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Chāndogyopaniṣat
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Chāndogya-Upaniṣad 
(Translation of the Chāndogyopaniṣad by Dārā Shukoh.)
اپنکهت چهاندوك از سام بيد 
(Translation of the Persian Dārā Shukoh version of the Chāndogyopaniṣad by Abraham Hyacinthe Anquetil-Duperron).
OUPNEK’HAT TSCHEHANDOUK
è SAM BEID1 (‍excerptum). 
(Translation of the Chāndogyopaniṣad by Max Müller). 
śaṃkarabhāṣyasametaḥ oṃ sāmavedīyā chāndogyopaniṣat 
 
پرپاتاکای اول 
OUPNEK’HAT primum 
FIRST PRAPATHAKA 
atha prathamo ’dhyāyaḥ āpyāyantu mamāṅgāni vākprāṇaś cakṣuḥ śrotram atho balam indriyāṇi ca sarvāṇi, sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanir ākaraṇam astv anirākaraṇaṃ me ’stu, tadātmani nirate ya upaniṣatsu dharmās te mayi santu te mayi santu || oṃ śāntiḥ śāntiḥ śāntiḥ ||śrīmac chaṅkarabhagavatpādācāryaviracitaṃ bhāṣyam upodghātaḥ- "om ity etad akṣaram" ityādy aṣṭādhyāyī chāndogyopaniṣat | tasyāḥ saṃkṣepator atha jijñāsubhya ṛjuvivaraṇam alpagranthaśrīman narendrapurīyatīndraviracitaṃ chāndogyopaniṣadbhāṣyaṭippaṇam idam ārabhyate | tatra sambandhaḥ- samastaṃ karmādhigataṃ prāṇādidevatāvijñānasahitam arcirādimārgeṇa brahmalokapratipattikāraṇam | kevalaṃ ca dhūmādimārgeṇa candralokapratipattikāraṇam | svabhāvapravṛttānāṃ ca mārgadvayaparibhraṣṭānāṃ kaṣṭādhogatir uktā | na cobhayor mārgayor anyatarasminn api mārge ātyantikī puruṣārthasiddhir ity ataḥ karmanirapekṣam advaitātmavijñānaṃ saṃsāragatitrayahetūpamardena vaktavyam ity upaniṣad ārabhyate | na cādvaitātmavijñānād anyatrātyantikī niḥśreyasaprāptiḥ | vakṣyati hi- "atha ye ’my athāto viduranyarājānas te kṣayyalokā bhavanti" | viparyaye ca "sa svarāḍbhavati" iti | tathā dvaitaviṣayānṛtābhisandhasya bandhanaṃ taskarasyāva taptaparaśugrahaṇe bandhadāhabhāvaḥ, saṃsāraduḥkhaprāptiś cāty uktvādvaitātmasatyābhisandhasyātaskarasyeva taptaparaśugrahaṇe bandhadāhābhāvaḥ saṃsāraduḥkhanivṛttir mokṣaś ceti | ata eva na karmasahabhāvādvaitātmadarśanam | kriyākārakaphalabhedopamardena "sad ekam evādvitīyam" "ātmaivedaṃ sarvam" ity evamādivākyajanitasya bādhakapratyayānupapatteḥ | karmavidhipratyaya iti cet | na | kartṛbhoktṛsvabhāvavijñānavatastajjanitakarmaphalarāgadveṣādidoṣavataś ca karmavidhānāt | adhigatasakalavedārthasya karmavidhānād advaitajñānavato ’pi karmeti cet | na | karmādhikṛtaviṣayasya kartṛbhoktrādijñānasya svābhāvikasya "sad ekam evādvitīyam" "ātmaivedaṃ sarvam" ity anenopamarditatvāt | tasmād avidyādidoṣavata eva karmāṇi vidhīyante | nādvaitajñānavataḥ | ata eva hi vakṣyati- "sarva ete puṇyalokā bhavanti | brahmasastho ’mṛtatvam eti" iti | tatraitasminn advaitavidyāprakaraṇe ’bhyudayasādhanāny upāsanāny ucyante kaivalyasannikṛṣṭaphalāni | cādvaitādīṣadvīkṛtabrahmaviṣayāṇi ityādīni karmasamṛddhiphalāni ca karmāṅgasambandhīni | rahasyasāmānyān manovṛttisāmānyāc ca yathādvaitajñānaṃ manovṛttimātraṃ tathānyāny apy upāsanāni manovṛttirūpāṇīty asti hi sāmānyam | kas tarhy advaitajñānasyopāsanānāṃ ca viśeṣaḥ | ucyate | svābhāvikasyātmanyakriye ’dhyāropitasya kartrādikārakakriyāphalabhedavijñānasya nivartakam advaitavijñānam | rajjvādāv iva sarpādyadhyāropalakṣaṇajñānasya rajjvādisvarūpaniścayaḥ prakāśanimittaḥ | upāsanaṃ tu yathāśāstrasamarpitaṃ kiñcidālambanam upādāya tasmin samānacittavṛttisantānakaraṇaṃ tadvilakṣaṇapratyayānantaritam iti viśeṣaḥ | tāny etāny upāsanāni sattvaśuddhikaratvena vastutattvāvabhāsakatvād advaitajñānopakārakāṇy ālambanaviṣayatvāt susādhyāni ceti pūrvam upanyasyante | tatra karmābhyāsasya dṛḍhīkṛtatvāt karmaparityāgenopāsana eva duḥkhaṃ cetaḥ samarpaṇaṃ kartṛm iti karmāṅgaviṣayameva tāvad ādāv upāsanam upanyasyate 
om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam || 
کهند اول

اوم ! اين شبد را ادگيته دانسته چنان مشغولى کن که همين شبد ادگيته است براى آنکه اين اوم در سام بيد بآواز بلند بآهنگ خوانده ميشود ۰ 
IV. OUM 2 hoc verbum (esse) adkit ut sciveris, sic τὸ maschghouli 3 fac (de eo meditare), quód ipsum hoc verbum aodkit est; propter illud quód hoc (verbum) oum, in Sam Beid, cum voce altâ, cum harmoniâ pronunciatum fiat. 
