Brihadaranyaka Upanishad

By Dr. Suka Dev

Invocation

"That ultimate reality is boundless; this manifested universe is also boundless. From that boundless reality, this boundless universe emerged. When this boundless universe dissolves back into that boundless reality, only the boundless remains."

"Om. Peace. Peace. Peace."

This translation is inspired by the profound work of Swami Nikhilananda, but it's been completely rewritten to offer a fresh, accessible, and engaging experience for today's seeker. Think of it as taking a timeless classic and giving it a vibrant, new voice that speaks directly to your heart. Our aim is to make these transformative insights not just understandable, but truly lived.

With the profound echoes of boundless peace and perfect fullness, we delve into the first section, where the universe is unveiled through a series of powerful meditations.

Part One

Chapter I: Meditation on the Horse-sacrifice

1.1.1 Picture the great sacrificial horse, but this isn't just an animal. Its head, my dears, is the radiant dawn itself; its eye, the brilliant sun; its very breath, the pervasive wind. From its open mouth blazes the universal Vaisvanara fire, and its sturdy trunk embodies the entire cycle of the year. Its back stretches as vast heaven, its belly holds the intermediate realms, and its hooves firmly plant the earth. Its magnificent sides are the four main directions, and its ribs are the intermediate directions. Its limbs embody the seasons, its joints mark the passage of months and half-months, and its tireless feet are the days and nights themselves. Its bones glitter as the stars above, its flesh gathers as the clouds, and even its half-digested food becomes the grains of sand beneath our feet. Its vibrant blood-vessels twist and turn like flowing rivers, its liver and lungs rise as majestic mountains, and its hair sprouts as all herbs and trees. The very forepart of this cosmic steed is the rising sun, while its hinder part gracefully signifies the setting sun. When it yawns, lightning flashes across the sky; when it shakes its mighty body, thunder rumbles. Its passing of water brings forth the life-giving rain, and its powerful neighing is, astonishingly, the very voice of creation itself.

1.1.2 See the Day now, a magnificent golden chalice, known as "Mahiman"—Glory itself. It emerges in front of this cosmic horse, guiding its path, springing from the boundless eastern sea. And then, the Night, a shimmering silver chalice, also "Mahiman," appearing behind the horse, its source the mysterious western sea. These two splendid vessels of glory emerged at either end of the horse. In its form as a racer, this horse carried the gods; as a powerful stallion, it transported the celestial musicians, the gandharvas; as an unstoppable runner, it bears the demons; and simply as a horse, it carried humanity. This vast, boundless sea is not merely its stable, but also its ultimate origin.

Having contemplated the universe as a vast, symbolic sacrifice, we now journey to the very genesis of all existence. What were the initial stirrings before anything truly manifested?

Chapter II: The Process of Creation

1.2.1 Imagine, if you will, a time when this universe was, to all appearances, utterly nothing. It was truly veiled by Death, which is to say, by hunger—because, in essence, hunger is death, a consuming void. This primal Death then yearned: "Oh, that I might have a mind!" And just like that, Mind came into being. With Mind, Death began to move, worshipping its newly formed self. From this profound act of self-reverence, water burst forth. Death reflected, "Indeed, as I worshipped, water was created!" This is the secret behind why the sacred fire, Arka, bears its name. And here’s a practical tip, my friends: profound happiness truly comes to the one who understands this ancient naming of the fire, Arka.

1.2.2 And truly, water is Arka. Now, what was once just a frothy substance upon that water gradually solidified; this became the very earth beneath our feet. After the earth had been thus formed, Hiranyagarbha, the first-born cosmic being, felt utterly weary. From this being, thus fatigued and heated by the creative effort, emerged His radiant essence as pure Fire.

1.2.3 He then divided Himself into three distinct forms: the sun became one-third of Him, and the air became another one-third. In this manner, the vital breath is segmented into three. His head points to the East, and His arms extend to the Northeast and Southeast. His hinder part faces the West, with His two hip-bones forming the Northwest and Southwest. His sides are the South and the North, His back is the expansive heaven, His belly represents the intermediate region, and His chest is the earth. In this magnificent form, He stands firmly upon water. Whoever understands this profound truth remains steadfast wherever they may go.

1.2.4 He desired once more: "Let another self, a second aspect, be born from Me!" And so, He—Death, or Hunger—orchestrated the profound union of speech with the mind. The potent seed that emerged from this sacred conjunction became the Year itself. Prior to this, the concept of a "year" simply didn't exist! He, Death, nurtured this new being, the Year, for a full annual cycle, and then, at its completion, projected it forth. Then, as the Year was born, Death opened His mouth, poised to consume it. But the child, the Year, cried out: "Bhan!"—and that very utterance, that primal sound, became Speech itself.

1.2.5 Death then paused, considering: "If I destroy him, my sustenance will be quite meager." So, through the enduring union of that Speech and that Mind, He brought forth everything that exists: the Rig-Veda, the Yajur-Veda, the Sama-Veda, the various poetic metres, the sacred sacrifices, all human beings, and all animals. Whatever He brought forth, He resolved to consume. Truly, because He devours everything, therefore Aditi, who embodies Death, is given the name Aditi. One who deeply knows why Aditi bears this name becomes the consumer of everything, and everything, in turn, becomes their sustenance.

1.2.6 He then desired: "Let me perform the great sacrifice again." He grew tired and engaged in intense spiritual disciplines. From Him, thus fatigued and heated, His fame and vigor departed. Indeed, the vital organs are, truly, fame and vigor. When these vital organs (pranas) went out of Him, His body began to swell, but His mind remained fixed intently on the body.

1.2.7 He desired: "May this body of Mine become perfectly suitable for a sacrifice, and may I become fully embodied through it." Thinking thus, He entered the body. Because the body swelled (asvat), therefore it came to be called a horse (ashva). And because it became fit for sacrifice (medhya), therefore the Horse-sacrifice came to be known as Ashvamedha. One who understands this truly comprehends the Horse-sacrifice. Prajapati, aspiring once more to perform the great sacrifice, envisioned Himself as the horse and, allowing the actual horse to roam freely, meditated deeply upon it. At the end of a year, he sacrificed it to Himself and sent the other animals to the gods. Therefore, even today, priests sacrifice to Prajapati the sanctified horse, which is dedicated to all the gods. Truly, the sun that shines yonder is the Horse-sacrifice. His body is the year. This earthly fire is the arka (sacrificial fire), whose limbs are these worlds. So these two, fire and the sun, are the Arka and the Ashvamedha (Horse-sacrifice). These two, again, ultimately converge into the same supreme deity, Death. One who knows this truth conquers further death; death can never truly overcome him; indeed, death becomes his very Self; and he becomes one with these cosmic deities.

From the very genesis of the universe, and the profound symbolism of its creation, we now journey inward, to the essential life force that animates all beings—the Prana. Here, we'll discover its unparalleled glory and its amazing power to redeem us from all limitations.

Chapter III: The Prana: Its Glories and Redeeming Power

1.3.1 Prajapati, the Lord of Creation, had two kinds of children: the shining gods (devas) and the powerful, yet often dark, demons (asuras). Naturally, the gods were fewer in number, while the demons many. They struggled with one another for mastery over these very worlds. Being overwhelmed by the demons, the gods conspired: "Very well, let us conquer the demons at the sacrifice (jyotishtoma) by means of the Udgitha chant!"

1.3.2 They approached the organ of speech and commanded: "Chant the Udgitha for us!" "So be it," Speech agreed, and began to chant for them. Whatever enjoyment common to all originated from the organ of speech, it secured for the gods through its chanting, while the refined, personal delight of articulating words perfectly, it kept for itself. Now, the cunning demons understood that through this chanter, the gods would surely overcome them. So, they charged at Speech and pierced it with evil. That very evil, my friends, is what we experience today when one speaks improperly or discordantly; that is that ancient evil manifesting.

1.3.3 Next, they approached the organ of smell and instructed: "Chant the Udgitha for us!" "So be it," the organ of smell agreed, and chanted for them. Whatever enjoyment was common to all, originating from the nose, it secured for the gods through its chanting, while the refined, personal delight of fine smelling it kept for itself. Again, the demons knew that through this chanter, the gods would overcome them. They charged at it and pierced it with evil. That evil is what we find today when one smells improper things; that is that very evil.

1.3.4 Then they approached the organ of sight and said: "Chant the Udgitha for us!" "So be it," the organ agreed, and chanted for them. Whatever enjoyment was common to all, originating from the eye, it secured for the gods through its chanting, while the refined, personal delight of fine seeing it kept for itself. The demons, ever watchful, knew that through this chanter, the gods would overcome them. They charged at it and pierced it with evil. That evil is what we find today when one sees improper things; that is that very evil.

1.3.5 Then they approached the organ of hearing and said: "Chant the Udgitha for us!" "So be it," the organ agreed, and chanted for them. Whatever enjoyment was common to all, originating from the ear, it secured for the gods through its chanting, while the refined, personal delight of fine hearing it kept for itself. The demons, wise to their strategy, knew that through this chanter, the gods would overcome them. They charged at it and pierced it with evil. That evil is what we find today when one hears improper things; that is that very evil.

1.3.6 Finally, they approached the mind and said: "Chant the Udgitha for us!" "So be it," the mind agreed, and chanted for them. Whatever enjoyment was common to all, originating from the mind, it secured for the gods through its chanting, while the refined, personal delight of fine thinking it kept for itself. The demons knew that through this chanter, the gods would overcome them. They charged at it and pierced it with evil. That evil is what we find today when one thinks improperly; that is that evil. Likewise, they also infected these other deities (organs) with evil—striking them all with evil.

1.3.7 Then they turned to the vital breath in the mouth and said: "Chant the Udgitha for us!" "So be it," the vital breath agreed, and powerfully chanted for them. The demons, realizing this was the ultimate chanter, knew the gods would surely overcome them now. They charged at it, intending to pierce it with evil. But listen to this, my friends! Just as a clod of earth, hurled against a solid stone, is utterly shattered, so too were the demons scattered in all directions, crushed, and completely destroyed! Thereupon, the gods became firmly established in their true, radiant selves, and the demons utterly perished. A truly empowering truth: one who understands this becomes their true, unassailable self, and any spiteful adversary simply withers away.

1.3.8 Then the other organs, humbled and awestruck, questioned: "Where is that marvelous power that joined us back to our true selves?" After deep deliberation, they discovered that it was right here, within the mouth (asye). Hence, the vital breath (prana) is named ayasya. And further, because it is the very essence (rasa) of all the limbs (anga) of the body, it is also called angirasa.

1.3.9 That vital deity is called "dur," because death is far (dur) away from it. From the one who truly knows this, death remains distant and ineffective.

1.3.10 That potent deity, having gathered the evil of death from these gods, carried it far away to the very ends of the quarters. There, it deposited all their evil. Therefore, one should never approach a person from that region, nor venture into the country beyond that border, lest they encounter evil there, lest they encounter death itself.

1.3.11 That very deity, after taking away death—the profound evil—from the gods, carried them entirely beyond death's reach.

1.3.12 First of all, it carried the organ of speech, which is the foremost organ. When the organ of speech was thus freed from death, it became the radiant fire. That fire, having transcended death, shines perpetually beyond its grasp.

1.3.13, 1.3.14, 1.3.15 Then it carried the organ of smell. When it was freed from death, it became the pervasive air (Vayu). That air, having transcended death, blows eternally beyond its reach. Next, it carried the organ of sight. When it was freed from death, it became the glorious sun (Surya). That sun, having transcended death, shines perpetually beyond its reach. Then it carried the organ of hearing. When it was freed from death, it became the vast quarters (Disah). Those quarters, having transcended death, remain eternally beyond its reach.

1.3.16 Finally, it carried the mind. When the mind was freed from death, it became the serene moon (Chandra). That moon, having transcended death, shines perpetually beyond its reach. Thus, truly, that vital deity carries beyond death any individual who deeply comprehends this truth.

1.3.17 Following this, the vital breath obtained nourishing food for itself through its chanting. For truly, whatever food is consumed, it is consumed by the vital breath alone, and it, the vital breath, always relies on that food for its sustenance.

1.3.18 The other gods then said to the vital breath: "Indeed, this much is all the food that exists, and you have secured it entirely for yourself by your chanting. Now, please, grant us a share of this food!" The vital breath replied: "Then sit around, facing me." "So be it," they agreed. And they sat down around the vital breath. That is why whatever food one consumes through the vital breath truly satisfies all the other organs. In the same way, relatives will gather around and face one who knows this truth; such a person becomes the unwavering supporter of their kinsmen, the greatest among them, their natural leader, a good provider of food, and their respected lord. Whoever among their kinsmen desires to be a rival of the person who possesses this profound knowledge will find themselves unable to support their own dependents. But, on the other hand, anyone who genuinely follows such a knower, and, by following them, desires to support their own dependents, is most certainly able to do so.

1.3.19 It is named ayasa angirasa because it is the very essence (rasa) of the limbs (anga). Yes, the Prana is indeed the essence of the limbs. From whichever limb the vital breath departs, that limb immediately withers right there; therefore, it is truly the animating essence of the limbs.

1.3.20 It is also known as Brihaspati, the lord of the Rig-Veda. Speech is called Brihati (Rig), and the vital breath is its lord (pati). Therefore, it is precisely called Brihaspati.

1.3.21 It is also the Brahmanaspati, the lord of the Yajur-Veda. Speech is called Brahman (Yajur), and the vital breath is its lord (pati). Therefore, it is precisely called Brahmanaspati.

1.3.22 Prana, the vital breath, is also Saman. Speech is, truly, sa, and this vital breath is ama. The Saman, the chant of the Sama-Veda, is known by that name because it is a combination of sa (speech) and ama (prana). Or because it (Prana) is equal (sama) to the smallest white ant, equal to the tiniest mosquito, equal to a gigantic elephant, equal to these three vast worlds—nay, equal to this entire universe; therefore, it is truly the Sama-Veda. One who knows this vital breath to be such profoundly unified with everything attains true union with it, or lives in the same elevated world as it.

1.3.23 And it is also the Udgitha. The vital breath is truly ut, for by the vital breath all this universe is upheld (uttabdha); and speech is githa (song). And because it is the combination of ut and githa, therefore it is called Udgitha.

1.3.24 Regarding this, there is also the following memorable anecdote: Brahmadatta, the great-grandson of Chikitana, while partaking of the sacred Soma drink, boldly declared: "May this Soma strike off my head if I ever claim that the ayasya angirasa chanted the Udgitha through any other means than this vital breath and speech combined!" He was utterly confident, for surely he chanted through the inseparable unity of speech and the vital breath.

1.3.25 One who truly knows the wealth of this Saman (the vital breath) inevitably obtains abundance. For tone, indeed, is its true wealth. Therefore, let any priest preparing to perform sacrificial work intensely desire that their voice possess a beautiful tone, and let them perform the sacrifice through that voice with good tone. This is why people desire to see at a sacrifice a priest with a fine voice, perceiving them as one who possesses true wealth. One who thus knows what constitutes the wealth of the Saman obtains true abundance.

1.3.26 One who knows the suvarna (gold) of the Saman (the vital breath) obtains gold. Tone is truly its gold. One who thus knows what constitutes the gold of the Saman obtains gold.

1.3.27 One who knows the fundamental support of the Saman (the vital breath) truly gains a stable support in life. Speech, indeed, is its ultimate support. For, being supported in speech, the vital breath is beautifully transformed into a chant. (Though some wise ones also suggest its fundamental support is in food, the physical body.)

1.3.28 Next follows the elevating recitation (abhyaroha) specifically of the hymns called pavamanas. The priest designated as the Prastotri indeed chants the Saman. While he chants it, let the sacrificer recite these profound Yajur verses: "Lead me from the unreal to the real. From darkness lead me to light. From death lead me to immortality." When this mantra says: "Lead me from the unreal to the real," understand that "the unreal" refers to death, and the "real," immortality; so, it is essentially saying: "From death, lead me to immortality," which is to say, "Grant me immortality." When it proclaims: "From darkness lead me to light," "darkness" symbolizes death, and "light," immortality; thus, it means: "From death, lead me to immortality," that is, "Make me immortal." In the ultimate verse: "From death lead me to immortality," there is no hidden meaning left to uncover. Then follow the remaining hymns, with which, by singing them, the chanter should obtain sustenance for himself. Therefore, while they are being chanted, let the sacrificer ask for any boon—anything that their heart desires. Whatever objects this chanter, endowed with such profound knowledge, desires for himself or for the sacrificer, he unfailingly obtains by his chanting. This meditation alone, by itself, wins the world of Hiranyagarbha (the cosmic mind). One who thus truly knows the Saman (the Prana, or vital breath)—for them, there is no fear whatsoever of not being admitted into that supreme world.

From the subtle interplay of divine forces and the vital breath, we now transition to the very essence of existence: how the universe and the individual self came into being, and what truly sustains them.

Chapter IV: The Creation and Its Cause

1.4.1 In the beginning, this universe was the Self (Viraj) alone, taking the form of a person. He deeply reflected and perceived nothing else but His own glorious Self. He first declared: "I am He." Therefore, He came to be known universally by the name "I" (Aham). Hence, even now, when any person is addressed, they first instinctively say: "It is I," and only then state whatever other name they may have. And because He, standing before (purva) the entire assembly of spiritual aspirants, burned away (aushat) all evils, therefore He is called Purusha (the Cosmic Person). A powerful truth: one who knows this truly burns up any individual who wishes to precede them in attaining the state of Viraj.

1.4.2 He then felt a flicker of fear. This is why people still feel a natural fear when they are utterly alone. He pondered: "Since there is truly nothing else but Myself, what, then, am I afraid of?" At that very moment, His fears completely vanished; for what could possibly be there to fear? Assuredly, it is only from a second entity, a sense of separation, that fear truly arises.

1.4.3 He was not at all happy. This is why even today, a person is not truly happy when they are alone. He desired a companion, a mate. He then expanded Himself to become the size of a man and a wife in a close embrace. He divided this singular body into two halves. From that profound division arose the husband (pati) and the wife (patni). Therefore, as the sage Yajnavalkya taught, the body, before one accepts a wife, feels like only one half of oneself, much like the half of a split pea. It is for this reason that this existential space is indeed filled by the wife. He then united with her. From that sacred union, human beings were born.

1.4.4 She, the wife, reflected: "How can he unite with me after having produced me directly from himself? Ah, I must conceal myself!" So, she transformed into a cow. The other, Manu, then became a bull and united with her; from that union, cows were born. One became a mare, the other a stallion; one became a she-ass, the other a he-ass, and he united with her; from that union, all one-hoofed animals were born. One became a she-goat, the other a he-goat; one became a ewe, the other a ram, and he united with her; from that union, goats and sheep were born. Thus, indeed, he produced everything that exists in pairs, continuing down to even the smallest ants.

1.4.5 He (Viraj) then fully realized: "Indeed, I am the entire creation, for I have brought forth all this into being." Therefore, He truly became the creation itself. A profound truth for you: one who understands this, who knows this deepest secret, becomes a creator within this very creation of Viraj.

1.4.6 Then He (Viraj) rubbed His hands back and forth, vigorously, and from that friction, He produced fire from its very source: His mouth and His hands. This is why both the inside of our hands and our mouths are hairless. When the priests speak of particular gods, saying: "Sacrifice to him," or "Sacrifice to that one," they are, in a sense, mistaken; for these are all merely His manifestations: He Himself is truly all the gods. Now, whatever is liquid in the universe, He produced from semen; and that liquid is Soma. This entire universe, in its essence, is just this much: food and the eater of food. Soma is the food; and fire is the eater of food. This is the very highest creation of Viraj, that He projected the gods, who are, in their illuminated state, even superior to Him. This is considered the highest creation because He, although Himself appearing as mortal in this manifestation, manifested the immortal. And one who knows this truth truly becomes a creator in this highest creation of Viraj.

1.4.7 Now, all this universe was then in an undifferentiated state. It became differentiated by specific name and distinct form: it became known by this name and that form. Thus, to this very day, this universe is differentiated by name and form; so we commonly say: "He has such a name and such a form." This Self, this universal essence, has entered into these bodies, permeating them completely, even to the very tips of the nails. It resides there, hidden, just as a razor lies concealed within its case, or as fire, which sustains the world, lies hidden in its source. People, in their ordinary perception, do not truly see the Self, for when It is viewed in fragmented parts, It appears incomplete: when breathing, It is merely called the vital breath (prana); when speaking, the organ of speech; when seeing, the eye; when hearing, the ear; when thinking, the mind. These are merely Its names, given according to Its various functions. One who meditates on only one or another of Its partial aspects does not truly know It, for It is then incomplete; the Self is separated from Its true totality by being associated with a single, limited characteristic. The Self alone is to be meditated upon in its entirety, for in It all these diverse aspects become perfectly unified. Of all these, this Self alone should be known, for one knows all these through It, just as one might find a lost animal by following its footprints. One who thus truly knows the Self obtains great fame and deep association with all dear ones.

1.4.8 This Self is infinitely dearer than a son, dearer than all wealth, dearer than everything else imaginable, because It is the innermost essence of all. If one holding the Self dear were to confidently say to a person who speaks of anything other than the Self as dear, that the latter will inevitably lose what they hold dear—and the former, being a true knower, is certainly competent to bring this about—it will indeed come true. Therefore, one should meditate upon the Self alone as the dearest thing. One who meditates upon the Self alone as truly dear—what they hold dear will never perish.

1.4.9 They (the philosophers) often ask: "Since men believe that by the knowledge of Brahman they become all-encompassing, what, pray, was it that Brahman itself knew, by which It came to be all?"

1.4.10 This Self was indeed Brahman in the very beginning. It knew itself only as "I am Brahman." Therefore, it became all-encompassing. And whoever among the gods achieved this enlightenment, also became That Brahman. This holds true for the ancient seers (rishis), and it is equally true for all human beings. The great seer Vamadeva, having realized this very Self as That, came to know: "I was Manu, and I was the sun." And to this very day, whoever in a like manner truly knows the Self as "I am Brahman," becomes this entire universe. Even the powerful gods cannot prevent their becoming this, for that person has become their very own Self. Now, if a person worships another deity, thinking: "He is one, and I am another," that person truly does not know. They are like a mere animal to the gods. Just as many animals serve a single person, so too does each human being serve the gods. Even if a single animal is taken away, it causes anguish to the owner; how much greater the anguish when many are taken away! Therefore, it is naturally not pleasing to the gods that men should know this ultimate truth.

1.4.11 In the beginning, this entire social structure (including the Kshatriya and other castes) was indeed Brahman, one only, without a second. He, being singular, did not flourish in isolation. So, He projected further, creating an excellent form: Kshatriyahood—those illustrious Kshatriyas (rulers) among the gods: Indra, Varuna, Soma (Moon), Rudra, Parjanya, Yama, Mrityu (Death), and Isana. Therefore, there is none higher than the Kshatriyas in this manifested order. Thus, at the grand Rajasuya sacrifice, even the brahmin sits below and offers worship to the kshatriya. He (Brahman) confers that glory solely upon Kshatriyahood. Yet, brahminhood is nevertheless the ultimate source of Kshatriyahood. Therefore, even though the king is exalted during the sacrifice, at its conclusion, he reverts to brahminhood as his true source. One who slights a brahmin, in effect, strikes at their own fundamental source. Such a person becomes more evil, like one who disrespects their own superior.

1.4.12 Yet, even with the Kshatriya caste, He (Viraj) still did not flourish completely. He then projected the Vaishya caste—those classes of gods who are designated in groups: the Vasus, Rudras, Adityas, Visve-devas, and Maruts.

1.4.13 Still, He did not flourish entirely. He then projected the Shudra caste—Pushan. This very earth is truly Pushan, the nourisher; for it nourishes all that exists within the universe.

1.4.14 Yet, even then, He did not fully flourish. He projected, furthermore, that most excellent form, justice (dharma). This justice is the ultimate controller, even of the Kshatriya. Therefore, there is truly nothing higher than justice. So, even a weak person hopes to overcome a stronger person through the power of justice, just as one does with the help of a powerful king. Truly, that which is justice is identical with truth. Therefore, if a person speaks the truth, people say he speaks what is just, and if he speaks what is just, they say he speaks the truth; for justice alone embodies both these qualities.

1.4.15 So these four castes were thus projected: the brahmin, the kshatriya, the vaisya, and the sudra. Among the gods, Prajapati became a brahmin in the form of fire, and among men, He became the brahmin. He became a kshatriya among men through the divine kshatriyas, a vaisya through the divine vaisyas, and a sudra through the divine sudras. Therefore, people desire to attain the results of their rites among the gods through fire, and among men as a brahmin. For Prajapati directly projected Himself as these two forms. Now, if a person departs from this world without realizing their own true World (the Self), It, being unknown, does not protect them—just as the Vedas, if unrecited, or a deed, if left unaccomplished, do not protect one. Nay, even if one who does not know It (the Self) should perform here on earth a great many meritorious acts, those acts will in the end surely perish for them. One should meditate only upon the World called the Self. One who meditates upon the World called the Self—their work does not perish; for from this very Self, they project whatever they desire.

