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Chāndogyopaniṣat
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Click to Expand/Collapse OptionPrapāṭhaka 1
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EIGHTH PRAPATHAKA 
 
atha yad idam asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharo ’sminn antarākāsaḥ |
tasmin yad antas tad anveṣṭavyaṃ tad vāva vijijñāsitavyam iti || 
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1. FIRST KHANDA
Harih, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood. 
atha aṣṭamo ’dhyāyaḥ yadyapi digdeśakālādibhedaśūnyaṃ brahma sadekamevādvitīyamātmaivedaṃ sarvamiti ṣaṣṭhasaptamayoradhigataṃ tathāpīha mandabuddhīnāṃ digdeśādibhedavadvastvityevaṃ bhāvitā buddhirna śakyate sahasā paramārthaviṣayā kartumityanadhigamya ca brahma na puruṣārthasiddhiriti tadadhigamāya hṛdayapuṇḍarīkadeśa upadeṣṭavyaḥ | yadyapi satsamyakpratyayaikaviṣayā kartumityānadhigamya ca brahma na puruṣārthasiddhiriti tadadhigamāya hṛdayapuṇḍarīkadeśa upadeṣṭavyaḥ | yadyapi satsamyakpratyayaikaviṣayaṃ nirguṇaṃ cā’tmatattvaṃ tathāpi mandabuddhīnāṃ guṇavattvasyeṣṭatvātsatyakāmādiguṇavattvaṃ ca vaktavyam | tathā yadyapi brahmavidāṃ stryādiviṣayebhyaḥ svayamevoparamo bhavati tathāpyanekajanmaviṣayasevābhyāsajanitā viṣayaviṣayā tṛṣṇā na sahasā nivartayituṃ śakyata iti brahmacaryādisādhanaviśeṣo vidhātavyaḥ | tathā yadyapyātmaikatvavidāṃ gantṛgamanagantavyābhāvādavidyāviśeṣasthitinimittakṣaye gagana iva vidyududbhūta iva vāyurdagdhendhana ivāgniḥ svātmanyeva nivṛttistathāpi gantṛgamanādivāsitabuddhīnāṃ hṛdayadeśaguṇaviśiṣṭabrahmopāsakānāṃ mūrdhanyayā nāḍyā gatirvaktavyetyaṣṭamaḥ prapāṭhaka ārabhyate | digdeśaguṇagatiphalabhedaśūnyaṃ hi paramārthasadadvayaṃ brahmamandabuddhīnāmasadiva pratibhāti | sanmārgasthāstāvadbhavantu tataḥ śanaiḥ paramārthasadapi grāhayiṣyāmīti manyate śrutiḥ | athānantaraṃ yadidaṃ vakṣyamāṇaṃ daharamalpaṃ puṇḍarīkaṃ puṇḍarīkasadṛśaṃ veśmeva veśma dvārapālādimattvāt | asminbrahmapure brahmaṇaḥ parasya puraṃ rājño ’nekaprakṛtimadyathāpuraṃ tathedamanekendriyamanobuddhibhiḥ svāmyarthakāribhiryuktamiti brahmapuram | pure ca veśma rājño yathā tathā tasminbrahmapure śarīre daharaṃ veśma brahmaṇa upalabdhyadhiṣṭhānamityarthaḥ | yathā viṣṇoḥ śālagrāmaḥ | asminhi svavikāraśiṅge dehe nāmarūpavyākaraṇāya praviṣṭaṃ sadākhyaṃ braṅma jīvenā’tmanetyuktam | tasmādasminhṛdayapuṇḍarīke veśmanyupasaṃhṛtakaraṇairbāhyaviṣayaviraktairviśeṣato brahmacaryasatyasādhanābhyāṃ yuktervakṣyamāṇaguṇavaddhyāyamānairbrahmopalabhyata iti prakaraṇārthaḥ | daharo ’lpataro ’smindahare veśmani veśmano ’lpatvāttadantarvartino ’lpataratvaṃ veśmanaḥ | antarākāśa ākāśākhyaṃ brahma | ākāśo vai nāmeti hi vakṣyati | ākāśa ivāśarīratvātsūkṣmatvasarvagatatvasāmānyācca | tasminnākāśākhye yadantarmadhye tadanveṣṭavyam | tadvāva tadeva ca viśeṣeṇa jijñāsitavyaṃ gurvāśrayaśravaṇādyupāyairanviṣya ca sākṣātkaraṇīyamityarthaḥ || 1 || 
taṃ ced brūyur yad idam asmin brahmapure daharaṃ puṇḍarīkaṃ veśma daharo ’sminn antarākāśaḥ kiṃ tad atra vidyate yad anveṣṭavyaṃ yad vāva vijijñāsitavyam iti |
sa brūyāt || 
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2. And if they should say to him: 'Now with regard to that city of Brahman, and the palace in it, i.e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood. 
taṃ cedevamuktavantamācāryaṃ yadi brūyurantevāsinaścodayeyuḥ, kathaṃ, yadidamasminbrahmapure paricchinne ’ntardaharaṃ puṇḍarīkaṃ veśma tato ’pyantaralpatara evā’kāśaḥ | puṇḍarīka eva veśmani tāvatkiṃ syāt | kiṃ tato ’lpatare khe yadbhavedityāhuḥ | daharo ’sminnantarākāśaḥ kiṃ tadatra vidyate na kiñcana vidyata ityabhiprāyaḥ | yadi nāma badaramātraṃ kimapi vidyate kiṃ tasyānveṣaṇena vijijñāsanena vā phalaṃ vijijñāsituḥ syāt | ato yatttrānveṣṭavyaṃ vijijñāsitavyaṃ vā na tena prayojanamityuktavataḥ sa ācāryo brūyāditi śrutervacanam || 2 || 
yāvān vā ayam ākāśas tāvān eṣo ’ntarhṛdaya ākāśaḥ |
ubhe ’smin dyāvāpṛthivī antar eva samāhite |
ubhāv agniś ca vāyuś ca sūryācandramasāv ubhau vidyun nakṣatrāṇi |
yac cāsyehāsti yac ca nāsti sarvaṃ tad asmin samāhitam iti || 
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3. Then he should say: 'As large as this ether (all space) is, so large is that ether within the heart. Both heaven and earth are contained within it, both fire and air, both sun and moon, both lightning and stars; and whatever there is of him (the Self) here in the world, and whatever is not (i.e. whatever has been or will be), all that is contained within it.' 
śṛṇuta | tatra yadbrūtha puṇḍarīkāntaḥkhasyālpatvāttatsthamalpataraṃ syāditi | tadasat | na hi khaṃ puṇḍarīkaveśamagataṃ puṇḍarīkādalpataraṃ matvāvocaṃ daharo ’rsminnantarākāśa iti | kiṃ tarhi puṇḍarīkamalpaṃ tadanuvidhāyi tatsthamantaḥkaraṇaṃ puṇḍarīkākāśaparicchinnaṃ tasminviśuddhe saṃhṛtakaraṇānāṃ yogināṃ svaccha ivodake pratibimbarūpamādarśa iva ca śuddhe svacchaṃ vijñānajyotiḥ svarūpāvabhāsaṃ tāvanmātraṃ brahmopalabhyata iti daharo ’sminnantarākāśa ityavocāmāntaḥkaraṇopādhinimittam | svatastu yāvānvai prasiddhaḥ parimāṇato ’yamākāśo bhautikastāvāneṣo ’ntarhṛdaya ākāśo yasminnanveṣṭavyaṃ vijijñāsitavyaṃ cāvocāma | nāpyākāśatulyaparimāṇatvamabhipretya tāvānityucyate | kiṃ tarhi brahmaṇo ’nurūpasya dṛṣṭāntāntarasyābhāvāt | kathaṃ punarnā’kāśasamameva brahmetyavagamyate | "yenā’vṛtaṃ khaṃ ca divaṃ mahīṃ ca" | "tasmādvā etasmādātmana ākāśaḥ saṃbhūtaḥ" "etasminnu khalvakṣare gārgyākāśaḥ"ityādiśrutibhyaḥ | kiñcobhe ’smindyāvāpṛthivī brahmākāśe buddhyupādhiviśiṣṭe ’ntareva samāhite samyagāhite sthite yathā vā arā nābhāvityuktaṃ hi | tathobhāvagniśca vāyuścetyādi samānam | yaccāsyā’tmana ātmīyatvena dehavato ’sti vidyata iha loke | tatā yaccā’tmīyatvena na vidyate | naṣṭaṃ bhaviṣyacca nāstītyucyate | na tvatyantamevāsat | tasya hṛdyākāśe samādhānānupapatteḥ || 3 || 
taṃ ced brūyur asmiṃś cedaṃ brahmapure sarvaṃ samāhitaṃ sarvāṇi ca bhūtāni sarve ca kāmā yad enaj jarā vāpnoti pradhvaṃsate vā kiṃ tato ’tiśiṣyata iti || 
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4. And if they should say to him: 'If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?' 
taṃ cedevamuktavantaṃ brūyuḥ punarantevāsinaḥ asmiṃścedyathokte cedyadi brahmapuropalakṣitāntarākāśa ityarthaḥ | idaṃ sarvaṃ samāhitaṃ sarvāṇi ca bhūtāni sarve ca kāmāḥ | kathamācāryeṇānuktāḥ kāmā antevāsibhirucyante | naiṣa doṣaḥ yaccāsyehāsti yacca nāstītyuktā eva hyācāryeṇa kāmāḥ | api ca sarvaśabdena coktā eva kāmāḥ | yadā yasminkāla etaccharīraṃ brahmapurākhyaṃ jarāvalīpalitādilakṣaṇā vayohānirvā’pnoti śasrādinā vā vṛkṇaṃ pradhvaṃsate visraṃsate vinaśyati kiṃ tato ’nyadatiśiṣyate | ghaṭāśritakṣīradadhisnehādivadghaṭanāśe dehanāśe ’pi dehāśrayamuttarottaraṃ pūrvapūrvanāśānnaśyatītyabhiprāyaḥ | evaṃ prāpte nāśe kiṃ tato ’nyadyathoktādatiśiṣyate ’vatiṣṭhate na kiñcanāvatiṣṭhata ityabhīprāyaḥ || 4 || 
sa brūyāt |
nāsya jarayaitaj jīryati na vadhenāsya hanyate |
etat satyaṃ brahmapuram asmin kāmāḥ samāhitāḥ |
eṣa ātmāpahatapāpmā vijaro vimṛtyur viśoko vijighatso ’pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ |
yathā hy eveha prajā anvāviśanti yathānuśāsanam |
yaṃ yam antam abhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tam evopajīvanti || 
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5. Then he should say: 'By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it is not killed. That the Brahman) is the true Brahma-city (not the body). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land, 
evamantevāsibhiścoditaḥ sa ācāryo brūyāttanmatimapanayan | katham | asya dehasya jarayaitadyathoktamantarākāśākhyaṃ braṅma yasminsarva samāhitaṃ na jīryati dehavanna vikriyata ityarthaḥ | na cāsya vadhena śasrādighātenaitaddhanyate yathā’kāśaṃ kimu tato ’pi sūkṣmataramaśabdamasparśaṃ brahma dehendriyādidoṣairna spṛśyata ityetasminnavasare vaktavyaṃ prāptaṃ tatprakṛtavyāsaṅgo mā bhūditi nocyate | indravirocanākhyāyikāyāmupariṣṭādvakṣyāmo yuktitaḥ | etatsatyamavitathaṃ brahmapuraṃ brahmaiva puraṃ brahmapuraṃ śarīrākhyaṃ tu brahmapuraṃ brahmopalakṣaṇārthatvāt | tattvanṛtameva | "vācā’rambhaṇaṃ vikāro nāmadheyam"iti śruteḥ | tadvikāre ’nṛte ’pi dehaśuṅge brahmopalabhyata iti brahmapuramityuktaṃ vyāvahārikam | satyaṃ tu brahmapurametadeva brahma | sarvavyavahārāspadatvāt | ato ’sminpuṇḍarīkopalakṣite brahmapure sarve kāmā ye bahirbhavadbhiḥ prārthyante te ’sminneva svātmani samāhitāḥ | atastatprāptyupāyamevānutiṣṭhata bāhyaviṣayatṛṣmāṃ tyajatetyabhiprāyaḥ | eṣa ātmā bhavatāṃ svarūpam | śṛṇuta tasya lakṣaṇam | apahatapāpmā | apahataḥ pāpmā dharmādharmākhyo yasya so ’yamapahatapāpmā | tathā vijaro vigatajaro vimṛtyuśca | taduktaṃ pūrvameva na vadhenāsya hanyata iti | kimartha punarucyate | yadyapi dehasaṃbandhibhyāṃ jarāmṛtyubhyāṃ na saṃbadhyate ’nyathāpi saṃbandhastābhyāṃ syādityāśaṅkānivṛttyartham | viśoko vigataśokaḥ | śoko nāmeṣṭādiviyoganimitto mānasaḥ saṃtāpaḥ | vijighatso vigatāśanecchaḥ | apipāso ’pānecchaḥ | nanvapahatapāpmatvena jarādayaḥ śokāntāḥ pratiṣiddhā eva bhavanti | kāraṇapratiṣedhāt | dharmādharmakāryā hi ta iti | jarādipratiṣedhena vā dharmādharmayoḥ kāryābhāve vidyamānayorapyasatsamatvamiti pṛthakpratiṣedho ’narthakaḥ syāt | satyamevaṃ tathāpi dharmakāryā nandavyatirekeṇa svābhāvikānando yatheśvare vijñānamānandaṃ brahmeti śruteḥ | tathādharmakāryajarādivyatirekeṇāpi jarādiduḥkhasvarūpaṃ svābhāvikaṃ syādityāśaṅkyeta | ato yuktastannivṛttaye jarādīnāṃ dharmādharmābhyāṃ pṛthakpratiṣedhaḥ | jarādigrahaṇaṃ sarvaduḥkhopalakṣaṇārtham | pāpanimittānāṃ tu duḥkhānāmānantyātpratyekaṃ ca tatpratiṣedhasyāśakyatvātsarvaduḥkhapratiṣedhārthaṃ yuktamevāpahatapāpmatvavacanam | satyā avitathāḥ kāmā yasya so ’yaṃ satyakāmaḥ | vitathā hi saṃsāriṇāṃ kāmāḥ | īśvarasya tadviparītāḥ | tathā kāmahetavaḥ saṃkalpā api satyā yasya sa satyasaṃkalpaḥ | saṃkalpāḥ kāmāśca śuddhasattvopādhinimittā īśvarasya citraguvat | na svato neti netītyuktatvāt | yathoktalakṣaṇa evā’tmā vijñeyo gurubhyaḥ śāstrataścā’tmasaṃvedyatayā ca svārājyakāmaiḥ | na cedvijñāyate ko doṣaḥ syāditi | śṛṇutātra doṣaṃ dṛṣṭāntena | yathā hyeveha loke prajā anvāviśantyanuvartante | yathānuśāsanaṃ yatheha prajā anyaṃ svāminaṃ manyamānāḥ svasya svāmino yathā yathānuśāsanaṃ tathā tathānvāviśanti | kim | yaṃ yamantaṃ pratyantaṃ janapadaṃ kṣetrabhāgaṃ cābhikāmā arthinyo bhavantyātmabuddhyanurūpaṃ taṃ tameva ca pratyantādimupajīvantīti | eṣa dṛṣṭānto ’svātantryadeṣaṃ prati puṇyaphalopabhoge || 5 || 
tad yatheha karmajito lokaḥ kṣīyata evam evāmutra puṇyajito lokaḥ kṣīyate |
tad ya ihātmānam ananuvidya vrajanty etāṃś ca satyān kāmāṃs teṣāṃ sarveṣu lokeṣv akāmacāro bhavati |
atha ya ihātmānam anivudya vrajanty etaṃś ca satyān kāmāṃs teṣāṃ sarveṣu lokeṣu kāmacāro bhavati || 
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6. 'And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires, for them there is freedom in all the worlds. 
