Yajnavalkya

Created by Jijith Nadumuri at 02 Nov 2011 13:11 and updated at 02 Nov 2011 13:11

BRIHADARANYAKA UPANISHAD NOUN

BrihadArUpa1 3 He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and Wife embracing each other. He parted this very body into two. From that came husband and Wife. Therefore, said Yajnavalkya, this (body) is one half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the Wife. He was united with her. From that men were born.
BrihadArUpa2 1 Maitreyi, my dear said Yajnavalkya, I am going to renounce this life. Allow me to finish between you and Katyayani
BrihadArUpa2 2 Thereupon Maitreyi said, Sir, if indeed this whole Earth full of wealth be mine, shall I be immortal through that No replied Yajnavalkya, your life will be just like that of people who have plenty of things, but there is no hope of immortality through wealth.
BrihadArUpa2 4 Yajnavalkya said, My dear, you have been my beloved (even before), and you say what is after my heart. Come, take your seat, I will explain it to you. As I explain it, meditate (on its meaning).
BrihadArUpa2 12 As a lump of salt dropped into water dissolves with (its component) water, and no one is able to pick it up, but from wheresoever one takes it, it tastes salt, even so, my dear, this great, endless, infinite Reality is but Pure Intelligence. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya.
BrihadArUpa2 13 Maitreyi said, Just here you have thrown me into confusion, sir by saying that after attaining (oneness) the self has no more consciousness Yajnavalkya said, Certainly, I am not saying anything confusing, my dear; this is quite sufficient for knowledge, O Maitreyi
BrihadArUpa3 2 He said to them, Revered Brahmanas, let him who is the best Vedic scholar among you drive these cows (home). None of the Brahmanas dared. Then Yajnavalkya said to a pupil of his, Dear Samasravas, please drive these cows (home). He drove them. The Brahmanas were enraged. How does he dare to call himself the best Vedic scholar among us there was a Hotr of Emperor Janaka of Videha named Asvala. He now asked Yajnavalkya, Yajnavalkya, are you indeed the best Vedic scholar among us Yajnavalkya replied, I bow to the best Vedic scholar, I just want the cows Thereupon the Hotr Asvala determined to interrogate him.
BrihadArUpa3 3 Yajnavalkya said he, since all this is overtaken by death, and swayed by it, by what means does the sacrificer go beyond the clutches of death Through the organ of speech through fire, which is the (real) priest called Hotr. The sacrificer s organ of speech is the Hotr. This organ of speech is fire; this fire is the Hotr; this (fire) is liberation; this (liberation) is emancipation
BrihadArUpa3 4 Yajnavalkya said he, since all this is overtaken by day and night, and swayed by them, by what means does the sacrificer go beyond the clutches of day and night Through the eye through the Sun, which is the (real) priest called Adhvaryu. The eye of the sacrificer is the Adhvaryu. This eye is the Sun; this Sun is the Adhvaryu; this Sun() is liberation; this (liberation) is emancipation
BrihadArUpa3 5 Yajnavalkya said he, since all this is overtaken by the bright and dark fortnights, and swayed by them, by what means does the sacrificer go beyond the bright and dark fortnights Through the vital force through air, which is the (real) priest called Udgatir. The vital force of the sacrificer is the Udgatir. This vital force is air, and it is the Udgatir; this (air) is liberation; this (liberation) is emancipation.
BrihadArUpa3 6 Yajnavalkya said he, since the Sky is, as it were, without a support, through what support does the sacrificer go to Heaven Through the mind through the Moon, which is the (real) priest called Brahman. The mind of the sacrificer is the Brahman. This mind is the Moon; the Moon is the Brahman; this (moon) is liberation; this (liberation) is emancipation So far about the ways of emancipation; now about the meditations based on resemblance.
