12.306
Yājñavalkya said.
O king, the supreme which is situated in the unmanifest, that which you have asked, I shall tell you. Listen attentively to this supreme secret question, O king. (12-306-1)
O lord of Mithila, the Yajus verses were indeed obtained by me from Aditya, in the manner prescribed by the ṛṣi, according to the rule and the practice.
By great austerity, I served the god who is most austere. Then, O sinless one, I was addressed by the lord Sūrya, who was pleased with me. (12-306-3)
O best of Brāhmaṇas, choose a boon—whatever you desire, even if it is very difficult to obtain. I will grant it to you with a pleased heart, for my grace is truly rare. (12-306-4)
Then, having bowed my head, I said to the best of ascetics: "I wish to quickly know the Yajurveda mantras that have not been used." (12-306-5)
Then the Lord said to me: "I shall grant you this, O twice-born. Here, Sarasvati, having become speech, will enter your body." (12-306-6)
Then the venerable one said to me: "Open your mouth." When I opened it, Sarasvatī entered my mouth. (12-306-7)
Then, O sinless one, being scorched, I entered the water at that time, out of ignorance and anger towards the great-souled Bhāskara (the Sun). (12-306-8)
Then, as I was being scorched, the venerable Sun said to me: "Endure the burning for a moment; after that, you will become cool." (12-306-9)
When I became cooled and he saw me, the revered Sun said: "O twice-born, your Veda, that northern supplement, will be established." (12-306-10)
O excellent Brāhmaṇa, you will expound the entire Śatapatha; at the end of that, and in the state of non-return, your understanding will arise. (12-306-11)
You will attain that state which is desired in Sāṅkhya-yoga. Having said this much, the Blessed One turned towards him. (12-306-12)
Then, after hearing what was spoken, when the god Agni had departed, I returned home, delighted, and indeed thought of Sarasvatī. (12-306-13)
Then, my goddess Sarasvatī, having arisen, very auspicious and adorned with vowels and consonants, began with the syllable Om. (12-306-14)
Then, following the prescribed rules, I offered the arghya to Sarasvatī. Seated there, I was devoted to the most excellent among ascetics. (12-306-15)
Then, with supreme joy, he composed the entire Śatapatha, including its secret portions and compendium, along with what remained. (12-306-16)
Having completed the excellent study of a hundred of those disciples, for the purpose of harm to the great-souled maternal uncle along with his disciple. (12-306-17)
Then, O great king, I, along with my disciple, pervaded your great-souled father's sacrifice with my presence, just as the sun pervades with its rays. (12-306-18)
Even as Devala watched, I took half from him; then, for my own Vedic fee, in a contest, it was indeed by my maternal uncle. (12-306-19)
I was inferred by Sumantu, the lord, by Paila, by Jaimini, and indeed by your father and the sages; thus, I was deduced. (12-306-20)
O sinless one, I have obtained fifteen Yajus-texts and hymns; likewise, I have ascertained the Purāṇa from Lomaharṣaṇa. (12-306-21)
O king, having placed this seed before me, and invoking the goddess Sarasvatī, and by the influence of the Sun, I have begun.