athānyo dṛṣṭāntastatkṣayaṃ prati tadyathehetyādiḥ | tattatra yatheha loke tāsāmeva svāmyanuśāsanānuvartinīnāṃ prajānāṃ sevādijito lokaḥ parādhīnopabhogaḥ kṣīyate ’ntavānbhavati | athedānīṃ dārṣṭāntikamupasaṃharati-evamevāmutrāgnihotrādipuṇyaj ito lokaḥ parādhīnopabhogaḥ kṣīyata evetyukto doṣa eṣāmiti viṣayaṃ darśayati-tadya ityādinā | tattatrehāsmiṃlloke jñānakarmaṇoradhikṛtā yogyāḥ santa ātmānaṃ yathoktalakṣaṇaṃ śāstrācāryopadiṣṭamananuvidya yathopadeśamanu svasaṃvedyatāmakṛtvā vrajanti dehādasmāt prayanti ya etāṃśca yathoktān satyān satyasaṃkalpakāryāṃśca svātmasthān kāmānananuvidya vrajanti teṣāṃ sarveṣu lokeṣvakāmacāro ’svatantratā bhavati | yathā rājānuśāsanānuvartinīnāṃ prajānāmityarthaḥ | atha ye ’nya iha loka ātmānaṃ śāsrācāryoradeśamanuvidya svātmasaṃvedyatāmāpādya vrajanti yathoktāṃśca satyānkāmāṃsteṣāṃ sarveṣu lokeṣu kāmacāro bhavati rājña iva sārvabhaumasyeha loke || 6 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya prathamaḥ khaṇḍaḥ 
sa yadi pitṛlokakāmo bhavati |
saṃkalpād evāsya pitaraḥ samuttiṣṭhanti |
tena pitṛlokena saṃpanno mahīyate || 
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1. SECOND KHANDA
'Thus he who desires the world of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy. 
kathaṃ sarveṣu lokeṣu kāmacāro bhavatīti, ucyate-ya ātmānaṃ yatoktalakṣaṇaṃ hṛdi sākṣātkṛtavānvakṣyamāṇabrahmacaryādisādhanasaṃpannaḥ saṃstatsthāṃśca satyānkāmānsa tyaktadeho yadi pitṛlokakāmaḥ pitaro janayitārasta eva sukhahetutvena bhogyatvāllokā ucyante teṣu kāmo yasya taiḥ pitṛbhiḥ saṃbandhecchā yasya bhavati tasya saṃkalpamātrādeva pitaraḥ samuttiṣṭhintyātmasaṃbandhitāmāpadyante | viśuddhasattvatayā satyasaṃkalpatvādīśvarasyeva tena pitṛlokena bhogena saṃpannaḥ saṃpattiriṣṭaprāptistayā samṛddho mahīyate pūjyate vardhate vā mahimānamanubhavati || 1 || 
atha yadi mātṛlokakāmo bhavati |
saṃkalpād evāsya mātaraḥ samuttiṣṭhanti |
tena mātṛlokena saṃpanno mahīyate || 
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2. 'And he who desires the world of the mothers, by his mere will the mothers come to receive him, and having obtained the world of the mothers, he is happy. 
 
atha yadi bhrātṛlokakāmo bhavati |
saṃkalpād evāsya bhrātaraḥ samuttiṣṭhanti |
tena bhrātṛlokena saṃpanno mahīyate || 
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3. 'And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy. 
 
atha yadi svasṛlokakāmo bhavati |
saṃkalpād evāsya svasāraḥ samuttiṣṭhanti |
tena svasṛlokena saṃpanno mahīyate || 
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4. 'And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy. 
 
atha yadi sakhilokakāmo bhavati |
saṃkalpād evāsya sakhāyaḥ samuttiṣṭhanti |
tena sakhilokena saṃpanno mahīyate || 
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5. 'And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy. 
 
atha yadi gandhamālyalokakāmo bhavati |
saṃkalpād evāsya gandhamālye samuttiṣṭhataḥ |
tena gandhamālyalokena saṃpanno mahīyate || 
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6. 'And he who desires the world of perfumes and garlands (gandhamalya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy. 
 
atha yady annapānalokakāmo bhavati |
saṃkalpād evāsyānnapāne samuttiṣṭhataḥ |
tenānnapānalokena saṃpanno mahīyate || 
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7. 'And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy. 
 
atha yadi gītavāditalokakāmo bhavati |
saṃkalpād evāsya gītavādite samuttiṣṭhataḥ |
tena gītavāditalokena saṃpanno mahīyate || 
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8. 'And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy. 
 
atha yadi strīlokakāmo bhavati |
saṃkalpād evāsya striyaḥ samuttiṣṭhanti |
tena strīlokena saṃpanno mahīyate || 
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9. 'And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy. 
samānamanyat | mātaro janayitryo ’tītāḥ sukhahetubhūtāḥ sāmardhyāt | na hi duḥkhahetubhūtāsu grāmasūkarādijanmanimittāsu mātṛṣu viśuddhasattvasya yogina icchā tatsaṃbandho vā yuktaḥ || 2-9 || 
yaṃ yam antam abhikāmo bhavati |
yaṃ kāmaṃ kāmayate |
so ’sya saṃkalpād eva samuttiṣṭhati |
tena saṃpanno mahīyate || 
. 
. 
10. 'Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy. 
yaṃ yanamtaṃ pradeśamabhikāmo bhavati | yaṃ ca kāmaṃ kāmayate yathoktavyatirekeṇāpi so ’syāntaḥ prāptumiṣṭaḥ kāmaśca saṃkalpādeva samuttiṣṭhatyasya | tenecchāvighātatayābhipretārthaprāptyā ca saṃpanno mahīyata ityuktārtham || 10 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya dvitīyaḥ khaṇḍaḥ 
ta ime satyāḥ kāmā anṛtāpidhānāḥ |
teṣāṃ satyānāṃ satām anṛtam apidhānam |
yo yo hy asyetaḥ praiti na tam iha darśanāya labhate || 
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1. THIRD KHANDA
'These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes. 
yathoktātmadhyānasādhanānuṣṭhānaṃ prati sādhakānāmutsāhajananārthamanukrośantyāha-kaṣṭamidaṃ khalu vartate yatsvātmasthāḥ śakyaprāpyā api ta ime satyāḥ kāmā anṛtāpidhānāsteṣāmātmasthānāṃ svāśrayāṇāmeva satāmanṛtaṃ ba3hyaviṣayeṣu stryannabhojanācchādanādiṣu tṛṣṇā tannimittaṃ ca svecchāpracāratvaṃ mithyājñānanimittatvādanṛtamityucyate | tannimittaṃ satyānāṃ kāmānāmaprāptirityapidhānamivāpidhānam | kathamanṛtāpidhānanimittaṃ teṣāmalābha iti, ucyate-yo yo hi yasmādasya jantoḥ putro bhrātā veṣṭa ito ’smāllokātpraiti pragacchati mriyate tamiṣṭaṃ putraṃ bhrātaraṃ vā svahṛdayākāśe vidyamānamapīha punardarśanāyecchannapi na labhate || 1 || 
atha ye cāsyeha jīvā ye ca pretā yac cānyad icchan na labhate sarvaṃ tad atra gatvā vindate |
atra hy asyaite satyāḥ kāmā anṛtāpidhānāḥ |
tad yathāpi hiraṇyanidhiṃ nihitam akṣetrajñā upary upari sañcaranto na vindeyuḥ |
evam evemāḥ sarvāḥ prajā ahar ahar gacchantya etaṃ brahmalokaṃ na vindanty anṛtena hi pratyūḍhāḥ || 
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2. 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i.e. they do not discover the true Self in Brahman, dwelling in the heart). 
atha punarye cāsya viduṣo jantorjīvā jīvantīha putrā bhrātrādayo vā ye ca pretā mṛtā iṣṭāḥ saṃbandhino yaccānyadiha loke vastrānnapānādi ratnādi vā vastvicchanna labhate tatsarvamatra hṛdayākāśākhye brahmaṇi gatvā yathoktena vidhinā vindate labhate | atrāsminhārdākāśe hi yasmādasyaite yathoktāḥ satyāḥ kāmā vartante ’natāpidhānāḥ | kathamiva tadanyāyyamityucyate-tattatra yathā hiraṇyanidhiṃ hiraṇyameva punargrahaṇāya nidhātṛbhirnidhīyata iti nidhistaṃ hiraṇyanidhiṃ nihitaṃ bhūmeradhastānnikṣiptamakṣetrajñā nidhiśāsrairnidhikṣetramajānantaste nidheruparyupari saṃcaranto ’pi nidhiṃ na vindeyuḥ śakyavedanamapi | evamevemā avidyavatyaḥ sarvā imāḥ prajā yathoktaṃ hṛdayākāśākhyaṃ brahmalokaṃ brahmaiva loko brahmalokastamaharahaḥ pratyahaṃ gacchantyo ’pi suṣuptakāle na vidandanti na labhanta eṣo ’haṃ brahmalokabhāvamāpanno ’smyadyeti | anṛtena hi yathoktena hi yasmātpratyūḍhā hṛtāḥ svarūpādavidyādidoṣairbahipakṛṣṭā ityarthaḥ | ataḥ kaṣṭamidaṃ vartate jantūnāṃ yatsvāyattamapi brahma na labhyata ityabhiprāyaḥ || 2 || 
sa vā eṣa ātmā hṛdi |
tasyaitad eva niruktaṃ hṛdy ayam iti tasmād dhṛd ayam |
ahar ahar vā evaṃvit svargaṃ lokam eti || 
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3. 'That Self abides in the heart. And this is the etymological explanation. The heart is called hrid-ayam, instead of hridy-ayam, i.e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart. 
sa vai ya ātmāpahatapāpmeti prakṛto vaiśabdena taṃ smārayatyeṣa vivakṣita ātmā hṛdi hṛdayapuṇḍarīka ākāśaśabdenābhihitaḥ | tasyaitasya hṛdayasyaitadeva niruktaṃ nirvacanaṃ nānyata | hṛdyayamātmā vartata iti yasmāt tasmāddhṛdayaṃ hṛdayanāmanirvacanaprasiddhyāpi svahṛdaya ātmetyavagantavyamityabhiprāyaḥ | aharaharvai pratyahamevaṃviddhṛdyayamātmeti jānansvargaṃ lokaṃ hārdaṃ brahmaiti pratipadyate | nanvanevaṃvidapi suṣuptakāle hārdaṃ brahma pratipadyata eva suṣuptakāle satā somya tadā saṃpanna ityuktatvāt | bāḍhamevaṃ tathāpyasti viśeṣaḥ | yathā jānannajānaṃśca sarvo jantuḥ sadbrahmaiva tathāpi tattvamasīti pratibodhito vidvānsadeva nānyo ’smīti jānansadeva bhavati | evameva vidvānavidvāṃścasuṣupte yadyapi satsaṃpadyate tathāpyevaṃvideva svargaṃ lokametītyucyate | dehapāte ’pi vidyāphalasyāvaśyaṃbhāvitvādityeṣa viśeṣaḥ || 3 || 
atha ya eṣa saṃprasādo ’smāc charīrāt samutthāya paraṃ jyotir upasaṃpadya svena rūpenābhiniṣpadyata eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
tasya ha vā etasya brahmaṇo nāma satyam iti || 
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4. 'Now that serene being which, after having risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self,' thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam, 
suṣuptakāle svenā’manā satā saṃpannaḥ sansamyakprasīdatīti jāgratsvapnayorviṣayendriyasaṃyogajātaṃ kāluṣyaṃ jahātīti saṃprasādaśabdo yadyapi sarvajantūnāṃ sādhāraṇastathāpyevaṃvitsvargaṃ lokametīti prakṛtatvādeṣa saṃprasāda iti saṃnihitavadyatnaviśeṣātso ’thedaṃ śarīraṃ hitvāsmāccharīrātsamutthāya śarīrātmabhāvanāṃ parityajyetyarthaḥ | na tvāsanādiva samutthāyetīha yuktam | svena rūpeṇeti viśeṣaṇāt | na hyanyata utthāya svarūpaṃ saṃpattavyam | svarūpameva hi tanna bhavati pratipattavyaṃ cetsyāt | paraṃ paramātmalakṣaṇaṃ vijñaptisvabhāvaṃ jyotirupasaṃpadya svāsthyamupagamyetyetat | svena ātmīyena rūpeṇābhiniṣpadyate prāgetasyāḥ svarūpasaṃpatteravidyayā dehamevāparaṃ rūpamātmatvenopagata iti tadapekṣayedamucyate svena rūpeṇeti | aśarīratā hyātmanaḥ svarūpaṃ yatsvaṃ paraṃ jyotiḥsvarūpamāpadye saṃprasāda eṣa ātmeti hovāca | sa brūyāditi yaḥ śrutyā niyukto ’ntevāsibhyaḥ | kiñcaitadamṛtamavināśi bhūmā yo vai bhūmā tadamṛtamityuktam | ata evābhayaṃ bhūmno dvitīyābhāvādata etadbrahmeti | tasya ha vā etasya brahmaṇo nāmābhidhānam | kiṃ tatsatyamiti | satyaṃ hyavitathaṃ brahma | tatsatyaṃ sa ātmeti hyuktam | atha kimarthamidaṃ nāma punarucyate | tadupāsanavidhistutyartham || 4 || 
tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattdamṛtamatha yatti tanmartyamatha yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti || 
. 
. 
5. This name Sattyam consists of three syllables, sat-ti-yam. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga). 
tāni ha vā etāni brahmaṇo nāmākṣarāṇi trīṇyetāni satīyāmati sakārastakāro yamiti ca | takāra īkāraḥ uccāraṇārtho ’nubandhaḥ | hrasvenaivākṣareṇa punaḥ pratinirdeśātteṣām | tattatra yatsatsakārastadamṛtaṃ sadbrahmāmṛtavācakatvādamṛta eva sakārastakāranto nirdiṣṭaḥ | atha yattitakārastanmartyam | atha yadyamakṣaraṃ tenākṣareṇāmṛtamartyākhye pūrve ubhe ’kṣare yacchati yamayati niyamayati vaśīkarotyātmana ityarthaḥ | yadyasmādanena yamityetenobhe yacchati tasmādyām | saṃyate iva hyetena yamā lakṣyete | braṅmanāmākṣarasyāpīdamamṛtatvādidharmavattvaṃ mahābhāgyaṃ kimuta nāmavata ityupāsyatvāya stūyate | brahmanāmanirvacanenaiva nāmavato vettaivaṃvit | aharaharvā evaṃvitsvargaṃ lokametītyuktārtham || 5 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya tṛtīyaḥ khaṇḍaḥ 
atha ya ātmā sa setur dhṛtir eṣāṃ lokānām asaṃbhedāya |
naitaṃ setum ahorātre tarato na jarā na mṛtyur na śoko na sukṛtam |
sarve pāpmāno ’to nivartante |
apahatapāpmā hy eṣa brahmalokaḥ || 
. 
