The wise who perceive Him as standing in oneself,
They, and no others, have eternal peace!
14. This is it!'-thus they recognize

The highest, indescribable happiness.
How, now, shall I understand 'this'?

Does it shine [of itself] or does it shine in reflection?

The self-luminous light of the world

15. The sun shines not there, nor the moon and stars,
These lightnings shine not, much less this (earthly) fire!
After Him, as He shines, doth everything shine,
This whole world is illumined with His light.1

SIXTH VALLI

The world-tree rooted in Brahma

1. Its root is above, its branches below

This eternal fig-tree! 2

That (root) indeed is the Pure. That is Brahma.

That indeed is called the Immortal.

On it all the worlds do rest,

And no one soever goes beyond it.3

This, verily, is That!

The great fear

2. This whole world, whatever there is,
Was created from and moves in Life (prāņa).
The great fear, the upraised thunderbolt-
They who know That, become immortal.

3. From fear of Him fire (Agni) doth burn.
From fear the sun (Sūrya) gives forth heat.
From fear both Indra and Wind (Vayu),

And Death (Mrityu) as fifth, do speed along.1

1 This stanza = Mund. 2. 2. 10 and Svet. 6. 14.

2 This same simile of the world as an eternal fig-tree growing out of Brahma is further elaborated in BhG. 15. 1-3.

3 These last four lines

5. 8 c-f.

A very similar stanza is in Tait. 2. 8.

Degrees of perception of the Soul (Atman).

4. If one has been able to perceive [Him] here on earth Before the dissolution of the body,

According to that [knowledge] he becomes fitted

For embodiment in the world-creations.1

5. As in a mirror, so is it seen in the body (atman);
As in a dream, so in the world of the fathers;

As if in water, so in the world of the Gandharvas (genii);
As if in light and shade, so in the world of Brahma.

The gradation up to the supersensible Person

6. The separate nature of the senses,

And that their arising and setting

Is of things that come into being apart [from himself],
The wise man recognizes, and sorrows not.

7. Higher than the senses (indriya) is the mind (manas);
Above the mind is the true being (sattva).

Over the true being is the Great Self [i. e. buddhi, intellect];
Above the Great is the Unmanifest (avyakta).

8. Higher than the Unmanifest, however, is the Person
(Purusha),

All-pervading and without any mark (a-linga) whatever.
Knowing which, a man is liberated.

And goes to immortality.

9. His form is not to be beheld.

No one soever sees Him with the eye.2

He is framed by the heart, by the thought, by the mind.
They who know That become immortal.3

The method of Yoga, suppressive of the lower activity 10. When cease the five

[Sense-]knowledges, together with the mind (manas),

1 The reading svargeșu instead of sargeṣu would yield the more suitable meaning in the heavenly worlds.' At best, the stanza contradicts the general theory that perception of the Atman produces release from reincarnation immediately after death. Consequently Sankara supplies an ellipsis which changes the meaning entirely, and Max Müller hesitatingly inserts a 'not' in the first line. The present translation interprets the meaning that the degree of perception of the Atman in the present world determines one's reincarnate status.

2 These two lines recur at Svet. 4. 20 a, b.

8 These two lines recur at Svet. 3. 13 c, d and 4. 17 c, d.

And the intellect (buddhi) stirs not-
That, they say, is the highest course.1
11. This they consider as Yoga —

The firm holding back of the senses.
Then one becomes undistracted.3
Yoga, truly, is the origin and the end."

The Soul incomprehensible except as existent

12. Not by speech, not by mind,

Not by sight can He be apprehended.

How can He be comprehended

Otherwise than by one's saying 'He is'?

5

13. He can indeed be comprehended by the thought 'He is '

(asti)

And by [admitting] the real nature of both [his compre-
hensibility and his incomprehensibility]."

When he has been comprehended by the thought 'He'is'
His real nature manifests itself.

A renunciation of all desires and attachments

the condition of immortality

14. When are liberated all

The desires that lodge in one's heart,

Then a mortal becomes immortal!

