Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

SIXTH PRAPATHAKA

śvetaketur hāruṇeya āsa |
taṃ ha pitovāca śvetaketo vasa brahmacaryam |
na vai somyāsmat kulīno ’nanūcya brahmabandhur iva bhavatīti ||

1. FIRST KHANDA
Harih, Om. There lived once Svetaketu Aruneya (the grandson of Aruna). To him his father (Uddilaka, the son of Aruna) said: 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brahmana by birth only.'

atha ṣaṣṭhodhyāyaḥ śvetaketurhā’ruṇeya āsetyādyadhyāyasambandhaḥ | sarvaṃ khalvidaṃ brahma tajjalānityuktaṃ kathaṃ tasmājjagadidaṃ jāyate tasminneva ca līyate ’niti ca tenaivetyetadvaktavyam | anantaraṃ caikasminbhukte viduṣi sarvaṃ jagattṛptaṃ bhavatītyuktaṃ tadekatve satyātmanaḥ sarvabhūtasthasyopapadyate nā’tmabhede | kathaṃ ca tadekatvamiti tadartho ’yaṃ ṣaṣṭho ’dhyāya ārabhyate | pitāputrākhyāyikā vidyāyāḥ sāriṣṭhatvapradarśanārthā | śvetaketuriti nāmato hetyaitihyārthaḥ āruṇeyo ’ruṇasya pautra āsa babhūva | taṃ putraṃ hā’ruṇiḥ pitā yogyaṃ vidyābhājanaṃ manvānastasyopanayanakālātyayaṃ ca paśyannuvāca he śvetaketo ’nurūpaṃ guruṃ kulasya no gatvā vasa brahmacaryam | na caitadyuktaṃ yadasmatkulīno he somyānanūcyānadhītya brahmabandhuriva bhavatīti brāhmaṇānbandhūnvyapadiśati na svayaṃ brāhmaṇavṛtta iti || 1 ||

sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvān vedān adhītya mahāmanā anūcānamānī stabdha eyāya |
taṃ ha pitovāca ||

2. Having begun his apprenticeship (with a teacher) when he was twelve years of age, Svetaketu returned to his father, when he was twenty-four, having then studied all the Vedas, -- conceited, considering himself well-read, and stern.

tasyātaḥ pravāso ’numīyate pituḥ | yena svayaṃ guṇavānsanputraṃ nopaneṣyati | sa pitroktaḥ śvetaketurha dvādaśavarṣaḥ sannupetyā’cāryaṃ yāvaccatuviṃśativarṣo babhūva tāvatsarvānvedāṃścaturo ’pyadhītya tadarthaṃ ca buddhvā mahāmanā mahadgambhīraṃ mano yasyāsamamātmānamanyairmanyamānaṃ mano yasya so ’yaṃ mahāmanāḥ anūcānamānyanūcānamātmānaṃ manyata ityevaṃśīlo yaḥ so ’nūcānamānī stabdho ’praṇatasvabhāva eyāya gṛham | tamevaṃbhūtaṃ hā’tmano ’nanurūpaśīlaṃ stabdhaṃ māninaṃ putraṃ dṛṣṭvā pitovāca saddharmāvatāracikīrṣayā | śvetaketo yannivadaṃ mahāmanā anūcānamānī stabdhaścāsi kaste ’tiśayaḥ prāpta upādhyāyāt?utāpi tamādeśamādiśyata ityādeśaḥ kevalaśāsrācāryopadeśagamyamityetadyena vā paraṃ brahmā’diśyate sa ādeśastamaprākṣyaḥ pṛṣṭavānasyācāryam || 2 ||

śvetaketo yan nu somyedaṃ mahāmanā anūcānamānī stabdho ’si |
uta tam ādeśam aprākṣyaḥ yenāśrutaṃ śrutaṃ bhavaty amataṃ matam avijñātaṃ vijñātam iti |
kathaṃ nu bhagavaḥ sa ādeśo bhavatīti ||

3. His father said to him: 'Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known?'

tamādeśaṃ viśinaṣṭi-yenā’deśena śrutenāśrutamapyanyacchataṃ bhavatyamataṃ matamatarkitaṃ tarkitaṃ bhavatyavijñānaṃ vijñātamaniścitaṃ niścitaṃ bhavatīti | sarvānapi vedānadhātya sarvaṃ cānyadvedyamadhigamyāpyakṛtārtha eva bhavati yāvadātmatattvaṃ na jānātītyākhyāyikāto ’vagamyate | tadetadadbhutaṃ śrutvā’ha-kathaṃ nvetadaprasiddhamanyavijñānenānyadvijñātaṃ bhavatītyevaṃ manvānaḥ pṛcchati kathaṃ nu kena prakāreṇa he bhagavaḥ sa ādeśo bhavatīti || 3 ||

yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttikety eva satyam ||

4. 'What is that instruction, Sir?' he asked. The father replied: 'My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay;

yathā sa ādeśo bhavati tacchṛṇu he somya | yathā loka ekena mṛtpiṇḍena ghaṭaśarāvādikāraṇabhūtena vijñātena sarvamanyadvikārajātaṃ mṛnmayaṃ mṛdvikārajātaṃ vijñātaṃ syāt | kathaṃ mṛtpiṇḍe kāraṇe vijñāte kāryamanyadvijñātaṃ syāt | naiṣa doṣaḥ | kāraṇenānanyatvātkāryasya | yanmanyase ’nyasminvijñāte ’nyanna jñāyata iti | satyamevaṃ syāt | yadyanyatkāraṇātkāryaṃ syānna tvevamanyatkāraṇātkāryam | kathaṃ tarhidaṃ loka idaṃ kāraṇamayasya vikāra iti | śṛṇu | vācā’rambhaṇaṃ vāgārambhaṇaṃ vāgālambanamityetat | ko ’sau vikāro nāmadheyaṃ nāmaiva nāmadheyaṃ svārthe dheyapratyayaḥ | vāgālambanamātraṃ nāmaiva kevalaṃ na vikāro nāma vastvasti paramārthato mṛttiketyeva tu mṛttiketyeva tu mṛttikaiva satyaṃ vastvasti || 4 ||

yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ loham ity eva satyam ||

5. 'And as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold?

yathā saumyaikena lohamaṇinā suvarṇapiṇḍena sarvamanyadvikārajātaṃ kaṭakamukuṭakeyūrādi vijñātaṃ syāt | vācā’rambhaṇamityādi samānam || 5 ||

yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasam ity eva satyam |
evaṃ somya sa ādeśo bhavatīti ||

6. 'And as, my dear, by one pair of nail-scissors all that is made of iron (karshnayasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,-thus, my dear, is that instruction.'

na vai nūnaṃ bhagavantas ta etad avediṣuḥ |
yad dhy etad avediṣyan kathaṃ me nāvakṣyan |
iti bhagavāṃs tv eva me bravītv iti |
tathā somyeti hovāca ||

7. The son said: 'Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.' 'Be it so,' said the father.

yathā saumyaikena nakhanikṛntanenopalakṣitena kṛṣṇāyasapiṇḍenetyarthaḥ | sarvaṃ kārṣṇāyasaṃ kṛṣṇāyasavikārajātaṃ vijñātaṃ syāt | samānamanyat | anekadṛṣṭāntopādānaṃ dārṣṭāntikārekabhedānugamārthaṃ dṛḍhapratītyarthaṃ ca | evaṃ somya sa ādeśo yo mayokto bhavatītyuktavati pitaryāhetaro na vai nūnaṃ bhagavantaḥ pūjāvanto guravo mama ye ta etadyadbhavaduktaṃ vastu nāvediṣurna vijñātavanto nūnam | yadyadi hyavediṣyan viditavanta etadvastu kathaṃ me guṇavate bhaktāyānugatāya nāvakṣyannoktavantastenāhaṃ manye na viditavanta iti | avācyamapi gurornyagbhāvamavādītpunargurukulaṃ prati preṣaṇabhayāt | ato bhagavāṃstveva me mahyaṃ tadvastu yena sarvajñatvaṃ jñātena me syāttadbravītu kathayatvityuktaḥ pitovāca tathāstu saumyeti || 6-7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya prathamaḥ khaṇḍaḥ

sad eva somyedam agra āsīd ekam evādvitīyam |
tad dhaika āhur asad evedam agra āsīd ekam evādvitīyam |
tasmād asataḥ saj jāyata ||

1. SECOND KHANDA
'In the beginning,' my dear, 'there was that only which is, one only, without a second. Others say, in the beginning there was that only which is not, one only, without a second; and from that which is not, that which is was born.

sadeva sadityastitāmātraṃ vastu sūkṣmaṃ nirviśeṣaṃ sarvagatamekaṃ nirañjanaṃ niravayavaṃ vijñānaṃ yadavagamyate sarvavedāntebhyaḥ | evaśabdo ’vadhāraṇārthaḥ | kiṃ tadavadhriyata ityāha | idaṃ jagannāmarūpakriyāvadvikṛtamupalabhyate yattatsadevā’sīdityāsīcchabdena sambadhyate | kadā sadevedamāsīdityucte | agre jagataḥ prāgutpatteḥ | kiṃ nedānīmidaṃ yadyenāgra āsīditi viśeṣyate | na, kathaṃ tarhi viśeṣaṇam | idānīmapīdaṃ sadeva kintu nāmarūpaviśeṣaṇavadidaṃśabdabuddhiviṣayaṃ cetīdaṃ ca bhavati | prāgutpattestvagre kevalasacchabdabuddhimātragamyameveti sadevedamagra āsīdityavadhāryate | na hi prāgutpatternāmavadrūpavadvedamiti grahītuṃ śakyaṃ vastu suṣuptakāla iva | yathā suṣuptādutthitaḥ sattvamātramavagacchati suṣupte sanmātrameva kevalaṃ vastviti tathā prāgutpatterityabhiprāyaḥ | yathedamucyate loke pūrvāhne ghaṭādi sisṛkṣuṇā kulālena mṛtpiṇḍaṃ prasāritamupalabhya grāmāntaraṃ gatvā pratyāgato ’parāhne tatraiva ghaṭaśarāvādyanekabhedabhinnaṃ kāryamupalabhya mṛdevedaṃ ghaṭaśarāvādi kevalaṃ pūrvāhne āsīditi tathehāpyucyate sadevedamagra āsīditi | ekameveti | svakāryapatitamanyannāstītyekamevetyucyate | advitīyamiti | mṛdvyatirekeṇa mṛdo yathānyadghaṭādyākāreṇa pariṇamayitṛkulālādinimittakāraṇaṃ dṛṣṭaṃ tathā sadvyatirekeṇa sataḥ sahakārikāraṇaṃ dvitīyaṃ vastvantaraṃ prāptaṃ pratiṣidhyate ’dvitīyamiti | nāsya dvitīyaṃ vastvantaraṃ vidyata ityadvitīyam | nanu veśeṣikapakṣe ’pi satsāmānādhikaramyaṃ sarvasyopapadyate | dravyaguṇādiṣu sacchabdabuddhyanuvṛtteḥ | saddravyaṃ sanguṇaḥ satkarmetyādidarśanāt | satyamevaṃ syādidānīṃ prāgutpattestu naivedaṃ kāryaṃ sadevā’sīdityabhyupagamyate vaiśeṣikaiḥ prāgutpatteḥ kāryasyāsattvābhyupagamāt | na caikameva sadadvitīyaṃ pragutpattericchanti | tasmādvaiśeṣikaparikalpitātsato ’nyatkāraṇamidaṃ saducyate mṛdādidṛṣṭāntebhyaḥ | tattatra haitasminprāgutpattervastunirūpaṇa eke vaināśikā āhurvastu nirūpayanto ’satsadabhāvamātraṃ prāgutpatteridaṃ jagadekamevāgre ’dvitīyamāsīditi | sadabhāvamātraṃ hi prāgutpattestattvaṃ kalpayanti bauddhāḥ | na tu satpratidvandvi vastvantaramicchanti | yathā saccāsaditi gṛhyamāmaṃ yathābhūtaṃ tadviparītaṃ tattvaṃ bhavatīti naiyāyikāḥ | nanu sadabhāvamātraṃ prāgutpatteścedabhipretaṃ vaināśikaiḥ kathaṃ prāgutpatteridamāsīdasadekamevādvitīyaṃ ceti kālasambandhaḥ saṃkhyāsambandho ’dvitīyatvaṃ cocyate taiḥ | bāḍhaṃ na yuktaṃ teṣāṃ bhāvābhāvamātramabhyupagacchatām | asattavamātrābhyupagamo ’pyayukta evābhyupaganturanabhyupagamānupapatteḥ | idānīmabhyupagantābhyupagamyate na prāgutpatteriti cet | na | prāgutpatteḥ sadabhāvasya pramāṇābhāvāt prāgutpatterasadevetikalpanānupapattiḥ | nanu kathaṃ vastvākṛteḥ śabdārthatve ’sadekamevādvitīyamitipadārthavākyārthopapatt iḥ?tadanupapattau cedaṃ vākyamapramāṇaṃ prasajyeteti ceti | naiṣa doṣaḥ | sadgrahaṇanivṛttiparatvādvākyasya | sadityayaṃ tāvacchabdaḥ sadākṛtivācakaḥ | ekamevādvitīyamityetau ca sacchabdena samānādhikaraṇau | tathedamāsīditi ca | tatra nañ sadvākye prayuktaḥ sadvākyamevāvalambya sadvākyārthaviṣayāṃ buddhiṃ sadekamevādvitīyamidamāsīdityevaṃlakṣaṇāṃ tataḥ sadvākyārthānnivartayatyaśvārūḍha ivāśvālambano ’śvaṃ tadabhimukhaviṣayānnivartayati tadvat | na tu punaḥ sadabhāvamevābhidhatteḥ | ataḥ puruṣasya viparītagrahaṇanivṛttyarthaparamidamasadevetyādi vākyaṃ prayujyate | darśayitvā hi viparītagrahaṇaṃ tato nivartayituṃ śakyata ityarthavattvādasadādivākyasya śrautatvaṃ prāmāṇyaṃ ca siddhamityadoṣaḥ | tasmādasataḥ sarvābhāvarūpātsadvidyamānamajāyata samutpannam | aḍabhāvaśchāndasaḥ || 1 ||

kutas tu khalu somyaivaṃ syād iti hovāca |
katham asataḥ saj jāyeta |
sat tv eva somyedam agra āsīd ekam evādvitīyam ||

2. 'But how could it be thus, my dear?' the father continued. 'How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second.

