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Chāndogyopaniṣat
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPrapāṭhaka 1
Click to Expand/Collapse OptionPrapāṭhaka 2
Click to Expand/Collapse OptionPrapāṭhaka 3
Click to Expand/Collapse OptionPrapāṭhaka 4
Click to Expand/Collapse OptionPrapāṭhaka 5
Click to Expand/Collapse OptionPrapāṭhaka 6
Click to Expand/Collapse OptionPrapāṭhaka 7
Click to Expand/Collapse OptionPrapāṭhaka 8
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FIFTH PRAPATHAKA 
 
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaś ca ha vai śreṣṭhaś ca bhavati |
prāṇo vāva jyeṣṭhaś ca śreṣṭhaś ca || 
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1. FIRST KHANDA
He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. 
atha pañcamo ’dhyāyaḥ saguṇa brahmavidyāyā uttarā gatiruktā | athedānīṃ pañcame ’dhyāye pañcāgnivido gṛhasthasyordhvaretasāṃ ca śraddhālūnāṃ vidyāntaraśīlināṃ tāmeva gatimanūdyānyā dakṣiṇadiksambandhinī kevalakarmiṇāṃ dhūmādilakṣaṇā punarāvṛttirūpā tṛtīyā ca tataḥ kaṣṭatarā saṃsāragatirvairāgyahetorvaktavyetyārabhyate | prāṇaḥ śreṣṭho vāgādibhyaḥ prāṇo vāva saṃvarga ityādi ca bahuśo ’tīte granthe prāṇagrahaṇaṃ kṛtam | sa kathaṃ śreṣṭho vāgādiṣu sarvaiḥ saṃhatyakāritvāviśeṣe?kathaṃ ca tasyopāsanamiti tasya śreṣṭhatvādiguṇavidhitsayedamanantaramārabhyate-yo ha vai kaścijjyeṣṭhaṃ ca prathamaṃ vayasā vāva jyeṣṭhaśca vayasā vāgādibhyaḥ | garbhasthe hi puruṣe prāṇasya vṛttirvāgādibhyaḥ pūrvaṃ labdhātmikā bhavati yayā garbho vivardhate cakṣurādisthānāvayavaniṣpattau satyāṃ paścādvāgādīnāṃ vṛttilābha iti prāṇo jyeṣṭho vayasā bhavati | śreṣṭhatvaṃ tu pratipādayiṣyati suhaya ityādinidarśanena | ataḥ prāṇa eva jyeṣṭhaśca śreṣṭhaścāsminkāryakaraṇasaṅghāte || 1 || 
yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati |
vāg vāva vasiṣṭhaḥ || 
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2. He who knows the richest, becomes himself the richest. Speech indeed is the richest. 
yo ha vai vasiṣṭhaṃ vasitṛtamamācchādayitṛtamaṃ vasumattamaṃ vā yo veda sa tathaiva vasiṣṭho ha bhavati svānāṃ jñātīnām | kastarhi vasiṣṭha ityāha | vāgvāva vasiṣṭho vāgmino hi puruṣā vasantyabhibhavantyanyānvasumattamāścāto vāgvasiṣṭhaḥ || 2 || 
yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhaty asmiṃś ca loke ’muṣmiṃś ca |
cakṣur vāva pratiṣṭhā || 
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3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest. 
yo ha vai pratiṣṭhāṃ veda sa cāsmiṃlloke ’muṣmiṃśca pare pratitiṣṭhati ha | kā tarhi pratiṣṭhetyāha-cakṣurvāva pratiṣṭhā | cakṣuṣā hi paśyansame ca durge ca pratitiṣṭhati yasmādataḥ pratiṣṭhā cakṣuḥ || 3 || 
yo ha vai saṃpadaṃ veda saṃ hāsmai kāmāḥ padyante daivāś ca mānuṣāś ca |
śrotraṃ vāva saṃpat || 
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4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 
yo ha vai sampadaṃ veda tasmā asmai daivāśca mānuṣāśca kāmāḥ sampadyante ha | kā tarhi sampadityāha-śrotraṃ vāva sampat | yasmācchrotreṇa vedā gṛhyante tadarthavijñānaṃ ca tataḥ karmāṇi kriyante tataḥ kāmasampadityevaṃ kāmasampaddhetutvācchrotraṃ vāva saṃpat || 4 || 
yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati |
mano ha vā āyatanam || 
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5. He who knows the home, becomes a home of his people. The mind indeed is the home. 
yo ha vā āyatanaṃ vedā’yatanaṃ ha svānāṃ bhavatyāśrayo bhavatītyarthaḥ | kiṃ tadāyatanamityāha-mano ha vā āyatanam | indriyopahṛtānāṃ viṣayāṇāṃ bhoktrarthānāṃ pratyayarūpāmāṃ mana āyatanamāśrayaḥ | ato mano ha vā āyatanamityuktam || 5 || 
atha ha prāṇā ahaṃśreyasi vyūdire |
ahaṃ śreyān asmy ahaṃ śreyān asmīti || 
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6. The five senses quarrelled together, who was the best, saying, I am better, I am better. 
atha ha prāṇā evaṃ yathoktaguṇāḥ santo ’haṃśreyasyahaṃ śreyānasmyahaṃ śreyānasmītyetasminprayojane vyūdire nānā viruddhaṃ codira uktavantaḥ || 6 || 
te ha prāṇāḥ prajāpatiṃ pitaram etyocuḥ bhagavan ko naḥ śreṣṭha iti |
tān hovāca |
yasmin va utkrānte śarīraṃ pāpiṣṭhataram iva dṛśyeta sa vaḥ śreṣṭha iti || 
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7. They went to their father Pragapati and said: 'Sir, who is the best of us?' He replied: ' He by whose departure the body seems worse than worst, he is the best of you.' 
te ha - tai haivaṃ vivadamānā ātmanaḥ śreṣṭhatvavijñānāya prajāpatiṃ pitaraṃ janayitāraṃ kañcidetyocuruktavanto he bhagavanko no ’smākaṃ madhye śreṣṭho ’bhyadhiko guṇairityevaṃ pṛṣṭavantaḥ | tānpitovāca ha yasminvo yuṣmākaṃ madhye utkrānte śarīramidaṃ pāpiṣṭhamivātiśayena jīvato ’pi, samutkrāntaprāṇaṃ tato ’pi pāpiṣṭhataramivātiśayena dṛṣyate kuṇapamaspṛśyamaśuci dṛśyeta sa vo yuṣmākaṃ śreṣṭha ityavocatkākvā tadduḥkhaṃ parijihīrṣuḥ || 7 || 
sā ha vāg uccakrāma |
sā saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha vāk || 
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8. The tongue (speech) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. 'thus we lived.' Then speech went back. 
 
cakṣur hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha cakṣuḥ || 
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9. The eye (sight) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.' Then the eye went back. 
 
śrotraṃ hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca katham aśakatarte maj jīvitum iti |
yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā dhyāyanto manasaivam iti |
praviveśa ha śrotram || 
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10. The ear (hearing) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.' Then the ear went back. 
 
mano hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇaivam iti |
praviveśa ha manaḥ || 
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11. The mind departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.' Then the mind went back. 
tathokteṣu pitrā prāṇeṣu sā ha vāguccakrāmotkrāntavatī | sā cotkramya saṃvatsaramātraṃ proṣya svavyāpārānnivṛttā satī punaḥ paryetyetarānprāṇānuvāca kathaṃ kena prakāreṇāśakata śaktavanto yūyaṃ madṛte māṃ vinā jīvituṃ dhārayitumātmānamiti te hocuryathākalā ityādi | akalā mūkā yathā loke ’vadanto vācā jīvanti | katham?prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivaṃ sarvakaraṇaceṣṭāṃ kurvanta ityarthaḥ | evaṃ vayamajīviṣmetyarthaḥ | ātmano ’śreṣṭhatāṃ prāṇeṣu buddhvā praviveśa ha vākpunaḥ svavyāpāre pravṛttā babhūvetyarthaḥ | samānamanyaccakṣurheccakrāma śrotraṃ hoccakrāma mano hoccakrāmetyādi | yathā bālā amanaso ’prarūḍhamanasa ityarthaḥ || 8-11 || 
atha ha prāṇa uccikramiṣan sa yathā suhayaḥ paḍvīśaśaṅkūn saṃkhided evam itarān prāṇān samakhidat |
taṃ hābhisametyocuḥ |
bhagavann edhi |
tvaṃ naḥ śreṣṭho ’si |
motkramīr iti || 
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12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered'. They came to him and said: 'Sir, be thou (our lord); thou art the best among us. Do not depart from us!' 
evaṃ parīkṣiteṣu vāgādiṣvathānantaraṃ ha sa mukhyaḥ prāṇa uccikramiṣannutkramitumicchankimakarodityucyate | yathā loke suhayaḥ śobhano ’śvaḥ paḍvīśaśaṅkūnpādabandhanakīlānparīkṣaṇāyā’rūḍhena kaśyāhataḥ sansaṅkhidetsamutkhanet samutpāṭayet, evamitarānvāgādīnprāṇānsamakhidatsamuddhṛtavān | te prāṇāḥ sañcālitāḥ santaḥ svasthāne sthātumanutsahamānā abhisametya mukhyaṃ prāṇaṃ tamūcurheṃ bhagavannedhi bhava naḥ svāmī yasmāttvaṃ no ’smākaṃ śreṣṭho ’si mā cāsmāddehādutkramīriti || 12 || 
atha hainaṃ vāg uvāca |
yad ahaṃ vasiṣṭho ’smi tvaṃ tadvasiṣṭho ’sīti |
atha hainaṃ cakṣur uvāca |
yad ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti || 
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13. Then the tongue said to him: 'If I am the richest, thou art the richest.' The eye said to him If I am the firm rest, thou art the firm rest.' 
 
atha hainaṃ śrotram uvāca |
yad ahaṃ saṃpad asmi tvaṃ tatsaṃpad asīti |
atha hainaṃ mana uvāca |
yad aham āyatanam asmi tvaṃ tadāyatanam asīti || 
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14. The ear said to him: 'If I am success, thou art success.' The mind said to him: 'If I am the home, thou art the home.' 
atha hainaṃ vāgādayaḥ prāṇasya śreṣṭhatvaṃ kāryeṇā’pādayanta āhurbalimiva haranto rājñe viśaḥ | kathaṃ, vāk tāvaduvāca yadahaṃ vasiṣṭho ’smi | yaditi kriyāviśeṣaṇaṃ yadvasiṣṭhatvaguṇāsmītyarthaḥ | tvaṃ tadvasiṣṭhastena vasiṣṭhatvaguṇo ’jñānānmameti mayābhimata ityetat | tathottareṣu yojyaṃ cakṣuḥśrotramanaḥsu || 13-14 || 
na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīty ācakṣate |
prāṇā ity evācakṣate |
prāṇo hy evaitāni sarvāṇi bhavati || 
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15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prana, the senses). For breath are all these. 
śruteridaṃ vaco yuktamidaṃ vāgādibhirmukhyaṃ prāṇaṃ pratyabhihitaṃ yasmānna vai loke vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīti vāgādīni karaṇānyācakṣate laukikā āgamajñā vā | kiṃ tarhi?prāṇā ityevā’cakṣate kathayanti yasmātprāṇo hyevaitāni sarvāṇi vāgādīni karaṇajātāni bhavatyato mukhyaṃ prāmaṃ pratyanurūpameva vāgādibhiruktamiti prakaraṇārthamupasañjihīrṣati | nanu kathamidaṃ yuktaṃ cetanāvanta iva puruṣā ahaṃśreṣṭhatāyai vivadanto ’nyonyaṃ spardheranniti | na hi cakṣurādīnāṃ vācaṃ pratyākhyāya pratyekaṃ vadanaṃ sambhavati | tathāpagamo dehātpunaḥ praveśo brahmagamanaṃ prāṇastutirvopapadyate | tatrāgnyādicetanāvaddevatādhiṣṭhitatvādvāgādīnāṃ cetanāvattvaṃ tāvatsiddhamāgamataḥ. tārkikasamayavirodha iti ceddeha ekasminnanekacetanāvattve | na | īśvarasya nimittakāramatvābhyupagamāt | ye tāvadīśvaramabhyupagacchanti tārkikāste mana ādikāryakaramānāmādhyātmikānāṃ bāhyānāṃ ca pṛthivyādīnāmīśvarādhiṣṭhitānāmeva niyamena pravṛttimicchanti rathādivat | na cāsmābhiragnyādyāścetanāvatyo ’pi devatā adhyātmaṃ bhoktryo ’bhyupagamyante, kiṃ tarhi,kāryakaraṇavatīnāṃ hi tāsāṃ prāṇaikadevatābhedānāmadhyātmādhibhūtādhidaivabhedakoṭivikalpānāmadhyakṣatāmātreṇa niyanteśvaro ’bhyupagamyate | sa hyakaraṇaḥ | "hiraṇyagarbhaṃ janayāmāna pūrvam"ityādi ca śvetāśvatarīyāḥ paṭhanti | bhoktā karmaphalasambandhī dehe tadvilakṣaṇo jīva iti vakṣyāmaḥ | vāgādīnāṃ ceha saṃvādaḥ kalpito viduṣo ’nvayavyatirekābhyāṃ prāṇaśreṣṭhatānirdhāraṇārtham | yathā loke puruṣā anyonyamātmanaḥ śreṣṭhatāyai vivadamānāḥ kañcidguṇaviśeṣābhijñaṃ pṛcchanti ko naḥ śreṣṭho guṇairiti | tenoktā ekaikaśyenādaḥ kāryaṃ sādhayitumudyacchata yenādaḥ kāryaṃ sādhyate sa vaḥ śreṣṭha ityuktāstathaivodyacchanta ātmano ’nyasya vā śreṣṭhavāṃ nirdhārayanti | tatemaṃ saṃvyavahāraṃ vāgādiṣu kalpitavatī śrutiḥ | kathaṃ nāma vidvānvāgādīnāmekaikasyābhāve ’pi jīvanaṃ dṛṣṭaṃ na tu prāṇasyeti prāṇaśreṣṭhatāṃ pratipadyateti | tathāca śrutiḥ kauṣītakinām -"jīvati vāgapeto mūkānhi pasyāmo jīvati cakṣurapeto ’ndhānhi paśyāmo jīvati śrotrāpeto badhirānhi paśyāmo jīvati manopeto bālānhi paśyāmo jīvati bāhucchinno jīvatyūrucchinnaḥ"ityādyā || 15 || iti cchāndogyopaniṣadi pañcamādhyāyasya prathamaḥ khaṇḍaḥ 
sa hovāca kiṃ me ’nnaṃ bhaviṣyatīti |
yat kiṃcid idam ā śvabhya ā śakunibhya iti hocuḥ |
tad vā etad anasyānnam |
ano ha vai nāma pratyakṣam |
na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti || 
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1. SECOND KHANDA
Breath said: 'What shall be my food?.' They answered: 'Whatever there is, even unto dogs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana. To him who knows this there is nothing that is not (proper) food. 
