Bṛhadāraṇyaka Upaniṣad ("Great Forest Teaching") 3.2

3.2.1

atha hainaṃ jāratkārava ārtabhāgaḥ papraccha yājñavalkyeti hovāca kati grahāḥ katyatigrahā iti | aṣṭau grahā aṣṭāvatigrahā iti ye te'ṣṭau grahā aṣṭāvatigrahāḥ katame ta iti

Then Gâratkârava Ârtabhâga asked. 'Yâgñavalkya,' he said, 'how many Grahas are there, and how many Atigrahas?'
'Eight Grahas,' he replied,' and eight Atigrahas.'
'And what are these eight Grahas and eight Atigrahas?'

3.2.2

prāṇo vai grahaḥ so'pānenātigrāheṇa gṛhīto'pānena hi gandhāñjighrati

'Prâna (breath) is one Graha, and that is seized by Apâna (down-breathing) as the Atigrâha, for one smells with the Apâna.'

3.2.3

vāgvai grahaḥ sa nāmnātigrāheṇa gṛhīto vācā hi nāmānyabhivadati

'Speech (vâk) is one Graha, and that is seized by name (nâman) as the Atigrâha, for with speech one pronounces names.

3.2.4

jihvā vai grahaḥ sa rasenātigrāheṇa gṛhīto jihvayā hi rasānvijānāti

'The tongue is one Graha, and that is seized by taste as the Atigrâha, for with the tongue one perceives tastes.'

3.2.5

cakṣuvaiṃgrahaḥ sa rūpeṇātigrāheṇa gṛhītaścakṣuṣā hi rūpāṇi paśyati

'The eye is one Graha, and that is seized by form as the Atigrâha, for with the eye one sees forms.'

3.2.6

śrotraṃ vai grahaḥ sa śabdenātigrāheṇa gṛhītaḥ śrotreṇa hi śabdāñchṛṇoti

'The ear is one Graha, and that is seized by sound as the Atigrâha, for with the ear one hears sounds.'

3.2.7

mano vai grahaḥ sa kāmenātigrāheṇa gṛhīto manasā hi kāmānkāmayate

'The mind is one Graha, and that is seized by desire as the Atigrâha, for with the mind one desires desires.'

3.2.8

hastau vai grahaḥ sa karmaṇātigrāheṇa gṛhīto hastābhyām̐ hi karma karoti

'The arms are one Graha, and these are seized by work as the Atigrâha, for with the arms one works work.'

3.2.9

tvagvai grahaḥ sa sparśenātigrāheṇa gṛhītassvacā hi sparśānvedayata ityete'ṣṭau grahā aṣṭāvatigrahāḥ

'The skin is one Graha, and that is seized by touch as the Atigrâha, for with the skin one perceives touch. These are the eight Grahas and the eight Atigrahas.'

3.2.10

yājñavalkyeti hovāca yadidam̐ sarvaṃ mṛtyorannaṃ kā svitsā devatā yasyā mṛtyurannamityagnivaiṃ mṛtyuḥ so'pāmannamapa punarmṛtyuṃ jayati

'Yâgñavalkya,' he said, 'everything is the food of death. What then is the deity to whom death is food?'
'Fire (agni) is death, and that is the food of water. Death is conquered again.'

3.2.11

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyata udasmātprāṇāḥ krāmantyāho3 neti neti hovāca yajñavalkyo'traiva samavanīyante sa ucchvayatyādhmāyatyādhmāto mṛtaḥ śote

'Yâgñavalkya,' he said, 'when such a person (a sage) dies, do the vital breaths (prânas) move out of him or no?'
'No,' replied Yâgñavalkya; 'they are gathered up in him, he swells, he is inflated, and thus inflated the dead lies at rest.'

3.2.12

yājñavalkyeti hovāca yatrāyaṃ puruṣo mriyate kimenaṃ na jahātīti nāmetyanantaṃ vai nāmānantā viśve devā anantameva sa tena lokaṃ jayati

'Yâgñavalkya,' he said, 'when such a man dies, what does not leave him?'
'The name,' he replied; 'for the name is endless, the Visvedevas are endless, and by it he gains the endless world.'

3.2.13

yājñavalkyeti hovāca yatrāsya puruṣasya mṛtasyāgniṃ vāgapyeti vātaṃ prāṇaścakṣurādityaṃ manaścandraṃ diśaḥ śrotraṃ pṛthivīm̐ śarīramākāśamātmauṣadhīrlomāni vanaspatīnkeśā apsu lohitaṃ ca retaśca nidhīyate kvāyaṃ tadā puruṣo bhavatītyāhara somya hastamārtabhāgāvāmevaitasya vediṣyāvo na nāvetat sajana iti tau hotkramya mantrayāṃ cakrāte tau ha yadūcatuḥ karma haiva tadūcaturatha yatpraśaśam̐satuḥ karma haiva tatpraśaśam̐satuḥ puṇyo vai puṇyena karmaṇā bhavati pāpaḥ pāpeneti tato ha jāratkārava ārtabhāga upararāma

'Yâgñavalkya,' he said,' when the speech of this dead person enters into the fire, breath into the air, the eye into the sun, the mind into the moon, the hearing into space, into the earth the body, into the ether the self, into the shrubs the hairs of the body, into the trees the hairs of the head, when the blood and the seed are deposited in the water, where is then that person?'
Yâgñavalkya said: 'Take my hand, my friend. We two alone shall know of this; let this question of ours not be (discussed) in public.' Then these two went out and argued, and what they said was karman (work), what they praised was karman, viz. that a man becomes good by good work, and bad by bad work. After that Gâratkârava Ârtabhâga held his peace.

3.2.13.p1

iti tṛtīyādhyāye dvitīyaṃ brāhmaṇam