tadetadviparītagrahaṇaṃ mahāvaināśikapakṣaṃ darśayitvā pratiṣedhati-kutastu pramāṇātkhalu he somyaivaṃ syādasataḥ sajjāyatetyevaṃ kuto bhavenna kutaścitpramāṇādevaṃ sambhavatītyarthaḥ | yadapi bījopamarde ’ṅkuro jāyamāno dṛṣṭo ’bhāvadeveti tadapyabhyupagamaviruddhaṃ teṣām | katham | ye tāvadbījāvayavā bījasaṃsthānaviśiṣṭāste ’ṅkure ’pyanuvartanta eva na teṣāmupamarde ’ṅkurajanmani | yatpunarbījākārasaṃsthānaṃ tadbījāvayavavyatirekeṇa vastubhūtaṃ na vaināśikairabhyupagamyate yadaṅkurajanmanyupamṛdyeta | atha tadastyavayavavyatiriktaṃ vastubhūtaṃ tathā ca satyabhyupagamavirodhaḥ | atha saṃvṛtyābhyupagataṃ bījasaṃsthānarūpamupamṛdyata iti cet | keyaṃ saṃvṛtirnāma kimasāvabhāva uta bhāva?iti | yadyabhāvo dṛṣṭāntābhāvaḥ | atha bhāvastathāpi nābhāvādaṅkurotpattirbījāvayavebhyo hyaṅkurotpattiḥ | avayavā apyupamṛdyanta iti cet | na | tadavayaveṣu tulyatvāt | yathā vaināśikānāṃ bījasaṃsthānarūpo ’vayavī nāsti tathāvayavā apīti teṣāmapyupamardānupapattiḥ | bījāvayavānāmapi sūkṣmāvayavāstadavayavānāmapyanye sūkṣmatarāvayavā ityevaṃ prasaṅgasyānivṛtteḥ sarvatropamardānupapattiḥ | sadbuddhyanuvṛtteḥ sattvānivṛttiśceti sadvādināṃ sata eva sadutpattiḥ setsyati | na tvasadvādināṃ dṛṣṭānto ’styasataḥ sadutpatteḥ | mṛtpiṇḍādghaṭotpattirdṛśyate sadvādināṃ tadbhāve bhāvāttadabhāve cābhāvāt | yadyabhāvādeva ghaṭa utpadyeta ghaṭārthinā mṛtpiṇḍo nopādīyeta | abhāvaśabdabuddhyanuvṛttiśca ghaṭādau prasajyeta | na tvetadastyato nāsataḥ sadutpattiḥ | yadapyāhurmṛdbuddhirghaṭabuddhernimittamiti mṛdbuddhirghaṭabuddheḥ kāraṇamucyate na tu paramārthata eva mṛdghaṭo vāstīti tadapi mṛdbuddhirvidyamānā vidyamānāyā eva ghaṭabuddheḥ kāraṇamiti nāsataḥ sadutpattiḥ | mṛdghaṭabuddhyornimittanaimittikatayā’nantaryamātraṃ na tu kāryakāraṇatvamiti cet | na | buddhīnāṃ nairantarye gamyamāne vaināśikānāṃ bahirdṛṣṭāntābhāvāt | ataḥ kutastu khalu somyaivaṃ syāditi hovāca kathaṃ kena prakāreṇāsataḥ sajjāyeteti | asataḥ sadutpattau na kaścidapi dṛṣṭāntaprakāro ’stītyabhiprāyaḥ | evamasadvādipakṣamunmadhyopasaṃharati sattveva somyedamagra āsīditi svapakṣasiddhim | nanu sadvādino ’pi sataḥ sadutpadyata iti naiva dṛṣṭānto ’sti | ghaṭādghaṭāntarotpattyadarśanāt | satyamevaṃ na sataḥ sadantaramutpadyate kiṃ tarhi sadeva saṃsthānāntareṇāvatiṣṭhate | yathā sarpaḥ kuṇḍalī bhavati | yathā ca mṛccūrṇapiṇḍaghaṭakapālādiprabhedaiḥ | yadyevaṃ sadeva sarvaprakāravasthaṃ kataṃ prāgutpatteridamāsīditi | ucyate | nanu na śrutaṃ tvayā sadevetyava dhāraṇamidaṃśabdavācyasya kāryasya | prāptaṃ tarhi prāgutpatterasadevā’sīnnedaṃśabdavācyamidānīmidaṃ jātamiti | na | sata evedaṃśabdabuddhiviṣayatayāvasthānādyathā mṛdeva piṇḍaghaṭādiśabdabuddhiviṣayatvenāvatiṣṭhate tadvat | nanu yathā mṛdvastvevaṃ piṇḍaghaṭādyapi tadvatsadbuddheranyabuddhiviṣayatvātkāryasya sato ’nyadvastvantaraṃ syātkāryajātaṃ yathāśvādgauḥ | na | piṇḍaghaṭādīnāmitaretaravyabhicāre ’pi mṛttvāvyabhicārāt | yadyapi ghaṭaḥ piṇḍaṃ vyabhicarati piṇḍaśca ghaṭaṃ tathāpi mṛttavaṃ na vyabhicaratastasmānmṛnmātraṃ piṇḍaghaṭau | (vyabhicarati tvaśvaṃ gauraśvo vā gām) | tasmānmṛdādisaṃsthānamātraṃ ghaṭādayaḥ | evaṃ satsaṃsthānamātramidaṃ sarvamiti yuktaṃ prāgutpatteḥ | sadeveti | vācārambhaṇamātratvādvikārasaṃsthānamātrasya | nanu niravayavaṃ sat"niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanaṃ" "divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyaja"ityādiśrutibhyo niravayavasya sataḥ kathaṃ vikārasaṃsthānamupapadyate | naiṣa doṣaḥ | rajjvādyavayavebhyaḥ sarpādisaṃsthānavadbuddhipārikalpitebhyaḥ sadavayavebyo vikārasaṃsthānopapatteḥ | vācā’rambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyamevaṃ sadeva satyamiti śruteḥ | ekamevādvitīyaṃ paramārthata idaṃbuddhikāle ’pi || 2 ||

tad aikṣata |
bahu syāṃ prajāyeyeti |
tat tejo ’sṛjata |
tat teja aikṣata |
bahu syāṃ prajāyeyeti |
tad apo ’sṛjata |
tasmād yatra kva ca śocati svedate vā puruṣas tejasa eva tad adhy āpo jāyante ||

3. 'It thought, may I be many, may I grow forth. It sent forth fire.
'That fire thought, may I be many, may I grow forth. It sent forth water.
'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone.

tatsadaikṣatekṣāṃ darśanaṃ kṛtavat | ataśca na pradhānaṃ sāṃkhyaparikalpitaṃ jagatkāraṇam | pradhānasyācetanatvābhyupadamāt | idaṃ tu saccetanamīkṣitṛtvāt | tatkathamaikṣatetyāha-bahu prabhūtaṃ syāṃ bhaveyaṃ prajāyeta prakarṣeṇotpadyeya | yathā mṛdghaṭādyākareṇa yathā vā rajjavādi sarpādyākāreṇa buddhiparikalpitena | asadeva tarhi sarvaṃ yadgṛhyate rajjuriva sarpādyākāreṇa buddhiparikalpitena | asadeva tarhi sarvaṃ yadgṛhyate rajjuriva sarpādyākareṇa | na | sata eva dvaitabhedenānyathāgṛhyamāṇatvānnāsattvaṃ kasyacitkvaciditi brūmaḥ | yathā sato ’nyadvastvantaraṃ parikalpya punastasyaiva prāgutpatteḥ pradhvaṃsāccordhvamasattvaṃ bruvate tārkikā na tathāsmābhiḥ kadācitkvacidipi sato ’nyadabhidhānamabhidheyaṃ vā vastu parikalpyate | sadeva tu sarvamabhidhānamabhidhīyate ca yadanyabuddhyā | tathā rajjureva sarpabuddhyā sarpa ityabhidhīyate yathā vā piṇḍaghaṭādi mṛdo ’nyabuddhyā piṇḍaghaṭādiśabdenābhidhīyate loke | rajjuvivekadarśināṃ tu sarpābhidhānabuddhī nivartete yathā ca mṛdvivekadarśināṃ ghaṭādiśabdabuddhī tadvatsadvivekadarśināmanyavikāraśabdabuddhī nivartete | "yato vāco nivartante | aprāpya manasā sahe"ti"anirukte ’nilayana"ityādiśrutibhyaḥ | evamīkṣitvā tattejo ’sṛjata tejaḥ sṛṣṭavat | nanu tasmādvā etasmādātmana ākāśaḥ saṃbhūta iti śrutyantara ākāśādvāyustatastṛtīyaṃ tejaḥ śrutamiha tu katha prāthamyena tasmādeva tejaḥ sṛjyate tata eva cā’kāśamiti viruddham | naiṣa doṣaḥ | ākāśavāyusargānantaraṃ tatsattejo ’sṛjatetikalpanopapatteḥ | atha vāvivakṣita iha sṛṣṭikramaḥ satkāryamidaṃ sarvamataḥ sadekamevādvitīyamityetadvivakṣitam | mṛdādidṛṣṭāntāt | athavā trivṛtkaraṇasya vivakṣitatvāttejobannānāmeva sṛṣṭimācaṣṭe | teja iti prasiddhaṃ loke dagdhṛ paktṛ prakāśakaṃ rohitaṃ ceti | tatsatsṛṣṭaṃ teja aikṣata tejorūpasaṃsthitaṃ sadaikṣatetyarthaḥ | bahu syāṃ prajāyeyeti pūrvavat | tadapo ’sṛjata | āpo dravāḥ snigdhāḥ syandinyaḥ śuklāśceti prasiddhā loke | yasmāttejasaḥ kāryabhūtā āpastasmādyatra kvaca deśe kāle vā śocati santapyate svedate prasvidyate vā puruṣastejasa eva tattadā’po ’dhijāyante || 3 ||

tā āpa aikṣanta bahvayaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate ||

4. 'Water thought, may I be many, may I grow forth. It sent forth earth (food).
'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced.

tā āpa aikṣanta pūrvavadevābākārasaṃsthitaṃ sadaikṣatetyarthaḥ | bahvayaḥ prabhūtāḥ syāma bhavema prajāyemahi utpadyemahoti | tā annamasṛjanta pṛthivīlakṣaṇam | pārthivaṃ hyannaṃ yasmādapkāryamannaṃ tasmādyatra kva ca varṣati deśe tattatraiva bhūyiṣṭhaṃ prabūtamannaṃ bhavati | ato ’dbhya eva tadannādyamadhijāyate | tā annamasṛjanteti pṛthivyuktā pūrvamiha tu dṛṣṭānte ’nnaṃ ca tadādyaṃ ceti viśeṣaṇādvrīhiyavādyā ucyante | annaṃ ca guru sthiraṃ dhāraṇaṃ kṛṣṇaṃ ca rūpataḥ prasiddham | nanu tejaḥ prabhṛtiṣvīkṣaṇaṃ na gamyate hiṃsādipratiṣedhābhāvāttrāsādikāryānupalambhācca tatra kathaṃ tatteja aikṣatetyādi | neṣa doṣaḥ | īkṣitṛkāraṇapariṇāmatvāttejaḥ prabhṛtīnāṃ sata ivekṣiturniyatakramaviśiṣṭakāryotpādakatvāt tejaḥ prabhṛtīkṣata ivekṣata ityucyate bhūtam | nanu sato ’pyupacaritamevekṣitṛtvam | na | sadīkṣaṇasya kevalaśabdagamyatvānna śakyamupacaritaṃ kalpayitum | tejaḥ prabhṛtīnāṃ tvanumīyate mukhyekṣaṇābhāva iti yuktamupacaritaṃ kalpayitum | nanu sato ’pi mṛdvatkāraṇatvādacetanatvaṃ śakyamanumātum | ataḥ pradhānasyaivācetanasya sataścetanārthatvānniyatakālakramaviśiṣṭakāryotpādakatvāccaikṣatevaikṣateti śakyamanumātumupacaritamevekṣaṇam | dṛṣṭaśca loke ’cetane cetanavadupacāraḥ | yathā kūlaṃ pipatiṣatīti tadvatsato ’pi syāt | na | tatsatyaṃ sa ātmeti tasminnātmopadeśāt | ātmopadeśo ’pyupacarita iti cedyathā mamā’tmā bhadrasena iti ātmanaḥ sarvārthakāriṇyanātmanyātmopacārastadvat | na | sadasmīti satsatyābhisandhasya"tasya tāvadeva ciram" iti mokṣopadeśāt | so ’pyupacāra iti cet | pradhānātmābhisandhasya mokṣasāmīpyaṃ vartata iti mokṣopadeśo ’pyupacarita eva | yathā loke grāmaṃ gantuṃ prasthitaḥ prāptavānahaṃ grāmamiti brūyāt tvarāpekṣayā tadvat | na | yena vijñātenāvijñātaṃ vijñātaṃ bhavatītyupakramāt | satyetasminvijñāte sarvaṃ vijñātaṃ bhavati tadananyatvātsarvasyādvitīyavacanācca | na cānyadvijñātavyamavaśiṣṭaṃ śrāvitaṃ śrutyānumeyaṃ vā liṅgato ’sti yena mokṣopadeśa upacaritaḥ syāt | sarvasya ca prapāṭhakārthasyopacaritatvaparikalpanāyāṃ vṛthā śramaḥ parikalpayituḥ syātpuruṣārthasādhanavijñānasya tarkeṇaivādhigatatvāttasya | tasmādvedaprāmāṇyānna śrutārthaparityāgaḥ | ataścetanāvatkāraṇaṃ jagata iti siddham || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya dvitīyaḥ khaṇḍaḥ

teṣāṃ khalv eṣāṃ bhūtānāṃ trīṇy eva bījāni bhavanty āṇḍajaṃ jīvajam udbhijjam iti ||

1. THIRD KHANDA
'Of all living things there are indeed three origins only, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ.