FIRST KHANDA
1. Let a man meditate on the syllable Om, called the udgitha; for the udgitha (a portion of the Sama-veda) is sung, beginning with Om.
The full account, however, of Om is this:- 
om ity etad akṣaraṃ paramātmano ’bhidhānaṃ nediṣṭham | tasmin hi prayujyamāne sa prasīdati priyanām agrahaṇa iva lokaḥ | tad iheti paraṃ prayuktam abhidhāyakatvād vyāvartitaṃ śabdasvarūpamātraṃ pratīyate | tathā cārcādivat parasyātmanaḥ pratīkaṃ sampadyate | evaṃ nāmatvena pratīkatvena ca paramātma_ upāsanasādhanaṃ śreṣṭham iti sarvavedānteṣv agatam | japakarmasvādhyāyādyanteṣu ca bahuśaḥ prayogāt prasiddham asya śraiṣṭhyam | atas tad etad akṣaraṃ varṇātmakam udgīthabhaktyavayavatvād udgīthaśabdavācyam upāsīta | karmāṅgāvayavabhūta oṅkāre paramātmapratīke dṛḍhām aikāgryalakṣaṇāṃ matiṃ santanuyāt | svayam eva śrutir oṅkārasyodgīthaśabdavācyatve hetumāha om iti hy udgāyati | omi ty ārabhya hi yasmād udgāyaty ata udgītha oṅkāra ity arthaḥ | tasyopavyākhyānaṃ tasyākṣarasyopavyākhyānam evam upāsanam evaṃ vibhūty evaṃphalam ityādikathanam upavyākhyānam | pravartata iti vākyaśeṣaḥ || 1 || 
eṣāṃ bhūtānāṃ pṛthivī rasaḥ |
pṛthivyā āpo rasaḥ |
apām oṣadhayo rasaḥ |
oṣadhīnāṃ puruṣo rasaḥ |
puruṣasya vāg rasaḥ |
vāca ṛg rasaḥ |
ṛcaḥ sāma rasaḥ |
sāmna udgītho rasaḥ || 
ادگيته بس زبده است چنانچه از همهٔ ساکن ومتحرك ، خاك زبده است واز خاك ، آب زبده ، واز آب ، خوردنى زبده است واز خوردنى ، خورنده زبده است واز خورنده ، گفتار واز گفتار آيت بيد و از آيت بيد سام يعنى آهنگ واز سام ، ادگيته زبده است يعنى اوم را به آواز بلند به آهنگ خواندس ۰ 
Adkiteh porró cremor (optimum, selectissimus) est: quemadmodum ex (præ) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et è (præ) terrâ aqua cremor est; et ex aquâ, comededendum (victus) cremor est; (et) è comedendum, comedens cremor est; et è comedente, loquela (id quod dicitur) cremor est; et è loquelâ, aïet τοῦ Beid, et ex aïet, τὸ siam, id est, cum harmoniâ (pronunciatum); et è Sam, τὸ adkit, cremor est; id est oum, voce altâ, cum harmoniâ pronunciare, aokit cremor cremarum (optimum optimorum) est. 
2. The essence of all beings is the earth, the essence of the earth is water, the essence of water the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sama-veda, the essence of the Sama-veda the udgitha (which is Om). 
eṣāṃ carācarāṇāṃ bhūtānāṃ pṛthivī raso gatiḥ parāyaṇam avaṣṭambhaḥ | pṛthivyā āpo raso ’psu hyotā ca protā ca pṛthivy atas tā rasaḥ pṛthivyāḥ | apām oṣadhayo raso ’ppariṇāmatvād oṣadhīnām | tāsāṃ puruṣo raso ’nnapariṇāmatvāt puruṣasya | tasyāpi puruṣasya vāgrasaḥ | puruṣāvayavānāṃ hi vāksāriṣṭhā | ato vākpuruṣasya rasa ucyate | tasyā api vāca ṛgrasaḥ sāratarā | ṛcaḥ sāma rasaḥ sārataram | tasyāpi sāmna udgīthaḥ prakṛtatvād oṅkāraḥ sārataraḥ || 2 || 
sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ’ṣṭamo yadudgīthaḥ || 
ادگيته زبدهٔ زبده ها است ، بزرگتر از ادگيته زبدهٔ ديگر نيست ۰ 
Major, ex (præ) adkit, cremor alter non est. 
3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place, the eighth. 
evaṃ sa eṣa udgīthākhya oṅkāro bhūtādīnām uttarottararasānām atiśayena raso rasatamaḥ | paramaḥ paramātmapratīkatvāt | parārdhyor ’dhaṃ sthānaṃ, paraṃ ca tadardhaṃ ca parārdhaṃ tad arhatīti parārdhyaḥ paramātmasthānārhaḥ paramātmavad upāsyatvād ity abhiprāyaḥ | aṣṭamaḥ pṛthivyādirasasaṃkhyāyāṃ yad udgītho ya udgīthaḥ || 3 || 
katamā katama rk katamat katamat sāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati || 
کدام است آن آيت ؟ کدام است سام ؟ کدام است ادگيته ؟ 
Quidnam est illud aïet? quidnam est Sam? quidnam est τὸ adkit? 
