Brahadaranyaka Upanishad – Part 3

Part Three

Chapter I—Yajnavalkya and Asvala

1. Om. Janaka, Emperor of Videha, performed a sacrifice in  which gifts were freely distributed among the priests. Brahmin  scholars from the countries of Kuru and Panchala were  assembled there. Emperor Tanaka of Videha wished to know  which of these brahmins was the most erudite Vedic scholar.  So he confined a thousand cows in a pen and fastened on the  horns of each ten padas of gold.
2. He said to them: “Venerable brahmins, let him among you who  is the best Vedic scholar drive these cows home.”  None of the brahmins dared. Then Yajnavalkya said to one of  his pupils: “Dear Samsrava, drive these cows home.” He drove  them away.  The brahmins were furious and said: “How does he dare to call  himself the best Vedic scholar among us?”  Now among them there was Asvala, the hotri priest of Emperor  Janaka of Videha. He asked Yajnavalkya: “Are you indeed the  best Vedic scholar among us, O Yajnavalkya?”  He replied: “I bow to the best Vedic scholar, but I just wish to  have these cows.”  Thereupon the hotri Asvala determined to question him.
3. “Yajnavalkya,” said he, “since everything here (i.e. connected  with the sacrifice) is overtaken by death, since everything is  overcome by death, by what means does the sacrificer free  himself from the reach of death?”  “Through the hotri priest and the organ of speech looked upon  as fire. The sacrificer’s organ of speech is the hotri. This organ  of speech is fire; this fire is the hotri; this fire is the means  to liberation; this is complete liberation.”
4. “Yajnavalkya,” said he, “since everything here is overtaken by  day and night, since everything is overcome by day and night,  by what means does the sacrificer free himself from the reach  of day and night?”  “Through the adhvaryu priest and the eye looked upon as the  sun. The sacrificer’s eye is the adhvaryu. This eye is the sun.  This sun is the adhvaryu; this sun is the means to liberation;  this is complete liberation.”
5. “Yajnavalkya,” said he, “since everything here is overtaken by  the bright and dark fortnights, since everything is overcome by  the bright and dark fortnights, by what means does the  sacrificer free himself from the reach of the bright and dark  fortnights?”  “Through the udgatri priest and the vital breath looked upon as  the air. This vital breath is the udgatri. This vital breath is the air; this air is the udgatri; this air is the means to liberation; this  is complete liberation.”
6. “Yajnavalkya,” said he, “since the sky is, as it were, without a  support, by means of what support does the sacrificer go to  heaven?”  “Through the Brahma priest and the mind looked upon as the  moon. The sacrificer’s mind is the Brahma. The mind is the  moon; this moon is the Brahma; this moon is the means to  liberation; this is complete liberation.  So far about the ways of liberation; now about the meditation  based upon resemblance.
7. “Yajnavalkya,” said he, “how many kinds of Rig verses will the  hotri priest use today in this sacrifice?”  “Three kinds.”  “And which are these three?”  “The introductory, the sacrificial and the eulogistic as the  third.”  “What does he (the sacrificer) win through them?”  “All this that has life.”
8. “Yajnavalkya,” said he, “how many kinds of oblations will the  adhvaryu priest offer today in this sacrifice?”  “Three.”  “And which are these three?”  “Those which, when offered, blaze upward; those which, when  offered, make a great noise; and those which, when offered,  sink down.”  “What does he (the sacrificer) win through them?”  “By those which, when offered, blaze upward, he wins the  world of the gods; for the world of the gods shines bright, 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  excessively noisy. By those which, when offered, sink down,  he wins the world of men; for the world of men is down  below.”
9. “Yajnavalkya,” said he, “with how many gods does the Brahma  priest seated on the right protect the sacrifice today?”  “With one.”  “Which is that one?”  “The mind. The mind is indeed infinite and infinite are the  Visve—devas. An infinite world he (the sacrificer) wins  thereby.”
10. “Yajnavalkya,” said he, “how many kinds of hymns of praise  will the udgatri priest chant today in this sacrifice?”  “Three.”  “And which are these three?”  “The introductory, the sacrificial and the eulogistic “Which are  those that have reference to the body?” “The prana is the  introductory hymn, the apana is hymn and the vyana is the  eulogistic hymn.”  “What does he (the sacrificer) win through them?”  “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 held his peace.

