Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

SEVENTH PRAPATHAKA

adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradaḥ |
taṃ hovāca yad vettha tena mopasīda |
tatas ta ūrdhvaṃ vakṣyāmīti |
sa hovāca ||

1. FIRST KHANDA
Narada approached Sanatkumara and said, 'Teach me, Sir!' Sanatkumara said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.'

paramārthantattvopadeśapradhānaparaḥ ṣaṣṭho ’dhyāyaḥ sadātmaikatvanirṇayaparatayaivopayuktaḥ | na sator’vāgvikāralakṣaṇāni tattvāni nirdiṣṭānītyatastāni nāmādīni prāṇāntāni krameṇa nirdiśya taddvāreṇāpi bhūmākhyaṃ niratiśayaṃ tattvaṃ nirdekṣyāmīti śākhācandradarśanavaditīnaṃ saptamaṃ prapāṭhakamārabhate | anirdiṣṭeṣu hi sator’vāktattveṣu sanmātre ca nirdiṣṭe ’nyadapyavijñātaṃ syādityāśaṅkā kasyacitsyātsā mā bhūditi vā tāni nirdidikṣati | athavā sopānārohaṇavatsthūlādārabhya sūkṣmaṃ sūkṣamataṃ ca buddhiviṣayaṃ jñāpayitvā tadatirikte svārājye ’bhiṣekṣyāmīti nāmādīni nirdidikṣati | athavā nāmādyuttarottaraviśiṣṭāni tattvānyatitarāṃ ca teṣāmutkṛṣṭatamaṃ bhūmākhyaṃ tattvamiti tatstutyarthaṃ nāmādīnāṃ krameṇopanyāsaḥ | ākhyāyikā tu paravidyāstutyarthā | katham | nārado devarṣiḥ kṛtakartavyaḥ sarvavidyo ’pi sannanātmajñatvācchuśocaiva kimu vaktavyamanyo ’lpavijjanturakṛtapuṇyātiśayo ’kṛtārtha iti | athavā nānyadātmajñānānniratiśayaśreyaḥ sādhanamastītyetatpradarśanārthaṃ sanatkumāranāradākhyāyikā’rabhyate | yena sarvavijñānasādhanaśaktisampannasyāpi nāradasya devarṣeḥ śreyo na babhūva yenottamābhijanavidyāvṛttasādhanaśaktisampattinimittābhi mānaṃ hitvā prākṛtapuruṣavatsanatkumāramupasasāda śreyaḥsādhanaprāptaye ’taḥ prakhyāpitaṃ bhavati niratiśayaprāptisādhanatvamātmavidyāyā iti | adhīhyadhīṣva bhagavā bha vinniti kilopasasāda | adhīhi bhagava iti mantraḥ | sanatkumāraṃ yogīśvaraṃ brahmiṣṭhaṃ nārada upasannavān | taṃ nyāyata upasannaṃ hovāca yadātmaviṣaye kiñcidvettha tena tatprakhyāpanena māmupasīdedamahaṃ jāna iti tato ’haṃ bhavato vijñānātte tubyamūrdhvaṃ vakṣyāmītyuktavati sa hovāca nāradaḥ || 1 ||

ṛgvedaṃ bhagavo ’dhyemi yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyām etad bhagavo ’dhyemi ||

2. Narada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sama-veda, as the fourth the Atharvana, as the fifth the Itihasa-purana (the Bharata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Rasi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovikya (logic); the Ekayana (ethics); the Devavidya (etymology); the Brahma-vidya (pronunciation, siksha, ceremonial, kalpa, prosody, khandas); the Bhuta-vidya (the science of demons); the Kshatra-vidya (the science of weapons); the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts). All this I know, Sir.

ṛgvedaṃ bhagavo ’dhyemi smarāmi yadvettheti vijñānasya pṛṣṭatvāt | tathā yajurvedaṃ sāmavedamātharvaṇaṃ caturthaṃ vedaṃ vedaśabdasya prakṛtatvāditihāsapurāṇaṃ pañcamaṃ vedaṃ vedānāṃ bhāratapañcamānāṃ vedaṃ vyākaraṇamityarthaḥ | vyākaraṇena hi padādivibhāgaśa ṛgvedādayo jñāyante | pitryaṃ śrāddhakalpam | kāśiṃ gaṇitam | daivamutpātajñānam | nidhiṃ mahākālādinidhiśāstram | vākovākyaṃ tarkaśāsram | ekāyanaṃ nītiśāsram | devavidyāṃ niruktam | brahmaṇa ṛgyajuḥsāmākhyasya vidyāṃ brahmavidyāṃ śikṣākalpacchandovicitayaḥ | bhūtavidyāṃ bhūtatantram | kṣattravidyāṃ dhanurvedam | nakṣatravidyāṃ jyautiṣam | sarpadevajanavidyāṃ sarpavidyāṃ gāruḍaṃ devajanavidyāṃ gandhayuktinṛtyagītavādyiśilpādivijñānāni | etatsarvaṃ he bhagavo ’dhyemi || 2 ||

so ’haṃ bhagavo mantravid evāsmi nātmavit |
śrutaṃ hy eva me bhagavaddṛśebhyas tarati śokam ātmavid iti |
so ’haṃ bhagavaḥ śocāmi |
taṃ mā bhagavāñ chokasya pāraṃ tārayatv iti |
taṃ hovāca yad vai kiṃcaitad adhyagīṣṭhā nāmaivaitat ||

3. 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.'
Sanatkumira said to him: 'Whatever you have read, is only a name.

so ’haṃ bhagava etatsarvaṃ jānannapi mantravidevāsmi śabdārthamātravijñānavānevāsmītyarthaḥ | sarvo hi śabdo ’bhidhānamātramabhidhānaṃ ca sarvaṃ mantreṣvantarbhavati | mantravidevāsmi mantravitkarmavidityarthaḥ | mantreṣu karmāṇīti hi vakṣyati nā’tmavinnā’tmānaṃ vedbhi | nanvātmāpi mantraiḥ prakāśyata eveti kathaṃ mantraviccennā’tmavit | na | abhidhānābhidheyabhedasya vikāratvāt | na ca vikāra ātmeṣyate | nanvātmāpyātmaśabdenābhidhīyate | na"yato vāco nivartante" | "yatra nānya paśyati"ityādiśruteḥ | kathaṃ tarhyā’tmaivādhastāt’ ’sa ātme’tyādiśabdā ātmānaṃ pratyāyayanti | naiṣa doṣaḥ | dehavati pratyagātmani bhedaviṣaye prayujyamānaḥ śabdo dehādīnāmātmatve pratyākhyāyamāne yatpariśiṣṭaṃ sadavācyamapi pratyāyayati | yathā sarājikāyāṃ dṛśyamānāyāṃ senāyāṃ chatradhvajapatākādivyavahite ’dṛśyamāne ’pi rājanyeṣa rājā dṛśyata iti bhavati śabdaprayogastatra ko ’sau rājeti rājaviśeṣanirūpaṇāyāṃ dṛśyamānetarapratyākhyāne ’nyasminnadṛśyamāne ’pi rājani rājapratītirbhavettadvat | tasmātsohaṃ mantravitkarmavidevāsmi karmakāryaṃ ca sarvaṃ vikāra iti vikārajña evāsmi nā’tmavinnā’tmaprakṛtisvarūpajña ityarthaḥ | ata evokta"mācāryavānpuruṣo vede"ti | "yato vāco nivartante"ityādiśrutibhyaśca | śrutamāgamajñānamastyeva hi yasmānme mama bhagavaddṛśebhyo yuṣmatsadṛśebhyastaratyatikrāmati śokaṃ manastāpamakṛtārthabuddhitāmātmavidityataḥ | so ’hamanātmavittvāddhe bhagavaḥ śocāmyakṛtārthabuddhyā santapye sarvadā taṃ mā māṃ śokasya śokasāgarasya pāramantaṃ bhagavāṃstārayatvātmajñānoḍupena kṛtārthabuddhimāpādayatvabhayaṃ gamayatvityarthaḥ | tamevamuktavantaṃ hovāca yadvai kiñcaitadadhyagīṣṭhā adhītavānasi | adhyayanena tadarthajñānamupalakṣyate jñātavānasītyetannāmaivaitat | "vācā’rambhaṇaṃ vikāro nāmadheyam"iti śruteḥ || 3 ||

nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaś caturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśir daivo nidhir vākovākyam ekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā |
nāmaivaitat |
nāmopāssveti ||

4. 'A name is the.Rig-veda, Yagur-veda, Samaveda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekiyana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All these are a name only. Meditate on the name.

nāma vā ṛgvedo yajurveda ityādi nāmaivaitat | nāmopāḥsva brahmeti brahmabuddhyā | yathā pratimāṃ viṣṇubuddhyopāste tadvat || 4 ||

sa yo nāma brahmety upāste |
yāvan nāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmety upāste |
asti bhagavo nāmno bhūya iti |
nāmno vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

5. 'He who meditates on the name as Brahman, is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.'
'Sir, is there something better than a name?'
'Yes, there is something better than a name.'
'Sir, tell it me.'

