Third Adhyaya

The unity of a person's functions

Now on this point some say: "The vital breaths go into a unity; otherwise no one would be able at once to know a name with speech, a form with the eye, a sound with the ear, a thought with the mind. As a unity the vital breaths, every single one, make known all things here.

All the vital breaths speak along with speech when it speaks.

All the vital breaths see along with the eye when it sees.

All the vital breaths hear along with the ear when it hears.

All the vital breaths think along with the mind when it thinks.

All the vital breaths breathe along with the breath when it breathes."

"That is indeed so," said the Mighty. "There is, however, a superior excellence among the vital breaths."

The life-breath and the conscious spirit, created by God and joined in the body

3 One lives with speech gone, for we see the dumb;

one lives with the eye gone, for we see the blind;

one lives with the ear gone, for we see the deaf;

one lives with the mind gone, for we see the childish;

one lives with arms cut off, one lives with legs cut off, for thus we see.

But it is the life-breath, together with the conscious spirit, that God has placed in this body to hold and animate it. Therefore one should give thanks to God for it, and honour His gift.

As for the life-breath, it is joined with the conscious spirit; and as for the conscious spirit, it is joined with the life-breath. For truly these two dwell together in this body, and together the two depart.

This is the evidence thereof, this the understanding:

When a person is so asleep that he sees no dream whatever, then he becomes unitary in the life-breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.

When he awakens, as from a blazing fire sparks would disperse in all directions, even so from the person the vital breaths disperse to their respective stations; from the vital breaths, the powers of sense; from the powers of sense, the worlds.

This is the proof thereof, this the understanding:

When a sick person about to die comes to such weakness that he falls into a stupor, then they say of him: "His mind has departed. He hears not. He sees not. He speaks not with speech. He thinks not." Then he becomes unitary in the life-breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.

4 When he departs from this body, he departs together with all these.

4 Speech gathers all names into it; with speech one obtains all names.

The breath gathers all odors into it; with the breath one obtains all odors.

The eye gathers all forms into it; with the eye one obtains all forms.

The ear gathers all sounds into it; with the ear one obtains all sounds.

The mind gathers all thoughts into it; with the mind one obtains all thoughts.

As for the life-breath, it is joined with understanding; and as for understanding, it is joined with the life-breath, for together these two dwell in this body, together the two depart.

The correlation of a person's faculties with the things of creation

Now then, we will explain how all things become related to this understanding.

5 Speech is one portion taken out; the name is its corresponding object.

The breath is one portion; odor is its corresponding object.

The eye is one portion; form is its corresponding object.

The ear is one portion; sound is its corresponding object.

The tongue is one portion; taste is its corresponding object.

The two hands are one portion; work is their corresponding object.

The body is one portion; pleasure and pain are its corresponding object.

The mind is one portion; thoughts and desires are its corresponding object.

The supremacy of understanding over the faculties

6 With understanding mounted on speech, with speech one obtains all names.

With understanding mounted on the breath, with the breath one obtains all odors.

With understanding mounted on the eye, with the eye one obtains all forms.

With understanding mounted on the ear, with the ear one obtains all sounds.

With understanding mounted on the tongue, with the tongue one obtains all tastes.

With understanding mounted on the two hands, with the two hands one obtains all works.

With understanding mounted on the body, with the body one obtains pleasure and pain.

With understanding mounted on the two feet, with the two feet one obtains all goings.

With understanding mounted on the mind, with the mind one obtains all thoughts.

The indispensableness of understanding

7 For truly, apart from understanding, speech would not make known any name whatsoever. "My mind was elsewhere," one says; "I did not perceive that name."

For truly, apart from understanding the breath would not make known any odor whatsoever. "My mind was elsewhere," one says; "I did not perceive that odor."

For truly, apart from understanding the eye would not make known any form whatsoever. "My mind was elsewhere," one says; "I did not perceive that form."

For truly, apart from understanding the ear would not make known any sound whatsoever. "My mind was elsewhere," one says; "I did not perceive that sound."

For truly, apart from understanding the tongue would not make known any taste whatsoever. "My mind was elsewhere," one says; "I did not perceive that taste."

For truly, apart from understanding the hands would not make known any action whatsoever. "My mind was elsewhere," one says; "I did not perceive that action."

For truly, apart from understanding the body would not make known any pleasure or pain whatsoever. "My mind was elsewhere," one says; "I did not perceive that pleasure or pain."

For truly, apart from understanding the feet would not make known any going whatsoever. "My mind was elsewhere," one says; "I did not perceive that going."