teṣāṃ jīvāviṣṭānāṃ khalveṣāṃ pakṣyādīnāṃ bhūtānāmeṣāmiti pratyakṣanirdeśānna tu tejaḥprabhṛtīnāṃ teṣāṃ trivṛtkaraṇasya vakṣyamāṇatvādasati trivṛtkarame pratyakṣanirdeśānupapattiḥ | devatāśabdaprayogācca tejaḥ prabhṛtiṣvimāstisro devatā iti | tasmātteṣāṃ bhūtānāṃ pakṣipaśusthāvarādīnāṃ trīṇyeva nātiriktāni bījāni kāraṇāni bhavanti | kāni tānītyucyante | āṇḍajamaṇḍājjātamaṇḍajamaṇḍajamevā’ṇḍajaṃ pakṣyādi | pakṣisarpādibhyo hi pakṣisarpādayo jāyamānā dṛśyante | tena pakṣī pakṣiṇāṃ bījaṃ sarpaḥ sarpāṇāṃ tathānyadapyaṇḍājjātaṃ tajjātīyānāṃ bījamityarthaḥ | nanvaṇḍājjātamaṇḍajamucyate ’to ’ṇḍameva bījamiti yuktaṃ kathamaṇḍajaṃ bījamucyate | satyamevaṃ syādyadi tvadicchātantrā śrutiḥ syātstavatantrā tu śrutiryata āhā’ṇḍajādyeva bījaṃ nāṇḍādīti | dṛśyate cāṇḍajādyabhāve tajjātīyasantatyabhāvo nāṇḍādyabhāve | ato ’ṇḍajādīnyeva bījānyaṇḍajādīnām | tathā jīvājjātaṃ jīvajaṃ jarāyujamityetatpuruṣapaśvādi | udbhijjamudbhinattītyudbhitsthāvaraṃ tato jātamudbhijjaṃ dhānā vodbhittato jāyata ityudbhijjaṃ sthāvarabījaṃ sthāvarāṇāṃ bījamityarthaḥ | svedajasaṃśokajayoraṇḍajodbhijjayoreva yathāsambhavamantarbhāvaḥ | evaṃ hyavadhāraṇaṃ trīṇyeva bījānītyupapannaṃ bhavati || 1 ||

seyaṃ devataikṣata |
hantāham imās tisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti ||

2. 'That Being, (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings, (fire, water, earth) with this living Self (giva atma)', and let me then reveal (develop) names and forms.

seyaṃ prakṛtā sadākhyā tejobannayonirdevatoktaikṣatekṣitavatī yathāpūrvaṃ bahu syāmiti | tadeva bahubhavanaṃ prayojanaṃ nādyāpi nirvṛttamityata īkṣāṃ punaḥ kṛtavatī bahubhavanameva prayojanamurarīkṛtya | katham | hantedānīmahamimā yathoktāsteja ādyāstisro devatā, anena jīveneti, svabuddhisthaṃ pūrvasṛṣṭyanubhūtaprāṇadhārāṇamātmānameva smarantyāhānena jīvenā’tmaneti | prāṇadhāraṇakartrā’tmaneti vacanātsvātmano ’vyatiriktena caitanyasvarūpatayāviśiṣṭenetyetaddarśayati | anupraviśya, tejobannabhūtamātrāsaṃsargeṇa labdhaviśeṣavijñānā satī, nāma ca rūpaṃ ca nāmarūpe vyākaravāṇi vispaṣṭamākaravā"ṇyasaunāmāyamidaṃrūpa"iti vyākuryāmityarthaḥ | nanu na yuktamidamasaṃsāriṇyāḥ sarvajñāyā devatāyā buddhipūrvakamanekaśatasahasrānarthāśrayaṃ dehamanupraviśya duḥkhamanubhaviṣyāmīti saṅkalpanamanupraveśaśca svātantrye sati | satyam evaṃ na yuktaṃ syād yadi svenaivāvikṛtena rūpeṇānupraviśeyaṃ duḥkhamanubhaveyamiti ca saṅkalpitavatī na tvevam | kathaṃ tarhi | anena jīvenā’tmanānupraviśyeti vacanāt | jīvo hi nāma devatāyā ābhāsamātram | buddhyādibhūtamātrāsaṃsargajanita ādarśa iva praviṣṭaḥ puruṣapratibimbo jalādiṣviva ca sūryādīnām | acintyānantaśaktimatyā devatāyā buddhyādisambandhaścaitanyābhāso devatāsvarūpavivekāgrahaṇanimittaḥ sukhī duḥkhī mūḍha ityādyanekavikalpapratyayahetuḥ | chāyāmātreṇa jīvarūpeṇānupraviṣṭatvāddevatā na daihikaiḥ svataḥ sukha duḥkhādibhiḥ sambadhyate | yathā puruṣādityādaya ādarśodakādiṣu cchāyāmātreṇānupraviṣṭā ādarśodakadidoṣainaṃ sambadhyante tadvaddevatāpi | sūryo yathā sarvalokasya cakṣurna lipyate cākṣuṣairbāhyadoṣaiḥ | ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || "ākāśavatsarvagataśca nityaḥ"iti ca vājasaneyake | nanu cchāyāmātraścejjīvo mṛṣaiva prāptastayā paralokehalokādi ca tasya | naiṣa doṣaḥ | sadātmanā satyatvābhyupagamāt | sarvaṃ ca nāmarūpādi sadātmanaiva satyaṃ vikārajātaṃ svastvanṛtameva | vācā’rambhaṇa vikāro nāmadheyamityukkatvāt | tathā jīvo ’pīti | yakṣānurūpo hi baliriti nyāyaprasiddhiḥ | ataḥ sadātmanā sarvavyavahārāṇāṃ sarvavikārāmāṃ ca satyatvaṃ sato ’nyatvenānṛtatvamiti na kaściddoṣastārkikairihānuvaktuṃ śakyaḥ | yathetaretaraviruddhadvaitavādāḥ svabuddhivikalpamātrā atattvaniṣṭhā iti śakyaṃ vaktum || 2 ||

tāsāṃ trivṛtaṃ trivṛtam ekaikāṃ karavāṇīti |
seyaṃ devatemās tisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot ||

3. 'Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms.

saivaṃ tisro devatā anupraviśya svātmāvasthe bījabhūte avyākṛte nāmarūpe vyākaravāṇītīkṣitvā tāsāṃ ca tisṛṇāṃ devatānāmekaikāṃ trivṛtaṃ trivṛtaṃ karavāṇi | ekaikasyāsrivṛtkaraṇa ekaikasyāḥ prādhānyaṃ dvayordvayorguṇabhāvo ’nthathā hi rajjavā ivaikameva trivṛtkaraṇaṃ syāt na tu tisṛṇāṃ pṛthakpṛthaktrivṛtkaraṇamiti | evaṃ hi tejobannānāṃ pṛthaṅnāmapratyayalābhaḥ syātteja idamimā āpo ’nnamidamiti ca | sati ca pṛthaṅnāmapratyayalābhe devatānāṃ samyagvyavahārasya prasiddhiḥ prayojanaṃ syāt | evamīkṣitvā seyaṃ devatemāstisro devatā anenaiva yathoktenaiva jīvena sūryabimbavadantaḥ praviśya vairājaṃ piṇḍaṃ prathamaṃ devādīnāṃ ca piṇḍānanupraviśya yathāsaṅkalpameva nāmarūpe vyākarodasaunāmāyamidaṃrūpa iti || 3 ||

tāsāṃ trivṛtaṃ trivṛtam ekaikām akarot |
yathā tu khalu somyemās tisro devatās trivṛt trivṛd ekaikā bhavati tan me vijānīhīti ||

4. 'He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend!

tāsāṃ ca devatānāṃ guṇapradhānabhāvena trivṛtaṃ trivṛtamekaikāmakarotkṛtavatī devatā | tiṣṭhatu tāvaddevatādipiṇḍānāṃ nāmarūpābhyāṃ vyākṛtānāṃ tejobannamayatvena tridhātvaṃ, yathā tu khalu bahurimāḥ piṇḍebhyastisro devatāsrivṛttrivṛdekaikā bhavati tanme mama nigadato vijānīhi viṣṭaspamavadhārayodāharaṇataḥ || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya tṛtīyaḥ khaṇḍaḥ

yad agne rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād agner agnitvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam ||

1. FOURTH KHANDA
'The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms).

yattaddevatānāṃ trivṛtkaraṇamuktaṃ tasyaivodāharaṇamucyate | udāharaṇaṃ nāmaikadeśaprasiddhyarthamudāhriyata iti | tadetadāha - yadagnesrivṛtkṛtānāṃ, yatkṛṣṇaṃ tasyaivāgne rūpaṃ tadannasya pṛthivyā atrivṛtkṛtāyā iti viddhi | tatraivaṃ sata rūpatrayavyatirekeṇāgniriti yanmanyase tvaṃ tasyāgneragnitvamidānīmapāgādapagatam | prāgrūpatrayavivekavijñānādyāgnibuddhirāsītte sāgnibuddhirapagatāgniśabdaścetyarthaḥ | yathādṛṣyamānaraktopadhānasaṃyuktaḥ sphaṭiko gṛhyamāṇaḥ padmarāgo ’yamitiśabdabuddhyoḥ prayojako bhavati prāgupadhānasphaṭikayorvivekavijñāne tu padmarāgaśabdabuddhī nivartete tadvivekavijñātustadvat | nanu kimatra buddhiśabdakalpanayā kriyate prāgrūpatrayavivekakaraṇādagnirevā’sīttadagneragnitvaṃ rohitādirūpavivekakaraṇādapāgāditi yuktaṃ yathā tantvapakarṣaṇe paṭābhāvaḥ | naivaṃ, buddhiśabdamātrameva hyagniryata āha vācā’rambhaṇamagnirnāma vikāro nāmadheya nāmamātramityarthaḥ | ato ’gnibuddharapi mṛṣaiva | kiṃ tarhi tatra satyaṃ trīṇi rūpāṇītyeva satyaṃ nāṇumātramapi rūpatrayavyatirekeṇa satyamastītyavadhāraṇārthaḥ || 1 ||

yad ādityasya rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād ādityād ādityatvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam ||

2. 'The red colour of the sun (aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours.

yac candramaso rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgāc candrāc candratvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam ||

3. 'The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours.

yad vidyuto rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād vidyuto vidyuttvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam ||

4. 'The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours.

tathā yadādityasya yaccandramaso yadvidyuta ityādi samānam | nanu yathā nu khalu somyemāstisro devatāsrivṛttrivṛdekaikā bhavati tanme vijānīhityuktvā tejasa eva caturbhirapyudāharaṇairagnyādibhisrivṛtkaraṇaṃ darśitaṃ nābannayorudāharaṇaṃ darśitaṃ trivṛtkaraṇe | naiṣa doṣaḥ | abannaviṣayāṇyapyudāharaṇānyevameva ca draṣṭavyānīti manyate śrutiḥ | tejasa udāharaṇamupalakṣaṇārtham | rūpavattvātspaṣṭārthatvopapatteśca | gandharasayoranudāharaṇaṃ trayāṇāmasambhavāt | na hi gandharasau tejasi staḥ | sparśaśabdayoranudāharaṇaṃ vibhāgena darśayitumaśakyatvāt | yadi sarvaṃ jagattrivṛtkṛtamityagnyādivattrīṇi rūpāṇītyeva satyamagneragnitvavadapāgājjagato jagattvam | tathānnasyāpyapśuṅgatvādāpa ityeva satyaṃ vācārambhaṇamātramannam | tathāpāmapi tejaḥśuṅgatvādvācārambhaṇatvaṃ teja ityeva satyam | tejaso ’pi sacchuṅgatvādvācārambhaṇatvaṃ sadityeva satyamityeṣor’tho vivakṣitaḥ | nanu vāyvantarikṣe tvatrivṛtkṛte tejaḥ prabhṛtiṣvanantarbhūtatvādavaśiṣyete | evaṃ gandharasaśabdasparśāścāvaśiṣṭā iti kathaṃ satā vijñātena sarvamanyadvijñātaṃ bhavettadvijñāne vā prakārāntaraṃ vācyam | naiṣa doṣaḥ | rūpavaddravye sarvasya darśanāt | tejasi tāvadrūpavati śabdasparśayorapyulabhbhādvāyvantarikṣayostatra sparśaśabdaguṇavatoḥ sadbhāvo ’numīyate | tathābannayo rūpavato rasagandhāntabhāva iti | rūpavatāṃ trayāṇāṃ tejobannānāṃ trivṛtkaraṇapradarśanena sarvaṃ tadantarbhūtaṃ sadvikāratvāt rūpatrayavat vijñātaṃ manyate śrutiḥ | na hi mūrtaṃ rūpavaddravyaṃ pratyākhyāya vāyvākāśayostadguṇayorgandharasayorvā grahaṇamasti | athavā rūpavatāmapi trivṛtkaraṇaṃ pradarśanārthameva manyate śrutiḥ | yathā tu trivṛtkṛte trīṇi rūpāṇītyeva satyaṃ tathā pañcīkaraṇe ’pi samāno nyāya ityataḥ sarvasya sadvikāratvātsatā vijñātena sarvamidaṃ vijñātaṃ syātsadekamevādvitīyaṃ satyamiti siddhameva bhavati | tadekasminsati vijñāte sarvamidaṃ vijñātaṃ bhavatīti sūktam || 2-4 ||

etad dha sma vai tadvidvāṃsa āhuḥ pūrve mahāśālā mahāśrotriyāḥ |
na no ’dya kaścanāśrutam amatam avijñātam udāhariṣyati |
iti hy ebhyo vidāṃ cakruḥ ||

5. 'Great householders and great theologians of olden times who knew this, have declared the same, saying, " No one can henceforth mention to us anything which we have not heard, perceived, or known'." Out of these (three colours or forms) they knew all.

etadvidvāṃso viditavantaḥ pūrve ’tikrāntā mahāśālā mahāśroṇiyā āhurha sma vai kila | kimuktavanta ityāhana no ’smākaṃ kule ’dyedānīṃ yathoktavijñānavatāṃ kaśna kaścidapyaśrutamamatamavijñātamudāhariṣyati nodāhariṣyati sarvaṃ vijñātamevāsmatkulīnānāṃ sadvijñānavattvādityābhiprāyaḥ | te punaḥ kathaṃ sarvaṃ vijñātavanta ityāha-ebhyasribhyo rohitādirūpebhyasrivṛtkṛtebhyo vijñātebhyaḥ sarvamapyanyacchiṣṭamevameveti vidāñcakrurvijñātavanto yasmāttasmātsarvajñā eva sadvijñānātta āsurityarthaḥ | athavaibhyo vidāñcakrurityagnyādibhyo dṛṣṭāntebhyo vijñātebhyaḥ sarvamanyadvidāñcakrurityetat || 5 ||

yad u rohitam ivābhūd iti tejasas tad rūpam iti tad vidāṃ cakruḥ |
yad u śuklam ivābhūd ity apāṃ rūpam iti tad vidāṃ cakruḥ |
yad u kṛṣṇam ivābhūd ity annasya rūpam iti tad vidāṃ cakruḥ ||

6. 'Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth.

yad v avijñātam ivābhūd ity etāsām eva devatānāṃ samāsa iti tad vidāṃ cakruḥ |
yathā nu khalu somyemās tisro devatāḥ puruṣaṃ prāpya trivṛt trivṛd ekaikā bhavati tan me vijānīhīti ||

7. 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devata).
'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite.