Therein he reaches Brahma ! 7

15. When are cut all

The knots of the heart here on earth,

1 Quoted in Maitri 6. 30.

2 Literally 'yoking'; both a 'yoking,' i. e. subduing, of the a 'yoking,' i. e. a 'joining' or 'union,' with the Supreme Spirit.

8 apramatta, a technical Yoga term.

senses ; and also

▲ Perhaps, of the world' of beings and experiences-here too, as in Mānḍ. 6, where the phrase occurs. That is the world' becomes created for the person when he emerges from the Yoga state, and passes away when he enters into it. Or perhaps the translation should be an arising and a passing away': i. e. is transitory-according to Sankara.

5 The same thought of the incomprehensibility of the ultimate occurs at Kena 3 a, b, and Mund. 3. 1. 8 a, b.

6 That is, both the affirmable, He is' and the absolutely non-affirmable 'No! No!' neti, neti of Brih. 2. 3. 6; both being' (sad) and 'non-being' (asad) of Muṇḍ. 2. 2. 1 d and Praśna 2. 5 d. Sankara interprets 'both' as referring to the conditioned' and the unconditioned' Brahma.

7 This stanza is found also at Bṛih. 4. 4. 7 a.

Then a mortal becomes immortal!

-Thus far is the instruction.

The passage of the soul from the body to immortality

or elsewhere

16. There are a hundred and one arteries of the heart. One of these passes up to the crown of the head.

Going up by it, one goes to immortality.

The others are for departing in various directions.1

17. A Person of the measure of a thumb is the inner soul

(antaratman),

Ever seated in the heart of creatures.

Him one should draw out from one's own body
Like an arrow-shaft out from a reed, with firmness.
Him one should know as the Pure, the Immortal—

Yea, Him one should know as the Pure, the Immortal.

This teaching, the means of attaining Brahma and
immortality

18. Then Naciketas, having received this knowledge

Declared by Death, and the entire rule of Yoga,

Attained Brahma and became free from passion, free from death; And so may any other who knows this in regard to the Soul (Atman).

1 This stanza is found also at Chand. 8. 6. 6. Cf. also Kaush. 4. 19 and Bṛih. 4. 2. 3.

ĪSĀ UPANISHAD1

Recognition of the unity underlying the diversity
of the world

1. By the Lord (īśā) enveloped must this all be-
Whatever moving thing there is in the moving world.
With this renounced, thou mayest enjoy.
Covet not the wealth of any one at all.

Non-attachment of deeds on the person of a renouncer

2. Even while doing deeds here,

One may desire to live a hundred years.

Thus on thee-not otherwise than this is it-
The deed (karman) adheres not on the man.

The forbidding future for slayers of the Self

3. Devilish (asurya 2) are those worlds called,3
With blind darkness (tamas) covered o'er!
Unto them, on deceasing, go

Whatever folk are slayers of the Self."

The all-surpassing, paradoxical world-being

4. Unmoving, the One (ekam) is swifter than the mind. The sense-powers (deva) reached not It, speeding on before. Past others running, This goes standing.

In It Matariśvan places action.

1 So called from its first word; or sometimes Īsāvāsyam' from its first two words; or sometimes the 'Vājasaneyi-Samhita Upanishad' from the name of the recension of the White Yajur-Veda of which this Upanishad forms the final, the fortieth, chapter.

2 Compare the persons called 'devilish,' asura, at Chand. 8. 8. 5. A variant reading here (accordant with a literalism interpreted in the following line) is a-surya, 'sunless.'

3 The word nama here might mean 'certainly' instead of 'called.'

This idea is in sharp contrast with the doctrine of Katha 2. 19 d (and BhG. 2. 19), where it is stated that he [i.e. the Self] slays not, is not slain.' The word atma-han here, of course, is metaphorical, like 'smother,' 'stifle,' 'completely suppress.'

5 The whole stanza is a variation of Brih. 4. 4. II.

• So Com. But apas may refer, cosmogonically, to 'the [primeval] waters.'