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1. FOURTH KHANDA
That Self is a bank, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil. 
atha ya ātmeti | uktalakṣaṇo yaḥ saṃprasādastasya svarūpaṃ vakṣyamāṇairuktaiśca guṇaiḥ punaḥ stūyate brahmacaryasādhanasaṃbandhārtham | ya eṣa yathoktalakṣaṇa ātmā sa seturiva setuḥ | vidhṛtirvidharaṇaḥ | anena hi sarvaṃ jagadvarṇāśramādikriyākārakaphalādibhedaniyamaiḥ karturanurūpaṃ vidadhatā vidhṛtam | adhriyamāṇaṃ hīśvareṇedaṃ viśvaṃ vinaśyedyatastasmātsa seturvidhṛtiḥ | kimarthaṃ sa seturityāha-eṣāṃ bhūrādīnāṃ kartṛkarmalāśrayāṇāmasaṃbhedāyāvidāraṇāyāvināśāyetyetat | kiṃviśṣṭaścāsau seturityāha-naitam setumātmānamahorātre sarvasya janimataḥ paricchedake satī naitaṃ tarataḥ | yathānye saṃsāriṇaḥ kālenāhorātrādilakṣaṇena paricchedyā na tathāyaṃ kālaparicchedya ityabhiprāyaḥ | "yasmādarvāksaṃvatsaro ’hobhiḥ parivartata"iti śrutyantarāt | ata evainaṃ na jarā tarati na prāpnoti | tathā na mṛtyurna śoko na sukṛtaṃ na dṛṣkṛtaṃ sukṛtaduṣkṛte dharmādharmai | prāptiratra taraṇaśabdenābhipretā nātikramaṇam | kāraṇaṃ hyātmā | na śakyaṃ hi kāraṇātikramaṇaṃ kartuṃ kāryeṇa | ahorātrādi ca sarvaṃ sataḥ kāryam | anyena hyanyasya prāptiratikramaṇaṃ vā kriyeta | na tu tenaiva tasya | na hi ghaṭena mṛtprāpyate ’tikramyate vā | yadyapi pūrvaṃ ya ātmāpahatapāpmetyādinā pāpmādipratiṣedha ukta eva tathāpīhāyaṃ viśeṣo na taratīti prāptiviṣayatvaṃ pratiṣidhyate | tatrā viśeṣeṇa jarādyabhāvamātramuktam | ahorātrādyā uktā anuktāścānye sarve pāpmāna ucyante ’to ’smādātmanaḥ setornivartante ’prāpyaivetyarthaḥ | apahatapāpmā hyeṣa brahmaiva loko brahmaloka uktaḥ || 1 || 
tasmād vā etaṃ setuṃ tīrtvā andhaḥ sann anandho bhavati |
viddhaḥ sann aviddho bhavati |
upatāpī sann anupatāpī bhavati |
tasmād vā etaṃ setuṃ tīrtvā api naktam ahar evābhiniṣpadyate |
sakṛd vibhāto hy evaiṣa brahmalokaḥ || 
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2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all. 
yasmācca pāpmakārya māndhyādi śarīravataḥ syānna tvaśarīrasya tasmādvā etamātmānaṃ setuṃ tīrvā prāpyānandho bhavati dehavattve pūrvamandho ’pi san | tatā viddhaḥ sandehavattve sa dehaviyoge setuṃ tīrtvā prāpyānandho bhavati dehavattve pūrvamandho ’pi san | tathā viddhaḥ sandehavattve sa dehaviyogo setuṃ prāpyāviddho bhavati | tathopatāpī rogādyupatāpavānsannanupatāpī bhavati | kiñca yasmādahorātre na staḥ setau tasmādvā etaṃ setuṃ tīrtvā prāpya naktamapi tamorūpaṃ rātrirapi sarvamaharevābhiniṣpadyate | vijñaptyātmajyotiḥ svarūpamaharivāhaḥ sadaikarūpaṃ viduṣaḥ saṃpadyata ityarthaḥ | sakṛdvibhātaḥ sadā vibhātaḥ sadaikarūpaḥ svena rūpeṇaiṣa brahmalokaḥ || 2 || 
tad ya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣām evaiṣa brahmalokaḥ |
teṣāṃ sarveṣu lokeṣu kāmacāro bhavati || 
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3. And that world of Brahman belongs to those only who find it by abstinence -- for them there is freedom in all the worlds. 
tattatraivaṃ satyetaṃ yathoktaṃ brahmalokaṃ brahmacaryeṇa srīviṣayatṛṣṇātyāgena śāsrācāryopadeśamanuvindanti svātmasaṃvedyatāmāpādayanti ye teṣāmeva brahmacaryasādhanavatāṃ brahmavidāmeṣa brahmalokaḥ nānyeṣāṃ srīviṣayasaṃparkajātatṛṣṇānāṃ brahmavidāmapītyarthaḥ | teṣāṃ sarveṣu lokeṣu kāmacāro bhavatītyuktārtham | tasmātparamametatsādhanaṃ brahmacaryaṃ brahmavidāmityabhiprāyaḥ || 3 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya caturthaḥ khaṇḍaḥ 
atha yad yajña ity ācakṣate brahmacaryam eva tat |
brahmacaryeṇa hy eva yo jñātā taṃ vindate |
atha yad iṣṭam ity ācakṣate brahmacaryam eva tat |
brahmacaryeṇa hy eveṣṭvātmānam anuvindate || 
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1. FIFTH KHANDA
What people call sacrifice (yagna), that is really abstinence (brahmakarya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence.
What people call sacrifice (ishta), that is really abstinence, for by abstinence, having searched (ishtva), he obtains the Self. 
ya ātmā setutvādiguṇaiḥ stutastatprāptaye jñānasahakārisādhanāntaraṃ brahmacaryākhyaṃ vidātavyamityāha | yajñādibhiśca tatstauti kartavyārtham- atha yadyajña ityācakṣate loke paramapuruṣārthasādhanaṃ kathayanti śiṣṭāstadbrahmacaryameva | yajñasyāpi yatphalaṃ tadbrahmacaryavāllaṃbhate ’to yajño ’pi brahmacaryaṃ bhavati pratipattavyam | kathaṃ brahmacaryaṃ yajña ityāha-brahmacaryeṇaiva hi yasmādyo jñātāsa taṃ brahmalokaṃ yajñasyāpi pāramparyeṇa phalabhūtaṃ vindate labhate tato yajño ’pi brahmacaryameveti | yo jñātetyakṣarānuvṛtteryajño brahmacaryameva | atha yadiṣṭamityācakṣate brahmacaryameva tat | katham | brahmacaryeṇaiva sādhanena tamīśvaramiṣṭvā pūjayitvāthavaiṣaṇāmātmaviṣayāṃ kṛtvā tamātmānamanuvindate | eṣaṇādiṣṭamapi brahmacaryameva || 1 || 
atha yat sattrāyaṇam ity ācakṣate brahmacaryam eva tat |
brahmacaryeṇa hy eva sata ātmanas trāṇaṃ vindate |
atha yan maunam ity ācakṣate brahmacaryam eva tat |
brahmacaryeṇa hy evātmānam anuvidya manute || 
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2. What people call sacrifice (sattrayana), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trana) of the Self.
What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute). 
atha yatsattrāyaṇamityācakṣate brahmacaryameva tattathā sataḥ parasmādātmana ātmanasrāṇaṃ rakṣaṇaṃ brahmacaryasādhanena vindate | ataḥ sattrāyaṇaśabdamapi brahmacaryameva sat | atha yanmaunamityācakṣate brahmacaryameva tadbrahmacaryeṇaiva sādhanena yuktaḥ sannātmānaṃ śāsrācāryābhyāmanuvidya paścānmanute dhyāyati | ato maunaśabdamapi brahmacaryameva || 2 || 
atha yad anāśakāyanam ity ācakṣate brahmacaryam eva tat |
eṣa hy ātmā na naśyati yaṃ brahmacaryeṇānuvindate |
atha yad araṇyāyanam ity ācakṣate brahmacaryam eva tat |
tat araś ca ha vai ṇyaś cārṇavau brahmaloke tṛtīyasyām ito divi |
tad airaṃmadīyaṃ saraḥ |
tad aśvatthaḥ somasavanaḥ |
tad aparājitā pūr brahmaṇaḥ prabhuvimitaṃ hiraṇmayam || 
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3. What people call fasting (anasakayana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence.
What people call a hermit's life (aranyayana), that is really abstinence. Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airanimadiya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hiranyagarbha) Aparagita, and the golden Prabhuvimita (the hall built by Prabhu, Brahman). 
atha yadanāśakāyanamityācakṣate brahmacaryameva tat | yamātmānaṃ brahmacaryeṇānuvindate sa eṣa hyātmā brahmacaryasādhanavato na naśyati tasmādanāśakāyanamapi brahmacaryameva | atha yadaraṇyāyanamityācakṣate brahmacaryameva tat | araṇyaśabdayorarṇavayorbrahmacaryavato ’yanādaraṇyāyanaṃ brahmacaryam | yo jñānādyajña eṣaṇādiṣṭaṃ satasrāṇātsattrāyaṇaṃ mananānmaunamanaśanādanāśakāyanamaraṇyayorgamanādaraṇyāyanamityādibhirmahadbhiḥ puruṣārthasādhanaiḥ stutatvādbrahmacaryaṃ paramaṃ jñānasya sahakārikāraṇaṃ sādhanamityato brahmavidā yatnato rakṣaṇīyamityarthaḥ | tattatra hi brahmaloke ’raśca ha vai prasiddho ṇyaścārṇavau samudropame vā sarasī tṛtīyasyāṃ bhuvamantarikṣaṃ cāpekṣya tṛtīyā dyaustasyāṃ tṛtīyasyāmito ’smāllokādārabhya gaṇyamānāyāṃ divi | tattatraiva cairamirānnaṃ tanmaya airo maṇḍastena pūrṇamairaṃ madīyaṃ tadupayogināṃ madakaraṃ harṣotpādakaṃ saraḥ | tatraiva cāśvattho vṛkṣaḥ somasavano nāmataḥ somo ’mṛtaṃ tanniḥsravo ’mṛtasrava iti vā | tatraiva ca brahmaloke brahmacaryasādhanarahitairbrahmacaryasādhanavadbhyo ’nyairna jīyata ityaparājitā nāma pūḥ purī brahmaṇo hiraṇyagarbhasya | brahmaṇā ca prabhuṇā viśeṣeṇa mitaṃ nirmitaṃ tacca hiraṇmayaṃ sauvarṇaṃ prabhuvimitaṃ maṇḍapamiti vākyaśeṣaḥ || 3 || 
tad ya evaitāv araṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣām evaiṣa brahmalokaḥ |
teṣāṃ sarveṣu lokeṣu kāmacāro bhavati || 
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4. Now that world of Brahman belongs to those who find the lakes Ara and Nya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds. 
tattatra hi brahmaloka etāvarṇavau yāvaraṇyākhyāvuktau brahmacaryeṇa sādhanenānuvindanti ye teṣāmevaiṣa yo vyākhyāto brahmalokasteṣāṃ ca brahmacaryasādhavanatāṃ brahmavidāṃ sarveṣu lokeṣu kāmacāro bhavati | nānyeṣāmabrahmacaryaparāṇāṃ bāhyaviṣayāsaktabuddhīnāṃ kadācidapītyarthaḥ | nanvatra tvamindrastvaṃ yamastvaṃ varuṇa ityādibhiryathā kaścitstūyate mahārha evamiṣṭādibhiḥ śabdairna stryādiviṣayatṛṣṇānivṛttimātraṃ stutyarhaṃ kiṃ tarhi jñānasya mokṣasādhanatvāttadeveṣṭādibhiḥ stūyata iti kecit | na | stryādibāhyaviṣayatṛṣṇāpahṛtacittānāṃ pratyagātmavivekavijñānānupapatteḥ | "parāñci khāni vyatṛṇatsvayaṃbhūstasmātparāṅpaśyati nāntarātman"ityādiśrutismṛtiśatebhyaḥ | jñānasahakārikāraṇaṃ stryādiviṣayatṛṣṇānivṛttisādhanaṃ vidhātavyameveti yuktaiva tatstutiḥ | nanu ca yajñādibhiḥ stutaṃ brahmacaryamiti yajñādīnāṃ puruṣārthasādhanatvaṃ gamyate | satyaṃ gamyate | na tviha brahmalokaṃ prati yajñādīnāṃ sādhanatvamabhipretya yajñādibhir brahmacaryaṃ stūyate kiṃ tarhi teṣāṃ prasiddhaṃ puruṣārthasādhanatvamapekṣya | yathendrādibhī rājā na tu yatrendrādīnāṃ vyāpārastatraiva rājña iti tadvat | ya imer’ṇavādayo brāhmalaukikāḥ saṃkalpajāśca pitrādayo bhogāste kiṃ pārthivā āpyāśca yatheha loke dṛśyante taddhadarṇavavṛkṣapūḥsvarṇamaṇḍapānyāhosvinmānasapratyayamātrāṇīti | kiñcātaḥ, yadi pārthivā āpyāśca sthūlāḥ syurhṛdyākāśe samādhānānupapattiḥ | purāṇe ca"manomayāni brahmaloke śarīrādīnī"ti vākyaṃ virudhyeta | "aśokamahimam"ityādyāśca śrutayaḥ | nanu"samudrāḥ saritaḥ sarāṃsi vāpyaḥ kūpā yajñā vedā mantrādayaśca mūrtimanto brahmāṇamupatiṣṭhanta"iti mānasatvai virudhyeta purāṇasmṛtiḥ | na | mūrtimattve prasiddharūpāṇāmeva tatra gamanānupapatteḥ | tasmātprasiddhamūrtivyatirekeṇa sāgarādīnāṃ mūrtyantaraṃ sāgarādibhirupāttaṃ brahmalokagantṛ kalpanāyāṃ yathāprasiddhā eva mānasya ākāravatyaḥ puṃstryādyā mūrtayo yuktāḥ kalpayituṃ mānasadehānurūpyasaṃbandhopapatteḥ | dṛṣṭā hi mānasya evā’kāravatyaḥ puṃstryādyā mūrtayaḥ svapne | nanu tā anṛtā eva | ta ime satyāḥ kāmā iti śrutistathā sati virudhyeta | na | mānasapratyayasya sattvopapatteḥ | mānasā hi pratyayāḥ srīpuruṣādyākārāḥ svapne dṛśyante | nanu jāgradvāsanārūpāḥ svapnadṛśyā na tu tatra stryādayaḥ svapne vidyante | atyalpamidamucyate | jāgradviṣayā api mānasapratyayābhinirvṛttā eva sadīkṣābhinirvṛttatejo ’bannamayatvājjāgradviṣayāṇām | saṃkalpamūlā hi lokā iti coktam"samakḷpatāṃ dyāvāpṛthivī"ityatra | sarvaśrutiṣu ca pratyagātmana utpattiḥ pralayaśca tatraiva sthitiśca"yathā vā arā nābhau"ityādinocyate | tasmānmānasānāṃ bāhyānāṃ ca viṣayāṇāmitaretarakāryakāraṇamiṣyata eva bījāṅkuravat | yadyapi bāhyā eva mānasā mānasā eva ca bāhyā nānṛtatvaṃ teṣāṃ kadācidapi svātmani bhavati | nanu svapne dṛṣṭāḥ pratibuddhasyānṛtā bhavanti viṣayāḥ | satyameva | jāgradbodhāpekṣaṃ tu tadanṛtatvaṃ na svataḥ | tathā svapnabodhāpekṣaṃ ca jāgraddṛṣṭaviṣayānṛtatvaṃ na svataḥ | viśeṣākāramātraṃ tu sarveṣāṃ mithyāpratyayanimittamiti vācā’rambhaṇaṃ vikāro nāmadheyamanṛtaṃ trīṇi rūpāṇītyeva satyam | tānyapyākāraviśeṣato ’nṛtaṃ svataḥ sanmātrarūpatayā satyam prāksadātmapratibodhātsvaviṣaye ’pi sarvaṃ styameva svapnadṛśyā iveti na kaścidvirodhaḥ | tasmānmānasā eva brāhmalaukikā araṇyādayaḥ pitrādayaḥ kāmāḥ | bāhyaviṣayabhogavadaśuddhirahitatvācchuddhasattvasaṃkalpajanyā iti niratiśayasukhāḥ satyāśceśvarāṇāṃ bhavantītyarthaḥ | satsatyātmapratibodhe ’pi rajjvāmiva kalpitāḥ sarpādayaḥ sadātmasvarūpatāmeva pratipadyanta iti sadātmanā satyā eva bhavanti || 4 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya pañcamaḥ khaṇḍaḥ 
atha yā etā hṛdayasya nāḍyas tāḥ piṅgalasyāṇimnas tiṣṭhanti śuklasya nīlasya pītasya lohitasyeti |
asau vādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ || 
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1. SIXTH KHANDA
Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red substance, and so is the sun brown, white, blue, yellow, and red. 