katham | yad anyad rūpeṇa sandihyamāne kapotādirūpe rohitamiva yadgṛhyamāṇamabhūtteṣāṃ pūrveṣāṃ brahmavidāṃ tattejaso rūpamiti vidāñcakruḥ tathā yacchuklamivābhūdgṛhyamāṇaṃ tadāpāṃ rūpaṃ yatkṛṣṇamiva gṛhyamāṇaṃ tadannasyeti vidāñcakrurevamevātyantadurlakṣyaṃ yadu apyavijñātamiva viśeṣato ’gṛhyamāṇamabhūttadapyetāsāmeva tisṛṇāṃ devatānāṃ samāsaḥ samudāya iti vidāñcakruḥ | evaṃ tāvadbāhyaṃ vastvagnyādivavijñātaṃ tathedānīṃ yathā nu khalu he somyemā yathoktāstisro devatāḥ puraṣaṃ śiraḥpāmyādilakṣaṇaṃ kāryakāraṇasaṅghātaṃ prāpya puruṣeṇopayujyamānāsrivṛttrivṛdekaikā bhavati tanme vijānīhi nigadata ityuktvā’ha || 6-7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya caturthaḥ khaṇḍaḥ

annam aśitaṃ tredhā vidhīyate |
tasya yaḥ sthaviṣṭho dhātus tat purīṣaṃ bhavati |
yo madhyamas tan māṃsam |
yo ’ṇiṣṭhas tan manaḥ ||

1. FIFTH KHANDA
'The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind.

annamaśitaṃ bhuktaṃ tredhā vidhīyate jāṭharemāgninā pacyamānaṃ tridhā vibhajyate | kathaṃ, tasyānnasya tridhā vidhīyamānasya yaḥ sthaviṣṭhaḥ sthūlatamo dhātuḥ sthūlatamaṃ vastu vibhaktasya sthūloṃ’śastatpurīṣaṃ bhavati | yo madhyamoṃ’śo dhāturannasya tadrasādikrameṇa pariṇamya māṃsaṃ bhavati yo ’ṇiṣṭho ’ṇutamo dhātuḥ sa ūrdhvaṃ hṛdayaṃ prāpya sūkṣmāsu hitākhyāsu nāḍīpvanupravisya vāgādikaraṇasaṅghātasya sthitimutpādayanmano bhavati manorūpeṇa vipariṇamanmanasa upacayaṃ karoti | tataścānnopacitatvānmanaso bhautikatvameva na vaiśeṣikatantroktalakṣaṇaṃ nityaṃ niravayaṃ ceti gṛhyate | yadapi mano ’sya daivaṃ cakṣuriti vakṣyati tadapi na nityatvāpekṣayā kiṃ tarhi sūkṣmavyavahitaviprakṛṣṭādisarvendriyaviṣayavyāpakatvāpekṣayā | yaccānyendriyaviṣayāpekṣayā nityatvaṃ tadapyāpekṣikameveti vakṣyāmaḥ | sadekamevādvitīyamiti śruteḥ || 1 ||

āpaḥ pītās tredhā vidhīyante |
tāsāṃ yaḥ sthaviṣṭho dhātus tan mūtraṃ bhavati |
yo madhyamas tal lohitam |
yo ’ṇiṣṭhaḥ sa prāṇaḥ ||

2. 'Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath.

tathā’paḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati | yo madhyamastallohitaṃ bhavati | yo ’ṇiṣṭhaḥ sa prāṇo bhavati | vakṣyati hyāpomayaḥ prāṇo na pibato vicchetsyata iti || 2 ||

tejo ’śitaṃ tredhā vidhīyate |
tasya yaḥ sthaviṣṭho dhātus tad asthi bhavati |
yo madhyamaḥ sa majjā |
yo ’ṇiṣṭhaḥ sā vāk ||

3. 'Fire (i.e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech.

tathā tejo ’śitaṃ tailaghṛtādi bhakṣitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati | yo madhyamaḥsa majjāsthyantargataḥ snehaḥ | yo ’ṇiṣṭhaḥ sā vāk | tailaghṛtādibhakṣaṇāddhi vāgviśadā bhāṣaṇe samarthā bhavatīti prasiddhaṃ loke || 3 ||

annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

4. 'For truly, my child, mind comes of earth, breath of water, speech of fire.'
'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied.

yata evamannamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāk | nanu kevalānnabhakṣiṇa ākhuprabhṛtayo vāgminaḥ prāṇavantaśca tathāṃmātrabhakṣyāḥ sāmudrā mīnamakaraprabhṛtayo manasvino vāggminaśca tathā snehapānāmapi prāṇavattvaṃ cānumeyaṃ yadi santi tatra kathamannamayaṃ hi somya mana ityādyucyate | naiṣa doṣaḥ | sarvasya trivṛtkṛtatvātsarvatra sarvopapatteḥ | na hyatrivṛtkṛtamannamaśnāti kaścidāpo vātrivṛtkṛtāḥ pīyante tejo vātrivṛtkṛtamaśnāti kaścidityannādānāmākhuprabhṛtīnāṃ vāggmitvaṃ prāṇavattvaṃ cetyādyaviruddham | ityevaṃ pratyāyitaḥ śveketurāha-bhūya eva punareva mā māṃ bhagavānannamayaṃ hi somya mana ityādi vijñāpayatu dṛṣṭāntenāvagamayu nādyāpi mamāsminnarthe samyaṅniścayo jātaḥ | yasmāttejovannamayatvenāviśiṣṭe deha ekasminnupayujyamānānyannāpsnehajātānyaṇiṣṭhadhāturūpeṇa manaḥprāṇavāca upacinvanti svajātyanatikrameṇeti durvijñeyamityabhiprāyo ’to bhūya evetyādyāha | tamevamuktavantaṃ tathāstu somyeti hovāca pitā śṛṇvatra dṛṣṭāntaṃ yathaitadupapadyate yatpṛcchasi || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya pañcamaḥ khaṇḍaḥ

dadhnaḥ somya mathyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
tat sarpir bhavati ||

1. SIXTH KHANDA
'That which is the subtile portion of curds, when churned, rises upwards, and becomes butter.

dadhnaḥ somya mathyamānasya yo ’ṇimāṇubhāvaḥ sa ūrdhvaḥ samudīṣati sambhūyordhvaṃ navanūtabhāvena gacchati tatsarpirbhavati || 1 ||

evam eva khalu somyānnasyāśyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
tan mano bhavati ||

2. 'In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind.

yathāyaṃ dṛṣṭānta evameva khalu somyānnasyaudanāderaśyamānasya bhujyamānasyodaryemāgninā vāyusahiteta khajeneva mathyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati tanmano bhavati mano ’vayavaiḥ saha sambhūya mana upacinotītyetat || 2 ||

apāṃ somya pīyamānānāṃ yo ’ṇimā sa ūrdhvaḥ samudīṣati |
sā prāno bhavati ||

3. 'That which is the subtile portion of water, when drunk, rises upwards, and becomes breath.

tathāpāṃ somya pīyamānānāṃ yo ’ṇimā sa ūrdhvaḥ samudīṣati sa prāṇo bhavatīti || 3 ||

tejasaḥ somyāśyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
sā vāg bhavati ||

4. 'That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech.

evameva khalu somya tejaso ’śyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati sā vāgbhavati || 4 ||

annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

5. 'For mind, my child, comes of earth, breath of water, speech of fire.'
' Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.

annamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāgiti yuktameva mayoktamityamiprāyaḥ | ato ’ptejasorastvetatsarvamevam | manastvannamayamityatra naikāntena mama niścayo jāto ’to bhūya eva mā bhagavānmanaso ’nnamayatvaṃ dṛṣṭāntena vijñāpayatviti | tathā somyeti hovāca pitā || 5 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ

ṣoḍaśakalaḥ somya puruṣaḥ |
pañcadaśāhāni māśīḥ |
kāmam apaḥ piba |
āpomayaḥ prāṇo na pibato vicchetsyata iti ||

1. SEVENTH KHANDA
'Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.'

annasya bhuktasya yo ’ṇiṣṭho dhātuḥ sa manasi śaktimadhāt sānnopacitā manasaḥ śaktiḥ ṣoḍaśadhā pravibhajya puruṣasya kalātvena nirdidikṣitā | tayā manasyannopacitayā śaktyā ṣoḍaśadhā pravibhaktayā saṃyuktastadvānkāryakaraṇasaṅghātalakṣaṇo jīvaviśiṣṭaḥ piṇḍaḥ puruṣaḥ ṣoḍaśakala ucyate yasyāṃ satyāṃ draṣṭā śrotā mantā boddhā kartā vijñātā sarvakriyāsamarthaḥ puruṣo bhavati hīyamānāyāṃ ca yasyāṃ sāmarthyahāniḥ | vakṣyati"cāthānnasyā’yī draṣṭe"tyādi | sarvasya kāryakaraṇasya sāmarthyaṃ manaḥkṛtameva | mānasena hi balena sampannā balino dṛśyante loke, dhyānāhārāśca kecidannasya sarvātmakatvāt | ato ’nnakṛtaṃ mānasaṃ vīryaṃ ṣoḍaśa kalā yasya puruṣasya so ’yaṃ ṣoḍaśakalaḥ puruṣaḥ etaccetpratyakṣīkartumicchasi pañcadaśasaṃkhyākānyahāni māśīraśanaṃ mā kārṣīḥ | kāmamicchāto ’paḥ piba yasmānnapibato ’paste prāṇo vicchetsyate vicchedamāpatsyate yasmādāpomayo ’bvikāraḥ prāṇa ityavocāma | na hi kāryaṃ svakāraṇopaṣṭambhamantareṇāvibhraṃśamānaṃ sthātumutsahate || 1 ||

sa ha pañcadaśāhāni nāśa |
atha hainam upasasāda kiṃ bravīmi bho iti |
ṛcaḥ somya yajūṃṣi sāmānīti |
sa hovāca na vai mā pratibhānti bho iti ||

2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: 'What shall I say?' The father said: 'Repeat the Rik, Yagus, and Saman verses.' He replied: 'They do not occur to me, Sir.'

sa haivaṃ śrutvā manaso ’nnamayatvaṃ pratyakṣīkartuṃmicchanpañcadaśāhāni nā’śāśanaṃ na kṛtavān | atha ṣoḍaśe ’hani hainaṃ pitaramupasasādopagatavānupagamya covāca kiṃ bravīmi bho iti | itara āha ṛcaḥ somya yajūṃṣi sāmānyadhīṣveti | evamuktaḥ pitrā’ha-na vai mā māmṛgādīni mama manasi na dṛśyanta ityartho he bho bhagavanniti || 2 ||

taṃ hovāca yathā somya mahato ’bhyāhitasyaiko ’ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāt |
tena tato ’pi na bahu dahet |
evaṃ somya te ṣoḍaśānāṃ kalānām ekā kalā atiśiṣṭā syāt |
tayaitarhi vedān nānubhavasi |
aśāna |
atha me vijñāsyasīti ||

3. The father said to him: 'As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat!

evamuktavantaṃ pitā’ha-śṛṇu tatra kāraṇaṃ yena te tānyṛgādīni na pratibhāntīti (taṃ hovāca) yathā loke he somya mahato mahatparimāṇasyābhyāhitasyopacitasyendhanairagnereko ’ṅgāraḥ khadyotaparimāṇaḥ śāntasya pariśiṣṭo ’vaśiṣṭaḥ syādbhavettenoṅgāreṇa tato ’pi tatparimāṇādīṣadapi na bahu dahedevameva khalu somya te tavānnopacitānāṃ ṣoḍaśānāṃ kalānāmekā kalāvayavo ’tiśiṣṭāvaśiṣṭā na bahu dahedevameva khalu somya te tavānnopacitānāṃ ṣoḍaśānāṃ kalānāmekā kalāvayavo ’tiśiṣṭā syāttayā tvaṃ khadyotamātrāṅgāratulyayaitarhīdānīṃ vedānnānubhavasi na pratipadyase, śrutvā ca me mama vācamathāśeṣaṃ vijñāsyasyaśāna bhuṅkṣva tāvat || 3 ||

sa hāśa |
atha hainam upasasāda |
taṃ ha yat kiṃ ca papraccha sarvaṃ ha pratipede ||

4. 'Then wilt thou understand me.' Then Svetaketu ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him:

sa ha tathaivā’śa bhuktavānathānantaraṃ hainaṃ pitaraṃ śuśrūṣurupasasāda taṃ hopagataṃ putraṃ yatkiñcargādiṣu papraccha grantharūpamarthajātaṃ vā pitā sa śvetaketuḥ sarvaṃ ha tatpratipede ṛgādyarthato granthataśca || 4 ||

taṃ hovāca |
yathā somya mahato ’bhyāhitasyaikam aṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛnair upasamādhāya prājvalayet tena tato ’pi bahu dahet ||

5. 'As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this,

taṃ hovāca punaḥ pitā yathā somya mahato ’bhyāhitāsyetyādi samānamekamaṅgāraṃ śāntasyāgneḥ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇaiścūrṇaiścopasamādhāya prājvalayedvardhayet | teneddhenāṅgāreṇa tato ’pi pūrvaparimāṇādbahu dahet || 5 ||

evaṃ somya te ṣoḍaśānāṃ kalānām ekā kalātiśiṣṭābhūt |
sānnenopasamāhitā prājvālī |
tayaitarhi vedān anubhavasi |
annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
tad dhāsya vijajñāv iti vijajñāv iti ||

6. 'Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.' After that, he understood what his father meant when he said: 'Mind, my son, comes from food, breath from water, speech from fire.' He understood what he said, yea, he understood it'.

evaṃ somya te ṣoḍaśānāmannakalānāṃ sāmarthyarūpāṇāmekā kalātiśiṣṭābhūdatiśiṣṭā’sītpañcadaśāhānyabhuktavata ekaikenāhnaikaikā kalā candramasa ivāparapakṣe kṣīṇā sātiśiṣṭā kalā tavānnena bhuktenopasamāhitā vardhitopacitā prājvāli | dairdhyaṃ chāndasaṃ prajvalitā vardhitetyarthaḥ | prājvālīditi kalā tavānnena bhuktenopasamāhitā vardhitopacitā prājvāli | dairdhyaṃ chāndasaṃ prajvalitā vardhitetyarthaḥ | prājvālīditi pāṭhāntaraṃ tadā tenopasamāhitā svayaṃ prajvalitavatīryarthaḥ | tayā vardhitayaitarhīdānīṃ vedānanubhavasyupalabhase | evaṃ vyāvṛttyanuvṛttibhyāmannāmayatvaṃ manasaḥ siddhamityupasaṃharatyannamayaṃ hi somya mana ityādi | yathaitanmanaso ’nnamayatvaṃ tava siddhaṃ tathā’pomayaḥ prāṇastejomayī vāgityetadapi siddhamevetyabhiprāyaḥ | tadetaddhāsya pituruktaṃ mana ādīnāmannādimayatvaṃ vijajñau vijñātavāñśvetaketuḥ | dvirabhyāsastrivṛtkaraṇaprakaraṇasamāptyarthaḥ || 6 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya saptamaḥ khaṇḍaḥ

uddālako hāruṇiḥ śvetaketuṃ putram uvāca svapnāntaṃ me somya vijānīhīti |
yatraitat puruṣaḥ svapiti nāma satā somya tadā saṃpanno bhavati |
svam apīto bhavati |
tasmād enaṃ svapitīty ācakṣate |
svaṃ hy apīto bhavati ||