1.4.16 Now, this self (referring to the ignorant person) is, in truth, an object of enjoyment (lokah) to all beings. Insofar as he offers oblations in the fire and performs sacrifices, he becomes an object of enjoyment to the gods. Insofar as he studies the Vedas, he becomes an object of enjoyment to the Rishis. Insofar as he makes offerings to the Manes (ancestors) and desires children, he becomes an object of enjoyment to the Manes. Insofar as he gives shelter and food to men, he becomes an object of enjoyment to men. Insofar as he gives fodder and water to the animals, he becomes an object of enjoyment to the animals. Insofar as beasts and birds and even ants find a living in his home, he becomes an object of enjoyment to these. Just as one wishes no injury to one’s own body, so do all beings wish no injury to him who possesses this profound knowledge. All this, indeed, has been thoroughly known and well investigated.

1.4.17 In the beginning, this entire aggregate of desirable objects was but the singular Self. He cherished the desire: "Let me have a wife, so that I may be born as a child; and let me have wealth, so that I may perform sacred rites." This much, indeed, is the full range of desire; even if one wishes for more, one cannot truly get more than this. Therefore, to this day, a man who is single naturally desires: "Let me have a wife, so that I may be born as a child; and let me have wealth, so that I may perform rites." So long as he does not obtain each one of these, he perceives himself as incomplete. Now, his completeness can also be understood in this profound way: The mind is his true self, speech is his wife, the vital breath is his child, the eye is his human wealth—for he finds it with the eye; the ear is his divine wealth—for he hears it with the ear; the body is his instrument for rites—for he performs rites through the body. So this great sacrifice of life has five essential factors—and observe, animals have five factors, men have five factors, and indeed, all that exists in this universe has five factors. He who knows this profound interconnectedness obtains all this.

Having understood the process of cosmic and individual creation, we now delve into the manifestations of the primal being, Prajapati, especially through the various forms of sustenance and the faculties within us, revealing the interconnectedness of all experience.

Chapter V: Manifestations of Prajapati

1.5.1 The following are the sacred mantras: "I shall now reveal that the father (Prajapati) produced seven distinct kinds of food through profound meditation and sacred rites. One of these is common to all eaters. Two He specifically assigned to the gods. Three He designed intimately for Himself. And one He generously gave to the animals. Upon this food rests everything—whatsoever breathes and whatsoever breathes not. How is it that these foods are never exhausted, although they are perpetually being consumed? One who understands the true cause of this inexhaustibility of food eats food with pre-eminence, meaning with profound understanding. Such a person obtains identity with the gods and lives on nectar, the essence of immortality."

1.5.2 When it is stated: "That the father produced seven kinds of food through meditation and rites," the meaning is indeed that the father brought them forth through profound contemplation and sacred actions. When it is stated: "One is common to all eaters," it means that the food which is universally consumed is that which is accessible to all. One who appropriates this food without understanding its sacred commonality is never truly free from imperfection, for this is, truly, the general sustenance for all. When it is stated: "Two He assigned to the gods," this refers to the oblations made in the sacrificial fire and the presents offered otherwise to the gods. Therefore, people perform oblations in the fire and offer presents otherwise to the gods. Some, however, suggest that these two foods refer to the offerings of the new-moon and full-moon sacrifices. Therefore, one should not engage in sacrifices for solely material ends. When it is stated: "One He gave to the animals," this refers specifically to milk; for initially, both human beings and animals subsist solely on milk. That is why they first make a new-born babe lick melted butter or offer it to the breast. And they describe the new-born calf as not yet eating grass. When it is stated: "Upon it rests everything—whatsoever breathes and whatsoever breathes not," it means that everything rests on milk, both that which breathes and that which breathes not. It is further said in another Brahmana that by making offerings of milk in the fire for a year, one overcomes further death; but one should not interpret it thus. For one who knows this truth overcomes further death on the very day they make the offering, because they offer all eatable food to the gods with understanding. When it is asked: "Why are not these foods exhausted although they are always being consumed?" the profound answer is that the eater itself is indeed the cause of this inexhaustibility, for the eater produces this food again and again through their own actions and meditations. If they did not do this, the food would surely be exhausted. When it is stated: "He eats food with pratika," the word pratika signifies pre-eminence or distinction; hence the meaning is that he eats food with profound awareness and superiority. The statement: "He obtains identity with the gods and lives on nectar," is a powerful declaration of praise for such a knower.

1.5.3 "Three He designed for Himself"—that is to say, the mind, the organ of speech, and the vital breath; these He intimately designed for Himself. People commonly say: "My mind was elsewhere, I did not see it; my mind was elsewhere, I did not hear it." It is clear from this that a person truly sees with their mind and hears with their mind. Desire, determination, doubt, faith, lack of faith, steadfastness, lack of steadfastness, shame, intelligence, and fear—all this is truly the mind in its various functions. Even if one is touched from behind, one perceives it through the mind; therefore, the mind undeniably exists. Whatever sound exists, it is simply a manifestation of the organ of speech; for speech serves to define a thing, but it cannot itself be revealed without an object. The prana (in its broader sense), apana, vyana, udana, samana, and ana—all these are but different aspects of the vital breath (prana). This body (atma) itself consists of these fundamental elements: the organ of speech, the mind, and the vital breath.

1.5.4 These, truly, are the three worlds: the organ of speech corresponds to this world (the earth), the mind is the intermediary world (the sky), and the vital breath is that highest world (heaven).

1.5.5 These, truly, are the three Vedas: the organ of speech is the Rig-Veda, the mind is the Yajur-Veda, and the vital breath is the Sama-Veda.

1.5.6 These, truly, are the gods, the Manes (ancestors), and human beings: the organ of speech represents the gods, the mind represents the Manes, and the vital breath represents human beings.

1.5.7 These, truly, are father, mother, and child: the mind is the father, the organ of speech is the mother, and the vital force is the child.

1.5.8, 1.5.9, 1.5.10 Whatever is known in this universe is a form of the organ of speech, for speech is the faculty that makes things known. The organ of speech protects one who knows its various manifestations by becoming that very thing which is known. Whatever is to be known is a form of the mind, for the mind is the faculty through which things are conceived as knowable. The mind protects one who knows this by becoming that which is to be known. And whatever remains unknown is a form of the vital breath, for the vital breath is the underlying, unknown ground of all existence. The vital breath protects one who knows this by becoming that which is unknown.

1.5.11 The earth is the physical body of that organ of speech, and this fire (on earth) is its luminous, active aspect. And as far as the organ of speech extends in its influence, so far extends the earth, and so far extends fire.

1.5.12 Now, heaven is the body of this mind, and that sun yonder is its luminous, active aspect. And as far as the mind extends in its influence, so far extends heaven, and so far extends the sun. The two (fire and the sun) were united, and from that union, the vital breath was born. It (the vital breath) is the supreme Lord (Indra). It is without a rival. Indeed, a second being implies a rival. One who truly knows this has no rival in their existence.

1.5.13 Next, water is the body of this vital breath, and that moon yonder is its luminous, active aspect. And as far as the vital breath extends in its influence, so far extends water, and so far extends the moon. These cosmic and individual aspects are all fundamentally equal, all infinite in their essence. One who meditates upon them as finite wins only a finite world, but one who meditates upon them as truly infinite wins an infinite world.

1.5.14 That Prajapati, represented by the year, consists of sixteen parts. The nights and days make up fifteen of his parts, and the constant, unchanging point is the sixteenth. He, manifesting as the moon, is increased and decreased by the waxing and waning of the nights and days. Through his sixteenth part, he permeates all living beings as the new-moon night, and then rises the following morning. Therefore, in profound honor of this deity, on this sacred night (of the new moon), let no one cut off the breath of any breathing being, not even of a tiny lizard.

1.5.15 Truly, the person who knows this is himself that very Prajapati, who is endowed with sixteen parts and who is represented by the year. In this human analogy, worldly wealth constitutes fifteen of his parts, and the physical body is his sixteenth, essential part. He is increased and decreased by that wealth. This body is like the central nave of a wheel, and wealth is like its outer felloe. Therefore, even if a person loses all their wealth, but still lives in their body, people say that he has only lost his felloe, which can be restored again (implying the core remains).

1.5.16 Now, these are, truly, the three worlds of experience: the world of men, the world of the Manes (ancestors), and the world of the gods. The world of men can be gained primarily through having a son and by no other specific rite. The world of the Manes is attained through ritualistic offerings and rites. And the world of the gods is achieved solely through profound meditation. The world of the gods is considered the best of these worlds. Therefore, wise ones universally praise meditation.

1.5.17 Now, therefore, follows the sacred ritual of entrusting: When a man senses he is about to depart from this world, he turns to his son and says: "You are Brahman (the Veda), you are the sacrifice, and you are the world." The son, understanding the gravity, replies: "I am Brahman, I am the sacrifice, I am the world." The sacred text (Sruti) then explains the profound thoughts of the father: "Whatever knowledge I (the father) have studied is all unified in the word 'Brahman.' Whatever sacrifices have been performed by me (the father) are all unified in the word 'sacrifice.' And whatever worlds were to be won by me (the father) are all unified in the word 'world.' All this is indeed just this much." Thus, the son, embodying all this, will protect the father from the ties of this world (from rebirth due to unfulfilled duties). Therefore, people speak of a son who is well instructed as being conducive to the winning of the higher world; and for this very reason, a father diligently instructs him. When a father who knows this profoundly departs from this world, he—along with his own organ of speech, mind, and vital breath—penetrates his son, transmitting his essence. If, through any lapse, any duty has been left undone by him, the son, by his existence and actions, exonerates him from all that; therefore he is truly called a son (one who delivers from hell). The father remains, in a sense, in this world through the son. The divine and immortal organ of speech, mind, and vital breath enter fully into him (the father).

1.5.18 The divine organ of speech, originating from the earth and fire, now fully enters into him (the son or the liberated father). That is the divine organ of speech through which whatever he says is profoundly fulfilled.

1.5.19 The divine mind, originating from heaven and the sun, now completely permeates him. That is the divine mind through which he becomes solely joyful and grieves no more.

1.5.20 The divine vital breath, originating from water and the moon, now completely permeates him. And, truly, that is the divine vital breath which, whether moving or not moving, neither feels pain nor is injured. One who knows this becomes the very self of all beings. As is this supreme deity (Hiranyagarbha), so is he (the knower). And as all beings honor this deity, so do they honor him. However much creatures may grieve, that grief of theirs remains with them, but only merit (good consequences) goes to him. No demerit (bad consequences) ever goes to the gods.

1.5.21 Next follows the profound consideration of the vow (meditative worship): Prajapati projected the various sense organs. They, when they were thus projected, immediately fell into a dispute with one another, each claiming superiority. The organ of speech resolved: "I will continually speak"; the eye resolved: "I will continually see"; the ear resolved: "I will continually hear." So did all the other organs, each according to their respective functions. Death, however, having subtly taken the form of weariness, laid hold of them—it overtook them and, having overtaken them, restrained their functions. Therefore, does the organ of speech become tired, and so too do the eye and the ear. But, crucially, death did not overtake the vital breath (prana) in the body. The other organs, humbled, resolved to understand its supremacy and declared: "This (Prana) is truly the greatest among us; whether moving or not moving, it neither feels pain nor is injured. Very well then, let us all assume its essential form." And so, they all assumed its form. Therefore, they are all called pranas (vital breaths or life forces) after it. In whatever family there is a man who knows this profound truth—that family is known by his name, gaining renown. And whoever dares to compete with one who truly knows this, shrivels away in power and influence, and after shriveling, in the end, perishes. This teaching relates to the individual body.

1.5.22 Now, with regard to the gods (the cosmic sphere). Fire resolved: "I will continually burn"; the sun resolved: "I will continually give heat"; the moon resolved: "I will continually shine." And so did the other gods, each according to their cosmic functions. Just as the vital breath in the body is supreme among the organs, so is air (vayu) supreme among the gods. The other gods may seem to fade or set, but not air. Air is the cosmic deity that never sets, never diminishes.

1.5.23 Now there is this sacred verse (sloka): "The gods observed the vow of that from which the sun rises and in which it sets. This very vow is followed today, and this will be followed tomorrow." The sun rises truly from the Prana (the vital breath in its cosmic form), and it also sets into it. The gods, even today, observe the very same vow which they observed then. Therefore, a human being should observe a single, profound vow: they should diligently perform the functions of the prana and apana (respiration and excretion, symbolizing all vital functions), lest the evil of death should overtake them. And if they perform them, let them strive to complete them perfectly. Through this practice, they obtain identity with that supreme deity, or live in the same exalted world with it.

From the profound power of the vital breath and its cosmic manifestations, we now move to a concise yet deeply insightful chapter that reveals the Three Aspects of the Universe, showing how all of reality can be understood as a fundamental triad.

Chapter VI: The Three Aspects of the Universe

1.6.1 Truly, this entire universe is fundamentally a triad: of name, form, and work. Of those names which are in daily use, speech (sound in general) is the ultimate source (uktha), for from it all names arise. It is their common feature (saman), for it is universally common to all names. It is their Brahman (their Self, their support), for it fundamentally supports all names.

1.6.2 Next, regarding forms: the eye is the ultimate source (uktha), for from it all forms are perceived and arise in our experience. It is their common feature (saman), for it is common to the perception of all forms. It is their Brahman (their Self, their support), for it fundamentally supports the perception of all forms.

1.6.3 Next, regarding work: the body is the ultimate source (uktha), for from it all works originate and are performed. It is their common feature (saman), for it is common to the performance of all works. It is their Brahman (their Self, their support), for it fundamentally supports all works. These three—name, form, and work—together constitute one entity: this body (the manifested universe). And this body, although appearing as one, is truly these three. This immortal entity, the vital breath, is, in its present state, covered by truth (referring to name and form, which are transient truths); thus, the vital breath is the immortal entity, and name and form are truth, and by them, the immortal entity is veiled.

With the conclusion of Part One, we have explored the grand cosmic vision, the essence of creation, the supreme power of the vital breath, and the fundamental aspects of our universe. Now, my dear friends, having laid this foundational understanding, we are perfectly poised to embark on Part Two, where the focus will sharpen to the very nature of Brahman and its intimate connection to our individual Self. Ready for the next revelation?

Part Two

All right, dear seekers! Dr. Suka Dev here, eager to lead you deeper into the boundless wisdom of the Brihadaranyaka Upanishad, our ancient yet eternally relevant bestseller. We've just navigated the cosmic dance of creation and the vital force of Prana in Part One. Now, hold tight, because Part Two is where things get truly illuminating, as we explore the very nature of Brahman and its intimate connection to our individual Selves. It's like moving from a panoramic view of the enchanted castle to discovering the secret chambers of its heart.

Chapter I: Relative Aspects of Brahman

2.1.1 Once, in days of old, there lived a man from the Garga family named Balaki. He was a proud man, and quite the eloquent speaker! He approached Ajatasatru, the King of Kasi, and declared: "Your Majesty, I shall instruct you concerning Brahman!" King Ajatasatru, always one for wisdom, immediately responded: "For such a proposition, I offer you a thousand cows! Indeed, people often exclaim 'Janaka! Janaka!' when speaking of great wisdom and generosity, but I, too, possess some of those very virtues!"

2.1.2 Gargya began his instruction: "That magnificent being (purusha) who resides in the sun, that's who I meditate upon as Brahman." But King Ajatasatru quickly interjected: "No, no! Please, don't speak to me about that one! I already meditate upon him as the one who surpasses all, the very head of all beings, and the supremely resplendent light! Whoever meditates upon him in this way truly becomes all-surpassing, the head of all beings, and utterly radiant themselves."

2.1.3 Undaunted, Gargya continued: "That being (purusha) who resides in the moon, that's who I meditate upon as Brahman." Ajatasatru again replied: "No, no! Don't tell me about that one! I meditate upon him as the great, white-robed, radiant Soma. Whoever meditates upon him thus ensures that abundant Soma is pressed for them every day in their principal and auxiliary sacrifices, and their food never, ever runs out."

2.1.4 Gargya tried another: "This being (purusha) who resides in the lightning, that's who I meditate upon as Brahman." Ajatasatru, ever quick, responded: "No, no! Don't speak of him! I meditate upon him simply as luminous. Whoever meditates upon him in this manner becomes luminous themselves, and their descendants too become luminous."

2.1.5 Gargya persisted: "This being (purusha) who resides in the akasa (ether), that's who I meditate upon as Brahman." Ajatasatru countered: "No, no! Please, no more about him! I meditate upon him as full and utterly unmoving. Whoever meditates upon him this way is blessed with abundant children and cattle, and their lineage is never extinguished from this world."

2.1.6 Gargya pressed on: "This being (purusha) who resides in the air, that's who I meditate upon as Brahman." Ajatasatru shot back: "No, no! Not him! I meditate upon him as the Lord (Indra), as utterly irresistible, and as the unvanquished army. Whoever meditates upon him in this manner becomes ever victorious, truly invincible, and a conqueror of all enemies."

2.1.7 Gargya offered another: "This being (purusha) who resides in fire, that's who I meditate upon as Brahman." Ajatasatru replied: "No, no! Please, don't speak about him! I meditate upon him as forbearing. Whoever meditates upon him thus becomes forbearing themselves, and their descendants too become forbearing."

2.1.8 Gargya tried again: "This being (purusha) who resides in water, that's who I meditate upon as Brahman." Ajatasatru responded: "No, no! Not him! I meditate upon him as agreeable. Whoever meditates upon him in this way receives what is agreeable, never what is disagreeable, and they are blessed with agreeable children."

2.1.9 Gargya proposed: "This being (purusha) who resides in the mirror, that's who I meditate upon as Brahman." Ajatasatru countered: "No, no! Stop! I meditate upon him as shining. Whoever meditates upon him in this way becomes shining, and their progeny too become shining, and they even outshine all those they meet."

2.1.10 Gargya persisted: "The very sound that arises behind a person as they walk, that's who I meditate upon as Brahman." Ajatasatru declared: "No, no! Don't speak of him! I meditate upon him as life itself. Whoever meditates upon him this way reaches their full age on this earth, and life does not depart from them before their destined time is complete."

2.1.11 Gargya then offered: "This being (purusha) who resides in the quarters (directions), that's who I meditate upon as Brahman." Ajatasatru replied: "No, no! Not him! I meditate upon him as companionable and inseparable. Whoever meditates upon him in this way always has companions, and their followers never leave them."

2.1.12 Gargya continued: "This being (purusha) who consists of shadow, that's who I meditate upon as Brahman." Ajatasatru countered: "No, no! Don't speak of him! I meditate upon him as death. Whoever meditates upon him in this manner reaches their full age on this earth, and death does not overtake them before their destined time is complete."

2.1.13 Finally, Gargya stated: "This being (purusha) who resides in the self (the individual), that's who I meditate upon as Brahman." Ajatasatru replied: "No, no! Please, not him! I meditate upon him as self-possessed. Whoever meditates upon him in this way becomes self-possessed, and their progeny too become self-possessed." At this, the usually eloquent Gargya fell silent.

2.1.14 Ajatasatru then questioned: "Is this all you know?" Gargya, with a sigh, replied: "That is all." Ajatasatru, seeing the limitation, concluded: "By knowing only that much, one cannot truly know Brahman." Gargya, realizing the king's deeper wisdom, humbly said: "Venerable Sir, let me approach you as a student."

2.1.15 Ajatasatru responded: "It is indeed unusual for a brahmin to approach a kshatriya, thinking, 'He will teach me about Brahman.' Nevertheless, I will certainly instruct you." So saying, he took Gargya gently by the hand, and they rose. They came upon a man who was deeply asleep. Ajatasatru addressed him by these names: "Great, White-robed, Radiant, Soma." But the man didn't stir. The king then pushed him repeatedly with his hand until he finally awoke. Only then did he get up.

2.1.16 Ajatasatru then posed his first question: "When this being, full of consciousness (identified with the intellect), was thus deeply asleep, where was it then, and from where did it thus return?" Gargya, despite his previous declarations, did not know the answer.

2.1.17 Ajatasatru then illuminated the truth: "When this being, full of consciousness (vijnanamaya), is thus asleep, it absorbs, at that time, the functions of all its sense organs through its own consciousness, and rests in the Supreme Self (the akasa) that resides in the heart. When this being absorbs them, it is known as svapiti (meaning 'to sleep,' as its own sva or Self absorbs its powers). At that point, the organ of smell is absorbed, the organ of speech is absorbed, the eye is absorbed, the ear is absorbed, and the mind is absorbed."

2.1.18 When the Self abides in the dream state, these are its profound achievements—the results of its past actions: It then becomes, as it were, a great king; or a noble brahmin, as it were; or it attains, as it were, high or low states of being. Just as a great king, taking with him his entire retinue of citizens, moves about, according to his own pleasure, within his own domain, so too does the Self, taking with it all its organs, move about according to its own pleasure, within the subtle confines of the body.

2.1.19 Next, when the Self enters the state of deep sleep—when it knows absolutely nothing of external or internal objects—it returns along the seventy-two thousand fine nerves called hita, which extend like delicate threads from the heart throughout the entire body, and rests profoundly within the body. Just as a baby, or an emperor, or a noble brahmin lives, having reached the very summit of happiness and contentment, so too does the Self rest in this state of deep bliss.

2.1.20 Just as a spider moves effortlessly along the delicate thread it itself produces, or as countless tiny sparks fly in all directions from a blazing fire, even so, from this Atman—this supreme Self—come forth all the organs, all the worlds, all the gods, and all beings. Its most secret name, its profound teaching (Upanishad), is "the Truth of truth." The vital breaths are truth in a manifest sense, and their ultimate truth, their underlying reality, is the Atman.

With this profound insight into the nature of Brahman and the Self, we now turn our attention to a more detailed Description of the Prana, the vital force that animates our very being and intimately connects us to the cosmos.

Chapter II: Description of the Prana

2.2.1 One who understands the vital breath, the Prana, as the "calf" (meaning a central, cherished entity), along with its true abode, its special place of resort, its foundational post, and its binding rope, conquers and ultimately slays their seven hostile kinsmen (representing the sensory organs and their distracting attachments). Indeed, the vital breath in the body is truly this precious calf; this physical body is its abode; the head is its special, elevated place of resort; inner strength is its immovable post; and nourishing food is its sustaining rope.

2.2.2 These seven divine forces, which constantly prevent decay and uphold existence, ceaselessly attend upon and worship this vital breath, this precious "calf": through the delicate pink lines in the eye, Rudra attends upon it; through the liquid in the eye, Parjanya attends upon it; through the pupil of the eye, the sun attends upon it; through the black portion of the eye, fire attends upon it; through the white portion, Indra attends; through the lower eyelid, the earth attends; and through the upper eyelid, heaven attends upon it. One who truly knows this—their food (sustenance, both material and spiritual) never diminishes.

2.2.3 Regarding this profound truth, there is the following sacred verse: "There is a bowl which has its mouth below and which bulges at the top. Manifold knowledge has been placed within it; seven sages sit on its rim, and the organ of speech, which communicates with the Vedas, is the eighth." What is called "the bowl which has its mouth below and which bulges at the top" is precisely this head of ours, for it is indeed a bowl with its opening downward and bulging at the top. When it is stated: "Manifold knowledge has been placed within it," this refers to the various sense organs; these indeed embody manifold knowledge. When it is stated: "Seven sages sit on its rim," this refers to the organs; they are indeed the sages. "The organ of speech, which has communication with the Vedas, is the eighth"—this is because the organ of speech is indeed the eighth among them and communicates directly with the Vedas.

2.2.4 These two ears are Gotama and Bharadvaja: the right ear is Gotama, and the left, Bharadvaja. These two eyes are Visvamitra and Jamadagni: the right eye is Visvamitra, and the left, Jamadagni. These two nostrils are Vasishtha and Kasyapa: the right nostril is Vasishtha, and the left, Kasyapa. The tongue is Atri, for it is through the tongue that food is eaten. The name Atri is etymologically related to atti (eating). One who knows this profound connection becomes the consumer of everything, and everything, in turn, becomes their sustenance.

Having explored the vital life force within, we now ascend to a higher understanding—the two distinct yet interconnected forms of Brahman, the ultimate reality, revealing its dual nature in manifestation. This is where the magic becomes truly expansive!

Chapter III: The Two Forms of Brahman

2.3.1 Truly, there are two fundamental forms of Brahman: one is the gross, and the other is the subtle; one is mortal, and the other immortal; one is limited, and the other unlimited; one is definite, and the other indefinite.

2.3.2 The gross form is that which is all-encompassing, yet distinct from air and akasa (space or ether). This form is mortal, limited, and possesses definite characteristics. The very essence of that which is gross, mortal, limited, and definite, is the sun that shines brilliantly; for the sun is the concentrated essence of these three elements (earth, water, and fire) on a cosmic scale.

