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Chāndogyopaniṣat
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Click to Expand/Collapse OptionPrapāṭhaka 1
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. 
. 
THIRD PRAPATHAKA 
 
asau vā ādityo devamadhu |
tasya dyaur eva tiraścīnavaṃśaḥ |
antarikṣam apūpaḥ |
marīcayaḥ putrāḥ || 
. 
. 
1. FIRST KHANDA
The sun is indeed the honey of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees. 
atha tṛtīyo ’dhyāyaḥ || asau vā āditya utyādyadhyāyārambhe sambandhaḥ | atītānantarādhyāyānta uktaṃ yajñasya mātrāṃ vedeti yajñaviṣayāṇi ca sāmahomamantrotthānāni viśiṣṭaphalaprāptaye yajñāṅgabhūtānyupadiṣṭāni | sarvayajñānāṃ ca kāryanirvṛttirūpaḥ savitā mahatyā śriyā dīpyate | sa eṣa sarvaprāṇikarmaphalabhūtaḥ pratyakṣaṃ sarvairupajīvyate | ato yajñavyapadeśānantaraṃ tatkāryabhūtasavitṛviṣayamupāsanaṃ sarvapuruṣārthebhyaḥ śreṣṭhatamaphalaṃ vidhāsyāmītyevamārabhate śrutiḥ-asau vā ādityo devamadhvityādi | devanāṃ modanānmadhviva madhvasāvādityaḥ | vasvādīnāṃ ca modanahetutvaṃ vakṣyati sarvayajñaphalarūpatvādādityasya | kathaṃ madhutvamityāha-tasya madhuno dyaureva bhrāmarasyeva madhunastiraścīnaścāsau vaṃśaśceti tiraścīnavaṃśaḥ | tiryaggateva hi dyaurlakṣyate | antarikṣaṃ ca madhvapūpo dyuvaṃśe lagnaḥ sallaṃmbata ivāto madhvapūpasāmānyādantarikṣaṃ madhvapūpo madhunaḥ saviturāśrayatvācca | marīcayo raśmayo raśmisthā āpo bhaumāḥ savitrākṛṣṭāḥ"etā vā āpaḥ svarājo yanmarīcaya"iti iti hi vijñāyate | tā antarikṣamadhvapūpastharaśmyantargatatvādbhramarabījabhūtāḥ putrā iva hitā lakṣyanta iti putrā iva putrā madhvapūpanāḍyantargatā hi bhramaraputrāḥ || 1 || 
tasya ye prāñco raśmayas tā evāsya prācyo madhunāḍyaḥ |
ṛca eva madhukṛtaḥ |
ṛgveda eva puṣpam |
tā amṛtā āpaḥ |
tā vā etā ṛcaḥ || 
. 
. 
2. The eastern rays of the sun are the honey-cells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 
tasya saviturmadhvāśrayasya madhuno ye prāñcaḥ prācyāṃ diśi gatā raśmayastā evāsya prācyaḥ prāgañcanānmadhuno nāḍyo madhunāḍya iva madhvādhāracchidrāṇītyarthaḥ | tatra ṛca eva madhukṛto lohitarūpaṃ savitrāśrayaṃ madhu kurvantīti madhukṛto bhramarā iva yato rasānādāya madhu kurvanti | tatpuṣpamiva puṣpamṛgveda eva | tatra ṛgbrāhmaṇasamudāyasya ṛgvedākhyatvācchabdamātrācca bhogyarūparasanisrāvāsambhavādṛgvedaśabdenātra ṛgvedavihitaṃ karma | tato hi karmaphalabhūtamadhurasanisrāvasambhavāt | madhukarairiva puṣpasthānīyādṛgvedavihitātkarmaṇo ’pa ādāya ṛgbhirmadhu nirvartyate | kāstā āpa ityāha-tāḥ karmaṇi prayuktāḥ somājyapayorūpā agnau prakṣiptāstatpākābhinirvṛttā amṛtā amṛtārthatvādatyanta rasavatya āpo bhavanti | tadrasānādāya tā vā etā ṝcaḥ puṣpebhyo rasamādadānā eva bhramarāḥ ṛcaḥ || 2 || 
etam ṛgvedam abhyatapan |
tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso ’jāyata || 
. 
. 
3. Those very Rik verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 
etamṛgvedamṛgvedavihitaṃ karma puṣpasthānīyamabhyatapannabhitāpaṃ kṛtavatya ivaitā ṛcaḥ karmaṇi prayuktāḥ | ṝgbhirhi mantraiḥ śasrādyaṅgabhāvamupagataiḥ kriyamāṇaṃ karma madhunirvartakaṃ rasaṃ muñcatītyupapadyate puṣpāṇīva bhramarairācūṣyamāṇāni | tadetadāha-tasyargvedasyābhitaptasya | ko ’sau raso ya ṛṅmadhukarābhitāpaniḥsṛta ityucyate | yaśo viśrutatvaṃ tejo dehagatā dīptirindriyaṃ sāmarthyopetairindriyairavaikalyaṃ vīryaṃ sāmarthyaṃ balamityarthaḥ | annādyamannaṃ ca tadādyaṃ ca yenopayujyamānenāhanyahani devānāṃ sthitiḥ syāttadannādyameṣa raso ’jāyata yāgādilakṣaṇātkarmaṇaḥ || 3 || 
tad vyakṣarat |
tad ādityam abhito ’śrayat |
tad vā etad yad etad ādityasya rohitaṃ rūpam || 
. 
. 
4. That (essence) flowed forth and went towards the sun. And that forms what we call the red (rohita) light of the rising sun. 
yaśa ādyannādyaparyantaṃ tadvyakṣaradviśeṣeṇākṣaradagamat | gatvā ca tadādityamabhitaḥ pārśvataḥ pūrvabhāgaṃ savituraśrayadāśritavadityarthaḥ | amuṣminnāditye sañcitaṃ karmaphalākhyaṃ madhu bhokṣyāmaha ityevaṃ hi yaśa-ādilakṣaṇaphalaprāptaye karmāṇi kriyante manuṣyaiḥ kedāraniṣpādanamiva karṣakaiḥ | tatpratyakṣaṃ pradarśyate śraddhāhetostadvā etat | kiṃ tadyadetadādityasyodyato dṛśyate rohitaṃ rūpam || 4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya prathamaḥ khaṇḍaḥ 
atha ye ’sya dakṣiṇā raśmayas tā evāsya dakṣiṇā madhunāḍyaḥ |
yajūṃṣy eva madhukṛtaḥ |
yajurveda eva puṣpam |
tā amṛtā āpaḥ || 
. 
. 
1. SECOND KHANDA
The southern rays of the sun are the honeycells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 
atha ye ’sya dakṣiṇā raśmaya ityādi samānam | yajūṃ#yeva madhukṛto yajurvedavihite karmaṇi prayuktāni | pūrvavanmadhukṛta iva | yajurvedavihitaṃ karma puṣpasthānīyaṃ puṣpamityucyate | tā eva somādyā amṛtā āpaḥ || 1 || 
tāni vā etāni yajūṃṣy etaṃ yajurvedam abhyatapan |
tasya abhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso ’jāyata || 
. 
. 
2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 
 
tad vyakṣarat |
tad ādityam abhito ’śrayat |
tad vā etad yad etad ādityasya śuklaṃ rūpam || 
. 
. 
3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun. 
tāni vā etāni yajūṃṣyetaṃ yajurvedamabhyatapannityevamādi sarvaṃ samānam | madhvetadādityasya dṛśyate śuklaṃ rūpam || 2--3 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya dvitīyaḥ khaṇḍaḥ 
atha ye ’sya pratyañco raśmāyas tā evāsya pratīcyo madhunāḍyaḥ |
sāmāny eva madhukṛtaḥ |
sāmaveda eva puṣpam |
tā amṛtā āpaḥ || 
. 
. 
1. THIRD KHANDA
The western rays of the sun are the honeycells behind. The Saman verses are the bees, the Sama-veda sacrifice is the flower, the water is the nectar. 
 
tāni vā etāni sāmāny etaṃ sāmavedam abhyatapan |
tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso ’jāyata || 
. 
. 
2. Those very Saman verses (as bees) brooded over the Sama-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 
 
tad vyakṣarat |
tad ādityam abhito ’śrayat |
tad vā etad yad etad ādityasya kṛṣṇaṃ rūpam || 
. 
. 
3. That flowed forth and went towards the sun. And that forms what we call the dark (krishna) light of the sun. 
atha ye ’sya pratyaśco raśmaya ityādi samānam | tathā sāmnāṃ madhu | etadādityasya kṛṣṇaṃ rūpam || 1-3 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya tṛtīyaḥ khaṇḍaḥ 
atha ye ’syodañco raśmayas tā evāsyodīcyo madhunāḍyaḥ |
atharvāṅgirasa eva madhukṛtaḥ |
itihāsapurāṇaṃ puṣpam |
tā amṛtā āpaḥ || 
. 
. 
1. FOURTH KHANDA
The northern rays of the sun are the honeycells on the left. The (hymns of the) Atharvangiras are the bees, the Itihasa-purana (the reading of the old stories) is the flower, the water is the nectar. 
 
te vā ete ’tharvāṅgirasa etad itihāsapūrāṇam abhyatapan |
tasyābhitaptasya yaśas teja indriyāṃ vīryam annādyaṃ raso ’jāyata || 
. 
. 
2. Those very hymns of the Atharvahgiras (as bees) brooded over the Itihasa-purana; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 
 
tad vyakṣarat |
tad ādityam abhito ’śrayat |
tad vā etad yad etad ādityasya paraḥkṛṣṇaṃ rūpam || 
. 
. 
3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parah krishnam) light of the sun. 
atha ye ’syodañco raśmaya ityādi samānam | atharvāṅgiraso ’tharvaṇāṅgirasā ca dṛṣṭā mantrā atharvāṅgirasaḥ karmaṇi prayuktā madhukṛtaḥ | itihāsapurāṇaṃ puṣpam | tayoścetihāsapurāṇayoraśvamedhe pāriplavāsu rātriṣu karmāṅgatvena viniyogaḥ siddhaḥ | madhvetadādityasya paraḥ kṛṣṇaṃ rūpamatiśayena kṛṣṇamityarthaḥ || 1-3 || iti chāndogyopaniṣadi tṛtīyādhyāyasya caturthaḥ khaṇḍaḥ 
atha ye ’syordhvā raśmayas tā evāsyordhvā madhunāḍyaḥ |
guhyā evādeśā madhukṛtaḥ |
brahmaiva puṣpaṃ |
tā amṛtā āpaḥ || 
. 
. 
1. FIFTH KHANDA
The upward rays of the sun are the honeycells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar. 
 
te vā ete guhyā ādeśā etad brahmābhyatapan |
tasyābhitaptasya yaśas teja indriyaṃ vīryam annādyaṃ raso ’jāyata || 
. 
. 
2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health. 
 