1. EIGHTH KHANDA
Uddalaka Aruni said to his son Svetaketu: 'Learn from me the true nature of sleep (svapna).
When a man sleeps here, then, my dear son, he becomes united with the True, he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva).

yasminmanasi jīvenā’tmanānupraviṣṭā parā devatā’darśa iva puruṣaḥ pratibimbena jalādiviṣviva ca sūryādayaḥ pratibimbaiḥ | tanmano ’nnamayaṃ tejo ’ṃmayābhyāṃ vākprāṇābhyāṃ saṃgatamadhigatam | yanmayo yatsthaśca jīvo mananadarśanaśravaṇādivyāvahārāya kalpate taduparame ca svaṃ devatārūpameva pratipadyate | taduktaṃ śrutyantare"dhyāyatīva lelāyatīva sadhīḥ svapno bhūtvemaṃ lokamatikrāmati""sa vā āyamātmā brahma vijñānamayo manomaya"ityādi,"svapnena śārīram" ityādi,"prāṇanneva prāṇo nāma bhavatī"tyādi ca | tasyāsya manaḥsthasya mana ākhyāṃ gatasya manaupaśamadvāreṇendriyaviṣayebhyo nivṛttasya yasyāṃ parasyāṃ devatāyāṃ svātmabhātāyāṃ yadavasthānaṃ tatputrāyā’cikhyāsuruddālako ha kilā’ruṇiḥ śvetaketuṃ putramuvācoktavān | svapnāntaṃ svapnamadhyaṃ svapna iti darśanavṛtteḥ svapnasyā’khyā tasya madhyaṃ svapnāntaṃ suṣuptamityetat | athavā svapnāntaṃ svapnasatattvamityarthaḥ tatrāpyarthātsuṣuptameva bhavati | svamapīto bhavatīti vacanāt | na hyanyatra suṣuptātsvamapītiṃ jīvasyecchanti brahmavidaḥ | tatra hyādarśāpanayane puruṣapratibimbi ādarśagato yathā svameva puruṣamapīto bhavatyevaṃ mana ādyuparame caitanyapratibimbarūpeṇa jīvenā’tmanā manasi praviṣṭā nāmarūpavyākaraṇāya parā devatā sā svamevā’tmānaṃ pratipadyate jīvarūpatāṃ mana ākhyāṃ hitvā | ataḥ suṣupta eva svapnāntaśabdavācya ityavagamyate | yatra tu suptaḥ svapnānpaśyati tatsvāpnaṃ darśanaṃ sukhaduḥkhasaṃyuktamiti puṇyāpuṇyayorhi sukhaduḥkhārambhakatvaṃ prasiddham | puṇyāpuṇyayoścāvidyākāmopaṣṭambhenaiva sukhaduḥkhataddarśanakāryārambhakatvamupapadyate nānyathetyavidyākāmakarmabhiḥ saṃsārahetubhiḥ saṃyukta eva svapna iti na svamapītā bhavati | "ananvāgataṃ puṇyenānanvāgataṃ pāpena tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati" "tadvā asyaitadaticchandā" "eṣa parama ānanda"ityādiśrutibhyaḥ | suṣupta eva svaṃ devatārūpaṃ jīvatvavinirmuktaṃ darśayiṣyāmītyāha | svapnāntaṃ me mama nigadato he somya vijānīhi vispaṣṭamavadhārayetyarthaḥ | kadā svapnānto bhavatītyucyate | yatra yasminkāla etannāma bhavati puruṣasya svapsyataḥ | prasiddhaṃ hi loke svapitīti | gauṇaṃ cedaṃ nāmetyāha | yadā svapitītyucyate puruṣastadā tasminkāle satā sacchabdavācyayā prakṛtayā devatayā saṃpanno bhavati saṃgata ekībhūto bhavati | manasi praviṣṭaṃ mana ādisaṃsargakṛtaṃ jīvarūpaṃ parityajya svaṃ sadrūpaṃ yatparamārthasatyamapīto ’pigato bhavati | atastasmātsvapitītyenamācakṣate lokikāḥ | svamātmānaṃ hi yasmādapīto bhavati | tataścā’yastānāṃ karaṇānāmanekavyāpāranimittaglānānāṃ svavyāpārebhya uparamo bhavati | śruteśca"śrāmyatyeva vākśrāmyati cakṣur" ityevamādi | tathā ca"gṛhītā vāggṛhītaṃ śrotraṃ gṛhītaṃ mana"ityevamādīni karaṇāni prāṇagrastāni | prāṇa eko ’śrānto dehe kulāye yo jāgarti tadā jīvaḥ śramāpanuttaye svaṃ devatārūpamātmānaṃ pratipadyate | nānyatra svarūpāvasthānācchramāpanodaḥ syāditi yuktā prasiddhirlaukikānāṃ svaṃ hyapīto bhavatīti | dṛśyate hi loke jvarādirogagrastānāṃ tadvinirnoke svātmasthānāṃ viśramaṇaṃ tadvadihāpi syāditi yuktam | "tadyathā śyeno vā suparṇo vā viparipatya śrānta"ityādiśruteṣca || 1 ||

sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanam alabdhvā bandhanam evopaśrayate |
evam eva khalu somya tan mano diśaṃ diśaṃ patitvānyatrāyatanam alabdhvā prāṇam evopaśrayate |
prāṇabandhanaṃ hi somya mana iti ||

2. 'As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the giva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding- no rest anywhere, settles down on breath; for indeed, my son, mind is fastened to breath.

tatrāyaṃ dṛṣṭānto yathokter’the-sa yathā śakuniḥ pakṣī śakunighātakasya hastagatena sūtreṇa prabaddhaḥ pāśito diśaṃ diśaṃ bandhanamokṣārthī sanpratiśidiśaṃ patitvānyatra bandhanādāyatanamāśrayaṃ viśramaṇāyālabdhvāprāpya bandhanamevopaśrayate | evameva yathāyaṃ dṛṣṭāntaḥ khalu he sobhya tanmanastatprakṛtaṃ poḍaśakalamannopacitaṃ mano nirdhāritaṃ tatepraviṣṭastatsthastadupalakṣito jīvastanmana iti nirdiśyate mañcākrośanavat | sa mana ākhyopādhirjīvo ’vidyākāmakarmopadiṣṭāṃ diśaṃ diśaṃ sukhaduḥkhādilakṣaṇāṃ jāgratsvapnayoḥ patitvā gatvānubhūyetyarthaḥ | anyatra sadākhyātsvātmana āyatanaṃ viśramaṇasthānamalabdhvā prāṇameva prāṇena sarvakāryakaraṇāśrayeṇopalakṣitā prāṇa ityucyate sadākhyā parā devatā | "prāṇasya prāṇaṃ" "prāṇaśarīro bhārūpa"ityādiśruteḥ | atastāṃ devatāṃ prāṇaṃ prāṇākhyāmevopaśrayate | prāṇo bandhanaṃ yasya manasastatprāṇabandhanaṃ hi yasmātsomya manaḥ prāṇopalakṣitadevatāśrayaṃ mana iti tadupalakṣito jīva iti || 2 ||

aśanāpipāse me somya vijānīhīti |
yatraitat puruṣo ’śiśiṣati nāmāpa eva tad aśitaṃ nayante |
tad yathā gonāyo ’śvanāyaḥ puruṣanāya ity evaṃ tad apa ācakṣate ’śanāyeti |
tatraitac chuṅgam utpatitaṃ somya vijānīhi |
nedam amūlaṃ bhaviṣyatīti ||

3. 'Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (asva-naya), a man-leader (purusha-naya), so they call water (which digests food and causes hunger) food-leader (asa-naya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause).

evaṃ svapitināmaprasiddhidvāreṇa yajjīvasya satyasvarūpaṃ jagato mūlaṃ tatputrasya darśayitvā’hānnādikāryakāraṇaparamparayāpi jagato mūlaṃ saddidarśayiṣuḥ | aśanāpipāse aśitumicchāśanā yālopena | pātumicchā pipāsā te aśanāpipāse aśanāpipāsayoḥ satatvaṃ vijānīhītyetat | yatra yasminkāla etannāma puruṣo bhavati | kiṃ tat?aśiśiṣatyaśitumicchatīti | tadā tasya puruṣasya kinimittaṃ nāma bhavatītyāha | yattatpuruṣeṇāśitamannaṃ kaṭhinaṃ potā āpo nayante dravīkṛtya rasādibhāvena vipariṇamayante tadā bhuktamannaṃ jīryati | atha ca bhavatyasya nāmāśiśiṣatīti gauṇam | jīrṇe hyanne ’śitumicchati sarvo hi jantuḥ | tat tatra apāmaśitanetṛtvādaśanāyā iti nāma prasiddhamityetasminnarthe | yathā gonāyo gāṃ nayatīti gonāya ityucyate gopālaḥ | tathāśvānnayatītyaśvanāyo ’śvapāla ityucyate | puruṣanāyaḥ puruṣānnayatīti rājā senāpatirvā | evaṃ tattadāpa ācakṣate laukikā aśanāyeti visarjanīyalopena | tatraivaṃ satyadbhī rasādibhāvena nītenāśitenānnena niṣpāditamidaṃ śarīraṃ vaṭakaṇikāyāmiva śuṅgo ’ṅkura utpatita udgatastamimaṃ śuṅgaṃ kāryaṃ śarīrākhyaṃ vaṭādiśuṅgavadutpatitaṃ he sobhya vijānīhi | kiṃ tatra vijñeyamityucyate | śuṇvidaṃ śuṅgavatkāryatvāccharīraṃ nāmūlaṃ mūlarahitaṃ bhaviṣyatītyukta āha śvetaketuḥ || 3 ||

tasya kva mūlaṃ syād anyatrānnāt |
evam eva khalu somyānnena śuṅgenāpo mūlam anviccha |
adbhiḥ somya śuṅgena tejo mūlam anviccha |
tejasā somya śuṅgena sanmūlam anviccha |
sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ ||

4. 'And where could its root be except in food (earth)? And in the same manner, my son, as food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True.

yadyevaṃ samūlamidaṃ śarīraṃ vaṭādiśuṅgavattasyāsya kva mūlaṃ syādbhavedityevaṃ pṛṣṭa āha pitā | tasya kva mūlaṃ syādanyatrānnādannaṃ mūlamityabhiprāyaḥ | katham | aśitaṃ hyannamadbhirdravīkṛtaṃ jāṭhareṇāgninā pacyamānaṃ rasabhāvena pariṇamate | rasocchoṇitaṃ śoṇitānmāṃsaṃ māṃsānmedo medaso ’sthīnyasthibhyo majjā majjāyāḥ śukram | tathā yoṣidbhuktaṃ cānnaṃ rasādikrameṇaivaṃ pariṇataṃ lohitaṃ bhavati | tābhyāṃ śukraśoṇitābhyāmannakāryābhyāṃ saṃyuktābhyāmannenaiva pratyahaṃ bhujyamānenā’pūryamāṇābhyāṃ kuḍyamiva mṛtpiṇḍaiḥ pratyuhamupacīyamāno ’nnamūlo dehaśuṅgaḥ pariniṣpanna ityarthaḥ | yattu dehaśuṅgo ’nnamūla evameva khalu somyānnena śuhgena kāryabhūtenāpo mūlamannasya śuṅgasyānviccha pratipadyasva | apāmapi vināśotpattimattavācchuṅgatvameveti adbhiḥ sīmya śuṅgena kāryeṇa kāraṇaṃ tejo mūlamanviccha | tejaso ’pi vināśotpattimattavācchuṅgatvamiti tejasā somya śuṅgena sanmūlamekamevādvitīyaṃ paramārthasatyam | yasminsarvamidaṃ vācā’rambhaṇaṃ vikāro nāmadheyamanṛtaṃ rajjvāmiva sarpādivikalpajātamadhyastamavidyayā tadasya jagato mūlamataḥ sanmūlāḥ satkāraṇā he somyemāḥ sthāvarajaṅgamalakṣaṇāḥ sarvāḥ prajā na kevalaṃ sanmūlā evedānīmapi sthitikāle sadāyatanāḥ sadāśrayā eva | nahi mṛdamanāśritya ghaṭādeḥ sattvaṃ sthitirvāsti | ato mṛdvatsanmūtvātprajānāṃ sadāyatanaṃ yāsāṃ tāḥ sadāyatanāḥ prajāḥ | ante ca satpratiṣṭhāḥ sadeva pratiṣṭā layaḥ samāptipavasānaṃ pariśeṣo yāsāṃ tāḥ satpratiṣṭhāḥ || 4 ||

atha yatraitat puruṣaḥ pipāsati nāma teja eva tat pītaṃ nayate |
tad yathā gonāyo ’śvanāyaḥ puruṣanāya ity evaṃ tat teja ācaṣṭa udanyeti |
tatraitad eva śuṅgam utpatitaṃ somya vijānīhi |
nedam amūlaṃ bhaviṣyatīti ||

5. 'When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-naya), of a horse-leader (asva-naya), of a man-leader (purusha-naya), so they call fire udanyi, thirst, i. e. water-leader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause).

athedānīmapśuṅgadvāreṇa sato mūlasyānugamaḥ kārya ityāha | yatra yasminkāla etannāma pipāsati pātumicchatīti puruṣo bhavati | aśiśiṣatītivadidamapi gauṇameva nāma bhavati | dravīkṛtasyāśitasyānnasya netrya āpo ’nnaśuṅgaṃ dehaṃ kledayantyaḥ śithilī kuryurabbāhulyādyadi tejasā na śoṣyante | nitarāṃ ca tejasā śoṣyamāṇā svapsu dehabhāvena pariṇamamānāsu pātumicchā puruṣasya jāyate tadā puruṣaḥ pipāsati nāma tadetadāha | teja eva tattadā pītamabādi śoṣayaddehagatalohitaprāṇabhāvena nayate pariṇamayati | tadyathā gonāya ityādi samānamevaṃ tatteja ācaṣṭe loka udanyetyudakaṃ nayatītyudanyam | udanyetīti cchāndasaṃ tatrāpi pūrvavat | apāmapyetadeva śarīrākhyaṃ śuṅgaṃ nānyadityevamādi samānamanyat || 5 ||

tasya kva mūlaṃ syād anyatrādbhyaḥ |
adbhiḥ somya śuṅgena tejo mūlam anviccha |
tejasā somya śuṅgena sanmūlam anviccha |
sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sad āyatanāḥ satpratiṣṭhāḥ |
yathā nu khalu somyemās tisro devatāḥ puruṣaṃ prāpya trivṛt trivṛd ekaikā bhavati tad uktaṃ purastād eva bhavati |
asya somya puruṣasya prayato vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyām ||

