j:n:kú h v:òdðhö y:awv:lVy::ð j:g:am: .

ð ð e es: m:ðn:ð n: v:ed\y: Eet: .

janakaṃ ha vaidehaṃ yājñavalkyo jagāmasa mene na vadiṣya iti

Yajnavalkya went to Janaka, Emperor of Videha. H th ht h ld t thiHe thought he would not say anything.

AT: h y:jj:n:kÁ: v:òdðh:ð y:awv:lVy:Á:aegn:h:ð*:ð

ð ò ð ö òs:m:Üdat:ð t:sm:ò h y:awv:lVy::ð v:rö dd:ò .

atha ha yaj janakaś ca vaideho yājñavalkyaścāgnihotre samūdāte tasmai ha yājñavalkyovaraṃ dadauvaraṃ dadau

Now Janaka and Yajnavalkya had once talked onNow Janaka and Yajnavalkya had once talked on the Agnihotra, and Yajnavalkya had offered him a boon.

s: h kam:)Sn:m:ðv: v:v:Òð . t:ú hasm:ò dd:ò .

ú ð üöt:ú h s:m:ÒaRðv: p:Üv:üö p:)cC .. 1..

sa ha kāma-praśnam eva vavretaṃ hāsmai dadautaṃ ha samrāḍ eva pūrvaḥ papracchataṃ ha samrāḍ eva pūrvaḥ papraccha

He had begged the liberty of asking anyHe had begged the liberty of asking any questions he liked; and Yajnavalkya had granted him the boon. So it was the he who first asked him.So t as t e e o st as ed

y:awv:lVy: ekö jy::ðet:ry:ö p:Ø,\: Eet: .

e ðe e ðA:edty:jy::ðet:H s:m:ÒaRÏ Eet: h:ðv:ac:

yājñavalkya kiṃ jyotir ayaṃ puruṣa itiy j y ṃ jy y ṃ p ṣāditya-jyotiḥ samrāḍ iti hovāca

'Yajnavalkya, what serves as the light for a man?' 'The light of the sun, O Emperor', said Yajnavalkya.j y

A:edty:ðn:òv:ay:ö jy::ðet:\:ast:ð p:ly:y:t:ð km:ü kÙ,t:ð

e ð ieev:p:ly:ðt:iet: .

Ov:m:ðv:òt:d y:awv:lVy: .. 2..Ov:m:v:t:dÏ y:awv:lVy: .. 2..

ādityenaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetītievam evaitad yājñavalkyay j y

It is through the light of the sun that he sitsIt is through the light of the sun that he sits, goes out, works and returns'.'It is just so, Yajnavalkya'.

Ast:em:t: A:edty:ð y:awv:lVy:

e ö ðe ð ö eekö jy::ðet:rðv:ay:ö p:Ø,\: Eet: .

astamita āditye yājñavalkyay y j ykiṃ jyotir evāyaṃ puruṣa iti

'When the sun has set, Yajnavalkya, what exactly serves as the light for a man?'

c:ndÓm:a Ov:asy: jy::ðet:B:üv:t:iet: . c:ndÓm:s:òv:ay:ö

ðe ð ð ü ð e ð iejy::ðet:\:ast:ð p:ly:y:t:ð km:ü kÙ,t:ð ev:p:ly:ðt:iet: .

Ov:m:ðv:òt:d y:awv:lVy: .. 3..Ov:m:v:t:dÏ y:awv:lVy: .. 3..

d ā ā j ti bh tīticandramā evāsya jyotir bhavatīticandramasaivāyaṃ jyotiṣāste palyayate karma kurute vipalyetītievam evaitad yājñavalkyaevam evaitad yājñavalkya

'The moon serves as his light. It is through the g glight of the moon that he sits, goes out, works and returns'and returns . 'It is just so, Yajnavalkya'.

Ast:em:t: A:edty:ð y:awv:lVy: c:ndÓm:sy:st:em:t:ð

e ö ðe ð ö eekö jy::ðet:rðv:ay:ö p:Ø,\: Eet: .

astamita āditye yājñavalkya candramasyy y j y yastamite kiṃ jyotir evāyaṃ puruṣa iti

'When the sun and the moon have set, Yajnavalkya, what exactly serves as the light for a man?'

Aegn:rðv:asy: jy::ðet:B:üv:t:iet: . Aegn:n:òv:ay:ö

ðe ð ð ü ð e ð iejy::ðet:\:ast:ð p:ly:y:t:ð km:ü kÙ,t:ð ev:p:ly:ðt:iet: .

Ov:m:ðv:òt:d y:awv:lVy: .. 4..Ov:m:v:t:dÏ y:awv:lVy: .. 4..

agnir evāsya jyotir bhavatīti | agninaivajyotiṣāste palyayate karma kurute vipalyetītievam evaitad yājñavalkyay j y

'The fire serves as his light It is through the fireThe fire serves as his light. It is through the fire that he sits, goes out, works and returns'. 'It is just so, Yajnavalkya'.

Ast:em:t: A:edty:ð y:awv:lVy: c:ndÓm:sy:st:em:t:ð

ð ò e ö ðe ð ö eS:ant:ð|gn::ò ekö jy::ðet:rðv:ay:ö p:Ø,\: Eet: .

astamita āditye yājñavalkya candramasy astamitey y j y yśānte 'gnau kiṃ jyotir evāyaṃ puruṣa iti

When the sun and the moon have both set, and the fire has gone out, Yajnavalkya, what exactly serves as the light for a man?' g

v:ag:ðv:asy: jy::ðet:B:üv:t:iet: . v:ac:òv:ay:ö

ðe ð ð ü ð e ð iejy::ðet:\:ast:ð p:ly:y:t:ð km:ü kÙ,t:ð ev:p:ly:ðt:iet: .

vāg evāsya jyotir bhavatītig y jyvācaivāyaṃ jyotiṣāste palyayate karma kurutevipalyetītivipalyetīti

'Speech (sound) serves as his light. It is through the light of speech that he sits, goes out, works g p , g ,and returns.

t:sm:a¾ò s:m:ÒaRÏ Aep: y:*: sv:H p:aeN:n:ü ev:en:waüy:t:ð

ò ð ie|T: y:*: v:ag:Øcc:rty:Î up:òv: t:*: ny:ðt:iet: .

Ov:m:ðv:òt:d y:awv:lVy: .. 5..Ov:m:v:t:dÏ y:awv:lVy: .. 5..

t ād i āḍ i t ḥ ā itasmād vai samrāḍ api yatra svaḥ pāṇir navinirjñāyate 'tha yatra vāg uccaraty upaiva tatranyetītievam evaitad yājñavalkyaevam evaitad yājñavalkya

Therefore, O Emperor, even when one's own , p ,hand is not clearly visible, if a sound is uttered, one manages to go there 'one manages to go there. . 'It is just so, Yajnavalkya'.