tad vyakṣarat |
tad ādityam abhito ’śrayat |
tad vā etad yad etad ādityasya madhye kṣobhata iva || 
. 
. 
3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun. 
atha ye ’syordhvā raśmaya ityādi pūrvavat | guhyā gopyā rahasyā evā’deśā lokadvārīyādividhaya upāsanāni ca karmāṅgaviṣayāṇi madhukṛto brahmaiva śabdādhikārātprāṇavākhyaṃ puṣpam | samānamanyat | madhvetadādityasya madhye kṣobhata iva samāhitadṛṣṭerdṛśyate sañcalatīva || 1-3 || 
te vā ete rasānāṃ rasāḥ |
vedā hi rasāḥ |
teṣām ete rasāḥ |
tāni vā etāny amṛtānām amṛtāni |
vedā hy amṛtāḥ |
teṣām etāny amṛtāni || 
. 
. 
4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar. 
te vā ete yathoktā rohitādirūpaviśeṣā rasānāṃ rasāḥ | keṣāṃ rasānāmityāha-vedā hi yasmāllokaniṣyandatvātsārā iti rasāsteṣāṃ rasānāṃ karmabhāvamāpannānāmapyete rohitādiviśeṣā rasā ityantasārabhūtā ityarthaḥ | tathāmṛtānāmamṛtāni vedā hyamṛtā nityatvāteṣāmetāni rohitādīni rūpāṇyamṛtāni | rasānāṃ rasā ityādi karmastutireṣā | yasyaivaṃviśiṣṭānyamṛtāni phalamiti || 4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya pañcamaḥ khaṇḍaḥ 
tad yat prathamam amṛtaṃ tad vasava upajīvanty agninā mukhena |
na vai devā aśnanti na pibanti |
etad evāmṛtaṃ dṛṣṭvā tṛpyanti || 
. 
. 
1. SIXTH KHANDA
On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 
rūpasyeti | na | yaśa ādīnāṃ śrotrādigamyatvāt | śrotragrāhyaṃ yaśaḥ | tejorūpaṃ cākṣuṣam | indriyaṃ viṣayagrahaṇakāryānumeyaṃ karaṇasāmarthyam | vīryaṃ balaṃ dehagata utsāhaḥ prāṇavattā | annādyaṃ pratyahamupajīvyamānaṃ śarīrasthitikaraṃ yadbhavati raso hyevamātmakaḥ sarvaḥ | yaṃ dṛṣṭvā tṛpyanti sarve devāḥ | dṛṣṭvā tṛpyantītyetatsarvaṃ svakaraṇairanubhūya tṛpyantītyarthaḥ | ādityasaṃśrayāḥ santo vaigandhyādidehakaraṇadoṣarahitāśca || 1 || 
ta etad eva rūpam abhisaṃviśanti |
etasmād rūpād udyanti || 
. 
. 
2. They enter into that (red) colour, and they rise from that colour. 
kiṃ te nirudyamā amṛtamupajīvanti | na | kathaṃ tarhi, etadeva rūpamabhilakṣyādhunā bhogāvasaro nāsmākamiti buddhvābhisaṃviśantyudāsate | yadā vai tasyāmṛtasya bhogāvasaro bhavettadaitasmādamṛtādamṛtabhoganimittamityarthaḥ | etasmādrūpādudyantyutsāhavanto bhavantītyarthaḥ | na hyanutsāhavatāmananapatiṣṭhatāmalasānāṃ bhogaprāptirloke dṛṣṭā || 2 || 
sa ya etad evam amṛtaṃ veda vasūnām evaiko bhūtvāgninaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati |
sa etad eva rūpam abhisaṃviśati |
etasmād rūpād udeti || 
. 
. 
3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour. 
sa yaḥ kaścidetadevaṃ yathoditamṛṅmadhukaratāparasasaṃrakṣaṇamṛgvedavihitakarmapuṣpāttasya cā’dityasaṃśrayaṇaṃ rohita rūpatvaṃ cāmṛtasya prācīdiggataraśmināḍīsaṃsthatāṃ vasudevabhogyatāṃ tadvidaśca vasubhiḥ sahaikatāṃ gatvāgninā mukenopajīvanaṃ darśanamātreṇa tṛptiṃ svabhogāvasara udyamanaṃ tatkālāpāye ca saṃveśanaṃ veda so ’pi vasuvatsarvaṃ tathaivānubhavati || 3 || 
sa yāvad ādityaḥ purastād udetā paścād astam etā vasūnām eva tāvad ādhipatyaṃ svārājyaṃ paryetā || 
. 
. 
4. So long as the sun rises in the east and sets in the weSt2, so long does he follow the sovereign supremacy of the Vasus. 
kiyantaṃ kālaṃ vidvāṃstadamṛtamupajīvatītyucyate - sa vidvānyāvadādityaḥ purastātprācyāṃ diśyudetā paścātpratīcyāmastametā tāvadvasūnāṃ bhogakālastāvantameva kālaṃ vasūnāmādhipatyaṃ svārājyaṃ paryatā parito gantā bhavatītyarthaḥ | na yathā candramaṇḍalasthaḥ kevalakarmī paratantro devānāmannabhūtaḥ | kiṃ tarhyayamādhipatyaṃ svarāḍbhāvaṃ cādhigacchati || 4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
atha yad dvitīyam amṛtaṃ tad rudrā upajīvantīndreṇa mukhena |
na vai devā aśnanti na pibanti |
etad evāmṛtaṃ dṛṣṭvā tṛpyanti || 
. 
. 
1. SEVENTH KHANDA
On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 
 
ta etad eva rūpam abhisaṃviśanti |
etasmād rūpād udyanti || 
. 
. 
2. They enter into that white colour, and they rise from that colour. 
 
sa ya etad evam amṛtaṃ veda rudrāṇām evaiko bhūtvendreṇaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati |
sa etad eva rūpam abhisaṃviśati |
etasmād rūpād udeti || 
. 
. 
3. He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 
athā yaddvitīyamamṛtaṃ tadrudrā upajīvantītyādi samānam || 1-2-3 || 
sa yāvad ādityaḥ purastād udetā paścād astam etā dvis tāvad dakṣiṇata udetottarato ’stam etā rudrāṇām eva tāvad ādhipatyaṃ svārājyaṃ paryetā || 
. 
. 
4. So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north ; and so long does he follow the sovereign supremacy of the Rudras. 
sa yāvadādityaḥ purastādudetā paścādastametā dvistāvattato dviguṇaṃ kālaṃ dakṣiṇata udetottarato ’stametā rudrāṇāṃ tāvadbhogakālaḥ || 4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya saptamaḥ khaṇḍaḥ 
atha yat tṛtīyam amṛtaṃ tad ādityā upajīvanti varuṇena mukhena |
na vai devā aśnanti na pibanti |
etad evāmṛtaṃ dṛṣṭvā tṛpyanti || 
. 
. 
1. EIGHTH KHANDA
On the third of these nectars the Adityas live, with Varuna at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 
 
ta etad eva rūpam abhisaṃviśanti |
etasmād rūpād udyanti || 
. 
. 
2. They enter into that (dark) colour, and they rise from that colour. 
 
sa ya etad evam amṛtaṃ vedādityānām evaiko bhūtvā varuṇenaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati |
sa etad eva rūpam abhisaṃviśati |
etasmād rūpād udeti || 
. 
. 
3. He who thus knows this nectar, becomes one of the Adityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 
 
sa yāvad ādityo dakṣiṇata udetottarato ’stam etā dvis tāvat paścād udetā purastād astam etādityānām eva tāvad ādhipatyaṃ svārājyaṃ paryetā || 
. 
. 
4. So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Adityas. 
 
atha yac caturtham amṛtaṃ tan maruta upajīvanti somena mukhena |
na vai devā aśnanti na pibanti |
etad evāmṛtaṃ dṛṣṭvā tṛpyanti || 
. 
. 
1. NINTH KHANDA
On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 
 
ta etad eva rūpam abhisaṃviśanti |
etasmād rūpād udyanti || 
. 
. 
2. They enter in that (very dark) colour, and they rise from that colour. 
 
sa ya etad evam amṛtaṃ veda marutām evaiko bhūtvā somenaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati |
sa etad eva rūpam abhisaṃviśati |
etasmād rūpād udeti || 
. 
. 
3. He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 
 
sa yāvad ādityaḥ paścād udetā purastād astam etā dvis tāvad uttarata udetā dakṣiṇato ’stam etā marutām eva tāvad ādhipatyaṃ svārājyaṃ paryetā || 
. 
. 
4. So long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts. 
 
atha yat pañcamam amṛtaṃ tat sādhyā upajīvanti brahmaṇā mukhena |
na vai devā aśnanti na pibanti |
etad evāmṛtaṃ dṛṣṭvā tṛpyanti || 
. 
. 
1. TENTH KHANDA
On the fifth of these nectars the Sadhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 
 
ta etad eva rūpam abhisaṃviśanti |
etasmād rūpād udyanti || 
. 
. 
2. They enter into that colour, and they rise from that colour. 
 
sa ya etad evam amṛtaṃ veda sādhyānām evaiko bhūtvā brahmaṇaiva mukhenaitad evāmṛtaṃ dṛṣṭvā tṛpyati |
sa etad eva rūpam abhisaṃviśati |
etasmād rūpād udeti || 
. 
. 
3. He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 
 