sa hovāca mukhyaḥ prāṇaḥ kiṃ me ’nnaṃ bhaviṣyatīti | mukhyaṃ prāṇaṃ praṣṭāramiva kalpayitvā vāgādīnprativaktṝniva kalpayantī śrutirāha-yadidaṃ loke ’nnajātaṃ prasiddhamā śvabhiḥ sahā’śakunibhyaḥ saha śakunibhiḥ sarvaprāṇināṃ yadannaṃ tattavānnamiti hocurvāgādaya iti | prāṇasya sarvamannaṃ prāṇo ’ttā sarvasyānnasyetyevaṃ pratipattaye kalpitākhyāyikārūpādvyāvṛtya svena śrutirūpeṇā’ha-tadvā etadyatkiñcilloke prāṇibhirannamadyate ’nasya prāṇasya tadannaṃ prāṇenaiva tadadyata ityarthaḥ | sarvaprakāraceṣṭāvyāptiguṇapradarśanārthamana iti prāṇasya pratyakṣaṃ nāma | prādyupasargapūrvatve hi viśeṣagatireva syāt | tathāca sarvānnānāmatturnāmagrahaṇamitīdaṃ pratyakṣaṃ nāmāna iti sarvānnānāmattuḥ sākṣādabhidhānam | na ha vā evaṃvidi yathoktaprāṇavidi prāṇo ’hamasmi sarvabhūtasthaḥ sarvānnānāmatteti tasminnevaṃvidi ha vai kiñcana kiñcidapi prāṇibhirādyaṃ sarvairanannamannādyaṃ na bhavati sarvamevaṃvidyannaṃ bhavatītyarthaḥ | prāṇabhūtatvādviduṣaḥ | "prāṇādvā eṣa udeti prāṇe ’stameti"ityupakramya-"evaṃvido ha vā udeti sūrya evaṃvidyastameti"iti śrutyantarāt || 1 || 
sa hovāca kiṃ me vāso bhaviṣyatīti |
āpa iti hocuḥ |
tasmād vā etad aśiṣyantaḥ purastāc copariṣṭāc cādbhiḥ paridadhati |
lambhuko ha vāso bhavati |
anagno ha bhavati || 
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2. He said: 'What shall be my dress?' They answered: 'Water.' Therefore wise people, when they are going to eat food, surround their food before and after with water.' He (prana) thus gains a dress, and is no longer naked. 
sa hovāca punaḥ prāṇaḥ | pūrvavadeva kalpanā | kiṃ me vāso bhaviṣyatītyāpa iti hocurvāgādayaḥ | yasmātprāṇasya vāsa āpastasmādvā etadaśiṣyanto bhoktavantaśca brāhmaṇā vidvāṃsa etatkurvanti | kim | adbhirvāsasthānīyābhiḥ purastādbhojanātpūrvamupariṣṭācca bhojanādūrdhvaṃ ca paridadhati paridhānaṃ kurvanti mukhyasya prāṇasya lambhuko sambhanaśīlo vāso ha bhavati | vāsaso labdhaiva bhavatītyarthaḥ | anagno ha bhavati | vāsaso lambhukatvenārthasiddhaivānagnatetyanagno ha bhavatītyuttarīyavānbhavatītyetat | bhokṣyamāṇasya bhuktavataśca yadācamanaṃ śuddhyarthaṃ vijñātaṃ tasminprāṇasya vāsa iti darśanamātramiha vidhīyate | adbhiḥ paridadhatīti nā’camanāntaram | yathā laukikaiḥ prāmibhiradyamānamannaṃ prāṇasyeti darśanamātraṃ tadvatkiṃ me ’nnaṃ kiṃ me vāsa ityādipraśnaprativacanayostulyatvāt | yadyācamanamapūrvaṃ tādarthyena kriyate tadā kṛmyādyannamapi prāṇasya bhakṣyatvena vihitaṃ syāt | tulyayorvijñānārthayoḥ prasnaprativacanayoḥ prakaraṇasya vijñānārthatvādardhajaratīyo nyāyo na yuktaḥ kalpayitum | yattu prasiddhamācamanaṃ prāyatyārthaṃ prāṇasyānagnatārthaṃ ca na bhavatītyucyate na tathā vayamācamanamubhayārthaṃ brūmaḥ | kiṃ tarhi prāyatyārthācamanasādhanabhūtā āpaḥ prāṇasya vāsa iti darśanaṃ codyata iti brūmaḥ | tatrā’camanasyobhayārthatvaprasaṅgadoṣacodanānupapannā | vāsortha evā’camane taddarśanaṃ syāditi cet | na | vāsojñānārthavākye vāsorthāpūrvācamanavidhāne tatrānagnatārthatvadṛṣṭividhāne ca vākyabhedaḥ ācamanasya tadarthatvamanyārthatvaṃ ceti | pramāṇābhāvāt || 2 || 
tad dhaitat satyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca |
yady apy enac chuṣkāya sthāṇave brūyāj jāyerann evāsmiñ chākhāḥ praroheyuḥ palāśānīti || 
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3. Satyakama Gabala, after he had communicated this to Gosruti Vaiyaghrapadya, said to him: 'If you were to tell this to a dry stick, branches would grow, and leaves spring from it.' 
tadetatprāṇadarśanaṃ stūyate | katham | taddhaitatprāṇadarśanaṃ satyakāmo jābālo gośrutaye nāmnā vaiyāghrapadyāya vyāghrapado ’patyaṃ vaiyāghrapadyastasmai gośrutyākhyāyoktvovācānyadapi vakṣyamāṇaṃ vacaḥ | kiṃ taduvācetyāha-yadyapi śuṣkāya sthāṇava etaddarśanaṃ brūyātprāṇavijjāyerannutpadyerannevāsminsthāṇau śākhāḥ praroheyuśca palāśāni patrāmi, kimu jīvate puruṣāya brūyāditi || 3 || 
atha yadi mahaj jigamiṣet, amāvāsyāyām dīkṣitvā paurṇamāsyāṃ rātrau sarvauṣadhasya mantham dadhimadhunor upamathya jyeṣṭhāya śreṣṭhāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet || 
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4. If a man wishes to reach greatness, let him perform the Diksha (a preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (avasathya laukika), saying; 'Svaha to the oldest and the best.' After that let him throw all that remains (of the ghee) into the mash. 
athānantaraṃ yadi mahanmahattvaṃ jigamiṣedgantumicchenmahattvaṃ prāptuṃ yadikāmayetetyarthaḥ | tasyedaṃ karma vidhīyate | mahattve hi sati śrīrupanamate | śrīmato hyarthaprāptaṃ dhanaṃ tataḥ karmānuṣṭhānaṃ tataśca devayānaṃ pitṛyāṇaṃ vā panthānaṃ pratipatsyata ityetatprayojanamurarīkṛtya mahattvaprepsoridaṃ karma na viṣayopabhogakāmasya | tasyāyaṃ kālādividhirucyate-amāvāsyāyāṃ dīkṣitvā dīkṣita iva bhūmiśayanādiniyamaṃ kṛtvā taporūpaṃ satyavacanaṃ brahmacaryamityādidharmavānbhūtvetyarthaḥ | na punardaikṣameva karmajātaṃ sarvamupādatte | atadvikāratvānmanthākhyasya karmaṇaḥ | "upasadvratī"iti śrutyantarātpayomātrabhakṣamaṃ ca śuddhikāramaṃ tapa upādatte | paurṇamāsyāṃ rātrau karmā’rabhate sarvauṣadhasya grāmyāraṇyānāmoṣadhīnāṃ yāvacchaktyalpamalpamupādāya tadvituṣīkṛtyā’mameva piṣṭaṃ dadhimadhunoraudumbare kaṃsākāre camasākāre vā pātre śrutyantarātprakṣipyopamathyāgrataḥ sthāpayitvā jyeṣṭhāya śreṣṭhāya svāhetyagnāvāvasathya ājyasyā’vāpasthāne hutvā sruvasaṃlagnaṃ manthe saṃpātamavanayetsaṃsravamadhaḥ pātayet || 4 || 
vasiṣṭhāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
pratiṣṭhāyai svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
saṃpade svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
āyatanāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet || 
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5. In the same manner let him pour ghee on the fire, saying, 'Svaha to the richest.' After that let him throw all that remains together into the mash.
In the same manner let him pour ghee on the fire, saying, 'Svaha to the firm rest.' After that let him throw all that remains together into the mash.
In the same manner let him pour ghee on the fire, saying, 'Svaha to success.' After that let him throw all that remains together into the mash. 
samānamanyat | vasiṣṭhāya pratiṣṭhāyai saṃpada āyatanāya svāheti pratyekaṃ tathaiva saṃpātamavanayeddhutvā || 5 || 
atha pratisṛpyāñjalau mantham ādhāya japati |
amo nāmāsi |
amā hi te sarvam idam |
sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ |
sa mā jyaiṣṭhyaṃ śraiṣṭhyaṃ rājyam ādhipatyaṃ gamayatu |
aham evedaṃ sarvam asānīti || 
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6. Then going forward and placing the mash in his hands, he recites: 'Thou (Prana) art Ama by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.' 
atha pratisṛpyāgnerīṣadapasṛpyāñjalau manthamādhāya japatīmaṃ mantram | amo nāmāsyamā hi te | ama iti prāṇasya nāma | annena hi prāṇaḥ prāṇiti deha ityato manthadravyaṃ prāṇasyānnatvātprāṇatvena stūyate ’mo nāmāsīti | kutaḥ | yato ’mā saha hi yasmātte tava prāṇabhūtasya sarvaṃ samastaṃ jagadidamataḥ | sa hi prāṇabhūto mantho jyeṣṭhaḥ śreṣṭhaśca | ata eva ca rājā dīptimānadhipatiścādhiṣṭhāya pālayitā sarvasya | samā māmapi manthaḥ prāṇo jyaiṣṭhyādiguṇapūgamātmano gamayatvahamevedaṃ sarvaṃ jagadasāni bhavani prāṇavat | itiśabdo mantraparisamāptyarthaḥ || 6 || 
atha khalv etayarcā paccha ācāmati |
tat savitur vṛṇīmaha ity ācāmati |
vayaṃ devasya bhojanam ity ācāmati |
śreṣṭhaṃ sarvadhātamam ity ācāmati |
turaṃ bhagasya dhīmahīti sarvaṃ pibati |
nirṇijya kaṃsaṃ camasaṃ vā paścād agneḥ saṃviśati |
carmaṇi vā sthaṇḍile vā vācaṃyamo ’prasāhaḥ |
sa yadi striyaṃ paśyet samṛddhaṃ karmeti vidyāt || 
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7. Then he eats with the following Rik verse at every foot: 'We choose that food'-- here he swallows -- 'Of the divine Savitri (prana)' -- here he swallows -- 'The best and all-supporting food' -- here he swallows -- 'We meditate on the speed of Bhaga (Savitri, prana)'-here he drinks all. 
athānantaraṃ khalvetayā vakṣyamāṇayarcā pacchaḥ pādaśa ācāmati bhakṣayati, mantrasyaikaikena pādenaikaikaṃ grāsaṃ bhakṣayati | tadbhojanaṃ savituḥ sarvasya prasavituḥ | prāṇamādityaṃ caikīkṛtyocyate | ādityasya vṛṇīmahe prārthayemahi mantharūpam | yenānnena sāvitreṇa bhojanenopabhuktena vayaṃ savitṛsvarūpāpannā bhavemetyabhiprāyaḥ | devasya savituriti pūrveṇa sambandhaḥ | śreṣṭhaṃ praśasyatamaṃ sarvānnebhyaḥ sarvadhātamaṃ sarvasya jagato dhārayitṛtamamatiśayena vidhātṛtamamiti vā | sarvathā bhojanaviśeṣaṇam | turaṃ tvaraṃ tūrṇaṃ śīghramityatat | bhagasya devasya savituḥ svarūpamiti śeṣaḥ | dhīmahi cintayemahi viśiṣṭabhojanena saṃskṛtāḥ śuddhātmānaḥ santa ityabhiprāyaḥ | athavā bhagasya śriyaḥ kāraṇaṃ mahattvaṃ prāptuṃ karma kṛtavanto vayaṃ taddhomahi cintayemahīti sarvaṃ ca manthalepaṃ pibati nirṇijya prakṣālya kaṃsaṃ kaṃsākāraṃ camasaṃ camasākāraṃ vaudumbaraṃ pātram | pītvā’camya paścādagneḥ prākśirāḥ saṃviśati carmaṇi vājine sthaṇḍile kevalāyāṃ vā bhūmau | vācaṃyamo vāgyataḥ sannityarthaḥ | aprasāho na prasahyate nābhibhūyate stryādyaniṣṭasvapnadarśanena yathā tathā saṃyatacittaḥ sannityarthaḥ | sa evaṃbhūto yadi sriyaṃ paśyetsvapneṣu tadā vidyātsamṛddhaṃ mamedaṃ karmeti || 7 || 
tad eṣa ślokaḥ |
yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyati |
samṛddhiṃ tatra jānīyāt tasmin svapnanidarśane tasmin svapnanidarśane || 
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8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9. On this there is a Sloka: 'If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.' 
tadetasminnartha eṣa śloko mantro ’pi bhavati | yadā karmasu kāmyeṣu kāmārtheṣu sriyaṃ svapneṣu svapnadarśaneṣu svapnakāleṣu vā paśyati samṛddhiṃ tatra jānīyīt | karmaṇāṃ phalaniṣpattirbhaviṣyatīti jānīyādityarthaḥ | tasminstryādipraśastasvapnadarśane satītyabhiprāyaḥ | dviruktiḥ karmasamāptyarthā || 8 || iti cchāndogyopaniṣadi pañcamādhyāyasya dvitīyaḥ khaṇḍaḥ 
śvetaketur hāruṇeyaḥ pañcālānāṃ samitim eyāya |
taṃ ha pravāhaṇo jaivalir uvāca |
kumārānu tvā aśiṣat piteti |
anu hi bhagava iti || 
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1. THIRD KHANDA
Svetaketu Aruneya went to an assembly of the Pankalas. Pravahana Gaivali said to him: 'Boy, has your father instructed you?' Yes, Sir,' he replied. 
brahmādistambaparyantāḥ saṃsāragatayo vaktavyā vairāgyahetormumukṣūṇāmityata ākhyāyikā’rabhyate-śvetaketunamito ha, ityaitihyārthaḥ | aruṇasyāpatyāruṇistasyāpatyamāruṇeyaḥ pañcālānāṃ samitiṃ sabhāmeyāyā’jagāma | tamāgatavantaṃ ha pravāhaṇo nāmato jīvalasyāpatyaṃ jaivaliruvācoktavān | he kumārānu tvā tvāmaśiṣadanvasiṣatpitā | kimanuśiṣṭastvaṃ pitretyarthaḥ | ityuktaḥ sa āhānu hyanuśiṣṭo ’smi bhagava iti sūcayannāha || 1 || 
vettha yad ito ’dhi prajāḥ prayantīti |
na bhagava iti |
vettha yathā punar āvartanta 3 iti |
na bhagava iti |
vettha pathor devayānasya pitṛyāṇasya ca vyāvartanā 3 iti |
na bhagava iti || 
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2. 'Do you know to what place men go from here?' 'No Sir' he replied.