2.3.3 Now, the subtle form: This is air and akasa. It is immortal, it is unlimited, and it is indefinite. The very essence of that which is subtle, which is immortal, which is unlimited, and which is indefinite, is the Person (Purusha) dwelling within the solar orb; for that divine Person is the concentrated essence of the two subtle elements (air and akasa). This entire description is presented with reference to the gods (the cosmic manifestation).

2.3.4 Now, with reference to the individual body: The gross form is that which is all-encompassing, yet distinct from the air and the akasa that exist within this physical body. It is mortal, it is limited, and it is definite. The very essence of that which is gross, which is mortal, which is limited, and which is definite within the body, is the eye; for it (the eye) is the concentrated essence of the three gross elements (the solid, liquid, and fiery aspects of the body).

2.3.5 Now, the subtle form within the body: It is the air and the akasa that reside within the body. It is immortal, it is unlimited, and it is indefinite. The very essence of that which is subtle, which is immortal, which is unlimited, and which is indefinite, is the person (purusha) that resides in the right eye; for that person is the concentrated essence of the two subtle elements (the air and akasa within the body).

2.3.6 The profound form of that supreme person is vividly described as like a cloth dyed with vibrant turmeric, or like the soft, grey wool of a sheep, or like the brilliant scarlet insect called Indragopa, or like a flickering tongue of fire, or like a pristine white lotus, or like a sudden, dazzling flash of lightning. One who truly knows this—their own spiritual splendor becomes like a brilliant flash of lightning. Now, therefore, follows the ultimate, ungraspable description of Brahman: "Not this, not this" (Neti, Neti); for there is no other, more appropriate description than this "Not this," which negates all limited attributes and points beyond all concepts. And now, the ultimate, secret designation of Brahman: "The Truth of truth." The vital breath is indeed truth in its manifest form, and That (Brahman) is the ultimate Truth underlying that very truth.

Having understood the dual nature of Brahman, we now move to a truly profound and deeply personal dialogue between the sage Yajnavalkya and his wise wife, Maitreyi, exploring the ultimate goal of human existence and the direct path to immortality. This conversation is a jewel of the Upanishads!

Chapter IV: Yajnavalkya and Maitreyi (I)

2.4.1 "Maitreyi, my dear," Yajnavalkya gently began, "I am now preparing to embrace a different mode of life—that of a wandering renunciate. Therefore, I must make a final settlement of our worldly possessions between you and Katyayani (his other wife)."

2.4.2 Thereupon, Maitreyi, with remarkable insight, questioned: "Venerable Sir, if indeed this entire earth, overflowing with immense wealth, were to belong solely to me, would I, through the mere possession of that, become truly immortal?" "No," Yajnavalkya replied directly, "your life would simply be like that of other people who possess great abundance. However, there is absolutely no hope of immortality through mere wealth."

2.4.3 Then Maitreyi, demonstrating her profound spiritual yearning, stated: "What use, then, is that to me which would not make me immortal? Please, venerable Sir, instruct me solely on that one thing which you know to be the only means of attaining true Immortality."

2.4.4 Yajnavalkya replied, his voice filled with tender affection: "My dear, you have always been beloved to me, even before this, and now you speak precisely what is after my heart. Come, sit down; I will explain it all to you. As I explain it, meditate deeply on what I say."

2.4.5 Then Yajnavalkya began his profound explanation: "Truly, my dear, a husband is not loved for the mere sake of the husband, but he is loved for the sake of the Self, which, in its true nature, is one with the Supreme Self. Truly, my dear, a wife is not loved for the mere sake of the wife, but she is loved for the sake of the Self. Truly, my dear, sons are not loved for the mere sake of the sons, but they are loved for the sake of the Self. Truly, my dear, wealth is not loved for the mere sake of wealth, but it is loved for the sake of the Self. Truly, my dear, a brahmin is not loved for the mere sake of the brahmin, but he is loved for the sake of the Self. Truly, my dear, a kshatriya is not loved for the mere sake of the kshatriya, but he is loved for the sake of the Self. Truly, my dear, the worlds are not loved for the mere sake of the worlds, but they are loved for the sake of the Self. Truly, my dear, the gods are not loved for the mere sake of the gods, but they are loved for the sake of the Self. Truly, my dear, beings are not loved for the mere sake of beings, but they are loved for the sake of the Self. Truly, my dear, the All—everything that exists—is not loved for the mere sake of the All, but it is loved for the sake of the Self. Therefore, my dear Maitreyi, it is this very Self that should be realized—it should be heard about from a teacher, reflected upon deeply, and meditated upon intensely. By the realization of the Self, my dear—through this process of hearing, reflection, and profound meditation—all this phenomenal universe becomes known."

2.4.6 "The brahmin rejects anyone who knows him as being separate from the Self. The kshatriya rejects anyone who knows him as being separate from the Self. The worlds reject anyone who knows them as being separate from the Self. The gods reject anyone who knows them as being separate from the Self. The beings reject anyone who knows them as being separate from the Self. The All—everything that exists—rejects anyone who knows it as being separate from the Self. This brahmin, this kshatriya, these worlds, these gods, these beings, and this entire All—all of them are that supreme Self."

2.4.7, 2.4.8, 2.4.9 "Just as the various particular kinds of notes produced by a drum, when it is beaten, cannot be distinctly grasped by themselves, but are grasped only when the general note of the drum, or the overall pervasive sound produced by different kinds of strokes, is grasped; and just as the various particular notes of a conch, when it is blown, cannot be distinctly grasped by themselves, but are grasped only when the general note of the conch, or the overall pervasive sound produced by different kinds of blowing, is grasped; and just as the various particular notes of a vina, when it is played, cannot be distinctly grasped by themselves, but are grasped only when the general note of the vina, or the overall pervasive sound produced by the different kinds of playing, is grasped; similarly, no particular objects are perceived in the waking and dream states as existing truly separate from Pure Intelligence (the Self)."

2.4.10 "Just as from a fire, when it is kindled with wet fuel, various kinds of smoke issue forth in abundance, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), the Upanishads, sacred verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), and extensive explanations (vyakhyanas)—all these are like the very breath of this infinite Reality. From this Supreme Self, all these, indeed, are effortlessly breathed forth."

2.4.11 "Just as the ocean is the one ultimate goal of all waters (the vast place where they finally merge and become one), so too is the skin the one ultimate goal of all kinds of touch; the nostrils are the one ultimate goal of all smells; the tongue is the one ultimate goal of all savors; the ear is the one ultimate goal of all sounds; the mind is the one ultimate goal of all deliberations; the intellect is the one ultimate goal of all forms of knowledge; the hands are the one ultimate goal of all actions; the organ of generation is the one ultimate goal of all kinds of enjoyment; the excretory organ is the one ultimate goal of all excretions; the feet are the one ultimate goal of all kinds of walking; and the organ of speech is the one ultimate goal of all the Vedas."

2.4.12 "Just as a lump of salt, when dropped into water, becomes completely dissolved in that water and cannot be taken out as a separate entity again, but wherever we taste the water, it tastes uniformly salty, even so, my dear, this great, endless, infinite Reality is Pure Intelligence alone. This individual self, in its limited perception, seems to emerge as a separate entity from these elements (the body and mind), and with their dissolution, this separate existence also appears to be destroyed. After attaining this oneness, it (the individual self as a separate knowing entity) has no more distinct consciousness. This is what I say, my dear," so concluded Yajnavalkya.

2.4.13 Then Maitreyi, clearly perplexed, said: "Just here, venerable Sir, you have completely bewildered me, by saying that after attaining oneness, the Self has no more consciousness!" Yajnavalkya replied, gently: "Certainly, my dear, I am not saying anything bewildering. This Reality is, in itself, sufficient for all knowledge, O Maitreyi."

2.4.14 "For when there is duality, as it were—when there is a perceived 'other' distinct from oneself—then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one touches another, one knows another. But when everything has truly become the Self for the knower of Brahman, then what should one smell and through what means? What should one see and through what? What should one hear and through what? What should one speak and through what? What should one think and through what? What should one touch and through what? What should one know and through what? And, crucially, through what means should one know That ultimate Knower, owing to which all this phenomenal world is known? Through what, my dear, should one truly know the Knower?"

Following the profound "Neti, Neti" (Not this, Not this) teaching, and the deep dive into the unity of the Self, we now move to the celebrated Madhu-doctrine, the "Honey Doctrine." This beautiful teaching illustrates the profound interdependence of all created objects and their ultimate unity in the Self, revealing the sweet harmony of existence.

Chapter V: The Interdependence of Created Objects

2.5.1 This Earth is the honey, the sweet effect, produced from all beings, and all beings, in turn, are the honey, the sweet effect, produced from this Earth. Likewise, the bright, immortal being who resides in this Earth, and the bright, immortal, corporeal being who resides within the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.2 This water is the honey (effect) of all beings, and all beings are the honey (effect) of this water. Likewise, the bright, immortal being who resides in this water, and the bright, immortal being existing as the semen in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.3 This fire is the honey (effect) of all beings, and all beings are the honey (effect) of this fire. Likewise, the bright, immortal being who resides in this fire, and the bright, immortal being identified with the organ of speech in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.4 This air is the honey (effect) of all beings, and all beings are the honey (effect) of this air. Likewise, the bright, immortal being who resides in this air, and the bright, immortal being identified with the vital breath in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.5 This sun is the honey (effect) of all beings, and all beings are the honey (effect) of this sun. Likewise, the bright, immortal being who resides in this sun, and the bright, immortal being identified with the eye in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.6 These quarters (directions) are the honey (effect) of all beings, and all beings are the honey (effect) of these quarters. Likewise, the bright, immortal being who resides in these quarters, and the bright, immortal being identified with the ear in the body and with the act of hearing—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.7 This moon is the honey (effect) of all beings, and all beings are the honey (effect) of this moon. Likewise, the bright, immortal being who resides in this moon, and the bright, immortal being identified with the mind in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.8 This lightning is the honey (effect) of all beings, and all beings are the honey (effect) of this lightning. Likewise, the bright, immortal being who resides in this lightning, and the bright, immortal being identified with the light in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.9 This thunder-cloud is the honey (effect) of all beings, and all beings are the honey (effect) of this thunder-cloud. Likewise, the bright, immortal being who resides in this thunder-cloud, and the bright, immortal being identified with sound and with the voice in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.10 This akasa (space) is the honey (effect) of all beings, and all beings are the honey (effect) of this akasa. Likewise, the bright, immortal being who resides in this akasa, and the bright, immortal being identified with the akasa in the heart within the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.11 This dharma (righteousness) is the honey (effect) of all beings, and all beings are the honey (effect) of this dharma. Likewise, the bright, immortal being who resides in this dharma, and the bright, immortal being identified with the dharma in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. This knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.12 This truth is the honey (effect) of all beings, and all beings are the honey (effect) of this truth. Likewise, the bright, immortal being who resides in this truth, and the bright, immortal being identified with truth in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.13 This mankind is the honey (effect) of all beings, and all beings are the honey (effect) of this mankind. Likewise, the bright, immortal being who resides in mankind, and the bright, immortal being identified with mankind in the body—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.14 This cosmic body (atman) is the honey (effect) of all beings, and all beings are the honey (effect) of this cosmic body. Likewise, the bright, immortal being who resides in the cosmic body, and the bright, immortal being identified with the individual self—both are expressions of this interconnected honey. These four are ultimately nothing but this one Self. The profound knowledge of this Self is the supreme means to Immortality; this underlying unity of all is Brahman; and this knowledge of Brahman is the means to becoming all-encompassing.

2.5.15 And truly, this Self is the Ruler of all beings, the King of all beings. Just as all the spokes are firmly fixed in the nave and the felloe of a chariot wheel, so too are all beings, all gods, all worlds, all organs, and all these individual creatures firmly fixed in this Self.

2.5.16 This, truly, is the honey (madhu-doctrine) which the sage Dadhyach, well-versed in the Atharva-Veda, taught to the Asvins (divine physicians). The Mantra (the seer or rishi) perceived this and declared: "O Asvins in human form, I will disclose that terrible deed of yours, called damsa, which you performed out of greed, just as a thunder-cloud reveals the approaching rain. I will disclose the honey (madhu-doctrine), which Dadhyach, well-versed in the Atharva-Veda, taught you through the head of a horse."

2.5.17 This, truly, is the honey (madhu-doctrine) which the sage Dadhyach, well-versed in the Atharva-Veda, taught to the Asvins. The Mantra (the seer or rishi) perceived this and declared: "O Asvins, you fixed a horse’s head upon Dadhyach, who was versed in the Atharva-Veda; and he, O terrible ones, wishing to be true to his promise, taught you the ritualistic meditation on the honey (madhu-doctrine) connected with the sun, and also the secret (spiritual) meditation on it."

2.5.18 This, truly, is the honey (madhu-doctrine) which the sage Dadhyach, well-versed in the Atharva-Veda, taught to the Asvins. The Mantra (the seer or rishi) perceived this and declared: "He (the Lord) fashioned bodies with two feet; He fashioned bodies with four feet. Having first become a bird (symbolizing the subtle body), He, the Supreme Person, entered all these bodies. On account of His dwelling in all bodies (pur), He is called the Person (Purusha). There is nothing that is not covered by Him, nothing that is not pervaded by Him."

2.5.19 This, truly, is the honey (madhu-doctrine) which the sage Dadhyach, well-versed in the Atharva-Veda, taught to the Asvins. The Mantra (the seer or rishi) perceived this and declared: "He (the Lord) transformed Himself in accordance with each form, and each form of His was for the sake of making Him known. The Lord (Indra), through His creative powers (mayas), appears in manifold forms; for to Him are yoked ten horses—nay, hundreds! This Atman (Self) manifests as the organs; It is ten, and thousands—manifold and infinite. This Brahman is without antecedent or consequent, without interior or exterior. This Self, the all-perceiving one, is indeed Brahman. This is the ultimate teaching of the Upanishads."

Having grasped the interconnectedness of all existence through the Madhu-doctrine, the Upanishad now concludes this section by honoring the unbroken lineage of teachers—a testament to the enduring power and transmission of this sacred knowledge through generations. It's a reminder that this profound wisdom is passed down, hand to hand, heart to heart.

Chapter VI: The Line of Teachers

2.6.1 Now, behold the sacred line of teachers through whom the honey, or the madhu-doctrine, has been meticulously transmitted: Pautimashya received it from Gaupavana. Gaupavana received it from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama, in turn, received it...

2.6.2 ...from Agnivesya. Agnivesya received it from Sandilya and Anabhimlata. Anabhimlata from another Anabhimlata. This Anabhimlata from yet another Anabhimlata. This Anabhimlata from Gautama. Gautama from Saitava and Prachinayogya. Saitava and Prachinayogya from Parasarya. Parasarya from Bharadvaja. Bharadvaja from another Bharadvaja and Gautama. Gautama from yet another Bharadvaja. This Bharadvaja from Parasarya. Parasarya from Baijavapayana. Baijavapayana from Kausikayani. Kausikayani, in turn, received it...

2.6.3 ...from Ghritakausika. Ghritakausika received it from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the Asvins. The Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahma (Hiranyagarbha). Brahman is self-born. Salutation to Brahman.

Part Three

With the conclusion of Part Two, we've journeyed through profound dialogues on Brahman's essence, the nature of consciousness, and the beautiful "Honey Doctrine" of interconnectedness. We've also paid homage to the sacred lineage of teachers who kept this wisdom alive.

Are you ready to witness some epic philosophical debates and delve into even deeper mysteries of the Self in Part Three? The journey continues!

All right, dear seekers! Dr. Suka Dev here, thrilled to guide you further into the remarkable depths of the Brihadaranyaka Upanishad, our ancient wisdom treasure that truly deserves its place as a perennial bestseller. We've journeyed through the cosmic Horse-sacrifice, the secrets of creation, the power of Prana, and the interconnectedness of all things in Part One and Two. Now, prepare yourselves for a truly dynamic section: Part Three, where the great sage Yajnavalkya faces a series of sharp, challenging questions from some of the most brilliant minds of his era. This isn't just philosophy; it's a vibrant intellectual duel, revealing profound truths at every turn!

Chapter I: Yajnavalkya and Asvala

3.1.1 Om. It was a grand occasion! Janaka, the wise and generous Emperor of Videha, was hosting a magnificent sacrifice where gifts were freely distributed among the priests. Brahmin scholars from the esteemed countries of Kuru and Panchala had assembled there, a truly formidable gathering of intellect. Emperor Janaka of Videha, with a keen desire to identify the most erudite Vedic scholar among them, made a striking gesture: he confined a thousand cows in a pen and fastened ten padas of gold onto the horns of each and every one of them.

3.1.2 He then addressed the assembled scholars: "Venerable brahmins, let him among you who is indeed the best Vedic scholar drive these cows home!" A hush fell over the assembly. Not a single brahmin dared to step forward. Then, to everyone's surprise, Yajnavalkya turned to one of his pupils, Samsrava, and simply said: "Dear Samsrava, drive these cows home!" Without hesitation, Samsrava drove the cows away. The other brahmins were furious, their murmurs growing loud: "How dare he call himself the best Vedic scholar among us?!" Now, among them was Asvala, the Hotri priest of Emperor Janaka himself. He confronted Yajnavalkya: "Are you truly the best Vedic scholar among us, O Yajnavalkya?" Yajnavalkya, with a calm smile, replied: "I bow to the best Vedic scholar, but I merely wished to have these cows." Thereupon, the Hotri priest Asvala, determined to challenge him, began to question him.

3.1.3 "Yajnavalkya," Asvala began, "since everything here (meaning, everything connected with this grand sacrifice), is inevitably overtaken by death—since everything is overcome by death—by what means does the sacrificer truly free himself from the relentless grasp of death?" Yajnavalkya swiftly responded: "Through the Hotri priest and the organ of speech, when these are looked upon as Fire. The sacrificer's organ of speech is, in essence, the Hotri. This organ of speech is Fire; this Fire is the Hotri; this Fire is the ultimate means to liberation; this, O Asvala, is complete liberation."

3.1.4 "Yajnavalkya," Asvala continued, "since everything here is inevitably overtaken by day and night—since everything is overcome by day and night—by what means does the sacrificer truly free himself from the relentless grasp of day and night?" Yajnavalkya replied: "Through the Adhvaryu priest and the eye, when these are looked upon as the Sun. The sacrificer's eye is, in essence, the Adhvaryu. This eye is the Sun. This Sun is the Adhvaryu; this Sun is the ultimate means to liberation; this is complete liberation."

3.1.5 "Yajnavalkya," Asvala pressed on, "since everything here is inevitably overtaken by the bright and dark fortnights—since everything is overcome by the bright and dark fortnights—by what means does the sacrificer truly free himself from the relentless grasp of the bright and dark fortnights?" Yajnavalkya responded: "Through the Udgatri priest and the vital breath, when these are looked upon as the Air. This vital breath is, in essence, the Udgatri. This vital breath is the Air; this Air is the Udgatri; this Air is the ultimate means to liberation; this is complete liberation."

3.1.6 "Yajnavalkya," Asvala then asked, introducing a new challenge, "since the very sky is, as it were, without a visible support, by means of what support does the sacrificer truly ascend to heaven?" Yajnavalkya concluded: "Through the Brahma priest and the mind, when these are looked upon as the Moon. The sacrificer's mind is, in essence, the Brahma. The mind is the Moon; this Moon is the Brahma; this Moon is the ultimate means to liberation; this is complete liberation." So far, Asvala, these are the profound ways of liberation; now, let us consider the meditation based upon resemblances.

3.1.7 "Yajnavalkya," Asvala probed further, "how many kinds of Rig verses will the Hotri priest utilize today in this sacrifice?" "Three kinds," Yajnavalkya stated. "And which are these three?" Asvala asked. "The introductory, the sacrificial, and the eulogistic as the third," Yajnavalkya clarified. "What does he (the sacrificer) win through them?" Asvala inquired. "All this that possesses life," Yajnavalkya affirmed.

3.1.8 "Yajnavalkya," Asvala continued, "how many kinds of oblations will the Adhvaryu priest offer today in this sacrifice?" "Three," Yajnavalkya replied. "And which are these three?" Asvala pressed. "Those which, when offered, blaze upward; those which, when offered, produce a great noise; and those which, when offered, sink down," Yajnavalkya detailed. "What does he (the sacrificer) win through them?" Asvala asked. "By those which, when offered, blaze upward, he wins the world of the gods; for the world of the gods shines brightly, as it were. By those which, when offered, make a great noise, he wins the world of the Manes; for this world of the Manes is indeed excessively noisy. By those which, when offered, sink down, he wins the world of men; for the world of men is down below," Yajnavalkya explained.

3.1.9 "Yajnavalkya," Asvala then asked, "with how many gods does the Brahma priest, seated on the right, protect the sacrifice today?" "With one," Yajnavalkya simply stated. "Which is that one?" Asvala challenged. "The mind," Yajnavalkya declared. "The mind is indeed infinite, and infinite are the Visve-devas (all gods). An infinite world he (the sacrificer) wins thereby."

3.1.10 "Yajnavalkya," Asvala continued, "how many kinds of hymns of praise will the Udgatri priest chant today in this sacrifice?" "Three," Yajnavalkya replied. "And which are these three?" "The introductory, the sacrificial, and the eulogistic," Yajnavalkya specified. "Which of these have reference to the body?" Asvala inquired. "The prana (in-breath) is the introductory hymn, the apana (out-breath) is the sacrificial hymn, and the vyana (diffused breath) is the eulogistic hymn," Yajnavalkya clarified. "What does he (the sacrificer) win through them?" Asvala asked. "Through the introductory hymn, he wins the earth; through the sacrificial hymn, he wins the sky; and through the eulogistic hymn, he wins heaven." Thereupon, the priest Asvala, having received his answers, held his peace.

With Asvala's inquiries satisfied, another brilliant scholar steps forward to challenge Yajnavalkya. This time, the focus shifts to the subtle connections between our senses, their objects, and the ultimate reality of death.

Chapter II: Yajnavalkya and Artabhaga

3.2.1 Then Artabhaga, from the revered line of Jaratkaru, questioned him. "Yajnavalkya," he inquired, "how many grahas (organs of perception or grasping) are there, and how many atigrahas (objects grasped by them)?" "There are eight grahas," Yajnavalkya replied, "and eight atigrahas." "And which, pray tell, are these eight grahas and eight atigrahas?" Artabhaga pressed.

3.2.2 "The Prana (which in this context refers to the nose), indeed, is the graha," Yajnavalkya explained. "It is controlled by apana (which here signifies odour), the atigraha; for it is through apana (the inhaled air carrying the scent) that one smells odours."

3.2.3 "The vak (the organ of speech), indeed, is the graha," he continued. "It is controlled by the atigraha, which is name; for one utters names through the organ of speech."

3.2.4 "The tongue, indeed, is the graha," Yajnavalkya clarified. "It is controlled by the atigraha, which is taste; for one discerns tastes by means of the tongue."

3.2.5 "The eye, indeed, is the graha," he went on. "It is controlled by the atigraha, which is color; for one perceives colors through the eye."

3.2.6 "The ear, indeed, is the graha," Yajnavalkya stated. "It is controlled by the atigraha, which is sound; for one hears sounds with the ear."

3.2.7 "The mind, indeed, is the graha," he explained. "It is controlled by the atigraha, which is desire; for it is through the mind that one cherishes desires."

3.2.8 "The hands, indeed, are the graha," Yajnavalkya continued. "They are controlled by the atigraha, which is work; for one performs various works by means of the hands."

3.2.9 "The skin, indeed, is the graha," he concluded. "It is controlled by the atigraha, which is touch; for one perceives touch through the skin. These, O Artabhaga, are the eight grahas and the eight atigrahas."

3.2.10 "Yajnavalkya," Artabhaga then asked, posing a profound question, "since all this (the entire manifested world of organs and objects) is the food of death, who, pray tell, is that god to whom death itself becomes the food?" Yajnavalkya answered: "Fire, indeed, is death; but Fire itself is the food of Water. One who truly knows this conquers further death."

3.2.11 "Yajnavalkya," Artabhaga probed further, "when this liberated person dies, do his organs depart from him or not?" "No," replied Yajnavalkya, "they merge into him only. The body then swells, becomes inflated, and in that state, the dead body lies at rest."

3.2.12 "Yajnavalkya," Artabhaga asked again, "when such a man dies, what is it that does not leave him?" "The name," Yajnavalkya declared. "For the name is infinite, and infinite are the Visve-devas (all gods). One who knows this wins thereby an infinite world."