sa yāvad āditya uttarata udetā dakṣiṇato ’stam etā dvis tāvad ūrdhvam udetārvāg astam etā sādhyānām eva tāvad ādhipatyaṃ svārājyaṃ paryetā || 
. 
. 
4. So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sadhyas. 
tathā paścāduttarata ūrdhvamudetā viparyayeṇāstametā | pūrvasmātpūrvasmāddviguṇottarottareṇa kālenetyapaurāṇaṃ darśanam | savituścaturdiśamindrayamavaruṇasomapurīṣūdayāstamayakālasya tulyatvaṃ hi paurāṇikairuktam | mānasottarasya mūrdhani meroḥ pradakṣiṇāvṛttestulyatvāditi | atroktaḥ parihāra ācāryaiḥ | amarāvatyādīnāṃ purīṇāṃ dviguṇottarottareṇa kālenodvāsaḥ syāt | udayaśca nāma savitustannivāsināṃ prāṇināṃ cakṣugocarāpattistadatyayaṣcastamanaṃ na paramārthata udayāstamane staḥ | tannivāsināṃ ca prāṇināmabhāve tānprati tenaiva mārgeṇa gacchannapi naivodetā nāstameteti cakṣurgocarāpattestadatyayasya cābhāvāt | tathāmarāvatyāḥ sakāśāddviguṇaṃ kālaṃ saṃyamanī purī vasatyatastannivāsinaḥ prāṇinaḥ prati dakṣiṇata ivodetyuttarato ’stametītyucyate ’smadbuddhiṃ cāpekṣya | tathottarāsvapi purīṣu yojanā | sarveṣāṃ ca meruruttarato bhavati | yadāmarāvatyāṃ madhyāhnagataḥ savitā tadā saṃyamanyāmudyandṛśyate tatra madhyāhnagato vāruṇyāmudyandṛśyate, tathottarasyāṃ, pradakṣiṇāvṛttestulyatvāt | ilāvṛtavāsināṃ sarvataḥ parvataprākāranivāritādityaraśmīnāṃ savitordhva ivodetāvagistametā dṛśyate | parvatordhvacchidrapraveśātsavitṛprakāśasya | tathargādyamṛtopajīvināmamṛtānāṃ ca dviguṇottarottaravīryavattvamanumīyate bhogakāladvaiguṇyaliṅgena | udyamanasaṃveśanādi devānāṃ rudrādīnāṃ viduṣaśca samānam || 1-4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasyāṣṭamanavamadaśamakhaṇḍāḥ 
atha tata ūrdhva udetya naivodetā nāstam etaikala eva madhye sthātā |
tad eṣa ślokaḥ || 
. 
. 
1. ELEVENTH KHANDA
When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse: 
kṛtvaivamudayāstamanena prāṇināṃ svakarmaphalabhoganimittamanugrahaṃ tatkarmaphalopabhogakṣaye tāni prāṇijātānyātmani saṃhṛtyātha tatastasmādanantaraṃ prāṇyanugrahakālādūrdhvaḥ sannātmanyudetyodgamya yānpratyudeti teṣāṃ prāṇināmabhāvātsvātmastho naivodetā nāstametaikalo ’dvitīyo ’navayavo madhye svātmanyeva sthātā | tatra kaścidvidvānvasvādisamānacaraṇo rohitādyamṛtabhogabhāgī yathoktakrameṇa svātmānaṃ savitāramātmatvenopetya samāhitaḥ sannetaṃ mantraṃ dṛṣṭvotthito ’nyasmai pṛṣṭavate jagāda | yatastvamāgato brahmalokātkiṃ tatrāpyahorātrābhyāṃ parivartamānaḥ savitā prāṇināmāyuḥ kṣapayati yathehāsmākamityevaṃ pṛṣṭaḥ pratyāha | tattatra yathā pṛṣṭe yathokte cārtha eṣa śloko bhavati tanokto yogineti śrutervacanamidam || 1 || 
na vai tatra na nimloca |
nodiyāya kadācana |
devās tenāhaṃ satyena |
mā virādhiṣi brahmaṇeti || 
. 
. 
2. 'Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.' 
na vai tatra yato ’haṃ brahmalokādāgatastasminna vai tatraitadasti yatpṛcchasi | na hi tatra nimloco ’stamagamatsavitā na codiyāyodgataḥ kutaścitkadācana kasmiṃścidapi kāla iti | udayāstamayavarjito brahmaloka ityanupapannamityuktaḥ śuthamiva pratipede | he devāḥ sākṣiṇo yūyaṃ śṛṇuta yathā mayoktaṃ satyaṃ vacastena steyanāhaṃ brahmaṇā brahmasvarūpeṇa mā virādhiṣi mā virudhyeyamaprāptirbrahmaṇā mama mā bhūdityarthaḥ || 2 || 
na ha vā asmā udeti na nimlocati |
sakṛd divā haivāsmai bhavati |
ya etām evaṃ brahmopaniṣadaṃ veda || 
. 
. 
3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine of the Veda) the sun does not rise and does not set. For him there is day, once and for all. 
satyaṃ tenoktamityāha śrutiḥ-na ha vā asmai yathoktabrahmavide nodeti na nimlocati nāstameti kiṃ tu brahmavide ’smai sakṛddivā haiva sadaivāharbhavati svayañjyotiṣṭvādya etāṃ yathoktāṃ brahmopaniṣadaṃ vedaguhyaṃ veda | evaṃ tantreṇa vaṃśāditrayaṃ pratyamṛtasambandhaṃ ca yaccānyadavocāmaivaṃ jānātītyarthaḥ | vidvānudayāstamayakālāparicchedyaṃ nityamajaṃ brahma bhavatītyarthaḥ || 3 || 
tad dhaitad brahmā prajāpataya uvāca |
prajāpatir manave |
manuḥ prajābhyaḥ |
tad dhaitad uddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca || 
. 
. 
4. This doctrine (beginning with III, I, 1) Brahman (m. Hiranyagarbha) told to Pragapati (Virig), Pragipati to Manu, Manu to his offspring (Ikshvaku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddalaka Aruni. 
taddhaitanmadhujñānaṃ brahmā hiraṇyagarbho virāje prajāpataya uvāca | so ’pi manave | manurikṣvākvādyābhyaḥ prajābhyaḥ provāceti vidyāṃ stauti brahmādiviśiṣṭakramāgateti | kiṃ ca taddhaitanmadhujñānamuddālakāyā’ruṇaye pitā 
idaṃ vāva taj jyeṣṭhāya putrāya pitā brahma prabrūyāt praṇāyyāya vāntevāsine || 
. 
. 
5. A father may therefore tell that doctrine of Brahman to his eldest son, or to a worthy pupil.
But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more. 
idaṃ vāva tadyathoktamanyo ’pi jyeṣṭhāya putrāya sarvapriyārhāya brahma prabrūyāt | praṇāyyāya vā yogyāyāyantevāsine śiṣyāya || 5 || 
nānyasmai kasmaicana |
yady apy asmā imām adbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyād etad eva tato bhūya iti || 
. 
. 
1. TWELFTH KHANDA
The Gayatri (verse) is everything whatsoever here exists. Gayatri indeed is speech, for speech sings forth (gaya-ti) and protects (traya-te) everything that here exists. 
nānyasmai kasmaicana prabrūyāttīrthadvayamanujñātamanekeṣāṃ prāptānāṃ tīrthānāmācāryādīnām | kasmātpunastīrthasaṅkocanaṃ vidyāyā niṣkrayārthamācāryāya dhanasya pūrṇāṃ sampannāṃ bhogopararaṇairnāsāvasya niṣkrayo yasmāttato ’pi dānādetadeva yanmadhuvidyādānaṃ bhūyo bahutaraphalamityarthaḥ | dvirabhyāsa ādarārthaḥ || 6 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasyaikādaśaḥ khaṇḍaḥ 
gāyatrī vā idaṃ sarvaṃ bhūtaṃ yad idam kiñca |
vāg vai gāyatrī |
vāg vā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca || 
. 
. 
2. That Gayatri is also the earth, for everything that here exists rests on the earth, and does not go beyond. 
yata evamatiśayaphalaiṣā brahmavidyātaḥ sā prakārāntareṇāpi vaktavyeti gāyatrī vā ityādyārabhyate | gāyatrīdvāreṇa cocyate | brahmaṇaḥ sarvaviśeṣarahitasya neti netītyādiśiṣapratiṣedhagamyasya durbodhatvāt | satsvanekeṣu cchandaḥsu gāyatryā eva brahmajñānadvāratayopādānaṃ prādhānyāt | somāharaṇāt itaracchandokṣarāharaṇenetaracchandovyāptyā ca sarvasavanavyāpakatvācca yajñe prādhānyaṃ gāyatryāḥ | gāyatrīsāratvācca brāhmaṇasya mātaramiva hitvā gurutarāṃ gāyatrīṃ tato ’nyadgurutaraṃ na pratipadyate yathoktaṃ brahmāpīti | tasyāmatyantagauravasya prasiddhatvāt | ato gāyatrīmukhenaiva brahmocyate | gāyatrī vā ityavadhāraṇārtho vaiśabdaḥ | idaṃ sarvaṃ bhūtaṃ prāmijātaṃ yatkiñca sthāvaraṃ jaṅgamaṃ vā tatsarvaṃ gāyatryeva | tasyāśchandomātrāyāḥ sarvabhūtatvamanupapannamiti gāyatrīkāraṇaṃ vācaṃ śabdayatyasau gaurasāvaśva iti ca trāyate ca rakṣatyamuṣmānmā bhaiṣīḥ kiṃ te bhayamutthitamityādinā sarvato bhayānnivartyamāno vācā trātaḥ syāt | yadvāgbhūtaṃ gāyati ca trāyate ca gāyatryeva tadgāyati ca trāyate ca vāco ’nanyatvādgāyatryāḥ | gānāttrāṇācca gāyatryā gāyatrītvam || 1 || 
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivī |
asyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitam |
etām eva nātiśīyate || 
. 
. 
3. That earth again is the body in man, for in it the vital airs (pranas, which are everything) rest, and do not go beyond. 
yā vai saivaṃlakṣaṇā sarvabhūtarūpā gāyatrī, iyaṃ vāva sā yeyaṃ pṛthivī | kathaṃ punariyaṃ pṛthivī gāyatrīti, ucyatesarvabhūtasambandhāt | kathaṃ sarvabhūtasambandhaḥ, asyāṃ pṛthivyāṃ hi yasmātsarvaṃ sthāvaraṃ jaṅgamaṃ ca bhūtaṃ pratiṣṭhitametāmeva pṛthivīṃ nātiśīyate nātivartata ityetat | yathā gānatrāṇābhyāṃ bhūtasambandho gāyatryā evaṃ bhūtapratiṣṭhānādubhūtasambaddhā pṛthivyato gāyatrī pṛthivī || 2 || 
yā vai sā pṛthivīyaṃ vāva sā yad idam asmin puruṣe śarīram |
asmin hīme prāṇāḥ pratiṣṭhitāḥ |
etad eva nātiśīyante || 
. 
. 
4. That body again in man is the heart within man, for in it the pranas (which are everything) rest, and do not go beyond. 
yā vai sā pṛthivī gāyatrīyaṃ vāva sedameva | tatkiṃ, yadidamasminpuruṣe kāryakāraṇasaṅghāte jīvati śarīraṃ pārthivatvāccharīrasya | kathaṃ śarīrasya gāyatrītvamiti | ucyate-asminhīme prāṇā bhūtaśabdavācyāḥ pratiṣṭhitāḥ | ataḥ pṛthivīvadbhūtaśabdavācyaprāṇapratiṣṭhānāccharīraṃ gāyatrī | etadeva yasmāccharīraṃ nātiśīyante prāṇāḥ || 3 || 
yad vai tat puruṣe śarīram idaṃ vāva tad yad idam asminn antaḥ puruṣe hṛdayam |
asmin hīme prāṇāḥ pratiṣṭhitāḥ |
etad eva nātiśīyante || 
. 
. 
5. That Gayatri has four feet and is sixfold. And this is also declared by a Rik verse (Rig-veda X, 90, 3) :- 
yadva tatpuruṣe śarīraṃ gāyatrīdaṃ vāva tat | yadidamasminnantarmadhye puruṣe hṛdayaṃ puṇḍarīkākhyametadgāyatrī | kathamityāha-asminhīme prāṇāḥ pratiṣṭhitā ataḥ śarīravadgāyatrī hṛdayam | etadeva ca nātiśīyante prāṇāḥ | "prāṇo ha pitā | prāṇo mātā | "iti,"ahiṃsansarvabhūtāni"iti ca śruterbhūtaśabdavācyāḥ prāṇāḥ || 4 || 
saiṣā catuṣpadā ṣaḍvidhā gāyatrī |
tad etad ṛcābhyanūktam || 
. 
. 
6. 'Such is the greatness of it (of Brahman, under the disguise of Gayatri); greater than it is the Person, (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself).' 
saiṣā catuṣpadā ṣaḍakṣarapadā chandorūpā satī bhavati gāyatrī ṣaḍvidhā vāgbhūtapṛthivīśarīrahṛdayaprāṇarūpā satī ṣaḍvidhā bhavati | vākprāṇayoranyārthanirdiṣṭayorapi gāyatrīprakāratvam | anyathā ṣaḍvidhasaṃkhyāpūraṇānupapatteḥ | tadetasminnartha etadgīyatryākhyaṃ brahma gāyatryanugataṃ gāyatrīmukhenoktamṛcāpi mantreṇābhyanūktaṃ prakāśitam || 5 || 
tāvān asya mahimā tato jyāyāṃś ca puruṣaḥ |
pādo ’sya sarvā bhūtāni tripād asyāmṛtaṃ divīti || 
. 
. 
7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gayatri) is the same as the ether which is around us; 
tāvānasya gāyatryākhyasya brahmaṇaḥ samastasya mahimā vibhūtivistāraḥ | yāvāṃścatuṣpātṣaḍvidhaśca brahmaṇo vikāraḥ pādo gāyatrīti vyākhyātaḥ | atastasmādvikāralakṣaṇādgāyatryākhyādvācārambhaṇamātrāttato jyāyānmahattaraśca paramārthasatyarūpo ’vikāraḥ pūruṣaḥ puruṣaḥ sarvapūraṇātpuri śayanācca | tasyāsya pādaḥ sarvā sarvāṇi bhūtāni tejobannādīni sasthāvarajaṅgamāni | tripāttrayaḥ pādā asya so ’yaṃ tripāt | tripādamṛtaṃ puruṣākhyaṃ samastasya gāyatryātmano divi dyotanavati svātmanyavasthitamityartha iti || 6 || 
yad vai tad brahmetīdaṃ vāva tad yo ’yaṃ bahirdhā puruṣād ākāśaḥ |
yo vai sa bahirdhā puruṣād ākāśaḥ || 
. 
. 
8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, 
yadvai tat tripādamṛtaṃ gāyatrīmukhenoktaṃ brahmetīdaṃ vāva tadidameva | tadyo ’yaṃ prasiddho bahirdhā bahiḥ puruṣādākāśo bhautiko yo vai sa bahirdhā puruṣādākāśa uktaḥ || 7 || 
ayaṃ vāva sa yo ’yam antaḥ puruṣa ākāśaḥ |
yo vai so ’ntaḥ puruṣa ākāśaḥ || 
. 
. 
9. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness. 
ayaṃ vāva sa yo ’yamantaḥ puruṣe śarīra ākāśo yo vai so ’ntaḥ puruṣa ākāśaḥ || 8 || 
ayaṃ vāva sa yo ’yam antarhṛdaya ākāśaḥ |
tad etat pūrṇam apravarti |
pūrṇam apravartinīṃ śriyaṃ labhate ya evaṃ veda || 
. 
. 
1. THIRTEENTH KHANDA
For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prana (up-breathing), that is the eye, that is Aditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy. 
ayaṃ vāva sa yo ’yamantarhṛdaye hṛdayapuṇḍarīka ākāśaḥ | kathamekasya sata ākāśasya tridhā bheda iti | ucyate-bāhyendriyaviṣaye jāgaritasthāne nabhasi duḥkhabāhulyaṃ dṛśyate | tato ’ntaḥśarīre svapnasthānabhūte mandataraṃ duḥkhaṃ bhavati svapnānpaśyataḥ | hṛdayasthe punarnabhasi na kañcana kāmaṃ kāmayate na kañcana svapnaṃ paśyati | ataḥ sarvaduḥkhanivṛttirūpamākāśaṃ suṣuptasthānam | ato yuktamekasyāpi tridhā bhedānvākhyānam | bahirdhā puruṣādārabhyā’kāśasya hṛdaye saṅkocakaraṇaṃ cetaḥsamādhānasthānastutaye | yathā"trayāṇāmapi lokānāṃ kurukṣetraṃ viśiṣyate | ardhatastu kurukṣetramardhatastu pṛthūdakam"iti tadvat | tadetaddhārdākāśākhyaṃ brahma pūrṇaṃ sarvagataṃ na hṛdayamātraparicchinnamiti mantavyam | yadyapi hṛdayākāśe cetaḥ samādhīyate ’pravarti na kutaścitkvacitpravartituṃ śīlamasyetyapravarti tadanucchittidharmakam | yathānyāni bhūtāni paricchinnānyucchittidharmakāṇi na tathā hārdaṃ nabhaḥ | pūrṇāmapravartinīmanucchedātmikāṃ śriyaṃ vibhūtiṃ guṇaphalaṃ labhate dṛṣṭaṃ ya evaṃ yathoktaṃ pūrṇāpravartiguṇaṃ brahma veda jānātīhaiva jīvaṃstadbhāvaṃ pratipadyata ityarthaḥ || 9 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya dvādaśaḥ khaṇḍaḥ 
tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ |
sa yo ’sya prāṅ suṣiḥ sa prāṇaḥ |
tac cakṣuḥ |
sa ādityaḥ |
tad etat tejo ’nnādyam ity upāsīta |
tejasvy annādo bhavati ya evaṃ veda || 
. 
. 
2. The southern gate is the Vyana (backbreathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous. 
tasya ha vā ityādinā gāyatryākhyasya brahmaṇa upāsanāṅgatvena dvārapālādiguṇavidhānārthamārabhyate | yathā loke dvārapālā rājña upāsanena vaśīkṛtā rājaprāptyarthā bhavanti tathehāpīti | tasyeti prakṛtasya hṛdayasyetyarthaḥ | etasyānantaranirdiṣṭasya pañca pañcasaṃkhyākā devānāṃ suṣayo devasuṣayaḥ svargalokaprāptidvāracchidrāṇi deveḥ prāṇādityādibhī rakṣyamāṇānītyato devasuṣayastasya svargalokabhavanasya hṛdayasyāsya yaḥ prāṅsuṣiḥ pūrvābhimukhasya prāggataṃ yacchidraṃ dvāraṃ sa prāṇastatsthastena dvāreṇa yaḥ sañcarati vāyuviśeṣaḥ sa prāganitīti prāṇaḥ | tenaiva sambaddhamavyatiriktaṃ taccakṣustathaiva sa ādityaḥ"ādityo ha vai bāhyaḥ prāṇaḥ"iti śruteścakṣūrūpapratiṣṭhākrameṇa hṛdi sthitaḥ | "sa ādityaḥ kasminpratiṣṭhita iti cakṣuṣi"ityādi hi vājasaneyake | prāṇavāyudevataiva hyekā cakṣurādityaśca sahā’śrayeṇa | vakṣyati ca-prāṇāya svāheti hatuṃ haviḥ sarvametattarpayatīti | tadetprāṇākhyaṃ svargalokadvārapālatvādbrahma | svargalokaṃ pratipitsustejaścaitaccakṣurādityasvarūpeṇa, annādyatvācca savitustejo ’nnādyamityābhyāṃ guṇābhyāmupāsīta | tatastejasvyannādaścā’mayāvitvarahito bhavati ya evaṃ veda tasyaitadguṇaphalam | upāsanena vaśīkṛto dvārapaḥ svargalokaprāpti heturbhavatīti mukhyaṃ ca phalam || 1 || 
atha yo ’sya dakṣiṇaḥ suṣiḥ sa vyānaḥ |
tac chrotram |
sa candramāḥ |
tad etac chrīś ca yaśaś cety upāsīta |
śrīmān yaśasvī bhavati ya evaṃ veda || 
. 
. 
3. The western gate is the Apana (downbreathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy. 
atha yo ’sya dakṣiṇaḥ suṣistatstho vāyuviśeṣaḥ sa vīryavatkarma kurvanvigṛhya vā prāṇāpānau, nānā vānitīti vyānastatsambaddhameva ca tacchrotramindriyaṃ tathā sa candramāḥ | "śrotreṇa sṛṣṭā diśaśca candramāśce"ti śruteḥ | sahāśrayau pūrvavattadetacchrīśca vibhūtiḥ śrotracandramasorjñānānnahetutvamatastābhyāṃ śrītvam | jñānānnavataśca yaśaḥ khyātirbhavatīti yaśohetutvādyaśastvamatastābhyāṃ guṇābhyāmupāsītetyādi samānam || 2 || 
atha yo ’sya pratyaṅ suṣiḥ so ’pānaḥ |
sā vāk |
so ’gniḥ |
tad etad brahmavarcasam annādyam ity upāsīta |
brahmavarcasy annādo bhavati ya evaṃ veda || 
. 
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4. The northern gate is the Samana (on-breathing), that is mind, that is Parganya (rain). Let a man meditate on that as celebrity and beauty.
He who knows this, becomes celebrated and beautiful. 
atha yo ’sya pratyaṅsuṣiḥ paścimastatstho vāyuviśeṣaḥ sa mūtrapurīṣādyapanayannadho ’nitītyapānaḥ sā tathā vāk | tatsambandhāttathāgnistadetadbrahmavarcasaṃ, vṛttasvādhyāyanimittaṃ tejo brahmavarcasam | agnisambandhādvṛttasvādhyāyasya | annaghrasanahetutvādapānasyānnādyatvam | samānamanyat || 3 || 
atha yo ’syodaṅ suṣiḥ sa samānaḥ |
tan manaḥ |
sa parjanyaḥ |
tad etat kīrtiś ca vyuṣṭiś cetyupāsīta |
kīrtimān vyuṣṭimān bhavati ya evaṃ veda || 
. 
. 
5. The upper gate is the Udana (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great. 
atha yo ’syodaṅsuṣirudaggataḥ suṣistatsyo vāyuviśeṣaḥ so ’śitapīte samaṃ nayatīti samānaḥ | tatsambaddhaṃ mano ’ntaḥkaraṇaṃ sa parjanyo vṛṣṭyātmako devaḥ parjanyanimittāścā’pa iti | "manasā sṛṣṭā āpaśca varuṇaśca"iti śruteḥ | tadetkīrtiśca | manaso jñānasya kīrtihetutvāt | ātmaparokṣaṃ vuśrutatvaṃ kīrtiḥ | yaśaḥ svakaraṇasaṃvedyaṃ viśrutatvam | vyuṣṭiḥ kāntirdehagataṃ lāvaṇyam | tataśca kīrtisambhavātkīrtiśceti | samānamanyat || 4 || 
atha yo ’syordhvaḥ suṣiḥ sa udānaḥ |
sa vāyuḥ |
sa ākāśaḥ |
tad etad ojaś ca mahaś cety upāsīta |
ojasvī mahasvān bhavati ya evaṃ veda || 
. 
. 
6. These are the five men of Brahman, the door-keepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world. 
atha yo ’syordhvaḥ suṣiḥ sa udāna ā pādalādārabhyordhvamutkramaṇādutkarṣārthaṃ ca karma kurvannanitītyudānaḥ sa vāyustadādhāraścā’kāśastadetadvāyvākāśayorojohetutvādojo balaṃ mahatvācca maha iti | samānamanyat || 5 || 
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ |
sa ya etān evaṃ pañca brahmapuruṣān svargasya lokasya dvārapān vedāsya kule vīro jāyate |
pratipadyate svargaṃ lokaṃ ya etān evaṃ pañca brahmapuruṣān svargasya lokasya dvārapān veda || 
. 
. 
7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof: 
te vā ete yathoktāḥ pañcasuṣisambandhātpañca brahmaṇo hārdasya puraṣā rājapuruṣā iva dvārasthāḥ svargasya hārdasya lokasya dvārapā dvārapālāḥ | etairhi cakṣuḥśrotravāṅmanaḥprāṇairbahirmukhapravṛttairbrahmaṇo hārdasya prāptidvārāṇi niruddhani | pratyakṣaṃ hyetadajitakaraṇatayā bāhyaviṣayāsaṅgānṛtaprarūḍhatvānna hārde brahmaṇi manastiṣṭhati | tasmātsatyamuktamete pañca brahmapuruṣāḥ svargasya dvārapā iti | ataḥ sa ya etānevaṃ yathoktaguṇaviśiṣṭānsvargasya lokasya dvārapānvedopāsta upāsanayā vaśīkaroti sa rājadvārapālānivopāsanena vaśīkṛtya tairanivāritaḥ pratipadyate svargaṃ lorka rājānamiva hārdaṃ brahma | kiñcāsya viduṣaḥ kule vīraḥ putro jāyate vīrapuruṣasevanāt | tasya carṇāpākaraṇena brahmopāsanapravṛttihetutvam | tataśca svargalokapratipattaye pāramparyeṇa bhavatīti svargalokapratipattirevaikaṃ phalama || 6 || 
atha yad ataḥ paro divo jyotir dīpyate viśvataḥpṛṣṭheṣu sarvataḥpṛṣṭheṣv anuttameṣūttameṣu lokeṣv idaṃ vāva tad yad idam asminn antaḥ puruṣe jyotiḥ |
tasyaiṣā dṛṣṭir yatraitad asmiñ charīre saṃsparśenoṣṇimānaṃ vijānāti |
tasyaiṣā śrutir yatraitat karṇāv apigṛhya ninadam iva nadathur ivāgner iva jvalata upaśṛnoti |
tad etad dṛṣṭaṃ ca śrutaṃ cety upāsīta |
cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda || 
. 
. 
8. Namely, when we thus perceive by touch the warmth here in the body. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated. 
atha yadasau vidvānsvargaṃ lokaṃ vīrapuruṣasevanātpratipadyate | yaccoktaṃ"tripādasyāmṛtaṃ divī"ti tadidaṃ liṅgena cakṣuḥśrotrendriyagocaramāpādayitavyam, yathāgnyādi dhūmādiliṅgena | tathā hyevamevedamiti yathokte ’tha dṛḍha pratītiḥ syāt | ananyatvena ca niścaya iti | ata āha-yadato ’muṣmāddivo dyulokātparaḥ paramiti liṅgavyatyayena | jyotirdīpyate | svayaṃprabhaṃ sadāprakāśatvāddīpyate iva dīpyata ityucyate | agnyādivājjvalanalakṣaṇāyā dīpterasambhavāt | viśvataḥ pṛṣṭheṣvityetasya vyākhyāna sarvataḥ pṛṣṭheṣviti | saṃsārāduparītyarthaḥ | saṃsāra eva hi sarvaḥ | asaṃsāriṇa ekatvānnirbhedatvācca | anuttameṣu tatpuruṣasamāsāśaṅkānivṛttaya āhottameṣu lokeṣviti satyalokādiṣu hiraṇyagarbhādikāryasthaparasyeśvarasyā’sannatvāducyata uttameṣu lokeṣviti | idaṃ vāvedameva tadyadidamasminpuruṣe ’ntarmadhye jyotiścakṣuḥ - śrotragrāhyeṇa liṅgenoṣṇimnā śabdena cāvagamyate | yattvacā sparśarūpeṇa gṛhyate taccakṣuṣaiva | dṛḍhapratītikaratvāttvacaḥ | avinābhūtatvācca rūpasparśayoḥ | kathaṃ punastasya jyotiṣo liṅgaṃ tvagdṛṣṭigocaratvamāpadyata iti, āha-yatra yasminkāle | etaditi kriyāviśeṣaṇam | asmiñśarīre hastenā’labhya saṃsparśenoṣṇimānaṃ rūpasahabhāvinamuṣṇasparśabhāvaṃ vijānāti | sa hyūṣṇimā nāmarūpavyākaraṇāya dehamanupraviṣṭasya caitanyātmajyotiṣo liṅgamavyabhicārāt | na hi jīvantamātmānamūṣṇimā vyabhicarati"uṣṇa eva jīviṣyañśīto mariṣyann" iti hi vijñāyate | maraṇakāle ca tejaḥ parasyāṃ devatāyāmiti pareṇāvibhāgatvopagamāt | ato ’sādhāramaṃ liṅgamauṣṇyamagneriva dhūmaḥ | atastasya parasyaiṣā dṛṣṭiḥ sākṣādiva darśanaṃ darśanopāya ityarthaḥ | tathā tasya jyotiṣa eṣā śrutiḥ śravaṇaṃśravaṇopāyo ’pyucyamānaḥ | yatra yadā puruṣo jyotiṣo liṅgaṃ śuśrūṣati śrotamicchati tadaitatkarṇāvapigṛhyaitacchabdaḥ kriyāviśeṣaṇam | apigṛhyāpidhāyetyartho ’ṅgulibhyāṃ prorṇutya ninadamiva rathasyeva ghoṣo ninadastamiva śṛṇoti nadathuriva ṛṣabhakūjitamiva śabdo yathā cāgnerbahirjvalata evaṃ śabdamantaḥ śarīra upaśṛṇoti tadetajjyotirdṛṣṭaśrutaliṅgatvāddṛṣṭaṃ ca śrutaṃ cetyupāsīta | tathopāsanāccakṣuṣyo darśanīyaḥ śruto viśrutaśca | yatsparśaguṇopāsananimittaṃ phalaṃ tadrūpe sampādayati cakṣuṣya iti | rūpasparśayoḥ sahabhāvitvāt | iṣṭatvācca darśanīyatāyāḥ | evaṃ ca vidyāyāḥ phalamupapannaṃ syānna tu mṛdutvādisparśavattve | ya evaṃ yathoktau guṇau veda | svargalokapratipattistūktamadṛṣṭaṃ phalam | dvirabhyāsa ādarārthaḥ || 7 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya trayodaśaḥ khaṇḍaḥ 
sarvaṃ khalv idaṃ brahma tajjalān iti śānta upāsīta |
atha khalu kratumayaḥ puruṣo yathākratur asmiṃl loke puruṣo bhavati tathetaḥ pretya bhavati |
sa kratuṃ kurvīta || 
پرپاتاکای سوم
کهند چهاردهم