'Do you know how they return again? No Sir,' he replied.
'Do you know where the path of Devas and the path of the fathers diverge? No, Sir,' he replied. 
taṃ hovāca yadyanuśiṣṭo ’si vettha yadito ’smāllokādadhyūrdhvaṃ yatprajāḥ prayanti yadgacchanti tatkiṃ jānīṣa ityarthaḥ | na bhagava ityāhetaro na jāne ’haṃ tadyatpṛcchasi | evaṃ tarhi vettha jānīṣe yathā yena prakāreṇa punarāvartanta iti | na bhagava iti pratyāha | vettha pathormārgayoḥ sahaprayāṇayordevayānasya pitṛyāṇasya ca vyāvartanamitaretaraviyogasthānaṃ saha gacchatāmityarthaḥ | na bhagava iti || 2 || 
vettha yathāsau loko na saṃpūryata 3 iti |
na bhagava iti |
vettha yathā pañcamyām āhutāv āpaḥ puruṣavacaso bhavantīti |
naiva bhagava iti || 
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3. 'Do you know why that world' never becomes full?' 'No, Sir,' he replied.
'Do you know why in the fifth libation water is called Man?' 'No, Sir,' he replied. 
vetthā yathāsau lokaḥ pitṛsambandhī yaṃ prāpya punarāvartante bahubhiḥ prayadbhirapi yena kāramena na sampūryata iti | na bhagava iti pratyāha | vettha yathā yena krameṇa pañcamyāṃ pañcasaṃkhyākāyāmāhutau hutāyāmāhutinirvṛttā āhutisādhanāścā’paḥ puruṣavacasaḥ puruṣa ityevaṃ vaco ’bhidhānaṃ yāsāṃ hūyamānānāṃ krameṇa ṣaṣṭhāhutibhūtānāṃ tāḥ puruṣavacasaḥ puruṣaśabdavācyā bhavanti puruṣākhyāṃ labhanta ityarthaḥ | ityukto naiva bhagava ityāha | naivāhamatra kiñcana jānāmītyarthaḥ || 3 || 
athānu kim anu śiṣṭho ’vocathā yo hīmāni na vidyāt |
kathaṃ so ’nuśiṣṭo bruvīteti |
sa hāyastaḥ pitur ardham eyāya |
taṃ hovācānanuśiṣya vāva kila mā bhagavān abravīd anu tvāśiṣam iti || 
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4. 'Then why did you say (you had been) instructed? How could anybody who did not know these things say that he had been instructed?' Then the boy went back sorrowful to the place of his father, and said: 'Though you had not instructed me, Sir, you said you had instructed me. 
athaivamajñaḥ sankimanu kasmāttvamanuśiṣṭo ’smītyavocathā uktavānasi | yo hīmāni mayā pṛṣṭānyarthajātāni na vidyānna vijānītyātkathaṃ sa vidvatsvanuśiṣṭo ’smīti bruvīta | ityevaṃ sa śvetaketuḥ rājñā’yasta āyāsitaḥ sanpiturardhaṃ sthānameyāyā’gatavāṃstaṃ ca pituramuvācānanuśiṣyānuśāsanamakṛtvaiva mā māṃ kila bhagavānsamāvartanakāle ’bravīduktavānanu tvāśiṣamanvaśiṣaṃ tvāmiti || 4 || 
pañca mā rājanyabandhuḥ praśnān aprākṣīt |
teṣāṃ naikaṃcanāśakaṃ vivaktum iti |
sa hovāca yathā mā tvaṃ tadaitān avado yathāham eṣāṃ naikaṃcana veda |
yady aham imān avediṣyaṃ kathaṃ te nāvakṣyam iti || 
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5. 'That fellow of a Raganya asked me five questions, and I could not answer one of them.' The father said: 'As you have told me these questions of his, I do not know any one of them. If I knew these questions, how should I not have told you?. 
 
sa ha gautamo rājño ’rdham eyāya |
tasmai ha prāptāyārhāṃ cakāra |
sa ha prātaḥ sabhāga udeyāya |
taṃ hovāca |
mānuṣasya bhagavan gautama vittasya varaṃ vṛṇīthā iti |
sa hovāca |
tavaiva rājan mānuṣaṃ vittam |
yām eva kumārasyānte vācam abhāṣathās tām eva me brūhīti |
sa ha kṛcchrī babhūva || 
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6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly. The king said to him:
'Sir, Gautama, ask a boon of such things as men possess.' He replied: 'Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.' 
yataḥ pañca pañcasaṃkhyākānpraśnānrājanyabandhū rājānyā bandhavo ’syeti rājanyabandhuḥ svayaṃ durvṛtta ityarthaḥ | aprākṣītpṛṣṭavāṃsteṣāṃ praśnānāṃ naikañcanaikamapi nāśakaṃ na śaktavānahaṃ vivaktuṃ viśeṣeṇārthato nirṇetumityarthaḥ | sa hovāca pitā yathā mā māṃ vatsa tvaṃ tadā’gatamātra evaitānpraśnānavada uktavānasi teṣāṃ naikañcanāśakaṃ vivaktumiti tathā māṃ jānīhi, tvadīyājñānena liṅgena mama tadviṣayamajñānaṃ jānīhītyarthaḥ | kathaṃ, yathāhameṣāṃ praśnānāmekañcanaikamapi na veda na jāna iti yathā tvamevāṅgaitānpraśnānna jānīṣe tathāhamapyetānna jāna ityarthaḥ | ato mayyanyathābhāvo na kartavyaḥ | kuta etadevaṃ yato na jāne yadyahamimānpraśnānavediṣyaṃ viditavānasmi kathaṃ te tubhyaṃ priyāya putrāya samāvartanakāle purā nāvakṣyaṃ noktavānasmītyuktvā sa ha gotrato rājño jaivalerardhaṃ sthānameyāya gatavān | tasmai ha gautamāya prāptāyārhāmarhūṇāṃ cakāra kṛtavān | sa ca gautamaḥ kṛtātithya uṣitvā paredyuḥ prātaḥkāle sabhāge sabhāṃ gate rājñyudeyāya | bhajanaṃ bhāgaḥ pūjā sevā saha bhāgena vartamāno vā sabhāgaḥ pūjyamāno ’nyaiḥ svayaṃ gautama udeyāya rājānamudgatavān | taṃ hovāca gautamaṃ rājā mānuṣasya bhagavangautama manuṣyasambandhino vittasya grāmādervaraṃ varaṇīyaṃ kāmaṃ vṛṇīthāḥ prārthayethāḥ | sa hovāca gautamastavaiva tiṣṭhatu rājanmānuṣaṃ vittam | yāmeva kumārasya mama putrasyānte samīpe vācaṃ pañcapraśnalakṣaṇāmabhāṣathā uktavānasi tāmeva vācaṃ me mahyaṃ brūhi kathayetyukto gautamena rājā sa ha kṛcchrī duḥkhī babhūva | kathaṃ tvidamiti || 5-6 || 
taṃ ha ciraṃ vasety ājñāpayāṃ cakāra |
taṃ hovāca |
yathā mā tvaṃ gautamāvadaḥ |
yatheyaṃ na prāk tvattaḥ purā vidyā brāhmaṇān gacchati |
tasmād u sarveṣu lokeṣu kṣatrasyaiva praśāsanam abhūd iti |
tasmai hovāca || 
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7. The king was perplexed, and commanded him, saying: 'Stay with me some time.' Then he said: 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began: 
sa ha kṛcchrībhūto ’pratyākhyeyaṃ brāhmaṇaṃ manvāno nyāyena vidyā vaktavyeti matvā taṃ ha gautamaṃ ciraṃ dīrghakālaṃ vasetyevamājñāpayāñcakārā’jñaptavān | yatpūrvaṃ pratyākhyātavānrājā vidyāṃ yacca paścācciraṃ vasetyājñaptavān, tannimittaṃ brāhmamaṃ kṣamāpayati hetuvacanoktyā-taṃ hovāca rājā sarvavidyo brahmaṇo ’pi sanyathā yena prakāreṇa mā māṃ he gautamāvadastvaṃ tāmeva vidyālakṣaṇāṃ vācaṃ me brūhītyajñānāttena tvaṃ jānīhi | tatrāsti vaktavyaṃ yathā yena prakāreṇeyaṃ vidyā prāktvatto brāhmaṇānna gacchati na gatavatī, na ca brāhmaṇā anayā vidyayānuśāsitavantaḥ, tathaitatprasiddhaṃ loke yatastasmādu purā pūrvaṃ sarveṣu lokeṣu kṣattrasyaiva kṣattrajāterevānayā vidyayā praśāsanaṃ praśāstṛtvaṃ śiṣyāmāmabhūdbabhūva | kṣattriyaparamparayaiveyaṃ vidyatāvantaṃ kālamāgatā | tathāpyahametāṃ tubhyaṃ vakṣyāmi cvatsampradānādūrdhvaṃ brāhmaṇāngamiṣyati | ato mayā yaduktaṃ tatkṣantumarhasītyuktvā tasmai hovāca vidyāṃ rājā || 7 || iti cchāndogyopaniṣadi pañcamādhyāyasya tṛtīyaḥ khaṇḍaḥ 
asau vāva loko gautamāgniḥ |
tasyāditya eva samit |
raśmayo dhūmaḥ |
ahar arciḥ |
candramā aṅgārāḥ |
nakṣatrāṇi visphuliṅgāḥ || 
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1. FOURTH KHANDA
'The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. 
pañcamyāmāhutāvāpa ityayaṃ praśnaḥ prāthamyenāpākriyate | tadapākaraṇamanvitareṣāmapākaraṇamanukūlaṃ bhavediti | agnihotrāhutyoḥ kāryārambho yaḥ sa ukto vājasaneyake | taṃ prati prasnāḥ-utkrāntirāhutyorgatiḥ pratiṣṭhā tṛptiḥ punarāvṛttirlokaṃ pratyutthāyī iti | teṣāṃ cāpākaraṇamuktaṃ tatraiva-"te vā ete āhutī hute utkrāmataste antarikṣamāviśataste antarikṣamevā’havanīyaṃ kurvāte vāyuṃ samidhaṃ marīcīreva śuklāmāhutiṃ te antarikṣaṃ tarpayataste tata utkrāmata ityādyevameva pūrvavaddivaṃ tarpayataste tata āvartete | imāmāviśya tarpayitvā puruṣamāviśataḥ | tataḥ sriyamāviśya lokaṃ pratyutthāyā bhavati"iti | tatrāgnihotrāhutyoḥ kāryārambhamātramevaṃprakāraṃ bhavatītyuktāma | iha tu taṃ kāryārambhamagni hotrāpūrvavipariṇāmalakṣaṇaṃ pañcadhā pravibhajyāgnitvenopāsanamuttaramārgapratipattisādhanaṃ vidhitsannāha-asau vāva loko gautamāgnirityādi | iha sāyaṃprātaragnihotrāhutī hute paya ādisādhane śraddhāpuraḥsare āhavanīyāgnisamiddhūmārciraṅgāravisphuliṅgabhāvite kartrādikārakabhāvite cāntarikṣakrameṇotkramya dyulokaṃ praviśantyau sūkṣmabhūte apsamavāyitvādapśabdavācye śraddhāhetutvācca śraddhāśabdavācye tayoradhikaraṇo ’gniranyacca tatsambandhaṃ samidādītyucyate | yā cāsāvagnyādibhāvanā’hutyoḥ sāpi tathaiva nirdiśyate | asau vāva loko ’gnirhe gautama yathāgnihotrādhikaraṇamāhavanīya iha | tasyāgnerghulokākhyasyā’ditya eva samittena hīddho ’sau loko dīpyate | ataḥ samindhanātsamidādityaḥ | raśmayo dhūmastadutthānāt, samidho hi dhūma uttiṣṭhati | ahararciḥ prakāśasāmānyāt, ādityakāryatvācca candramā aṅgārāḥ | ahaḥpraśame ’bhivyakteḥ | arciṣā hi praśame ’ṅgārā abhivyajyante | nakṣatrāṇi visphuliṅgāścandramaso ’vayavā iva viprakīrṇatvasāmānyāt || 1 || 
tasminn etasminn agnau devāḥ śraddhāṃ juhvati |
tasyā āhuteḥ somo rājā saṃbhavati || 
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2. 'On that altar the Devas (or pranas, represented by Agni, &c.) offer the sraddhi libation (consisting of water). From that oblation rises Soma, the king (the moon). 