Chapter II—Yajnavalkya and Artabhaga

1. Then Artabhaga, of the line of Jaratkaru, questioned him.  “Yajnavalkya,” said he, “how many grahas (organs) are there  and how many atigrahas (objects)?”  “Eight grahas,” he replied, “and eight atigrahas.”  “And which are these eight grahas and eight atigrahas?”
2. “The Prana (the nose), indeed, is the graha; it is controlled by  the apana (odour), the atigraha; for one smells odours through  apana (the air breathed in).
3. “The vak (the organ of speech), indeed, is the graha; it is  controlled by the atigraha, name; for one utters names through  the organ of speech.
4. “The tongue, indeed, is the graha; it is controlled by the  atigraha, taste; for one knows tastes by the tongue.
5. “The eye, indeed, is the graha; it is controlled by the atigraha  colour; for one sees colours through the eye.
6. “The ear, indeed, is the graha; it is controlled by the atigraha  sound; for one hears sounds with the ear.
7. “The mind, indeed, is the graha; it is controlled by the atigraha  desire; for through the mind one cherishes desires.
8. “The hands, indeed, are the graha; they are controlled by the  atigraha, work; for one performs work by means of the hands.
9. “The skin, indeed, is the graha; it is controlled by the atigraha,  touch; for one feels touch through the skin. These are the eight  grahas and eight atigrahas.”
10. “Yajnavalkya,” said he, “since all this is the food of death, who,  pray, is that god to whom death is the food?”  “Fire, indeed, is death; it is the food of water. One who knows  this conquers further death.”
11. “Yajnavalkya,” said he, “when this liberated person dies, do his  organs de
    Part from him or not?”  “No,” replied Yajnavalkya, “they merge in him only. The body  swells, is inflated and in that state the dead body lies at rest.”
12. “Yajnavalkya,” said he, “when such a man dies, what is it that  does not leave him?”  “The name. For the name is infinite and infinite are the Visve—  devas. He who knows this wins thereby an infinite world.”
13. “Yajnavalkya,” said he, “when the vocal organ of this dead  person merges in fire, the nose in air, the eye in the sun, the  mind in the moon, the ear in the quarters, the body in the earth,  the akasa (space) in the heart in the external akasa, the hair on  the body in the herbs, the hair on the head in the trees and the  blood and semen are deposited in water, where is that person  then?”  Yajnavalkya said: “Give me your hand, dear Artabhaga. We  shall decide this between ourselves; we cannot do it in a  crowd.”  Then they went out and deliberated and what they talked about  was karma (work) and what they praised was karma: one  becomes good through good karma and evil through evil  karma.  Thereupon Artabhaga, of the line of Jaratkaru, held his peace.

Chapter III—Yajnavalkya and Bhujyu

1. Next Bhujyu, the grandson of Lahya, questioned him.  “Yajnavalkya,” said he, “we were travelling in the country of  Madra as religious students, when we came to the house of  Patanchala, of the line of Kapi. His daughter was possessed by  a gandharva.  We asked him: ‘Who are you?’ He said: ‘I am Sudhanvan, of the  line of Angiras.’ While asking him about the limits of the  world, we said: ‘Where were the descendants of Parikshit?’ And  likewise I ask you, Yajnavalkya, where were the descendants of  Parikshit? Tell me, where were the descendants of Parikshit?”
2. Yajnavalkya said: “The gandharva, I suppose, told you that  they went where those who perform the Horse—sacrifice go.”  “And where do they go who have performed the Horse—  sacrifice?”  “Thirty—two times the space traversed by the sun’s chariot in a  day makes this plane (loka); around it, covering twice the area,  is the world (prithivi); around the world, covering twice the  area, is the ocean. Now, as is the edge of a razor or the wing of  a fly, so is there just that much space between the two halves of  the cosmic shell. Through that opening they go out. “Fire, in  the form of a falcon, delivered them to Vayu. Vayu, placing  them in itself, took them where previous performers of the  Horse—sacrifice were.”  Thus did the gandharva praise Vayu. Therefore Vayu alone is  the aggregate of all individuals. He who knows this, as stated  above, conquers further death.  Thereupon Bhujyu, the grandson of Lahya, held his peace.