واین همه عالم برهم است ، از برهم پیدامیشود و در برهم محومیگردد ـ هر که اینچنین دانسته مشغولی کند ، او همهٔ عالم های نیك را یابد ۰ 
Hic omnis mundus Brahm est; è Brahm productus fit, et in Brahm est (existit), et in Brahm deorsum vadit (descendit). Quicunque hoc modo ut scivit, et quietem cepit (mente tranquillâ), maschghoul fit (meditatur), (see also next record) 
1. FOURTEENTH KHANDA
All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman).
Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief: 
punas tasyaiva tripādam ṛtasya brahmaṇo ’nantaguṇavato ’nantaśakter anekabhedopāsyasya viśiṣṭaguṇaśaktimatvenopāsanaṃ vidhitsannāha-sarvaṃ samastaṃ; khalv iti vākyālaṅkārārtho nipātaḥ | idaṃ jagannāmarūpavikṛtaṃ pratyakṣādiviṣayaṃ brahmakāraṇaṃ vṛddhatamatvād brahma | kathaṃ sarvasya brahmatvam ity ata āha-tajjalān iti | tasmād brahmaṇo jātaṃ tejobannādikrameṇa sarvam | atas tajjam | tathā tenaiva jananakrameṇa pratilomatayā tasminn eva brahmaṇi līyate tadātmatayā śliṣyata iti tallam | tathā tasminn eva sthitikāle ’niti prāṇiti ceṣṭata iti | evaṃ brahmātmatayā triṣu kāleṣv aviśiṣṭaṃ tadvyatirekeṇāgrahaṇāt | atas tad evedaṃ jagat | yathā cedaṃ tad evaikam advitīyaṃ tathā ṣaṣṭhe vistareṇa vakṣyāmaḥ | yasmāc ca sarvamidaṃ brahma, ataḥ śānto rāgadveṣādidoṣarahitaḥ saṃyataḥ sanyat tat sarvaṃ brahma tadvakṣyamāṇair guṇair upāsīta | katham upāsīta | kratuṃ kurvīta kratur niścayo ’dhyavasāya evam eva nānyathety avicalaḥ pratyayas taṃ kratuṃ kurvītopāsītety anena vyavahitena sambandhaḥ | kiṃ punaḥ kratukaraṇena kartavyaṃ prayojanam | kathaṃ vā kratuḥ kartavyaḥ kratukaraṇaṃ cābhipretārthasiddhisādhanaṃ katham ity asyārthasya pratipādanārtham athety ādigranthaḥ | atha khalv iti hetvarthaḥ | yasmāt kratumayaḥ kratuprāyo ’dhyavasāyātmakaḥ puruṣo jīvaḥ | yathākratur yādṛśaḥ kratur asya so ’yaṃ yathākratur yathādhyavasāyo yādṛṅ niścayo ’smiṃl loke jīvann iha puruṣo bhavati tatheto ’smād dehāt pretya mṛtvā bhavati | kratvanurūpaphalātmako bhavatīty arthaḥ | evaṃ hy etac chāsrato dṛṣṭam | yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram ityādi | yata evaṃ vyavasthā śāsradṛṣṭātaḥ sa evaṃ jānan kratuṃ kurvīta yādṛśaṃ kratuṃ vakṣyāmas tam | yata evaṃ śāsraprāmāṇyād upapadyate kratvanurūpaṃ phalam ataḥ sa kartavyaḥ kratuḥ || 1 || 
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvam idam abhyatto ’vāky anādaraḥ || 
دل عین اوست ، پران تن اوست ، روسی صورت ، ادراك حقیقت اوست ، فضا روح اوست - او کنندهٔ همهٔ کارها است ، دارندهٔ همهٔ آرزوها است - همه بوها بوی اوست ، همه مزه ها مزهٔ اوست - همهٔ عالم را گرفته ، او بی صدا و بی علاقه نشسته است ۰ 
is aaïn (forma) operum purorum est, et volitiones (desiderata) ejus rectum est (rectœ sunt); et is forma τοῦ akasch est; et faciens (perficiens) omnes actiones is est; omnia desideria, desiderium ejus est; omnes adores, odor ejus est; omnes sapores, sapor ejus est; omne is est; omnem mundum cum (se) is ut assumpsit, sedit (sedet tranquillè). 
2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 
katham | manomayo manaḥprāyaḥ | manute ’neneti manas tat svavṛttyā viṣayeṣu pravṛttaṃ bhavati tena manasā tanmayaḥ, tathā pravṛtta iva tatprāyo nivṛtta iva ca | ata eva prāṇaśarīraḥ prāṇo liṅgātmā vijñānakriyāśaktidvayasaṃmīrchitaḥ | yo vai prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ iti śruteḥ | sa śarīraṃ yasya sa prāṇaśarīraḥ | manomayaḥ úāṇaśarīranetā iti ca śrutyantarāt | bhārūpaḥ | bhā dīptiś caitanyalakṣaṇaṃ rūpaṃ yasya sa bhārūpaḥ | satyasaṅkalpaḥ | satyā avitathāḥ saṅkalpā yasya so ’yaṃ satyasaṅkalpaḥ | na yathā saṃsāriṇa ivānaikāntikaphalaḥ saṅkalpa īśvarasyety arthaḥ | anṛtena mithyāphalatvahetunā pratyūḍhatvāt saṅkalpasya mithyāphalatvam | vakṣyaty anṛtena hi pratyūḍhā iti | ākāśātmā | ākāśa ivātmā svarūpaṃ yasya sa ākāśātmā | sarvagatatvaṃ sūkṣmatvaṃ rūpadihīnatvaṃ cākāśatulyateśvarasya | sarvakarmā | sarvaṃ viśvaṃ teneśvareṇa kriyata iti jagat sarvaṃ karmāsya sa sarvakarmā | sa hi sarvasya kartā iti śruteḥ | sarvakāmaḥ | sarve kāmā doṣarahitā asyeti sarvakāmaḥ | dharmaviruddho bhūteṣu kāmo ’smīti smṛteḥ | nanu kāmo ’smeti vacanādiha bahuvrīhis tathā kāmo ’smeti smṛtyartho vācyaḥ | sarvagandhaḥ | sarve gandhāḥ sukhakarā asya so ’yaṃ sarvagandhaḥ | puṇyo gandhaḥ pṛthivyām iti smṛteḥ | tathā rasā api vijñeyāḥ. apuṇyagandharasagrahaṇasya pāpmasambandhanimittatvaśravaṇāt | tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca | pāpmanā hy eṣu viddhaḥ iti śruteḥ | na ca pāpmasaṃsarga īśvarasya, avidyādidoṣasyānupapatteḥ | sarvam idaṃ jagad abhyātto ’bhivyāptaḥ | atater vyāptyarthasya kartari niṣṭhā | tathāvāky ucyate ’nayeti vāg vāg eva vākaḥ | dvā vacer ghañantasya karaṇe vāk | sa yasya vidyate sa vākī na vākyavākī | vākpratiṣedhaś cātropalakṣaṇārthaḥ | gandharasādiśravaṇādīśvarasya prāptānighrāṇādīni karaṇāni gandhādigrahaṇāya | ato vākpratiṣedhena pratiṣidhyante tāni | apāṇipādo javano grahītā paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ ityādimantravarṇāt | anādaro ’saṃbhramaḥ | aprāptaprāptau hi saṃbhramaḥ syād anāptakāmasya | na tv āptakāmatvān nityatṛptasyeśvarasya saṃbhramo ’sti kvacit || 2 || 
eṣa ma ātmā antarhṛdaye ’ṇīyān vrīher vā yavād vā sarṣapād vā śyāmākād vā śyāmākataṇḍulād vā |
eṣa ma ātmā antarhṛdaye jyāyān pṛthivyā jyāyān antarikṣāj jyāyān divo jyāyān ebhyo lokebhyaḥ || 
آتما اندرون دل است و نهایت لطافت و باگیز گی دارد و از دانهٔ شالی خردتر است و از دانهٔ جو خردتر است - و آن آتمای تواست که اندرون دل است و از زمین کلانتر است و از عالم بهشت کلانتر است و از آسمان کلانتر استو از فضا کلانتر است واز همهٔ عالم ها کلانتر است ۰ 
Atmaï intrà del (cor) est. Is exessum subtilitatis exilitatis (tenuitatis) habet, et à grano schali 1 minor est: ab hordei (grano) minor est: et à grano herbæ sanou 2 minor est; et ab orysâ (pelle exutâ) etiam minor est: ille atmaï tuus est, in intà del (cor). (24) Et ipse ille atmaï à terra major est; et afezza (atmospherâ) major est; et à mundo behescht (paradisi) etiam major est; et ab omnibus mundis major est; 
3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. 
eṣa yathoktaguṇo me mamātmāntarhṛdaye hṛdayapuṇḍarīkasyāntarmadhye ’ṇīyānaṇutaro vrīher vā yavād vetyādy atyantasūkṣmatvapradarśanārtham | śyāmākādvā śyāmākataṇḍulād veti paricchinnaparimāṇād aṇīyān ity ukte ’ṇuparimāṇatvaṃ prāptamāśaṅkyātas tatpratiṣedhāyārabhate - eṣa ma ātmāntarhṛdaye jyāyān pṛthivyā ityādinā | jyāyaḥ parimāṇāc ca jyāyastvaṃ darśayann anantaparimāṇatvaṃ darśayati || 3 || 
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvam idam abhyatto ’vākyanādaraḥ | eṣa ma ātmā antarhṛdaye | etad brahma | etam itaḥ pretyābhisaṃbhavitā asmīti yasya syād addhā na vicikitsā asti |
iti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ || 
وآن کنندهٔ همهٔ کارها است و برآزندهٔ آرزوها است و بویندهٔ همهٔ بوها است و دانندهٔ همهٔ مزه ها است ، و بر همه محیط است - آن آتمای تو است که اندرون دل است و آن برهم است . و هر سه تن را که بگذاری هر چه بودی خواهی بود - و سه تن عبارتست از تن لطیف و تن کشیف و تن اودیا ینعی جهالت و نادانی - هر که این تن را بگذارد عین او میشود ۰ 
et faciens omnes actiones est; habens (assequens) omnia desideria est; omnes odores, is est; omnes sapores, is est; omnia circumplectens is est; ille atmaï tuus est, in intra del (cor): ipse ille Brahm est. Quæque tria (3) corpora, quod (per quœ) transis, quidquid (in illis) fueris, ipse ille (Brahm) es futurus. Tria (3) corpora sunt (intelliguntur) ab (de) asthoul, et soutschehehem, et karn; id est, corpus kasif (crassum), et corpus lattif (subtile), et corpus [aidïa 3 ] (benefactorum, benemeritorum), quod causa illorum amborum corporum est. Cuivis quód hoc certum est (apparet, is) forma hujus (atma) fit; et cuivis quód certum non est, non fit. 
4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith has no doubt; thus said Sandilya, yea, thus he said. 
manomaya ityādinā jyāyānebhyo lokebhya ity antena yathoktaguṇalakṣaṇa īśvaro dhyeyo na tu tadguṇaviśiṣṭa eva yathā rājapuruṣamānaya citraguṃ vety ukte na viśeṣaṇaśyāpy ānayane vyāpriyate tadvad ihāpīti prāptam atas tannivṛttyartha sarvakarmetyādi punarvacanam | tasmān manomayatvādiguṇaviśiṣṭa eveśvaro dhyeyaḥ | ata eva ṣaṣṭhasaptamayor iva tattvam asyātmaivedaṃ sarvam iti neha svārājye ’bhiṣiñcati | eṣa ma ātmaitad brahmaitam itaḥ pratyābhisambhavitāsmīti liṅgān na tv ātmaśabdena pratyagātmaivocyate | mameti ṣaṣṭhyāḥ sambandhārthapratyāyakatvād etam abhisambhavitāsmīti ca karmakartṛtvanirdeśāt | nanu ṣaṣṭhe ’py atha sampatsya iti satsampatteḥ kālāntaritārthatā | anyathā tattvam asīty etasyārthasya bādhaprasaṅgāt | yady apy ātmaśabdasya pratyagarthatvaṃ sarvaṃ khalv idaṃ brahmeti ca prakṛtam eṣa ma ātmāntarhṛdaya etad brahmety ucyate tathāpy antardhānamīṣadaparityajyaivaitam ātmānam ito ’smāc charīrāt pretyābhisambhavitāsmīty uktam | yathākraturūpasyātmanaḥ pratipattāsmīti yasyaivaṃvidaḥ syād bhaved addhā satyam evaṃ syām ahaṃ pretya evaṃ na syām iti na ca vicikitsāstīty etasmin narthe kratuphalasambandhe sa tathaiveśvarabhāvaṃ pratipadyate vidvān ity etad āha smoktavān kila śāṇḍalyo nāmarṣiḥ | dvirabhyāsa ādarārthaḥ || 4 || iti chāndogyopaniṣadi tṛtīyādhyāyasya caturdaśaḥ khaṇḍaḥ 
antarikṣodaraḥ kośo bhūmibudhno na jīryati |
diśo hy asya sraktayo dyaur asyottaraṃ bilam |
sa eṣa kośo vasudhānas tasmin viśvam idaṃ śritam || 
کهند پنزدهم