BrihadArUpa3 7 Yajnavalkya said he, with how many kinds of Rik will the Hotr do his part in this sacrifice to day With three kinds Which are those three The preliminary, the sacrificial, and the eulogistic hymns as the third What does he win through them All this that is living
BrihadArUpa3 8 Yajnavalkya said he, how many kinds of oblations will the Adhvaryu offer in this sacrifice to day Three Which are those three Those that blaze up on being offered, those that make a great noise, when offered, and those that sink on being offered What does he win through them? Through those that blaze up on being offered he wins the world of the Devas, for this world shines, as it were. Through those that make a great noise, when offered, he wins the world of the Pitris, for this world is full of uproar. And through those that sink on being offered, he wins the human world, for this world is lower.
BrihadArUpa3 9 Yajnavalkya said he, through how many Devas does this Brahman from the right protect the sacrifice to day Through one Which is that one The mind. The mind is indeed infinite, and infinite are the Visvadevas. Through this meditation he wins an infinite world
BrihadArUpa3 10 Yajnavalkya said he, how many classes of hymns the Udgatir chant in this sacrifice to day Three classes Which are those three The preliminary, the sacrificial, and the eulogistic hymns as the third Which are those that have reference to the body The Prana is the preliminary hymn, the Apana is the sacrificial hymn, and the Vyana is the eulogistic hymn What does he win through them Through the preliminary hymns he wins the Earth, through the sacrificial hymns he wins the Sky, and through the eulogistic hymns he wins Heaven Thereupon the Hotr Asvala kept silent.
BrihadArUpa3 1 Then Artabhaga, of the line of Jaratkaru, asked him. Yajnavalkya said he, how many are the Grahas, and how many are the Atigrahas There are eight Grahas and eight Atigrahas Which are those eight Grahas and eight Atigrahas
BrihadArUpa3 10 Yajnavalkya said he, since all this is the food of death, who is that Deva whose food is death Agni is death; it is the food of water. (One who knows thus) conquers further death
BrihadArUpa3 11 Yajnavalkya said he, when the (liberated) man dies, do his organs go up from him, or do they not No replied Yajnavalkya, (They) merge in him only. The body swells, is inflated, and in that state lies dead.
BrihadArUpa3 12 Yajnavalkya said he, when this man dies, what is it that does not leave him Name. The name indeed is infinite, and infinite are the Visvadevas. He (who knows thus) wins thereby a really infinite world
BrihadArUpa3 13 Yajnavalkya said he, when the vocal organ of a man who dies is merged in fire, the nose in air, the eye in the Sun, the mind in the Moon, the ear in the quarters, the body in the Earth, the ether of the heart in the external ether, the hair on the body in herbs, that on the head in trees, and the blood and the seed are deposited in water, where is then the man Give me your hand, dear Artabhaga, we will decide this between ourselves, we cannot do it in a crowded place. They went out and talked it over. What they mentioned there was only work, and what they praised there was also work alone. (Therefore) one indeed becomes good through good work and evil through evil work. Thereupon Artabhaga, of the line of Jaratkaru, kept silent.
BrihadArUpa3 1 Then Bhujyu, the grandson of Lahya, asked him. Yajnavalkya said he, we travelled in Madra as students, and we came to the house of Patanchala of the line of Kapi. His daughter was possessed by a Gandharva. We asked him, "Who are you He said, "I am Sudhanvan, of the line of Angiras". When we asked him about the limits of the world, we said to him, "Where were the descendants of Pariksit And I ask you, Yajnavalkya, where were the descendants of Pariksit (Tell me) where were the descendants of Pariksit
BrihadArUpa3 2 Yajnavalkya said, The Gandharva evidently told you that they went where the performers of the Horse sacrifice go And where do the performers of the Horse sacrifice go Thirty two times the space covered by the Sun s Chariot in a day makes this world; around it, covering twice the area, is the Earth; around the Earth, covering twice the area, is the ocean. Now, as is the edge of a razor, or the wing of a fly, so is there just that much opening at the junction (of the two halves of the cosmic shell). (Through that they go out.) Agni, in the form of a Falcon, delivered them to the Vayu; Vayu, the air, putting them in itself, took them where the (previous) performers of the Horse sacrifice were Thus did the Gandharva praise the air. Therefore the air is the diversity of individuals, and the air is the aggregate. He who knows it as such conquers further death. Thereupon Bhujyu, the grandson of Lahya, kept silent.