Chapter IV—Yajnavalkya and Ushasta

1. Then Ushasta, the son of Chakra, questioned him.  “Yajnavalkya,” said he, “explain to me the Brahman that is  immediately and directly perceived—the self that is within  all.”  “This is your self that is within all.”  “Which self is within all, Yajnavalkya?”  “That which breathes through the prana is your self that is  within all. That which moves downward through the apana is  your self that is within all. That which pervades through the  vyana is your self that is within all. That which goes out with  the udana is your self that is within all. This is your self that is  within all.”
2. Ushasta, the son of Chakra, said: “You have explained it as one  might say: ‘Such is a cow,’ ‘Such is a horse.’ Tell me precisely  the Brahman that is immediate and direct—the self that is  within all.”  “This is your self that is within all.”  “Which is within all, Yajnavalkya?”  “You cannot see 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  within all; everything else but this is perishable.”  Thereupon Ushasta, the son of Chakra, held his peace.

Chapter V—Yajnavalkya and Kahola

1. Next Kahola, the son of Kushitaka, questioned him.  “Yajnavalkya,” said he, “explain to me the Brahman that is  directly and immediately perceived—the self that is within  all.”  “This is your self that is within all.”  “Which self is within all, Yajnavalkya?”  “It is that which transcends hunger and thirst, grief, delusion,  old age and death. Having realized this Self, brahmins give up  the desire for sons, the desire for wealth and the desire for the  worlds and lead the life of religious mendicants. That which is  the desire for sons is the desire for wealth and that which is the  desire for wealth is the desire for the worlds; for both these are but desires.  Therefore a brahmin, after he is done with scholarship, should  try to live on that strength which comes of scholarship. After he  is done with that strength and scholarship, he becomes  meditative and after he is done with both meditativeness and  non—meditativeness, he becomes a knower of Brahman.  “How does the knower of Brahman behave? Howsoever he  may behave, he is such indeed.  Everything else but this is perishable.”  Thereupon Kahola, the son of Kushitaka, held his peace.

Chapter VI—Yajnavalkya and Gargi (I)

1. Then Gargi, the daughter of Vachaknu, questioned him.  “Yajnavalkya ,” said she, “if all this is pervaded by water, by  what, pray, is water pervaded?”  “By air, O Gargi.”  “By what, pray, is air pervaded?”  “By the sky, O Gargi.”  “By what is the sky pervaded?”  “By the world of the gandharvas, O Gargi.”  “By what is the world of the gandharvas pervaded?”  “By the 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 Virij, O Gargi.  “By what is the World of Virij pervaded?”  “By the World of Hiranyagarbha, O Gargi.”  “By what, pray, is the World of Hiranyagarbha pervaded?”  “Do not, O Gargi,” said he, “question too much, lest your head  should fall off. You are questioning too much about a deity  about whom we should not ask too much. Do not ask too much,  O Gargi.”  Thereupon Gargi, the daughter of Vachaknu, held her peace.

