'He (the Lord) made bodies with two feet, he made bodies with four feet. Having first become a bird, he entered the bodies as purusha (as the person).' This very purusha is in all bodies the purisaya, i.e. he who lies in the body (and is therefore called purusha). There is nothing that is not covered by him, nothing that is not filled by him.

19. Verily Dadhyak Atharvana proclaimed this honey to the two Asvins, and a Rishi, seeing this, said (Rv. VI, 47, 18):

'He (the Lord) became like unto every form , and this is meant to reveal the (true) form of him (the Atman). Indra (the Lord) appears multiform through the Mayas (appearances), for his horses (senses) are yoked, hundreds and ten.'

This (Atman) is the horses, this (Atman) is the ten, and the thousands, many and endless. This is the Brahman, without cause and without effect, without anything inside or outside; this Self is Brahman, omnipresent and omniscient. This is the teaching (of the Upanishads).

Footnotes

^113:1 Instead of the last line, B. adds (IV, 5, 15): That Self is to be described by No, no! He is incomprehensible, for be cannot be comprehended; he is imperishable, for he cannot perish; he is unattached, for he does not attach himself; unfettered, he does not suffer, he does not fail. How, O beloved, should he know the Knower? Thus, O Maitreyi, thou hast been instructed. Thus far goes immortality.' Having said so, Yagnavalkya went away (into the forest). 15. See also Khand. Up. VII, 24, 1.

^113:2 Madhyandina text, p. 1064.

^113:3 Madhu, honey, seems to be taken here as an instance of something which is both cause and effect, or rather of things which are mutually dependent on each other, or cannot exist without one other. As the bees make the honey, and the honey makes or supports the bees, bees and honey are both cause and effect, or at all events are mutually dependent on one other. In the same way the earth and all living beings are looked upon as mutually dependent, living beings presupposing the earth, and the earth presupposing living beings. This at all events seems to be the general idea of what is called the Madhuvidya, the science of honey, which Dadhyak communicated to the Asvins.

^115:1 Stanayitnu, thunder, is explained by the commentator as Parganya.

^115:2 Satyam, the true, the real, not, as it is generally translated, the truth.

^116:1 The translation here follows the commentary.

^116:2 Tanyatu, here explained as Parganya.

^116:3 Sankara distinguishes here between Atharvana and Atharvana, if the text is correct.

^117:1 Sankara explains Tvashtri as the sun, and the sun as the head of the sacrifice which, having been cut off, was to be replaced by the pravargya rite. The knowledge of this rite forms the honey of Tvashtri. The other honey which is to be kept secret is the knowledge of the Self, as taught before in the Madhu-brahmana.