याज्ञवल्क्येति ह उवाच यद् इदं सर्वम् पूर्वपक्षापरपक्षाभ्याम् आप्तम् सर्वम् पूर्वपक्षापरपक्षाभ्याम् अभिपन्नम् केन यजमानः पूर्वपक्षापरपक्षयोः आप्तिम् अतिमुच्यते इति उद्गात्रर्त्विजा वयुना प्राणेन प्राणः वै यज्ञस्य उद्गाता तद् यः अयम् प्राणः सः वायुः सः उद्गाता सः मुक्तिः सा अतिमुक्तिः
yājñavalkyeti ha uvāca yad idaṃ sarvam pūrvapakṣāparapakṣābhyām āptam sarvam pūrvapakṣāparapakṣābhyām abhipannam kena yajamānaḥ pūrvapakṣāparapakṣayoḥ āptim atimucyate iti udgātrartvijā vayunā prāṇena prāṇaḥ vai yajñasya udgātā tad yaḥ ayam prāṇaḥ saḥ vāyuḥ saḥ udgātā saḥ muktiḥ sā atimuktiḥ
"Yājñavalkya," he said, "if all this is grasped by the bright and dark halves of the month, by what does the sacrificer free himself from their grasp?" — "By the udgātṛ priest, by the wind, by the breath: the breath is the udgātṛ of the sacrifice. This breath is the wind; it is the udgātṛ, it is liberation, it is complete liberation."
1ea0c8c8c0b0 · publicado 27 jul 2026, 0:58:45 UTC
Disponible enRUENPasa de verso en verso con
The third grasp is lunar: the waxing and waning halves of the month, the rhythm of increase and decrease to which everything under the moon is subject. The way out is through the udgātṛ, the singer: his power is the breath, and the breath is the wind; and the wind neither waxes nor wanes with the moon — it is, as we have heard, "the deity that does not set" (1.5.22).
Three priests — three organs — three immortal elements: speech-fire, eye-sun, breath-wind. Yājñavalkya's answers weave the liturgy together with that very map of the passages beyond death given in 1.3: the sacrifice, understood to the end, is a body all of whose members are already on the far shore.