Ast:em:t: A:edty:ð y:awv:lVy: c:ndÓm:sy:st:em:t:ð

ð ò ö e e ö ðe ð öS:ant:ð|gn::ò S:ant:ay:aö v:aec: ekö jy::ðet:rðv:ay:ö

p:,\: Eet: .p:Ø,\: Eet: .

astamita āditye yājñavalkya candramasyastamite śānte 'gnau śāntāyāṃ vāci kiṃ jyotirastamite śānte gnau śāntāyāṃ vāci kiṃ jyotirevāyaṃ puruṣa iti

When the sun and the moon have both set, the ,fire has gone out, and speech has stopped, Yajnavalkya what exactly serves as the light forYajnavalkya, what exactly serves as the light for a man?'

A:tm:òv:asy: jy::ðet:B:üv:t:iet: . A:tm:n:òv:ay:ö

ðe ð ð ü ð e ð iejy::ðet:\:ast:ð p:ly:y:t:ð km:ü kÙ,t:ð ev:p:ly:ðt:iet:

.. 6.... 6..

ātmaivāsya jyotir bhavatīti | ātmanaivāyaṃjyotiṣāste palyayate karma kurute vipalyetīti

'The self serves as his light. It is through the light of the self that he sits goes out works andlight of the self that he sits, goes out, works and returns.' 'It is just so, Yajnavalkya'.

kt:m: A:tm:ðet: .

ð ö e ð ðüey::ð|y:ö ev:wan:m:y:H )aN:ð\:Ø Æ½nt:jy::ðüet:H p:Ø,\:H .

katama ātmetiyo 'yaṃ vijñāna-mayaḥ prāṇeṣu hṛdy antar-jyotiḥpuruṣaḥpuruṣaḥ

'Which is the self?' 'This infinite entity (Purusha) that is identified y ( )with the intellect and is in the midst of the organs the (self effulgent) light within the heartorgans, the (self-effulgent) light within the heart (intellect).

s: s:m:an:H s:ÀØB::ò l::ðkav:n:Øs:öc:ret: Dy:ay:t:iv:

ð i e ð ð ö ð e el:ðl:ay:t:iv: s: eh sv:pn::ð B:Ütv:ðm:ö l::ðkm:et:#am:et:

m:ty::ð -p:aeN: .. 7..m:àty:: -p:aeN: .. 7..

ā ḥ bh l kā tisa samānaḥ sann ubhau lokāv anusaṃcaratidhyāyatīva lelāyatīva sa hi svapno bhūtvemaṃlokam atikrāmati mṛtyo rūpāṇi

Assuming the likeness (of the intellect), it moves between the two worlds; it thinks, as it were, and ; , ,shakes, as it were. Being identified with dream, it transcends this world the forms of deathtranscends this world - the forms of death (ignorance etc.).'

s: v:a Ay:ö p:Ø,\::ð j:ay:m:an:H

i e e ú ðS:rirm:eB:s:mp:½m:an:H p:apm:eB:H s:ús:àjy:t:ð s:

ut#am:enm:y:m:aN:H p:apm:n::ð ev:j:haet: .. 8..ut#am:enm:Òy:m:aN:H p:apm:n:: ev:j:haet: .. 8..

sa vā ayaṃ puruṣo jāyamānaḥ śarīramabhisampadyamānaḥ pāpmabhiḥ saṃsṛjyateabhisampadyamānaḥ pāpmabhiḥ saṃsṛjyatesa utkrāman mriyamāṇaḥ pāpmano vijahāti

That man, when he is born, or attains a body, is , , y,connected with evils (the body and organs); and when he dies or leaves the body he discardswhen he dies, or leaves the body, he discards those evils.

t:sy: v:a Ot:sy: p:Ø,\:sy: ¾ð Ov: sT:an:ð B:v:t:H

ö ð ö ö i úEdö c: p:rl::ðksT:an:ö c: . s:nDy:ö t:àt:iy:ú

sv:pn:sT:an:m: .sv:pn:sT:an:m:Î .

tasya vā etasya puruṣasya dve eva sthānebhavataḥ idaṃ ca para loka sthānaṃ cabhavataḥ idaṃ ca para-loka-sthānaṃ ca sandhyaṃ tṛtīyaṃ svapna-sthānam

That man only two abodes, this and the next y ,world. The dream state, which is the third, is at the junction (of the two)the junction (of the two).

t:esm:ns:nDy:ð sT:an:ð et:ÅÀðt:ð uB:ð sT:an:ð p:Sy:t:idö

ð ö ð öc: p:rl::ðksT:an:ö c: . AT: y:T:a#m::ð|y:ö

p:rl::ðksT:an:ð B:v:et:p:rl::ksT:an: B:v:et:

tasmin sandhye sthāne tiṣṭhan ubhe sthānepaśyatīdaṃ ca para loka sthānaṃ capaśyatīdaṃ ca para-loka-sthānaṃ caatha yathā-kramo 'yaṃ para-loka-sthāne bhavati

Staying at that junction, he surveys the two y g j , yabodes, this and the next world. Whatever outfit he may have for the next worldhe may have for the next world ...

t:m:a#m:m:a#my::ðB:y:anp:apm:n: A:n:ndaúÁ: p:Sy:et: .

e e ð ü ðs: y:*: )sv:ep:et: . Asy: l::ðksy: s:v:aüv:t::ð

m:a*:am:p:aday:m:a*:am:p:aday:

tam ākramam ākramyobhayān pāpmanaānandāṃś ca paśyati | sa yatra prasvapitiānandāṃś ca paśyati | sa yatra prasvapitiasya lokasya sarvāvato mātrām apādāya

providing himself with that he sees both evils p g(sufferings) and joys. When he dreams, he takes away a little of (the impressions of) this allaway a little of (the impressions of) this all-embracing world (the waking state) ...

sv:y:ö ev:hty: sv:y:ö en:m:aüy: sv:ðn: B:as:a sv:ðn:

ðe e e ö öjy::ðet:\:a )sv:ep:et: . A*:ay:ö p:Ø,\:H sv:y:ö

jy::ðet:B:üv:et: .. 9..jy::et:B:v:et: .. 9..

svayaṃ vihatya svayaṃ nirmāya svena bhāsāsvena jyotiṣā prasvapiti | atrāyaṃ puruṣaḥsvena jyotiṣā prasvapiti | atrāyaṃ puruṣaḥsvayaṃ jyotir bhavati

himself puts the body aside and himself creates p y(a dream body in its place), revealing his own luster by his own light and dreams In this stateluster by his own light - and dreams. In this state the man himself becomes the light.

n: t:*: rT:a n: rT:y::ðg:a n: p:nT:an::ð B:v:ent: .