sa yastu nāma brahmetyupāste tasya yatphalaṃ bhavati tacchṛṇu yāvannāmno gataṃ nāmno gocaraṃ tatra tasminnāmaviṣaye ’sya yathākāmacāraḥ kāmacaraṇaṃ rājña iva svaviṣaye bhavati | yo nāma brahmetyupāsta ityupasaṃhāraḥ | kimasti bhagavo nāmno bhūyo ’dhikataraṃ yadbrahmadṛṣṭyarhamanyadityabhiprāyaḥ | sanatkumāra āha nāmno vāva bhūyo ’styevetyukta āha yadyasti tanme bhagavānbravītviti || 5 || iti cchāndogyopaniṣadi saptamādhyāyasya prathamaḥ khaṇḍaḥ

vāg vāva nāmno bhūyasī |
vāg vā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaś ca tejaś ca devāṃś ca manuṣyāṃś ca paśūṃś ca vayāṃsi ca tṛṇavanaspatīñ śvāpadāny ākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ |
ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca |
yad vai vāṅ nābhaviṣyan na dharmo nādharmo vyajñāpayiṣyan na satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajñaḥ |
vāg evaitad sarvaṃ vijñāpayati vācam upāssveti ||

1. SECOND KHANDA
'Speech is better than a name. Speech makes us understand the Rig-veda, Yag-ur-veda, Sama-veda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech.

vāgvāva | vāgitīndriyaṃ jihvābhūlādiṣvaṣṭasu sthāneṣu sthitaṃ varṇānāmabhivyañjakam | varṇāśca nāmeti nāmno vāgbhūyasītyucyate | kāryaddhi kāraṇaṃ bhūyo dṛṣṭaṃ loke yathā putrātpitā tadvat | kathaṃ ca vāṅnāmno bhūyasītyāhavāgvā ṛgvedaṃ vijñāpayatyayamṛgveda iti | tathā yajurvedamityādi samānam | hṛdayajñaṃ hṛdayapriyam | tadviparītamahṛdayajñam | yadyadi vāṅnābhaviṣyaddharmādi na vyajñāpayiṣyadvāgabhāve ’dhyayanābhāve tadarthaśravaṇābhāvastacchravaṇābhāve dharmādi na vyajñāpayiṣyanna vijñātamabhaviṣyadityarthaḥ | tasmādvāgevaitacchabdoccāraṇena sarvaṃ vijñāpayatyato bhūyasī vāṅnāmnastasmādvācaṃ brahmetyupāḥsva || 1 ||

sa yo vācaṃ brahmety upāste |
yāvad vāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmety upāste |
asti bhagavo vāco bhūya iti |
vāco vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.'
'Sir, is there something better than speech?'
'Yes, there is something better than speech.'
'Sir, tell it me.'

samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya dvitīyaḥ khaṇḍaḥ

mano vāva vāco bhūyaḥ |
yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭir anubhavaty evaṃ vācaṃ ca nāma ca mano ’nubhavati |
sa yadā manasā manasyati mantrān adhīyīyety athādhīte |
karmāṇi kurvīyety atha kurute |
putrāṃś ca paśūṃś ceccheyety athecchate |
imaṃ ca lokam amuṃ ceccheyety athecchate |
mano hy ātmā |
mano hi lokaḥ |
mano hi brahma |
mana upāssveti ||

1. THIRD KHANDA
'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self , mind is the world, mind is Brahman. Meditate on the mind.

mano manasyanaviśiṣṭamantaḥkaraṇaṃ vāco bhūyaḥ | taddhi manasyanavyāpāravadvācaṃ vaktavye prerayati | tena vāṅmanasyantarbhavati | yacca yasminnantarbhavati tattasya vyāpakatvāttato bhūyo bhavati | yathā vai loke dve vā’malake phale dve vā kole badaraphale dvau vākṣau vibhītakaphale muṣṭiranubhavati muṣṭiste phale vyāpnoti muṣṭau hi te antarbhavataḥ | evaṃ vācaṃ ca nāma cā’malakādivanmano ’nubhavati | sa yadā puruṣe yasminkāle manasāntaḥkaraṇena manasyati manasyanaṃ vivakṣābuddhiḥ kathaṃ?mantrānadhīyīyoccārayeyamityevaṃ vivakṣāṃ kṛtvāthādhīte tathā karmāṇi kurvīyeti cikīrṣābuddhiṃ kṛtvātha kurute putrāṃśca paśūṃśceccheyeti prāptīcchāṃ kṛtvā tatprāptyupāyānuṣṭhānenāthecchate putrādīnprāpnotītyarthaḥ | tathemaṃ ca lokamamuṃ copāyeneccheyeti tatpraptyupāyānuṣṭhānenāthecchace prāpnoti | mano hyātmā’tmanaḥ kartṛtvaṃ bhoktṛtvaṃ ca sati manasi nānyatheti mano hyātmetyucyate | mano hi lokaḥ satyeva hi manasi loko bhavati tatprāptyupāyānuṣṭhānaṃ ceti mano hi loko yasmāttasmānmano hi brahma | yata evaṃ tasmānmana upāḥsveti || 1 ||

sa yo mano brahmety upāste |
yāvan manaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmety upāste |
asti bhagavo manaso bhūya iti |
manaso vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches-he who meditates on the mind as Brahman.'
'Sir, is there something better than mind?'
'Yes, there is something better than mind.'
'Sir, tell it me.'

sa yo ityādi samānam || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya tṛtīyaḥ khaṇḍaḥ

saṃkalpo vāva manaso bhūyān |
yadā vai saṃkalpayate ’tha manasyati |
atha vācam īrayati |
tām u nāmnīyūati |
nāmni mantrā ekaṃ bhavanti |
mantreṣu karmāṇi ||

1. FOURTH KHANDA
'Will (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

saṃkalpo vāva manaso bhūyān | saṃkalpo ’pi manasyanavadantaḥkaraṇavṛttiḥ kartavyākartavyaviṣayavibhāgena samarthanam | vibhāgena hi samarthite viṣaye cikīrṣābuddhirmanasyanānantaraṃ bhavati | katham | yadā vai saṃkalpayate kartavyādiviṣayānvibhajata idaṃ kartuṃ yuktamiti, atha manasyati mantrānadhīyīyetyādi | athānantaraṃ vācamīrayati mantrādyuccāraṇe | tāṃ ca vācamu nāmni nāmoccāraṇanimittaṃ vivakṣāṃ kṛtverayati nāmni nāmasāmānye mantrāḥ śabdaviśeṣāḥ santa ekaṃ bhavantyantarbhavantītyarthaḥ | sāmānye hi viśeṣo ’ntabhavati | mantreṣu karmāṇyekaṃ bhavanti | mantraprakāśitāni karmāṇi kriyante nāmantrakamasti karma | yaddhi mantraprakāśanena labdhasattākaṃ satkarma brāhmaṇenedaṃ kartavyamasmai phalāyeti vidhīyate | yāpyutpattirbrāhmaṇeṣu karmaṇāṃ dṛśyate sāpi mantreṣu labdhasattākānāmeva karmaṇāṃ spaṣṭīkaraṇam | na hi mantrāprakāśitaṃ karma kiñcidbrāhmaṇa utpannaṃ dṛśyate | trayīvihitaṃ karmeti prasiddham loke | trayīśabdaśca ṝgyajuḥsāmasamākhyā | mantreṣu karmāṇi kavayo yānyapaśyanniti cā’tharvaṇe | tasmādyuktaṃ mantreṣu karmāṇyekaṃ bhavantīti || 1 ||

tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni saṃkalpe pratiṣṭhitāni |
samakḷpatāṃ dyāvāpṛthivī |
samakalpetāṃ vāyuś cākāśaṃ ca |
samakalpantāpaś ca tejaś ca |
teṣāṃ saṃkḷptyai varṣaṃ saṃkalpate |
varṣasya saṃkḷptyā annaṃ saṃkalpate |
annasya saṃkḷptyai prāṇāḥ saṃkalpante |
prāṇānāṃ saṃkḷptyai mantrāḥ saṃkalpante |
mantrāṇāṃ saṃkḷptyai karmāṇi saṃkalpante |
karmaṇāṃ saṃkḷptyai lokaḥ saṃkalpate |
lokasya saṃkḷptyai sarvaṃ saṃkalpate |
sa eṣa saṃkalpaḥ |
saṃkalpam upāssveti ||

2. 'All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills. This is will. Meditate on will.

tāni ha vā etāni mana ādīni saṃkalpaikāyanāni saṃkalpa eko ’yanaṃ gamanaṃ pralayo yeṣāṃ tāni saṃkalpaikāyanāni saṃkalpātmakānyutpattau saṃkalpe pratiṣṭhitāni sthitau samakḷpatāṃ saṃkalpaṃ kṛtavatyāviva hi dyauśca pṛthivī ca dyāvāpṛthivyau niścale lakṣyete | tathā samakalpetāṃ vāyuścā’kāśaṃ caitāvapi saṃkalpaṃ kṛtavantāviva tathā samakalpantāmāpaśca tejaśca svena rūpema niścalāni lakṣyante | yatasteṣāṃ dyāvāpṛthivyādīnāṃ saṃkḷptyai saṃkalpanimittaṃ varṣaṃ saṃkalpante | annamayā hi prāṇā annopaṣṭambhakāḥ | "annaṃ dāma"iti hi śrutiḥ | teṣāṃ saṃkḷptyai mantrāḥ saṃkalpante | prāṇāvānhi mantrānadhīte nābalaḥ | mantrāṇāṃ hi saṃkḷptyai karmāṇyagnihotrādīni saṃkalpante ’nuṣṭhīyamānāni mantraprakāśitāni samarthībhavanti phalāya | tato lokaḥ phalaṃ saṃkalpate karmakartṛsamavāyitayā samarthībhavatītyarthaḥ | lokasya saṃkḷptyai sarvaṃ jagatsaṃkalpate svarūpāvaikalyāya | etaddhīdaṃ sarvaṃ jagadyatphalāvasānaṃ tatsarvaṃ saṃkalpamūlam | ato viśiṣṭaḥ sa eṣa saṃkalpaḥ | ataḥ saṃkalpamupāḥsvetyuktvā phalamāha tadupāsakasya || 2 ||

sa yaḥ saṃkalpaṃ brahmety upāste |
kḷptān vai sa lokān dhruvān dhruvaḥ pratiṣṭhitān pratiṣṭhito ’vyathamānān avyathamāno ’bhisidhyati |
yāvat saṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṃkalpaṃ brahmety upāste |
asti bhagavaḥ saṃkalpād bhūya iti |
saṃkalpād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