BrihadArUpa3 1 Then Usata, the son of Chakra, asked him. Yajnavalkya said he, explain to me the Brahman that is immediate and direct the self that is within all. This is your self that is within all Which is within all, Yajnavalkya That which breathes through the Prana is your self that is within all. That which moves downwards through the Apana is your self that is within all. That which pervades through the Vyana is your self that is within all. That which goes out through the Udana is your self that is within all. This is your self that is within all.
BrihadArUpa3 2 Usata, the son of Chakra, said, You have indicated it as one may say that a cow is such and such, or a Horse is such and such. Explain to me the Brahman that is immediate and direct the self that is within all This is your self that is within all Which is within all, Yajnavalkya You cannot see that which is the witness of vision; you cannot hear that which is the hearer of hearing; you cannot think that which is the thinker of thought; you cannot know that which is the knower of knowledge. This is your self that is within all; everything else but this is perishable. Thereupon Usata, the son of Chakra, kept silent.
BrihadArUpa3 1 Then Kahola, the son of Kusitaka, asked him, Yajnavalkya said he, explain to me the Brahman that is immediate and direct the self that is within all This is your self that is within all Which is within all, Yajnavalkya That which transcends hunger and thirst, grief, delusion, decay and death. Knowing this very Self the Brahmanas renounce the desire for sons, for wealth and for the worlds, and lead a mendicant s life. That which is the desire for sons is the desire for wealth, and that which is the desire for wealth is the desire for worlds, for both these are but desires. Therefore the knower of Brahman, having known all about scholarship, should try to live upon that strength which comes of knowledge; having known all about this strength and scholarship, he becomes meditative; having known all about both meditativeness and its opposite, he becomes a knower of Brahman. How does that knower of b behave Howsoever he may behave, he is just such. Except this, everything is perishable. Thereupon Kahola, the son of Kusitaka, kept silent.
BrihadArUpa3 1 Then Gargi, the daughter of Vacaknu, asked him, Yajnavalkya she said, if all this is pervaded by water, by what is water pervaded By air, O Gargi By what is air pervaded? By the Sky, O Gargi By what is the Sky pervaded By the world of the Gandharvas, O Gargi By what is the world of the Gandharvas pervaded By the Sun, O Gargi. By what is the Sun pervaded By the Moon, O Gargi. By what is the Moon pervaded By the Stars, O Gargi By what are the Stars pervaded By the world of the Devas, O Gargi By what is the world of the Devas pervaded By the world of Indra, O Gargi By what is the world of Indra pervaded? By the world of Viraj, O Gargi By what is the world of Viraj pervaded? By the world of Hiranyagarbha, O Gargi By what is the world of Hiranyagarbha pervaded He said, Do not, O Gargi, push your inquiry too far, lest your head should fall off. You are questioning about a deity that should not be reasoned about. Do not, O Gargi, push your inquiry too far. Thereupon Gargi, the daughter of Vacaknu, kept silent.