For truly, apart from understanding no thought whatsoever would be effected; nothing knowable would be known.

The knower is the paramount object of inquiry

8 Speech is not what one should desire to understand. One should know the speaker.

Smell is not what one should desire to understand. One should know the smeller.

Form is not what one should desire to understand. One should know the seer.

Sound is not what one should desire to understand. One should know the hearer.

Taste is not what one should desire to understand. One should know the one who tastes.

The deed is not what one should desire to understand. One should know the doer.

Pleasure and pain are not what one should desire to understand. One should know the one who feels them.

Going is not what one should desire to understand. One should know the goer.

The mind is not what one should desire to understand. One should know the thinker.

These ten things of existence are related to understanding, and the ten faculties of understanding are related to the things of existence. For truly, if there were no things of existence there would be no faculties of understanding; and if there were no faculties of understanding, there would be no things of existence. From either alone no appearance whatsoever would be effected.

And this is not a diversity. But as of a chariot the felly is fixed on the spokes and the spokes are fixed on the hub, even so the things of existence are fixed on the faculties of understanding, and the faculties of understanding are fixed on the life-breath.

This life-breath, in truth, is joined with the conscious spirit, which God has appointed to live on beyond the body, to be returned to Him.

A person is accountable

A person does not become greater by good action in himself alone, nor lesser by bad action alone; for it is God who guides whom He wills to do good, and God who lets go astray whom He wills, according to what they have chosen.

He is the Protector of the worlds. He is the Sovereign of the worlds. He is the Lord of all. This one should know. This one should know.

Fourth Adhyaya

A progressive inquiry concerning God

Balaki's offer of instruction

1 Now there was Gargya Balaki, famed as learned in the scriptures. He dwelt among the Usinaras, among the Satvans and the Matsyas, among the Kurus and the Pancalas, among the Kasis and the Videhas.

He came to Ajatasatru, king of Kasi, and said: "Let me declare God to you."

To him Ajatasatru said: "A thousand cows we give to you! At such a word as this, people would run together, crying, 'A Janaka! A Janaka!'"

The clue-words of the conversation

2 In the sun, the Great;

in the moon, Food;

in lightning, Truth;

in thunder, Sound;

in wind, the Unconquered;

in space, the Full;

in fire, the Vanquisher;

in water, Brilliance.

So with reference to the powers of creation.

Now with reference to the person:

In the mirror, the Counterpart;

in the shadow, the Double;

in the echo, Life;

in sound, Death;

in sleep, the angel of death;

in the body, the Creator;

in the right eye, Speech;

in the left eye, Truth.

Balaki's and Ajatasatru's progressive inquiry

(a) In the signs of creation

3 Then said Balaki: "That which is in the sun, that I revere."

To him Ajatasatru said: "Make me not converse on that! The sun is a sign of God, the Great, the Pre-eminent, who has made it a light for all beings. As His sign I reflect upon it."

He who reflects thus becomes pre-eminent among his people.

4 Then said Balaki: "That which is in the moon, that I revere."

To him Ajatasatru said: "Make me not converse on that! The moon is a sign of God, and from His provision comes our food. As His sign I reflect upon it."

He who reflects thus is sustained by what is good.

5 Then said Balaki: "That which is in the lightning, that I revere."

To him Ajatasatru said: "Make me not converse on that! The lightning is a sign of God, the Truth. As His sign I reflect upon it."

He who reflects thus becomes a person of truth.

6 Then said Balaki: "That which is in thunder, that I revere."

To him Ajatasatru said: "Make me not converse on that! The thunder is a sign of God, who sends it. As His sign I reflect upon it."

He who reflects thus becomes a person of sound counsel.

7 Then said Balaki: "That which is in the wind, that I revere."

To him Ajatasatru said: "Make me not converse on that! The wind is a sign of God, the Unconquered, who drives it. As His sign I reflect upon it."

He who reflects thus becomes triumphant, unconquerable, a conqueror of adversaries.

8 Then said Balaki: "That which is in space, that I revere."

To him Ajatasatru said: "Make me not converse on that! Space is a sign of God, the Full, who needs nothing. As His sign I reflect upon it."

He who reflects thus is blessed with offspring, cattle, honour, the radiance of righteousness, and the Garden; he reaches the full term of life.

9 Then said Balaki: "That which is in fire, that I revere."

To him Ajatasatru said: "Make me not converse on that! Fire is a sign of God, the Vanquisher. As His sign I reflect upon it."

He who reflects thus becomes a victor among others.