4. What then is the Rik? What is the Saman? What is the udgitha? This is the question. 
vāca ṛgrasa ity uktam | katamā sa rk katamat tat sāma katamo vā sa udgīthaḥ | katamā katameti vīpsā"darārthā | nanu" vā bahūnāṃ jātiparipraśne ḍatamac" | na hy atra ṛgjātibahutvaṃ kathaṃ ḍatamac prayogaḥ | naiṣa doṣaḥ | jātau paripraśno jātiparipraśna ity etasmin vigrahe jātāv ṛgvyaktīnāṃ bahutvopapatteḥ | na tu jāteḥ paripraśna iti vigṛhyate | nanu jāteḥ paripraśna ity asmin vigrahe katamaḥ kaṭha ityādy udāharaṇam upapannaṃ jātau paripraśna ity atra tu na yujyate | tatrāpi kaṭhādijātāv eva vyaktibahitvābhiprāyeṇa paripraśna ity adoṣaḥ | yadi jāteḥ paripraśnaḥ syāt katamā katama rg ityādāv upasaṃkhyānaṃ kartavyaṃ syād vimṛṣṭaṃ bhavati vimarśaḥ kṛto bhavati || 4 || 
vāg evark |
prāṇaḥ sāma |
om ity etad akṣaram udgīthaḥ |
tad vā etan mithunaṃ yad vāk ca prāṇaś cark ca sāma ca || 
گفتر آيت است ۰ پران سام است ۰ کلمهٔ اوم ، به آهنگ ادگيته است ؛ گفتار که ماده است با پران که نر است جفت است ، گفتار و پران با آيت و سام جفت است ۰ 
Loquela (id quod dicitur) aïet est, pran, Siam (Sam) est; vocabulum oum, (pronunciatum) cum harmoniâ, adkiteh est. Loquela, quod fæmina est, cum pran, quod mas est, con(16)jux (copulata4 , est. Loquela et pran cum âïet et Sam copulata5 : 
5. The Rik indeed is speech, Saman is breath, the udgitha is the syllable Om. Now speech and breath, or, Rik and Saman, form one couple. 
vimarśe hi kṛte sati prativacanoktir upapannā vāg evark prāṇaḥ sāmeti | vāgṛcor ekatve ’pi nāṣṭama tv avyāghātaḥ pūrvasmād vākyāntaratvād āptiguṇasiddhaya om ity etad akṣaram udgītha iti | vākprāṇāv ṛksāmayonī iti vāg evark prāṇaḥ sāmety ucyate | yathākramam ṛksāmayonyor vāk prāṇayor grahaṇe hi sarvāsām ṛcāṃ sarveṣāṃ ca sāmnām avarodhaḥ kṛtaḥ syāt | sarvarksāmāvarodhe carksāmasādhyānāṃ ca sarvakarmaṇām avarodhaḥ kṛtaḥ syāt | tad avarodhe ca sarve kāmā avaruddhāḥ syuḥ | om ity etad akṣaram udgītha iti bhaktyāśaṅkā vinartyate | tad vā etad iti mithunaṃ nirdiśyate | kiṃ tan mithunam ity āha yad vāk ca prāṇaś ca sarvaṛksāmakāraṇabhūtau mithunam | ṛkva sāma ceti ṛksāmakāraṇāv ṛksāmaśabdoktāv ity arthaḥ | na tu svatantram ṛk ca sāma ca mithunam | anyathā hi vāk ca prāṇaś cety ekaṃ mithunam ṛk sāma cāparaṃ mithunam iti dve mithune syātām | tathā ca tad etan mithunam ity ekavacananirdeṣo ’nupapannaḥ syāt | tasmād ṛksāmayonyor vākprāṇayor eva mithunatvam || 5 || 
tad etan mithunam om ity etasminn akṣare saṃsṛjyate |
yadā vai mithunau samāgacchata āpayato vai tāv anyo ’nyasya kāmam || 
باين هر دو جفت کلمة اوم گفته ميشود ؛ چون آنها با هم جفت ميشوند آن آرزوهاى گويندهٔ آن بر مى آيد ۰ 
cum hac utrâque copulatione6 , vocabulum oum dictum fit. Quandó illa simul copulata fiunt7 , desideria dicentis illa superveniunt (adimplentur). 
6. And that couple is joined together in the syllable Om. When two people come together, they fulfil each other's desire. 
tad etad evaṃlakṣaṇaṃ mithunam om ity etasminn akṣare saṃsṛjyate | evaṃ sarvakāmāvāptiguṇaviśiṣṭaṃ mithunam oṅkāre saṃsṛṣṭaṃ vidyata ity oṅkārasya sarvakāmāvāptiguṇavattvaṃ prasiddham | vāṅmayatvam oṅkārasya prāṇaniṣpādyatvaṃ ca mithunena saṃsṛṣṭatvaṃ mithunasya kāmāpayitṛtvaṃ prasiddham iti dṛṣṭānta ucyate | yathā loke mithunau mithunāvayavau strīpuṃsau yadā samāgacchato grāmyadharmatayā saṃyujyeyānāṃ tadāpayataḥ prāpayato ’nyonyasyetaretarasya tau kāmam | tathā ca svātmānupraviṣṭena mithunena sarvakāmāptiguṇavattvam oṅkārasya siddham ity abhiprāyaḥ || 6 || 
āpayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste || 
هر که اوم را ادگيته دانسته به آن مشغلى کند بهمه آرزو ميرسد ۰ 
Quisquis oum (esse) adkiteh ut scivit, cùm (de) illo maschghouli facit (meditatur), cum omni desiderio (ad omne desiderium) pervenit. 