ð ðAT: rT:an:ÒT:y::ðg:anp:T:H s:àj:t:ð .

na tatra rathā na ratha-yogā na panthānobhavanti atha rathān ratha-yogān pathaḥ sṛjate

There are no chariots, nor animals to be yoked to them nor roads there but he creates thethem, nor roads there, but he creates the chariots, the animals and the roads.

n: t:*:an:nda m:ØdH )m:Ød:ð B:v:ent: .

AT:an:ndanm:ØdH )m:ØdH s:àj:t:ð . .

na tatrānandā mudaḥ pramudo bhavantiathānandān mudaḥ pramudaḥ sṛjate

There are no pleasures, joys, or delights there, but he creates the pleasures joys and delightsbut he creates the pleasures, joys and delights.

n: t:*: v:ðS:ant:aH p:Ø\kerNy:H +v:nty::ð B:v:ent: .

ð e i i ðAT: v:ðS:ant:anp:Ø\kerN:iH +v:nt:iH s:àj:t:ð .

s: eh kt:aü .. 10..s: eh kt:a .. 10..

na tatra veśāntāḥ puṣkariṇyaḥ sravantyo bhavantiatha veśāntān puṣkariṇīḥ sravantīḥ sṛjateatha veśāntān puṣkariṇīḥ sravantīḥ sṛjatesa hi kartā

There are no pools, tanks, or rivers there, but he p , , ,creates the pools, tanks and rivers. For he is the agentFor he is the agent.

t:dðt:ð Sl::ðka B:v:ent:

ð i esv:pn:ðn: S:arirm:eB:)hty:a

s:pt:H s:pt:an:eB:c:akS:iet: .s:Øpt:H s:Øpt:an:eB:c:akS:iet: .

tad ete ślokā bhavanti –svapnena śārīram abhiprahatyāsvapnena śārīram abhiprahatyāsuptaḥ suptān abhicākaśīti

Regarding this there are the following verses: g g g'The radiant infinite being (Purusha) who moves alone puts the body aside in the dream statealone, puts the body aside in the dream state, and remaining awake himself ...

S:Ø#m:aday: p:Øn:ròet: sT:an:ú

e úehrNm:y:H p:Ø,\: Okhús:H .. 11..

śukram ādāya punar aiti sthānaṃhiraṇmayaḥ puruṣa ekahaṃsaḥ

... and taking the shining functions of the organs with him watches those that are asleep Againwith him, watches those that are asleep. Again he comes to the waking state.

)aN:ðn: rx:Àp:rö kÙl:ay:m:Î

e eb:eh\kÙl:ay:adm:àt:Á:ertv:a .

prāṇena rakṣann avaraṃ kulāyaṃbahiṣ-kulāyād amṛtaś caritvā

'The radiant infinite being who is immortal and moves alone preserves the unclean nest (themoves alone, preserves the unclean nest (the body) with the help of the vital force ...

s: Iy:t:ð|m:àt::ð y:*: kam:ú

e úehrNm:y:H p:Ø,\: Okhús:H .. 12..

sa īyate 'mṛto yatra kāmaṃhiraṇmayaḥ puruṣa ekahaṃsaḥ

...and roams out of the nest. Himself immortal, he goes wherever he likeshe goes wherever he likes.

sv:pn:ant: ucc:av:c:m:iy:m:an::ð

e ð ð e-p:aeN: dðv:H kÙ,t:ð b:hÞen: .

svapnānta uccāvacam īyamānorūpāṇi devaḥ kurute bahūni

'In the dream world, the shining one, attaining higher and lower states puts forth innumerablehigher and lower states, puts forth innumerable forms.

ut:ðv: s*:ieB:H s:h m::ðdm:an::ð

ð e ej:x:dÙt:ðv:aep: B:y:aen: p:Sy:n:Î .. 13..

uteva strībhiḥ saha modamānojakṣad utevāpi bhayāni paśyan

He seems to be enjoying himself in the company of women or laughing or even seeing frightfulof women, or laughing, or even seeing frightful things.

A:ram:m:sy: p:Sy:ent: n: t:ö p:Sy:et: kÁ:n:ðet: .

ö ö ð ðet:ö n:ay:t:ö b::ðD:y:ðedty:ahÚH .

ārāmam asya paśyanti na taṃ paśyati kaścanetitaṃ nāyataṃ bodhayed ity āhuḥ

'All see his sport, but none sees him'. Th 'D t k hi dd l 'They say, 'Do not wake him up suddenly'.

dÙeB:ü\:jy:ú hasm:ò B:v:et: y:m:ð\: n: )et:p:½t:ð .

ð e ð òAT::ð K:lv:ahÚrÎ j:ag:ert:dðS: Ov:asy:ò\:H .

durbhiṣajyaṃ hāsmai bhavati yam eṣa napratipadyateatho khalv āhur jāgarita-deśa evāsyaisaḥatho khalv āhur jāgarita-deśa evāsyaisaḥ

If h d t fi d th i ht th b dIf he does not find the right organ, the body becomes difficult to doctor. Others, however, say that the dream state of a man is nothing but the waking stateman is nothing but the waking state ...

y:aen: Êðv: j:ag:Òt:Î p:Sy:et: t:aen: s:Øpt: Eet: .

ö ö ðe ü eA*:ay:ö p:Ø,\:H sv:y:ö jy::ðet:B:üv:et: .

yāni hyeva jāgrat paśyati tāni supta itiatrāyaṃ puruṣaḥ svayaṃ jyotir bhavati

...because he sees in dream only those things th t h i th ki t t (Thi i )that he sees in the waking state. (This is wrong)

In the dream state the man himself becomes the lightlight.

s::ð|hö B:g:v:t:ð s:h+ö ddaem:

üö e ð ieAt: UDv:üö ev:m::ðx:ay: b:ÒÜhiet: .. 14..

so 'haṃ bhagavate sahasraṃ dadāmiata ūrdhvaṃ vimokṣāya brūhīti

'I give you a thousand (cows), sir. Pl i t t f th b t lib ti 'Please instruct me further about liberation'.

s: v:a O\: Ot:esm:ns:ö)s:adð rtv:a c:ertv:a

ò ö ödáÄÏv:òv: p:ØNy:ö c: p:ap:ö c:

sa vā eṣa etasmin saṃprasāde ratvā caritvādṛṣṭvaiva puṇyaṃ ca pāpaṃ ca

After enjoying himself and roaming, and merely i (th lt f) d d il (i d )seeing (the result of) good and evil (in dream) ...

p:Øn:H )et:ny:ay:ö )et:y::ðny:adÓv:et: sv:pn:ay:òv: .

e e ð es: y:¶:*: ekeWc:tp:Sy:ty:n:nv:ag:t:st:ðn: B:vet: .