و این فضا شکن اوست وهمهٔ جزوها در اوست وزمین نشستگاه اوست وجهات و گوشه ها ، طرفها و گوشهای اوست وبهشت دهن اوست واین کار خانه از نیکی و بدی پراست وهمهٔ عالم در این کار خانه است ۰٭ 
Et hic (mundus) fezza, venter ejus (τοῦ atma) est; et omnes res in eo sunt: terra sedendi locus ejus est: is bizaval (sine cessatione) est: djehat4 aures et latera ejus est: et behescht, os ejus est: et hæc actionis domus è puro (bono) et malo plena est et totus mundus in hac actionis domo est. 
1. FIFTEENTH KHANDA
The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it. 
asya kule vīro jāyata ity uktam | na vīrajanmamātraṃ pitustrāṇāya | tasmāt putram anuśṣṭaṃ lokyam āhuḥ iti śrutyantarāt | atas taddīrghāyuṣṭvaṃ kathaṃ syād ity evam arthaṃ kośavijñānārambhaḥ | abhyarhitavijñānavyāsaṅgād anantaram eva noktaṃ tad idānīm evārabhyate-antarikṣam udaram antaḥsuṣiraṃ yasya so ’yam antarikṣodaraḥ kośaḥ kośa ivānekadharmasādṛśyāt kośaḥ | sa ca bhūmibudhno bhūmir budhno mūlaṃ yasya sa bhūmibudhno na jīryati na vinaśyati trailokyātmakatvāt | sahasrayugakālāvasthāyī hi saḥ | diśo hy asya sarvāḥ sraktayaḥ koṇāḥ | dyaur asya kośasyottaram ūrdhvaṃ bilaṃ sa eṣa yathoktaguṇaḥ kośo vasudhāno vasu dhīyate ’smin prāṇināṃ karmaphalākhyam ato vasudhānaḥ | yasminn antarviśvaṃ samastaṃ prāṇikarmaphalaṃ saha tatsādhanair idaṃ yad gṛhyate pratyakṣādipramāṇaiḥ śritam āśritaṃ sthitam ity arthaḥ || 1 || 
tasya prācī dig juhūr nāma |
sahamānā nāma dakṣiṇā |
rājñī nāma pratīcī |
subhūtā nāmodīcī |
tāsāṃ vāyur vatsaḥ |
sa ya etam evaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi |
so ’ham etam evaṃ vāyuṃ diśāṃ vatsaṃ veda |
mā putrarodaṃ rudam || 
. 
. 
2. Its eastern quarter is called Guhu, its southern Sahamana, its western Ragni, its northern Subhuita. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. 'I know the wind to be the child of the quarters, may I never weep for my sons.' 
tasyāsya prācī digprāggato bhāgo juhūrnāma juhvatyasyāṃ diśi karmiṇaḥ prāṅmukhāḥ santa iti juhūnami | sahamānā māna sahante ’syāṃ pāpakarmaphalāni yamapuryāṃ prāṇina iti sahamānā nāma dakṣiṇādik | tathā rājñī nāma pratīcī paścimā digrājñī rājñā varuṇenādhiṣṭhitā sandhyārāgayogādvā | subhūtā nāma bhūtimadbhirīśvarakuberādibhiradhiṣṭhitatvātsubhūtā nāmodīcī | tāsāṃ diśāṃ vāyurvatso digjatvādvāyoḥ | "purovāta"ityādidarśanāt | sa yaḥ kaścitputradīrghajīvitarthyevaṃ yathoktaguṇaṃ vāyuṃ diśāṃ vatsamamṛtaṃ veda sa na putrarodaṃ putranimittaṃ rodanaṃ na roditi putro na mriyata ityarthaḥ | yata evaṃ viśiṣṭaṃ kośadigvatsaviṣayaṃ vijñānamataḥ so ’haṃ putrajīvitārthyevametaṃ vāyuṃ diśāṃ vatsaṃ veda jāne | ato mā putrarodaṃ rudaṃ mā rudaṃ putramaraṇanimittam | putrorodo mama mā bhūdityarthaḥ || 2 || 
ariṣṭaṃ kośaṃ prapadye ’munāmunāmunā |
prāṇaṃ prapadye ’munāmunāmunā |
bhūḥ prapadye ’munāmunāmunā |
bhuvaḥ prapadye ’munāmunāmunā |
svaḥ prapadye ’munāmunāmunā || 
. 
. 
3. 'I turn to the imperishable chest with such and such and such.' 'I turn to the Prana (life) with such and such and such.' 'I turn to Bhuh with such and such and such.' 'I turn to Bhuvah with such and such and such.' 'I turn to Svah with such and such and such.' 
ariṣṭamavināśinaṃ kośaṃ yathoktaṃ prapadye prapanno ’smi putrāyuṣe | amunāmunāmuneti trirnāma gṛhṇāti putrasya | tathā prāṇaṃ prapadye ’munāmunāmunā, bhūḥ prapadye ’munāmunāmunā bhuvaḥ prapadye ’munāmunāmunā svaḥ prapadye ’munāmunāmunā, sarvatra prapadya iti trinami gṛhṇāti punaḥ punaḥ || 3 || 
sa yad avocaṃ prāṇaṃ prapadya iti |
prāno vā idaṃ sarvaṃ bhūtaṃ yad idaṃ kiṃca |
tam eva tat prāpatsi || 
. 
. 
4. 'When I said, I turn to Prana, then Prana means all whatever exists here-to that I turn.' 
sa yadavocaṃ prāṇaṃ prapadya iti vyākhyānārthamupanyāsaḥ | prāṇo vā idaṃsarvaṃ bhūtaṃ yadidaṃ jagat | "yathā vārānābhāv" iti vakṣyati | atastameva sarvaṃ tattena prāṇaprapadanena prāpatsi prapanno ’bhavam || 4 || 
atha yadavīcaṃ bhūḥ prapadya iti pṛthivīṃ prapadye ’ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam || 
. 
. 
5. 'When I said, I turn to Bhuh, what I said is, I turn to the earth, the sky, and heaven.' 
tathā bhūḥ prapadya iti trīṃllokānbhūrādīnprapadya iti tadavocam || 5 || 
atha yad avocaṃ bhuvaḥ prapadya ity agniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ity eva tad avocam || 
. 
. 
6. 'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), V'ayu (air), Aditya (sun).' 
atha yadavocaṃ bhuvaḥ prapadya ityagnyādīnprapadya iti tadavocam || 6 || 
atha yad avocaṃ svaḥ prapadya ity ṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ity eva tad avocam || 
. 
. 
7. 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yag-ur-veda, and Sama-veda. That is what I said, yea, that is what I said.' 
atha yadavocaṃ svaḥ prapadya ityṛgvedādīnprapadya ityeva tadavocamiti | upariṣṭānmantrāñjapettataḥ pūrvoktamajaraṃ kośaṃ sadigvatsaṃ yathāvaddhyātvā dvirvacanamādarārtham || 7 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya pañcadaśaḥ khaṇḍaḥ 
puruṣo vāva yajñaḥ |
tasya yāni caturviṃśativarṣāṇi tat prātaḥsavanam |
caturviṃśatyakṣarā gāyatrī |
gāyatraṃ prātaḥsavanam |
tad asya vasavo ’nvāyattāḥ |
prāṇā vāva vasavaḥ |
ete hīdaṃ sarvaṃ vāsayanti || 
کهند شانزدهم 1