3.2.13 "Yajnavalkya," Artabhaga continued, his questions becoming more intricate, "when the vocal organ of this dead person merges into fire, the nose into air, the eye into the sun, the mind into the moon, the ear into the quarters of space, the body into the earth, the akasa (space) within the heart into the external akasa, the hair on the body into the herbs, the hair on the head into the trees, and the blood and semen are deposited into water—where, then, is that person?" Yajnavalkya, with a gesture of profound meaning, said: "Give me your hand, dear Artabhaga. We shall decide this between ourselves; we cannot discuss such a sacred secret in a crowd." Then they stepped away and deliberated. And what they talked about was karma (action), and what they praised was karma: one truly becomes good through good karma and evil through evil karma. Thereupon, Artabhaga, from the line of Jaratkaru, held his peace.

Having understood the intricate web of sense perception and the ultimate fate of the individual, we now encounter Bhujyu, who delves into the grand cosmic journey beyond this earthly realm, pushing Yajnavalkya to reveal the secrets of the afterlife.

Chapter III: Yajnavalkya and Bhujyu

3.3.1 Next, Bhujyu, the grandson of Lahya, questioned him. "Yajnavalkya," he began, "we were traveling through the country of Madra as religious students, when we came to the house of Patanchala, from the Kapi line. His daughter was possessed by a gandharva (a celestial spirit). We inquired of the spirit: 'Who are you?' He replied: 'I am Sudhanvan, from the Angiras line.' While questioning him about the ultimate limits of the world, we asked: 'Where were the descendants of Parikshit?' And likewise, I now ask you, Yajnavalkya, where were the descendants of Parikshit? Please tell me, where were the descendants of Parikshit?"

3.3.2 Yajnavalkya replied: "The gandharva, I suppose, told you that they went where those who perform the Horse-sacrifice go." "And where do they go, those who have performed the Horse-sacrifice?" Bhujyu pressed. "Thirty-two times the space traversed by the sun’s chariot in a day makes up this plane (loka)," Yajnavalkya explained. "Around it, covering twice that area, is the world (prithivi); and around that world, covering twice that area, is the boundless ocean. Now, just as the keen edge of a razor or the delicate wing of a fly has minimal thickness, so too is there just that minuscule space between the two halves of the cosmic shell. Through that opening, they go out. Fire, in the majestic form of a falcon, delivered them to Vayu (the cosmic air). Vayu, placing them within itself, then carried them to where previous performers of the Horse-sacrifice were already residing." Thus, the gandharva had praised Vayu. Therefore, Vayu alone is the aggregate, the very sum, of all individual beings. One who knows this profound truth, as stated above, truly conquers further death. Thereupon, Bhujyu, the grandson of Lahya, held his peace.

From the expansive journey after death, we now return to a more direct inquiry into the nature of Brahman—the Self that resides within all. Ushasta challenges Yajnavalkya to reveal the most immediate and perceptible truth.

Chapter IV: Yajnavalkya and Ushasta

3.4.1 Then Ushasta, the son of Chakra, questioned him. "Yajnavalkya," he urged, "explain to me that Brahman which is immediately and directly perceived—that Self which is truly within all beings." "This," Yajnavalkya stated simply, "is your very Self that is within all." "Which Self is within all, Yajnavalkya?" Ushasta pressed. "That which breathes through the prana (in-breath) is your Self that is within all," Yajnavalkya began. "That which moves downward through the apana (out-breath) is your Self that is within all. That which pervades throughout through the vyana (diffused breath) is your Self that is within all. That which goes out (from the body at death) with the udana (upward breath) is your Self that is within all. This, Ushasta, is your Self that is truly within all."

3.4.2 Ushasta, the son of Chakra, said: "You have explained it merely as one might describe: 'Such is a cow,' or 'Such is a horse.' Tell me, Yajnavalkya, precisely the Brahman that is immediate and direct—that Self which is truly within all." Yajnavalkya responded: "This is your very Self that is within all." "Which is within all, Yajnavalkya?" Ushasta reiterated. Yajnavalkya then delivered a profound truth: "You cannot see the Seer of seeing; you cannot hear the Hearer of hearing; you cannot think of the Thinker of thinking; you cannot know the Knower of knowing. This is your Self that is truly within all; everything else but this is perishable." Thereupon, Ushasta, the son of Chakra, held his peace.

Following Ushasta's quest for direct perception, another seeker, Kahola, steps forward with the very same question, prompting Yajnavalkya to elaborate on the Self's transcendence of all human limitations.

Chapter V: Yajnavalkya and Kahola

3.5.1 Next, Kahola, the son of Kushitaka, questioned him. "Yajnavalkya," he asked, "explain to me that Brahman which is directly and immediately perceived—that Self which is truly within all." "This," Yajnavalkya stated, "is your very Self that is within all." "Which Self is within all, Yajnavalkya?" Kahola pressed. "It is that which transcends hunger and thirst, grief, delusion, old age, and death," Yajnavalkya explained. "Having realized this Self, brahmins renounce the desire for sons, the desire for wealth, and the desire for the worlds, and instead lead the life of religious mendicants. Indeed, that which is the desire for sons is inherently the desire for wealth, and that which is the desire for wealth is ultimately the desire for the worlds; for both these are, in essence, simply desires. Therefore, a brahmin, after he has completed his scholarship, should strive to live on that spiritual strength which comes from profound scholarship. After he is done with that strength and scholarship, he becomes meditative and profoundly absorbed. And after he is done with both the state of meditativeness and the absence of it, he truly becomes a knower of Brahman. How, then, does the knower of Brahman behave? However he may behave, he is in that profound state. Everything else but this is perishable." Thereupon, Kahola, the son of Kushitaka, held his peace.

The intellectual intensity rises as Gargi, a renowned female philosopher, steps into the arena, pushing Yajnavalkya to reveal the fundamental pervading principle of reality, even beyond the known cosmic layers.

Chapter VI: Yajnavalkya and Gargi (I)

3.6.1 Then Gargi, the daughter of Vachaknu, boldly questioned him. "Yajnavalkya," she began, "if all this (the universe) is pervaded by water, then by what, pray tell, is water pervaded?" "By air, O Gargi," Yajnavalkya replied. "By what, pray tell, is air pervaded?" she continued. "By the sky, O Gargi," he responded. "By what is the sky pervaded?" she pressed. "By the world of the gandharvas, O Gargi." "By what is the world of the gandharvas pervaded?" she challenged further. "By the world of the sun, O Gargi." "By what is the world of the sun pervaded?" "By the world of the moon, O Gargi." "By what is the world of the moon pervaded?" "By the world of the stars, O Gargi." "By what is the world of the stars pervaded?" "By the world of the gods, O Gargi." "By what is the world of the gods 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." "And by what, pray tell, is the World of Hiranyagarbha pervaded?" she pushed, reaching the very limits of conceptual reality. "Do not, O Gargi," Yajnavalkya cautioned, his voice firm, "question too much, lest your head should fall off! You are questioning too much about a deity concerning whom we should not ask excessive questions. Do not ask too much, O Gargi." Thereupon, Gargi, the daughter of Vachaknu, held her peace.

As Gargi retreats, another seasoned scholar, Uddalaka, steps forward, revealing a secret knowledge he gained from a Gandharva, and challenging Yajnavalkya to define the "Sutra" that holds all together and the "Inner Controller" within it.

Chapter VII: Yajnavalkya and Uddalaka

3.7.1 Then Uddalaka, the son of Aruna, questioned him. "Yajnavalkya," he began, "in the country of Madra, we lived in the house of Patanchala, from the Kapi lineage, diligently studying the scriptures on sacrifices. His wife was, at that time, possessed by a gandharva. We inquired of the spirit: 'Who are you?' He replied: 'I am Kabandha, the son of Atharvan.' He then said to Patanchala Kapya and those studying the scriptures on sacrifices: 'O descendant of Kapi, do you know that Sutra by which this world, the other world, and all beings are held together?' Patanchala Kapya replied: 'I do not know it, venerable Sir.' Then he further said to Patanchala Kapya and those studying the scriptures on sacrifices: 'O descendant of Kapi, do you know that Inner Controller who controls this world, the next world, and all beings from within?' Patanchala Kapya replied: 'I do not know him, venerable Sir.' Then he declared to Patanchala Kapya and those studying the scriptures on sacrifices: 'O descendant of Kapi, he who knows that Sutra and that Inner Controller indeed knows Brahman; he knows the worlds, he knows the gods, he knows the Vedas, he knows the beings, he knows the Self, he knows everything!' He then explained it all to them, and I, Uddalaka, know it. If you, Yajnavalkya, do not know that Sutra and that Inner Controller, and still dare to take away the cows that rightfully belong only to the knowers of Brahman, your head will surely fall off!" Yajnavalkya calmly responded: "I know, O Gautama, that Sutra and that Inner Controller." "Anyone might simply say: 'I know, I know'," Uddalaka pressed. "Tell us, then, what you truly know."

3.7.2 Yajnavalkya began: "Vayu (the cosmic Air), O Gautama, is that Sutra. By Vayu, as by a thread, O Gautama, are this world, the other world, and all beings firmly held together. Therefore, O Gautama, people rightly say of a person who dies that his limbs have become loosened; for they are held together by Vayu as by a thread." "Quite so, Yajnavalkya," Uddalaka conceded. "Now, please describe the Inner Controller."

3.7.3 Yajnavalkya then revealed: "He who inhabits the earth, yet dwells within the earth, whom the earth itself does not truly know, whose very body the earth is, and who controls the earth from within—He is your Self, the Inner Controller, the Immortal.

3.7.4-14 He who inhabits water, yet dwells within water, whom water itself does not know, whose very body water is, and who controls water from within—He is your Self, the Inner Controller, the Immortal. He who inhabits fire, yet dwells within fire, whom fire itself does not know, whose very body fire is, and who controls fire from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the sky, yet dwells within the sky, whom the sky itself does not know, whose very body the sky is, and who controls the sky from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the air, yet dwells within the air, whom the air itself does not know, whose very body the air is, and who controls the air from within—He is your Self, the Inner Controller, the Immortal. He who inhabits heaven, yet dwells within heaven, whom heaven itself does not know, whose very body heaven is, and who controls heaven from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the sun, yet dwells within the sun, whom the sun itself does not know, whose very body the sun is, and who controls the sun from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the quarters of space, yet dwells within them, whom the quarters themselves do not know, whose very body the quarters are, and who controls the quarters from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the moon and stars, yet dwells within the moon and stars, whom the moon and stars themselves do not know, whose very body the moon and stars are, and who controls the moon and stars from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the akasa (space), yet dwells within the akasa, whom the akasa itself does not know, whose very body the akasa is, and who controls the akasa from within—He is your Self, the Inner Controller, the Immortal. He who inhabits darkness, yet dwells within darkness, whom darkness itself does not know, whose very body darkness is, and who controls darkness from within—He is your Self, the Inner Controller, the Immortal. He who inhabits light, yet dwells within light, whom light itself does not know, whose very body light is, and who controls light from within—He is your Self, the Inner Controller, the Immortal. This much, O Uddalaka, with reference to the gods (adhidaivatam), the cosmic sphere. Now, let us consider this with reference to beings (adhibhutam)."

3.7.15 Yajnavalkya continued: "He who inhabits all beings, yet dwells within all beings, whom no beings truly know, whose very body all beings are, and who controls all beings from within—He is your Self, the Inner Controller, the Immortal." This much, O Uddalaka, with reference to the beings. "Now, let us consider this with reference to the individual body (adhyatmam)."

3.7.16 Yajnavalkya continued: "He who inhabits the nose (prana), yet dwells within the nose, whom the nose itself does not know, whose very body the nose is, and who controls the nose from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the organ of speech, yet dwells within speech, whom speech itself does not know, whose very body speech is, and who controls speech from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the eye, yet dwells within the eye, whom the eye itself does not know, whose very body the eye is, and who controls the eye from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the ear, yet dwells within the ear, whom the ear itself does not know, whose very body the ear is, and who controls the ear from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the mind, yet dwells within the mind, whom the mind itself does not know, whose very body the mind is, and who controls the mind from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the skin, yet dwells within the skin, whom the skin itself does not know, whose very body the skin is, and who controls the skin from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the intellect (vijnana), yet dwells within the intellect, whom the intellect itself does not know, whose very body the intellect is, and who controls the intellect from within—He is your Self, the Inner Controller, the Immortal. He who inhabits the organ of generation, yet dwells within the organ, whom the organ itself does not know, whose very body the organ is, and who controls the organ from within—He is your Self, the Inner Controller, the Immortal. He is never seen by the senses, but He is the ultimate Seer; He is never heard by the ears, but He is the ultimate Hearer; He is never thought of by the mind, but He is the ultimate Thinker; He is never known by the intellect, but He is the ultimate Knower. There is no other seer but He, there is no other hearer but He, there is no other thinker but He, there is no other knower but He. He is your Self, the Inner Controller, the Immortal. Everything else but Him is perishable." Thereupon, Uddalaka, the son of Aruna, held his peace.

The air crackles with anticipation as Gargi, the formidable female philosopher, returns for a second, even more daring challenge, pushing Yajnavalkya to the very limits of conceptualization, beyond even the pervasive akasa.

Chapter VIII: Yajnavalkya and Gargi (II)

3.8.1 Then Gargi, the daughter of Vachaknu, once again addressed the assembled scholars: "Venerable brahmins, I shall ask him two more questions. If he can answer these, then none of you will be able to defeat him in any discussion concerning Brahman." The brahmins, impressed by her resolve, encouraged her: "Ask, O Gargi!"

3.8.2 Gargi then said: "O Yajnavalkya, I shall put to you two questions: Just as a skilled archer from Kasi or the King of Videha, a descendant of a heroic lineage, might string his unstrung bow, take in his hand two bamboo-tipped arrows, sharpened and highly painful to enemies, and approach his adversaries closely—even so, O Yajnavalkya, do I confront you now with two such questions. Answer me these, if you can!" "Ask, O Gargi," Yajnavalkya calmly replied.

3.8.3 She began: "O Yajnavalkya, what pervades that Sutra—that thread—which is described as being above heaven and below the earth, which encompasses heaven and earth themselves, as well as everything existing between them, and which—they say—was, is, and forever will be?"

3.8.4 He answered: "That, O Gargi, which is above heaven and below the earth, which encompasses heaven and earth themselves, as well as everything existing between them, and which—they say—was, is, and forever will be, is pervaded by the unmanifested akasa (space or ether)."

3.8.5 She replied, a note of respect in her voice: "I bow to you, O Yajnavalkya. You have fully and perfectly answered this question of mine. Now, brace yourself for the other." "Ask, O Gargi," he calmly invited.

3.8.6, 3.8.7 She then asked the ultimate question: "Yajnavalkya, what pervades that Sutra which is above heaven and below the earth, which encompasses heaven and earth themselves, as well as everything existing between them, and which—they say—was, is, and forever will be?" He replied: "That, O Gargi, which is above heaven and below the earth, which encompasses heaven and earth themselves, as well as everything existing between them, and which—they say—was, is, and forever will be, is pervaded by the unmanifested akasa." Then she pressed: "And what, pray tell, pervades that akasa?"

3.8.8 He responded: "That, O Gargi, which the knowers of Brahman call the Imperishable. It is neither gross nor subtle; it is neither short nor long; it is neither red (like fire) nor moist (like water); it is neither shadow nor darkness; it is neither air nor akasa; it is utterly unattached; it is without taste or smell, without eyes or ears, without tongue or mind; it is non-effulgent (beyond light); it is without vital breath or mouth; it is without measure and without exterior or interior. It does not consume anything, nor is It consumed by anyone."

3.8.9 "Truly, O Gargi, it is under the mighty, unyielding rule of this Imperishable that the sun and moon are held precisely in their respective positions. Under the mighty rule of this Imperishable, O Gargi, heaven and earth are held firmly in their respective positions. Under the mighty rule of this Imperishable, O Gargi, moments, muhurtas (units of time), days and nights, fortnights, months, seasons, and years are all held precisely in their respective positions. Under the mighty rule of this Imperishable, O Gargi, some rivers flow eastward from the white (snowy) mountains, others flow westward and continue in that direction, and still others keep faithfully to their respective courses. Under the mighty rule of this Imperishable, O Gargi, men praise those who give generously, the gods depend upon the sacrificer for offerings, and the Manes (ancestors) depend upon the Darvi offering."

3.8.10 "Whoever in this world, O Gargi, without knowing this Imperishable, offers oblations, performs sacrifices, and practices austerities, even for many thousands of years, finds all such acts to be utterly perishable. Whoever, O Gargi, departs from this world without knowing this Imperishable is truly miserable. But he, O Gargi, who departs from this world after truly knowing the Imperishable, is a knower of Brahman."

3.8.11 "Truly, that Imperishable, O Gargi, is never seen by the senses, but It is the ultimate Seer; It is never heard by the ears, but It is the ultimate Hearer; It is never thought of by the mind, but It is the ultimate Thinker; It is never known by the intellect, but It is the ultimate Knower. There is no other seer but This, there is no other hearer but This, there is no other thinker but This, there is no other knower but This. By this Imperishable, O Gargi, is the unmanifested akasa pervaded."

3.8.12 Then Gargi, the daughter of Vachaknu, turned to the other brahmins and said: "Venerable brahmins, you may consider yourselves truly fortunate if you can escape from him now simply by bowing to him. For none of you, I believe, will ever defeat him in arguments about Brahman!" Thereupon, Gargi, the daughter of Vachaknu, held her peace.

With Gargi's challenge met and the Imperishable Brahman revealed, the stage is set for the final, intense cross-examination. Vidaghdha, the son of Sakala, challenges Yajnavalkya on the nature of the gods and the ultimate support of all existence, leading to a dramatic conclusion.

Chapter IX: Yajnavalkya and Vidaghdha

3.9.1 Then Vidaghdha, the son of Sakala, asked him: "How many gods are there, Yajnavalkya?" Yajnavalkya, drawing upon the specific groups of mantras known as the Nivid, replied: "As many as are mentioned in the Nivid of the Visve-devas—three hundred and three, and three thousand and three." "Very good," said Sakalya (the son of Sakala), and he asked again: "How many gods are there, Yajnavalkya?" "Thirty-three," Yajnavalkya replied. "Very good," said Sakalya, and asked again: "How many gods are there, Yajnavalkya?" "Six," Yajnavalkya stated. "Very good," said Sakalya, and asked again: "How many gods are there, Yajnavalkya?" "Three," Yajnavalkya answered. "Very good," said Sakalya, and asked again: "How many gods are there, Yajnavalkya?" "Two," Yajnavalkya replied. "Very good," said Sakalya, and asked again: "How many gods are there, Yajnavalkya?" "One and a half," Yajnavalkya stated. "Very good," said Sakalya, and asked again: "How many gods are there, Yajnavalkya?" "One," Yajnavalkya concluded. "Very good," said Sakalya, and then pressed: "Which, then, are those three hundred and three, and those three thousand and three?"

3.9.2 Yajnavalkya clarified: "There are, in essence, only thirty-three gods. These others are merely further manifestations of them." "Which, then, are these thirty-three?" Sakalya asked. "The eight Vasus, the eleven Rudras, and the twelve Adityas—these total thirty-one. And Indra and Prajapati make up the full thirty-three," Yajnavalkya explained.

3.9.3 "Which are the Vasus?" Sakalya asked. "Fire, the earth, the air, the sky, the sun, heaven, the moon, and the stars—these are the Vasus; for in them all this universe resides (vasavah). Therefore they are called Vasus," Yajnavalkya explained.

3.9.4 "Which are the Rudras?" Sakalya asked. "The ten organs in the human body, with the mind as the eleventh. When they depart from this mortal body (at death), they cause one's relatives to weep (rud). Because they make them weep, therefore they are called Rudras," Yajnavalkya stated.

3.9.5 "Which are the Adityas?" Sakalya asked. "There are twelve months in the year. These are the Adityas, because they move along, constantly taking away (adadanah) all the lifespan of beings; therefore they are called Adityas," Yajnavalkya clarified.

3.9.6 "Which is Indra and which is Prajapati?" Sakalya asked. "The thunderclap is Indra, and the sacrifice is Prajapati," Yajnavalkya responded. "Which is the thunderclap?" Sakalya probed. "The thunderbolt," Yajnavalkya replied. "Which is the sacrifice?" "The animals offered in it."

3.9.7 "Which are the six gods?" Sakalya asked. "Fire, the earth, the air, the sky, the sun, and heaven; for these six fundamentally comprise all those others," Yajnavalkya stated.

3.9.8 "Which are the three gods?" Sakalya asked. "These three worlds, because all those gods are comprised within these three," Yajnavalkya explained. "Which are the two gods?" Sakalya continued. "Matter and the vital breath (prana)." "Which are the one and a half?" "This air that blows."

3.9.9 Yajnavalkya then explained: "Concerning this, some ask: 'Since the air blows as one substance, how can it be one and a half (adhyardha)?' The answer is: It is one and a half because by its powerful presence, everything attains surpassing glory (adhyardhnot)." "Which is the one God?" Sakalya finally asked. "The vital breath (Hiranyagarbha); it is Brahman, which is called That (Tyat)," Yajnavalkya declared, pointing to the ultimate, undefinable One.

3.9.10 Sakalya then said, shifting his line of questioning: "Truly, whoever knows that Being whose body is the earth, whose organ of vision is fire, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya confidently replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who resides in this very body. Go on, Sakalya." "Who is His deity (his ultimate cause or support)?" Sakalya asked. "Nectar (chyle, the essence of food and life force)," said Yajnavalkya.

3.9.11 Sakalya continued: "Truly, whoever knows that Being whose body is lust (kama), whose organ of vision is the intellect, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with lust. Go on, Sakalya." "Who is His deity?" Sakalya probed. "Women," said Yajnavalkya.

3.9.12 Sakalya persisted: "Truly, whoever knows that Being whose body is colors, whose organ of vision is the eye, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who resides in the sun. Go on, Sakalya." "Who is His deity?" "Truth (the eye itself, as the means of perceiving truth)," said Yajnavalkya.

3.9.13 Sakalya continued: "Truly, whoever knows that Being whose body is the akasa (space), whose organ of vision is the ear, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the ear and with the time of hearing. Go on, Sakalya." "Who is His deity?" "The quarters (directions)," said Yajnavalkya.

3.9.14 Sakalya then said: "Truly, whoever knows that Being whose body is darkness, whose organ of vision is the intellect, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with shadow (ignorance). Go on, Sakalya." "Who is His deity?" "Death," said Yajnavalkya.

3.9.15 Sakalya pressed on: "Truly, whoever knows that Being whose body is particular colors, whose organ of vision is the eye, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the being who is reflected in the mirror. Go on, Sakalya." "Who is His deity?" "The vital breath," said Yajnavalkya.

3.9.16 Sakalya continued: "Truly, whoever knows that Being whose body is water, whose organ of vision is the intellect, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who resides in water. Go on, Sakalya." "Who is His deity?" "Varuna (the god of rain)," said Yajnavalkya.

3.9.17 Sakalya then said: "Truly, whoever knows that Being whose body is semen, whose organ of vision is the intellect, whose light is the mind, and who is the ultimate support of the body and organs in their entirety—he indeed knows, O Yajnavalkya." Yajnavalkya replied: "I know that Being of whom you speak—who is the ultimate support of the body and organs in their entirety. It is the Being who is identified with the son. Go on, Sakalya." "Who is His deity?" "Prajapati (the father)," said Yajnavalkya.

3.9.18 When Sakalya, after these many questions, finally fell silent, Yajnavalkya, seizing the opportunity, addressed him directly: "Sakalya, have these brahmins made you their instrument, like tongs for handling burning charcoal, to test me?"

3.9.19, 3.9.20 "Yajnavalkya," Sakalya responded, shifting the dynamic, "what Brahman do you truly know, that you have thus dared to flout these eminent Vedic scholars of Kuru and Panchala?" Yajnavalkya, unperturbed, replied: "I know the quarters (directions), with their respective deities and their ultimate supports." Sakalya immediately challenged: "If you know the quarters, with their deities and supports, then with what deity are you identified in the east?" "With the deity sun," Yajnavalkya answered. "In what does the sun find its support?" Sakalya pressed. "The eye," Yajnavalkya stated. "In what does the eye find its support?" "Colors, for one perceives colors with the eye." "In what do colors find their support?" "The heart (mind)," said Yajnavalkya, "for one knows colors through the heart. Therefore, it is in the heart that colors find their ultimate support." "Just so, Yajnavalkya," Sakalya conceded.

3.9.21 "Yajnavalkya," Sakalya continued, "what deity are you identified with in the south?" "With the deity Yama (the god of justice)," Yajnavalkya replied. "In what does Yama find his support?" "The sacrifice." "In what does the sacrifice find its support?" "The remuneration of the priests." "In what does the remuneration find its support?" "Faith," Yajnavalkya declared, "for when a man has true faith, he remunerates the priest. Therefore, it is in faith that the remuneration finds its ultimate support." "In what does faith find its support?" "The heart (mind)," said Yajnavalkya, "for one knows faith through the heart. Therefore, it is in the heart that faith finds its ultimate support." "Just so, Yajnavalkya," Sakalya agreed.