BrihadArUpa3 1 Then Uddalaka, the son of Aruna, asked him. Yajnavalkya said, in Madra we lived in the house of Patanchala Kapya (descendant of Kapi), studying the scriptures on sacrifices. His Wife was possessed by a Gandharva. We asked him who he was. He said, Kabandha", the son of Atharvan". He said to Patanchala Kapya and those who studied the scriptures on sacrifices, Hapya", do you know that Sutra by which this life, the next life and all beings are held together Patanchala Kapya said, "I do not know it, sir". The Gandharva said to him and the students, Kapya", do you know that Internal Ruler who controls this and the next life and all beings from within Patanchala Kapya said, "I do not know Him, sir". The Gandharva said to him and the students, "He who knows that Sutra and that Internal Ruler as above indeed knows Brahman, knows the worlds, knows the Devas, knows the Vedas, knows beings, knows the self, and knows everything". He explained it all to them. I know it. If you, Yajnavalkya, do not know that Sutra and that Internal Ruler, and still take away the cows that belong only to the knowers of Brahman, your head shall fall off I know, O Gautama, that Sutra and that Internal Ruler Any one can say, "I know, I know". Tell us what you know.
BrihadArUpa3 2 He said, Vayu, O Gautama, is that Sutra. Through this Sutra or Vayu this and the next life and all beings are held together. Therefore, O Gautama, when a man dies, they say that his limbs have been loosened, for they are held together, O Gautama, by the Sutra or Vayu. Quite so, Yajnavalkya. Now describe the Internal Ruler.
BrihadArUpa3 2 She said, I (shall ask) you (two questions). As a man of Banaras or the King of Videha, scion of a warlike dynasty, might string his unstrung bow and appear close by, carrying in his hand two bamboo tipped arrows highly painful to the enemy, even so, O Yajnavalkya, do I confront you with two questions. Answer me those Ask, O Gargi
BrihadArUpa3 3 She said, By what, O Yajnavalkya, is that pervaded which is above Heaven and below the Earth, which is this Heaven and Earth as well as between them, and which they say was, is and will be
BrihadArUpa3 5 She said, I bow to you, Yajnavalkya, who have fully answered this question of mine. Now be ready for the other question. Ask, O Gargi".
BrihadArUpa3 6 She said, By what, O Yajnavalkya, is that pervaded which is above Heaven and below the Earth, which is this Heaven and Earth as well as between them, and which they say was, is and will be
BrihadArUpa3 1 Then Vidagdha, the son of Sakala, asked him. How many Devas are there, Yajnavalkya Yajnavalkya decided it through this (group of Mantras known as) Nivid (saying), As many as are indicated in the Nivid of the Visvadevas three hundred and three, and three thousand and three Very well said Sakalya, how many Devas exactly are there, Yajnavalkya Thirty three Very well said the other, how many Devas exactly are there, Yajnavalkya six Very well said Sakalya, how many Devas exactly are there, Yajnavalkya Three Very well said the other, how many Devas exactly are there, Yajnavalkya Two Very well said Sakalya, how many Devas exactly are there, Yajnavalkya One and a half Very well said Sakalya, how many Devas exactly are there, Yajnavalkya One Very well said Sakalya, which are those three hundred and three and three thousand and three
BrihadArUpa3 2 Yajnavalkya said, these are but the manifestation of them, but there are only thirty three Devas. Which are those thirty three The eight Vasus, the eleven Rudras and the twelve Adityas these are thirty one and Indra and Prajapati make up the thirty three
BrihadArUpa3 10 He who knows that being whose abode is the Earth, whose instrument of vision is fire, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is identified with the body. Go on, Sakalya. Who is his deity (cause) Nectar (chyle) said he.
BrihadArUpa3 11 He who knows that being whose abode is lust, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is identified with lust. Go on, Sakalya Who is his deity Women said he.
BrihadArUpa3 12 He who knows that being whose abode is colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is in the Sun. Go on Sakalya Who is his deity Truth (the eye), said he.
BrihadArUpa3 13 He who knows that being whose abode is the ether, whose instrument of vision is the ear, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is identified with the ear and with the time of hearing. Go on, Sakalya Who is his deity The quarters said he.
BrihadArUpa3 14 He who knows that being whose abode is darkness, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is identified with shadow (ignorance). Go on, Sakalya Who is his deity? Death said he.