3. 'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches-he who meditates on will as Brahman.'
'Sir, is there something better than will?'
' Yes, there is something better than will.'
'Sir, tell it me.'

sa yaḥ saṃkalpaṃ brahmeti brahmabuddhyopāstekḷptānvai dhātrāsyeme lokāḥ phalamiti kḷptānsamarthitānsaṃkalpitānsa vidvāndhruvānnityānatyantādhruvāpekṣayā dhruvaśca svayam | lokino hyadhruvatve loke dhruvakḷptivyartheti dhruvaḥ sanpratiṣṭhitānupakaraṇasaṃpannānityarthaḥ | paśuputrādibhiḥ pratitiṣṭhatīti darśanātsvayaṃ ca pratiṣṭhita ātmīyopakaraṇasaṃpanno ’vyathamānānamitrāditrāsarah itānavyathamānaśca svayamabhisidhyatyabhiprāpnotītyarthaḥ | yāvatsaṃkalpasya gataṃ saṃkalpagocarastatrāsya yathākāmacāro bhavati ātmanaḥ saṃkalpasya na tu sarveṣāṃ saṃkalpasyeti | uttaraphalavirodhāt | yaḥ saṃkalpaṃ brahmetyupāsta ityādi pūrvavat || 3 || iti cchāndogyopaniṣadi saptamādhyāyasya caturthaḥ khaṇḍaḥ

cittaṃ vāva saṃkalpād bhūyaḥ |
yadā vai cetayate ’tha saṃkalpayate |
atha manasyati |
atha vācam īrayati |
tām u nāmnīyūati |
nāmni mantrā ekaṃ bhavanti |
mantreṣu karmāṇi ||

1. FIFTH KHANDA
'Consideration (kitta) is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices.

cittaṃ vāva saṃkalpādbhūyaḥ | cittaṃ cetayitṛtvaṃ prāptakālānurūpabodhavattvamatītāna gataviṣayaprayojananirūpaṇasāmarthyaṃ ca tatsaṃkalpādapi bhūyaḥ | katham | yadā vai prāptamiti cetayate tadā dānāya vāpohāya vātha saṃkalpayate ’tha manasyatītyādi pūrvavat || 1 ||

tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni |
tasmād yady api bahuvid acitto bhavati nāyam astīty evainam āhuḥ |
yad ayaṃ veda yad vā ayaṃ vidvān nettham acittaḥ syād iti |
atha yady alpavic cittavān bhavati tasmā evota śuśrūṣante |
cittaṃ hy evaiṣām ekāyanam |
cittam ātmā |
cittaṃ pratiṣṭhā |
cittam upāssveti ||

2. 'All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration.

tāni saṃkalpādīni karmaphalāntāni cittaikāyanāni cittātmāni cittotpattīni citte pratiṣṭhitāni cittasthitānītyapi pūrvavat | kiñca cittasya māhātmyam | yasmāccittaṃ saṃkalpādimūlaṃ tasmādyadyapi bahuvidbahuśāsrādiparijñānavānsannacitto bhavati prāptādicetayitṛtvasāmarthyavirahito bhavati taṃ nipuṇā laukikānāyamasti vidyamāno ’pyasatsama evetyenamāhuḥ | yaccāyaṃ kiñcicchāsrādi veda śrutavāṃstadapyasya vṛthaiveti kathayanti | kasmāt | yadyayaṃ vidvānsyāditthamevamacitto na syāttasmādasya śrutamapyaśrutamevetyāhurityarthaḥ | athālpavidapi yadi cittavānbhavati tasmā etasmai taduktārthagrahaṇāyaivotāpi śuśrūṣante śrotumicchanti | tasmācca cittaṃ hyevaiṣāṃ saṃkalpādīnāmekāyanamityādi pūrvavat || 2 ||

sa yaś cittaṃ brahmety upāste |
cittān vai sa lokān dhruvān dhruvaḥ pratiṣṭhitān pratiṣṭhito ’vyathamānān avyathamāno ’bhisidhyati |
yāvac cittasya gataṃ tatrāsya yathākāmacāro bhavati yaś cittaṃ brahmety upāste |
asti bhagavaś cittād bhūya iti |
cittād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

3. 'He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches-he who meditates on consideration as Brahman.'
'Sir, is there something better than consideration?'
'Yes, there is something better than consideration.'
'Sir, tell it me.'

cittānupacitānhuddhimadguṇaiḥ sa cittopāsako dhruvānityādi coktārtham || 3 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcamaḥ khaṇḍaḥ

dhyānaṃ vāva cittād bhūyaḥ |
dhyāyatīva pṛthivī |
dhyāyatīvāntarikṣam |
dhyāyatīva dyauḥ |
dhyāyantīvāpaḥ |
dhyāyantīva parvatāḥ |
dhyāyantīva devamanuṣyāḥ |
tasmād ya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavanti |
atha ye ’lpāḥ kalahinaḥ piśunā upavādinas te |
atha ye prabhavo dhyānāpādāṃśā ivaiva te bhavanti |
dhyānam upāssveti ||

1. SIXTH KHANDA
'Reflection (dhyana) is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection.

sa yo dhyānaṃ brahmety upāste |
yāvad dhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmety upāste |
asti bhagavo dyānād bhūya iti |
dhyānād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches-he who meditates on reflection as Brahman.'
'Sir, is there something better than reflection?'
'Yes, there is something better than reflection.'
'Sir, tell it me.'

dhyānaṃ vāva cittādbhūyaḥ | dhyānaṃ nāma śāsroktadevatādyālambaneṣvacalo bhinnajātīyairanantaritaḥ pratyayasaṃtānaḥ | ekāgrateti yamāhuḥ | dṛśyate ca dhyānasya māhātmyaṃ phalataḥ | katham | yathā yogī dhyāyanniścalo bhavati dhyānaphalalābhe | evaṃ dhyāyatīva niścalā dṛśyate pṛthivī | dhyāyatīvāntarikṣamityādi samānamanyat | devāśca manuṣyāśca devamanuṣyā manuṣyā eva vā devasamā devamanuṣyāḥ śamādiguṇasaṃpannā manuṣyā devasvarūpaṃ na jahatītyarthaḥ | yasmādevaṃ viśiṣṭaṃ dhyānaṃ tasmādya iha loke manuṣyāṇāmeva dhanairvidyayā guṇairvā mahattāṃ mahattvaṃ prāpnuvanti dhanādimahattvahetuṃ labhanta ityarthaḥ | dhyānāpādāṃśā iva dhyānasyā’pādanamāpādo dhyānaphalalābha ityetattasyāṃśo ’vayavaḥ kalā kāciddhyānaphalalābhakalāvanta ivaivetyarthaḥ | te bhavanti niścalā iva lakṣyante na kṣudrā iva | atha ye punaralpāḥ kṣudrāḥ kiñcidapi dhanādimahattvaikadeśamaprāptāste pūrvoktaviparītāḥ kalahinaḥ kalahaśīlāḥ piśunāḥ paradoṣodbhāsakā upavādinaḥ paradoṣaṃ sāmīpyayuktameva vadituṃ śīlaṃ yoṣāṃ ta upavādinaśca bhavanti | atha ye mahattvaṃ prāptā dhanādinimittaṃ te ’nyānprati prabhavantīti prabhavo vidyācāryarājeśvarādayo dhyānāpādāṃśā ivetyādyuktārtham | ato dṛśyate dhyānasya mahattvaṃ phalato ’to bhūyaścittādatastadupāḥsvetyādyuktārtham || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ

vijñānaṃ vāva dhyānād bhūyaḥ |
vijñānena vā ṛgvedaṃ vijānāti yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaś ca tejaś ca devāṃś ca manuṣyāṃś ca paśūṃś ca vayāṃsi ca tṛṇavanaspatīñ chvāpadāny ākīṭapataṅgapipīlakam |
dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokam amuṃ ca vijñānenaiva vijānāti |
vijñānam upāssveti ||

1. SEVENTH KHANDA
'Understanding (vignana) is better than reflection. Through understanding we understand the .Rig-veda, the Yagur-veda, the Sama-veda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding.

vijñānaṃ vāva dhyānādbhūyaḥ | vijñānaṃ śāsrārthaviṣayaṃ jñānaṃ tasya dhyānakāraṇatvāddhyānādbhūyastvam | kathaṃ ca tasya bhūyastvamityāha-vijñānena vā ṛgvedaṃ vijānātyayamṛgveda iti pramāṇatayā yasyārthajñānaṃ dhyānakāraṇam | tathā yajurvedamityādi | kiñca paśvādīṃśca dharmādharmau śāsrasiddhau | sādhvasādhunī lokataḥ siddhe, smārte vā dṛṣṭādṛṣṭāviṣayaṃ ca sarvaṃ vijñānenaiva vijānātītyarthaḥ | tasmādyuktaṃ dhyānādijñānasya bhūyastvam ato vijñānamupāḥsveti || 1 ||

sa yo vijñānaṃ brahmety upāste |
vijñānavato vai sa lokāñ jñānavato ’bhisidhyati |
yāvad vijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmety upāste |
asti bhagavo vijñānād bhūya iti |
vijñānād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge; he is, as it were, lord and master as far as understanding reaches-he who meditates on understanding as Brahman.'
'Sir, is there something better than understanding?'
'Yes, there is something better than understanding.'
'Sir, tell it me.'