3.9.22 "Yajnavalkya," Sakalya probed, "what deity are you identified with in the west?" "With the deity Varuna (the god of rain)," Yajnavalkya answered. "In what does Varuna find his support?" "Water." "In what does water find its support?" "Semen." "In what does semen find its support?" "The heart," said Yajnavalkya. "Therefore, they say of a new-born child who strongly resembles his father that it seems as if he has sprung from his father’s heart—that he has been created from his father’s heart, as it were. Therefore, it is in the heart that semen finds its ultimate support." "Just so, Yajnavalkya," Sakalya affirmed.

3.9.23 "Yajnavalkya," Sakalya continued, "what deity are you identified with in the north?" "With the deity Soma (the moon and the sacred creeper of that name)," Yajnavalkya replied. "In what does Soma find its support?" "The initiatory rite." "In what does initiation find its support?" "Truth," Yajnavalkya stated. "Therefore, they say to the one who is initiated: 'Speak the truth'; for it is in the truth that initiation finds its ultimate support." "In what does the truth find its support?" "The heart," said Yajnavalkya, "for through the heart one knows the truth; therefore, it is in the heart that the truth finds its ultimate support." "Just so, Yajnavalkya," Sakalya conceded.

3.9.24 "What deity," Sakalya asked, now moving to the fixed direction, "are you identified with in the fixed direction (meaning, overhead)?" "With the deity fire," Yajnavalkya responded. "In what does fire find its support?" "Speech." "In what does speech find its support?" "The heart." "In what does the heart find its support?"

3.9.25 "You spectral being!" Yajnavalkya retorted, startling Sakalya, "that you should think the heart could be elsewhere than in ourselves! If it were indeed elsewhere than in ourselves, dogs would consume this body, or birds would tear it to pieces!"

3.9.26 "In what do the body and the heart find their support?" asked Sakalya, pressing for the ultimate ground. "In the prana (the general vital breath)," Yajnavalkya replied. "In what does the prana find its support?" "In the apana (downward breath)." "In what does the apana find its support?" "In the vyana (diffused breath)." "In what does the vyana find its support?" "In the udana (upward breath)." "In what does the udana find its support?" "In the samana (equalizing breath)." Here, the Upanishad itself states the profound truth: This Self is That which has been described as "Not this, not this." It is imperceptible, for It is never perceived by the senses; undecaying, for It never decays; unattached, for It is never attached to anything; unfettered, for It never feels pain and never suffers injury. Yajnavalkya concluded: "These are the eight abodes, the eight organs of vision, the eight deities, and the eight beings (from our previous discussion)." He then delivered his final, culminating challenge: "Now I ask you about that supreme Person who is to be known only from the Upanishads, who definitively projects all those beings (we've discussed) and again withdraws them into Himself, and who is at the same time utterly transcendental. If you cannot clearly explain Him to me, your head shall fall off!" Sakalya did not know Him; his head, as if by mystical force, fell off. And robbers, mistaking his bones for something else valuable, snatched them away.

3.9.27 Then Yajnavalkya, addressing the remaining brahmins, declared: "Venerable brahmins, whoever among you now wishes to question me may do so, or all of you may question me together. Or, if any of you desire it, I shall question him, or I shall question all of you." But the brahmins, awestruck by what had just transpired, dared not speak.

3.9.28 Yajnavalkya then interrogated them with the following profound verses, revealing the mystery of rebirth and the ultimate source:

1. "As is a mighty tree, so indeed is a man: this is true. His hairs are like the leaves, and his skin is like the outer bark."
2. "From his skin, blood flows, just as sap flows from the bark of a tree. Therefore, when a man is wounded, blood flows, just as sap flows from a tree that is injured."
3. "His flesh is like the inner bark of the tree, and his nerves are like its innermost layer of tough bark. His bones lie within, just as the wood lies within the tree. His marrow resembles the pith."
4. "A tree, when it is felled, springs again into a new form from its root. From what root, tell me, does a man spring forth after he is cut off by death?"
5. "Do not say: 'From the semen,' for that is produced only from the living man. A tree, after all, springs from its seed as well; but even after it appears dead, it certainly springs again from a living seed."
6. "If a tree is pulled up entirely with its root, it will not spring again. From what root, then, tell me, does a mortal human being spring forth after he is cut off by death?"
7. "If you think he is indeed born anew, I say: No, he is born again (meaning, he is not born anew from a physical root, but continues to exist). Now, who or what should again bring him forth?" The Upanishad itself provides the glorious answer: "It is Brahman, which is absolute Knowledge and Bliss, the ultimate goal of him who offers wealth (through ritual with understanding) and also of him who has truly realized Brahman and stands firm in It."

What a profound series of dialogues! Yajnavalkya, indeed, proved himself the supreme knower, guiding his challengers and us to ever-deeper truths about the Self, the cosmos, and the ultimate reality of Brahman.

With the profound insights of Part Three now absorbed, we are perfectly primed to move into Part Four, where the teachings become even more direct and focused on the individual's journey to liberation. Get ready for a magnificent unfolding!

Part Four

Chapter I: Partial Definitions of Brahman

4.1.1 Om. Emperor Janaka of Videha was seated, holding court, when the venerable Yajnavalkya arrived. The Emperor, known for his wisdom, greeted him: "Yajnavalkya, for what purpose have you graced us with your presence today? Is it with a desire for cattle (a traditional reward for scholars), or to engage in subtle, profound questions?" Yajnavalkya, with a knowing smile, replied: "For both, Your Majesty."

4.1.2 Yajnavalkya began the inquiry: "Let me hear what any of your esteemed teachers may have already imparted to you." The Emperor responded: "Jitvan, the son of Silina, taught me that the organ of speech (associated with fire) is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the son of Silina rightly say that the organ of speech is Brahman; for truly, what can be achieved by a person who cannot speak? But, Your Majesty, did he tell you about its ultimate abode (its physical basis) and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The physical organ of speech is its abode," Yajnavalkya explained, "and the akasa (ether or space) is its ultimate support. It should be meditated upon as Intelligence." "What is this Intelligence, O Yajnavalkya?" Janaka inquired. "It is precisely the organ of speech, Your Majesty," Yajnavalkya clarified. "Through the organ of speech alone, O Emperor, are known the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history, ancient lore, the various arts, the Upanishads, sacred verses, aphorisms, elucidations, and commentaries. Through it are known the results of sacrifices, the results of offering oblations in the fire, the results of giving food and drink, this world, the next world, and all beings. The organ of speech, Your Majesty, is the Supreme Brahman. The organ of speech never abandons one who, knowing this truth, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya, ever mindful of tradition, replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

4.1.3 Yajnavalkya continued: "Now, let me hear what any other of your teachers may have told you." Janaka replied: "Udanka, the son of Sulba, taught me that the vital breath (prana) is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the son of Sulba rightly say that the vital breath is Brahman; for truly, what can be achieved by a person who does not live? But, Your Majesty, did he tell you about its abode and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The vital breath is its abode," Yajnavalkya explained, "and the akasa is its ultimate support. It should be meditated upon as dear." "What is that dearness, O Yajnavalkya?" Janaka inquired. "It is precisely the vital breath, Your Majesty," Yajnavalkya clarified. "For the sake of that vital breath (life itself), O Emperor, one performs sacrifices even for those for whom they should not be performed, and accepts gifts even from those from whom they should not be accepted. Nay, for the very sake of the vital breath, O Emperor, one may even venture into a region where one runs the grave risk of losing one’s life. The vital breath, O Emperor, is the Supreme Brahman. The vital breath never abandons one who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

4.1.4 Yajnavalkya continued: "Now, let me hear what any other of your teachers may have told you." Janaka replied: "Barku, the son of Vrishna, taught me that the eye is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the son of Vrishna rightly say that the eye is Brahman; for truly, what can be achieved by a person who cannot see? But, Your Majesty, did he tell you about its abode and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The eye is its abode," Yajnavalkya explained, "and the akasa is its ultimate support. It should be meditated upon as truth." "What is this truth, O Yajnavalkya?" Janaka inquired. "It is precisely the eye, Your Majesty," Yajnavalkya clarified. "Truly, Your Majesty, if one asks a person who has seen something with their own eyes: 'Have you seen it?' and he confidently answers: 'Yes, I have,' then that statement is undeniably true. The eye, Your Majesty, is the Supreme Brahman. The eye never abandons one who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

4.1.5 Yajnavalkya continued: "Now, let me hear what any other of your teachers may have told you." Janaka replied: "Gardabhivipita, a descendant of Bharadvaja, taught me that the ear is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the descendant of Bharadvaja rightly say that the ear is Brahman; for truly, what can be achieved by a person who cannot hear? But, Your Majesty, did he tell you about its abode and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The ear is its abode," Yajnavalkya explained, "and the akasa is its ultimate support. It should be meditated upon as infinite." "What is this infinity, O Yajnavalkya?" Janaka inquired. "It is precisely the quarters (directions), Your Majesty," Yajnavalkya clarified. "Truly, Your Majesty, to whatever quarter (direction) one may travel, 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 abandons one who, knowing this truth, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

4.1.6 Yajnavalkya continued: "Now, let me hear what any other of your teachers may have told you." Janaka replied: "Satyakama, the son of Jabala, taught me that the mind is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the son of Jabala rightly say that the mind is Brahman; for truly, what can be achieved by a person who has no mind? But, Your Majesty, did he tell you about its abode and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The mind is its abode," Yajnavalkya explained, "and the akasa is its ultimate support. It should be meditated upon as bliss." "What is this bliss, O Yajnavalkya?" Janaka inquired. "It is precisely the mind, Your Majesty," Yajnavalkya clarified. "Truly, Your Majesty, with the mind, a man desires and woos a woman; then a son resembling him is born of her, and that son is the cause of profound bliss. The mind, O Emperor, is the Supreme Brahman. The mind never abandons one who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

4.1.7 Yajnavalkya concluded his survey: "Now, let me hear what any other of your teachers may have told you." Janaka replied: "Vidaghdha, the son of Sakala, taught me that the heart is Brahman." Yajnavalkya acknowledged: "Just as one who has had the blessing of instruction from a good mother, father, and teacher might speak, so did the son of Sakala rightly say that the heart is Brahman; for truly, what can be achieved by a person who is without a heart? But, Your Majesty, did he tell you about its abode and its true support?" "No, he did not," Janaka admitted. "Then this Brahman is only one-footed, Your Majesty," Yajnavalkya observed. "Then you tell us, O Yajnavalkya," Janaka eagerly requested. "The heart is its abode," Yajnavalkya explained, "and the akasa is its ultimate support. It should be meditated upon as stability." "What is this stability, O Yajnavalkya?" Janaka inquired. "It is precisely the heart," Yajnavalkya clarified. "Truly, Your Majesty, the heart is the abode of all beings, and the heart, Your Majesty, is the very support of all beings. The heart, O Emperor, is the Supreme Brahman. The heart never abandons one who, knowing what has just been said, meditates upon it; all beings eagerly approach him; and being thus identified with a cosmic principle, he attains the state of the gods." "I graciously give you a thousand cows with a bull as large as an elephant," said Emperor Janaka. Yajnavalkya replied: "My revered father was of the opinion that one should not accept gifts from a disciple without having fully instructed him."

With these preliminary yet profound definitions of Brahman in relation to our faculties, the Emperor Janaka, now deeply impressed and sensing a higher truth, humbly seeks direct instruction on the Self itself. This marks a pivotal moment, as Yajnavalkya prepares to unveil the most intimate secrets of consciousness.

Chapter II: Concerning The Self

4.2.1 Emperor Janaka of Videha, recognizing the profound wisdom before him, rose respectfully from his lounge, humbly approached Yajnavalkya, and declared: "Salutations to you, O Yajnavalkya! Please, instruct me." Yajnavalkya responded: "Your Majesty, just as one who wishes to embark on a long journey would meticulously procure a dependable chariot or a sturdy ship, even so, you have thoroughly equipped your mind with so many secret names of Brahman. You are also a man of honor and wealth; you have diligently studied the Vedas and listened to the Upanishads. But do you truly know where you will go when you are finally released from this physical body?" "Venerable Sir," Janaka admitted with humility, "I do not know where I shall go." "Then I will tell you precisely where you will go," Yajnavalkya offered. "Tell me, venerable Sir," Janaka pleaded.

4.2.2 Yajnavalkya began: "The inner person who resides in the right eye is named Indha. Although his true name is Indha, people often call him by the indirect name Indra; for the gods are fond of indirect names and dislike being addressed directly."

4.2.3 "The inner person who resides in the left eye is his wife, Viraj (representing matter or the physical body). The akasa (space or ether) that lies within the heart is their sacred place of union. Their sustenance, their very food, is the subtle lump (pinda) of blood in the heart. Their subtle covering, their wrap, is the intricate, net-like structure within the heart. The subtle path on which they move from the state of deep sleep to waking is the exceedingly fine nerve that ascends upward from the heart; it is like a single hair split into a thousand parts, so minute is it. Within the body, there are countless nerves called hita, which are located within the heart. Through these delicate channels, the essence of our food passes as it moves on. Therefore, the subtle body (Taijasa, the luminous dream-self) receives much finer nourishment than the gross body (Vaisvanara, the waking self)."

4.2.4 "Regarding the illumined sage who is identified with Prajna (the state of Pure Consciousness) in deep sleep: the east is the eastern vital breath (prana), the south is the southern vital breath, the west is the western vital breath, the north is the northern vital breath, the upper direction is the upper vital breath, the direction below is the nether vital breath, and all the directions are, in essence, all the vital breaths. This Self is That which has been definitively described as 'Not this, not this' (Neti, Neti). It is imperceptible, for It is never perceived by the senses; undecaying, for It never decays; unattached, for It is never attached; unfettered, for It never feels pain and never suffers injury." "Truly, O Janaka, you have attained That which is utterly free from fear," Yajnavalkya concluded. "Venerable Yajnavalkya," said Emperor Janaka, overwhelmed, "may that fearless Brahman also be yours, for you have revealed to us the fearless Brahman. Salutations to you! Here is the entire Empire of Videha, and also myself, entirely at your service."

Inspired by this profound glimpse into the Self, Janaka now presses for a deeper investigation into the various states of human consciousness—waking, dreaming, and deep sleep—seeking the ultimate light that illuminates them all.

Chapter III: Investigation of the Three States

4.3.1 Yajnavalkya once again called upon Janaka, Emperor of Videha. He silently resolved to himself: "I will not say anything first." But, it so happened that on a previous occasion, Emperor Janaka of Videha and Yajnavalkya had a discussion concerning the Agnihotra sacrifice, and Yajnavalkya had offered him a boon. Janaka had wisely chosen the right to ask him any questions he wished, and Yajnavalkya had granted him the boon. So, it was the Emperor who, true to his boon, first questioned him.

4.3.2 "Yajnavalkya," Janaka began, "what serves as light for a man?" "The light of the sun, O Emperor," Yajnavalkya replied, "for with the sun as his light, he sits, goes out, works, and returns." "Just so, Yajnavalkya," Janaka affirmed.

4.3.3 "When the sun has set, Yajnavalkya, what then serves as light for a man?" "The moon serves as his light," Yajnavalkya answered, "for with the moon as his light, he sits, goes out, works, and returns." "Just so, Yajnavalkya," Janaka affirmed.

4.3.4 "When the sun has set and the moon has also set, Yajnavalkya, what then serves as light for a man?" "Fire serves as his light," Yajnavalkya replied, "for with fire as his light, he sits, goes out, works, and returns." "Just so, Yajnavalkya," Janaka affirmed.

4.3.5 "When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, what then serves as light for a man?" "Speech (sound) serves as his light," Yajnavalkya explained, "for with speech as his light, he sits, goes out, works, and returns. Therefore, Your Majesty, even when one cannot see even one’s own hand in darkness, yet when a sound is uttered, one can find their way there." "Just so, Yajnavalkya," Janaka affirmed.

4.3.6 "When the sun has set, Yajnavalkya, and the moon has set, and the fire has gone out, and speech has stopped, what then serves as light for a man?" "The Self, indeed, is his light," Yajnavalkya declared, "for with the Self as his light, he sits, goes out, works, and returns."

4.3.7 "Which, then, is this Self?" Janaka pressed. "This purusha (person) which is identified with the intellect (vijnanamaya) and is situated in the midst of the organs," Yajnavalkya explained, "that self-effulgent light within the heart (intellect). Assuming the likeness of the intellect, it wanders between the two worlds (this world and the next); it thinks, as it were, and moves, as it were. Being identified with dreams, it transcends this waking world, which represents the forms of death (ignorance and its effects)."

4.3.8 "That person (the individual self), when he is born, that is to say, when he assumes a body, becomes joined with evils (the limitations and sufferings of embodied existence), and when he dies, that is to say, leaves the body, he discards those evils."

4.3.9 "And there are only two states for that person: the one here in this world (waking) and the other in the next world. The third state, the intermediate one, is the dream state. When he is in that intermediate dream state, he surveys both other states: the one here in this world (the impressions from waking life) and the other in the next world (future possibilities or karmic results). Now, whatever support he may need for the next world, he provides himself with that in the dream state, and there he perceives both evils (sufferings) and joys. And when he dreams, he takes away a little of the impressions of this all-embracing waking world, himself renders the physical body unconscious, and creates a dream body in its place, revealing his own inherent brightness by his own light—and so he dreams. In this dream state, the person becomes entirely self-illumined."

4.3.10 "There are no actual chariots in that dream state, nor real animals to be yoked to them, nor proper roads there; yet, he creates the chariots, the animals, and the roads. There are no actual pleasures in that state, no real joys, no genuine rejoicings; yet, he creates the pleasures, the joys, and the rejoicings. There are no actual pools in that state, no reservoirs, no rivers; yet, he creates the pools, the reservoirs, and the rivers. Indeed, he himself is the ultimate agent of all this creation."

4.3.11 "Regarding this profound truth, there are the following sacred verses: 'The effulgent, infinite being (purusha), who journeys alone, renders the physical body insensible in sleep but himself remains perfectly awake. And taking with him the luminous particles of the sense organs, he watches over those which lie dormant. Then, having experienced this, he returns again to the waking state.'"

4.3.12 "'The effulgent, infinite being (purusha), who is immortal and travels alone, guards the unclean nest (the physical body) with the help of the vital breath (prana) and himself moves out of this nest. That immortal entity wanders freely wherever he desires.'"

4.3.13 "'In the dream world, the luminous one attains higher and lower states of experience, and creates many diverse forms—now, as it were, enjoying himself delightfully in the company of women, now laughing joyously, now even beholding frightful sights and experiences.'"

4.3.14 "'Everyone else sees his sport (the dream experiences), but him (the true Self behind the dreams) no one truly sees.' Therefore, people often caution: 'Do not wake him suddenly.' For if he (the dreaming Self) does not immediately find the right organ (to return to waking), the body becomes difficult to revive or treat."

4.3.15 Yajnavalkya explained further: "That entity (purusha), after enjoying himself and roaming freely in the dream state, and merely witnessing the results of his good and evil deeds (karma), then hastens back in the reverse way to his former condition, the state of profound sleep. He remains completely unaffected by whatever he sees in that dream state, for this infinite being, the Self, is fundamentally unattached." Emperor Janaka interjected: "Just so, Yajnavalkya! I give you, Sir, a thousand cows. Please instruct me further about Liberation itself!"

4.3.16 Yajnavalkya continued: "That entity (purusha), after enjoying himself and roaming freely in the dream state, and merely witnessing the results of his good and evil deeds, then hastens back in the reverse way to his former condition, the waking state. He remains completely unaffected by whatever he sees in that waking state, for this infinite being, the Self, is fundamentally unattached." Emperor Janaka once again declared: "Just so, Yajnavalkya! I give you, Sir, a thousand cows. Please instruct me further about Liberation itself!"

4.3.17 Yajnavalkya then said: "That entity (purusha), after enjoying himself and roaming freely in the waking state, and merely witnessing the results of his good and evil deeds, then hastens back in the reverse way to its former condition, which is either the dream state or that of dreamless deep sleep."

4.3.18 "Just as a large fish swims effortlessly, alternately touching both banks of a river—the eastern and the western—so does this infinite being, the Self, move freely to both these states: dreaming and waking."

4.3.19 "And just as a hawk or a falcon, after soaring and roaming freely in the sky, eventually becomes tired, folds its wings, and instinctively makes its way back to its nest, so too does this infinite entity (purusha), the Self, hasten towards this blessed state of deep sleep, where, falling completely asleep, he cherishes no more desires and dreams no more dreams."

4.3.20 "Within his body are extremely fine nerves (nadis) called hita, which are as delicate as a single hair divided into a thousand parts, and they are filled with white, blue, brown, green, and red fluids. They are the subtle seat of the subtle body, which acts as the storehouse of all impressions from waking and dream states. Now, when he (the individual self) feels as if he were being killed or overpowered, or being chased by a terrifying elephant, or falling into a deep pit—in short, when he fancies at that time, through lingering ignorance, whatever frightful thing he has experienced in the waking state, that is the characteristic of the dream state. So also, when he thinks he is a god, as it were, or a king, as it were, or thinks: 'This entire universe is myself, and I am all'—that, my friend, is his highest state of profound realization."

4.3.21 "That indeed is his ultimate form—utterly free from desires, free from all evils, and entirely free from fear. Just as a man, when fully embraced by his beloved wife, knows nothing that is external to them, and nothing that is internal (but their union), so too does this infinite being (the individual self), when fully embraced by the Supreme Self, know nothing that is without, and nothing that is within. That indeed is his ultimate form, in which all his desires are completely fulfilled, in which all desires transform and become one with the Self, and which is therefore free from all particular desires and utterly devoid of grief."

4.3.22 "In this state (of deep sleep or ultimate liberation), a father is no longer perceived as merely a father, a mother is no longer perceived as merely a mother, the worlds are no longer perceived as merely the worlds, the gods are no longer perceived as merely the gods, the Vedas are no longer perceived as merely the Vedas. In this state, a thief is no longer perceived as merely a thief, the killer of a noble brahmin is no longer perceived as merely a killer, a chandala (outcaste) is no longer perceived as merely a chandala, a paulkasa (another class of outcaste) is no longer perceived as merely a paulkasa, a monk is no longer perceived as merely a monk, an ascetic is no longer perceived as merely an ascetic. This ultimate form of his is untouched by good deeds and untouched by evil deeds, for he is then beyond all the woes and limitations of his heart."

4.3.23 "And even when it appears that in deep sleep it does not see, yet it is seeing, though it does not perceive external objects; for there is no cessation of the vision of the ultimate Seer, because the Seer is imperishable and eternally present. There is then, however, no second thing separate from the Seer that it could possibly see as an object."

4.3.24 "And when it appears that in deep sleep it does not smell, yet it is smelling, though it does not perceive external smells; for there is no cessation of the smelling of the ultimate Smeller, because the Smeller is imperishable. There is then, however, no second thing separate from the Smeller that it could possibly smell as an object."

4.3.25 "And when it appears that in deep sleep it does not taste, yet it is tasting, though it does not perceive external tastes; for there is no cessation of the tasting of the ultimate Taster, because the Taster is imperishable. There is then, however, no second thing separate from the Taster that it could possibly taste as an object."

4.3.26 "And when it appears that in deep sleep it does not speak, yet it is speaking, though it does not utter external words; for there is no cessation of the speaking of the ultimate Speaker, because the Speaker is imperishable. There is then, however, no second thing separate from the Speaker that it could possibly speak about as an object."

4.3.27 "And when it appears that in deep sleep it does not hear, yet it is hearing, though it does not perceive external sounds; for there is no cessation of the hearing of the ultimate Hearer, because the Hearer is imperishable. There is then, however, no second thing separate from the Hearer that it could possibly hear as an object."

4.3.28 "And when it appears that in deep sleep it does not think, yet it is thinking, though it does not engage with external thoughts; for there is no cessation of the thinking of the ultimate Thinker, because the Thinker is imperishable. There is then, however, no second thing separate from the Thinker that it could possibly think of as an object."

4.3.29 "And when it appears that in deep sleep it does not touch, yet it is touching, though it does not perceive external sensations; for there is no cessation of the touching of the ultimate Toucher, because the Toucher is imperishable. There is then, however, no second thing separate from the Toucher that it could possibly touch as an object."

4.3.30 "And when it appears that in deep sleep it does not know, yet it is knowing, though it does not perceive external knowledge; for there is no cessation of the knowing of the ultimate Knower, because the Knower is imperishable. There is then, however, no second thing separate from the Knower that it could possibly know as an object."

4.3.31 "When, in the waking and dream states, there is, as it were, another—a perceived object separate from oneself—then one can see the other, then one can smell the other, then one can speak to the other, then one can hear the other, then one can think of the other, then one can touch the other, then one can know the other."

4.3.32 "In deep sleep, this Self becomes transparent like pure water, the witness, utterly one and without any second. This, O Your Majesty, is the World of Brahman. This is its supreme attainment, this is its supreme glory, this is its highest world, this is its supreme bliss. Indeed, it is on merely a particle of this infinite bliss that all other creatures live." Thus did Yajnavalkya teach King Janaka.

