindrāyābhāvādvailakṣamyamucyate iti | śṛṇu- na tatra liṣayāḥ svapne rathādilakṣaṇāḥ | tathā na rathayogā ratheṣu yujyanta iti rathayogā aśvādayastatra na vidyante | na ca panthāno rathamārgā bhavanti | atha rathānrathayogānpathaśca sṛjate svayam | kathaṃ punaḥ sṛjate rathādisādhanānāṃ vṛkṣādīnāṃmabhāve | ucyete-nanūktamasya lokasya sarvāvato mātrāmapādāya svayaṃ vihatya svayaṃ nirmāyetyantaḥkaraṇavṛttirasya lokasya vyavatiṣṭhate taducyate svayaṃ nirmāyeti | tadevā'ha-rathādīnsṛjata iti | natu tatra karaṇaṃ vā karaṇānugrāgakāṇivā'dityādijyotīṃṣi tadavabhāsyā vā rathādayo viṣayā vidyante | tadvāsanāmātraṃ tu kevalaṃ tadupalabdhikarmanimittacoditodbhūtāntaḥkaraṇavṛtyāśrayaṃ dṛśyate | tadyasya jyotiṣo dṛśyate 'luptadṛśastadātmajyotiratra kevalamasiriva kośādvivivaktam | tathā na tatrā'nandāḥ sukhaviśeṣā mudo harṣā putrādilābhanimittāḥ pramudasta eva prakorṣopetāḥ | atha cā'nandādīnsṛjate | tathā na tatra veśāntāḥ palvalāḥpuṣkariṇyastaḍāgāḥ sravantyo nadyo bhavanti | atha veśāntādīnsṛjate vāsanāmātrarūpān | yasmātsa hi kartā | tdavāsanāśracittavṛtyudbhavanimittakarmahetutvenetyavocāma | tasya kartṛtvaṃ na tu sākṣādeva tatra kriyā saṃbhavati sādhanābhāvāt | na hi kārakamantareṇa kriyā saṃbhavati | na ca tatra hastapādādīni kriyākārakāṇi saṃbhavanti | yatka tu tāni vidyante jāgarite tatrā'tmajyotiravabhāsitaiḥkāryakaraṇai rathādivāsanāśrayāntaḥkaraṇavṛtyudbhavanimittaṃ karma nivartyate tenocyate sa hi karteti | taduktamātmanaivāyaṃ jyotiṣā'ste palyayate karma kuruta iti |
tatrāpi na paramārthataḥ svataḥ kartṛtvaṃ caitanyajyotiṣo 'vabhāsakatvavyatirekeṇa |
yaccaitanyātmajyotiṣāntaḥkaraṇadvāreṇāvabhāsayati kāryakaraṇāni sadavabhāsitāni karmasu vyāpriyante kāryakaraṇāni tatra kartṛtvamupacaryata ātmanaḥ |
yaduktaṃ dhyāyatīva lelāyatīveti tadevānūdyate |
sa hi kartetīha hetvartham ||4,3.10|| 
tad ete ślokā bhavanti -- svapnena śārīram abhiprahatyāsuptaḥ suptān abhicākaśīti | śukram ādāya punar aiti sthānaṃ hiraṇmayaḥpuruṣa ekahaṃsaḥ || 
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11. 'On this there are these verses: 'After having subdued by sleep all that belongs to the body, he, not asleep himself, looks down upon the sleeping (senses). Having assumed light, he goes again to his place, the golden person, the lonely bird. (1) 
tadeva etasminnukter'tha ete ślokā mantrā bhavanti |
svapnena svapnabhāvena śārīraṃ śarīramabhihatya niśceṣṭamāpādyāsuptaḥ svayamaluptadṛgādiśaktisvābhāvyātsuptānvasanākārodbhūtānantaḥkaraṇavṛtyāśrayā- nbāhyādhyātmikānsarvānela bhāvānsvena rūpeṇa pratyastamitānsuptānabhicākaśītyalupyā'tmadṛṣṭyā paśyatyavabhāsatītyarthaḥ |
śukraṃ śuddhaṃ jyotiṣmadindriyamātra rūpamādāya gṛhītvā punoḥ karmaṇe jāgaritasthānamaiti āgacchati hiraṇmayo hiraṇmaya iva caitanyajyotiḥsvabhāvaḥ puruṣa ekahaṃsa eka iva hantītyekahaṃsaḥ |
eko jāgratsvapnehalokaparalokādīn gacchatītyekahaṃsaḥ ||4,3.11|| 
prāṇena rakṣann avaraṃ kulāyaṃ bahiṣkulāyād amṛtaś caritvā | sa īyate 'mṛto yatrakāmaṃ hiraṇmayaḥ puruṣa ekahaṃsaḥ || 
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12. 'Guarding with the breath (prâna, life) the lower nest, the immortal moves away from the nest; that immortal one goes wherever he likes, the golden person, the lonely bird. (2) 
tathā prāṇena pañcavṛttinā rakṣanparipālayannanyathā mṛtabhrāntiḥ syādavaraṃ nikṛṣṭamanekāśucisaṃghātatvādatyantabībhatsaṃ kulāyaṃ nīḍaṃ śarīraṃ svayaṃ tu bahistasmātkulāyāccaritvā |
yadyapi śarīrastha eva svapnaṃ paśyati tathāpi tatsaṃbandhābhāvāttatstha ivākāśo bahiścaritvetyucya |
amṛtaḥ svayamamaraṇadharmeyate gacchati yatra kāmaṃ yatra yatra kāmī viṣayeṣūdbhūtavṛttirbhavati taṃ taṃ kāmaṃ vāsanārūpeṇodbhūte gacchati ||4,3.12|| 
svapnānta uccāvacam īyamāno rūpāṇi devaḥ kurute bahūni | uteva strībhiḥ saha modamāno jakṣad utevāpi bhayāni paśyan || 
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13. 'Going up and down in his dream, the god makes manifold shapes for himself, either rejoicing together with women, or laughing (with his friends), or seeing terrible sights. (3) 
kiñca svapnānte svapnasthāna uccāvacamuccaṃ devādibhāvamavacaṃ tiryagādibhāvaṃ nikṛṣṭaṃ taduccāvacamīyamāno gamyamānaḥ prāpnuvanrūpāṇi devo dyotanāvānkurute nirvartayati vāsanārūpāṇi bahūnyasaṃkhyeyāni utāpi strībhiḥ saha modamāna iva jakṣadiva hasanniva vayasyaiḥ |
utevāpi bhayāni bibhetyebhya iti bhayāni saṃhavyghrādīni paśyanniva ||4,3.13|| 
ārāmam asya paśyanti na taṃ paśyati kaś caneti | taṃ nāyataṃ bodhayed ity āhuḥ | durbhiṣajyaṃ hāsmai bhavati yam eṣa na pratipadyate | atho khalv āhur jāgaritadeśa evāsyaisa iti | yāni hy eva jāgrat paśyati tāni supta iti | atrāyaṃ puruṣaḥ svayaṃjyotir bhavati | so 'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāya brūhīti || 
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14. 'People may see his playground but himself no one ever sees. Therefore they say, Let no one wake a man suddenly, for it is not easy to remedy, if he does not get back (rightly to his body)." 'Here some people (object and) say: "No, this (sleep) is the same as the place of waking, for what he sees while awake, that only he sees when asleep." No, here (in sleep) the person is self-illuminated (as we explained before).' Ganaka Vaideha said: 'I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.' 
ārāmamāramaṇamākrīḍāmanena nirmitāṃ vāsanārūpāmasyā'tmanaḥ paśyanti sarve janāḥ | grāmaṃ nagaraṃ striyamannādyamityādivāsanānirmitamākrīḍanarūpam | na te paśyati taṃ na paśyati kaścana | kaṣṭaṃ bho vartate 'tyantaviviktaṃ dṛṣṭigocarāpannamapyaho bhāgyahīnatā lokasya yacchakyadarśanamapyātmānaṃ na paśyatīti lokaṃ pratyanukrośaṃ darśayati śrutiḥ | atyantaviviktaḥ svayañjyotirātmā svapne bhavatītyabhiprāyaḥ | taṃ nā'yataṃ bodhayedityāhuḥ | prasiddhirapi loke vidyate svapna ātmajyotiṣo vyatiriktatve | kāsau | tamātmānaṃ suptamāyataṃ sahasā bhṛśaṃ na bodhayedityāhurevaṃ kathayanti cikatsakādayo janā loke | nūnaṃ te paśyanti jāgraddehādindriyadvārato 'pasṛtya kevalo bahirvartata iti yata āhustaṃ nā'yataṃ bodhayediti | tatra ca doṣaṃ paśyantibhṛśaṃ hyasau bodhyamānastānīndriyadvārāṇi sahasā pratibodhyamāno na pratipadyata iti | tadetadāha-durbhiṣajyaṃ hāsmai bhavati yameṣa na pratipadyate yamindriyadvāradeśaṃ yasmāddeśācchukramādāyapasṛtastamindriyadeśameṣa ātmā punarna pratipadyate | kadācidvyatyāsenendriyamātrāḥ praveśayati | tata āndhyabādhiryādidoṣaprāptau durbhaṣajyo duḥkhabhiṣakvarmatā hāsmai dehāya bhati duḥkhena cikitsanīyo 'sau deho bhavatītyarthaḥ | tasmātprasiddhdhyāpi svapne svayaṃ jyotiṣṭvāmasya gamyate | svapno bhūtvātikrānto mṛtyo rūpāṇīti tasmātsvapne svayojyotirātmā | atho api khalvanya āhurjāgaritadeśa evāsyaiṣa yaḥ svaraḥ | na saṃdhyaṃ sthānāntaramihalokaparalokābhyāṃ vyatiriktaṃ kiṃ tarhīhaloka eva jāgaritadeśaḥ | yadyevaṃ, kiñcātaḥ | śṛṇvato yadbhavati, yadā jāgaritadeśa evāyaṃ svapnastadāyamātmā kāryakaraṇebhyo na vyāvṛttastairmiśrībhūtaḥ | ato na svayañjyotirātmetyataḥ svayañjyotiṣṭvabādhanāyānya āhurjāgaritadeśa evāsyaiṣa iti | tatra ca hetumācakṣate jāgaritadeśatve yāni hi yasmāddhastyādīni padārthajātāni jāgrajjāgaritadeśe paśyati laukikastānyeva supto 'pi paśyatīti | tadasat | indriyoparamāt | uparateṣu hīndriyeṣu svapnānpaśyati | tasmānnānyasya jyotiṣastatra saṃbhavo 'sti | taduktaṃ na tatra rathā na rathayogā ityādi | tasmādatrāyaṃ puraṣaḥ svayañjyotirbhavatyeva | svayañjyotirātmāstīti svapnanidarśenapradarśitam | atikrāmati mṛtyo rūpāṇīti ca | krameṇasaṃcarannigalokaparalokādīnihalokaparalokādivyatiriktaḥ | tathā jāgratsvapnakulāyābhyāṃ vyatiriktaḥ | tatra ca kāmasaṃcārānnityaścetyetatpratipadāditaṃ yājñavalkyena | ato vidyāniṣkriyārthaṃ sahasraṃ dadāmītyāha janakaḥ so 'hamevaṃ bodhitastvayābhagavate tubhyaṃ sahasraṃ dadāmi | vimokṣaśca kāmapraśno mayābhipretaḥ |
tadupayogyayaṃ tadārthyāttadekadeśa eva |
itastvāṃ niyokṣyāmi samastakāmapraśnanirṇayaśravaṇena vimokṣāyāta ūrdhvaṃ brūhīti |
yena saṃsārādvipramucyeyam, tvatprasādāt |
vimokṣapadārthaikadeśanirṇayahetoḥ sahasradānam ||4,3.14|| 
sa vā eṣa etasmin saṃprasāde ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyony ādravati svapnāyaiva | sa yat tatra kiñcit paśyaty ananvāgatas tena bhavati | asaṅgo hy ayaṃ puruṣa iti | evam evaitat yājñavalkya | so 'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti || 
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15. Yâgñavalkya said: 'That (person) having enjoyed himself in that state of bliss (samprasâda, deep sleep), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started (the place of sleep), to dream. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.' Ganaka Vaideha said: 'So it is indeed, Yâgñavalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.' 
yatprastutamātmanaivāyaṃ jyotiṣā'sta iti | tatpratyakṣataḥ pratipāditamatrāyaṃ puruṣaḥ svayañjyotirbhavatīti svapne | yattūktaṃ svpano bhūtvemaṃ lokamatikrāmati mṛtyo rūpāṇīti | tatraitadāśaṅkayte mṛtyo rūpāṇyevātikrāmati na mṛtyum | pratyakṣaṃ hyetatsvapne kāryarakaraṇavyāvṛttasyāpu modatrāsādidarśanam | tasmānnūnaṃ naivāyaṃ mṛtyumatikrāmati | karmaṇo hi mṛtyoḥ kāryaṃ modatrāsādi dṛśyate | yadi ca mṛtyunā baddha evāyaṃ svabhāvatastato vimokṣo nopapadyate | na hi svabhāvastato vimokṣo nopapadyate | na hi svabhāvātkaścidvimucyate | atha svabhāvo na bhavati mṛtyustatastasmānmokṣa upapatsyate | yathāsau mṛtyurātmāyo dharmo na bhavati tathā pradarśanāyāta ūrdhvaṃ vimokṣāya brūhītyevaṃ janakena paryanuyukto yājñavalkyastaddidarśayiṣayā pravavṛte - sa vai prakṛtaḥ svayañjyotiḥ puruṣaḥ | eṣa yaḥ svapne pradarśita etasminsaṃprasāde samyakprasīdatyasminniti saṃprasādaḥ | jāgarite dehendriyavyāpāraśatasaṃnipātajaṃ hitvā kāluṣyaṃ tebhyo vipramukta īṣatprasīdati svapne | iha tu suṣupte samyakprasīdatītyataḥ suṣuptaṃ saṃprasāda ucyate | "tīrṇo hi tadā sarvān śokān""salila eko draṣṭe"ti vakṣyati suṣuptasthamātmānam | sa vā eṣa etasminsaṃprasāde krameṇa saṃprannaḥ sansuṣupte sthitvā | kathaṃ saṃprasannaḥ | svapnātsuṣuptaṃ pravivikṣuḥ svapnāvastha eva ratvā ratimanubhūya mitrabandhujanadarśanāditā taritvā vihṛtyānekadhā caraṇaphalaṃ śramamupalabhyetyarthaḥ | dṛṣṭvaiva na kṛtvetyarthaḥ puṇyaṃ ca puṇyaphalaṃ pāpaṃ ca pāpaphalam | na tu puṇyapāpayoḥ sākṣāddadarśanamastītyavocāma | tasmānna puṇyapāpābhyāmanu baddhaḥ | yo hi karoti puṇyapāpe sa tābhyāmanubadhyate | na hi darśanamātreṇa tadanubaddhaḥ syāt | tasmātsvapno bhūtvā mṛtyumatikrāmatyeva na mṛtyumatikrāmatyeva na mṛtyurūpāṇyeva kevalam | ato na mṛtyorātmasvabhāvatvāśaṅkā | mṛtyuścetsvabhāvo 'stha svapne 'pi kuryāt | na tu karoti | svabhāvaścetkriyā syādanirmokṣataiva syāva | na tu svabhāvaḥ svapne 'bhāvāt | ato vimokṣo 'syopapadyate mṛtyoḥ puṇyapāpābhyām | nanu jāgarite 'sya svabhāva eva | na | buddhyādyupādhikṛtaṃ hi tat | tacca pratipāditaṃ sādṛśyāddhyāyatīva lelāyatīveti | tasmādekāntenaiva svapne mṛtyurūpātikramaṇānna svābhāvikatvaśaṅkānirmokṣatā vā | tatra caritveti caraṇaphalaṃ śramamupalabhyetyarthaḥ | tataḥ saṃprasādānuvabhottarakālaṃ punaḥ pratinyāyaṃ yathānyāyaṃ yathāgataṃ niścita āyo nyāyaḥ | ayanamāyo nirgamanaṃ punaḥ pūrvagamanaparītyena yadāgamanaṃ sa pratinyāyaḥ | yathāgataṃ punarāgacchatītyarthaḥ | pratiyoni yathāsthānam | svapnasthānāddhi suṣuptaṃ pratipannaḥ sanyathāsthānameva punarāgacchati | pratiyonyādravati svapnāyaiva svapnasthānāyaiva | nanu svapne na karoti puṇyapāpe tayoḥ phalameva kathamavagamyate tathā jāgarite yathā karotyeva svapne 'pi tulyatvāddarśanasyeti, ata āha sa ātmā yatkiñcittatra svapne paśyati puṇyapāpaphalamanvāgato 'nanubaddhastena iṣṭena bhavati naivānubaddho bhavati | yadi hi svapne kṛtameva tena syāttenānubadhyeta | svapnādutthito 'pi samanvāgataḥ syāt | na ca talloke svapnakṛtakarmaṇānvāgataprasiddhiḥ | na hi svapnakṛtenā'gasā'gaskāriṇamātmānaṃ manyate kaścit | na ca svapnadṛśaḥ āgaḥ śrutvā lokastaṃ garhati pariharati vā | ato 'nanvāgata eva tena bhavati | ākhyātāraścasvapnal sahevaśabdenā'cakṣate hastino 'dya ghaṭīkṛtā dhāvantīva mayā dṛṣṭā iti | ato na tasya kartṛtvamiti | kathaṃ punarasyārtṛtvamiti | kāryakaraṇairmūrtaiḥ saṃśleṣo mūrtasya sa tu kriyāheturdṛṣṭaḥ | nahyamūrtaḥ kaścitkriyāvāndṛśyate 'mūrtaścā'tmāto 'saṅgaḥ | yasmāccāsaṅgo 'yaṃ puruśastasmādananvāgatastena svapnadṛṣṭena | ata eva na kriyākartṛtvamasya kathañcidupapadyate | kāryakaraṇasaṃśleṣeṇa hi kartṛtvaṃ syātsa ca saśleṣaḥ saṅgo 'sya nāsti yato 'saṅgo hyayaṃ puruṣaḥ | tasmādamṛtaḥ |
evamevaitadyājñavalkya |
so 'haṃ bhagavate sahasraṃ dadāmyata ūrdhvaṃ vimokṣāyaiva brūhi |
mokṣapadārthakadeśasya karmapravivekasya samyagdarśutatvāt |
ata ūrdhvaṃvimokṣāyaiva brūhīti ||4,3.15|| 
sa vā eṣa etasmin svapne ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyony ādravati buddhāntāyaiva | sa yat tatra kiñcit paśyaty ananvāgatas tena bhavati | asaṅgo hy ayaṃ puruṣa iti | evam evaitat yājñavalkya | so 'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti || 
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16. Yâgñavalkya said: 'That (person) having enjoyed himself in that sleep (dream), having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to be awake. And whatever he may have seen there, he is not followed (affected) by it, for that person is not attached to anything.' Ganaka Vaideha said: 'So it is indeed, Yâgñavalkya. I give you, Sir, a thousand. Speak on for the sake of emancipation.' 
tatrāsaṅgo hyayaṃ puruṣa ityasaṅgatākartṛtve heturuktaḥ | uktaṃ ca pūrvaṃ karmavaśātsa īyate yatra kāmamiti | kāmaśca saṅga'to 'siddho heturukto 'saṅgo hyayaṃ puruṣa iti | na tvetadasti | kathaṃ tarhi | asaṅga evetyetaducyate- sa vā eṣa etasminsvapne va vā eṣa puruṣaḥ |
saṃpradātpratyāgataḥ svapne ratvā caritvā yathākāmaṃ dṛṣṭaiva puṇyaṃ ca pāpaṃ ceti sarvaṃ pūrvavat |
buddhāntāyaiva jāgaritasthānāya |
tasmādasaṅga evāyaṃ puruṣaḥ |
yadi svapne saṅgavānsyātkāmī tatastatsaṅgajairdeṣairbuddhāntāya pratyāgato lipyeta ||4,3.16|| 
sa vā eṣa etasmin buddhānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyony ādravati svapnāntāyaiva || 
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17. Yâgñavalkya said: 'That (person) having enjoyed himself in that state of waking, having moved about and seen both good and evil, hastens back again as he came, to the place from which he started, to the state of sleeping (dream). 
yathāsau svapne 'saṅgatvātsvapnasaṅgajairdeṣairjāgarite pratyāgato na lipyata evaṃ jāgaritasaṅgajairapu doṣānra lipyata eva buddhāntena tadetaducyate- sa vā eṣa etasminbuddhānte jāgarite ratvā caritvetyādi pūrvavat | sa yattatra buddhānte kiñcitpaśyatyanatvāgatastena bhavatyasaṅgo hyayaṃ puruṣa iti | nanu dṛṣṭvaiveti kathamavadhāryate karoti ca tatra puṇyapāpe tatphalaṃ ca paśyati | kārakāvabhāsakatve kartṛtvopapatteḥ | ātmanaivāyaṃ jyotiṣā'sta ityādinā'tmajyotiṣāvabhāsitaḥ kāryakaraṇasaṅghāto vyavaharati tenāsya kartṛtvamupacaryate na svataḥkartṛtvam | tathā coktaṃ dhyāyatīva lelāyatīveti | buddhyādyupādhikṛtameva na svataḥ |
iha tu paramārthāpekṣayopādhinirapekṣa ucyate dṛṣṭvaiva puṇyaṃ ca pāpañca na kṛtveti tena na pūrvāparavyāghātāśaṅkā |
yasmānnirupādhikaḥ paramārthato na karoti na lipyate kriyāphalena |
tathā ca bhagavatoktam-"anāditvānnirguṇatvātparamātmāyamavyayaḥ |
śarīrastho 'pi kaunteya na karoti na lipyate" ||
iti ||
tathā sahasradānaṃ tu kāmapravivekasya darśitatvāt | tathā sa vā eṣa etasminsvapne sa vā eṣa etasminbuddhānta ityetābhyāṃ kaṇḍikābhyāmasaṅgataiva pratipāditā | yasmādbuddhānte kṛtena svapnānte gataḥ saṃprasanno 'saṃbaddho bhavati stainyādikāryādarśanāttasmāttriṣvapi sthāneṣu svato 'saṅga evāyam | ato 'mṛtaḥ | sthānatrayadharmavilakṣaṇaḥ pratiyonyādravati svapnāntāyaiva saṃprasādāyetyarthaḥ |
darśanavṛtteḥ svapnasyasvapnaśabdenābhidhānadarśanādantaśabdena ca viśeṣaṇopapatteḥ |
etasmā antāya dhāvatīti ca suṣuptaṃ darśayiṣyati |
yadi punarevamucyate"svapnānte ratvā caritvaitāvubhāvantāvanusaṃcarati svapnāntaṃ ca buddhāntaṃ ce"ti darśanātsvapnāntāyaivetyatrāpu darśavṛttireva svapna ucyata iti tathāpi na kiñcidduṣyatyasaṅgatā hi siṣādhayiṣitā sidhyatyeva |
yasmājjāgarite dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca ratvā caritvā ca svapnāntamāgato na jāgaritadoṣāṇānugato bhavati ||4,3.17|| 
tad yathā mahāmatsya ubhe kūle anusaṃcarati pūrvaṃ cāparaṃ ca | evam evāyaṃ puruṣa etāv ubhāv antāv anusaṃcarati svapnāntaṃ ca buddhāntaṃ ca || 
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18. 'In fact, as a large fish moves along the two banks of a river, the right and the left, so does that person move along these two states, the state of sleeping and the state of waking. 
evamayaṃ puruṣa ātmā svayañjyotiḥ kāryakaraṇavilakṣaṇastatprayojakābhyā kāmakarmabhyāṃ vilakṣa ṇo yasmādasaṅgo hyayaṃ puruṣo 'saṅtvādityayamarthaḥ"sa vā eṣa etasminsaṃprasāda"ityādyābhistasṛbhiḥ kaṇḍakābhiḥ pratipāditaḥ | tatrāsaṅgataivā'tmanaḥ kuto yasmājjāgaritātsvapnaṃ svapnācca saṃprasādaṃ saṃprasādācca punaḥ svapn krameṇa buddhāntaṃ jāgaritaṃ buddhantācca punaḥ svapnāntamityevamanukmasaṃcāreṇa sthātrayasya vyatirekaḥ sādhitaḥ | pūrvamapyupanyasto 'yamarthaḥ svapne bhūtvemaṃ lokamatikrāmati mṛtyo rūpāṇīti taṃ vistareṇa pratipādya kevalaṃ dṛṣṭāntamātramavaśiṣṭaṃ tadvakṣyāmītyārabhyate- tattatraitasminyathāpradarśiter'the dṛṣṭānte 'mupādīyate-yathā loke mahāmatsyo mahāṃścāsau matsyaśca nādeyena srotasāhārya ityarthaḥ | srotaśca viṣṭambhayati svacchandacāryubhe kūle nadyāḥ pūrvaṃ cāparaṃ cānukrameṇa saṃcarati | saṃcarannapikūladvayaṃ tanmadhyavartonadakasrotovegena na paravaśī kriyate |
evamevāyaṃ puruṣa atāvubhā antā anusaṃcarati |
kau tau |
svapnāntaṃ ca buddhāntaṃ ca |
dṛṣṭāntapradarśanaphalaṃ tu mṛtyurūpaḥ kāryakaraṇasaṃghātaḥ saha tatprayojakābhyāṃ kāmakarmabhyāmanātmadharmoyaṃ cā'tmaitasmādvilakṣaṇa iti vistarato vyākhyātam ||4,3.18 || 
tad yathāsminn ākāśe śyeno vā suparṇo vā viparipatya śrāntaḥ saṃhatya pakṣau saṃlayāyaiva dhriyate | evam evāyaṃ puruṣa etasmā antāya dhavati | yatra supto na kaṃ cana kāmaṃ kāmayate na kaṃ cana svapnaṃ paśyati || 
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19. 'And as a falcon, or any other (swift) bird, after he has roamed about here in the air, becomes tired, and folding his wings is carried to his nest, so does that person hasten to that state where, when asleep, he desires no more desires, and dreams no more dreams. 
atra ca sthānatrayānusaṃtāreṇa svayañjyotiṣa ātmanaḥ kāryakaraṇasaṃghātavyatiriktasya kāmakarmabhyāṃ vivaktatoktā svato nāyaṃ saṃsāradharmavānupādhinimittameva tvasya saṃsāritvamavidyādhyāropitamityeṣa samudāyārtha uktaḥ | tatra ca jāgratsvapnasuṣuptasthānānāṃ trayāṇāṃ viprakīrṇarūpa ukto na puñjīkṛtyaikatra darśitaḥ | yasmājjāgarite sasaṅgaḥ samṛtyuḥ sakāryakaraṇasaṃghāta upalakṣyate 'vidyayā | svapne tu kāmasaṃyukto mṛtyurūpavinirmukta upalabhyate | suṣupte punarbuddhāntamāgato buddhāntācca suṣupte saṃprasanno 'saṅgo bhavatītyasaṃgatāpi dṛśyate | ekavākyatayā tūpasaṃhrayamāṇaṃ phalaṃ nityamuktabuddhaśuddhasvabhāvatāsya naikatra puñjīkṛtya pradarśiteti tatpradarśanāya kaṇḍikā'rabhyate | suṣupte hyevaṃrūpatāsya vakṣyamāṇā"tadvā asyaitadaticchandā apahatapāpmābhayaṃ rūpāmi"ti | yasmādevaṃrūpaṃ vilakṣaṇaṃ suṣuptaṃ pravivikṣati | tatkathamityāha-dṛṣṭāntenāsyārthasya prakaṭībhāvo bhavatīti tatra dṛṣṭānta upādīyate | tadyathāsminnākāśe bhautike śyeno vā suparṇo vā | supraṇaśabdena kṣipraḥ śyena ucyate | yathā'kāśe 'sminvihṛtya viparipatya śrānto nānāparipatanalakṣaṇena karmaṇā parikhinnaḥ saṃhṛtya pakṣau saṃgamayya pakṣau samyaglīyate 'sminniti saṃlayo nīḍo nīḍāyaiva dhriyate svātmanaiva dhrāyate svayameva | yathāyaṃ dṛṣṭānta evamevāyaṃ puruṣa etasyā etasmai antāya dhāvati | antaśabdavācyasya viśeṣaṇaṃ yatra yasminnante supto na kañcana na kañcidapi kāmaṃ kāmayate | tathā ca na kañcana svapnaṃ paśyati | na kañcana kāmiti svapnbuddhāntayoraviśeṣeṇa sarvaḥ kāmaḥ pratiṣidhyate | kañcanetyavaśeṣitābhidhānāt |
tathā na kañcana svapnamiti |
jāgarite 'pi yaddarśanaṃ tadapi svapnaṃ manyate śrutirata āha-na kañcana svapnaṃ paśyatīti |
tathā ca śrutyantaram"tasya traya āvasathāstrayaḥ svapnāḥ"iti |
yathā dṛṣṭānte pakṣiṇaḥ paripatanajaśramāpanupattaye svanīḍaupasarpaṇamevaṃ jāgratsvapnayoḥ kāryakaraṇasaṃyogajakriyāphalaiḥ saṃyujyamānasya pakṣiṇaḥ paripatanaja iva śramo bhavaci tacchmāpanuttaye svātmano nīḍāmāyatanaṃ sarvasaṃsāradharmavilakṣaṇaṃ sarvakriyākārakaphalāyāsaśūnyaṃ svamātmānaṃ praviśati ||4,3.19|| 
tā vā asyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnas tāvatāṇimnā tiṣṭhanti | śuklasya nīlasya piṅgalasya haritasya lohitasya pūrṇāḥ | atha yatrainaṃ ghnantīva jinantīva hastīva vicchāyayati gartam iva patati | yad eva jāgrad bhayaṃ paśyati tad atrāvidyayā manyate | atha yatra deva iva rājevāham evedaṃ sarvo 'smīti manyate | so 'sya paramo lokaḥ || 
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20. 'There are in his body the veins called Hitâ, which are as small as a hair divided a thousandfold, full of white, blue, yellow, green, and red. Now when, as it were, they kill him, when, as it were they overcome him, when, as it were, an elephant chases him, when, as it were, he falls into a well, he fancies, through ignorance, that danger which he (commonly) sees in waking. But when he fancies that he is, as it were, a god, or that he is, as it were, a king, or "I am this altogether," that is his highest world. 
yadyasyāyaṃ svabhāvaḥ sarvasaṃsāradharmaśūnyatā paropādhinimittaṃ cāsya saṃsāradharmitvam | yannimittaṃ cāsya paropādhikṛtaṃ saṃsāradharmitvaṃ sā cāvidyā | tasyā avidyāyā kiṃ svābhāvikatvamāhosvitkāmakarmādivadāgantukatvam | yadi cā'gantukatvaṃ tato vimokṣa upapadyate | tasyāścā'gantukatve kopapattiḥ kathaṃ vā nā'tmadharmo 'vidyeti, sarvānarthabījabhūtāyā avidyāyāḥ satatvāvadhāraṇārthaṃ parā kaṇḍikā'rabhyate- tā vā asya śiraḥpāṇyādilakṣaṇasya puruṣasyaitā hitā nāma nāḍyo yathā keśaḥ sahasradhā bhinnastāvatā tāvatparimāṇenāṇimnāṇutvena tiṣṭhanti | tāśṭa śuklasya rasasya nīlasya piṅgalasya haritasya lohitasya pūrṇā etaiḥ śuklatvādibhī rasaviśeṣaiḥ pūrṇā ityarthaḥ | ethe ca rasānāṃ varṇaviśeṣā vātapittaśleṣmaṇāmitaretarasaṃyogavaiṣamyaviśeṣādvicitrā bahavaśca bhavanti | tāsvevavidhāsu nāḍīṣu sūkṣmāsu bālāgrasahasrabhedaparimāṇāsu śuklādirasapūrṇāsu saraladehavyāpinīṣu saptadaśakaṃ liṅgaṃ vartate | tadāśritāḥ sarvā vāsanā uccāvacasaṃsāradharmānubhavajanitāḥ | talliṅgaṃ vāsanāśrayaṃ sūkṣmatvātsvacchaṃ sphaṭikamaṇikalpaṃ nāḍīgatarasopādhisaṃsargavaśāddharmādharmapreritodbhūtavṛttiviśeṣaṃ strīrathahastyādyākāraviśeṣairvāsanābhiḥ pratyavabhāsate | athaivaṃ sati yatra yasminkāle kecana śatravo 'nye vā taskarā māmāgatya ghnantīti mṛṣaiva vāsanānimittaḥ pratyayo 'vidyākhyo jāyate tadetaducyata enaṃ svapnadṛśaṅghnantīveti | tathā hastīvainaṃ vicchāyayati vicchādayati vidrāvayati dhāvayatīvetyarthaḥ | gartamiva patati gartaṃ jīrṇakūpādikamiva patantamātmānamupalakṣayati | tādṛśī hyasya mṛṣā vāsanodbhavatyatyantanikṛṣṭādharmodbhāsitāntaḥkaraṇavṛtyāśrayā duḥkhasvarūpavṛtyāśrayā duḥkhasvarūpatvāt | kiṃbahunā yadeva jāgradbhayaṃ hastyādilakṣaṇaṃ tadeva bhayarūpamatrāsminsvapne vinaiva hastyādirūpaṃ bhayamavidyāvāsanayā mṛṣaivodbhūtayā manyate | atha punaryatrāvidyāpakṛṣyamāṇā vidyā cotkṛṣyamāṇā kiṃviṣayā kiṃlakṣaṇā cetyucyate-atha punaryatra yasminkāle deva iva svayaṃ bhavati | devatāviṣayā vidyā yadodbhūtā jāgaritakāle tadodbhūtayā vāsanayā devamivā'tmānaṃ manyate | svapne 'pi taducyate deva iva rājeva rājyastho 'bhiṣiktaḥ svapne 'pi rājāhamiti manyate rājavāsanāvāsitaḥ | evamatyantaprakṣīyamāṇāvidyodbhūtā ca vidyā sarvātmaviṣayā yadā yadā svapne 'pi tadbhāvito 'hamevedaṃ sarvo 'smīti manyate | sa yaḥ sarvātmabhāvaḥ so 'syā'tmanaḥ paramo lokaḥ parama ātmabhāvaḥ svābhāvakaḥ | yattu sarvātmabhāvādarvāgbālāgramātramapyanyatvena dṛśyate nāhamasmīti | tadavasthāvidyī tayāvidyayā ye pratyupasthāpitā anātmabhāvā lokāste 'paramāḥ sthāvarāntāstānsaṃvyavahāraviṣayāṃllokānapekṣmāyaṃ sarvātmabhāvaḥ samasto 'nantaro 'bāhyaḥ so 'sya paramo lokaḥ | tasmādapakṛṣyamāṇāyāmavidyāyāṃ vidyāyāṃ ca kāṣṭāṃ gatāyāṃ sarvātmabhāvo mokṣaḥ | yathā svayañjyotiṣṭvaṃ svapne pratyakṣata evopalabhyate 'tha yatrainaṃ ghnantīva jinantīveti | te ete vidyāvidyākārye sarvātmabhāvaḥ paricchinnātmabhāvaśca | vidyayā śuddhayā sarvātmā bhavati | avidyayā cāsarvo bhavati | anyataḥ kutaścatpravibhakto bhavati | yataḥ pravabhakto bhavati tena virudhyate | viruddhatvāddhanyate jīyate vicchādyate ca | asarvaviṣayatve ca bhinnatvādetadbhavati | samastastu sankuto bhidyate yena virudhyetavirodābhāve kena hanyate jīyate vicchādyate ca | ata idamavidyāyāḥ sattvamuktaṃ bhavati | sarvātmānaṃ santamasarvātmatvena grāhayati | ātmano 'nyaddhastvaramavidyamānaṃ pratyupasthāpayati | ātmānamasarvamāpādayati | tatastadviṣayaḥ kāmo bhavati | yato bhidyate kāmataḥ kriyāmupādatte | tataḥ phalam | tadetaduktam | vakṣyamāṇaṃ ca yatra hi dvaitamiva bhavati taditara itaraṃ paśyatītyādi | idamavidyāyāḥ satatvaṃ sahakāryeṇa pradarśitam | vidyāyāśca kāryaṃ sarvamātmabhāvaḥ pradarśito 'vidyāyā viparyeṇa | sā cāvidyā nā'tmanaḥ svābhāviko dharmo yasmādvidyāyāmutkṛṣyamāṇāyāṃ svayamapacīyamānā satī kāṣṭhāṃ gatāyāṃ vidyāyāṃpariniṣṭhite sarvātmabhāve sarvātmanā nivartate rajjvāmiva sarpajñānaṃ rajjuniścaye |
taccoktaṃ yatra tvasya sarvamātmaivābhūttatkena kaṃ paśyedityādi |
tasmānnā'tmadharmo 'vidyā |
na hi svābhāvikasyocchittiḥ kadācidapyupadyate saviturivoṣṇyaprakāśayoḥ |
tasmāttasyā mokṣaupapadyate ||4,3.20|| 
tad vā asyaitad aticchando 'pahatapāpmābhayaṃ rūpam | tad yathā priyayā striyā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | evam evāyaṃ puruṣaḥ prājñenātmanā saṃpariṣvakto na bāhyaṃ kiṃ cana veda nāntaram | tad vā asyaitad āptakāmam ātmakāmam akāmaṃ rūpam śokāntaram || 
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21. 'This indeed is his (true) form, free from desires, free from evil, free from fear. Now as a man, when embraced by a beloved wife, knows nothing that is without, nothing that is within, thus this person, when embraced by the intelligent (prâgña) Self, knows nothing that is without, nothing that is within. This indeed is his (true) form, in which his wishes are fulfilled, in which the Self (only) is his wish, in which no wish is left,--free from any sorrow. 
idānīṃ yo 'sau sarvātmabhāvo mokṣo vidyāphalaṃ kriyākārakaphalaśūnyaṃ sa pratyakṣato nirdiśyate yatrāvidyākāmakarmāṇi na santi | tadetadprastutaṃ yatra supto na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyātīti | tadetadvā asya rūpaṃ yaḥ sarvātmabhāvaḥ 'so 'sya paramo lokaḥ'ityuktaḥ-tadaticchandā aticchandamityarthaḥ, rūpaparatvāt | chandaḥ kāmaḥ, atigataścando yasmād rūpāt tadaticchandaṃ rūpam; anyo 'sau sāntaśchandaḥśabdo gāyatryādichandovācī; ayaṃ tu kāmavacanaḥ, ataḥ svarānta eva; tathāpyaticchandā iti pāṭhaḥ svādhyāyadharmo draṣṭavyaḥ | asti ca loke kāmavacanaprayuttkaśchandaśabdaḥ 'svacchandaḥ' 'paracchandaḥ' ityādau; ataḥ 'aticchandam' ityevamupaneyam, kāmavarjitametad rūpamityasminnarthe | tathāpahatapāpma-pāpmaṣabdena dharmādharmāvucyete,"pāpmabhiḥ saṃsṛjyate" "pāpmano vijahāti"ityuttkatvāt; apahatapāpma dharmādharmavarjitamityetat | kiñca, abhayam-bhayaṃ hi nāmāvidyākāryam, 'avidyayā bhayaṃ manyate' iti hyuttkam | tatkāryadvāreṇa kāraṇapratiṣedho 'yam; abhayaṃ rūpamityāvidyāvarjitamityetat | tadetad vidyāphalaṃ sarvatmabhāvaḥ, tadetaditacchandāpahatapāpmābhayaṃ rūpam--sarvasaṃsāradharmavarjitam, ate 'bhayaṃ rūpametat | idaṃ ca pūrvamevopanyasyamatītānantarabrahmaṇasamāptau "abhayaṃ vai janaka prāpto 'si"ityāgamataḥ | iha tu tarkataḥ prapañcitaṃ darśitāgamārthapratyayadārḍhyāya | ayamātmā svayaṃ caitanyajyotiḥ-svabhāvaḥ sarvaṃ svena caitanyajyotiṣāvabhāsayati | sa yattatra kiñcit paśyati, ramate,carati,jānāti cetyuttkam | sthitaṃ caitannyāyato nityaṃ svarūpaṃ caitanyajyotiṣṭvamātmanaḥ | sa yadyātmātrāvinaṣṭaḥ svenaiva rūpeṇa vartate, kasmādayam-ahamasmītyātmānaṃ vā, bahirvā-imāni bhūtānīti, jāgratsvapnayoriva na jānāti? -ityatrocyate; śṛṇvātrājñānahetum-ekatvamevājñānahetuḥ; tat katham? ityucyate | dṛṣṭāntena hi pratyakṣībhavati vivakṣitor'tha ityāha-tattatra yathā loke priyayeṣṭāyā striyā sampariṣvattakaḥ samyak pariṣvattkaḥ kāmayantyā kāmukaḥ san na bāhyamātmanaḥ kiñcana kiñcidapi veda-matto 'nyad vastviti, na cāntaram-ayamahamāsmi sukhī duḥkhī veti; apariṣvattkastu tathā pravibhattko jānāti sarvabheva brāhyam ābhyantaraṃ ca; pariṣvaṅgottarakālantvekatvāpatterna jānāti | evameva, yathā dṛṣṭānto 'yaṃ puruṣaḥ kṣetrajño bhūtamātrāsaṃsargataḥ saindhavakhilyavat pravibhattkaḥ, jalādau candrādipratibimbavat kāryakaraṇa iha praviṣṭaḥ, so 'yaṃ puruṣaḥ, prajñena paramārthena svābhāvikena svenātmanā pareṇa jyotiṣā, sampariṣvattkaḥ samyakpariṣvakta ekībhūto nirantaraḥ sarvātmā, na bāhyaṃ kiñcana vastvantaram, nāpyāntaramātmani-ayamahamasmi sukhī duḥkhī veti veda | tatra caitanyajyotiḥ svabhāvatve kasmādiha na jānātīti yadaprākṣīḥ, tatrāyaṃ heturmayottka ekatvam, yathā strīpuṃsayoḥ sampariṣvattkayoḥ | tatrārthānnānātvaṃ viśeṣavijñānaheturityuttkaṃ bhavati; nānātve ca kāraṇ-ātmano vastavantarasya pratyupasthāpikāvidyetyuktam | tatra cāvidyāyā yadā pravivikto bhavati tadā sarveṇaikatvamevāsya bhavati | tataśca jñānajñeyādikārakavibhāge 'sati kuto viśeṣavijñānaprādurbhāvaḥ kāmo vā sambhavati svābhāvike svarūpstha ātmajyotiṣi | yasmādevaṃ sarvaikatvamevāsya rūpamatastadvā asyā'tmanaḥ svayañjyotiḥ svabhavasyaitadrūpamāptakāmaṃ yasmātmastametattasmādāptāḥ kāmā asminrūpe tadidamāptakāmam | sya hyanyatvena pravibhaktaḥ kāmastadanāptakāmaṃ bhavati |
yathā jāgaritāvasthāyāṃ devadattādirūpaṃ na tvidaṃ tathā kutaścitpravibhajyate 'tastadāptakāmaṃ bhavati |
kimanyasmādvastvantarānna pravibhajyata āhosvidātmaiva tadvastvantaramata āha nānyadastyātmanaḥ |
katham |
yata ātmakāmamātmaiva kāmā yasmin rūpe 'nyatra pravibhaktā ivānyatvena kāmyamānā yathā yathā jāgratsvapnayostasyā'tmaivānyatvapratyupasthāpakahetoravidyāyā abhāvādātmakāmamata evākāmametadrūpaṃ kāmyaviṣayābhāvācchokāntaraṃ śākacchidraṃ śokaśūnyamityetacchokamadhyamiti vā sarvathāpyaśokametadrūpaṃ śokavarjitamityarthaḥ ||4,3.21|| 
atra pitāpitā bhavati mātāmātā lokā alokā devā adevā vedā avedāḥ | atra steno 'steno bhavati bhrūṇahābhrūṇahā cāṇḍyālo 'caṇḍyālaḥ paulkaso 'paulkasaḥ śramaṇo 'śramaṇas tāpaso 'tāpasaḥ | ananvāgataṃ puṇyenānanvāgataṃ pāpena | tīrṇo hi tadā sarvāñ śokān hṛdayasya bhavati || 
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22. 'Then a father is not a father, a mother not a mother, the worlds not worlds, the gods not gods, the Vedas not Vedas. Then a thief is not a thief, a murderer not a murderer, a Kândâla not a Kândâla, a Paulkasa not a Paulkasa, a Sramana not a Sramana, a Tâpasa not a Tâpasa. He is not followed by good, not followed by evil, for he has then overcome all the sorrows of the heart. 
prakṛtaḥ svayañjyotirātmāvidyākāmakarmavinirmukta ityuktam | asaṅgatvādātmana āgantukatvācca teṣām | tatraivamāśaṅkā jāyate caitanyasvabhāvatve satyapyekībhāvānna jānāti strīpuṃsayoriva saṃpariṣvaktayorityuktam | tatra prāsaṅgikametaduktaṃ kāmakramādivatsvayañjyotiṣṭvamapyasyā'tmano na svabhāvaḥ | yasmātsaṃprasāde nopalabhyata ityāśaṅkāyāṃ prāptāyāṃ tannirākaraṇāya strīpuṃsayordṛṣṭāntopādānena vidyamānasyaiva svayañjyotiṣṭvasya suṣupte 'grahaṇamekībhāvāddhetorna tu kāmakarmādivadāgantukam | ityetatprāsaṅgikamabhidhāya yatprakṛtaṃ tadevānupravartayati | atra caitatprakṛtamavidyākāmakarmavinirmuktameva tadrūpaṃ yatsuṣupta ātmano gṛhyate pratyakṣata iti | tadetadyathābhūtamevābhihitaṃ sarvasaṃbandhātītametadrūpamiti yasmādatraitasminsuṣuptasthāne 'tichchandāpahatapāpmābhayametadrūpaṃ tasmādatra pitā janakaḥ | tasya ca janayitṛtvādyatpitṛtvaṃ putraṃ prati tatkarmanimittaṃ tena ca karmaṇāyamasaṃbaddho 'sminkāle tasmātpitāputrasaṃbandhanimittāt karmaṇo vinirmuktatvātpitāpyapitā bhavati | tathā putro 'pi pituraputrobhavatīti sāmarthyādgamyate | ubhayorhi saṃbandhanimittaṃ karma tamayatikrānto vartate | apahatapāpmeti hyuktam | tathāmātāmātālokāḥ karmaṇā jetavyā jitāśca tatkarmasaṃbandhābhāvāllokā alokāḥ | tathā devāḥ karmāṅgabhūtāstatkarmasaṃbandhātyayāddevā adevāḥ | tathā vedāḥ sādhyasādhanasaṃbandhābhidhāyakā mantralakṣaṇāścābhidhākatvena karmāṅgabhūtā adhītā adhyetavyāśca karmanimittameva saṃbadhyante puruṣeṇa tatkarmātikramaṇādetasminkāle vedā apyavedāḥ saṃpadyante | na kevalaṃ śubhakarmasaṃbandhātītaḥ kiṃ tarhyaśubhairapyatyantaghoraiḥ karmabhirasaṃbaddha evāyaṃ vartata ityatamarthāmāha-atra steno brāhmaṇasuvarṇahartā bhrūṇaghnā saha pāṭhādavagamyate | sa tena ghoroṇa karmaṇaitasminkāle vinirmukto bhavati | yenāyaṃ karmaṇā mahāpātakī stena ucyate | tathā bhrūṇahābhrūṇahā tathā cāṇḍālo na kevalaṃ pratyutpannenaiva karmaṇā vinirmuktaḥ | kiṃ tarhi sahajenāpyatyantanikṛṣṭajātiprāpakeṇāpi vinirmukta evāyam | cāṇḍālo nāma śūdreṇa brāhmaṇyāmutpannaścaṇḍāla eva cāṇḍālaḥ | sa jātinimittena karmaṇāsaṃbaddhatvādacāṇḍālo bhavati | paulkasaḥ pulkasa eva paulkasaḥ śūdreṇaiva kṣatriyāyāmutpannaḥ | so 'pyapulkaso bhavati | tathā'śramalakṣaṇaiśca karmabhirasaṃbagaddho bhavatītyucyate | śramaṇaḥ parivrāḍyatkarmanimitto bhavati sa tena vinirmuktatvādaśramaṇaḥ | tathā pāpaso vānaprastho 'tāpasaḥ sarveṣāṃ varṇāśramādīnāmupalakṣaṇārthamubhayorgrahaṇam | kiṃ bahunānvāgataṃ nānvāgatamananvāgatamasaṃbandhamityetatpuṇyena śāstravihitena karmaṇā tathā pāpena vihitākaraṇapratiṣiddhakriyālakṣaṇena | rūpaparatvānnapuṃsakaliṅgam | abhayaṃ rūpiti hyanuvartate | kiṃ punarasaṃbaddhatve kāraṇamiti taddheturucyate-tīrṇo 'tikrānto hi yasmādevaṃrūpastadā tasminkāle sarvāñchokāñśokāḥ kāmāḥ | iṣṭaviṣayaprārthanā hi tadviṣayaviyoge śokatvamāpadyate | iṣṭaṃ hi viṣayaṃmaprāptaṃ viyuktaṃ coddiśya cintayānastadguṇānsaṃtapyate puruṣo 'taḥ śoko ratiḥ kāma iti paryāyāḥ | yasmātsaravakāmātīto hyatrāyaṃ bhavati | na kañcana kāmaṃ kāmayate 'ticchandā iti hyuktaṃ tatprakriyāpatato 'yaṃ śokaśahdaḥ kāmavacana eva bhavitumarhati | kāmaśca karmahetuḥ | vakṣyati hi-"sa yathākāmo bhavati tatkrayurbhavati yatkraturbhavati tatkarma kurute"iti | ataḥ sarvakāmātitīrṇatvādyuktamānanvāgataṃ puṇyenetyādi | hṛdayasya hṛdayamiti puṇḍarīkākāro māṃsapiṇḍastatsthamantaḥkaraṇaṃ buddharhṛdayamityucyate | tātsthānmañcakrośanavat | hṛdayasya buddherye śokāḥ buddhisaṃśrayā hi te | 'kāmaḥ saṃkalpo vicikitsetyādi sarvaṃ mana eva'tyuktatvāt | vakṣyati ca -"kāmā ye 'sya hṛdi śritāḥ"iti | ātmasaṃśrayabhrāntyapanodāya hīdaṃ vacanaṃ-hṛdi śritā hṛdayasya śokā iti ca | hṛdayakaraṇasaṃbandhātītaścāyamasminkāle 'tikrāmati mṛtyo rūpāṇīti hyuktam | hṛdayakaraṇasahandhātītatvāttatsaṃśrayakāmasaṃbandhātīto bhavatīti yuktataraṃ vacanam | ye tu vādino hṛdi śritāḥ kāmā vāsanāśca hṛdayasaṃbandhinamātmanamupasṛpyopaśliṣyanti hṛdayaviyoge 'pi cā'tmanyavatiṣṭhante puṭatailasya iva puṣpādigandha ityācakṣate | teṣāṃ kāmaḥ saṃkalpo hṛdaye haryova rūpāṇi hṛdayasya śokā ityādīnāṃ vacanānāmānarthakyameva | hṛdayakaraṇotpādyatvāditi cet | na | hṛdi śritā iti viśeṣaṇāt | na hi hṛdayasya karaṇamātratve hṛdi śritā iti vacanaṃ samañjasaṃ hṛdaye hyeva rūpāṇi pratiṣṭhitānīti ca | ātmaviśaddeśca vivakṣitatvāddhṛcchrayaṇavacanaṃ yathārthameva yuktam | dhyāyatīva lelāyatīveti ca śrureranyārthāsaṃbhavāt | kāmā ye 'sya hṛdi śritā iti viśeṣaṇādātmāśrayā api santīti cet | na | anāśritāpekṣatvāt nātrā'śrayāntaramapekṣya ye hṛdīti viśeṣaṇaṃ kiṃ tarhi ye hṛdyanāśritāḥ kāmāstānapekṣya viśeṣaṇam | ye tvaprarūñā bhaviṣyā bhūtāśca pratipakṣato nivṛttāste naiva hṛdi śritāḥ saṃbhāvyante ca te | ato yuktaṃ tānapekṣya viśeṣaṇam | ye prarūḍhā vartamānā viṣaye te sarve pramucyanta iti | tathāpi viśeṣaṇānarthakyamiti cet | na | teṣu yatanmādhikyāddheyārthatvāt | itarathāśrutamaniṣṭaṃ cakalpitaṃ syādātmāśrayatvaṃ kāmānām | na kañcana kāmaṃ kāmayata iti prāptapratiṣedhādātmāśrayatvaṃ kāmānāṃ śrutameveti cet | na | sadhīḥ svapno bhūtveti paranimittatvātkāmāśrayatvaprāpterasaṅgavacanācca | na hi kāmāśrayatve 'saṅgavacanamupapadyate | saṅgaśca kāma ityavocāma | ātmakāma iti śruterātmaviṣayo 'sya kāmo bhavatīti cet | na vyatiriktakāmābhāvārthatvāttasyāḥ | vaiśeṣikāditantranyāyopapannamātmanaḥ kāmādyāśrayatvamiti cet | na hṛdi śritā ityādiviśeṣaśrutivirodhānapekṣyāstā veśeṣikāditantropapattayaḥ | śrutivirodhe nyāyabhāsatvopagamāt | svayañjyotiṣṭvabādhanācca | kāmādīnāṃ ca svapne kevaladṛśimātraviṣayatvātsvayañjyotiṣṭvaṃ siddhaṃ sthitaṃ ca bādhyeta | ātmasamavāyitve dṛśyatvānupapatteścakṣurgataviśeṣavat | draṣṭurhi dṛśyamarthāntarabhūtamiti draṣṭuḥ svayañjyotiṣṭvaṃ siddham | tadbādhitaṃ syādyadi kāmādyāśrayatvaṃ parikalpyet | sarvaśāstrārtha vipratiṣedhācca |
parasyaikadeśakalpanāyāṃ kāmādyāśrayatve ca sarvaśāstrārthajātaṃ kupyeta |
etacca vistareṇa caturthe 'vocāma |
mahatā hi prayatnena kāmādyāśrayatvakalapnājha pratiṣeddhavyā ātmānaḥ pareṇaikatvaśāstrārthasiddhayeḥ tatkalpanāyāṃ punaḥ kriyamāṇāyāṃ śāstrārthaṃ eva bādhitaḥ syāt |
yatheccādhīnāmātmadharmatvaṃ kalpayanto vaiśeṣikā naiyāyikāścopaniṣacchāstrārthabādhanānnā'daraṇīyā ||4,3.22|| 
yad vai tan na paśyati paśyan vai tan na paśyati | na hi draṣṭur dṛṣṭer viparilopo vidyate 'vināśitvān | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yat paśyet || 
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23. 'And when (it is said that) there (in the Sushupti) he does not see, yet he is seeing, though he does not see. For sight is inseparable from the seer, because it cannot perish. But there is then no second, nothing else different from him that he could see. 
strīpuṃsayorivaikatvānna paśyatītyuktaṃ svayañjyotiriti ca | svayañjyotiriti ca | svañjyotiṣṭvaṃ nāma caitanyātmasvabhāvatā | yadi hyagnyuṣṇatvādivaccaitanyātmasvabhāva ātmā sa kathamekatve 'pi hi svabhāvaṃ jahyānna jānīyāt | atha na jahāti kathamiha suṣupte na paśyati | vipratiṣiddhametaccaitanyamātmasvabhāvo na jānāti ceti | na vipratiṣiddhamubhayamapyetadupapadyata eva | katham-yadvai suṣupte tanna paśyati paśyanvai tattatra paśyanneva na paśyati | yattatra suṣupte na paśyatīti jānīṣe tanna tathā gṛhṇīyāḥ | kasmāt | paśyanvai bhavati tatra | nanvānaṃ na paśyatīti suṣupte jānīme yato na cakṣurvā mano vā darśane karaṇaṃ vyāpṛtamasti | vyāpṛteṣu hi darśanaśravaṇādiṣu paśyatīti vyavahāro bhavati śṛṇotīti vā | na ca vyāpṛtāni karaṇāni paśyāmaḥ | tasmānna paśyatyevāyam | na hi | kiṃ tarhi paśyanneva bhavati | katham | na hi yasmāddraṣṭurdṛṣṭakarturyā dṛṣṭistasyā dṛṣṭerviparilopo vināśaḥ | sa na vidyate | yathāgnerauṣṇyaṃ hi sā | nanu vipratiṣiddhamidamabhidhīyate draṣṭuḥ sā dṛṣṭirna viparilupyata ita cāśakyaṃ vaktum | nanu na viparilupyata iti vacanādavināśinī syāt | na | vanacasya jñāpakatvāt | nahi nyāyaprāpto vināśaḥ kṛtakasya vacanaśatenāpi vārayituṃ śakyate | vacanasya jñāpakatvāt | nahi nyāyaprāpto vināśaḥ | kṛtakasya vacanaśatenāpu vārayituṃ śakyate | vacanasya yathāprāptārthajñāpakatvāt | naiṣa doṣaḥ | ādityādiprakāśakatvavaddarśanopapatteḥ | yathā'dityādayo nityaprakāśasvabhāvā eva santaḥ svābhāvikena nityenaiva prakāśena prakāśayanti | na hyaprakāśātmānaḥ santaḥ prakāśaṃ kurvantaḥ prakāśayantītyucyante | kiṃ tarhi svabhāvenaiva nityena prakāśena | tathāyamapyātmāvipariluptasvabhāvayā dṛṣṭyā nityayā draṣṭetyucyante | gauṇaṃ tarhi draṣṭutvam | naivameva mukhyatvopapatteḥ yadi hyanyathāpyātmano draṣṭutvaṃ dṛṣṭaṃ tadāsya draṣṭutvasya gauṇatvaṃ na tvātmano 'nyo darśanaprakāro 'sti tadevameva mukhyaṃ draṣṭutvamupapadyate nānyathā | yathā'dityādīnāṃ prakāśayitṛtvaṃ nityenaiva svabhāvikenākriyamāṇena prakāśakena tadeva ca prakāśayitṛtvaṃ mukhyaṃ prakāśayitṛtvāntarānupapatteḥ | tasmānna draṣṭurdṛṣṭirviparilupyata ita na vipratiṣedhagandho 'pyasti | nanvanityakriyākartṛviṣaya eva tṛcpratyayāntasya śabdasya prayogo dṛṣṭo yathā chettā bhettā ganteti tathā draṣṭetyatrāpīti cet | na | prakāśayiteti dṛṣṭatvāt | bhavatu prakāśakeṣvanyathāsaṃbhavānna tvātmanīti cet | na, dṛṣṭyaviparilopaśruteḥ | paśyāmi na paśyāmītyanubhavadarśanānneti cet | na | karaṇavyāpāraviśeṣāpekṣatvāt | uddhṛtacakṣuṣāṃ ca svapn ātmadṛṣṭeraviparulopadarśanāt | tasmādavipuluptasvabhāvaivā'tmano dṛṣṭaḥ | atasyāvipariluptayā dṛṣṭyā svayañjyotiḥsvabhāvayā paśyanneva bhavati suṣupte | kathaṃ tarhi na paśyatīti | ucyate | na tu tadasti kiṃ tat | dvitīyaṃ viṣayabhūtam | kiṃvaśiṣṭam | tato draṣciranyadanyatvena vibhaktaṃ yatpaśyedyadupalabheta yaddhi tadviśeṣadarśanakāraṇamantaḥkaraṇaṃ cakṣū rūpaṃ ca tadavidyayānyatvena pratyupasthāpitamāsīt | tadetasminkāla ekībhutam | ātmanaḥ pareṇa pariṣvaṅgāt | draṣṭurhi paricchinnasyaviśeṣadarśanāya karaṇamanyatvena vyatiṣṭhate | ayaṃ tu svena sarvātmanā saṃpiṣvaktaḥ svena pareṇa prājñenā'tmanā priyayeva puruṣaḥ | tena na pṛthaktvena vyavasthitāni karaṇāni viṣayāśca |
tadabhāvādviśeṣadarśanaṃ nāsti |
karaṇādikṛtaṃ hi tannā'tmakṛtam |
ātmakṛtamiva pratyavabhāsate |
tasmāttakṛteyaṃ bhrāntirātmano dṛṣṭiḥ parilupyataca iti ||4,3.23|| 
yad vai tan na jighrati jighran vai tan na jighrati | na hi ghrātur ghrāter viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yaj jighret || 
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24. 'And when (it is said that) there (in the Sushupti) he does not smell, yet he is smelling, though he does not smell. For smelling is inseparable from the smeller, because it cannot perish. But there is then no second, nothing else different from him that he could smell. 
 