śṛṇūpāsanaphalaṃ vijñānavato vijñānaṃ yeṣu lokeṣu tānvijñānavato lokāñjñānavataścābhisidhyatyabhiprāpnoti | vijñānaṃ śāsrārthaviṣayaṃ jñānamanyaviṣayaṃ naipuṇyaṃ tadvadbhiryuktāṃllokānnāprāpnotītyarthaḥ | yāvadvijñānasyetyādi pūrvavat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya saptamaḥ khaṇḍaḥ

balaṃ vāva vijñānād bhūyaḥ |
api ha śataṃ vijñānavatām eko balavān ākampayate |
sa yadā balī bhavaty athotthātā bhavati |
uttiṣṭhan paricaritā bhavati |
paricarann upasattā bhavati |
upasīdan draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati |
balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaur balena parvatā balena devamanuṣyā balena paśavaś ca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadāny ākīṭapataṅgapipīlakam |
balena lokas tiṣṭhati |
balam upāssveti ||

1. EIGHTH KHANDA
Power (bala) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power.

sa yo balam upāste |
yāvad balasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmety upāste |
asti bhagavo balād bhūya iti |
balād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches-he who meditates on power as Brahman.'
'Sir, is there something better than power?'
'Yes, there is something better than power.'
'Sir, tell it me.'

balaṃ vāva vijñānādbhūyaḥ | balamityannopayogajanitaṃ manaso vijñeye pratibhānasāmarthyam | anaśanādṛgādīni na vai mā pratibhānti bho iti śruteḥ | śarīre ’pi tadevotthānādisāmarthyaṃ yasmādvijñānavatāṃ śatamapyekaḥ prāṇī balavānā kampayate yathā hastī matto manuṣyāṇāṃ śataṃ samuditamapi | yasmādevamannādyupayoganimittaṃ balaṃ tasmātsa puruṣo yadā balī balena tadvānbhavatyathotthātotthānasya kartottiṣṭhaṃśca gurūṇāmācāryasya ca paricaritā paricaraṇasya śuśrūṣāyāḥ kartā bhavati paricarannupasattā teṣāṃ samīpago ’ntaraṅgaḥ prayo bhavatītyarthaḥ | upasīdaṃśca samīpyaṃ gacchannekāgratayā’cāryasyānyasya copadeṣṭurgurordraṣṭā bhavati | tatastaduktasya śrotā bhavati | tata idamebhiruktamevamupapadyata ityupapattito mantā bhavati manvānaśca boddhā bhavatyevamevedamiti | tata evaṃ niścitya taduktārthasya kartānuṣṭhātā bhavati vijñātānuṣṭhānaphalasyānubhavitā bhavatītyarthaḥ | kiñca balasya māhātmyaṃ balena vai pṛthivī tiṣṭhatītyādyujvartham || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasyāṣṭamaḥ khaṇḍaḥ

annaṃ vāva balād bhūyaḥ |
tasmād yady api daśa rātrīr nāśnīyāt |
yady u ha jīvet |
athavādraṣṭāśrotāmantāboddhākartāvijñātā bhavati |
athānnasyāye draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati |
annam upāssveti ||

1. NINTH KHANDA
'Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains food, he is able to see, hear, perceive, think, act, and understand. Meditate on food.

annaṃ vāva balādbhūyaḥ | balahetutvāt | kathamannasya balahetutvamityucyate | yasmādbalakāraṇamannaṃ tasmādyadyapi kaściddaśa rātrīrnāśnīyātso ’nnopayogānimittasya balasya hānyā mriyate na cenmriyate yadyu ha jīvet | dṛśyante hi māsamapyanaśnanto jīvantaḥ | athavā sa jīvannapyadraṣṭā bhavati gurorapi tata evāśrotetyādi pūrvaviparītaṃ sarvaṃ bhavati | atha yadā bahūnyahānyanaśito darśanādikriyāsvasamarthaḥ sannannasyā’yī | āgamanamāyo ’nnasya prāptirityarthaḥ | sā yasya vidyate so ’nnasyā’yī | āya ityetadvarṇavyatyayena | athānnasyā’yā ityapi pāṭha evamevārthaḥ | draṣṭetyādikāryaśravaṇāt | dṛśyate hyannopayoge darśanādisāmarthyaṃ na tadaprāptāvato ’nnamupāḥsveti || 1 ||

sa yo ’nnaṃ brahmety upāste |
annavato vai sa lokān pānavato ’bhisidhyati |
yāvad annasya gataṃ tatrāsya yathākāmacāro bhavati yo ’nnaṃ brahmety upāste |
asti bhagavo ’nnād bhūya iti |
annād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is, as it were, lord and master as far as food reaches he who meditates on food as Brahman.'
'Sir, is there something better than food?'
'Yes, there is something better than food.'
'Sir, tell it me.'

phalaṃ cānnavataḥ prabhūtānnānvai sa lokānpānavataḥ prabhūtodakāṃścānnapānayornityasaṃbandhāllokānabhisi dhyati | samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya navamaḥ khaṇḍaḥ

āpo vāvānnād bhūyasyaḥ |
tasmād yadā suvṛṣṭir na bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatīti |
atha yadā suvṛṣṭir bhavaty ānandinaḥ prāṇā bhavanty annaṃ bahu bhaviṣyatīti |
āpa evemā mūrtā yeyaṃ pṛthivī yad antarikṣaṃ yad dyaur yat parvatā yad devamanuṣyā yat paśavaś ca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadāny ākīṭapataṅgapipīlakam |
āpa evemā mūrtāḥ |
apa upāssveti ||

1. TENTH KHANDA
'Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water.

āpo vāvānnādbhūyasyo ’nnakāraṇatvāt | yasmādevaṃ tasmādyadā yasminkāle suvṛṣṭiḥ sasyahitā śobhanā vṛṣṭirna bhavati tadā vyādhīyante prāṇā duḥkhino bhavanti | kiṃnimittamityāhānnamasminsaṃvatsare naḥ kanīyo ’lpataraṃ bhaviṣyatīti | atha punaryadā suvṛṣṭirbhavati tadā’nandinaḥ sukhino hṛṣṭāḥ prāṇāḥ prāṇino bhavantyantaṃ bahu prabhūtaṃ bhaviṣyatīti | apsaṃbhavatvānmūrtasyānnasyā’pa evemā mūrtāmṛrtabhedākārapariṇatā iti mūrtā yeyaṃ pṛthivī yadantarikṣamityādi | āpa evemā mūrtā ato ’pa upāḥsveti || 1 ||

sa yo ’po brahmety upāste |
āpnoti sarvān kāmāṃs tṛptimān bhavati |
yāvad apāṃ gataṃ tatrāsya yathākāmacāro bhavati yo ’po brahmety upāste |
asti bhagavo ’dbhyo bhūya iti |
adbhyo vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches he who meditates on water as Brahman.'
'Sir, is there something better than water?'
'Yes, there is something better than water.'
Sir, tell it me.'

phalaṃ-sa yo ’po brahmetyupāsta āpnoti sarvānkāmānkāmyānmūrtimato viṣayānityarthaḥ | apsaṃbhavatvācca tṛpterambupāsanāttṛptimāṃśca bhavati | samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya daśamaḥ khaṇḍaḥ

tejo vāvādbhyo bhūyaḥ |
tad vā etad vāyum āgṛhyākāśam abhitapati tadāhur niśocati nitapati varṣiṣyati vā iti |
teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate |
tad etad ūrdhvābhiś ca tiraścībhiś ca vidyudbhir āhrādāś caranti tasmād āhur vidyotate stanayati varṣiṣyati vā iti |
teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate |
teja upāssveti ||

1. ELEVENTH KHANDA
'Fire (tegas) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after ;showing this sign (,itself) first, create water. And thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire.

tejo vāvādbhyo bhūyaḥ | tejaso ’pakāraṇatvāt | kathamapkāraṇatvamityāha | yasmādabyonistejastasmāttadvā etattejo vāyumāgṛhyāvaṣṭabhya svātmanā niścalīkṛtya vāyumākāśamabhitapatyākāśamabhivyāpnuvattapati yadā tadā’hurlaukikā niśocati saṃtapati sāmānyena jagannitapati dehānato varṣiṣyati vā iti | prasiddhaṃ hi loke kāraṇamabhyudyataṃ dṛṣṭavataḥ kārya bhaviṣyatīti vijñānam | teja eva tatpūrvamātmānamudbhūtaṃ darśayitvāthānantaramapaḥ sṛjate ’to ’psraṣṭṛtvādbhūnyo ’dbhyastejaḥ | kiñcānyattadetatteja eva stanayitnurūpeṇa varṣaheturbhavati | katham | ūrdhvābhiścordhvagābhirvidyudbhistiraścībhiśca tiryaggatābhiśca sahā’hrādāḥ stananaśabdāścaranti | tasmāttaddarśanādāhurlaukikā vidyotate stanayati varṣiṣyati vā ityādyuktārtham | atasteja upāḥsveti || 1 ||

sa yas tejo brahmety upāste |
tejasvī vai sa tejasvato lokān bhāsvato ’pahatatamaskān abhisidhyati |
yāvat tejaso gataṃ tatrāsya yathākāmacāro bhavati yas tejo brahmety upāste |
asti bhagavas tejaso bhūya iti |
tejaso vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches-he who meditates on fire as Brahman.'
'Sir, is there something better than fire?'
'Yes, there is something better than fire.'
'Sir, tell it me.'