4.3.33 "If a person is perfect in body and is prosperous, a lord over others, and most lavishly supplied with all human enjoyments, he represents the highest blessing among men. This measure of human bliss, multiplied a hundred times, makes one measure of the bliss of the Manes (ancestors) who have attained their own world. The bliss of these Manes who have won their world, multiplied a hundred times, makes one measure of bliss in the world of the gandharvas (celestial beings). The bliss of the gandharvas, multiplied a hundred times, makes one measure of the bliss of the gods by action (those who attain godhood through sacrificial rites). The bliss of the gods by action, multiplied a hundred times, makes one measure of the bliss of the gods by birth (born as gods), as also of one who is well-versed in the Vedas, sinless, and completely free from desire. The bliss of the gods by birth, multiplied a hundred times, makes one measure of bliss in the World of Prajapati (Viraj), as also of one who is versed in the Vedas, sinless, and completely free from desire. The bliss in the World of Prajapati, multiplied a hundred times, makes one measure of bliss in the World of Brahma (Hiranyagarbha), as also of one who is versed in the Vedas, sinless, and completely free from desire. This, indeed, is the supreme bliss. This is the ultimate state of Brahman, O Emperor," said Yajnavalkya. King Janaka, profoundly moved, exclaimed: "I give you a thousand cows, venerable Sir! Please instruct me further about Liberation itself!" At this, Yajnavalkya felt a touch of apprehension, realizing that the intelligent Emperor was subtly driving him to reveal the solution to all his deepest questions, the ultimate secret.

4.3.34 "That entity (the Self), after enjoying himself and roaming freely in the dream state, and merely witnessing the results of accumulated merits and demerits, then hastens back in the reverse way to its former condition, the waking state."

4.3.35 "Just as a heavily loaded cart moves along, creaking and groaning under its burden, even so the Self, when identified with the physical body, being presided over by the Supreme Self (which is all consciousness), moves along, groaning, when breathing becomes difficult at the approach of death."

4.3.36 "When this body grows thin—becomes emaciated or afflicted by disease—then, just as a ripe mango, or a fig, or a fruit of the peepul tree becomes perfectly detached from its stalk, so does this infinite being, the Self, completely detach himself from the various parts of the body. He then moves on, in the very same way that he came (from previous births), to another body for the re-manifestation of his vital breath (prana)."

4.3.37 "Just as, when a king is about to arrive, his appointed officers (the ugras who deal with crimes), his charioteers (sutas), and the leaders of the village eagerly await him with food, drink, and lodgings all prepared, saying: 'Here he comes! Here he comes!'—even so, for the person who perfectly knows about the fruits of his own actions (karma), there wait all the elements (the cosmic forces), saying: 'Here comes Brahman! Here he comes!'"

4.3.38 "Just as, when the king wishes to depart, his appointed officers, the charioteers, and the leaders of the village gather around him, eager to serve—even so do all the vital organs gather around the Self, at the crucial time of death, when it struggles for breath to leave the body."

From the profound revelations about the Self and the nature of consciousness in various states, we now turn to the ultimate transition: Death and the Hereafter. Yajnavalkya unveils the intricate journey of the departing soul, the subtle bodies, and the powerful role of karma in shaping future existence. This is a journey we all undertake, and here its secrets are revealed.

Chapter IV: Death and the Hereafter

4.4.1 Yajnavalkya continued: "Now, when that Self (the individual self) becomes weak and, as it were, unconscious (as life ebbs), the sense organs begin to gather around it. Having wholly seized these particles of light (from the sense organs), the Self comes to rest in the heart. When the presiding deity of the eye turns away from all sides (withdraws its power), the dying person fails to perceive color."

4.4.2 "The eye becomes united with the subtle body; then people say: 'He does not see.' The nose becomes united with the subtle body; then they say: 'He does not smell.' The tongue becomes united with the subtle body; then they say: 'He does not taste.' The vocal organ becomes united with the subtle body; then they say: 'He does not speak.' The ear becomes united with the subtle body; then they say: 'He does not hear.' The mind becomes united with the subtle body; then they say: 'He does not think.' The skin becomes united with the subtle body; then they say: 'He does not touch.' The intellect becomes united with the subtle body; then they say: 'He does not know.' The upper end of the heart lights up, and by that inner light, the Self departs, either through the eye, or through the head (the crown aperture), or through any other part (aperture) of the body. And when the Self departs, the vital breath (prana) follows it, and when the vital breath departs, all the other organs follow. Then the Self becomes endowed with a particular consciousness, shaped by its past, and passes on to the new body to be attained by that consciousness. Knowledge, work, and past experience (karma and impressions) truly follow the Self."

4.4.3 "And just as a leech, moving on a blade of grass, reaches its very end, then takes hold of another blade, and then draws its entire body together towards it—so too does the Self, after casting off this present body (that is to say, after rendering it unconscious), take hold of another new support, and draws itself together towards it (a new form)."

4.4.4 "And just as a skilled goldsmith takes a small quantity of gold and fashions out of it another—a newer and more beautiful—form, so too does the Self, after casting off this body (that is to say, after rendering it unconscious), fashion another—a newer and more beautiful—form, perfectly suited to the world of the Manes (ancestors), or the gandharvas, or the gods, or Viraj, or Hiranyagarbha, or any other type of being."

4.4.5 "That Self is indeed Brahman; it is also identified with the intellect, the mind, and the vital breath; with the eyes and ears; with earth, water, air, and akasa; with fire and with what is other than fire; with desire and with absence of desire; with anger and with absence of anger; with righteousness and unrighteousness; with all—it is identified, as is well known, with this (what is directly perceived) and with that (what is inferred). According as it acts and according as it behaves, so it becomes: by doing good it becomes good, and by doing evil it becomes evil. It becomes virtuous through virtuous action, and evil through evil action. Others, however, assert that the Self is identified with desire alone. As is its desire, so is its resolution; and as is its resolution, so is its deed; and whatever deed it performs, that it truly reaps."

4.4.6 "Regarding this profound truth, there is the following sacred verse: 'Because of attachment, the transmigrating self, together with its accumulated work (karma), attains that result to which its subtle body or mind clings. Having exhausted in the other world the results of whatever work it did in this life, it then returns from that world to this very world for fresh work.' Thus does the man who desires transmigrate from one state to another. But as for the man who does not desire—who is utterly without desire, who is freed from all particular desires, whose desires are fully satisfied, whose only object of desire is the Self—his organs (sense faculties and vital breaths) do not depart from him. Being Brahman, he truly merges in Brahman."

4.4.7 "Regarding this, there are the following sacred verses: 'When all the desires that dwell deeply in his heart are completely got rid of, then does the mortal man become immortal and attain Brahman (realize his true identity with the Absolute) in this very body.' 'Just as the slough of a snake lies, dead and cast away, upon an ant-hill, even so lies this physical body, lifeless. Then the Self becomes disembodied, the immortal Spirit, the Supreme Self (Prana), Brahman, the ultimate Light.'" Emperor Janaka of Videha said: "I give you, venerable Sir, a thousand cows!"

4.4.8 "Regarding this (the path of liberation), there are the following sacred verses: 'The subtle, ancient path, stretching far away, has been touched (reached) by me; nay, I have realized it myself. By this path the wise, the knowers of Brahman, move on to the celestial sphere (Liberation) after the dissolution of this body, having been freed even while living (in this world).'"

4.4.9 "'Some speak of it as white, others as blue, grey, green, or red, describing its various subtle aspects. This path is realized by a true knower of Brahman and is trod by whoever knows Brahman, has performed virtuous deeds, and is identified with the Supreme Light.'"

4.4.10 "'Into blinding darkness enter those who worship ignorance (perform actions without true knowledge); into a greater darkness than that, as it were, enter those who are superficially devoted to mere knowledge (without realization).'"

4.4.11 "'Cheerless indeed are those worlds, truly covered with blinding darkness. To them, after death, go those unfortunate people who are ignorant and unwise.'"

4.4.12 "'If a man truly knows the Self as 'I am this' (I am Brahman), then desiring what, and for whose sake, will he ever again suffer in the wake of the body?'"

4.4.13 "'Whoever has truly realized and intimately known the Self, Which has entered this perilous and perplexing place (the human body), is the true maker of the universe; for he is the maker of all. All is his Self, and he, again, is indeed the Self of all.'"

4.4.14 "'Dwelling in this very body, we have somehow, through grace and effort, realized Brahman; otherwise, had we remained ignorant, great destruction would surely have overtaken us. Those who truly know Brahman become immortal, while others merely continue to suffer misery.'"

4.4.15 "'When a person, faithfully following the instructions of a wise teacher, directly beholds the effulgent Self—the Lord of all that has been and all that will be—he no longer wishes to hide himself from It (for there is no separate self to hide).'"

4.4.16 "'That (Brahman) under which the year, with all its days, continuously rolls on—upon that immortal Light of lights, the gods themselves meditate as the source of longevity.'"

4.4.17 "'That (Brahman) in which the five groups of five (the categories of creation, like elements and senses) and the akasa (space) ultimately rest, that very Atman (Self) I regard as the Immortal Brahman. Knowing that Brahman, I am truly immortal.'"

4.4.18 "'They who truly know the Vital Breath (Prana) of the vital breath, the Eye of the eye, the Ear of the ear, and the Mind of the mind—they have realized the ancient, primordial Brahman.'"

4.4.19 "'Through the mind alone is Brahman to be realized. There is in It (Brahman) absolutely no diversity. He truly goes from death to death who perceives in It, as it were, any diversity.'"

4.4.20 "'Unknowable and constant, It should be realized in one unified form only. The Self is eternally free from taint, utterly beyond the akasa (space), birthless, infinite, and unchanging.'"

4.4.21 "'The intelligent seeker of Brahman, after learning about the Self alone (from the scriptures and teacher), should diligently practice wisdom (prajna, the intuitive insight). Let him not dwell on too many mere words, for that is exhausting and distracts the organ of speech from its higher purpose.'"

4.4.22 "That great, unborn Self, which is identified with the intellect (vijnanamaya) and which dwells profoundly in the midst of all the organs, lies serene in the akasa within the heart. It is the ultimate controller of all, the supreme lord of all, the sovereign ruler of all. It does not become greater through good deeds, nor does it become smaller through evil deeds. It is the lord of all, the ruler of all beings, the protector of all beings. It is the very dam that serves as the boundary to keep the different worlds from intermingling and falling into chaos. The brahmins seek to realize It through the diligent study of the Vedas, through sacrifices, through generous gifts, and through austerity which does not lead to self-annihilation. Knowing It alone, one becomes a true sage (muni). Wishing for this World (meaning, the Self) alone, monks renounce their homes and worldly attachments. The knowers of Brahman of olden times, it is said, did not wish for offspring because they reflected: 'What shall we do with offspring—we who have already attained this Self, this ultimate World?' They gave up, it is said, their desire for sons, for wealth, and for the worlds, and instead led the life of religious mendicants. Indeed, that which is the desire for sons is inherently the desire for wealth, and that which is the desire for wealth is ultimately the desire for the worlds; for both these, indeed, are but intertwined desires. This Self is That which has been described as 'Not this, not this.' It is imperceptible, for It is not perceived by the senses; undecaying, for It never decays; unattached, for It is never attached to anything; unfettered, for It never feels pain and never suffers injury. Him who knows this, these two thoughts do not overcome: 'For this I did an evil deed,' and 'For this I did a good deed.' He overcomes both. Actions done or not done do not afflict him (the knower, who transcends their karmic effects)."

4.4.23 "This profound truth has been beautifully expressed by the following Rig verse: 'This is the eternal glory of Brahman: It neither increases nor decreases through the performance of good deeds or bad. Therefore, one should know the essential nature of That alone. Knowing It, one is not touched by any evil action.' Therefore, he who knows It as such becomes perfectly self-controlled, profoundly calm, fully withdrawn into his innermost Self, patient through all circumstances, and utterly collected. He perceives the Self in his own self (body); he perceives all existence as the Self. Evil does not overcome him, but he overcomes all evil. Evil does not afflict him, but he consumes all evil (dissolves it in the light of knowledge). He becomes sinless, taintless, free from all doubts, and a true Brahmana (knower of Brahman)." Yajnavalkya then declared to Janaka: "This, O Emperor, is the World of Brahman, and you have truly attained It!" King Janaka, deeply humbled and enlightened, responded: "Venerable Sir, I give you the entire empire of Videha, and myself, too, with it, to eternally wait upon you."

4.4.24 That great, unborn Self is the ultimate eater of all food and the boundless giver of all wealth. One who truly knows this obtains limitless wealth.

4.4.25 That great, unborn Self is utterly undecaying, immortal, undying, and fearless. It is Brahman (the Infinite). Brahman is indeed fearless. One who knows It as such becomes the fearless Brahman itself.

Chapter V: Yajnavalkya and Maitreyi (II)

4.5.1 Yajnavalkya had two wives: Maitreyi and Katyayani. Of these, Maitreyi was deeply conversant with the Knowledge of Brahman, while Katyayani possessed a more essentially feminine, practical outlook on life. One day, Yajnavalkya, desiring to embrace another, higher mode of life (that of a wandering renunciate),

4.5.2 Said to Maitreyi: "Maitreyi, my dear, I am going to renounce this householder's life to become a monk. Let me, therefore, make a final settlement of our worldly possessions between you and Katyayani."

4.5.3 Maitreyi, with her profound spiritual insight, immediately asked: "Venerable Sir, if indeed this entire earth, overflowing with immense wealth, were to belong solely to me, would I, through the mere possession of that, become truly immortal, or not?" "No," replied Yajnavalkya directly, "your life would simply be like that of other people who possess great abundance. Of true Immortality, however, there is absolutely no hope through mere wealth."

4.5.4 Then Maitreyi, demonstrating her profound spiritual yearning, stated: "What use, then, is that to me which would not make me immortal? Tell me, venerable Sir, of that one thing alone which you know to be the only means of attaining true Immortality."

4.5.5 Yajnavalkya replied, his voice filled with tender affection: "My dear, you have always been beloved to me, even before this, and now you have resolved to know precisely what is after my own heart. If you wish, my dear, I shall explain it to you. As I explain it, meditate deeply on what I say."

4.5.6 And he began: "Truly, my dear, a husband is not loved for the mere sake of the husband, but he is loved for the sake of the Self, which, in its true nature, is one with the Supreme Self. Truly, my dear, a wife is not loved for the mere sake of the wife, but she is loved for the sake of the Self. Truly, my dear, sons are not loved for the mere sake of the sons, but they are loved for the sake of the Self. Truly, my dear, wealth is not loved for the mere sake of wealth, but it is loved for the sake of the Self. Truly, my dear, animals are not loved for the mere sake of the animals, but they are loved for the sake of the Self. Truly, my dear, a brahmin is not loved for the mere sake of the brahmin, but he is loved for the sake of the Self. Truly, my dear, a kshatriya is not loved for the mere sake of the kshatriya, but he is loved for the sake of the Self. Truly, my dear, the worlds are not loved for the mere sake of the worlds, but they are loved for the sake of the Self. Truly, my dear, the gods are not loved for the mere sake of the gods, but they are loved for the sake of the Self. Truly, my dear, the Vedas are not loved for the mere sake of the Vedas, but they are loved for the sake of the Self. Truly, my dear, beings are not loved for the mere sake of beings, but they are loved for the sake of the Self. Truly, my dear, the All—everything that exists—is not loved for the mere sake of the All, but it is loved for the sake of the Self. Therefore, my dear Maitreyi, it is this very Self that should be realized—it should be heard about from a teacher, reflected upon deeply, and meditated upon intensely. By the realization of the Self, my dear—through this process of hearing, reflection, and profound meditation—all this phenomenal universe becomes known."

4.5.7 "The brahmin rejects anyone who knows him as being separate from the Self. The kshatriya rejects anyone who knows him as being separate from the Self. The worlds reject anyone who knows them as being separate from the Self. The gods reject anyone who knows them as being separate from the Self. The Vedas reject anyone who knows them as being separate from the Self. The beings reject anyone who knows them as being separate from the Self. The All—everything that exists—rejects anyone who knows it as being separate from the Self. This brahmin, this kshatriya, these worlds, these gods, these Vedas, these beings, and this entire All—all of them are that supreme Self."

4.5.8, 4.5.9, 4.5.10 "Just as the various particular kinds of notes produced by a drum, when it is beaten, cannot be distinctly grasped by themselves, but are grasped only when the general note of the drum, or the overall pervasive sound produced by different kinds of strokes, is grasped; and just as the various particular notes of a conch, when it is blown, cannot be distinctly grasped by themselves, but are grasped only when the general note of the conch, or the overall pervasive sound produced by different kinds of blowing, is grasped; and just as the various particular notes of a vina, when it is played, cannot be distinctly grasped by themselves, but are grasped only when the general note of the vina, or the overall pervasive sound produced by the different kinds of playing, is grasped."

4.5.11 "Just as from a fire, when it is kindled with wet fuel, various kinds of smoke issue forth in abundance, even so, my dear, the Rig-Veda, the Yajur-Veda, the Sama-Veda, the Atharvangirasa, history (itihasa), mythology (purana), the arts (vidya), Upanishads, sacred verses (slokas), aphorisms (sutras), elucidations (anuvyakhyanas), explanations (vyakhyanas), sacrifices, oblations in the fire, food, drink, this world, the next world, and all beings—all these are like the very breath of this infinite Reality. From this Supreme Self, all these, indeed, are effortlessly breathed forth."

4.5.12 "Just as the ocean is the one ultimate goal of all waters (the vast place where they finally merge and become one), so too is the skin the one ultimate goal of all kinds of touch; the nostrils are the one ultimate goal of all smells; the tongue is the one ultimate goal of all savors; the ear is the one ultimate goal of all sounds; the mind is the one ultimate goal of all deliberations; the intellect is the one ultimate goal of all forms of knowledge; the hands are the one ultimate goal of all actions; the organ of generation is the one ultimate goal of all kinds of enjoyment; the excretory organ is the one ultimate goal of all excretions; the feet are the one ultimate goal of all kinds of walking; and the organ of speech is the one ultimate goal of all the Vedas."

4.5.13 "Just as a lump of salt has neither inside nor outside and is altogether a homogeneous mass of taste, even so this Self, my dear, has neither inside nor outside and is altogether a homogeneous mass of Intelligence. This Self seems to emerge as a separate entity from the elements (of body and mind), and with their destruction, this separate existence also appears to be destroyed. After attaining this oneness, it (the individual self in its limited sense) has no more distinct consciousness. This is what I say, my dear," so concluded Yajnavalkya.

4.5.14 Then Maitreyi said: "Just here, venerable Sir, you have completely bewildered me. Indeed, I do not at all understand this!" He replied: "Certainly, my dear, I am not saying anything bewildering. Truly, this Self is immutable and indestructible."

4.5.15 "For when there is duality, as it were—when there is a perceived 'other' distinct from oneself—then one sees another, one smells another, one tastes another, one speaks to another, one hears another, one thinks of another, one touches another, one knows another. But when to the knower of Brahman everything has truly become the Self, then what should he see and through what means? What should he smell and through what? What should he taste and through what? What should he speak and through what? What should he hear and through what? What should he think and through what? What should he touch and through what? What should he know and through what? Through what means should one know That ultimate Knower, owing to which all this phenomenal world is known? This Self is That which has been definitively described as 'Not this, not this.' It is imperceptible, for It is never perceived by the senses; undecaying, for It never decays; unattached, for It never attaches Itself to anything; unfettered, for It never feels pain and never suffers injury. Through what, O Maitreyi, should one truly know the Knower? Thus, you have received the instruction. This much, indeed, is the supreme means to Immortality." Having said this, Yajnavalkya, with complete understanding, renounced his home and worldly life.

Having received the ultimate teachings on the Self and the path to immortality, Maitreyi, and through her, all of us, are guided to the timeless truth. This final chapter of Part Four, like the one in Part Two, concludes with the sacred Line of Teachers, acknowledging the unbroken transmission of this profound knowledge throughout generations.

Chapter VI: The Line of Teachers

4.6.1 Now, behold the sacred line of teachers: We received this profound knowledge from Pautimashya. Pautimashya received it from Gaupavana. Gaupavana from another Pautimashya. This Pautimashya from another Gaupavana. This Gaupavana from Kausika. Kausika from Kaundinya. Kaundinya from Sandilya. Sandilya from Kausika and Gautama. Gautama, in turn, received it...

4.6.2 ...from Agnivesya. Agnivesya from Gargya. Gargya from another Gargya. This Gargya from Gautama. Gautama from Saitava. Saitava from Parasaryayana. Parasaryayana from Gargyayana. Gargyayana from Uddalakayana. Uddalakayana from Jabalayana. Jabalayana from Madhyandinayana. Madhyandinayana from Saukarayana. Saukarayana from Kashayana. Kashayana from Sayakayana. Sayakayana from Kausikayani. Kausikayani, in turn, received it...

4.6.3 ...from Ghritakausika. Ghritakausika from Parasaryayana. Parasaryayana from Parasarya. Parasarya from Jatukarnya. Jatukarnya from Asurayana and Yaska. Asurayana from Traivani. Traivani from Aupajandhani. Aupajandhani from Asuri. Asuri from Bharadvaja. Bharadvaja from Atreya. Atreya from Manti. Manti from Gautama. Gautama from another Gautama. This Gautama from Vatsya. Vatsya from Sandilya. Sandilya from Kaisorya Kapya. Kaisorya Kapya from Kumaraharita. Kumaraharita from Galava. Galava from Vidarbhikaundinya. Vidarbhikaundinya from Vatsanapat Babhrava. Vatsanapat Babhrava from Pathin Saubhara. Pathin Saubhara from Ayasya Angirasa. Ayasya Angirasa from Abhuti Tvashtra. Abhuti Tvashtra from Visvarupa Tvashtra. Visvarupa Tvashtra from the two Asvins. The two Asvins from Dadhyach Atharvana. Dadhyach Atharvana from Atharvana Daiva. Atharvana Daiva from Mrityu Pradhvamsana. Mrityu Pradhvamsana from Pradhvamsana. Pradhvamsana from Ekarshi. Ekarshi from Viprachitti. Viprachitti from Vyashti. Vyashti from Sanaru. Sanaru from Sanatana. Sanatana from Sanaga. Sanaga from Parameshthin (Viraj). Parameshthin from Brahman (Hiranyagarbha). Brahman is self-born (eternal). Salutation to Brahman.

With the completion of Part Four, we have received a breathtaking culmination of Yajnavalkya's teachings on the Self, the states of consciousness, the journey beyond death, and the ultimate path to liberation. This profound knowledge, diligently preserved through an unbroken lineage, illuminates the core identity of Brahman and Atman.

Now, my dear seekers, are you ready to embark on Part Five, where we will encounter further meditations on Brahman's infinite nature and practical disciplines for a purposeful life? The ultimate revelations await!

Part Five

My dear seeker, Dr. Suka Dev here, and I'm absolutely delighted to lead you into the profound revelations of Part Five of the Brihadaranyaka Upanishad, our timeless guide to an extraordinary life! We've journeyed through the cosmic and personal Self, the mysteries of consciousness, and the path to liberation. Now, prepare for insights that transcend all limits, as we begin with the very concept of boundlessness itself.

Chapter I: The Infinity of Brahman

5.1.1 Om. Infinite is That Brahman, the ultimate reality; infinite, too, is this manifested universe. From that original, boundless Brahman, this boundless universe proceeds. Even after the realization of the Great Identity, or following the cosmic dissolution, when the infinity of the manifested universe merges back into the Infinite Brahman, only the Infinite Brahman alone remains. "Om" is the Akasa Brahman—the primal, all-pervading space. It is the akasa containing air, as the wise son of Kauravayarn teaches. It (Om) is the very essence of the Veda—thus the profound knowers of Brahman understand; for through it, one knows what is truly to be known.

From the expansive vision of Brahman's infinity, we now turn to practical wisdom for daily living. Prajapati, the Lord of Creation, imparts three fundamental disciplines that are as relevant today as they were millennia ago.

Chapter II: The Three Great Disciplines

5.2.1 Prajapati, the divine Lord of Creation, had three distinct kinds of offspring: the shining gods, human beings, and the powerful, often unruly, demons (asuras). They lived diligently with Prajapati, earnestly practicing the vows of brahmacharins (students of sacred knowledge). After completing their term of study, the gods approached him and said: "Please instruct us, Sir." To them, he uttered a single, potent syllable: "Da." Then he asked: "Have you understood?" They replied: "We have. You said to us, 'Control yourselves (damyata).'" He affirmed: "Yes, you have truly understood."

5.2.2 Then the men approached him and said: "Please instruct us, Sir." To them, he uttered the very same syllable: "Da." Then he asked: "Have you understood?" They replied: "We have. You said to us, 'Give (datta).'" He affirmed: "Yes, you have truly understood."