As:¤:ð Êy:ö p:,\: Eet: .As:¤: Êy: p:Ø,\: Eet: .

punaḥ pratinyāyaṃ pratiyony ādravatip ḥ p y y ṃ p y ysvapnāyaiva | sa yat tatra kiñcit paśyaty ananv-āgatas tena bhavati | asaṅgo hyayaṃ puruṣa itiāgatas tena bhavati | asaṅgo hyayaṃ puruṣa iti

... he (stays) in a state of profound sleep, and comes back in the inverse order to his former condition, the dream state. He is untouched by whatever he sees in that state for this infinitewhatever he sees in that state for this infinite being is unattached.

Ov:m:ðv:òt:dÏ y:awv:lVy: .

ð ö ð ö es::ð|hö B:g:v:t:ð s:h+ö ddaem: .

At: UDv:üö ev:m::ðx:ay:òv: b:hiet: .. 15..At: UDv: ev:m::x:ay:v: b:ÒÜhiet: .. 15..

evam evaitat yājñavalkya'h bh t h d dā iso 'haṃ bhagavate sahasraṃ dadāmi

ata ūrdhvaṃ vimokṣāyaiva brūhīti

'It is just so Yajnavalkya I give you a thousandIt is just so, Yajnavalkya. I give you a thousand (cows), sir. Please instruct me further about lib ti it lf 'liberation itself.'

s: v:a O\: Ot:esm:nsv:pn:ð rtv:a c:ertv:a dáÄÏv:òv:

ö ö e ö e ð ep:ØNy:ö c: p:ap:ö c: p:Øn:H )et:ny:ay:ö )et:y::ðny:adÓv:et:

b:¹ant:ay:òv: .b:عant:ay:v: .

sa vā eṣa etasmin svapne ratvā caritvā dṛṣṭvaivaā ḥ ti āpuṇyaṃ ca pāpaṃ ca punaḥ pratinyāyaṃ

pratiyony ādravati buddhāntāyaiva

After enjoying himself and roaming in the dreamAfter enjoying himself and roaming in the dream state, and merely seeing (the results of) good and

il h b k i th i d t hievil, he comes back in the inverse order to his former condition, the waking state.

s: y:¶:*: ekeWc:tp:Sy:ty:n:nv:ag:t:st:ðn: B:v:et: .

ð ö eAs:¤:ð Êy:ö p:Ø,\: Eet: .

sa yat tatra kiñcit paśyaty ananvāgatas tenabhavatiasaṅgo hyayaṃ puruṣa itiasaṅgo hyayaṃ puruṣa iti

He is untouched by whatever he sees in that state, for this infinite being is unattached.

Ov:m:ðv:òt:dÏ y:awv:lVy: .

ð ö ð ö es::ð|hö B:g:v:t:ð s:h+ö ddaem:

At: UDv:üö ev:m::ðx:ay:òv: b:hiet: .. 16..At: UDv: ev:m::x:ay:v: b:ÒÜhiet: .. 16..

evam evaitat yājñavalkya'h bh t h d dā iso 'haṃ bhagavate sahasraṃ dadāmi

ata ūrdhvaṃ vimokṣāyaiva brūhīti

'It is just so YajnavalkyaIt is just so, Yajnavalkya. I give you a thousand (cows), sir. Pl i t t f th b t lib ti it lf 'Please instruct me further about liberation itself.'

s: v:a O\: Ot:esm:nb:عant:ð rtv:a c:ertv:a dáÄÏv:òv:

ö ö e ö e ð ep:ØNy:ö c: p:ap:ö c: p:Øn:H )et:ny:ay:ö )et:y::ðny:adÓv:et:

sv:pn:ant:ay:òv: .. 17..sv:pn:ant:ay:v: .. 17..

sa vā eṣa etasmin buddhānte ratvā caritvāṣdṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥpratinyāyaṃ pratiyony ādravati svapnāntāyaivapratinyāyaṃ pratiyony ādravati svapnāntāyaiva

After enjoying himself and roaming in the waking state, and merely seeing (the result of) good and , y g ( ) gevil, he comes back in the inverse order to his former condition the dream state (or that offormer condition, the dream state (or that of profound sleep).

t:½T:a m:ham:tsy: uB:ð kÝl:ð|n:Øs:öc:ret: p:Üv:üö c:ap:rö

ò ð ö ö ec:òv:m:ðv:ay:ö p:Ø,\: Ot:av:ØB:av:nt:av:n:Øs:öc:ret:

sv:pn:ant:ö c: b:¹ant:ö c: .. 18..sv:pn:ant: c: b:عant: c: .. 18..

tad yathā mahā-matsya ubhe kūle anusaṃcaratiy y ṃpūrvaṃ cāparaṃ ca evam evāyaṃ puruṣa etāvubhāv antāv anusaṃcarati svapnāntaṃ caubhāv antāv anusaṃcarati svapnāntaṃ ca buddhāntaṃ ca

As a great fish swims alternately to both the g ybanks (of a river), eastern and western, so does this infinite being move to both these states thethis infinite being move to both these states, the dream and waking states.

t:½T:aesm:ÀakaS:ð Sy:ðn::ð v:a s:Øp:N::ðü v:a ev:p:erp:ty:

ú ò ö ò e ðÂ:ant:H s:úhty: p:x::ò s:öl:y:ay:òv: eD:Òy:t:ð

tad yathāsminn ākāśe śyeno vā suparṇo vāviparipatya śrāntaḥ saṃhatya pakṣausaṃlayāyaiva dhriyatesaṃlayāyaiva dhriyate

A h k f l fl i i th k bAs a hawk or a falcon flying in the sky becomes tired, and stretching its wings, is bound for its nest ...