وهمین جیوآتما را جگ بدان یعنی ینسان را لایق قربان بدان ، برای آنکه در قربان سه فرشته است : بشن و رودر و آفتاب - این هر سه فرشته در ادم همین پران است از جهت آنکه آنچه آباد میکند او را بشن میگویند ،  
Et ipsum hunc djiwâtma, (esse) djak scias; id est, hominem conveniens korban (sacrificium convenienter dici posse) scias: propter illud, quód, in korban tres (3) fercschteh est (sunt); Beschn, et Roudr, et aftab (sol). Hi quilibet tres (3) fereschteh, in homine, ipse hic est: è respectu illo (ideò) quód illud quod cultum (habitatum, fertile, abundans) facit, id τὸν Beschn dicunt; 
1. SIXTEENTH KHANDA
Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gayatri has twenty-four syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pranas (the five senses) are the Vasus, for they make all this to abide (vasayanti). 
putrāyuṣa upāsanam uktaṃ japaś ca | athedānīm ātmano dīrghajīvanāyedam upāsanaṃ japaṃ ca vidadhad āha | jīvan hi svayaṃ putrādiphalena yujyate nānyathā ity ata ātmānaṃ yajñaṃ sampādayati-puraṣaḥ puruṣo jīvan aviśiṣṭaḥ kāryakaraṇasaṅghāto yathāprasiddha eva | vāvaśabdo ’vadhāraṇārthaḥ | puruṣa eva yajña ity arthaḥ | tathā hi sāmānyaiḥ sampādayati yajñatvam | katham | tasya puruṣasya yāni caturviṃśativarṣāṇy āyuṣas tatprātaḥsavanaṃ yajñasya | kena sāmāny ena-ity āha-caturviṃśatyakṣarā gāyatro chando gāyatraṃ gāyatrīchandaskaṃ hi vidhiyajñasya prātaḥsavanam | ataḥ prātaḥsavanasampannena caturviṃśativarṣāyuṣā yuktaḥ puruṣaḥ | ato vidhiyajñasādṛśyādy ajñaḥ | tathottarayor apy āyuṣoḥ savanadvayasampattis triṣṭub jagaty akṣarasaṃkhyāsāmāny ato vācyā | kiñca tadasya puruṣayajñasya prātaḥsavanaṃ vidhiyajñasyeva vasavo devā anvāyattā anugatāḥ | savanadevatātvena svāmina ity arthaḥ | puruṣayajñe ’pi vidhiyajña ivāgnyādayo vasavo devāḥ prāptā ity ato viśinaṣṭi-prāṇā vāva vasavo vāgādayo vāyavaś ca | tehi yasmād idaṃ puruṣādiprāṇijātam ete vāsayanti | prāṇeṣu hi dehe vatsatu sarvam idaṃ vasati nānyathā | ity ato vasanād vāsanāc ca vasavaḥ || 1 || 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃ savanam anusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati || 
پران تن را آباد میکند از این جهت پران بشن است -  
et pran corpus abundans (fœcundum) facit; ex hoc respectu, pran, Beschn est: 
2. If anything ails him in that (early) age, let him say: 'Ye Pranas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Pranas or Vasus.' Thus he recovers from his illness, and becomes whole. 
taṃ ced yajñasampāditam etasmin prātaḥ savanasampanne vayasi kiñcid vyādhyādi maraṇaśaṅkāraṇam upataped duḥkham utpādayet sa tadā yajñasampādī puruṣa ātmānaṃ yajñaṃ manyamāno brūyāj japed ity arthaḥ imaṃ mantraṃ he prāṇā vasava adaṃ me prātaḥ savanaṃ mama yajñasya vartate tan mādhyandinaṃ savanam anusantanuteti mādhyandinena savanenāyuṣā sahitam ekībhūtaṃ santataṃ kurutety arthaḥ | māhaṃ yajño yuṣmākaṃ prāṇānāṃ vasūnāṃ prātaḥsavaneśānāṃ madhye vilopsīya vilupyeya vicchidyeyety arthaḥ | itiśabdo mantraparisamāptyarthaḥ | sa tena japena dhyānena ca tatas tasmād upatāpād udety udgacchati | udgamya vimuktaḥ sannagado hānupatāpo bhavaty eva || 2 || 
atha yāni catuścatvāriṃśad varṣāṇi tan mādhyaṃdinaṃ savanam |
catuścatvāriṃśadakṣarā triṣṭup |
traiṣṭubhaṃ mādhyaṃdinaṃ savanam |
tad asya rudrā anvāyattāḥ |
prāṇā vāva rudrāḥ |
ete hīdaṃ sarvaṃ rodayanti || 
آنکه میگریاند ، رودر است ، پران میگریاند -  
illud quod lugere facit, [Roudr (25) est]; et pran corpus lugere facit; 
3. The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Pranas are the Rudras, for they make all this to cry (rodayanti). 
atha yāni catuścatvāriṃśadvarṣāṇītyādi samānam | rudanti rodayantīti prāṇā rudrāḥ | krūrā hi te madhyam eva yasya to rudrāḥ || 3 || 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā rudrā idaṃ me mādhyaṃdinaṃ savanaṃ tṛtīyasavanam anusaṃtanuteti māhaṃ prāṇānāṃ rudrāṇāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati || 
از این جهت پران رودر است 
ex hoc respectu, pran, Roudr est:  
4. If anything ails him in that (second) age, let him say: 'Ye Pranas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Pranas or Rudras.' Thus he recovers from his illness, and becomes whole. 
 
atha yāny aṣṭācatvāriṃśad varṣāṇi tat tṛtīyasavanam |
aṣṭācatvāriṃśadakṣarā jagatī |
jāgataṃ tṛtīyasavanam |
tad asyādityā anvāyattāḥ |
prāṇā vāvādityāḥ |
ete hīdaṃ sarvam ādadate || 
آنجه مزه را مزه میگیرد ، آفتاب است ، پران همهٔ مزه ها را میگیرد ،  
illud quod saporem (gustum) capit (gustum efficit), aftab (sol) est; pran omnes sapores capit; 
5. The next forty-eight years are the third libation. The Gagati has forty-eight syllables, the third libation is offered with Gagati hymns. The Adityas are connected with that part of it. The Pranas are the Adityas, for they take up all this (adadate). 
 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā ādityā idaṃ me tṛtīyasavanam āyur anusaṃtanuteti māhaṃ prāṇānām ādityānāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado haiva bhavati || 
از اینجهت پران آفتاب است -  
ex hoc respectu, pran, aftab (sol) est. 
6. If anything ails him in that (third) age, let him say: 'Ye Pranas, ye Adityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Pranas or Adityas.' Thus he recovers from his illness, and becomes whole. 
tathādityāḥ prāṇāḥ | te hīdaṃ śabdādijātam ādadate ’ta ādityās tṛtīyasavanam āyuḥ ṣoḍaśottaravarṣaśataṃ samāpayatānusantanuta yajñaṃ samāpayatīty arthaḥ | samānam anyat || 4-6 || 
etad dha sma vai tad vidvān āha mahidāsa aitareyaḥ |
sa kiṃ ma etad upatapasi yo ’ham anena na preṣyām iti |
sa ha ṣoḍaśaṃ varṣaśatam ajīvat |
pra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda || 
وانکه ریاضت میکند و سخاوت و نیکوئی میورزد و جانداران را نکشد ، قربان دکشا میدهد - چون گهورانگرس این قسم قربان را به کرشن پسر دیوکی بیان کرد ، به جگ در اندرون دل چنان مشغول شو که برهم است و در بیرون به آکاس چنان مشغول شو که برهم است واندرون و بیرون برهم است ۰ 
Et illud quod in korban dant, quod illud detschhena dicunt, in homine mortificatio est, et liberalitatem (exercere), et bonum facere, et non occidere omnia (omnis generis) animantia, et sinceritas, et rectitudo (animus rectus), et fractura (contritio cordis). Quicunque vult quód korban faciat, hujusmodi korban (sacrificium) faciat, et hujus speciei opera bona (pia, munificentiœ et levaminis) agat. Ankr rekheschir hoc genus djak in aurem filii Deiougui 5 dixit.