tasminnetasminyathoktalakṣaṇe ’gnau devā yajamānaprāṇā agnyādirūpā adhidaivatam | śraddhāmagnihotrāhutipariṇāmāvasthārūpāḥ sūkṣmā āpaḥ śraddhābhāvitāḥ śraddhā ucyante | "pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti"ityapāṃ homyatayā praśne śrutatvāt | "śraddhā vā āpaḥ śraddhāmevā’rabhya praṇīya pracarati"iti ca vijñāyate | tāṃ śraddhāmabrūpāṃ juhvāti | tasyā āhuteḥ somo rājāpāṃ śraddhāśabdavācyānāṃ dyulokāgnau hutānāṃ pariṇāmaḥ somo rājā sambhavati | yathargvedādipuṣparasā ṛgādimadhukaropanītāsta āditye yaśa ādikāryaṃ rohitādirūpalakṣaṇamārabhanta ityuktaṃ tathemā agnihotrāhutisamavāyinyaḥ sūkṣmāḥ śraddhāśabdavācyā āpo dyulokamanupraviśya cāndraṃ kāryamārabhante phalarūpamagnihotrāhutyoḥ | yajamānāśca tatkartāra āhutimayā āhutibhāvanābhāvitā āhutirūpeṇa karmaṇā’kṛṣṭāḥ śraddhāpsamavāyuno dyulokamanupraviśya bhavanti | tadarthaṃ hi tairagnihotraṃ hutam | atra tvāhutipariṇāma eva pañcāgnisambandhakrameṇa prādhānyena vivakṣita upāsanārthaṃ na yajamānānāṃ gatiḥ | tāṃ tvaviduṣāṃ dhūmādikrameṇottaratra vakṣyati viduṣāṃ cottarāṃ vidyākṛtām || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya caturthaḥ khaṇḍaḥ 
parjanyo vāva gautamāgniḥ |
tasya vāyur eva samit |
abhraṃ dhūmaḥ |
vidyud arciḥ |
aśanir aṅgārāḥ |
hrādunayo visphuliṅgāḥ || 
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1. FIFTH KHANDA
'The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals, the thunderbolt, the sparks the thunderings. 
dvitīyahomaparyāyārthamāha-parjanyo vāva parjanya eva gautamāgniḥ parjanyo nāma vṛṣṭyupakaraṇābhimānī devatāviśeṣaḥ | tasya vāyureva samit | vāyunā hi parjanyo ’gniḥ samidhyate | purovātādiprābalye vṛṣṭidarśanāt | abhraṃ dhūmo dhūmakāryatvāddhūmavacca lakṣyamāṇatvāt | vidyudarciḥ | prakāśasāmānyāt | aśaniraṅgārāḥ | kāṭhinyādvidyutsambandhādvā | hrādunayo visphuliṅgāḥ | hrādunayo garjitaśabdāḥ | meghānāṃ viprakīrṇatvasamānyāt || 1 || 
tasminn etasminn agnau devāḥ somaṃ rājānaṃ juhvati |
tasyā āhuter varṣaṃ saṃbhavati || 
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2. 'On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 
tasminnetasminnagnau devāḥ pūrvavatsomaṃ rājānaṃ juhvati | tasyā āhutervarṣaṃ sambhavati | śraddhākhyā āpaḥ somākāraṇapariṇatā dvitīye paryāye parjanyāgniṃ prāpya vṛṣṭitvena pariṇamante || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya pañcamaḥ khaṇḍaḥ 
pṛthivī vāva gautamāgniḥ |
tasyāḥ samvatsara eva samit |
ākāśo dhūmaḥ |
rātrir arciḥ |
diśo ’ṅgārāḥ |
avāntaradiśo visphuliṅgāḥ || 
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1. SIXTH KHANDA
'The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 
pṛthivī vāva gautamāgnirityādi pūrvavat | tasyāḥ pṛthivyākhyasyāgneḥ saṃvatsara eva samit | saṃvatsareṇa hi kālena samiddhā pṛthivī vrīhyādiniṣpattaye bhavati | ākāśo dhūmaḥ, pṛthivyā ivotthita ākāśo dṛśyate | yathāgnerdhūmaḥ | rātrirarciḥ pṛthivyā hyaprakāśātmikāyā anurūpā rātriḥ | tamorūpatvāt | agnerivānurūpamarciḥ | diśo ’ṅgārā upaśāntatvasāmānyāt | evāntaradiśo visphuliṅgāḥ kṣudratvasāmānyāt || 1 || 
tasminn etasminn agnau devā varṣaṃ juhvati |
tasyā āhuter annaṃ saṃbhavati || 
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2. 'On that altar the Devas (pranas) offer rain. From that oblation rises food (corn, &c.) 
tasminnityādi samānam | tasyā āhuterannaṃ vrīhiyavādi sambhavati || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
puruṣo vāva gautamāgniḥ |
tasya vāg eva samit |
prāṇo dhūmaḥ |
jihvārciḥ |
cakṣur aṅgārāḥ |
śrotraṃ visphuliṅgāḥ || 
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1. SEVENTH KHANDA
'The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. 
puruṣo vāva gautamāgniḥ | tasya vāgeva samit | vācā hi mukhena samidhyate puruṣo na mūkaḥ | prāṇo dhūmo dhūma iva mukhānnirgamanāt | jihvārcirlohitatvāt | cakṣuraṅgārā bhāsa āśrayatvāt | śrotraṃ visphuliṅgāḥ | viprakīrṇatvasāmyāt || 1 || 
tasminn etasminn agnau devā annaṃ juhvati |
tasyā āhuter retaḥ sambhavati || 
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2. 'On that altar the Devas (pranas) offer food. From that oblation rises seed. 
samānamanyat | annaṃ juhvati vrīhyādisaṃskṛtam | tasyā āhute retaḥ sambhavati || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya saptamaḥ khaṇḍaḥ 
yoṣā vāva gautamāgniḥ |
tasyā upastha eva samit |
yad upamantrayate sa dhūmaḥ |
yonir arciḥ |
yad antaḥ karoti te ’ṅgārāḥ |
abhinandā visphuliṅgāḥ || 
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1. EIGHTH KHANDA
'The altar is woman, O Gautama. 
yoṣā vāva gautamāgniḥ | tasyā upastha eva samit | tena hi sā putrādyutpādanāya samidhyate | yadupamantrayate sa dhūmaḥ | srīsambhavādupamantraṇasya | yonirarcirlohitatvāt | yadantaḥ karoti te ’ṅgārā agnisambandhāt | abhinandāḥ sukhalavā visphuliṅgāḥ kṣudratvāt || 1 || 
tasminn etasminn agnau devā reto juhvati |
tasyā āhuter garbhaḥ saṃbhavati || 
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2. 'On that altar the Devas (pranas) offer seed. From that oblation rises the germ. 
tasminnetasminnagnau devā reto juhvati | tasyā āhutergarbhaḥ sambhavatīti | evaṃ śraddhāsomavarṣānnaretohavanaparyāyakrameṇā’pa eva garbhībhūtāstāḥ | tatrāpāmāhutisamavāyitvātprādhānyavivakṣā’paḥ pañcamyāmāhutau puruṣavacaso bhavantīti | na tvāpa eva kevalāḥ somādikāryamārabhante | na cā’po ’trivṛtkṛtāḥ santīti | trivṛtkṛtatve ’pi viśeṣasaṃjñālābho dṛṣṭaḥ pṛthivīyamimā āpo ’yamagnirityanyatamabāhulyanimittaḥ | tasmātsamuditānyeva bhūtānyabbāhulyātkarmasamavāyīni somādikāryārambhakāṇyāpa ityucyante | dṛśyate ca dravabāhulyaṃ somavṛṣṭyannaretodeheṣu | bahudravaṃ ca śarīraṃ yadyapi pārthivam | tatra pañcamyāmāhutau hutāyāṃ retorūpā āpo garbhībhūtāḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyāṣṭamaḥ khaṇḍaḥ 
iti tu pañcamyām āhutāv āpaḥ puruṣavacaso bhavantīti |
sa ulbāvṛto garbho daśa vā nava vā māsān antaḥ śayitvā yāvad vātha jāyate || 
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1. NINTH KHANDA
'For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born. 
iti tvevaṃ tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti vyākhyāta ekaḥ praśnaḥ | yattu dyulokādimāṃ pratyāvṛttayorāhutyo pṛthivīṃ puruṣaṃ sriyaṃ krameṇā’viśya lokaṃ pratyutthāyī bhavatīti vājasaneyaka uktaṃ tatprāsaṅgikamihocyate | iha ca prathame praśna uktaṃ vettha yadito ’dhi prajāḥ prayantīti | tasya cāyamupakramaḥ | sa garbho ’pāṃ pañcamaḥ pariṇāmaviśeṣa āhutikarmasamavāyinīnāṃ śraddhāśabdavācyānāmulbāvṛta ulbena jarāyuṇā’vṛto veṣṭito daśa vā nava vā māsānantarmātuḥ kukṣau śayitvā yāvadvā yāvatā kālena nyūnenātiriktena vāthānantaraṃ jāyate | ulbāvṛta ityādi vairāgyahetoridamucyate | kaṣṭaṃ hi mātuḥ kukṣau mūtrapurīṣavātapittaśleṣmādipūrṇe tadanuliptasya garbhasyolbāśucipaṭāvṛtasya lohitareto ’śucibījasya māturaśitapītarasānupraveśena vivardhamānasya niruddhaśaktibalavīryatejaḥprajñāceṣṭasya śayanam | tato yonidvāreṇa pīḍyamānasya kaṣṭatarā niḥsṛtirjanmeti vairāgyaṃ grāhayati | muhūrtamapyasahyaṃ daśa vā nava vā māsānatidīrghakālamantaḥ śayitveti ca || 1 || 
sa jāto yāvadāyuṣaṃ jīvati |
taṃ pretaṃ diṣṭam ito ’gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati || 
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2. 'When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. 
sa evaṃ jāto yāvadāyuṣaṃ punaḥ punarghaṭīyantravadgamanāgamanāya karma kurvankulālacakravadvā tiryagbhramaṇāya yāvatkarmaṇopāttamāyustāvajjīvati | tamenaṃ kṣīṇāyuṣaṃ pretaṃ mṛtaṃ diṣṭaṃ karmaṇā nirdiṣṭaṃ paralokaṃ prati yadi cejjīvanvaidike karmaṇi jñāne vādhikṛtastamenaṃ mṛtamito ’smādgrāmādagnaye ’gnyarthamṛtvijo haranti putrā vāntyakarmaṇe | yata eveta āgato ’gneḥ sakāśācchraddhādyāhutikrameṇa, yataśca pañcabhyo ’gnibhyaḥ saṃbhūta utpanno bhavati tasmā evāgnaye haranti svāmeva yonimagnimāpādayantītyarthaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya navamaḥ khaṇḍaḥ 
tad ya itthaṃ viduḥ |
ye ceme ’raṇye śraddhā tapa ity upāsate |
te ’rciṣam abhisaṃbhavanti |
arciṣo ’haḥ |
ahna āpūryamāṇapakṣam |
āpūryamāṇapakṣād yān ṣaḍ udaṅṅ eti māsāṃs tān || 
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1. TENTH KHANDA
'Those who know this (even though they still be grihasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not yet know the Highest Brahman) go to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, -- 
 
māsebhyaḥ saṃvatsaram |
saṃvatsarād ādityam |
ādityāc candramasam |
candramaso vidyutam |
tat puruṣo ’mānavaḥ |
sa enān brahma gamayati |
eṣa devayānaḥ panthā iti || 
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2. 'He leads them to Brahman (the conditioned Brahman). This is the path of the Devas. 