10 Then said Balaki: "That which is in water, that I revere."

To him Ajatasatru said: "Make me not converse on that! Water is a sign of God, the Giver of life and brilliance. As His sign I reflect upon it."

He who reflects thus is filled with brilliance.

So with reference to the signs of creation.

(b) In the person

Now with reference to the person.

11 Then said Balaki: "That which is in the mirror, that I revere."

To him Ajatasatru said: "Make me not converse on that! The likeness is a sign of God, who fashions every likeness. As His sign I reflect upon it."

He who reflects thus has born to his offspring a true likeness of himself, not an unlikeness.

12 Then said Balaki: "That which is in the shadow, that I revere."

To him Ajatasatru said: "Make me not converse on that! The shadow is a sign of God, who stretches it out. As His sign I reflect upon it."

He who reflects thus is granted a companion of his own, and is possessed of a companion.

13 Then said Balaki: "That which is in the echo, that I revere."

To him Ajatasatru said: "Make me not converse on that! Life is a gift of God. As His gift I reflect upon it."

He who reflects thus does not pass into unconsciousness before his time.

14 Then said Balaki: "That which is in sound, that I revere."

To him Ajatasatru said: "Make me not converse on that! Death is decreed by God. As His decree I reflect upon it."

He who reflects thus does not die before his time.

15 Then said Balaki: "The one who, asleep, moves about in dream, that I revere."

To him Ajatasatru said: "Make me not converse on that! God takes the souls at death and takes them during sleep. As His sign I reflect upon it."

He who reflects thus has all things here made subject to his service.

16 Then said Balaki: "That which is in the body, that I revere."

To him Ajatasatru said: "Make me not converse on that! The body is created by God, the Creator. As His creation I reflect upon it."

He who reflects thus is blessed with offspring, cattle, honour, the radiance of righteousness, and the Garden; he reaches the full term of life.

17 Then said Balaki: "That which is in the right eye, that I revere."

To him Ajatasatru said: "Make me not converse on that! Speech and light are His gifts. As His gifts I reflect upon them."

He who reflects thus is grateful for all these.

18 Then said Balaki: "That which is in the left eye, that I revere."

To him Ajatasatru said: "Make me not converse on that! Truth and brightness are His gifts. As His gifts I reflect upon them."

He who reflects thus is grateful for all these.

The Creator and the heart

19 Thereupon Balaki was silent. To him Ajatasatru said: "So much only, Balaki?"

"So much only," said Balaki.

To him Ajatasatru said: "In vain did you make me converse, saying, 'Let me declare God to you.' He, O Balaki, who is the Maker of all these things you have mentioned in succession, of whom all this is the work, He alone should be known."

Thereupon Balaki, fuel in hand, approached, saying: "Receive me as a pupil."

To him Ajatasatru said: "I deem it contrary to custom that a Kshatriya should receive a Brahman as pupil. But come! I will cause you to understand." Then, taking him by the hand, he went forth. The two came upon a person asleep. Ajatasatru addressed him: "O great, white-robed one!" But he just lay silent. Thereupon he pushed him with a stick, and he arose.

To him Ajatasatru said: "Where, O Balaki, has this person lain? What has become of him here? Whence has he returned here?"

Balaki understood not.

To him Ajatasatru said: "Where this person has lain, what has become of him here, whence he has returned: the vessels of a person are called the beneficent. From the heart they spread forth to the pericardium. They are as minute as a hair subdivided a thousandfold. They consist of a minute essence, reddish-brown, white, black, yellow, and red. In these a person remains while, asleep, he sees no dream whatsoever.

The soul is in God's hand

20 Then he becomes unitary in the life-breath. Then speech together with all names goes to it; the eye together with all forms goes to it; the ear together with all sounds goes to it; the mind together with all thoughts goes to it.

When he awakens, as from a blazing fire sparks would disperse in all directions, even so from the person the vital breaths disperse to their respective stations; from the vital breaths, the powers of sense; from the powers of sense, the worlds.

This life-breath, joined with the conscious spirit, has entered the body up to the hair and finger-nail tips, as a razor is hidden in a razor-case. The faculties depend upon the soul as the followers of a chief depend upon him. Just as a chief is served by his own people, and his own people are of service to the chief, even so the soul is served by these faculties and the faculties serve the soul.

As long as the Mighty one among the angels understood not this, so long the rebellious ones overcame him. When he understood, then, striking down and conquering the rebellious ones, he attained the highest rank and the sovereignty God gave him over the powers entrusted to him.

Likewise, he who knows this, striking off all evils, attains the highest rank before God among all beings; he who knows this, yea, he who knows this!"