tasya tejasa upāsanaphalaṃ-tejasvī vai bhavati | tejasvata eva ca lokānbhāsvataḥ prakāśavato ’pahatatamaskānbāhyādhyātmikājñānādyapanītatamaskānabhisidhyati | ṛjvarthamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasyaikādaśaḥ khaṇḍaḥ

ākāśo vāva tejaso bhūyān |
ākāśe vai sūryācandramasāv ubhau vidyun nakṣatrāṇy agniḥ |
ākāśenāhvāyati |
ākāśena sṛṇoti |
ākāśena pratisṛṇoti |
ākāśe ramate |
ākāśe na ramate |
ākāśe jāyate |
ākāśam abhijāyate |
ākāśam upāssveti ||

1. TWELFTH KHANDA
'Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born. Meditate on ether.

ākāśo vāva tejaso bhūyān | vāyusahitasya tejasaḥ kāraṇatvādvyomno vāyumāgṛhyeti tejasā sahokto vāyuriti pṛthagiha noktastejasaḥ | kāraṇaṃ hi loke kāryādbhūyo dṛṣṭam | yathā ghaṭādibhyo mṛttathā’kāśo vāyusahitasya tejasaḥ kāraṇamiti tato bhūyān | katham | ākāśo vai sūryācandramasāvubhau tejorūpau vidyunnakṣatrāṇyagniśca tejorūpāṇyākāśe ’ntaḥ | yacca yasyāntarvarti tadalpaṃ bhūya itarat | kiñcā’kāśenā’hvayati cānyamanya āhūtaścetara ākāśena śṛṇotyanyoktaṃ ca śabdamanyaḥ pratiśṛṇotyākāśe ramate krīḍatyanyonyaṃ sarvastathā na ramate cā’kāśe vadhvādiviyoga ākāśe jāyate na mūrtenāvaṣṭabdhe | tathā’kāśamabhilakṣyāṅkurādi jāyate na pratilomam | ata ākāśamupāḥsva || 1 ||

sa ya ākāśaṃ brahmety upāste |
ākāśavato vai sa lokān prakāśavato ’saṃbādhān urugāyavato ’bhisidhyati |
yāvad ākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmety upāste |
asti bhagava ākāśād bhūya iti |
ākāśad vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious; he is, as it were, lord and master as far as ether reaches-he who meditates on ether as Brahman.'
'Sir, is there something better than ether?'
'Yes, there is something better than ether.'
'Sir, tell it me.'

phalaṃ śṛṇvākāśavato vai vistārayuktānsa vidvāṃllokānprakāśavataḥ | prakāśākāśayornityasaṃbandhātprakāśavataśca lokānasaṃbādhānsaṃbādhanaṃ saṃbādhaḥ saṃbādho ’nyonyapīḍā tadrahitānasaṃbādhānurugāyavato vistīrṇagatīnvistīrṇapracārāṃllokānabhisidhyati | yāvadākāśasyetyādyuktārtham || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya dvādaśaḥ khaṇḍaḥ

smaro vāvākāśād bhūyaḥ |
tasmād yady api bahava āsīrann a smaranto naiva te kaṃcana śṛṇuyur na manvīran na vijānīran |
yadā vāva te smareyur atha śṛṇuyur atha manvīrann atha vijānīran |
smareṇa vai putrān vijānāti smareṇa paśūn |
smaram upāssveti ||

1. THIRTEENTH KHANDA
'Memory, (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory.

sa yaḥ smaraṃ brahmety upāste |
yāvat smarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmety upāste |
asti bhagavaḥ smarād bhūya iti |
smarād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches -he who meditates on memory as Brahman.'
'Sir, is there something better than memory?'
'Yes, there is something better than memory.'
'Sir, tell it me.'

smaro vāvā’kākāśādbhūyaḥ | smaraṇaṃ smaro ’ntaḥkaraṇadharmaḥ | sa ākāśādbhūyāniti draṣṭavyaṃ liṅgavyatyayena smartuḥ smaraṇe hi satyākāśādi sarvamarthavatsmaraṇavato bhogyatvāt | asati tu smarame sadapyasadeva | sattvakāryābhāvāt | nāpi sattvaṃ smṛtyabhāve śakyamākāśādīnāmavagantumityataḥ smaraṇasyā’kāśādbhṛyastvam | dṛśyate hi loke smaraṇasya bhūyastvaṃ yasmāttasmādyadyapi samuditā bahava ekasminnāsīrannupaviśeyuste tatrā’sīnā anyonyabhāṣitamapi na smarantaścetsyurnaiva te kañcana śabdaṃ śṛṇuyustathā na manvīranmantavyaṃ cetsmareyustadā manvīransmṛtyabhāvānna manvīraṃstathā na vijānīran | yadā vāva te smareyurmantavyaṃ vijñātavyaṃ śrotavyaṃ cātha śṛṇuyuratha manvīrannatha vijānīran | tathā smareṇa vai mama putrā eta iti putrānvijānāti smareṇa paśūn | ato bhūyastvātsmaramupāḥsveti | uktārthamanyat || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasya trayodaśaḥ khaṇḍaḥ

āśā vāva smarād bhūyasī |
āśeddho vai smaro mantrān adhīte karmāṇi kurute putrāṃś ca paśūṃś cecchata imaṃ ca lokaṃ amuṃ cecchate |
āśām upāssveti ||

1. FOURTEENTH KHANDA
'Hope (asa) is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope.

āśā vāva smarādbhūyasī | āśāprāptavastvākāṅkṣā’śā tṛṣṇā kāma iti yāmāhuḥ paryāyaiḥ sā ca smarādbhūyasī | katham | āśayā | hyantaḥkaraṇasthayā smarati smartavyam | āśāviṣayarūpaṃ smarannasau smaro bhavatyata āśeddha āśayābhivardhitaḥ smarabhūtaḥ smarannṛgādīnmantrānadhīte ’dhītya ca tadarthaṃ brāhmaṇebhyo vidhīṃśca śrutvā karmāṇi kurute tatphalāśayaiva putrāṃśca karmaphalabhūtānicchate ’bhivāñchatyāśayaiva tatsādhanānyanutiṣṭhati | imaṃ ca lokamāśeddha eva smaraṃllokasaṃgrahahetubhiricchate | amuṃ ca lokamāśeddhaḥ smaraṃstatsādhanānuṣṭhānenecchate ’ta āśāraśānāvabaddhaṃ smarākāśādināmaparyantaṃ jagaccakrībhūtaṃ pratiprāṇi | atra āśa āyāḥ smarādapi bhūyastvamityata āśāmupāḥsva || 1 ||

sa ya āśāṃ brahmety upāste |
āśayāsya sarve kāmāḥ samṛdhyanti |
amoghā hāsyāśiṣo bhavanti |
yāvad āśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmety upāste |
asti bhagava āśāyā bhūya iti |
āśāyā bhūyo ’stīti |
tan me bhagavān bravītv iti ||

2. 'He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain; he is, as it were, lord and master as far as hope reaches-he who meditates on hope as Brahman.'
'Sir, is there something better than hope?'
'Yes, there is something better than hope.'
'Sir, tell it me.'

yastvāśāṃ brahmetyupāste śṛṇu tasya phalam | āśayā sadopāsitayāsyopāsakasya sarve kāmāḥ samṛdhyanti samṛddhiṃ gacchanti | amoghā hāsyā’śiṣaḥ prārthanāḥ sarvā bhavanti yatprārthitaṃ sarvaṃ tadavaśyaṃ bhavatītyarthaḥ | yāvadāśāyā gatamityādi pūrvavat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya caturdaśa khaṇḍaḥ

prāṇo vāva āśāyā bhūyān |
yathā vā arā nābhau samarpitā evam asmin prāṇe sarvaṃ samarpitam |
prāṇaḥ prāṇena yāti |
prāṇaḥ prāṇaṃ dadāti |
prāṇāya dadāti |
prāṇo ha pitā |
prāṇo mātā |
prāṇo bhrātā |
prāṇaḥ svasā |
prāṇa ācāryaḥ |
prāṇo brāhmaṇaḥ ||

1. FIFTEENTH KHANDA
'Spirit (prana) is better than hope. As the spokes of a wheel hold to the nave, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brahmana is spirit.