BrihadArUpa3 15 He who knows that being whose abode is (particular) colours, whose instrument of vision is the eye, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is in a looking glass. Go on, Sakalya Who is his deity The vital force said he.
BrihadArUpa3 16 He who knows that being whose abode is water, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is in water. Go on, Sakalya Who is his deity Varuna (rain) said he.
BrihadArUpa3 17 He who knows that being whose abode is the seed, whose instrument of vision is the intellect, whose light is the Manas, and who is the ultimate resort of the entire body and organs, knows truly, O Yajnavalkya I do know that being of whom you speak who is the ultimate resort of the entire body and organs. It is the very being who is identified with the son. Go on, Sakalya Who is his deity Prajapati (the father) said he.
BrihadArUpa3 18 Sakalya said Yajnavalkya, have these Vedic scholars made you their instrument for burning charcoals
BrihadArUpa3 19 Yajnavalkya said Sakalya, is it because you know Brahman that you have thus flouted these Vedic scholars of Kuru and Panchala I know the quarters with their deities and supports If you know the quarters with their deities and supports
BrihadArUpa3 20 What deity are you identified with in the east With the deity, Sun On what does the Sun rest On the eye On what does the eye rest On colours, for one sees colours with the eye On what do colours rest On the heart (mind) said Yajnavalkya, for one knows colours through the heart; it is on the heart that colours rest It is just so, Yajnavalkya
BrihadArUpa3 21 What deity are you identified with in the south With the deity, Yama (the god of justice) On what does Yama rest On the sacrifice On what does the sacrifice rest On the remuneration (of the priests). On what does the remuneration rest On faith, because whenever a man has faith, he gives remuneration to the priests; therefore it is on faith that the remuneration rests On what does faith rest On the heart said Yajnavalkya, for one knows faith through the heart; therefore it is on the heart that faith rests It is just so, Yajnavalkya
BrihadArUpa3 22 What deity are you identified with in the west With the deity, Varuna (the god of rain) On what does Varuna rest On water On what does water rest On the seed On what does the seed rest On the heart. Therefore do they say of a new born child closely resembles (his father), that he has sprung from (his father s) heart, as it were that he has been made out of (his father s) heart, as it were. Therefore it is on the heart that the seed rests It is just so, Yajnavalkya
BrihadArUpa3 23 What deity are you identified with in the north With the deity, Soma (the Moon and the creeper) On what does Soma rest On initiation On what does initiation rest On truth. Therefore do they say to one initiated, "Speak the truth"; for it is on truth that initiation rests On what does truth rest On the heart said Yajnavalkya, for one knows truth through the heart; therefore it is on the heart that truth rests It is just so, Yajnavalkya
BrihadArUpa3 25 You ghost said Yajnavalkya, when you think the heart is elsewhere than in us, (then the body is dead). Should it be elsewhere than in us, dogs would eat this body, or birds tear it to pieces
BrihadArUpa4 1 Aum. Janaka, Emperor of Videha, took his seat, when there came Yajnavalkya. Janaka said to him, Yajnavalkya, what has brought you here To have some animals, or to hear some subtle questions asked Both, O Emperor said Yajnavalkya.