7. Thus he who knowing this, meditates on the syllable (Om), the udgitha, becomes indeed a fulfiller of desires. 
tadupāsako ’py udgātā taddharmā bhavatīty āha- āpayitā ha vai kāmānāṃ yajamānasya bhavati ya etad akṣaram evam āptiguṇavad udgītham upāste tasya-tadyathoktaṃ phalam ity arthaḥ | taṃ yathā yathopāsate tad eva bhavatīti śruteḥ || 7 || 
tad vā etad anujñākṣaram |
yad dhi kiṃcānujānāty om ity eva tad āha |
eṣo eva samṛddhir yadanujñā |
samardhayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste || 
اين کلمهٔ اوم ، کلمهٔ گردن نهادن است ، په رسمى است که هر که گفتهٔ کسى را قبول ميکند ، در جواب اوم ميگويد ، گردن نهادن بس دولت بزرگ است هر که اين کلمه را ادگيته دانسته مشغولى کند ، بهمهٔ دولتها ميرسد وديگرى را بدولت ميرساند ۰ 
Hæc vox oum, verbum τοῦ collum demittere est: quid (quare? quia) mos est, quód, quiqunque dictum alicujus approbatum facit (illi assensum præbet), in responsum, oum dicat: collum demittere, proindè, opulentia (opes, fortuna) magna est.
Quisquis hoc vocabulum, adkiteh (esse) ut scivit, maschghouli facit, cum omnibus divitiis (ad omnis generis divitias) pervenit, et alios cum opulentiâ (ad opulentiam, opes) facit pervenire. 
8. That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgitha, becomes indeed a gratifier of desires. 
samṛddhiguṇavāṃś ca oṅkāraḥ | katham- tad vā etat prakṛm anujñākṣaram anujñā ca sākṣaraṃ ca tat | anujñānumatir oṅkāra ity arthaḥ | katham anujñety āha śrutir eva | yad hi kiñca yatkiñca loke jñānaṃ dhanaṃ vānujānāti vidvāndhanī vā tatrānumatiṃ kurvann om ity eva tad āha | tathā ca vede trayastriṃśad ity omiti hovāca ityādinā | tathā ca loke ’pi tavedaṃ dhanaṃ gṛhṇāmīty ukta om ity āha | ata eṣā u evaiṣaiva samṛddhir yadanujñā yānujñā sā samṛddhis tanmūlatvād anujñāyāḥ | samṛddho hy om ity anujñāṃ dadāti tasmāt samṛddhiguṇavān oṅkāra ity arthaḥ | samṛddhiguṇopāsakatvāt taddharmā sansamardhayitā ha vai kāmānāṃ yajamānasya bhavati ya etad evaṃ vidvān akṣaram udgītham upāsta ityādi pūrvavat || 8 || 
teneyaṃ trayī vidyā vartate |
om ity āśrāvayati |
om iti śaṃsati |
om ity udgāyati |
etasyaiva akṣarasyāpacityai mahimnā rasena || 
، سه بيد : رگ بيد و ججر بيد و سام بيد که اصل است در اين کلمه است 
Tres (3) 8 (libri) Beid; (scilicet) Rak Beid, et Djedr Beid, et Sam Beid, quod principium (radix, originale) est, in hoc vocabulo est (sunt). 
9. By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri priest recites, he says Om. When the Udgatri priest sings, he says Om, -- all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the ablations). 
athedānīm akṣaraṃ stauty upāsyatvāt prarocanārtham | kathaṃ, tenākṣareṇa prakṛteneyam ṛgvedādilakṣaṇā trayī vidyā trayīvidyāvihitaṃ karmety arthaḥ | na hi trayī vidyaivāśrāvaṇādibhir vartate karma tu tathā pravartata iti prasiddham | katham om ity āśrāvaty om iti śaṃsaty om ity udgāyatīti liṅgāc ca somayāga iti gamyate | tac ca karmaitasyaivākṣarasyāpacityai pūjārtham | paramātmapratīkaṃ hi tat | tadapacitiḥ paramātmana eva sā | svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ iti smṛteḥ | mahimnā rasena | kiñcaitasyaivākṣarasya mahimnā mahattvena ṛtvigyajamānādiprāṇair ity arthaḥ | tathaitasyaivākṣarasya rasena vrīhiyavādirasanirvṛttena haviṣety arthaḥ | yāgahomādyakṣareṇa kriyate | tac cādityam upatiṣṭhate | tato vṛṣṭyādikrameṇa prāṇo ’nnaṃ ca jāyate | prāṇair annena ca yajñas tāyate | ata ucyate ’kṣarasya mahimnā rasanti || 9 || 
tenobhau kurutaḥ |
yaś caitad evaṃ veda yaś ca na veda |
nānā tu vidyā cāvidyā ca |
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṃ bhavatīti khalv etasyaivākṣarasyopavyākhyānaṃ bhavati || 
*۰ بيد چهارم اتهربن بيد چون از اين هر سه آمده مذ کور نشد 
Beid (liber) quartus, Athrban, cùm ex his quibusque tribus (3) Beid supervenit (exortus fuerit), memoratus non fuit. 
10. Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad is more powerful. This is the full account of the syllable Om. 