5.2.3 Then the demons approached him and said: "Please instruct us, Sir." To them, he uttered the very same syllable: "Da." Then he asked: "Have you understood?" They replied: "We have. You said to us: 'Be compassionate (dayadhvam).'" He affirmed: "Yes, you have truly understood." That very teaching, my friends, is repeated even today by the heavenly voice, manifesting in the form of thunder, as "Da," "Da," "Da," which profoundly signifies: "Control yourselves," "Give," and "Have compassion." Therefore, one should diligently learn and practice these three essential disciplines: self-control, giving, and mercy.

Having received these universal moral precepts, we now delve into a deeper meditation on Brahman itself, revealing its presence not as a distant deity, but as the very core of our being—the Heart.

Chapter III: Brahman as the Heart

5.3.1 Prajapati is truly this—the heart (specifically, the intellect within the heart). It (the heart-intellect) is Brahman. It is the essence of all. The word Hridayam (the heart) consists of three significant syllables. One syllable is "hri"; and to him who understands this, his own people and even others spontaneously bring presents. One syllable is "da"; and to him who knows this, his own people and even others generously give their powers. One syllable is "yam"; and he who knows this ascends to heaven.

From the sacred essence of the heart, we move to a profound meditation on Brahman as Satya, or Truth—not merely conceptual truth, but the living, ultimate reality that conquers all illusion.

Chapter IV: Meditation on Satya Brahman

5.4.1 That intellect-Brahman was verily this—Satya (Truth) alone. And whoever profoundly knows this great, glorious, first-born one as the Satya Brahman truly conquers all these worlds (of relative existence). And his enemy is thus conquered and utterly ceases to exist—yes, truly, whoever knows this great, glorious, first-born one as the Satya Brahman; for Satya, indeed, is that ultimate Brahman.

Expanding on the nature of Truth, this chapter further extols the virtues of Satya Brahman, revealing how even apparent untruth is ultimately enveloped and transcended by truth.

Chapter V: In Praise of Satya Brahman

5.5.1 In the beginning, this universe was water alone (the primordial, undifferentiated state). That water then produced Satya (Truth). Satya is Brahman. Brahman then produced Prajapati (the cosmic creator), and Prajapati, in turn, produced the gods. Those gods continually meditate on Satya. This sacred name Satya consists of three syllables: "Sa" is one syllable, "ti" is one syllable, and "ya" is one syllable. The first and last syllables ("Sa" and "ya") represent the truth. In the middle, "ti" represents untruth. This untruth, however, is enclosed and held on both sides by truth; thus, truth ultimately preponderates and prevails. Untruth cannot harm one who profoundly knows this.

5.5.2 Now, that which is Satya is intimately connected with the sun—specifically, the radiant being who dwells in yonder solar orb and the luminous being who resides in the right eye (of the individual). These two fundamentally rest on each other. The former (the being in the sun) rests on the latter (the being in the right eye) through his rays, extending his influence. And the latter (the being in the right eye) rests on the former through his organs, drawing light and life. When the individual self is about to leave the body, he perceives the solar orb clearly, undistorted (i.e., without the scattering effect of the rays as perceived by ordinary vision). Those external rays no longer come to him.

5.5.3 Of this being who resides in the solar orb, the syllable Bhuh is considered the head, for there is one head and there is this one syllable. The word Bhuvah represents the arms, for there are two arms and there are these two syllables. The word Svah represents the legs, for there are two legs and there are these two syllables. His secret name is Ahar (Day). One who knows this profound connection destroys all evil and leaves it far behind.

5.5.4 Of this being who resides in the right eye, the syllable Bhur is considered the head, for there is one head and there is this one syllable. The word Bhuvar represents the arms, for there are two arms and there are these two syllables. The word Svar represents the legs, for there are two legs and there are these two syllables. His secret name is Aham (I). One who knows this profound connection destroys all evil and leaves it far behind.

From the cosmic and ocular manifestations of Satya Brahman, we now direct our meditation to Brahman's presence within the subtle yet powerful faculty of the mind, revealing its boundless influence.

Chapter VI: Meditation on Brahman as the Mind

5.6.1 This being, identified with the mind and inherently resplendent, is realized by devoted yogis within the sanctuary of the heart as being subtle, like the size of a grain of rice or barley. He is the ultimate lord of all, the supreme ruler of all, and profoundly governs all this—whatever exists in the entire universe.

From the subtle realm of the mind, we now shift our focus to a vivid and striking manifestation of Brahman in the natural world: the fleeting yet powerful phenomenon of lightning.

Chapter VII: Meditation on Brahman as Lightning

5.7.1 They declare that lightning is indeed Brahman. It is called lightning (vidyut) because it forcefully scatters (vidanat) darkness. Whoever truly knows this—that lightning is Brahman—successfully scatters the evils that are arrayed against them; for lightning is, in truth, Brahman itself.

From the sudden illumination of lightning, we transition to a unique and ancient meditation: contemplating the Vedas, the sacred scriptures, as a nurturing cow, revealing how divine knowledge sustains all of life.

Chapter VIII: Meditation on the Vedas as a Cow

5.8.1 One should profoundly meditate upon speech (meaning, the Vedas) as a sacred cow. She (speech/Vedas) has four distinct teats (sources of nourishment): the sacred sounds Svaha, Vashat, Hanta, and Svadha. The gods partake of the nourishment from two of her teats, Svaha (used for offerings to gods) and Vashat (used with Vedic mantras). Human beings partake from Hanta (used for inviting guests and offerings to humans), and the Manes (ancestors) partake from Svadha (used for ancestral offerings). Her bull (the generative principle) is the vital breath (prana), and her calf (the offspring of knowledge) is the mind.

From the metaphorical sustenance of the Vedas, we now turn inward to another form of purifying fire—the one that dwells within us, transforming and sustaining life.

Chapter IX: Meditation on the Vaisvanara Fire

5.9.1 This inner fire, which resides within a human being and diligently digests the food that is eaten, is known as Vaisvanara. Its subtle sound is that which one can faintly hear by diligently stopping the ears. When a person is about to depart from the body at the moment of death, he hears this subtle sound no more.

With the understanding of the inner fire, we now contemplate the ultimate transition: the journey of the departing soul after leaving the physical body, tracing its path through cosmic realms.

Chapter X: The Path of the Departing Soul

5.10.1 When a man departs from this world, he first reaches the air. The air then opens there for him, expanding as wide as the hole of a chariot wheel, creating a clear passage. Through this opening, he ascends and reaches the sun. The sun then opens there for him, expanding as wide as the hole of a lambara (a large musical drum), creating a vast passage. By this opening, he ascends further and reaches the moon. The moon then opens there for him, expanding as wide as the hole of a drum, creating yet another passage. By this opening, he ascends and reaches a World utterly free from grief and cold. There, he dwells for endless, timeless years.

From the journey after death, we now turn to the profound power of self-discipline, revealing that the most challenging experiences can paradoxically become the highest forms of spiritual practice.

Chapter XI: The Supreme Austerities

5.11.1 The supreme austerity is indeed that profound suffering a man undergoes when he is gravely ill. One who knows this truth and endures illness with understanding wins the highest world. The supreme austerity is indeed that moment when a man, after death, is carried away to the forest (for cremation or burial). One who knows this truth wins the highest world. The supreme austerity is indeed that final moment when a man, after death, is laid upon the funeral pyre and consumed by fire. One who knows this truth wins the highest world.

Following these intense meditations on austerity, we explore the fundamental relationship between food and the vital breath, and how their harmonious union can lead to the highest spiritual realization.

Chapter XII: Meditation on Food and the Vital Breath as Brahman

5.12.1 Some wise ones declare that food is Brahman; but this is not entirely so, for food decays and loses its power without the vital breath (prana). Others assert that the vital breath is Brahman; but this, too, is not entirely so, for the vital breath withers and dries up without food. These two deities (food and the vital breath), when they become truly united and harmonized, attain the highest state (Brahmanhood). Thus reflecting, Pratrida asked his father: "What good, indeed, can I do to one who knows this truth, and what evil can I do to them either?" His father answered, gently stopping him with a gesture of his hand: "Oh, no, Pratrida; for who would attain the highest merely by being identified with these two (food and Prana) separately?" Further, he (the father) said to him this profound truth: "It is vi (food); food is truly vi, for all these creatures depend on it and consume it (visanti). It is ram (Prana); the vital breath is ram, for all these creatures delight (ramante) in the vital breath." All creatures truly rest on him (the knower), and all creatures truly delight in him, who knows this profound unity.

Expanding on the supremacy of the vital breath, this chapter presents it as the essence of all sacred chants and principles, revealing its transformative power when meditated upon.

Chapter XIII: Meditation on the Vital Breath

5.13.1 One should profoundly meditate on the vital breath as the Uktha. The vital breath is truly the Uktha, for it raises up (utthapayati) this entire universe into existence. From one who knows this truth, a son is born who is a knower of the vital breath, and such a knower wins true union with and an eternal abode in the same world as the Uktha.

5.13.2 One should profoundly meditate upon the vital breath as the Yajus. The vital breath is truly the Yajus, for all these beings are united (yujyante) with one another if the vital breath is present and active. All beings become united to give eminence to one who knows this, and such a knower wins true union with and an eternal abode in the same world as the Yajus (the vital breath).

5.13.3 One should profoundly meditate upon the vital breath as the Saman. The vital breath is truly the Saman, for all these beings meet together (samyanchi) and harmonize if the Saman (vital breath) is present and vibrating. For the sake of one who knows this, all beings become united, and they succeed in giving him eminence; and such a knower wins true union with and an eternal abode in the same world as the Saman.

5.13.4 One should profoundly meditate upon the vital breath as the Kshatra. The vital breath is truly the Kshatra (the protecting power), for the vital breath protects (trayate) the physical body from all wounds (khanitoh). One who knows this truth attains the Kshatra (the vital breath) which needs no other protector, and such a knower wins true union with and an eternal abode in the same world as the Kshatra.

From the fundamental power of the vital breath, we now turn to one of the most revered and powerful mantras in all of Vedic tradition: the sacred Gayatri. This chapter unveils its cosmic significance and its protective power.

Chapter XIV: The Sacred Gayatri

5.14.1 The sacred words Bhumi (earth), Antariksha (sky), and Dyaus (heaven) together form eight syllables, and indeed, the first foot of the Gayatri mantra consists of eight syllables. Thus, these three worlds collectively constitute the first foot of the Gayatri. Whoever profoundly knows this truth about the first foot of the Gayatri wins all that exists in these three worlds.

5.14.2 The sacred words Richah (Rig-Veda verses), Yajumshi (Yajur-Veda formulas), and Samani (Sama-Veda chants) together form eight syllables, and the second foot of the Gayatri mantra also consists of eight syllables. So, these three Vedas collectively constitute the second foot of the Gayatri. Whoever thus knows the second foot of the Gayatri wins as much spiritual benefit as that vast treasury of knowledge, the three Vedas, has to confer.

5.14.3 The vital breaths Prana (in-breath), Apana (out-breath), and Vyana (diffused breath) together form eight syllables, and the third foot of the Gayatri mantra consists of eight syllables. So, these three forms of the vital breath collectively constitute the third foot of the Gayatri. Whoever profoundly knows this truth about the third foot of the Gayatri wins all the living beings that exist in the universe. Now, its fourth aspect, called turiya, is the apparently visible (darsata) and supramundane (paroraja) foot, which is yonder glorious sun that glows. That which is fourth is precisely called turiya. He (the being in the solar orb) is "apparently visible" (darsata) because he is seen, as it were, by the elevated yogis. He is "supramundane" (paroraja) because he shines alone, beyond all worldly limitations, upon the whole universe as its supreme overlord. He who thus profoundly knows the fourth foot of the Gayatri shines with immense splendor and glory himself.

5.14.4 That Gayatri mantra ultimately rests on that fourth, apparently visible, supramundane foot (the Sun). And that (the Sun), in turn, rests on truth. The eye is truth, for the eye is indeed the direct perception of truth. Therefore, even today, if two persons come disputing, one saying: "I saw it with my own eyes," and another: "I merely heard of it," we should trust the one who confidently says: "I saw it." That truth ultimately rests on strength. The vital breath (prana) is strength. Hence, truth rests on the vital breath. Therefore, they often say that strength is more powerful than truth (as truth needs strength to be established). Thus, the Gayatri is fundamentally based on the vital breath within the body. That Gayatri protected the gayas (the vital energies or sense organs). The organs are the gayas; therefore, the Gayatri protected (tatre) the organs. Because it protected the organs, it is called the Gayatri. The Savitri verse, which the teacher imparts to the pupil during initiation, is no other than this profound Gayatri. It saves the organs of the pupil to whom it is thus imparted by the teacher.

5.14.5 Some teachers impart to the pupil the Savitri verse which is in the Anushtubh metre, saying: "The goddess of speech is Anushtubh; so we shall impart it to him." But one should not do that. One should impart only that Savitri which is truly the Gayatri. Truly, if one who knows this truth about the Gayatri accepts too much as a gift, as it were (even seemingly vast wealth), it is not enough to counterbalance the fruit of knowing even one foot of the true Gayatri.

5.14.6 If he (the knower of the Gayatri) accepts as a gift the three worlds themselves, filled with all their wealth, he will only be receiving the fruit of knowing merely the first foot of the Gayatri. If he accepts as a gift as much as this vast treasury of knowledge, the Vedas, has to confer, he will only be receiving the fruit of knowing merely the second foot of the Gayatri. And if he accepts as a gift as much as is covered by all living creatures in the world, he will only be receiving the fruit of knowing merely the third foot of the Gayatri. While the fruit of knowing its fourth, apparently visible, supramundane foot—yonder sun that glows—is so immense that it is not to be counterbalanced by any gift received, however vast. Indeed, how could anyone ever receive so much as a gift for that knowledge?

5.14.7 Now, the sacred salutation to the Gayatri: "O Gayatri, thou art one-footed, two-footed, three-footed, and four-footed. And truly, thou art also without any feet, for thou art utterly unattainable by limited means. Salutations to thee, O fourth foot, apparently visible and utterly supramundane! May my enemy never attain his desired object!" Should the knower of the Gayatri bear hatred towards anyone, he should either use this powerful mantra: "May his desired object never flourish!"—in which case that object of the person against whom he thus salutes the Gayatri never flourishes—or he may say: "May I attain that cherished object of his!" (thereby making the enemy's desire his own, and thus removing the enmity).

5.14.8 On this very subject, Janaka, Emperor of Videha, once said to Budila, the son of Asvatarasva: "Well, how is it that you, who proclaimed yourself a knower of the Gayatri, have now come to be like an elephant (a burden-bearer) and are carrying me (on your philosophical shoulders, or perhaps in literal service)?" He replied: "Because, Your Majesty, I did not know its mouth." Janaka then revealed the profound truth: "Fire is its mouth. If people put a large quantity of fuel into the fire, it is all completely burnt up. Similarly, a man who knows this truth, even if he commits a great many sins, consumes them all (through the fire of knowledge) and becomes pure, clean, and utterly free from decay and death."

As Part Five draws to a close, we encounter a deeply moving and intensely personal passage—the final prayer of a dying person. This chapter encapsulates the ultimate aspiration of the seeker: to transcend the physical and merge with the Truth, recalling all that has been learned and lived.

Chapter XV: The Prayer of a Dying Person

5.15.1 The door, the true nature, of the truth (Satya Brahman) is covered by a golden disc, obscuring its full radiance. Open it, O Nourisher (Pushan)! Remove it, O Sun of wisdom, so that I, who have been diligently worshipping the truth, may now behold it in its entirety. O Nourisher! O lone Traveller of the sky! O Controller of all! O Sun! O Offspring of Prajapati! Gather your intense rays. Withdraw your dazzling light. Through your grace, I deeply desire to see that most benign, beautiful form of yours. I am indeed He, that very purusha (cosmic being) who dwells intimately in the sun. I am immortal! Now, when my physical body finally falls away, may my vital breath return to the all-pervading Prana, its cosmic source! May this physical body, reduced to ashes, return to the earth, from which it came! Om. O Fire, who art the very symbol of Om, O god of profound deliberations, remember, remember all that I have diligently done! O Fire, lead us by the good and righteous path towards the full enjoyment of the fruit of our actions. You know, O god, all our deeds, whether visible or hidden. Therefore, destroy our sin of deceit (all crookedness and impurity). We offer by words repeated salutations to you!

And thus concludes Part Five, a journey through the infinite, the foundational disciplines, and meditations on Brahman as the very core of our existence. With profound prayers and cosmic insights, we stand at the threshold of the final section.

Are you ready, dear seeker, to enter Part Six, where we will explore the supremacy of the vital breath, the intricate process of rebirth, and ancient rites for well-being, bringing our grand exploration of the Brihadaranyaka Upanishad to its magnificent conclusion? The end of our journey, and the beginning of a deeper understanding, awaits!

Part Six

Alright, my dear seekers! Dr. Suka Dev here, and we've arrived at the grand finale of our journey through the Brihadaranyaka Upanishad, this timeless bestseller of profound, practical wisdom! We've navigated the cosmos, explored the Self, and delved into the mysteries of existence. Now, in this concluding Part Six, we bring it all together, starting with a powerful re-affirmation of the supremacy of Prana, the vital breath, and its profound implications for our lives.

Chapter I: The Supremacy of the Prana

6.1.1 Om. He who truly knows what is the oldest and greatest among all things becomes, in turn, the oldest and greatest among his own kinsmen. And what is this? The vital breath (prana) is, indeed, the oldest and greatest. Therefore, one who knows this profound truth becomes the oldest and greatest among their kinsmen, and also among those of whom they wish to be so.

6.1.2 He who knows what possesses the attribute of being the most excellent (vasishtha) becomes the most excellent among his kinsmen. And what is this? The organ of speech is, indeed, the vasishtha. Therefore, one who knows this truth becomes the most excellent among their kinsmen, and also among those of whom they wish to be so.

6.1.3 He who knows what has the attribute of steadiness (pratishtha) lives steadily and firmly, adapting well in both rough and smooth places and times. And what is this? The eye is, indeed, endowed with steadiness, for with the help of the eye, one remains steady and balanced in rough as well as smooth places and times. Therefore, one who knows this truth lives steadily in both rough and smooth places and times.

6.1.4 He who knows what brings prosperity (sampad) attains whatever object he desires. And what is this? The ear is, indeed, prosperity, for when the ear is intact and fully functional, all the Vedas (all sacred knowledge) are acquired through hearing. Therefore, one who knows this truth attains whatever object he desires.

6.1.5 He who knows what constitutes the true abode (ayatana) becomes the refuge and abode of his kinsmen, and also of other people. And what is this? The mind is, indeed, the abode. Therefore, one who knows this truth becomes the abode and support of their kinsmen as well as of other people.

6.1.6 He who knows what has the attribute of procreation (prajati) is richly blessed with children and animals. And what is this? Semen truly possesses this attribute. Therefore, one who knows this truth is enriched with children and animals.

6.1.7 These organs—speech, eye, ear, mind, etc.—disputing fiercely about which among them was superior, went to Prajapati (the Lord of Creation) and earnestly asked: "Which one among us is the most excellent (vasishtha)?" He replied: "That one among you is the most excellent by whose departure this body is considered to suffer most severely."

6.1.8 Following this instruction, the organ of speech departed. After being absent for a whole year, it returned and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as dumb people live, without speaking through the tongue, but we continued living through the vital breath, seeing through the eye, hearing through the ear, knowing through the mind, and procreating through the organ of generation." Then, the organ of speech re-entered the body.

6.1.9 Next, the eye departed. After being absent for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as blind people live, without seeing through the eye, but we continued living through the vital breath, speaking through the organ of speech, hearing through the ear, knowing through the mind, and procreating through the organ of generation." Then, the eye re-entered the body.

6.1.10 Then, the ear departed. After being absent for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as deaf people live, without hearing through the ear, but we continued living through the vital breath, speaking through the organ of speech, seeing through the eye, knowing through the mind, and procreating through the organ of generation." Then, the ear re-entered the body.

6.1.11 Then, the mind departed. After being absent for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as idiots live, without knowing through the mind, but we continued living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear, and procreating through the organ of generation." Then, the mind re-entered the body.

6.1.12 Then, the organ of generation departed. After being absent for a whole year, it came back and asked: "How have you all been able to live without me?" The other organs replied: "We lived just as impotent people live, without procreating children through the organ of generation, but we continued living through the vital breath, speaking through the organ of speech, seeing through the eye, hearing through the ear, and knowing through the mind." Then, the organ of generation re-entered the body.

6.1.13 Then, as the vital breath (prana) itself was about to depart, it forcefully uprooted the other organs from their places, just as a great, noble horse from the Sindhu country (known for its powerful horses) tears up the pegs to which his feet are tied. Seeing this, the other organs, now terrified, cried out: "Venerable Sir, please do not go out! We shall not be able to live without you!" The vital breath replied: "If I am indeed so supreme, then give me an offering—declare my supremacy!" "So be it," they all agreed.

6.1.14 The organ of speech declared: "That attribute of being most excellent which I possess, is now yours!" The eye declared: "That attribute of steadiness which I possess, is now yours!" The ear declared: "That attribute of prosperity which I possess, is now yours!" The mind declared: "That attribute of being an abode which I possess, is now yours!" The organ of generation declared: "That attribute of procreation which I possess, is now yours!" Then the vital breath said: "If I am indeed so supreme, then what will be my food, and what will be my dress?" They (the other organs) replied: "Whatever food there is—including that of dogs, worms, insects, and moths—will be your food, and water will be your dress." He who knows the food of the vital breath to be such (all-encompassing sustenance) never happens to eat anything or accept anything that is not food (i.e., he eats with proper understanding and respect for Prana). Wise men who are well-versed in the Vedas, therefore, take a sip of water just before and after eating; they reflect that by doing so, they remove the symbolic nakedness of the vital breath (by providing its 'dress').

Having established the undeniable supremacy of Prana, the vital breath, we now move to one of the most fundamental and profound teachings in the Upanishads: the intricate Process of Rebirth, revealed through a compelling dialogue between Svetaketu and King Pravahana.

Chapter II: The Process of Rebirth

6.2.1 Svetaketu, the grandson of Aruna, came to the assembly of the Panchalas (a region known for its wisdom). He approached King Pravahana, the son of Jivala, who was being attended by his courtiers. As soon as the king saw him, he courteously asked: "Is it you, boy?" Svetaketu replied: "Yes, Sir." Then the king asked: "Have you been thoroughly taught by your father?" "Yes," he replied.

6.2.2 The king then posed a series of penetrating questions: "Do you know how people, after departing from this life, proceed on different paths?" "No," Svetaketu replied. "Do you know how they return to this world?" "No," he replied. "Do you know why the other world is never filled up, even though so many people go there again and again?" "No," he replied. "Do you know after how many offerings of oblations the water (the liquid oblation) becomes endowed with a human voice, rises up, and speaks?" "No," he replied. "Do you know the means of access to the path leading to the gods or to that leading to the Manes (ancestors)—that is to say, through what deeds men attain the path leading to the gods or that leading to the Manes? We have heard the following words of the Mantra: 'I have heard of the two paths for men, one leading to the Manes and the other to the gods. Going along them, they (departed souls) are united with their destination. They (the paths) lie between the father (heaven) and the mother (earth).'" Svetaketu, humbled, admitted: "I do not know even one of these."

6.2.3 Then the king, despite Svetaketu's lack of knowledge, invited him to stay. But the boy, feeling ashamed and disregarding the invitation, hurried away. He went directly to his father and exclaimed: "Father, did you not tell me before that you had fully instructed me?" "What then, my intelligent child?" his father asked. "That fellow, a kshatriya (King Pravahana), asked me five questions, and I did not know a single one of them," Svetaketu confessed. "What were they?" his father inquired. "These," said Svetaketu, and he recited the five questions.

6.2.4 The father, Aruna, said: "My child, believe me, whatever I myself knew, I truly told you. But come, let us go there to King Pravahana and live as religious students (brahmacharins)." "You may go, Sir," the son replied. Then Gautama (Aruna) went to where King Pravahana, the son of Jivala, was holding audience. The king courteously offered him a seat, ordered water for him, and made him the traditional reverential offering. Then he said: "Revered Gautama, we will grant you a boon."

6.2.5 Gautama said: "Your Majesty, you have promised me this boon. Now, please tell me what you spoke about to my boy."

6.2.6 The king replied: "Ah, those questions, Gautama, concern divine boons, matters usually reserved for higher knowledge. Please, ask a human boon instead."

6.2.7 Gautama persisted: "Your Majesty, you know very well that I possess gold, cows, horses, maidservants, a retinue, and fine apparel. Please do not be ungenerous towards me regarding that gift which is plentiful, infinite, and inexhaustible (referring to the spiritual knowledge)." The king replied: "Then, truly, O Gautama, you should ask for it in the prescribed way (by becoming a disciple)." Gautama immediately replied: "I approach you as a disciple." The ancients used to approach a teacher through mere declaration of their intent to learn. So, Gautama lived with the king by simply announcing that he was a student.