BrihadArUpa4 2 Let me hear what any one of your teachers may have told you Jitvan, the son of Silina, has told me that the organ of speech (fire) is Brahman As one who has a mother, a father and a teacher should say, so has the son of Silina said this that the organ of speech is Brahman, for what can a person have who cannot speak? But did he tell you about its abode (body) and support? No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The organ of speech is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as intelligence What is intelligence, Yajnavalkya The organ of speech itself, O Emperor said Yajnavalkya, through the organ of speech, O Emperor, friend is known; The Rig Veda, Yajur Veda, Sama Veda, Atharvangirasa, Vedic() history, mythology, arts, Upanishads, verses, aphorisms, elucidations and explanations, (the effects of) sacrifices, (of) offering oblations in the fire and (of) giving food and drink, this world and the next, and all beings are known through the organ of speech alone, O Emperor. The organ of speech, O Emperor, is the supreme Brahman. The organ of speech never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a Deva, he attains the Devas. I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple
BrihadArUpa4 3 Let me hear whatever any one may have told you Udanka, the son of Sulba, has told me that the vital force Vayu() is Brahman As one who has a mother, a father and a teacher should say, so has the son of Sulba said this that the vital force is Brahman, for what can a person have who does not live But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The vital force is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as dear What is dearness, Yajnavalkya The vital force itself, O Emperor said Yajnavalkya; for the sake of the vital force, O Emperor, a man performs sacrifices for one for whom they should not be performed, and accepts gifts one from whom they should not be accepted, and it is for the sake of the vital force, O Emperor, that one runs the risk of one s life in any quarter one may go to. The vital force, O Emperor, is the Supreme Brahman. The vital force never leaves him who, knowing thus, meditates upon it, all beings eagerly come to him, and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4 4 Let me hear whatever any one may have told you Barku, the son of Vrsna, has told me that the eye Sun() is Brahman As one who has a mother, a father and a teacher should say, so has the son of Vrsna said this that the eye is Brahman. For what can a person have who cannot see But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The eye is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as truth What is truth, Yajnavalkya? The eye itself, O Emperor said Yajnavalkya; if a person, O Emperor, says to one who has seen with his eyes, "Have you seen and the latter answers, "Yes, I have", then it is true. The eye, O Emperor, is the Supreme Brahman. The eye never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4 5 Let me hear whatever any one may have told you Gardabhivipita, of the line of Bharadvaja, has told me that the ear (the quarters) is Brahman As one who has a mother, a father and a teacher should say, so has the descendant of Bharadvaja said this that the ear is Brahman. For what can a person have who cannot hear But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The ear is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as infinite What is infinity, Yajnavalkya The quarters themselves, O Emperor said Yajnavalkya; therefore, O Emperor, to whatever direction one may go, one never reaches its end. Hence() the quarters are infinite. The quarters, O Emperor, are the ear, and the ear, O Emperor, is the Supreme Brahman. The ear never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4 6 Let me hear whatever any one may have told you Satyakama, the son of Jabala, has told me that the Manas (here, the moon) is Brahman As one who has a mother, a father and a teacher should say, so has the son of Jabala said this that the Manas is Brahman. For what can a person have without the Manas But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The Manas is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as bliss What is bliss, Yajnavalkya The manas itself, O Emperor said Yajnavalkya; with the Manas, O Emperor, a man (fancies and) woos a Woman. A son resembling him is born of her, and he is the cause of bliss. The Manas, O Emperor, is the Supreme Brahman. The Manas never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4 7 Let me hear whatever any one may have told you Vidagdha, the son of Sakala, has told me that the heart (mind, here, Prajapati is Brahman As one who has a mother, a father and a teacher should say, so has the son of Sakala said this that the heart is Brahman. For what can a person have without the heart But did he tell you about its abode (body) and support No, he did not This Brahman is only one footed, O Emperor Then you tell us, Yajnavalkya The heart is its abode, and the ether (the Undifferentiated) its support. It should be meditated upon as stability What is stability, Yajnavalkya The heart itself, O Emperor said Yajnavalkya; the heart, O Emperor, is the abode of all beings, and the heart, O Emperor, is the support of all beings; on the heart, O Emperor, all beings rest; the heart, O Emperor, is the Supreme Brahman. The heart never leaves him who, knowing thus, meditates upon it; all beings eagerly come to him; and being a Deva, he attains the Devas I give you a thousand cows with a bull like an elephant said Emperor Janaka. Yajnavalkya replied, My father was of opinion that one should not accept (wealth) from a disciple without fully instructing him