tatrākṣaravijñānavataḥ karma kartavyam iti sthitam ābhipati-tenābhareṇobhau yaś caitad akṣaram evaṃ vyākhyātaṃ veda yaś ca karmamātravidakṣarayāthātmyaṃ na veda tāv ubhau kurutaḥ karma | tayoś ca karmasāmarthyād eva phalaṃ syāt kiṃ tatrākṣarayāthātmyavijñāneneti | dṛṣṭaṃ hi loke harītakīṃ bhakṣayatos tadrasābhijñetarayor virecanam | naivam | yasmān nānā tu vidyā cāvidyā ca bhinne hi vidyāvidye | tuśabdaḥ pakṣavyāvṛttyarthaḥ | noṅkārasya karmāṅgatvamātravijñānam eva rasatamāptisamṛddhiguṇavad vijñānaṃ kiṃ tarhi tato ’bhyadhikam | tasmāt tadaṅgādhikyāt phalādhikyaṃ yuktam ity abhiprāyaḥ | dṛṣṭaṃ hi loke vaṇikśabarayoḥ padmarāgādimaṇivikraye vaṇijo vijñānādhikyāt phalādhikyam | tasmād yad eva vidyayā vijñānena yuktaḥ sankaroti karmaśraddhayā śraddadhānaś ca sannupaniṣadā yogena yuktaś cety arthaḥ | tad eva karma vīryavattaram avidvatkarmaṇo ’dhikaphalaṃ bhavatīti | vidvatkarmaṇo vīryavattara[tvaṭavacanād aviduṣo ’pi karma vāryadeva bhavatīty abhiprāyaḥ | na cāviduṣaḥ karmaṇy anadhikāraḥ | auṣastye kāṇḍe ’viduṣām apy ārvijyadarśanāt | rasatam āptisamṛddhiguṇavad akṣaram ity ekam upāsanam | madhye prayatnāntarādarśanāt | anekair hi viśeṣaṇair anekadhopāsyatvāt khalv etasyaiva prakṛtasyodgīthākhyasyākṣarasyopavyākhyānaṃ bhavati || 10 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya prathama khaṇḍaḥ 
devāsurā ha vai yatra saṃyetire |
ubhaye prājāpatyās tad dha devā udgītham ājahrur anenainān abhibhaviṣyāma iti || 
کهند دوم

سُر ینعی فرشته ها واسر ینی شیاطین ، هر دو از نسل پرجاپت ، برای جنگ کردن با یکدیگر جمع شدند ، فرشته ها اوم را بادگیته یادکردند که از مشغولی آن بر اسر غالب شوند ۰ 
Narratio belli τῶν FERESCHTEH (angelorum) et τῶν SCHIATTIN (dæmoniorum), et sensuum.

V. SOR, id est fereschteh (angeli), et asar, qui schiattin (dæmonia) sint, propter τὸ bellum facere, unus (cum altero) (17) congregati sunt. Fereschtehha τοῦ oum cum adkiteh memoriam egerunt, quód è (per) maschghouli illius, super Asar prævalentes (victores) fuerint. 
SECOND KHANDA
1. When the Devas and Asuras struggled together, both of the race of Pragapati, the Devas took the udgitha (Om), thinking they would vanquish the Asuras with it. 
devāsurā devāś cāsurāś ca | devā dīvyaterdyetanārthasya śāstrodbhāsitā indriyavṛttayaḥ | aśirāstadvirītāḥ sveṣv evāsuṣu viṣvagviṣayāsu prāṇanakriyāsu ramaṇāt svābhāvikyastama ātmikā indriyavṛttaya eva | ha vā iti pūrvavṛttodbhāsakau nipātau | yatra yasmin nimitta itaretaraviṣayāpahāralakṣaṇe saṃyetire | sampūrvasya yatateḥ saṃgrāmārthatvam iti saṃgrāmaṃ kṛtavanta ity arthaḥ | śāsrīyaprakāśavṛttayabhibhavanāya pravṛttāḥ svābhāvikyas tamorūpā indriyavṛttayo ’surāḥ | tathā tadviparītāḥ śāsrārthaviṣayavivekajyotir ātmāno devā svābhāvikatamorūpāsurābhibhavanāya pravṛttā ity anyonyābhibhavodbhavarūpaḥ saṃgrāma iva sarvaprāṇiṣu pratidehaṃ devāsurasaṅgrāmo ’nādikālapravṛtta ity abhiprāyaḥ | sa iha śrutyākhyāyikārūpeṇa dharmādharmotpattivivekavijñānāya kathyate prāṇaviśuddhivijñānavidhiparatayā | ata ubhaye ’pi devāsurāḥ prajāpater apatyānīti prājāpatyāḥ | prajāpatiḥ karmajñānādhikṛtaḥ puruṣaḥ | "puruṣa evokthamayam eva mahān prajāpatiḥ" iti śrutyantarāt | tasya hi śāsrīyāḥ svābhāvikyaś ca karaṇavṛttayo viruddhā apatyānīva tadudbhavatvāt | tat tatrotkarṣāpakarṣalakṣaṇanimitte ha devā udgīthabhaktyupalakṣitam audgātraṃ karmājahrur āhṛtavantaḥ | tasyāpi kevalasyāharaṇāsambhavāj jotiṣṭomādyāhṛtavanta ity abhiprāyaḥ | tatkimartham ājahrur ity ucyate anena karmaṇainān asurān abhibhaviṣyāma ity evam abhiprāyāḥ santaḥ || 1 || 
te ha nāsikyaṃ prāṇam udgītham upāsāṃ cakrire |
taṃ ha asurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca |
pāpmanā hy eṣa viddhaḥ || 
نزد بويائی رفتند وگفتند که براى ظفرما تو قرائت کن ـ بويائی قبول بخطر کرد و بخاطر خود آورد که اگر ظفر از ايشان خواهد بود ، ثواب آن قسمت من خواهد بود - اسرها بجهت همین که ‏ثواب را قسمت خود نگاهداشته بودند ، بويائی را نقصان رسانيدند ، از اين سبب بويائی بوى خوش و ناخوش را مى بويد ۰ 
Propè (ad) bouiaï (odoratum) iverunt, et (illi) dixerunt, quód propter (in) victoriam nostram, kerat (lectionem) fac (oum pronuncia). Bouiaï approbatum fecit (consensit), et cum corde suo (in animum) attulit (cogitavit), quód, si victoria ab istis (fereschtehha) futura sit, meritum (merces) illius pars mea est futura. Asarha (dæmones), cum respectu ipso hoc (propterea) quód meritum (ut) partem suam consideratum habuerat, τᾦ bouiaï noxam fecerunt pervenire (attulerunt): ex hac causa, bouiaï (odoratus) odores suaves et insuaves odoratur. 
