Jaiminīya (Talavakāra) Brāhmaṇa 58.384

58.384

bhūrbhuva svar
iti vyāharatta eveme trayo lokā abhavannupodaka ṛtadhāmā'parājitaḥ
atha yat
karajjanadvṛdhad
iti vyāharatta evaite'pare lokā abhavannadhidivaḥ pradivo rocataḥ viṣṭapa eva
saptamo brahmaloko yasminnetatsatyaṃ bhāti
tameṣā devatā satyaṃ bhūtvānuprāviśat
tatsadvai prāṇassatyāḥ prajāḥ
tenāsya satyenedaṃ sarvaṃ saṃgṛhītaṃ bhavati
yadi ca ha satyaṃ vadati yadi ca nātha hāsya satyamevoditaṃ bhavati
atho ha vidyātsatyamevāhaṃ vadāmi nānṛtaṃ | yatsatyaṃ vadato lokassa me
loka iti
tasya ha sa eva loko bhavati
tadyathedaṃ vayaṃ mīmāṃsāmaha idaṃ brahmedaṃ brahmetyevamevaiṣā devataitadvidāṃsaṃ mīmāṃsate
na haiṣa cana tadveda
māso devatāpraviṣṭeti ya eva tadveda sa eva tadveda
etaṃ sā devatā praviṣṭeti
na ha vā evaṃvidaḥ kiṃ canāviditaṃ bhavati na kā cana devatā

uttered 'bhūr bhuvaḥ svaḥ,' these very three worlds came into being: Upodaka, Ṛtadhāman, Aparājita. Then because he uttered 'karaj janad vṛdhat,' these other worlds came into being: Adhidiva, Pradiva, Rocata; the summit is the seventh, the world of brahman, in which this truth shines. Having become truth, this deity entered into it. Now 'sat' (the real) is breath; 'tya' (the that) is creatures. By this truth of his, all this is grasped. Whether he speaks truth or whether he does not, nevertheless what he utters is truth. And he should know: 'I speak only truth, not falsehood; whatever world belongs to him who speaks the truth, that is my world.' To him indeed belongs that world. Just as we investigate this: 'Is this brahman? Is this brahman?', in the very same way this deity investigates him who knows this. He does not even know: 'The deity has entered into me.' Only he who knows that knows: 'The deity has entered into him.' Indeed, nothing remains unknown to him who knows thus, nor any deity.