yad vai tan na rasayati rasayan vai tan na rasayati | na hi rasayitū rasayater viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yad rasayet || 
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25. 'And when (it is said that) there (in the Sushupti) he does not taste, yet he is tasting, though he does not taste. For tasting is inseparable from the taster, because it cannot perish. But there is then no second, nothing else different from him that he could taste. 
 
yad vai tan na vadati vadan vai tan na vadati | na hi vaktur vakter viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yad vadet || 
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26. 'And when (it is said that) there (in the Sushupti) he does not speak, yet he is speaking, though he does not speak. For speaking is inseparable from the speaker, because it cannot perish. But there is then no second, nothing else different from him that he could speak. 
 
yad vai tan na śṛṇoti śṛṇvan vai tan na śṛṇoti | na hi śrotuḥ śruter viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yac chṛṇuyāt || 
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27. 'And when (it is said that) there (in the Sushupti) he does not hear, yet he is hearing, though he does not hear. For hearing is inseparable from the hearer, because it cannot perish. But. there is then no second, nothing else different from him that he could hear. 
 
yad vai tan na manute manvāno vai tan na manute | na hi mantur mater viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yan manvīta || 
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28. 'And when (it is said that) there (in the Sushupti) he does not think, yet he is thinking, though he does not think. For thinking is inseparable from the thinker, because it cannot perish. But there is then no second, nothing else different from him that he could think. 
 
yad vai tan na spṛśati spṛśan vai tan na spṛśati | na hi spraṣṭuḥ spṛṣṭer viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yat spṛśet || 
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29. 'And when (it is said that) there (in the Sushupti) he does not touch, yet he is touching, though he does not touch. For touching is inseparable from the toucher, because it cannot perish. But there is then no second, nothing else different from him that he could think. 
 