2. They meditated on the udgitha (Om) as the breath (scent) in the nose, but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good smelling and what is bad-smelling. For the breath was pierced by evil. 
yadā ca tadudgīthaṃ karmājihīrṣavas tadā te ha devā nāsikyaṃ nāsikāyāṃ bhavaṃ cetanāvantaṃ ghrāṇaṃ prāṇam udgīthakartāram udgīthabhaktyopāsāṃ cakrirejhr upāsanaṇṭakṛtavanta ity arthaḥ | nāsikyaprāṇam adṛṣṭyodgīthākhyam akṣaram oṅkāram upāsāṃ cakrira ity arthaḥ | evaṃ hi prakṛtārthaparityāgo ’prakṛtārthopādānaṃ ca na kṛtaṃ syāt | khalv etasyaivākṣarasyety oṅkāram upāsāṃ cakrira ity arthaḥ | evaṃ hi prakṛtārthaparityāgo ’prakṛtārthopādānaṃ ca na kṛtaṃ syāt | khalv etasyaivākṣarasyety oṅkāro hy āpāsyatayā prakṛtaḥ | nanūdgīthopalakṣitaṃ karmāhṛtavanta ity avoca idānīm eva kathaṃ nāsikyaprāṇadṛṣṭy oṅkāram upāsāṃ cakrira ity āttha | naiṣa doṣaḥ | udgīthakarmaṇy eva hi tatkartṛprāṇadevatādṛṣṭyodgīthabhaktyavayavaś cauṅkāra upāsyatvena vivakṣito na svatantro ’tastādarthyena karmāhṛtavanta iti yuktam evoktam | tam evaṃ devair vṛtam udgātāraṃ hāsurāḥ svābhāvikatama ātmāno jyotīrūpaṃ nāsikyaṃ prāṇaṃ devaṃ svotthena pāpmanādharmāsaṅgarūpeṇa vividhur viddhavantaḥ saṃsarga kṛtavanta ity arthaḥ | sa hi nāsikyaḥ prāṇaḥ kalyāṇagandhagrahaṇābhimānāsaṅgābhibhūtavivekavijñāno babhūva | sa tena doṣeṇa pāpmasaṃsargī babhūva | tad idam uktam asurāḥ pāpmanā vividhur iti | yasmādāsureṇa pāpmanā viddhas tasmāt tena pāpmanā prerito ghrāṇaḥ prāṇo durgandhigrāhakaḥ prāṇinām | atas tenobhayaṃ jighrati lokaḥ surabhi ca durgandhi ca | pāpmanā hy eṣa yasmād viddhaḥ | ubhayagrahaṇam avivakṣitam | yasyobhayaṃ ha virārtim ārchatīti yadvat | yad evedam apratirūpaṃ jighratīti samānaprakaraṇaśruteḥ || 2 || 
atha ha vācam udgītham upāsāṃ cakrire |
tāṃ hāsurāḥ pāpmanā vividhuḥ |
tasmāt tayobhayaṃ vadati satyaṃ cānṛtaṃ ca |
pāpmanā hy eṣā viddhā || 
فرشته ها نزد گويائی رفتند و گفتند که براى ظفر ما قرائت بکن ـ گويائی قبول کرد و بخاطر آورد که اگر ظفر از ايشان حواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهد اشته بودند ، گويائی را نقصان رسانيدند از اينجهت ، گويائی گفتنى و ناگفتنى را ميگويد ۰ 
Fereschtehha propè gouiaï (loquelam) iverunt, et dixerunt, quód propter victoriam nostram, kerat fac. Gouiaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum cum respectu suî ipsiûs consideratum habuerat, τᾦ gouiaï noxam fecerunt pervenire: ex hac causâ, gouiaï (loquela) dicendum et non dicendum dicit.  
3. Then they meditated on the udgitha (Om) as speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For speech is pierced by evil. 
 
atha ha cakṣur udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca |
pāpmanā hy etad viddham || 
فرشته ها پيش بينائی رفتند و گفتند که براى ظفرما تو قرائت کن ـ بينائی قبول کرد و بخاطر آورد که اگر ظفر از ایشان خواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهداشته بودند ، بينائی را نقصان رسانيدند ، از اين سبب بينائی ديدنى و ناديدنى را مى بيند ۰ 
Fereschtehha antè binaï (visum) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Binaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum (ut) consideratum habuerat, τᾦ binaï noxam fecerunt pervenire: ex hac causâ, binaï, videndum et non videndum dicit. 
4. Then they meditated on the udgitha (Om) as the eye, but the Asuras pierced it with evil. Therefore we see both what is sightly and unsightly. For the eye is pierced by evil. 
 
atha ha śrotram udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca |
pāpmanā hy etad viddham || 
فرشته ها پيش شنوائی رفتند و گفتند که براى ظفر ما تو قرائت کن ، شنوائی قبول کرد و بخاطر آورد که اگر ظفر از ايشان خواهد بود ‏‏‏‏ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهداست بودند شنوائی را نقصان رسانيدند ، از اين سبب شنوائی ، شنوانی و ناشنيدنی را مى شنود ۰ 
Fereschtehha antè schenvaï (auditum) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Schenvaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum (18) respectu illo quód meritum propter se ipsum consideratum habuerat, τᾦ schenvaï noxam pervenire fecerunt: ex hac causâ, schenvaï (auditus) audiendum et non audiendum audit. 
5. Then they meditated on the udgitha (Om) as the ear, but the Asuras pierced it with evil. Therefore we hear both what should be heard and what should not be heard. For the ear is pierced by evil. 