6. 'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True.
'And how these three beings (devata), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being.

sāmarthyāttejaso ’pyetadeva śarīrākhyaṃ śuṅgam | ato ’pśuṅgena dehenā’po mūlaṃ gamyate | adbhiḥ śuṅgena tejo mūlaṃ gamyate | tejasā śuṅgena sanmūlaṃ gamyate pūrvavat | evaṃ hi tejobannamayasya dehaśuṅgasya vācārambhaṇamātrasyānnādiparamparayā paramārthasatyaṃ sanmūlamabhayasaṃtrāsaṃ nirāyāsaṃ sanmūlamanviccheti putraṃ gamayitvāśiśiṣati pipāsatīti nāmaprasiddhidvāreṇa yadanyadihāsminprakaraṇe tejobannānāṃ puruṣeṇopabhujyamānānāṃ kāryakaraṇasaṃghātasya dehaśuṅgasya svajātyasāṃkaryeṇopacayakaratvaṃ vaktavyaṃ prāptaṃ tadihoktameva draṣṭavyamiti pūrvoktaṃ vyapadiśati | yathā nu khalu yena prakāreṇemāstejobannākhyāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyannamaśitaṃ tredhā vidhīyata ityādi | tatraivoktamannādīnāmasitānāṃ ye mavyamā dhātavaste sāptadhātukaṃ śarīramupacinvantītyuktam | "māṃsaṃ bhavati lohitaṃ bhavati majjā bhavatyasthi bhavati ye tvaṇiṣṭhā dhātavo manaḥ prāṇaṃ vācaṃ dehasyāntaḥkaraṇasaṃghātamupacinvantī"ti coktaṃ"tanmano bhavati sa prāṇo bhavati sā vāgbhavatī"ti | so ’yaṃ prāṇakaraṇasaṃghāto dehe viśīrṇe dehāntaraṃ jīvādhiṣṭhito yena krameṇa pūrvadehātpracyuto gacchati tadāhāsya he somya puruṣasya prayato mriyamāṇasya vāṅmanasi saṃpadyate manasyupasaṃhriyate | atha tadā’hurjñātayo na vadatīti | manaḥpūrvako hi vāgvyāpāraḥ | "yadvai manasā dhyāyati tadvācā vadati"iti śruteḥ | vācyupasaṃhṛtāyāṃ manasi mano mananavyāpāreṇa kevalena vartate | mano ’pi yadopasaṃhriyate tadā manaḥ prāṇe saṃpannaṃ bhavati suṣuptakāla iva tadā pārśvasthā jñātayo na vijānātītyāhuḥ | prāṇaśca tadordhvocchvāsī svātmanyupasaṃhṛtabāhyakaraṇaḥ saṃvargavidyāyāṃ darśanāddhastapādādīnvikṣipanmarmasthānāni nikṛntannana ivotsṛjan krameṇopasaṃhṛtastejasi sampadyate | tadā’hurjñātayo na calatīti mṛto neti vā vicikitsanto dehamālabhamānā uṣṇaṃ copalabhamānā deha uṣṇo jīvatīti yadā tadapyauṣṇyaliṅgaṃ teja upasaṃhriyate tadā tattejaḥ parasyāṃ devatāyāṃ praśāmyati | tadevaṅkrameṇopasaṃhṛte svamūlaṃ prāpte ca manasi tatstho jīvo ’pi suṣuptakālavannimittopasaṃhārādupasaṃhriyamāṇaḥ sansatyābhisaṃdhipūrvakaṃ cedupasaṃhriyate sadeva saṃpadyate na punardehāntarāya suṣuptādivottiṣṭhati | yathā loke sabhaye deśe vartamānaḥ kathañcidivābhayaṃ deśaṃ prāptastadvat | itarastvanātmajñastasmādeva mūlātsuṣuptādivotthāya mṛtvā punardehajālamāviśati || 6 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

7. 'Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied.

yasmānmūlādutthāya dehamāviśati jīvaḥ sa yaḥ sadākhya eṣa ukto ’ṇimāṇubhāvo jagato mūlamaitadātmyametatsadātmā yasya sarvasya tadetadātma tasya bhāva aitadātmyam | etena sadākhyenā’tmanā’tmavatsarvamidaṃ jagat | nānyo ’styasyā’tmā saṃsārī | "nānyadato ’ti śrotṛ"ityādiśrutyantarāt | yena cā’tmanā’tmavatsarvamidaṃ jagattadeva sadākhyaṃ kāraṇaṃ satyaṃ paramārthasat | ataḥ sa evā’tmā jagataḥ pratyaksvarūpaṃ satattvaṃ yāthātmyam | ātmaśabdasya nirupapadasya pratyagātmani gavādiśabdavannirūḍhatvāt | atastatsattvamasīti he śvetaketo ityevaṃ pratyāyitaḥ putra āha-bhūya eva mā bhagavānvijñāpayatu yadbhavaduktaṃ tatsandigdhaṃ mamāhanyahani sarvāḥ prajāḥ suṣupte satsaṃpadyanta ityetadyena tatsaṃpadya na viduḥ satsampannā vayamiti | ato dṛṣṭontena māṃ pratyāyayatvityarthaḥ | evamuktastathāstu somyeti hovāca pitā || 7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasyāṣṭamaḥ khaṇḍaḥ

yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇāṃ rasān samavahāram ekatāṃ rasaṃ gamayanti ||

1. NINTH KHANDA
'As the bees, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form,

yatpṛcchasyahanyahani satsaṃpadya na viduḥ satsaṃpannāḥ sma iti tatkasmādityatra śṛṇu dṛṣṭāntam | yathā loke he somya madhukṛto madhu kurvantīti madhukṛto madhukaramakṣikā madhu nistiṣṭhanti madhu niṣpādayanti tatparāḥ santaḥ | katham?nānātyayānāṃ nānāgatīnāṃ nānādikkānāṃ vṛkṣāṇāṃ rasānsamavahāraṃ samāhṛtyaikatāmekabhāvaṃ madhutvena rasāngamayanti madhutvamāpādayanti || 1 ||

te yathā tatra na vivekaṃ labhante ’muṣyāhaṃ vṛkṣasya raso ’smy amuṣyāhaṃ vṛkṣasya raso ’smīti |
evam eva khalu somyemāḥ sarvāḥ prajāḥ sati saṃpadya na viduḥ sati saṃpadyāmaha iti ||

2. 'And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True.

te rasā yathā madhutvenaikatāṃ gatāstatra madhuni vivekaṃ na labhante | katham, amuṣyāhamāmrasya panasasya vā vṛkṣasya raso ’smīti | yathā hi loke bahūnāṃ cetanāvatāṃ sametānāṃ prāṇināṃ vivekalābho bhavatyamuṣyāhaṃ putro ’muṣyāhaṃ naptāsmīti | te ca labdhavivekāḥ santo na saṃkīryante na tathehānekaprakāravṛkṣarasānāmapi madhurāmlatiktakaṭukādīnāṃ madhutvenaikatāṃ gatānāṃ madhurādibhāvena viveko gṛhyata ityabhiprāyaḥ | yathāyaṃ dṛṣṭānta ityevameva khalu somyemāḥ sarvāḥ prajā ahanyahani sati saṃpadya suṣuptakāle maraṇapralayayośca na vidurna vijānīyuḥ sati saṃpadyāmaha iti saṃpannā iti vā || 2 ||

ta iha vyaghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yad yad bhavanti tad ābhavanti ||

3. 'Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a mosquito, that they become again and again.

yasmāccaivamātmanaḥ sadrūpatāmajñātvaiva satsaṃpadyante | atasta iha loke yatkarmanimittāṃ yāṃ yāṃ jātiṃ pratipannā āsurvyāghrādīnāṃ vyāghro ’haṃ siṃho ’hamityevaṃ te tatkarmajñānavāsanāṅkitāḥ santaḥ satpraviṣṭā api tadbhāvenaiva punarābhavanti punaḥ sata āgatya vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyatpūrvamiha loke bhavanti vabhūvurityarthaḥ | tadeva punarāgatya bhavanti yugasahasrakoṭyantaritāpi saṃsāriṇo jantoryā purā bhāvitā vāsanā sā na naśyatītyarthaḥ | "yathāprajñaṃ hi saṃbhavāḥ"iti śruttyantarāt || 3 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

4. 'Now ' that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
' Be it so, my child,' the father replied.

tāḥ prajā yasminpraviśya punarāvirbhavanti | ye tvito ’nye satsatyātmābhisaṃdhā yamaṇubhāvaṃ sadātmānaṃ praviśya nā’vartante sa ya eṣo ’ṇimetyādi vyākhyātam | yathā loke svakīye gṛhe supta utthāya grāmāntaraṃ gato jānāti svagṛhādāgato ’smītyevaṃ sata āgato ’smīti ca jantūnāṃ kasmādvijñānaṃ na bhavatīti bhūya eva mā bhagavānvijñāpayatvityuktastathā sobhyeti hovāca pitā || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya navamaḥ khaṇḍaḥ

imāḥ somya nadyaḥ purastāt prācyaḥ syandante paścāt pratīcyaḥ |
tāḥ samudrāt samudram evāpiyanti |
sa samudra eva bhavati |
tā yathā tatra na vidur iyam aham asmīyam aham asmīti ||

1. TENTH KHANDA
'These rivers, my son, run, the eastern (like the Ganga) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river,

śṛṇu tatra dṛṣṭāntaṃ yathā somyemā nadyo gaṅgādyāḥ purastātpūrvāṃ diśaṃ prati prācyaḥ prāgañcanāḥ syandante sravanti | paścātpratīcīṃ diśaṃ prati sindhvādyāḥ pratīcīmañcanti gacchantīti pratīcyastāḥ samudrādambhonidherjaladharairākṣiptāḥ punarvṛṣṭirūpeṇa patitā gaṅgādinadīrūpiṇyaḥ punaḥ samudramambhonidhimevāpiyanti sa samudra eva bhavati tā nadyo yathā tatra samudre samudrātmanaikatāṃ gatā na vidurna jānantīyaṃ gaṅgāhamasmīyaṃ yamunāhamasmītīyaṃ mahyahamasmīti ca || 1 ||

evam eva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti |
ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yad yad bhavanti tad ābhavanti ||

2. In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a mid-e, or a gnat, or a mosquito, that they become again and again.

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

3. 'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.

evameva khalu somyemāḥ sarvāḥ prajā yasmātsati sampadya na vidustasmātsata āgamya na viduḥ sata āgacchāmaha āgatā iti vā | ta iha vyāghra ityādi samānamanyat | dṛṣṭaṃ loke jale vīcītaraṅgaphenabudādaya utthitāḥ punastadbhāvaṃ gatā vinaṣṭā iti | jīvāstu tatkāraṇamaṇubhāvaṃ pratyahaṃ gacchanto ’pi suṣupte maraṇapralayayośca na vinaśyantītyetat bhūya eva mā bhagavānvijñāpayatu dṛṣṭāntena | tathā somyeti hovāca pitā || 2-3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya daśamaḥ khaṇḍaḥ

asya somya mahato vṛkṣasya yo mūle ’bhyāhanyāj jīvan sraved yo madhye ’bhyāhanyāj jīvan sraved yo ’gre ’bhyāhanyāj jīvan sravet |
sa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānas tiṣṭhati ||

1. ELEVENTH KHANDA
'If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing;

śṛṇu dṛṣṭāntamasya - he somya mahato ’nekaśākhādiyuktasya vṛkṣasyāsyetyagrataḥ sthitaṃ vṛkṣaṃ darśayannāha | yadi yaḥ kaścidasya mūle ’bhyāhanyātparaśvādinā sakṛdghātamātreṇa na śuṣyatīti jīvanneva bhavati tadā tasya rasaḥ sravet | tathā yo madhye ’bhyāhanyājjīvansravettathā yo ’gre ’bhyāhanyājjīvansravetsa eṣa vṛkṣa idānīṃ jīvenā’tmanānuprabhūto ’nuvyāptaḥ pepīyamāno ’tyarthaṃ pibannudakaṃ bhaumāṃśca rasānmūlairgṛhṇanmodamāno harṣaṃ prāpnuvaṃstiṣṭhati || 1 ||

asya yad ekāṃ śākhāṃ jīvo jahāty atha sā śuṣyati |
dvitīyāṃ jahāty atha sā śuṣyati |
tṛtīyāṃ jahāty atha sā śuṣyati |
sarvaṃ jahāti sarvaḥ śuṣyati ||

2. 'But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers. In exactly the same manner, my son, know this.' Thus he spoke:

tasyāsya yadekāṃ śākhāṃ rogagrastāmāhatāṃ vā jīvo jahātyupasaṃharati śākhāyāṃ viprasṛtamātmāṃśam | atha sā śuṣyati | vāṅmanaḥprāṇakaraṇagrāmānupraviṣṭo hi jīva iti tadupasaṃhāra upasaṃhriyate | jīvena ca prāṇayuktenāśitaṃ potaṃ ca rasatāṃ gataṃ jīvaccharīraṃ vṛkṣaṃ vardhayadrasarūpeṇa jīvasya sadbhāve liṅgaṃ bhavati | aśitapītābhyāṃ hi dehe jīvastiṣṭhati te cāśitapīte jīvakarmānusāriṇī iti | tasyaikāṅgavaikalyanimittaṃ karma yadopasthitaṃ bhavati tadā jīva ekāṃ śākhāṃ jahāti śākhāyā ātmānamupasaṃharati | atha tadā sā śākhā śuṣyati | jīvasthitinimitto raso jīvakarmākṣipto jīvopasaṃhāre na tiṣṭhati | rasāpagame ca śākhā śoṣamupaiti | tathā sarvaṃ vṛkṣameva yadāyaṃ jahāti tadā sarvo ’pi vṛkṣaḥ śuṣyati | vṛkṣasya rasasravaṇaśoṣaṇādiliṅgājjīvavattvaṃ dṛṣṭāntaśruteśca cetanāvantaḥ sthāvarā iti bauddhakāṇādamatamacetanāḥ sthāvarā ityetadasāramiti darśitaṃ bhavati || 2 ||

evam eva khalu somya viddhīti ha uvāca |
jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyata iti |
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

