अथ हैनं कहोलः कौषीतकेयः पप्रच्छ -- याज्ञवल्क्येति होवाच । यद् एव साक्षाद् अपरोक्षाद् ब्रह्म य आत्मा सर्वान्तरस् तं मे व्याचक्ष्वेति । एष त आत्मा सर्वान्तरः । कतमो याज्ञवल्क्य सर्वान्तरः । यो ऽशनायापिपासे शोकं मोहं जरां मृत्युम् अत्येति । एतं वै तम् आत्मानं विदित्वा ब्राह्मणाः पुत्रैषणायाश् च वित्तैषणायाश् च लोकैषणायाश् च व्युत्थायाथ भिक्षाचर्यं चरन्ति । या ह्य् एव पुत्रैषणा सा वित्तैषणा या वित्तैषणा सा लोकैषणा । उभे ह्य् एते एषणे एव भवतः । तस्माद् ब्रामणः पाण्डित्यं निर्विद्य बाल्येन तिष्ठासेत् । बाल्यं च पाण्डित्यं च निर्विद्याथ मुनिः । अमौनं च मौनं च निर्विद्याथ ब्राह्मणः । स ब्राह्मणः केन स्याद् येन स्यात् तेनेदृश एव । अतो ऽन्यद् आर्तम् । ततो ह कहोलः कौषीतकेय उपरराम
atha hainaṃ kaholaḥ kauṣītakeyaḥ papraccha -- yājñavalkyeti hovāca | yad eva sākṣād aparokṣād brahma ya ātmā sarvāntaras taṃ me vyācakṣveti | eṣa ta ātmā sarvāntaraḥ | katamo yājñavalkya sarvāntaraḥ | yo 'śanāyāpipāse śokaṃ mohaṃ jarāṃ mṛtyum atyeti | etaṃ vai tam ātmānaṃ viditvā brāhmaṇāḥ putraiṣaṇāyāś ca vittaiṣaṇāyāś ca lokaiṣaṇāyāś ca vyutthāyātha bhikṣācaryaṃ caranti | yā hy eva putraiṣaṇā sā vittaiṣaṇā yā vittaiṣaṇā sā lokaiṣaṇā | ubhe hy ete eṣaṇe eva bhavataḥ | tasmād brāmaṇaḥ pāṇḍityaṃ nirvidya bālyena tiṣṭhāset | bālyaṃ ca pāṇḍityaṃ ca nirvidyātha muniḥ | amaunaṃ ca maunaṃ ca nirvidyātha brāhmaṇaḥ | sa brāhmaṇaḥ kena syād yena syāt tenedṛśa eva | ato 'nyad ārtam | tato ha kaholaḥ kauṣītakeya upararāma
Devanagari rendered by HREEM from the edition's roman (IAST) text; the IAST is the edition's own.
Then Kahola Kaushitakeya asked. ‘Y&gna.- valkya,’ he said, ‘tell me the Brahman which is visible, not invisible, the Self (itman), who is within all.’ Y&^wavalkya replied: ‘This, thy Self, who is within all.’ ‘Which Self, O Y d^fzavalkya, is within all?’ Ya/«avalkya replied: ‘ He who overcomes hunger and thirst, sorrow, passion, old age, and death. When Brdhma^as know that Self, and have risen above the desire for sons, wealth, and (new) worlds, they wander about as mendicants. For a desire for sons is desire for wealth, a desire for wealth is desire for worlds. Both these are indeed desires. Therefore let a Brdhma^a, after he has done with learning, wish to stand by real strength; after he has done with that strength and learning, he becomes a Muni (a Yogin); and after he has done with what is not the knowledge of a Muni, and with what is the knowledge of a Muni, he is a Brdhmawa. By whatever means he has become a Br&hma^a, he is such indeed. Everything else is of evil/ After that Kahola Kaushltakeya held his peace.
Translated by F. Max MüllerFrom an unproofread scan of the printed edition; spelling and line breaks may carry OCR errors.