Ov:m:ðv:ay:ö p:Ø,\: Ot:sm:a Ant:ay: D:av:et:

ð ö ö ðy:*: s:Øpt::ð n: köc:n: kam:ö kam:y:t:ð

n: köc:n: sv:pn:ö p:Sy:et: .. 19..n: kc:n: sv:pn: p:Sy:et: .. 19..

evam evāyaṃ puruṣa etasmā antāya dhavatiyatra supto na kaṃcana kāmaṃ kāmayatena kaṃcana svapnaṃ paśyatiṃ p ṃ p y

so does this infinite being run for this state... so does this infinite being run for this state, where, falling asleep, he craves no desire and sees no dream.

t:a v:a Asy:òt:a eht:a n:am: n:a´:ð y:T:a kñS:H

e e e es:h+D:a eB:Àst:av:t:aeN:mn:a et:Åent: S:ØVl:sy:

n:il:sy: ep:¤l:sy: hert:sy: l::ðeht:sy: p:N:aü .n:il:sy: ep:¤l:sy: hert:sy: l::eht:sy: p:ÜN:a .

tā vā asyaitā hitā nāma nāḍyo yathā keśaḥsahasradhā bhinnas tāvatāṇimnā tiṣṭhantiṇ ṣṭśuklasya nīlasya piṅgalasya haritasya lohitasyapūrṇāḥpūrṇāḥ

In him are those nerves called Hita, which are as fine as a hair split into a thousand parts and filledwith white, blue, brown, green and red (serums).

AT: y:*:òn:ö Gn:nt:iv: ej:n:nt:iv: hst:iv:

e e üe e ð öev:cCay:y:et: g:t:üem:v: p:t:et: y:dðv: j:ag:Ò»y:ö

p:Sy:et: t:d*:aev:½y:a m:ny:t:ð .p:Sy:et: t:d*:aev:½y:a m:ny:t: .

atha yatrainaṃ ghnantīva jinantīva hastīvay ṃ g jvicchāyayati gartam iva patati yad eva jāgradbhayaṃ paśyati tad atrāvidyayā manyatebhayaṃ paśyati tad atrāvidyayā manyate

Now when (he feels) as if he were being killed or overpowered, or being pursued by an elephant, orp , g p y p ,falling into a pit, (in short) conjures up at the time through ignorance whatever terrible things he hasthrough ignorance whatever terrible things he hasexperienced in the waking state (that is dream).

AT: y:*: dðv: Ev: raj:ðv:ahm:ðv:ðdú s:v::ðü|sm:iet:

ð ð ð ðm:ny:t:ð s::ð|sy: p:rm::ð l::ðkaH .. 20..

atha yatra deva iva rājevāham evedaṃ sarvo'smīti manyate so 'sya paramo lokaḥ

And when (he becomes) a god, as it were, or a king as it were thinks 'This (universe) is myselfking, as it were, thinks, 'This (universe) is myself, who am all', that is his highest state.

t:¾a Asy:òt:det:cCnda Ap:ht:p:apm:aB:y:ú -p:ö .

e e ö e ð öt:½T:a e)y:y:a es*:y:a s:öp:er\v:Vt::ð n: b:aÊö

eköc:n: v:ðd n:ant:rm:ekc:n: v:d n:ant:rm:ÎÎ

tad vā asyaitad aticchandā apahatapāpmābhayaṃrūpam | tad yathā priyayā striyā saṃpariṣvaktorūpam | tad yathā priyayā striyā saṃpariṣvaktona bāhyaṃ kiṃcana veda nāntaram

That is his form - beyond desires, free from evils y ,and fearless. As a man, fully embraced by his beloved wife does not know anything at allbeloved wife, does not know anything at all, either external or internal ....

Ov:m:ðv:ay:ö p:Ø,\:H )awðn:atm:n:a s:öp:er\v:Vt::ð n:

ö e ö ð öb:aÊö eköc:n: v:ðd n:ant:rö.

evam evāyaṃ puruṣaḥ prājñenātmanāy ṃ p ṣ ḥ p jsaṃpariṣvakto na bāhyaṃ kiṃcana vedanāntaramnāntaram

... so does this infinite being, fully embraced by the Self, not know anything at all, external or , y g ,internal.

t:¾a Asy:òt:dapt:kam:m:Î Aatm:kam:m:kam:ö -p:m:Î

ðS::ðkant:rm:Î .. 21..

tad vā asyaitad āpta-kāmam ātma-kāmamakāmaṃ rūpam śokāntaram

That is his form - in which all desires have been attained and are but the self and which is freeattained and are but the self, and which is free from desire and devoid of grief.

A*: ep:t:aep:t:a B:v:et: m:at:am:at:a l::ðka Al::ðka

ð ð ð ðdðv:a Adðv:a v:ðda Av:ðdaH .

atra pitāpitā bhavati mātāmātā lokā alokādevā adevā vedā avedāḥ

In this state a father is no father, a mother no mother worlds no worlds the gods no gods themother, worlds no worlds, the gods no gods, the Vedas no Vedas.

A*: st:ðn::ð|st:ðn::ð B:v:et: B:ÒÜN:haB:ÒÜN:ha

ò òc:aNRal::ð|c:NRal:H p::òlks::ð|p::òlks:H

Â:m:N::ð|Â:m:N:st:ap:s::ð|t:ap:s:HÂ:m:N::|Â:m:N:st:ap:s::|t:ap:s:H

atra steno 'steno bhavati bhrūṇahābhrūṇahācāṇḍālo 'caṇḍālaḥ paulkaso 'paulkasaḥcāṇḍālo 'caṇḍālaḥ paulkaso 'paulkasaḥśramaṇo 'śramaṇas tāpaso 'tāpasaḥ

In this state a thief is no thief, the killer of aIn this state a thief is no thief, the killer of a noble Brahmana no killer, a Chandala no Chandala a Pulkasa no Pulkasa a monk noChandala, a Pulkasa no Pulkasa, a monk no monk, a hermit no hermit.

An:nv:ag:t:ö p:ØNy:ðn:an:nv:ag:t:ö p:ap:ðn: t:iN::ðü eh t:da

s:v:aüWC:ðkanÆdy:sy: B:v:et: .. 22..

ananvāgataṃ puṇyenānanvāgataṃ pāpenatīrṇo hi tadā sarvāñ śokān hṛdayasya bhavati

(This form of his) is untouched by good work and t h d b il k f h i th b d lluntouched by evil work, for he is then beyond all

the woes of his heart (intellect).

y:¾ò t:À p:Sy:et: p:Sy:nv:ò t:À p:Sy:et: n: eh

ü ðe ü e ð ð e ð e edÓÄÙdáüÄðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:an:Î n: t:Ø

t:ed¾t:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:tp:Sy:ðt: .. 23t:edϾt:iy:m:est: t:t::|ny:e¾B:Vt: y:tp:Sy:t:Î .. 23

yad vai tan na paśyati paśyan vai tan na paśyatiy p y p y p yna hi draṣṭur dṛṣṭer viparilopo vidyate 'vināśitvānna tu tad dvitīyam asti tato 'nyad vibhaktaṃ yatna tu tad dvitīyam asti tato nyad vibhaktaṃ yatpaśyetThat it does not see in that state is because, though seeing then, it does not see; for the visiong g , ;of the witness can never be lost, because it is imperishable But there is not that second thingimperishable. But there is not that second thing separate from it which it can see.