I have caused the unprecedented Veda, the hundredfold path, to be performed; and just as the desired path, so too has that been accomplished. (12-306-23)
The entire content, along with the summary, was permitted for all the disciples. All the pure disciples departed, supremely delighted. (12-306-24)
These fifteen branches of knowledge shown by Bhāskara, having been established as desired, I reflected upon that which is to be known. (12-306-25)
What here is the immortal pertaining to Brahman? What is the highest thing to be known? As I was thinking there, the Gandharva came and asked me. (12-306-26)
Then Viśvāvasu, O king, who was an expert in Vedānta knowledge, after asking twenty-four questions about the Veda, asked the twenty-fifth question as well, regarding philosophy. (12-306-27)
All and not all, likewise horses and horse, Mitra and Varuṇa, knowledge and what is to be known, likewise the ignorant and the knower, who is ascetic and who is not, likewise; from the sun, the sun itself, thus; knowledge and ignorance, just so. (12-306-28)
O king, this unsurpassed question concerns what is to be known and not to be known, the immovable and the movable, the unprecedented, the imperishable, and the perishable. (12-306-29)
Then, O king, after I had spoken, the king, who was the foremost among Gandharvas, asked a most excellent and meaningful question in proper sequence. (12-306-30)
Bear with it for a moment, until I consider this. Having said "very well" in this way, the Gandharva remained silent. (12-306-31)
Then I again contemplated the goddess Sarasvatī. In my mind, that question of mine was clarified, just as ghee is extracted from curd. (12-306-32)
O king, there I analyze with my mind the Upaniṣad and the remainder, dear one, having seen also the supreme science of inquiry. (12-306-33)
O tiger among kings, this fourth knowledge pertaining to the next world has been declared by me to you, established in the twenty-fifth section. (12-306-34)
Now, O king, what I have spoken, King Viśvāvasu at that time—listen to what question you have asked us here. (12-306-35)
O king of the Gandharvas, that which you ask as 'all' or 'not all', know that as the supreme unmanifest, which is the cause of fear for past and future. (12-306-36)
Because of the agency of the three qualities, the non-all-pervading and partless is thus; in the same way, the horse and the pair are also thus indeed observed. (12-306-37)
They call the unmanifested primordial nature as 'puruṣa' and as being without qualities; likewise, Mitra, Puruṣa, and Varuṇa are also considered as primordial nature. (12-306-38)
But knowledge is said to be primordial nature; what is to be known is indeed without parts. Both the ignorant and the knower are called persons; therefore, the one without parts is so called. (12-306-39)
Who is called an ascetic, and who is said to be a non-ascetic? Who is that person? They say that asceticism is the nature, and the non-ascetic is remembered as the one without parts. (12-306-40)
In the same way, the unmanifest which cannot be known is called the person to be known; you have spoken of the moving and the unmoving—now hear that from me as well. (12-306-41)
But the moving nature is said to be the cause of projection and creation, while the unmoving spirit is regarded as the agent of non-projection and non-creation. (12-306-42)
Those who are certain about the course of the self declare that both the two unborn, the offspring of existence, are imperishable and eternal. (12-306-43)
Because of imperishability in creation, they call the unborn here imperishable; they declare the person as imperishable, for indeed, destruction does not exist for him. (12-306-44)
Because nature is subject to diminution of qualities and agency is imperishable, the wise call this science of inquiry, which is the fourth knowledge, as pertaining to the future life. (12-306-45)
Having acquired wealth endowed with knowledge through actions in daily duties, all the Vedas that reveal the ultimate truth are remembered by Viśvāvasu. (12-306-46)
O best of Gandharvas, those who do not know that which is to be known, in which these beings are born and die and from which they fall, do not know the meaning of the Veda. (12-306-47)
Even if a person studies all five Vedas along with their limbs and sub-limbs, if he does not know that which is to be known through the Veda, he is merely a bearer of the burden of the Veda. (12-306-48)
O best of Gandharvas, one who desires ghee and churns donkey's milk would only find dung there, not cream nor ghee. (12-306-49)
Thus, the so-called knower of the Veda, who does not realize what is to be known and what is not to be known, is regarded merely as one with a deluded mind, carrying the burden of knowledge. (12-306-50)
These two should always be observed by one who is devoted to the Supreme with his inner self, so that at his birth and death, they may not happen again and again. (12-306-51)
Constantly reflecting on birth and death, having abandoned this threefold Veda, here, one should resort to the imperishable dharma. (12-306-52)
O Kāśyapa, when one sees completely day after day, then, having become solitary, he perceives the twenty-sixth. (12-306-53)
There is another, the eternal unmanifest, and likewise another, the twenty-fifth. Of him, the virtuous perceive two, and him as one thus. (12-306-54)
Therefore, the yogins, Sāṅkhyas, and supreme seekers, out of fear of birth and death, do not know this imperishable twenty-fifth. (12-306-55)
Viśvāvasu said.