BrihadArUpa4 1 Janaka, Emperor of Videha, rose from his lounge and approaching Yajnavalkya said, Salutations to you, Yajnavalkya, please instruct me Yajnavalkya replied, As one wishing to go a long distance, O Emperor, should secure a Chariot or a boat, so have you fully equipped your mind with so many secret names (of Brahman). You are likewise respected and wealthy, and you have studied the Vedas and heard the Upanishads; (but) where will you go when you are separated from this body I do not know, sir, where I shall go Then I will tell you where you will go Tell me, sir
BrihadArUpa4 4 Of the sage (who is identified with the vital force), the east is the eastern vital force, the south the southern vital force, the west the western vital force, the north the northern vital force, the direction above the upper vital force, the direction below the nether vital force, and all the quarters the different vital forces. This self is That which has been described as Not this, Not this It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered It never feels pain, and never suffers injury. You have attained That which is free from fear, O Janaka said Yajnavalkya. Revered Yajnavalkya said Emperor Janaka, may That which is free from fear be yours, for you have made That which is free from fear known to us. Salutations to you Here is this (empire of) Videha, as well as myself at your service
BrihadArUpa4 1 Yajnavalkya went to Janaka, Emperor of Videha. He thought he would not say anything. Now Janaka and Yajnavalkya had once talked on the Agnihotra, and Yajnavalkya had offered him a boon. He had begged the liberty of asking any questions he liked; and Yajnavalkya had granted him the boon. So it was the e who first asked him.
BrihadArUpa4 2 Yajnavalkya, what serves as the light for a man The light of the Sun, O Emperor said Yajnavalkya; it is through the light of the Sun that he sits, goes out, works and returns It is just so, Yajnavalkya
BrihadArUpa4 3 When the Sun has set, Yajnavalkya, what exactly serves as the light for a man The Moon serves as his light. It is through the light of the Moon that he sits, goes out, works and returns It is just so, Yajnavalkya
BrihadArUpa4 4 When the Sun and the Moon have set, Yajnavalkya, what exactly serves as the light for a man The fire serves as his light. It is through the fire that he sits, goes out, works and returns It is just so, Yajnavalkya
BrihadArUpa4 5 When the Sun and the Moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works and returns. Therefore, O Emperor, even when one s own hand is not clearly visible, if a sound is uttered, one manages to go there. It is just so, Yajnavalkya
BrihadArUpa4 6 When the Sun and the Moon have both set, the fire has gone out, and speech has stopped, Yajnavalkya, what exactly serves as the light for a man The self serves as his light. It is through the light of the self that he sits, goes out, works and returns. It is just so, Yajnavalkya
BrihadArUpa4 15 After enjoying himself and roaming, and merely seeing (the result of) good and evil (in dream), he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state, for this infinite being is unattached. It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.
BrihadArUpa4 16 After enjoying himself and roaming in the dream state, and merely seeing (the results of) good and evil, he comes back in the inverse order to his former condition, the waking state. He is untouched by whatever he sees in that state, for this infinite being is unattached. It is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself.
BrihadArUpa4 32 It becomes (transparent) like water, one, the witness, and without a second. This is the sphere )(state) of Brahman, O Emperor. Thus did Yajnavalkya instruct Janaka This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. On a particle of this very bliss other beings live.
BrihadArUpa4 33 He who is perfect of physique and prosperous among men, the ruler of others, and most lavishly supplied with all human enjoyments, represents greatest joy among men. This human joy multiplied a hundred times makes one unit of joy for the Pitris who have won that world of theirs. The joy of these Pitris who have won that world multiplied a hundred times makes one unit joy in the world of the Gandharvas. This joy in the world of the Gandharvas multiplied a hundred times makes one unit of joy for the Devas by action those who have attained their godhead by their actions. This joy of the Devas by action multiplied a hundred times makes one unit of joy for the Devas by birth, as also of one who is versed in the Vedas, sinless and free from desire. This joy of the Devas by birth multiplied a hundred times makes one unit of joy in the world of Prajapati Viraj(), as well as one who is versed in the Vedas, sinless and free from desire. This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world of Brahman Hiranyagarbha(), as well as of one who is versed in the Vedas, sinless and free from desire. This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about liberation itself At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all his conclusions.