        [ 6 Brahmen.] VII.
    IN intra cum del (super corde) sic maschghoul (meditans) esto, quód (cor) Brahm est: et in extrà, cum (super) âkasch sic maschghoul esto, quód (akasch) Brahm est. Cum nour (super luce) sic maschghouli fac, quód (nour) Brahm est: ex hoc respectu (ideò) quód intrà et extrà Brahm est.
    Cordi, quod Brahm (esse) scitum, quatuor pars est (partes sunt): gouiaï (loquela), et pran, et binaï (visus), et schenvaï (auditus): et τῷ akasch, quod Brahm (esse) scitum, quatuor pars est; atesch (ignis), et bad (ventus), et aftab (sol), et djehat. (26)
    Cordi, quod Brahm est, goftar (loquela, loquendi organum) pars quarta est: (τῷ akasch, quod Brahm est, atesch (ignis) pars quarta est 7 ).
    Loquela, ex igne, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus (per qualitates) purus, et cum famâ altâ cognitus, et cum nour (luce) cognitionis luminosus efficitur.
    Cordi, quod Brahm est, pran pars quarta est: τῷ akasch, quod Brahm est, bad (ventus) pars quarta est.
    Pran, ex vento, jucundum monstrans, et lumen, et coruscans fit: quicunque hunc (pran talem esse) scit, cum qualitatibus purus, et famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, tschaschm (oculus, visus) pars quarta est: τῷ akasch, quod Brahm est, aftab (sol) pars quarta est.
    Oculus , è sole, [jucundum monstrans] lumen, et coruscans fit: quicunque hunc (talem esse) scit, cum qualitatibus purus, et cum famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, gosch (auris, auditus) pars quarta est: τῷ akasch, quod Brahm est, djehat pars quarta est.
    Auris, è djehat, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus purus, cum fama alta celebris, et cum luce cognitionis luminosus efficitur.
    Solem, Brahm esse ut sciveris, cum (super) eo maschghoulmeditans) esto. 
7. Mahidasa Aitareya (the son of Itari), who knew this, said (addressing a disease): 'Why dost thou afflict me, as I shall not die by it?' He lived a hundred and sixteen years (i.e. 24 + 44 + 48). He, too, who knows this lives on to a hundred and sixteen years. 
niścitā hi vidyā phalāyety etad darśayann udāharati etad yajñadarśanaṃ ha sma vai kila tadvidvān āha mahidāso nāmataḥ | itarāyā apatyam aitareyaḥ | kiṃ kasmān me mamaitad upatapanam upatapasi sa tvaṃ he roga yo ’haṃ yajño ’nena tvatkṛtenopatāpena na preṣyāmi na mariṣyāmy ato vṛthā tava śrama ity arthaḥ | ity evam āha smeti pūrveṇa sambandhaḥ | sa evaṃniścayaḥ san ṣoḍaśaṃ varṣaśatamajīvat | anyo ’py evaṃ niścaḥ ṣoḍaśaṃ varṣaśataṃ prajīvati ya evaṃ yathoktaṃ yajñasampādanaṃ veda jānāti sa ity arthaḥ || 7 || iti chāndogyopaniṣadi tṛtīyādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
sa yad aśiśiṣati yat pipāsati yan na ramate tā asya dīkṣāḥ || 
. 
. 
1. SEVENTEENTH KHANDA
When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Diksha (initiatory rite). 
sa yad aśiśiṣatotyādiyajñasāmāny anirdeśaḥ puruṣasya pūrveṇaiva sambadhyate | yadaśiśiṣatyaśitum icchati | tathā pipāsati pātum icchati | yan na ramata iṣṭādy aprāptinimittaṃ yadaivañ jātīyakaṃ duḥkham anubhavati tā asya dīkṣāḥ | duḥkhasāmānyād vidhiyajñasyeva || 1 || 
atha yad aśnāti yat pibati yad ramate tad upasadair eti || 
. 
. 
2. When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food). 
atha yadaśnāti yatpibati yadramate ratiṃ cānubhavatīṣṭādisaṃyogāttadupasadaiḥ samānatāmeti | upasadāṃ ca payovratatvanimittaṃ sukhamasti | alpabhojanīyāni cāhānyāśvāsannānīti praśvāso ’to ’śanādīnāmupasadāṃ ca sāmānyam || 2 || 
atha yad dhasati yaj jakṣati yan maithunaṃ carati stutaśastrair eva tad eti || 
. 
. 
3. When a man laughs, eats, and delights himself, he does it with the Stuta-sastras (hymns sung and recited at the sacrifices). 
atha yaddhasati yajjakṣati bhakṣayati yanmaithunaṃ carati stutaśasraireva tatsamānatāmeti | śabdavattvasāmānyāt || 3 || 
atha yat tapo dānam ārjavam ahiṃsā satyavacanam iti tā asya dakṣiṇāḥ || 
. 
. 
4. Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinas (gifts bestowed on priests, &c.) 
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ | dharmapuṣṭikaratvasāmānyāt || 4 || 
tasmād āhuḥ soṣyaty asoṣṭeti |
punar utpādanam evāsya tat |
maraṇam evāvabhṛthaḥ || 
. 
. 
5. Therefore when they say, 'There will be a birth,' and 'there has been a birth' (words used at the Soma-sacrifice, and really meaning, 'He will pour out the Soma-juice,' and 'he has poured out the Soma-juice'), that is his new birth. His death is the Avabhritha ceremony (when the sacrificial vessels are carried away to be cleansed). 
yasmācca yajñaḥ puraṣastasmāttaṃ janayiṣyati mātā yadā tadā’huranye soṣyatīti tasya mātaraṃ yadā ca prasūtā bhavati tadāsoṣṭa pūrṇiketi vidhiyajña iva soṣyati somaṃ devadatto ’soṣṭa somaṃ yajñadatta iti, ataḥ śabdasāmānyādvā puruṣo yajñaḥ | punarutpādanamevāsya tatpuruṣākhyasya yajñasya yatsoṣyatyasoṣṭeti śabdasambandhitvaṃ vidhiyajñasyeva | kiñca tanmaraṇamevāsya puruṣayajñasyāvabhṛthaḥ samāptisāmānyāt || 5 || 
tad dhaitad ghora āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovāca |
apipāsa eva sa babhūva |
so ’ntavelāyām etat trayaṃ pratipadyetākṣitam asy acyutam asi prāṇasaṃśitam asīti |
tatraite dve ṛcau bhavataḥ || 
. 
. 
6. Ghora Angirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devaki -and he never thirsted again (after other knowledge)-said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prana."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30) :- 
taddhaitadyajñadarśanaṃ ghoro nāmata āṅgiraso gotrataḥ kṛṣṇāya devakīputrāya śiṣyāyokatvovāca tadetattrayamityādivyavahitena sambandhaḥ | sa caitaddarśanaṃ śrutvāpipāsa evāmyābhyo vidyābhyo babhūva | itthaṃ ca viśiṣṭeyaṃ vidyā yatkṛṣṇasya devakīputrasyānyāṃ vidyāṃ prati tṛḍvicchedakarīti puruṣayajñavidyāṃ stauti | ghora āṅgirasaḥ kṛṣṇāyoktvemāṃ vidyāṃ kimuvāceti tadāha-sa evaṃ yathoktayajñavidantavelāyāṃ maraṇakāla etanmantratrayaṃ pratipadyeta japedityarthaḥ | kiṃ tadakṣitamakṣīṇamakṣataṃ vāsītyekaṃ yajuḥ sāmarthyādādityasthaṃ prāṇaṃ caikīkṛtyā’ha | tathā tamevā’hācyutaṃ svarūpādapracyutamasīti dvitīyaṃ yajuḥ | prāṇasaṃśitaṃ prāṇaśca sa saṃśitaṃ samyaktanūkṛtaṃ ca sūkṣmaṃ tattvamasīti tṛtīyaṃ yajuḥ | tatraitasminnarthe vidyāstutipare dve ṛcau mantrau bhavato na japārthe | trayaṃ pratipadyeteti tritvasaṃkhyābādhanāt | pañcasaṃkhyā hi tadā syāt || 6 || 
ādit pratnasya retasaḥ |
ud vayaṃ tamasaspari |
jyotiḥ paśyanta uttaram |
svaḥ paśyanta uttaram |
devaṃ devatrā sūryam aganma jyotir uttamam iti jyotir uttamam iti || 
. 
. 
7. 'Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).' Rig-veda I, 50, 10:-
'Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light.' 
ādidityatrā’kārasyānubandhastakāro ’narthaka icchabdaśca | pratnasya cirantanasya purāṇasyetyarthaḥ | retasaḥ kāraṇasya bījabhūtasya jagataḥ sadākhyasya jyotiḥ prakāśaṃ paśyanti | āśabda utsṛṣṭānubandhaḥ paśyantītyanena sambadhyate | kiṃ tajjayotiḥ paśyanti | vāsaramaharahariva tatsarvato vyāptaṃ brahmaṇo jyotiḥ | nivṛttacakṣuṣo brahmavido brahmacaryādinivṛttisādhanaiḥ śuddhāntaḥkaraṇā ā samantato jyotiḥ paśyantītyarthaḥ | paraḥ paramiti liṅgavyatyayena, jyotiṣparatvāt | yadidhyate dīpyate divi dyotanavati pasminbrahmaṇi vartamānam | yena jyotiṣeddhaḥ savitā tapati candramā bhāti vidyudvidyotate grahatārāgaṇā vibhāsante | kiñcānyo mantradṛgāha yathoktaṃ jyotiḥ paśyan | udvayaṃ tamaso ’jñānalakṣaṇātpari parastāditi śeṣaḥ | tamaso vāpanetṛ yajjayotiruttaramādityasthaṃ paripaśyanto vayamudaganmeti vyavahitena sambandhaḥ | tajjyotiḥ svaḥ svamātmīyamasmaddhṛdi sthitam | ādityasthaṃ ca tadekaṃ jyotiḥ | yaduttaramutkṛṣṭataramūrdhvataraṃ vāparaṃ jyotirapekṣya paśyanta udaganma vayam | kamudaganmetyāha | devaṃ dyotanavantaṃ devatrā deveṣu sarveṣu sūryaṃ rasānāṃ raśmīnāṃ prāṇānāṃ ca jagata īraṇātsūryastamudaganma gatavanto jyotiruttamaṃ sarvajyotirbhya utkṛṣṭatamamaho prāptā vayamityarthaḥ | idaṃ tajjyotiryadṛgbhyāṃ stutaṃ yadyajustrayeṇa prakāśitam | dvirabhyāso yajñakalpanāparisamāptyarthaḥ || 7 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya saptadaśaḥ khaṇḍaḥ 
mano brahmety upāsīta |
ity adhyātmam |
athādhidaivatam |
ākāśo brahma |
ity ubhayam ādiṣṭaṃ bhavaty adhyātmaṃ cādhidaivataṃ ca || 
. 
. 
1. EIGHTEENTH KHANDA
Let a man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught. 
manomaya īśvara ukta ākāśātmeti ca brahmaṇo guṇaikadeśatvena | athedānīṃ mana ākāśayoḥ samastabrahmadṛṣṭividhānārtha ārambho mano brahmetyādi | mano manute ’nenetyantaḥkaraṇaṃ tadbrahma paramityupāsīteti etadātmaviṣayaṃ darśanamadhyātmam | athādhidaivataṃ devatāviṣayamidaṃ vakṣyāmaḥ | ākāśo brahmetyupāsīta | evamabhuyamadhyātmamadhidaivataṃ cobhayaṃ brahmadṛṣṭiviṣayamādiṣṭamupadiṣṭaṃ bhavati | ākāśamanasoḥ sūkṣmatvāt | manasopalabhyatvācca brahmaṇo yogyaṃ mano brahmadṛṣṭeḥ | ākāśaśca sarvagatatvātsūkṣmatvādupādhihīnatvācca || 1 || 
tad etac catuṣpād brahma |
vāk pādaḥ prāṇaḥ pādaś cakṣuḥ pādaḥ śrotraṃ pādaḥ |
ity adhyātmam |
athādhidaivatam |
agniḥ pādo vāyuḥ pāda ādityaḥ pādo diśaḥ pādaḥ |
ity ubhayam evādiṣṭaṃ bhavaty adhyātmaṃ cādhidaivataṃ ca || 
. 
. 
2. That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the ear is one foot-so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vayu (air) is one foot, Aditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught. 
tadetanmana ākhyaṃ catuṣpādbrahma, catvāraḥ pādā asyeti | kathaṃ catuṣpāttvaṃ manaso brahmaṇa ityāha-vākprāṇaścakṣuḥ śrotramityete pādā ityadhyātmam | athādhidaivatamākāśasya brahmaṇo ’gnirvāyurādityo diśa ityete | evamubhayameva catuṣpādbrahmā’diṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca || 2 || 
vāg eva brahmaṇaś caturthaḥ pādaḥ |
so ’gninā jyotiṣā bhāti ca tapati ca |
bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda || 
. 
. 
3. Speech is indeed the fourth foot of Brahman. That foot shines with Agni (fire) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 
tatra vāgeva manaso brahmaṇaścaturthaḥ pāda itarapādatrayāpekṣayā | vācā hi pādeneva gavādi vaktavyaviṣayaṃ prati pratiṣṭhati | ato manasaḥ pāda iva vāk | tathā prāṇo ghrāṇaḥ pādaḥ | tenāpi gandhaviṣayaṃ prati caṅkramati | tathā cakṣuḥ pādaḥ śrotraṃ pāda ityevamadhyātmaṃ catuṣpāttavaṃ manaso brahmaṇaḥ | athādhidaivatamagnivāyvādityadiśa ākāśasya brahmaṇa udāra iva goḥ pādā vilagnā upalabhyante | tena tasyā’kāśasyāgnyādayaḥ pādā ucyante | evamubhayamadhyātmaṃ caivādhidaivataṃ catuṣpādādiṣṭaṃ bhavati | tatra vāgeva manaso brahmaṇaścaturthaḥ pādaḥ | so ’gninādhidaivatena jyotiṣā bhāti ca dīpyate tapati ca santāpaṃ cauṣṇyaṃ karoti | athavā tailaghṛtādyāgneyāśaneneddhā vāgbhāti ca tapati ca vadanāyotsāhavatī syādityarthaḥ | vidvatphalaṃ bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ yathoktaṃ vedaḥ || 3 || 
prāṇa eva brahmaṇaś caturthaḥ pādaḥ |
sa vāyunā jyotiṣā bhāti ca tapati ca |
bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda || 
. 
. 
4. Breath is indeed the fourth foot of Brahman. That foot shines with Vayu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 
 