3- 'This (body) indeed withers and dies when the living Self has left it; the living Self dies not.
'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.

yathāsminvṛkṣadṛṣṭānte darśitaṃ jīvena yukto vṛkṣo ’śuṣko rasapānādiyukto jāvatītyucyate tadapetaśca mriyata ityucyate | evameva khalu somya viddhīti hovāca-jīvāpetaṃ jīvaviyuktaṃ vāva kiledaṃ śarīraṃ mriyate na jīvo mriyata iti kāryaśeṣe ca suptotthitasya mamedaṃ kāryaśeṣamaparisamāptamiti smṛtvā samāpanadarśanāt | jātamātrāṇāṃ ca jantūnāṃ stanyābhilāṣayādidarśanāccātītajanmāntarānubhūtastana (nya) pānaduḥkhānubhavasmṛtirgamyate | agnihotrādīnāṃ ca vaidikānāṃ karmaṇāmarthavattvānna jīvo mriyata iti | sa ya eṣo ’ṇimetyādi samānam | kathaṃ punaridamatyantasthīlaṃ pṛthivyādi nāmarūpavajjagadatyantasūkṣmātsadrūpānnāmarūparah itātsato jāyata ityetaddṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti | tathā somyeti hovāca pitā || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasyaikādaśaḥ khaṇḍaḥ

nyagrodhaphalam ata āhareti |
idaṃ bhagava iti |
bhinddhīti |
bhinnaṃ bhagava iti |
kim atra paśyasīti |
aṇvya ivemā dhānā bhagava iti |
āsām aṅgaikāṃ bhinddhīti |
bhinnā bhagava iti |
kim atra paśyasīti |
na kiṃcana bhagava iti ||

1. TWELFTH KHANDA
'Fetch me from thence a fruit of the Nyagrodha tree.'
Here is one, Sir.'
Break it.'
'It is broken, Sir.'
'What do you see there?'
'These seeds, almost infinitesimal.'
'Break one of them.'
'It is broken, Sir.'
'What do you see there?'
'Not anything, Sir.'

yadyetatpratyakṣīkartumicchasi, ato ’smānmahato nyagrodhātphalamekamāharetyuktastathā cakāra, sa idaṃ bhagava upahṛtaṃ phalamiti darśitavantaṃ pratyāha phalaṃ bhindhīti | bhinnamityāhetaraḥ | tamāha pitā kimatra paśyasītyukta āhāṇvyo ’ṇutarā ivemā dhānā bījāni paśyāmi bhagava iti | āsāṃ dhānānāmekāṃ dhānāmaṅga he vatsa bhindhītyukta āha bhinnā bhagava iti | yadi bhinnā dhānā tasyāṃ bhinnāyāṃ kiṃ paśyasītyukta āha na kiñcana paśyāmi bhagava iti || 1 ||

taṃ hovāca yaṃ vai somyaitam aṇimānaṃ na nibhālayasa etasya vai somyaiṣo ’ṇimna evaṃ mahānyagrodhas tiṣṭhati |
śraddhatsva somyeti ||

2. The father said: 'My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists.

taṃ putraṃ hovāca vaṭadhānāyāṃ bhinnāyāṃ yaṃ vaṭabījāṇimānaṃ he saumyaitaṃ na nibhālayase na paśyasi | tathāpyetasya vai kila somyaiṣa mahānnyagrodho bījasyāṇimnaḥ sūkṣmasyādṛśyamānasya kāryabhūtaḥ sthūlaśākhāskandhaphalapalāśavāṃstiṣṭhatyutpannaḥ sannuttiṣṭhatīti vocchabdo ’dhyāhāryo ’taḥ śraddhatsva somya sata evāṇimnaḥ sthūlaṃ nāmarūpādimatkāryaṃ jagadutpannamiti | yadyapi nyāyāgamābhyāṃ nirdhāritor’thastathaivetyavagamyate tathāpyatyantasūkṣmeṣvartheṣu bāhyaviṣayāsaktamanasaḥ svabhāvapravṛttasyāsatyāṃ gurutarāyāṃ śraddhāyāṃ duravagamatvaṃ syādityāha śraddhatsveti | śraddhāyāṃ tu satyāṃ manasaḥ samādhānaṃ bubhutsiter’the bhavettataśca tadarthāvagatiḥ | "anyatramanā abhūvam" ityādiśruteḥ || 2 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

3. 'Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.

sa ya ityādyuktārtham | yadi tatsajjagato mūlaṃ kasmānnopalabhyata ityetaddṛṣṭāntena mā bhagavānbhūya eva vijñāpayatviti | tathā somyeti hovāca pitā || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya dvādaśaḥ khaṇḍaḥ

lavaṇam etad udake ’vadhāyātha mā prātar upasīdathā iti |
sa ha tathā cakāra |
taṃ hovāca |
yad doṣā lavaṇam udake ’vādhā aṅga tad āhareti |
tad dhāvamṛśya na viveda ||

1. THIRTEENTH KHANDA
'Place this salt in water, and then wait on me in the morning.'
The son did as he was commanded.
The father said to him: 'Bring me the salt, which you placed in the water last night.'
The son having looked for it, found it not, for, of course, it was melted.

vidyamānamapi vastu nopalabhyate prakārāntareṇa tūpalabhyata iti śṛṇvatra dṛṣṭāntam yadi cemamarthaṃ pratyakṣo sa ha pitroktamarthaṃ pratyakṣīkartumicchaṃstathā cakāra | taṃ hovāca paredyuḥ prātarūpasīdathā upagacchethā iti | sa ha pitroktamarthaṃ pratyakṣīkartumicchaṃstathā cakāra | taṃ hovāca paredyuḥ prātaryallavaṃ doṣā rātrāvudake ’vādhā nikṣiptavānasyaṅga he vatsa tadāharetyuktastallavaṇamājihīrṣurha kilāvamṛśyodake na viveda na vijñātavānyathā tallavaṇaṃ, vidyamānameva sadapsu līnaṃ saṃśliṣṭamabhūtaṃ || 1 ||

yathā vilīnam eva |
an;gāsyāntād ācāmeti |
katham iti |
lavaṇam iti |
madhyād ācāmeti |
katham iti |
lavaṇam iti |
antād ācāmeti |
katham iti |
lavaṇam iti |
abhiprāsyaitad atha mopasīdathā iti |
tad dha tathā cakāra |
tac chaśvat saṃvartate |
taṃ hovācātra vāva kila tat somya na nibhālayase ’traiva kileti ||

2. The father said: 'Taste it from the surface of the water. How is it?'
The son replied: 'It is salt.'
'Taste it from the middle. How is it?'
The son replied: ' It is salt.'
'Taste it from the bottom. How is it?'
The son replied: 'It is salt.'
The father said: 'Throw it away' and then wait on me.
He did so; but salt exists for ever.
Then the father said: 'Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is.

yathā vilīnaṃ lavaṇaṃ na vettha tathāpi taccakṣuṣā sparśanena ca piṇḍarūpaṃ lavaṇamagṛhyamāṇaṃ vidyata evāpsūpalabhyate copāyāntareṇetyetatputraṃ pratyāyayitumicchannāha-aṅgāsyodakasyāntādupari gṛhītvā’cāmetyuktvā putraṃ tathākṛtavantamuvāca kathamitītara āha lavaṇaṃ svādutaḥ iti | tathā madhyādudakasya gṛhītvā’cāmeti kathamiti lavaṇamiti | tathāntādadhodeśādgṛhītvā’cāmeti kathamiti lavaṇamiti | yadyevamabhiprāsya parityajyaitadudakamācamyātha mopasīdathā iti taddha tathā cakāra lavaṇaṃ parityajya pitṛsamīpamājagāmetyarthaḥ | idaṃ vacanaṃ bravaṃstallavamaṃ tasminnevodake yanmayā rātrau kṣiptaṃ śāśvannityaṃ saṃvartate vidyamānameva satsamyagvartate | ityevamuktavantaṃ taṃ hovāca pitā | yathedaṃ lavaṇaṃ darśanasparśanābhyāṃ pūrvaṃ gṛhītaṃ punarudake vilīnaṃ tābhyāmagṛhyamāṇamapi vidyata evopāyāntareṇa jihvayopalabhyamānatvāt | evamevātraivāsminneva tejobannādikārye śuṅgedehe | vāva kiletyācāryopadeśasmaraṇapradarśanārthau | sattejobannādiśuṅgakāramaṃ vaṭabījāṇimavadvidyamānamevendriyairnopalabhase na nibhālayase | yathātraivodake darśanasparśanābhyāmanupalabhyamānaṃ lavaṇaṃ vidyamānameva jihvayopalabdhavānasi | evamevātraiva kila vidyamānaṃ sajjaganmūlamupāyāntareṇa lavaṇāṇimavadupalapsyasa iti vākyaśeṣaḥ || 2 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied.

sa ya ityādi samānam | yadyevaṃ lavaṇāṇimavadindriyairanupalabhyamānamapi jaganmūlaṃ sadupāyāntareṇopalabdhuṃ śakyate yadupalambhātkṛtārthaḥ syāmanupalambhāccākṛtārthaḥ syāmahaṃ tasyaivopalabdhau ka upāya ityetadbhūya eva mā bhagavānvijñāpayatu dṛṣṭāntena tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya trayodaśaḥ khaṇḍaḥ

yathā somya puruṣaṃ gandhārebhyo ’bhinaddhākṣam ānīya taṃ tato ’tijane visṛjet |
sa yathā tatra prāṅ vodaṅ vā adharāṅ vā pratyaṅ vā pradhmāyītābhinaddhākṣa ānīto ’bhinaddhākṣo visṛṣṭaḥ ||

1. FOURTEENTH KHANDA
'As one might lead a person with his eyes covered away from the Gandharas, and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, "I have been brought here with my eyes covered, I have been left here with my eyes covered,"

yathā loke he somya puruṣaṃ yaṃ kañcidgandhārebhyo janapadebhyo ’bhinaddhākṣaṃ baddhacakṣuṣamānīya dravyahartā taskarastamabhinaddhākṣameva baddhahastamaraṇye tato ’pyatijane ’tigatajane ’tyantavigatajane deśe visṛjetsa tatra digbhramopeto yathā prāṅvā prāgañcanaḥ prāṅmukho, vetyarthaḥ | tathodaṅvādharāṅvā pratyaṅvā pradhmāyīta śabdaṃ kuryādvikrośet | abhinaddhākṣo ’haṃ gandhārebhyastaskareṇā’nīto ’bhinaddhākṣa eva visṛṣṭa iti || 1 ||

tasya yathābhinahanaṃ pramucya prabrūyād etāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti |
sa grāmād grāmaṃ pṛcchan paṇḍito medhāvī gandhārān evopasaṃpadyeta |
evam evehācāryavān puruṣo veda |
tasya tāvad eva ciraṃ yāvan na vimokṣye ’tha saṃpatsya iti ||

2. 'And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhara, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhara, -- in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowlede. For him there is only delay so long as he is not delivered (from the body); then he will be perfect.

evaṃ vikrośatastasya yathābhinahanaṃ yathābandhanaṃ pramucya muktvā kāruṇikaḥ kaścidetāṃ diśamuttarato gandhārā etāṃ diśaṃ vrajeti prabrūyātsa evaṃ kāruṇikena bandhanānmokṣito grāmādgrāmāntaraṃ pṛcchanpaṇḍita upadeśavānmedhāvo paropadiṣṭagrāmapraveśamārgāvadhāraṇasamarthaḥ sangandhārānevopasampadyeta netaro mūḍhamatirdeśāntaradarśanatṛḍvā | yathāyaṃ dṛṣṭānto varṇitaḥ svaviṣayebhyo gandhārebhyaḥ puruṣastaskarairabhinaddhākṣo ’viveko diṅmūḍho ’śanāyāpipāsādimānvyāghrataskarādyanekabhayānatharvrātayutamaraṇyaṃ praveśito duḥkhārto vikrośanbandhanebhyo mumukṣustiṣṭhati sa kathañcideva kāruṇikena kenacinmokṣitaḥ svadeśāngandhārānevā’panno nirvṛtaḥ sukhyabhūt | evameva sato jagadātmanaḥ svarūpāttejovannādimayaṃ dehāraṇyaṃ vātapittakapharudhiramedomāṃsāsthimajjāśukrakṛmimūtrapurīṣavacchītoṣṇādyanekadvandvasukhaduḥkhavaccedaṃ mohapaṭābhinaddhākṣo bhāryāputramitrapaśubandhvādidṛṣṭādṛṣṭānekaviṣayatṛṣṇāpāśitaḥ puṇyāpuṇyāditaskaraiḥ praveśito"’hamamuṣya putro mamaite bāndhavāḥ sukhyahaṃ duḥkhī mūḍhaḥ paṇḍito dhārmiko bandhumāñjāto mṛto jīrṇaḥ pāpī putro me mṛto dhanaṃ me naṣṭaṃ hā hato ’smi kathaṃ jāviṣyāmi kā me gatiḥ kiṃ me trāṇam" ityevamanekaśatasahasrānarthajālavānvikrośankathañcideva puṇyātiśayātparamakāruṇikaṃ kañcitsadbrahmātmavidaṃ vimuktabandhanaṃ brahmiṣṭhaṃ yadā’sādayati tena ca brahmavidā kāruṇyāddarśitasaṃsāraviṣayadoṣadarśanamārgo viraktaḥ saṃsāraviṣayebhyo nāsi tvaṃ saṃsāryamuṣya putratvādidharmavānkiṃ tarhi sadyattattvamasītyavidyāmohapaṭābhinahanānmokṣito gandhārapuruṣavacca svaṃ sadātmānamupasampadya sukhī nirvṛtaḥ syādityetamevārthamāhā’cāryavānpuruṣo vedeti tasyāsyaivamācāryavato muktāvidyābhinahanasya tāvadeva tāvāneva kālaściraṃ kṣepaḥ sadātmasvarūpasampatteriti vākyaśeṣaḥ | kiyānkālaściramityucyate yāvanna vimokṣye na vimokṣyata ityetatpuruṣavyatyanena | sāmarthyāt | yena karmaṇā śarīramārabdhaṃ tasyopabhogena yenāthaśabda ānantaryārthaḥ syāt | nanu yathā sadvijñānāntarameva dehapātaḥ satsampattiśca na bhavati karmaśeṣavaśāttathāpravṛttaphalāni prāgjñānotpatterjanmāntarasañcitānyapi karmāṇi santīti tatphalopabhogārthaṃ patite ’smiñśarīrāntaramārabdhavyam | utpanne ca jñāne yāvajjīvaṃ vihitāni pratiṣiddhāni vā karmāṇi karotyeveti tatphalopabhogārthaṃ cāvaśyaṃ śarīrāntaramārabdhavyaṃ tataśca karmāṇi tataḥ śarīrāntaramiti jñānārthakyaṃ karmaṇāṃ phalavattvāt | atha jñānavataḥ kṣīyante karmāṇi tadā jñānaprāptisamakālameva jñānasya satsampattihetutvānmokṣaḥ syāditi śarīrapātaḥ syāt | tathācā’cāryābhāva "ityācāryavānpuruṣo vede"tyācāryavattvānupapattirjñānānmokṣābhāvaprasaṅgaśca | deśāntaraprāptyupāyajñānavadanaikāntikaphalatvaṃ vā jñānasya | na | karmaṇāṃ pravṛttāpravṛttaphalavattvaviśeṣopapatteḥ | yaduktamapravṛttaphalānāṃ karmamāṃ dhruvaphalavattvādbrahmavidaḥ śarīre patite śarīrāntaramārabdhavyamapravṛttakarmaphalopabhogātharmityetadasat | viduṣa"stasya tāvadeva ciram" iti śruteḥ prāmāṇyāt | nanu"puṇyo vai pumyena karmaṇābhavati"ityādiśruterapi prāmāṇyameva | tasyamevam | tathāpi pravṛttaphalānāmapravṛttaphalānāṃ ca karmaṇāṃ viśeṣo ’sti | katham | yāni pravṛttaphalāni karmāṇi yairvidvaccharīramārabdhaṃ teṣāmupabhogenaiva kṣayaḥ | yathā’rahdhavegasya lakṣyamukteṣvādervegakṣayādeva sthitirna tu lakṣyavedhasamakālameva prayojanaṃ nāstīti tadvat | anyāni tvapravṛttaphalānīha prāgjñānotpatterūrdhvaṃ ca kṛtāni vā kriyamāṇāni vātītajanmāntarakṛtāni vāpravṛttaphalāni jñānena dahyante prāyaścitteneva | "kṣīyante cāsya karmāṇi"iti cā’tharvaṇe | ato brahmavido jīvanādiprayojanābhāve ’pi pravṛttaphalānāṃ karmaṇāmavaśyameva phalopabhogaḥ syāditi mukteṣuvattasya tāvadeva ciramiti yuktamevoktamiti yathoktadoṣacodanānupapattiḥ jñānotpatterūrdhvaṃ ca brahmavidaḥ karmābhāvamavocāma"brahmasaṃstho ’mṛtatvametī"tyatra | tac ca smartum arhasi || 2 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
' Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied.