vettha yadito ’dhi prajāḥ prayantītyayaṃ praśnaḥ pratyupasthito ’pākartavyatayā | tattatra lokaṃ pratyutthitānāmadhikṛtānāṃ gṛhamedhināṃ ya itthamevaṃ yathoktaṃ pañcāgnidarśanaṃ dyulokādyagnibhyo vayaṃ krameṇa jātā agnisvarūpāḥ pañcāgnyātmāna ityevaṃ vidurjānīyuḥ | kathamavagamyata itthaṃ viduriti gṛhasthā evocyante nānya iti? gṛhasthānāṃ ye tvanitthaṃvidaḥ kevaleṣṭāpūrtadattaparāste dhūmādinā candraṃ gacchantīti vakṣyati | ye cāraṇyopalakṣitā vaikhānasāḥ parivrājakāśca śraddhātapa ityupāsate teṣāṃ cetthaṃvidbhiḥ sahārcirādinā gamanaṃ vakṣyati pāriśeṣyādagnihotrāhutisambandhācca gṛhasthā eva gṛhyanta itthaṃ viduriti | nanu brahmacāriṇo ’pyagṛhītā grāmaśrutyāraṇyaśrutyā vidyante kathaṃ pāriśeṣyasiddhiḥ?naiṣa doṣaḥ | purāṇasmṛtiprāmāṇyādūrdhvaretasāṃ naiṣṭhikabrahmacāriṇāmuttareṇārthā iti na viśeṣanirdeśārhāḥ | nanūrdhvaretastvaṃ ceduttaramārgapratipattikāraṇaṃ purāṇasmṛtiprāmāṇyādiṣyata itthaṃvittvamanarthakaṃ prāptam | na | gṛhasthānpratyarthavattvāt | ye gṛhasthā anitthaṃvidasteṣāṃ svabhāvato dakṣiṇo dhūmādiḥ panthāḥ prasiddhasteṣāṃ yaṃ itthaṃ viduḥ saguṇaṃ vānyadbrahma viduḥ | "atha yadu caivāsmiñśavyaṃ kurvanti yadi nārciṣameva"iti liṅgāduttareṇa te gacchanti | nanūrdhvaretasāṃ gṛhasthānāṃ ca samāna āśramitva ūrdhvaretasāmevottareṇa pathā gamanaṃ na gṛhasthānāmiti na yuktamagnihotrādivaidikakarmabāhulye ca sati | naiṣa doṣaḥ | apūtā hi te | śatrumitrasaṃyoganimittaṃ hi teṣāṃ rāgadveṣau | tathā dharmādharmau hiṃsānugrahanimittau | hiṃsānṛtamāyābrahmacaryādi ca bahvaśuddhikāraṇamaparihāryaṃ teṣām | ato ’pūtāḥ | apūtatvānnottareṇa pathā gamanam | hiṃsānṛtamāyābrahmacaryādiparihārācca śuddhātmāno hītare śatrumitrarāgadveṣādiparihārācca virajasasteṣāṃ yukta uttaraḥ panthāḥ | tathāca paurāṇikāḥ - "ye prajāmīṣire ’dhīrāste śmaśānāni bhejire | ye prajāṃ neṣire dhīrāste ’mṛtatvaṃ hi bhejire" | ityāhuḥ | itthaṃvidāṃ gṛhasthānāmaraṇyavāsināṃ ca samānamārgatve ’mṛtatvaphale ca satyaraṇyavāsināṃ vidyānarthakyaṃ prāptam | tathāca śrutivirodhaḥ | "na tatra dakṣiṇā yanti nāvidvāṃsastapasvinaḥ"iti | "sa enamavidito na bhunakti"iti ca viruddham | na | ābhūtasaṃplavasthānasyāmṛtatvena vivakṣitatvāt | tatraivoktaṃ paurāṇikaiḥ-ābhūtasaṃptavaṃ sthānamamṛtatvaṃ hi bhāṣyate iti | yaccā’tyantikamamṛtatvaṃ tadapekṣayā"na tatra dakṣiṇā yanti" "sa enamavidito na bhunaktī"-tyādyāḥ śrutaya ityato na virodhaḥ | "na ca punarāvartanta"iti"maṃ mānavamāvartaṃ nā’vartanta"ityādiśrutivirodha iti cet | na | imaṃ mānavamiti viśeṣaṇātteṣāmiha na punarāvṛttirastīti ca | yadi hyekāntenaiva nā’varterannimaṃ mānavamiheti ca viśeṣaṇamanarthakaṃ syāt | imamihetyākṛtimātramucyata iti cet | na | anāvṛttiśabdenaiva nityānāvṛttyarthasya pratītatvādākṛtikalpanānarthikā | ata imamiheti ca viśeṣaṇārthavattvāyānyatrā’vṛttiḥ kalpanīyā | na ca sadekamevādvitīyamityevaṃpratyayavatāṃ mūrdhanyayā nāḍyārcirādimārgeṇa gamanam | "brahmaiva sanbrahmāpyati" | "tasmāttatsarvamabhavat" | "na tasya prāṇā utkrāmanti | atraiva samavanīyante"ityādiśrutiśatebhyaḥ | nanu tasmājjīvāduccikramiṣoḥ prāṇā notkrāmanti sahaiva gacchantītyayamarthaḥ kalpyata iti cet | na | atraiva samavanīyanta iti viśeṣaṇānarthakyāt | sarve prāṇā anūtkrāmantīti ca prāṇairgamanasya prāptatvāt | tasmādutkrāmantītyanāśaṅkaivaiṣā | yadāpi mokṣasya saṃsāragativailakṣaṇyātprāṇānāṃ jīvena sahāgamāśṅkya tasmānnotkrāmantītyucyate tadāpyatraiva samavanīyanta iti viśeṣaṇamanarthakaṃ syāt | na ca prāṇairviyuktasya gatirupapadyate jīvatvaṃ vā | sarvagatatvātsadātmano niravayavatvātprāṇasambandhamātrameva hyagnivisphuliṅgavajjīvatvabhedakāraṇamityatastadviyoge jīvatvaṃ gatirvā na śakyā parikalpayituṃ śrutayaścetpramāṇam | na sato ’ṇuravayavaḥ sphuṭito jīvākhyaḥ sadrūpaṃ chidrīkurvangacchatīti śakyaṃ kalpayitum | tasmāt"tayordhvamāyannamṛtatvameti"iti saguṇabrahmopākasya prāṇaiḥ saha nāḍyā gamanaṃ sāpekṣameva cāmṛtatvaṃ na sākṣānmokṣa iti gamyate | "tadaparājitā pūstadairaṃ madīyaṃ saraḥ"ityādyuktvā"teṣāmevaiṣa brahmalokaḥ"iti viśeṣamāt | ataḥ pañcāgnivido gṛhasthā ye ceme ’raṇye vānaprasthāḥ parivrājakāśca saha naiṣṭhikabrahmacāribhiḥ śraddhā tapa ityevamādyupāsate śraddadhānāstapasvinaścetyarthaḥ | upāsanaśabdastātparyārthaḥ | iṣṭāpūrte dattamityupāsata iti yadvat | śrutyantarādye ca satyaṃ brahma hiraṇyagarbhākhyamupāsate te sarve ’rciṣamarcirabhimāninīṃ devatāmabhisambhavanti pratipadyante | samānamanyaccaturthagativyākhyānena | eṣa devayānaḥ panthā vyākhyātaḥ satyalokāvasāno nāṇḍādbahiḥ | "yadantarā pitaraṃ mātaraṃ ca"iti mantravarṇāt || 1-2 || 
atha ya ime grāma iṣṭāpūrte dattam ity upāsate |
te dhūmam abhisaṃbhavanti |
dhūmād rātrim |
rātrer aparapakṣam |
aparapakṣād yān ṣaḍ dakṣiṇaiti māsāṃs tān |
naite saṃvatsaram abhiprāpnuvanti || 
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3. 'But they who living in a village practice (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 
athetyarthāntaraprastāvanārtho ya ime gṛhasthā grāme | grāma iti gṛhasthānāmasādhāraṇaṃ viśeṣaṇamaraṇyavāsibhyo vyāvṛttyartham | yathā vānaprasthaparivrājakānāmaraṇyaṃ viśeṣaṇaṃ gṛhasthebhyo vyāvṛttyarthaṃ tadvat | iṣṭāpūrte iṣṭamagnihotrādi vaidikaṃ karma pūrtaṃ vāpīkūpataḍāgārāmādikaraṇam | dattaṃ bahirvedi yathāśaktyarhebhyo dravyasaṃvibhāgo dattam | ityevaṃvidhaṃ paricaraṇaparitrāṇādyupāsate | itiśabdasya prakāradarśanārthatvāt | te darśanavarjitatvāddhūmaṃ dhūmābhimāninīṃ devatāmabhisambhavanti pratipadyante | tayātivāhitā dhūmādrātriṃ rātridevatāṃ rātredevatāṃ rātreraparapakṣadevatāmeva kṛṣṇapakṣābhimāninīmaparapakṣādyānṣaṇmāsāndakṣiṇā dakṣiṇāṃ daśameti savitā | tānmāsāndakṣiṇāyanaṣaṇmāsābhimāninīrdevatāḥ pratipadyanta ityarthaḥ | saṅghacāriṇyo hi ṣaṇmāsadevatā iti māsāniti bahuvacanaprayogastāsu naite karmiṇaḥ prakṛtāḥ saṃvatsaraṃ saṃvatsarasya hyekasyāvayavabhūte dakṣiṇottarāyaṇe tatrārcirādimārgapravṛttānāmudagayanamāsebhyo ’vayavinaḥ saṃvatsarasya prāptiruktā | ata ihāpi tadavayavabhūtānāṃ dakṣiṇāyanamāsānāṃ praptiṃ śrutvā tadavayavinaḥ saṃvatsarasyāpi pūrvavatpraptirāpannetyatastatprāptiḥ pratiṣidhyate naite saṃvatsaramabhiprāpnuvantīti || 3 || 
māsebhyaḥ pitṛlokam |
pitṛlokād ākāśam |
ākāsāc candramasam |
eṣa somo rājā |
tad devānām annam |
taṃ devā bhakṣayanti || 
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4. 'From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them. 
māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasam | ko ’sau yastaiḥ prāpyate candramā ya eṣa dṛśyate ’ntarikṣe somo rājā brāhmaṇānāṃ, tadannaṃ devānāṃ taṃ candramasamannaṃ devā indrādayo bhakṣayanti | ataste dhūmādinā gatvā candrabhūtāḥ karmiṇo devairbhakṣyante | nanvanarthāyeṣṭādikaraṇaṃ yadyannabhūtā devairbhakṣyeran | naiṣa doṣaḥ | annamityupakaraṇamātrasya vivakṣitatvāt | na hi te kavalotkṣepeṇa devairbhakṣyante | kiṃ tarhyupakaraṇamātraṃ devānāṃ bhavanti te strīpaśubhṛtyādivat | dṛṣṭaścānnaśabda upakaraṇeṣu"striyo ’nnaṃ paśavo ’nnaṃ viśāṃ viśo ’nnaṃ rājñām" ityādi | na ca teṣāṃ stryādīnāṃ puruṣopabhogyatve ’pyupabhogo nāsti | tasmātkarmiṇo devānāmupabhogyā api santaḥ sukhino devaiḥ krīḍanti | śarīraṃ ca teṣāṃ sukhopabhogayogyaṃ candramaṇḍala āpyamārabhyate | taduktaṃ purastācchraddhāśabdā āpo dyulokāgnau hutāḥ somo rājā sambhavatīti | tā āpaḥ karmasamavāyinya itaraiśca bhūtairanugatā dyulokaṃ prāpya candratvamāpannāḥ śarīrādyārambhikā iṣṭādyupāsakānāṃ bhavanti | antyāyāṃ ca śarīrāhutāvagnau hutāyāmagninā dahyamāne śarīre tadutthā āpo dhūmena sahordhvaṃ yajamānamāveṣṭya candramaṇḍalaṃ prāpya kuśamṛttikāsthānīyā bāhyaśarīrārambhikā bhavanti | tadārabdhena ca śarīreṇeṣṭādiphalamupabhuñjānā āsate || 4 || 
tasmin yavātsaṃpātam uṣitvāthaitam evādhvānaṃ punar nivartante |
ākāśam |
ākāśād vāyum |
vāyur bhūtvā dhūmo bhavati |
dhūmo bhūtvābhraṃ bhavati || 
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5. 'Having dwelt there, till their (good) works are consumed, they return again that way as they came', to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 
yāvattadupabhoganimittasya karmaṇaḥ kṣayaḥ sampatanti yeneti sampātaḥ karmaṇaḥ kṣayo yāvatsampātaṃ yāvatkarmaṇaḥ kṣaya ityarthaḥ | tāvattasmiṃścandramaṇḍala uṣitvāthānantarametameva vakṣyamāṇamadhvānaṃ mārgaṃ punarnivartnate | punarnivartanta iti prayogātpūrvamapyasakṛccandramaṇḍalaṃ gatā nivṛttāścā’sanniti gamyate | tasmādiha loka iṣṭādikarmopacitya candraṃ gacchanti | tatkṣaye cā’vartante | kṣaṇamātramapi tatra sthātuṃ na labhyate | sthitinimittakarmakṣayāt | snehakṣayādiva pradīpasya | tatra kiṃ yena karmaṇā candramaṇḍalamārūḍhastasya sarvasya kṣaye tasmādavarohaṇaṃ kiṃ vā sāvaśeṣa iti | kiṃ tataḥ | yadi sarvasyaiva kṣayaḥ karmaṇaścandramaṇḍalasthasyaiva mokṣaḥ prāpnoti | tiṣṭhatu tāvattatraiva mokṣaḥ syānna veti | tata āgatasyeha śarīropabhogādi na sambhavati | "tataḥ śeṣeṇe"tyādismṛtivirodhaśca syāt | nanviṣṭāpūrtadattavyatirekeṇāpi manuṣyaloke śarīropabhoganimittāni karmāṇyanekāni sambhavanti | na ca teṣāṃ candramaṇḍala upabhogaḥ | ato ’kṣīṇāni tāni | yannimitaṃ candramaṇḍalamārūḍhastānyeva kṣīṇānītyavirodhaḥ | śeṣaśabdaśca sarveṣāṃ karmatvasāmānyādaviruddhaḥ | ata eva ca tatraiva mokṣaḥ syāditi doṣābhāvaḥ | viruddhānekayonyupabhogaphalānāṃ ca karmaṇāmekaikasya jantorārambhakatvasambhavāt | na caikasmiñjanmani sarvakarmaṇāṃ kṣaya upapadyate | brahmahatyādeścaikaikasya karmaṇo ’nekajanmārambhakatvasmaraṇāt | sthāvarādiprāptānāṃ cātyantamūḍhānāmutkarmaṣahetoḥ karmaṇa ārambhakatvāsambhavāt | garbhabhūtānāṃ ca sraṃsamānānāṃ karmāsambhave saṃsārānupapattiḥ | tasmānnaikasmiñjanmani sarveṣāṃ karmaṇāmupabhogaḥ | yattu kaiściducyate sarvakarmaśriyopamardena prāyaṇe karmaṇāṃ janmārambhakatvam | tatra kānicitkarmāṇyanārambhakatvenaiva tiṣṭhanti kānicijjanmā’rabhanta iti nopapadyate | maraṇasya sarvakarmābhivyañjakatvātsvagocarābhivyañjakapradīpavaditi | tadasat | sarvasya sarvātmakatvābhyupagamāt | na hi sarvasya sarvātmakatve deśakālanimittāvaruddhatvātsarvātmanopamardaḥ kasyacitkvacidabhivyaktirvā sarvātmanopapadyate | tathā karmaṇāmapi sāśrayāṇāṃ bhavet | yathā ca pūrvānubhūtamanuṣyamayūramarkaṭādijanmābhisaṃskṛtā viruddhānekavāsanā markaṭatvaprāpakena karmaṇā markaṭajanmā’rabhamāṇena nopamṛdyante tathā karmāṇyapyanyajanmaprāptinimittāni nopamṛdyanta iti yuktam | yadi hi sarvāḥ pūrvajanmānubhavavāsanā upamṛdyeranmarkaṭajanmanimittena karmaṇā markaṭajanmanyārabdhe markaṭasya jātamātrasya mātuḥ śākhāyāḥ śākhāntaragamane māturudarasaṃlagnatvādikauśalaṃ na prāpnoti | iha janmanyanabhyastatvāt | na cātītānantarajanmani markaṭatvamevā’sīttasyeti śakyaṃ vaktum | "taṃ vidyākarmaṇī samanvārabhete pūrvaprajñā ca"iti śruteḥ | tasmādvāsanāvannāśeṣakarmopamarda iti śeṣakarmasambhavaḥ | yata evaṃ tasmāccheṣeṇopabhuktātkarmaṇaḥ saṃsāra upapadyata iti na kaścidvirodhaḥ | ko ’sāvadhvā yaṃ prati nivartanta ityucyate | yathetaṃ yathāgataṃ nivartante | nanu māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasamiti gamanakrama ukto na tathā nivṛttiḥ | kiṃ tarhyakāśādvāyumityādi, kathaṃ yathetamityucyate | naiṣa doṣaḥ | ākāśaprāptestulyatvātpṛthivīprāpteśca na cātra yathetameveti niyamo ’nevaṃvidhamapi nivartante punarnivartante iti tu niyamaḥ | ata upalakṣaṇārthametadyathetamiti | ato bhautikamākāśaṃ tāvatpratipadyante | yāsteṣāṃ candramaṇḍale śarīrārambhikā āpa āsaṃstāsteṣāṃ tatropabhoganimittānāṃ karmaṇāṃ kṣaye vilīyante | ghṛtasaṃsthānamivāgnisaṃyoge | tā vilīnā antarikṣasthā ākāśabhūtā iva sūkṣmā bhavanti tā antarikṣādvāyurbhavanti | vāyupratiṣṭhā vāyubhūtā itaścāmutaścohyamānāstābhiḥ saha kṣīṇakarmā vāyubhūto bhavati | vāyurbhūtvā tābhiḥ sahaiva dhūmo bhavati | dhūmo bhūtvābhramabbharaṇamātrarūpo bhavati || 5 || 
abhraṃ bhūtvā megho bhavati |
megho bhūtvā pravarṣati |
ta iha vrīhiyavā oṣadhivanaspatayas tilamāsā iti jāyante ’to vai khalu durniṣprapataram |
yo yo hy annam atti yo retaḥ siñcati tad bhūya eva bhavati || 
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6. 'Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. 