yastu hṛdayapuṇḍarīkagataṃ yathoktaguṇaviśiṣṭaṃ brahma brahmacaryādisādhanasaṃpannastyaktabāhyaviṣayānṛtatṛṣṇaḥ sannupāste tasyeyaṃ mūrdhanyayā nāḍyā gatirvaktavyeti nāḍīkhaṇḍa ārabhyate- atha yā etā vakṣyamāṇā hṛdayasya puṇḍarīkākārasya brahmopāsanasthānasya saṃbandhinyo nāḍyo hṛdayamāṃsapiṇḍātsarvato viniḥsṛtā ādityamaṇḍalādiva raśmayastāścaitāḥ piṅgalasya varṇaviśeṣaviśiṣṭasyāṇimnaḥ sūkṣmarasasya rasena pūrṇāstadākārā eva tiṣṭhanti vartanta ityarthaḥ | tathā śuklasya nīlasya pītasya lohitasya ca rasasya pūrṇā iti sarvatrādhyāhāryam | saureṇa tejasā pittākhyena pākābhinirvṛttena kaphenālpena saṃparkātpiṅgalaṃ bhavati sauraṃ tejaḥ pittākhyām tadeva ca vātabhūyastvānnīlaṃ bhavati | tadeva ca kaphabhūyastvācchuklam | kaphena samatāyāṃ pītam | śoṇita bāhulyena lohitam | vaidyakādvā varṇaviśeṣā anveṣṭavyāḥ kathaṃ bhavantīti | śrutistvāhā’dityasaṃbandhādeva tattejaso nāḍīṣvanugatasyaite varṇaviśeṣā iti | katham | asau vā ādityaḥ piṅgalo varṇata eṣa ādityaḥ śuklo ’pyeṣa nīla eṣa pīta eṣa lohita āditya eva || 1 || 
tad yathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivam evaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ ca |
amuṣmād ādityāt pratāyante tā āsu nāḍīṣu sṛptāḥ |
ābhyo nāḍībhyaḥ pratāyante te ’muṣminn āditye sṛptāḥ || 
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2. As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun. 
tasyādhyātmaṃ nāḍībhiḥ kathaṃ saṃbandha ityatra dṛṣṭāntamāha-tattatra yathā loke mahānvistīrṇaḥ panthā mahāpatha ātato vyāpta ubhau gacchatīmaṃ ca saṃnihitamamuṃ ca viprakṛṣṭaṃ dūrasthamevaṃ yathā dṛṣṭānto mahāpatha ubhau grāmau praviṣṭa evamevaitā ādityasya raśmaya ubhau lokāvamuṃ cā’dityamaṇḍalamimaṃ ca puruṣaṃ gacchantyubhayatra praviṣṭāḥ | yathā mahāpathaḥ | katham | amuṣmādādityamaṇḍalātpratāyante saṃtatā bhavanti | tā adhyātmamāsu piṅgalādivarṇāsu yathoktāsu nāḍīṣu sṛptā gatāḥ praviṣṭā ityarthaḥ | ābhyo nāḍībhyaḥ pratāyante pravṛttāḥ santānabhūtāḥ satyaste ’muṣmin | raśmīnāmubhayaliṅgatvātta ityucyante || 2 || 
tad yatraitat suptaḥ samastaḥ saṃprasannaḥ svapnaṃ na vijānāti |
āsu tadā nāḍīṣu sṛpto bhavati |
taṃ na kaścana pāpmā spṛśati |
tejasā hi tadā saṃpanno bhavati || 
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3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun). 
tattatraivaṃ sati yatra yasminkāla etatsvapanamayaṃ jīvaḥ supto bhavati | svāpasya dviprakāratvādviśeṣaṇaṃ samasta iti | upasaṃhṛtasarvakaraṇavṛttirityetat | ato bāhyaviṣayasaṃparkajanitakāluṣyābhāvātsamyak | prasannaḥ saṃprasanno bhavati | ata eva svapnaṃ viṣayākārābhāsaṃ mānasaṃ svapnapratyayaṃ na vijānāti nānubhavatītyarthaḥ | yadaivaṃ supto bhavatyāsu sauratejaḥpūrṇāsu yathoktāsu nāḍīṣu tadā sṛptaḥ praviṣṭo nāḍībhirdvārabhūtābhirhṛdayākāśaṃ gato bhavatītyarthaḥ | na hyanyatra satsaṃpatteḥ svapnādarśanamastīti sāmarthyānnāḍīṣviti saptamī tṛtīyayā pariṇamyate | taṃ satā saṃpannaṃ na kaścana na kaścidapi dharmādharmarūpaḥ pāpmā spṛśatīti svarūpāvasthitatvāttadā’tmanaḥ | dehendriyaviśiṣṭaṃ hi sukhaduḥkhakāryapradānena pāpmā spṛśatīti na tu satsaṃpannaṃ svarūpāvasthaṃ kaścidapi pāpmā spraṣṭumutsahate | aviṣayatvāt | anyo hyanyasya viṣayo bhavati na tvanyatvaṃ kenacitkutaścidapi satsaṃpannasya | svarūpapracyavanaṃ tvātmano jāgratsvapnāvasthāṃ prati gamanaṃ bāhyaviṣayapratibodho ’vidyākāmakarmabījasya brahmavidyāhutāśādāhanimittamityavocāma ṣaṣṭha eva tadihāpi pratyetavyam | yadaivaṃ suptaḥ saureṇa tejasā hi nāḍyantargatena sarvataḥ saṃpanno vyāpto bhavati | ato viśeṣeṇa cakṣurādināḍīdvārairbāhyaviṣayabhogāyāprasṛtāni karaṇānyasya tadā bhavanti | tasmādayaṃ karaṇānāṃ nirodhātsvātmanyevāvasthitaḥ svapnaṃ na vijānātīti yuktam || 3 || 
atha yatraitad abalimānaṃ nīto bhavati |
tam abhita āsīnā āhur jānāsi māṃ jānāsi mām iti |
sa yāvad asmāc charīrād anutkrānto bhavati |
tāvaj jānāti || 
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4. And when a man falls ill, then those who sit round him, say, 'Do you know me? Do you know me?' As long as he has not departed from this body, he knows them. 
tatraivaṃ satyatha yatra yasminkāle ’balimānamabalabhāvaṃ dehasya rogādinimittaṃ jarādinimittaṃ vā kṛśībhāvametannayanaṃ nītaḥ prāpito devadatto bhavati mumūrṣaryadā bhavatītyarthaḥ | tamabhitaḥ sarvato veṣṭayitvā’sīnā jñātaya āhurjānāsi māṃ tava putraṃ jānāsi māṃ pitaraṃ cetyādi | sa mumūrṣuryāvadasmāccharīrādanutkrānto ’nirgato bhavati tāvatputrādīñjānāti || 4 || 
atha yatraitad asmāc charīrād utkrāmati |
athaitair eva raśmibhir ūrdhvam ākramate |
sa om iti vā hod vā mīyate |
sa yāvat kṣipyen manas tāvad ādityaṃ gacchati |
etad vai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho ’viduṣām || 
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5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om (and thus securing an entrance into the Brahma-loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. 
atha yatra yadaitatkriyāviśeṣaṇamityasmāccharīrādutkrāmati | atha tadaitaireva yathoktābhī raśmibhirūrdhvamākramate yathākarmārjitaṃ lokaṃ pratyavidvān | itarastu vidvānyathoktasādhanasaṃpannaḥ sa omityoṅkāreṇā’tmānaṃ dhyāyanyathāpūrvaṃ vā haiva, udvordhvaṃ vā vidvāṃśceditarastiryaṅvetyabhiprāyaḥ | mīyate pramīyate gacchatītyarthaḥ | sa vidvānutkramiṣyanyāvatkṣipyenmano yāvatā kālena manasaḥ kṣepaḥ syāttāvatā kālenā’dityaṃ gacchati prapnoti kṣipraṃ gacchatītyartho na tu tāvataiva kāleneti vivakṣitam | kimarthamādityaṃ gacchatītyucyate-etadvai khalu prasiddhaṃ brahmalokasya dvāraṃ ya ādityastena dvārabhūtena brahmaloka gacchati vidvān | ato viduṣāṃ prapadanaṃ prapadyate brahmalokamanena dvāreṇeti prapadanam | nirodhanaṃ nirodho ’smādādityādaviduṣāṃ bhavatīti nirodhaḥ | saureṇa tejasā deha eva niruddhāḥ santo mūrdhanyayā nāḍyā notkramanta evetyarthaḥ | viṣvaṅṅanyā iti ślokāt || 5 || 
tad eṣa ślokaḥ |
śataṃ caikā ca hṛdayasya nāḍyas tāsāṃ mūrdhānam abhiniḥsṛtaikā |
tayordhvam āyann amṛtatvam eti viṣvaṅṅ anyā utkramaṇe bhavanty utkramaṇe bhavanti || 
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6. There is this verse: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions.' 
tadetasminyathokter’tha eṣa śloko mantro bhavati | śataṃ caikā caikottaraśataṃ nāḍyo hṛdayasya māṃsapiṇḍabhūtasya saṃbandhinyaḥ pradhānato bhavanti | ānantyāddehanāḍīnām | tāsāmekā mūrdhānamabhiniḥsṛtā vinirgatā tayordhvamāyangacchannamṛtatvamamṛtabhāvameti viṣvaṅnānāgatayastiryagvisarpiṇya ūrdhvagāścānyā nāḍyo bhavanti saṃsāragamanadvārabhūtā na tvamṛtatvāya kiṃ tarhyatkamaṇa evotkrāntyarthameva bhavantītyarthaḥ | dvirabhyāsaḥ prakaraṇasamāptyarthaḥ || 6 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
ya ātmā apahatapāpmā vijaro vimṛtyur viśoko vijighatso ’pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ |
sa sarvāṃś ca lokān āpnoti sarvāṃś ca kāmān yas tam ātmānam anuvidya vijānātīti ha prajāpatir uvāca || 
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1. SEVENTH KHANDA
Pragapati said: 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.' 
"atha ya eṣa saṃprasādo ’smāccharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahma"ityuktam | tatra ko ’sau saṃprasādaḥ, kathaṃ vā tasyādhigamo yathā so ’smāccharīrātsavijijñāsitavya iti caiṣa niyamavidhireva nāpūrvavidhiḥ | evamanveṣṭavyo vijijñāsitavya ityarthaḥ | dṛṣṭārthatvādanveṣaṇavijijñāsanayoḥ | dṛṣṭārthatvaṃ ca darśayiṣyati nāhamātra bhogyaṃ paśyāmītyanenāsakṛt | pararūpeṇa ca dehādidharbhairavaganyamānasyā’tmanaḥ svarūpādhigame viparītādhigamanivṛttirdṛṣṭaṃ phalamiti niyamārthataivāsya vidheryuktā na tvāgnihotrādīnāmibāpūrvavidhitvamiha saṃbhavati || 1 || 
tad dhobhaye devāsurā anububudhire |
te hocur hanta tam ātmaānam anvecchāmo yam ātmānam anviṣya sarvāṃś ca lokān āpnoti sarvāṃś ca kāmān iti |
indro haiva devānām abhipravavrāja virocano ’surāṇām |
tau hāsaṃvidānāv eva samitpāṇī prajāpatisakāśam ājagmatuḥ || 
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2. The Devas (gods) and Asuras (demons) both heard these words, and said : 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.'
Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragapati, holding fuel in their hands, as is the custom for pupils approaching their master. 
taddhobhaya ityādyākhyāyikāprayojanamuktam | taddha kila prajāpatervacanamubhaye devāsurā devāścāsurāśca devāsurā anu paramparāgataṃ svakarṇagocarāpannamanububudhire ’nubuddhavantaḥ | te caitatprajāpativaco buddhvā kimakurvannityucyate-te hocuruktavanto ’nyonyaṃ devāḥ svapariṣadyasurāśca hanta yadyanumatirbhavatāṃ prajāpatinoktaṃ tamātmānamanvicchāmo ’nveṣaṇaṃ kurmo yamātmānamanviṣya sarvāṃśca lokānāpnoti sarvāśca kāmānityuktvendro haiva rājaiva svayaṃ devānāmitarāndevāṃśca bhogaparicchadaṃ ca sarvaṃ sthāpayitvā śarīramātreṇaiva prajāpatiṃ pratyabhipravavrāja pragatavāṃstathā virocano ’surāṇām | vinayena guravo ’bhigantavyā ityetaddarśayati | trailokyarājyācca gurutarā vidyate | yato devāsurarājau mahārhabhogārhai santau tathā gurumabhyupagatavantau | tau ha kilāsaṃvidānāvevānyonyaṃ saṃvidamakurvāṇau vidyāphalaṃ pratyanyonyamīrṣyāṃ darśayantau samitpāṇī samidbhārahastau prajāpatisakāśamājagmaturāgatavantau || 2 || 
tau ha dvātriṃśataṃ varṣāṇi brahmacaryam ūṣatuḥ |
tau ha prajāpatir uvāca |
kim icchantāv avāstam iti |
tau hocatur ya ātmā apahatapāpmā vijaro vimṛtyur viśoko vijighatso ’pipāsaḥ satyakāmaḥ satyasaṃkalpaḥ so ’nveṣṭavyaḥ sa vijijñāsitavyaḥ |
sa sarvāṃś ca lokān āpnoti sarvāṃś ca kāmān yas tam ātmānam anuvidya vijānātīti bhagavato vaco vedayante |
tam icchantāv avāstam iti || 
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3. They dwelt there as pupils for thirty-two years. Then Pragapati asked them: 'For what purpose have you both dwelt here?'
They replied: 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.' 
tau ha gatvā dvātriṃśataṃ varṣāṇi śuśrūṣāparau bhūtvā brahmacaryamūṣaturuṣitavantau | abhiprāyajñaḥ prajāpatistāvuvāca kimicchantau kiṃ prayojanamabhipretyecchantāvavāstamuṣitavantau yuvāmitītyuktau tau hocatuḥ | ya ātmetyādi bhagavato vaco vedayante śiṣṭā atastamātmānaṃ jñātumicchantāvavāstamiti | yadyapi prākprajāpateḥ samīpāgamanādanyonyamīrṣyāyuktāvabūtāṃ tathāpi vidyāprāptiprayojanagauravāttyaktarāgadveṣamoherṣyādi doṣāveva bhūtvoṣaturbrahmacaryaṃ prajāpatau | tenedaṃ prakhyāpitamātmavidyāgauravam || 3 || 
tau ha prajāpatir uvāca ya eṣo ’kṣiṇi puruṣo dṛṣyata eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
atha yo ’yaṃ bhagavo ’psu parikhyāyate yaś cāyam ādarśe katama eṣa iti |
eṣa u evaiṣu sarveṣvannteṣu parikhyāyata iti hovāca || 
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4. Pragapati said to them: 'The person that is seen in the eye, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.'
They asked: 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?'