y:¾ò t:À ej:G:Òet: ej:G:Ònv:ò t:À ej:G:Òet: n: eh

ü ðe ü e ð ð e ð e eG:Òat:ØG:Òaüt:ðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î .

yad vai tan na jighrati jighran vai tan na jighratina hi ghrātur ghrāter viparilopo vidyate'vināśitvātvināśitvāt

That it does not smell in that state is becauseThat it does not smell in that state is because, though smelling then, it does not smell; for the smeller's function of smelling can never be lost, because it is imperishable. because t s pe s ab e

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:ejj:G:Òðt:Î

.. 24..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyaj jighret

But there is not that second thing separate from it which it can smellit which it can smell.

y:¾ò t:À rs:y:t:ð rs:y:nv:ò t:À rs:y:t:ð n: eh

e e ðe ü e ð ð e ð e ers:ey:t:Ü rs:ey:t:ðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î

yad vai tan na rasayati rasayan vai tan narasayati na hi rasayitū rasayater viparilopovidyate 'vināśitvātvidyate vināśitvāt

That it does not taste in that state is becauseThat it does not taste in that state is because, though tasting then, it does not taste; for the taster's function of tasting can never be lost, because it is imperishable. because t s pe s ab e

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:dÓs:y:ðt:Î

.. 25..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyad rasayet

But there is not that second thing separate from it which it can tasteit which it can taste.

y:¾ò t:À v:det: v:dnv:ò t:À v:det: n: eh

ü ðe ü e ð ð e ð e ev:Vt:Øv:üVt:ðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î .

yad vai tan na vadati vadan vai tan na vadatina hi vaktur vakter viparilopo vidyate 'vināśitvāt

That it does not speak in that state is because, though speaking then it does not speak; for thethough speaking then, it does not speak; for the speaker's function of speaking can never be lost, because it is imperishable.

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:¾dðt:Î

.. 26..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyad vadet

But there is not that second thing separate from it which it can speakit which it can speak.

y:¾ò t:À S:àN::ðet: S:àNv:nv:ò t:À S:àN::ðet: n: eh

ð ðe ü e ð ð e ð e eÂ::ðt:ØH Â:Øt:ðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î.

yad vai tan na śṛṇoti śṛṇvan vai tan na śṛṇotina hi śrotuḥ śruter viparilopo vidyate 'vināśitvāt

That it does not hear in that state is because, though hearing then it does not hear; for thethough hearing then, it does not hear; for the listener's function of hearing can never be lost, because it is imperishable.

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:cCáN:Øy:at:Î

.. 27..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyac chṛṇuyāt

But there is not that second thing separate from it which it can hearit which it can hear.

y:¾ò t:À m:n:Øt:ð m:nv:an::ð v:ò t:À m:n:Øt:ð n: eh

ü ðe ü e ð ð e ð e em:nt:Øm:üt:ðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î .

yad vai tan na manute manvāno vai tan namanute na hi mantur mater viparilopo vidyate'vināśitvātvināśitvāt

That it does not think in that state is becauseThat it does not think in that state is because, though thinking then, it does not think; for the thinker's function of thinking can never be lost, because it is imperishable. because t s pe s ab e

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:dÏev:B:Vt:ö y:nm:nv:it:

.. 28..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyan manvīta

But there is not that second thing separate from it which it can thinkit which it can think.

y:¾ò t:À sp:àS:et: sp:àS:nv:ò t:À sp:àS:et: n: eh

ðe ü e ð ð e ð e es)ÄÙH sp:àÄðev:üp:erl::ðp::ð ev:½t:ð|ev:n:aeS:tv:at:Î

yad vai tan na spṛśati spṛśan vai tan na spṛśatina hi spraṣṭuḥ spṛṣṭer viparilopo vidyate'vināśitvātvināśitvāt

That it does not touch in that state is becauseThat it does not touch in that state is because, though touching then, it does not touch; for the toucher's function of touching can never be lost, because it is imperishable. because t s pe s ab e

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö y:tsp:àS:ðt:Î

.. 29..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyat spṛśet

But there is not that second thing separate from it which it can touchit which it can touch.

y:¾ò t:À ev:j:an:aet: ev:j:an:nv:ò t:À ev:j:an:aet:

e e e ü ðe ü e ð ð e ðn: eh ev:wat:Øev:üwat:ðev:üp:erl::ðp::ð ev:½t:ð

|ev:n:aeS:tv:at: .|ev:n:aeS:tv:at:Î .

yad vai tan na vijānāti vijānan vai tan na vijānātina hi vijñātur vijñāter viparilopo vidyatena hi vijñātur vijñāter viparilopo vidyate'vināśitvāt

That it does not know in that state is because, ,though knowing then, it does not know; for the knower's function of knowing can never be lostknower s function of knowing can never be lost, because it is imperishable.

n: t:Ø t:edϾt:iy:m:est: t:t::ð|ny:e¾B:Vt:ö

e iy:e¾j:an:iy:at:Î .. 30..

na tu tad dvitīyam asti tato 'nyad vibhaktaṃyad vijānīyāt

But there is not that second thing separate from it which it can knowit which it can know.

y:*: v:a Any:edv: sy:at:Î t:*:any::ð|ny:tp:Sy:ðdÏ

ð e ð ð ðAny::ð|ny:ejj:G:ÒðdÏ Any::ð|ny:dÓs:y:ðdÏ

yatra vā anyad iva syāt tatrānyo 'nyat paśyedy y y y y p yanyo 'nyaj jighred anyo 'nyad rasayed

When there is something else, as it were, then one can see something, one can smell something, one can taste something ...g, g

Any::ð|ny:¾dðdÏ Any::ð|ny:cCáN:Øy:adÏ

ð i ð ðAny::ð|ny:nm:nv:it:a ny::ð|ny:tsp:àS:ðdÏ

Any::ð|ny:e¾j:an:iy:at: .. 31..Any::|ny:e¾j:an:iy:at:Î .. 31..

anyo 'nyad vaded anyo 'nyac chṛṇuyādanyo 'nyan manvītānyo 'nyat spṛśedanyo 'nyad vijānīyāty y j y

one can speak something one can hear... one can speak something, one can hear something, one can think something, one can touch something, or one can know something.

s:el:l: Ok:ð dÓÄa¾òt::ð B:v:et: O\: b:ÒÉl::ðkH s:m:ÒaRÏ

e òEet: hòn:m:n:ØS:S:as: y:awv:lVy:H

salila eko draṣṭādvaito bhavatiṣṭeṣa brahmalokaḥ samrāṭiti hainam anuśaśāsa yājñavalkyaḥiti hainam anuśaśāsa yājñavalkyaḥ

It becomes (transparent) like water, one, the witness, and without a second. This is the sphere , p(state) of Brahman, O Emperor. Thus did Yajnavalkya instruct JanakaThus did Yajnavalkya instruct Janaka.