O best of Brāhmaṇas, regarding this twenty-fifth (topic) which has been spoken to you, whether it is so or not so, you should explain that. (12-306-56)
I have heard the teachings of Jaigīṣavya, Āsita, Devala, Parāśara, the Brāhmaṇa sage, and the wise Vārṣagaṇya. (12-306-57)
Of the mendicant, Pañcaśikha, then Kapila, Śuka, Gautama, Ārṣṭiṣeṇa, Garga, and the great-souled ones; (12-306-58)
Of Nārada, of the lord of the Asuras, of Pulastya the wise, of Sanatkumāra, then of Śukra the great-souled, and others. (12-306-59)
I had already heard about Kaśyapa, the father, before. After that, I also heard about Rudra and the wise Viśvarūpa. (12-306-60)
It is said that all this knowledge, which is always to be known, has been obtained by me from the gods, ancestors, daityas, and from various sources. (12-306-61)
Therefore, O Brāhmaṇa, I wish to hear that from your understanding, for you are the foremost among those learned in the scriptures, eloquent, and exceedingly wise. (12-306-62)
O Brāhmaṇa, nothing is unknown to you; you are considered a treasure of the Vedas. This is said in both the world of the gods and the world of the ancestors. (12-306-63)
Those who have reached the world of Brahman, as well as the great sages, narrate (your glory); and the lord of the ascetics, the Sun, always proclaims your praise. (12-306-64)
O Brāhmaṇa, you have indeed acquired the complete knowledge of Sāṅkhya, and likewise, O Yājñavalkya, especially the knowledge of Yoga. (12-306-65)
You are awakened and without doubt, understanding all that moves and does not move; I wish to hear that knowledge, just as clarified butter is the essence, (12-306-66).
Yājñavalkya said.
O best of Gandharvas, I indeed consider you to be the bearer of all; O king, you inquire of me, so understand that as it was heard. (12-306-67)
The puruṣa, the twenty-fifth, understands the nature (prakṛti) of those who do not understand; but the gandharva nature does not understand the puruṣa, the twenty-fifth. (12-306-68)
Because of this non-comprehension, the Sāṅkhya Yogins and those who know the truth declare that primordial matter, as illustrated in the Vedic texts. (12-306-69)
One who sees and yet does not see, another sees in the same way, O sinless one. He sees the twenty-sixth, the twenty-fifth, and the twenty-fourth. But he does not see; only he who truly perceives this, sees. (12-306-70)
Only the twenty-fifth should be regarded as supreme by me; no other is higher. The twenty-fourth should not be accepted by men who are seers of knowledge. (12-306-71)
Just as a fish follows water and moves because of its movement, and just as the fish is recognized by its movement, so too is this person recognized. With affection, from living together, and with pride, always. (12-306-72)
He sinks in time because he does not realize oneness; but he emerges from time, being enveloped by the sense of 'mine'. (12-306-73)
But when the twice-born thinks, "I am different, this is another," then, having become isolated, he perceives the twenty-sixth. (12-306-74)
O king, there is another, and a new one likewise, another, the twenty-fifth; but the virtuous, perceiving the true state of that, see only one thus. (12-306-75)
Therefore, O Kāśyapa, the Yogins and Sāṅkhyas, being afraid of the fear of birth and death, do not rejoice in the twenty-fifth imperishable (principle). The pure ones devoted to that perceive the twenty-sixth. (12-306-76)
When he becomes isolated and perceives the twenty-sixth principle, then, being all-knowing and wise, he does not undergo rebirth. (12-306-77)
Thus, O sinless one, I have explained to you about the unawakened, the awakening, and the awakened, according to the reality, with illustration from the Veda. (12-306-78)
O Kāśyapa, he who perceives the unseen, the welfare, and the principle; who knows the only-only, the first, and that which is beyond the twenty-five, (12-306-79).
Viśvāvasu said.
O, what you have spoken is truthful and auspicious; it is properly beneficial and relates to the deities and others as it is. May imperishable well-being always be yours; may you always be endowed with wisdom and intellect. Salutations to you. (12-306-80)
Yājñavalkya said.