nāmopakramamāśāntaṃ kāryakāraṇatvena nimittanaimittikatvena cottarottarabhūyastayāvasthitaṃ smṛtinimittasadbhāvamāśāraśanāpāśairvipāśitaṃ sarvaṃ sarvato bisamiva tantubhiryasminprāṇe samarpitam | yena ca sarvato vyāpināntarbahirgatena sūtre maṇigaṇā iva sūtreṇa grathitaṃ vidhṛtaṃ ca | sa eṣa prāṇo vā āśāyā bhūyān | kathamasya bhūyastvamityāha dṛṣṭāntena samarthayaṃstadbhūyastvam | yathā vai loke rathacakrasyārā rathanābhau samarpitāḥ saṃprotāḥ saṃpraveśitā ityetat | evamasmiṃlliṅgasaṃghātarūpe prāṇe prajñātmani dehike mukhye yasminparā devatā nāmarūpavyākaraṇāyā’darśādau pratibimbivajjīvenā’tmanānupratiṣṭā | yaśca mahārājasyeva sarvādhikārīśvarasya | "kasminnannvahamutkrānta utkrānto baviṣyāmi kasminvā pratiṣṭhite pratiṣṭhāsyāmīti sa prāṇamasṛjata"iti śruteḥ yastu cchāyevānugata īśvaram | "tadyathā rathasyāreṣu nemirarpito nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe ’rpitāḥ | " "sa eṣa prāṇa eva prajñātmā"iti kauṣītakinām | ata evamasminprāṇe sarvaṃ yathoktaṃ samarpitam | ataḥ sa eṣa prāṇo ’paratantraḥ prāṇena svaśaktyaiva yāti nānyakṛtaṃ gamanādikriyāsvasya sāmarthyamityarthaḥ | sarvaṃ kriyākārakaphalabhedajātaṃ prāṇa eva na prāṇādbahirbhūtamastīti prakaraṇārthaḥ | prāṇaḥ prāṇaṃ dadāti yaddadāti tatsvītmabhūtameva | yasmai dadāti tadapi prāṇāyaiva | ataḥ pitrādyākhyo ’pi prāṇa eva || 1 ||

sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiṃcid bhṛśam iva pratyāha |
dhik tvāstv ity evainam āhuḥ |
pitṛhā vai tvam asi mātṛhā vai tvam asi bhrātṛhā vai tvam asi svasṛhā vai tvam asy ācāryahā vai tvam asi brāhmaṇahā vai tvam asīti ||

2. 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brahmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brahmana.

kathaṃ pitrādiśabdānāṃ prasiddhārthotsargeṇa prāṇaviṣayatvamiti | ucyate - sati prāṇe pitrādiṣu pitrādiśabdaprayogāttadutkrāntau ca prayogābhāvāt | kathaṃ tadityāha | sa yaḥ kaścitpitrādīnāmanyatamaṃ yadi taṃ bhṛśamiva tadananurūpamiva kiñcidvacanaṃ tvaṅkārādiyuktaṃ pratyāha tadainaṃ pārśvasthā āhurvivekino dhiktvāstu dhigastu tvāmityevam | pitṛhā vai tvaṃ piturhantetyādi || 2 ||

atha yady apy enān utkrāntaprāṇāñ chūlena samāsaṃ vyatiṣaṃdahet |
naivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti ||

3. But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brahmana.

athainānevotkrāntaprāṇāṃstyaktadehānatha yadyapi śūlena samāsaṃ samasya vyatidahedvyatyasya saṃdahedevamapyatikrūraṃ karma samāsavyatyāsādiprakāreṇa dahanalakṣaṇaṃ taddehasaṃbaddhameva kurvāṇaṃ naivainaṃ brūyuḥ pitṛhetyādi | tasmādanvayavyatirekābhyāmavagamyata etatpitrādyākhyo ’pi prāṇa eveti || 3 ||

prāṇo hy evaitāni sarvāṇi bhavati |
sa vā eṣa evaṃ paśyann evaṃ manvāna evaṃ vijānann ativādī bhavati |
taṃ ced brūyur ativādy asīti |
ativādy asmīti brūyāt |
nāpahnuvīta ||

4. 'Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativadin. If people say to such a man, Thou art an ativadin, he may say, I am an ativadin; he need not deny it.'

tasmātprāṇo hyevaitāni pitrādīni sarvāṇi bhavati calāni sthirāṇi ca | sa vā eṣa prāṇavidevaṃ yathoktaprakāreṇa paśyanphalato ’nubhavannevaṃ manvāna upapattibhiścintayannevaṃ vijānannupapattibhiḥ saṃyojyaivameveti niścayaṃ kurvannityarthaḥ | mananavijñānābhyāṃ hi saṃbhūtaḥ śāsrārtho niścito dṛṣṭo bhavet | ata evaṃ paśyannativādī bhavati nāmādyāśāntamatītya vadanaśīlo bhavatītyarthaḥ | taṃ cedbrūyustaṃ yadyevamativādinaṃ sarvadā sarvaiḥ śabdairnāmādyāśāntamatītya vartamānaṃ prāṇamevaṃ vadantamevaṃ paśyantamativadanaśīlamativādinaṃ brahmādistambaparyantasya hi jagataḥ prāṇa ātmāhamiti bruvāṇaṃ yadi brūyurativādyasīti | bāḍhamativādyasmīti brūyānnāpahnuvīta | kasmāddhyasāvapahnuvīta | yatprāṇaṃ sarveśvaramayamahamasmītyātmatvenopagataḥ || 4 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcadaśaḥ khaṇḍaḥ

eṣa tu vā ativadati yaḥ satyenātivadati so ’haṃ bhagavaḥ satyenāti- vadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti ||

1. SIXTEENTH KHANDA
'But in reality he is an ativadin who declares the Highest Being to be the True (Satya).'
'Sir, may I become an ativadin by the True?'
'But we must desire to know the True.'
'Sir, I desire to know the True.'

sa eṣa nāradaḥ sarvātiśayaṃ prāṇaṃ svamātmānaṃ sarvātmānaṃ śrutvā nātaḥ paramastītyupararāma | na pūrvavatkimasti bhagavaḥ prāṇādbhūya iti papraccha | yatastamevaṃ vikārānṛtabrahmavijñānena parituṣṭamakṛtārthaṃ paramārthasatyātivādinamātmānaṃ manyamānaṃ yogyaṃ śiṣyaṃ mithyāgrahaviśeṣādvipracyāvayannāha bhagavānsanatkumāraḥ | eṣa tu vā ativadati yamahaṃ vakṣyāmi na prāṇavidativādī paramārthataḥ | nāmādyapekṣaṃ tu tasyātivāditvam | yastu bhūmākhyaṃ sarvātikrāntaṃ tattvaṃ paramārthasatyaṃ veda so ’tivādītyata āha-eṣa tu vā ativadati yaḥ sateyana paramārthasatyavijñānavattayātivadati | so ’haṃ tvāṃ prapanno bhagavansatyenātivadāni tathāmāṃ niyunaktu bhagavānyathāhaṃ satyenātivadānītyabhiprāyaḥ | yadyevaṃ satyenātivaditumicchasi satyameva tu tāvadvijijñāsitavyamityukta āha nāradaḥ | tathāstu tarhi satya bhagavo vijijñāse viśeṣeṇa jñātumiccheyaṃ tvatto ’hamiti || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya ṣoḍaśaḥ khaṇḍaḥ

yadā vai vijānāty atha satyaṃ vadati |
nāvijānan satyaṃ vadati |
vijānann eva satyaṃ vadati |
vijñānaṃ tv eva vijijñāsitavyam iti |
vijñānaṃ bhagavo vijijñāsa iti ||

1. SEVENTEENTH KHANDA
'When one understands the True, then one declares the True. One who does not understand it, does not declare the True. Only he who understands it, declares the True. This understanding, however, we must desire to understand.'
'Sir, I desire to understand it.'

yadā vai satyaṃ paramārthato vijānātīdaṃ paramārthaḥ satyamiti, tato ’nṛtaṃ vikārajātaṃ vācārambhaṇaṃ hitvā sarvavikārāvasthaṃ sadevaikaṃ satyamiti tadevātha vadati yadvadati | nanu vikāro ’pi satyameva | "nāmarūpe satyaṃ tābhya mayaṃ prāṇaśchannaḥ" | "prāṇā vai satyaṃ teṣāmeṣa satyam"iti śrutyantarāt | satyamuktaṃ satyatvaṃ śrutyantare vikārasya na tu paramārthāpekṣamuktaṃ kiṃ tarhīndriyaviṣayatvāpekṣaṃ sacca tyacceti satyamityuktaṃ taddvāreṇa ca paramārthasatyasyopalabdhirvivakṣiteti | prāṇā vai satyaṃ teṣāmeṣa satyamiti coktam | ihāpi tadiṣṭameva | iha tu praṇaviṣayātparamārthasatyavijñānābhimānādvyutthāpya nāradaṃ yatsadeva satyaṃ paramārthato bhūmākhyaṃ tadvijñāpayiṣyāmītyeṣa viśeṣato vivakṣitor’thaḥ | nāvijānansatyaṃ vadati yastvavijānanvadati so ’gnyādiśabdenāgnyadīnparamārthasadrūpānmanyamāno vadati na tu te rūpatrayavyatirekeṇa paramārthaḥ santi | tathā tānyapi rūpāṇi sadapekṣayā naiva santītyato nāvijānansatyaṃ vadati | vijānanneva satyaṃ vadati | na ca tatsatyavijñānamavijijñāsitamaprārthitaṃ jñāyata ityāha-vijñānaṃ tveva vijijñāsitavyamiti | yadyevaṃ vijñānaṃ bhagavo vijijñāsa iti | evaṃ satyādīnāṃ cottarottarāṇāṃ karotyantānāṃ pūrvapūrvahetutvaṃ vyākhyeyam || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya saptadaśaḥ khaṇḍaḥ

yadā vai manute ’tha vijānāti |
nāmatvā vijānāti |
matvaiva vijānāti |
matis tv eva vijijñāsitavyeti |
matiṃ bhagavo vijijñāsa iti ||

1. EIGHTEENTH KHANDA
'When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.'
'Sir, I desire to understand it.'

yadā vai manuta iti | matirmananaṃ tarko mantavyaviṣaya ādaraḥ || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyāṣṭadaśaḥ khaṇḍaḥ

yadā vai śraddadhāty atha manute |
nāśraddadhan manute |
śraddadhad eva manute |
śraddhā tv eva vijijñāsitavyeti |
śraddhāṃ bhagavo vijijñāsa iti ||

1. NINETEENTH KHANDA
'When one believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives. This belief, however, we must desire to understand.'
'Sir, I desire to understand it.'