Chapter VII—Yajnavalkya and Uddalaka

1. Then Uddalaka, the son of Aruna, questioned him.  “Yajnavalkya,” said he, “in the country of Madra we lived in  the house of Patanchala, of the line of Kapi, studying the  scriptures on the sacrifices. His wife was possessed by a  gandharva. We asked him: ‘Who are you?’ He said: ‘I am  Kabandha, the son of Atharvan.’ He said to Patanchala  Kapya and those studying the scriptures on the 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 said: ‘I do not know it, venerable Sir.’ Then  he said to Patanchala Kapya and those studying the scriptures  on the sacrifices: ‘O descendant of Kapi, do you know that  Inner Controller who controls this world, the next world and all  beings?’ Patanchala Kapya said: ‘I do not know him, venerable  Sir.’ Then he said to Patanchala Kapya and those studying the  scriptures on the 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 explained it all to them and I know it. If  you, Yajnavalkya, do not know that Sutra and that Inner  Controller and still take away the cows that belong only to the  knowers of Brahman, your head will fall off.”  “I know, O Gautama, that Sutra and that Inner Controller.”  “Anyone might say: ‘I know, I know.’ Tell us what you know.”
2. Yajnavalkya said: “Vayu, O Gautama, is that Sutra. By Vayu,  as by a thread, O Gautama, are this world, the other world and  all beings held together. Therefore, O Gautama, they say of a  person who dies that his limbs have been loosened; for they are  held together by Vayu as by a thread.”  “Quite so, Yajnavalkya. Now describe the Inner Controller.”
3. Yajnavalkya said: “He who inhabits the earth, yet is within the  earth, whom the earth does not know, whose body the earth is  and who controls the earth from within—He is your Self, the  Inner Controller, the Immortal.
4. “He who inhabits water, yet is within water, whom water does  not know, whose body water is and who controls water from  within—He is your Self, the Inner Controller, the Immortal.
5. “He who inhabits fire, yet is within fire, whom fire does not  know, whose body fire is and who controls fire from within  —He is your Self, the Inner Controller, the Immortal.
6. “He who inhabits the sky, yet is within the sky, whom the sky  does not know, whose body the sky is and who controls the sky from within  —He is your Self, the Inner Controller, the Immortal.
7. “He who  inhabits the air, yet is within the air, whom the air does not  know, whose body the air is and who controls the air from  within  —He is your Self, the Inner Controller, the Immortal.
8. “He who inhabits heaven, yet is within heaven, whom heaven  does not know, whose body heaven is and who controls heaven  from within  —He is your Self, the Inner Controller, the Immortal.
9. “He who inhabits the sun, yet is within the sun, whom the sun  does not know, whose body the sun is and who controls the sun  from within  —He is your Self, the Inner Controller, the Immortal.
10. “He who inhabits the quarters of space, yet is within them,  whom the quarters do not know, whose  body the quarters are and who controls the quarters from within  —He is your Self, the Inner Controller, the Immortal.
11. “He who inhabits the moon and stars, yet is within the moon  and stars, whom the moon and stars do not know, whose body  the moon and stars are and who controls the moon and stars  from within  —He is your Self, the Inner Controller, the Immortal.
12. “He who inhabits the akasa, yet is within the akasa, whom the  akasa does not know, whose body the akasa is and who controls  the akasa from within  —He is your Self, the Inner Controller, the Immortal.
13. “He who inhabits darkness, yet is within darkness, whom  darkness does not know, whose body darkness is and who  controls darkness from within  —He is your Self, the Inner Controller, the Immortal.
14. “He who inhabits light, yet is within light, whom light does not  know, whose body light is and who controls light from within  —He is your Self, the Inner Controller, the Immortal.”  This much with reference to the gods (adhidaivatam). Now  with reference to beings (adhibhutam).
15. Yajnavalkya said: “He who inhabits all beings, yet is within all  beings, whom no beings know, whose body all beings are and  who controls all beings from within—He is your Self, the  Inner Controller, the Immortal.”  This much with reference to the beings. Now with reference to  the body.
16. Yajnavalkya said: “He who inhabits the nose (prana), yet is  within the nose, whom the nose does not know, whose 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 is within speech,  whom speech does not know, whose body speech is and who  controls speech from within  —He is your Self, the Inner Controller, the Immortal.  “He who inhabits the eye, yet is within the eye, whom the eye  does not know, whose 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 is within the ear, whom the ear  does not know, whose 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 is within the mind, whom the  mind does not know, whose 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 is within the skin, whom the skin  does not know, whose 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 is within the  intellect, whom the intellect does not know, whose 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 is within the  organ, whom the organ does not know, whose body the organ is  and who controls the organ from within  —He is your Self, the Inner Controller, the Immortal.  “He is never seen, but is the Seer; He is never heard, but is the  Hearer; He is never thought of, but is the Thinker; He is never  known, but is the Knower. There is no other seer than He, there  is no other hearer than He, there is no other thinker than He,  there is no other knower than He. He is your Self, the Inner  Controller, the Immortal. Everything else but Him is  perishable.”  Thereupon Uddilaka, the son of Aruna, held his peace.