abhraṃ bhūtvā tataḥ secanasamartho megho bhavati megho bhūtvonnateṣu pradeśeṣvatha pravarṣati | varṣadhārārūpeṇa śeṣakarmā patatītyarthaḥ | ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā ityevaṃprakārā jāyante | kṣīṇakarmaṇāmanekatvādbahuvacananirdeśaḥ | meghādiṣu pūrveṣvekarūpatvādekavacananirdeśaḥ | yasmādgiritaṭadurganadīsamudrāraṇyamarudeśādisanniveśasahasrāṇi varṣadhārābhiḥ patitānām | atastasmāddhetorvai khalu durniṣprapataraṃ durniṣkramaṇaṃ durniḥsaraṇam | yato giritaṭādudakasrotasohyamānā nadīḥ prāpnuvanti tataḥ samudraṃ tato makārādibhirbhakṣyante | te ’pyanyena | tatraiva ca saha makareṇa samudre vilīnāḥ samudrāmbhobhirjaladharairākṛṣṭāḥ punarvarṣadhārābhirmarudeśe śilātaṭe vāgamye patitāstiṣṭhanti kadācidvyālama-gādipītā bhakṣitāścānyaiḥ | te ’pyanyairityevaṃprakārāḥ parivarteran | kadācidabhakṣyeṣu sthāvareṣu jātāstatraiva śuṣyeran | bhakṣyeṣvapi sthāvareṣu jātānāṃ retaḥsigdehasambandho durlabha eva bahutvātsthāvarāṇāmityato durniṣkramaṇatvam | athavāto ’smādvrīhiyavādibhāvāddurniṣprapataraṃ durnirgamataram | durniṣprapataramiti takāra eko lupto draṣṭavyaḥ | vrīhiyavādibhāvo durniṣprapatastasmādapi durniṣprapatādretaḥsigdehasambandho durniṣprapatatara ityarthaḥ | yasmādūrdhvaretobhirbālaiḥ puṃstvarahitaiḥ sthavirairvā bhakṣitā antarāle śīryante | anekatvādannādānām | kadācitkākatālīyavṛttyā retaḥsigbhirbhakṣyante yadā tadā retaḥ sigbhāvaṃ gatānāṃ karmaṇo vṛttilābhaḥ | katham | yo yo hyannamattyanuśayibhiḥ saṃśliṣṭaṃ retaḥ siñcatyṛtukāle yoṣiti tadbhūya eva tadākṛtireva bhavati | tadavayavākṛtibhūyastvaṃ bhūya ityucyate retorūpeṇa yoṣito garbhaśaye ’ntaḥ praviṣṭo ’nuśayī | retaso retaḥsigākṛtibhāvitatvāt | "sarvebhyo ’ṅgebhyastejaḥ saṃbhūtam"iti hi śrutyantarāt | ato retaḥsigākṛtireva bhavatītyarthaḥ | tathā hi | puruṣātpuruṣo jāyate gorgavākṛtireva na jātyantarākṛtistasmādyuktaṃ tadbhūya eva bhavatīti | ye tvanye ’nuśayibhyaścandramaṇḍalamanāruhyehaiva pāpakarmabhirghoraivrīhiyavādibhāvaṃ pratipadyante punarmanuṣyādibhāvaṃ teṣāṃ nānuśayināmiva durniṣprataram | kasmāt | karmaṇā hi tairvrīhiyavādideha upātta iti tadupabhoganimittakṣaye vrīhyādistambadehavināśe yathākarmārjitaṃ dehāntaraṃ navaṃ navaṃ jalūkāvatsaṃkramante savijñānā eva"savijñāno bhavati savijñānamevānvavakrāmati"iti śrutyantarāt | yadyapyusaṃhṛtakaraṇāḥ santo dehāntaraṃ gacchanti tathāpi svapnavaddehāntaraprāptinimittakarmodbhāvitavāsanājñānena savijñānā eva dehāntaraṃ gacchanti | śrutiprāmāṇyāt | tathārcirādinā dhūmādinā ca gamanaṃ svapta ivodbhūtavijñānena | labdhavṛttikarmanimittatvādgamanasya | na tathānuśayināṃ vrīhyādibhāvena jātānāṃ savijñānameva retaḥ-sigyoṣiddehasambandha upapadyate | na hi vrīhyādilavanakaṇḍanapeṣaṇādau ca savijñānānāṃ sthitirasti | nanu candramaṇḍalādapyavarohatāṃ dehāntaragamanasya tulyatvājjalūkāvatsavijñānataiva yuktā | tathā sati ghoro narakānubhava iṣṭāpūrtādikāriṇāṃ candramaṇḍalādārabhya prāpto yāvadbrāhmaṇādijanma | tathā ca satyanarthāyaiveṣṭāpūrtādyupāsanaṃ vihitaṃ syāt | śruteścāprāmāṇyaṃ prāptaṃ vaidikānāṃ karmaṇāmanarthānubandhitvāt | na, vṛkṣārohaṇapatanavadviśeṣasambhavāt | dehāddehāntaraṃ pratipitsoḥ karmaṇo labdhavṛttitvākarmaṇodbhāvitena vijñānena savijñānatvaṃ yuktam | vṛkṣāgramārohata iva phalaṃ jighṛkṣoḥ | tathārcirādinā gacchatāṃ savijñānatvaṃ bhavet | dhūmādinā ca candramaṇḍalamārurukṣatām | na tathā candramaṇḍalādavarurukṣatāṃ vṛkṣāgrādiva patatāṃ sacetanatvam | yathā ca mudgarādyabhihatānāṃ tadabhighātavedanānimittasaṃmūrchitapratibaddhakaraṇānāṃ svadehenaiva deśāddeśāntaraṃ nīyamānānāṃ vijñānaśūnyatā dṛṣṭā tathā candramaṇḍalānmānuṣādidehāntaraṃ pratyavarurukṣatāṃ svargabhoganimittakarmakṣayānmṛditābdehānāṃ pratibaddhakaraṇānām | ataste ’parityaktadehabījabhūtābhiradbhirmūrchitā ivā’kāśādikrameṇemāmavaruhya karmanimittajātisthāvaradehaiḥ saṃśliṣyante pratibaddhakaraṇatayānudbhūtavijñānā eva | tathā lavanakaṇḍanapeṣaṇasaṃskārabhakṣaṇarasādipariṇāmaretaḥsekakāleṣu mūrchitavadeva | dehāntarārambhakasya karmaṇo ’labdhavṛttitvāt | dehabījabhūtāpsambandhāparityāgenaiva sarvāsvavasthāsu vartanta iti jalūkāvaccetanāvattvaṃ na virudhyate | antarāle tvavijñānaṃ mūrchitavadevetyadoṣaḥ | na ca vaidikānāṃ karmaṇāṃ hiṃsāyuktatvenobhayahetutvaṃ śakyamanumātum | hiṃsāyāḥ śāstracoditatvāt | "ahiṃsansarvabhūtānyanyatra tīrthebhyaḥ"iti śruteḥ śāstracoditāyā hiṃsāyā nādharmahetutvamabhyupagamyate | abhyupagate ’pyadharmahetutve mantrairviṣādivattadapanayopapatterna duḥkhakāryārambhakatvopapattirvaidikānāṃ karmaṇāṃ mantreṇeva viṣabhakṣaṇasyeti || 6 || 
tad ya iha ramaṇīyacaraṇā abhyāśo ha yat te ramaṇīyāṃ yonim āpadyeran brāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vā |
atha ya iha kapūyacaraṇā abhyāśo ha yat te kapūyāṃ yonim āpadyerañ śvayonim vā sūkarayoniṃ vā caṇḍālayoniṃ vā || 
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7. 'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala. 
tattatra teṣvanuśayināṃ ya iha loke ramaṇīyaṃ śobhanaṃ caraṇaṃ śīlaṃ yeṣāṃ te ramaṇīyacaraṇāḥ ramaṇīyacaraṇenopalakṣitaḥ śobhano ’nuśayaḥ puṇyaṃ karma yeṣāṃ te ramaṇīyacaraṇā ucyante | krauryānṛtamāyāvarjitānāṃ hi śakya upalakṣayituṃ śubhānuśayasadbhāvaḥ | tenānuśayena puṇyena karmaṇā candramaṇḍale bhuktaśeṣeṇābhyāśo ha kṣiprameva | yaditi kriyāviśeṣaṇaṃ te ramaṇīyāṃ krauryādivarjitāṃ yonimāpadyeranprāpnuyurbrāhmaṇayoniṃ vā kṣattriyayoniṃ vā vaiśyayoniṃ vā svakarmānurūpeṇa | atha punarye tadviparītāḥ kapūyacaraṇopalakṣitakarmāṇo ’śubhānuśayā abhyāśo ha yatte kapūyāṃ yathākarma yonimāpadyerankapūyāmeva dharmasambandhavarjitāṃ jugupsitāṃ yonimāpadyeran śvayoniṃ vā sūkarayoniṃ vā svakarmānurūpeṇaiva | ye tu ramaṇīyacaraṇā dvijātayaste svakarmasthāścediṣṭādikāriṇaste dhūmādigatyā gacchantyāgacchanti ca punaḥ punarghaṭīyantravat | vidyāṃ cetprāpnuyustadārcirādinā gacchanti || 7 || 
athaitayoḥ pathor na katareṇacana tānīmāni kṣudrāṇy asakṛdāvartīni bhūtāni bhavanti jāyasva mriyasveti |
etat tṛtīyaṃ sthānam |
tenāsau loko na saṃpūryate |
tasmāj jugupseta |
tad eṣa ślokaḥ || 
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8. 'On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.
'Therefore that world never becomes full' (cf.V, 3, 2). 'Hence let a man take care to himself! And thus it is said in the following Sloka:- 
yadā tu na vidyāsevino nāpīṣṭādikarma sevante tadāthaitayoḥ pathoryathoktayorarcirdhūmādilakṣaṇayorna katareṇānyatareṇacanāpi yanti tānīmāni bhūtāni kṣūdrāṇi daṃśamasakakīṭādīnyasakṛdāvartīni bhavanti | ata ubhayamārgaparibhraṣṭā hyasakṛjjāyante mriyante cetyarthaḥ | teṣāṃ jananamaraṇasantateranukaraṇamidamucyate | jāyasva mriyasvetīśvaranimittaceṣṭocyate | jananamaraṇalakṣaṇenaiva kālayāpanā bhavati | na tu kriyāsu bhogeṣu vā kālo ’stītyarthaḥ | etatkṣudrajantulakṣaṇaṃ tṛtīyaṃ pūrvoktau panthānāvapekṣya sthānaṃ saṃsaratām | yenaivaṃ dakṣiṇamārgagā api punarāgacchantyanadhikṛtānāṃ jñānakarmaṇoragamanameva dakṣiṇena patheti | tenāsau loko na saṃpūryate | pañcamastu praśnaḥ pañcāgnividyayā vyākhyātaḥ | prathamo dakṣiṇottaramārgābhyāmapākṛto dakṣiṇottarayoḥ pathorvyāvartanāpi mṛtānāmagnau prakṣepaḥ samānastato vyāvartanānye ’rcirādinā yantyanye dhūmādinā | punaruttaradakṣiṇāyane ṣaṇmāsānprapnuvantaḥ saṃyujya punarvyāvartante | anye saṃvatsaramanye māsebhyaḥ pitṛlokamiti vyākhyātā | punarāvṛttirapi kṣīṇānuśayānāṃ candramaṇḍalādākāśādikrameṇoktā | amuṣya lokasyāpūraṇaṃ svaśabdenaivoktam-tenāsau loko na saṃpūryata iti | yasmādevaṃ kaṣṭā saṃsāragatistasmājjugupseta | yasmācca janmamaraṇajanitavedanānubhavakṛtakṣaṇāḥ kṣudrajantavo dhvānte ca ghore dustare praveśitāḥ sāgara ivāgādhe ’plave nirāśāścottaraṇaṃ prati tasmāccaivaṃvidhāṃ saṃsāragatiṃ jugupseta bībhatseta ghṛṇī bhavenmā bhūdevaṃvidhe saṃsāramahodadhau ghore pāta iti | tadetasminnartha eṣa ślokaḥ pañcāgnividyāstutataye || 8 || 
steno hiraṇyasya surāṃ pibaṃś ca |
guros talpam āvasan brahmahā ca |
ete patanti catvāraḥ pañcamaś cācaraṃs tair iti || 
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9. 'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them. 
steno hiraṇyasya brāhmaṇasuvarṇasya hartā | surāṃ pibanbrāhmaṇaḥ san | gurośca talpaṃ dārānāvasan | brahmahā brāhmaṇasya hantā cetyete patanti catvāraḥ | pañcamaśca taiḥ sahā’caranniti || 9 || 
atha ha ya etān evaṃ pañcāgnīn veda na saha tair apy ācaran pāpmanā lipyate |
śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda || 
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10. 'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.' 
atha ha punaryo yathoktānpañcāgnīnveda sa tairapyācaranmahāpātakibhiḥ saha na pāpmanā lipyate śuddha eva | tena pañcāgnidarśanena pāvito yasmātpūtaḥ puṇyo lokaḥ prājāpatyādiryasya so ’yaṃ puṇyaloko bhavati ya evaṃ veda yathoktaṃ samastaṃ pañcabhiḥ praśnaiḥ pṛṣṭamarthajātaṃ veda | dviruktiḥ samastapraśnanirṇayapradarśanārthā || 10 || iti cchāndogyopaniṣadi pañcamādhyāyasya daśamaḥ khaṇḍaḥ 
prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣir indradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśvis te haite mahāśālā mahāśrotriyāḥ sametya mīmāṃsāṃ cakruḥ |
ko na ātmā kiṃ brahmeti || 
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1. ELEVENTH KHANDA
Pranasala Aupamanyava, Satyayagna Paulushi, Indradyumna Bhallaveya, Gana Sarkarakshya, and Budila Asvatarasvi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman. 