He replied: 'He himself indeed is seen in all these .' 
tāvevaṃ tapasvinau śuddhakalmaṣau yogyāvupalabhya prajāpatiruvācaha-ya eṣo ’kṣiṇi puruṣo nivṛttacakṣurbhirmṛditakaṣāyairdṛśyate yogibhirdraṣṭā, eṣa ātmāpahatapāpmādiguṇo yamavocaṃ purāhaṃ yadvijñānātsarvalokakāmāvāptiretadamṛtaṃ bhamākhyamata evābhayamata eva brahma vṛddhatamamiti | athaitatprajāpatinoktamakṣiṇi puruṣo dṛśyata iti vacaḥ śrutvā chāyārūpaṃ puruṣaṃ jagṛhatuḥ | gṛhītvā ca dṛḍhīkaraṇāya prajāpatiṃ pṛṣṭavantau | atha yo ’yaṃ he bhagavo ’psu parikhyāyate parisamantājjñāyate yaścāyamādarśa ātmanaḥ pratibimbākāraḥ parikhyāyate khaḍgādau ca katama eṣa eṣāṃ bhagavadbhiruktaḥ kiṃvaika eva sarveṣviti | evaṃ pṛṣṭaḥ prajāpatiruvāca-eṣa u eva yaścakṣuṣi draṣṭā mayokta iti | etanmanasi kṛtvaiṣu sarveṣvanteṣu madhyeṣu parikhyāyata iti hovāca | nanu kathaṃ yuktaṃ śiṣyorviparītagrahaṇamanujñātuṃ prajāpatervigatadoṣasyā’cāryasya sataḥ | satyameva, nānujñātam | katham | ātmanyadhyāropitapāṇḍityamahattvaboddhṛtvau hīndravirocanau tathaiva ca prathitau loke | tau yadi prajāpatinā mūḍhau yuvāṃ viparītagrāhiṇāvityuktau syātāṃ tatastastayościtte duḥkhaṃ syāttajjanitācca cittāvasādātpunaḥ praśnaśravaṇagrahaṇāvadhāraṇaṃ pratyutsāhavidhātaḥ syādato rakṣaṇīyau śiṣyāviti manyate prajāpatiḥ | gṛhṇītāṃ tāvattadudaśarāvadṛṣṭāntenāpaneṣyāmīti ca | nanu na yuktameṣa u evetyanṛtaṃ vaktum | na cānṛtamuktam | katham | ātmanokto ’kṣipuruṣo manasi saṃnihitataraḥ śiṣyagṛhītācchāyātmanaḥ sarveṣāṃ cābhyantaraḥ"sarvāntaraḥ"iti śruteḥ | tamevāvocadeṣa u evetyato nānṛtamuktaṃ prajāpatinā | tathā ca tayorviparītagrahaṇanivṛttyarthaṃ hyāha || 4 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya saptamaḥ khaṇḍaḥ 
udaśarāva ātmānam avekṣya yad ātmano na vijānīthas tan me prabrūtam iti |
tau hodaśarāve ’vekṣāṃ cakrāte |
tau ha prajāpatir uvāca kiṃ paśyatha iti |
tau hocatuḥ sarvam evedam āvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpam iti || 
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1. EIGHTH KHANDA
'Look at your Self in a pan of water, and whatever you do not understand of your Self, come and tell me.'
They looked in the water-pan. Then Pragapati said to them: 'What do you see?'
They said: 'We both see the self thus altogether, a picture even to the very hairs and nails.' 
udaśarāva udakapūrṇe śarāvādāvātmānamavekṣyānantaraṃ yattatrā’tmānaṃ paśyantau na vijānīthastanme mama prabrūtamācakṣīyāthāmityuktau tau ha tathaivodaśarāve ’vekṣāñcakrāte ’vekṣaṇaṃ cakratuḥ | tathā kṛtavantau tau ha prajāpatiruvāca kiṃ paśyatha iti | nanu tanme prabrūtamityuktābhyāmudaśarāve ’vekṣaṇaṃ kṛtvā prajāpataye na niveditamidamāvābhyāṃ na viditamityanivedite cājñānahetau ha prajāpatiruvāca kiṃ paśyatha iti tatra ko ’bhiprāya iti | ucyate-naiva tayoridamāvayoraviditamityāśaṅkābhūcchāyātmanyātmapratyayo niścita evā’sīt | yena vakṣyati tau ha śāntahṛdayau pravavrajaturiti | na hyaniścite ’bhipretārthe praśāntahṛdayatvamupapadyate | tena nocaturidamāvābhyāmaviditamiti | viparītagrāhiṇau ca śiṣyāvanupekṣaṇīyāviti svayameṣa papraccha kiṃ paśyatha iti, viparītaniścayāpanayāya ca vakṣyati sādhvalakṛtāvityevamādi | tau hocatuḥ-sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhya ā nakhebhyaḥ pratirūpamiti, yathaivā’vāṃ he bhagavo lomanakhādimantau sva evamevedaṃ lomanakhādisahitamāvayoḥ pratirūpamudaśarāve paśyāva iti || 1 || 
tau ha prajāpatir uvāca sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve ’vekṣethām iti |
tau ha sādhvalaṃkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve ’vekṣāṃ cakrāte |
tau ha prajāpatir uvāca kiṃ paśyatha iti || 
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2. Pragapati said to them: 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan.
They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan.
Pragapati said: 'What do you see?' 
tau ha punaḥ prajāpatiruvāca cchāyātmaniścayāpanayāya, sādhvalaṅkṛtau yathā svagṛhe suvasanau mahārhavastraparidhānau pariṣkṛtau chinnalomanakhau ca bhūtvodaśarāve tayośchāyātmagraho ’panītaḥ syāt | sādhvalaṅkārasuvasanādīnāmāgantukānāṃ chāyākaratvamudaśarāve yathā śarīrasaṃbaddhānāmevaṃ śarīrasyāpi cchāyākaratvaṃ pūrvaṃ babhūveti gamyate | śarīraikadeśānāṃ ca lomanakhādīnāṃ nityatvenābhipretānāmakhaṇḍitānāṃ chāyākaratvaṃ pūrvamāsīt | chinneṣu ca teṣu naiva lomanakhādicchāyā dṛśyate ’to lomanakhādivaccharīrasyāpyāgamāpāyitvaṃ siddhamityudaśarāvādau dṛśyamānasya tannimittasya ca dehasyānātmatvaṃ siddham udaśārāvādau chāyākaratvāddehasaṃbaddhālaṅkārādivat | na kevalametāvadetena yāvatkiñcidātmīyatvābhimataṃ sukhaduḥkharāgadveṣamohādi ca kādācitkatvānnakhalomādivadanātmeti pratyetavyam | evamaśeṣamithyāgrahāpanayanimitte sādhvalaṅkārādidṛṣṭānte prajāpatinokte śrutvā tathā kṛtavatorapi cchāyātmaviparītagraho nāpajagāma yasmāttasmātsvadoṣeṇaiva kenacitpratibaddhavivekavijñānāvindravirocanāvabhūtāmit i gamyate | tau pūrvavadeva dṛḍhaniścayau papraccha kiṃ paśyatha iti || 2 || 
tau hocatur yathaivedam āvāṃ bhagavaḥ sādhvalaṃkṛtau suvasanau pariṣkṛtau sva evam evemau bhagavaḥ sādhvallaṃkṛtau suvasanau pariṣkṛtāv iti |
eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
tau ha śāntahṛdayau pravavrajatuḥ || 
. 
. 
3. They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.'
Pragapati said: 'That is the Self, this is the immortal, the fearless, this is Brahman.'
Then both went away satisfied in their hearts. 
tau tathaiva pratipanno yathaivedamiti pūrvavadyathā sādhvalaṅkārādiviśiṣṭāvāvāṃ sva evamevemau chāyātmānāviti sutarāṃ viparītaniścayau babhūvatuḥ | yasyā’tmano lakṣaṇaṃ ya ātmāpahatapāpmetyuktavā punastadviśeṣamanviṣyamāṇayorya eṣo ’kṣiṇi puruṣo dṛśyata iti sākṣādātmani nirdiṣṭe tadviparītagrahāpanayāyodaśarāvasādhvalaṅkāradṛṣṭānte ’pyabhihita ātmasvarūpabodhādviparītagraho nāpagataḥ | ataḥ svadoṣeṇa kenacitpratibaddhavivekavijñānasāmarthyāviti matvā yathābhipretamevā’tmānaṃ manasi nidhāyaiṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti prajāpatiḥ pūrvavat | na tu tadabhipretamātmānam | ya ātmetyādyātmalakṣaṇaśravaṇenākṣipuruṣaśrutyā codaśarāvādyupapattyā ca saṃskṛtau tāvat | madvacanaṃ sarvaṃ punaḥ punaḥ smaratoḥ pratibandhakṣayācca svayamevā’tmaviṣaye viveko bhaviṣyatīti manvānaḥ punarbrahmacaryādeśe ca tayościttadukhotpattiṃ parijihīrṣankṛtārthabuddhitayā gacchantāvapyupekṣitavānprajāpatiḥ | tau hendravirocanau śāntahṛdayau tuṣṭahṛdayau kṛtārthabuddhī ityarthaḥ | na tu śama eva, śamaścettayorjāto viparītagraho vigato ’bhaviṣyatpravavrajaturgatavantau || 3 || 
tau hānvīkṣya prajāpatir uvāca |
anupalabhyātmānam ananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vā asurā vā te parābhaviṣyantīti |
sa ha śāntahṛdaya eva virocano ’surāñ jagāma |
tebhyo haitām upaniṣadaṃ provāca ātmaiveha mahayya ātmā paricaryaḥ |
ātmānam eveha mahayann ātmānaṃ paricarann ubhau lokāv āpnotīmaṃ cāmuṃ ceti || 
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4. And Pragapati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.'
Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next. 
evaṃ tayorgatayorindravirocanayo rājñorbhogāsaktayoryathoktavismaraṇaṃ syādityāśaṅkyāpratyakṣaṃ pratyakṣavacanena ca cittaduḥkhaṃ parijihīrṣustau dūraṃ gacchantāvanvīkṣya ya ātmāpahatapāpmetyādivacanavadetadapyanayoḥ śravaṇagocaratvameṣyatīti matvovāca prajāpatiḥ | anupalabhya yathoktalakṣaṇamātmānamananuvidya svātmapratyakṣaṃ cākṛtvā viparītaniścayau ca bhūtvendravirocanāvetau vrajato gaccheyātām | ato yatare devā vāsurā vā kiṃ viśeṣitenaitadupaniṣada ābhyāṃ yā gṛhītā’tmavidyā seyamupaniṣadyeṣāṃ devānāmasurāṇāṃ vā ta etadupaniṣada evaṃvijñānā etanniścayā bhaviṣyantītyarthaḥ | te kiṃ, parābhaviṣyanti śreyomārgātparābhūtā bahirbhūtā vinaṣṭā bhaviṣyantītyarthaḥ | svagṛhaṃ gacchatoḥ surāsurarājayoryo ’surarājaḥ sa ha śāntahṛdaya eva sanvirocano ’surāñjagāma | gatvā ca tebhyo ’surebhyaḥ śarīrātmabuddhiryopaniṣattāmetāmupaniṣadaṃ provācoktavān | dehamātramevā’tmā pitrokta iti | tasmādātmaiva deha iha loka mahayyaḥ pūjanīyastathā paricaryaḥ paricaraṇīyastathā’tmānameveha loke dehaṃ mahayanparicaraṃścobhau lokāvavāpnotīmaṃ cāmuṃ ca | ihalokaparalokayoreva sarve lokāḥ kāmāścāntarbhavantīti rājño ’bhiprāyaḥ || 4 || 
tasmād apyaddyehādadānam aśraddadhānam ayajamānam āhur āsuro bateti |
asurāṇāṃ hy eṣopaniṣat |
pretasya śarīraṃ bhikṣayā vasanenālaṃkāreṇeti saṃskurvanti |
etena hy ammuṃ lokaṃ jeṣyanto manyante || 
. 
. 
5. Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Asura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world. 
tasmāttatsaṃpradāyo ’dyāpyanuvartata itīha loke ’dadānaṃ dānamakurvāṇamavibhāgaśīlamaśraddadhānaṃ satkāryeṣu śraddhārahitaṃ yathāśaktyayajamānamayajanasvabhāvamāhurāsuraḥ khalvayaṃ yata evaṃsvabhāvo bateti khidyamānā āhuḥ śiṣṭāḥ | asurāṇāṃ hi yasmādaśraddadhānatādilakṣaṇaiṣopaniṣat | tayopaniṣadā saṃskṛtāḥ santaḥ pretasya śarīraṃ kuṇapaṃ bhikṣayā gandhamālyānnādilakṣaṇayā vasanena vasrādinā’cchādanādiprakāreṇālaṅkāreṇa dhvajapatākādikaraṇenetyevaṃ saṃskurvantyetena kuṇapasaṃskāreṇāmuṃ pretya pratipattavyaṃ lokaṃ jeṣyanto manyante || 5 || iti cchāndogyopaniṣadi aṣṭamādhyāyasyāṣṭamaḥ khaṇḍaḥ 
atha hendro ’prāpyaiva devān etad bhayaṃ dadarśa |
yathaiva khalv ayam asmiñ charīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evam evāyam asminn andhe ’ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇaḥ |
asyaiva śarīrasya nāśam anv eṣa naśyati |
nāham atra bhogyaṃ paśyāmīti || 
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1. NINTH KHANDA
But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine). 
atha ha kilendro ’prāpyaiva devāndaivyākrauryādisaṃpadā yuktatvādgurorvacanaṃ punaḥ punaḥ smaranneva gacchannetadvakṣyamāṇaṃ bhayaṃ svātmagrahaṇanimittaṃ dadarśa dṛṣṭavān | udaśarāvadṛṣṭāntena prajāpatinā yadartho nyāya uktastadekadeśo maghavataḥ pratyabhādbuddhau | yena cchāyātmagrahaṇe doṣaṃ dadarśa | katham | yathaiva khalvayamasmiñcharīre sādhvalaṅkṛte chāyātmāpi sādhvalaṅkṛto bhavati suvasane ca suvasanaḥ pariṣkṛte pariṣkṛto yathā nakhalomādidehāvayavāpagame chāyātmāpi pariṣkṛto bhavati nakhalomādirahito bhavati | evamevāyaṃ chāyātmāpyasmiñcharīre nakhalomādibhirdehāvayavatvasya tulyatvādandhe cakṣuṣo ’pagame ’ndho bavati srāme srāmaḥ | srāmaḥ kilekanetrastasyāndhatvena gatatvāt | cakṣurnāsikā vā yasya sadā sravati sa srāmaḥ | parivṛkṇaśchinnahastaśchinnapādo vā | srāme parivṛkṇe vā dehe chāyātmāpi tathā bhavati | tathāsya dehasya nāśamanveṣa naśyati || 1 || 
sa samitpāṇiḥ punar eyāya |
taṃ ha prajāpatir uvāca |
maghavan yac chāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kim icchan punar āgama iti |
sa hovāca yathā eva khalvayyaṃ bhagavo ’smiñ charīre sādhvalaṃkṛte sādhvalaṃkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evam evāyam asminn andhe ’ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇaḥ |
asyaiva śarīrasya nāśam anv eṣa naśyati |
nāham atra bhogyaṃ paśyāmīti || 
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2. Taking fuel in his hand he came again as a pupil to Pragapati. Pragapati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?'
He said : 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).' 
ato nāhamatrāsmiṃśchāyātmadarśane dehātmadarśane vā bhogyaṃ phalaṃ paśyāmītyevaṃ doṣaṃ dehacchāyātmadarśane ’dhyavasya sa samitpāṇirbrahmacaryaṃ vastuṃ punareyāya | taṃ ha prajāpatiruvāca-maghavanyacchāntahṛdayaḥ prāvrājīḥ pragatavānasi virocanena sārdhaṃ kimicchanpunarāgama iti | vijānannapi punaḥ papracchendrābhiprayābhivyaktaye yadvettha tena mopasīdeti yadvat | tathā ca svābhiprayāṃ prakaṭamakarodyathaiva khalvayamityadi, evameveti cānvamodata prajāpatiḥ | nanu tulye ’kṣipuruṣaśravame dehacchāyāmindro ’grahīdātmeti dehameva va virocanastatkiṃnimittam | tatra manyate | yathendrasyodaśarāvādiprajāpativacanaṃ smarato devānaprāptasyaivā’cāryoktabuddhyā chāyātmagrahaṇaṃ tatra doṣadarśanaṃ cābhūt | na tathā virocanasya kiṃ tarhi deha evā’tmadarśanaṃ nāpi tatra doṣadarśanaṃ babhūva | tadvadeva vidyāgrahaṇasāmarthyapratibandhadoṣālpatvabahutvāpekṣamindravirocanayośchāyātmadehayorgrahaṇam | indro ’lpadoṣatvāddṛśyata itiśrutyarthameva śraddadhānatayā jagrāhetaraśchāyānimittaṃ dehaṃ hitvā śrutyarthaṃ lakṣaṇayā jagrāha prajāpatinokto ’yamiti doṣabhūyastvāt | yathā kila nīlānīlayorādarśe dṛśyamānayorvāsasoryannīlaṃ tanmahārhamiti cchāyānimittaṃ vāsa evocyate na cchāyā tadvaditi virocanābhiprāyaḥ | svacittaguṇadoṣavaśādeva hi śabdārthāvadhāraṇaṃ tulye ’pi śravaṇe khyāpitaṃ dāmyata datta dayadhvamiti dakāramātraśravaṇācchutyantare | nimittānyapi tadanuguṇānyeva sahakārīṇi bhavanti || 2 || 
evam evaiṣa maghavann iti hovāca |
etaṃ tv eva te bhūyo ’nuvyākhyāsyāmi |
vasāparāṇi dvātriṃśataṃ varṣāṇīti |
sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa |
tasmai hovāca || 
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3. 'So it is indeed, Maghavat,' replied Pragapati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.'
