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He who, dwelling in the heavens, is other than the heavens, whom the heavens know not, whose body the heavens are, who inwardly rules the heavens, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the sun, is other than the sun, whom the sun knows not, whose body the sun is, who inwardly rules the sun, is thy Self, the Inward Ruler, the deathless. He who, dwelling in space, is other than space, whom space knows not, whose body space is, who inwardly rules space, is thy Self, the Inward Ruler, the deathless. He who, dwelling in moon and stars, is other than moon and stars, whom moon and stars know not, whose body moon and stars are, who inwardly rules moon and stars, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the ether, is other than the ether, whom the ether knows not, whose body the ether is, who inwardly rules the ether, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the dark, is other than the dark, whom the dark knows not, whose body the dark is, who [p. 79] inwardly rules the dark, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the light, is other than the light, whom the light knows not, whose body the light is, who inwardly rules the light, is thy Self, the Inward Ruler, the deathless. Thus as to godhead; now as to nature. He who, dwelling in all beings, is other than all beings, whom all beings know not, whose body all beings are, who inwardly rules all beings, is thy Self, the Inward Ruler, the deathless. Thus as to nature; now as to personality. He who, dwelling in the breath, is other than the breath, whom the breath knows not, whose body the breath is, who inwardly rules the breath, is thy Self, the Inward Ruler, the deathless. He who, dwelling in speech, is other than speech, whom speech knows not, whose body speech is, who inwardly rules speech, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the eye, is other than the eye, whom the eye knows not, whose body the eye is, who inwardly rules the eye, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the ear, is other than the ear, whom the ear knows not, whose body the ear is, who inwardly rules the ear, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the mind, is other than the mind, whom the mind knows not, whose body the mind is, who inwardly rules the mind, is thy Self, the Inward Ruler, the deathless. He who, dwelling [p. 80] in the skin, is other than the skin, whom the skin knows not, whose body the skin is, who inwardly rules the skin, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the understanding, is other than the understanding, whom the understanding knows not, whose body the understanding is, who inwardly rules the understanding, is thy Self, the Inward Ruler, the deathless. He who, dwelling in the seed, is other than the seed, whom the seed knows not, whose body the seed is, who inwardly rules the seed, is thy Self, the Inward Ruler, the deathless. He unseen sees, unheard hears, unthought thinks, uncomprehended comprehends. There is no other than he who sees, no other who hears, no other who thinks, no other who comprehends. He is thy Self, the Inward Ruler, the deathless. All else is fraught with sorrow." Then Uddalaka Aruni held his peace. Footnotes ^75:1 Brihad-aranyaka Upanishad, III. vii. ^75:2 A patronymic, meaning "son of Aruna." ^76:1 A patronymic signifying a descendant of Kapi. Similarly Atharvana, below, means a descendant of the mythical sage Atharvan. ^76:2 In Sanskrit Gandharva; originally, perhaps, the Gandharvas were spirits of fertility, but in classical literature they are a kind of fairies, with musical proclivities. See especially Pischel and Geldner, Vedische Studien, vol. i., p. 183 foll. ^76:3 This dialogue between Uddalaka and Yajnavalkya forms[p. 77] part of a disputation between Brahman theologians, as the prize of which a thousand cows were offered by King Janaka of Videha (Brihad-ar. Up. III. i. 1). The mention of a splitting head occurs several times in a similar connection in the Upanishads; practically it means that he who accepts the challenge and fails in these tourneys of wit is doomed to death by "visitation of God." Brahma Knowledge, by L. D. Barnett, [1911], at sacred-texts.com XI. THE WISDOM OF RAIKVA [*1] Janas'ruti Pautrayana was a devout giver, bestowing much largesse, preparing much food. He caused lodgings to be built everywhere, that he might have men everywhere fed. Now in the night there flew swans by. One swan said to another, "Ho, ho, Dim-eye, Dim-eye! Janas'ruti [p. 81] [paragraph continues] Pautrayana's splendour is outspread like that of the heavens; so touch it not, lest thou burn thyself." The other answered him, "Who forsooth is he of whom thou speakest as though he were Raikva of the Cart?" "What meanest thou by Raikva of the Cart?" "As the lower dice-throws fall under the winning four-throw, so