Having thus spoken, he departed to heaven; shining indeed by the sight of the illustrious one. Satisfied and filled with supreme joy, the great soul rejoiced and circumambulated me. (12-306-81)
O king, among Brahmā and others, those who move in the sky, those on earth, and those who dwell below—there itself, showing that vision, those who have truly resorted to the proper path of welfare. (12-306-82)
All followers of Sāṅkhya are engaged in the Sāṅkhya doctrine, and likewise, the followers of Yoga are engaged in the Yoga doctrine. And those other humans who desire liberation—for them, this view is perceived through knowledge. (12-306-83)
Liberation arises for men from knowledge; there is no liberation from ignorance, so it is said, O king. Therefore, one should truly seek knowledge by which one may free oneself from birth and death. (12-306-84)
One should always accept knowledge, whether it is obtained from a Brāhmaṇa, Kṣatriya, Vaiśya, Śūdra, or even from someone of low status, and should have faith in it frequently; birth and death do not affect the faithful one. (12-306-85)
All classes, brāhmaṇas, and those born of brahman; all always utter brahman. I declare the truth and scripture with the intellect of brahman; all this universe is brahman, this entire (world). (12-306-86)
Brāhmaṇas were born from the mouth of Brahman; Kṣatriyas from the arms; Vaiśyas from the navel; and Śūdras from the feet. All these classes should be understood in this way and not otherwise. (12-306-87)
Due to ignorance, people attain the source of action; O king, as they go to various states of non-existence. In the same way, classes lacking knowledge fall from terrible ignorance into the natural web of births. (12-306-88)
Therefore, knowledge should be sought everywhere; this, which is present everywhere, has been told to you by me. Brahmā stood firm, and another also stood; to him, O best of twice-born, the wise declare eternal liberation. (12-306-89)
What you asked has been explained by me exactly as it is; be free from sorrow. O king, proceed to the conclusion of this matter; it has been properly stated. May well-being be with you here always. (12-306-90)
Bhishma said.
Thus, having been instructed by the wise Yājñavalkya, the king, lord of Mithilā, then became full of joy. (12-306-91)
When the best sage had gone and the circumambulation had also been performed, Daivarāti, the king who knew liberation, was seated there. (12-306-92)
He touched a crore of cows and likewise a crore of gold; then he gave a handful of gems and one more to the Brāhmaṇas at that time. (12-306-93)
Having established his son in the kingdom of Videha, the lord of Mithilā also dwelt there, practising the duties of an ascetic. (12-306-94)
O king, having thoroughly studied the knowledge of Sāṅkhya and the treatise on Yoga, and condemning both dharma and adharma as merely natural, (12-306-95)
Having regarded everything as endless, he always remains only, indeed, and considers dharma and adharma, merit and sin, truth and untruth likewise. (12-306-96)
O king of kings, he considered birth and death as natural; this action of Brahman, of the unmanifest, is thus eternal, O ruler of men. (12-306-97)
Yogins and Sāṅkhyas, defined by their own scriptures, perceive Brahman, which is higher than the highest and free from both desirable and undesirable. The wise declare that it is eternal and pure; therefore, be pure. (12-306-98)
Whatever is given, received, given, or approved; whatever, O best of men, is given or accepted—verily, it is the unmanifest that gives and the unmanifest that accepts. (12-306-99)
The self alone is truly one's own; who else could be greater than you? Always think in this way; do not think otherwise. (12-306-100)
He by whom the unmanifest, the qualified and the unqualified are not known, should serve holy places and sacrifices, as prescribed for the wise. (12-306-101)
O joy of the Kurus, not by self-study, austerities, or sacrifices does one attain the state of the unmanifest, even after knowing the unmanifest, O king. (12-306-102)
Similarly, the position of the great principle (Mahat) is only that which pertains to ego, and from ego, one may also attain positions that are higher. (12-306-103)
But those who, intent on śāstra, know that which is eternal, beyond the unmanifest, free from birth and death, and separate from both existence and non-existence, (12-306-104)
This I obtained from Janaka in the past; he too obtained it, O king, from Yājñavalkya. Knowledge is superior, not so indeed are sacrifices; by knowledge one crosses the difficult path, not by sacrifices. (12-306-105)
O king, birth and death are difficult, and the wise do not call them prosperous. By sacrifices, austerities, restraints, and vows, people reach heaven, but then fall back to earth. (12-306-106)
Therefore, worship the supreme, great, pure, auspicious, liberating, spotless, and holy; by worshipping the truth through the sacrifice of knowledge, knowing the field and the earthly, you will indeed become a sage. (12-306-107)
Yājñavalkya, indeed, at that time composed the Upaniṣad for King Janaka in ancient times; that which is considered eternal and imperishable, he thus attains that auspicious state of immortality and freedom from sorrow. (12-306-108)