āstikyabuddhiḥ śraddhā || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyaikonaviṃśaḥ khaṇḍaḥ

yadā vai nistiṣṭhaty atha śraddadhāti |
nānistiṣṭhañ chraddadhāti |
nistiṣṭhann eva śraddadhāti |
niṣṭhā tv eva vijijñāsitavyeti |
niṣṭhāṃ bhagavo vijijñāsa iti ||

1. TWENTIETH KHANDA
'When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only be who attends, believes. This attention on a tutor, however, we must desire to understand.'
'Sir, I desire to understand it.'

niṣṭhā guruśuśrūṣādistatparatvaṃ brahmavijñānāya || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya viṃśaḥ khaṇḍaḥ

yadā vai karoty atha nistiṣṭhati |
nākṛtvā nistiṣṭhati |
kṛtvaiva nistiṣṭhati |
kṛtis tv eva vijijñāsitavyeti |
kṛtiṃ bhagavo vijijñāsa iti ||

1. TWENTY-FIRST KHANDA
'When one performs all sacred duties, then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.'
'Sir, I desire to understand it.'

yadā vai karoti | kṛtirindriyasaṃyamaścittaikāgratākaraṇaṃ ca | satyāṃ hi tasyāṃ niṣṭhādīni yathoktāni bhavanti vijñānāvasānāni || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyaikaviṃśaḥ khaṇḍaḥ

yadā vai sukhaṃ labhate ’tha karoti |
nāsukhaṃ labdhvā karoti |
sukham eva labdhvā karoti |
sukhaṃ tv eva vijijñāsitavyam iti |
sukhaṃ bhagavo vijijñāsa iti ||

1. TWENTY-SECOND KHANDA
'When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.'
'Sir, I desire to understand it.'

sāpi kṛtiryadā sukhaṃ labhate sukhaṃ niratiśayaṃ vakṣyamāṇaṃ labdhavyaṃ mayeti manyate tadā bhavatītyarthaḥ | yathā dṛṣṭaphalasukhā kṛtistathehāpi nāsukhaṃ labdhvā karoti | bhaviṣyadapi phalaṃ labdhvetyucyate | taduddiśya pravṛttyupapatteḥ | athedānīṃ kṛtyādiṣūttarottareṣu satsu satyaṃ svayameva pratibhāsata iti na tadvijñānāya pṛthagyatnaḥ kārya iti prāptaṃ tata idamucyate | sukhaṃ tveva vijijñāsitavyamityādi | sukhaṃ bhagavo vijijñāsa ityabhimukhībhūtāyā’ha || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya dvāviṃśaḥ khaṇḍaḥ

yo vai bhūmā tat sukham |
nālpe sukham asti |
bhūmaiva sukham |
bhūmā tv eva vijijñāsitavya iti |
bhūmānaṃ bhagavo vijijñāsa iti ||

1. TWENTY-THIRD KHANDA
'The Infinite (bhuman) is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.'
'Sir, I desire to understand it.'

yo vai bhūmā mahanniratiśayaṃ bahviti paryāyāstatsukham | tator’vāksātiśayatvādalpam | atastasminnalpe sukhaṃ nāsti | alpasyādhikatṛṣṇāhetutvāt | tṛṣṇā ca duḥkhabījaṃ | na hi duḥkhabījaṃ sukhaṃ dṛṣṭaṃ jvarādi loke | tasmādyuktaṃ nālpe sukhamastīti | ato bhūmaiva sukham | tṛṣṇādiduḥkhabījatvāsaṃbhavādbhūmnaḥ || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya trayoviṃśaḥ khaṇḍaḥ

yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā |
atha yatrānyat paśyaty anyac chṛṇoty anyad vijānāti tad alpam |
yo vai bhūmā tad amṛtam |
atha yad alpaṃ tan martyam |
sa bhagavaḥ kasmin pratiṣṭhita iti |
sve mahimni yadi vā na mahimnīti ||

1. TWENTY-FOURTH KHANDA
'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something -else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?'
'In its own greatness-or not even in greatness.'

kiṃlakṣaṇo ’sau bhūmetyāha-yatra yasminbhūmni tattve nānyaddraṣṭavyamanyena karaṇena draṣṭānyo vibhakto dṛśyātpaśyati | tathā nānyacchṛṇoti | nāmarūpayorevāntarbhāvādviṣayabhedasya tadgrāhakayoreveha darśanaśravaṇayorgrahaṇamanyeṣāṃ copalakṣaṇārthatvena | mananaṃ cātroktaṃ draṣṭavyaṃ nānyanmanuta iti | prāyaśo mananapūrvakatvādvijñānasya | tathā nānyadvijānāti | evaṃlakṣaṇo yaḥ sa bhūmā | kimatra prasidrānyadarśanābhāvo bhūmnyucyate nānyatpaśyatītyādinā, athānyanna paśyatyātmānaṃ paśyatītyetat | kiñcātaḥ | yadyanyadarśanādyabhāvamātramityucyate tadā dvaitasaṃvyavahāravilakṣaṇo bhūmetyuktaṃ bhavati | athānyadraśanaviśeṣapratiṣedhenā’tmānaṃ paśyatītyucyate tadaikasminneva kriyākārakaphalabhedo ’bhyupagato bhavet | yadyevaṃ ko doṣaḥ syāt | nanvayameva doṣaḥ saṃsārānivṛttiḥ | kriyākārakaphalabhedo hi saṃsāra iti | ātmaikatva eva kriyākārakaphalabhedaḥ saṃsāravilakṣaṇa iti cet | na | ātmano nirviśeṣaikatvābhyupagame darśanādikriyākārakaphalabhedābhyupagamasya śabdamātratvāt | anyadarśanādyabhāvoktipakṣe ’pi yatretyanyanna paśyatīti ca viśeṣaṇe anarthake syātāmiti cet | dṛśyate hi loke yatra śūnye gṛhe ’nyanna paśyatītyukte stambhādīnātmānaṃ ca na na paśyatīti gamyate | evamihāpīti cet | na | tattvamasītyekatvopadeśādadhikaraṇādhikartavyabhedānupapatteḥ | tathā sadekamevādvitīyaṃ satyamiti ṣaṣṭhe nirdhāritatvāt | "adṛśye ’nātmye" "na saṃdṛśe tiṣṭhati rūpamasya" "vijñātāramare kena vijānīyāt"ityādiśrutibhyaḥ svātmani darśanādyanupapattiḥ | yatreti viśeṣaṇamanarthakaṃ prāptamiti cet | na | avidyākṛtabhedāpekṣatvāt | yathā satyekatvādvitīyatvabuddhiṃ prakṛtāmapekṣya sadekamevādvitīyamiti saṃkhyādyanarhamapyucyate | evaṃ bhūmnyekasminneva yatreti viśeṣaṇam | avidyāvasthāyāmanyadarśanānuvādena ca bhūmnastadabhāvatvalakṣaṇasya vivakṣitatvānnānyatpaśyatīti viśeṣaṇam | tasmātsaṃsāravyavahāro bhūmni nāstīti samudāyārthaḥ | atha yatrāvidyāviṣaye ’nyo ’nyenānyatpaśyatīti tadalpamavidyākālabhāvītyarthaḥ | yathā svapnadṛśyaṃ vastu prāk prabodhāttatkālabhāvīti tadvat | tata eva tanmartyaṃ vināśi svapnavastuvadeva tadviparoto bhūmā yastadamṛtam | tacchabdo ’mṛtatvaparaḥ | sa tarhyevaṃlakṣaṇo bhūmā he bhagavankasminpratiṣṭhita ityuktavantaṃ nāradaṃ pratyāha sanatkimāraḥ | sve mahimnīti sva ātmīye mahimni māhātmye vibhūtau pratiṣṭhito bhūmā | yadi pratiṣṭhāmicchasi kvacidyadi vā paramārthameva pṛcchasi na mahimnyapi pratiṣṭhita iti brūmaḥ | apratiṣṭhito ’nāśrito bhūmā kvacidapītyarthaḥ || 1 ||

go ’śvam iha mahimety ācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇy āyatanānīti |
nāham evaṃ bravīmi |
bravīmīti hovāca |
anyo hy anyasmin pratiṣṭhita iti ||

2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke; 'for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself)

yadi svamahimni pratiṣṭhito bhūmā kathaṃ tarhyapratiṣṭha ucyate | śṛṇu | go ’śvādīha mahimetyācakṣate | gāvaścāśvāśca go ’śvaṃ dvandvaikavadbhāvaḥ | sarvatra gavāśvādi mahimeti prasiddhaṃ tadāśritastatpratiṣṭhaścaitro bhavati, yathā nāhamevaṃ svato ’nyaṃ mahimānamāśrito bhūmā caitravaditi bravīmyatra hetutvenānyo hyanyasminpratiṣṭhita iti vyavahitena sambandhaḥ | kintvevaṃ bravīmīti hovāca-sa evetyādi || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya caturviṃśaḥ khaṇḍaḥ

sa evādhastāt sa upariṣṭāt sa paścāt sa purastāt sa dakṣiṇataḥ sa uttarataḥ |
sa evedaṃ sarvam iti |
athāto ’haṃkārādeśa eva |
aham evādhastād aham upariṣṭād ahaṃ paścād ahaṃ purastād ahaṃ dakṣiṇato ’ham uttarato ’ham evedaṃ sarvam iti ||

1. TWENTY-FIFTH KHANDA
'The Infinite indeed is below, above, behind, before, right and left-it is indeed all this.
'Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left-I am all this.

