Yagnavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Gardabhivibhîta Bhâradvâga tell you that hearing is Brahman; for what is the use of a person who cannot hear? But did he tell you the body and the resting-place of that Brahman?'

Ganaka Vaideha said: 'He did not tell me.' Yagñavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.'

Yagnavalkya said: 'The ear is its body, ether its place, and we should worship it as what is endless.' Ganaka Vaideha said: 'What is the nature of that which is endless?'

Yagnavalkya replied: Your Majesty, space (disak) itself (is that which is endless), and therefore to whatever space (quarter) he goes; he never comes to the end of it. For space is endless. Space indeed, O King, is hearing 1, and hearing indeed, O King, is the Highest Brahman. Hearing does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.'

Ganaka Vaideha said: "I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yâgñavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

6. Yagnavalkya said: 'Let us hear what anybody may have told you.'

1 Dvivedaganga states, digbhâgo hi pârthivâdhish/hânâvakkhinnah srotram ity ukyate, atas tayor ekatvam.

Ganaka Vaideha replied: 'Satyakâma Gâbâla told me that mind1 (manas) is Brahman.'

Yagñavalkya said: 'As one who had (the benefit of a good) father, mother, and teacher might tell, so did Satyakâma Gâbâla tell you that mind is Brahman; for what is the use of a person without mind? But did he tell you the body and the resting-place of that Brahman?'

Ganaka Vaideha said: 'He did not tell me.'

Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.' Yâgñavalkya said: 'Mind itself is its body, ether its place, and we should worship it as bliss.'

Mind
Mind

Ganaka Vaideha said: 'What is the nature of bliss?' Yagnavalkya replied: Your Majesty, mind itself; for with the mind does a man desire a woman, and a like son is born of her, and he is bliss. indeed, O King, is the Highest Brahman. does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.'

Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yagnavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

7. Yagnavalkya said: 'Let us hear what anybody may have told you.'

Ganaka Vaideha replied: 'Vidagdha Sâkalya told me that the heart (hridaya) is Brahman.'

Yagnavalkya said: 'As one who had (the benefit

1 See also Taitt. Up. III, 4.

of a good) father, mother, and teacher might tell, so did Vidagdha Sâkalya tell you that the heart is Brahman; for what is the use of a person without a heart? But did he tell you the body and the restingplace of that Brahman?'

Ganaka Vaideha said: 'He did not tell me.' Yagnavalkya said: 'Your Majesty, this (Brahman) stands on one leg only.'

Ganaka Vaideha said: 'Then tell me, Yâgñavalkya.' Yagnavalkya said: 'The heart itself is its body, ether its place, and we should worship it as certainty (sthiti).'

Ganaka Vaideha said: 'What is the nature of certainty?'

Yâgйavalkya replied: 'Your Majesty, the heart itself; for the heart indeed, O King, is the body of all things, the heart is the resting-place of all things, for in the heart, O King, all things rest. The heart indeed, O King, is the Highest Brahman. The heart does not desert him who worships that (Brahman) with such knowledge, all creatures approach him, and having become a god, he goes to the gods.' Ganaka Vaideha said: 'I shall give you (for this) a thousand cows with a bull as big as an elephant.' Yagnavalkya said: 'My father was of opinion that one should not accept a reward without having fully instructed a pupil.'

SECOND BRAHMANA.

I. Ganaka Vaideha, descending from his throne, said: 'I bow to you, O Yâgñavalkya, teach me.'

Yâgñavalkya said: 'Your Majesty, as a man who wishes to make a long journey, would furnish himself with a chariot or a ship, thus is your mind well

furnished by these Upanishads'1. You are honourable. and wealthy, you have learnt the Vedas and been told the Upanishads. Whither then will you go when departing hence?'

Ganaka Vaideha said: 'Sir, I do not know whither I shall go.

Yagnavalkya said: 'Then I shall tell you this, whither you will go.'

Ganaka Vaideha said: 'Tell it, Sir.'

2. Yâgñavalkya said: 'That person who is in the right eye, he is called Indha, and him who is Indha they call indeed3 Indra mysteriously, for the gods love what is mysterious, and dislike what is evident.

5

3. Now that which in the shape of a person is in the right eye, is his wife, Virâg. Their meetingplace is the ether within the heart, and their food the red lump within the heart. Again, their covering is that which is like net-work within the heart, and the road on which they move (from sleep to waking) is the artery that rises upwards from the heart. Like a hair divided into a thousand parts, so are the veins of it, which are called Hita', placed

1 This refers to the preceding doctrines which had been communicated to Ganaka by other teachers, and particularly to the upâsanas of Brahman as knowledge, dear, true, endless, bliss, and certainty. See also Maitr. Up. VII, p. 216.

The Mâdhyandinas read paroksheneva, but the commentator explains iva by eva. See also Ait. Up. I, 3, 14.

Indra is called by the commentator Vaisvânara, and his wife Virâg. This couple, in a waking state, is Visva; in sleep, Taigasa. Samstâva, lit. the place where they sing praises together, that is, where they meet.

• Pravarana may also mean hiding-place, retreat.

Hita, a name frequently given to these nâdîs; see IV, 3, 20; Khând. Up. VI, 5, 3, comm.; Kaush. Up. IV, 20. See also Katha Up. VI, 16.

firmly within the heart. Through these indeed that (food) flows on flowing, and he (the Taigasa) receives as it were purer food1 than the corporeal Self (the Vaisvânara).

4. His (the Taigasa's) Eastern quarter are the prânas (breath) which go to the East;

'His Southern quarter are the prânas which go to the South;

'His Western quarter are the prânas which go to the West;

'His Northern quarter are the prânas which go to the North;

'His Upper (Zenith) quarter are the prânas which go upward;

'His Lower (Nadir) quarter are the prânas which go downward;

'All the quarters are all the prâzas. And he (the Âtman in that state) can only be described by No2, no! He is incomprehensible, for he cannot be comprehended; he is undecaying, for he cannot decay; he is not attached, for he does not attach himself; he is unbound, he does not suffer, he does not perish. O Ganaka, you have indeed reached fearlessness,' thus said Yâgnavalkya.

Then Ganaka said: 'May that fearlessness come to you also who teachest us fearlessness. I bow to you. Here are the Videhas, and here am I (thy slave).'

1 Dvivedaganga explains that food, when it is eaten, is first of all changed into the coarse food, which goes away downward, and into the subtler food. This subtler food is again divided into the middle juice that feeds the body, and the finest, which is called the red lump.

2 See Brih. Up. II, 3, 6; IV, 9, 26.