He lived with him another thirty-two years, and then Pragapati said: 
evamevaiṣa maghavansamyaktvayāvagataṃ na cchāyātmetyuvāca prajāpatiryo mayokta ātmā prakṛta etamevā’tmānaṃ tu te bhūyaḥ pūrvaṃ vyākhyātamapyanuvyākhyāsyāmi | yasmātsakṛdvyākhyātaṃ doṣarahitānāmavadhāraṇaviṣayaṃ prāptamapi nāgrahīrataḥ kenaciddoṣeṇa pratibaddhagrahaṇasāmarthastvamatastatkṣapaṇāya vasāparāṇi dvātriṃśataṃ varṣāṇītyuktvā tathoṣitavate kṣapitadoṣāya tasmai hovāca || 3 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya navamaḥ khaṇḍaḥ 
ya eṣa svapne mahīyamānaś caraty eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
sa ha śāntahṛdayaḥ pravavrāja |
sa hāprāpyaiva devān etad bhayaṃ dadarśa |
tad yady apīdaṃ śarīram andhaṃ bhavaty anandhaḥ sa bhavati yadi srāmam asrāmaḥ |
naivaiṣo ’sya doṣeṇa duṣyati || 
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1. TENTH KHANDA
'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.'
Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 
ya ātmāpahatapāpmādilakṣaṇo ya eṣo ’kṣiṇītyādinā vyākhyāta eṣa saḥ | ko ’sau | yaḥ svapne mahīyamānaḥ stryādibhiḥ pūjyamānaścaratyanekavidhānsvapnabhogānanubhavatītyarthaḥ | eṣa ātmeti hovācetyādi samānam | sa haivamukta indraḥ śāntahṛdayaḥ pravavrāja | sa hāprāpyaiva devānpūrvavadasminnapyātmani bhayaṃ dadarśa | katham | tadidaṃ śarīraṃ yadyapyandhaṃ dhavati svapnātmā yo ’nandhaḥ sa bhavati | yadi srāmamidaṃ śarīramasrāmaśca sa bhavati naivaiṣa svapnātmāsya dehasya doṣeṇa duṣyati || 1 || 
na vadhenāsya hanyate |
nāsya srāmyeṇa srāmaḥ |
ghnanti tv evainam |
vicchādayantīva |
apriyavetteva bhavati |
api roditīva nāham atra bhogyaṃ paśyāmīti || 
. 
. 
2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him'. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this. 
 
sa samitpāṇiḥ punar eyāya |
taṃ ha prajāpatir uvāca |
maghavan yac chāntahṛdayaḥ prāvrājīḥ kim icchan punar āgama iti |
sa hovāca |
tad yady apīdaṃ bhagavaḥ śarīram andhaṃ bhavaty anandhaḥ sa bhavati yadi srāmam asrāmaḥ |
naivaiṣo ’sya doṣeṇa duṣyati || 
. 
. 
3. Taking fuel in his hands, he went again as a pupil to Prag-Apat1. Pragapati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?'
He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body), 
 
na vadhenāsya hanyate |
nāsya srāmyeṇa srāmaḥ |
ghnanti tv ivainam |
vicchādayantīva |
apriyavetteva bhavati |
api roditīva |
nāham atra bhogyaṃ paśyāmīti |
evam evaiṣa maghavann iti hovāca |
etaṃ tv eva te bhūyo ’nuvyākhyāsyāmi |
vasāparāṇi dvātriṃśataṃ varṣāṇīti |
sa hāparāṇi dvātriṃśataṃ varṣāṇyuvāsa |
tasmai hovāca || 
. 
. 
4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.'
'So it is indeed, Maghavat,' replied Pragapati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years. Then Pragapati said: 
nāpyasya vadhena sa hanyate chāyātmavanna cāsya srāmyeṇa srāmaḥ svapnātmā bhavati | yadadhyāyādāvāgamamātreṇopanyastaṃ nāsya jarayaitajjīryatītyādi tadiha nyāyenopapādayitumupanyastam | na tāvadayaṃ chāyātmavaddehadoṣayuktaḥ kintu dhnanti tvevainam | evaśabda ivārthe | ghnantīvainaṃ kecaneti draṣṭavyam | prajāpatiṃ pramāṇīkurvato ’nṛtavāditvāpādanānupapatteḥ | etadamṛtamityetatprajāpativacanaṃ kathaṃ mṛṣā kuryādindrastaṃ pramāṇīkurvan | nanu cchāyāpuruṣe prajāpatinokte ’sya śarīrasya nāśamanveṣa naśyatīti doṣamabhyadhāttathehāpi syāt | naivam | kasmāt | ya eṣo ’kṣiṇi puruṣo dṛśyata iti manyate tadā kathaṃ prajāpatiṃ pramāṇīkṛtya punaḥ śravaṇāya samitpāṇirgacchet | jagāma ca | tasmānna cchāyātmā prajāpatinokta iti manyate | tathā ca vyākhyātaṃ draṣṭākṣiṇi dṛśyata iti | tathā vicchādayantīva vidrāvayantīva tathā ca putrādimaraṇanimittamapriyavetteva bhavati | api ca svayamapi roditīva | nanvapriyaṃ vettyeva kathaṃ vetteveti | ucyate-na amṛtābhayatvavacanānupapatteḥ | dhyāyatīveti ca śrutyantarāt | nanu pratyakṣavirodha iti cet | na | śarīrātmatvapratyakṣavadbhrāntisaṃbhavāt | tiṣṭhatu tāvadapriyavetteva na veti | nāhamatra bhogyaṃ paśyāmi | svapnātmajñāne ’pīṣṭaṃ phalaṃ nopalabha ityabhiprāyaḥ. evamevaiṣa tavābhiprāyeṇeti vākyaseṣaḥ | ātmano ’mṛtābhayaguṇavattvasyābhipretatvāt | dviruktamapi nyāyato mayā yathāvannāvadhārayati | tasmātpūrvavadasyādyāpi pratibandhakāraṇamastīti manvānastatkṣapaṇāya vasāparāṇi dvātriṃśataṃ varṣāṇi brahmacaryamityādideśa prajāpatiḥ | tathoṣitavate kṣapitakalmaṣāyā’ha || 2-3-4 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya daśamaḥ khaṇḍaḥ 
tad yatraitat suptaḥ samastaḥ saṃprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
sa ha śāntahṛdayaḥ pravavrāja |
sa hāprāpyaiva devān etad bhayaṃ dadarśa |
nāha khalv ayam evaṃ saṃpraty ātmānaṃ jānāty ayam aham asmīti |
no evemāni bhūtāni |
vināśam evāpīto bhavati |
nāham atra bhogyaṃ paśyāmīti || 
. 
. 
1. ELEVENTH KHANDA
'When a man being asleep, reposing, and at perfect rest', sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.'
Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this. 
 
sa samitpāṇiḥ punar eyāya |
taṃ ha prajāpatir uvāca - maghavan yac chāntahṛdayaḥ prāvrājīḥ kim icchan punar āgama iti |
sa hovāca nāha khalv ayaṃ bhagava evaṃ saṃpraty ātmānaṃ jānāty ayam aham asmīti |
no evemāni bhūtāni |
vināśam evāpīto bhavati |
nāham atra bhogyaṃ paśyāmīti || 
. 
. 
2. Taking fuel in his hand he went again as a pupil to Pragapati. Pragapati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?'
He said: 'Sir, in that way he does not know himself (his self ) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.' 
pūrvavadetaṃ tveva ta ityādyuktvā tadyatraitatsupta ityadi vyākhyātaṃ vākyam | akṣiṇi yo draṣṭā svapne ca mahīyamānaścarati sa eṣa suptaḥ samastaḥ saṃprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti svābhipretameva | maghavāṃstatrāpi doṣaṃ dadarśa | katham | nāha naiva suṣuptastho ’pyātmā khalvayaṃ saṃprati samyagidānīṃ cā’tmānaṃ jānāti naivaṃ jānāti | katham | ayamahamasmīti no evemāni bhūtāni ceti | yathā jāgrati svapne vā | ato vināśameva vināśamiveti pūrvavaddraṣṭavyam | apīto ’pigato bhavati, vinaṣṭa iva bhavatītyabhiprāyaḥ | jñāne hi sati jñātuḥ sadbhāvo ’vagamyate nāsati jñāne | na ca suṣuptasya jñānaṃ dṛśyate ’to vinaṣṭa ivetyabhiprāyaḥ na tu vināśamevā’tmano manyate ’mṛtābhayavacanasya prāmāṇyamicchan || 1-2 || 
evam evaiṣa maghavann iti hovāca |
etaṃ tv eva te bhūyo ’nuvyākhyāsyāmi |
no evānyatraitasmāt |
vasāparāṇi pañca varṣāṇīti |
sa hāparāṇi pañca varṣāṇyuvāsa |
tāny ekaśataṃ saṃpeduḥ |
etat tad yad āhuḥ |
ekaśataṃ ha vai varṣāṇi maghavān prajāpatau brahmacaryam uvāsa |
tasmai hovāca || 
. 
. 
3. 'So it is indeed, Maghavat,' replied Pragapati 'but I shall explain him (the true Self) further to you, and nothing more than this . Live here otherfive years.'
He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragapati. Pragapati said to him: 
pūrvavadevamevetyuktvā yo mayoktasribhiḥ paryāyaistamevaitaṃ no evānyatraitasmādātmano ’nyaṃ kañcana kiṃ tarhyetameva vyākhyāsyāmi | svalpastu doṣastavāvaśiṣṭastatkṣapaṇāya vasāparāṇyanyāni pañca varṣāṇītyuktaḥ sa tathā cakāra | tasmai mṛditakaṣāyādidoṣāya sthānatrayadoṣasaṃbandharahitamātmanaḥsvarūpamapahatapāpmatvādilakṣaṇaṃ maghavate tasmai hovāca | tānyekaśataṃ varṣāṇi saṃpeduḥ saṃpannāni babhūvuḥ | yadāhurloke śiṣṭā ekaśataṃ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāseti tadetaddvātriṃśatamityādinā darśitamityākhyāyikāto ’pasṛtya śrutyocyate | evaṃ kilaitadindratvādapi gurutaramindreṇāpi mahatā yatnenaikottaravarṣaśatakṛtāyāsena prāptamātmajñānamato nātaḥ paraṃ puruṣārthāntaramastītyātmajñānaṃ stauti || 3 || iti cchāndogyopaniṣadi aṣṭamādhyāyasyaikādaśaḥ khaṇḍaḥ 
maghavan martyaṃ vā idaṃ śarīram āttaṃ mṛtyunā |
tad asyāmṛtasyāśarīrasyātmano ’dhiṣṭhānam |
ātto vai saśarīraḥ priyāpriyābhyām |
na vai saśarīrasya sataḥ priyāpriyayor apahatir asti |
aśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ || 
. 
. 
1. TWELFTH KHANDA
'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him'. 
maghavanmartyaṃ vai maraṇadharmīdaṃ śarīram | yanmanyase ’kṣyādhārādilakṣaṇaḥ saṃprasādalakṣaṇa ātmā mayokto vināśamevāpīto bhavatīti | śṛṇu tatra kāraṇam | yadidaṃ śarīraṃ vai tadetanmartyaṃ vināśi | taccā’ttaṃ mṛtyunā grastaṃ satatameva | kadācideva mriyata iti martyamityukte na tathā saṃtrāso bhavati yathā grastameva sadā vyāptameva mṛtyunetyukta iti vairāgyārthaṃ viśeṣa ityucyata āttaṃ mṛtyuneti | kathaṃ nāma dehābhimānato viraktaḥ sannivartata iti | śarīramityatra sahendriyamanobhirucyate | taccharīramasya saṃprasādasya tristhānatayā gamyamānasyāmṛtasya maraṇādidehandriyamanodharmavarjitasyetyetat | amṛtasyetyanenaivāśarīratve siddhe punaraśarīrasyeti vacanaṃ vāyvādivatsāvayavatvamūrtimattve mā bhūtāmityātmanaḥ | ātmano vā sata īkṣitustejobannādikrameṇotpannamadhiṣṭhānam | jīvarūpeṇa praviśya sadevādhitiṣṭhatyasminniti vādhiṣṭhānam | yasyedamīdṛśaṃ nityameva mṛtyugrastaṃ dharmādharmajanitatvātpriyāpriyavadadhiṣṭhānaṃ tadadhiṣṭhitastadvānsaśarīro bhavati | aśarīrasvabhāvasyā’tmanastadevāhaṃ śarīraṃ śarīrameva cāhamityavivekādātmabhāvaḥ saśarīratvaṃ ata eva saśarīraḥ sannātto grastaḥ priyāpriyābhyām | prasiddhametat | tasya ca na vai saśarīrasya sataḥ priyāpriyayorbāhyaviṣayasaṃyogaviyoganimittayorbāhyaviṣayasaṃyogaviyogau mameti manyamānasyāpahatirvināśa ucchedaḥ santatirūpayornāstīti | taṃ punardehābhimānādaśarīrasvarūpavijñānena vinartitāvivekajñānaśarīraṃ santaṃ priyāpriye na spṛśataḥ | spṛśiḥ pratyekaṃ saṃbadhyata iti priyaṃ na spṛśatyapriyaṃ na spṛśatīti vākyadvayaṃ bhavati | "na mlecchāśucyadhārmikaiḥ saha saṃbhāṣete"ti yadvat | dharmādharmakārye hi te | aśarīratā tu svarūpamiti tatra dharmādharmayorasaṃbhavāttatkāryabhāvo dūrata evetyato na priyāpriye spṛśataḥ | nanu yadi priyamapyaśarīraṃ na spṛśatīti yanmaghavatoktaṃ suṣuptastho vināśamevāpīto bhavatīti tadevehāpyāpannam | naiṣa doṣaḥ dharmādharmakāryayoḥ śarīrasaṃbandhinoḥ priyāpriyayoḥ pratiṣedhasya vivakṣitatvāt aśarīraṃ na priyāpriye spṛśata iti | āgamāpāyinorhi sparśaśabdo dṛṣṭo yathā śītasparśa uṣṇasparśa iti na tvagneruṣṇaprakāśayoḥ svabhāvabhūtayoragninā sparśa iti bhavati tathāgneḥ saviturvoṣṇaprakāśavatsvarūpabhūtasyā’nandasya priyasyāpi neha pratiṣedhaḥ"vijñānamānandaṃ brahma" "ānando brahma"ityādiśrutibhyaḥ | ihāpi bhūmaiva sukhamityuktatvāt | nanu bhūmnaḥ priyasyaikatve ’saṃvedyatvātsvarūpeṇa vā nityasaṃvedyatvānnirviśeṣateti nendrasya tadiṣṭam | "nāha khalvayaṃ saṃpratyātmānaṃ jānātyayamahamasmīti no evomāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmi"ityuktatvāt | taddhondrasyeṣṭaṃ yadbhatāni cā’tmānaṃ ca jānāti na cāpriyaṃ kiñcidvetti sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyena jñānena satyametadiṣṭamindrasyemāni bhūtāni matto ’nyāni lokāḥ kāmāśca sarve matto ’nye ’hameṣāṃ svāmīti | na tvetadindrasya hitam | hitaṃ cendrasya prajāpatinā vaktavyam | vyomavadaśarīrātmatayā sarvabhūtalokakāmātmatvopagamena yā prāptistaddhitamindrāya vaktavyamiti prajāpatinābhipretam | na tu rājño rājyāptivadanyatvena | tatraivaṃ sati kaṃ kena vijānīyādātmaikatva imāni bhūtānyayamahamasmīti | nanvasminpakṣe"strībhirvā yānairvā" "sa yadi pitṛlokakāmaḥ" "sa ekadhā bhavati"ityādyaiśvaryaśrutayo ’nupapannāḥ | na | sarvātmanaḥ sarvaphalasaṃbandhopapatteravirodhāt | mṛda iva sarvaghacakarakakuṇḍādyāptiḥ | nanu sarvātmatve duḥkhasaṃbandho ’pi syāditi cenna, duḥkhasyāpyātmatvopagamādavirodhaḥ | ātmanyavidyākalpanānimittāni duḥkhāni rajjvāmiva sarpādikalpanānimittāni | sācāvidyāśarīrātmaikatvasvarūpadarśanena duḥkhanimittocchinneni duḥkhasaṃbandhāśaṅkā na saṃbhavati | śuddhasattvasaṃkalpanimittānāṃ tu kāmānāmīśvaradehasaṃbandhaḥ sarvabhūteṣu mānasānāṃ para eva sarvasattvopādhidvāreṇa bhokteti sarvāvidyākṛtasaṃvyavahārāṇāṃ para evā’tmā’spadaṃ nānyo ’stīti vedāntasiddhāntaḥ | ya eṣo ’kṣiṇi puruṣo dṛśyati iti cchāyāpuruṣa eva prajāpatinoktaḥ | svapnasuṣuptayoścānya eva | na paro ’pahatapāpmatvādilakṣaṇo virodhāditi kecinmanyante | chāyādyātmanāṃ copadeśe prayojanamācakṣate | ādāvevocyamāne kila durvijñeyatvātparasyā’tmano ’tyantabāhyaviṣayāsaktacetaso ’tyantasūkṣmavastuśravaṇe vyāmoho mā bhūditi | yathā kila dvitīyāyāṃ sūkṣmaṃ candraṃ didarśayiṣurvṛkṣaṃ kañcitpratyakṣamādau darśayati paśyāmumeṣa candra iti, tato ’nyaṃ tato ’pyanyaṃ girimūrdhānaṃ ca candrasamīpasthaṃ eṣa candra iti tato ’sau candraṃ paśyati, evametadya eṣo ’kṣiṇītyādyuktaṃ prajāpatinā tribhiḥ paryāyairna para iti | caturthe tu paryāye dehānmartyātsamutthāyāśarīratāmāpanno jyotiḥsvarūpam | yasminnuttamapuruṣe stryādibhirjakṣatkrīḍanramamāṇo bhavati sa uttmaḥ puruṣaḥ para ukta iti cā’huḥ | satyaṃ, ramaṇīyā tāvadiyaṃ vyākhyā śrotum | na tvartho ’sya granthasyaivaṃ saṃbhavati | katham | akṣiṇi puruṣo dṛśyata ityupanyasya śiṣyābhyāṃ chāyātmani gṛhīte tayostadviparītagrahaṇaṃ matvā tadapanayāyodaśarāvopanyāsaḥ kiṃ paśyatha iti ca praśnaḥ sādhvalaṅkāropadeśaścānarthakaḥ syāt yadi cchāyātmaiva prajāpatinākṣiṇi dṛśyata ityupadiṣṭaḥ | kiñca yadi svayamupadiṣṭa iti grahaṇasyāpyapanayakāraṇaṃ vaktavyaṃ syāt | svapnasuṣuptātmagrahaṇayorapi tadapanayakāraṇaṃ ca svayaṃ brūyāt na coktaṃ[tenaṭatena manyāmahe nākṣiṇi cchāyātmā prajāpatinopadiṣṭaḥ | kiṃ cānyadakṣiṇi draṣṭā ceddṛśyata ityupadiṣṭaḥ syāttata idaṃ yuktam | etaṃ tveva ta ityuktvā svapne ’pi draṣṭurevopadeśaḥ | svapne na draṣṭopadiṣṭa iti cenna | api roditīvāpriyavettevetyupadeśāt | na ca draṣṭuranyaḥ kaścitsvapne mahīyamānaścarati | atrāyaṃ puruṣaḥ svayañjyotiriti nyāyataḥ śrutyantare siddhatvāt | yadyapi svapne sadhīrbhavati tathāpi na dhīḥ svapnabhogopalabdhiṃ prati karaṇatvaṃ bhajate | kiṃ tarhi paṭacitravajjāgradvāsanāśrayā dṛśyaiva dhīrbhavatīti na draṣṭuḥ svayañjyotiṣṭvabādhaḥ syāt | kiñcānyat | jāgratsvapnyorbhūtāni cā’tmānaṃ ca jānātīmāni bhūtānyayamahamasmīti | prāptau satyāṃ pratiṣedho yuktaḥ syānnāha khalvayamityādi | tathā cetanasyaivāvidyānimittayoḥ śarīratve sati priyāpriyayorapahatirnāstītyuktvā tasyaivāśarīrasya sato vidyāyāṃ satyāṃ saśarīratve prāptayoḥ pratiṣedho yukto ’śarīraṃ vāva santaṃ na priyāpriye spṛśata iti | ekaścā’tmā svapnabuddhāntayormahāmatsyavadasaṅgaḥ saṃcaratīti śrutyantare siddham | yaccoktaṃ saṃprasādaḥ śarīrātsamutthāya yasminstryādibhī ramamāṇo bhavati so ’nyaḥ saṃprasādādadhikaraṇanirdiṣṭa uttamaḥ puruṣa iti | tadapyasat | caturthe ’pi paryāya eta tveva ta iti vacanāt | yadi tato ’nyo ’bhipretaḥ syātpūrvavadetaṃ tveva ta iti na brūyānmṛṣā prajāpatiḥ | kiñcānyattejobannādīnāṃ sraṣṭuḥ sataḥ svavikāradehaśuṅge praveśaṃ darśayitvā praviṣṭāya puvastattvamasītyupadeśo mṛṣā prasajyeta | tasmiṃstvaṃ stryādibhī rantā bhaviṣyasīti yukta upadeśo ’bhaviṣyadyadi saṃprasādādanya uttamaḥ puruṣo bhavet | tathā bhūmnyahamevetyādiśyā’tmaivedaṃ sarvamiti nopasamahariṣyadyadi bhūmā jīvādanyo ’bhaviṣyat | "nānyo ’to ’sti draṣṭā"ityādiśrutyantarācca | sarvaśrutiṣu ca parasminnātmaśabdaprayogo nābhaviṣyatpratyagātmā cetsarvajantūnāṃ para ātmā na bhavettasmādeka evā’tmā prakaraṇī siddhaḥ | na cā’tmanaḥ saṃsāritvam | avidyādhyastatvādātmani saṃsārasya | na hi rajjuśuktikāgaganādiṣu sarparajatamalādīni mithyājñānādhyastāni teṣāṃ bhavantīti | etena saśarīrasya priyāpriyayorapahatirnāstīti vyākhyātam | yaccasthitamapriyavetteveti nāpriyavettaiveti siddham | evaṃ ca sati sarvaparyāyeṣvetadamṛtabhayametadbrahmeti prajāpatervacanam | yadi vā prajāpaticchadbharūpāyāḥ śrutervacanaṃ satyameva bhavet | na catatkutarkabuddhyā mṛṣā kartuṃ yuktam | tato gurutarasya pramāṇāntarasyānupapatteḥ | nanu pratyakṣaṃ duḥkhādyapriyavettṛtvamavyabhicāryanubhūyata iti cenna | jarādirahito jīrṇo ’haṃ jāto ’hamāyuṣmāngauraḥ kṛṣṇo mṛta ityādipratyakṣānubhavavattadupapatteḥ | sarvamapyetatsatyamiti cedastyevaitadevaṃ duravagamaṃ yena devarājo ’pyudaśarāvādidarśitāvināśayuktirapi mumohaivātra vināśamevāpīto bhavatīti | tathā virocano mahāprājñaḥ prājāpatyo ’pi dehamātrātmadarśano babhūva | tathendrasyā’tmavināśabhayasāgara eva vaināśikā nyamajjan | tathā sāṃkhyā draṣṭāraṃ dehādivyatiriktamavagamyāpi tyaktāgamapramāṇatvānmṛtyuviṣaya evānyatvadarśane tasthuḥ | tathānye kāṇādādidarśanāḥ kaṣāyaraktamiva kṣārādibhirvasraṃ navabhirātmaguṇairyuktamātmadravyaṃ viśodhayituṃ pravṛttāḥ | tathānye karmiṇo bāhyaviṣayāpahṛtacetaso vedapramāṇā api paramārthasatyamātmaikatvaṃ vināśamivendravanmanyamānā ghaṭīyantravadārohāvarohaprakārairaniśaṃ bambhramati | kimanye kṣudrajantavo vivekahīnāḥ svabhāvata eva bahirviṣayāpahṛtacetasaḥ | tasmādidaṃ tyaktasarvabāhyaiṣaṇairananyaśaraṇaiḥ paramahaṃsaparivrājakairatyāśramibhirvedāntavijñānaparaireva vedanīyaṃ pūjyatamaiḥ prājāpatyaṃ cemaṃ saṃpradāyamanusaradbhirupanibaddhaṃ prakaraṇacatuṣṭayena | tathānuśāsatyadyāpi ta eva nānya iti || 1 || 
aśarīro vāyuḥ |
abhraṃ vidyut stanayitnur aśarīrāṇy etāni |
tad yathaitāny amuṣmād ākāśāt samutthāya paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyante || 
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2. 'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light, 
tatrāśarīrasya saṃprasādasyāvidyayā śarīreṇāviśeṣatāṃ sasarīratāmeva saṃprāptasya śarīrātsamutthāya svena rūpeṇa yathābhiniṣpattistathā vaktavyeti dṛṣṭānta ucyate-aśarīro vāyuravidyamānaṃ śiraḥpāṇyādimaccharīramasyetyaśarīraḥ | kiṃ cābhraṃ vidyutstanayitnurityetāni cāśarīrāṇi | tattatraivaṃ sati varṣādiprayojanāvasāne yathā | amuṣmāditi bhūmiṣṭhā śrutirdyulokasaṃbandhinamākāśadeśaṃ vyapadiśati | etāni yathoktānyākāśasamānarūpatāmāpannāni svena vāyvādirūpeṇāgṛhyamāṇānyākāśākhyatāṃ gatāni yathā saṃprasādo ’vidyāvasthāyāṃ śarīrātmabhāvamevāpannaḥ, tāni ca tathābhūtānyamuṣmāddyulokasambandhina ākāśadeśātsamuttiṣṭhanti varṣaṇādiprayojanābhinirvṛttaye | katham | śiśirāpāye sāvitra paraṃ jyotiḥ prakṛṣṭaṃ graiṣmakamupasaṃpadya sāvitramabhitāpaṃ prāpyetyarthaḥ | ādityābhitāpena pṛthagbhāvamāpāditāḥ santaḥ svena svena rūpeṇa purovātādivāyurūpeṇa stimitabhāvaṃ hitvābhramapi bhūmiparvatahastyādirūpeṇa vidyudapi svena jyotirlatādicapalarūpeṇa stanayitnurapi svena garjitāśanirūpeṇetyevaṃ prāvṛḍāgame svena svena rūpeṇābhiniṣpadyante || 2 || 
evam evaiṣa saṃprasādo ’smāc charīrāt samutthāya paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyate |
sa uttamapuruṣaḥ |
sa tatra paryeti jakṣat krīḍan ramamāṇaḥ strībhir vā yānair vā jñātibhir vā nopajanaṃ smarann idaṃ śarīram |
sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ || 
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3. 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self) . He (in that state) is the highest person (uttama purusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born.
'Like as a horse attached to a cart, so is the spirit (prana, pragnatman) attached to this body. 
yathāyaṃ dṛṣṭānto vāyvādīnāmākāśādisāmyagamanavadavidyayā saṃsārāvasthāyāṃ śarīrasāmyamāpanno ’hamamuṣya putro jāto jīrṇo mariṣya ityevaṃprakāraṃ prajāpatineva maghavānyathoktena krameṇa nāsi tvaṃ dehendriyādidharmā tattvamasīti pratibodhitaḥ sansa eṣa saṃprasādo jīvo ’smāccharīrādākāśādiva vāyvādayaḥ samutthāya dehādivailakṣaṇyamātmano rūpamavagamya dehātmabhāvanāṃ hitvetyetat | svena rūpeṇa sadātmanaivābhiniṣpadyata iti vyākhyātaṃ purastāt | sa yena svena rūpeṇa saṃprasādo ’bhiniṣpadyate prākpratibodhāttadbhrāntinimittātsarpo bhavati yatā rajjuḥ paścātkṛtaprakāśā rajjvātmanā svena rūpeṇābhiniṣpadyate | evaṃ ca sa uttamapuruṣa uttamaścāsau puruṣaścetyuttamapuruṣaḥ sa evottamapuruṣo ’kṣisvapnapuruṣau vyaktāvavyaktaśca suṣuptaḥ samastaḥ saṃprasanno ’śarīraśca svena rūpeṇeti | eṣāmeṣa svena rūpeṇāvasthitaḥ kṣarākṣarau vyākṛtāvyākṛtāvapekṣyottamapuruṣaḥ kṛtanirvacano hyayaṃ gītāsu | sa saṃprasādaḥ svena rūpeṇa tatra svātmani svasthatayā sarvātmabhūtaḥ paryeti kvacidindrādyātmanā jakṣaddhasanbhakṣayanvā bhakṣyānuccāvacānīpsitānkvacinmanomātraiḥ saṃkalpādeva samutthitairbrāhmalaukikairvā krīḍanstryādibhī ramamāṇaśca manasaiva nopajanaṃ srīpuṃsayoranyonyopagamena jāyata ityupajanamātmabhāvena vā’tmasāmīpyena jāyata ityupajanamidaṃ śarīraṃ tanna smaran | tatsmaraṇe hi duḥkhameva syāt | duḥkhātmakatvāttasya | nanvanubhūtaṃ cenna smaredasarvajñatvaṃ muktasya | naiṣa doṣaḥ | yena mithyājñānādinā janitaṃ tacca mithyājñānādi vidyayoccheditamatastannānubhūtameveti na tadasmaraṇe sarvajñatvahāniḥ | na hyu nmattena grahagṛhītena vā yadanubhūtaṃ tadunmādādyapadame ’pi smartavyaṃ syāttathehāpi saṃsāribhiravidyādoṣavadbhiryadanubhūyate tatsarvātmānamaśarīraṃ na spṛśati | avidyānimittābhāvāt | ye tūcchinnadoṣairmṛditakaṣāyairmānasāḥ satyāḥ kāmā anṛtāpidhānā anubhūyante vidyābhivyaṅgyatvātta eva muktena sarvātmabhūtena saṃbadhyanta ityātmajñānastutaye nirdiśyante ’taḥ sādhvetadviśinaṣṭi-ya ete brahmaloka iti | yatra kvacana bhavanto ’pi brahmaṇyeva hi te loke bhavantīti sarvātmatvādbrahmaṇa ucyante | nanu kathamekaḥ’sannānyatpaśyati nānyadvijānāti sa bhūmā’kāmāṃśca brāhmalaukikān’paśyan ramata’iti ca viruddham | yathaiko yasminneva kṣaṇe paśyati sa tasminneva kṣaṇe na paśyati ceti | naiṣa doṣaḥ | śrutyantare parihṛtatvāt | draṣṭurdṛṣṭeraviparilopātpaśyanneva bhavati | draṣṭuranyatvena kāmānāmabhāvānna paśyati ceti | yadyapi suṣupte taduktaṃ muktasyāpi sarvaikatvātsamāno dvitīyābhāvaḥ | kena kaṃ paśyediti coktameva | aśarīrasvarūpo ’pahatapāpmādilakṣaṇaḥ sankathameṣa puruṣo ’kṣiṇi dṛśyata ityuktaḥ prajāpatinā | tatra yathāsāvakṣiṇi sākṣāddṛśyate tadvaktavyamitīdamārabhyate | tatra ko heturakṣiṇi darśana ityāha-sa dṛṣṭānto yathā prayogyaḥ prayogyaparo vā saśabdaḥ | prayujyata iti prayogyo ’śvo balīvarde vā | yathā loka ācaratyanenetyācaraṇo ratho ’no vā tasminnācaraṇe yuktastadākarṣaṇāya, evamasmiñcharīre rathasthānīye prāṇaḥ pañcavṛttirindriyamanobuddhisaṃyuktaḥ prajñātmā vijñānakriyāśaktidvayasaṃmūrchitātmā yuktaḥ svakarmaphalopabhoganimittaṃ niyuktaḥ | kasminnvahamutkrānta utkrānto bhavisaṣyāmi kasminvā pratiṣṭhite pratiṣṭhāsyāmīti | īśvareṇa rājñeva sarvādhikārī darśanaśravaṇaceṣṭāvyāpāre ’dhikṛtaḥ | tasyaiva tu mātraikadeśaścakṣurindriyaṃ rūpopalabdhidvārabhūtam || 3 || 
atha yatraitad ākāśam anuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuḥ |
atha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇam |
atha yo vededam abhivyāharāṇīti sa ātmā abhivyāhārāya vāk |
atha yo vededaṃ śṛṇvānīti sa ātmā śravaṇāya śrotram || 
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4. 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing. 