yad vai tan na vijānāti vijānan vai tan na vijānāti | na hi vijñātur vijñāter viparilopo vidyate 'vināśitvāt | na tu tad dvitīyam asti tato 'nyad vibhaktaṃ yad vijānīyāt || 
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30. 'And when (it is said that) there (in the Sushupti) he does not know, yet he is knowing, though he does not know. For knowing is inseparable from the knower, because it cannot perish. But there is then no second, nothing else different from him that he could know. 
samānamanyat | yadvai tanna jighrati | yadvai tanna rasayate | yadvai tanna vadati | yadvai tanna śṛṇoti | yadvai tatra manute | yadvai tanna spṛśati | yadvai tanna spṛśati | yadvai tanna vijānātīti mananavijñānayordṛṣṭyādisahakāritve 'pi sati cakṣurādinirapekṣe bhūtabhaviṣyadvartamānaviṣayavyāpāro vidyata iti pṛthaggrahaṇam | kiṃ punardṛṣṭyādīnāmagnerauṣṇyaprakāśanajvalanādivaddharmabheda āhosvidabhinnasyaiva dharmasya paropādhinimittaṃ dharmānyatvamiti | atra kecidvyācakṣate | ātmavastunaḥ svata evaikatvaṃ nānātvaṃ ca yathā gorgodravyatayaikatvaṃ nānātvaṃ cānumeyam | sarvatrāvyabhicāradarśanādātmano 'pi tadvadeva dṛṣṭyādīnāṃ parasparaṃ nānātvamātmanā caikatvamiti | nānyaparatvāt | na hi dṛṣṭyādidharmabhedapradarśaparamidaṃ vākyaṃ yadvai tadityādi | kiṃ tarhi | yadi caitanyātmajyotiḥ kathaṃ na jānāti suṣupte nūnamato na caitanyātmajyotirityevamāśaṅkāprāptau tannirākaraṇayaitadārabdhaṃ yadvai tadityādi | yadasya jāgratsvapnayoścakṣurādyanekopādhidvāraṃ caitanyātmajyotiḥ svābhāvyamupalakṣitaṃ dṛṣṭyādyabhidheyavyavahārāpannaṃ suṣuptaṃ upādhibhedavyāpāranivṛttāvanudbhāsyamānatvādanupalakṣyamāṇasvabhāvamapyupādhibhedena bhinnamiva yathāprāptānuvādenaiva vidyamāntavamucyate | tatra dṛṣṭyādidharmabhedakalpanāvivakṣitārthānabhijñatayā | saindhavaghanavatprajñānaikarasaghanaśrutivirodhācca | "vijñānamanandam" "satyaṃ jñānam" "prajñānaṃ brahma"ityādiśrutibhyaśca | śabdapravṛteśca | laukiko ca śabdapravṛttaścakṣuṣā rūpaṃ vijānāti śrotreṇa śabdaṃ vijānāti rasanenānnasya rasaṃ vijānātīti ca sarvatraiva ca dṛṣṭyādiśabdābhidheyānāṃ vijñānaśabdavācyatāmeva darśayati | śabdapravṛttiśca pramāṇam | dṛṣṭāntopapatteśca | yathā hi loke svacchasvābhāvyayuktaḥ sphacikastannimittameva kevalaṃ haritanīlalohitādyupādhibhedasoyāgāttadākāratvaṃ śakyante | tathā cakṣurādyupādhibhedasaṃyogatprajñānaghanasvabhāvasyaivā'tmajyotiṣo dṛṣṭyādiśaktibheda upalakṣyate | prajñānaghanasya svacchasvābhāvyātsphaṭikasvacchasvābhāvyavatsvayañjyotiṣṭvācca | yathā śaktibheda upalakṣyate | yathā cā'dityajyotiravabhāsyabhedaiḥ saṃyujyamānaṃ haritanīlapītalohitādibhedairavibhāgyaṃ tadākārābhāvaṃ bhavati | tathā ca kṛtsnañjagadavabhāsayaccakṣurādīni ca tadākāraṃ bhavati | tathā coktamātmanaivāyaṃ jyotiṣā'sta ityādi | na ca nivayaveṣvanekātmatā śakyate kalpayitum | dṛṣṭāntābhāvāt | yadapyākāśasya sarvagatatvādidharmabhedaḥ parikalpyate paramāṇvādīnāṃ ca gandharasādyanekaguṇatvaṃ tadapi nirīpyamāṇaṃ paropādhinimittameva bhavati | ākāśasyatāvatsarvagatvaṃ nāma na svato dharmo 'sti | sarvopādhisaṃśrayāddhi sarvatra svena rūpeṇa sattvamapekṣya sarvagatvavyavahāro na tvākāśaḥ kvacidgato vāgato vā svataḥ | gamanaṃ hi nāma deśāntarasthasya deśāntareṇa saṃyogakāraṇam | sā ca kriyā naivāviśeṣe saṃbhavati | eva dharmabhedā naiva santyākāśe | tathā paramāṇvādāvapi | paramāṇurnāma pṛthivyā gandhaghanāyāḥ paramasūkṣmo 'vayavo gandhātmaka eva na tasya purgandhavattva nāma śakyate kalpayitum |
atha tasyaiva rasādimatvaṃ syāditi cenna |
tatrāpyabādisaṃsasarganimittatvāt tasmānna niravayavasyānekadharmavattve dṛṣṭānto |
sti |
etena dṛgādiśaktibhedānāṃ pṛthakcakṣurūpādibhedena pariṇāmabhedakalpanā paramātmani prayuktā ||4,3.24-30 || 
yatra vā anyad iva syāt tatrānyo 'nyat paśyed anyo 'nyaj jighred anyo 'nyad rasayed anyo 'nyad vaded anyo 'nyac chṛṇuyād anyo 'nyan manvītānyo 'nyat spṛśed anyo 'nyad vijānīyāt || 
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31. 'When (in waking and dreaming) there is, as it were, another, then can one see the other, then can one smell the other, then can one speak to the other, then can one hear the other, then can one think the other, then can one touch the other, then can one know the other. 
jāgratsvapnayoriva yadvijānīyāttaddvitīyaṃ pravibhaktamanyatvena nāstītyuktamataḥ suṣupte na vijānāti viśeṣamṣa nanu yadyasyāyameva svabhāvaḥ kiṃnimittamasya viśeṣavijñānaṃ svabhāvaparityāgena | atha viśeṣavijñānamevāsya svabhāvaḥ kasmādeṣa viśeṣaṃ na vijānātīti |
ucyate śṛṇu |
yatra yasmiḍhjāgarite svapne vā anyadivā'tmano vastvantaramivāvidyayā pratyupasthāpitaṃ bhavati tatra tasmādavidyāpratyupasthāpitādanyo 'nyamivā'tmānaṃ manyamāno 'satyātmanaḥ pravibhakte vastvantare 'sati cātmani tataḥ pravibhakte 'nyo 'nyatpaśyedupalabheta |
tacca darśitaṃ svapne pratyakṣato ghnantīva jinantīveti |
tathānyo 'nyajjighredrasayedvadecchṛṇuyānmanvāti spṛśedvijānīyāditi ||4,3.31|| 
salila eko draṣṭādvaito bhavati | eṣa brahmalokaḥ samrāṭ | iti hainam anuśaśāsa yājñavalkyaḥ | eṣāsya paramā gatiḥ | eṣāsya paramā saṃpat | eṣo 'sya paramo lokaḥ | eṣo 'sya parama ānandaḥ | etasyaivānandasyānyāni bhūtāni mātrām upajīvanti || 
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32. 'An ocean is that one seer, without any duality; this is the Brahma-world, O King.' Thus did Yâgñavalkya teach him. This is his highest goal, this is his highest Success, this is his highest world, this is his highest bliss. All other creatures live on a small portion of that bliss. 
yatra punaḥ sāvidyā suṣupte vastvantarapratyupasthāpikā śāntā tenānyatvenāvidyāpravibhaktasya vastuno 'bhāvātkena kaṃ paśyejjighredvijānīyādvā | ataḥ svenaiva hi prājñena''tmanā svayañjyotiḥsvabhāvena saṃpariṣvaktaḥsamastaḥ saṃprasanna āptakāma ātmakāmaḥ salilavastvacchībhūtaḥ salila iva eko dvitīyasyābhāvāt | avidyāyā hi dvitīyasyābhāvāt | etadamṛtamabhayameṣa bhmaloko brahmaiva loko brahmalokaḥ para evāyamasminkāle vyāvṛttakāryakaraṇopādhibhedaḥ svātmajyotiṣi śāntasarvasaṃbandho vartate | he samrāḍiti haivaṃ hainaṃ janakamanuśaśāsānuṣṭavānyājñavalkya iti śrutivacanametat | kathaṃ vānuśaśāsa | eṣāsya vijñānamayasya paramā gatiḥ | yāstvanyā dehagrahalakṣaṇā brahmādistambaparyantā avidyākalpitāstā gatayo 'to 'paramā avidyāviṣayatvāt | iyaṃ tu devatvādigatīnāṃ karmavidyāsādhyānāṃ paramottamā yaḥ samastātmabhāvo yatra nānyatpaśyati nānyacchṛṇoti nānyadvijānātītyeṣaiva ca paramā saṃpatsarvāsāṃ saṃpadāṃ vibhūtīnāmiyaṃ paramā svābhāvikatvādasyāḥ kṛtakā hyanyāḥ saṃpadaḥ | tathaiṣo 'sya paramo lokaḥ | ye 'nye karmaphalāśrayā lokāste 'smādaparamāḥ | ayaṃ tu na kenacana karmaṇā mīyate svābhāvikatvādeṣo.sya paramo lokaḥ | tathaiṣo 'syaparama ānandaḥ | yānyanyāni viṣayendriyasaṃbandhajanitānyānandajātāni tānyapekṣyaiṣo 'sya parama ānando nityatvāt | "yo vai bhūmā tatsukham" iti śrutyantarāt | yatrānyatpaśyanyadvijānāti tānyapekṣyaiṣo 'sya parama ānandonityatvāt | "yo vai bhūmā tatsukham"iti śrutyantarāt |
yatrānyatpaśyadvijānāti tadalpaṃ martyamamukhyaṃ kṣukhamidaṃ tu tadviparītam |
eta eṣo 'sya parama ānandaḥ |
etasyaivai''nandasya mātrāṃ kalāmavidyāpratyupasthāpitāṃ viṣayendriyasaṃbandhakālavibhāvyāmanyāni bhūtānyupajīvanti |
kāni tāni tata evā'nandādavidyathāpravibhajyamānasvarūpāṇyanyatvena tāni brahmaṇaḥ parikalpyamānānyanyāni santyupajīvanti bhūtāni viṣayendriyasaṃparkadvāreṇa vibhāvyamānām ||4,3.32|| 
sa yo manūṣyāṇāṃ rāddhaḥ samṛddho bhavaty anyeṣām adhipatiḥ sarvair mānuṣyakair bhogaiḥ sampannatamaḥ sa manuṣyāṇāṃ parama ānandaḥ | atha ye śataṃ manuṣyāṇām ānandāḥ sa ekaḥ pitṝṇāṃ jitalokānām ānandaḥ | atha ye śataṃ pitṝṇāṃ jitalokānām ānandāḥ sa eko gandharvaloka ānandaḥ | atha ye śataṃ gandharvaloka ānandāḥ sa ekaḥ karmadevānām ānando ye karmaṇā devatvam abhisampadyante | atha ye śataṃ karmadevānām ānandāḥ sa eka ājānadevānām ānandaḥ | yaś ca śrotriyo 'vṛjino 'kāmahataḥ | atha ye śatam ājānadevānām ānandāḥ sa ekaḥ prajāpatiloka ānandaḥ | yaś ca śrotriyo 'vṛjino 'kāmahataḥ | atha ye śataṃ prajāpatiloka ānandāḥ sa eko brahmaloka ānandaḥ | yaś ca śrotriyo 'vṛjino 'kāmahataḥ | athaiṣa eva parama ānandaḥ | eṣa brahmalokaḥ samrāṭ | iti hovāca yājñavalkyaḥ | so 'haṃ bhagavate sahasraṃ dadāmi | ata ūrdhvaṃ vimokṣāyaiva brūhīti | atra ha yājñavalkyo bibhayāṃ cakāra -- medhāvī rājā sarvebhyo māntebhya udarautsīd iti || 
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33. 'If a man is healthy, wealthy, and lord of others, surrounded by all human enjoyments, that is the highest blessing of men. Now a hundred of these human blessings make one blessing of the fathers who have conquered the world (of the fathers). A hundred blessings of the fathers who have conquered this world make one blessing in the Gandharva world. A hundred blessings in the Gandharva world make one blessing of the Devas by merit (work, sacrifice), who obtain their godhead by merit. A hundred blessings of the Devas by merit make one blessing of the Devas by birth, also (of) a Srotriya who is without sin, and not overcome by desire. A hundred blessings of the Devas by birth make one blessing in the world of Pragâpati, also (of) a Srotriya who is without sin, and not overcome. by desire. A hundred blessings in the world of Pragâpati make one blessing in the world of Brahman, also (of) a Srotriya who is without sin, and not overcome by desire. And this is the highest blessing. 'This is the Brahma-world, O king,' thus spake Yâgñavalkya. Ganaka Vaideha said: 'I give you, Sir, a thousand. Speak on for the sake of (my) emancipation.' Then Yâgñavalkya was afraid lest the King, having become full of understanding, should drive him from all his positions. 
yasya paramāndasya mātrā avayavā brahmādibhirmanuṣyaparyantairbhūtairupajīvyante tadānandamātrādvāreṇa mātriṇaṃ paramānandamadhijigamiyiṣannāha saindhavalavaṇaśakalairiva lavaṇaśailam | sa yaḥ kasminmanuṣyāṇāṃ madhye rāddhaḥ saṃsiddho 'vikalaḥ samagrāvayava ityarthaḥ | samṛddha upabhogopakaraṇasaṃpanno bhavati | kiñcānyeṣāṃ samānajātīyānāmadhipatiḥ svatantra patirna māṇḍalikaḥ sarvaiḥ samastairmānuṣyakairiti divyabhogopakaraṇanivṛtyarthaṃ manuṣyāṇāmeva yāni bhogopakaraṇāni taiḥ saṃpannānāmapyatiṣayena saṃpannaḥ saṃpannatamaḥ sa manuṣyāṇāṃ parama ānandaḥ | tatrā'nandānditorabhedanirdeśānnārthāntarabhūtatvamityetat | paramānandarasyaiveyaṃ viṣayāviṣayyākareṇa mātrā prasṛteti hayuktaṃ yatra vā anyadiva syādityādivākyena | tasmādyukto 'yaṃ parama ānanda ityabhedanirdeśaḥ | yudhiṣṭhirāditulyo rājātrodāharaṇam | dṛṣṭaṃ manuṣyānandaramādiṃ kṛtvā śataguṇottarakrameṇonnīya paramānandaṃ yatra bhedo nivartate tamadhigamayati | atrāyamānandaḥ śataguṇottarottarakrameṇa vardhamāno yatra vṛddhikāṣṭāmanubhavati | yatra gaṇitabhedo nivartate 'nyadarśanaśravaṇamananābhāvāttaṃ paramānandaṃ vivakṣannāha | atha ye manuṣyāṇāmevaṃprakārāḥ śatamānandabhedāḥ sa ekaḥ pitṝṇām | teṣāṃ viśeṣaṇaṃ jitalokānāmiti | śrāddhādikarmabhiḥpitṝṃstoṣayitvā tena karmaṇā jito loko yeṣāṃ te jitalokāḥ pitarasteṣāṃ pitṛṇāṃ jitalokānāṃ manuṣyānandaśataguṇīkṛtaparimāṇa eka ānando bhavati | so 'pi śataguṇīkṛto gandharvaloka eka ānando bhavati | sa ca śataguṇīkṛtaḥ karmadevānāmeka ānandaḥ | agnihotrādiśrautakarmaṇā ye devatvaṃ prāpnuvanti te karmadevaiḥ | tathaivai''jānadevānāmeka ānandaḥ | ājānata evotpattita eva ye devāsta ājānadevāḥ | yaśca śrotriyo 'dhītavedo 'vaḍajino vṛjinaṃ pāpaṃ tadrahito yathoktakārityarthaḥ | akāmahato vītatṛṣṇa ājānadevo 'bhyor'vāgyāvanto viṣayāsteṣu | tasya caivaṃbhūtasyā'jānadevaiḥ samāna ānanda ityetadanvākṛṣyate ca śabdāttacchataguṇīkṛtaparimāṇaḥ prajāpatiloka eka ānando virāṭśarīre | tathā tadvijñānavāñśrotriyo 'dhītavedaścāvṛjina ityādi pūrvavat | tacchataguṇīkṛtaparimāṇa eka ānando brahmaloke hiraṇyagarbhātmani | yaścetyādi pūrvavadeva | ataḥ paraṃ gaṇitanivṛttaḥ | eṣa parama ānanda prayuktaḥ | yasya ca paramānandajasya brahmalokādyānandā mātrā udadheriva vipruṣaḥ | evaṃ śataguṇottarottaravṛddhyupetā ānandā yatraikatā yānti yaśca śrotriyapratyakṣo 'thaiṣa eva saṃprasādalakṣaṇaḥ parama ānandastatra hi nānyatpaśyati nānyacchṛṇoti | atho bhūmā bhūmatvādamṛtaḥ | itare tadviparītāḥ | atra ca śrotrayitvādvṛjinatve tulye | akāmahatatvakṛto viśeṣa ānandaśataguṇavṛddhihetuḥ | atraitāni sādhanāni śrotriyatvāvṛjinatvākāmahatatvāni tasya tasyā'nandasya prāptāvarthādibhihitānu yathā karmāṇgnihotrādīni devānāṃ devatvaprāptau | tatra ca śrotriyatvāvṛjinatvalakṣaṇe karmaṇī adharabhūmiṣvapi samāne iti nottarānandaprāptisādhane abhyupeyete |
akāmahatatvaṃ tu vairāgyatāratamyopapatteruttarottarabhūmyānandaprāptisādhanamityavagamyate |
sa eṣa parama ānando vitṛṣṇaśrotriyapratyakṣo 'dhigataḥ |
tathā ca vedavyāsaḥ-"yacca kāmasukhaṃ loke yacca divyaṃ mahatsukham |
tṛṣṇākṣayasukhasyaite nārhataḥ ṣoḍaśīṃ kalām" ||
iti | eṣa brahmaloko he samrāḍiti hovāca yājñavalkyaḥ so 'hamevanuśiṣṭo bhagavate tubhyaṃ sahasraṃ dadāmi gavām | ata ūdhvaṃ vimokṣāyaiva brūhīti vyākhyātametat |
atra ha vimokṣāyetyasminvākye yājñavalkyo bibhayāñcakāra bhītavān |
yājñavalkyasya bhayakāraṇamāha śrutiḥ |
na yājñavalkyo vaktṛtvasāmarthyābhāvādbhītavānajñānādvā kiṃ tarhi medhāvī rājā sarvebhyo mā māmantebhyaḥ praśnanirṇayavasānebhya udarautsīdāvṛṇodavarodhaṃ kṛtavānityarthaḥ |
yadyānmayā nirṇītaṃ praśnarūpaṃ vimokṣārthaṃ tattadekadeśatvenaiva kāmapraśnasya gṛhītvā punaḥ punarmāṃ paryanuyuṅktta eva medhāvitvādityetadbhayakāraṇaṃ sarvaṃ madīyaṃ vijñānaṃ kāmapraśnavyājenopāditsatīti ||4,3.33|| 
sa vā eṣa etasmin svapnānte ratvā caritvā dṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ pratiyony ādravati buddhāntāyaiva || 
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34. And Yâgñavalkya said: 'That (person), having enjoyed himself in that state of sleeping (dream), having moved about and seen both good and bad, hastens back again as he came, to the place from which he started, to the state of waking. 
atra vijñānamayaḥ svayañjyotirātmā svapne pradarśitaḥ | svapnāntabudvāntasaṃcāreṇa kāryakaraṇavyatirittkatā | kāmakarmapravivekaścāsaṅgatayā mahāmatsyadṛṣṭāntena pradarśitaḥ | punaścāvidyākāryaṃ svapna eva dhnantovetyādinā pradarśitam | arthādavidyāyāḥ satattvaṃnirdhīritamatadvarmādhyāropaṇarūpatvamanātmadharmatvaṃ ca | tathā vidyāyāśca kāryaṃ pradarśitaṃ sarvatmabhāvaḥ svapna eva pratyakṣataḥ sarvo 'smīti manyate so 'sya paramo loka iti | tatra ca sarvātmabhāvaḥ svabhāvo 'syaivamavidyākāmakarmādisarvasaṃsāradharmasaṃbandhātītaṃ rūpamasya sākṣātsuṣupte gṛhyata ityenadvijñāpitaṃ svayañjyotirātmaiṣa parama ānandaḥ | eṣa vidyāyā viṣayaḥ | sa eṣa paramaḥ saṃprasādaḥ sukhasya ca parā kāṣṭhetyetadevamantena granthena vyākhyātam | taccaitsarvaṃ vimokṣapadārthasarvaṃ vimokṣapadārthasya dṛṣṭāntabhūtaṃ bandhanasya ca | te caite mokṣabandhane sahetuke saprapañce nirdiṣṭe vidyāvidyākārye tatsarvaṃ dṛṣṭāntabhūtameveti taddārṣṭāntikasthānīye mokṣahandhane sahetuke kāmapraśnārthabhūte tvayā vattkavye iti punaḥ parthanuyuṅttke janako 'ta ūrdhvaṃ vimokṣāyaiva brūhīti | tatra mahāmatsyavatsvabuddhāntāvasaṅgaḥ saṃcaratyeka ātmā svayañjyotirityuktam | yathā cāsau kāryakaraṇānu mṛtyurūpāṇi parityajannupādadānaśca mahāmatsyavatsvapnabuddhāntāvanusaṃcarati tathā jāyamāno mriyamāṇaśca taireva mṛtyurūpaiḥ saṃyujyate viyujyate ca | ubhau lokānusaṃcaratīti saṃcaraṇaṃ svapnabuddhantānusaṃcārasya dārṣṭāntikatvena sūcitam |
tadiha vistareṇa sanimittaṃ saṃcaraṇaṃ varṇayitavyamiti tadartho 'yamārambhaḥ tatra ca buddhāntātsvapnāntamayamātmānupraveśitaḥ |
tasmātsaṃprāsādasthānaṃ mokṣadṛṣṭanāntabhūtam |
tataḥ pracyāvya buddhānte saṃsāravyavahāraḥ pradariśyitavya iti tenāsya saṃbandhaḥ |
sa vai buddhāntātspnāntakrameṇa saṃprasanna eṣa etasminsaṃprasāde sthitvā tataḥ punarīṣatpracyutaḥ svapnānte ratvā caritvetyādi pūrvavadbundāyaivā'dravati ||4,3.34|| 
tad yathānaḥ susamāhitam utsarjaṃ yāyād evam evāyaṃ śārīra ātmā prājñenātmanānvārūḍha utsarjaṃ yāti | yatraitad ūrdhvocchvāsī bhavati || 
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35. 'Now as a heavy-laden carriage moves along groaning, thus does this corporeal Self, mounted by the intelligent Self, move along groaning, when a man is thus going to expire. 
ita ārabhyāsya saṃsāro varṇyate | yathāyamātmā svapnāntādbuddhāntamāgata evamayamasmāddehaddehāntaraṃ pratipatsyata ityāhātra dṛṣṭāntam | tattatra yathā loke 'naḥ śakaṭaṃ susamāhitaṃ suṣṭhu bhṛśaṃ vā samāhitaṃ bhāṇḍopaskaraṇenolūkhalamusalaśūrpapiṭharādinānnādyena ca saṃpannaṃ saṃbhāreṇā'kranāntamityarthaḥ | tathā bhārākrāntaṃ sadutsarjacchabdaṃ kurvadyathā yayādgacchecchākaṭikenādhiṣṭhitaṃ sat | evameva yathokto dṛṣṭānto 'yaṃ śarīraḥ śārīre bhavaḥ | ko 'sau | ātmā liṅgopādhiḥ | yaḥ svapnabuddhāntāvivi janmamaraṇābhyāṃ pāpmasaṃsargaviyogalakṣaṇābhyāmihalokaparalokāvanusaṃcarati | yasyotkramaṇamanu prāṇādyutkramaṇaṃ sa prājñena pareṇā'tmanā svayañjyotiḥsvabhāvenānvārūṭho 'dhiṣṭhito 'vabhāsyamānaḥ | tathā coktamāttamanaivāyaṃ jyotiṣā'ste palyayata iti | utsarjanyāti | tatra caitanyātmajyotiṣā bhāsye liṅge prāṇapradhāne gacchati tadupādhirapyātmā gacchatīva | tathā śrutyantaram-"kasminnvaham"ityādi"dhyāyatīva"iti ca | ata evoktaṃ prājñenā'tmanānvārūṭha iti | anyathā prājñenaikībhūtaḥ śakaṭavatkathamutsarjanyāti | tena liṅgopādhirātmotsarjanmarmasu nikṛtyamāneṣu duḥkhavedanayār''taḥ śabdaṃ kurvanyāti gacchati tatkasminkāla iti | ucyate-yatraitadbhavati |
etaditi kriyāviśeṣaṇam |
ūrdhvocchvāsī yatrordhvocchāsitatvamasya bhavatītyarthaḥ |
dṛśyamānasyāpyanuvadanaṃ vairāgyagahetoḥ īdṛśaḥ kaṣṭaḥ khalvayaṃ saṃsāraḥ yenotkrāntikāle marmasūtkṛtyamāneṣu smṛtilopo duḥkhavedanārtasya puruṣārthasādhanapratipattau cāsāmarthyaṃ paravaśīkṛtacittasya |
tasmādyāvadiyamavasthā nā'gamiṣyati tāvadeva puruṣārthasādhanakarvyatāyāmapramatto bhavedityāha kāruṇyācchrutiḥ ||4,3.35|| 
sa yatrāyam aṇimānaṃ nyeti jarayā vopatapatā vāṇimānaṃ nigacchati | tad yathāmraṃ vodumbaraṃ vā pippalaṃ vā bandhanāt pramucyate | evam evāyaṃ puruṣa ebhyo 'ṅgebhyaḥ saṃpramucya punaḥ pratinyāyaṃ pratiyony ādravati prāṇāyaiva || 
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36. 'And when (the body) grows weak through old age, or becomes weak through illness, at that time that person, after separating himself from his members, as an Amra (mango), or Udumbara (fig), or Pippala-fruit is separated from the stalk, hastens back again as be came, to the place from which he started, to (new) life. 
tadasyordhvocchvāsitvaṃ kasminkāle kiṃnimittaṃ kathaṃ kimarthaṃ vā syādityetaducyate-so 'yaṃ prākṛtaḥ śiraḥ pāṇyādimānpiṇḍo yatra yasminkāle 'yamaṇimānamaṇorbhāvamaṇutvaṃ kārśyamityarthaḥ | nyeti nigacchati | kiṃnimittaṃ jarayā vā svayameva kālapakvaphalavajjīrṇaḥ kārśyaṃ gacchati | upatapatītyupatapañjvarādirogastenopatapatā vā | upatapyamāno hirogeṇa viṣamāgnitayānnaṃ bhuktaṃ na jarayati tato 'nnarasenānupacīyamānaḥ piṇḍaḥ kārśyamāpapadyate taducyata upatapatā veti | aṇimānaṃ nigacchati | yadātyantakārśyaṃ pratipanno jarādinimittaistadordhvocchavāsī bhavati | yadordhvocchvāsī tadā bhṛśāhitasaṃbhāraśakaṭavadutsarjanyāti | jaribhābhavo rogādipīḍanaṃ kārśyāpattiśca śarīravato 'vaśyaṃbhāvina ete 'narthā iti vairāgyāyedamucyate | yadāsāvutsarjanyāti tadā kathaṃ śarīraṃ vimuñcatīti dṛṣṭānta ucyate-tattatra yatāmraṃ vā phalamudumbaraṃ vā pippalaṃ vāphalam | viṣamānekadṛṣṭāntopādānaṃ maraṇasyāniyatanimittatvakhyāpanārtham | aniyatāni hi maraṇasya nimittānyasaṃkhyātāni ca | etadapi vairāgyārthameva | yasmādayamanekamaraṇanimittavāṃstasmātsarvadā mṛtyorāsye vartata iti | bandhanādbadhyate yena vṛntena saha sa bandhanakāraṇo raso yasminvā badhyata iti vṛntamevocyate bandhana tasmādrasādvṛntādvā bandhanātpramucyate vātādyanekanimitamevamevāyaṃ puruṣo liṅgātmā liṅgopādhirebhyo 'ṅgebhyaścakṣurādidehāvayavebhyaḥ saṃpramucya samyaṅnirlepena pramucya | na suṣuptagamanakāla iva prāṇena rakṣan | kiṃ tarhi saha vāyunopasaṃhṛtya | punaḥ pratinyāyaṃ punaḥśabandātpūrvamapyayaṃ dedāddehāntaramasakṛdgatavānyathā svapnabuddhāntau punaḥ purgacchati tathā punaḥ pratinyāyaṃ pratigamanaṃ yathāgatamityarthaḥ | pratiyoni yoniṃ yoni prati karmaśrutādivaśādādravati | kimartham | prāṇāyaiva prāṇavyūhāyaivetyarthaḥ |
saprāṇa eva hi gacchati tataḥ prāṇayaiveti viśeṣaṇamanarthakam |
prāṇavyūhāya hi gamanaṃ dehāddehāntaraṃ prati |
tena hyasya karmaphalopabhogārthasiddhirna prāṇasattāmātreṇa |
tasmāttādarthāyarthaṃ yuktaṃ viśeṣaṇaṃ prāṇavyūhāyeti ||4,3.36|| 
tad yathā rājānam āyantam ugrāḥ pratyenasaḥ sūtagrāmaṇyo 'nnaiḥ pānair avasathaiḥ pratikalpante 'yam āyāty ayam āgacchatīti | evaṃ haivaṃvidaṃ sarvāṇi bhūtāni pratikalpanta idaṃ brahmāyātīdam āgacchatīti || 
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37. 'And as policemen, magistrates, equerries, and governors wait for a king who is coming back, with food and drink, saying, "He comes back, he approaches," thus do all the elements wait on him who knows this, saying, "That Brahman comes, that Brahman approaches." 
tatrāsyedaṃ śarīraṃ parityajya gacchato nānyasya dehāntarasyopādāne sāmarthyamasti | dehendriyaviyogāt | na cānye 'sya bhṛtyasthānīyā gṛhamiva rājñe śarīrāntaraṃ kṛtvā pratīkṣamāṇā vidyante | athaivaṃ sati kathamasya śarīrāntaropādānamiti | ucyate-sarvaṃ hyasya jagatsvakarmaphalopabhogasādhanatvāyopāttaṃ svakarmaphalopabhogāya cāyaṃ pravṛtto dehāddehāntaraṃ pratipitsustasmātsarvameva jagatsvakarmaṇā prayuktaṃ tatkarmaphalopabhogāyogyaṃ sādhanaṃ kṛtvā pratīkṣata eva | "kṛtaṃ lokaṃ puruṣo 'bhijāyate"iti śruteḥ | yathā svapnājjāgaritaṃ pratipitsoḥ | tatkathamiti lokaprasiddho dṛṣṭānta ucyate-tattatra yathā rājānaṃ rājyābhiṣiktamāyāntaṃ svarāṣṭra ugrā jātiviśeṣāḥ krūrakarmaṇo vā pratyenasaḥ prati pratenasi pāpakarmaṇi niyuktāḥ pratyenasastaskarādidaṇḍanādau niyuktāḥ sūtāśca grāmaṇyo grāmanetāraste pūrvameva rājña āgamanaṃ buddhvānnairbhojyabhakṣyādiprakāraiḥ pānairmadirādibhirāvasathaiśca prāsādādibhiḥ pratikalpante niṣpannaireva pritīkṣante 'yaṃ rājā'yātyayamāgacchatītyevaṃ vadantaḥ |
yathāyaṃ dṛṣṭānta evaṃ haivaṃvidaṃ karmaphalasya veditāraṃ saṃsāriṇamityarthaḥ |
karmaphalaṃ hi prastutaṃ tadevaṃśabdena parāmṛśyate |
sarvāṇi bhūtāni śarīrakartṝṇi karaṇānugrahītṝṇi cā'dityādīni tatkarmaprayuktāni kṛtaireva karmaphalobabhogasādhanaiḥ pratīkṣante |
idaṃ brahma bhoktṛkartṛ cāsmākamāyāti tathedamāgacchatītyevameva ca kṛtvā pratīkṣanta ityarthaḥ ||4,3.37|| 
tad yathā rājānaṃ prayiyāsantam ugrāḥ pratyenasaḥ sūtagrāmaṇyo 'bhisamāyanti | evam evemam ātmānam antakāle sarve prāṇā abhisamāyanti | yatraitad ūrdhvocchvāsī bhavati || 
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38. 'And as policemen, magistrates, equerries, and governors gather round a king who is departing, thus do all the senses (prânas) gather round the Self at the time of death, when a man is thus going to expire.' 
tameva jigamiṣuṃ ke saha gacchante |
ye vā gacchanti te kiṃ tatkriyāpraṇunnā āhosvittatkarmavaśātsvayameva gacchanti paralokaśarīrakartṝṇi ca bhūtānīti |
atrocyate dṛṣṭāntaḥ - tatadyathā rājānaṃ prayiyāsantaṃ prakarṣeṇa yātumicchantamugrāḥ pratyenasaḥ sūtagrāmaṇyastaṃ yathābhisamāyantyābhumikhyena samāyantyekībhāvena tamabhimukhā āyantyanājñaptā eva rājñā kevalaṃ tajjigamiṣābhijñāḥ, evamevemamātmānaṃ bhoktāramantakāle maraṇakāle sarve prāṇā vāgādayo 'bhisamāyanti |
yatrātadūrdhvocchvāsī bhavatīti vyākhyātam ||4,3.38||
iti bṛhadāraṇyakopaniṣadbhāṣye caturthādhyāyasya tṛtīyaṃ brāhmaṇam || 
sa yatrāyam ātmābalyaṃ nyetya saṃmoham iva nyeti | athainam ete prāṇā abhisamāyanti | sa etās tejomātrāḥ samabhyādadāno hṛdayam evānvavakrāmati | sa yatraiṣa cākṣuṣaḥ puruṣaḥ parāṅ paryāvartate | athārūpajño bhavati || 
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FOURTH BRÂHMANA
1. Yâgñavalkya continued: 'Now when that Self, having sunk into weakness, sinks, as it were, into unconsciousness, then gather those senses (prânas) around him, and he, taking with him those elements of light, descends into the heart When that person in the eye turns away, then he ceases to know any forms. 
sa yatrāyamamātmā | saṃsāropavarṇanaṃ prastutam | tatrāyaṃ puruṣa ebhyo 'ṅgebhyaḥ saṃpramucyetyuktam | tatsaṃpramokṣaṇaṃ kasminkāle kathe veti savistaraṃ saṃsaraṇaṃ varṇayitavyamityāpabhyate-so 'yamātmā prastuto yatra yasminkāle 'balyamabalabhāvaṃ ni etya gatvā | yaddehasya daurbalyaṃ tadātmana eva daurbalyamityuparyate 'balyaṃ nyetyeti | na hyasau svato 'mūrtatvādabalabhāvaṃ gacchati | tathā saṃmohamiva saṃmūṭhatā saṃmoho vivekābhāvaḥ saṃmūḍhatāmiva nyeti nigacchati | na cāsya svataḥ saṃmoho 'saṃmoho vāsti | nityacaitanyajyotiḥsvabhāvatvāt | tenevaśabdaḥ saṃmohamiva nyetīti | utkrāntikālaṃ hi karaṇopasaṃhāranimitto vyākulībhāva ātmana iva lakṣyate laikikaiḥ | tathā ca vaktāro bhavanti saṃmūḍhaḥ saṃmūḍho 'yamiti | atha vobhayatrevaśabdaprayogo yojyaḥ | abalyamiva nyet saṃmohamiva nyetīti | ubhayas paropādhinimittatvāviśeṣāt | samānakartṛkanirdeśācca | athāsminkāla ete prāṇā vāgādaya enamātmanamabhisamāyanti tadāsya śārīrasyā'tmano 'ṅgebhyaḥ saṃpramo7ṇam | kathaṃ punaḥ saṃpramokṣaṇaṃ kena vā prakāreṇā'tmānamabhisamāyantīti | ucyate-sa ātmaitāstejomātrāstejaso mātrāstejomātrāstejovayavā rūpādiprakāśakatvāccakṣurādīni karaṇānītyarthaḥ | tā etāḥ samabhyādadānaḥ samyaṅnirlepenābhyādadāna ābhimukhyenā | ña'dadānaḥ saṃharamāṇastatsvapnāpekṣayā viśeṣaṇaṃ samiti | na tu svapne nirlepena samyāgādānam | asti tvādānamātram | 'gṛhītā vāggṛhītaṃ cakṣuḥ' 'asya lokasya sarvāvato mātrāmapādāya' 'śukramādāye'tyādivākyebhyaḥ | hṛdayameva puṇḍarīkākāramanvakrāmatyanvāgacchati | hṛdaye 'bhivyaktavijñāno bhavatītyarthaḥ | buddhyādivikṣepopasaṃhāpe sati | na hi tasya svataścalanaṃ vikṣepopasaṃhārādivikriyā vā | dhyāyatīva lelāyatīvetyuktvāt | buddhyādyupādhidvāraiva hi sarvavikriyā'dhyāropyatetasmin | kadā punastasya tejomātrābhyādāmiti | uc.te-sa yatraiṣa cakṣuṣi bhavaścākṣuṣa- puruṣa jādityāṃśo bhoktuḥ karmaṇā prayukto yādavaddehadhāraṇaṃ tāvaccakṣuṣo 'nugrahaṃ kurvanvartate | maraṇakāle tvasya cakṣuranugrahaṃ parityajati svamādityātmānaṃ pratipadyate | tadetaduktaṃ"yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti vātaṃ prāṇaścakṣurādityāmi"tyādi |
punardehagrahaṇakāle saṃśrayiṣyanti |
tathā svapsyataḥ prabudhyataśca |
tadetadāhi-cākṣuṣaḥ puruṣo yatra yasminkāle parāṅparyāvartate parisamantātparāṅvyāvartata iti |
athātrāsminkāle 'rūpajño bhavati mumūrṣū rūpaṃ na jānāti tadāyamātmā cakṣurāditejomātrāḥ samabhyādadāno bhavati svapnkāla iva ||4,4.1|| 
ekībhavati na paśyatīty āhuḥ | ekībhavati na jighratīty āhuḥ | ekībhavati na rasayatīty āhuḥ | ekībhavati na vadatīty āhuḥ | ekībhavati na śṛṇotīty āhuḥ | ekībhavati na manuta ity āhuḥ | ekībhavati na spṛśatīty āhuḥ | ekībhavati na vijānātīty āhuḥ | tasya haitasya hṛdayasyāgraṃ pradyotate | tena pradyotenaiṣa ātmā niṣkrāmati | cakṣuṣṭo vā mūrdhno vānyebhyo vā śarīradeśebhyaḥ | tam utkrāmantaṃ prāṇo 'nūtkrāmati | prāṇam anūtkrāmantaṃ sarve prāṇā anūtkrāmanti | savijñano bhavati | saṃjānam evānvavakrāmati | taṃ vidyākarmaṇī samanvārabhete pūrvaprajñā ca || 
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2. '"He has become one," they say, "he does not see." "He has become one," they say, "he does not smell." "He has become one," they say, "he does not taste." "He has become one," they say, "he does not speak." "He has become one," they say, "he does not hear." "He has become one," they say, "he does not think." "He has become one," they say, "he does not touch." "He has become one," they say, "he does not know." The point of his heart becomes lighted up, and by that light the Self departs, either through the eye, or through the skull, or through other places of the body. And when he thus departs, life (the chief prâna) departs after him, and when life thus departs, all the other vital spirits (prânas) depart after it. He is conscious, and being conscious he follows and departs. 'Then both his knowledge and his work take hold of him, and his acquaintance with former things.' 
ekībhavati karaṇajātaṃ svena liṅgātmanā | tadaivana pārśvasthā āhurna paśyatīti | tathā ghrāṇadevatānivṛttau ghrāṇamekībhavati liṅgātmanā tadā na jighratītyāhuḥ | samānamanyat | jihvāyāṃ somo varuṇo vā devatā tannivṛtyapekṣayā na rasayata ityāhuḥ | tathā na vadati na śṛṇoti na manute na spṛśati na vijānātītyāhuḥ | tadopalakṣyate devatānivṛttiḥ karaṇānāṃ ca hṛdaya ekībhāvaḥ | tatra hṛdaya upasaṃhṛteṣu karaṇeṣu yo 'ntarvāyapāraḥ sa kathyate-tasya haitasya prakṛtasya hṛdayasya hṛdayacchidrasyetyetat | agraṃ nāḍīmukhaṃ nirgamadvāraṃ pradyotate svapnakāla iva svena bhāsātejomātrādānakṛtena svonāva jyotiṣā'tmanaiva ca | tenā'tmajyotiṣā pradyotena hṛdayāgreṇaiṣa ātmā vijñānamayo liṅgopādhirnigracchati niṣkramāti | tathā'tharvaṇe"kasminnvahamutkrānta utkrānto bhaviṣyāmi kasminvā pratiṣṭhate pratiṣṭhāsyāmīti sa prāṇamasṛjata"iti | tatra cā'tmacaitanyajyotiḥ sarvadābhivyaktataram | tadupādhidvārā hyātmani janmamaraṇagamanāgamanādisarvavikriyālakṣaṇaḥ saṃvyavahāraḥ | tadātmakaṃ hi dvādaśavidhaṃ karaṇaṃ buddhyādi tatsūtraṃ tajjīvanaṃ so 'ntarātmā jagatastasthuṣaśca | tena pradyotena hṛdayāgraprakāśena niṣkramamāṇaḥ kena mārgeṇa niṣkrāmatīti | ucyate-cakṣuṣṭo vā | ādityalokaprāptinimittaṃ jñānaṃ karma vā yadi syāt | mūrdhno vā brahmalokaprāptinimittaṃ cet | anyebhyo vā śarīradeśebhyaḥ śarīrāvayavebhyo yathākarma yathāśrutam | taṃ vijñānātmānamutkrāmantaṃ paralokasya prasthitaṃ paralokāyodbhūtākūtamityartha- | prāṇaḥ sarvādhikāristhānīyo rājña ivānūtkrāmati | taṃ ca prāṇamanūtkrāmantaṃ vāgādayaḥ sarve prāṇāṃ anūtkrāmanti | yathāpradhānānvācikhyāseyaṃ na tu krameṇa sārthavadgmanamiha vivakṣitam | tadaiṣa ātmā savijñāno bhavati svapn iva viśeṣavijñānavānbhavati karmavaśānn svatantraḥ svātantryeṇa hi savijñānatve sarvaḥ kṛtakṛtyaḥ syāt | naiva tu tallabhyate | ata evā'ha vyāsaḥ"sadā tadbhāvabhāvitaḥ"iti | karmaṇā tūdbhāvyamānenāntaḥkaraṇavṛttiviśeṣāśritavāsanātmakaviśeṣavijñānena sarvo loka etasminkāle savijñāno bhavati | savijñānameva ca gantavyamanvavakrāmatyagacchati viśeṣavijñānodbhāsitamevetyarthaḥ | tasmāttatkāle svātantryārthaṃ yogadharmānusevanaṃ parisaṃkhyānābhyāsaśca viśiṣṭapuṇyopayaśca śraddhadhānaiḥ paralokārthibhirapramattaiḥ kartavya iti | sarvaśāstrāṇāṃ yatnato vidheyor'tho duścaritāccoparamaṇam | na hi tatkāle śakyate kiñcitsampādayitum | karmaṇā nīyamānasya svātantryābhāvāt | 'puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpena'tyuktam | etasya hyanarthasyopaśamopāyavidhānāyā sarvaśākhopaniṣadaḥ pravṛttāḥ | na hi tadvihitopāyānusevanaṃ muktvā'tyantiko 'syānarthasyopaśamopāyo 'sti | tasmādatraivopaniṣadvihitopāye yatnaparairbhavitavyamityeṣa prakaraṇārthaḥ | śakaṭavastaṃbhṛsaṃbhāraṃ utsarjanyātītyuktaṃ, kiṃ punastasya paralokāya pravṛttasya pathdanaṃ śākaṭikasaṃbhārasthānīyaṃ gatvā vā paralokaṃ yadbhuṅkte śarīrādyārambhakaṃ ca yattatkimiti | ucyate-taṃ paralokāya gacchantamātmānaṃ vidyākarmaṇī vidyā ca karma ca vidyākarmaṇī vidyā sravaprakārā vihitā pratiṣiddhā cāvihitāpratiṣiddhā ca | tathā karma vihitaṃ pratiṣiddhaṃ cāvihitapratiṣiddhaṃ ca samanvārabhete samyaganvārabhete anvālabhete anugacchataḥ pūrvaprajñā ca pūrvānubhūtaviṣayā prajñāpūrvaprajñātītakarmaphalānubhavavāsanetyarthaḥ | sā ca vāsanāpūrvakarmarambhe karmavipāke cāṅgaṃ bhavati | tenāsāvapyanvāpabhate | na hi tayā vāsanayā vinā karma kartuṃ phalaṃ copabhoktuṃ śakyate | na hyanabhyaste viṣaye kauśalamindrayāṇāṃ bhavati | pūrvānubhavavāsanāpravṛttānāṃ tvindriyāṇāmihābhyāsamanantareṇa kauśalamupapadyate |
dṛśyate ca keṣāñcitkāsucitkriyāsu citrakarmādilakṣaṇāsu vinaivehābhyāsena janmata eva kauśalaṃ kāsucidatyantasaukaryayuktāsvapyakauśalaṃ koṣāñcit |
tathā pūrvaprajñayā vinā karmaṇi vā phalopabhoge vā na kasyacitpravṛttirupapadyate |
tasmādetattrayaṃ śākaṭikasambhārasthānīyaṃ paralokapathyadana vidyākarmapūrvaprajñākhyam |
yasmādvidyākramaṇī pūrvapjñā ca dehāntarapratipatyupabhogasādhanaṃ tasmadvidyākarmādi śubhameva samātaredyatheṣṭadehasambhogopabhogau syātāmiti prakaraṇārthaḥ ||4,4.2|| 
tad yathā peśaskārī peśaso mātrām apādāyānyan navataraṃ kalyāṇataraṃ rūpaṃ tanute | evam evāyam ātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvānyan navataraṃ kalyāṇataraṃ rūpaṃ kurute | pitryaṃ vā gāndharvaṃ vā daivaṃ vā prājāpatyaṃ vā brāhmaṃ vānyeṣāṃ vā bhūtānām || 
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3. 'And as a caterpillar, after having reached the end of a blade of grass, and after having made another approach (to another blade), draws itself together towards it, thus does this Self, after having thrown off this body and dispelled all ignorance, and after making another approach (to another body), draw himself together towards it. 
evaṃ vidyādisambārasamphṛto dehāntaraṃ pratipadyamāno muktvā pūrvaṃ dehaṃ pakṣīva vṛkṣāntaraṃ dehāntaraṃ pratipadyate | athavā'tivāhikena śarīrāntareṇa karmaphalajanmadeśaṃ nīyate | kiñcātrasthasyaiva sarvagatānāṃ karaṇānāṃ vṛttilābho bhavatyāhosviccharīraḥsya saṃkucitāni karaṇāni mṛtasya bhinnaghaṭapradīpaprakāśavatsarvato vyapya punardehāntarārambhe saṅkocamupagacchanti | kiñca manomātraṃ vaiśeṣikasamaya iva dehāntarārambhadeśaṃ prati gacchati kiṃvā kalpanānāntarameva vedāntasamaya iti | ucyate-"ta ete sarva eva samāḥ sarve 'nantāḥ"iti śruteḥ sarvātmakāni tāvatkaraṇāni | sarvātmakaprāṇasaṃśrayācca | teṣāmādhyāmikādhibhautikaparicchedaḥ prāṇikarmajñānabhāvanānimittaḥ | atastadvaśātsvabhāvataḥ sargatānāmanantānāmapi prāṇānāṃ karjñānavāsanānurūpeṇaiva dehānnarārambhavaśātprāṇānāṃ vṛttiḥ saṃkucati vikasati ca | tathā coktam-"samaḥ pluṣiṇā samo maśakena samo nāgena sama ebhistribhirlokaiḥ samo 'nena sarveṇa"iti | tathā cedaṃ vacanamanukūlam-",sa yo haitānanantānupāste"ityādi | "taṃ yathā yathopāsate"iti ca | tatra vāsanā pūrvaprajñākhyā vidyākarmatantrā jalūkavatsaṃtataiva svapnakāla iva karmakṛtaṃ dehāddehāntaramārabhate hṛdayasyaiva punardehāntarārambhe dehāntaraṃ pūrvāśrayaṃ vimuñcatītyetasminnarthe dṛṣṭānta upādīyate-tattatra dehāntarasañcāra idaṃ nidarśanam | yathā yena prakāreṇa tṛṇajalāyukā tṛṇajalūkā tṛṇasyāntamavasānaṃ gatvā prāpyānyaṃ tṛṇāntaramākramamākramyata ityākramastamākramamākramyā'ścityā'tmānamātmanaḥ pūrvavayavamupasaṃharatyantyāvayavasthāne | evamevāyamātmā yaḥ prakṛtaḥ saṃsārīdaṃ śarīraṃ pūrvopāttaṃ nihatya svapnaṃ pratipitsuriva pātayitvāvidyāṃ gamayitvācetanaṃ kṛtvā svātmosaṃhāreṇānyamākramaṃ tṛṇāntaramiva tṛṇajalūkā śarīrāntaraṃ gṛhītvā prasārityā vāsanayā'mānamupasaṃharati | tatrā'tmabhāvamārabhate yathā svapne dehāntaramārabhate svapnadehāntarasya śarīrāmbhadeśa ārabhyamāṇe dehe jaṅgame sthāvare vā |
tatra ca karmavaśātkaraṇāni labdhavṛttīni saṃhanyante |
bāhyaṃ ca kuśamṛttikāsthānīyaṃ śarīramārabhyate |
tatra ca karaṇavyūhamapekṣya vāgādyanugrahāyāgnyādidevatāḥ saṃścayante |
eṣa dehāntarārambhavidhiḥ ||4,4.3|| 
tad yathā tṛṇajalāyukā tṛṇasyāntaṃ gatvānyam ākramam ākramyātmānam upasaṃharati | evam evāyam ātmedaṃ śarīraṃ nihatyāvidyāṃ gamayitvānyam ākramam ākramyātmānam upasaṃharati || 
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4. And as a goldsmith, taking a piece of gold, turns it into another, newer and more beautiful shape, so does this Self, after having thrown off this body and dispelled all ignorance, make unto himself another, newer and more beautiful shape, whether it be like the Fathers, or like the Gandharvas, or like the Devas, or like Pragâpati, or like Brahman, or like other beings. 
tatra dehāntarārambhe nitthopāttamevopādānamupamṛdyopamṛdya dehāntaramārabhata āhostidapūrvameva punaḥ punarādatta iti |
atrocyate dṛṣṭāntaḥ-tattatretasminnarthe--yathā peśaskārī peśaḥ suvarṇa tat karotīti peśaskārī suvarṇakāraḥ, peśasaḥ suvarṇasya mātrāmapādāyāpicchidya gṛhītvā anyat pūrvasmād racanāviśeṣānnavataramabhinavataraṃ kalyāṇāt kalyāṇataraṃ rūpaṃ tanute nirminoti |
evamevāyamātmetyādi pūrvavat |
nityopāttānyeva pṛthivyādīnyākāśāntāni pañca bhūtāni yāni 'dve vāva brahmaṇo rūpe' iti caturthe vyākhyātāni peśaḥsthānāyāni,tānyevopamṛdyopamṛdya, anyadanyacca dehāntaraṃ navataraṃ kalyāṇataraṃ rūpaṃ saṃsthānaveśeṣaṃ vā pitṛbhyo hitaṃ pitṛlokopabhogayogyamityarthaḥ, gāndharvaṃ gandharvāṇāmupabhogayogyam, tathā devānāṃ daivam, prajāpateḥ prajāpatyam, brahmaṇa idaṃ brāhmaṃ vā; yathākarma yathāśrutamanyeṣāṃvā bhūtānāṃ sambandhi śarīrāntaraṃ kuruta ityabhisambanyate ||4,4.4|| 
sa vā ayam ātmā brahma vijñānamayo manomayo prāṇamayaś cakṣurmayaḥ śrotramayaḥ pṛthivīmaya āpomayo vāyumaya ākāśamayas tejomayo 'tejomayaḥ kāmamayo 'kāmamayaḥ krodhamayo 'krodhamayo dharmamayo 'dharmamayaḥ sarvamayaḥ | tad yad etad idaṃmayo 'domaya iti | yathākārī yathācārī tathā bhavati | sādhukārī sādhur bhavati | pāpakārī pāpo bhavati | puṇyaḥ puṇyena karmaṇā pāpaḥ pāpena | atho khalv āhuḥ | kāmamaya evāyaṃ puruṣa iti | sa yathākāmo bhavati tatkratur bhavati | yatkratur bhavati tat karma kurute | yat karma kurute tad abhisaṃpadyate || 
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5. 'That Self is indeed Brahman, consisting of knowledge, mind, life, sight, hearing, earth, water, wind, ether, light and no light, desire and no desire, anger and no anger, right or wrong, and all things. Now as a man is like this or like that, according as he acts and according as he behaves, so will he be:--a man of good acts will become good, a man of bad acts, bad. He becomes pure by pure deeds, bad by bad deeds. 'And here they say that a person consists of desires. And as is his desire, so is his will; and as is his will, so is his deed; and whatever deed he does, that he will reap. 
yo 'sya bandhanasaṃjñakā upādhibhūtāḥ, yaiḥ saṃyuttkastanmaye 'yamiti vibhāvyate, te padārthāḥ puñjīkṛtyehaikatra pratinirdiśyante-sa vā ayaṃ ya evaṃ saṃsaratyātmā brahmaiva para eva yo 'śanāyādyatīto, vijñānamayo vijñānaṃ budvistenopalaṅyamāṇastanmayaḥ | katama ātmeti yo 'yaṃ vijñānamayaḥ prāṇeṣviti hayuktam | vijñānamayo vījñānaprāyo yasmāttadvarmatvamasya vibhāvyate dhyāyatīva lelāyatīveti | tathā manomayo manaḥ saṃnikarṣānmanomayaḥ | tathā prāṇamayaḥ prāṇaḥ pañcavṛttistanmayo yena cetanaścalatīva lakṣyate | tathā cakṣurmayo rūpadarśanakāle | evaṃ śrotramayaḥ śabdaśravaṇakāle | evaṃ tasya tasyendriyasya vyāpārodbhave tattanmayo bhavati | evaṃ budviprāṇadvāreṇa cakṣurādikaraṇamayaḥ sañśarīrārambhakapṛthivyādibhūtamayo bhavati | tatra pārthivaśarīrārambhe pṛthivīmayo bhavati | tathā varuṇādilokeṣvāpyaśarīrārambha āpomayo bhavati | tathā vāyavyaśarīrārambhe vāyumayo bhavati | tathā'kāśaśarīrārambha ākāśamayo bhavati | evametāni taijasāni devaśarīrāṇi | teṣvārabhyamāṇeṣu tanmayastejomayo bhavati | ato vyatiriktāni paśvādiśarīrāṇi narakapretādiśarīrāṇi cātejomayāni tānyapekṣyā'hātejomaya iti | evaṃ kāryakaraṇasaṃghātamayaḥ sannātmā prāptavyaṃ vastvantaraṃ paśyannidaṃ mayā prāptamado mayā prāptavyamityevaṃ viparītapratyayastadabhilāṣaḥ kāmamayo bhavati | tasminkāme doṣaṃ paśyatastadviṣayābhilāṣapraśāme citaṃ prasannamakaluṣaṃ śāntaṃ bhavati | tanmayo 'kāmamayaḥ | evaṃ tasminvihate kāmekenācitsa kāmaḥ krodhatvena pariṇamate tena tanmayo bhavankrodhamayaḥ | sa krodhaḥ kenacidupāyena nivartito yadā bhavati tadā prasannamanākulaṃ citaṃ sadakrodha ucyate tena tanmayaḥ | evaṃ kāmakrodhābhyāmakāmākrodhābhyāṃ ca tanmayo bhūtvā dharmamayo 'dharmamayaśca bhavati | na hi kāmakrodhādibhirvinā dharmādipravṛttirūpapadyate | "yadyadvi kurute karma tattatkāmasya ceṣṭitam" | iti smaraṇāt | dharmamayo 'dharmayaśca bhūtvā sarvamayo bhavati | samastaṃ dharmādharmayoḥ kāryaṃ yāvartkicidvyākṛtaṃ tatsarvaṃ dharmādharmayoḥ phalaṃ tatpratipadyāmānastanmayo bhavati | kiṃ bahunā tadetatsidvamasya yadayamidaṃmayo gṛhyamāṇaviṣayādidaṃmayastasmādayamadomayaḥ | ada iti parokṣaṃ kāryeṇa gṛhyamāṇena nirdiśyate | anantā hyantaḥkaraṇe bhāvanāviśeṣāḥ | naiva te viśeṣato nirdeṣṭuṃ śakyante | tasmistasminkṣaṇe kāryato 'vagamyanta idamasya hradi vartate 'dosyate tena gṛhyamāṇakāryeṇedaṃmayatayā nirdiśyate parokṣo 'ntaḥstho vyavahāro 'yamidānīmadomaya iti | saṃkṣepatastu yathā kartuṃ yathā vā carituṃ śīlamasya so 'yaṃ yathākārī yathā cārī sa tathā bhavati | karaṇaṃ nāma niyatā kriyā vidhipratiṣedhādigamyā caraṇaṃ nāmāniyatamiti viśeṣaḥ | sādhukārī sādhurbhavatīti yathākārītyasya viśeṣaṇaṃ pāpakārī pāpo bhavatīti ca yathācārītyasya | tācchīlyapratyayopādānādatyantatātparyataiva tanmayatvaṃ na tu tatkarmamātreṇotyāśaṅkayā'ha-puṇyaḥ puṇyena karmaṇā bhavati pāpaḥ pāpeneti | puṇyapāpakarmamātreṇaiva tanmayatā syānna tu tācchīlyamapekṣate | tācchīlye tu tanmayatvātiśaya ityayaṃ viśeṣaḥ | tatra kāmakrodhādipūrvakapuṇyakāritā sarvamayatve hetuḥ saṃsārasya kāraṇaṃ dehāddehāntarasaṃcārasya ca | etatprayukto hyanyadanyaddehāntaramupādatte | tasmātpuṇyāpuṇye saṃsārasya kāraṇam | etadviṣayau hi vidhipratiṣedhau | atra śāstrasya sāphalyamiti | atho apyanye bandhamokṣakuśalāḥ khalvāhuḥ-satyaṃ kāmādipūrvake puṇyāpuṇye śarīragrahaṇakāraṇaṃ tathāpi kāmaprayukto hi puruṣaḥ puṇyapuṇye karmaṇī upacinoti kāmaprahāṇe tu karma vidyāmānamapi puṇyapuṇyepacayakaraṃ na bhavati | upacite api puṇyapuṇye karmaṇī kāmaśūnye phalārambhake na bhavataḥ | tasmātkāma eva saṃsārasya mūlam | tathā cektamātharvaṇe-kāmānyaḥ kāmayate manyamānaḥ sa kāmabhirjāyate tatra tatra iti | tasmātkāmamaya evāyaṃ puruṣo yadanyamayatvaṃ tadakāraṇaṃ vidyānamapītyapto 'vadhārayati kāmamaya eveti | yasmātsa ca kāmamayaḥ sanyādṛśena kāmena yathākāmo bhavati tatkraturbavati sa kāma īṣadabhilāṣamātreṇābhivyakto yasminviṣaye bhavati so 'vihanyamānaḥ sphuṭībhavankratutvāmāpadyate |
kraturnādhyavasāyo niścayo yadanantarā kriyā pravartate |
yatkraturbhavati yādṛkkāmakāryeṇa kratunā yathārūpaḥ kraturasya so 'yaṃ yatkraturbhavati tatkarma kuruteyadviṣayaḥ kratustatphalanirvṛttaye yadyogyaṃ karma tatkurute nirvartayati |
yatkarma kurute tadabhisaṃpadyate, tadīyaṃ phalamabhisaṃpadyate |
tasmātsarvamayatve 'sya saṃsāritve ca kāma heturiti ||4,4.5|| 
tad eṣa śloko bhavati -- tad eva saktaḥ saha karmaṇaiti liṅgaṃ mano yatra niṣaktam asya | prāpyāntaṃ karmaṇas tasya yat kiñceha karoty ayam | tasmāl lokāt punar aity asmai lokāya karmaṇe | iti nu kāmayamānaḥ | athākāmayamāno yo 'kāmo niṣkāma āptakāma ātmakāmo na tasya prāṇā utkrāmanti | brahmaiva san brahmāpyeti || 
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6. 'And here there is this verse: "To whatever object a man's own mind is attached, to that he goes strenuously together with his deed; and having obtained the end (the last results) of whatever deed he does here on earth, he returns again from that world (which is the temporary reward of his deed) to this world of action." 'So much for the man who desires. But as to the man who does not desire, who, not desiring, freed from desires, is satisfied in his desires, or desires the Self only, his vital spirits do not depart elsewhere,--being Brahman, he goes to Brahman. 
tattasminnartha eṣa śloko mantropi bhavati | tadevaiti tadeva gacchati sakta āsaktastatrodbhūtābhilāṣaḥ sannityarthaḥ | kathameti | saha karmaṇā yatkarmaphalāsaktaḥ sannakarottena karmaṇā sahaiva tadeti tatphalameti | kiṃ talliṅgamanaḥ | manaḥ pradhānatvālliṅgasya mano liṅgamityucyate | athavā liṅgayate 'vagamyate 'vagacchati yena talliṅgaṃ tanmano yatra yasminniṣaktaṃ niścayena saktamudbhūtābhilāṣamasya saṃsāriṇaḥ | tadabhilāṣo hi tatkarma kṛtavān | tasmāttanmano 'bhiṣaṅgavaśādevāsya tena karmaṇā tatphalaprāptiḥ | tenaitasidvaṃ bhavati kāmo mūlaṃ saṃsārasyeti | ata ucchinnakāmasya vidyamānānyapi karmāṇi brahmavido vandhyaprasavāni bhavanti | "paryāptakāmasaya kṛtātmanaśca ihaiva sarve pravilītanti kāmāḥ"iti śruteḥ | kiñca prāpyāntaṃ karmaṇaḥ prāpya bhuktvāntamavasānaṃ tasya karmaṇaḥ phalaṃ bhuktvāntaṃ prāpya tasmāllokātpunaraityāgacchatyasmai lokāya karmaṇe 'yaṃ hi lokaḥ karmapradhānastenā'ha karmaṇa iti | punaḥ karmakaraṇāya punaḥ karma kṛtvā phalāsaṅgavaśātpunaramuṃ lokaṃ yātītyevam | iti nvevaṃ nu kāmayamānaḥ saṃsarati | ya mātkāmayamāna evaivaṃ saṃsaratyatha tasmādakāmayamāno na kvacitsaṃsarati | phalāsaktasya hi gatiruktā | akāmasya hi kriyānupapatterakāmayamāno mucyata eva | kathaṃ punakāmayamāno bhavati | yo 'kāmo bhavatyasāvakāmayamānaḥ kathamakāmatetyucyate--yo niṣṭakāmo yasmānnirgatāḥ kāmāḥ so 'yaṃ niṣkāmaḥ | kathaṃ kāmā nirgacchanti | ya āptakāmo bhavatyāptāḥ kāmā yena sa āptakāmaḥ | kathamāpyante kāmā ātmakāmatvena yasyā'maiva nānyaḥ kāmayitavyo vastvantarabhūtaḥ padārtho bhavati | ātmaivānantaro 'bāhyaḥ kṛtsnaḥ prajñānaghana ekaraso nordhva na tiryaṅnādha ātmano 'nyatkāmayitavyaṃ vastvantaram | yasya sarvamātmaivābhūttatkena kaṃ paśyecchṛṇuyānmanvīta vijānīyādvaivaṃ vijānankaṃ kāmayeta | jñāyamāno hyanyatvena padārthaḥ kāmayitavyo bhavati | na cāsāvanyo brahmavida āptakāmasyāsti | ya evā'tmakāmatayā'ptakāmaḥ sa niṣkāmo 'kāmo 'kāmayamānaśceti mucyate | na hi yasyā'tmaiva sarvaṃ bhavati tasyānātmā kāmayitavyo 'sti | anātmā cānyaḥ kāmayitavyaḥ sarvaṃ cā'tmaivābhūditi vipratiṣidvam | sarvātmadarśinaḥ kāmayitavyābhāvātkarmānupapattiḥ | ye tu pratyavāyaparihārārthaṃ karma kalpayanti brahmavido 'pi teṣāṃ sarva bhavati | pratyavāyasya jihāsitavyasyā'tmano 'nyasyābhipretatvāt | yena cāśanāyādyatīto nityaṃ pratyavāyasaṃbadvo vidita ātmā taṃ vayaṃ brahmavidaṃ brūmaḥ | nityamevāśanāyādyatītamātmanaṃ paśyati | yasmācca jihāsitavyamanyamupādeyaṃ vā yo na paśyati tasya karma na śakyata eva saṃbaddhu m | yastvabrahmavitasya bhavatyeva pratyavāyaparihārārthaṃ karmeti na virodhaḥ | ataḥ kāmābhāvādakāmayamāno na jāyate mucyata eva | tasyaivamakāmayamānasya karmābhāve gamanakāraṇābhāvātprāṇā vāgādayo notkrāmanti nordhva krāmanti dehāt | sa ca vidvānāptakāma ātmakāmatayehaiva brahmabhūtaḥ | sarvātmano hi brahmaṇo dṛṣṭāntatvena pradarśitametadrūpaṃ tadvā asyaitadāptakāmamātmakāmamakāmaṃ rūpamiti | tasya hi dārṣṭāntikabhūto 'yamartha upasaṃhriyate 'thākāmayamāna ityādinā | sa kathamevaṃbhūto mucyata ityucyate-yo hi suṣuptāvasthamiva nirviśeṣamadvaitamaluptacidrūpajyotiḥ svabhāvamātmānaṃ paśyati tasyaivākāmayamānasya karmabhāve gamanakāraṇabhāvatprāṇā vāgādayo notkrāmanti | kintu vidvānsaihaiva brahma, yadyapi dehāvāniva lakṣyate sa brahmaiva sanbrahmāpyeti | yasmānna hi tasyābrahmatvaparicchedahetavaḥ kāmāḥ santi tasmādihaiva brahmaiva sanbrahmāpyeti na śarīrapātettarakālam | na hi viduṣo mṛtasya bhāvāntarāpattirjīvato 'nyabhāvo dehāntarapratisaṃdhānābhāvamātreṇova tu brahmāpyetītyucyate | bhāvāntarārāpattau hi mokṣasya sarvopaniṣanidvivakṣitor'tha ātmaikatvākhyaḥ sa bādhito bhavet | karmahetukaśca mokṣaḥ prāpnoti na jñānanimitta iti | sa cāniṣṭo 'nityatvaṃ ca mokṣasya prāpnoti | na hi kriyānirvṛttor'tho nityo dṛṣṭaḥ | nityaśca mokṣo 'bhyupagamyate | "eṣa nityo mahimā"iti mantravarṇāt | na ca svābhāvikātsvabhāvādanyannityaṃ kalpayituṃ śakyam | svābhāvikaścedagnyudātmanaḥ svabhāvaḥ sa na śakyate puruṣavyāpārānubhāvīti vaktum | na hyagnerauṣṇyaṃ prakāśo vāgnuvyāpārānantarānubhāvī | agnivyāpārānubhāvī svābhāvikaśceti vipratiṣiddham | jvalanavyāpānānubhāvitvamuṣṇaprākāśaguṇābhyāmabhivyajyate tannāgnyepekṣayā kiṃ tarhyanyadṛṣṭeragnerauṣṇyaprakāśau dharmau vyavahitai kasyaciddṛṣṭyā tvasaṃbadhyamānau jvalanāpekṣayā vyadhānāpagame dṛṣṭerabhivyajyete tadapekṣayā bhrāntirupajāyate jvalanapūrvakāvetāviṣṇaprākāśau dharmau jātāviti | yadyuṣṇaprakāśayorapi svābhāvikatvaṃ na syāt | yaḥ svābhāvaki'gnerdharmastamudāhariṣyāmaḥ | na ca svābhāviko dharma eva nāsti padārthānāmiti śakyaṃ vaktum | na ca nigaḍabhaṅga ivābhāvabhūto mokṣo bandhananivṛttirupapadyate | paramātmaikatvābhyupagamāt 'ekamevādvitīyam'iti śruteḥ | na cānyo baddho 'sti yasya nigaḍanivṛttivadbandhananivṛttarmokṣaḥ syāt | paramātmavyatirekeṇānyasyābhāvaṃ vistareṇāvādiṣma | tasmādavidyānivṛttimātre mokṣavyavahāra iti cāvocāma yathā rajjvādau sarpādyajñānanivṛttau sarpādinivṛttiḥ | ye 'pyācakṣate mokṣe vijñānāntaramānandāntaraṃ cābhivyajyata iti sairvaktavyo 'bhivyaktiśabdārthaḥ | yadi tāvatlaukikikyevopalabdhiviṣayavyāptirabhivyaktiśabdārthaḥ | tato vaktavyaṃ kiṃ vidyamānamabhivyajyate 'vidyamānamiti vā | vidyamānaṃ cedyasya muktasya tadabhivyajyate tasyā'tmabhūtameva tadityupalabdhivyavadhānānupapatternityābhivyaktatvānmuktasyābhivyajyata iti viśeṣavacanamarthakam | atha kadācidevābhivyajyata upalabdhivyavadhānādanātmabhūtaṃ tadityanyato 'bhivyaktiprasaṅgaḥ | tathā cābhivyaktisādhanāpekṣayā | upalabdhisamānāśrayatve tu vyavadhānakalpanānupapatteḥ sarvadābhivyaktiprasaṅgaḥ | tathā cābhivyaktisādhanāpekṣatā | upalabdhisamānāśrayatve tu vyavadhānakalpanānupapatteḥ sarvadābhivyaktiranabhivyaktirvā | natvantarālakalpanāyā pramāṇamasti | na ca samānāśrayaṇāmekasyā'tmabhūtānāṃ dharmāṇāmitaretaraviṣayaviṣayitvaṃ saṃbhavati | vijñānasukhayoṣca prāgabhivyakteḥ saṃsāritvamabhivyaktyuttarakālaṃ ca muktatvaṃsya so 'nyaḥ parasmānnityābhivyaktajñānasvarūpādatyantavailakṣaṇyācchaityamivauṣṇyāt | paramātmabhedakalpanāyāñca vaidikaḥ kṛtāntaḥ parityaktaḥ syāt | mokṣasyedānīmiva nirviśeṣatve tadarthādhikayatnānupapattiḥ śāstravaiyarthyaṃ ca prāpnotīti cenna | na, avidyābhramāpohāpthatvāt | na hi vastuto muktāmuktatvāviśeṣo 'sti | ātmano nityākarūpatvāt | kintu tadviṣayāvidyāpohyate śāstropadeśajanitavijñānena | prāktadupadeśaprāptestadarthaśca prayatna upapadyata eva | avidyāvato 'vidyānivṛtyanivṛttikṛto veśeṣa ātmanaḥ syāditi cet | avidyākalpanāviṣayatvābhyupagamādrajjūṣaraśuktakāgaganānāṃ sarvodakarajatamalinatvādivadadoṣa ityavocāma | timirātimitaradṛṣṭivadavidyākartṛtvākatṛtvākṛta ātmano viśeṣaḥ syāditi cet | na | dhyātīva lelāyatīveti svato 'vidyākartṛtvasva pratiṣiddhatvā | anekavyāpārasannipātajanitatvāccāvidyābhramasya | viṣatvopapatteṣca | yasya cāvidyābhramo ghaṭādivadvivikto gṛhyate sa nāvidyābhramavān | ahaṃ na jāne mugdhe 'smīti pratyatadarśanādavidyābhramavatvameveti cenna | tasyāpi vivekagrahaṇāt | na hi yo yasya vivekena grahītā sa tasminbhrānta ityucyate | tasya ca vivekagrahaṇaṃ tasminneva ca bhrama iti vipratiṣiddham | na jāne mugdho 'smīti dṛśyata iti bravīṣi taddarśinaścājñānaṃ mugdharūpatā dṛśyata iti ca taddarśanasya viṣayo bhavati karmatāmāpadyata iti tatkathaṃ karmabhūtaṃ satkartṛsvarūpadṛśiviśeṣaṇajñānamugdhate syātām | atha dṛśiviśeṣaṇatvaṃ tayoḥ kathaṃ karma syātāṃ dṛśinā vyāpyete | karma hi kartṛkriyayā vyāpyamānaṃ bhavati | anyacca vyāpyamanyadvyāpakaṃ na tenaiva tadvyāpyate | vada kathamevaṃ satyajñānamugdhate dṛśiviśeṣaṇe syātām | na cājñānāvivekadarśyajñānamātmanaḥ karmabhūtamupalabhamāna upalabdhṛdharmatvena gṛhmāti śarīre kārśyarūpadādavattathā | sukhaduḥkhecchāprayatnādīnsarvo loko gṛhṇātīti cet | tathāpi grahīturlokasya vivaktataivābhyupagatā syāt | na jāne 'haṃ tvaduktaṃ mugdha eveti cet | bhavatvajño mugdho yastvevandarśū taṃ jñamamugdhaṃ pratijānīmahe vayam | tathā vyosenoktam | icchādi kṛtsnaṃ kṣetraṃ kṣetrī prakāśayatīti | "samaṃ sarveṣu bhūteṣu tiṣṭhantaṃ parameśvaram | vinaśyatsvavinaśyantam"ityādi śataśa uktam | tasmānnā'tmanaḥ svato baddhamuktajñānakṛto viśeṣo 'sti |
sarvadā samaikarasasvābhāvyābhyupagamāt |
ye tvato 'nyathā'tmavastu parikalpya bandhamokṣādiśāstriṃ cārthavādamāpādayanti ta utsahante khe 'pi śākunaṃ padaṃ draṣṭuṃ khaṃ vā muṣṭinā'kraṣṭuṃ carmavadveṣṭitum |
vayaṃ tu tatkartumaśaktāḥ sarvādā samaikaramasadvaitamavikriyamajamajaramamaramamṛtamabhayamātmatattvaṃ brahmaiva sma ityeṣa sarvavedāntaniścitor'tha ityevaṃ pratipadyāmahe |
tasmādbrahmāpyetītyupacāramātrametadvipīratagrahavaddehasaṃtatervi cchedamātraṃ vijñānaphalamapekṣya ||4,4.6|| 
tad eṣa śloko bhavati -- yadā sarve pramucyante kāmā ye 'sya hṛdi śritāḥ | atha martyo 'mṛto bhavaty atra brahma samaśnuta iti | tad yathāhinirlvayanī valmīke mṛtā pratyastā śayīta | evam evedaṃ śarīraṃ śete | athāyam aśarīro 'mṛtaḥ prāṇo brahmaiva teja eva | so 'haṃ bhagavate sahasraṃ dadāmīti hovāca janako vaidehaḥ || 
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7. 'On this there is this verse: "When all desires which once entered his heart are undone, then does the mortal become immortal, then he obtains Brahman. 'And as the slough of a snake lies on an ant-hill, dead and cast away, thus lies this body; but that disembodied immortal spirit (prâna, life) is Brahman only, is only light.' Ganaka Vaideha said: 'Sir, I give you a thousand.' 
svapnabuddhāntagamanadṛṣṭāntasya dārṣṭāntikaḥ saṃsāro varṇitaḥ | saṃsārahetuśca vidyākarmapūrvaprajñā varṇitā | yaiścopādhibhūtaiḥ kāryakaraṇalakṣaṇabhūtaiḥ pariveṣṭitaḥ saṃsāritvamanubhavati tāni coktāni | teṣāṃ sākṣātprayojakau dharmādharvāviti pūrvapakṣaṃ kṛtvā kāma evetyavadhāritam | yathā ca brahmaṇenāyamartho 'yavadhārita evaṃ mantreṇāpīti bandhaṃ bandhakāraṇaṃ coktvopasaṃhṛtaṃ prakaraṇaṃ"iti na kāmayamāna"iti | athākāyamāna ityārabhya suṣuptadṛṣṭanātasya dārṣṭāntikabhūtaḥ sarvātmabhāvo mokṣa uktaḥ | mokṣakāraṇaṃ cā'tmakāmatayā yadāptakāmatvamuktaṃ tacca sāmarthāyadanātmajñānamantareṇā'tmakāmayatayā'ptakāmatvamiti sāmarthyādbrahmavidyaiva mokṣakāraṇamityuktam | ato yadyapi kāmo mūlamityuktaṃ tathāpi mokṣakāraṇaviparyayeṇa bandhakāraṇamavidyetyedapyuktameva bhavati | atrāpi mokṣo mokṣasādhanaṃ ca brāhmaṇenoktam | tasyaiva dṛḍhīkaraṇāya mantra udāhriyate ślokaśabdavācyaḥ- tattasminnevārtha eṣa śloko mantro bhavati | yadā yasminkāle sarve samastāḥ kāmāstṛṣṇāprabhedāḥ pramucyante | ātmakāmya brahmavidaḥ samūlato viśīryante | ye prasiddhā loka ihāmutrārthāḥ putravittalokaiṣaṇālakṣaṇā asya prasiddhasya puruṣasya hṛdi buddhau śritā āśritāḥ | atha tadā martyo maraṇadharmā sankāmaviyogātsamūlato 'mṛto bhavati | atrāsminneva śarīre vartamāno brahma samaśnute brahmabhāvaṃ mokṣaṃ pratipadyata ityarthaḥ | ato mokṣo na deśāntaragamanādyapekṣate | tasmādviduṣo notkrāmanti prāṇā yāvasthitā eva svakāraṇe puruṣe samavanīyante | nāmamātraṃ hyavaśiṣyata ityuktam | kathaṃ punaḥ samanavīteṣu prāṇeṣu dehe ca svakāraṇe pralīne vidvānmukto 'traivasarvātmā sanvartamānaḥ punaḥ pūrvavaddehitvaṃ saṃsāritvalakṣaṇaṃ na pratipadyata iti | atrocyate-tattatrāyaṃ dṛṣṭānto yathā loke 'hiḥ sarpastasya nirlvayanī nirmekaḥ sāhinirlvayanī valmīke sarpāśraye valmīkādāvityarthaḥ | mṛtā pratyastā prakṣiptānātmabhāvena sarpeṇa parityaktā śayīta varte | evameva yathāyaṃ dṛṣṭānta idaṃ śarīraṃ sarpasthānīyena muktenānātmabhāvena parityaktaṃ mṛtamiva śete | athetaraḥ sarpasthānīyo muktaḥ sarmātamabhūtaḥ sarpavattatraiva vartamāno 'pyaśarīra eva na pūrvavtupanaḥ saśarīro bhavati | kāmakarmaprayuktaśarīrātmabhāvena hi pūrvaṃ śarīro martyaśca | tadviyogādathedānīmaśarīro 'ta eva cāmṛtaḥ | prāṇaḥ prāṇitīti prāṇaḥ | prāṇasya prāṇamiti hi vakṣyamāṇe śloke | "prāṇabandhanaṃ hi somya manaḥ"iti ca śrutyantare | prakaraṇavākyasamārthācca para evā'tmātra prāṇaśabdavācyaḥ | brahmaiva paramātmaiva | kiṃ punastatteja eva vijñānaṃ jyotiryenā'tmajyotiṣā jagadavabhāsyamānaṃ prajñānetraṃ vijñānajyotiṣmatsadavibraṃśadvartate | yaḥ kāmapraśno vimokṣārtho yājñavalkyena varo datto janakāya sahetuko bandhamokṣārthalakṣaṇo dṛṣṭāntikabhūtaḥ sa eṣa nirṇītaḥ savistaro janakayājñavalkyākhyāyikārūpadhāriṇyā śrutyā | saṃsāravimokṣopāya uktaḥ prāṇibhyaḥ | idānīṃ śrutiḥ svayamevā'ha vidyāniṣkriyārthaṃ janakenaivamuktamiti | kathaṃ? so 'hamovaṃ vimokṣitastvayā bhagavate tubhyaṃ vidyāniṣkriyārthaṃ sahasraṃ dadāmīti haiva kilovācoktavāñjanako vaidehaḥ | atra kasmdāvimokṣapadārthe nirṇīte videharājyamātmānameva ca na nivedayatyekadeśoktāviva sahasrameva dadāti tatra ko 'bhiprāya iti | atra kecidvarṇayanti-adhyātmavidyārasiko janakaḥ śrutamapyartaṃ punarmantraiḥ śuśrūṣati | ato na sarvameva nivedayati | śrutvābhipretaṃ yājñavalkyātpunarante nivedayiṣyāmīti hi manyate | yadi cātraiva sarva nivedayāmi nivṛttābhilāṣo 'yaṃ śravaṇāditi matvā ślokānnavakṣyatīti ca bhayātsahasradānaṃ śuśrūṣāliṅgajñāpanāyeti | sarvamapyetadasat | puruṣasyeva pramāṇabhūtāyāḥ śrutervyājānupapatteḥ | arthaśeṣopapatteśca | vimokṣapadārtha ukte 'pyātmajñānasādhana ātmajñānaśeṣabhūtaḥ sarveṣaṇāparityāgaḥ saṃnyāsākhyo vaktavyor'thaśeṣo vidyate | tasmācchlokamātraśuśrūṣākalpanānṛjvo | agatikā hi gatiḥ puvaruktārthakalpanā | sā cāyuktā satyāṃ gatau | na ca tatstutimātramityavocāma |
nanvevaṃ satyata ūrdhvaṃ vimokṣāyaiveti vaktavyam |
naiṣa dauṣaḥ ātmajñānavadaprayojakaḥ saṃnyāsaḥ pakṣe pratipattikarmavaditi hi manyate |
"saṃnyāsena tanuṃ tyajet"iti smṛteḥ |
sādhutvāpakṣe 'pi nāta ūrdhvaṃ vimokṣāyaiveti praśnamarhati mokṣasādhanabhūtātmajñānaparipākārthatvāt ||4,4.7|| 
tad ete ślokā bhavanti -- aṇuḥ panthā vitataḥ purāṇo māṃ spṛṣṭo 'nuvitto mayaiva | tena dhīrā apiyanti brahmavidaḥ svargaṃ lokam ita ūrdhvaṃ vimuktāḥ || 
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8. 'On this there are these verses: 'The small, old path stretching far away has been found by me. On it sages who know Brahman move on to the Svarga-loka (heaven), and thence higher on, as entirely free. 
ātmakāmasya brahmavido mokṣa ityetasminnarthe mantrabrahmaṇokte vistarapratipādakā ete ślokā bhavanāti | aṇuḥ sūkṣmaḥ panthā durvijñeyatvādvitato vistīrṇo vispaṣṭataraṇahetutvādvā vitara iti pāṭhāntarānmokṣasādhano jñānamārgaḥ purāṇaścirantano nityaśrutiprakāśitatvānna tārkikabuddhiprabhavakudṛṣṭimārgavadarvākkāliko mā spṛṣṭo mayā labdha ityarthaḥ | yo hi yena labhyate sa taṃ spṛśatīva saṃbadhyate tenāyaḥ brahmavidyālakṣaṇo mokṣamārgo mayā labdhatvānmā spṛṣṭa ityucyate | na kevalaṃ mayā labdhaḥ kintvanuvitto mayaiva | anuvedanaṃ nāma vidyāyāḥ paripākāpekṣayā phalāvasānatāniṣṭhā prāptiḥ | bhujeriva tṛptyavasānatā | pūrvaṃ tu jñānaprāptisaṃbandhamātrameveti viśeṣaḥ | kimasāvena mantradṛgeko brahmavidyāphalaṃ prāpto nānyaḥ prāptavānyenānuvitto mayāvetyavadhārayati | naiṣa doṣaḥ | asyāḥ phalamātmasākṣikamanuttamamiti brahmavidyāyāḥ stutiparatvāt | evaṃ hi kṛtārthātmābhimānakaramātmapratyayasākṣikamātmajñānaṃ kimataḥ paramanyatsyāditi brahmavidyā stauti | na tu puranyo brahmavittatphalaṃ na prāpnotīti |
"tadyo yo devānām"iti sarvārthaśruteḥ |
tadevā'ha-tena brahmavidyāmārgeṇa dhīrāḥ prajñāvanto 'nye 'pi brahmavida ityarthaḥ |
apiyantpigacchanti brahmavidyāphalaṃ mokṣaṃ svargaṃ lokam svargalokaśabdaviṣṭapavācyamapi sanniha prakaraṇānmokṣābhidhāyakaḥ |
ito 'smāccharīrapātādūrdhvaṃ jīvanta eva vimuktāḥ santaḥ ||4,4.8|| 
tasmiñ śuklam uta nīlam āhuḥ piṅgalaṃ haritaṃ lohitaṃ ca | eṣa panthā brahmaṇā hānuvittas tenaiti brahmavit puṇyakṛt taijasaś ca || 
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9. 'On that path they say that there is white, or blue, or yellow, or green, or red 4; that path was found by Brahman, and on it goes whoever knows Brahman, and who has done good, and obtained splendour. 
tasminmokṣasādhanamārge vipratipattirmumukṣūṇām | katham | tasmiñśuklaṃ śuddhaṃ vimalamāhuḥ kecinmumukṣavo nīlamanye piṅgalamanye haritaṃ lohitaṃ ca yathādarśanam | nāḍhyastvetāḥ suṣumnādyāḥ śleṣmādirasaṃsaṃpūrṇāḥ śuklasya nīlasya piṅgalasyetyādyuktatvāt | ādityaṃ vā mokṣamārgamevaṃvidhaṃ manyante | "eṣa śukla eṣa nīlaḥ"ityādiśrutyantārāt | darśanamārgasya śuklādivarṇāsaṃbhavāt | sarvathāpi tu prakṛtādbrahmavidyāmārgādanya ete śuklādayaḥ | nanu śuklaḥ śuddho 'dhvataiyamārgaḥ | naḥ nīlapūtādiśabdairvarṇavācakaiḥ sahānudravaṇāt | yāñśuklādīnyogino mokṣapathānāhurna te mokṣamārgāḥ saṃsāraviṣayā ve hi te | cakṣuṣo vā mūrdhno vānyebhyo vā śarīradeśebhya iti śarīdeśānniḥsaraṇasaṃbandhāt | brahmādilokaprāpakāhi te | tasmādayameva mokṣamārgo ya ātkāmatvenā'ptakāmatayā sarvakāmakṣe gamanānupapattau pradīpanirvāṇavaccakṣurādīnāṃ kāryakaraṇānāmatraiva samavanaya ityeṣa jñānamārgaḥ panthā brahmaṇā paramātmasvarūpeṇaiva brāhmaṇena tyaktasarvaiśaṇenanānuvittaḥ | tena brahmavidyāmārgeṇa brahmavidanyo 'pyeti | kīdṛśo brahmavittenaitītyucyate-pūrvaṃ puṇyakṛdbhūtvā punastyaktuputrādyeṣaṇaḥ parātmatejasyātmānaṃ saṃyojya tasminnabhinirvṛttastaijamasaścā'tmabhūta ihaivetyarthaḥ |
īdṛśo brahmavittena mārgeṇaiti |
na punaḥ puṇyādisamuccayakāriṇo grahaṇaṃ virodhādityavocāma |
"apuṇyapuṇyoparame yaṃ punarbhavanirbhāḥ |
śāntāḥ saṃnyāsino yānti tasmai mokṣātmane namaḥ ||
iti ca smṛteḥ |
tyaja dharmamadhramaṃ ca"ityādipuṇyāpuṇyatyāgopadeśāt |
"nirāśiṣamanārambhaṃ nirnamaskāramastutum |
akṣoṇaṃ kṣīṇakarmāṇaṃ taṃ devā brāhmaṇaṃ viduḥ" ||
"naitādṛśaṃ brāhmaṇasyāsti vittaṃ yathaikatā samatā satyatā ca |
śīlaṃ sthitirdaṇḍanidhānamārjavaṃ tatastataśtoparamaḥ kriyābhyaḥ" ||
ityādismṛtibhyaśca |
upadekṣyati cehāpi tu"eṣa nityo mahimā brahmaṇasya na vardhate karmaṇā no kanīyān"iti karmaprayojanābhāve hetumuktavā"tasmādevavicchānto dānta"ityādinā sarvakriyoparamam |
tasmādyathāvyākhyātameva puṇyakṛtvam |
athavā yo brahmavittenaiti sa puṇyakṛtaijasaśceti brahmavitsutireṣā |
puṇyakṛti taijase ca yogini mahābhāgyaṃ prasiddhaṃ loke tābhyāmato brahmavitsatūyate prakhyātamahābhāgyatvālloke ||4,4.9|| 
andhaṃ tamaḥ praviśanti ye 'vidyām upāsate | tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || 
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10. 'All who worship what is not knowledge (avidyâ) enter into blind darkness: those who delight in knowledge, enter, as it were, into greater darkness. 
andhamadarśanātmakaṃ tamaḥ saṃsāraniyāmakaṃ praviśanti pratipadyante | ke |
ye 'vidyāṃ vidyāto 'nyāṃ sādhyasādhanalakṣaṇamupāsate karmānuvartanta ityarthaḥ |
tatastasmādapi bhūya iva bahutaramiva tamaḥ praviśanti |
ke |
ya u vidyāyāmavidyāvastupratipādikāyāṃ karmārthāyāṃ trayyāmeva vidyāyāṃ ratā abhiratāḥ vidhipratiṣedhapara eva vedo nānyo 'stītyupaniṣadarthānapekṣiṇa ityarthaḥ ||4,4.10|| 
anandā nāma te lokā andhena tamasāvṛtāḥ | tāṃs te pretyābhigacchaty avidvāṃso 'budhā janāḥ || 
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11. 'There are indeed those unblessed worlds, covered with blind darkness. Men who are ignorant and not enlightened go after death to those worlds. 
yadi te 'darśanalakṣaṇaṃ tamaḥ pravisanti ko doṣa ityucyate-anandā anānandā asukhā nāma te lokāstenāndhenādarśanalakṣaṇena tamasā'vṛtā vyāptāste tasyājñānatamaso gocarāstāṃste pretya mṛtvābhigacchantyabhiyānti | ke | ye 'vidvāṃsaḥ | kiṃ sāmānyenāvidvattāmātreṇa netyucyate-abudhaḥ |
budheravagamanārthasya dhātoḥ kvippratyayāntasya rūpam |
ātmāvagamavarjitā ityarthaḥ |
janāḥ prakṛtā eva |
jananadharmiṇo vetyetat ||4,4.11|| 
ātmānaṃ ced vijānīyād ayam asmīti puruṣaḥ | kim icchan kasya kāmāya śarīram anu saṃjvaret || 
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12. 'If a man understands the Self, saying, "I am He," what could he wish or desire that he should pine after the body. 
ātmānaṃ svaṃ paraṃ rūpaṃ sarvaprāṇimanīṣitajñaṃ hṛtsthamaśanāyādidharmātītaṃ codyadi vijānīyātsahasreṣu kaścit | cedityātmavidyāyā durlabhatvaṃ darśayati | kathamayaṃ para ātmā sarvaprāṇipratyayasākṣī yo neti netītyādyukto yasmānnānyo 'sti draṣṭā śrotā mantā vijñātā samaḥ sarvabhūtastho nityaśuddhabuddhamuktasvabhāvo 'smi bhavāmīti pūruṣaḥ puruṣaḥ | sa kimicchaṃstatsavarūpavyatiriktamanyadastu phalabhūtaṃ kimicchankasya vānyasyā'tmano vyatiriktasya kāmāya prayojanāya | na hi tasyā'tmana eṣṭavyaṃ phalam | na cātmano 'nyosti yasya kāmāyecchati sarvasyātmabhūtatvāt | ataḥ kimicchankasya kāmāya śarīramanusaṃjvaredbhraṃśet |
śarīropādhikṛtaduḥkhamanuduḥkhī syāt |
śarīratāpamanutapyeta |
anātmadarśino hi tadvyatiriktavastavantarepsoḥ mamedaṃ syātputrasyedaṃ bhāryāyā idamityevamīhamānaḥ punaḥ punarjananamaraṇaprabandharūḍhaḥ |
śarīrarogamanu rujyate sarvātmadarśinastu tadasaṃbhava ityetadāha ||4,4.12|| 
yasyānuvittaḥ pratibuddha ātmāsmin saṃdehye gahane praviṣṭaḥ | sa viśvakṛt sa hi sarvasya kartā tasya lokaḥ sa u loka eva || 
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13. 'Whoever has found and understood the Self that has entered into this patched-together hiding-place, he indeed is the creator, for he is the maker of everything, his is the world, and he is the world itself. 
kiñca yasya brāhmaṇasyānuvitto 'nulabdhaḥ pratibuddhaḥsākṣātkṛtaḥ katham? ahamasmi paraṃ brahmetyevaṃ pratyagātmatvenāvagata ātmā asminsaṃdahye saṃdehe 'nekānarthasaṃkaṭopacaye gahane viṣame 'nekaśatasahasravivekavijñānapratipakṣe viṣame praviṣṭaḥ sa yasya brāhmaṇasyānuvittaḥ pratibodhenetyarthaḥ | sa viśvakṛdviśvasya kartā | kathaṃ viśvakṛttavaṃ tasya? kiṃ viśvakṛditi nāmetyāśaṅkyā'ha - sa hi yasmātsarvasya kartā na nāmamātraṃ na kevalaṃ viśvakṛtparaprayuktaḥ san | kiṃ tarhi tasya lokaḥ sarvaḥ | kimanyā loko 'nyo 'sāvityucyate - sa u loka eva | lokaśabdenā'tmocyate | tasya sarva ātmā sa ca sarvasyā |
ña'tmetyarthaḥ |
ya eṣa brāhmaṇena pratyagātmā pratibuddhatayānuvitta ātmānarthasaṃkaṭe gahane praviṣṭaḥ sa na saṃsārī kintu para eva |
yasmādviśvasya kartā sarvasyā'tmā tasya ca sarva ātmā |
eka evādvitīyaḥ para evāsmītyanusaṃdhātavya iti ślokārthaḥ ||4,4.13|| 
ihaiva santo 'tha vidmas tad vayaṃ na ced avedir mahatī vinaṣṭiḥ | ye tad vidur amṛtās te bhavanty athetare duḥkham evāpiyanti || 
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14. 'While we are here, we may know this; if not, I am ignorant, and there is great destruction. Those who know it, become immortal, but others suffer pain indeed. 
kiñcehaivālekārthasaṃkule santo bhavantojñānadīrghanidrāmohitāḥ santaḥ kathañcidiva brahmatattvamātmatvenātha vidmo vijānīmaḥ | tadetadbrahma prakṛtamaho vayaṃ kṛtārthā ityabhiprāyaḥ | yadetadbrahma vijānīmastanna cedviditavanto vayaṃ vedanaṃ vedo vedo 'syāstīti vedī vedyeva vedirna vediravediḥ | tato 'hamavediḥ syām | yadyavediḥ syāṃ ko doṣaḥ syānmahatyanantaparimāṇā janmamaraṇādilakṣaṇā vinaṣṭirvinaśanam |
aho vayamasmānmahato vinaśanānnirmuktā yadadvayaṃ brahma viditavanta ityarthaḥ |
yathā ca vayaṃ brahma viditvāsmādvinaśanādvipramuktā evaṃye tadviduramṛtāste bhavanti ye punarnaiva brahma vidusta itare brahmavidbhyo 'nye 'brahmavida ityarthaḥ |
duḥkhameva janmamaraṇādilakṣaṇamevāpiyanti pratipadyante na kadācidapyaviduṣāṃ tato vinivṛttirityarthaḥ |
duḥkhameva hi ta ātmatvenopagacchanti ||4,4.14|| 
yadaitam anupaśyaty atmānaṃ devam aṅjasā | īśānaṃ bhūtabhavyasya na tato vijugupsate || 
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15. 'If a man clearly beholds this Self as God, and as the lord of all that is and will be, then he is no more afraid. 
yadā punaretamātmānaṃ kathañcitparamakāruṇikaṃ kañcidācāryaṃ prāpya tato labdhaprayādaḥ sannanu paścātpaśyati sākṣātkaroti svamātmānaṃ devaṃ dyotanavantaṃ dātāraṃ vā sarvaprāṇikarmaphalānāṃ yathākarmānurūpamañjasā sākṣādīśānaṃ sāvāminaṃ bhūtabhavyasya kālatrayasyetyetat | na tatastasmādīśānāddevādātmānaṃ viśeṣeṇa jugupsate gopāyitumicchati | sarvo hi leka īśvarādguptamicchati bhederśī |
ayaṃ tvekatvadarśī na bibheti kutaścana |
ato na tadā vijugupsate |
yadeśānaṃ devamañjasā'tmatvena paśyati na tadā nindati vā kiñcit |
sarvamātmānaṃ hi paśyati sa evaṃpaśyankamasau nindyāt ||4,4.15|| 
yasmād arvāk saṃvatsaro 'hobhiḥ parivartate | tad devā jyotiṣāṃ jyotir āyur hopāsate 'mṛtam || 
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16. 'He behind whom the year revolves with the days, him the gods worship as the light of lights, as immortal time. 
kiñca yasmādīśānādarvāgyasmādanyaviṣaya evetyarthaḥ |
saṃvatsaraḥ kālātmā sarvasya janimataḥ paricchettā yamaparicchindannarvāgeva vartate 'hobhiḥ svāvayavairahorātrairityarthaḥ |
tajjyotiṣāṃ jyotirādityādijyotiṣāmapyavabhāsakatvādāyurityupāsane tasmādāyuṣmantaste |
tasmādāyuṣkāmenā'yurguṇenopāsyaṃ brahmetyarthaḥ ||4,4.16|| 
yasmin pañca pañcajanā ākāśaś ca pratiṣṭhitaḥ | tam eva manya ātmānaṃ vidvān brahmāmṛto 'mṛtam || 
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17. 'He in whom the five beings and the ether rest, him alone I believe to be the Self,--I who know, believe him to be Brahman; I who am immortal, believe him to be immortal. 
kiñca yasminyatra brahmaṇi pañca pañcajanā gandharvādayaḥ pañcaiva saṃkhyātā gandharvāḥ pitaro devā asurā rakṣāṃsi niṣādapañcamā vā varṇā ākāśaścāvyākṛtākhyo yasminsūtramimotaṃ ca protaṃ ca |
yasminpratiṣṭhita etasminnu khalvakṣare gārgyākāśa ityuktaṃ tamevā'tmānamamṛtaṃ brahma manye 'haṃ na cāhamātmānaṃ tato 'nyatvena jāne |
kiṃ tarhyamṛto 'haṃ brahma vidvānsannajñānamātreṇa tu martyo 'hamāsaṃ tadapagamādvidvānahamamṛta eva ||4,4.17|| 
prāṇasya prāṇam uta cakṣuṣaś cakṣur uta śrotrasya śrotram manaso ye mano viduḥ | te nicikyur brahma purāṇam agryam || 
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18. 'They who know the life of life, the eye of the eye, the ear of the ear, the mind of the mind, they have comprehended the ancient, primeval Brahman. 
kiñca tena hi caitanyātmajyotiṣāvabhāsyamānaḥ prāṇa ātmabhūtena prāṇīti tena prāṇasyāpi prāṇaḥ sa taṃ prāṇasya prāṇam |
tathā cakṣuṣo 'pi cakṣuruta śrautrasyāpi śrotram |
brahmamaśaktyodhiṣṭhitānāṃ hi cakṣurādīnāṃ darśanādisāmarthyaṃ svataḥ kāṣṭhaloṣṭasamāni hi tāni caitanyātmajyotiḥśūnyāni |
manaso 'pi mana iti ye viduścakṣuradāvyāpārānumitāstivaṃ pratyāgātmānaṃ na viṣayabhūtaṃ ye viduste nicikyurniścayena jñātavanto brahma purāṇaṃ cirantanamagryamagre bhavam |
"tadyadātmavido viduḥ"iti hyātharvaṇe ||4,4.18|| 
manasaivānudraṣṭavyaṃ neha nānāsti kiṃ cana | mṛtyoḥ sa mṛtyum āpnoti ya iha nāneva paśyati| 
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19. 'By the mind alone it is to be perceived, there is in it no diversity. He who perceives therein any diversity, goes from death to death. 
tadbrahmadarśane sādhanamucyate manasaiva paramārthajñānasaṃsakṛtenā'cāryovadeśāpūrvakaṃ cānudraṣṭavyam | tatra ca darśanaviṣaye brahmaṇi neha nānāsti kiñcana kiñcidapu | asati nānātve nānātvamadhyāropayatyavidyayā |
sa mṛtyormaraṇān mṛtyuṃ maraṇamāpnoti |
ko 'sau |
ya iha nāneva paśyati |
avidyādhyāropaṇavyatirekeṇa nāsti paramārthato dvaitamityarthaḥ ||4,4.19|| 
ekadhaivānudraṣṭavyam etad apramayaṃ dhruvam | virajaḥ para ākāśād aja ātmā mahān dhruvaḥ || 
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20. 'This eternal being that can never be proved, is to be perceived in one way only; it is spotless, beyond the ether, the unborn Self, great and eternal. 
yasmādevaṃ tasmādedhaivaikenaiva prakāreṇa vijñānaghanaikarasaprakāreṇā'kāśavannirantareṇānudraṣṭavyam | yasmādetadbrahmāprameyam | sarvaikatvāt | anyena hyanyatpramīyata idaṃ tvekamevāto 'prameyam dhruvaṃ nityaṃ kūṭasthamavicālītyarthaḥ | nanu viruddhamidamucyate 'prameyaṃ jñāyata iti ca | jñāyata iti pramāṇairmīyata | ityartho 'prameyamiti ca tatpratiṣedhaḥ | naiṣa doṣaḥ | anyadavastuvadanāgamapramāṇaprameyatvapratiṣedhārthatvāt | yathā'nyāni vastūnyāgamanirapekṣaiḥ pramāṇairviṣayīkriyante na tathaitadātmatatvaṃ pramāṇāntareṇa viṣayīkartuṃ śakyate | sarvasyā'matve kena kaṃ paśyedvijīnāyaditi pramātṛpramāṇādivyāpārapratiṣedhenaivā'gamo 'pi vijñāpayati na tvabhidhānābhidhelakṣaṇavākyadharmāṅgīkaraṇena | tasmānnā'gamanāpi svargamervādivattatpratipādyate | pratipādayitrātmabhūtaṃ hi tat | pratipādayituḥ pratipādanasya pratipādyaviṣayatvāt | bhede hi sati tadbhavati | jñānaṃ ca tasminparātbhāvanivṛttireva | na tasminsākṣādātmabhāvaḥ kartavye vidyamānvādātmabhavasya | nityo hyātmabhāvaḥ sarvasyātadviṣaya iva pratyavabhasate | tasmādatadviṣayāvabhāsanivṛttavyatirekeṇa na tasminnātmabhāvo vidhīyate | anyātbhāvanivṛttāvātmabhāvaḥ svātmani svābhāviko yaḥ sa kevalo bhavatītyātmā jñāyata ityucyate | svataścāprameyaḥ pramāṇāntareṇa na viṣayīkriyata ityuccayate | svataścāprameyaḥ pramāṇāntareṇa na viṣayīkriyata ityubhayamapyaviruddhameva | virajo vigatarajo rajo nāma dharmādharmādimalaṃ tadrahita ityetat | paraḥ paro vyatiriktaḥ sūkṣmo vyāpī vā'kāśādapyavyākṛtākhyāt |
ajo na jāyate janmapratiṣedhāduttare 'pi bhāvavikārāḥ pratiṣiddhāḥ |
sarveṣāṃ janmāditvāt |
ātmā mahānparimāṇato mahatatraḥ sarvasmāt |
dhruvo 'vināśī ||4,4.20|| 
tam eva dhīro vijñāya prajñāṃ kurvīta brāhmaṇaḥ | nānudhyāyād bahūñ chabdān vāco viglāpanaṃ hi tad iti || 
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21. 'Let a wise Brâhmana, after he has discovered him, practise wisdom. Let him not seek after many words, for that is mere weariness of the tongue. 
tamīdṛśamātmānameva dhīro dhāmānvijñāyopadeśataḥ śāstrataśca prajñāṃ śāstrācāryopadiṣṭaviṣayāṃ jijñāsāparisamāptikarīṃ kurvīta brāhmaṇaḥ |
evaṃ prajñākaraṇasādhanāni saṃnyāsaśamadamoparamatitikṣāsamādhānāni kuryīdityarthaḥ |
nānudhyāyānnānucintayedbahūnprabhūtāñchabdān |
tatra bahutvapratiṣedhātkevalātmakatvapratipādakāḥ svalpāḥ śabdā anujñāyante"omityevaṃ dhyāyatha ātmānam anyā vāco vimiñcatha"iti cā'tharvaṇe |
vāco viglāpanaṃ viśeṣeṇa glānikaraṃ śramakaraṃ hi yasmāttadbahuśabdābhidhyānamiti ||4,4.21|| 
sa vā eṣa mahān aja ātmā yo 'yaṃ vijñānamayaḥ prāṇeṣu | ya eṣo 'ntar hṛdaya ākāśas tasmiñ chete | sarvasya vaśī | sarvasyeśānaḥ | sarvasyādhipatiḥ | sa na sādhunā karmaṇā bhūyān | no evāsādhunā kanīyān | eṣa sarveśvaraḥ | eṣa bhūtādhipatiḥ | eṣa bhūtapālaḥ | eṣa setur vidharaṇa eṣāṃ lokānām asaṃbhedāya | tam etaṃ vedānuvacanena brāhmaṇā vividiṣanti yajñena dānena tapasānāśakena | etam eva viditvā munir bhavati | etam eva pravrājino lokam icchantaḥ pravrajanti || 
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22. 'And he is that great unborn Self, who consists of knowledge, is surrounded by the Prânas, the ether within the heart. In it there reposes the ruler of all, the lord of all, the king of all. He does not become greater by good works, nor smaller by evil works. He is the lord of all, the king of all things, the protector of all things. He is a bank and a boundary, so that these worlds may not be confounded. Brâhmanas seek to know him by the study of the Veda, by sacrifice, by gifts, by penance, by fasting, and he who knows him, becomes a Muni. Wishing for that world (for Brahman) only, mendicants leave their homes. 'Knowing this, the people of old did not wish for offspring. What shall we do with offspring, they said, we who have this Self and this world (of Brahman) 1? And they, having risen above the desire for sons, wealth, and new worlds, wander about as mendicants. For desire for sons is desire for wealth, and desire for wealth is desire for worlds. Both these are indeed desires only. He, the Self, is to be described by No, no 2! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. Him (who knows), these two do not overcome, whether he says that for some reason he has done evil, or for some reason he has done good--he overcomes both, and neither what he has done, nor what he has omitted to do, burns (affects) him. 
sahetukau bandhamokṣāvabhihitau mantrabrāhmaṇabhyāṃ ślokaiśca punarmokṣasvarūpaṃ vistareṇa pratipāditamevametasminnātmaviṣaye sarvo vedo yathopayukto bhavati tattathā vaktavyamiti tadartheyaṃ kaṇḍikā'rabhyate | tacca tathāsminprapāṭhake 'bhihitaṃ saprayojanamanūdyātraivopayogaḥ kṛtsnasya vedasya kāmyarāśivarjitasyetyevamarthaṃ uktārthānuvādaḥ sa vā eṣa ityādiḥ | sa ityuktaparāmarśārthaḥ | ko 'sāvuktaḥ parāmṛśyate taṃ prati nirdiśati ya eṣa vijñānamaya iti | atīntaravākyoktasaṃpratyayo mā bhūditi ya eṣaḥ | katama eṣa ityucyate-vijñānamayaḥ prāṇeṣviti | uttaravākyolliṅganaṃ saṃśayanivṛtyartham | uktaṃ hi pūrvaṃ janakapraśnārambhe kataṃ ātmeti yo 'yaṃ vijñānamayaḥ prāṇeṣvityādi | etaduktaṃ bhavati yo 'yaṃ vijñānamayaḥ prāṇeṣvityādinā vākyena pratipāditaḥ svayañjyotirātmā sa eṣa kāmakarmāvidyānāmanātmadharmatvapratidāpādanadvāreṇa mokṣitaḥ paramātmabhāvamāpāditaḥ para evāyaṃ nānya ityeṣa sa sākṣānmahānaja ātmetyuktaḥ | yo 'yaṃ vijñānamayaḥ prāṇeṣviti yathāvyākhyātārtha eva | ya eṣo 'ntarhṛdaye hṛdayepuṇḍarīkamadhye hṛdayapuṇḍarīkamadhye ya eṣa ākāśaḥ para evā'tmā nirupādhiko vijñānamayasya svasvabhāstasminsvasvabhāve paramātmanyākāśākhye sete | caturthaṃ etadvyākhyātaṃ kvaiṣa tadābhūdityasya prativacanatvena | sa ca sarvasya brahmendrādervaśī | sarvo hyasya vaśe vartate | uktaṃ caitasya vā akṣarasya praśāsana iti | na kevalaṃ vaśī sarvasyeśāna īśitā ca brhamendraprabhṛtīnāmīśitṛtvaṃ ca kadācijjātikṛtaṃ yathā rājakumārasya balavattarānapi bhṛtyānprati tadvanmā bhūdityāha sarvasyādhipatiradhiṣṭhāya pālayitā svatantra ityarthaḥ | na rājaputravadamātyādibhṛtyatantraḥ | trayamapyetadvaśitvādihetuhetumadrūpam | yasmātsarvasyādhipatistato 'sau sarvasyeśānaḥ | yo hi yamadhiṣṭāya pālayati sa taṃ pratīṣṭa eveti prasiddham | yasmācca sarvasyeśānastasmātsarvasya vaśīti | kicānyatsa evaṃbhūto hṛdyantarjyotiḥ puruṣo vijñānamayo na sādhunā śāstravihitena karmaṇā bhūyānbhavati na vardhate pūrvāvasthātaḥ kenaciddharmeṇa | no eva śāstrapriṣiddhenāsādhunā karmaṇā kanīyānalpataro bhavati pūrvāvasthāto na hīyata ityarthaḥ | kiñca sarvo hyadhiṣṭhānapālanādi kurvanparānugrahapīḍākṛtena dharmādharmākhyona yujyate 'syaiva tu kathaṃ tadabhāva iti | ucyate-yasmādeṣa sarveśvaraḥ sankarmaṇo 'pīśituṃ bhavatyeva śīlamasya tasmānna karmaṇā saṃbandhyate | kiñcāṣa bhūtādhipatirbrahmādistambhaparyantānāṃ bhūtānāmadhipatirityuktārthaṃ padam | eṣa bhūtānāṃ teṣāmeva pālayitā rakṣitā | eṣa setuḥ | kiṃviśiṣṭa ityāha- vidharaṇo varṇāśramādivyavasthāyā vidhārayitā | tadāhaiṣāṃ bhūrādīnā brahmalokāntānāṃ lokānāmasaṃbhedāyāsaṃbhinnamaryādāyai | parameśvareṇa setuvadavidhāryamāṇā lokāḥ saṃbhinnamaryādāḥ syuḥ | ato lokānāmasaṃbhedāya setubhūto 'yaṃ parameśvaro yaḥ svayañjyorātmaiva | evaṃvitsarvasya vaśītyādi brahmavidyāyāḥ phalametannirddiṣmaṭam | kijyetiriyaṃpuruṣa ityevamādiṣaṣṭhaprapāṭhakavihitāyāmetasyāṃ brahmavidyāyāmevaṃphalāyāṃ kāmyaikadeśavarjitaṃ kṛtsnaṃ karmakāṇḍaṃ tādarthyena vaniyujyate | tatkathamityucyate-tametamevabhūtamaupaniṣadaṃ puruṣaṃ vedānuvacanena mantrabrāhmaṇādhyayanena nityasvādhyāyalakṣaṇena vividiṣanti veditumicchanti | ke | brāhmaṇāḥ | brāhmaṇagrahaṇamupalakṣaṇārtham | aviśiṣṭo hyadhikārastrayāṇāṃ varṇānām | athavā karmakāṇḍena mantrahabrāhmaṇena vedānuvacanena vivijiṣanti | kathaṃ vividiṣantītyucyate-yajñenetyādi | ya punarmantrabrāhmaṇalakṣaṇena vedānuvacanena prakāśyamānaṃ vividaṣantīti vyācakṣate teṣāmāraṇyakamātrameva vedānuvacanaṃ syāt | na hi karmakāṇena para ātmā prakāśyate | to tvaipaniṣadamiti viśeṣaśruteḥ | vedānuvacaneneti cāviśeṣitatvātsamastagrāhidaṃ vacanam | na ca tadekadeśotsarhe yuktaḥ | nanu tvatpakṣe 'pyupaniṣadvarjamityekadeśatvaṃ syāt | nā'dyavyākhyāne 'virodhādasmatpakṣe naiṣa doṣo bhavati | yadā vedānuvacanaśabdena nityaḥ svādhyāyo vidhīyate tadopaniṣadapu gṛhītaiveti vedānuvacanaśabdārthaikadeśo na parityakto bhavati | yajñādisahapāṭhācca | yajñādīni karmāṇyevānukramiṣyanvedānuvacanaśabdaṃ prayuṅkte | tasmātkramaiva vedānuvacanaśabdenocyata iti gamyate | karma hi nityasvādhyāyaḥ | kathaṃ punarnityasvādhyāyādibhiḥ karmabhirātmānaṃ vividaṣanti | naiva hi tānyātmānaṃ prakāśanayanta yathopaniṣadaḥ | naiṣa dodhaḥ-karmaṇāṃ viśuddhihetutvāt | karmabhiḥ saṃskṛtā hi viśuddhātmānaḥ śaknuvantyātmānamupaniṣatprakāśitamapratibandhena veditum | tathā hyātharvaṇe-"viśuddhasattvastatastu taṃ paśyate niṣkalaṃ dhyāyamānaḥ"iti smṛtiśca-"jñānamutpadyate puṃsāṃ kṣayātpāpasya karmaṇaḥ"ityādiḥ |
kathaṃ punarnityāni karmāṇi saṃskārārthānītyavagamyate"sa ha vā ātmayājī yo vededaṃ me 'nenāṅgaṃ saṃskriyata idaṃ me 'nenāṅgamupadhīyate"ityādiśruteḥ |
sarveṣu ca smṛtiśāstreṣu karmāṇi saṃskārārthānyevā'cakṣate 'ṣṭācatvāriṃśatsaṃskārā ityādiṣu |
gītāsu ca-"yajño daina tapaścaiva pāvanāni manīṣiṇām |
sarve 'pyete yajñavido yajñakṣapitakalmaṣāḥ" ||
iti | yajñeneti dravyayajñā jñānayajñāśca saṃskārārthāḥ | saṃskṛtasya ca viśuddhasatvasya jñānotpattirapratibandhena bhaviṣyatyato yajñena vividiṣṭi | dānena dānamapi pāpakṣayahetutvāddharmavṛddhihetutvācca | tapasā tapa ityaviśeṣeṇa kṛcchracāndrāyaṇādiprāptau viśeṣaṇamanāśakeneti | kāmānaśanamanāśakaṃ na tu bhojananivṛttiḥ bhojananivṛttau mriyata eva nā'tmavedanam | vedānuvacanayajñadānatapaḥśabdena sarvameva nityaṃ karmopalakṣyate | evaṃ kāmyavarjitaṃ nityaṃ karmajātaṃ sarvamātmajñānotpattidvāreṇa mokṣasādhanatvaṃ pritapadyate | evaṃ karmakāṇḍenāsyaikavākyatāvagatiḥ | evaṃ yathoktena nyāyenaitamevā'tmānaṃ viditvā yathāprakāśitaṃ munirbhavati mananānmuniryogī bhavatītyartha | etameva viditvā munirbhavati nānyam | nanvanyavedane 'pi munitvaṃ syātkathamavadhāryata etameveti | bāḍhamanyavedane 'pi munirbhavet | kitvanyavedane na munireva syātkiṃ tarhi karmyapi bhavetsaḥ | etaṃ tvaupaniṣadaṃ puruṣaṃ viditvā munireva syānna tu karmī | ato 'sādhāraṇaṃ munitvaṃ vivakṣitamasyetyavadhārayatyetameveti | etasminhi vidite kena kaṃ paśyedityevaṃ kriyāsambhavānmananameva syāt | kiñcaicamevā'tmānaṃ svaṃ lokamicchantaḥ prārthayantaḥ pravrājinaḥ pravrajanaśīlāḥ pravraḍanti prakarṣeṇa vrajanti sarvāṇi karmāṇi saṃnyasyantītyarthaḥ | etameva lokamicchanta ityavadhāraṇānna bāhyalokatrayepsūnāṃ pārivrājyodhikāra iti gamyate | na hi gaṅgādvāraṃ pratipitsuḥ kāśīdeśanivāsī pūrvābhimukhaḥ praiti | tasmādbāhyalokatrayārthināṃ putrakarmāparabrahmavidyāḥ sādhanam | "putreṇāyaṃ loko jayyo nānyena karmaṇā" ityādiśruteḥ | athastadarthibhiḥ putrādisādhanaṃ pratyākhyāya na pārivrājyaṃ pratipattuṃ yuktam | atatsādhanatvātpārivrājyasya | tasmādetameva lokamicchantaḥ pravrajantīti yuktamavadhāraṇam | ātmalokaprāptirhyavidyānivṛttau svātmanyavasthānameva | tasmādātmānaṃ cellokamicchaci yastasya sarvakriyoparama evā'tmavalokasādhanaṃ mukhyamantaraṅgam | yathā putrādireva bāhyalokatrayasya | putrādikarmaṇaḥ ātmalokaṃ pratyasādhanatvāt | asambhavena viruddhatvamavocāma | tasmādātmānaṃ lokamicchantaḥ prvrajantyeva sarvakriyābhyo nivarterannevetyarthaḥ | yathā ca bāhyalokatrayārthinaḥ pratiniyatāni putrādīni sādhanāni vihatānyevamātmalokārthanaḥ sarvaiṣaṇānivṛttiḥ pārivrājyaṃ brahmavido vidhīyata eva | kutaḥ punasta ātmalokārthanaḥ pravraḍantyevetyucyate | tatrārthavādavākyarūpeṇa hotuṃ darśayatu | etaddha sma vai tat | tadetatpārivrājye kāraṇamucyate- ha sma vai kila pūrvetikrāntakālīnā vidvāṃsa ātmajñāḥ prajāṃ karmāparabrahmavidyā ca | prajopalabhitaṃ hi trayametadbāhyalokatrayasādhanaṃ nirdiśyate prajāmiti | prajāṃ kiṃ? na kāmayante putrādilokatrayasādhanaṃ nānutiṣṭhantītyarthaḥ | nanvaparabrahmadarśamanutiṣṭhantyeva | tadbalāddhi vyutthānam | na, apavādāt | brahma taṃ parādādyo 'nyatrā'tmano brahma veda sarvaṃ taṃ parādādityaparabrahmadarśamapyapavadatyeva | aparabrahmaṇo 'pi sarvamadhyāntararbhāvāt | yatra nānyatpaśyatīti ca | pūrvāparabāhyāntaradarśanapratiṣedhāccāpūrvamanaparamanantaramabāhyamiti | tatkena kaṃ paśyedvijīnāyīditi ca | tasmānnā'tmadarśanavyatirekeṇānyadvyutthānakāraṇamapekṣate | kaḥ punasteṣāmabhiprāya ityucyate kiṃ prayojanaṃ phalaṃ sādhyaṃ kariṣyāmaḥ prajayā sādhanena | prajā hi bāhyalokasādhanaṃ nirjñātā | sa ca bāhyaloko nāstyasmākamātmavyatiriktaḥ | sarvaṃ hyasmākamātmabhūtameva sarvasya ca vayamātmabhūtāḥ | ātmā ca nā'tmatvādeva na kenacitsādhanenotpādya āpyo vikāryaḥ saṃskāryo vā yadapyātmayājinaḥ saṃskārārthaṃ karmeti tadapi kāryakaraṇātmadarśanaviṣayameva | idaṃ me 'nenāṅgaṃ saṃskriyata ityaṅgāṅgitvādiśravaṇāt | na hi vijñānaghanaikarasanairantaryadarśino 'ṅgāṅgisaṃskāropadhānadarśanaṃ sambhavati | tasmānna kiñcitpraḍādisādhanaiḥ kariṣyāmaḥ | aviduṣāṃ hi tatpradājisādhanaiḥ karvyaṃ phalam | na hi mṛgatṛṣṇikāyāmudakapānāṃ tadudakadarśī pravṛtta iti tatroṣaramātramudakābhāvaṃ paśyeto 'pi pravṛttiryuktā | evamasmākamapi paramārthātmalokadarśināṃ prajādisādhanasādhye mṛgatṛṣṇikādisame 'vidvaddarśanaviṣaye na pravṛttiryuktetyabhiprāyaḥ | tadetaducyate-yeṣāmasmākaṃ paramārthadarśināṃ no 'yamātmāśanāyādivinirmuktaḥ sādhvasādhubyāmavikāryo 'yaṃ lokaḥ phalamabhipratam | na cā.'syā'tmanaḥ sādhyasādhanādisarvasaṃsāradharmavinirmuktasya sādhanaṃ kiñcideṣitavyam | sādhyasya hi sādhanānveṣaṇā kriyate | asādhyasya sādhanānveṣaṇāyāṃ hi jalabuddhyā sthala iva taraṇaṃ kṛtaṃ syāt | khe vā śākunapadānveṣaṇam | tasmādetamātmānaṃ viditvā prvjeyureva brāhmaṇā na karmā'rabherannityarthaḥ | yasmātpūrve brāhnā evaṃ vidvāṃsaḥ prajāmakāmayamānāḥ | ta evaṃ sādhyasādhanasaṃvyavahāraṃ nindanto 'vidvadviṣayo 'yamiti kṛtvā kiṃ kṛtavanta ityucyate-te ha sma kila putrāṣaṇāyāśca vistaiṣaṇāyāśca lokāṣaṇāyāśca vyutthāyātha bhikṣācaryaṃ canarantītyādi vyākhyātam | tasmādātmānaṃ lokamicchantaḥ pravrajanti pravrajeyurityeṣavidhirarthavādena saṃgacchate | hi sārthavādasyāsya lokastutyābhimukhyamupapadyate | pravrajantītyasyārthavādarūpo hyetaddha smetyādiruttaro granthaḥ | arthavādaścennārthavādāntaramapekṣeta | apekṣate tvetaddha smetyādyarthavādaṃ pravrajantītyetat | yasmātpūrve vidvāṃsaḥ prajādikarmabhyo nivṛttāḥ pravjitavanta ava tasmādadhunātanā api pravrajanti pravjeyurityevaṃ sambadhyamānaṃ na lokastityabhimukhaṃ bhavitumarhati | vijñānasamānakartṛkatvopadeśādityānāvocāma | vedānuvacanādisahapāṭhācca | yathā'tmavedanasādhanatvena vihitānāṃ vedānuvacanādīnāṃ yathārthatvameva nārthavādatvaṃ tathā taireva saha paṭhitasya pārivrājyasyā'tmalokaprāptisādhanatvenārthavādatvamayuktam | phalavibhāgopadeśācca | etamevātmānaṃ lokaṃ viditvetyanyasmādbāhyāllokādātmānaṃ phalāntaratvena pravibhajati | yathā putraiṇaivāyaṃ loko ḍayyo nānyena karmaṇā karmaṇā pitṛloka iti | na ca pravrajantītyetatpārpatallokastutiparam | pradhānavaccārthavādāpekṣaṃ sakṛcchrutaṃ syāt | tasmādabhrāntirevaiṣā lokastitiparamiti | na cānuṣṭheyena pārivrājyena stuturupapadyate | di pārivrājyamanuṣṭheyamapi sadanyastutyarthaṃ syāddarśapūrṇamāsādīnāmapyanuṣṭhāyānāṃ stutyarthatā syāt | na cānyatra kartavyataitasmādviṣayārjñātā yata iha stutyartho bhavet | yadi punaḥ kvacidvidhiḥ parikalpyeta pārivrājyasya sa ihaiva mukhyo nānyatra sambhavati | yadapyanadhikṛtaviṣaye pārivrājyaṃ parikalpyate tatra vṛkṣādyārohaṇādyapu pārivrājyatkalpyeta | kartavyatvenānirjñātatvāviśeṣāt | tasmātstutitvagandho ''pyatra na śakyaḥ kalpayitum | yadyayātmā loka iṣyate kimarthaṃ tatprāptisādhanatvena karmāṇyeva nā'bherankiṃ pārivrājyeneti | atrocyate-asyā'tmalokasya karmabhirasaṃbandhāt | yamātmānamicchantaḥ pravrajeyuḥ sa ātmā sādhanatvena phalatvena cotpādyatvādiprakārāṇāmanyatamatvenāpu karmabhirna saṃbadhyate | tasmātsa eṣa neti netyātmāgṛhyo na hi gṛhyata ityādilakṣaṇaḥ | yasmādevalakṣaṇa ātmā karmaphalasādhanāsaṃbandhī sarvasaṃsāradharmavilakṣaṇo 'śanāyādyatīto 'sthūlādidharmavānajo 'jaro 'maro 'mṛto 'bhayaḥ saindhavaghanavadvijñānaikarasasvabhāvaḥ svayañjyotireka evādvayo 'pūrvo 'naparo 'nantaro 'bāhya ityatadāgamatastarkataśca sthāpitaṃ viśeṣataśceha janakayājñavalkyasaṃvāde 'smiṃstasmādevaṃlakṣaṇa ātmani vidita ātmatvena naiva karmārambha upapadyate | tasmādātmā nirviśeṣaḥ | na hi cakṣuṣmānpathi pravṛtto 'hini kūpe kaṇke vā patati |
kṛtsnasya ca karmaphalasya vidyāphale 'ntarbhāvāt |
na cāyatnaprāpye vastuni vidvānyatnamātiṣṭhati |
"aṅke cenmadhu vindeta kimarthaṃ parvataṃ vrajet |
iṣṭasyārthasya saṃprāptau ko vidvānyatnamācaret" ||
"sarvaṃ karmākhilaṃ pārthaṃ jñāne parasamāpyate" | iti gītāmu | ihāpi caitasyaiva paramānandasya brahmavitprāpyasyānyāni bhūtāni mātrāmupajīvantītyuktam | ato brahmavidā na karmārambhaḥ | yasmātsarvaiṣaṇāvinivṛttaḥ sa eva neti netyātmānamātmatvenopagamya tadrūpeṇaiva vartate tasmādetamevavidaṃ neti netyātmabhūtamu haivaite vakṣyamāṇe na tarato na prāpnuta iti yuktameveti vākyaśeṣaḥ | ke te ityucyate- ato 'smānnimittāccharīradhāraṇādihetoḥ pāpamapuṇyaṃ karmākaraṃ kṛtavānasmi kaṣṭaṃ khalu mama vṛttamanena pāpena karmaṇāhaṃ narakaṃ pratipatsya iti yo 'yaṃ paścātpāpaṃ karma kṛtavataḥ paritāmapaḥ sa enaṃ neti netyātmabhūtaṃ na tarati | yathātaḥ kalyāṇaṃ phalaviṣayakāmānnimittādyajñadānādilakṣaṇaṃ puṇyaṃ śobhanaṃ karma kṛtavānasmi | jato 'hamasya phalaṃsukhamupabhokṣya dehāntara ityeṣo 'pi harṣastaṃ na tarati | ubhe u haivaiṣa brahmavidete karmaṇī tarati puṇyapāpalakṣaṇe | evaṃ brahmavidaḥ saṃnyāsina ubhe api karmaṇo kṣīyate pūrvajanmani kṛte ye te cāpūrve ca nā'rabhyete | kiñca nainaṃ kṛtākṛte kṛtaṃ nityānuṣṭhānamakṛtaṃ tasyaivākriyā te api kṛtākṛte enaṃ na tapataḥ |
anātmajñaṃ hi kṛtaṃ phaladānenākṛtaṃ pratyavāyotpādanena tapataḥ |
ayaṃ tu brahmavidātmavidyāgninā sarvāṇi karmāṇi bhasmīkaroti"yathedhāṃsi samidvo 'gniḥ" ityādismṛteḥ |
śarīrārambhakayostūpabhogenaiva kṣayaḥ |
ato brahmavidakarmasaṃbandhī ||4,4.22|| 
tad etad ṛcābhyuktam -- eṣa nityo mahimā brāhmaṇasya na karmaṇā vardhate no kanīyān | tasyaiva syāt padavittaṃ viditvā na lipyate karmaṇā pāpakeneti | tasmād evaṃvic chānto dānta uparatas titikṣuḥ samāhito bhūtvātmany evātmānaṃ paśyati | sarvam ātmānaṃ paśyati | nainaṃ pāpmā tarati | sarvaṃ pāpmānaṃ tarati | nainaṃ pāpmā tapati | sarvaṃ pāpmānaṃ tapati | vipāpo virajo 'vicikitso brāhmaṇo bhavati | eṣa brahmalokaḥ samrāṭ | enaṃ prāpito 'sīti hovāca yājñavalkyaḥ | so 'haṃ bhagavate videhān dadāmi mām cāpi saha dāsyāyeti || 
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23. 'This has been told by a verse (Rik): "This eternal greatness of the Brâhmana does not grow larger by work, nor does it grow smaller. Let man try to find (know) its trace, for having found (known) it, he is not sullied by any evil deed." 'He therefore that knows it, after having become quiet, subdued, satisfied, patient, and collected, sees self in Self, sees all as Self. Evil does not overcome him, he overcomes all evil. Evil does not burn him, he burns all evil. Free from evil, free from spots, free from doubt, he becomes a (true) Brâhmana; this is the Brahma-world, O King,'--thus spoke Yâgñavalkya. Ganaka Vaideha said: 'Sir, I give you the Videhas, and also myself, to be together your slaves.' 
tadetadvastu brāṅmaṇenoktamṛcā mantreṇābhyuktaṃ prakāśitam | eṣa neti netyādilakṣaṇo nityo mahimā | anye tu mahimānaḥ karmakṛtā ityanityāḥ | ayaṃ tu tadvilakṣaṇo mahimā svābhāvikatvānnityo brahmavido brāhmaṇasya tyaktasarveṣaṇasya | kuto 'sya nityatvamiti hetumāha- karmaṇā na vardhate śubhalakṣaṇena kṛtena vṛdvilakṣaṇāṃ vikriyāṃ na prāpneti | aśubhena karmaṇā no kanīyānnāpyapakṣayalakṣaṇāṃ vikriyāṃ prāpnoti | upacayāpacayahetubhūtā eva hi sarvā vikriyā ityetābhyāṃ pratiṣidhyante | ato 'vikriyatvānnitya eṣa mahimā | tasmāttasyaiva mahimnaḥ syādbhavetpadavitpadasya vettā padyate gamyate jñāyata iti mahimnaḥ svarūpameva padaṃ tasya padasya veditā | kiṃ tatpadavedanena syādityucyate-taṃ viditvā mahimānaṃ na lipyate na saṃbadhyate karmaṇā pāpakena dharmādharmalakṣaṇenobhayamapi pāpakameva viduṣaḥ | tasmādevamakarmasaṃbandhyeṣa brāhmaṇasya mahimā neti netyādilakṣaṇastasmādevaṃvicchānto bāhyendriyavyāpārata upaśāntastathā dānto 'ntaḥ karaṇatṛṣṇāto nivṛtta uparataḥ sarvaiṣaṇāvinirmuktaḥ saṃnyāsī titikṣurdvandvasahiṣṇuḥ samāhita indriyāntaḥ karaṇācalanarūpādvyāvṛtyaikāgryarūpeṇa samāhito bhūtvā | tadetaduktaṃ purastādbālyaṃ ca pāṇḍityaṃ ca nirvidyeti | ātmanyeva sve kāryakaraṇasaṃghāta ātmānaṃ pratyakcetayitāraṃ paśyati | tatra kiṃ tāvanmānnaṃ paricchinaṃ netyucyatesarvaṃ samastamātmānameva paśyati nānyadātmavyatiriktaṃ vālāgramānnamapyastītyevaṃ paśyati | mananānmunirbhavati jāgratsvapnasuṣuptākhyaṃ sthānannayaṃ hitvā | evaṃ paśyantaṃ brāhmaṇaṃ nainaṃ pāpmā puṇyapāpalakṣaṇastarati na prāpneti | ayaṃ tu brahmavitsarvaṃ pāpmānaṃ taratyātmabhāvenaiva vyāpnotyatikrāmati | nainaṃ pāpmā kṛtākṛtalakṣaṇastapatīṣṭaphalapratyavāyotpādanābhyām | sarvaṃ pāpmānamayaṃ tapati brahmavitsarvatmadarśanavahrinā bhasmīkaroti | sa eṣa evaṃvidvipāyo vigatadharmādharmo birajo vigatarajo rajaḥkāmo vigatakāmo 'vicikitsaśchinnasaṃśayo 'hamasmi sarvātmā paraṃ brahmeti niścitamatirbrāhmaṇo bhavati | ayaṃ tvevaṃbhūta atasyāmavasthāyāṃ mukhyo brāhmaṇaḥ prāgetasmādbrahmasvarūpāvasthānādgauṇamasya brāhmaṇyam | eṣa brahmaloko brahmaiva loko brahmaloko mukhyo nirupacaritaḥ sarvātmabhāvalakṣaṇo he smāraṭ |
enaṃ brahmalokaṃ pariprāpito 'syabhayaṃ neti netyādilakṣaṇamiti hovāca yājñavalkyaḥ |
evaṃ brahmabhūto janako yājñavalkyena brahmabhāvamāpāditaḥ pratyāha-so 'haṃ tvayā brahmabhāvamāpāditaḥ sanbhagavate tubhyaṃ videhāndeśānmama rājya samastaṃ dadāmi māṃ ca saha kartavyatākā |
parisamāptaḥ paramapuruṣārthaḥ |
etāvatpuruṣeṇa kartavyameṣā niṣṭhaiṣā parā gatiretanniḥśreyasametatprāpya kṛtakṛtyo brāhmaṇo bhavatyetatsarvavedānuśāsanamiti ||4,4.23|| 
sa vā eṣa mahān aja ātmānnādo vasudānaḥ | vindate vasu ya evaṃ veda || 
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24. This indeed is the great, the unborn Self, the strong, the giver of wealth. He who knows this obtains wealth. 
yo 'yaṃ janakayājñavalkyākhyāyikāyāṃ vyākhyāta ātmā sa vā eṣa mahānaja ātmānnādaḥ sarvabhūtasthaḥ sarvānnānāmattā vasudāno vasu dhanaṃ sarvaprāṇikarmaphalaṃ tasya dātā prāṇināṃ yathākarma phalena yojayitetyarthaḥ |
tamekamajamannādaṃ vasudānamātmānamannādavasudānaguṇābhyāṃ yuktaṃ yo veda sa sarvabhūteṣvātmabhūto 'nnamatti vindate ca vasu sarvaṃ karmaphalajātaṃ labhate sarvātmatvādena ya evaṃ yathoktaṃ veda |
athavā dṛṣṭaphalārthibhirapyevaṅguṇa upāsyaḥ |
tenānnādo vasośca labdhā dṛṣṭenaiva phalenānnātṛtvena goścādinā cāsya yogo bhavatītyarthaḥ ||4,4.24|| 
sa vā eṣa mahān aja ātmājaro 'maro 'mṛto 'bhayo brahma | abhayaṃ vai brahma | abhayaṃ hi vai brahma bhavati ya evaṃ veda || 
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25. This great, unborn Self, undecaying, undying, immortal, fearless, is indeed Brahman. Fearless is Brahman, and he who knows this becomes verily the fearless Brahman. 
idānīṃ samastasyaivā'raṇyarakasya yor'tha uktaḥ sa samuccityāsyā kaṇḍikāyāṃ nirdiśyata etāvānsamastāraṇyakārtha iti | sa vā eṣa mahānaja ātmājaro na jīryata iti na vipariṇamata ityarthaḥ | amaro yasmāccājarastasmādamaro na mriyata ityamaraḥ | yo hi jāyate jīryate ca sa vinaśyati mriyate vā | ayaṃ tvajatvādajaratvāccāvināśī yato 'ta evāmṛtaḥ | yasmājjaniprabhṛtistribhirbhāvaviripairvarjitastasmāditarairapi bhāvavikāraistribhistatkṛtaiśca kāmakarmamohādibhirmṛtyurūpairvījata ityetat | abhayo 'ta eva | yasmāccaivaṃ pūrvoktaviśeṣaṇastasmasmādbhayavarjitaḥ bhayaṃ ca hi nāmāvidyākāryaṃ tatkāryapritiṣedhena bhāvavikārapratiṣedhena cāvidyāyāḥ pratiṣedhaḥ siddho veditavyaḥ | abhaya ātmaivaṅguṇaviśiṣṭaḥ kimasau brahma parivṛḍhaṃ niratiśayaṃ mahadityarthaḥ | abhayaṃ vai brahma | prasiddhametalloke 'bhayaṃ brahmeti | tasmādyuktamevaṅguṇaviśiṣṭa ātmā brahmeti | ya evaṃ yathoktamātmānamabhayaṃ brahma veda so 'bhayaṃ hi vai brahma bhavati | eṣa sarvasyā upaniṣadaḥ saṃkṣiptor'tha uktaḥ |
etasyaivārthas samyakprabodhāyotpattisthitipralayādikalpanā kriyākārakaphalādhyāropaṇā cā'tmani kṛtā tadapohena ca neti netītyadhyāropitāviśeṣāpanayadvāreṇapunastatvamāveditam |
yathaikaprabhṛtyāparārdhasaṃkhyāsvarūpaparijñānāyā rekhādhyāropaṇaṃ kṛtvaikeyaṃ rekhā daśeyaṃ śateyaṃ sahasreyamiti grāhayatyavagamayati saṃkhyāsvarūpaṃ kevalaṃ na tu saṃkhyāyā rekhātmatvameva yathā cākārādīnyakṣarāṇi grāhayati tathā cehotpatyādyanekopāyamāsthāyaikaṃ brahmatattvamāveditam |
punastatkalpitopāyajanitaviśeṣapariśodhanārthaṃ neti netīti tattvopasaṃhāraḥ kṛtaḥ |
tadupasaṃhṛtaṃ punaḥ pariśuddhaṃ kevalameva saphalaṃ jñānamante 'sya kaṇḍikāyāmiti ||4,4.25||
iti caturthaṃ brāhmaṇam || 
atha ha yājñavalkyasya dve bhārye babhūvatur maitreyī ca kātyāyanī ca | tayor ha maitreyī brahmavādinī babhūva | strīprajñaiva tarhi kātyāyanī | atha ha yājñavalkyo 'nyad vṛttam upākariṣyan || 
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FIFTH BRÂHMANA
1. Yâgñavalkya had two wives, Maitreyî and Kâtyâyanî. Of these Maitreyî was conversant with Brahman, but Kâtyâyanî possessed such knowledge only as women possess. And Yâgñavalkya, when he wished to get ready for another state of life (when he wished to give up the state of a householder, and retire into the forest), 
āgamapradhānena madhukāṇḍena brahmatattvaṃ nirdhāritam | punastasyaivopattipradhānena yājñavalkīyena kāṇḍena pakṣapratipakṣaparigrahaṃ kṛtvā vigṛhyavādena vicāritam | śaiṣyācāryasaṃbandhena ca ṣaṣṭhe praśnaprativacananyāyena savistaraṃ vicāryopasaṃhṛtam | athedānīṃ nigamanasthānīyaṃ maitreyībrāhmaṇamārabhyete | ayaṃ ca nyāyo vākyakovidaiḥ parigṛhīto hetvapadeśātpratijñāyāḥ punarvacanaṃ nigamanamiti | athavā'gamapradhānena madhukāṇḍena yadamṛtatvasādhanaṃ sasaṃnyāsabhātmajñānamabhihitaṃ tadeva tarkeṇāpyamṛtatvasādhanaṃ sasaṃnyāsamātmajñānamadhigamyate | tarkapradhānaṃhi yājñavalkīyaṃ kāṇḍam | tasmācchāstratarkābhyāṃ niścitametadyadetadātmajñānaṃ sasaṃnyāsamamṛtatvasādhanamiti | tasmācchāstraśraddhāvadbhiramṛtatvapratipitsubhiretatpratipattavyamiti | āgamopapattibhyāṃ hi niścitor'thaḥ śraddheyo bhavatyavyabhicārāditi | akṣarāṇāṃ tu caturthe yathā vyākhyātor'thastathā pratipattavyo 'trāpi | yānyakṣarāṇyavyākhyātāni tāni vyākhyāsyāmaḥ | atheti hetūpadeśānantaryapradarśanārthaḥ | hetupradhānāni hi vākyānyatītāni tadanantaramāgamapradhānena pratijñātor'tho nigamyate maitreyībrāhmaṇena |
haśabdo vṛttāvadyotakaḥ |
yājñavalkyasyarṣeḥ kila dve bhārye patnyau babhūvaturāstāṃ maitreyī ca nāmata ekāparā kātyāyanī nāmataḥ tayorbhāryayormaitreyīha kila brahmavādinī brahmavadanaśīlā babhūvā'sīt |
strīprajñā striyāṃ yocitā sā strīprajñā saiva yasyāḥ prajñā gṛhaprayojanānveṣaṇālakṣaṇā sā strīprajñaiva tarhi tasminkāla āsītkātyāyanī |
athaivaṃ sati ha kila yājñavalkyo 'nyatpūrvasmādgārhasthyalakṣaṇādvṛttātpārivrājyalakṣaṇaṃ vṛttamupākariṣyannupācikīrṣuḥ san ||4,5.1|| 
maitreyīti hovāca yājñavalkyaḥ | pravrajiṣyan vā are 'ham asmāt sthānād asmi | hanta te 'nayā katyāyanyāntaṃ karavāṇīti || 
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2. Said, 'Maitreyî, verily I am going away from this my house (into the forest). Forsooth, let me make a settlement between thee and that Kâtyâyanî.' 
he maitreyīti jyeṣṭhāṃ bhāryāmāmantrayāmāsa |
āmanñya covāca ha pravrajiṣyanpānivrājyaṃ kariṣyanvā are maitreyyasmātsthānādgārhasthyādahamasmi bhavāmi |
maitreyyanujānīhi māṃ hantecchasi yadi te 'nayā kātyāyanyāntaṃ karavāṇotyādi vyākhyātam ||4,5.2|| 
sā hovāca maitreyī -- yan nu ma iyam bhagoḥ sarvā pṛthivī vittena pūrṇā syāt syāṃ nv ahaṃ tenāmṛtāho3 neti | neti hovāca yājñavalkyaḥ | yathaivopakaraṇavatāṃ jīvitam | tathaiva te jīvitaṃ syāt | amṛtatvasya tu nāśāsti vitteneti || 
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3. Maitreyî said: 'My Lord, if this whole earth, full of wealth, belonged to me, tell me, should I be immortal by it, or no?' 'No,' replied Yâgñavalkya, 'like the life of rich people will be thy life. But there is no hope of immortality by wealth.' 
 