 
atha ha mana udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ saṃkalpayate saṃkalpanīyaṃ cāsaṃkalpanīyaṃ ca |
pāpmanā hy etad viddham || 
فرشته ها پيش دل رفتند و گفتند که براى ظفرما تو قرائت کن ، دل قبول کرد و بخاطر آورد که اگر ظفر از ايشان خواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت آنکه ثواب را قسمت خود نگاهداسته بودند ، دل را نقصان رسانيدند ، از اين سبب دل انديشيدنی و نا انديشيدنی را مى انديشد ۰ 
Fereschtehha ante del (cor) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Del approbatum fecit, cum corde (in animum) attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum propter se ipsum consideratum habuerat, τᾦ del noxam fecerunt pervenire: ex hac causâ, del (cor) recogitandum et non recogitandum audit. 
6. Then they meditated on the udgitha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil. 
mukhyaprāṇasyopāsyatvāya tadviśuddhatvānubhavārtho ’yaṃ vicāraḥ śrutyā pravartitaḥ | ataścakṣurādidevatāḥ krameṇa vicāryā’sureṇa pāpmanā viddhā ityapohyante | samānamanyat, atha ha vācaṃ cakṣuḥ śrotraṃ mana ityādi anuktā apyanyāstvagrasamādidevatā draṣṭavyāḥ | "evam u khalvetā devatāḥ pāpmabhiḥ" iti śrutyantarāt || 3-6 || 
atha ha ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsāṃ cakrire |
taṃ hāsurā ṛtvā vidadhvaṃsur yathāśmānam ākhaṇam ṛtvā vidhvaṃsetaivam || 
فرشته ها نزد پران که اصل همه است رفتند و گفتند که براى ظفرما تو قرائت کن ، پران قبول کرد و ثواب را بخاطر نياورده قرائت کرد ـ اسرها باو نقصان نتوانستند رسانيد و در يکدم نیست و نابود شدند ۰  
Fereschtehha propè pran, quod principium omnis (entis) est, iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Pran approbatum fecit, et meritum cum corde (cor) non atulit. Kerat fecit. Asarha, (dæmones) cum eo (in eum) noxam non potuerunt facere pervenire, et in uno instanti non est et non fuit (non existentes) facti sunt.  
7. Then comes this breath (of life) in the mouth. They meditated on the udgitha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone. 
āsureṇa viddhatvād ghrāṇādidevatā apohyāthānantaraṃ ya evāyaṃ prasiddho mukhe bhavo mukhyaḥ prāṇas tam udgītham upāsāñ cakrire taṃ hāsurāḥ pūrvavadṛtvā prāpya vidadhvaṃsur vinaṣṭā abhiprāyamātreṇa | akṛtvā kiñcid api prāṇasya | kathaṃ vinaṣṭā ity atra dṛṣṭāntam āha-yathā loke ’śmānam ākhaṇaṃ na śakyate khanituṃ kuddālādibhir api bhettuṃ na śakyo ’khaṇa evākhaṇas tam ṛtvā sāmarthyāl loṣṭaḥ pāṃsupiṇḍaḥ kṣutyantarāccāśmani kṣipto ’śmabhedanābhiprāyeṇa tasyāśmanaḥ kiñcid apy akṛtvā svayaṃ vidhvaṃseta vidīryetaivaṃ vidadhvaṃsur ity arthaḥ || 7 || 
evaṃ yathāśmānam ākhaṇam ṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaś cainam abhidāsati |
sa eṣo ’śmākhaṇaḥ || 
حالاهم هر که به پران که اصل همه است مشغولى کند همه بیابد و کسى که بدان مشغولى نخواهد ، هماندم نيست و نابود شود ۰ 
Nunc etiam quisquis cum (de) (pran), quod principium omnis (rei) est, maschghouli facit, inimici ejus non est et non fuit fiunt, et persona, quæ cum (de) illo maschghouli non [factura] est, ipso hoc momento, non est et non fuit (non existens) fit. 
8. Thus, as a ball of earth is scattered when hitting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone. 
evaṃ viśuddho ’surair adharṣitatvāt prāṇa iti evaṃvidaḥ prāṇātmabhūtasyedaṃ phalamāha-yathāśmānam iti | eṣa eva dṛṣṭāntaḥ | evaṃ haiva sa vidhvaṃsate vinaśyati | ko ’sāv ity āha-ya evaṃvidi yathoktaprāṇavidi pāpaṃ tadanarhaṃ kartukāmayata icchati yaś cāpy enam abhidāsati hinasti prāṇavidaṃ pratyākrośatāḍanādi prayuṅkte so ’py evam eva vidhvaṃsata ity arthaḥ | yasmāt sa eṣa prāṇavitprāṇabhūtatvād aśmākhaṇa ivāśmākhaṇo ’dharṣaṇīya ity arthaḥ | nanu nāsikyo ’pi prāṇo vāyvātmā yathā mukhyas tatra nāsikyaḥ prāṇaḥ pāpmanā viddhaḥ prāṇa eva sanna mukhyaḥ katham | naiṣa doṣaḥ | nāsikyas tu sthānakaraṇavaiguṇyād viddho vāyvātmāpi sanmukhyaḥ sthānadevatābalīyastvān na viddha iti yuktam | yathā vāsyādayaḥ śikṣāvatpuruṣāśrayāḥ kāryaviśeṣaṃ kurvanti nānyahastagatās tadvad doṣavad ghrāṇasacivatvād viddhā ghrāṇadevatā na mukhyaḥ || 8 || 
naivaitena surabhi na durgandhi vijānāti |
apahatapāpmā hy eṣaḥ |
tena yad aśnāti yat pibati tenetarān prāṇān avati |
etam u evāntato ’vittvotkrāmati |
vyādadāty evāntata iti || 
و آن اصل پران که در دل است ، بوى خوش و ناحوش را نميداند ـ از او همهٔ بدى ها دور شده است ـ هرچه بخورد و ياشامد دگر پران ها را فربه ميکند ـ وقت آخر بر آمده ميرود ۰ 
Et illud principium pran, quod in del (corde) est, odorem suavem et insuavem non scit (nescit). Ab eo cuncta 9 [mala] procûl facta sunt: quidquid comedit et bibit, alios pranha pingues facit. Tempore extremo, ut supervenit (egressus), vadit. 