Chapter VIII—Yajnavalkya and Gargi (II) 

1. Then the daughter of Vachaknu said: ‘Venerable brahmins, I  shall ask him two questions. If he answers me these, then none  of you can defeat him in discussing Brahman.”  The brahmins said: “Ask, O Gargi.”
2. Gargi said: “O Yajnavalkya, I shall ask you two questions:  As a man of Kasi or the King of Videha, scion of a heroic line,  might string his unstrung bow, take in his hand two bamboo—  tipped arrows highly painful to enemies and approach his  enemies closely, even so, O Yajnavalkya, do I confront you  with two questions. Answer me these.”  “Ask, O Gargi.”
3. She said: “O Yajnavalkya, what pervades that Sutra which is  above heaven and below the earth, which is heaven and earth as  well as what is between them and which—they say—was, is  and will be?”
4. He said: “That, O Gargi, which is above heaven and below the  earth, which is heaven and earth as well as what is between  them and which—they say—was, is and will be, is pervaded by  the unmanifested akasa.
5. She said: “I bow to you, O Yajnavalkya. You have fully  answered this question of mine. Now brace yourself for the  other.”  “Ask, O Gargi.”
6. She said: “Yajnavalkya, what pervades that Sutra which is  above heaven and below the earth, which is heaven and earth as  well as what is between them and which—they say—was, is  and will be?”
7. He said: “That, O Gargi, which is above heaven and below the  earth, which is heaven and earth as well as what is between  them and which—they say—was, is and will be, is pervaded by  the unmanifested akasa.”  “What pervades the akasa?”
8. He said: “That, O Gargi, the knowers of Brahman call the  Imperishable. It is neither gross nor subtle, neither short nor  long, neither red nor moist; It is neither shadow nor darkness,  neither air nor akasa; It is unattached; It is without taste or  smell, without eyes or ears, without tongue or mind; It is non—effulgent, without vital breath or mouth, without measure and  without exterior or interior. It does not eat anything, nor is It  eaten by anyone.
9. “Verily, under the mighty rule of this Imperishable, O Gargi,  the sun and moon are held in their respective positions. Under  the mighty rule of this Imperishable, O Gargi, heaven and earth  are held in their respective positions. Under the mighty rule of  this Imperishable, O Gargi, moments, muhurtas (about forty—  eight minutes), days and nights, fortnights, months, seasons and  years are held in their respective positions. Under the mighty  rule of this Imperishable, O Gargi, some rivers flow eastward  from the white mountains, others flowing westward continue in  that direction and still others keep to their respective courses.  Under the mighty rule of this Imperishable, O Gargi, men  praise those who give, the gods depend upon the sacrificer and  the Manes upon the Darvi offering.
10. “Whosoever in this world, O Gargi, without knowing this  Imperishable, offers oblations, performs sacrifices and practises  austerities, even for many thousands of years, finds all such  acts but perishable. Whosoever, O Gargi, departs from this  world without knowing this Imperishable is miserable. But he,  O Gargi, who departs from this world after knowing the  Imperishable is a knower of Brahman.
11. “Verily, that Imperishable, O Gargi, is never seen but is the  Seer; It is never heard, but is the Hearer; It is never thought of,  but is the Thinker; It is never known, but is the 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.”
12. Then said Gargi: “Venerable brahmins, you may consider  yourselves fortunate if you can get off from him through  bowing to him. None of you, I believe, will defeat him in  arguments about Brahman.  Thereupon the daughter of Vachaknu held her peace.