kasmātpunaḥ kvacinna pratiṣṭhita ityucyate | yasmātsa eva bhūmādhastānna tadvyatirekeṇānyadvidyate yasminpratiṣṭhitaḥ syāt | tathopariṣṭādityādi samānam | sati bhūmno ’nyasminbhūmā hi pratiṣṭhitaḥ syānna tu tadasti | sa eva tu sarvam | atastasmādasau na kvacitpratiṣṭhitaḥ | yatra nānyatpaśyatītyadhikaraṇādhikartavyatānirdeśātsa evādhastāditi ca parokṣanirdeśāddraṣṭarjīvādanyobhūmā syādityāśaṅkā kasyacinmā bhūdityathāto ’nantaramahaṅkārādeśo ’haṅkāreṇā’diśyata ityahaṅkārādeśaḥ | draṣṭurananyatvadarśanārthaṃ bhūmaiva nirdiśyate ’haṅkāreṇāhamevādhastādityādinā || 1 ||

athāta ātmādeśa eva |
ātmaivādhastād ātmopariṣṭād ātmā paścād ātmā purastād ātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvam iti |
sa vā eṣa evaṃ paśyann evaṃ manvāna evaṃ vijānann ātmaratir ātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍ bhavati |
tasya sarveṣu lokeṣu kāmacāro bhavati |
atha ye ’nyathāto vidur anyarājānas te kṣayyalokā bhavanti |
teṣāṃ sarveṣu lokeṣv akāmacāro bhavati ||

2. 'Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left-Self is all this.
'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self-he becomes a Svarag, (an autocrat or self-ruler); he is lord and master in all the worlds.
'But those who think differently from this, live in perishable worlds, and have other beings for their rulers.

ahaṅkāreṇa dehādisaṃghāto ’pyādiśyate ’vivekibhirityatastadāśaṅkā mā bhūdityathānantaramātmādeśa ātmanaiva kevalena satsvarūpeṇa śuddhenā’diśyate | ātmaiva sarvataḥ sarvamityevamekamajaṃ sarvato vyomavatpūrṇamanyaśūnyaṃ paśyansa vā eṣa vidvānmananavijñānābhyāmātmaratirātmanyeva ratī ramaṇaṃ yasya so ’yamātmaratiḥ | tathā’tmakrīḍaḥ | dehamātrasādhanā ratirbāhyasādhanā krīḍā | loke srībhiḥ sakhibhiśca krīḍatīti darśanāt na tathā viduṣaḥ kiṃ tarhyātmavijñānanimittamevobhayaṃ bhavatītyarthaḥ | mithunaṃ dvaṃndvajanitaṃ sukhaṃ tadapi dvandvanirapekṣaṃ yasya viduṣaḥ | tathā’tmānandaḥ śabdādinimitta ānando ’viduṣāṃ na tathāsya viduṣaḥ kiṃ tarhyātmanimittameva sarvaṃ sarvadā sarvaprakāreṇa ca dehajīvitabhogādinimittabāhyavastunirapekṣa ityarthaḥ | sa evaṃlakṣaṇo vidvāñjīvanneva svārājye ’bhiṣiktaḥ patite ’pi dehe svarāḍeva bhavati | yata evaṃ bhavati tata eva tasya sarveṣu lokeṣu kāmacāro bhavati | prāṇādiṣu pūrvabhūmiṣu tatrāsyeti tāvanmātraparicchinnakāmacāratvamuktamanrājatvaṃ cārthaprāptaṃ sātiśayatvādyathāprāptasvārājyakāmacāratvānuvādena tatannivṛttirihocyate sa svarāḍityādinā | atha punarye ’nyathāta uktadarśanādanyathā vaiparītyena yathoktameva vā samyaṅna viduste ’nyarājāno bhavanti anyaḥ paro rājā svāmī yeṣāṃ te ’nyarājānaste | kiñca kṣayyo loko yeṣāṃ te kṣayylokāḥ | bhedadarśanasyālpaviṣayatvādalpaṃ ca tanmartyamityavocāma | tasmādye dvaitadarśinaste kṣayyalokāḥ svadarśanānurūpyeṇaiva bhavantyata eva teṣāṃ sarveṣu lokeṣvakāmacāro bhavati || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcaviṃśaḥ khaṇḍaḥ

tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatas teja ātmata āpa ātmata āvirbhāvatirobhāvāv ātmato ’nnam ātmato balam ātmato vijñānam ātmato dhyānam ātmataś cittam ātmataḥ saṃkalpa ātmato mana ātmato vāg ātmato nāmātmato mantrā ātmataḥ karmāṇy ātmata evedaṃ sarvam iti ||

1. TWENTY-SIXTH KHANDA
'To him who sees, perceives, and understands this, the spirit (prana) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices-aye, all this springs from the Self.

tasya ha vā etasyetyādi svārājyaṃ prāptasya prakṛtasya viduṣa ityarthaḥ | prāksadātmavijñānātsvātmano ’nyasmātsataḥ prāṇādernāmāntasyotpattipralayāvabhūtāṃ sadātmāvijñāne tu satīdānīṃ svātmata eva saṃvṛttau tathā sarvo ’pyanyo vyavahāra ātmata eva viduṣaḥ || 1 ||

tad eṣa ślokaḥ |
na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām |
sarvaṃ ha paśyaḥ paśyati sarvam āpnoti sarvaśaḥ |
iti |
sa ekadhā bhavati tridhā bhavati pañcadhā |
saptadhā navadhā caiva punaś caikādaśa smṛtaḥ |
śataṃ ca daśa caikaś ca sahasrāṇi ca viṃśatiḥ |
āhāraśuddhau sattvaśuddhiḥ |
sattvaśuddhau dhruvā smṛtiḥ |
smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ |
tasmai mṛditakaṣāyāya tamasas pāraṃ darśayati bhagavān sanatkumāraḥ |
taṃ skanda ity ācakṣate ||

2. 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere.
'"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty."
'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Selo are loosened.
'The venerable Sanatkumara showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him.'

kiñca tadetasminnartha eṣa śloko mantro ’pi bhavati | na paśyaḥ paśyatīti paśyo yathoktadarśī vidvānityarthaḥ | mṛtyuṃ maraṇaṃ rogaṃ jvarādi duḥkhatāṃ duḥkhabhāvaṃ cāpi na paśyati | sarvaṃ ha sarvameva sa paśyaḥ paśyatyātmānameva sarvaṃ tataḥ sarvamāpnoti sarvaśaḥ sarvaprakārairiti | kiñca sa vidvānprāksṛṣṭiprabhedādekadhaiva bhavatyekadhaiva ca saṃsridhādibhedairanantabhedaprakāro bhavati sṛṣṭikāle | punaḥ saṃhārakāle mūlameva svaṃ pāramārthakamekadhābhāvaṃ pratipadyate svatantra eveti vidyāṃ phalena prarocayanstauti | athedānīṃ yathoktāyā vidyāyāḥ samyagavabhāsakāraṇaṃ mukhāvabhāsakāraṇasyevā’darśasya viśuddhikāraṇaṃ sādhanamupadiśyate-āhāraśuddhau | āhriyata ityāhāraḥ śabdādiviṣayavijñānaṃ bhokturbhogāyā’hriyate viśuddhikāraṇaṃ sādhanamupadiśyate-āhāraśuddhau | āhriyata ityāharaḥ śabdādiviṣayavijñānaṃ bhokturbhogāyā’hriyate tasya viṣayopalabdhilakṣaṇasya vijñānasya śuddhirāhāraśuddhī rāgadveṣamohadoṣairasaṃsṛṣṭaṃ viṣayavijñānamityarthaḥ | tasyāmāhārāśuddhau satyāṃ tadvato ’ntaḥkaraṇasya sattvasya śuddhirnairmalyaṃ bhavati | sattvaśuddhau ca satyāṃ yathāvagate bhūmātmani dhruvāvicchinnā smṛtiravismaramaṃ bhavati | tasyāṃ ca labdhāyāṃ smṛtilambhe sati sarveṣāmavidyākṛtānarthapāśarūpāṇāmanekajanmāntarānubhavabhāvanākaṭhinīkṛtānāṃ hṛdayākṣayāṇāṃ granthīnāṃ vipramokṣo viśeṣeṇa pramokṣaṇaṃ vināśo bhavatīti | yata etaduttarottaraṃ yathoktamāhāraśuddhimūlaṃ tasmātsā kāryetyarthaḥ | sarvaṃ śāsrārthamaśeṣata uktvā’khyāyikāmupasaṃharati śrutiḥ-tasmai mṛditakaṣāyāya vārkṣādiriva kaṣāyo rāgadveṣādidoṣaḥ sattvasya rañjanārūpatvātsa jñānavairāgyābhyāsarūpakṣāreṇa kṣālito mṛdito vināśito yasya nāradasya tasmai yogyāya mṛditakaṣāyāya tamaso ’vidyālakṣaṇātpāraṃ paramārthatattvaṃ darśayati darśitavānityarthaḥ | ko ’sau, bhagavān-"utpattiṃ pralayaṃ caiva bhūtānāmāgatiṃ gatim | vetti vidyāmavidyāṃ ca sa vācyo bhagavāniti || " evandharmā sanatkumāraḥ | tameva sanatkumāraṃ devaṃ skanda ityācakṣate kathayanti tadvidaḥ | dvirvacanamadhyāyaparisamāptyartham || 2 || || iti cchāndogyopaniṣadi saptamādhyāyasya ṣaḍviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrahmaṇe saptamodhyāyaḥ samāptaḥ

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