BrihadArUpa4 23 This has been expressed by the following hymn This is the eternal glory of a knower of Brahman it neither increases nor decreases through work. (Therefore) one should know the nature of that alone. Knowing it one is not touched by evil action. Therefore he who knows it as such becomes self controlled, calm, withdrawn into himself, enduring and concentrated, and sees the self in his own self (body); he sees all as the Self. Evil does not overtake him, but he transcends all evil. Evil does not trouble him, (but) he consumes all evil. He becomes sinless, taintless, free from doubts, and a Brahmana (knower of Brahman). This is the world of Brahman, O Emperor, and you have attained it said Yajnavalkya. I give you sir, the empire of Videha, and myself too with it, to wait upon you
BrihadArUpa4 1 Now Yajnavalkya had two wives, Maitreyi and Katyayani. Of these Maitreyi used to discuss Brahman, (while) Katyayani had then only an essentially feminine outlook. One day Yajnavalkya, with a view to embracing life
BrihadArUpa4 2 O Maitreyi, my dear said Yajnavalkya, I am going to renounce this life for monasticism. Allow me to finish between you and Katyayani
BrihadArUpa4 3 Thereupon Maitreyi said, Sir, if indeed this whole Earth full of wealth be mine, shall I be immortal through that, or not No replied Yajnavalkya, your life will be just like that of people who possess plenty of things, but there is no hope of immortality through wealth.
BrihadArUpa4 5 Yajnavalkya said, My dear, you have been my beloved (even before), and you have magnified what is after my heart. If you wish, my dear, I will explain it to you. As I explain it, meditate (upon its meaning).
BrihadArUpa4 13 As a lump of salt is without interior or exterior, entire, and purely saline in taste, even so is the Self without interior or exterior, entire, and Pure Intelligence alone. (The Self) comes out (as a separate entity) from these elements, and (this separateness) is destroyed with them. After attaining (this oneness) it has no more consciousness. This is what I say, my dear. So said Yajnavalkya.
BrihadArUpa4 15 Because when there is duality, as it were, then one sees something, one smells something, one tastes something, one speaks something, one hears something, one thinks something, one touches something, one knows something. (But) when to the knower of Brahman everything has become the Self, then what should one see and through what, what should one smell and through what, what should one taste and through what, what should one speak and through what, what should one hear and through what, what should one think and through what, what should one touch and through what, what should one know and through what Through what should one know that owing to which all this is known This self is That which has been described as Not this, Not this It is imperceptible, for It is never perceived; undecaying, for It never decays; unattached, for It is never attached; unfettered it never feels pain, and never suffers injury. Through what, O Maitreyi, should one know the Knower So you have got the instruction, Maitreyi. This much indeed is (the means of) immortality, my dear. Saying this Yajnavalkya left.
BrihadArUpa6 7 Uddalaka, the son of Aruni, taught this to his pupil Yajnavalkya, the Vajasaneya, and said, Should one sprinkle it even on a dry stump, branches would grow and leaves sprout
BrihadArUpa6 8 The Yajnavalkya, the Vajasaneya, taught this to his pupil Madhuka, the son of Paingi and said, Should one sprinkle it even on a dry stump, branches would grow and leaves sprout
BrihadArUpa6 3 From Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. He from Jihvavat, the son of Badhyoga. He from Asita, the son of Varsagana. He from Harita Kasyapa. He from Silpa Kasyapa. This one from Kasyana, the son of Nidhruva. He from Vac. She from Ambhini. She from Surya, the Sun. These white Yajuses received from Surya are explained by Yajnavalkya Vajasaneya.

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