dakṣiṇena pathā gacchatāmannabhāva utkastaddevānāmannaṃ taṃ devā bhakṣayantīti | kṣudrajantulakṣaṇā ca kaṣṭā saṃsāragatiruktā | tadubhayadoṣaparijirhīrṣayā vaiśvānarāttṛbhāvapratipattyarthamuttaro grantha ārabhyate | atsyannaṃ paśyasi priyamityādiliṅgāt | ākhyāyikā tu sukhāvabodhārthā vidyāsampradānanyāyāpradarśanārthā ca-prācīnaśāla iti nāmata upamanyorapatyamaupamanyavaḥ | satyayajño nāmataḥ puluṣasyāpatyaṃ pauluṣiḥ | tathendradyumno nāmato bhallaverapatyaṃ bhāllavistasyāpatyaṃ bhāllaveyaḥ | jana iti nāmataḥ śarkarākṣasyāpatyaṃ śārkarākṣyaḥ | buḍilo nāmato ’śvatarāśvasyāpatyamāśvatarāśviḥ | pañcāpi te haite mahāśālā mahāgṛhasthā vistīrṇābhiḥ śālābhiryuktāḥ sampannā ityarthaḥ | mahāśrotriyāḥ śrutādhyayanavṛttasampannā ityarthaḥ | ta evaṃbhūtāḥ santaḥ sametya saṃbhūya kvacinmīmāṃsā vicāraṇāṃ cakruḥ kṛtavanta ityarthaḥ | katham | ko no ’smākamātmā kiṃ brahmetyātmabrahmaśabdayoritaretaraviśeṣaṇaviśeṣyatvam | brahmetyadhyātmaparicchinnamātmānaṃ nivartayatyātmeti cā’tmavyatiriktasyā’dityādibrahmaṇa upāsyatvaṃ nivartayati | abhedenā’tmaiva brahma brahmaivā’tmetyevaṃ sarvātmā vaiśvānaro brahma sa ātmetyetatsiddhaṃ bhavati | mūrdhā te vyapatiṣyadandho ’bhaviṣyadityādiliṅgāt || 1 || 
te ha saṃpādayāṃ cakruḥ |
uddālako vai bhagavanto ’yam āruṇiḥ saṃpratīmam ātmānaṃ vaiśvānaram adhyeti |
taṃ hantābhyāgacchāmeti |
taṃ hābhyājagmuḥ || 
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2. They reflected and said: 'Sirs, there is that Uddalaka Aruni, who knows at present that Self, called Vaisvanara. Well, let us go to him.' They went to him. 
te ha mīmāṃsanto ’pi niścayamalabhamānāḥ sampādayāñcakruḥ sampāditavantaḥ ātmana upadeṣṭāram | uddālako vai prasiddho nāmato bhagavantaḥ pūjāvanto ’yamāruṇiraruṇasyāpatyaṃ samprati samyagimamātmānaṃ vaiśvānaramasmadabhipretamadhyeti | taṃ hantedānīmabhyāgacchāmetyevaṃ niścityaṃ taṃ hābhyājagmurgatavantastamāruṇim || 2 || 
sa ha saṃpādayāṃ cakāra |
prakṣyanti mām ime mahāśālā mahāśrotriyāḥ |
tebhyo na sarvam iva pratipatsye |
hantāham anyam abhyanuśāsānīti || 
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3. But he reflected: 'Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them.' 
sa ha tāndṛṣṭvaiva teṣāmāgamanaprayojanaṃ buddhvā sampādayāñcakāra | katham | prakṣyanti māṃ vaiśvānaramime mahāśālā mahāśrotriyāstebhyo ’haṃ na sarvamiva pṛṣṭaṃ pratipatsye vaktuṃ notsahe | ato hantāhamidānīmanyameṣāmabhyanuśāsāni vakṣyāmyupadeṣṭāramiti || 3 || 
tān hovāca |
aśvapatir vai bhagavanto ’yaṃ kaikeyaḥ saṃpratīmam ātmānaṃ vaiśvānaram adhyeti |
taṃ hantābhyāgacchāmeti |
taṃ hābhyājagmuḥ || 
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4. He said to them: 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvanara. Well, let us go to him.' They went to him. 
evaṃ sampādya tānhovāca | aśvapatirvai nāmato bhagavanto ’yaṃ kekayasyāpatyaṃ kaikeyaḥ samprati samyagimamātmānaṃ vaiśvānaramadhyetītyādi samānam || 4 || 
tebhyo ha prāptebhyaḥ pṛthag arhāṇi kārayāṃ cakāra |
sa ha prātaḥ saṃjihāna uvāca |
na me steno janapade na kadaryo na madyapaḥ |
nānāhitāgnir nāvidvān na svairī svairiṇī kutaḥ |
yakṣyamāṇo vai bhagavanto ’ham asmi |
yāvad ekaikasmā ṛtvije dhanaṃ dāsyāmi tāvad bhagavadbhyo dāsyāmi |
vasantu bhagavanta iti || 
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5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning' he said: 'In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here.' 
 
te hocuḥ |
yena haivārthena puruṣaś caret taṃ haiva vadet |
ātmānam evemaṃ vaiśvānaraṃ saṃpraty adhyeṣi |
tam eva no brūhīti || 
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6. They replied: 'Every man ought to say for what purpose he comes. You know at present that Vaisvanara Self, tell us that.' 
 
tān hovāca |
prātar vaḥ prativaktāsmīti |
te ha samitpāṇayaḥ pūrvāhṇe praticakramire |
tān hānupanīyaivaitad uvāca || 
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7. He said: 'To-morrow I shall give you an answer.' Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites, said to them: 
tebhyo ha rājā prāptebhyaḥ pṛthakpṛthagarhāṇyarhaṇāni purohitairbhṛtyaiśca kārayāñcakāra kāritavān | sa hānyedyū rājā prātaḥ sañjihāna uvāca vinayenopagamyaitaddhanaṃ matta upādaddhvamiti | taiḥ pratyākhyāto mayi doṣaṃ paśyanti nūnaṃ yato na pratigṛhṇanti matto dhanamiti manvāna ātmanaḥ sadvṛttatāṃ pratipipādayiṣannāha | na me mama janapade stenaḥ parasvahartā vidyate | na kadaryo ’dātā sati vibhave | na madyapo dvijottamaḥ san | nānāhitāgniḥ śataguḥ | nāvidvānadhikārānurūpam | na svairī paradāreṣu gantā | ata eva svairiṇī kuto duṣṭacāriṇī na sambhavatītyarthaḥ | taiśca na vayaṃ dhanenārdhina ityukta āha-alpaṃ matvaite dhanaṃ na gṛhṇantīti | yakṣyamāṇo vai katibhirahobhirahaṃ he bhagavanto ’smi | tadarthaṃ kḷptaṃ dhanaṃ mayā yāvadekaikasmai yathoktamṛtvije dhanaṃ dāsyāmi tāvatpratyekaṃ bhagavadbhyo ’pi dāsyāmi | vasantu bhagavantaḥ paśyantu ca mama yāgamityuktāste hocuḥ | yena haivārthena prayojanena yaṃ prati caredgacchetpuruṣastaṃ haivārthaṃ vadet | idameva prayojanamāgamanasyetyayaṃ nyāyaḥ satām | vayaṃ vaiśvānarajñānārthinaḥ | ātmānamevemaṃ vaiśvānaraṃ saṃpratyadhyeṣi samyagjānāsi | atastameva no ’smabhyaṃ brūhītyuktastānhovāca | prātarvo yuṣmabhyaṃ prativaktāsmi prativākyaṃ dātāsmītyuktāste ha rājño ’bhiprāyajñāḥ samitpāṇayaḥ samidbhārahastā aparedyuḥ pūrvāhne rājānaṃ praticakramire gatavantaḥ | yata evaṃ mahāśālā mahāśrotriyā brāhmaṇāḥ santo mahāśālatvādyabhimānaṃ hitvā samidbhārahastā jātito hīnaṃ rājānaṃ vidyārthino vinayenopajagmuḥ | tathānyairvidyopāditsubhirbhavitavyam | tebhyaścādādvidyāmanupanīyaivopanayanamakṛtvaiva tān | yathā yogyebhyo vidyāmadāttathānyenāpi vidyā dātavyetyākhyāyikārthaḥ | etadvaiśvānaravijñānamuvāceti vakṣyamāṇena sambandhaḥ || 5-7 || iti cchāndogyopaniṣadi pañcamādhyāyasyaikādaśaḥ khaṇḍaḥ 
aupamanyava kaṃ tvam ātmānam upāssa iti |
divam eva bhagavo rājann iti hovāca |
eṣa vai sutejā ātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tava sutaṃ prasutam āsutaṃ kule dṛśyate || 
. 
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1. TWELFTH KHANDA
'Aupamanyava, whom do you meditate on as the Self?' He replied: 'Heaven only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house'. 
sa kathamuvācetyāha-aupamanyava he kamātmānaṃ vaiśvānaraṃ tvamupāḥsa iti papraccha | nanvayamapanyāyaḥ ācāryaḥ sañśiṣyaṃ pṛcchatīti | naiṣa doṣaḥ | "yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmī"ti nyāyadarśanāt | anyatrāpyācāryasya apratibhānavati śiṣye pratibhotpādanārthaḥ praśno dṛṣṭo ’jātaśatroḥ"kvaiṣa tadābhūtkuta etadāgād" iti | divameva dyulokameva vaiśvānaramupāse bhagavo rājanniti hovāca | eṣa vai sutejāḥ śobhanaṃ tejo yasya so ’yaṃ sutejā iti prasiddho vaiśvānara ātmā’tmano ’vayavabhūtatvādyaṃ tvamātmānamātmaikadeśamupāḥse tasmātsutejaso vaiśevānarasyopāsanāttava sutamabhiṣutaṃ somarūpaṃ karmaṇi prasutaṃ prakarṣeṇa ca sutamāsutaṃ cāhargaṇādiṣu tava kule dṛśyate ’tīva karmiṇastvatkulīnā ityarthaḥ || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyam bhavaty asya brahmavarcasaṃ kule ye etam evam ātmānaṃ vaiśvānaram upāste |
mūdhā tv eṣa ātmana iti hovāca |
mūrdhā te vyapatiṣyad yan māṃ nāgamiṣya iti || 
. 
. 
2. 'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.' 
atsyannaṃ dīptāgniḥ sanpaśyasi ca putrapautrādi priyamiṣṭam | anyo ’pyattyannaṃ paśyati ca priyaṃ bhavatyasya sutaṃ prasutamāsutamityādikarmitvaṃ;brahmavarcasaṃ kule yaḥ kaścidetaṃ yathoktamevaṃ vaiśvānaramupāste | mūrdhā tvātmano vaiśvānarasyaiṣa na samasto vaiśvānaraḥ | ataḥ samastabuddhyā vaiśvānarasyopāsanānmūrdhā śiraste viparītagrāhimo vyapatiṣyadvipatitamabhaviṣyat | yadyadi māṃ nā’gamiṣyo nā’gato ’bhaviṣyaḥ | sādhvakārṣīryanmāmāgato ’sītyabhiprāyaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya dvādaśaḥ khaṇḍaḥ 
atha hovāca satyayajñaṃ pauluṣim |
prācīnayogya kaṃ tvam ātmānam upāssa iti |
ādityam eva bhagavo rājann iti hovāca |
eṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvam ātmānam upāste |
tasmāt tava bahu viśvarūpaṃ kule dṛśyate || 
. 
. 
1. THIRTEENTH KHANDA
Then he said to Satyayagna Paulushi: 'O Prakinayogya, whom do you meditate on as the Self?' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Visvartupa (multiform). Therefore much and manifold wealth is seen in your house. 
atha hovāca satyayajñaṃ pauluṣiṃ he prācīnayogya kaṃ tvamātmānamupāsta ityādityameva bhagavo rājanniti hovāca | śuklanīlādirūpatvādviśvarūpatvamādityasya sarvarūpatvādvā | sarvāṇi rūpāṇi hi tvāṣṭrāṇi yato ’to vā viśvarūpa ādityastadupāsanāttava bahu viśvarūpamihāmutrārthamupakaraṇaṃ dṛśyate kule || 1 || 
pravṛtto ’śvatarīratho dāsī niṣkaḥ |
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
cakṣuṣ ṭv etad ātmana iti hovāca |
andho ’bhaviṣyo yan māṃ nāgamiṣya iti || 
. 
. 
2. 'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.' 
kiñca tvāmanu pravṛtto ’śvatarībhyāṃ yukto ratho ’śvatarīratho dāsīniṣko dāsībhiryukto niṣko hāro dāsīniṣkaḥ | atsyannamityādi samānam | cakṣurvaiśvānarasya tu savitā | tasya samastabuddhyopāsanādandho ’bhaviṣyaścakṣurhīno ’bhavi ṣyo yanmāṃ nā’gamiṣya iti pūrvavat || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya trayodaśaḥ khaṇḍaḥ 
atha hovācendradyumnaṃ bhāllaveyam |
vaiyāghrapadya kaṃ tvam ātmānam upāssa iti |
vāyum eva bhagavo rājann iti hovāca |
eṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvāṃ pṛthag balaya āyanti pṛthag rathaśreṇayo ’nuyanti || 
. 
. 
1. FOURTEENTH KHANDA
Then he said to Indradyumna Bhallaveya: 'O Vaiyaghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvinara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways. 
atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāḥsa ityādi samānam | pṛthagvartmā nānā vartmāni yasya vāyorāvahodvahādibhirbhedairvartamānasya so ’yaṃ pṛthagvartmā vāyuḥ | tasmātpṛthagvartmātmano vaiśvānarasyopāsanātpṛthaṅnānādikkāstvāṃ balayo vasrānnādilakṣaṇā balaya āyantyāgacchanti | pṛthagrathaśreṇayo rathapaṅktayo ’pi tvāmanuyanti || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
prāṇas tv eṣa ātmana iti hovāca |
prāṇas ta udakramiṣyad yan māṃ nāgamiṣya iti || 
. 
. 
2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.' 
atsyannamityādi samānam | praṇastveṣa ātmana iti hovāca prāṇaste tavodakramiṣyadutkrānto ’bhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya caturdaśaḥ khaṇḍaḥ 
atha hovāca janaṃ śārkarākṣyam |
śārkarākṣya kaṃ tvam ātmānam upāssa iti |
ākāśam eva bhagavo rājann iti hovāca |
eṣa vai bahula ātmā vaiśvānaro yaṃ tvam ātmānam upasse |
tasmāt tvaṃ bahulo ’si prajayā ca dhanena ca || 
. 
. 
1. FIFTEENTH KHANDA
Then he said to Gana Sarkarakshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Bahula (full). Therefore you are full of offspring and wealth. 
atha hovāca janamityādi samānam | eṣa vai bahula ātmā vaiśvānaraḥ | bahulatvamākāśasya sarvagatatvāt | bahulaguṇopāsanācca tvaṃ bahulo ’si prajayā ca putrapautrādilakṣaṇayā dhanena ca hiraṇyādinā || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
saṃdehas tv eṣa ātmana iti hovāca |
saṃdehas te vyaśīryad yan māṃ nāgamiṣya iti || 
. 