O\:asy: p:rm:a g:et:rÎ O\:asy: p:rm:a s:öp:dÏ O\::ð

ð ð ð|sy: p:rm::ð l::ðk O\::ð|sy: p:rm: A:n:nd

Ot:sy:òv:an:ndsy:any:aen: B:t:aen: m:a*:am:p:j:iv:ent:Ot:sy:v:an:ndsy:any:aen: B:Üt:aen: m:a*:am:Øp:j:iv:ent:

.. 32.... 32..

eṣāsya paramā gatiḥ eṣāsya paramā saṃpad eṣo'sya paramo loka eṣo 'sya parama ānanda etasy-aivānandasyānyāni bhūtāni mātrām upajīvantiy y p j

This is its supreme attainment, this is its p ,supreme glory, this is its highest world, this is its supreme bliss On a particle of this very blissits supreme bliss. On a particle of this very bliss other beings live.

s: y::ð m:n:Ü\y:aN:aú ra¹H s:m:à¹:ð

ð e e òü ü ó ðü òB:v:ty:ny:ð\:am:eD:p:et:H s:v:òüm:aün:Ø\y:kóB::ðüg:òH

s:mp:Àt:m:H s: m:n:\y:aN:aö p:rm: A:n:ndH.s:mp:Àt:m:H s: m:n:Ø\y:aN:a p:rm: A:n:ndH.

sa yo manūṣyāṇāṃ rāddhaḥ samṛddho bhavatysa yo manūṣyāṇāṃ rāddhaḥ samṛddho bhavatyanyeṣām adhipatiḥ sarvair mānuṣyakair bhogaiḥsampannatamaḥ sa manuṣyāṇāṃ paramaānandaḥḥ

He who is perfect of physique and prosperous among men, the ruler of others, and most lavishly supplied with all human enjoyments, representssupplied with all human enjoyments, represents greatest joy among men.

AT: y:ð S:t:ö m:n:Ø\y:aN:am:an:ndaH

e ö e ðs: OkH ep:t:àN:aö ej:t:l::ðkan:am:an:ndH .

atha ye śataṃ manuṣyāṇām ānandāḥsa ekaḥ pitṝṇāṃ jita-lokānām ānandaḥ

This human joy multiplied a hundred times makes one unit of joy for the manes who have won thatone unit of joy for the manes who have won that world of theirs.

AT: y:ð S:t:ö ep:t:àN:aö ej:t:l::ðkan:am:an:ndaH

ð ü ðs: Ok:ð g:nD:v:ül::ðk A:n:ndH .

atha ye śataṃ pitṝṇāṃ jita-lokānām ānandāḥy ṃ p ṝṇ ṃ j ḥsa eko gandharva-loka ānandaḥ

The joy of these manes who have won that world multiplied a hundred times makes one unit joy in the world of the celestial minstrels.

AT: y:ð S:t:ö g:nD:v:ül::ðk A:n:ndaH

ü ð ðs: OkH km:üdðv:an:am:an:nd:ð

y:ð km:üN:a dðv:tv:m:eB:s:mp:½nt:ð .y: km:N:a dv:tv:m:eB:s:mp:½nt: .

atha ye śataṃ gandharva-loka ānandāḥsa ekaḥ karma devānām ānandosa ekaḥ karma-devānām ānandoye karmaṇā devatvam abhisampadyante

This joy in the world of the celestial minstrels j ymultiplied a hundred times makes one unit of joy for the gods by action those who have attainedfor the gods by action - those who have attained their godhead by their actions.

AT: y:ð S:t:ö km:üdðv:an:am:an:ndaH

ð ðs: Ok A:j:an:dðv:an:am:an:nd:ð

y:Á: Â::ðe*:y::ð|v:ej:n::ð|kam:ht:H .y:Á: Â::e*:y::|v:àej:n::|kam:ht:H .

atha ye śataṃ karma-devānām ānandāḥsa eka ājāna devānām ānandosa eka ājāna-devānām ānandoyaś ca śrotriyo 'vṛjino 'kāma-hataḥ

This joy of the gods by action multiplied a j y g y phundred times makes one unit of joy for the gods by birth as also of one who is versed in theby birth, as also of one who is versed in the Vedas, sinless and free from desire.

AT: y:ð S:t:m:aj:an:dðv:an:am:an:ndaH

e ð ðs: OkH )j:ap:et:l::ðk A:n:nd:ð

y:Á: Â::ðe*:y::ð|v:ej:n::ð|kam:ht:H .y:Á: Â::e*:y::|v:àej:n::|kam:ht:H .

atha ye śatam ājāna-devānām ānandāḥsa ekaḥ prajāpati loka ānandosa ekaḥ prajāpati-loka ānandoyaś ca śrotriyo 'vṛjino 'kāma-hataḥ

This joy of the gods by birth multiplied a hundred j y g y ptimes makes one unit of joy in the world of Prajapati (Viraj) as well as one who is versed inPrajapati (Viraj), as well as one who is versed in the Vedas, sinless and free from desire.

AT: y:ð S:t:ö )j:ap:et:l::ðk A:n:ndaH

ð ð ðs: Ok:ð b:ÒÉl::ðk A:n:nd:ð

y:Á: Â::ðe*:y::ð|v:ej:n::ð|kam:ht:Hy:Á: Â::e*:y::|v:àej:n::|kam:ht:H

atha ye śataṃ prajāpati-loka ānandāḥy ṃ p j p ḥsa eko brahma-loka ānandaḥyaś ca śrotriyo 'vṛjino 'kāma hataḥyaś ca śrotriyo vṛjino kāma-hataḥ

This joy in the world of Prajapati multiplied a hundred times makes one unit of joy in the world j yof Brahman (Hiranyagarbha), as well as of one who is versed in the Vedas sinless and free fromwho is versed in the Vedas, sinless and free from desire.

AT:ò\: Ov: p:rm: A:n:nd O\: b:ÒÉl::ðkH s:m:ÒaRÏ.

e ðEet: h:ðv:ac: y:awv:lVy:H .

athaiṣa eva parama ānandaḥṣ p ḥeṣa brahma-lokaḥ samrāṭiti hovāca yājñavalkyaḥiti hovāca yājñavalkyaḥ

This indeed is the supreme bliss. This is the state of Brahman, O Emperor, said Yajnavalkya., p , j y

s::ð|hö B:g:v:t:ð s:h+ö ddaem: .