whatsoever good deed the people do falls to him; of him who knows this and of that which he knows do I speak." [*1] Janas'ruti Pautrayana overheard this. When he rose up, he said to his chamberlain, "Ho, thou speakest as of Raikva of the Cart [*2]; what meanest thou by Raikva of the Cart?" "As the lower dice-throws fall under the winning four-throw, so whatsoever good deed the people do falls to him; of him who knows this and of that which he knows do I speak." The chamberlain sought [Raikva], and came back, saying "I have found him not." [Janas'ruti] said to him, "Ho, go for him in the place where a Brahman is to be sought." [p. 82] [Raikva] was under a waggon, scratching his scabs; and he [*1] sat down before him, and said to him, "Art thou Raikva of the Cart, my lord?" "Yea, I am," he answered. The chamberlain came back, saying, "I have found him." Then Janas'ruti Pautrayana took six hundred kine, a golden chain, and a mule-car, and drew near to him, and said, "Raikva, here are six hundred kine, a golden chain, and a mule-car; my lord, teach me the deity that thou worshippest." But the other answered, "Fie on thee, base fellow; keep them for thyself, with thy kine!" Then Janas'ruti Pautrayana took a thousand kine, a golden chain, a mule-car, and his daughter, and drew near to him, and said, "Raikva, here are a thousand kine, a golden chain, a mule-car, a wife, and the village in which thou art sitting; my lord, teach me!" He lifted up her face, and said, "He has brought these! Base fellow, with this face alone thou mightest have made me speak." That is the place called Raikva-parna in the land of the Mahavrishas where he dwelt at his bidding. Thus he said to him: "The Wind in sooth is an ingatherer. When fire goes out, it sinks into the Wind. When the sun goes down, it sinks into the Wind. When [p. 83] the moon goes down, it sinks into the Wind. When waters dry up, they sink into the Wind. For the Wind gathers in all these. Thus as to godhead. Now as to personality. The Breath is an in-gatherer. [*1] When one sleeps, the speech sinks into the Breath, the eye into the Breath, the ear into the Breath, the mind into the Breath. For the Breath gathers in all these. These are the two ingatherers, the Wind among the gods and the Breath among the breaths. A Brahman-student begged alms of S'aunaka Kapeya and Abhipratari Kakshaseni when their meal was set before them. They gave him nothing. He said: "Who is the one God, guardian of the world, Who swallowed up the other mighty four? On him, Kapeya, mortals may not look; Abhipratari, many are his homes. To him forsooth who has this food it is not given." Then S'aunaka Kapeya, having pondered, answered him thus: "The spirit of the Gods, the creatures' sire, Golden of tooth and greedy he, nor witless. Exceeding is his majesty, they say, For he uneaten eats what none may eat. "So this is what we worship, O Brahman student. [p. 84] [paragraph continues] Give him alms!" And they gave to him. These in sooth are the ten, five and five ; this is the four-throw. Therefore the ten, the four-throw, are in all parts of the world as food. This is Virat, eater of food; thereby all the world is seen. All the world is seen by him, he becomes an eater of food, who has this knowledge." Footnotes ^80:1 Chhandogya Upanishad, IV. 1-3. ^81:1 The Hindus know of four casts of the dice--the krita, counting as four, the treta, counting as three, the dvapara, counting as two, and the kali, reckoned as one; the krita outweighs all the other throws, and hence has the value of 10. Raikva has universal wisdom; hence the virtues of all other men are merely parts of his excellence, which includes them all. ^81:2 The chamberlain, after Hindu custom, had addressed him in strains of panegyric on his rising from bed. ^82:1 The chamberlain of Janas'ruti ^83:1 See section 18. Brahma Knowledge, by L. D. Barnett, [1911], at sacred-texts.com XII. SATYAKaMA [*2] Satyakama Jabala thus addressed his mother Jabala: "I would keep the term of Brahman-studentship, madame; of what family am I?" She said to him: "I know not, child, of what family thou art. I got thee in my youth, when I was much busied in doing service. I myself know not of what family thou art. But I am named Jabala, thou art named Satyakama; call thyself then Satyakama Jabala." [*3] [p. 85] He went to Haridrumata Gautama and said: "I would keep the term of Brahman-studentship with thee, sir; let me come to thee, sir." He said to him: "Of what family art thou, beloved?" "I know not, sir," said he, "of what family I am. I asked my mother, and she answered me saying, "I got thee in my youth, when I was much busied in doing service; I myself know not of what family thou art; but I am named Jabala, thou art named Satyakama." So I am myself Satyakama Jabala, sir." He said to him: "None but a Brahman can speak out thus. Bring the faggots, [*1] beloved.