sā hovāca maitreyī -- yenāhaṃ nāmṛtā syām kim ahaṃ tena kuryām | yad eva bhagavān veda tad eva me brūhīti || 
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4. And Maitreyî said: 'What should I do with that by which I do not become immortal? What my Lord knoweth (of immortality), tell that clearly to me.' 
saivamuktovāca maitreyī sarveyaṃ pṛthivī vittena pūrṇā syānnu kiṃ syāṃ kimahaṃ vittasādhyena karmaṇāmṛtā'ho na syāmiti |
neti hovāca yājñavalkya ityādi samānamanyat ||4,5.3-4 || 
sa hovāca yājñavalkyaḥ -- priyā vai khalu no bhavatī satī priyam avṛdhat | hanta tarhi | bhavaty etad vyākhyāsyāmi te | vyācakṣāṇasya tu me nididhyāsasveti || 
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5. Yâgñavalkya replied: 'Thou who art truly dear to me, thou hast increased what is dear (to me in thee). Therefore, if you like, Lady, I will explain it to thee, and mark well what I say.' 
sa hovāca priyaiva pūrvaṃ khalu no 'smabhyaṃ bhavatī bhavanti sato priyamevāvṛdhadvardhitavatī nirdhāritavatyasi |
atastuṣṭo 'haṃ hantecchasi cedamṛtatvasādhanaṃ jñātuṃ he bhavati te tubhyaṃ tadmṛtatvasādhanaṃ vyākhyāsyāmi ||4,5.5|| 
sa hovāca | na vā are patyuḥ kāmāya patiḥ priyo bhavaty ātmanas tu kāmāya patiḥ priyo bhavati | na vā are jāyāyai kāmāya jāyā priyā bhavaty ātmanas tu kāmāya jāyā priyā bhavati | na vā are putrāṇāṃ kāmāya putrāḥ priyā bhavanty ātmanas tu kāmāya putrāḥ priyā bhavanti | na vā are vittasya kāmāya vittaṃ priyaṃ bhavaty ātmanas tu kāmāya vittaṃ priyaṃ bhavati | na vā are paśūnāṃ kāmāya paśavaḥ priyaṃ bhavaty ātmanas tu kāmāya paśavaḥ priyaṃ bhavati | na vā are brahmaṇaḥ kāmāya brahma priyaṃ bhavaty ātmanas tu kāmāya brahma priyaṃ bhavati | na vā are kṣatrasya kāmāya kṣatraṃ priyaṃ bhavaty ātmanas tu kāmāya kṣatraṃ priyaṃ bhavati | na vā are lokānāṃ kāmāya lokāḥ priyā bhavanty ātmanas tu kāmāya lokāḥ priyā bhavanti | na vā are devānāṃ kāmāya devāḥ priyā bhavanty ātmanas tu kāmāya devāḥ priyā bhavanti | na vā are vedānāṃ kāmāya vedāḥ priyā bhavanty ātmanas tu kāmāya vedāḥ priyā bhavanti | na vā are bhūtānāṃ kāmāya bhūtāni priyāṇi bhavanty ātmanas tu kāmāya bhūtāni priyāṇi bhavanti | na vā are sarvasya kāmāya sarvaṃ priyaṃ bhavaty ātmanas tu kāmāya sarvaṃ priyaṃ bhavati | ātmā vā are draṣṭavyaḥ śrotavyo mantavyo nididhyāsitavyo maitreyi | ātmani khalv are dṛṣṭe śrute mate vijñāta idaṃ sarvaṃ viditam || 
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6. And he said: 'Verily, a husband is not dear, that you may love the husband; but that you may love the Self, therefore a husband is dear. 'Verily, a wife is not dear, that you may love the wife; but that you may love the Self, therefore a wife is dear. 'Verily, sons are not dear, that you may love the sons; but that you may love the Self, therefore sons are dear. 'Verily, wealth is not dear, that you may love wealth; but that you may love the Self, therefore wealth is dear. 'Verily, cattle are not dear, that you may love cattle; but that you may love the Self, therefore cattle are dear. 'Verily, the Brahman-class is not dear, that you may love the Brahman-class; but that you may love the Self, therefore the Brahman-class is dear. 'Verily, the Kshatra-class is not dear, that you may love the Kshatra-class; but that you may love the Self, therefore the Kshatra-class is dear. 'Verily, the worlds are not dear, that you may love the worlds; but that you may love the Self, therefore the worlds are dear. 'Verily, the Devas are not dear, that you may love the Devas; but that you may love the Self, therefore the Devas are dear. 'Verily, the Vedas are not dear, that you may love the Vedas; but that you may love the Self, therefore the Vedas are dear. 'Verily, creatures are not dear, that you may love the creatures; but that you may love the Self, therefore are creatures dear. 'Verily, everything is not dear, that you may love everything; but that you may love the Self, therefore everything is dear. 'Verily, the Self is to be seen, to be heard, to be perceived, to be marked, O Maitreyî! When the Self has been seen, heard, perceived, and known, then all this is known! 
ātmani khalvare maitreyī dṛṣṭe | kathaṃ dṛṣṭa ātmanīti, ucyate-pūrvamācāryāgamābhyāṃ śrute punastarkeṇopapattayā mate vicārite |
śravaṇaṃ tvāgamamātreṇa mata upapattyā paścādvijñāna evametannānyatheti nirdhārite |
kiṃ bhavatītyucyata idaṃ viditaṃ bhavati |
idaṃ sarvamiti yadātmano 'nyat |
ātmavyatirekeṇābhāvāt ||4,5.6|| 
brahma taṃ parādād yo 'nyatrātmano vedān veda | kṣatraṃ taṃ parādād yo 'nyatrātmanaḥ kṣatraṃ veda | lokās taṃ parādur yo 'nyatrātmano lokān veda | devās taṃ parādur yo 'nyatrātmano devān veda | vedās taṃ parādur yo 'nyatrātmano vedān veda | bhūtāni taṃ parādur yo 'nyatrātmano bhūtāni veda | sarvaṃ taṃ parādād yo 'nyatrātmanaḥ sarvaṃ veda | idaṃ brahmedaṃ kṣatram ime lokā ime devā ime vedā imāni bhūtānīdaṃ sarvaṃ yad ayam ātmā || 
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7. 'Whosoever looks for the Brahman-class elsewhere than in the Self, was abandoned by the Brahman-class. Whosoever looks for the Kshatra-class elsewhere than in the Self, was abandoned by the Kshatra-class. Whosoever looks for the worlds elsewhere than in the Self, was abandoned by the worlds. Whosoever looks for the Devas elsewhere than in the Self, was abandoned by the Devas. Whosoever looks for the Vedas elsewhere than in the Self, was abandoned by the Vedas. Whosoever looks for the creatures elsewhere than in the Self, was abandoned by the creatures. Whosoever looks for anything elsewhere than in the Self, was abandoned by anything. 'This Brahman-class, this Kshatra-class, these worlds, these Devas, these Vedas, all these beings, this everything, all is that Self. 
 
sa yathā dundubher hanyamānasya na bāhyāñ chabdāñ chaknuyād grahaṇāya | dundubhes tu grahaṇena dundubhyāghātasya vā śabdo gṛhītaḥ || 
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8. 'Now as the sounds of a drum, when beaten, cannot be seized externally (by themselves), but the sound is seized, when the drum is seized, or the beater of the drum; 
 
sa yathā śaṅkhasya dhmāyamānasya na bāhyāñ chabdāñ chaknuyād grahaṇāya | śaṅkhasya tu grahaṇena śaṅkhadhmasya vā śabdo gṛhītaḥ || 
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9. 'And as the sounds of a conch-shell, when blown, cannot be seized externally (by themselves), but the sound is seized, when the shell is seized, or the blower of the shell; 
 
sa yathā vīṇāyai vādyamānāyai na bāhyāñ chabdāñ chaknuyād grahaṇāya | vīṇāyai tu grahaṇena vīṇāvādasya vā śabdo grhītaḥ || 
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10. 'And as the sounds of a lute, when played, cannot be seized externally (by themselves), but the sound is seized, when the lute is seized, or the player of the lute; 
tamayathārthadarśitaṃ parādātparākuryātkaivalyāsaṃbandhinaṃ kuryādayamanātmasvarūpeṇa māṃ paśyatītyaparādhāditi bhāvaḥ ||4,5.7-10 || 
sa yathārdraidhāgner abhyāhitasya pṛthag dhūmā viniścaranty evaṃ vā are 'sya mahato bhūtasya niḥśvasitam etad yad ṛgvedo yajurvedaḥ sāmavedo 'tharvāṅgirasa itihāsaḥ purāṇaṃ vidyā upaniṣadaḥ ślokāḥ sūtrāṇy anuvyākhyānāni vyākhyānanīṣṭaṃ hutam āśitaṃ pāyitam ayaṃ ca lokaḥ paraś ca lokaḥ sarvāṇi ca bhūtāni | asyaivaitāni sarvāṇi niśvasitāni || 
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11. 'As clouds of smoke proceed by themselves out of lighted fire kindled with damp fuel, thus verily, O Maitreyî, has been breathed forth from this great Being what we have as Rig-veda, Yagur-veda, Sâma-veda, Atharvâṅgirasas, Itihâsa, Purâna, Vidyâ, the Upanishads, Slokas, Sûtras, Anuvyâkhyânas, Vyâkhyânas, what is sacrificed, what is poured out, food, drink, this world and the other world, and all creatures. From him alone all these were breathed forth. 
 
sa yathā sarvāsām apāṃ samudra ekāyanam | evaṃ sarveṣāṃ sparśānāṃ tvag ekāyanam | evaṃ sarveṣāṃ gandhānāṃ nāsike ekāyanam | evaṃ sarveṣāṃ rasānāṃ jihvaikāyanam | evaṃ sarveṣāṃ rūpāṇāṃ cakṣur ekāyanam | evaṃ sarveṣaṃ śabdānāṃ śrotram ekāyanam | evaṃ sarveṣāṃ saṃkalpānāṃ mana ekāyanam | evaṃ sarvāsāṃ vidyānāṃ hṛdayam ekāyanam | evaṃ sarveṣāṃ karmaṇāṃ hastāv ekāyanam | evaṃ sarveṣām ānandānām upastha ekāyanam | evaṃ sarveṣāṃ visargāṇāṃ pāyur ekāyanam | evaṃ sarveṣām adhvanāṃ pādāv ekāyanam | evaṃ sarveṣāṃ vedānāṃ vāg ekāyanam || 
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12. 'As all waters find their centre in the sea, all touches in the skin, all tastes in the tongue, all smells in the nose, all colours in the eye, all sounds in the ear, all percepts in the mind, all- knowledge in the heart, all actions in the hands, all movements in the feet, and all the Vedas in speech,-- 
caturthe śabdaniḥśvāseneva lokādyarthaniḥśvāsaḥ sāmarthyādikto bhavatīti pṛthaṅnoktaḥ |
iha tu sarvaśāstropa saṃhāraṃ iti kṛtvār'thaprāpto 'pyarthaḥ spaṣṭīkartavya iti pṛthagucyate ||4,5.11-12 || 
sa yathā saindhavaghano 'nantaro 'bāhyaḥ kṛtsno rasaghana eva | evaṃ vā are 'yam ātmānantaro 'bāhyaḥ kṛtsnaḥ prajñānaghana eva | etebhyo bhūtebhyaḥ samutthāya tāny evānuvinayati | na pretya saṃjñāstīty are bravīmi | iti hovāca yājñavalkyaḥ || 
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13. 'As a mass of salt has neither inside nor outside, but is altogether a mass of taste, thus indeed has that Self neither inside nor outside, but is altogether a mass of knowledge; and having risen from out these elements, vanishes again in them. When he has departed, there is no more knowledge (name), I say, O Maitreyî,'--thus spoke Yâgñavalkya. 
sarvakāryapralaye vidyānimitte saindhavaghanavadanantaro 'vāhyaḥ kṛtsnaḥ prajñānadhana eka ātmāvatiṣṭhate |
pūrvaṃ tu bhūtamānnāsaṃsargaviśeṣallabdhaviśeṣavijñānaḥ san |
tasminpravilāpite vidyayā viśeṣavijñāne tannimitte ca bhūtasaṃsarge na pretya saṃjñāstītyevaṃ yājñavalkyenoktā ||4,5.13|| 
sā hovāca maitreyī -- atraiva mā bhagavān mohāntam āpīpadat | na vā aham imaṃ vijānāmīti | sa hovāca -- na vā are 'haṃ mohaṃ bravīmi | avināśī vā are 'yam ātmānucchittidharmā || 
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14. Then Maitreyî said: 'Here, Sir, thou hast landed me in utter bewilderment. Indeed, I do not understand him.' But he replied: 'O Maitreyî, I say nothing that is bewildering. Verily, beloved, that Self is imperishable, and of an indestructible nature. 
sā hovācātraiva mā bhagavānetasminnaiva vastuni prajñānaghana eva na pretya saṃjñā'stīti mohāntaṃ mohamadhyamāpīpidāpīpadadavagamitavānasi saṃsohitavānasītyarthaḥ |
ato na vā ahamimamātmānamuktalakṣaṇaṃ vijānāmi vivekata iti |
sa hovāca nāhaṃ mohaṃ bravīmyavināśī vā are 'yamātmā yato vina(naṃ)ṣṭuṃ śīlamasyeti vināśī na vināśyavināśī vināśabdena vikriyāvināśītyavikriya ātmetyarthaḥ |
are maitreyyayamātmā prakṛto 'nucchittidharmā |
ucchittiruccheda ucchedo 'nto vināśa ucchittirdharmo 'syetyucchittirardharmā nocchittidharmānucchittidharmā nāpi vikriyālakṣaṇo nāpyapacchedalakṣaṇo vīnāśo 'sya vidyata ityarthaḥ ||4,5.14|| 
yatra hi dvaitam iva bhavati tad itara itaraṃ paśyati, tad itara itaraṃ jighrati, tad itara itaraṃ rasayate, tad itara itaram abhivadati, tad itara itaraṃ śṛṇoti, tad itara itaraṃ manute. tad itara itaraṃ spṛśati, tad itara itaraṃ vijānāti | yatra tv asya sarvam ātmaivābhūt tat kena kaṃ paśyet tat kena kaṃ jighret tat kena kaṃ rasayet tat kena kam abhivadet tat kena kaṃ śṛṇuyāt tat kena kaṃ manvīta tat kena kaṃ spṛśet tat kena kaṃ vijānīyāt | yenedaṃ sarvaṃ vijānāti taṃ kena vijānīyāt | sa eṣa neti nety ātmā | agṛhyo na hi gṛhyate | aśīryo na hi śīryate | asaṅgo na hi sajyate | asito na vyathate na riṣyati | vijñātāram are kena vijānīyād ity uktānuśāsanāsi maitreyi | etāvad are khalv amṛtatvam iti hoktvā yājñavalkyo vijahāra || 
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15. 'For when there is as it were duality, then one sees the other, one smells the other, one tastes the other, one salutes the other, one hears the other, one perceives the other, one touches the other, one knows the other; but when the Self only is all this, how should he see another, how should he smell another, how should he taste another, how should he salute another, how should he hear another, how should he touch another, how should he know another? How should he know Him by whom he knows all this? That Self is to be described by No, no 1! He is incomprehensible, for he cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyî, thou hast been instructed. Thus far goes immortality.' Having said so, Yâgñavalkya went away (into the forest). 
caturṣvapi prapāṭhakeṣveka ātmā tulyo nirdhāritaḥ paraṃ brahma | upāyaviśeṣastu tasyādhigame 'nyaścānyaśca | upeyastu sa evā'tmā yaścaturthe 'thāta ādeśo neti netīti nirdiṣṭaḥ | sa eva pañcame prāṇapaṇopanyāsena śākalyayājñavalkyasaṃvāde nirdhāritaḥ | punaḥ pañcamasamāptau | punarjanakayājñavalkyasaṃvāde | punarihopaniṣatsamāptau | caturṇāmapi prapāṭhakānāmetadātmaniṣṭhatā nānyo 'ntarāle kaścidapi vivakṣiter'tha ityetatpradarśanāyānta upasaṃhāraḥ sa eṣa neti netyādiḥ | yasmātprakāraśatenāpi nirūpyamāṇe tattave neti netyātmaiva niṣṭhā nānyopalabhyate tarkeṇa vā'gamena vā tasmādetadevāmṛtatvasādhanaṃ yadetanneti netyātmaparijñānaṃ sarvasaṃnyāsaścetyetamarthamupasaṃjihīrṣannāha-etāvadetāvanmātraṃ yadetanneti netyadvaitātmadarśanamidaṃ cānyasahakārikāraṇanirapekṣamevāre maitreyyamṛtatvasādhanam | yatpṛṣṭatyasi yadeva bhagavānveda tadeva me brūhyamṛtatvasādhanamiti tadetāvadevetu vijñeyaṃ tvayeti haivaṃ kilāmṛtatvasādhanamātmajñānaṃ priyāyai bhāryāyā uktvā saṃnyāsaparyavasānā | etāvānupadeśa etadvedānuśāsanameṣā paramaniṣṭhaiṣa puruṣārthakartavyatānta iti | idānīṃ vicāryate śāstrārthavivekapratipattaye |
yata ākulāni hi vākyāni dṛśyante"yāvajjīvamagnihotraṃ juhuyāt" "yāvajjīvaṃ darśapūrṇamāsābhyāṃ yajeta" "kurvanneveha karmāṇi jijīviṣecchataṃ samāḥ" "etadvai jarāmaryaṃ sarvaṃ yadagnihotram"ityādīnyaikāśramyājñāpakānyāni cā'śramāntarapratipādakāni vākyāni"viditvā vyutthāya pravrajanti" "brahmacaryaṃ samāpya gṛhī bhavedgrahādvanī bhūtvā pravrajet" "yadi vetarathā brahmacaryādeva pravrajedgṛhādvā vanādvā"iti |
"na karmaṇā na prajayā dhanena tyāgenaikemṛtatvamānaśuḥ"ityādīni |
tathā smṛtayaśca-"brahmacaryavānpravrajati" "aviśīrṇabrahmacaryo yamicchattamāvaseti"tasyā'śramamavikalpamekebruvate"tathā-"vaidānanadhītya brahmacaryeṇa putrapautrānicchetpāvanārthaṃ pitṛṇām |
agnīnādhāya vidhivacceṣṭayajño vanaṃ praviśyātha munirbubhūṣet" ||
"prājāpatyāṃ nirupyeṣṭiṃ sarvavesadakṣiṇām |
ātmanyagnīnsamāropya brāhmaṇaḥ pravrajedgṛhāt" ||
ityādyāḥ | evaṃ vyutthānavikalpakramayateṣṭāśramapratipattipratāpādakāni hi śrutismṛtivākyāni śataśa upalaṃbhyanta itaretaraviruddhāni | ācāraśca tadvidām | vipratipattiśca śāstrārthapratapattṝṇāṃ bahuvidāmapi | ato na śakyate śāstrārtho mandabuddhibhirvivekena pratipattum | pariniṣṭhataśāstranyāyabuddhibhireva hyoṣāṃ vākyānāṃ viṣayavibhāgaḥ śakyate 'vadhārayitum | tasmādeṣāṃ viṣayavibhāgajñāpanāya yathābuddhisāmarthaṃya vicārayiṣyāmaḥ | yāvajjīvaśrutyādivākyānāmanyārthāsaṃbhavātkriyāvasāna ava vedārtha | taṃ yajñapātrairdahantītyantyakarmaśravaṇājjarāmaryaśravaṇācca liṅgācca bhasmāntaṃ śarīramiti | na hi pārivrājyapakṣe bhasmāntatā śarīrasya syāt | smṛtiśca-"niṣekādiśmaśānānto mantrairyasyodito vidhiḥ | tasyā śāstre 'dhikāro 'smiñjñeyo nānyasya kasyacit"iti | samantrakaṃ hi yatkarma vedeneha vidhīyate tasya śmaśānāntatāṃ darśayati smṛtiḥ | adhikārābhāvapradarśanāccātyantameva śrutyadhikārābhāvo 'karmiṇo gamyate | agnyudvāsanāpavādācca 'vīrahā vā eṣa devānāṃ yo 'gnimudvāsayate' iti | nanu vyutthānādivijhadhānādvaikalpikaṃ kriyāvasānatvaṃ vedārthasya | na | anyārthatvādvyutthānādiśrutīnām | 'yāvajjīvamannihotraṃ juhoti'"yājjīvaṃ darśapūrṇamāsābhyāṃ yajeta"ityevamādīnāṃ śrutīnāṃ jīvanamātranimittatvādyadā na śakyate 'nyārthatā kalpayituṃ tadā vyutthānādivākyānāṃ karmānadhikṛtaviṣayatvasaṃbhavāt | "kurvanneveha karmāṇi jijīvaṣecchataṃ samāḥ"iti ca mantravarṇājjarayā vā hyevāsmānmucyate mṛtyunā veti ca jarāmṛtyubhyāmanyatra karmaviyogācchidrāsaṃbhavātkarmiṇāṃ śmaśānāntatvaṃ na vaikalpikam | kāṇakubjādayo 'pi karmaṇyanadhikṛtā anugrāhyā eva śrutyeti vyutthānādyāśramāntaravidhānaṃ nānupapannam | pārivrājyākramavidhānasyānavakāśatvamiti cet | na | viśvajitsarvamedhayoryāvajjīvavidhyapavādatvāt | yāvajjīvāgnihotrādividherviśvajitsarvamedhayorevāpavādastatra ca kramapratipattisaṃbhavo"brahmacaryaṃ samāpya gṛhī bhavedgṛhādvanī bhutvā pravrajedi"ti virodhānupapatteḥ | na hyevaṃviṣayatve pārivrājyakamavidhānavākyasya kaścidvirodhaḥ kramapratipatteḥ | anyaviṣayaparikalpanāyāṃ kaścidbādhaḥ | nā'tmajñānasyāmṛtatvahetutvābhyupagamāt | yattāvadātmetyevopāsītetyārabhya sa eṣa neti netyetadantena granthena yadupasaṃhṛtamātmajñānaṃ tadamṛtatvasādhanamityabhyupagataṃ bhavatā | tatraitāvadevāmṛtatvasādhanamanyanirapekṣamityetanna mṛṣyate | tatra bhavantaṃ pṛcchāmi kimarthamātmajñānaṃ marṣayati bhavāniti | śṛṇu tatra kāraṇaṃ yathāsvargakāmasya svargaprāptyupāyamajānato 'gnihotrādi svargasādhanamabhyupagamyate tathehāpyātmajñānam | yathā jñāpyate tatābhūtamevāmṛtatvasādhanamātmajñānamabhyupagantuṃ yuktam tulyaprāmāṇyādubhayatra | yadyevaṃ kiṃ syāt | sarvakarmahetūpamardakatvādātmajñānasya vidyodbhave karmanivṛttiḥ syāt | dārāgnisaṃbaddhānāṃ tāvadagnihotrādikarmaṇāṃ bhedabuddhiviṣayasaṃpradānakārakasādhyatvam | anyabuddhiparacchedyāṃ hyagnyādidevatāṃ saṃpradānakārakabhūtāmantreṇa na hi tatkarma nirvartyate | yayā hi saṃpradānakārakabuddhyā saṃpradānakārakaṃ karmasādhanatvenopadiśyate seha vidyayā nivartyate"anyo 'sāvanyo 'hamasmīti na sa veda" "devāstaṃ parāduryo 'nyatrā'tmano devānveda" "mṛtyo sa mṛtyumāpnoti ya iha nāneva paśyati" "ekadhaivānudraṣṭavyaṃ sarvamātmānaṃ paśyati"ityādiśrutibhyaḥ | na ca deśakālanimitta dyapekṣatvaṃ vyavasthitātmavastuviṣayatvādātmajñānasya | kriyāyāstu puruṣatantratvātsyāddeśakālanimittādyepekṣatvam | jñānaṃ tu vastutantratvānna deśakālanimittādyapekṣate | yathāgniruṣṇa ākāśo 'mūrta iti tathā'tmavijñānamapu | nanvevaṃ sati prāmāṇabhūtasya karvidhernirodhaḥ syāt | na ca tulyapramāṇayoritaretaranirodho yuktaḥ | na | svābhāvikabhedabuddhimātranirodhakatvāt | na hi vidhyantaranirodhakamātmajñānam svābhāvikabhedabuddhimātraṃ niruṇaddhi | tathāpi hetvapahārātkarmānupapattervidhainirodha eva syāditi cet | na | kāmapratiṣedhātkāmyapravṛttinirodhavadadoṣāt | yathā svargakāmo yajeteti svargasādhane yāge pravṛttasya kāmapratiṣevidheḥ kāme vihate kāmyayāgānuṣṭhānapravṛttirnirudhyate | na caitāvatā kāmyavidhirniruddho bhavati | kāmapratiṣedhavidhinā kāmyavidheranarkatvajñānātpravṛtyanupapattiriti cet | ananuṣṭheyatve 'nuṣṭhāturabhāvādanuṣṭhānavidhyānarthakyādaprāmāṇyameva karmavidhīnāmiti cet | na | prāgātmajñānātpravṛtyupapatteḥ svābhāvikasya kriyākārakaphalabhedavijñānasya prāgātmajñānātkarmahetutvamupapadyata eva | yathā kāmaviṣaye doṣavijñānotpatteḥ prākkāmyakarmapravṛttihetutvaṃ syādeva svargādīcchāyāḥ svābhāvikyāstadvāt | tathā satyanarthārtho veda iti cet | na | arthānarthayorabhiprātatantratvāt | mokṣamekaṃ varjayitvānyasyāvidyāviṣayatvāta | puruṣābhiprāyatantrau hyārthānarthau | maraṇādikāmyeṣṭadarśanāt | tasmādyāvadātmajñānavidherābhimukhyaṃ tāvadeva karmavidhaya | tasmānnā'tmajñānasahabhāvitvaṃ karmaṇāmityataḥ siddhamātmajñānamevāmṛtatvasādhanametāvadare khalvamṛtatvamiti | karmanirapekṣatvājjñānasya | ato viduṣastāvatpārivrājyaṃ siddhaṃ saṃpradānādikarmakārakajātyādiśūnyāvikriyabrahmātmadṛḍhapratipattimātreṇa vacanamantareṇāpyuktanyāyataḥ | tathāca vyākhyātametat"yeṣāṃ no 'yamātmāyaṃ loka"iti hotuvacanena | pūrve vidvāsaḥ prajāmakāmayamānā vyuttiṣṭhantīti pārivrājyaṃ viduṣāmātmalokāvabodhādeva | tathāca vividiṣorapu siddhaṃ pārivrājyam | "etamevā'tmānaṃ lokamicchantaḥ pravrajanti"iti vacanāt | karmaṇāṃ cāvidvadviṣayatvamavocāma |
avidyāviṣaye cotpatyāptivikārasaṃskārthāni karmāṇītyataḥ ātmasaṃskāradvaireṇā'tmajñānasādhanatvamapi karmaṇāmavocāma yajñādibhirvividaṣantīti |
athaita satyavidviṣayāṇāmāśramakarmaṇāṃ balābalavicāraṇāyāmātmajñānotpādanaṃ prati yamapradhānānāmamānitvādīnāṃ mānasānāṃ ca dhyānajñānavairāgyādīnāṃ sannipatyopakāratvam |
hiṃsārāgadveṣādibāhulyādbahukliṣṭakarmavimiśritā itara ityataḥ pārivrājyaṃ mumukṣūṇāṃ praśaṃsanti-"tyāga eva hi sarveṣāmuktānāmapi karmaṇām |
vairāgyaṃ punaretasya mokṣasya paramo 'vadhiḥ" ||
"kiṃ te dhanena kimu bandhubhiste kiṃ te dārairbrāhmaṇa yo mariṣyasi |
ātmānamanviccha guhā praviṣṭaṃ pitāmahāste kva gatāḥ pitā ca ||
"evaṃ sākhyayogaśāstreṣu ca saṃnyāso jñānaṃ prati pratyāsanna ucyate | kāmapravṛttyabhāvācca | kāmapravṛtterhi jñānapratikūlatā sarvaśāstreṣu prasiddhā | tasmādviraktasya mumukṣorvināpi jñānena brahmacaryādeva pravrajedityādyūpapannam | nanu sāvakāśatvādanadhikṛtaviṣayametadityuktaṃ yāvajjīvaśrutyuparodhāt | naiṣa doṣaḥ | nitarāṃ sāvakāśatvādyāvajjīvaśrutīnām | avadvitkāmikartavyatā hyavocāma sarvakarmaṇām | na tu nirapekṣameva jīvananimittameva kartavyaṃ karma | prāyeṇahi puruṣāḥ kāmabahulāḥ | kāmaścānekaviṣayo 'nekakarmasādhanasādhyaśca | anekaphalasādhanāni ca vaidikāni karmāṇi dārāgnisaṃbandhapuruṣakartavyānu punaḥ punaścānuṣṭhīyamānānu bahuphalānu kṛṣyādivadvarṣaśatasamāptīni ca gārhasthye vāraṇye vātastadapekṣayā yāvajjīvaśrutayaḥ | 'kurvanneveha karmāṇi' iti ca mantravarṇaḥ | tasmiṃśca pakṣe viśvajitsarvamedhayoḥ karmaparityāgaḥ | yasmiṃśca pakṣe yāvajjīvānuṣṭhānaṃ tadā śmaśānāntatvaṃ bhasmāntatā ca śarīrasya | itaravarṇāpekṣayā vā yāvajjīvaśrutiḥ | na hi kṣattriyavaiśyayo pārivrājyapratipattirasti | tathā 'mantrairyasyodito vidhiḥ' |
'aikāśramyaṃ tvācāryā' ityevamādīnāṃ kṣatriyavaiśyāpekṣatvam |
tasmātpuruśasāmarthayajñānavairāgyakāmādyapekṣayā vyutthānavikalpakramapārivrājyapripattaprakārā na virudhyante |
anadhikṛtānāṃ ca pṛthagvidhānātpārivrājyas 'snātako vāsnātako votsannāgniranagniko ve'tyādinā |
tasmātsiddhāśramāntarāṇyadhikṛtānāmeva ||4,5.15||
iti pañcamaṃ brāhmaṇam || 
atha vaṃśaḥ | pautimāṣyo gaupavanāt | gaupavanaḥ pautimāṣyāt | pautimāṣyo gaupavanāt | gaupavanaḥ kauśikāt | kauśikaḥ kauṇḍinyāt | kauṇḍinyaḥ śāṇḍilyāt | śāṇḍilyaḥ kauśikāc ca gautamāc ca | gautamaḥ || 
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SIXTH BRÂHMANA
1. Now follows the stem: 1. (We) from Pautimâshya, 2. Pautimâshya, from Gaupavana, 3. Gaupavana from Pautimâshya,. Pautimâshya from Gaupavana, 
5. Gaupavana from Kausika, 6. Kausika from Kaundinya, 7. Kaundinya from Sândilya, 8. Sândilya from Kausika and Gautama, 9. Gautama 
 
agniveśyāt | agniveśyo gārgyāt | gārgyo gārgyāt | gārgyo gautamāt | gautamaḥ saitavāt | saitavaḥ pārāśaryāyaṇāt | pārāśaryāyaṇo gārgyāyaṇāt | gārgyāyaṇa uddālakāyanāt | uddālakāyano jābālāyanāt | jābālāyano mādhyandināyanāt | mādhyandināyanaḥ saukarāyaṇāt | saukarāyaṇaḥ kāṣāyaṇāt | kāṣāyaṇaḥ sāyakāyanāt | sākāyanaḥ kauśikāyaneḥ kauśikāyaniḥ || 
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from Âgnivesya, 10. Âgnivesya from Gârgya, 11. Gârgya from Gârgya, 12. Gârgya from Gautama, 13. Gautama from Saitava, 14. Saitava from Pârâsaryâyana, 15. Pârâsaryâyana from Gârgyâyana, 16. Gârgyâyana from Uddâlakâyana, 17. Uddâlakâyana from Gâbâlâyana, 18. Gâbâlâyana from Mâdhyandânayana, 19. Mâdhyandânayana from Saukarâyana, 20. Saukarâyana from Kâshâyana, 21. Kâshâyana from Sâyakâyana, 22. Sâyakâyana from Kausikâyani, 23. Kausikâyani 
 
ghṛtakauśikāt | ghṛtakauśikaḥ pārāśaryāt | pārāśaryaḥ pārāśaryāt | pārāśaryo jātukarṇyāt | jātukarṇya āsurāyaṇāc ca yaskāc ca | āsurāyaṇas traivaṇeḥ | traivaṇir aupajandhaneḥ | aupajandhanir āsureḥ | āsurir bhāradvājāt | bhāradvāja ātreyāt | ātreyo māṇṭeḥ | māṇṭir gautamāt | gautamo gautamāt | gautamo vātsyāt | vātsyaḥ śāṇḍilyāt | śāṇḍilyaḥ kaiśoryāt kāpyāt | kaiśoryaḥ kāpyaḥ kumāraharitāt | kumāraharito gālavāt | gālavo vidarbhīkauṇḍinyāt | vidarbhīkauṇḍinyo vatsanapāto bābhravāt | vatsanapād bābhravaḥ pathaḥ saubharāt | panthāḥ saubharo 'yāsyād aṅgirasāt | ayāsya āṅgirasa ābhutes tvāṣṭrāt | ābhutis tvāṣṭro viśvarūpāt tvāṣṭrāt | viśvarūpas tvāṣṭro 'śvibhyām | aśvinau dadhica ātharvaṇāt | dadhyaṅṅ ātharvaṇo 'tharvaṇo daivāt | atharvā daivo mṛtyoḥ prādhvaṃsanāt | mṛtyuḥ prādhvaṃsanaḥ prādhvaṃsanāt | prādhvaṃsanaḥ ekarṣeḥ | ekarṣir viprajitteḥ | viprajittir vyaṣṭer | vyaṣṭiḥ sanāroḥ | sanāruḥ sanātanāt | sanātanaḥ sanagāt | sanagaḥ parameṣṭiṇaḥ | parameṣṭī brahmaṇaḥ | brahma svayambhu | brahmaṇe namaḥ || 
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from Ghritakausika, 24. Ghritakausika from Pârâsaryâyana, 25. Pârâsaryâyana from Pârâsarya, 26. Pârâsarya from Gâtukarnya, 27. Gâtukarnya from Âsurâyana and Yâska, 28. Âsurâyana from Travani, 29. Travani from Aupagandhani, 30. Aupagandhani from Âsuri, 31. Âsuri from Bhâradvâga, 32. Bhâradvâga from Âtreya, 33. Âtreya from Mânti, 34. Mânti from Gautama, 35. Gautama from Gautama, 36. Gautama from Vâtsya, 37. Vâtsya from Sândilya, 38. Sândilya from Kaisorya Kâpya, 39. Kaisorya Kâpya from Kumârahârita, 40. Kumârahârita from Gâlava, 41. Gâlava from Vidarbhî-kaundinya, 42. Vidarbhî-kaundinya from Vatsanapât Bâbhrava, 43. Vatsanapât Bâbhrava from Pathi Saubhara, 44. Pathi Saubhara from Ayâsya Âṅgirasa, 45. Ayâsya Âṅgirasa from Âbhûti Tvâshtra, 46. Âbhûti Tvâshtra from Visvarûpa Tvâshtra, 47. Visvarûpa Tvâshtra from Asvinau, 48. Asvinau from Dadhyak Âtharvana, 49. Dadhyak Âtharvana from Atharvan Daiva, 50. Atharvan Daiva from Mrityu Prâdhvamsana, 51. Mrityu Prâdhvamsana from Prâdhvamsana, 52. Prâdhvamsana from Ekarshi, 53. Ekarshi from Viprakitti, 54. Viprakitti from Vyashti, 55. Vyashti from Sanâru, 56. Sanâru from Sanâtana, 57. Sanâtana from Sanaga, 58. Sanaga from Parameshthin, 59. Parameshthin from Brahman, 60. Brahman is Svayambhu, self-existent.
Adoration to Brahman. 
athānantaraṃ yājñavalkīyasya kāṇḍasya vaṃśa ārabhyate yathā madhukāṇḍasya vaṃśaḥ |
vyākhyānaṃ tu pūrvavat |
brahma svayaṃbhu brahmaṇe nama oṃmiti ||4,6.1-3 ||
iti bṛhadāraṇyakopaniṣadi caturthādhyāyasya ṣaṣṭhaṃ brāhmaṇam ||6 ||
iti bṛhadāraṇyakopaniṣadi caturtho 'dhyāyaḥ ||4 ||
bṛhadāraṇyakakrameṇa ṣaṣṭho 'dhyāyaḥ || 6 ||
ADHYĀYA 5
oṃ atha pañcamo 'dhyāyaḥ atha pañcamādhyāyasya prathamaṃ brāhmaṇam 
 