Chapter IX—Yajnavalkya and Vidaghdha 

1. Then Vidaghdha, the son of Sakala, asked him: “How many  gods are there, Yajnavalkya?”  Yajnavalkya ascertained the number through the group of  mantras known as the Nivid and said:  “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 asked again:  “How many gods are there, Yajnavalkya?”  “Thirty—three.”  “Very good,” said Sakalya and asked again:  “How many gods are there, Yajnavalkya?”  “Six.”  “Very good,” said Sakalya and asked again:  “How many gods are there, Yajnavalkya?”  “Three.”  “Very good,” said Sakalya and asked again:  “How many gods are there, Yajnavalkya?”  “Two.”  “Very good,” said Sakalya and asked again:  “How many gods are there, Yajnavalkya?”  “One and a half.”  “Very good,” said Sakalya and asked again:  “How many gods are there, Yajnavalkya?”  “One.”  “Very good,” said Sakalya and asked:  “Which are those three hundred and three and those three  thousand and three?”
2. Yajnavalkya said: “There are only thirty—three gods. These  others are but manifestations of them.”  “Which are these thirty—three?”  “The eight Vasus, the eleven Rudras and the twelve Adityas—  these are thirty—one. And Indra and  Prajapati make up the thirty—three.”
3. “Which are the Vasus?” asked Sakalya.  “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 is placed (vasavah). Therefore they are  called Vasus.  150
4. “Which are the Rudras?” asked Sakalya.  “The ten organs in the human body, with the mind as the  eleventh. When they depart from this  mortal body, they make one’s relatives weep. Because they  make them weep (rud), therefore they  are called Rudras.
5. “Which are the Adityas?” asked Sakalya.  “There are twelve months in the year. These are the Adityas,  because they move along carrying  (adadanah) all this with them; therefore they are called  Adityas.”
6. “Which is Indra and which is Prajapati?” asked Sakalya.  “The thunderclap is Indra and the sacrifice is Prajapati.”  “Which is the thunderclap?”  “The thunderbolt.”  “Which is the sacrifice?”  “The animals.”
7. “Which are the six gods?” asked Sakalya.  “Fire, the earth, the air, the sky, the sun and heaven; for these  six comprise all those.”
8. “Which are the three gods?” asked Sakalya.  “These three worlds, because all those gods are comprised in  these three.”  “Which are the two gods?”  “Matter and the vital breath (prana).”  “Which are the one and a half?”  “This air that blows.”
9. Yajnavalkya said: “Concerning this some say: ‘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 presence everything  attains surpassing glory (adhyardhnot).”  “Which is the one God?”  “The vital breath (Hiranyagarbha); it is Brahman which is  called That (Tyat).”
10. Sakalya said: “Verily, whosoever 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.”  “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 in this body. Go on, Sakalya.”  “Who is His deity (cause)?”  “Nectar (chyle),” said Yajnavalkya.
11. Sakalya said: “Verily, whosoever 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.”  “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?”  “Women,” said Yajnavalkya.
12. Sakalya said: “Verily, whosoever knows that Being whose  body is colours, 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.”  “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 in the sun. Go on, Sakalya.”  “Who is His deity?”  “Truth (the eye),” said Yajnavalkya.
13. Sakalya said: “Verily, whosoever knows that Being whose  body is the akasa, 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.”   “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,” said Yajnavalkya.
14. Sakalya said: “Verily, whosoever 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.”  “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.
15. Sakalya said: “Verily, whosoever knows that Being whose  body is particular colours, 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.”  “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 in the mirror. Go on, Sakalya.”  “Who is His deity?”  “The vital breath,” said Yajnavalkya.
16. Sakalya said: “Verily, whosoever 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.”  “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 in water. Go on, Sakalya.”  “Who is His deity?”  “Varuna (rain),” said Yajnavalkya.
17. Sakalya said: “Verily, whosoever 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.”  “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.
18. When Sakalya kept silent Yajnavalkya addressed him thus:  “Sakalya, have these brahmins made you their instrument such  as tongs for burning charcoal?”
19. “Yajnavalkya,” said Sakalya, “what Brahman do you know,  that you have thus flouted these Vedic  scholars of Kuru and Panchala?”  Yajnavalkya replied: “I know the quarters, with their deities  and supports.”