sa ya ityādyuktārtham | ācāryavānvidvānyena krameṇa satsampadyate taṃ kramaṃ dṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti | tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya caturdaśaḥ khaṇḍaḥ

puruṣaṃ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi mām iti |
tasya yāvan na vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyāṃ tāvaj jānāti ||

1. FIFTEENTH KHANDA
'If a man is ill, his relatives assemble round him and ask: " Dost thou know me? Dost thou know me?" Now as long as his speech is not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devati), he knows them.

puruṣaṃ he somyotopatāpinaṃ jvarādyupatāpavantaṃ jñātayo bāndhavāḥ parivāryopāsate mumūrṣuṃ jānāsi māṃ tava pitaraṃ putraṃ bhrātaraṃ veti pṛcchantastasya mumūrṣoryāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmityetaduktartham || 1 ||

atha yadāsya vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyām atha na jānāti ||

2. 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not.

saṃsāriṇo yo maraṇakramaḥ sa evāyaṃ viduṣo ’pi satsampattikrama ityetadāha parasyāṃ devatāyāṃ tejasi sampanne ’tha na jānāti | avidvāṃstu sata utthāya prāgbhāvitaṃ vyāghrādibhāvaṃ devamanuṣyādibhāvaṃ vā viśati | vidvāṃstu śāsrācāryopadeśajanitajñānadīpaprakāśitaṃ sadbrahmātmānaṃ praviśya nā’vartata ityeṣa satsampattikramaḥ | anye tu mūrdhanyayā nāḍyotkramyā’dityādidvāreṇa sadgacchantītyāhustadasat | deśakālanimittaphalābhisandhānena gamanadarśanāt | na hi sadātmaikatvadarśinaḥ satyābhisandhasya deśakālanimittaphalādyanṛtābhisandhirupapadyate | virodhāt | avidyākāmakarmaṇāṃ ca gamananimittānāṃ sadvijñānahutāśanavipluṣṭatvādgamanānupapattireva | "paryāptakāmasya kṛtātmanastivahaiva sarve pravilīyanti kāmāḥ"ityādyātharvaṇe | nadīsamudradṛṣṭāntaśruteśca || 2 ||

sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca ||

sa ya ityādi samānam | yadi mariṣyato mumukṣataśca tulyā satsampattistatra vidvānsatsampanno nā’vartata āvartate tvavidvānityatra kāraṇaṃ dṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya pañcadaśaḥ khaṇḍaḥ

puruṣaṃ somyota hastagṛhītam ānayanti |
apahārṣīt steyam akārṣīt paraśum asmai tapateti |
sa yadi tasya kartā bhavati tata evānṛtam ātmānaṃ kurute |
so ’nṛtābhisaṃdho ’nṛtenātmānam antardhāya paraśuṃ taptaṃ pratigṛhṇāti |
sa dahyate |
atha hanyate ||

1. SIXTEENTH KHANDA
'My child, they bring a man hither whom they have taken by the hand, and they say: "He has taken something, he has committed a theft." (When he denies, they say), "Heat the hatchet for him." If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet-he is burnt, and he is killed.

śṛṇu yathā somya puruṣaṃ cauryakarmaṇi sandihyamānaṃ nigrahāya parīkṣaṇāya votāpi hastagṛhītaṃ baddhahastamānayanti rājapuruṣāḥ | kiṃ kṛtavānayamiti pṛṣṭāścā’hurapahārśīddhanamasyāyam | te cā’huḥ kimapaharaṇamātrema bandhanamarhati | anyathā datte ’pi dhane bandhanaprasaṅgādityuktāḥ punarāhuḥ steyamakārṣīttauryeṇa dhanamapahārṣīditi | teṣvevaṃ vadatsvitaro ’pahnate nāhaṃ tatkarteti | (te cā’huḥ sandihyamānaṃ steyamakārṣīstvamasya dhanasyeti) | tasmiṃścāpahnavāne āhuḥ paraśumasmai tapateti śodhayatvātmānamiti | sa yadi tasya stainyasya kartā bavati bahiścāpahnate sa evaṃbhūtastata evānṛtamanyathābhūtaṃ santamanyathā’mānaṃ kurute sa tathānṛtābhisandho ’nṛtenā’tmānamantardhāya vyavahitaṃ kṛtvā paraśuṃ taptaṃ mohātpratigṛhrāti sa dahyate ’tha hanyate rājapuruṣaiḥ svakṛtenānṛtābhisandhidoṣeṇa || 1 ||

atha yadi tasyākartā bhavati |
tata eva satyam ātmānaṃ kurute |
sa satyābhisandhaḥ satyenātmānam antardhāya paraśuṃ taptaṃ pratigṛhṇāti |
sa na dahyate |
atha mucyate ||

2. 'But if he did not commit the theft, then he makes himself to be what he is. Then the true minded, having covered his true Self by truth, grasps the heated hatchet-he is not burnt, and he is delivered.

atha yadi tasya karmaṇo ’kartā bhavati tata eva satyamātmānaṃ kurute sa satyena tayā stainyākartṛtayā’tmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa satyābhisandhaḥ sanna dahyate satyavyavadhānādatha mucyate ca mṛṣābhiyoktṛbhyaḥ | taptaparaśuhastatalasaṃyogasya tulyatve ’pi steyakartrakartroranṛtābhisandho dahyate na tu satyābhisandhaḥ || 2 ||

sa yathā tatra nādāhyeta |
etad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
tad dhāsya vijajñāv iti vijajñāv iti ||

3. 'As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.' He understood what he said, yea, he understood it.

sa yathā satyābhisandhastaptaparaśugrahaṇakarmaṇi satyavyavahitahastatalatvānnādāhyeta na dahyetetyetadevaṃ sadbrahmasatyābhisandhītarayoḥ śarīrapātakāle ca tulyāyāṃ satsampattau vidvānsatsampadya na punarvyāghradevādidehagrahaṇāyā’vartate | avidvāṃstu vikārānṛtābhisandhaḥ punarvyāghrādibhāvaṃ devatādibhāvaṃ vā yathākarma yathāśrutaṃ pratipadyate | yadātmābhisandhyanabhisandhikṛte mokṣabandhane yacca mūlaṃ jagato yadāyatanā yatpratiṣṭhāśca sarvāḥ prajā yadātmakaṃ ca sarvaṃ yaccājamamṛtamabhayaṃ śivamadvitīyaṃ tatsatyaṃ sa ātmā tavātastattvamasi he śvetaketo ityuktārthamasakṛdvākyam | kaḥ punarasau śvetaketustvaṃśabdārthaḥ | yo ’haṃ śvetaketuruddālakasya putra iti vedā’tmānamādeśaṃ śrutvā matvā vijñāya cāśrutamamatamavijñātaṃ vijñātuṃ pitaraṃ papraccha kathaṃ nu bhagavaḥ sa ādeśo bavatīti sa eṣo ’dhikṛtaḥ śrotā mantā vijñātā tejobannamayaṃ kāryakāraṇasaṅghātaṃ praviṣṭā paraiva devatā nāmasvarūpavyākaraṇāyā’darśa iva puruṣaḥ sūryāduriva jalādau pratibodhitastattvamasītidṛṣṭāntairhetubhiśca tatpiturasya ha kiloktaṃ sadevāhamasmīti vijajñau vijñātavān | dvirvacanamadhyāyaparisamāptyartham | kiṃ punaratra ṣaṣṭhe vākyapramāṇena janitaṃ phalam?ātmani kartṛtvabhoktṛtvayoradhikṛtatvavijñānanivṛttistasya phalaṃ yaṃ vayamavocāma tvaṃśabdavācyamarthaṃ śrotuṃ mantuṃ cādhikṛtamavijñātavijñānaphalārtham | prākcaitasmādvijñānādahamevaṃ kariṣyāmyagnihotrādīni karmāṇyahamatrādhikṛtaḥ | eṣāṃ ca karmaṇāṃ phalamihāmutra ca bhokṣye kṛteṣu vā karmasu kṛtakartavyaḥ syāmityevaṃ kartṛtvabhoktṛtvayoradhikṛto ’smītyātmani yadvijñānamabhūttattasya yatsajjagato mūlamekamevādvitīyaṃ tattvamasītyanena vākyena pratibuddhasya nivartate | virodhāt | na hyekasminnadvitīya ātmanyayamahamasmīti vijñāte mamedamanyadanena kartavyamidaṃ kṛtvāsya phalaṃ bhokṣya iti vā bhedavijñānamupapadyate | tasmātsatsatyādvitīyātmavijñāne vikārānṛtajīvātmavijñānaṃ nivartata iti yuktam | nanu tattvamasītyatra tvaṃśabdavācyer’the sadbuddhirādhitsyate yathā’dityamana ādiṣu brahmādibuddhiḥ | yathā ca loke pratimādiṣu viṣṇvādibuddhistadvannatu sadeva tvamiti, yadi sadeva śvetaketuḥ syātkathamātmānaṃ na vijānīyādyena tasmai tattvamasītyupadiśyate | na | ādityādivākyavailakṣaṇyāt | ādityo brahmetyādāvitiśabdavyavadhānānna sākṣādbrahmatvaṃ gamyate | rūpādimattvāccā’dityādīnāmākāśamanasoścetiśabdavyavadhānādevābrahmatvamiha tu sata eveha praveśaṃ darśayitvā tattvamasīti niraṅkuśaṃ sadātmabhāvamupadiśati | nanu parākramādiguṇaḥ siṃho ’si tvamitivattattvamasīti syāt | na | mṛdādivatsadekamevādvitīyaṃ satyamityupadeśāt | na copacāravijñānāttasya tāvadeva ciramiti satsampattirūpadiśyeta | mṛṣātvādupacāravijñānasya | tvamindro ’si yama itivat | nāpi stutiranupāsyatvācchvetaketoḥ | nāpi sacchvetaketutvopadeśena stūyeta | na hi rājā dāsastvamiti stutyaḥ syāt | nāpi sataḥ sarvātmana ekadeśanirodho yuktastattvamasīti deśādhipateriva grāmādhyakṣastvamiti | na cānyā gatiriha sadātmatvopadeśādarthāntarabhūtā sambhavati | nanu sadasmītibuddhimātramiha kartavyatayā codyate na tvajñātaṃ sadasīti jñāpyata iti cet | nanvasminpakṣe ’pyaśrutaṃ śrutaṃ bhavatītyādyanupapannam | na, sadasmītibuddhividheḥ stutyarthatvāt | na, ācāryavānpuruṣo veda tasya tāvadeva ciramityupadeśāt | yadi hi sadasmīti buddhimātraṃ kartavyatayā vidhīyate na tu tvaṃśabdavācyasya sadrūpatvameva tadā nā’cāryavānvedeti jñānopāyopadeśo vācyaḥ syāt | yathāgnihotraṃ juhuyādityevamādiṣvarthaprāptamevā’cāryavattvamiti tadvat | tasya tāvadeva ciramiti ca kṣepakaraṇaṃ na yuktaṃ syāt | sadātmatattve ’vijñāte ’pi sakṛdbuddhimātrakaraṇe mokṣaprasaṅgāt | na ca tattvamasītyukte nāhaṃ saditipramāṇavākyajanitā buddhīrnivartayituṃ śakyā notpanneti vā śakyaṃ vaktum | sarvopaniṣadvākyānāṃ tatparatayaivopakṣayāt | yathāgnihotrādividhijanitāgnihotrādikartavyatābuddhīnāmatathārthatvamanutpannatvaṃ vā na śakyate vaktuṃ tadvat | yattūktaṃ sadātmā sannātmānaṃ kathaṃ na jānīyāditi | nāsau doṣaḥ | kāryakaraṇasaṅghātavyatirikto ’haṃ jīvaḥ kartā bhoktetyapi svabhāvataḥ prāṇināṃ vijñānādarśanātkisu tasya sadātmavijñānam | kathamevaṃ vyatiriktavijñāne sati teṣāṃ kartṛtvādivijñānaṃ sambhavati dṛśyate ca | tadvattasyāpi dehādiṣvātmabuddhitvānna syātsadātmavijñānam | tasmādvikārānṛtādhikṛtajīvātmavijñānanivartakamevedaṃ vākyaṃ tattvamasīti siddhamiti || 3 || || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya ṣoḍaśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe ṣaṣṭhodhyāyaḥ samāptaḥ atha saptamo ’dhyāyaḥ

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