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FIFTH ADHYÂYA. 
 
pūrṇam adaḥ pūrṇam idaṃ pūrṇāt pūrṇam udacyate | pūrṇasya pūrṇam ādāya pūrṇam evāvaśiṣyate | khaṃ brahma | khaṃ purāṇam | vāyuraṃ kham | iti ha smāha kauravyāyaṇīputraḥ | vedo 'yaṃ brāhmaṇā viduḥ | vedainena yad veditavyam || 
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FIRST BRÂHMANA
1. That (the invisible Brahman) is full, this (the visible Brahman) is full}. This full (visible Brahman) proceeds from that full (invisible Brahman). On grasping the fulness of this full (visible Brahman) there is left that full (invisible Brahman). Om (is) ether, (is) Brahman. 'There is the old ether (the invisible), and the (visible) ether of the atmosphere,' thus said Kauravyâyanîputra. This (the Om) is the Veda (the means of knowledge), thus the Brâhmanas know. One knows through it all that has to be known. 
pūrṇamadaḥ pūrṇaṃ na kutaścid vyāvṛttaṃ vyāpītyetat | niṣṭhā ca kartari draṣṭavyā | ada iti parokṣābhidhāyi sarvanāma, tatparaṃ brahmetyarthaḥ | tat sampūrṇamākāśavad vyāpi nirantaraṃ nirupādhikaṃ ca tadevedaṃ sopādhikaṃ nāmarūpasthaṃvyavahārāpannaṃ pūrṇaṃ svena rūpeṇa paramātmanā vyāpyeva nopādhiparicchinnena viśeṣātmanā | tadidaṃ viśeṣāpannaṃ kāryātmakaṃ brahma pūrṇāt kāraṇātmana udacyata udricyata udgacchatītyetat | yadyapi kāryātmanodricyate tathāpi yat svarūpaṃ pūrṇatvaṃ paramātmabhāvaṃ tanna jāhāti pūrṇamevodricyate | pūrṇasya kāryātmano brahmaṇaḥ pūrṇa pūrṇatvamādāya gṛhītvā ātmasvarūpaikarasatvamāpadya, vidyayā avidyākṛtaṃ bhūtamātropādhisaṃsargajamanyatvāvabhāsaṃ tiraskṛtya pūrṇamevānantaramavāhyaṃ prajñānaghanaikarasasvabhāvaṃ kevalaṃ brahmāvaśiṣyate | yaduktaṃ brahma vā idamagra āsīttadātmānamevāvettasmāttatsarvamabhavadityeṣo 'sya mantrasyārthaḥ | tatra brahmetyasyārthaḥ pūrṇamada iti | idaṃ pūrṇamiti brahma vā idamagra āsīdityasyārthaḥ | tathā ca śrutyantaram-"yadeveha tadamutrayadamutra tadanviha"iti | ato 'daḥśabdavācyaṃ pūrṇaṃ brahma tadevedaṃ pūrṇaṃ kāryasthaṃ nāmarūpopādhisaṃyuktamavidyayodriktam | tasmādeva paramārthasvarūpādanyadiva pratyavabhāsamānam | tadyadātmānameva paraṃ pūrṇaṃ brahma viditvāhamadaḥ pūrṇaṃ brahmāsmītyevaṃ pūrṇamādāya tiraskṛtyāpūrṇasvarūpatāmavidyākṛtāṃ nāmarūpopādhisaṃparkajāmetayā brahmavidyayā pūrṇameva kevalamavaśiṣyate | tathā coktam"tasmāttatsarvamabhavat"iti | yaḥ sarvopaniṣadartho brahma sa eṣo 'nena mantreṇānūdyata uttarasambandhārtham | brahmavidyāsādhanatvena hi vakṣyamāṇāni sādhanānyoṅkāradamadānadayākhyāni vidhitsitāni khilaprakaraṇasambandhātsarvopāsanāṅgabhūtāni ca | atraike varṇayanti-pūrṇātkāraṇātpūrṇaṃ kāryamudricyate | udriktaṃ kāryaṃ vartamānakāle 'pi pūrṇameva paramārthavastubhūtaṃ dvaitarūpeṇa | punaḥ pralayakāle pūrṇasya kāryasya pūrṇatāmādāyā'tmani dhitvā pūrṇamevāvaśiṣyate kāraṇarūpam | evamutpattisthitipralayeṣu triṣvapi kāleṣu kāryakāraṇayoḥ pūrṇataiva | sā caikaiva pūrṇatā kāryakāraṇayorbhedena vyapadiśyate | evaṃ ca dvaitādvaitātmakamekaṃ brahma | yathā kila samudro jalataraṅgaphenabudbudādyātmaka eva | yathā ca jalaṃ satyaṃ tadudbhavāśca taraṅgaphelabudbudādayaḥ samudrātmabhūtā evā'virbhāvatirobhāvadharmiṇaḥ paramārthasatyā eva | evaṃ sarvamidaṃ dvaitaṃ paramārthasatyameva jalataraṅgādisthānīyaṃ samudrajalasthānīyaṃ tu paraṃ brahma | evaṃ ca kila dvaitasya satyatve karmakāṇḍasya prāmāṇyaṃ yadā punardvaitaṃ dvaitamivāvidyākṛtaṃ mṛgatṛṣṇikāvadanṛtamadvaitameva paramārthatastadā kila karmakāṇḍaṃ viṣayābhāvādapramāṇaṃ bhavati | tathā ca virodha eva syāt | vedaikadeśabhūtopaniṣatpramāṇaṃ paramārthādvaitavastupratipādakatvādapramāṇaṃ karmakāṇḍamasaddvaitaviṣayatvāt | tadvirodhaparijihīrṣayā śrutyaitaduktaṃ kāryakāraṇayoḥ satyatvaṃ samudravatpūrṇamada ityādineti | tadasat | viśiṣṭaviṣayāpavādavikalpayorasambhavāt | na hīyaṃ suvivakṣitā kalpanā | kasmāt | yathā kriyāviṣaya utsargaprāptasyaikadeśe 'pavādaḥ kriyate | yathāhiṃsansarvabhūtānyanyatra tīrthebhya iti hiṃsā sarvabhūtaviṣayotsargeṇa nivāritā tīrthe viśiṣṭaviṣaye jyotiṣṭomādāvanujñāyate | na ca tathā vastuviṣaya ihādvaitaṃ brahmotsargeṇa pratipādya punastadekadeśe 'pavadituṃ śakyate | brahmaṇo 'dvaitatvādevaikadeśānupapatteḥ | tathā vikalpānupapatteśca | yathātirātre ṣoḍaśinaṃ gṛhṇāti nātirātre ṣoḍaśinaṃ gṛhṇātīti grahaṇāgrahaṇayoḥ puruṣādhīnatvādvikalpo bhavati | na tviha tathā vastuviṣaye dvaitaṃ vā syādadvaitaṃ veti vikalpaḥ sambhavatyapuruṣatantratvādātmavastunaḥ | virodhācca dvaitādvaitatvayorekasya | tasmānna suvivakṣiteyaṃ kalpanā | śrutinyāyavirodhācca | saindhavaghanavatprajñānaikarasaghanaṃ nirantaraṃ pūrvāparabāhyābhyantarabhedavivarjitaṃ sabāhyābhyantaramajaṃ neti netyasthūlamanaṇvajamajaramabhayamamṛtamityevamādyāḥ śrutayo niścitārthāḥ saṃśayaviparyāsāśaṅkārahitāḥ sarvāḥ samudre prakṣiptāḥ syurakiñcitkaratvāt | tathā nyāyavirodho 'pi sāvayavasyānekātmakasya kriyāvato nityatvānupapatteḥ | nityatvaṃ cā'tmanaḥ smṛtyādidarśanādanumīyate | tadvirodhaśca prāpnotyanityatve | bhavatkalpanānarthakyaṃ ca | sphuṭameva cāsminpakṣe karmakāṇḍānarthakyam | akṛtābhyāgamakṛtavipraṇāśaprasaṅgāt | nanu brahmaṇo dvaitādvaitātmakatve samudrādidṛṣṭāntā vidyante kathamucyate bhavataikasya dvaitādvaitatvaṃ viruddhamiti | na | anyaviṣayatvāt | nityāniravayavavastuviṣayaṃ hi viruddhatvamavocāma dvaitādvaitatvasya na kāryaviṣaye sāvayave | tasmācchrutismatinyāyavirodhādanupapanneyaṃ kalpanā | asyāḥ kalpanāyā varamupaniṣatparityāga eva | adhyeyatvācca na sāstrārtheyaṃ kalpanā | na hi jananamaraṇādyanarthaśatasahasrabhedasamākulaṃ samudravanādivatsāvayavamanekarasaṃ brahma dhyeyatvena vijñeyatvena vā śrutyopadiśyate | prajñānaghanatāṃ copadiśati | ekadhaivānudraṣṭavyamiti ca | anekadhādarśanāpavādācca"mṛtyoḥ sa mṛtyumāpnoti ya iha nāneva paśyati"iti | yacca śrutyā ninditaṃ tanna kartavyam | yacca na kriyate na sa śāsrārthaḥ | brahmaṇo 'nekarasatvamanekadhātvaṃ ca dvaitarūpaṃ ninditatvānna draṣṭavyam | ato na śāsrārthaḥ | yattvekarasatvaṃ brahmaṇastaddraṣṭavyatvātpraśastaṃ praśastatvācca śāstrārtho bhavitumarhati | yattūktaṃ vedaikadeśasyāprāmāṇyaṃ karmaviṣaye dvaitābhāvādadvaite ca prāmāṇyamiti | tanna | yathāprāptopadeśārthatvāt | na hi dvaitamadvaitaṃ vā vastu jātamātrameva puruṣaṃ jñāpayitvā paścātkarma vā brahmavidyāṃ vopadiśati śāsram | na copadeśārhaṃ dvaitaṃ jātamātraprāṇibuddhigamyatvāt | na ca dvaitasyānṛtatvabuddhiḥ prathamameva kasyācitsyāt | yena dvaitasya satyatvamupadiśya paścādātmanaḥ prāmāṇyaṃ pratipādayecchāsram | nāpi pāṣaṇḍibhirapi prasthāpitāḥ śāsrasya prāmāṇyaṃ na gṛhṇīyuḥ | tasmādyathāprāptameva dvaitamavidyākṛtaṃ svābhāvikamupādāya svābhāvikyaivāvidyayā yuktāya rāgadveṣādidoṣavate yathābhimatapuruṣārthasādhanaṃ karmopadiśatyagre paścātprasiddhakriyākārakaphalasvarūpadoṣadarśanavate tadbiparītaudāsīnyasvarūpāvasthānaphalārthine tadupāyabhūtāmātmaikatvadarśanātmikāṃ brahmavidyāmupadiśati | athaivaṃ sati tadaudāsīnyasvarūpāvasthāne phale prāpte śāsrasya prāmāṇyaṃ pratyarthitvaṃ nivartate | tadabhāvācchāsrasyāpi śāsratvaṃ taṃ prati nivartata eva | tathā pratipuruṣaṃ parisamāptaṃ śāsramiti na śāsravirodhagandho 'pyasti | advaitajñānāvasānatvācchāsraśiṣyaśāsanādidvaitabhedasya | anyatamāvasthāne hi virodhaḥ syādavasthitasyetaretarāpekṣatvāttu śāsraśiṣyaśāsanānāṃ nānyatamo 'pyavatiṣṭhate | sarvasamāptau tu kasya viredha āśaṅkyetādvaite kevale śive siddhe | nāpyavirodhatāta eva | athāpyabhyupagamya brūmaḥ-dvaitādvaitātmakatve 'pi śāsravirodhasya tulyatvāt | yadāpi samudrādivaddvaitātmakamekameva brahma nānyadastīti virudhyate | yasmindvaitaviṣaye 'nyonyopadeśaḥ so 'nyo dvaitaṃ cānyadeveti samudradṛṣṭānto viruddhaḥ | na ca samudrodakaikatvavadvijñānaikatve brahmaṇo 'nyatropadeśagrahaṇādikalpanā sambhavati | na hi hastādidvaitādvaitātmake devadatte vākkarṇayordevadattaikadeśabhūtayorvāgupadeṣṭrī karṇaḥ kevala upadeśasya grahītā devadattastu nopadeṣṭā nāpyupadeśasya grahīteti kalpayituṃ śakyate | samudraikodakātmatvavadekavijñānavatvāddevadattasya | tasmācchratinyāyavirodhaścābhipretārthāsiddhiścaivaṅkalpanāyāṃ syāt | tasmādyathāvyākhyāta evāsmābhiḥ pūrṇamada ityasya mantrasyārthaḥ | oṃ khaṃ brahmeti mantro 'yaṃ cānyatrāviniyukta iha brāhmaṇena dhyānakarmaṇi viniyujyate | atra ca brahmeti viśeṣyābhidhānaṃ khamiti viśeṣaṇam | viśeṣaṇaviśeṣyayośca sāmānādhikaraṇyena nirdeśo nīlotpalavat khaṃ brahmeti | brahmaśabdo bṛhadvastumātrāspado 'viśeṣito 'to viśeṣyate khaṃ brahmeti | yattatkhaṃ brahma tadoṃśabdavācyamoṃśabdasvarūpamevavobhayathāpi sāmānādhikaraṇyamaviruddham | iha ca brahmopāsanasādhanatvārthamoṃśabdaḥ prayuktaḥ | tathā ca śrutyantarāt"etadālambanaṃ śreṣṭhametadālambanaṃ param" "omityātmānaṃ yuñjīta" "omityetenaivākṣareṇa paraṃ puruṣamabhidhyāyīta""omityevaṃ dhyāyatha ātmānam"ityādeḥ | anyārthāsaṃbhavāccopadeśasya | yathā'nyatromiti śaṃsatyomityudgāyatītyevamādau svādhyāyārambhāpavargayoścoṅkāraprayogo viniyogādavagamyate na ca tathār'thāntaramihāvagamyate | tasmāddhyānasādhanatvenaivehoṅkāraśabdasyopadeśaḥ | yadyapi brahmātmādiśabdā brahmaṇo vācakāstathāpi śrutiprāmāṇyādbrahmaṇo nediṣṭhamabhidhānamoṅkāraḥ | ata eva brahmapratipattāvidaṃ paraṃ sādhanam | tacca dviprakāreṇa pratīkatvenābhidhānatvena ca | pratīkatvena yathā viṣṇvādipratimābhedena, evamoṅkāro brahmeti pratipattavyaḥ | tathā hyoṅkārālambanasya brahma prasīdati | "etadālambanaṃ śreṣṭhametadālambanaṃ param | etadālambanaṃ jñātvā brahmaloke mahīyate"iti śruteḥ | tatra khamiti bhautike khe pratītirmā bhūdityāha-khaṃ purāṇaṃ ciratanaṃ khaṃ paramātmākāśamityarthaḥ | yattatparamātmākāśaṃ purāṇaṃ khaṃ taccakṣurādyaviṣayatvānnirālambanamaśakyaṃ grahītumiti śraddhābhaktibhyāṃ bhāvaviśeṣeṇa coṅkāra āveśayati | yathā viṣṇvaṅgāṅkitāyāṃ śilādipratimāyāṃ viṣṇuṃ loka evam | vāyuraṃ khaṃ vāyurasminvidyata iti vāyuraṃ khaṃ khamātraṃ khamityucyate na purāṇaṃ khamityevamāha sma | ko 'sau | kauravyāyaṇīputraḥ | vāyure hi khe mukhyaḥ svaśabdavyavahārastasmānmukhe saṃpratyayo yukta iti manyate | tatra yadi purāṇaṃ khaṃ brahma nirūpādhisvarūpaṃ yadi vā vāyuraṃ khaṃ sopādhikaṃ brahma sarvathāpyoṅkāraḥ pratīkatvenaiva pratimāvatsādhanatvaṃ pratipadyate | etadvai satyakāma paraṃ cāparaṃ ca brahma yadoṅkāraḥ iti śrutyantarāt | kevalaṃ svaśabdārthe vipratipattiḥ | vedo 'yamoṅkāro veda vijānātyanena yadveditavyam | tasmādveda oṅkāro vācako 'bhidhānam | tenābhidhānena yadveditavyaṃ brahma prakāśyamānamabhidhīyamānaṃ veda sādhako vijānātyupalabhate | tasmādvedo 'yamiti brāhmaṇā viduḥ | tasmādbrāhyaṇānāmabhidhānatvena sādhanatvamabhipretamoṅkārasya | athavā vedo 'yamityādyarthavādaḥ | kathamoṅkāro brahmaṇaḥ pratīkatvena vihitaḥ | oṃ khaṃ brahmeti sāmānādhikaraṇyāttasya stutiridānīṃ vedatvena | sarvo hyayaṃ veda oṅkāra eva | etatprabhava etadātmakaḥ sarvaṃ ṛgyajuḥsāmādibhedabhinna eva oṅkāraḥ tadyathā śaṅkunā sarvāṇi parṇāni ityādiśrutyantarāt | itaścāyaṃ veda oṅkāro yadveditavyaṃ tatsarvaṃ veditavyamoṅkāro vedaḥ | itarasyāpi vedasya vedatvamata eva | tasmādviśiṣṭo 'yamoṅkāraḥ sādhanatvena pratipattavya iti | athavā vedaḥ saḥ |
ko 'sau |
yaṃ brāhmaṇā viduroṅkārāt |
brāhmaṇānāṃ hyasau praṇavodgothādivikalpairvijñeyaḥ |
tasminhi prayujyamāne sādhanatvena sarvo vedaḥ prayukto bhavatīti || 1 ||
iti śrībṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya prathamaṃ brāhmaṇam || 1 || 
trayāḥ prājāpatyāḥ prajāpatau pitari brahmacaryam ūṣuḥ | devā manuṣyā asurāḥ | uṣitvā brahmacaryaṃ devā ūcur bravītu no bhavān iti | tebhyo haitad akṣaram uvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | dāmyateti na āttheti | om iti hovāca vyajñāsiṣṭeti || 
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SECOND BRÂHMANA
1. The threefold descendants of Pragâpati, gods, men, and Asuras (evil spirits), dwelt as; Brahmakârins (students) with their father Pragâpati. Having finished their studentship the gods said: 'Tell us (something), Sir.' He told them the syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us "Dâmyata," Be subdued.' 'Yes,' he said, 'you have understood.' 
adhunā damādisādhanatrayavidhānārthoṃ'yamārambhaḥ - trayāstrisaṃkhyākāḥ prajāpatyāḥ prajāpaterapatyāni prājāpatyāste kiṃ prajāpattau pitari brahmacaryaṃ śiṣyatvavṛtterbrahmacaryasya prādhānyācchiṣyāḥ santo brahmacaryamūṣuruṣitavanta ityarthaḥ | ke te | viśeṣato devā manuṣyā asurāśca | te coṣitvā brahmacaryaṃ kimakurvannityucyate - teṣāṃ devā ūcuḥ pitaraṃ prajāpatim | kimiti | bravītu kathayatu no 'smabhyaṃ yadanuśāsanaṃ bhavāniti | tebhya evamarthibhyo haitadakṣaraṃ varṇamātramuvāca da iti | uktvā ca tānpapraccha pitā kiṃ vyajñāsiṣṭā3iti | mayopadeśārthamabhihitasyākṣarasyārthaṃ vijñātavanta āhosvinneti |
devā ūcurvyajñāsiṣmeti vijñātavanto vayam |
yadyevamucyatāṃ kiṃ mayoktamiti |
devā ūcurdābhyatādāntā yūyaṃ svabhāvato 'to dāntā bhavateti no 'smānāttha kathayati |
itara āhomiti samyagvyajñāsiṣṭeti || 1 || 
atha hainaṃ manuṣyā ūcur bravītu no bhavān iti | tebhyo haitad evākṣaram uvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | datteti na āttheti | om iti hovāca vyajñāsiṣṭeti || 
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2. Then the men said to him: 'Tell us something, Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Datta," Give.' 'Yes,' he said, 'you have understood.' 
samānamanyat |
svabhāvato lubdhā yūyamato yathāśakti saṃvibhajata datteti no 'smānāttha kimanyadbrūyānno hitamiti manuṣyāḥ || 2 || 
atha hainam asurā ūcur bravītu no bhavān iti | tebhyo haitad evākṣaram uvāca da iti | vyajñāsiṣṭā3 iti | vyajñāsiṣmeti hocuḥ | dayadhvam iti na āttheti | om iti hovāca vyajñāsiṣṭeti | tad etad evaiṣā daivī vāg anuvadati stanayitnur da da da iti | damyata datta dayadhvam iti | tad etat trayaṃ śikṣed damam dānam dayām iti || 
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3. Then the Asuras said to him: 'Tell us something, Sir.' He told them the same syllable Da. Then he said: 'Did you understand?' They said: 'We did understand. You told us, "Dayadham," Be merciful.' 'Yes,' he said, 'you have understood.' The divine voice of thunder repeats the same, Da Da Da, that is, Be subdued, Give, Be merciful. Therefore let that triad be taught, Subduing, Giving, and Mercy. 
tathāsurā dayadhvamiti | krūrā yūyaṃ hiṃsādiparā ato dayadhvaṃ prāṇiṣu dayāṃ kuruteti | tadetatprajāpateranuśāsanamadyāpyanuvartata eva | yaḥ pūrvaṃ prajāpatirdevādīnanuśaśāsa so 'dyāpyanuśāstyeva daivyā stanayitnulakṣaṇayā vācā kathameṣā śrūyate daivo vāk | kāsau stanayitnurda da da iti dāmyata datta dayadhvamityeṣāṃ vākyānāmupalakṣaṇāya trirdakāra uccāryate 'nukṛtirna tu stanayitnuśabdastrireva saṃkhyāniyamasya loko 'prasiddhatvāt | yasmādadyāpi prajāpatirdāmyata datta dayadhvamityanuśāstyeva tasmātkāraṇādetattrayam | kiṃ tat trayamityucyate damaṃ dānaṃ dayāmiti śikṣedupādadyātprajāpateranuśāsanamasmābhiḥ kartavyamityevaṃ kartavyamityevaṃ matiṃ kuryāt | tathā ca smṛtiḥ - trividhaṃ narakasyedaṃ dvāraṃ nāśatamātmanaḥ | kāmaḥ krodhastathā lobhastasmādetat trayaṃ tyajet iti | asya hi vidheḥ śeṣaḥ pūrvaḥ | tathāpi devādīnuddiśya kimarthaṃ dakāratrayamuccāritavānprajāpatiḥ pṛthaganuśāsanārthibhyaḥ | te vā kathaṃ vivekena pratipannāḥ prajāpatermanogataṃ samānenaiva dakāravarṇamātreṇeti parābhiprāyajñā vikalpayanti | atraika āhuradāntatvādānātvādayāsutvairaparādhitvamātmano manyamānāḥ śaṅkitā eva prajāpatāvūṣuḥ kiṃ no vakṣyatīti | teṣāṃ ca dakāraśravaṇamātrādevā'tmāśaṅkāvaśena tadarthapratipattirabhūt | loke 'pi hi prasiddhaṃ putrāḥ śiṣyāścānuśāsyāḥ santo doṣānnivartayitavyā iti | ato yuktaṃ prajāpaterdakāramātroccāraṇam | damāditraye ca dakārānvayādātmano doṣānurūpyeṇa devādīnāṃ vivekena pratipattuṃ ceti | phalaṃ tvetadātmadoṣajñāne sati doṣānnivartayituṃ śakyate 'lpenāpyupadeśena dakāramātreṇeti | nanvetat trayāṇāṃ devādīnāmanuśāsanaṃ devādibhirapyekaikamevopādeyamadyatve 'pi na tu trayaṃ manuṣyaiḥ śikṣitavyamiti | atrocyate - pūrvairdaivādibhirapyekaikamevopādeyamadyatve 'pi na tu trayaṃ manuṣyaiḥ śikṣitavyamiti | athavā na devā asurā vānye kecana vidyante manuṣyebhyaḥ |
manuṣyāṇāmevādāntā ye 'nyairuttamairguṇaiḥ saṃpannāste devā lobhapradhānā manuṣyāstathā hiṃsāparāḥ krūrā asurāsta eva manuṣyā adāntatvādidoṣakṣatrayamapekṣya devādiviśabdabhājo bhavantītarāṃśca guṇānsattvarajastamāṃsyapekṣya |
ato manuṣyaireva śikṣitavyametat trayamiti tadapekṣayaiva prajāpatinopadiṣṭatvāt |
tathā hi manuṣyaḥ adāntā lubdhāḥ krūrāśca dṛśyante |
tathā ca smṛtiḥ kāmaḥ krodhastathā lobhastasmādetat trayaṃ tyajet iti || 3 ||
iti bṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya dvitīyaṃ brāhmaṇam || 2 || 
eṣa prajāpatir yad dhṛdayam | etad brahma | etat sarvam | tad etat tryakṣaraṃ hṛdayam iti | hṛ ity ekam akṣaram | abhiharanty asmai svāś cānye ca ya evaṃ veda | da ity ekam akṣaram | dadaty asmai svāś cānye ca ya evaṃ veda | yam ity ekam akṣaram | eti svargaṃ lokaṃ ya evaṃ veda || 
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THIRD BRÂHMANA
1. Pragâpati is the heart, is this Brahman, is all this. The heart, hridaya, consists of three syllables. One syllable is hri, and to him who knows this, his own people and others bring offerings. One syllable is da, and to him who knows this, his own people and others bring gifts. One syllable is yam, and he who knows this, goes to heaven (svarga) as his world. 
damādisādhanatrayaṃ sarvopāsanaśeṣaṃ vihitam | dānto 'lubdho dayāluḥ sansarvopāsaneṣvadhikriyate | tatra nirupādhikasya brahmaṇo darśanamatikrāntamathādhunā sopādhikasya tasyaivābhyudayaphalāni vaktavyānītyevamartho 'yamārambhaḥ eṣa prajāpatiryaddhṛśyaṃ prajāpatiranuśāstītyanantaramevābhihitam | kaḥ punarasāvanuśāstā prajāpatiriti | ucyate - eṣa prajāpatiḥ | ko 'sau yathṛdayaṃ hṛdayamiti hṛdayasthā buddhirucyate | yasmiñśākalyabrāhmaṇānte nāmarūpakarmaṇāmupasaṃhāra ukto digvibhāgadvāreṇa tadetatsarvabhūtapratiṣṭhaṃ sarvabhūtātmabhūtaṃ hṛdayaṃ prajāpatiḥ prajānāṃ sraṣṭā | etadbrahma bṛhattvātsarvātmatvācca brahma | etat sarvam | uktama pañcamādhyāye hṛdayasya sarvatvam | tatsarvaṃ yasmāttasmādupāsyaṃ hṛdayaṃ brahma | tatra hṛdayanāmākṣaraviṣayameva tāvadupāsanamucyate | tadetaddhṛdayamiti nāma tryakṣaraṃ trīṇyakṣarāṇyasyeti tryakṣaram | kāni punastāni trīṇyakṣarāṇyucyante | hṛ ityekamakṣaram | abhiharanti hṛterāhṛtikarmaṇo hṛ ityetadrūpamiti yo veda yasmāddhṛdayāya brahmaṇe svāścendriyāṇyanye ca viṣayāḥ śabdādayaḥ svaṃ svaṃ kāryamabhiharantihṛdayaṃ ca bhoktrarthamabhiharati | ato hṛdayanāmno hṛ ityetadakṣaramiti yo vedāsmai viduṣe 'bhiharanti svāśca jñātayo 'nye cāsaṃbaddhāḥ | balimiti vākyaśeṣaḥ | vijñānānurūpyeṇaitatphalam | tathā da ityetadapyekākṣarametadapi dānārthasya dadāterda ityetadrūpaṃ hṛdayanāmākṣaratvena nibaddham |
atrāpi hṛdayāya brahmaṇo svāśca karaṇānyanye ca viṣayāḥ svaṃ svaṃ vīryaṃ dadati hṛdayaṃ ca bhoktre dadāti svaṃ vīryamato dakāra ityevaṃ yo vedāsmai dadati svāścānye ca |
tathā yamityetadapyekamakṣaram |
iṇo gatyarthasya yamityetadrūpamasminnāmni nibaddhamiti yo veda sa svargaṃ lokameti |
evaṃ nāmākṣarādapīdṛśaṃ viśiṣṭaṃ phalaṃ prāpnoti kimu vaktavyaṃ hṛdayasvarūpo pāsanāditi hṛdayastutaye nāmākṣaropanyāsaḥ || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya tṛtīyaṃ brāhmaṇam || 3 || 
tad vai tad etad eva tad āsa | satyam eva | sa yo haitaṃ mahad yakṣaṃ prathamajaṃ veda satyaṃ brahmeti jayatīmāṃl lokān -- jita in nv asāv asat -- ya evam etan mahad yakṣaṃ prathamajaṃ veda satyaṃ brahmeti | satyaṃ hy eva brahma || 
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FOURTH BRÂHMANA
1. This (heart) indeed is even that, it was indeed the true (Brahman). And whosoever knows this great glorious first-born as the true Brahman, he conquers these worlds, and conquered likewise may that (enemy) be 3! yes, whosoever knows this great glorious first-born as the true Brahman; for Brahman is the true. 
tasyaiva hṛdayākhyasya brahmaṇaḥ satyamityupāsanaṃ vidhitsannāha-tattaditi hṛdayaṃ brahma parāmṛṣṭam | vā iti smaraṇārtham | tadyaddhṛdayaṃ brahma smaryata ityekastacchabdaḥ | tadetaducyate prakārāntaremeti dvitīyastacchabdaḥ | kiṃ punastatprakārāntaram | etadeva tadityetacchabdena saṃbadhyate tṛtīyastacchabdaḥ | etaditi vakṣyamāṇaṃ buddhau saṃnidhīkṛtyā'ha | āsa babhūva | kiṃ punaretadevā'sa yaduktaṃ hṛdayaṃ brahmeti taditi tṛtīyastacchabdo viniyuktaḥ | kiṃ taditi viśeṣato nirdiśati satyameva sacca tyacca mūrtaṃ cāmūrtaṃ ca satyaṃ brahma pañcabhūtātmakamityetat | sa yaḥ kaścitsatyātmānametaṃ mahanmahattvādyakṣaṃ pūjyaṃ prathamajaṃ prathamajātaṃ sarvasmātsaṃsāriṇa etadevāgre jātaṃ brahmātaḥ prathamajaṃ veda vijānāti satyaṃ brahmeti | tasyedaṃ phalamucyate-yathā satyena brahmaṇeme lokā ātmasātkṛtā jitā evaṃ satyātmānaṃ brahma mahadyakṣaṃ prathamajaṃ veda sa jayatīmāllokān | kiñca jito vaśīkṛta innvitthaṃ yathā brahmaṇāsau śatruriti vākyaśeṣaḥ |
asaccāsadbhavedasau śatrurjito bhavedityarthaḥ |
kasyaitatphalamiti punarnigamayati-ya evametanmahadyakṣaṃ prathamajaṃ veda satyaṃ brahmeti |
ato vidyānurūpaṃ phalaṃ yuktam |
satyaṃ hyeva yasmādbrahma || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya caturthaṃ brāhmaṇam || 4 || 
āpa evedam agra āsuḥ | tā āpaḥ satyam asṛjanta | satyaṃ brahma | brahma prajāpatim | prajāpatir devān | te devāḥ satyam evopāsate | tad etat tryakṣaraṃ sa-ti-yam iti sa ity ekam akṣaram | tīty ekam akṣaram | yam ity ekam akṣaram | prathamottame akṣare satyam madhyato 'nṛtam | tad etad anṛtam ubhayataḥ satyena parigṛhītam | satyabhūyam eva bhavati | naivaṃvidvāṃsam anṛtaṃ hinasti || 
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FIFTH BRÂHMANA
1. In the beginning this (world) was water. Water produced the true, and the true is 'Brahman. Brahman produced Pragâpati, Pragâpati the Devas (gods). The Devas adore the true (satyam) alone. This satyam consists of three syllables. One syllable is sa, another t(i), the third yam. The first and last syllables are true, in the middle there is the untrue. This untrue is on both sides enclosed by the true, and thus the true preponderates. The untrue does not hurt him who knows this. 
satyasya brahmaṇaḥ stutyarthamidamāha | mahadyakṣaṃ prathamajamityuktaṃ tatkathaṃ prathamajatvamiti | ucyate-āpa evedamagra āsuḥ | āpa iti karmasamavāyinyo 'gnihotrādyāhutayaḥ | agnihotrādyāhiterdravātmakatvādaptvam | tāścā'po 'gni hotrādikarmāpavargottarakālaṃ kenaciddṛṣṭena sūkṣmeṇā'tmanā karmasamavāyitvamaparityajantya itarabhūtasahitā eva na kevalāḥ | karmasamavāyitvāttu prādhānyamapāmiti | sarvāṇyeva bhūtāni prāgutpatteravyākṛtāvasthāni kartṛsahitāni nirdiśyanta āpa iti | tā āpo bījabhūtā jagato 'vyākṛtātmanāvasthitāstā evedaṃ sarvaṃ nāmarūpavikṛtaṃ jagadagra āsurnānyatkiñcidvikārajātamāsīt | tāḥ punarāpaḥ satyamasṛjanta | tasmātsatyaṃ brahma prathamajam | tadetaddhiraṇyagarbhasya sūtrātmano janma yadavyākṛtasya jagato vyākaraṇam | tatsatyaṃ brahma kutaḥ | mahattvāt | kathaṃ mahattvamityāha | yasmātsarvasya sraṣṭṭa | katham | yatsatyaṃ brahma tat prajāpatiṃ prajānāṃ patiṃ virājaṃ sūryādikaraṇamasṛjatetyanuṣaṅgaḥ | prajāpatirdevānsa virāṭprajāpatirdeva nasṛjata | yasmātsarvamevaṃ krameṇa satyādbrahmaṇo jātaṃ tasmānmahatsatyaṃ brahma | kathaṃ punaryakṣamiti | ucyate-ta evaṃ sṛṣṭā devāḥ pitaramapi virājamatītya tadeva satyaṃ brahmopāmate | ata etatprathamajaṃ mahadyakṣam | tasmātsarvātmanopāsyaṃ tattasyāpi satyasya brahmaṇo nāma satyamiti tadetattryakṣaram | kāni tānyakṣarāṇītyāha-sa ityekamakṣaram | tītyekamakṣaram | tītīkārānubandho nirdeśārthaḥ | yamityekamakṣaram | tatra teṣāṃ prathamottame akṣare sakārayakārau satyam | mṛtyurūpābhāvāt | madhyato madhye 'nṛtam |
anṛtaṃ hi mṛtyuḥ |
mṛtyvanṛtayostakārasāmānyāt |
tadetadanṛtaṃ takārākṣaraṃ mṛtyurūpamubhayataḥ satyena sakārayakāralakṣaṇena parigṛhotaṃvyāptamantarbhāvitaṃ satyarūpābhyāmato 'kiñcitkaraṃ tatsatyabhūyameva satyabāhulyameva bhavati |
evaṃ satyabāhulyaṃ sarvasya mṛtyoranṛtasyākiñcitkaratvaṃ ca yo vidvāṃstamevaṃ vidvāṃsamanṛtaṃ kadācitpramādoktaṃ na hinasti || 1 || 
tad yat tat satyam asau sa ādityaḥ | ya eṣa etasmin maṇḍale puruṣo yaś cāyaṃ dakṣiṇe 'kṣan puruṣas tāv etāv anyo 'nyasmin pratiṣṭhitau | raśmibhir eṣo 'smin pratiṣṭhitaḥ prāṇair ayam amuṣmin | sa yadotkramiṣyan bhavati śuddham evaitan maṇḍalaṃ paśyati | nainam ete raśmayaḥ pratyāyanti || 
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2. Now what is the true, that is the Âditya (the sun), the person that dwells in yonder orb, and the person in the right eye. These two rest on each other, the former resting with his rays in the latter, the latter with his prânas (senses) in the former. When the latter is on the point of departing this life, he sees that orb as white only, and those rays (of the sun) do not return to him. 
asyādhunā satyasya brahmaṇaḥ saṃsthānaviśeṣa upāsanamucyate-tadyat | kiṃ tatsatyaṃ brahma prathamajaṃ kimasau saḥ | ko 'sāvādityaḥ kaḥ punarasāvādityo ya eṣa ka eṣa ya etasminnādityamaṇḍale puruṣo 'bhimānī so 'sau satyaṃ brahma | yaścāyamadhyātmaṃ yo 'yaṃ dakṣiṇe 'kṣannakṣaṇi puruṣaḥ | caśabdātsa ca satyaṃ brahmeti saṃbandhaḥ | tāvetāvādityākṣisthau puruṣāvekasya satyasya brahmaṇaḥ saṃsthānaviśeṣau yasmāttasmādanyonyasminnitaretarasminnādityaścākṣuṣe cākṣuṣaścā'ditye pratiṣṭhitau | adhyātmādhidaivatayoranyonyopakāryopakārakatvāt | kathaṃ pratiṣṭhitāvityucyate raśmibhiḥ prakāśenānugrahaṃ kurvanneṣa ādityo 'smiṃścākṣuṣe 'dhyātme pratiṣṭhitaḥ | ayaṃ ca cākṣuṣaḥ prāṇairādityamanugṛhṇannamuṣminnāditye 'dhidaive pratiṣṭhitaḥ | so 'smiñcharīre vijñānamayo bhoktā yadā yasminkāla utkramiṣyanbhavati tadāsau cākṣuṣa ādityapuruṣo raśmīnupasaṃhṛtya kevalenaudāsīnyena rūpeṇa vyavatiṣṭhate | tadāyaṃ vijñānamayaḥ paśyati śuddhameva kevalaṃ viraśmyetanmaṇḍalaṃ candramaṇḍalamiva |
tadetadariṣṭadarśanaṃ prāsahgikaṃ pradarśayate |
kathaṃ nāma puruṣaḥ karaṇīye yatnavānsyāditi |
nainaṃ cākṣuṣaṃ puruṣamurarīkṛtya taṃ pratyanugrahāyaite raśmayaḥ svāmikartavyavaśātpūrvamāgacchanto 'pi punastatkarmakṣayamanurudhyamānā iva nopayanti na pratyāgacchantyenam |
ato 'vagamyate parasparopakāryopakārakabhāvātsatyasyaivaikasyā'tmanoṃ'śā vetāviti || 2 || 
ya eṣa etasmin maṇḍale puruṣas tasya bhūr iti śiraḥ | ekaṃ śira ekam etad akṣaram | bhuva iti bāhū | dvau bāhū dve ete akṣare | svar iti pratiṣṭhā | dve pratiṣṭhe dve ete akṣare | tasyopaniṣad ahar iti | hanti pāpmānaṃ jahāti ca ya evaṃ veda || 
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3. Now of the person in that (solar) orb Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Ahar (day), and he who knows this destroys (hanti) evil and leaves (gahâti) it. 
tatra yo 'sau ko ya eṣa etasminmaṇḍale puruṣaḥ satyanāmā tasya vyāhṛtayo 'vayavāḥ | katham | bhūriti yeyaṃ vyāhṛtiḥ sā tasya śiraḥ | prāthamyāt | tatra sāmānyaṃ svayamevāha śruti-ekamekasaṃkhyāyiktaṃ śirastathaitadakṣaramekaṃ bhūriti | bhuva iti bāhū dvitvasāmānyāddvau bāhū dve ete akṣare | tathā svariti pratiṣṭhā dve pratiṣṭhe dve ete akṣare |
pratiṣṭhe pādau pratitiṣṭhatyābhyāmiti |
tasyāsya vyāhṛtyavayavasya satyasya brahmaṇa upaniṣadrahasyamabhidhānam |
yenābhidhānenābhidhīyamānaṃ tadbrahmābhimukho bhavati lokavat |
kāsāvityāha - ahariti ahariti caitadrūpaṃ hanterjahāteśceti yo veda sa hanti jahāti ca pāpmānaṃ ya evaṃ veda || 3 || 
yo 'yaṃ dakṣiṇe 'kṣan puruṣas tasya bhūr iti śiraḥ | ekaṃ śira ekam etad akṣaram | bhuva iti bāhū | dvau bāhū dve ete akṣare | svar iti pratiṣṭhā | dve pratiṣṭhe dve ete akṣare | tasyopaniṣad aham iti | hanti pāpmānaṃ jahāti ca ya evaṃ veda || 
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4. Of the person in the right eye Bhûh is the head, for the head is one, and that syllable is one; Bhuvah the two arms, for the arms are two, and these syllables are two; Svar the foot, for the feet are two, and these syllables are two. Its secret name is Aham (ego), and he who knows this, destroys (hanti) evil and leaves (gahâti) it. 
evaṃ yo 'yaṃ dakṣiṇe 'kṣanpuruṣastasya bhūriti śira ityādi sarvaṃ samānam |
tasyopaniṣadahamiti |
pratyagātmabhūtatvāt |
pūrvavaddhānterjahāteśceti || 4 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya pañcamaṃ brāhmaṇam || 5 || 
manomayo 'yaṃ puruṣo bhāḥsatyaḥ | tasminn antar hṛdaye yathā vrīhir vā yavo vā | sa eṣa sarvasyeśānaḥ sarvasyādhipatiḥ sarvam idaṃ praśāsti yad idaṃ kiñca || 
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SIXTH BRÂHMANA
1. That person, under the form of mind (manas), being light indeed, is within the heart, small like a grain of rice or barley. He is the ruler of all, the lord of all--he rules all this, whatsoever exists. 
upādhīnāmanekatvādanekaviśeṣaṇatvācca tasyaiva prakṛtasya brahmaṇo manaupādhiviśiṣṭasyopāsanaṃ vidhitsannāhamanomayo manaḥprāyo manasyupalabhyamānatvāt | manasā copalabhata iti manomayo 'yaṃ puruṣo bhāḥ satyo bhā eva satyaṃ sadbhāvaḥ svarūpaṃ yasya so 'yaṃ bhāḥ satyo bhāsvara ityetat | manasaḥ sarvārthāvabhāsamatvānmanomayatvāccāsya bhāsvaratvāt | tasminnantarhṛdaye hṛdayasyāntastasminnityetat | yathā vrīhirvā yavo vā pariṇamata evaṃ parimāṇastasminnantarhṛdaye yogibhirdṛśyata ityarthaḥ | sa eṣa sarvasyeśānaḥ sarvasya svabhedajātasyeśānaḥ svāmī |
svāmitve 'pi sati kaścidamātyāditantro 'yaṃ tu na tathā kiṃ tarhyadhipatiradhiṣṭhāya pālayitā |
sarvamidaṃ praśāsti yadidaṃ kiñca yatkiñccitsarvaṃ jagattatsarvaṃ praśāsti |
eṃ manomayasyopāsanāttathārūpāpattireva phalam |
taṃ tathā yathepāsate tadeva bhavatīti brāhmaṇam || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya ṣaṣṭhaṃ brāhmaṇam || 6 || 
vidyud brahmety āhuḥ | vidānād vidyut | vidyaty enaṃ pāpmano ya evaṃ veda vidyud brahmeti | vidyud dhy eva brahma || 
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SEVENTH BRÂHMANA
1. They say that lightning is Brahman, because lightning (vidyut) is called so from cutting off (vidânât). Whosoever knows this, that lightning is Brahman, him (that Brahman) cuts off from evil, for lightning indeed is Brahman. 
tathaivopāsanāntaraṃ satyasya brahmaṇo viśiṣṭaphalamārabhyate - vidyudbrahmetyāhuḥ |
vidyuto brahmaṇo nirvacanamucyate - vidānādavakhaṇḍanāttamaso medhāndhakāraṃ vidārya hyavabhāsate 'to vidyut |
evaṃ guṇaṃ vidyudbrahmeti yo vedāsai vidyatyavakhaṇḍayati vināśayati pāpmana enamātmānaṃ prati pratikūlabhūtāḥ pāpmāno ye tānsarvānpāpmano 'khaṇḍayatītyarthaḥ |
ya evaṃ veda vidyudbrahmeti tasyānurūpaṃ phalam |
vidyuddhi yasmādbrahma || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya saptamaṃ brāhmaṇam || 7 || 
vācaṃ dhenum upāsīta | tasyāś catvāraḥ stanāḥ | svāhākāro vaṣaṭkāro hantakāraḥ svadhākāraḥ | tasyai dvau stanau devā upajīvanti | svāhākāraṃ ca vaṣaṭkāraṃ ca | hantakāraṃ manuṣyāḥ | svadhākāraṃ pitaraḥ | tasyāḥ prāṇa ṛṣabho mano vatsaḥ || 
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EIGHTH BRÂHMANA
1. Let him meditate on speech as a cow. Her four udders are the words Svâhâ, Vashat, Hanta, and Svadhâ. The gods live on two of her udders, the Svâhâ and the Vashat, men on the Hanta, the fathers on the Svadhâ. The bull of that cow is breath (prâna), the calf the mind. 
punarupāsanāntaraṃ tasyaiva brahmaṇo vāgvai brahmeti vāgiti śabdasrayī tāṃ vācaṃ dhenuṃ dhenuriva dhenuryathā dhenuścaturbhiḥ stanaiḥ stanyaṃ payaḥ kṣarati vatsāyaivaṃ vāgdhenurvakṣyamāṇaiḥ stanaiḥ paya ivānnaṃ kṣarati devādibhyaḥ | ke punaste stanā ye vā te yebhyaḥ kṣarati | tasyā etasyā vāco dhenvā dvau stanau devā upajīvanti vatsasthānīyāḥ | kau tau | svāhākāraṃ ca vaṣaṭkāraṃ ca | ābhyāṃ hi havirdīyate devebhyaḥ | hantakāraṃ manuṣyāḥ | hanteti manuṣyebhyo 'nnaṃ prayacchanti | svadhākāraṃ ca vaṣaṭkāraṃ ca | ābhyāṃ hi havirdīyate devebhyaḥ | hantakāraṃ manuṣyāḥ | hanteti manuṣyebhyo 'nnaṃ prayacchanti svadhākāraṃ ca vaṣaṭkāraṃ ca | ābhyāṃ hi havirdīyate devebhyaḥ | hantakāraṃ manuṣyāḥ | hanteti manuṣyebhyo 'nnaṃ prayacchanti | svadhākāraṃ pitaraḥ | svadhākāreṇa hi pitṛbhyaḥ svadhāṃ prayacchanti | tasyā dhenvā vācaḥ prāṇa ṛṣabhaḥ | prāṇena hi vākprasūyate | mano vatsaḥ |
manasā hi prasrāvyate |
manasā hyālocite viṣaye vākpravartate |
tasmānmano vatsasthānīyam |
evaṃ vāgdhenūpāsakastādbhāvyameva pratipadyate || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasyāṣṭamaṃ brāhmaṇam || 8 || 
ayam agnir vaiśvānaro yo 'yam antaḥ puruṣe | yenedam annaṃ pacyate | yad idam adyate | tasyaiṣa ghoṣo bhavati | yam etat karṇāv apidhāya śṛṇoti | sa yadotkramiṣyan bhavati nainaṃ ghoṣaṃ śṛṇoti || 
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NINTH BRÂHMANA
1. Agni Vaisvânara, is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When he is on the point of departing this life, he does not hear that noise. 
ayamagnirvaiśvānanaraḥ pūrvavadupāsanāntaramayamagnirvaiśvānaraḥ | ko 'yamagnirityāha-yo 'yamantaḥpuruṣe | kiṃ śarīrārambhako netyucyate-yenāgninā vaiśvānarākhyenedamannaṃ pacyate | kiṃ tadannam | yadidamadyate bhujyate 'nnaṃ prajābhijaṭhiro 'gnirityarthaḥ | tasya sākṣādupalakṣaṇārthamidamāha-tasyāgnerannaṃ pacato jāṭharasyaiṣa ghoṣo bhavati |
ko 'sau |
yaṃ ghoṣametaditi kriyāviśeṣaṇaṃ karṇāvapidhāyāṅgulībhyāmapidhānaṃ kṛtvā śṛṇoti taṃ prajāpatimupāsīta vaiśvānaramagnim |
atrāpi tādbhāvyaṃ phalam |
tatra prāsaṅgikamidamariṣṭalakṣaṇamucyate-so 'tra śarīre bhoktā yadotkramiṣyanbhavati nainaṃ ghoṣaṃ śṛṇoti || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya navamaṃ brāhmaṇam || 9 || 
yadā vai puruṣo 'smāl lokāt praiti sa vāyum āgacchati | tasmai sa tatra vijihīte yathā rathacakrasya kham | tena sa ūrdhva ākramate | sa ādityam āgacchati | tasmai sa tatra vijihīte | yathā lambarasya kham | tena sa ūrdhva ākramate | sa candramasam āgacchati | tasmai sa tatra vijihīte | yathā dundubheḥ kham | tena sa ūrdhva ākramate | sa lokam āgacchaty aśokam ahimam | tasmin vasati śāśvatīḥ samāḥ || 
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TENTH BRÂHMANA
1. When the person goes away from this world, he comes to the wind. Then the wind makes room for him, like the hole of a carriage wheel, and through it he mounts higher. He comes to the sun. Then the sun makes room for him, like the hole of a Lambara, and through it he mounts higher. He comes to the moon. Then the moon makes room for him, like the hole of a drum, and through it he mounts higher, and arrives at the world where there is no sorrow, no snow. There he dwells eternal years. 
sarveṣāmasminprakaraṇa upāsanānāṃ gatiriyaṃ phalaṃ cocyate-yadā vai puruṣo vidvānasmāllokātpraiti śarīraṃ parityajati sa tadā vāyumāgacchatyantarikṣe tiryagbhūto vāyuḥ stimito 'bhedyastiṣṭhati | sa vāyustatra svātmani tasmai samprāptāya vijihote svātmāvayavānvigamayati cchidrīkarotyātmānamityarthaḥ | kiṃparimāmaṃ chidramiti | ucyate-yathā ratha vakrasya khaṃ chidraṃ prasiddhaparimāṇam | tena chidreṇa sa vidvānūrdhva ākramata ūrdhvaḥ sangacchati sa ādityamāgacchati | ādityo brahmalokaṃ jigamiṣormārganirodhaṃ kṛtvā sthitaḥ so 'pyevaṃvida upāsakāya dvāraṃ prayacchati | tasmai sa tatra vijihote | yathā lambarasya khaṃ vāditraviśeṣasya cchidraparimāmaṃ tena sa ūrdhva ākramate sa candramasamāgacchati | so 'pi tasmai tatra vijihīte | yathā dundubheḥ khaṃ prasiddhaṃ tena sa ūrdhva ākramate sa lokaṃ prajāpatilokamāgacchati | kiṃviśiṣṭam |
aśokaṃ mānasena duḥkhena vivarjitamityetat |
ahimaṃ himavarjitaṃ śārīraduḥkhavarjitamityarthaḥ |
taṃ prāpya tasminvasati śāśvatīrnityāḥ samāḥ saṃvatsarānityarthaḥ |
brahmaṇo bahūnkalpānvasatītyetat || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya daśamaṃ brāhmaṇam || 10 || 
etad vai paramaṃ tapo yad vyāhitas tapyate | paramaṃ haiva lokaṃ jayati ya evaṃ veda | etad vai paramaṃ tapo yaṃ pretam araṇyaṃ haranti | paramaṃ haiva lokaṃ jayati ya evaṃ veda | etad vai paramaṃ tapo yaṃ pretam agnāv abhyādadhati | paramaṃ haiva lokaṃ jayati ya evaṃ veda || 
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1. ELEVENTH BRÂHMANA. This is indeed the highest penance, if a man, laid up with sickness, suffers pain. He who knows this, conquers the highest world. This is indeed the highest penance, if they carry a dead person into the forest. He who knows this, conquers the highest world. This is indeed the highest penance, if they place a dead person on the fire. He who knows this, conquers the highest world. 
etadvai paramaṃ tapaḥ | kiṃ tat | yadyāhito vyādhito jvarādiparigṛhītaḥ sanyattapyate tadetatparamaṃ tapa ityevaṃ cintayet | duḥkhasāmānyāt | tasyaivaṃ cintayato viduṣaḥ karmakṣayahetustadeva tapo bhavatyanindato 'viṣīdataḥ |
sa eva ca tena vijñānatapasā dagdhakilbaṣaḥ paramaṃ haiva lokaṃ jayati ya evaṃ veda |
tathaitadvai paramaṃ tapo yaṃ pretamagnāvabhyādadhati |
agnipraveśasāmānyāt |
paramaṃ haiva lokaṃ jayati ya evaṃ veda || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasyaikādaśaṃ brāhmaṇam || 11 || 
annaṃ brahmety eka āhuḥ | tan na tathā | pūyati vā annam ṛte prāṇāt | prāṇo brahmety eka āhuḥ | tan na tathā | śuṣyati vai praṇa ṛte 'nnāt | ete ha tv eva devate ekadhābhūyaṃ bhūtvā paramatāṃ gacchataḥ | tad dha smāha prātṛdaḥ pitaram | kiṃ svid evaivaṃ viduṣe sādhu kuryāṃ kim evāsmā asādhu kuryām iti | sa ha smāha pāṇinā mā prātṛda | kas tv enayor ekadhābhūyaṃ bhūtvā paramatāṃ gacchatīti | tasmā u haitad uvāca vīti | annaṃ vai vi | anne hīmāni sarvāṇi bhūtāni viṣṭāni | ram iti | prāṇo vai ram | prāṇe hīmāni sarvāṇi bhūtāni ramante | sarvāṇi ha vā asmin bhūtāni viśanti | sarvāṇi bhūtāni ramante ya evaṃ veda || 
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TWELFTH BRÂHMANA
1. Some say that food is Brahman, but this is not so, for food decays without life (prâna). Others say that life (prâna) is Brahman, but this is not so, for life dries up without food. Then these two deities (food and life), when they have become one, reach that highest state (i. e. are Brahman). Thereupon Prâtrida said to his father: 'Shall I be able to do any good to one who knows this, or shall I be able to do him any harm 4?' The father said to him, beckoning with his hand: 'Not so, O Prâtrida; for who could reach the highest state, if he has only got to the oneness of these two?' He then said to him: 'Vi; verily, food is Vi, for all these beings rest (vishtâni) on food.' He then said: 'Ram; verily, life is Ram, for all these beings delight (ramante) in life. All beings rest on him, all beings delight in him who knows this.' 
annaṃ brahmeti | tathaitadupāsanāntaraṃ vidhitsannāha-annaṃ brahmānnamadyate yattadbrahmetyeka ācāryā āhustanna tathā grahītavyamannaṃ brahmeti | anye cā'huḥ prāṇo brahmeti tacca tathā na grahītavyam | kimarthaṃ punarannaṃ brahmeti na grāhyam | yasmātpūyati klidyate pūtibhāvamāpadyata ṛte prāṇāttatkathaṃ brahma bhavitumarhati | brahma hi nāma tadyadavināśi | astu tarhi prāṇo brahma | naiva | yasmācchuṣyati vai prāṇa ṛte 'nnāt | attā hi prāṇaḥ | ato 'nnenā'dyena vinā na śaknotyātmānaṃ dhārayitum | tasmācchruṣyati vai prāṇa ṛte 'nnāt | ata ekaikasya brahmatā nopapadyate yasmāttasmādete ha tvevānnaprāṇadevate ekadhābhūyamekadhābāvaṃ bhūtvā gatvā paramatāṃ paramatvaṃ gacchato brahmatvaṃ prāpnutaḥ | tadetadevamadhyavasya ha smā'ha sma prātṛdo nāma pitarātmanaḥ kiṃsviditisviditi vitarke | yathā mayā brahma parikalpitamevaṃ viduṣe kiṃsvitsādhu kuryāṃ sādhu śobhanaṃ pūjāṃ kāṃ tvasmai kuryāmityabhiprāyaḥ | kinevāsmai viduṣe 'sādhu kuryāṃ kṛtakṛtyo 'sāvityabhiprāyaḥ | annaprāṇau sahabhūto brahmeti vidvānnāsāvasādhukaramena khaṇḍito bhavati | nāpi sādhukaraṇena mahīkṛtaḥ | tadevaṃvādinaṃ sa pitā ha smā'ha pāṇinā hastena nivārayanmā prātṛda maivaṃ vocaḥ | kastvenayorannaprāṇayorekadhābhūyaṃ bhūtvā paramatāṃ kastu gacchati na kaścidapi vidvānanena brahmadarśanena paramatāṃ gacchati | tasmānnaivaṃ vaktumarhasi kṛtakṛtyo 'sāviti | yadyevaṃ bravītu bhavānkathaṃ paramatāṃ gacchatīti | tasmā u haitadvakṣyamāṇaṃ vaca uvāca | kiṃ tat | vīti | kiṃ tadvīti | ucyate-annaṃ vai vi | anne hi yasmādimāni sarvāṇi bhūtāni viṣṭānyāśritānyato 'nnaṃ vītyucyate | kiñca ramiti | ramiti coktavānpitā | kiṃ punastadram | prāṇo vai ram | kuta ityāha | prāṇe hi kaścidanāyatano nirāśrayo ramate |
nāpi satyapyāyatane 'prāṇo durbalo ramate |
yadā tvāyatanavānprāṇī balavāṃśca tadā kṛtārthamātmānaṃ manyamāno ramate lokaḥ |
"yuvā syātsādhuyuvādhyāyakaḥ"ityādiśruteḥ |
idānīmevaṃvidaḥ phalamāha - sarvāṇi ha vā asminbhūtāni viśantyannaguṇajñānātsarvāṇi bhūtāni ramante prāṇaguṇajñānādya evaṃ veda || 1 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya dvādaśaṃ brāhmaṇam || 12 || 
uktham | prāṇo vā uktham | prāṇo hīdaṃ sarvam utthāpayati | ud dhasmād ukthavid vīras tiṣṭhati | ukthasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 
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THIRTEENTH BRÂHMANA
1. Next follows the Uktha. Verily, breath (prâna) is Uktha, for breath raises up (utthâpayati) all this. From him who knows this, there is raised a wise son, knowing the Uktha; he obtains union and oneness with the Uktha. 
uktham | tathopāsanāntaramukthaṃ śasram | taddhi pradhānaṃ mahāvrate kratau | kiṃ punastaduktham | prāṇo vā uktham | prāṇaśca pradhāna indriyāṇāmukthaṃ ca śasrāṇāmata ukthamityupāsīta | kathaṃ prāṇa ukthamityāha-prāṇo hi yasmādidaṃ sarvamutthāpayati |
utthāpanāduktha prāṇaḥ |
na hyaprāṇaḥ kaściduttiṣṭhati |
tadupāsanaphalamāha-uddhāsmādevaṃvida ukthavitprāṇavidvīraḥ putra uttiṣṭhati ha dṛṣṭametatphalam |
adṛṣṭaṃ tūkthasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 1 || 
yajuḥ | prāṇo vai yajuḥ | prāṇe hīmāni sarvāṇi bhūtāni yujyante | yujyante hāsmai sarvāṇi bhūtāni śraiṣṭhyāya | yajuṣaḥ sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 
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2. Next follows the Yagus. Verily, breath is Yagus, for all these beings are joined in breath. For him who knows this, all beings are joined to procure his excellence; he obtains union and oneness with the Yagus. 
yajuriti copāsīta prāṇam | prāṇau vai yajuḥ | kathaṃ yujaḥ prāṇaḥ | prāṇe hi yasmātsarvāṇi bhūtāni yujyante | na hyasati prāṇe kenacitkasyacidyogasāmarthyam | ato yunaktīti prāṇo yajuḥ | evaṃvidaḥ phalamāha-yujyanta udyacchanta ityarthaḥ | hāsmā evaṃvide sarvāṇi bhūtāni śraiṣṭhyaṃ śreṣṭhabhāvastasmai śraiṣṭhyāya śreṣṭhabhāvāya naḥ śreṣṭho bhavediti | yajuṣaḥ prāṇasya sāyujyamityādi sarva samānam ||2 || || 
sāma | prāṇo vai sāma | prāṇe hīmāni sarvāṇi bhūtāni samyañci | samyañci hāsmai sarvāṇi bhūtāni śraiṣṭhyāya kalpante | sāmnaḥ sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 
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3. Next follows the Sâman. Verily, breath is the Sâman, for all these beings meet in breath. For him who knows this, all beings meet to procure his excellence; he obtains union and oneness with the Sâman. 
sāmeti copāsīta prāṇam | prāṇo vai sāma | kathaṃ prāṇaḥ sāma |
prāṇe hi yasmātsarvāṇi bhūtāni samyañci saṃgacchante saṃgamanātsāmyāpattihetutvātsāma prāṇaḥ |
samyañci saṃgacchante hāsmai sarvāṇi bhūtāni |
na kevalaṃ saṃgacchanta eva śreṣṭhabhāvāya cāsmai kalpante samarthyante |
sāmnaḥ sāyujyamityādi purvavat || 3 ||
kṣatram | prāṇo vai kṣatram | prāṇo hi vai kṣatram | 
trāyate hainaṃ prāṇaḥ kṣaṇitoḥ | pra kṣatram atram āpnoti | kṣatrasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 
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4. Next follows the Kshatra. Verily, breath is the Kshatra, for breath is Kshatra, i.e. breath protects (trâyate) him from being hurt (kshanitoh). He who knows this, obtains Kshatra (power), which requires no protection; he obtains union and oneness with Kshatra. 
taṃ prāṇaṃ kṣattramityupāsīta | prāṇau vai kṣattraṃ prasiddhametatprāṇo hi vai kṣattram | kathaṃ prasiddhametatprāṇo hi vai kṣattram |
kathaṃ prasiddhatetyāha-trāyate pālayatyenaṃ piṇḍaṃ dehaṃ prāṇaḥ kṣaṇitoḥ śasrādihiṃsitātpunarmāṃsenā'pūrayati yasmāttasmātkṣatatrāṇātprasiddhaṃ kṣattratvaṃ prāṇasya |
vidvatphalamāha-pra kṣattramatraṃ na trāyate 'nyena kenacidityatraṃ kṣattraṃ prāṇaṃ prāpnotītyarthaḥ |
śākhāntare vā pāṭhātkṣattramātraṃ prāṇo bhavatītyarthaḥ |
kṣattrasya sāyujyaṃ salokatāṃ jayati ya evaṃ veda || 4 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya trayodaśaṃ brāhmaṇam || 13 || 
bhūmir antarikṣaṃ dyaur ity aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvad eṣu triṣu lokeṣu tāvad dha jayati yo 'syā etad evaṃ padaṃ veda || 
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FOURTEENTH BRÂHMANA
1. The words Bhûmi (earth), Antariksha (sky), and Dyu (heaven) form eight syllables. One foot of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three worlds). And he who thus knows that foot of it, conquers as far as the three worlds extend. 
brahmaṇo hṛdayādyanekopādhiviśiṣṭasyopāsanamuktamathedānīṃ gāyatryupādhiviśiṣṭasyopāsanaṃ vaktavyamityārabhyate | sarvacchandasāṃ hi gāyatrīcchandaḥ pradhānabhūtam | tatprayoktṛgayatrāṇādgāyatrīti vakṣyati | na cānyeṣāṃ chandasāṃ prayoktṛprāṇatrāṇasāmarthyam | prāṇātmabhūtā ca sā sarvacchandasāṃ cā'tmā prāṇaḥ | prāṇaśca kṣatatrāṇātkṣattramityuktam | prāṇaśca gāyatrī | tasmāttadupāsanameva vidhitsyate | dvijottamajanmahetutvācca | gāyatryā brāhmaṇamasṛjata triṣṭubhā rājanyaṃ jagatyā vaiśyamati dvijottamasya dvitīyaṃ janma gāyatrīnimittam | tasmātpradhānā gāyatrī brāhmaṇā vyutthāya brāhmaṇā abhivadanti sa brāhmaṇo vipāpo virajo 'vicikitso brāhmaṇo bhavatītyuttamapuruṣārthasaṃbandhaṃ brāhmaṇasya darśayati | tacca brāhmaṇatvaṃ gāyatrījanmamūlamato vaktavyaṃ gāyatryāḥ satattvam | gāyatryā hi yaḥ sṛṣṭo dvijottamo niraṅkuśa evottamapuruṣārthasādhane 'dhikriyate 'tastanmūlaḥ paramapuruṣārthasaṃbandhaḥ | tasmāttadupāsanavidhānāyā'ha-bhūmirantarikṣaṃ dyaurityetānyaṣṭāvakṣarāṇi | aṣṭākṣaramaṣṭāvakṣarāṇi yasya tadidamaṣṭākṣaram | ha vai prasiddhāvadyotakau | ekaṃ prathamaṃ gāyatryai gāyatryāḥ padam |
yakāreṇaivāṣṭatvapūraṇam |
etadu haivaitadevāsyā gāyatryāḥ padaṃ pādaḥ prathamo bhūmyādilakṣaṇasrailokyātmā |
aṣṭākṣaratvasāmānyāt |
evametattrailokyātmakaṃ gāyatryāḥ prathamaṃ padaṃ yo vedatasyaitatphalam-sa vidvānyāvatkiñcideṣu triṣu jetavyaṃ tāvatsarvaṃ ha jayati yo 'syā etadevaṃ padaṃ veda || 1 || 
ṛco yajūṣi sāmānīty aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvatīyaṃ trayī vidyā tāvad dha jayati yo 'syā etad evaṃ padaṃ veda || 
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2. The Rikas, the Yagûmshi, and the Sâmâni form eight syllables. One foot (the second) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i.e. the three Vedas, the Rig-veda, Yagur-veda, and Sama-veda). And he who thus knows that foot of it, conquers as far as that threefold knowledge extends. 
tadarco yajūṃsi sāmānīti trayīvidyānāmākṣarāṇyetānyapyaṣṭāveva tathaivāṣṭākṣaraṃ ha vā ekaṃ gāyatryai padaṃ dvitīyametadu haivāsyā etadṛgyajuḥsāmalakṣaṇamaṣṭākṣaratvasāmānyādeva |
sa yāvatīyaṃ trayī vidyā trayyā vidyayā yāvatphalajātamāpyate tāvaddha jayati yo 'syā etadgāyatryāsraividyalakṣaṇaṃ padaṃ veda || 2 || 
prāṇo 'pāno vyāna ity aṣṭāv akṣarāṇi | aṣṭākṣaraṃ ha vā ekaṃ gāyatryai padam | etad u haivāsyā etat | sa yāvad idaṃ prāṇi tāvad dha jayati yo 'syā etad evaṃ padaṃ veda | athāsyā etad eva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | yad vai caturthaṃ tat turīyam | darśataṃ padam iti dadṛśa iva hy eṣaḥ | parorajā iti sarvam u hy evaiṣa raja upary upari tapati | evaṃ haiva śriyā yaśasā tapati yo 'syā etad evaṃ padaṃ veda || 
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3. The Prâna (the up-breathing), the Apâna (the down-breathing), and the Vyâna (the back-breathing) form eight syllables. One foot (the third) of the Gâyatrî consists of eight syllables. This (one foot) of it is that (i. e. the three vital breaths). And he who thus knows that foot of it, conquers as far as there is anything that breathes. And of that (Gâyatrî, or speech) this indeed is the fourth (turîya), the bright (darsata) foot, shining high above the skies. What is here called turîya (the fourth) is meant for katurtha (the fourth); what is called darsatam padam (the bright foot) is meant for him who is as it were seen (the person in the sun); and what is called paroragas (he who shines high above the skies) is meant for him who shines higher and higher above every sky. And he who thus knows that foot of the Gâyatrî, shines thus himself also with happiness and glory. 
tathā prāṇo 'pāno vyāna etānyapi prāṇādyabhidhānākṣarāṇyaṣṭau | tacca gāyatryāstṛtīyaṃ padaṃ yāvadidaṃ prāṇijātaṃ tāvaddha jayati yo 'syā etadevaṃ gāyatryāstṛtīyaṃ padaṃ veda | athānantaraṃ gāyatryāsripadāyāḥ śabdātmikāyāsturīyaṃ padamucyate 'bhidheyabhūtamasyāḥ prakṛtāyā gāyatryā etadeva vakṣyamāmaṃ turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | turīyamityādivākyapadārthaṃ svameva vyācaṣṭe śrutiḥ-yadvai caturthaṃ prasiddhaṃ loke tadidaṃ turīyaśabdenābhidhīyate | darśataṃ padamityasya kor'tha ityucyate-dadṛśa iva dṛśyata iva hyeṣa maṇḍalasthaḥ puruṣo rajo rajojātaṃ samastaṃ lokamityarthaḥ | uparyuparyādhipatyabhāvena sarvaṃ lokaṃ rajojātaṃ tapati | uparyuparīti vīpsā sarvalokādhipatyakhyāpanārthā | nanu sarvaśabdenaiva siddhatvādvīpsānarthikā | naiṣa doṣaḥ |
yeṣāmupariṣṭātsavitā dṛśyate tadviṣaya eva sarvaśabdaḥ syādityāśaṅkānivṛttyarthā vīpsā |
"ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakānāṃ ca"iti śrutyanrāt |
tasmātsarvāvarodhārthā vīpsā |
yathāsau savitā sarvādhipatyalakṣaṇayā śriyā yaśasā ca khyātyā tapatyevaṃ haiva śriyā yaśasā ca tapati yo 'syā etadevaṃ turīyaṃ darśataṃ padaṃ veda || 3 || 
saiṣā gāyatry etasmiṃs turīye darśate pade parorajasi pratiṣṭhitā | tad vai tat satye pratiṣṭhitam | cakṣur vai satyam | cakṣur hi vai satyam | tasmād yad idānīṃ dvau vivadamānāv eyātam aham adarśam aham aśrauṣam iti | ya evaṃ brūyād aham adarśam iti | tasmā eva śraddadhyāma | tad vai tat satyaṃ bale pratiṣṭhitam | prāṇo vai balam | tat prāṇe pratiṣṭhitam | tasmād āhur balaṃ satyād ogīya iti | evaṃ v eṣā gāyatry adhyātmaṃ pratiṣṭhitā | sā haiṣā gayāṃs tatre | prāṇā vai gayāḥ | tat prāṇās tatre | tad yad gayāṃs tatre tasmād gāyatrī nāma | sa yām evāmūṃ sāvitrīm anvāhaiṣaiva sā | sa yasmā anvāha tasya prāṇāṃs trāyate || 
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4. That Gâyatrî (as described before with its three feet) rests on that fourth foot, the bright one, high above the sky. And that again rests on the True (satyam), and the True is the eye, for the eye is (known to be) true. And therefore even now, if two persons come disputing, the one saying, I saw, the other, I heard, then we should trust the one who says, I saw. And the True again rests on force (balam), and force is life (prâna), and that (the True) rests on life. Therefore they say, force is stronger than the True. Thus does that Gâyatrî rest with respect to the self (as life). That Gâyatrî protects (tatre) the vital breaths (gayas); the gayas are the prânas (vital breaths), and it protects them. And because it protects (tatre) the vital breaths (gayas), therefore it is called Gâyatrî. And that Savitri verse which the teacher teaches, that is it (the life, the prâna, and indirectly the Gâyatrî); and whomsoever he teaches, he protects his vital breaths. 
saiṣā tripadoktā yā trailokyatraividyaprāṇalakṣaṇā gāyatryetasmiṃścaturthe turīye darśate pade parorajasi pratiṣṭhitā | mūrtāmūrtarasatvādādityasya | rasāpāye hi vastu nīrasamapratiṣṭhitaṃ bhavati | yathā kāṣṭhādi dagdhasāraṃ tadvat | tathā mūrtāmūrtarasatvādādityasya | rasāpāye hi vastu nīrasamapratiṣṭhitaṃ bhavati | yathā kāṣṭhādi dagdhasāraṃ tadvat | tathā mūrtāmūrtātmakaṃ jagattripadā gāyatryāditye pratiṣṭhitā tadrasatvātsaha tribhiḥ pādaiḥ | tadvai turīyaṃ padaṃ satye pratiṣṭhitam | kiṃ punastatsatyamityucyate-cakṣurvai satyam | kathaṃ cakṣuḥ satyamityāha-prasiddhametaccakṣurhi vai satyam | kathaṃ prasiddhatetyāha-tasmādyadidānīmeva dvau vivadamānau viruddhaṃ vadamānāveyātāmāgaccheyātāmahamadarśaṃ dṛṣṭavānanasmītyanya āhāhamaśrauṣaṃ tvayā dṛṣṭaṃ na tathā tadvastviti tayorya evaṃ brūyādahamadrākṣamiti tasmā eva śraddadhyāma napunaryo brūyādahamaśrauṣamiti | śroturmṛṣā śravaṇamapi saṃbhavati na tu cakṣuṣo mṛṣā darśanam | tasmānnāśrauṣamityuktavate śraddadhyāma | tasmātsatyapratipattihetutvātsatyaṃ cakṣustasminsatye cakṣuṣi saha tribhiritaraiḥ pādaisturīyaṃ padaṃ pratiṣṭhitamityarthaḥ | uktaṃ ca sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣīti | tadvai turīyapadāśrayaṃ satyaṃ bale pratiṣṭhitam | kiṃ punastadbalamityāha-prāṇo vai balaṃ tasminprāṇe bale pratiṣṭhitaṃ satyam | tathā coktaṃ sūtre tadotaṃ ca protaṃ ceti | yasmādbale satyaṃ pratiṣṭhitaṃ tasmādāhurbalaṃ satyādogīya ojīya ojastaramityarthaḥ | loke 'pi yasminhi yadāśritaṃ bhavati tasmādāśritādāśrayasya balavattaratvaṃ prasiddham | na hi durbalaṃ balavataḥ kvacidāśrayabhūtaṃ dṛṣṭam | evamuktanyāyena u eṣā gāyatryadhyātmamadhyātme prāṇe pratiṣṭhitā | saiṣā gāyatrī prāṇaḥ | ato gāyatryāṃ jagatpratiṣṭhitam | yasminprāṇe sarve devā ekaṃ bhavanti | sarvaṃ vedāḥ karmāṇi phalaṃ ca saivaṃ gāyatrī prāṇarūpā satī jagata ātmā | sā haiṣā gayāṃstatre trātavatī | ke punargayāḥ prāṇā vāgādayo vai gayāḥ | śabdakaramāt | tāṃstatre saiṣā gāyatrī |
tattatra yadyasmādgayāṃstatre tasmādgāyatrī nāma |
gāyatrāṇādgāyatrīti prathitā |
sa ācārya upanīya māṇavakamaṣṭavarṣaṃ yāmevāmūṃ gāyatrīṃ sāvitrīṃ savitṛdevatākāmanvāha pacchordharcaśaḥ samastāṃ ca |
eṣaiva sā sākṣātprāṇo jagata ātmā māṇavakāya samarpitehedānīṃ vyākhyātā nānyā sa ācāryo yasmai māṇavakāyānvāhānuvakti tasya māṇavakasya gayānprāṇāṃsrāyate narakādipatanāt || 4 || 
tāṃ haitām eke sāvitrīm anuṣṭubham anvāhuḥ | vāg anuṣṭup | etad vācam anubrūma iti | na tathā kuryāt | gāyatrīm eva sāvitrīm ānubrūyāt | yadi ha vā apy evaṃvid bahv iva pratigṛhṇāti na haiva tad gāyatryā ekaṃ cana padaṃ prati || 
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5. Some teach that Sâvitrî as an Anushtubh verse, saying that speech is Anushtubh, and that we teach that speech. Let no one do this, but let him teach the Gâyatrî as Sâvitrî. And even if one who knows this receives what seems to be much as his reward (as a teacher), yet this is not equal to one foot of the Gâyatrî. 
tāmetāṃ sāvitrīṃ haike śākhino 'nuṣṭupchandaskāmanvāhurupanītāya | tadabhiprāyamāha-vāganuṣṭup | vākca śarīre sarasvatī tāmeva hi vācaṃ sarasvatīṃ māṇavakāyānubrūma ityetadvadantaḥ | na tathā kuryānna tathā vidyādyatta āhurmṛṣaiva tat | kiṃ tarhi gāyatrīmeva sāvitrīmanubrūyāt |
kasmāt |
yasmātprāṇo gāyatrītyuktam |
prāṇa ukte vākca sarasvatī cānye ta prāṇāḥ sarvaṃ māṇavakāya samarpitaṃ bhavati |
kiñcedaṃ prāsaṅgikamuktvā gāyatrīvidaṃ stauti-yadi ha vā apyevaṃvidbahviva na hi tasya sarvātmano bahu nāmāsti kicitsarvātmakatvādviduṣaḥ pratigṛhṇāti na haiva tatpratigrahajātaṃ gāyatryā ekañcanaikamapi padaṃ prati paryāptam || 5 || 
sa ya imāṃs trīṃl lokān pūrṇān pratigṛhṇīyāt so 'syā etat prathamaṃ padam āpnuyāt | atha yāvatīyaṃ trayī vidyā yas tāvat pratigṛhṇīyāt so 'syā etad dvitīyaṃ padam āpnuyāt | atha yāvad idaṃ prāṇi yas tāvat pratigṛhṇīyāt so 'syā etat tṛtīyaṃ padam āpnuyāt | athāsyā etad eva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati | naiva kena canāpyam | kuta u etāvat pratigṛhṇīyāt || 
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6. If a man (a teacher) were to receive as his fee these three worlds full of all things, he would obtain that first foot of the Gâyatrî. And if a man were to receive as his fee everything as far as this threefold knowledge extends, he would obtain that second foot of the Gâyatrî. And if a man were to receive as his fee everything whatsoever breathes, he would obtain that third foot of the Gâyatrî. But 'that fourth bright foot, shining high above the skies 2' cannot be obtained by anybody--whence then could one receive such a fee? 
sa ya imāṃsrīnsa yo gāyatrīvidimānbhūrādīṃsrīngo 'śvādidhanapūrṇāṃllokānpratigṛhṇīyātsa pratigraho 'syā gāyatryā etatprathamaṃ padaṃ yadvyākhyātamāpnuyātprathamapadavijñānaphalaṃ tena bhuktaṃ syānna tvadhikadoṣotpādakaḥ sa pratigrahaḥ | atha punaryāvatīyaṃ trayī vidyā yastāvatpratigṛhṇīyātso 'syā etattṛtīyaṃ padamāpnuyāt | tena tṛtīyapadavijñānaphalaṃ bhuktaṃ syāt | kalpayitvedamicyate | pādatrayasamamapi yadi kaścitpratigṛhṇīyāttatpādatrayavijñānaphalasyaiva kṣayakāraṇaṃ na tvanyasya doṣasya kartṛtve kṣamam | na caivaṃ dātā pratigrahītā vā | gāyatrīvijñānastutaye kalpyate | dātā pratigrahītā ca yadyapyevaṃ saṃbhāvyate nāsau pratigraho 'parādhakṣamaḥ | kasmādyato 'bhyadhikamapi puruṣārthavijñānamavaśiṣṭameva caturthapādaviṣayaṃ gāyatryāstaddarśayati | athāsyā etadeva turīyaṃ darśataṃ padaṃ parorajā ya eṣa tapati |
yaccaitannaiva kenacana kenacidapi pratigraheṇā'pyaṃ naiva prāpyamityarthaḥ |
yathā pūrvoktāni trīṇi padāni |
etānyapi naivā'pyāni kenacitkalpayitvaivamuktaṃ paramārthataḥ kuta u etāvatpratigṛhṇoyāttrailokyādisamam |
tasmādgāyatryevaṃprakāropāsyetyarthaḥ || 6 || 
tasyā upasthānam | gāyatry asy ekapadī dvipadī tripadī catuṣpadi | apad asi | na hi padyase | namas te turīyāya darśatāya padāya parorajase | asāv ado mā prāpad iti | yaṃ dviṣyād asāv asmai kāmo mā samardhīti vā | na haivāsmai sa kāmaḥ samṛdhyate yasmā evam upatiṣṭhate | aham adaḥ prāpam iti vā || 
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7. The adoration of that (Gâyatrî): 'O Gâyatrî, thou hast one foot, two feet, three feet, four feet. Thou art footless, for thou art not known. Worship to thy fourth bright foot above the skies.' If one (who knows this) hates some one and says, 'May he not obtain this,' or 'May this wish not be accomplished to him,' then that wish is not accomplished to him against whom he thus prays, or if he says, 'May I obtain this.' 
tasyā upasthānaṃ tasyā gāyatryā upasthānamupetya sthānaṃ namaskaraṇamanena mantreṇa | kau'sau mantra ityāha-he gāyatryasi bhavasi trailokyapādenaikapadī trayīvidyārūpeṇa dvitīyena dvipadī | prāṇādinā tṛtīyena tripadyasi | caturthena turīyeṇa catuṣpadyasi | evaṃ caturbhiḥ pādairupāsakaiḥ padyase jñāyase 'taḥ paraṃ pareṇa nirupādhikena svenā'tmanāpadasi | avidyamānaṃ padaṃ yasyāstava yena padyase sā tvamapadasi yasmānnahi padyase neti netyātmatvāt | ato vyavahāraviṣayāya namabhte turīyāya darśatāya padāya poradase | asau śatruḥ pāpmā tvatprāptivighnakaro 'dastadātmanaḥ kāryaṃ yattvatprāptivighnakartṛtvaṃ mā prāpanmaiva prāpnotu | itiśabdo mantraparisamāptyarthaḥ | yaṃ dviṣyādyaṃ prati dveṣaṃ kuryātsvayaṃ vidvāṃstaṃ pratyanenopasthānamasau śatruramukanāmeti nāma gṛhṇīyādasmai yajñadattāyābhipretaḥ kāmo mā samṛddhi samṛddhiṃ mā prāpnotviti vopatiṣṭhate | na haivāsmai devadattāya sa kāmaḥ samṛdhyate |
kasmai |
yasmā evamupatiṣṭhate |
ahamado devadattābhipretaṃ prāpamiti vopatiṣṭhate |
asāvado mā prāpadityāditrayāṇāṃ mantrapadānāṃ yathākāmaṃ vikalpaḥ || 7 || 
etad dha vai taj janako vaideho buḍilam āśvatarāśvim uvāca -- yan nu ho tad gāyatrīvid abrūthāḥ | atha kathaṃ hastībhūto vahasīti | mukhaṃ hy asyāḥ samrāṇ na vidāṃ cakareti hovāca | tasyā agnir eva mukham | yadi ha vā api bahv ivāgnāv abhyādadhati sarvam eva tat saṃdahati | evaṃ haivaivaṃvid yady api bahv iva pāpaṃ kurute sarvam eva tat saṃpsāya śuddhaḥ pūto 'jaro 'mṛtaḥ saṃbhavati || 
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8. And thus Ganaka Vaideha spoke on this point to Budila Âsvatarâsvi: 'How is it that thou who spokest thus as knowing the Gâyatrî, hast become an elephant and carriest me?' He answered: 'Your Majesty, I did not know its mouth. Agni, fire, is indeed its mouth; and if people pile even what seems much (wood) on the fire, it consumes it all. And thus a man who knows this, even if he commits what seems much evil, consumes it all and becomes pure, clean, and free from decay and death.' 
gāyatryā mukhavidhānāyārthavāda ucyate-etaddha kila vai smaryate | tattatra gāyatrīvijñānaviṣaye janako vaideho buḍilo nāmato 'śvatarāśvasyāpatyamāśvatarāśvistaṃ kiloktavān | yannu iti vitarke ho aho ityetattadyattvaṃ gāyatrīvidbrūthā gāyatrīvidasmīti yadabrūthāḥ kimidaṃ tasya vacaso 'nanurūpam | atha kathaṃ yadi gāyatrīvitpratigrahadoṣeṇa hastobhūto vahasīti | sa pratyāha rājñā smārito mukhaṃ gāyatryā hi yasmādasyā he samrāṇna vidāñcakāra na vijñātavānasmīti hovāca |
ekāhgavikalatvādgāyatrīvijñānaṃ mamāphalaṃ jātam |
śṛṇu tarhi tasyā gāyatryā agnireva mukham |
yadi ha vā api bahvivendhanamagnāvabhyādadhati laukikāḥ sarvameva tatsaṃdahatyevendhanamagnirevaṃ haivaivaṃvidgāyatryā agnirmukhamityevaṃ vettītyevaṃvitsyātsvayaṃ gāyatryātmāgnimukhaḥ san |
yadyapi bahviva pāpaṃ kurute pratigrahādidoṣaṃ tatsarvaṃ pāpajātaṃ saṃpsāya bhakṣayitvā śuddho 'gnivatpūtaśca tasmātpratigrahadoṣādgāyatryātmājaro 'mṛtaśca saṃbhavati || 8 ||
iti śrīmadbṛhadāraṇyakopaniṣadbhāṣye pañcamādhyāyasya caturdaśaṃ brāhmaṇam || 14 || 
hiraṇmayena pātreṇa satyasyāpihitaṃ mukham | tat tvam pūṣann apāvṛṇu satyadharmāya dṛṣṭaye | pūṣann ekarṣe yama sūrya prājāpatya vyūha raśmīn samūha tejaḥ | yat te rūpaṃ kalyāṇatamam tat te paśyāmi yo 'sāv asau puruṣaḥ so 'ham asmi | vāyur anilam amṛtam athedaṃ bhasmāntaṃ śarīram | oṃ krato smara kṛtaṃ smara krato smara kṛtaṃ smara | agne naya supathā rāye 'smān viśvāni deva vayunāni vidvān | yuyodhy asmaj juhurāṇam eno bhūyiṣṭhāṃ te namauktiṃ vidhema || 
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FIFTEENTH BRÂHMANA
1.  2The face of the True (the Brahman) is covered with a golden disk. Open that, O Pûshan, that we may see the nature of the True. 
yo jñānakarmasamuccayakārī so 'ntakāla ādityaṃ prārthayati | asti ca prasaṅgo gāyatryāsturīyaḥ pādo hi saḥ | tadupasthānaṃ prakṛtamataḥ sa eva prārthyate | hiraṇyamayena jyotirmayena pātreṇa yathā pātreṇeṣṭaṃ vastvapidhīyata evamidaṃ satyākhyaṃ brahma jyotirmayena maṇḍalenāpihitamivāsamāhitacetasāmadṛśyatvāttaducyate | satyasyāpihitaṃ mukhaṃ mukhyaṃ svarūpaṃ tadapidhānaṃ pātramapidhānamiva darśanapratibandhakāraṇaṃ tattvaṃ he pūṣañjagataḥ poṣaṇatpūṣā savitāpāvṛṇvapāvṛtaṃ kuru darśanapratibandhakāraṇamapanayetyarthaḥ | satyadharmāya satyaṃ dharmo 'sya mama so 'haṃ satyadharmā tasmai tvadātmabhūtāyetyarthaḥ | dṛṣṭaye darśanāya | pūṣannityādīni nāmānyāmantraṇārthani savituḥ | ekarṣa ekaścāsāvṛṣiścaikarṣirdarśanādṛṣiḥ | sa hi sarvasya jagata ātmā cakṣuśca sansarvaṃ paśyatyeko vā gacchatītyekarṣiḥ"sūrya ekākī carati"iti mantravarṇāt | yama sarvaṃ hi jagataḥ saṃyamanaṃ tvatkṛtam | sūrya suṣṭhu vīrayate rasānraśmīnprāṇāndhiyo vā jagata iti | prājāpatya prajāpaterīśvarasyāpatyaṃ hiraṇyagarbhasya vā he prājāpatya vyūha vigamaya raśmīn | samūha saṃkṣipā'tmanastejo yenāhaṃ śaknuyāṃ tvatsvarūpamañjasā draṣṭam | vidyotana iva rūpāṇāmata upasaṃhara tejaḥ | yatte tava rūpaṃ sarvakalyāṇānāmatiśayena kalyāṇaṃ kalyāṇatamaṃ tatte paśyāmi | paśyāmo vayaṃ vacanavyatyayena | yo 'sau bhūrbhuvaḥsvarvyāhṛtyavayavaḥ puruṣaḥ puruṣākṛtitvātpuruṣaḥ so 'hamasmi bhavāmi | aharamiti copaniṣada uktatvādādityacākṣuṣayostadevedaṃ parāmṛśyate so 'hamasmyamṛtamiti saṃbandhaḥ | mamāmṛtasya satyasya śarīrapāte śarīrastho yaḥ prāṇo vāyuḥ so 'nilaṃ bāhyaṃ vāyumeva pratigacchatu | tathānyā devatāḥ svāṃ svāṃ prakṛtiṃ gacchantu | athedamapi bhasmāntaṃ satpṛthivīṃ yātu śarīram | athedānīmātmanaḥ saṃkalpabhūtāṃ manasi vyavasthitāmagnidevatāṃ prārthayate-oṃ krato | oṃmiti krato iti ca saṃbodhanārthaveva | oṅkārapratīkatvādom | manomayatvācca kratuḥ | he oṃ he krato smara smartavyamantakāle hi tvatsmaraṇavaśādiṣṭā gatiḥ prāpyate 'taḥ prārthyate yanmayā kṛtaṃ tatsmara punaruktirādarārthā | kiñca he 'gne naya prāpaya supathā śobhanena mārgeṇa rāye dhanāya karmaphalaprāptaya ityarthaḥ | na dakṣiṇena kṛṣṇena punarāvṛttiyuktena kiṃ tarhi śuklenaiva supathāsmānviśvāni sarvāṇi he deva vayunāni prajñānāni sarvaprāṇināṃ vidvān | kiñca yuyodhyapanaya viyojayāsmadasmatto juhurāṇaṃ kuṭilamenaḥ pāpaṃ pāpajātaṃ sarvam | tena pāpena viyuktā vayameṣyāma uttareṇa pathā tvatprasādāt | kintu vayaṃ tubhyaṃ paricaryāṃ kartuṃ na śaknumo bhūyiṣṭhāṃ bahutamāṃ te tubhyaṃ namauktiṃ namaskāravacanaṃ vidhema namaskāroktyā paricaremetyarthaḥ | anyatkartumaśaktāḥ santa iti ||1 || ||
iti śrīmadbṛhadāraṇyakopaniṣadi pañcamādhyāyasya pañcadaśaṃ brāhmaṇam ||15 ||
iti bṛhadāraṇyakopaniṣadi pañcamodhyāyaḥ || 5 |
ADHYĀYA 6
atha ṣaṣṭho 'dhyāyaḥ atha ṣaṣṭhādhyāyasya praśamaṃ brāhmaṇam 
 