20. Sakalya said: “If you know the quarters, with their deities and  supports, what deity are you  identified with in the east?”  “With the deity sun.”  “In what does the sun find its support?”  “The eye.  “In what does the eye find its support?”  “Colours, for one sees colours with the eye.”  “In what do colours find their support?”  “The heart (mind),” said Yajnavalkya, “for one knows colours  through the heart. Therefore it is in  the heart that colours find their support.”  “Just so, Yajnavalkya.”
21. “Yajnavalkya,” said Sakalya, “what deity are you identified  with in the south?”  “With the deity Yama (the god of justice).”  “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, for when a man has faith he remunerates the priest.  Therefore it is in faith that the  remuneration finds its 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 support.”  “Just so, Yajnavalkya.”
22. “Yajnavalkya,” said Sakalya, “what deity are you identified  with in the west?”  “With the deity Varuna (the god of rain).”  “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 resembles his father  that it seems as if he has sprung from his father’s heart—that he  has been created of his father’s  heart, as it were. Therefore it is in the heart that semen finds its  support.”  “Just so, Yajnavalkya.”
23. “Yajnavalkya,” said Sakalya, “what deity are you identified  with in the north?”  “With the deity Soma (the moon and the creeper of that name).”  “In what does Soma find its support?”  “The initiatory rite.”  “In what does initiation find its support?”  “Truth. Therefore they say to the one who is initiated: ‘Speak  the truth’; for it is in the truth that  initiation finds its 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 support.”  “Just so, Yajnavalkya.”
24. “What deity,” said Sakalya, “are you identified with in the fixed  direction (i.e. overhead)?”  “With the deity fire.”  “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?”
25. “You ghost,” said Yajnavalkya, “that you think that the heart  should be elsewhere than in ourselves!  If it were elsewhere than in ourselves, dogs would eat this body  or birds tear it to pieces.”
26. “In what do the body and the heart find their support?” asked  Sakalya.  “In the prana.”  “In what does the prana find its support?”  “In the apana.”  “In what does the apana find its support?”  “In the vyana.”  “In what does the vyana find its support?”  “In the udana.”  “In what does the udana find its support?”  “In the samana.”  Here the Upanishad itself states:  This self is That which has been described as “Not this, not  this.”  It is imperceptible, for It is never perceived; undecaying, for It  never decays; unattached, for It is  never attached; unfettered, for It never feels pain and never  suffers injury.  Yajnavalkya said: “These are the eight abodes, the eight organs  of vision, the eight deities and the  eight beings.  “Now I ask you about that Person who is to be known only  from the Upanishads, who definitely  projects those beings and again withdraws them into Himself  and who is at the same time  transcendental.  “If you cannot clearly explain Him to me, your head shall fall  off?’ Sakalya did not know Him; his  head fell off; and robbers snatched away his bones, mistaking  them for something else.
27. Then Yajnavalkya said: “Venerable brahmins, whosoever  among you wishes to question me may now do so, or all of you may. Or whosoever among you desires  it, I shall question him, or I shall  question all of you.  But the brahmins did not dare.
28. Yajnavalkya interrogated them with the following verses:  1. As is a mighty tree, so indeed is a man: this is true. His  hairs are the leaves and his skin is the outer bark.  2. From his skin blood flows and from the bark, sap.  Therefore when a man is Wounded blood flows, as sap  from a tree that is injured.  3. His flesh is its inner bark and his nerves are its  innermost layer of bark, which is tough. His bones lie  within, as does the wood of the tree. His marrow  resembles the pith.  4. A tree, when it is felled, springs again from its root in a  new form; 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 from  the living man. A tree springs from the seed as well;  after it is dead it certainly springs again.  6. If a tree is pulled up with its root, it will not spring  again. From what root, tell me, does a mortal spring  forth after he is cut off by death?  7. If you think he is indeed born, I say: No, he is born  again. Now who should again bring him forth?  The Upanishad states: It is Brahman, which is absolute  Knowledge and Bliss, the ultimate goal of  him who offers wealth and also of him who has realized  Brahman and stands firm in It.

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