atha yatra kṛṣṇatāropalakṣitamākāśaṃ dehacchidramanuviṣaṇṇamanuṣaktamanugataṃ tatra sa prakṛto ’śarīra ātmā cākṣuṣaścakṣuṣi bhava iti cākṣuṣastasya darśanāya rūpopalabdhaye cakṣuḥ karaṇaṃ yasya taddehādibhiḥ saṃhatatvātparasya draṣṭurarthe so ’tra cakṣuṣi darśanena liṅgena dṛśyate paro ’śarīro ’saṃhataḥ | akṣiṇi dṛśyata iti prajāpatinoktaṃ sarvendriyadvāropalakṣaṇārtham | sarvaviṣayopalabdhā hi sa eveti | sphuṭopalabdhihetutvāttvakṣiṇīti viśeṣavacanaṃ sarvaśrutiṣu | "ahamadarśamiti tatsatyaṃ bhavatī"ti ca śruteḥ | athāpi yo ’smindehe veda kathamidaṃ sugandhi durgandhi vā jighrāṇītyasya gandhaṃ vijānīyāmiti sa ātmā tasya gandhāya gandhavijñānāya ghrāṇam | atha yo vededaṃ vacanamabhivyāharāṇīti vadiṣyāmīti sa ātmābhivyavaharaṇakriyāsiddhaye karaṇaṃ vāgindriyam | atha yo vededaṃ śṛṇavānīti sa ātmā śravaṇāya śrotram || 4 || 
atha yo vededaṃ manvānīti sa ātmā |
mano ’sya daivaṃ cakṣuḥ |
sa vā eṣa etena daivena cakṣuṣā manasaitān kāmān paśyan ramate ya ete brahmaloke || 
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5. 'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 
atha yo vedadaṃ manvānīti mananavyāpāramindriyāsaṃspṛṣṭaṃ kevalaṃ manvānīti veda sa ātmā mananāya manaḥ | yo veda sa ātmetyevaṃ sarvatra prayogādvedanamasya svarūpamityavagamyate | yathā yaḥ purastātprakāśayati sa ādityo yo dakṣiṇato yaḥ paścādya uttarato ya ūrdhvaṃ prakāśayati sa āditya ityukte prakāśasvarūpaḥ sa iti gamyate | darśanādi kriyānirvṛttyarthāni tu cakṣurādikaraṇāni | idaṃ cāsyā’tmanaḥ sāmarthyādavagamyate | ātmanaḥ sattāmātra eva jñānakartṛtvaṃ na tu vyāpṛtatayā | yathā savituḥ sattāmātra eva prakāśanakartṛtvaṃ na tu vyāpṛtatayeti tadvat | mano ’syā’tmano daivamaprākṛtamitarendriyairasādhāraṇaṃ cakṣuścaṣṭe paśyatyaneneti cakṣuḥ | vartamānakālaviṣayāṇi cendriyāṇyato ’daivāni tāni | manastu trikālaviṣayopalabdhikaraṇaṃ mṛditadoṣaṃ ca sūkṣmavyavahitādisarvopalabdhikaraṇaṃ ceti daivaṃ cakṣurucyate | sa vai muktaḥ svarūpāpanno ’vidyākṛtadehendriyamanoviyuktaḥ sarvātmabhāvamāpannaḥ sanneṣa vyomavadviśuddhaḥ sarveśvaro manaupādhiḥ sannetenaiveśvareṇa manasaitānkāmānsavitṛprakāśavannityapratatena darśanena paśyan ramate | kānkāmāniti viśinaṣṭi-ya ete brahmaṇi loke hiraṇyanidhivadbāhyaviṣayāsaṅgānṛtenāpihitāḥ saṃkalpamātralabhyāstānityarthaḥ || 5 || 
taṃ vā etaṃ devā ātmānam upāsate |
tasmāt teṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ |
sa sarvāṃś ca lokān āpnoti sarvāṃś ca kāmān yas tam ātmānam anuvidya vijānāti |
iti ha prajāpatir uvāca prajāpatir uvāca || 
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6. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragapati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Pragapati, yea, thus said Pragapati. 
yasmādeṣa indrāya prajāpatinokta ātmā tasmāttataḥ śrutvā tamātmānamadyatve ’pi devā upāsate | tadupāsanācca teṣāṃ sarve ca lokā āttāḥ prāptāḥ sarve ca kāmāḥ | yadarthaṃ hīndra ekaśataṃ varṣāṇi prajāpatau brahmacaryamuvāsa tatphalaṃ prāptaṃ devairityabhiprāyaḥ | tadyuktaṃ devānāṃ mahābhāgyatvānna tvidānīṃ manuṣyāṇāmalpajīvitatvānmandataraprajñatvācca saṃbhavatīti prāpta idamucyate-sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānidānīntano ’pi | ko ’sau | indrādivadyastamātmānamanuvidya vijānātīti ha sāmānyena kila prajāpatiruvāca | ataḥ sarveṣāmātmajñānaṃ tatphalaprāptiśca tulyaiva bhavatītyarthaḥ | dvirvacanaṃ prakaraṇasamāptyartham || 6 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya dvādaśaḥ khaṇḍaḥ 
śyāmāc chabalaṃ prapadye |
śabalāc chyāmaṃ prapadye |
aśva iva romāṇi vidhūya pāpaṃ candra iva rāhor mukhāt pramucya dhūtvā śarīram akṛtaṃ kṛtātmā brahmalokam abhisaṃbhavāmīty abhisaṃbhavāmīti || 
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1. THIRTEENTH KHANDA
From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Rahu. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it. 
śyāmācchabalaṃ prapadya ityādimantrāmnāya pāvano japārthaśca dhyānārtho vā | śyāmo gambhīro varṇaḥ śyāma iva śyāmo hārdaṃ brahmātyantaduravagāhyatvāttaddhārda brahma jñātvā dhyānena tasmācchyāmācchabalaṃ śabala iva śabalo ’raṇyādyanekakāmamiśratvādbrahmalokasya śābalya taṃ brahmalokaṃ śabalaṃ prapadye manasā śarīrapātādvordhvaṃ gaccheyam | yasmādahaṃ śabalādbrahmalokānnāmarūpavyākaraṇāya śyāmaṃ prapadye hārdabhāvaṃ prapanno ’smītyabhiprāyaḥ | atastameva prakṛtisvarūpamātmānaṃ śabalaṃ prapadya ityarthaḥ | kathaṃ śabalaṃ brahmalokaṃ prapadya ityucyate-aśva iva svāni lomāni vidhūya kampanena śramaṃ pāṃsvādi ca romato ’panīya yathā nirmalo bhavatyevaṃ hārdabrahmajñānena vidhūya pāpaṃ dharmādharmākyaṃ candra iva ca rāhugrastastasmādrahormukhātmapramucya bhāsvaro bhavati yathaivaṃ dhūtvā prahāra śarīraṃ sarvānarthāśrayamihaiva dhyānena kṛtātmā kṛtakṛtyaḥ sannakṛtaṃ nityaṃ brahmalokamabhisaṃbhavāmīti | dvirvacanaṃ mantrasamāptyartham || 1 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya trayodaśaḥ khaṇḍaḥ 
ākāśo vai nāma nāmarūpayor nirvahitā |
te yadantarā tad brahma tad amṛtaṃ sa ātmā |
prajāpateḥ sabhāṃ veśma prapadye yaśo ’haṃ bhavāmi brāhmaṇānāṃ yaśo rājñām yaśo viśām |
yaśo ’ham anuprāpatsi |
sa hāhaṃ yaśasāṃ yaśaḥ |
śyetam adatkam adatkaṃ śyetaṃ lindu mābhigāṃ lindu mābhigām || 
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1. FOURTEENTH KHANDA
He who is called ether (akasa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self I come to the hall of Pragapati, to the house; I am the glorious among Brahmans, glorious among princes, glorious among men. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode; may I never go to it. 
ākāśo vā ityādi brahmaṇo lakṣaṇanirdeśārthamādhyānāya | ākāśo vai nāma śrutiṣu prasiddha ātmā | ākāśa ivāśarīratvāsūkṣmatvācca | sa cā’kāśo nāmarūpayoḥ svātmasthayorjagadbījabhūtayoḥ salilasyeva phenasthānīyayornirvahitā nirvoḍhā vyākartā | te nāmarūpe yadantarā yasya brahmaṇo ’ntarā madhye vartete, tayorvā nāmarūpayorantarā madhye yannāmarūpābhyāmaspṛṣṭaṃ yadityetattadbrahma nāmarūpavilakṣaṇaṃ nāmarūpābhyāmaspṛṣṭaṃ tathāpi tayornirvoḍhutvaṃ lakṣaṇaṃ brahmetyarthaḥ | idameva maitreyībrāhmaṇenoktaṃ cinmātrānugamātmasarvatra citsvarūpataiveti gamyata ekavākyatā | kartha tadavagamyata ityāha-sa ātmā | ātmā hi nāma sarvajantūnāṃ pratyakcetanaḥ svasaṃvedyaḥ prasiddhastenaiva svarūpeṇonnīyāśarīro vyomavatsarvagata ātmā brahmetyavagantavyam | taccā’tmā brahmāmṛtamamaraṇadharmā | ata ūrdhva mantraḥ | prajāpatiścaturmukhastasya sabhāṃ veśma prabhuvimitaṃ veśma prapadye gaccheyam | kiñca yaśo ’haṃ yaśo nāmā’tmāhaṃ bhavāmi brāhmaṇānām | brāhmaṇā eva hi viśeṣatastamupāsate tatasteṣāṃ yaśo bhavāmi | tathā rājñāṃ viśāṃ ca | te ’pyadhikṛtā eveti teṣāmapyātmā bhavāmi | tadyaśo ’hamanuprāpatsyanuprāptumicchāmi sa hāhaṃ yaśasāmātmanāṃ dehendriyamanobuddhilakṣaṇānāmātmā | kimarthamahamevaṃ prapadya iti, ucyate-śyetaṃ varṇataḥ pakvabadarasamaṃ rohitam | tathādatkaṃ dantarahitamapyadatkaṃ bhakṣayitṛ srīvyañjanaṃ tatsevināṃ tejobalavīryavijñānadharmāṇāmapahantṛ vināśayitrityetat | yadevaṃlakṣaṇaṃ śyetaṃ lindu picchilaṃ tanmābhigāṃ mābhigaccheyam | dvirvacanamatyantānarthahetutvapradarśanārtham || 1 || iti cchāndogyopaniṣadi aṣṭamādhyāyasya caturdaśaḥ khaṇḍaḥ 
tad dhaitad brahmā prajāpataya uvāca prajāpatir manave manuḥ prajābhyaḥ |
ācāryakulād vedam adhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyam adhīyāno dharmikān vidadhad ātmani sarvendriyāṇi saṃpratiṣṭhāpyāhiṃsan sarvabhūtāny anyatra tīrthebhyaḥ |
sa khalv evaṃ vartayan yāvad āyuṣaṃ brahmalokam abhisaṃpadyate |
na ca punar āvartate na ca punar āvartate || 
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1. FIFTEENTH KHANDA
Brahma (Hiranyagarbha or Paramesvara) told this to Pragapati (Kasyapa), Pragapati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tirthas (sacrifices, &c.), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return. 
taddhaitadātmajñānaṃ sopakaraṇamomityetadakṣaramityādyaiḥ sahopāsanaistadvācakena granthenāṣṭādhyāyīlakṣaṇena saha brahmā hiraṇyagarbhaḥ parameśvaro vā taddvāreṇa prajāpataye kaśyapāyovāca | asāvapi manave svaputrāya | manuḥ prajābhya ityevaṃ śrutyarthasaṃpradāyaparamparayā’gatamupaniṣadvijñānamadyāpi vidvatsvavagamyate | yatheha ṣaṣṭhādyadhyāyatraye prakāśitātmavidyā saphalāvagamyate tathā karmaṇāṃ na kaścanārtha iti prāpte tadānarthakyaprāptiparijihīrṣayedaṃ karmaṇo vidvadbhiranuṣṭhīyamānasya viśiṣṭaphalavattvenārthavattvamucyate-ācāryakulādvedamadhītya sahārthato ’dhyayanaṃ kṛtvā yathāvidhānaṃ yathāsmṛtyuktairniyamairyuktaḥ sannityarthaḥ | sarvasyāpi vidheḥ smṛtyuktasyopakaparvāṇakaṃ prati kartavyatve guruśuśrūṣāyāḥ prādhānyapradarśanārthamāha-guroḥ karma yatkartavyaṃ tatkṛtvā karmaśūnyo yo ’tiśiṣṭaḥ kālastena kālena vedamadhītyetyarthaḥ | evaṃ hi niyamavatādhīto vedaḥ karmajñānaphalaprāptaye bhavati nānyathetyabhiprāyaḥ | abhisamāvṛtya dharmajijñāsāṃ samāpayitvā gurukulannivṛtya nyāyato dārānāhṛtya kuṭumbe sthitvā gārhatthve vihite karmaṇi tiṣṭhannityarthaḥ | tatrāpi gārhasthyavihitānāṃ karmaṇāṃ svādhyāyasya prādhānyapradarśanārthamucyate-śucau vivikte ’medhyādirahite deśe yatāvadāsīnaḥ svādhyāyamadhīyāno naityakamadhikaṃ ca yathāśakti ṛgādyabhyāsaṃ ca kurvandhārmikānputrāñśiṣyāṃśca dharmayuktānvidadhaddhārmikatvena tānniyamayannātmani svahṛdaye hārde brahmaṇi sarvendriyāṇi saṃpratiṣṭhāpyopasaṃhṛtyendriyagrahaṇātkarmāṇi ca saṃnyasyāhiṃsahiṃnsāṃ parapīḍāmakurvansarvabhūtāni sthāvarajaṅgamāni bhūtānyapīḍayannityarthaḥ | bhikṣānimittamaṭanādināpi parapīḍā syādityata āha-anyatra tīrthebhyaḥ | tīrthaṃ nāma śāsrānujñāviṣayastato ’nyatretyarthaḥ | sarvāśramiṇāṃ caitatsamānam tīrthebhyo ’nyatrahiṃsaiveti | anye varṇayanti kuṭumba evaitatsarvaṃ kurvansa khalvadhikṛto yāvadāyuṣaṃ yāvajjīvamevaṃyathoktena prakāreṇaiva vartayanbrahmalokamabhisaṃpadyatedehānte | na ca punarāvartate śarīragrahaṇāya | punarāvṛtteḥ prāptāyāḥ pratiṣedhāt | arcirādinā mārgeṇa kāryabrahmalokabhisaṃpadya yāvadbrahmalokasthitistāvattatraiva tiṣṭhati prāktato nā’vartata ityarthaḥ | dvirabhyāsa upaniṣadvidyāparisamāptyarthaḥ || 1 || || iti cchāndogyopaniṣadi aṣṭamādhyāyasya pañcadaśaḥ khaṇḍaḥ iti śrīmadgovindabhagavatpūjyapādaśiṣyaparamahaṃsapar ivrājakācāryaśrīmacchaṅkarabhagavatpādakṛtau cchāndogyopaniṣadvivaraṇe aṣṭamo ’dhyāyaḥ 
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