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2. O Pûshan, only seer, Yama (judge), Sûrya (sun), son of Pragâpati, spread thy rays and gather them! The light which is thy fairest form, I see it. I am what he is (viz. the person in the sun). 
 
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaś ca śreṣṭhaś ca svānāṃ bhavati | prāṇo vai jyeṣṭhaś ca śreṣṭhaś ca | jyeṣṭhaś ca śreṣṭhaś ca svānāṃ bhavati | api ca yeṣāṃ bubhūṣati | ya evaṃ veda || 
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3. Breath to air and to the immortal! Then this my body ends in ashes. Om! Mind, remember! Remember thy deeds! Mind, remember! Remember thy deeds 1! 
oṃ prāṇo gāyatrītyuktam | kasmātpunaḥ kāraṇātprāṇabhāvo gāyatryā na punarvāgādibhāva iti yasmājjyeṣṭhaśca śreṣṭhaśca prāṇo na vāgādayo jyaiṣṭhyaśraiṣṭhyabhājaḥ | kathaṃ jyeṣṭhatvaṃ śreṣṭhatvaṃ ca prāṇasyoti tannirdidhārayiṣayedamārabhyate | athavokthayajuḥ sāmakṣattrādibhāvaiḥ prāṇasyaivopāsanamabhihitaṃ satsvapyanyeṣu cakṣurādiṣu | tatra hetumātramihā'nantaryeṇa saṃbadhyate | na punaḥ pūrvaśeṣatā | vivakṣitaṃ tu khilatvādasya kāṇḍasya pūrvatra yadanuktaṃ viśiṣṭaphalaṃ prāṇaviṣayamupāsanaṃ tadvaktavyamiti | yaḥ kaściddha vā ityāvadhāraṇarchai | yo jyeṣṭhaśreṣṭhaguṇaṃ vakṣyamāṇaṃ yo vedāsau bhavatyeva jyeṣṭhaśca śreṣṭhaśca | evaṃ phalena pralobhitaḥ sanpraśnāyāmukhībhūtastasmai cā'ha-prāṇo vai jyeṣṭhaśca śreṣṭhaśceti | kathaṃ punaravagamyate prāṇo jyeṣṭhaśca śreṣṭhaśceti | yasmānniṣekakāla eva śukraśoṇitasaṃmbandhaḥ prāṇādikalāpasyāviśiṣṭaḥ | tathāpi nāprāṇaṃ śukraṃ virohatīti prathamo vṛttilābhaḥ prāṇasya cakṣurādibhyaḥ | ataḥ jyeṣṭho vayasā prāṇaḥ | niṣekakāladārabhya garbhaṃ puṣyati prāṇaḥ | prāṇe hi labdhavṛttau paścāccakṣurādīnāṃ vṛttilābhaḥ | atoyuktaṃ prāṇasya jyeṣṭhatvaṃ cakṣurādiṣu | bhavati tu kaścitkule jyeṣṭho guṇahīnatvāttu na śreṣṭhaḥ | madhyamaḥ kaniṣṭho vā guṇāḍhyatvādbhavecchreṣṭho na jyeṣṭhaḥ | na tu tathehetyāha-prāṇa eva tu jyeṣṭhaśca śreṣṭhaśca | kathaṃ punaḥ śraiṣṭhyamavagamyate prāṇasya tadiha saṃvādenadarśayiṣyāmaḥ | sarvathāpi tu prāṇaṃ jyeṣṭhaśreṣṭhaguṇaṃ yo vedopāste sa svānāṃ jñātīnāṃ jyeṣṭhaśca śreṣṭhaśca bhavati |
jyeṣṭhaśreṣṭhaguṇopāsanasāmarthyātsvavyatirekeṇāpi ca yeṣāṃ madhye jyeṣṭhaśca śreṣṭhaśca bhaviṣyāmīti bubhūṣati bhavitumicchati teṣāmapi jyeṣṭhaśreṣṭhaprāṇadarśī jyeṣṭhaśca śreṣṭhaśca bhavati |
nanu vayenimittaṃ jyeṣṭhatvaṃ tadicchātaḥ kathaṃ bhavatītyucyate |
naiṣa doṣaḥ |
prāṇavadvṛttilābhasyaiva jyeṣṭhatvasya vivakṣitatvāt || 1 || 
yo ha vai pratiṣṭhāṃ veda pratitiṣṭhati same | pratitiṣṭhati durge | cakṣur vai pratiṣṭhā | cakṣuṣā hi same ca durge ca pratitiṣṭhati | pratitiṣṭhati same pratitiṣṭhati durge | ya evaṃ veda || 
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4. Agni, lead us on to wealth (beatitude) by a good path, thou, O God, who knowest all things! Keep far from us crooked evil, and we shall offer thee the fullest praise! (Rv. I, 189, 1.) 
yo ha vai vasiṣṭhāṃ veda vasiṣṭhaḥ svānāṃ bhavati | taddarśanānurūpeṇa phalam | yeṣāṃ ca jñātivyatirekeṇa vasiṣṭho bhavitumicchati teṣāṃ ca vasiṣṭho bhavati | ucyatāṃ tarhi kāsau vasiṣṭheti | vāgvai vasiṣṭhā | vāsayatyatiśayena vaste veti vasiṣṭhā |
vāggmino hi dhanavanto vasantyatiśayena |
ācchādanārthasya vā vaservasiṣṭhā |
abhibhavanti hi vācā vāggmino 'nyān |
tena vasiṣṭhaguṇavatparijñānādvasiṣṭhaguṇo bhavatīti darśanānurūpaṃ phalam || 2 || 
yo ha vai saṃpadaṃ veda saṃ hāsmai padyate yaṃ kāmaṃ kāmayate | śrotraṃ vai saṃpat | śrotre hīme sarve vedā abhisaṃpannāḥ | saṃ hāsmai padyate yaṃ kāmaṃ kāmayate | ya evaṃ veda || 
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SIXTH ADHYÂYA. 
yo ha vai pratiṣṭhāṃ veda pratitiṣṭhatyanayeti pratiṣṭhā tāṃ pratiṣṭhāṃ pratiṣṭhāguṇavatīṃ yo veda tasyaitatphalaṃ pratitiṣṭhati same deśe kāle ca | tathā durge viṣame ca durgamane ca deśe durbhikṣādau vā kāle viṣame |
yadyevamucyatāṃ kāsau pratiṣṭhā |
cakṣurvai pratiṣṭhā |
kathaṃ cakṣuṣaḥ pratiṣṭhātvamityāha-cakṣuṣā hi same ca durge dṛṣṭavā pratitiṣṭhati |
ato 'nurūpaṃ phalaṃ pratitiṣṭhati same pratitiṣṭhati durge ya evaṃ vedeti || 3 || 
yo ha vā āyatanaṃ vedāyatanaṃ svānāṃ bhavaty āyatanaṃ janānām | mano vā āyatanam | āyatanaṃ svānāṃ bhavaty āyatanaṃ janānām | ya evaṃ veda || 
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FIRST BRÂHMANA
1. Harih, Om. He who knows the first and the best, becomes himself the first and the best among his people. Breath is indeed the first and the best. He who knows this, becomes the first and the best among his people, and among whomsoever he wishes to be so. 
yo ha vai sampadaṃ veda sampadguṇayuktaṃ yo veda tasyaitatphalamasmai viduṣe saṃpadyate ha | kim | yaṃ kāmaṃ kāmayate sa kāmaḥ | kiṃ punaḥ saṃpadguṇakam | śrotraṃ vai saṃpat | kathaṃ punaḥ śrotrasya saṃpadguṇatvamiti |
ucyate-śrotre sati hi yasmātsarve vedā abhisampannāḥ śrotrendriyavato 'dhyeyatvāt |
vedavihitakarmāyattāśca kāmāstasmācchrotraṃ saṃpat |
ato vijñānānurūpaṃ phalam |
saṃ hāsmai padyate yaṃ kāmaṃ kāmayate ya evaṃ veda || 4 || 
yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiḥ | reto vai prajātiḥ | prajāyate ha prajayā paśubhiḥ | ya evaṃ veda || 
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2. He who knows the richest, becomes himself the richest among his people. Speech is the richest. He who knows this, becomes the richest among his people, and among whomsoever he wishes to be so. 
yo ha vā āyatanaṃ veda | āyatanamāśrayastadyo vedā'yatanaṃ svānāṃ bhavatyāyatanaṃ janānāmanyeṣāmapi | kiṃ punastadāyatanamiti | ucyate-mano vā āyatanamāśraya indriyāṇāṃ viṣayāṇāṃ ca |
manaāśritā hi viṣayā ātmano bhogyatvaṃ pratipadyante |
manaḥsaṃkalpavaśāni cendriyāṇi pravartante nivartante ca |
ato mana āyatanamindriyāṇām |
ato darśanānurūpeṇa phalamāyatanaṃ svānāṃ bhavatyāyatanaṃ janānāṃ ya evaṃ veda || 5 || 
te heme prāṇā ahaṃśreyase vivadamānā brahma jagmuḥ | tad dhocuḥ -- ko no vasiṣṭha iti | tad dhovāca -- yasmin va utkrānta idaṃ śarīraṃ pāpiyo manyate sa vo vasiṣṭha iti || 
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3. He who knows the firm rest, becomes himself firm on even and uneven ground. The eye indeed is the firm rest, for by means of the eye a man stands firm on even and uneven ground. He who knows this, stands firm on even and uneven ground. 
yo ha vai prajātiṃ veda prajāyate ha prajayā paśubhiśca sampanno bhavati |
reto vai prajātiḥ |
retasā prajananendriyamupalakṣyate |
tadvijñānānurūpaṃ phalaṃ prajāyate ha prajayā paśubhirya evaṃ veda || 6 || 
vāg ghoccakrāma | sā saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathākalā avadanto vācā prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha vāk || 
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4. He who knows success, whatever desire he desires, it succeeds to him. The ear indeed is success. For in the ear are all these Vedas successful. He who knows this, whatever desire he desires, it succeeds to him. 
te heme prāṇā vāgādayo 'haṃśreyase 'haṃ śreyānityetasmai prayojanāya vivadamānā biruddhaṃ vadamānā brahma jagmurbrahma gatavanto brahmaśabdavācyaṃ prajāpati gatvā ca tadbrahma hocuruktavantaḥ | ko no 'smākaṃ madhye vasiṣṭhaḥ ko 'smākaṃ madhye vasati ca vāsayati ca |
tadbrahma taiḥ pṛṣṭaṃ saddhovācoktavadyasminvo yuṣmākaṃ madhya utkrānte nirgate śarīrādidaṃ śarīraṃ pūrvasmādatiśayena pāpīyaḥ pāpataraṃ manyate lokaḥ |
śarīraṃ hi nāmānekāśucisaṃdhātatvājjīvato 'pi pāpameva tato 'pi kaṣṭataraṃ yasminnutkrānte bhavati |
vairāgyārthamidamucyate-pāpīya iti |
sa vo yuṣmākaṃ madhye vasiṣṭho bhaviṣyati jānannapi vasiṣṭhaṃ prajāpatirtovācāyaṃ vasiṣṭha itītareṣāmapriyaparihārāya || 7 || 
cakṣur hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathāndhā apaśyantaś cakṣuṣā prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha cakṣuḥ || 
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5. He who knows the home, becomes a home of his own people, a home of all men. The mind indeed is the home. He who knows this, becomes a home of his own people and a home of all men. 
ta evamuktā brahmaṇā prāṇā ātmano vīryaparīkṣaṇāya krameṇoccakramuḥ |
tatra vāgeva prathamaṃ hāsmāccharīrāduccakrāmotkrāntavatī |
sā cotkramya saṃvatsaraṃ proṣya proṣitā bhūtvā punarāgatyovāca-kathamaśakata śaktavanto yūyaṃ madṛte māṃ vinā jīvitumiti |
ta evamuktā ūcuryathā loke 'kalā mūkā avadanto vācā prāṇantaḥ prāṇanavyāpāraṃ kurvantaḥ prāṇena paśyanto darśanavyāpāraṃ cakṣuṣā kurvantastathā śṛṇvantaḥ śrotreṇa vidvāṃso manasā kāryākāryādiviṣayaṃ prajāyamānā retasā putrānutpādayanta evamajīviṣma vayamityevaṃ prāṇairdattottarā vāgātmano 'sminnavasiṣṭhatvaṃ buddhvā praviveśa ha vāk || 8 || 
śrotraṃ hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā badhirā aśṛṇvantaḥ śrotreṇa prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā vidvāṃso manasā prajāyamānā retasaivam ajīviṣmeti | praviveśa ha śrotram || 
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6. He who knows generation, becomes rich in offspring and cattle. Seed indeed is generation. He who knows this, becomes rich in offspring and cattle. 
 
mano hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā mugdhā avidvāṃso manasā prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa prajāyamānā retasaivam ajīviṣmeti | praviveśa ha manaḥ || 
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7. These Prânas (senses), when quarrelling together as to who was the best, went to Brahman and said: 'Who is the richest of us?' He replied: 'He by whose departure this body seems worst, he is the richest.' 
 