cakṣur eva brahmaṇaś caturthaḥ pādaḥ |
sa ādityena jyotiṣā bhāti ca tapati ca |
bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda || 
. 
. 
5. The eye is indeed the fourth foot of Brahman. That foot shines with Aditya (sun) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 
 
śrotram eva brahmaṇaś caturthaḥ pādaḥ |
sa digbhir jyotiṣā bhāti ca tapati ca |
bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda || 
. 
. 
6. The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 
tathā prāṇa eva brahmaṇaścaturthaḥ pādaḥ | sa vāyunā gandhāya bhāti ca tapati ca | tatā cakṣurādityena rūpagrahaṇāya śrotraṃ digbhiḥ śabdagrahaṇāya | vidyāphalaṃ samānaṃ sarvatra brahmasampattiradṛṣṭaṃ phalaṃ ya evaṃ veda | dviruktirdarśanasamāptyarthā || 4-6 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasyāṣṭādaśaḥ khaṇḍaḥ 
ādityo brahmety ādeśaḥ |
tasyopavyākhyānam |
asad evedam agra āsīt |
tat sad āsīt |
tat samabhavat |
tad āṇḍaṃ niravartata |
tat saṃvatsarasya mātrām aśayata |
tan nirabhidyata |
te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām || 
کهند نوزدهم

اول هیچ نبود ، همین مطلق بود - خواست که اشکارا شود ، از او بیضه ای ظاهر شد ، آن بیضه یکسال ماند - پس ان بیضه شکافته شد ، نصف پوست آن طلا شد ونصف دگر نقره ۰ 
Expositio productionis τοῦ aftab (solis).
[Brahmen.] VIII.

PRIMUM quidquam non erat. Ipsum hoc hast motallak (ens, existens, universale, absolutum) erat. Voluit quód aschkara (manifestum) fiat. Ab eo ovum apparens fuit. Illud ovum uno anno (sic) mansit. Postea illud ovum fissum fuit: dimidium pellis (putaminis) illius, aurum fuit; et dimidium alterum, argentum. 
1. NINETEENTH KHANDA
Aditya (the sun) is Brahman, this is the doctrine, and this is the fuller account of it:-
In the beginning this was non-existent. It became existent, it grew. It turned into an egg. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold. 
ādityo brahmaṇaḥ pāda ukta iti tasmin sakalabrahmadṛṣṭyartham idam ārabhyate ādityo brahmety ādeśa upadeśas tasyopavyākhyānaṃ kriyate stutyartham | asadavyakṛtanāmarūpam idaṃ jagadaśeṣam agre prāgavasthāyām utpatter āsīn na tv asadeva | katham asataḥ saj jāyetety asatkāryatvasya pratiṣedhāt | nanv ihāsad eveti vidhānād vikalpaḥ syāt | na, kriyāsv iva vastuni vikalpānupapatteḥ | kathaṃ tarhīdam asad eveti | nanv avocām āvyākṛtanāmarūpatvād asad ivāsad iti | nanv eva śabdo ’vadhāraṇārthaḥ | satyam evaṃ, na tu sattvābhāvam avadhārayati | kiṃ tarhi? vyākṛtanāmarūpābhāvam avadhārayati nāmarūpavyākṛtaviṣaye sacchabdaprayogo dṛṣṭaḥ | tac ca nāmarūpavyākaraṇamād ity āyattaṃ prāyaśo jagataḥ tadabhāve hy andhaṃ tama idaṃ na prajñāyeta kiñcanety atas tatstutipare vākye sadapīdaṃ rājñaḥ kulaṃ sarvaguṇasampanne pūrṇavarmaṇi rājany asatīti tadvat | na ca sattvam asattvaṃ veha jagataḥ pratipipādayiṣitam ādityo brahmety ādeśaparatvāt | upasaṃhariṣyaty anta ādityaṃ brahmety upāsta iti | tat sad āsīt tad asac chabdavācyaṃ prāgutpatteḥ stimitam anispandam asad iva satkāryābhimukham īṣad upajātapravṛtti sadāsīt tato labdhaparispandaṃ tatsamabhavad alpataranāmarūpavyākaraṇenāṅkurībhūtam iva bījam | tato ’pi krameṇa sthūlībhavattadadbhya āṇḍaṃ samavartata saṃvṛttam | āṇḍamiti dairdhyaṃ chāndasam | tad aṇḍaṃ saṃvatsarasya kālasya prasiddhasya mātrāṃ parimāṇam abhinnasvarūpam evāśayata sthitaṃ babhūva | tat tataḥ saṃvatsaraparimāṇāt kālād ūrdhvaṃ nirabhidyata nirbhinnaṃ vayasām ivāṇḍam | tasya nirbhinnasyāṇḍasya kapāle dve rajataṃ ca suvarṇaṃ cābhavatāṃ saṃvṛtte || 1 || 
tad yad rajataṃ seyaṃ pṛthivī |
yat suvarṇaṃ sā dyauḥ |
yaj jarāyu te parvatāḥ |
yad ulbaṃ (sa) samegho nīhāraḥ |
yā dhamanayas tā nadyaḥ |
yad vāsteyam udakaṃ sa samudraḥ || 
آن نصف که نقره شد زمین است ، وآن نصف که طلا شد آسمان است و از پوست بلائی بچه دان کوهها شد وپوست بغایت باریکی که در بچه دان است و بچه در آن میباشد و تری دارد ، ابر و برف شد و از رگها در باها شد واز آبی که در بچه دان است ، بهر محیط شد ۰ 
Illud dimidium quod argentum erat, terra est: et illud dimidium quod aurum erat, cœlum fuit. Et è (perâ) pullum continente, montes fuerunt: et pellis admodùm tenuis, quæ in (perâ) continente pullum est, et pullus in eâ sit, et humiditatem habet, nubes et fulgur fuit: et è venis maria fuerunt: et ex aquâ, quæ in (perâ) continente pullum est, mare circumplectens (omnia, oceanus) fuit: et pullus in illâ, 
2. The silver one became this earth, the golden one the sky, the thick membrane (of the white) the mountains, the thin membrane (of the yoke) the mist with the clouds, the small veins the rivers, the fluid the sea. 
tat tayoḥ kapālayor yad rajataṃ kapālam āsīt seyaṃ pṛthivī pṛthivyupalakṣitam adho ’ṇḍakapālam ity arthaḥ | yat suvarṇaṃ kapālaṃ sā dyaur dyulokopalakṣitam ūrdhvaṃ kapālam ity arthaḥ | yaj jarāyu garbhapariveṣṭanaṃ sthūlam aṇḍasya dviśakalībhāvakāla āsīt te parvatā babhūvuḥ | yad ulvaṃ sūkṣmaṃ garbhapariveṣṭanaṃ tat saha medyaiḥ samegho nīhāro ’vaśyāyo babhūvety arthaḥ | yā garbhasya jātasya dehe dhamanayaḥ śirās tā nadyo babhūvuḥ | yat tasya bastau bhavaṃ vāsteyam udakaṃ sa samudraḥ || 2 || 
atha yat tad ajāyata so ’sāv ādityaḥ |
taṃ jāyamānaṃ ghoṣā ulūlavo ’nūdatiṣṭhant sarvāṇi ca bhūtāni sarve ca kāmāḥ |
tasmāt tasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo ’nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ || 
و بچهای که در آن پیدا شد آفتاب است ، واز ظاهر شدن آن آفتاب ، شعاع عظیم در کرهٔ افتاد جمیع موجودات از جمادات و نباتات وجیوانات باجمیع خواهشها وآرزوها ومرادها موجود وخاضر شدند ۰ 
qui pœda schod (productus fuit), aftab (sol) est. Et ex τῷ apparentem fieri illum aftab (solem), furnus ingens (caloris) in orbem mundi cecedit: et collectæ res existentes, ex aridis (siccis, petris, etc.), et germinibus (vegetabilibus) et animalibus, cum omnibus volitionibus, et desideriis, et intentionibus (votis omnium rerum quœ expeti possunt), existentes et præsentes factæ sunt. 
3. And what was born from it that was Aditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they desired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire. 
atha yat tad ajāyata garbharūpaṃ tasminn aṇḍe so ’sāv ādityas tam ādityaṃ jāyamānaṃ ghoṣāḥ śabdā ulūlava urūravo vistīrṇaravā udatiṣṭhann utthitavanta īśvarasyeveha prathamaputrajanmani sarvāṇi ca sthāvarajaṅgamāni bhūtāni sarve ca teṣāṃ bhūtānāṃ kāmāḥ kāmyanta iti viṣayāḥ strīvasrān nādayaḥ | yasmād ādityajanmanimittā bhūtakāmotpattis tasmād adyatve ’pi tasyādityasyodayaṃ prati pratyāyanaṃ pratyastagamanaṃ ca praty athavā punaḥ punaḥ pratyāgamanaṃ pratyāyanaṃ tatprati tannimittīkṛtyety arthaḥ | sarvāṇi ca bhūtāni sarve ca kāmā ghoṣā ulūlavaś cānūttiṣṭhanti | prasiddhaṃ hy etad udayādau savituḥ || 3 || 
sa ya etam evaṃ vidvān ādityaṃ brahmety upāste |
abhyāśo ha yad enaṃ sādhavo ghoṣā ā ca gaccheyur upa ca nimreḍeran nimreḍeran || 
دانائی که آفتاب را برهم دانسته مشغولی کند اورا همهٔ چیزها وکارها و کامها موجود وحاضر میشود ۰ 
Sciens (doctus), qui hunc aftab (solem) Brahm esse ut scivit, cum illo maschghouli facit, ei omnes res, et omnes appetitus (omnia desiderabilia) existentia et praesentia fiunt. 
4. If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue. 
sa yaḥ kaścid etam evaṃ yathoktam ahimānaṃ vidvān sann ādityaṃ brahmety upāste sa tadbhāvaṃ pratipadyata ity arthaḥ | kiñca dṛṣṭaṃ phalam abhyāśaḥ kṣipraṃ tadvido yad iti kriyāviśeṣaṇam enam evaṃvidaṃ sādhavaḥ | śobhanā ghoṣāḥ | sādhutvaṃ ghoṣādīnāṃ yadupabhoge pāpānubandhābhāvaḥ | ā ca gaccheyur āgaccheyuś copa ca nimreḍerann upanimreḍeraṃś ca na kevalam āgamanamātraṃ ghoṣāṇām upasukhayeyuś copasukhaṃ ca kuryar ity arthaḥ | dvirabhyāso ’dhyāyaparisamāptyarthaḥ ādarārthaś ca || 4 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasyaikonaviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe tṛtīyo ’dhyāyaḥ samāptaḥ 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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