. 
2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.' 
sandehastveṣa sandeho madhyamaṃ śarīraṃ vaiśvānarasya | diherupacayārthatvānmāṃsarudhirāsthyādibhiśca bahulaṃ śarīraṃ tatsandehaste tava śarīraṃ vyaśīryacchīrṇamabhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya pañcadaśaḥ khaṇḍaḥ 
atha hovāca buḍilam āśvatarāśvim |
vaiyāghrapadya kaṃ tvam ātmānam upāssa iti |
apa eva bhagavo rājann iti hovāca |
eṣa vai rayir ātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvaṃ rayimān puṣṭimān asi || 
. 
. 
1. SIXTEENTH KHANDA
Then he said to Budila Asvatarasvi, 'O Vaiyaghrapadya, whom do you meditate on as the Self?' He replied: 'Water only, venerable king.' He said;
'The Self which you meditate on is the Vaisvanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 
atha hovāca buḍilamāśvatarāśvimityādi samānam | eṣa vai rayirātmā vaiśvānaro dhanarūpaḥ | adbhyo ’nnaṃ tato dhanamiti | tasmādrayimāndhanavāṃstvaṃ puṣṭimāṃśca śarīreṇa;puṣṭeścānnanimittatvāt || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
bastis tv eṣa ātmana iti hovāca |
bastis te vyabhetsyad yan māṃ nāgamiṣya iti || 
. 
. 
2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.' 
bastistveṣa ātmano vaiśvānarasya bastirmūtrasaṃgrahasthānaṃ bastirmūtrasaṃgrahasthānaṃ bastiste vyabhetsyadbhinno ’bhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
atha hovācoddālakam āruṇim |
gautama kaṃ tvam ātmānam upassa iti |
pṛthivīm eva bhagavo rājann iti hovāca |
eṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvaṃ pratiṣṭhito ’si prajayā ca paśubhiś ca || 
. 
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1. SEVENTEENTH KHANDA
Then he said to Auddalaka Aruni: O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Pratishtha. (firm rest). Therefore you stand firm with offspring and cattle. 
 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
pādau tv etāv ātmana iti hovāca |
pādau te vyamlāsyetāṃ yan māṃ nāgamiṣya iti || 
. 
. 
2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvgnara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.' 
atha hovācoddālakamityādi samānam | pṛthivīmeva bhagavo rājanniti hovāca | eṣa vai pratiṣṭhā pādau vaiśvānarasya | pādau te vyamlāsyetāṃ vimlānāvabhaviṣyatāṃ ślathībhūtau yanmāṃ nā’gamiṣya iti || 1-2 || iti cchāndogyopaniṣadi pañcamādhyāyasya saptadaśaḥ khaṇḍaḥ 
tān hovāca |
ete vai khalu yūyaṃ pṛthag ivemam ātmānaṃ vaiśvānaraṃ vidvāṃso ’nnam attha |
yas tv etam evaṃ prādeśamātram abhivimānam ātmānaṃ vaiśvānaram upāste |
sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣv ātmasv annam atti || 
. 
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1. EIGHTEENTH KHANDA
Then he said to them all: 'You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vaisvanara Self as a span long, and as' identical with himself, he eats food in all worlds, in all beings, in all Selfs. 
tānyathoktavaiśvānaradarśanavato hovāca | ete yūyaṃ vai khalvityanarthakau | yūyaṃ pṛthagivāpṛthaksantamimamekaṃ vaiśvānaramātmānaṃ vidvāṃso ’nnamattha paricchinnātmabuddhyetyetaddhastidarśana iva jātyandhāḥ | yastvetamevaṃ yathoktāvayavairdyumūrdhādibhiḥ pṛthivīpādāntairviśiṣṭamekaṃ prādeśamātraṃ prādeśairdyumūrdhādibhiḥ pṛthivīpādāntairadhyātmaṃ mīyate jñāyata iti prādeśamātrām | mukhādiṣu vā karaṇeṣvattṛtvena mīyata iti prādeśamātraḥ | dyulokādipṛthivyantapradeśaparimāṇo vā prādeśamātraḥ | prakarṣeṇa śāsreṇā’diśyanta iti prādeśā dyulokādaya etāvatparimāṇaḥ | śākhāntare tu mūrdhādiḥ cibukapratiṣṭha iti prādeśamātraṃ kalpayanti | iha tu na tathābhipretaḥ | tasya ha vā etasyā’tmana ityādyupasaṃhārāt | pratyagātmatayābhivimīyate ’hamiti jñāyata ityabhivimānastametamātmānaṃ vaiśvānaraṃ viśvānnarānnayati puṇyapāpānurūpāṃ gatiṃ sarvātmaiṣa īśvaro vaiśvānaro viśvo nara eva vā sarvātmatvāt | viśvairvā naraiḥ pratyagātmatayā pravibhajya nīyata iti vaiśvānarastamevamupāste yaḥ so ’dannannādī sarveṣu lokeṣu dyulokādiṣu sarveṣu bhūteṣu carācareṣu sarveṣvātmasu śarīrendriyamanobuddhiṣu teṣu hyātmakalpanāvyapadeśaḥ prāṇināmannamatti vaiśvānaravitsarvātmā sannannamatti | na yathājñaḥ piṇḍamātrābhimānaḥ sannityarthaḥ || 1 || 
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāś cakṣur viśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastir eva rayiḥ pṛthivy eva pādāv ura eva vedir lomāṇi barhir hṛdayaṃ gārhapatyo mano ’nvāhāryapacana āsyam āhavanīyaḥ || 
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2. 'Of that Vaisvanara Self the head is Sutegas (having good light), the eye Visvariupa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire, the mind the Anvaharya fire, the mouth the Ahavaniya fire. 
kasmādevam | yasmāttasya ha vai prakṛtasyaivaitasyā’tmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmā’tmā sandeho bahulo bastireva rayiḥ pṛthivyeva pādau | athavā vidhyarthametadvacanamevamupāsya iti | athedānīṃ vaiśvānaravido bhojane ’gnihotraṃ saṃpipādayiṣannāha-etasya vaiśvānarasya bhokturura eva vedirākārasāmāvanyāt | lomāni barhirvedyāmivorasi lomānyāstīrṇāni (na) dṛśyante | hṛdayaṃ gārhapatyo hṛdayāddhi manaḥ praṇītamivānantarī bhavatyato ’nvāhāryapacano ’gnirmanaḥ | āsyaṃ mukhamāhavanīya ivā’havanīyo hūyate ’sminnannamiti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyāṣṭādaśaḥ khaṇḍaḥ 
tad yad bhaktaṃ prathamam āgacchet tad dhomīyam |
sa yāṃ prathamām āhutiṃ juhuyāt tāṃ juhuyāt prāṇāya svāheti |
prāṇas tṛpyati || 
. 
. 
1. NINETEENTH KHANDA
'Therefore the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prana (up-breathing), saying Svaha,. Then Prana (up-breathing) is satisfied, 
tattatraivaṃ sati yadbhaktaṃ bhojanakāla āgacchedbhojanārthaṃ taddhotavyam | agnihotrasampanmātrasya vivakṣitatvānnāgnihotrāṅgetikartavyatāprāptiriha | sa bhoktā yāṃ prathamāmāhutiṃ juhuyāttāṃ kathaṃ juhutādityāha-prāṇāya svāhetyanena mantreṇā’hutiśabdādavadānapramāṇamannaṃ prakṣipedityarthaḥ | tena prāṇastṛpyati || 1 || 
prāṇe tṛpyati cakṣus tṛpyati |
cakṣuṣi tṛpyaty ādityas tṛpyati |
āditye tṛpyati dyaus tṛpyati |
divi tṛpyantyāṃ yat kiṃca dyauś cādityaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
. 
. 
2. 'If Prana is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
prāṇe tṛpyati cakṣurādityo dyauścetyādi tṛpyati yaccānyaddyauścā’dityaśca svāmitvenādhitiṣṭhatastacca tṛpyati tasya tṛptimanu svayaṃ bhuñjānastṛpyatyevaṃ pratyakṣam | kiṃ ca prajādibhiśca | tejaḥ śarīrasthā dīptirujjvalatvaṃ prāgalbhyaṃ vā, brahmavarcasaṃ vṛttasvādhyāyanimittaṃ tejaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyaikonaviṃśaḥ khaṇḍaḥ 
atha yāṃ dvitīyāṃ juhuyāt tāṃ juhuyād vyānāya svāheti |
vyānas tṛpyati || 
. 
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1. TWENTIETH KHANDA
'And he who offers the second oblation, should offer it to Vyana (back-breathing), saying Svaha. Then Vyana is satisfied, 
 
vyāne tṛpyati śrotraṃ tṛpyati |
śrotre tṛpyati candramās tṛpyati |
candramasi tṛpyati diśas tṛpyanti |
dikṣu tṛpyantīṣu yat kiṃca diśaś candramāś cādhitiṣṭhanti tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Vyana is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring,. cattle, health, brightness, and Vedic splendour. 
atha yāṃ dvitīyāṃ caturthīṃ pañcamīmiti samānam || 1-2 || iti cchāndogyopaniṣadi pañcamādhyāyasya viṃśaḥ khaṇḍaḥ 
atha yāṃ tṛtīyāṃ juhuyāt tāṃ juhuyād apānāya svāheti |
apānas tṛpyati || 
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1. TWENTY-FIRST KHANDA
'And he who offers the third oblation, should offer it to Apana (down-breathing), saying Svaha. Then Apana is satisfied. If Apana is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 
 
apāne tṛpyati vāk tṛpyati |
vāci tṛpyantyām agnis tṛpyati |
agnau tṛpyati pṛthivī tṛpyati |
pṛthivyāṃ tṛpyantyāṃ yat kiṃ ca pṛthivī cāgniś cādhitiṣṭhatas tat tṛpyati |
tasyānutṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasyaikaviṃśaḥ khaṇḍaḥ 
atha yāṃ caturthīṃ juhuyāt tāṃ juhuyāt samānāya svāheti |
samānas tṛpyati || 
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1. TWENTY-SECOND KHANDA
'And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied, 
 
samāne tṛpyati manas tṛpyati |
manasi tṛpyati parjanyas tṛpyati |
parjanye tṛpyati vidyut tṛpyati |
vidyuti tṛpyantyāṃ yat kiṃ ca vidyuc ca parjanyaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Samana is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasya dvāviṃśaḥ khaṇḍaḥ 
atha yām pañcamīṃ juhuyāt tāṃ juhuyāt udānāya svāheti |
udānas tṛpyati || 
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1. TWENTY-THIRD KHANDA
'And he who offers the fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, 
 
udāne tṛpyati tvak tṛpyati tvaci tṛpyantyāṃ vāyus tṛpyati |
vāyau tṛpyaty ākāśas tṛpyati |
ākāśe tṛpyati yat kiṃca vāyuś cākāśaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasya trayoviṃśaḥ khaṇḍaḥ 
sa ya idam avidvān agnihotraṃ juhoti yathāṅgārān apohya bhasmani juhuyāt tādṛk tat syāt || 
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1. TWENTY-FOURTH KHANDA
'If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 
sa yaḥ kaścididaṃ vaiśvānaradarśanaṃ yathoktamavidvānsannagnihotraṃ prasiddhaṃ juhoti yathāṅgārānāhutiyogyānapohyānāhutisthāne bhasmani juhuyāttādṛktattulyaṃ tasya tadagnihotrahavanaṃ syādvaiśvānaravido ’gnihotramapekṣyeti prasiddhāgnihotranindayā vaiśvānaravido ’gnihotraṃ stūyate || 1 || 
atha ya etad evaṃ vidvān agnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣv ātmasu hutaṃ bhavati || 
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2. 'But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food)' in all worlds, in all beings, in all Selfs. 
ataścaitadviśiṣṭamagnihotram | katham | atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya yathoktavaiśvānaravijñānavataḥ sarveṣu lokeṣvityādyuktārtham | hutamannamattītyanayorekārthatvāt || 2 || 
tad yatheṣīkātūlam agnau protaṃ pradūyetaivaṃ hāsya sarve pāpmānaḥ pradūyante ya etad evaṃ vidvān agnihotraṃ juhoti || 
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3. 'As the soft fibres of the Ishika reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 
kiñca tadyatheṣīkāyāstūlamagramagnau protaṃ prakṣiptaṃ pradūyeta pradahyeta kṣipramevaṃ hāsya viduṣaḥ sarvātmabhūtasya sarvānnānāmattuḥ sarve niravaśiṣṭāḥ pāpmāno dharmādharmākhyā anekajanmasañcitā iha ca prāgjñānotpatterjñānasahabhāvinaśca pradūyante pradahyeranvartamānaśarīrārambhakapāpmavarjaṃ, lakṣyaṃ prati mukteṣuvatpravṛttaphalatvāttasya na dāhaḥ | ya etadevaṃ vidvānagnihotraṃ juhoti bhuṅkte || 3 || 
tasmād u haivaṃvid yady api caṇḍālāya ucchiṣṭaṃ prayacchet |
ātmani haivāsya tad vaiśvānare hutaṃ syād iti |
tad eṣa ślokaḥ || 
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4. 'Even if he gives what is left of his food to a Kandala, it would be offered in his (the Kandala's) Vaisvanara Self. And so it is said in this Sloka: 
sa yadyapi caṇḍālāyocchiṣṭānarhāyocchiṣṭaṃ prayaccheducchiṣṭaṃ dadyātpratiṣiddhamucchiṣṭadānaṃ yadyapi kuryādātmani haivāsya caṇḍālahehasthe vaiśvānare taddhutaṃ syānnādharmanimittamiti vidyāmeva stauti | tadetasminstutyarthe śloko mantro ’pyeṣa bhavati || 4 || 
yatheha kṣudhitā bālā mātaraṃ paryupāsate |
evaṃ sarvāṇi bhūtāny agnihotram upāsata || 
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5. As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.' 
yatheha loke kṣudhitā bubhukṣitā bālā mātaraṃ paryupāsate kadā no mātānnaṃ prayacchatītyevaṃ sarvāṇi bhūtānyannādānyevaṃvido ’gnihotraṃ bhojanamupāsate kadā tvasau bhokṣyata iti, jagatsarvaṃ vidvadbhojanena tṛptaṃ bhavatītyarthaḥ | dviruktiradhyāyaparisamāptyarthā || 5 || || iti cchāndogyopaniṣadi pañcamādhyāyasya caturviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe pañcamodhyāyaḥ samāptaḥ 
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