reto hoccakrāma | tat saṃvatsaraṃ proṣyāgatyovāca -- katham aśakata mad ṛte jīvitum iti | te hocuḥ -- yathā klībā aprajāyamānā retāsā prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa vidvāṃso manasaivam ajīviṣmeti | praviveśa ha retaḥ || 
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8. The tongue (speech) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like unto people, not speaking with the tongue, but breathing with breath, seeing with the eye, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then speech entered in. 
tathā cakṣurheccakrāmetyādi pūrvavat |
śrotraṃ manaḥ prajātirita ||9-12 || 
atha ha prāṇa utkramiṣyan yathā mahāsuhayaḥ saindhavaḥ paḍvīśaśaṅkhūnt saṃvṛhed evaṃ haivemān prāṇānt saṃvavarha | te hocuḥ -- mā bhagava utkramīḥ | na vai śakṣyāmas tvad ṛte jīvitum iti | tasyo me baliṃ kuruteti | tatheti || 
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9. The eye (sight) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing with the eye, but breathing with the breath, speaking with the tongue, hearing with the ear, knowing with the mind, generating with seed. Thus we have lived.' Then the eye entered in. 
atha ha prāṇa utkramiṣyannutkramamaṃ kariṣyaṃstadānīmeva svasthānātpracalitā vāgādayaḥ | kimivetyāha-yathā loke mahāṃścāsau suhayaśca mahāsuhayaḥ śobhano hayo lakṣaṇopeto mahānparimāṇataḥ sindhudeśe bhavaḥ saindhavo 'bhijanataḥ paḍvīśaśaṅkūnpādabandhanaśaṅkūnpaḍvīśāśca te śaṅkavaśca tān saṃvṛhedudyacchedyugapadutkhanedaśvāroha ārūḍhe parīkṣaṇāya | evaṃ haivemānvāgādīnprāṇānsaṃvavarhedyatavānsvasthānādbhraṃśitavān | te vāgādayo hocurhe bhagavo bhagavanmotkramīryasmānnavai śakṣyāmastvadṛte tvāṃ vinā jīvitumiti | yadyevaṃ mama śreṣṭhatā vijñātā bhavadbhirahamatra śreṣṭhastasya u me mama baliṃ karaṃ kuruta karaṃ prayacchateti | ayaṃ ca prāṇasamvādaḥ kalpito viduṣaḥ śreṣṭhaparīkṣaṇaprakāropadeśaḥ | anena hi prakāreṇa vidvānko nu khalvatra śreṣṭha iti parīkṣaṇaṃ karoti |
sa eṣa parīkṣaṇaprakāraḥ samvādabhūtaḥ kathyate |
na hyanyathā saṃhatyakāriṇāṃ satāmeṣāmañjasaiva saṃvatsaramātramevaikaikasya nirgamanādyupapadyate |
tasmādvidvānevānena prakāreṇa vicārayati vāgādīnāṃ pradhānabubhutsurupāsanāya |
baliṃ prārthitāḥ santaḥ prāṇāstatheti pratijñātavantaḥ || 13 || 
sā ha vāg uvāca -- yad vā ahaṃ vasiṣṭhāsmi tvaṃ tad vasiṣṭho 'sīti | yad vā ahaṃ pratiṣṭhāsmi tvaṃ tat pratiṣṭho 'sīti cakṣuḥ | yad vā ahaṃ saṃpad asmi tvaṃ tat saṃpad asīti śrotram | yad vā aham āyatanam asmi tvaṃ tad āyatanam asīti manaḥ | yad vā ahaṃ prajātir asmi tvaṃ tat prajātir asīti retaḥ | tasyo me kim annaṃ kiṃ vāsa iti | yad idaṃ kiñcā śvabhya ā kṛmibhya ā kīṭapataṅgebhyas tat te 'nnam | āpo vāsa iti | na ha vā asyānannaṃ jagdhaṃ bhavati nānannaṃ pratigṛhītaṃ ya evam etad anasyānnaṃ veda | tad vidvāṃsaḥ śrotriyā aśiṣyanta ācāmanty aśitvācāmanti | etam eva tad annam anagnaṃ kurvanto manyante || 
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10. The ear (hearing) departed, and having been absent for a year, it came back and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing with the ear, 
sā ha vākprathamaṃ balidānāya pravṛttā ha kilovācoktavatī yadvā ahaṃ vasiṣṭhāsmi yanmama vasiṣṭhatvaṃ tattavaiva tena vasiṣṭhaguṇena tvaṃ tadvasiṣṭho 'sīti | yadvā ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭho 'si yā mama pratiṣṭhā sā tvamasīti | cakṣuḥ | samānamanyat | sampadāyatanaprajātitvagiṇānkrameṇa samarpitavantaḥ | yadyevaṃ sādhu baliṃ dattavanto bhavanto brūta tasya u ma evaṅguṇaviśiṣṭasya kimannaṃ kiṃ vāsa iti | āhuritare-yadidaṃ loke kiñca kiñcidannaṃ nāmāpyā śvabhya ā kṛmibhya ā kīṭapataṅgebhyaḥ | yacca śvānnaṃ kṛbhyannaṃ kīṭapataṅgānnaṃ ca tena saha sarvameva yatkiñcitprāṇibhiradyamānamannaṃ tatsarvaṃ tavānnaṃ sarvaṃ prāṇasyānnamiti dṛṣṭiratra vidhīyate | kecitu sarvabhakṣaṇe doṣābhāvaṃ vadanti prāṇānnavidaḥ | tadasat | śāsrāntareṇa pratiṣiddhatvāt | tenāsya vikalpa iti cet | na | avidhāyakatvāt | na ha vā asyānannaṃ jagdhaṃ bhavatīti sarvaṃ prāṇasyānnamityetasya vijñānasya vihitasya stutyarthametat | tenaikavākyatāpatteḥ | na tu śāsrāntaravihitasya bādhane sāmarthyamanyaparatvādasya | prāṇamātrasya sarvamannamityetaddarśanamihi vidhitsitaṃ na tu sarvaṃ bhakṣayediti | yattu sarvabhakṣaṇe doṣābhāvajñānaṃ sanmithyaiva pramāṇābhāvāt | viduṣaḥ prāṇatvātsarvānnopapatteḥ sāmarthyādadoṣa eveti cet | na | aśeṣānnatvānupapatteḥ | satyaṃ yadyapi vidvānprāṇo yena kāryatakaraṇasaṃghātena viśiṣṭasya vidvattā tena kāryakaraṇasaṃghātena kṛmikīṭadevādyaśeṣānnabhakṣaṇaṃ nopapadyate | tena tatrāśeṣānnabhakṣaṇe doṣābhāvajñāpanamanarthakam | aprāptatvādaśeṣānnabhakṣaṇadoṣasya | nanu prāṇaḥ sanbhakṣayatyeva kṛmikīṭādyannamapi | bāḍham | kintu na tadviṣayaḥ pratiṣedho 'sti | tasmāddaivaraktaṃ kiṃśukaṃ tatra doṣābhāvaḥ | atastadrūpeṇa doṣābhāvajñāpanamanarthakam | aprāptatvādaśeṣānnabhakṣaṇadeṣasya | yena tu kāryakaraṇasaṃghātasambandhena pratiṣedhaḥ kriyate tatsambandhena tviha naiva pratiprasavo 'sti | tasmāttatpratiṣedhātikrame doṣa eva syādanyaviṣayatvānna ha vā ityādeḥ | na ca brāhmaṇādiśarīrasya sarvānnatvadarśanamiha vidhīyate kintu prāṇamātrasyaiva | yathā ca sāmānyena sarvānnasya prāṇasya kiñcidannajātaṃ kasyacijjīvanahetuḥ | yathā viṣaṃ viṣajasya krimestadevānyasya prāṇānnamapi saddṛṣṭameva doṣamutpādayati maraṇādilakṣaṇam | tathā sarvānnasyāpi prāṇasya pratiṣiddhānnabhakṣaṇe brāhmaṇatvādidehasaṃbandhāddoṣa eva syāt | tasmānmithyājñānamevābhakṣyabhakṣaṇe doṣābhāvajñānam | āpo vāsa ityāpo bhakṣamāṇā vāsaḥsthānīyāstava | atra ca prāṇasyā'po vāsa ityetaddarśanaṃ vidhīyate | na tu vāsaḥkārye āpo viniyoktuṃ śakyāḥ | tasmādyathāprāpte 'bbhakṣaṇe darśanamātraṃ kartavyam | na ha vā asya sarvaṃ prāṇasyānnamityevaṃvido 'nannamanadanīyaṃ jagdhaṃ bhuktaṃ na bhavati ha | yadyapyanenānadanīyaṃ bhuktamadanīyameva bhuktaṃ syānna tu tatkṛtadoṣeṇa lipyata ityetadvidyāstutirityavocāma | tathā nānannaṃ pratigṛhītaṃ yadyapyapratighrāhyaṃ hastyādi pratigṛhītaṃ syāttadapyannameva pratigrāhyaṃ syāttatrāpyapratigrāhyapratigrahadoṣeṇa na lipyata iti stutyarthameva ya evametadanasya prāṇasyānnaṃ veda | phalaṃ tu prāṇātmabhāva eva na tvetatphalābhiprāyeṇa kiṃ tarhi stutyabhiprāyeṇeti | nanvetadeva phalaṃ kasmānna bhavati | na prāṇātmadarśinaḥ prāṇātmabhāva eva phalam | tatra ca prāṇātmabhūtasya sarvātmano 'nadanīyamapyādyameva | tathāpratigrāhyamapi pratigrāhyameveti yathāprāptamevopādāya vidyā stūyate | ato naiva phalavidhisarūpatā vākyasya | yasmādāpo vāsaḥ prāṇasya tasmādvidvāṃso brāhmaṇāḥ śrotriyā adhītavedā aśiṣyanto bhokṣyamāṇā ācāmantyapo 'śitvā'cāmanti bhuktyā cottarakālamapo bhakṣayanti | tatra teṣāmācāmatāṃ ko 'bhiprāya ityāha-etamevānaṃ prāṇamanagnaṃ kurvanto manyante | asti caitadyoyasmai vāso dadāti sa tamanagnaṃ karomīti hi manyate | prāṇasya cā'po vāsa iti hyuktam | yadapaḥ pibāmi tatprāṇasya vāso dadāmīti vijñānaṃ kartavyamityevamarthametat | nanu bhokṣyamāṇo bhuktavāṃśca prayato bhaviṣyāmītyācāmati | tatra ca prāṇasyānagnatākaraṇārthatve ca dvikāryatā'camanasya syāt | na ca kāryadvayamācamanasyaikasya yuktam | yadi prāyatyārthaṃ nānagnatārthamathānagnatārthaṃ na prāyatyārtham | yasmādevaṃ tasmāddvitīyamācamanāntaraṃ prāṇasyānagnatākaraṇāya bhavatu | na | kriyādvitvopapatteḥ | dve hyete kriye bhotryamāṇasya bhuktavataśca yadācamanaṃ smṛtivihitaṃ tatprāyatyārthaṃ bhavati | kriyāmātrameva na tu tatra prāyatyaṃ darśanādyapekṣate |
tatra cā'camanāṅgabhūtāsvapsu vāsovijñānaṃ prāṇasyetikartavyatayā codyate na tu tasminkriyamāṇa ācamanasya prāyatyarthatā vādhyate kriyāntaratvādācamanasya |
tasmādbhokṣyamāṇasya bhuktavataśca yadācamanaṃ tatrā |
āpo vāsaḥ prāṇasyeti darśanamātraṃ vidhīyate |
aprāptatvādanyataḥ || 14 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya prathamaṃ brāhmaṇam || 1 || 
śvetaketur vā āruṇeyaḥ pancālānāṃ pariṣadam ājagāma | sa ājagāma jaivaliṃ pravāhaṇaṃ paricārayamāṇam | tam udīkṣyābhyuvāda kumārā3 iti | sa bho3 iti pratiśuśrāva | anuśiṣṭo nv asi pitreti | om iti hovāca || 
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1. SECOND BRÂHMANA
Svetaketu Âruneya went to the settlement of the Pañkâlas. He came near to Pravâhana Gaivali, who was walking about (surrounded by his men). As soon as he (the king) saw him, he said: 'My boy!' Svetaketu replied: 'Sir!' Then the king said: 'Have you been taught by your father!' 'Yes,' he replied. 
śvetaketurha vā āruṇeyaḥ ityasya saṃbandhaḥ | khilādhikāro 'yaṃ tatra yadanuktaṃ taducyate | saptamādhyāyānte jñānakarmasamuccayakāriṇāgnermārgayācanaṃ kṛtam-agne naya supatheti | tatrānekeṣāṃ pathāṃ sadbhāvo mantreṇa sāmarthyātpradarśitaḥ | supatheti viśeṣaṇāt | panthānaśca kṛtavipākapratipattimārgāḥ | vakṣyati ca yatkṛtvetyādi | tatra ca kati karmavipākapratipattimārgā iti sarvasaṃsāragatyupasaṃhārārtho 'yamārambhaḥ | etāvatī hi saṃsāragatiḥ | etāvānkarmaṇo vipākaḥ svābhāvikasya śāsrīyasya ca savijñānasyeti | yadyapi dvayā ha prājāpatyā ityatra svābhāvikaḥ pāpmā sūcitaḥ | na ca tasyedaṃ kāryamiti vipākaḥ pradarśitaḥ | śāsrīyasyaiva tu vipākaḥ pradarśitastryannātmapratipattyantena | brahmavidyārambhe tadvairāgyasya vivakṣitatvāt | tatrāpi kevalena karmaṇā pitṛloko vidyayā vidyāsaṃyuktena ca karmaṇā devaloka ityuktam | tatra kena mārgeṇa pitṛlokaṃ pratipadyate kena vā devalokamiti noktam | tacceha khilaprakaraṇe 'śeṣato vaktavyamityata ārabhyate | ante ca sarvopasaṃhāraḥ śāsrasyeṣṭaḥ | api caitāvadamṛtatvamityuktaṃ na karmaṇo 'mṛtatvāśāstīti ca tatra heturnoktastadarthaścāyamārambhaḥ | yasmādiyaṃ karmaṇo gatirna nitye 'mṛtatve vyāpāro 'sti tasmādetāvadevāmṛtatvasādhanamiti sāmarthyāddhetutvaṃ saṃpadyate | api coktamagnihotre na tvevainayostvamutkrātiṃ na gatiṃ na pratiṣṭhāṃ na tṛptiṃ na punarāvṛtiṃ na lokaṃ pratyutthāyinaṃ vettheti | tatra prativacane te vā ete āhutī hute utkrāmata ityādinā āhuteḥ kāryamuktam | taccaitatkarturāhutilakṣaṇasya karmaṇaḥ phalam | na hi kartāramanāśrityā'hutilakṣaṇasya karmaṇaḥ svātantryeṇotkrāntyādikāryārambha upapadyate | kartrarthatvātkarmaṇaḥ kāryārambhasya | sādhanāśrayatvācca karmaṇaḥ | tatrāgnihotrastutyarthatvādagnihotrasyaiva kāryamityuktaṃ ṣaṭ prakāramapi | iha tu tadeva kartuḥ phalamityupadiśyate | ṣaṭprakāramapi karmaphalavijñānasya vivakṣitatvāt | taddvāreṇa ca pañcāgnidarśanamihottaramārgapratipattisādhanaṃ vidhitsitam | evamaśeṣasaṃsāragatyupasaṃhāraḥ | karmakāṇḍasyaiṣā niṣṭhetyetaddvayaṃ didarśayiṣurākhyāyikāṃ praṇayati | śvetaketurnāmato 'ruṇasyāpatyamāruṇistasyāpatyamāruṇeyaḥ | haśabda aitihyārthaḥ | vai niścayārthaḥ | pitrānuśiṣṭaḥ sannātmano yaśaḥprathanāya pañcālānāṃ pariṣadamāgatya jitvā rājño 'pi pariṣadaṃ jeṣyāmīti garveṇa sa ājagāma | jīvalasyāpatyaṃ jevaliṃ pañcālarājaṃ pravāhaṇanāmānaṃsvabhṛtyaiḥ paricārayamāṇamātmanaḥ paricaraṇaṃ kārayantamityetat | sa rājā pūrvameva tasya vidyābhimānagarvaṃ śrutvā vinetavyo 'yamiti matvā tamudīkṣyotprekṣyā'gatamātramevābhyuvādābhyuktavānkumārā3iti saṃbodhya | bhartsanārthā plutiḥ |
evamuktaḥ sa pratiśuśrāva bho3iti |
bho3ityapratirūpamapi kṣattriyaṃ pratyuktavānkruddhaḥ san |
anuśiṣṭo 'nuśāsito 'si bhavasi kiṃ pitretyuvāca rājā |
pratyāhetara oṃmiti bāḍhamanuśiṣṭo 'smi pṛccha yadi saṃśayaste || 1 || 
vettha yathemāḥ prajāḥ prayatyo vipratipadyantā3 iti | neti hovāca | vettho yathemaṃ lokaṃ punar āpadyantā3 iti | neti haivovāca | vettho yathāsau loka evaṃ bahubhiḥ punaḥ punaḥ prayadbhir na saṃpūryatā3 iti | neti haivovāca | vettho yatithyām āhutyāṃ hutāyām āpaḥ puruṣavāco bhūtvā samutthāya vadantī3 iti | neti haivovāca | vettho devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya vā | yat kṛtvā devayānaṃ vā panthānaṃ pratipadyante pitṛyāṇaṃ vā | api hi na ṛṣer vacaḥ śrutaṃ -- dve sṛtī aśṛṇavaṃ pitṝṇām ahaṃ devānām uta martyānām | tābhyām idaṃ viśvam ejat sameti yad antarā pitaraṃ mātaraṃ ceti | nāham ata ekaṃ cana vedeti hovāca || 
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2. The king said: 'Do you know how men, when they depart from here, separate from each other?' 'No,' he replied. 'Do you know how they come back to this world?' 'No,' he replied. 'Do you know how that world does never become full with the many who again and again depart thither?' 'No,' he replied. 'Do you know at the offering of which libation the waters become endowed with a human voice and rise and speak?' 'No,' he replied. 'Do you know the access to the path leading to the Devas and to the path leading to the Fathers, i.e. by what deeds men gain access to the path leading to the Devas or to that leading to the Fathers? For we have heard even the saying of a Rishi: "I heard of two paths for men, one leading to the Fathers, the other leading to the Devas. On those paths all that lives moves on, whatever there is between father (sky) and mother (earth)."' Svetaketu said: 'I do not know even one of all these questions.' 
yadyevaṃ vettha vijānāsi kiṃ yathā yena prakāreṇemāḥ prajāḥ prasiddhāḥ prayatyo mriyamāṇā vipratipadyantā3iti vipratipadyante vicāraṇārthā plutiḥ | samānena mārgeṇa gacchantīnāṃ mārgadvaividhyaṃ yatra kāścitprajā anyena mārgeṇa gacchanti kāścidanyeneti vipratipattiḥ | yathā tāḥ prajā vipratipadyante tatkiṃ vetthetyarthaḥ | neti hovācetaraḥ | tarhi vettha u yathemaṃ lokaṃ punarāpadyantā3iti punarāpadyante yathā punarāgacchantīmaṃ lokam | neti haivovāca śvetaketuḥ | vettho yathāsau lokaḥ evaṃ prasiddhena nyāyena punaḥ punarasakṛtprayadbhirmariyamāṇairyathāyena prakāreṇa na saṃpūryatā3iti na saṃpūryate 'sau lokastatkiṃ vettha | neti haivovāca | vettho yatithyāṃ yatsaṃkhyākāyāmāhutyāmāhutau hutāyāmāpaḥ puruṣavācaḥ puruṣasya yā vāksaiva yāsāṃ vāktāḥ puruṣavāco bhūtvā puruṣaśabdavācyā vā bhūtvā | yadā puruṣākārapariṇatāstadā puruṣavāco bhavanti | samutthāya samyagutthāyodbhūtāḥ satyo vadantī3iti | neti haivovāca | puruṣākārapariṇatāstadā puruṣavāco bhavanti | samutthāya samyagutthāyodbhūtāḥ satyo vadantī3iti | neti haivovāca | yadyevaṃ vettha u devayānasya patho mārgasya pratipadaṃ pratipadyate yena sā pratipattāṃ pratipadaṃ pitṛyāṇasya vā pratipadaṃ pratipacchabdavācyamarthamāha | yatkarma kṛtvā yathāviśiṣṭaṃ karma kṛtvetyarthaḥ | devayānaṃ vā panthānaṃ mārgaṃ pratipadyante pitṛyāṇaṃ vā yatkarma kṛtvā pratidyante tatkarma pratipadicyate tāṃ pratipadaṃ kiṃ vettha devalokapitṛlokapratipattisādhanaṃ kiṃ vetthetyarthaḥ | apyatrāsyārthasya prakāśakamṛṣermantrasya vaco vākyaṃ naḥ śrutamasti | mantro 'pyasyārthasya prakāśako vidyata ityarthaḥ | ko 'sau mantra iti | ucyate-dve sṛtī dvau mārgāvaśṛṇavaṃ śṛtavānasmi tayorekā pitṛṇāṃ prāpikā pitṛlokasaṃbaddhā tayā sṛtyā pitṛlokaṃ prāpnotītyarthaḥ | ahamaśṛṇavamiti vyavahitena saṃbandhaḥ | devānāmutāpi devānāṃ saṃbandhinyanyā devānprāpayati sā | ke punarubhābhyāṃ sṛtibhyāṃ pitṝndevāṃśca gacchantīti | ucyate-utāpi martyānāṃ manuṣyāṇāṃ saṃbandhinyau manuṣyā eva hi sṛtibhyāṃ gacchantītyarthaḥ | tābhyāṃ sṛtihyāmidaṃ viśvaṃ samastametadgacchatsameti saṃgacchate | te ca dve sṛtī yadantarā yayorantarā yadantarā pitaraṃ mātaraṃ ca mātāpitrorantarā madhya ityarthaḥ |
kau tau mātāpitarau dyāvāpṛthivyāvaṇḍakapāle |
iyaṃ vai mātāsau piteti hi vyākhyātaṃ brāhmaṇena |
aṇḍakapālayormadhye saṃsāraviṣaye evaite sṛtī nā'tyantikāmṛtatvagamanāya |
itara āha-nāhamato 'smātpraśnasamudāyādekañcanaikamapi praśnaṃ na veda nāhaṃ vedeti hovāca śvetaketuḥ || 2 || 
athainaṃ vasatyopamantrayāṃ cakre | anādṛtya vasatiṃ kumāraḥ pradudrāva | sa ājagāma pitaram | taṃ hovāca -- iti vāva kila no bhavān purānuśiṣṭān avoca iti | katham sumedha iti | pañca mā praśnān rājanyabandhur aprākṣīt | tato naikaṃ cana vedeti | katame ta iti | ima iti ha pratīkāny udājahāra || 
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3. Then the king invited him to stay and accept his hospitality. But the boy, not caring for hospitality, ran away, went back to his father, and said: 'Thus then you called me formerly well-instructed!' The father said: 'What then, you sage?' The son replied: 'That fellow of a Râganya asked me five questions, and I did not know one of them.' 'What were they?' said the father. 'These were they,' the son replied, mentioning the different heads. 
athānantaramapanīya vidyābhimānagarvamenaṃ prakṛtaṃ śvetaketuṃ vasatyā vasatiprayojanenopamantrayāñcakre | iha vasantu bhavantaḥ pādyamarpyaṃ cā'nīyatāmityupamantraṇaṃ kṛtavānrājā | anādṛtya tāṃ vasatiṃ kumāraḥ śvetaketuḥ pradudrāva pratigatavānpitaraṃ prati | sa cā'jagāma pitaramāgatya covāca taṃ kathamiti vāva kilaivaṃ kila no 'smānbhavānpurā samāvagatavānpitaraṃ prati | sa cā'jagāma pitaramāgatya covāca taṃ kathamiti vāva kilaivaṃ kila no 'smānbhavānpurā samāvartanakāle 'nuśiṣṭānsarvābhirvidyābhiravoco 'vocaditi | sopālambhaṃ putrasya vacaḥ śrutvā'ha pitā | katha kena prakāreṇa tava duḥkhamupajātaṃ he sumedhaḥ śobhanā medhā yasyeti sumedhāḥ |
śṛṇu mama yathā vṛttaṃ pañca pañcasaṃkhyākānpraśnānmā māṃ rājanyabandhū rājanyā bandhavo yasyeti |
paribhavavacanametadrājanyabandhuriti |
aprākṣītpṛṣṭavāṃstatastasmānnaikañcanaikamapi na veda na vijñātavānasmi |
katame te rājñāḥ pṛṣṭāḥ praśnā iti pitroktaḥ putra ime ta iti ha pratīkāni mukhāni praśnānāmudājahārodāhṛtavān || 3 || 
sa hovāca -- tathā nas tvaṃ tata jānīthā yathā yad ahaṃ kiṃca veda sarvam ahaṃ tat tubham avocam | prehi tu tatra | pratītya brahmacaryaṃ vatsyāva iti | bhavān eva gacchatv iti | sa ājagāma gautamo yatra pravāhaṇasya jaivaler āsa | tasmā āsanam āhṛtyodakam āhārayāṃ cakāra | atha hāsmā arghyaṃ cakāra | taṃ hovāca -- varaṃ bhagavate gautamāya dadma iti || 
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4. The father said: 'You know me, child, that whatever I know, I told you. But come, we shall go thither, and dwell there as students.' 'You may go, Sir,' the son replied. Then Gautama went where (the place of) Pravâhana Gaivali was, and the king offered him a seat, ordered water for him, and gave him the proper offerings. Then he said to him: 'Sir, we offer a boon to Gautama.' 
sa hovāca pitā putraṃ kruddhamupaśamayaṃstathā tena prakāreṇa no 'smāṃstvaṃ he tāta vatsa jānīthā gṛhṇīthā yathā yadahaṃ kiñca vijñānajātaṃ veda sarvaṃ tatubhyamavocamityeva jānīthāḥ | ko 'nyo mama priyataro 'sti tvatto yadarthaṃrakṣiṣye | ahamapyetanna jānāmi yadrājñā pṛṣṭam | tasmātprehyāgaccha tatra pratītya gatvā rājñi brahmacaryaṃ vatsyāvo vidyārthamiti | sa āha bhavāneva gacchatviti nāhaṃ tasya mukhaṃ nirīkṣitumutsahe |
sa ājagāma gautamo gotrato gautama āruṇiryatra pravāhaṇasya jaivalerāsā'sanamāsthāyikā ṣaṣṭhīdvayaṃ prathamamāsthāne |
tasmai gautamāyā'gatāyā'sanamanurūpamāhṛtyodakaṃ bhṛtyairāhārayāñcakāra |
atha hāsmā ardhyaṃ purodhasā kṛtavānmantravanmadhuparkaṃ ca |
kṛtvā caivaṃ pūjāṃ taṃ hovāca varaṃ bhagavate gautamāya tubhyaṃ dadbha iti gośvādilakṣaṇam || 4 || 
sa hovāca -- pratijñato ma eṣa varaḥ | yāṃ tu kumārasyānte vācam abhāṣathās tāṃ me brūhīti || 
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5. Gautama said: 'That boon is promised to me; tell me the same speech which you made in the presence of my boy.' 
sa hovāca gautamaḥ pratijñāto me mamaiṣa varastvayāsyāṃ pratijñāyāṃ dṛḍhī kurvātmānaṃ yāṃ tu vācaṃ kumārasya mama putrasyānte samīpe vācamabhāṣathāḥ praśnarūpāṃ tāmeva me brūhi sa eva no vara iti || 5 || 
sa hovāca -- daiveṣu vai gautama tad vareṣu | mānuṣāṇāṃ brūhīti || 
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6. He said: 'That belongs to divine boons, name one of the human boons.' 
sa hovāca rājā daiveṣu vareṣu tadvai gautama yastvaṃ prārthayase mānuṣāṇāmanyatamaṃ prārthaya varam || 6 || 
sa hovāca -- vijñāyate hāstihiraṇyasyāpāttaṃ goaśvānāṃ dāsīnāṃ pravārāṇāṃ paridhānasya | mā no bhavān bahor anantasyāparyantasyābhyavadānyo bhūd iti | sa vai gautama tīrthenecchasā iti | upaimy ahaṃ bhavantam iti | vācā ha smaiva pūrva upayanti | sa hopāyanakīrtyovāsa || 
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7. He said: 'You know well that I have plenty of gold, plenty of cows, horses, slaves, attendants, and apparel; do not heap on me what I have already in plenty, in abundance, and superabundance.' The king said: 'Gautama, do you wish (for instruction from me) in the proper way?' Gautama replied: 'I come to you as a pupil.' In word only have former sages (though Brahmans) come as pupils (to people of lower rank), but Gautama actually dwelt as a pupil (of Pravâhana, who was a Râganya) in order to obtain the fame of having respectfully served his master. 
sa hovāca gautamo bhavatāpi vijñāyate ha mamāsti saḥ | na tena prārthitena kṛtyaṃ mama yaṃ tvaṃ ditsasi mānuṣaṃ varam | yasmānmamāpyasti hiraṇyasya prabhūtasyāpāttaṃ prāptaṃ go'aśvānānāmāpāttamastīti sarvatrānuṣaṅgo dāsīnāṃ pravārāṇāṃ parivārāṇāṃ paridhānasya ca | na ca yanmama vidyamānaṃ tattvattaḥ prārthanīyaṃ tvayā vā deyam | pratijñātaśca varastvayā tvameva jānīṣe yadatra yuktaṃ pratijñā rakṣaṇīyā taveti | mama punarayamabhiprāyo mā bhūnno 'smānabhyasmāneva kevalānprati bhavānsarvatra vadānyo bhūtvāvadānyo mā bhūtkadaryo mā bhūdityarthaḥ | bahoḥ prabhūtasyānantasyānantaphalasyetyetat | aparyantasyāparisamāptikasya putrapautrādigāmikasyetyetat | īdṛśasya vittasya māṃ pratyeva kevalamādātā mā bhūdbhavān | na cānyatrādeyamasti bhavataḥ |
evamukta āha-sa tvaṃ vai he gautama tīrthena nyāyena śāsravihitena vidyāṃ matta icchāsā icchānvāptumityukto gautama āha-upaimyupagacchāmi śiṣyatvenāhaṃ bhavantamiti |
vācā ha smaiva kila pūrva brāhmaṇāḥ kṣattriyānvidyārthinaḥ santo vaiśyānvā kṣattriyā vā vaiśyānāpadyupayanti śiṣyavṛttyā hyupacchanti nopāyanaśuśrūṣādibiḥ |
ataḥ |
sa gautamo hopāyanakortyopagamanakīrtanamātreṇaivovāsoṣitavānnopāyanaṃ cakāra || 7 || 
sa hovāca -- tathā nas tvam gautama māparādhās tava ca pitāmahāḥ | yatheyaṃ vidyetaḥ pūrvaṃ na kasmiṃś cana brāhmana uvāsa | tāṃ tv ahaṃ tubhyaṃ vakṣyāmi | ko hi tvaivaṃ bruvantam arhati pratyākhyātum iti || 
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8. The king said: 'Do not be offended with us, neither you nor your forefathers, because this knowledge has before now never dwelt with any Brâhmana. But I shall tell it to you, for who could refuse you when you speak thus? 
evaṃ gautamenā'padantara ukte sa hovāca rājā pīḍitaṃ matvā kṣāmayaṃstathā no 'smānprati māparādhā aparādhaṃ mā kārṣīrasmadīyo 'parādho na grahītavya ityarthaḥ |
tava ca pitāmahā asmatpitāmaheṣu yatāparādhaṃ na jagṛhustathā pitāmahānāṃ vṛttamasmāsvapi bhavatā rakṣaṇīyamityarthaḥ |
yatheyaṃ vidyā tvayā prārthitetastvatsaṃpradānātpūrvaṃ prāṅna kasminnapi brāhmaṇa uvāsoṣitavatītathā tvamapi jānīṣe sarvadā kṣattriyaparamparayeyaṃ vidyā'gatā sā sthitirmayāpi rakṣaṇīyā yadi śakyata ityuktaṃ daiveṣu gautama tadvareṣu mānuṣāṇāṃ brūhīti na punastavādeyo vara itītaḥ para na śakyate rakṣitum |
tāmapi vidyāmahaṃ tubhyaṃ vakṣyāmi ko hyanyo 'pi hi yasmādevaṃ bruvantaṃ tvāmarhati pratyākhyātuṃ na vakṣyāmīti |
ahaṃ punaḥ kathaṃ na vakṣye tubhyamiti || 8 || 
asau vai loko 'gnir gautama | tasyāditya eva samit | raśmayo dhūmaḥ | ahar arciḥ | diśo 'ṅgārāḥ | avāntaradiśo viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ śraddhāṃ juhvati | tasyā āhutyai somo rājā saṃbhavati || 
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9. 'The altar (fire), O Gautama, is that world (heaven) 2; the fuel is the sun itself, the smoke his rays, the light the day, the coals the quarters, the sparks the intermediate quarters. On that altar the Devas offer the sraddhâ libation (consisting of water 3). From that oblation rises Soma, the king (the moon). 
asau vai loko 'gnirgotametyādicaturthaḥ praśnaḥ prāthamyena nirṇīyate | kramabhaṅgastvetannirṇayāyattatvāditaraprasnanirṇayasya | asau dyaurloko 'gnirhe gautama dyuloke 'gnidṛṣṭiranagnau vidhīyate yathā yoṣitpuruṣayostasya dyulokāgnerāditya eva samitsamindhanāt | ādityena hi samidhyate 'sau lokaḥ | raśmayo dhūmaḥ samidha uththānasāmānyāt | ādityāddhi raśmayo nirgatāḥ | samidhaśca dhūmo loka uttiṣṭhati | ahararciḥ prakāśasāmānyāt | diśo 'ṅgārā upaśamasāmānyāt | avāntaradiṣo visphuliṅgā visphuliṅgavadvikṣepāt | tasminnetasminnevaṅguṇaviśiṣṭe dyulokāgnau devā indrādayaḥ śraddhāṃ juhvatyāhutidravyasthānīyāṃ prakṣipanti | tasyā āhutyā āhuteḥ somo rājā pitṝṇāṃ brāhmaṇānāṃ ca saṃbhavati | tatra ke devāḥ kathaṃ juhvati kiṃvā śraddhākhyaṃ havirityata uktamasmābhiḥ saṃbandhe | na tvevainayostvamutkrāntimityādipadārthaṣaṭkanirṇayārthamagnihotra uktam | te vā ete agnihotrāhutī hute satyāvutkrāmataḥ | te antarikṣamāviśataḥ | te antarikṣamāhavanīyaṃ kurvāte vāyuṃ samidhaṃ marīcīreva śukrāmāhutim | te antarikṣantarpayataḥ | te tata utkrāmataḥ | te divamāviśataḥ | te divamāhavanīyaṃ kurvāte ādityaṃ samidhamityevamādyuktam | tatrāgnihotrāhutī sasādhane evotkrāmataḥ | yatheha yaiḥ sādhanairviśiṣṭe ye jñāyete āhavanīyāgnisamiddhūmāṅgāravisphuliṅgāhutidravyaiste tathaivotkrāmato 'smāllokādamuṃ lokam | tatrāgniragnitvena samitsamittvena dhūmo dhūmatvenāṅgārā aṅgāratvena visphuliṅgatvenā'hutidravyamapi paya ādyāhutidravyatvenaiva sargādāvavyākṛtāvasthāyāmapi pareṇasūkṣmeṇā'tmanā vyavatiṣṭhate | tadvidyamānameva sasādhanamagnihotralakṣaṇaṃ karmāpūrveṇā'tmanā vyavasthitaṃ sattatpunarvyākaraṇakāle tathaivāntarikṣādīnāmāhavanīyādyagnyādibhāvaṃ kurvadvipariṇamate | tathaivedānīmapyagnihotrākhyaṃ karma | evamagnihotrāhutyapūrvavipariṇāmātmakaṃ jagatsarvamityāhutyoreva stutyarthatvenotkrāntyādyā lokaṃ pratyutthāyināntāḥ ṣaṭ padārthāḥ karmaprakaraṇe 'dhastānnirṇītāḥ | iha tu kartuḥ karmavivakṣāyāṃ dyulokāgnyādyārabhya pañcāgnidarśanamuttaramārgapratipattisādhanaṃ viśiṣṭakarmaphalopabhogāya vidhitsitamiti dyulokāgnyādidarśanaṃ prastūyate | tatra ya ādhyātmikāḥ prāṇā ihāgnihotrasya hotārasta evā'dhidaivikatvena pariṇatāḥ santa indrādayo bhavanti ta eva tatra hotāro dyulokāgnau | te cehāgnihotrasya phalabhogāyāgnihotraṃ hutavantaḥ | ta eva phalapariṇāmakāle 'pi tatphalabhoktṛtvāttatra tatra hotṛtvaṃ pratipadyante tathā tathā vipariṇamamānā devaśabdavācyāḥ santaḥ | atra ca yatpayodravyamagnihotrakarmāśrayabhūtamihā'havanīye prakṣiptamagninā bhakṣitamadṛṣṭena sūkṣmema rūpeṇa vipariṇataṃ saha kartrā yajamānenāmuṃ lokaṃ dhūmādikrameṇāntarikṣāddyulokamāviśati | tāḥ sūkṣmā āpa āhutikāryabhūtā agnihotrasamavāyinyaḥ kartṛsahitāḥ śraddhāśabdavācyāḥ somaloke kartuḥ śarīrāntarārambhāya dyulokaṃ praviśantyo hūyante ityucyante | tāstatra dyulokaṃ praviśya somamaṇḍale kartuḥ śarīramārabhante | tadetaducyate devāḥ śraddhāṃ juhvati tasyā āhutyai somo rājā saṃbhavatīti | "śraddhā vā āpaḥ"iti śruteḥ | vettha yatithyāmāhutyāṃ hutāyāmāpaḥ puruṣavāco bhūtvā samutthāya vadantoti praśnastasya ca nirṇayaviṣaye 'sau vai loko 'gniriti prastutam | tasmādāpaḥ karmasamāvāyinyaḥ kartuḥ śarīrārambhikāḥ śraddhāśabdavācyā iti niścīyate | bhūyastvādāpaḥ puruṣavāca iti vyapadeśo na tvitarāṇi bhūtāni na santīti | karmaprayuktaśca śarīrārambhaḥ | karma cāpsamavāyi | tataścāpāṃ prādhānyaṃ śarīrakartṛtve | tena cā'paḥ puruṣavāca iti vyapadeśaḥ |
karmakṛto hi janmārambhaḥ sarvatra |
tatra yadyapyagnihotrāhutistutidvāreṇotkrāntyādayaḥ prastutāḥ ṣaṭpadārthā agnihotre tathāpi vaidikāni sarvāṇyeva karmāṇyagnihotraprabhṛtīni lakṣyante |
dārāgnisaṃbaddhaṃ hi pāṅktaṃ karma prastutyoktam-karmaṇā pitṛloka iti |
vakṣyati ca-atha ye yajñena dānena tapasā lokāñjayantīti || 9 || 
parjanyo vā agnir gautama | tasya saṃvatsara eva samit | abhrāṇi dhūmaḥ | vidyud arciḥ | aśanir aṅgārāḥ | hrādunayo viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ somaṃ rājānaṃ juhvati | tasyā āhutyai vṛṣṭiḥ saṃbhavati || 
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10. 'The altar, O Gautama, is Parganya (the god of rain); the fuel is the year itself, the smoke the clouds, the light the lightning, the coals the thunderbolt, the sparks the thunderings. On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 
parjanyo vā agnirgautama dvitīya āhutyādhāra āhutyorāvṛttikrameṇa | parjanyo nāma vṛṣṭyupakaraṇābhimānī devatātmā | tasya saṃvatsara eva samit | saṃvatsareṇa hi śaradādibhirgrīṣmāntaiḥ svāvayavairvaparivartamānena parjanyo 'gnirdīpyate | abhrāṇi dhūmaḥ | dhūmaprabhavatvāddhūmavadupalakṣyatvādvā | vidyudarciḥ | prakāśasāmānyāt | aśaniraṅgārāḥ | upaśāntakāṭhinyasāmānyābhyām | hrādunayo hlādunayaḥ stanayitnuśabdā visphuliṅgāḥ | vikṣepānekatvasāmānyāt |
tasminnetasminnityāhutyadhikaraṇanirdeśaḥ |
devā iti ta eva hotāraḥ somaṃ rājānaṃ juhvati |
yo 'sau dyulokāgnau śraddhāyāṃ hutāyāmabhinirvṛttaḥ somaḥ sa dvitīye parjanyāgnau hūyate |
tasyāśca somāhutervṛṣṭiḥ saṃbhavati || 10 || 
ayaṃ vai loko 'gnir gautama | tasya pṛthivy eva samit | agnir dhūmaḥ | rātrir arciḥ | candramā aṅgārāḥ | nakṣatrāṇi viṣphuliṅgāḥ | tasminn etasminn agnau devā vṛṣṭiṃ juhvati | tasyā āhutyā annaṃ saṃbhavati || 
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11. 'The altar, O Gautama, is this world; the fuel is the earth itself, the smoke the fire, the light the night, the coals the moon, the sparks the stars. On that altar the Devas offer rain. From that oblation rises food. 
ayaṃ vai loko 'gnirgotama | ayaṃ loka iti prāṇijanmopabhogāśrayaḥ kriyākārakaphalaviśiṣṭaḥ sa tṛtīyo 'gniḥ | tasyāgneḥ pṛthivyeva samit | pṛthivyā hyayaṃ loko 'nekaprāṇyupabhogasaṃpannayā samidhyate | agnirdhūmaḥ | pṛthivyāśrayotthānasāmānyāt | pārthivaṃ hīndhanadravyamāśrityāgniruttiṣṭhati | yathā samidāśrayena dhūmaḥ | rātrirarciḥ | samitsaṃbandhaprabhavasāmānyāt | agneḥ samitsaṃbandhena hyarciḥ saṃbhavati | tathā pṛthivīsamitsaṃbandhena śarvarī | pṛthivīchāyāṃ hi śārvaraṃ taṃ ācakṣate | candramā aṅgārāḥ | tatprabhavatvasāmānyāt | arciṣo hyaṅgārāḥ prabhavanti tathā rātrau candramāḥ | upaśāntatvasāmānyādvā | nakṣatrāṇi visphuliṅgāḥ |
bisphuliṅgavadvikṣepasāmānyāt |
tasminnetasminnityādi pūrvavat |
vṛṣṭiṃ juhvati tasyā āhuterannaṃ saṃbhavati |
vṛṣṭiprabhavatvasya prasiddhatvādvrīhiyavāderannasya || 11 || 
puruṣo vā agnir gautama | tasya vyāttam eva samit | prāṇo dhūmaḥ | vāg arciḥ | cakṣur aṅgārāḥ | śrotraṃ viṣphuliṅgāḥ | tasminn etasminn agnau devā annaṃ juhvati | tasyā āhutyai retaḥ saṃbhavati || 
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12. 'The altar, O Gautama, is man; the fuel the opened mouth, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. On that altar the Devas offer food. From that oblation rises seed. 
puruṣo vā agnirgautama prasiddhaḥ śiraḥpāṇyādimānpuruṣaścaturtho 'gnistasya vyāttaṃ vivṛtaṃ mukhaṃ samit | vivṛtena hi mukhena dīpyate puruṣo vacanasvādhyāyādau | yathā samidhāgniḥ prāṇo dhūmastadutthānasāmānyāt | mukhāddhi prāṇa uttiṣṭhati | vākyaśabdo 'rcirvyañjakatvasāmānyāt | arciśca vyañjakam | tathā vākśabdo 'bhidheyavyañjakaḥ | cakṣuraṅgārā upaśamasāmānyātprakāśāśrayatvādvā | śrotraṃ visphuliṅgā vikṣepasāmānyāt | tasminnannaṃ juhvati | nanu naiva devā annamiha juhvato dṛśyante | naiṣa doṣaḥ |
prāṇānāṃ devatvopapatteḥ |
adhidaivamindrādayo devāsta evādhyātmaṃ prāṇāste cānnasya puruṣe prakṣeptāraḥ |
tasyā āhute retaḥ saṃbhavati |
annapariṇāmo hi retaḥ || 12 || 
yoṣā vā agnir gautama | tasyā upastha eva samit | lomāni dhūmaḥ | yonir arciḥ | yad antaḥ karoti te 'ṅgārāḥ | abhinandā viṣphuliṅgāḥ | tasminn etasminn agnau devā reto juhvati | tasyā āhutyai puruṣaḥ saṃbhavati | sa jīvati yāvaj jīvati | atha yadā mriyate || 
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13. 'The altar, O Gautama, is woman. On that altar the Devas offer seed. From that oblation rises man. He lives so long as he lives, and then when he dies, 
yoṣā vā agnirgautama | yoṣeti srī pañcamo homādhikaraṇo 'gnistasyā upastha eva samit | tena hi sā samidhyate | lomāni dhūmastadutthānasāmānyāt | yonirarcirvarṇasāmānyāt | yadantaḥ karoti te 'ṅgārā antaḥ karaṇaṃ maithunavyāpāraste 'ṅgārā vīryopaśamahetutvasāmānyāt | vīryādyupaśamakāraṇaṃ maithunam | tathāṅgārabhāvo 'gnerupaśamakāraṇam | abhinandāḥ sukhalavāḥ kṣudratvasāmānyādvisphuliṅgāḥ | tasminreto juhvati | tasyā āhuteḥ puruṣaḥ saṃbhavati | evaṃ dyuparjanyāyaṃlokapuruṣayoṣāgniṣu kramema hūyamānāḥ śraddhāsomavṛṣṭyannaretobhāvena sthūlatāratamyakramamāpadyamānāḥ śraddhāśabdavācyā āpaḥ puruṣaśabdamārabhante | yaḥ praśnaścaturtho vettha yatithyāmāhutyāṃ hutāyāmāpaḥ puraṣavāco bhūtvā samutthāya vadantī3iti sa eṣa nirṇītaḥ | pañcamyāmāhutau yoṣāgnau hutāyāṃ retobhūtā āpaḥ puruṣavāco bhavantīti |
sa puruṣa evaṃ krameṇa jāto jīvati |
kiyantaṃ kālamiti |
ucyate-yāvajjīvati yāvadasmiñcharīre sthitinimittaṃ karma vidyate tāvadityarthaḥ |
atha tatkṣaye yadā yasmikāle mriyate || 13 || 
athainam agnaye haranti | tasyāgnir evāgnir bhavati | samit samit | dhūmo dhūmaḥ | arcir arciḥ | aṅgārā aṅgārāḥ | viṣphuliṅgā viṣphuliṅgāḥ | tasminn etasminn agnau devāḥ puruṣaṃ juhvati | tasyā āhutyai puruṣo bhāsvaravarṇaḥ saṃbhavati || 
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14. 'They take him to the fire (the funeral pile), and then the altar-fire is indeed fire, the fuel fuel, the smoke smoke, the light light, the coals coals, the sparks sparks. In that very altar-fire the Devas offer man, and from that oblation man rises, brilliant in colour. 
atha tadainaṃ mṛtamagnaye 'gnyarthamevāntyāhutyai haranti śratvijastasyā'hutibhūtasya prasiddho 'gnireva homādhikaraṇaṃ na parikalpyo 'gniḥ |
prasiddhaiva samitsamiddhūmo dhūmo 'rcirarciraṅgārā aṅgārā visphuliṅgā visphuliṅgā yathāprasiddhameva sarvamityarthaḥ |
tasminpuruṣamantyāhutiṃ juhvati tasyā āhutyā āhuteḥ puruṣo bhāsvaravarṇo 'tiśayadīptimānniṣekādibhirantyāhutyantaiḥ karmabhiḥ saṃskṛtatvātsaṃbhavati niṣpadyate || 14 || 
te ya evam etad vidur ye cāmī araṇye śraddhāṃ satyam upāsate te 'rcir abhisaṃbhavanti | arciṣo 'haḥ | ahna āpūryamāṇapakṣam | āpūryamāṇapakṣād yān ṣaṇ māsān udaṅṅ āditya eti | māsebhyo devalokam | devalokād ādityam | ādityād vaidyutam | tān vaidyutān puruṣo mānasa etya brahmalokān gamayati | te teṣu brahmalokeṣu parāḥ parāvato vasanti | teṣāṃ na punar āvṛttiḥ || 
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15. 'Those who thus know this (even Grihasthas), and those who in the forest worship faith and the True (Brahman Hiranyagarbha), go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of the (conditioned) Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them. 
idānīṃ prathamapraśnanirākaraṇārthamāha-te | ke | ya evaṃ yathoktaṃ pañcāgnidarśanametadviduḥ | evaṃ śabdādagnisamiddhūmārciraṅgāravisphuliṅgaśraddhādiviśiṣṭāḥ pañcāgnayo nirdiṣṭāstānevametānpañcāgnīnvidurityarthaḥ | nanvagnihotrāhutidarśanaviṣayamevaitaddarśanam | tatra hyuktamutkrāntyādipadārthaṣaṭkanirṇaye divamevā'havanīyaṃ kurvāte ityādi | ihāpyamuṣya lokasyāgnitvamādityasya ca samittvamityādi bahu sāmyam | tasmāttaccheṣamevaitaddarśanamiti | na, yatithyāmiti prasnaprativacanaparigrahāt | yatithyāmityasya praśnasya prativacanasya yāvadeva parigrahastāvadevaivaṃśabdena parāmraṣṭuṃ yuktam | anyathā praśnānarthakyānnirjñātatvācca saṃkhyāyā agnaya eva vaktavyāḥ | atha nirjñātamapyanūdyate | yathāprāptasyaivānuvadanaṃ yuktaṃ na tvasau loko 'gniriti | athopalakṣaṇārthaḥ tathāpyādyenāntyena copalakṣaṇaṃ yuktam | śrutyantarācca | samāne hi prakaraṇe chāndogyaśrutau pañcāgnīnvedeti pañcasaṃkhyāyā evopādānādanagnihotraśeṣametat | pañcāgnidarśanam | yattvagnisamidādisāmānyaṃ tadagnihotrastutyarthamityavocāma | tasmānnotkrāntyādipadārthaṣaṭkaparijñānādarcirādipratipattiḥ | evamiti prakṛtopādānenārcirādipratipattividhānāt | ke punaste ya evaṃ vidurgṛhasthā eva | nanu teṣāṃ yajñādisādhanena dhūmādipratipattirvidhitsita | na, anevaṃvidāmapi gṛhasthānāṃ yajñādisādhanopapatteḥ | bhikṣuvānaprasthayoścāraṇyasaṃbandhena grahaṇāt | gṛhasthakarmasaṃbaddhatvāccapañcāgnidarśanasya | ato nāpi brahmacāriṇa evaṃ viduriti gṛhyante | teṣāṃ tūttare pathi praveśaḥ smṛtiprāmāṇyāt-"aṣṭāśītisahasrāṇāmṛṣīṇāmūrdhvaretasām | uttareṇāryamṇaḥ panthāste 'mṛtatvaṃ hi bhejire"iti | tasmādye gṛhasthā evamagnijo 'hamagnyapatyamityevaṃ krameṇāgnibhyo jāto 'gnirūpa ityevaṃ ye viduste ca ye cāmī araṇye vānaprasthāḥ parivrājakāścāraṇyaniṣṭhāḥ śraddhāṃ śraddhāyuktāḥ snataḥ satyaṃ brahma hiraṇyagarbhātmānamupāsate na punaḥ śraddhāṃ copāsate te sarve 'rcirabhisaṃbhavanti | yāvadgṛhasthāḥ pañcāgnividyāṃ satyaṃ vā brahma na vidustāvacchraddhādyāhutikrameṇa pañcamyāmāhutau hutāyāṃ tato yoṣāgnerjātāḥ punarlokaṃ pratyutthāyino 'gnihotrādikarmānuṣṭhātāro bhavanti | tena karmaṇā dhūmādikrameṇa punaḥ pitṛlokaṃ punaḥ parjanyādikrameṇemamāvartante | punaryoṣāgnerjātāḥ punaḥ karma kṛtvetyevameva ghaṭīyantravadgatyāgatibhyāṃ punaḥ punarāvartante | yadā tvevaṃ vidustato ghaṭīyantrabhramaṇādvinirmuktāḥ santo 'rcirabhisaṃbhavanti | arciriti nāgnijvālāmātraṃ kiṃ tarhyarcirabhimāninyarciḥ śabdavācyā devatottaramārgalakṣaṇā vyavasthitaiva tāmabhisaṃbhavanti | na hi parivrājakānāmagnyarciṣaiva sākṣātsaṃbandho 'sti | tena devataiva parigṛhyate 'rciḥśabdavācyā | ato 'hardevatām | maraṇakālaniyamānupapatterahaḥśabdo 'pi devataiva | āyuṣaḥ kṣaye hi maraṇam | na hyevaṃvidāhanyeva martavyamityaharmaraṇakālo niyantuṃ śakyate | na ca rātrau pretāḥ santo 'haḥ pratīkṣante | "sa yāvatkṣipyenmanastāvadādityaṃ gacchati"iti śrutyantarāt | ahna āpūryamāṇapakṣamahardevatayātivāhitā āpūryamāṇapakṣadevatāṃ pratipadyante śuklapakṣadevatāmityetat | āpūryamāṇapakṣādyānṣaṇmāsānudaṅṅuttarāṃ diśamādityaḥ savitaiti tānmāsānpratipadyante śuklapakṣadevatayātivāhitāḥsantaḥ | māsāniti bahuvacanātsaṃghacāriṇyaḥ ṣaḍuttarāyaṇadevatāstebhyo māsebhyaḥ ṣaṇmāsadevatābhirativāhitā devalokābhimāninīṃ devatāṃ pratipadyante | devalokādādityamādityādvaidyutaṃ vidyudabhimāninīṃ devatāṃ pratipadyante | vidyuddevatāṃ prāptānbrahmalokavāsī puruṣo brahmaṇā manasā sṛṣṭo mānasaḥ kaścidetyā'gatya brahmalokāngamayati | brahmalokānityadharottarabhūmibhedena bhinnā iti gamyante | bahuvacanaprayogāt | upāsanatāratamyopapatteśca | te tena puruṣeṇa gamitāḥ santasteṣu brahmalokeṣu parāḥ prakṛṣṭāḥ santaḥ svayaṃ parāvataḥ prakṛṣṭāḥ samāḥ saṃvatsarānanekānvasanti | brahmaṇo 'nekānkalpānvasantītyarthaḥ | teṣāṃ brahmalokaṃ gatānāṃ nāsti punarāvṛttirasminsaṃsāre na punarāgamanamiheti śākhāntarapāṭhāt | ihetyākṛtimātragrahaṇamiti cecchvobhūte paurṇamāsīmiti yadvat | na, ihetiviśeṣaṇānarthakyāt | yadi hi nā'vartanta evehagrahaṇamanarthakameva syāt |
śvobhūte paurṇamāsīmityatra paurṇamāsyāḥ śvobhūtatvamanuktaṃna jñāyata iti yukta viśeṣayitum |
na hi tatra śvaākṛtiḥ śabdārtho vidyata iti śvaśabdo virarthaka eva prayujyate |
yatra tu viśeṣaṇaśabde prayukte 'nviṣyamāṇe viśeṣaṇaphalaṃ cenna gamyate tatra yukto nirarthakatvenotsraṣṭuṃ viśeṣaṇaśabdo na tu satyāṃ viśeṣaṇaphalāvagatau |
tasmādasmātkalpādūrdhvamāvṛttirgamyate || 15 || 
atha ye yajñena dānena tapasā lokāñ jayanti te dhūmam abhisaṃbhavanti | dhūmād rātrim | rātrer apakṣīyamāṇapakṣam | apakṣīyamāṇapakṣād yān ṣaṇ māsān dakṣiṇāditya eti | māsebhyaḥ pitṛlokam | pitṛlokāc candram | te candraṃ prāpyānnaṃ bhavanti | tāṃs tatra devā yathā somaṃ rājānam āpyāyasvāpakṣīyasvety evam enāṃs tatra bhakṣayanti | teṣāṃ yadā tat paryavaity athemam evākāśam abhiniṣpadyante | ākāśād vāyum | vāyor vṛṣṭim | vṛṣṭeḥ pṛthivīm | te pṛthivīṃ prāpyānnaṃ bhavanti | te punaḥ puruṣāgnau hūyante tato yoṣāgnau jāyante | lokān pratyuthāyinas ta evam evānuparivartante | atha ya etau panthānau na vidus te kīṭāḥ pataṅgā yad idaṃ dandaśūkam || 
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16. 'But they who conquer the worlds (future states) by means of sacrifice, charity, and austerity, go to smoke, from smoke to night, from night to the decreasing half of the moon, from the decreasing half of the moon to the six months when the sun goes to the south, from these months to the world of the fathers, from the world of the fathers to the moon. Having reached the moon, they become food, and then the Devas feed on them there, as sacrificers feed on Soma, as it increases and decreases. But when this (the result of their good works on earth) ceases, they return again to that ether, from ether to the air, from the air to rain, from rain to the earth. And when they have reached the earth, they become food, they are offered again in the altar-fire, which is man (see § 11), and thence are born in the fire of woman. Thus they rise up towards the worlds, and go the same round as before. 'Those, however, who know neither of these two paths, become worms, birds,, and creeping things.' 
atha punarye naivaṃ vidurutkrāntyādyagnihotrasaṃbandhapadārthaṣaṭkasyaiva veditāraḥ kevalakarmiṇo yajñenāgnihotrādinā dānena bahirvedi bhikṣamāṇeṣu dravyasaṃvibhāgalakṣaṇena tapasā bahirvedyeva dīkṣādivyatiriktena kṛcchracāndrāyaṇādinā lokāñjayanti | lokāniti bahuvacanāttatrāpi phalatāramyamabhipretam | te dhūmamabhisaṃbhavanti | uttaramārga ivehāpi devatā eva dhūmādiśabdavācyāḥ | dhūmadevatāṃ pratipadyanta ityarthaḥ | ātivāhikatvaṃ ca devatānāṃ tadvadeva | dhūmādrātriṃ rātridevatāṃ tato 'pakṣīyamāṇapakṣadevatāṃ tato yānṣaṇmāsāndakṣiṇāṃ diśamāditya eti tānmāsadevatāviśeṣānpratipadyante | māsebhyaḥ pitṛlokaṃ pitṛlokāccandram | te candraṃ prāpyānnaṃ bhavanti tāṃstatrānnabhūtānyathā somaṃ rājānamiha yajña ṛtvija āpyāyasvāpakṣīyasveti bhakṣayantyevamenāṃścandraṃ prāptānkarmiṇo bhṛtyāniva svāmino bhakṣayantyupabhuñjate devāḥ āpyāyasvāpakṣīyasveti na mantraḥ kiṃ tarhyāpyāyyā'pyāyya camasasthaṃ bhakṣaṇenāpakṣayaṃ ca kṛtvā punaḥ punarbhakṣayantītyarthaḥ | evaṃ devā api somaloke labdhaśarīrānkarmiṇa upakaraṇabhūtānpunaḥ punarviśrāmayantaḥ karmānurūpaṃ phalaṃ prayacchantaḥ | taddhi teṣāmāpyāyanaṃ somasyā'pyāyanamivopabhuñjata upakaraṇabhūtāndevāḥ teṣāṃ karmiṇāṃ yadā yasminkāle tadyajñadānādilakṣaṇaṃ somalokaprāpakaṃ karma paryavaiti parigacchati parikṣīyata ityarthaḥ | atha tademameva prasiddhamākāśamabhiniṣpadyante | yāstāḥ śraddhāśabdavācyā dyulokāgnau hutā āpaḥ somākārapariṇatā yābhiḥ somaloke karmiṇāmupabhogāya śarīramārabdhamammayaṃ tāḥ karmakṣayāddhimapiṇḍa ivā'tapasaṃparkātpravilīyante | pravilīnāḥ sūkṣmā ākāśabhūtā iva bhavanti tadidamucyata imamevā'kāśamabhiniṣpadyanta iti | te punarapi karmiṇastaccharīrāḥ santaḥ purovātādinā itāścāmutaśca nīyante 'ntarikṣagāstadāha-ākāśādvāyumiti | vāyorvṛṣṭiṃ pratipadyante | taduktam-parjanyāgnau somaṃ rājānaṃ juhvatīti | tato vṛṣṭibhūtā imāṃ pṛthivīṃ patanti | te pṛthivīṃ prāpya vrīhiyavādyannaṃ bhavanti | taduktamasmiṃlloke 'gnau vṛṣṭiṃ juhvati tasyā āhutyā annaṃ saṃbhavatīti | te punaḥ puruṣāgnau hūyante 'nnabhūtā retaḥsici | tato retobhūtā yoṣāgnau hūyante tato jāyante lokaṃ pratyutthāyinaste lokaṃ pratyuttiṣṭhanto 'gnihotrādikarmānutiṣṭhanti | tato dhūmādinā punaḥ punaḥ somalokaṃ punarimaṃ lokamiti | ta evaṃ karmiṇo 'nuparivartante ghaṭīyantravaccakrībhūtā baṃbhramantītyarthaḥ | uttaramārgāya sadyomuktaye vā yāvadbrahma na viduḥ | iti nu kāmayamānaḥ saṃsaratītyuktam | atha punarya uttaraṃ dakṣiṇaṃ caitau panthānau na viduruttarasya dakṣiṇasya vā pathaḥ pratipattaye jñānaṃ karma vā nānutiṣṭhantītyarthaḥ | te kiṃ bhavantīti | ucyate-te kīṭāḥ pataṅgā yadidaṃ yaccedaṃ dandaśūkaṃ daṃśamaśakamityetadbhavanti | evaṃ hīyaṃ saṃsāragatiḥ kaṣṭāsyāṃ nimagnasya punaruddhāra eva durlabhaḥ | tathā ca śrutyantaram-"tānīmāni kṣudrāṇyasakṛdāvartīni bhūtāni bhavanti jāyasva mriyasva"iti | tasmātsarvotsāhena yathāśakti svābhāvikakarmajñānahānena dakṣiṇottaramārgapratipattisādhanaṃ śāsrīyaṃ karma jñānaṃ vānutiṣṭhediti vākyārthaḥ | tathā coktam"ato vai khalu durniṣprapataraṃ tasmājjugupseta"iti śrutyantarānmokṣāya prayatetetyarthaḥ | atrāpyuttaramārgapratipattisādhana eva mahānyatnaḥ kartavya iti gamyate | evamevānuparivartanta ityuktatvāt | evaṃ praśnāḥ sarve nirṇītāḥ | esau vai loka ityārabhya puruṣaḥ saṃbhavatīticaturthaḥ praśno yatithyāmāhutyāmityādiḥ prathamyena |
pañcamastu dvitīyatvena devayānasya vā pathaḥ pratipadaṃ pitṛyāṇasya veti dakṣiṇottaramārgapratipattisādhanakathanena |
tenaiva ca prathamo 'pyagnerābhya kecidarciḥ pratipadyante keciddhūmamiti vipratipattiḥ |
punarāvṛttiśca dvitīyaḥ praśna ākāśādikrameṇemaṃ lokamāgacchantīti |
tenaivāsau loko na saṃpūryate kīṭapataṅgādipratipatteśca keṣāñciditi tṛtīyo 'pi praśno nirṇītaḥ16 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya dvitīyaṃ brāhmaṇam || 2 || 
sa yaḥ kāmayeta -- mahat prāpnuyām ity udagayana āpūryamāṇapakṣasya puṇyāhe dvādaśāham upasadvratī bhūtvaudumbare kaṃse camase vā sarvauṣadhaṃ phalānīti saṃbhṛtya parisamuhya parilipyāgnim upasamādhāya paristīryāvṛtājyaṃ saṃskṛtya puṃsā nakṣatreṇa manthaṃ saṃnīya juhoti -- yāvanto devās tvayi jātavedas tiryañco ghnanti puruṣasya kāmān | tebhyo 'haṃ bhāgadheyaṃ juhomi te mā tṛptāḥ sarvaiḥ kāmais tarpayantu svāhā | yā tiraścī nipadyase 'haṃ vidharaṇī iti | tāṃ tvā ghṛtasya dhārayā yaje saṃrādhanīm ahaṃ svāhā || 
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THIRD BRÂHMANA
1. If a man wishes to reach greatness (wealth for performing sacrifices), he performs the upasad rule during twelve days (i. e. he lives on small quantities of milk), beginning on an auspicious day of the light half of the moon during the northern progress of the sun, collecting at the same time in a cup or a dish made of Udumbara wood all sorts of herbs, including fruits. He sweeps the floor (near the house-altar, âvasathya), sprinkles it, lays the fire, spreads grass round it according to rule, prepares the clarified butter (âgya), and on a day, presided over by a male star (nakshatra), after having properly mixed the Mantha (the herbs, fruits, milk, honey, &c.), he sacrifices (he pours âgya into the fire), saying: 'O Gâtavedas, whatever adverse gods there are in thee, who defeat the desires of men, to them I offer this portion; may they, being pleased, please me with all desires.' Svâhâ! 'That cross deity who lies down, thinking that all things are kept asunder by her, I worship thee as propitious with this stream of ghee.' Svâhâ! 
sa yaḥ kāmayeta | jñānakarmaṇorgatiruktā | tatra jñānaṃ svatantraṃ karma tu daivamānuṣavittadvayāyattaṃ tena karmārthaṃ vittamupārjanīyam | taccāpratyavāyakāriṇopāyeneti tadarthaṃ manthākhyaṃ karmā'rabhyate mahattvaprāptaye | mahattve ca satyarthasiddhaṃ hi vittam | taducyate-sa yaḥ kāmayeta sa yo vittārthī karmaṇyadhikṛto yaḥ kāmayeta | kim | mahanmahattvaṃ prāpnuyāṃ mahānsyāmitītyarthaḥ | tatra manthakarmaṇo vidhitsitasya kālo 'bhidhīyate-udagayana ādityasya tatra sarvatra prāptāvāpūryamāṇapakṣasya śuklapakṣasya | tatrāpi sarvatra prāptau puṇyāhe 'nukūla ātmanaḥ karmasiddhikara ityarthaḥ | dvādaśāhaṃ yasminpuṇye 'nukūle karma cikīrṣati tataḥ prākpuṇyāhamevā'rabhya dvādaśāhamupasadvratī | upasatsu vratamupasadaḥ prasiddhā jyotiṣṭome | tatra ca stanopacayāpacayadvāreṇa payobhakṣaṇaṃ tadvratam | atra ca tatkarmānupasaṃhārātkevalamitikartavyatāśūnyaṃ payobhakṣaṇamātramupādīyate | nanūpasado vratamiti yadā vigrahastadā sarvamitikartavyatārūpaṃ grāhyaṃ bhavati tatkasmānna parigṛhyata iti | ucyate-smārtatvātkarmaṇaḥ | smārtaṃ hīdaṃ manthakarma | nanu śrutivihitaṃ satkathaṃ smārtaṃ bhavitumarhati | smṛtyanuvādinīhi śrutiriyam | śrautatve hi prakṛtivikārabhāvastataśca prākṛtadharmagrāhitvaṃ vikārakarmaṇo na tviha śrautatvam | ata eva cā'vasathyāgnāvetatkarma vidhīyate | sarvā cā'vṛtsmārtaiveti | upasadvratī bhūtvā payovratī sannītyarthaḥ | audumbara udumbaravṛkṣamaye kaṃse camase vā tasyaiva viśeṣaṇaṃ kaṃsākāre camasākāre vaudumbara eva | ākāre tu vikalpo naudumbaratve | etra sarvauṣadhaṃ sarvāsāmoṣadhīnāṃ samūhaṃ yathāsambhavaṃ yathāśakti ca sarvā oṣadhīḥ samāhṛtya tatra grāmyāṇāṃ tu daśa niyamena grāhyā vrīhiyavādyā vakṣyamāṇāḥ | adhikagrahaṇe tu na doṣaḥ | grāmyāṇāṃ phalāni ca yathāsambhavaṃ yathāśakti ca | itiśabdaḥ samastasambhāropacayapradarśanārthaḥ | anyadapi yatsambharaṇīyaṃ tatsarvaṃ saṃbhṛtyetyarthaḥ | kramastatra gṛhyokto draṣṭavyaḥ | parisamūhanaparilepane bhūmisaṃskāraḥ | agnimupasamādhāyeti vacanādāvasathye 'gnāviti gamyate |
ekavacanādupasamādhānaśravaṇācca |
vidyamānasyaivopasamādhānam |
paristīrya darbhānāvṛtā smārtatvātkarmaṇaḥ sthālīpākāvṛtparigṛhyate |
tayā'jyaṃ saṃskṛtya puṃsā nakṣatreṇa puṃnāmnā nakṣatreṇa puṇyāhasaṃyuktena manthaṃ sarvauṣadhaphalapiṣṭaṃ tatraudumbare camase dadhani madhuni ghṛte copasicyaikayopamanthanyopamaṃmathya saṃnīya madhye saṃsthāpyaudumbareṇa sruveṇā'vāpasthāna ājyasya juhotyetairmantrairyāvanto devā ityādyaiḥ || 1 || 
jyeṣṭhāya svāhā śreṣṭhāya svāhety agnau hutvā manthe saṃsravam avanayati | prāṇāya svāhā vasiṣṭhāyai svāhety agnau hutvā manthe saṃsravam avanayati | vāce svāhā pratiṣṭhāyai svāhety agnau hutvā manthe saṃsravam avanayati | cakṣuṣe svāhā saṃpade svāhety agnau hutvā manthe saṃsravam avanayati | śrotrāya svāhāyatanāya svāhety agnau hutvā manthe saṃsravam avanayati | manase svāhā prajātyai svāhety agnau hutvā manthe saṃsravam avanayati | retase svāhety agnau hutvā manthe saṃsravam avanayati || 
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2. He then says, Svâhâ to the First, Svâhâ to the Best, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Breath, Svâhâ to her who is the richest, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Speech, Svâhâ to the Support, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Eye, Svâhâ to Success, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Ear, Svâhâ to the Home, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Mind, Svâhâ to Offspring, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Seed, pours ghee into the fire, and throws what remains into the Mantha (mortar). 
 