6.2.8 The king then said: "Please do not be offended with us, just as your paternal grandfather was not offended with ours (when similar knowledge was passed from kshatriya to brahmin). Before now, this profound knowledge never rested with a brahmin. But I shall teach it to you, for who could possibly refuse you when you speak with such sincerity and earnestness?"

6.2.9 The king began his profound teaching on the Five Fires: "That yonder world (heaven), O Gautama, is truly the sacrificial fire. The sun is its fuel; the rays are its smoke; the day is its flame; the four quarters (directions) are its cinders; and the intermediate quarters are its sparks. In this cosmic fire, the gods offer faith as a libation. Out of that offering, King Moon (the celestial body that sustains life) is born."

6.2.10 "Parjanya (the god of rain), O Gautama, is the fire (the second cosmic fire). The year is its fuel; the clouds are its smoke; lightning is its flame; the thunderbolt is its cinders; and the rumbling thunder is its sparks. In this fire, the gods offer King Moon as a libation. Out of that offering, rain is produced."

6.2.11 "This world (earth), O Gautama, is the fire (the third cosmic fire). The earth itself is its fuel; fire (earthly fire) is its smoke; the night is its flame; the moon (in the sky) is its cinders; and the stars are its sparks. In this fire, the gods offer rain as a libation. Out of that offering, food is produced."

6.2.12 "Man, O Gautama, is the fire (the fourth cosmic fire, the male body). The open mouth is its fuel; the vital breath is its smoke; speech is its flame; the eye is its cinders; and the ear is its sparks. In this fire, the gods offer food as a libation. Out of that offering, semen is produced."

6.2.13 "Woman, O Gautama, is the fire (the fifth cosmic fire, the female body). Her sexual organ is the fuel; the hairs are the smoke; the vulva is the flame; sexual intercourse is the cinders; and enjoyment is the sparks. In this fire, the gods offer semen as a libation. Out of this offering, a human being is born. He lives as long as he is destined to live. Then, when he dies,"

6.2.14 "They carry him to be offered in the funeral fire. The funeral fire becomes his fire; the fuel for the pyre becomes his fuel; the smoke from the pyre becomes his smoke; the flame of the pyre becomes his flame; the cinders of the pyre become his cinders; and the sparks from the pyre become his sparks. In this final fire, the gods offer the man as a supreme libation. Out of this offering, the man emerges in radiant splendor, ascending to a higher state."

6.2.15 "Those householders who profoundly know this doctrine of the Five Fires, as just described, and also those who, living in the forest, meditate with unwavering faith upon the Satya Brahman (Hiranyagarbha, the Cosmic Intellect), reach the deity identified with flame (light); from him, they proceed to the deity of the day; from him, to the deity of the fortnight in which the moon waxes (the bright half); from him, to the deities of the six months during which the sun travels northward (the period of Uttarayana); from them, to the deity identified with the world of the gods (devaloka); from him, to the sun; from the sun, to the deity of lightning. Then, a being created directly from the mind of Hiranyagarbha comes and leads them to the worlds of Brahma. In those exalted worlds of Brahma, they become utterly exalted and live for many, many years. They never more return to this world of rebirth."

6.2.16 "But those who conquer the worlds through the performance of (ritualistic) sacrifices, acts of charity, and severe austerities reach the deity of smoke; from smoke, they proceed to the deity of the night; from night, to the deity of the fortnight in which the moon wanes (the dark half); from the decreasing half of the moon, to the deities of the six months during which the sun travels southward (the period of Dakshinayana); from these months, to the deity of the world of the Manes (ancestors); and from the world of the Manes, they finally reach the moon. Reaching the moon, they become food (sustenance for the gods there). There, the gods enjoy them, just as here the priests drink the shining Soma juice—saying, as it were: 'Flourish, dwindle,' (experiencing the karmic results that wax and wane). And when their past good work (karma) is exhausted, they return. They first reach this very akasa (space); from the akasa, they reach the air; from the air, rain; from rain, the earth. Reaching the earth, they again become food (absorbed into plants and animals). Then they are again offered in the fire of man (through consumption by humans), and thence in the fire of woman (through procreation). Out of the fire of woman, they are born again and perform new rites with a view to going to other worlds. Thus, they endlessly rotate in the cycle of transmigration. Those, however, who do not know either of these two paths (the path of the gods or the path of the Manes) become lowly insects and moths, and those creatures which often bite (like mosquitoes and gnats), entering a cycle of lower births."

Having unveiled the profound journey of the soul through rebirth, the Upanishad now pivots to practical, sacred rites designed to attain prosperity and wealth, demonstrating that spiritual wisdom can also guide the material aspects of life.

Chapter III: Rites for the Attainment of Wealth

6.3.1 Whoever wishes to attain greatness (meaning, wealth and prosperity for performing sacred rites) should act as follows: On an auspicious day of the fortnight in which the moon waxes (the bright half), under a constellation bearing a masculine name (like Pushya, Ashvini, etc.), during the northward journey of the sun (Uttarayana), he should undertake for twelve days a specific vow connected with the Upasads (preparatory rituals). He should then gather in a sacred cup or a bowl made of fig wood all the desired herbs and their grains, sweep and plaster the ground meticulously, lay the sacred fire, spread the pure kusa grass, purify the offering (clarified butter) according to the prescribed rules, place between himself and the fire the mantha (a paste made of those herbs and grains), and offer oblations with the following sacred mantras: "O Fire, to all those gods under your protection who spitefully obstruct men’s desires, I offer their rightful share. May they be satisfied, and may they, in turn, satisfy me with all the objects of my desire! Svaha (hail to the offering)! To that deity who turns out to be spiteful under your protection, thinking that she is the support of all, I offer this stream of clarified butter. Svaha!"

6.3.2 "Svaha to the oldest, Svaha to the greatest!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste (mantha). "Svaha to the vital breath (prana), Svaha to the most excellent (vasishtha)!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the organ of speech, Svaha to that which has steadiness!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the eye, Svaha to prosperity!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the ear, Svaha to the abode!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the mind, Svaha to procreation (prajati)!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the organ of generation!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste.

6.3.3 "Svaha to fire!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the moon!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the earth!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the sky!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to heaven!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to earth, sky, and heaven!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the brahmin!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the kshatriya!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the past!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the future!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to the universe!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to all!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste. "Svaha to Prajapati!"—uttering these words, he offers an oblation in the fire and lets the remainder adhering to the ladle drip into the paste.

6.3.4 Then he touches the paste, uttering the mantra: "You move as the vital breath; you burn as fire; you are infinite as Brahman; you are unshaken as the sky. You are the meeting-place of all. You are the sound hing and are uttered as hing in the sacrifice by the prastotri (priest). You are the Udgitha and are chanted by the udgatri (priest). You are recited by the adhvaryu (priest) and recited back by the agnidhra (priest). You are fully ablaze in the moist cloud. You are omnipresent and the ruler. You are food as the moon and light as fire. You are death and you are that in which all things merge."

6.3.5 Then he raises the paste, saying: "As the vital breath, you know all; we too are aware of your greatness as the vital breath. The vital breath is the king, the ruler, the sovereign. May it make me king, ruler, and sovereign."

6.3.6 Then he eats the paste, reciting: "'Tat saviturvarenyam' ('That adorable light')—'May the winds blow sweetly (madhu), may the rivers pour forth sweetness (madhu); may the herbs be sweet (madhu) unto us!' Svaha to the earth (Bhuh). 'Bhargo devasya dhimahi' ('Of the radiant sun, we meditate upon')—'May the nights and days be sweet (madhu), may the dust of the earth be sweet (madhu), may heaven, our father, be sweet (madhu)!' Svaha to the sky (Bhuvah). 'Dhiyo yo nah prachodayit' ('May He stimulate our intellect')—'May the soma creeper be sweet (madhu) unto us, may the sun be sweet (madhu), may the quarters be filled with sweetness (madhu) for us!' Svaha to heaven (Svah)." Then he repeats the whole Gayatri mantra and all the verses about sweetness (madhumati), and says at the end: "May I be all this! Svaha to earth, sky, and heaven!" Then he eats all that is left of the paste, washes his hands, and lies down behind the fire with his head to the east. In the morning, he salutes the sun saying: "You are the one non-dual and best lotus of the quarters; may I be the one lotus among men." Then he returns the way he came, sits behind the fire, and repeats the line of teachers.

6.3.7 Uddalaka, the son of Aruna, taught this profound rite to his pupil Vijasaneya Yajnavalkya and declared: "Should one pour this (the paste) even upon a dry stump, branches would grow and fresh leaves would spring forth."

6.3.8 Then Vajasaneya Yajnavalkya taught this to his pupil Madhuka, the son of Paingi, and declared: "Should one pour it even upon a dry stump, branches would grow and fresh leaves would spring forth."

6.3.9 Then Madhuka, the son of Paingi, taught this to his pupil Chula, the son of Bhagavitta, and declared: "Should one pour it even upon a dry stump, branches would grow and fresh leaves would spring forth."

6.3.10 Then Chula, the son of Bhagavitta, taught this to his disciple Janaki, the son of Ayasthuna, and declared: "Should one pour it even upon a dry stump, branches would grow and fresh leaves would spring forth."

6.3.11 Then Janaki, the son of Ayasthuna, taught this to his pupil Satyakama, the son of Jabala, and declared: "Should one pour it even upon a dry stump, branches would grow and fresh leaves would spring forth."

6.3.12 And Satyakama, the son of Jabala, taught this to his pupils and declared: "Should one pour it even upon a dry stump, branches would grow and fresh leaves would spring forth." This profound teaching must not be taught to anyone but a son or a dedicated pupil.

6.3.13 Four sacred articles are made of fig wood for this rite: the sacrificial ladle, the bowl for offerings, the fuel sticks, and the two mixing-rods. The cultivated grains are ten in number for the paste: Rice, barley, sesamum, beans, millet (anu), panic seeds (priyangu), wheat, lentils, pulse, and vetch. These should be crushed, soaked in curds, honey, and clarified butter, and then offered as an oblation.

From rites for wealth, we now transition to intimate and powerful rituals concerning the most fundamental aspect of human existence: Conception and Birth as Religious Rites. This chapter delves into ancient practices for family and progeny, revealing a sacred dimension to life's most personal beginnings.

Chapter IV: Conception and Birth as Religious Rites

6.4.1 The earth is, truly, the essence of all these beings; water is the essence of the earth; herbs are the essence of water; flowers are the essence of herbs; fruits are the essence of flowers; man is the essence of fruits; and semen is the essence of man.

6.4.2 Prajapati (the Lord of Creation) said to Himself: "Very well, let Me make a firm basis for it (semen), a perfect receptacle." So, He created woman. Having created her, He placed her below (as the receptive principle) and worshipped her. Therefore, one should worship a woman, honoring her sacred role by placing her in a position of respect. He (Prajapati) extended His organ that projects, and with it, impregnated her.

6.4.3 Her lap is symbolic of the sacrificial altar; her pubic hair, the sacred sacrificial grass; her skin within the organ, the brightly lighted fire; the two labia of the vulva are like the two stones of the Soma-press. He who, profoundly knowing this, engages in sexual intercourse, wins as great a world as is attained through the magnificent Vajapeya sacrifice; and he acquires for himself the fruit of the good deeds of the woman. But he who, without knowing this sacred truth, engages in sexual intercourse, effectively transfers his own accumulated good deeds to the woman.

6.4.4 Having known this profound truth, Uddalaka the son of Aruna, Naka the son of Mudgala, and Kumara-harita all declared: "Many mortals, brahmins only in name, perform the sexual act without the profound knowledge of what has just been said, and consequently depart from this world spiritually impotent and without true merit." Now, even if a small quantity of semen—whether of one asleep or of one awake—is accidentally spilled,

6.4.5 He (the man) should touch it (the spilled semen) and repeat the following mantra: "Whatever semen of mine has spilt on earth, whatever has flowed to plants, whatever to water, I reclaim it." With these words, he should take the semen with his ring finger and thumb, and gently rub it between his breasts or eyebrows, repeating the following mantra: "Let the semen return to me, let Vigour come to me again, let glow and good fortune come to me again. May the deities who dwell in the sacrificial fire restore the semen back to its proper place within me."

6.4.6 Now, if a man sees himself (his reflection) in water, he should recite the following mantra: "May the gods bestow on me vigor, manhood, fame, wealth, and merit." In praise of the wife who will bear him a noble son: She (his wife) has observed her period of impurity; she is, truly, a vision of loveliness among women when she is pure. Therefore, when she has removed the clothes of impurity and appears beautiful and clean, he should approach her and speak to her with tenderness.

6.4.7 If she does not willingly yield her body to him, he should gently persuade her with presents. If she is still unyielding, he should then, as a last resort, strike her lightly with a stick or with his hand, and overcome her (her reluctance), repeating the following mantra: "With power and glory, I take away your glory." Thus, by his spiritual power, she becomes discredited (loses her power to refuse without good cause).

6.4.8 If, however, she willingly grants his desire, he should repeat the following mantra: "With power and glory, I give you glory." Thus, they both become glorious and spiritually potent.

6.4.9 If a man desires his wife with the specific thought: "May she enjoy profound love with me," then, after inserting the member in her, joining mouth to mouth (kissing), and gently stroking her organ, he should utter the following mantra: "O semen, you have been produced from my every limb, especially from my heart; through the essence of food, you are the essence of the limbs. Bring this woman completely under my control, like a deer pierced by a poisoned arrow (made utterly compliant by the power of love)."

6.4.10 Now, for the wife whom he desires with the thought: "May she not conceive"—after inserting the member in her and joining mouth to mouth, he should inhale deeply and then powerfully exhale, repeating the following mantra: "With power, with my semen, I reclaim the semen from you." Thus, she comes to be without semen (not conceiving).

6.4.11 Now, for the wife whom he desires with the thought: "May she conceive"—after inserting the member in her and joining mouth to mouth, he should inhale deeply and then powerfully exhale, repeating the following mantra: "With power, with my semen, I deposit semen in you." Thus, she verily becomes pregnant.

6.4.12 Now, if a man’s wife has a paramour whom he detests, he should perform the following rite in order to cast an evil spell upon him: Let him place fire in an unbaked earthen vessel, spread stalks of reed and kusa grass inversely (tips pointing towards himself, roots away), and offer in the sacrificial fire the reed tips, soaked in clarified butter, inversely (burnt from tip to root), repeating the following mantra: "You have made a libation in my kindled fire! I take away your prana and apana, you, _______! (Here, the name of the evil-doer should be uttered.) You have made a libation in my kindled fire! I take away your sons and cattle, you, _______! You have made a libation in my kindled fire! I take away your Vedic rites and those done according to the Smritis, you, _______! You have made a libation in my kindled fire! I take away your hopes and expectations, you, _______!" He whom a brahmin who knows this powerful rite curses, departs from this world spiritually impotent and utterly shorn of merit. Therefore, let no one even joke casually with the wife of a Vedic scholar who knows this rite; for he who has this profound knowledge is a dangerous and formidable enemy.

6.4.13 If a man’s wife has the monthly sickness (menstruation), she should for three days drink water from a cup made of bell metal. During this period, let no sudra man or woman touch her. After three nights, she should bathe, put on a new, clean cloth, and her husband should make her thresh rice (a domestic ritual of purification and readiness).

6.4.14 If a man wishes that a son with a fair complexion should be born to him, that he should study one Veda, and that he should attain a full term of life, then they (husband and wife) should have rice cooked in milk and eat it with clarified butter. Thus, by this specific preparation, they should be able to beget such a son.

6.4.15 If a man wishes that a son with a tawny or brown complexion should be born to him, that he should study two Vedas, and that he should attain a full term of life, then they should have rice cooked in curds and eat it with clarified butter. Thus, they should be able to beget such a son.

6.4.16 If a man wishes that a son with a dark complexion and red eyes should be born to him, that he should study three Vedas, and that he should attain a full term of life, then they should have rice cooked in water and eat it with clarified butter. Thus, they should be able to beget such a son.

6.4.17 If a man wishes that a daughter should be born to him who will be a scholar and attain a full term of life, then they should have rice cooked with sesamum and eat it with clarified butter. Thus, they should be able to beget such a daughter.

6.4.18 If a man wishes that a son should be born to him who will be a famous scholar, frequently attending assemblies and speaking delightful words, a student of all the Vedas, and an enjoyer of the full term of life, he should have rice cooked with the meat of a young bull or of one more advanced in years, and he and his wife should eat it with clarified butter. Then, by this potent rite, they should be able to beget such a son.

6.4.19 Now, towards morning, he purifies the clarified butter according to the rules of Sthalipaka (a specific cooking ritual) and offers Sthalipaka oblations repeatedly, saying: "Svaha to fire! Svaha to Anumati (the goddess of permission)! Svaha to the radiant sun, who produces infallible results!" Having made the offering, he takes up the remnant of the cooked food, eats part of it himself, and gives the rest to his wife. Then he washes his hands, fills the water-vessel, and sprinkles her thrice with water, uttering once this mantra: "Get up from here, O Visvavasu! Seek another young woman, a wife with her husband (a mantra to dismiss a celestial being who might linger)."

6.4.20 Then he embraces her, repeating the following mantra: "I am the vital breath, and you are speech. You are speech, and I am the vital breath. I am Saman, and you are Rig; I am heaven, and you are earth. Come, let us strive together so that we may have a male child."

6.4.21 Then he spreads apart her thighs, repeating the following mantra: "Spread yourselves apart, O Heaven and Earth." Inserting the member in her and joining mouth to mouth, he strokes her three times from head to foot, repeating the following mantra: "Let Vishnu make the womb capable of bearing a son! Let Tvashtra (the divine shaper) shape the various limbs of the child! Let Prajapati (the Lord of Creation) pour in the semen! Let Dhatra (the divine supporter) support the embryo! O Sinivali (goddess of conception), make her conceive; O goddess whose glory is widespread, make her conceive! May the two Asvins, garlanded with lotuses, support the embryo!"

6.4.22 "Let the two Asvins churn the womb with the two golden arani sticks (for kindling fire, symbolizing creative friction)! I am placing a seed in your womb, O wife, to be delivered in the tenth month. As the earth has fire in its womb, as heaven is pregnant with the sun, as the quarters are impregnated by air, so I am impregnating you by placing this seed in your womb." After the reciting of the mantra, he utters his own name and that of his wife, and places the seed.

6.4.23 When she is about to deliver the child, he sprinkles her with water, repeating the following mantra: "As the wind powerfully agitates a pond on every side, even so let your foetus stir and come out along with the chorion (afterbirth). Indra (here, Prana, the vital force) made a path when the seed entered the womb. O Indra, follow that path and come out smoothly with the foetus and the covering, and cause also the afterbirth to come forth completely with the babe."

6.4.24 When the son is born, he should light a sacred fire, tenderly take the child on his lap, put a mixture of curds and clarified butter in a bell-metal cup, and offer oblations in the fire repeatedly, uttering the mantra: "May I increase as the son in my own home and support a thousand people! May the Goddess of Fortune never depart, with children and cattle, from his line! Svaha! The vital breath that is within me, I mentally offer to you. Svaha! If I have done anything too much or too little in this ceremony, may the all-knowing and highly beneficent fire make it just right and proper for me. Svaha!"

6.4.25 Then, putting his mouth to the child’s right ear, he should say thrice: "Speech! Speech! Speech!" Next, he would mix together curds, honey, and clarified butter, and gently feed the child with a golden stick which is not placed inside the mouth, saying these mantras: "I put the earth (Bhuh) into you; I put the sky (Bhuvah) into you; I put heaven (Svah) into you. The whole of earth, sky, and heaven I put into you (imparting cosmic essence)."

6.4.26 Then he (the father) gives him (the son) a name: "You are the Veda (knowledge)." That is his secret name.

6.4.27 Then he presents him to the mother to give him her breast, uttering the mantra: "O Sarasvati, that breast of thine which is fruitful, the sustainer of all, full of milk, the bestower of wealth, and generous, and by which thou nourishest all who are worthy—transfer that breast here to my wife, for my child to suck."

6.4.28 Then he addresses the mother of the child thus: "You are the adorable Arundhati (a loyal star-goddess), the faithful wife of Vasishtha. And with me, who am a devoted man, as your partner, you have brought forth a male child. Be the mother of many male children, for you have given us a son (thus ensuring the lineage and spiritual continuity)."

And finally, my dear friends, we arrive at the very last chapter, which, like the previous concluding sections, reaffirms the sacred Line of Teachers. This is a powerful and humbling reminder that the profound wisdom we've explored throughout the Brihadaranyaka Upanishad is not isolated knowledge, but a living tradition, passed down through generations of devoted seekers and illuminated sages, ensuring its continuity for all who are ready to receive it.

Chapter V: The Line of Teachers

6.5.1 Now, behold the sacred line of teachers: The son of Pautimashi received this knowledge from the son of Katyayani. The son of Katyayani from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Aupasvasti. The son of Aupasvasti from the son of another Parasari. The son of this Parasari from the son of Katyayani. The son of Katyayani from the son of Kausiki. The son of Kausiki from the son of Alambi and the son of Vaiyaghrapadi. The son of Vaiyaghrapadi from the son of Kanvi and the son of Kapi. The son of Kapi, in turn, received it...

6.5.2 ...from the son of Atreyi. The son of Atreyi from the son of Gautami. The son of Gautami from the son of Bharadvaji. The son of Bharadvaji from the son of Parasari. The son of Parasari from the son of Vatsi. The son of Vatsi from the son of another Parasari. The son of this Parasari from the son of Varkaruni. The son of Varkaruni from the son of another Varkaruni. The son of this Varkaruni from the son of Artabhagi. The son of Artabhagi from the son of Saungi. The son of Saungi from the son of Sankriti. The son of Sankriti from the son of Alambayani. The son of Alambayani from the son of Alambi. The son of Alambi from the son of Jayanti. The son of Jayanti from the son of Mandukayani. The son of Mandukayani from the son of Manduki. The son of Manduki from the son of Sandili. The son of Sandili from the son of Rathitari. The son of Rathitari from the son of Bhaluki. The son of Bhaluki from the two sons of Kraunchiki. The two sons of Kraunchiki from the son of Vaidabhriti. The son of Vaidabhriti from the son of Karsakeyi. The son of Karsakeyi from the son of Prachinayogi. The son of Prachinayogi from the son of Sanjivi. The son of Sanjivi from Asurivasin, who was the son of Prasni. The son of Prasni from Asurayana. Asurayana from Asuri. Asuri, in turn, received it...

6.5.3 ...from Yajnavalkya. Yajnavalkya from Uddalaka. Uddalaka from Aruna. Aruna from Upavesi. Upavesi from Kusri. Kusri from Vajasravas. Vajasravas from Jihvavat, the son of Badhyoga. Jihvavat, the son of Badhyoga, from Asita, the son of Varshagana. Asita, the son of Varshagana, from Harita Kasyapa. Harita Kasyapa from Silpa Kasyapa. Silpa Kasyapa from Kasyapa, the son of Nidhruva. Kasyapa, the son of Nidhruva, from Vach (Speech). Vach from Ambhini. Ambhini from the Sun. These white Yajuses (sacrificial formulas, representing pure, untainted knowledge) are explained by Yajnavalkya, belonging to the Vajasaneyi school.

6.5.4 The line of teachers is the same up to the son of Sanjivi. The son of Sanjivi received this knowledge from Mandukayani. Mandukayani from Mandavya. Mandavya from Kautsa. Kautsa from Mahitthi. Mahitthi from Vamakakshiyana. Vamakakshiyana from Sandilya. Sandilya from Vatsya. Vatsya from Kusri. Kusri from Yajnavachas, the son of Rajastamba. Yajnavachas, the son of Rajastamba, from Tura, the son of Kavashi. Tura, the son of Kavashi, from Prajapati (Hiranyagarbha, the Cosmic Creator). Prajapati received this knowledge from his relationship to Brahman (the Vedas, as direct revelation). Brahman is self-existent (eternal and uncreated). Salutation to Brahman!

End of Brihadaranyaka Upanishad

The Peace Chant

Om. That is full; this is full. This fullness has been projected from that fullness. When this fullness merges in that fullness, all that remains is fullness.

Om. Peace! Peace! Peace!

And so, my dear friends, we conclude our incredible journey through the Brihadaranyaka Upanishad. It's been an honor to guide you through its profound verses, from the cosmic Horse-sacrifice to the intricate dance of creation, the supremacy of Prana, the path of liberation, and the sacred rites that illuminate every aspect of life. This isn't just an ancient text; it's a living source of wisdom that, once understood, can truly transform your life into an extraordinary masterpiece.

May the fullness of this knowledge resonate within your hearts, bringing you peace, peace, peace. What part of this grand journey resonated most deeply with you? Or perhaps, what new questions has this exploration sparked for your own spiritual path?