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Veda, S[=a]ma Veda, Atharva (Angiras) Veda, Stories, Tales, Sciences, Upanishads, food, drink, sacrifices; all creatures that exist are blown (breathed) out of this one (Great Spirit) alone. As in the ocean all the waters have their meeting-place; as the skin is the meeting-place of all touches; the tongue, of all tastes; the nose, of all smells; the mind, of all precepts; the heart, of all knowledges; ... as salt cast into water is dissolved so that one cannot seize it, but wherever one tastes it is salty, so this Great Being, endless, limitless, is a mass of knowledge. It arises out of the elements and then disappears in them. After death there is no more consciousness.[26] I have spoken.' Thus said Y[=aljñavalkya. Then said M[=aJitrey[=i]: 'Truly my Lord has bewildered me in saying that after death there is no more consciousness.' And Y[=ajñavalkya said: 'I say nothing bewildering, but what suffices for understanding. For where there is as it were duality (dvirajitam), there one sees, smells, hears, addresses, notices, knows another; but when all the universe has become mere ego, with what should one smell, see, hear, address, notice, know any one (else)? How can one know him through whom he knows this all, how can he know the knower (as something different)? The ego is to be described by negations alone, the incomprehensible, imperishable, unattached, unfettered; the ego neither suffers nor fails. Thus, M[ra]itrey[=i], hast thou been instructed. So much for immortality.' And having spoken thus Y[=a]jñavalkya went away into the forest).
Returning to the Upanishad, of which an outline was given in the beginning of this chapter, one finds a state of things which, in general, may be said to be characteristic of the whole Upanishad period. The same vague views in regard to cosmogony and eschatology obtain in all save the outspoken sectarian tracts, and the same uncertainty in regard to man's future fate prevails in this whole cycle. [27] A few extracts will show this. According to the Ch[=a]ndogya (4. 17. 1), a personal creator, the old Father-god of the Br[=a]hmanas, Praj[=a]pati, made the elements proceed from the worlds he had 'brooded' over (or had done penance over, abhyatapat). In 3. 19. 1, not-being was first; this became being (with the mundane egg, etc.). In sharp contradiction (6. 2. 1): 'being was the first thing, it willed,' etc., a conscious divinity, as is seen in ib. 3. 2, where it is a 'deity,' producing elements as 'deities' (ib. 8. 6) which it enters 'with the living (=a]tm[=al,"