agnaye svāhety agnau hutvā manthe saṃsravam avanayati | somāya svāhety agnau hutvā manthe saṃsravam avanayati | bhūḥ svāhety agnau hutvā manthe saṃsravam avanayati | bhuvaḥ svāhety agnau hutvā manthe saṃsravam avanayati | svaḥ svāhety agnau hutvā manthe saṃsravam avanayati | bhūr bhuvaḥ svaḥ svāhety agnau hutvā manthe saṃsravam avanayati | brahmaṇe svāhety agnau hutvā manthe saṃsravam avanayati | kṣatrāya svāhety agnau hutvā manthe saṃsravam avanayati | bhūtāya svāhety agnau hutvā manthe saṃsravam avanayati | bhaviṣyate svāhety agnau hutvā manthe saṃsravam avanayati | viśvāya svāhety agnau hutvā manthe saṃsravam avanayati | sarvāya svāhety agnau hutvā manthe saṃsravam avanayati | prajāpataye svāhety agnau hutvā manthe saṃsravam avanayati || 
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3. He then says, Svâhâ to Agni (fire), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Soma, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhûh (earth), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhuvah (sky), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svah (heaven), Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Bhûr, Bhuvah, Svah, Svâhâ, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Brahman (the priesthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Kshatra (the knighthood), pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Past, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Future, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to the Universe, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to all things, pours ghee into the fire, and throws what remains into the Mantha (mortar). He then says, Svâhâ to Pragâpati, pours ghee into the fire, and throws what remains into the Mantha (mortar). 
jyeṣṭhāya svāhā śreṣṭhāya svāhetyārabhya dve dve āhutī hutvā manthe saṃsravamavanayati |
sruvāvalepanamājyaṃ manthe saṃsrāvayati |
etasmādeva jyeṣṭhāya śreṣṭhāyetyādiprāṇaliṅgājjyeṣṭhaśreṣṭhādiprāṇavida evāsminkarmaṇyadhikāraḥ |
retasa ityārambhaikaikāmāhutiṃ hutvā manthe saṃsravamavanayatyaparayopamanthanyā punarmathnāti ||2-3 || 
athainam abhimṛśati -- bhramad asi | jvalad asi | pūrṇam asi | prastabdham asi | ekasabham asi | hiṅkṛtam asi | hiṅkriyamānam asi | udgītham asi | udgīyamānam asi | śrāvitam asi | pratyāśrāvitam asi | ārdre saṃdīptam asi | vibhūr asi | prabhūr asi | annam asi | jyotir asi | nidhanam asi | saṃvargo 'sīti || 
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4. Then he touches it (the Mantha, which is dedicated to Prâna, breath), saying: 'Thou art fleet (as breath). Thou art burning (as fire). Thou art full (as Brahman). Thou art firm (as the sky). Thou art the abode of all (as the earth). Thou hast been saluted with Hiṅ (at the beginning of the sacrifice by the prastotri). Thou art saluted with Hiṅ (in the middle of the sacrifice by the prastotri). Thou hast been sung (by the udgâtri at the beginning of the sacrifice). Thou art sung (by the udgâtri in the middle of the sacrifice). Thou hast been celebrated (by the adhvaryu at the beginning of the sacrifice). Thou art celebrated again (by the âgnîdhra in the middle of the sacrifice). Thou art bright in the wet (cloud). Thou art great. Thou art powerful. Thou art food (as Soma). Thou art light (as Agni, fire, the eater). Thou art the end. Thou art the absorption (of all things).' 
athainamabhimṛśati bhramadasītyanena mantreṇa || 4 || 
athainam udyacchaty āmaṃsy āmaṃ hi te mahi | sa hi rājeśāno 'dhipatiḥ | sa māṃ rājeśano 'dhipatiṃ karotv iti || 
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5. Then he holds it (the Mantha) forth, saying 'Thou knowest all, we know thy greatness. He is indeed a king, a ruler, the highest lord. May that king, that ruler make me the highest lord.' 
athainamucchati saha pātreṇa haste gṛhṇātyāmaṃsyāmaṃhi te mahītyanena || 5 || 
athainam ācāmati -- tat savitur vareṇyam | madhu vātā ṛtāyate madhu kṣaranti sindhavaḥ | mādhvīr naḥ santv oṣadhīḥ | bhūḥ svāhā | bhargo devasya dhīmahi madhu naktam utoṣaso madhumat pārthivaṃ rajaḥ | madhu dyaur astu naḥ pitā | bhuvaḥ svāhā | dhiyo yo naḥ pracodayāt | madhumān no vanaspatir madhumāṃ astu sūryaḥ | mādhvīr gavo bhavantu naḥ | svaḥ svāhā | sarvāṃ ca sāvitrīm anvāha | sarvāś ca madhumatīr aham evedaṃ sarvaṃ bhūyāsaṃ bhūr bhuvaḥ svaḥ svāheti antata ācamya pāṇī prakṣālya jaghanenāgniṃ prākśirāḥ saṃviśati | prātar ādityam upatiṣṭhate | diśām ekapuṇḍarīkam asi | ahaṃ manuṣyāṇām ekapuṇḍarīkaṃ bhūyāsam iti | yathetam etya jaghanenāgnim āsīno vaṃśaṃ japati || 
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6. Then he eats it, saying: 'Tat savitur varenyam (We meditate on that adorable light)--The winds drop honey for the righteous, the rivers drop honey, may our plants be sweet as honey! Bhûh (earth) Svâhâ! 'Bhargo devasya dhîmahi (of the divine Savitri)--May the night be honey in the morning, may the air above the earth, may heaven, our father, be honey! Bhuvah (sky) Svâhâ!' 'Dhiyo yo nah prokodayât (who should rouse our thoughts)--May the tree be full of honey, may the sun be full of honey, may our cows be sweet like honey! Svah (heaven) Svâhâ!' He repeats the whole Sâvitrî verse, and all the verses about the honey, thinking, May I be all this! Bhûr, Bhuvah, Svah, Svâhâ! Having thus swallowed all, he washes his hands, and sits down behind the altar, turning his head to the East. In the morning he worships Âditya (the sun), with the hymn, 'Thou art the best lotus of the four quarters, may I become the best lotus among men.' Then returning as he came, he sits down behind the altar and recites the genealogical list. 
athainamācāmati bhakṣayati gāyatryāḥ prathamapādena madhumatyaikayā vyāhṛtyā ca prathamayā prathamagrāsamācāmati | tathā gāyatrīdvitīyapādena madhumatyā dvitīyayā dvitīya yā ca vyahṛtyā dvitīyaṃ grāsam | tathā tṛtīyena gāyatrīpādena tṛtīyayā madhumatyā tṛtīyayā ca vyāhṛtyā tṛtīyaṃ grāsam | sarvāṃ sāvitrīṃ sarvāśca madhumatīruktvāhamevedaṃ sarvaṃ bhūyāsamiti cānte bhūrbhavaḥ svaḥ svāheti samastaṃ bhaśrayati | yathā caturbhirgrāsaistaddravyaṃ sarvaṃ parisamāpyate tathā pūrvameva nirupyet |
yatpātrāvaliptaṃ tatpātraṃ sarvaṃ nirṇijya tūṣṇīṃ pivet |
pāṇī prakṣālyāpa ācamya jaghanenāgniṃ paścādagneḥ prākśirāḥ saṃviśati |
prātaḥ saṃdhyāmupāsyā'dityamupatiṣṭhate diśāmekapuṇḍarīkamityanena mantreṇa |
yathetaṃ yathāgatametyā'gatya jaghanenāgnimāsīno vaṃśaṃ japati || 6 || 
taṃ haitam uddālaka āruṇir vājasaneyāya yājñavalkyāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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7. Uddâlaka Âruni told this (Mantha-doctrine) to his pupil Vâgasaneya Yâgñavalkya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva vājasaneyo yājnavalkyo madhukāya paiṅgyāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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8. Vâgasaneya Yâgñavalkya told the same to his pupil Madhuka Paiṅgya, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva madhukaḥ paiṅgyaś cūlāya bhāgavittaye 'ntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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9. Madhuka Paiṅgya told the same to his pupil Kûla Bhâgavitti, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva cūlo bhāgavittir jānakaya āyaḥsthūṇāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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10. Kûla Bhâgavitti told the same to his pupil Gânaki Âyasthûna, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva jānakir āyasthūṇaḥ satyakāmāya jābālāyāntevāsina uktvovāca -- api ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti || 
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11. Gânaki Âyasthûna told the same to his pupil Satyakâma Gâbâla, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' 
 
etam u haiva satyakāmo jābālo 'ntevāsibhya uktvova -- acāpi ya enaṃ śuṣke sthāṇau niṣiñcej jāyerañ chākhāḥ praroheyuḥ palāśānīti | tam etaṃ nāputrāya vānantevāsine vā brūyāt || 
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12. Satyakâma Gâbâla told the same to his pupils, and said: 'If a man were to pour it on a dry stick, branches would grow, and leaves spring forth.' Let no one tell this to any one, except to a son or to a pupil. 
taṃ haitamuddālaka ityādi satyakāmo jābālo 'ntevāsibhya uktvovācāpi ya enaṃ śuṣke sthāṇau niṣiñcejjāyerannevāsmiñśākhāḥ praroheyuḥ palāśānītyevamantamenaṃ manthamuddālakātprabhṛtyekaikācāryakramāgataṃ satyakāma ācāryo bahubhyo 'ntevāsibhya uktvovāca |
kimanyaduvācetyucyate-api ya enaṃ śuṣke sthāṇau gataprāṇe 'pyenaṃ manthaṃ bhakṣaṇāya saṃskṛtaṃ niṣiñcetprakṣipejjāyerannutpadyerannevāsminsthāṇau śākhā avayavā vṛkṣasya praroheyuśca palāśāni parṇāni yathā jīvataḥ sthāṇoḥ kimutānena karmaṇā kāmaḥ sidhyediti |
dhruvaphalamidaṃ karmeti karmastutyarthametat |
vidyādhigame ṣṭatīrthāni teṣāmiha saprāṇadarśanasya manthavijñānasyādhigame dve eva tīrthe anujñāyete putraścāntevāsī ca ||8-12 || 
caturaudumbaro bhavati | audumbaraḥ sruva audumbaraś camasa audumbara idhma audumbaryā upamanthanyau | daśa grāmyāṇi dhānyāni bhavanti | vrīhiyavās tilamāṣā aṇupriyaṃgavo godhūmāś ca masūrāś ca khalvāś ca khalakulāś ca | tān piṣṭān dadhani madhuni ghṛta upasiñcati | ājyasya juhoti || 
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13. Four things are made of the wood of the Udumbara tree, the sacrificial ladle (sruva), the cup (kamasa), the fuel, and the two churning sticks. There are ten kinds of village (cultivated) seeds, viz. rice and barley (brîhiyavâs), sesamum and kidney-beans (tilamâshâs), millet and panic seed (anupriyaṅgavas), wheat (godhûmâs), lentils (masûrâs), pulse (khalvâs), and vetches (khalakulâs 3) . After having ground these he sprinkles them with curds (dadhi), honey, and ghee, and then offers (the proper portions) of clarified butter (âgya). 
caturaudumbaro bhavatīti vyākhyātam | daśa grāmyāṇi bhavanti grāmyāṇāṃ tu dhānyānāṃ daśa niyamena grāhyā ityavocāma |
ke ta iti nirdiśyante-vrīhiyavāstilamāṣā aṇupriyaṅgavo 'ṇavaścāṇuśabdavācyāḥ kvaciddeśe |
priyaṅgavaḥ prasiddhāḥ kaṅguśabdena |
khalvā niṣpāvā vallaśabdavācyā loke khalakulāḥ kulatthāḥ |
etadvyatirekeṇa yathāśakti sarvauṣadhayo grāhyāḥ phalāni cetyavocāmāyājñikāni varjayitvā || 13 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya tṛtīyaṃ brāhmaṇam || 2 || 
eṣāṃ vai bhūtānāṃ pṛthivī rasaḥ | pṛthivyā āpaḥ | apām oṣadhayaḥ | oṣadhīnāṃ puṣpāṇi | puṣpāṇāṃ phalāni | phalānāṃ puruṣaḥ | puruṣasya retaḥ || 
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1. FOURTH BRÂHMANA.
1. The earth is the essence of all these things, water is the essence of the earth, plants of water, flowers of plants, fruits of flowers, man of fruits, seed of man.
2. And Pragâpati thought, let me make an abode for him, and he created a woman (Satarûpâ). Tâm srishtvâdha upâsta, tasmât striyam adha upâsîta. Sa etam prâñkam grâvânam âtmana eva samudapârayat, tenainâm abhyasrigat.
3. Tasyâ vedir upastho, lomâni barhis, karmâdhishavane, samiddho madhyatas, tau mushkau. Sa yâvân ha vai vâgapeyena yagamânasya loko bhavati tâvân asya loko bhavati ya evam vidvân adhopahâsam karaty a sa strînam sukritam vriṅkte 'tha ya idam avidvân adhopahâsam karaty âsya striyah sukritam vriñgate.
4. Etad dha sma vai tadvidvân Uddâlaka Ârunir âhaitad dha sma vai tadvidvân Nâko Maudgalya âhaitad dha sma vai tadvidvân Kumârahârita âha, bahavo maryâ brâhmanâyanâ nirindriyâ visukrito'smâl lokât prayanti ya idam avidvâmso 'dhopahâsam karantîti. Bahu vâ idam suptasya va gâgrato vâ retah skandati,
5. Tad abhimrised anu vâ mantrayeta yan me 'dya retah prithivîm askântsîd yad oshadhîr apy asarad yad apah, idam aham tad reta âdade punar mâm aitv indriyam punas tegah punar bhagah, punar agnayo dhishnyâ yathâsthânam kalpantâm, ity anâmikâṅgushthâbhyâm âdâyântarena stanau vâ bhruvau vâ nimriñgyât.
6. If a man see himself in the water, he should recite the following verse: 'May there be in me splendour, strength, glory, wealth, virtue.' She is the best of women whose garments are pure. Therefore let him approach a woman whose garments are pure, and whose fame is pure, and address her.
7. If she do not give in, let him, as he likes, bribe her (with presents). And if she then do not give in, let him, as he likes, beat her with a stick or with his hand, and overcome her, saying: 'With manly strength and glory I take away thy glory,'--and thus she becomes unglorious.
8. If she give in, he says: 'With manly strength and glory I give thee glory,'--and thus they both become glorious.
9. Sa yâm ikkhet kâmayeta meti tasyâm artham nishtâya mukhena mukham sandhâyopastham asyâ abhimrisya gaped aṅgâdaṅgât sambhavasi hridayâd adhi gâyase, sa tvam aṅgakashâyo 'si digdhaviddhâm iva mâdayemâm amûm mayîti.
10. Atha yâm ikkhen na garbham dadhîteti tasyâm artham nishtâya mukhena mukham sandhâyâbhiprânyâpânyâd indriyena te retasâ reta âdada ity aretâ eva bhavati.
11. Atha yâm ikkhed garbham dadhîteti tasyâm artham nishtâya mukhena mukham sandhâyâpânyâbhiprânyâd indriyena te retâsa reta âdadhâmîti garbhiny eva bhavati.
12. Now again, if a man's wife has a lover and the husband hates him, let him (according to rule) place fire by an unbaked jar, spread a layer of arrows in inverse order, anoint these three arrow-heads with butter in inverse order, and sacrifice, saying: 'Thou hast sacrificed in my fire, I take away thy up and down breathing, I here.' 'Thou hast sacrificed in my fire, I take away thy sons and cattle, I here.' 'Thou hast sacrificed in my fire, I take away thy sacred and thy good works, I here.' 'Thou hast sacrificed in my fire, I take away thy hope and expectation, I here.' He whom a Brâhmana who knows this curses, departs from this world without strength and without good works. Therefore let no one wish even for sport with the wife of a Srotriya who knows this, for he who knows this, is a dangerous enemy.
13. When the monthly illness seizes his wife, she should for three days not drink from a metal vessel, and wear a fresh dress. Let no Vrishala or Vrishalî (a Sûdra man or woman) touch her. At the end of the three days, when she has bathed, the husband should make her pound rice.
14. And if a man wishes that a white son should be born to him, and that he should know one Veda, and live to his full age, then, after having prepared boiled rice with milk and butter, they should both eat, being fit to have offspring.
15. And if a man wishes that a reddish son with tawny eyes should be born to him, and that he should know two Vedas, and live to his full age, then, after having prepared boiled rice with coagulated milk and butter, they should both eat, being fit to have offspring.
16. And if a man wishes that a dark son should be born to him with red eyes, and that he should know three Vedas, and live to his full age, then, after having prepared boiled rice with water and butter, they should both eat, being fit to have offspring.
17. And if a man wishes that a learned daughter should be born to him, and that she should live to her full age, then, after having prepared boiled rice with sesamum and butter, they should both eat, being fit to have offspring.
18. And if a man wishes that a learned son should be born to him, famous, a public man, a popular speaker, that he should know all the Vedas, and that he should live to his full age, then, after having prepared boiled rice with meat and butter, they should both eat, being fit to have offspring. The meat should be of a young or of an old bull.
19. And then toward morning, after having, according to the rule of the Sthâlîpâka (pot-boiling), performed the preparation of the Âgya (clarified butter 1), he sacrifices from the Sthâlîpâka bit by bit, saying: 'This is for Agni, Svâhâ! This is for Anumati, Svâhâ! This is for the divine Savitri, the true creator, Svâhâ!' Having sacrificed, he takes out the rest of the rice and eats it, and after having eaten, he gives it to his wife. Then he washes his hands, fills a water-jar, and sprinkles her thrice with it, saying: 'Rise hence, O Visvâvasu, seek another blooming girl, a wife with her husband.'
20. Then he embraces her, and says: 'I am Ama (breath), thou art Sâ (speech). Thou art Sâ (speech), I am Ama (breath). I am the Sâman, thou art the Rik. I am the sky, thou art the earth. Come, let us strive together, that a male child may be begotten.'
21. Athâsyâ ûrû vihâpayati, vigihîthâm dyâvâprithivî iti tasyâm artham nishtâya mukhena mukham sandhâya trir enâm anulomâm anumârshti, Vishnur yonim kalpayatu, Tvashtâ rûpâni pimsatu, âsiñkatu Pragâpatir Dhâtâ garbham dadhatu te. Garbham dhehi Sinîvâli, garbham dhehi prithushtuke, garbham te Asvinau devâv âdhattâm pushkarasragau.
22. Hiranmayî aranî yâbhyâm nirmanthatâm asvinau, tam te garbham havâmahe dasame mâsi sûtave. Yathâgnigarbhâ prithivî, yathâ dyaur indrena garbhinî, vâyur disâm yathâ garbha evam garbham dadhâmî te 'sav iti.
23. Soshyantîm adbhir abhyukshati. Yathâ vâyuh pushkarinîm samiñgayati sarvatah, evâ te garbha egatu sahâvaitu garâyunâ. Indrasyâyam vragah kritah sârgalah saparisrayah, tam indra nirgahi garbhena sâvarâm saheti.
24. When the child is born, he prepares the fire, places the child on his lap, and having poured prishadâgya, i.e. dadhi (thick milk) mixed with ghrita (clarified butter) into a metal jug, he sacrifices bit by bit of that prishadâgya, saying: 'May I, as I increase in this my house, nourish a thousand! May fortune never fail in his race, with offspring and cattle, Svâhâ!' 'I offer to thee. in my mind the vital breaths which are in me, Svâhâ!' 'Whatever in my work I have done too much, or whatever I have here done too little, may the wise Agni Svishtakrit make this right and proper for us, Svâhâ!'
25. Then putting his mouth near the child's right ear, he says thrice, Speech, speech 3! After that he pours together thick milk, honey, and clarified butter, and feeds the child with (a ladle of) pure gold, saying: 'I give thee Bhûh, I give thee Bhuvah, I give thee Svah. Bhûr, Bhuvah, Svah, I give thee all.'
26. Then he gives him his name, saying: 'Thou art Veda;' but this is his secret name.
27. Then he hands the boy to his mother and gives him her breast, saying: 'O Sarasvatî, that breast of thine which is inexhaustible, delightful, abundant, wealthy, generous, by which thou cherishest all blessings, make that to flow here.'
28. Then he addresses the mother of the boy: 'Thou art Ilâ Maitrâvarunî: thou strong woman hast born a strong boy. Be thou blessed with strong children thou who hast blessed me with a strong child.'
And they say of such a boy: 'Ah, thou art better than thy father; ah, thou art better than thy grandfather. Truly he has reached the highest point in happiness, praise, and Vedic glory who is born as the son of a Brâhmana that knows this.'

Not completely translated by Müller as above, below is the translation of Hume

SIXTH ADHYÂYA FOURTH BRÂHMAṄA
Incantations and ceremonies for procreation
Verily, of created things here earth is the essence; of earth, water; of water, plants; of plants, flowers; of flowers, fruits; of fruits, man (purusa); of man, semen. 
"sarvebhyo 'ṅgebhyastejaḥ saṃbhūtam"iti śrutyantarāt || 1 || 
sa ha prajāpatir īkṣāṃ cakre -- hantāsmai pratiṣṭhāṃ kalpayānīti sa striyaṃ sasṛje | tāṃ sṛṣṭvādha upāsta | tasmāt striyam adha upāsīta | sa etaṃ prāñcaṃ grāvāṇam ātmana eva samudapārayat | tenainām abhyasṛjata || 
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2. Prajâpati ('Lord of creatures') bethought himself: 'Come, let me provide him a firm basis!' So he created woman. When he had created her, he revered her below.--Therefore one should revere woman below.--He stretched out for himself that stone which projects. With that he impregnated her. 
yata evaṃ sarvabhūtānāṃ sāratamametadreto 'taḥ kā nu khalvasya yogyā pratiṣṭheti sa ha sraṣṭā prajāpatirīkṣāñcake |
īkṣāṃ kṛtvā sa sriyaṃ sasṛje |
tāṃ ca sṛṣṭvādha upāsta maithunākhyaṃ karmādhaupāsanaṃ nāma kṛtavān |
tasmātsriyamadha upāsīta śreṣṭhānuśrayaṇā hi prajāḥ |
atra vājapeyasāmānyakḷptimāha-sa etaṃ prāñcaṃ prakṛṣṭagatiyuktamātmano grāvāṇaṃ somābhiṣavopalasthānīyaṃ kāṭhinyasāmānyātprajananendriyamudapārayadutpūritavānsrīvyañjanaṃ prati tenaināṃ sriyamabhyasṛjadabhisaṃsargaṃ kṛtavān || 2 || 
tasyā vedir upasthaḥ | lomāni barhiś | carmādhiṣavaṇe | samiddho madhyatas tau muṣkau | sa yāvān ha vai vājapeyena yajamanasya loko bhavati tāvān asya loko bhavati | ya evaṃ vidvān adhopahāsaṃ caraty āsāṃ strīṇāṃ sukṛtaṃ vṛṅkte | atha ya idam avidvān adhopahāsaṃ caraty āsya striyaḥ sukṛtaṃ vṛñjate || 
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3. Her lap is a sacrificial altar; her hairs, the sacrificial grass; her skin, the soma-press. The two labia of the vulva are the fire in the middle. Verily, indeed, as great as is the world of him who sacrifices with the Vâjapeya ('Strength-libation') sacrifice, so great is the world of him who practises sexual intercourse, knowing this; he turns the good deeds of women to himself. But he who practises sexual intercourse without knowing this-women turn his good deeds unto themselves. 
etaddha sma vai tadvidvānuddālaka āruṇirāhādhopahāsākhyaṃ maithunakarma vājapeyasampannaṃ vidvānityarthaḥ | tathā nāko maudgalyaḥ kumārahāritaśca |
kiṃ ta āhurityujyate-bahavo maryā maraṇadharmiṇo manuṣyā brāhmaṇā ayanaṃ yeṣāṃ te brahmaṇāyanā brahmabandhavo jātimātropajīvina ityetat |
nirindriyā viśliṣṭendriyā visukṛto vigatasukṛtakarmāṇo 'vidvāṃsau maithunakarmāsaktā ityarthaḥ |
te kimasmāllokātprayanti paralokātparibhraṣṭā iti maithunakarmaṇo 'tyantapāpahetutvaṃ darśayati-ya idamavidvāṃso 'dhopahāsaṃ carantīti |
śrīmanthaṃ kṛtvā patnyā ṛtukālaṃ brahmacaryeṇa pratīkṣate yadīda rataḥ skandati bahu vālpaṃ vā suptasya vā jāgrato vā rāgaprābalyāt || 4 || 
etad dha sma vai tad vidvān uddālaka ārunir āha | etad dha sma vai tad vidvān nāko maudgalya āha | etad dha sma vai tad vidvān kumārahārita āha -- bahavo maryā brāhmanāyanā nirindriyā visukṛto 'smāl lokāt prayanti ya idam avidvāṃso 'dhopahāsaṃ carantīti | bahu vā idaṃ suptasya vā jāgrato vā retaḥ skandati || 
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4. This, verily, indeed, it was that Uddâlaka Âruṅi knew when he said:-- This, verily, indeed, it was that Nâka Maudgalya knew when he said:-- This, verily, indeed, it was that Kumârahârita knew when he said: 'Many mortal men, Brahmans by descent, go forth from this world, impotent and devoid of merit, namely those who practise sexual intercourse without knowing this.'
[If] even this much semen is spilled, whether of one asleep or of one awake, 
etaddha sma vai tadvidvānuddālaka āruṇirāhādhopahāsākhyaṃ maithunakarma vājapeyasampannaṃ vidvānityarthaḥ | tathā nāko maudgālya- kumārahāritaśca |
kiṃ ta āhurityucyate-bahavo maryā maraṇadharmiṇo manuṣyā brāhmaṇā ayanaṃ yeṣāṃ te brāhmaṇāyanā brahmabandhavo jātimātropajīvina ityetat |
nirindriyā viśilaṣṭendriyā visukṛto vigatasukṛtakarmāṇo 'vidvāṃsau maithunakarmāsaktā ityarthaḥ |
te kimasmāllokātprayanti paralokātparibhraṣṭā iti maithunakarmaṇo 'tyantapāpahetutvaṃ darśayati-ya idamavidvāṃso 'dhopahāsaṃ carantīti |
śrīmanthaṃ kṛtvā patnyā śratukālaṃ brahmacaryeṇa pratīkṣate yadīda rataḥ skandati bahu vālpaṃ vā suptasya vā jāgrato vā rāgaprābalyāt || 4 || 
tad abhimṛśed anu vā mantrayeta -- yan me 'dya retaḥ pṛthivīm askāntsīd yad oṣadhīr apy asarad yad apaḥ | idam ahaṃ tad reta ādade | punar mām aitu indriyaṃ punas tejaḥ punar bhagaḥ | punar agnir dhiṣṇyā yathāsthānaṃ kalpantām | ity anāmikāṅguṣṭhābhyām ādāyāntareṇa stanau vā bhruvau vā nimṛjyāt || 
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5. then he should touch it, or [without touching] repeat:-- 'What semen has of mine to earth been spilt now,
Whate'er to herb has flowed, whate'er to water-- This very semen I reclaim! 
Again to me let vigor come! 
Again, my strength; again, my glow! 
Again the altars and the fire, 
Be found in their accustomed place!' Having spoken thus, he should take it with ring-finger and thumb, and rub it on between his breasts or his eye-brows. 
tadabhimṛśedanumantrayeta vānujapedityarthaḥ |
yadābhimṛśati tadānāmikāṅguṣṭhābhyāṃ tadreta ādade ityevamantena mantreṇa punarmāmityetenanimṛjyādantareṇa madhye bhruvau bhruvervā stanau stanayorvā || 5 || 
atha yady udaka ātmānaṃ paśyet tad abhimantrayeta -- mayi teja indriyaṃ yaśo draviṇaṃ sukṛtam iti | śrīr ha vā eṣā strīṇāṃ yan malodvāsāḥ | tasmān malodvāsasaṃ yaśasvinīm abhikramyopamantrayeta || 
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6. Now, if one should see himself in water, he should recite over it the formula: 'In me be vigor, power, beauty, wealth, merit!' This, verily, indeed, is loveliness among women: when she has removed the clothes of her impurity. Therefore when she has removed the clothes of her impurity and is beautiful, one should approach and invite her. 
atha yadi kadācidudaka ātmānamātmacchāyāṃ paśyettatrāpyatrimantrayetānena mantreṇa-mayi teja iti |
śrīrha vā eṣā patnā srīṇāṃ madhye yadyasmānmalodvāsā udgatamalavadvāsāstasmāttāṃ malodvāsasaṃ yaśasvinīṃ śrīmatīmabhikramyābhigatyopamantrayetedamadyā'vābhyāṃ kāryaṃ yatputrotpādanamiti trirātrānta āplutām || 6 || 
sā ced asmai na dadyāt kāmam enām avakriṇīyāt | sā ced asmai naiva dadyāt kāmam enāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmet | indriyena te yaśasā yaśa ādada iti | ayaśā eva bhavati || 
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7. If she should not grant him his desire, he should bribe her. If she still does not grant him his desire, he should hit her with a stick or with his hand, and overcome her, saying: 'With power, with glory I take away your glory!' Thus she becomes inglorious. 
sā cedasmai na dadyānmaithunaṃ kartuṃ yatputrotpādanamiti trirātrānta jñāpayet |
tathāpi sā naiva dadyātkāmamenāṃ yaṣṭyā vā pāṇinā vopahatyātikrāmenmaithunāya |
śāpsyāmi tvāṃ durbhagāṃ kariṣyāmīti prakhyāpya tāmanena mantreṇopagacchedindriyeṇa te yaśasā yaśa ādada iti |
sā tasmāttadabhiśāpādvandhyā durbhageti khyātāyaśā eva bhavati || 7 || 
sā ced asmai dadyād indriyeṇa te yaśasā yaśa ādadhāmīti | yaśasvināv eva bhavataḥ || 
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8. If she should yield to him, he says: 'With power, with glory I give you glory!' Thus they two become glorious. 
sā cedasmai dadyādanuguṇaiva syādbhartustadānena mantreṇopagacchendriyeṇa te yaśasā yaśa ādadhāmīti tadā yaśasvināvevobhāvapi bhavataḥ || 8 || 
sa yām icchet -- kāmayeta meti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyopastham asyā abhimṛśya japet -- aṅgād aṅgāt saṃbhavasi hṛdayād adhijāyase | sa tvam aṅgakaṣāyo 'si digdhaviddhām iva mādayemām amūṃ mayīti || 
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9. The woman whom one may desire with the thought, 'May she enjoy love with me!'--after inserting the member in her, joining mouth with mouth, and stroking her lap, he should mutter:-- 'Thou that from every limb art come,
That from the heart art generate,
Thou art the essence of the limbs! 
Distract this woman here in me,
As if by poisoned arrow pierced!' 
sa yāṃ svabhāryāmicchediyaṃ māṃ kāmayeteti tasyāmarthaṃ prajananendriyaṃ niṣṭhāya nikṣipya mukhena mukhaṃ saṃdhāyopasthamasyā abhimṛśya japedimaṃ mantramaṅgādaṅgāditi || 9 || 
atha yām icchen na garbhaṃ dadhīteti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyābhiprāṇyāpānyāt | indriyeṇa te retasā reta ādada iti | aretā eva bhavati || 
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10. Now, the woman whom one may desire with the thought, 'May she not conceive offspring!'--after inserting the member in her and joining mouth with mouth, he should first inhale, then exhale, and say: 'With power, with semen, I reclaim the semen from you!' Thus she comes to be without seed. 
atha yāmicchenna garbhaṃ dadhīta na dhārayedgarbhiṇī mā bhūditi tasyāmarthamiti pūrvavat |
abhiprāṇyābhiprāṇanaṃ prathamaṃ kṛtvā paścādapānyādindriyeṇa te retasā reta ādada ityanena mantreṇāretā eva bhavati na garbhiṇī bhavatītyarthaḥ || 10 || 
atha yām icched dadhīteti tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāyāpānyābhiprāṇyāt | indriyeṇa te retasā reta ādadhāmīti | garbhiṇy eva bhavati || 
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11. Now, the woman whom one may desire with the thought, 'May she conceive!'--after inserting the member in her and joining mouth with mouth, he should first exhale, then inhale, and say: 'With power, with semen, I deposit semen in you!' Thus she becomes pregnant. 
atha yāmiccheddadhīta garbhamiti tasyāmarthamityādi pūrvavat |
pūrvaviparyayeṇāpānyābhiprāṇyādindriyeṇa te retasā reta ādadhāmīti garbhiṇyeva bhavati || 11 || 
atha yasya jāyāyai jāraḥ syāt taṃ ced dviṣyād āmapātre 'gnim upasamādhāya pratilomaṃ śarabarhiḥ stīrtvā tasminn etāḥ śarabhṛṣṭīḥ pratilomāḥ sarpiṣāktā juhuyāt | mama samiddhe 'hauṣīḥ | prāṇāpānau ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | putrapaśūṃs ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | iṣṭāsukṛte ta ādade 'sāv iti | mama samiddhe 'hauṣīḥ | aśāparākāśau ta ādade 'sāv iti | sa vā eṣa nirindriyo visukṛto 'smāl lokād praiti yam evaṃvid brāhmaṇaḥ śapati | tasmād evaṃvitśrotriyasya dāreṇa nopahāsam icchet | uta hy evaṃvit paro bhavati || 
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12. Now, if one's wife have a paramour, and he hate him, let him put fire in an unannealed vessel, spread out a row of reed arrows in inverse order, and therein sacrifice in inverse order those reed arrows, their heads smeared with ghee, saying:-- 'You have made a libation in my fire! I take away your in-breath and out-breath (prâṅâpânau)--you, so-and-so! You have made a libation in my fire! I take away your sons and cattle--you, so-and-so! You have made a libation in my fire! I take away your sacrifices and meritorious deeds--you, so-and-so! You have made a libation in my fire! I take away your hope and expectation--you, so-and-so!' Verily, he whom a Brahman who knows this curses--he departs from this world impotent and devoid of merit. Therefore one should not desire dalliance with the spouse of a person learned in sacred lore (śrotriya) who knows this, for indeed he who knows this becomes superior. 
atha punaryasya jāyāyai jāra upapatiḥ syāttaṃ ceddviṣyādabhicariṣyāmyenamiti manyeta tasyedaṃ karma |
āmapātre 'gnimupasamādhāya sarvaṃ pratilomaṃ kuryāttasminnagnāvetāḥ śarabhṛṣṭīḥ śareṣīkāḥ pratilomāḥ sarpiṣāktā ghṛtābhyaktā juhuyānmama samiddhe 'hauṣīrityādyā āhutīrante sarvāsāmasāviti nāmagrahaṇaṃ pratyekam |
sa eṣa evaṃvidyā brāhmaṇaḥ śapati sa visukṛto vigatapuṇyakarmā praiti |
tasmādevaṃvicchrotrisya dāreṇa nopahāsamicchennarmāpi na kuryātkimutādhopahāsaṃ hi yasmādevaṃvidapi tāvatparo bhavati śatrurbhavatītyarthaḥ || 12 || 
atha yasya jāyām ārtavaṃ vindet tryahaṃ kaṃse na pibet | ahatavāsāḥ | naināṃ vṛṣalo na vṛṣaly apahanyāt | trirātrānta āplutya vrīhīn avaghātayet || 
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13. Now, when the monthly sickness comes upon anyone's wife, for three days she should not drink from a metal cup, nor put on fresh clothes. Neither a low-caste man nor a low-caste woman should touch her. At the end of the three nights she should bathe and should have rice threshed. 
atha yasya jāyāmārtavaṃ vindedṛtubhāvaṃ prāpnuyādityevamādigranthaḥ śrīrha vā eṣā srīṇāmityataḥ pūrvaṃ draṣṭavyaḥ sāmarthyāt |
tryahaṃ kaṃsena pibedahatavāsāśca syāt |
naināṃ snātāmasnātāṃ ca vṛṣalo vṛṣalī vā nopahanyānnopaspṛśet |
trirātrānte trirātravratasamāptāvāplutya snātvāhatavāsā syāditi vyavahitena saṃbandhaḥ |
tāmāplutāṃ vrīhīnavaghātayedvrīhyavaghātāya tāmeva viniyuñjyāt || 13 || 
sa ya icchet -- putro me śuklo jāyeta vedam anubruvīta sarvam āyur iyād iti kṣīraudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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14. In case one wishes, 'That a white son be born to me! that he be able to repeat a Veda! that he attain the full length of life!'--they two should have rice cooked with milk and should eat it prepared with ghee. They two are likely to beget [him]. 
sa ya icchetputro me śuklo varṇato jāyeta vedamekamanubruvīta sarvamāyuriyādvarṣaśataṃ kṣīraudanaṃ pācayitvā sarpiṣmantamaśnīyātāmāśvarau samarthau janayitavai janayitum || 14 || 
atha ya icchet -- putro me kapilaḥ piṅgalo jāyeta dvau vedāv anubruvīta sarvam āyur iyād iti dadhyodanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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15. Now, in case one wishes, 'That a tawny son with reddish-brown eyes be born to me! that he be able to recite two Vedas! that he attain the full length of life!'--they two should have rice cooked with sour milk and should eat it prepared with ghee. They two are likely to beget [him]. 
dadhyodanaṃ dadhnā caruṃ pācayitvā dvidevaṃ cedicchati putraṃ tadaivamaśananiyamaḥ || 15 || 
atha ya icchet -- putro me śyāmo lohitākṣo jāyeta trīn vedān anubruvīta sarvam āyur iyād iti udaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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16. Now, in case one wishes, 'That a swarthy son with red eyes be born to me! that he be able to repeat three Vedas! that he attain the full length of life!'--they two should have rice boiled with water and should eat it prepared with ghee. They two are likely to beget [him]. 
kevalameva svābhāvikamodanam |
udagrahaṇamanyaprasaṅganivṛttyatham || 16 || 
atha ya icched -- duhitā me paṇḍitā jāyeta sarvam āyur iyād iti tilaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavai || 
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17. Now, in case one wishes, 'That a learned (pandita) daughter be born to me! that she attain the full length of life!'--they two should have rice boiled with sesame and should eat it prepared with ghee. They two are likely to beget [her]. 
duhituḥ pāṇḍityaṃ gṛhatantraviṣayameva vede 'nadhikārāt |
tilaudanaṃ kṛtaram || 17 || 
atha ya icchet -- putro me paṇḍito vigītaḥ samitiṃgamaḥ śuśrūṣitāṃ vācaṃ bhāṣitā jāyeta sarvān vedān anubruvīta sarvam āyur iyād iti māṃsaudanaṃ pācayitvā sarpiṣmantam aśnīyātām | īśvarau janayitavāi | aukṣeṇa vārṣabheṇa vā || 
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18. Now, in case one wishes, 'That a son, learned, famed, a frequenter of council-assemblies, a speaker of discourse desired to be heard, be born to me! that he be able to repeat all the Vedas! that he attain the full length of life!'--they two should have rice boiled with meat and should eat it prepared with ghee. They two are likely to beget [him], with meat, either veal or beef. 
vividhaṃ gīto vigītaḥ prakhyāta ityarthaḥ | samitiṅgamaḥ sabhāṃ gacchatīti pragalbha ityarthaḥ | pāṇḍityasya pṛthaggrahaṇāt | śuśrūṣitāṃ śrotumiṣṭāṃ ramaṇīyāṃ vācaṃ bhāṣitā saṃskṛtāyā arthavatyā vāco bhāṣitetyarthaḥ |
māṃsamiśramodanaṃ māṃsaudanam |
tanmāṃsaniyamārthamāha-aukṣeṃ vā māṃsena |
ukṣā secanasamarthaḥ puṅgavastadīyaṃ māṃsam |
ṛṣabhastato 'pyadhikavayāstadīyamārṣabhaṃ māṃsam || 17 || 
athābhiprātar eva sthālīpākāvṛtājyaṃ ceṣṭitvā sthālīpākasyopaghātaṃ juhoty agnaye svāhānumataye svāhā devāya savitre satyaprasavāya svāheti | hutvoddhṛtya prāśnāti | prāśyetarasyāḥ prayacchati | prakṣālya pāṇī udapātraṃ pūrayitvā tenaināṃ trir abhyukṣati -- uttiṣṭhāto viśvāvaso 'nyām iccha prapūrvyām | saṃ jāyāṃ patyā saheti || 
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19. Now, toward morning, having prepared melted butter in the manner of the Sthâlîpâka, he takes of the Sthâlîpâka and makes a libation, saying: 'To Agni, hail! To Anumati, hail! To the god Savitri ('Enlivener,' the Sun), whose is true procreation (satya-prasava), hail!' Having made the libation, he takes and eats, Having eaten, he offers to the other [i.e. to her]. Having washed his hands, he fills a vessel with water and therewith sprinkles her thrice, saying:-- 'Arise from hence, Vis'vavasu!  4
Some other choicer maiden seek! 
This wife together with her lord ----' 5 
athāmiprātareva kāle 'vaghātanirvṛttāṃstaṇḍulānādāya sthālīpākāvṛtā sthālīpākavidhinā'jyaṃ ceṣṭitvā'jyasaṃskāraṃ kṛtvā caruṃ śrapayitvā sthālīpākasyā'hutīrjuhotyupaghātamupahatyopahatyāgnaye svāhetyādyāḥ |
gārhyaḥ sarvo vidhirdraṣṭavyo 'tra hutvoddhṛtya caruśeṣaṃ prāśnāti svayaṃ prāśyetarasyāḥ patnyai prayacchatyucchiṣṭam |
prakṣālya pāṇī ācamyodapātraṃ pūrayitvā tenodakenaināṃ trirabhyukṣatyena mantreṇottiṣṭhāta iti sakṛnmantroccāraṇam || 19 || 
athainām abhipadyate -- amo 'ham asmi sā tvam | sā tvam asy amo 'ham | sāmāham asmi ṛk tvam | dyaur aham pṛthivī tvam | tāv ehi saṃrabhāvahai saha reto dadhāvahai | puṃse putrāya vittaya iti || 
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20. Then he comes to her and says:-- 'This man (ama) am I; that woman (sâ), thou! 
That woman, thou; this man am I! 
I am the Sâman; thou, the Rig! 
I am the heaven; thou, the earth! Come, let us two together clasp! 
Together let us semen mix, a male, a son for to procure!' 
athaināmabhimantrya kṣīraudanādi yathāpatyakāmaṃ bhuktveti kramo draṣṭavyaḥ |
saṃveśanakāle 'mo 'hamasmītyādimantreṇābhipadyate || 20 || 
athāsyā ūrū vihāpayati -- vijihīthāṃ dyāvāpṛthivī iti | tasyām arthaṃ niṣṭhāya mukhena mukhaṃ saṃdhāya trir enām anulomām anumārṣṭi -- viṣṇur yoniṃ kalpayatu tvaṣṭā rūpāṇi piṃśatu | ā siñcatu prajāpatir dhātā garbhaṃ dadhātu te | garbhaṃ dhehi sinīvāli garbhaṃ dhehi pṛthuṣṭuke | garbhaṃ te aśvinau devāv ādhattāṃ puṣkarasrajau || 
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21. Then he spreads apart her thighs, saying: 'Spread yourselves apart, heaven and earth!' Inserting the member in her and joining mouth with mouth, he strokes her three times as the hair lies, saying:-- 'Let Vishṅu make the womb prepared! 
Let Tyashtri shape the various forms! 
Prajâpati--let him pour in! 
Let Dhâtri place the germ for thee! O Sinîvâlî, give the germ;
 O give the germ, thou broad-tressed dame! 
Let the Twin Gods implace thy germ--
The Asvins, crowned with lotus-wreaths! 
athāsyā ūrū vihāpayati vijihīthāṃ dyāvāpṛthivī ityanena |
tasyāmarthamityādi pūrvavat |
trirenāṃ śiraḥ prabhṛtyanulomāmanumārṣṭi viṣṇuryonimityādi pratimantram || 21 || 
hiraṇmayī araṇī yābhyāṃ nirmanthatām aśvinau | taṃ te garbhaṃ havāmahe daśame māsi sūtaye | yathāgnigarbhā pṛthivī yathā dyaur aindreṇa garbhiṇī | vāyur diśāṃ yathā garbha evaṃ garbhaṃ dadhāmi te 'sāv iti || 
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22. With twain attrition-sticks of gold
 The Aśvin Twins twirl forth a flame;
 'Tis such a germ we beg for thee,
In the tenth month to be brought forth. As earth contains the germ of Fire (agni),
As heaven is pregnant with the Storm (indra),
As of the points the Wind (vâyu) is germ,
E'en so a germ I place in thee,
 So-and-so!' 
ante nāma gṛhṇātyasāviti tasyāḥ || 22 || 
soṣyantīm adbhir abhyukṣati -- yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ | evā te garbha ejatu sahāvaitu jarāyuṇā | indrasyāyaṃ vrajaḥ kṛtaḥ sārgalaḥ sapariśrayaḥ | tam indra nirjahi garbheṇa sāvarāṃ saheti || 
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23. When she is about to bring forth, he sprinkles her with water, saying.-- Like as the wind doth agitate

A lotus-pond on every side,
So also let thy fetus stir. 
Let it come with its chorion. This fold of Indra's has been made
With barricade enclosed around.

O Indra, cause him to come forth--
The after-birth along with babe!' 
soṣyantīmadbhirabhyukṣati prasavakāle sukhaprasavanārthamanena mantreṇa |
yathā vāyuḥ puṣkariṇīṃ samiṅgayati sarvataḥ |
evā te garbha ejatviti || 23 || 
jāte 'gnim upasamādhāyāṅka ādhāya kaṃse pṛṣadājyaṃ saṃnīya pṛṣadājyasyopaghātaṃ juhoti -- asminsahasraṃ puṣyāsam edhamānaḥ sve gṛhe | asyopasandyāṃ mā chaitsīt prajayā ca paśubhiś ca svāhā | mayi prāṇāṃs tvayi manasā juhomi svāhā | yat karmaṇātyarīricam yad vā nyūnam ihākaram | agniṣṭat sviṣṭakṛd vidvān sviṣṭaṃ suhutaṃ karotu naḥ svāheti || 
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24. When [the son] is born, he [i. e. the father] builds up a fire, places him on his lap, mingles ghee and coagulated milk in a metal dish, and makes an oblation, ladling out of the mingled ghee and coagulated milk, and saying- 'In this son may I be increased,
And have a thousand in mine house! 
May nothing rob his retinue
Of offspring or of animals! 
              Hail! The vital powers (prâna) which are in me, my mind, I offer in you.
Hail! 
What in this rite I overdid, 
Or what I have here scanty made--
Let Agni, wise, the Prosperer,
Make fit and good our sacrifice! 
              Hail!' 
atha jātakarma |
jāte 'gnimupasamādhāyāṅka ādhāya putraṃ kaṃse pṛṣadājyaṃ saṃmīya saṃyojya dadhi ghṛte pṛṣadājyasyopaghātaṃ juhotyasminsahasramityādyāvāpasthāne || 24 || 
athāsya dakṣiṇaṃ karṇam abhinidhāya vāg vāg iti triḥ | atha dadhi madhu ghṛtaṃ saṃnīyānantarhitena jātarūpeṇa prāśayati | bhūs te dadhāmi bhuvas te dadhāmi svas te dadhāmi bhūr bhuvaḥ svaḥ sarvaṃ tvayi dadhāmīti || 
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25. Then he draws down to the child's right ear and says 'Speech! Speech!' three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth], saying: 'I place in you Bhûr! I place in you Bhuvas! I place in you Svar!  Bhûr, Bhuvas, Svar---everything I place in you!' 
athāsya dakṣiṇaṃ karṇamabhinidhāya svaṃ mukhaṃ vāgvāgiti trirjapet |
atha dadhi madhu ghṛtaṃ saṃnīyānantarhitenāvyavahitena jātarūpeṇa hiraṇyena prāśayatyetairmantraiḥ pratyekam || 25 || 
athāsya nāma karoti vedo 'sīti | tad asyaitad guhyam eva nāma bhavati || 
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26. Then he gives him a name, saying: 'You are Veda.' So this becomes his secret name. 
athāsya nāmadheyaṃ karoti vedo 'sīti |
tadasya tadguhyaṃ nāma bhavati veda iti || 26 || 
athainaṃ mātre pradāya stanaṃ prayacchati -- yas te stanaḥ śaśayo yo mayobhūr yo ratnadhā vasuvid yaḥ sudatraḥ | yena viśvā puṣyasi vāryāṇi sarasvati tam iha dhātave kar iti || 
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27. Then he presents him to the mother and offers the breast, saying:-- 'Thy breast which is unfailing and refreshing,
Wealth-bearer, treasure-finder, rich bestower,
With which thou nourishest all things esteeméd--
Give it here, O Sarasvatî, to suck from.' 
athainaṃ mātre pradāya svāṅkasthaṃ stanaṃ prayacchati yaste stana ityādimantreṇa || 27 || 
athāsya mātaram abhimantrayate -- ilāsi maitrāvaruṇī vīre vīram ajījanat | sā tvaṃ vīravatī bhava yāsmān vīravato 'karad iti | taṃ vā etam āhuḥ -- atipitā batābhūḥ | atipitāmaho batābhūḥ | paramāṃ bata kāṣṭhāṃ prāpa śriyā yaśasā brahmavarcasena | ya evaṃvido brāhmaṇasya putro jāyata iti || 
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28. Then he addresses the child's mother:-- 'You are Ilâ, of the lineage of Mitra and Varuṅa! 
O heroine! She has borne a hero!' 7
Continue to be such a woman abounding in heroes--
She who has made us abound in a hero!' Of such a son, verily, they say: 'Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!' Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this! 
athāsya mātaramabhimantrayata ilāsītyanena |
taṃ vā etamāhurityanena vidhinā jātaḥ putraḥ pitaraṃ pitāmahaṃ cātiśeta iti śriyā yaśasā brahmavarcasena paramāṃ niṣṭhāṃ prāpadityevaṃ stutyo bhavatītyarthaḥ |
yasya caivaṃvido brāhmaṇasya putro jāyate sa caivaṃ bhavatītyadhyāhāryam || 28 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya caturthaṃ brāhmaṇam || 4 || 
atha vaṃśaḥ | pautimāṣīputraḥ kātyāyanīputrāt | kātyāyanīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputra aupasvastīputrāt | aupasvastīputraḥ pārāśarīputrāt | pārāśarīputraḥ kātyāyanīputrāt | kātyāyanīputraḥ kauśikīputrāt | kauśikīputra ālambīputrāc ca vaiyāghrapadīputrāc ca | vaiyāghrapadīputrah kāṇvīputrāc ca kāpīputrāc ca | kāpīputraḥ || 
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FIFTH BRÂHMANA
1. Now follows the stem: 1. Pautimâshîputra from Kâtyâyanîputra, 2. Kâtyâyanîputra from Gotamîputra, 3. Gotamîputra from Bhâradvâgîputra, 4. Bhâradvâgîputra from Pârâsarîputra, 5. Pârâsarîputra from Aupasvatîputra, 6. Aupasvatîputra from Pârâsarîputra, 7. Pârâsarîputra from Kâtyâyanîputra, 8. Kâtyâyanîputra from Kausikîputra, 9. Kausikîputra from Âlambîputra and Vaiyâghrapadîputra, 10. Âlambîputra and Vaiyâghrapadîputra from Kânvîputra, 11. Kânvîputra from Kâpîputra, 12. Kâpîputra 
athedānīṃ samastapravacanavaṃśaḥ | srīprādhānyāt guṇavānputro bhavatīti prastutam | ataḥ srīviśeṣaṇenaiva putraviśeṣaṇādācāryaparamparā kīrtyate | tānīmāni śuklānītyavyāmiśrāṇi brāhmaṇena | athavā yānīmāni yajūṃṣi tānī śuklāni śuddhānītyetat |
prajāpatimārabhya yāvatpautimāṣīputrastāvadadhomukho niyatācāryapūrvakramo vaṃśaḥ samānamāsāṃjīvīputrāt |
brahmaṇaḥ pravacanākhyasya |
taccaitadbrahma prajāpatiprabandhaparamparayā'gatyāsmāsvanekadhāviprasṛtamanādyanantaṃ svayaṃbhu brahma nityaṃ tasmai brahmaṇe namaḥ |
namastadanuvartibhyo gurubhyaḥ ||1-4 ||
iti bṛhadāraṇyakopaniṣadi ṣaṣṭhādhyāyasya pañcamaṃ brāhmaṇam || 5 ||
iti vājasaneyake bṛhadāraṇyakopaniṣadi ṣaṣṭhodhyāyaḥ || 6 ||
iti vājasaneyakebṛhadāraṇyakakrameṇāṣṭamo 'dhyāyaḥ || 8 ||
iti śuklayajurvedīyā bṛhadāraṇyakopaniṣat saṃpūrṇā
oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate ||
oṃ śāntiḥ śāntiḥ śāntiḥ 
ātreyīputrāt | ātreyīputro gautamīputrāt | gautamīputro bhāradvājīputrāt | bhāradvājīputraḥ pārāśarīputrāt | pārāśarīputro vātsīputrāt | vātsīputraḥ pārāśarīputrāt | pārāśarīputro vārkārunīputrāt | vārkāruṇīputro vārkāruṇīputrāt | vārkāruṇīputra ārtabhāgīputrāt | ārtabhāgīputraḥ śauṅgīputrāt | śauṅgīputraḥ sānkṛtīputrāt | sāṅṛtīputra ālambāyanīputrāt | ālambāyanīputra ālambīputrāt | ālambīputro jāyantīputrāt | jāyantīputro māṇḍūkāyanīputrāt | māṇḍūkāyanīputro māṇḍūkīputrāt | māṇḍūkīputraḥ śāṇḍilīputrāt | śāṇḍilīputro rāthītarīputrāt | rāthītarīputro bhālukīputrāt | bhālukīputraḥ krauñcikīputrābhyām | krauñcikīputrau vaidabhṛtīputrāt | vaidabhṛtīputraḥ kārśakeyīputrāt | kārśakeyīputraḥ prācīnayogīputrāt | prācīnayogīputraḥ sāñjīvīputrāt | sāñjīvīputraḥ prāśnīputrād āsurivāsinaḥ | prāśnīputra āsurāyaṇāt | āsurāyaṇa āsureḥ | āsuriḥ| 
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2. from Âtreyîputra, 13. Âtreyîputra from Gautamîputra, 14. Gautamîputra from Bhâradvâgîputra, 15. Bhâradvâgîputra from Pârasarîputra, 16. Pârasarîputra from Vâtsîputra, 17. Vâtsîputra from Pârasarîputra, 18. Pârasarîputra from Vârkârunîputra, 19. Vârkârunîputra from Vârkârunîputra, 20. Vârkârunîputra from Ârtabhagîputra, 21. Ârtabhagîputra from Sauṅgîputra, 22. Sauṅgîputra from Sâṅkritîputra, 23. Sâṅkritîputra from Âlambâyanîputra, 24. Âlambâyanîputra from Âlambîputra, 25. Âlambîputra from Gayantîputra, 26. Gayantîputra from Mândûkâyanîputra, 27. Mândûkâyanîputra from Mândûkîputra, 28. Mândûkîputra from Sândilîputra, 29. Sândilîputra from Râthîtarîputra, 30. Râthîtarîputra from Bhâlukîputra, 31. Bhâlukîputra from Krauñkikîputrau, 32. Krauñkikîputrau from Vaittabhatîputra, 33. Vaittabhatîputra from Kârsakeyîputra, 34. Kârsakeyîputra from Prâkînayogîputra, 35. Prâkînayogîputra from Sâñgîvîputra, 36. Sâñgîvîputra from Prâsñîputra Âsurivâsin, 37. Prâsñîputra Âsurivâsin from Âsurâyana, 38. Âsurâyana from Âsuri, 39. Âsuri 
 
yājñavalkyāt | yājñavalkya uddālakāt | uddālako 'ruṇāt | aruṇa upaveśeḥ | upaveśiḥ kuśreḥ | kuśrir vājaśravasaḥ | vājaśravā jīhvāvato bādhyogāt | jīhvāvān bādhyogo 'sitād vārṣagaṇāt | asito vārṣagaṇo haritāt kaśyapāt | haritaḥ kaśyapaḥ śilpāt kaśyapāt | śilpaḥ kaśyapaḥ kaśyapān naidhruveḥ | kaśyapo naidhruvir vācaḥ | vāg ambhiṇyāḥ | ambhiṇy ādityāt | ādityānīmāni śuklāni yajūṃṣi vājasaneyena yājñavalkyenākhyayante || 
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3. from Yâgñavalkya, 40. Yâgñavalkya from Uddâlaka, 41. Uddâlaka from Aruna, 42. Aruna from Upavesi, 43. Upavesi from Kusri, 44. Kusri from Vâgasravas, 45. Vâgasravas from Gihvâvat Vâdhyoga, 46. Gihvâvat Vâdhyoga from Asita Vârshagana, 47. Asita Vârshagana from Harita Kasyapa, 48. Harita Kasyapa from Silpa Kasyapa, 49. Silpa Kasyapa from Kasyapa Naidhruvi, 50. Kasyapa Naidhruvi from Vâk, 51. Vâk from Ambhinî, 52. Ambhinî from Âditya, the Sun. As coming from Âditya, the Sun, these pure Yagus verses have been proclaimed by Yâgñavalkya Vâgasaneya. 
 
samānam ā sāñjīvīputrāt | sañjivīputro māṇḍūkāyaneḥ | māṇḍūkāyanir māṇḍavyāt | māṇḍavyaḥ kautsāt | kautso māhittheḥ | māhitthir vāmakakṣāyaṇāt | vāmakakṣāyaṇaḥ śāṇḍilyāt | śāṇḍilyo vātsyāt | vātsyaḥ kuśreḥ | kuśrir yajñavacasaḥ rājastambāyanāt | yajñavacā rājastambāyanaḥ turāt kāvaṣeyāt | turaḥ kāvaṣeyaḥ prajāpateḥ | prajāpatir brahmaṇaḥ | brahma svayaṃbhu | brahmaṇe namaḥ || 
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4. The same as far as Sâñgîvîputra (No. 36), then 36. Sâñgîvîputra from Mândûkâyani, 37. Mândûkâyani from Mândavya, 38. Mândavya from Kautsa, 39. Kautsa from Mâhitthi, 40. Mâhitthi from Vâmakakshâyana, 41. Vâmakakshâyana from Sândilya, 42. Sândilya from Vâtsya, 43. Vâtsya from Kusri, 44. Kusri from Yagñavakas Râgastambâyana, 45. Yagñavakas Râgastambâyana from Tura Kâvasheya, 46. Tura Kâvasheya from Pragâpati, 47. Pragâpati from Brahman, 48. Brahman is Svayambhu, self-existent.
Adoration to Brahman! 
 
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