üö e ð ò ieAt: UDv:üö ev:m::ðx:ay:òv: b:ÒÜhiet: .

so 'haṃ bhagavate sahasraṃ dadāmiṃ g ṃata ūrdhvaṃ vimokṣāyaiva brūhīti

'I give you a thousand (cows), sir. Please instruct me further about liberation itself'.

A*: h y:awv:lVy::ð eb:B:y:aöc:karH

ð i ðü ð ð ò ie em:ðD:av:i raj:a s:v:ðüBy::ð m:a|nt:ðBy: udr:òts:iedet:

.. 33.... 33..

atra ha yājñavalkyo bibhayāṃ-cakāraḥmedhāvī rājā sarvebhyo māntebhya udarautsīd itimedhāvī rājā sarvebhyo māntebhya udarautsīd iti

At this Yajnavalkya was afraid that the intelligent Emperor was constraining him to finish with all p ghis conclusions.

s: v:a O\: Ot:esm:nsv:pn:ant:ð rtv:a c:ertv:a

ò ö ö e ödáÄÏv:òv: p:ØNy:ö c: p:ap:ö c: p:Øn:H )et:ny:ay:ö

)et:y::ðny:adv:et: b:¹ant:ay:òv: .. 34..)et:y::ny:adÓv:et: b:عant:ay:v: .. 34..

sa vā eṣa etasmin svapnānte ratvā caritvādṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥdṛṣṭvaiva puṇyaṃ ca pāpaṃ ca punaḥpratinyāyaṃ pratiyony ādravati buddhāntāyaiva

After enjoying himself and roaming in the dream j y g gstate, and merely seeing the effects of merits and demerits he comes back in the inverse order todemerits, he comes back, in the inverse order, to his former condition, the waking state.

t:½T:a|n:H s:Øs:m:aeht:m:Øts:j:ü½ay:adðv:m:ðv:ay:ú

i ð ü eS:arir A:tm:a )awðn:atm:n:anv:a-Z uts:j:üny:aet:

y:*:òt:dDv::ðücCv:as:i B:v:et: . . 35..y:*:t:dÝDv::cCÏv:as:i B:v:et: . . 35..

tad yathā 'naḥ susamāhitam utsarjaṃ yāyād evamevāyaṃ śārīra ātmā prājñenātmanānvārūḍhaevāyaṃ śārīra ātmā prājñenātmanānvārūḍhautsarjan yāti yatraitad ūrdhvocchvāsī bhavati

Just as a cart, heavily loaded, goes on rumbling, , y , g g,so does the self that is in the body, being presided over by the Supreme Self go makingpresided over by the Supreme Self, go making noises, when breathing becomes difficult.

s: y:*:ay:m:eN:m:an:ö ny:ðet: j:ry:a v::ðp:t:p:t:a

e ö e e ö ð öv:aeN:m:an:ö en:g:cCet: t:½T:am:Òö v::ðdÙmb:rö v:a

ep:pp:l:ö v:a b:nD:n:at)m:cy:t:ðep:pp:l: v:a b:nD:n:at)m:Øcy:t:

sa yatrāyam aṇimānaṃ nyeti jarayā vopatapatāy y ṇ ṃ y j y p pvāṇimānaṃ nigacchati tad yathāmraṃvodumbaraṃ vā pippalaṃ vā bandhanātvodumbaraṃ vā pippalaṃ vā bandhanātpramucyate

When this (body) becomes thin - is emaciated ( y)through old age or disease, then, as a mango, or a fig or a fruit of the Peepul tree is detacheda fig, or a fruit of the Peepul tree is detached from its stalk ...

Ov:m:ðv:ay:ö p:Ø,\: OBy::ð|¤ñBy:H s:ö)m:Øcy: p:Øn:H

e ö e ð e ò)et:ny:ay:ö )et:y::ðny:adÓv:et: )aN:ay:òv: .. 36..

evam evāyaṃ puruṣa ebhyo 'ṅgebhyaḥsaṃpramucya punaḥ pratinyāyaṃ pratiyonyādravati prāṇāyaivaādravati prāṇāyaiva

so does this infinite being completely... so does this infinite being, completely detaching himself from the parts of the body, again go, in the same way that he came, to particular bodies, for the unfoldment of his vital pa t cu a bod es, o t e u o d e t o s taforce.

t:½T:a raj:an:m:ay:nt:m:Øg:ÒaH )ty:ðn:s:H

ð ò ò ò e ðs:Üt:g:Òam:Ny::ð|ÀòH p:an:òrv:s:T:òH )et:klp:nt:ð

Ay:m:ay:aty:y:m:ag:cCt:iet: .Ay:m:ay:aty:y:m:ag:cCt:iet: .

tad yathā rājānam āyantam ugrāḥ pratyenasaḥy j y g ḥ p y ḥsūta-grāmaṇyo 'nnaiḥ pānair avasathaiḥpratikalpante 'yam āyāty ayam āgacchatītipratikalpante yam āyāty ayam āgacchatīti

Just as when a king is coming, the Ugras set against particular offences, the Sutas and the g p ,leaders of the village wait for him with varieties of food and drink and mansions ready sayingof food and drink and mansions ready, saying, 'Here he comes, here he comes' ...

Ov:ú hòv:öev:dú s:v:aüeN: B:Üt:aen: )et:klp:nt:

ö i ieEdö b:ÒÉay:at:idm:ag:cCt:iet: .. 37..

evaṃ haivaṃvidaṃ sarvāṇi bhūtāni pratikalpantaidaṃ brahmāyātīdam āgacchatīti

... so for the person who knows about the results of his work all the elements wait saying 'Hereof his work, all the elements wait saying, 'Here comes Brahman, here he comes'.

t:½T:a raj:an:ö )ey:y:as:nt:m:Øg:ÒaH )ty:ðn:s:H

ð e es:Üt:g:Òam:Ny::ð|eB:s:m:ay:ent: .

tad yathā rājānaṃ prayiyāsantam ugrāḥpratyenasaḥ sūta-grāmaṇyo 'bhisamāyanti

Just as when the king wishes to depart, the Ugras set against particular offences the SutasUgras set against particular offences, the Sutasand the leaders of the village approach him,

Ov:m:ðv:ðm:m:atm:an:m:nt:kal:ð s:v:ðü )aN:a

e e ò ðü i eAeB:s:m:ay:ent: y:*:òt:dÝDv::ðücCÏv:as:i B:v:et:

.. 38.... 38..

evam evemam ātmānam anta-kāle sarve prāṇāabhisamāyanti yatraitad ūrdhvocchvāsī bhavatiabhisamāyanti yatraitad ūrdhvocchvāsī bhavati

... so do all the organs approach the departing man at the time of death, when breathing , gbecomes difficult.