Bhashya
अथ अनन्तरम् उपरते जारत्कारवे, भुज्युरिति नामतः,लह्यस्यापत्यं लाह्यः तदपत्यं लाह्यायनिः, प्रपच्छ ; याज्ञव-ल्क्येति होवाच ।आदावुक्तम् अश्वमेधदर्शनम् ; समष्टिव्य-ष्टिफलश्चाश्वमेधक्रतुः, ज्ञानसमुच्चितो वा केवलज्ञानसंपादि-तो वा, सर्वकर्मणां परा काष्ठा ; भ्रूणहत्याश्वमेधाभ्यां न परंपुण्यपापयोरिति हि स्मरन्ति ; तेन हि समष्टिं व्यष्टिञ्चप्राप्नोति ; तत्र व्यष्टयो निर्ज्ञाता अन्तरण्डविषया अश्वमेध-यागफलभूताः ; 'मृत्युरात्मा भवत्येतासां देवताना-मेको भवति' इत्युक्तम् ; मृत्युश्च अशनायालक्षणो बुद्ध्या-त्मा समष्टिः प्रथमजः वायुः सूत्रं सत्यं हिरण्यगर्भः ; तस्यव्याकृतो विषयः- यदात्मकं सर्वं द्वैतकत्वम्, यः सर्वभू-तान्तरात्मा लिङ्गम् अमूर्तरसः यदाश्रितानि सर्वभूतकर्माणि,यः कर्मणां कर्मसंबद्धानां च विज्ञानानां परा गतिः परंफलम् ।तस्य कियान गोचरः कियती व्याप्तिः सर्वतः'गृहीतोऽसि' - इत्यभिप्रायः ।सोऽहं विद्यासंपन्नो लब्धाग-मो गन्धर्वात् त्वा त्वाम् पृच्छामि याज्ञवल्क्य- क्व पारि-क्षिता अभवन्- तत् त्वं किं जानासि ? हे याज्ञवल्क्य,कथय, पृच्छामि- क्व पारिक्षिता अभवन्निति ॥
In plain words
As soon as Uṣasta fell silent, the next questioner stepped forward: Bhujyu, grandson of Lahya through Lāhya, whom everyone calls Lāhyāyani. 'Yājñavalkya,' he said. Now, before this, we'd already heard about the horse-sacrifice -- how it delivers both the collective fruit and the individual one, whether it's carried out alongside knowledge or by knowledge alone, and how it stands at the very summit of every ritual act there is. Tradition says nothing outweighs these two, for good or ill: killing an unborn child at one extreme, the horse-sacrifice at the other. Through this rite a person reaches both fruits at once. The individual fruits, we've already placed -- they belong to the inner reach of the cosmic egg, the harvest of that very rite. And we've already heard it said: 'Death becomes the self; he becomes one among these gods.' Death himself, defined by hunger, is that same intellect-self -- the collective -- also called the first-born, Vāyu, the thread running through everything, the real, Hiraṇyagarbha. We've laid out what falls within that principle's reach: everything that exists has it as its essence, resting in that state where duality resolves into one; it is the inner self living inside every being, the subtle, formless essence that every creature's action depends on, and the highest goal and highest reward toward which both action and knowledge finally point. How far does its field extend? How wide is its reach, in every direction? The answer already given was simply: you have grasped it. That's where we stand. So now I, who already carry this knowledge, who already received this very teaching from a Gandharva, put my own question to you, Yājñavalkya: where did Parikṣit's sons go? What do you actually know about that? Yājñavalkya -- tell me. I am asking you: where did Parikṣit's sons go?
Close to the Sanskrit
Then, immediately after, when Jāratkārava -- Uṣasta -- had fallen silent, Bhujyu by name, the offspring of Lāhya who is the offspring of Lahya, that is, Lāhyāyani, asked. 'Yājñavalkya,' he said. At the outset, the exposition of the horse-sacrifice was given: the horse-sacrifice rite has as its fruit both the collective and the individual, whether performed together with knowledge or accomplished by knowledge alone; it is the highest culmination of all rites. Between embryo-killing and the horse-sacrifice there is nothing beyond, in either demerit or merit -- so they remember. By it, indeed, one attains both the collective and the individual fruit. Of these, the individual fruits have already been ascertained -- concerning the interior of the cosmic egg, having become the fruits of the horse-sacrifice rite. It has been said: 'Death becomes the self; he becomes one among these deities.' And death, characterized by hunger, is the intellect-self, the collective, the first-born, Vāyu, the thread, the real, Hiraṇyagarbha. Its scope, once set forth, is this: that whose essence all this is, the state of duality-become-oneness; who is the inner self of all beings, the subtle mark, the formless essence; on whom the actions of all beings depend; who is the highest goal and highest fruit of actions and of the cognitions bound up with action. What is its range, how extensive its pervasion, from every side? -- 'You are grasped' -- such is the purport. So I, endowed with knowledge, having received the tradition from a Gandharva, question you, Yājñavalkya: where did the descendants of Parikṣit go? What do you know of that? O Yājñavalkya, tell me, I ask: where did the descendants of Parikṣit go?