9. By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i.e. the senses, such as smell, &c.) When at the time of death he does not find that breath (in the mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat). 
yasmānna viddho ’surairmukhyastasmānnaivaitena surabhi durgandhi vā vijānāti ghrāṇenaiva tadubhayaṃ vijānāti lokaḥ | ataś ca pāpmakāryādarśanādapahatapāpmāpahato vināśito ’panītaḥ pāpmā yasmātso ’yamapahatapāpmā hyeṣa viśuddha ityarthaḥ | yasmāc cātmambharayaḥ kalyāṇādyāsaṅgavat tvādghrāṇādayo na tathātmam bharir mukhyaḥ kiṃ tarhi sarvārthaḥ | katham iti, ucyate-tena mukhyena yad aśnāti yat pibati lokas tenāśitena pītena cotarānghrāṇādīnavati pālayati | tena hi teṣāṃ sthitir bhavatīty arthaḥ | ataḥ sarvambharaḥ prāṇo ’to viśuddhaḥ | kathaṃ punar mukhyāśitapītābhyāṃ sthitir eṣāṃ gamyata iti, ucyate-etaṃ (tamu eva) mukhyaṃ prāṇaṃ mukhyaprāṇasya vṛttimannapāne ity arthaḥ | antato ’nte maraṇakāle ’vittvālabdhvotkrāmati | ghrāṇādiprāṇasamudāya ity arthaḥ | aprāṇo hi na śaknoty aśituṃ pātuṃ vā | tena tadotkrāntiḥ prasiddhā ghrāṇādikalāpasya | dṛśyate hy utkrāntau prāṇasyāśiśiṣā | ato vyādadāty evāsyavidāraṇaṃ karotīty arthaḥ | tad dhy annālābha utkrāntasya liṅgam || 9 || 
taṃ hāṅgirā udgītham upāsāṃ cakre |
etam u evāṅgirasaṃ manyante ’ṅgānāṃ yad rasaḥ || 
 
 
10. Angiras meditated on the udgitha (Om) as that breath, and people hold it to be Angiras, i.e. the essence of the members (anginam rasah); 
taṃ hāṅgirāstaṃ mukhyaṃ prāṇaṃ hāṅgirā ityevaṅguṇamudgīthamuyāsāñcakre baka ityeva sambandhaṃ kṛtavantaḥ kecit | etamu evā’ṅgirasaṃ bṛhaspatimayāsyaṃ prāṇaṃ manyanta iti canāt | bhavatyevaṃ yathāśrutāsambhave, sambhavati tu yathāśrutamṛṣicodanāyāmapi śrutyantaravat | tasmācchatarcina ityācakṣata etameva santamṛṣimapi | tathā mādhyamā gṛtsamado viśvāmitro vāmadevo ’trirityādi ṛṣīneva prāṇamāpādayati śrutiḥ | tathaitānapyṛṣīnprāṇopāsakānaṅgirobṛhaspatyayāsyānprāṇaṃ karotyabhedavijñānāya | "prāṇo ha pitā prāṇo mātā"ityādivacca | tasmādṛṣiraṅgirā nāma prāṇa eva sannātmānamaṅgirasaṃ prāṇamudgīthamupāsāñcakra ityetat | yadyasmātso ’ṅgānāṃ prāṇaḥ sanrasastenāsāvāṅgirasaḥ || 10 || 
tena taṃ ha bṛhaspatir udgītham upāsāṃ cakre |
etam u eva bṛhaspatiṃ manyante |
vāg ghi bṛhatī tasyā eṣa patiḥ || 
 
 
11. Therefore Brihaspati meditated on udgitha (Om) as that breath, and people hold it to be Brihaspati, for speech is brihati, and he (that breath) is the lord (pati) of speech; 
 
tena taṃ hāyāsya udgītham upāsāṃ cakre |
etam u evāyāsyaṃ manyante |
āsyād yad ayate || 
 
 
12. Therefore Ayisya meditated on the udgitha (Om) as that breath, and people hold it to be Ayasya, because it comes (ayati) from the mouth (Asya) ; 
tathā vāco bṛhatyāḥ patistenāsau bṛhaspatiḥ | yathā yadyasmādāsyādayate nirgacchati tenā’yāsya ṛṣiḥ prāṇa eva sannityarthaḥ tathānyo ’pyupāsaka ātmānamevā’ṅgirasādiguṇaṃ prāṇamudgīthamupāsītetyarthaḥ || 11-12 || 
tena taṃ ha bako dālbhyo vidāṃ cakāra |
sa ha naimiśīyānām udgātā babhūva |
sa ha smaibhyaḥ kāmān āgāyati || 
 
 
13. Therefore Vaka Dalbhya knew it. He was the Udgatri (singer) of the Naimishiya-sacrificers, and by singing he obtained for them their wishes. 
na kevalamaṅgiraḥprabhṛtayaḥ upāsāñcakrire | taṃ ha bako nāma dalbhyasyāpatyaṃ dālbhyo vidāñcakāra yathādarśitaṃ prāṇaṃ vijñātavān | viditvā ca sa ha naimiśīyānāṃ sattriṇāmudgātā babhūva | sa ca prāṇavijñānasāmarthyādebhyo naimiśīyebhyaḥ kāmānāgāyati sma hā’gītavānkiletyarthaḥ || 13 || 
āgātā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste |
ity adhyātmam || 
ودانائی که اين کلمهٔ اوم را ادگيته دانسته باو مشغولى کند ، بهمهٔ آرزوها میرسد  
Et danaï (doctus), qui hanc vocem oum (esse) adkiteh ut scivit, cum (super) eo maschghouli (meditationem) facit, cum omni desiderio (ad omne desiderium) pervenit. 
14. He who knows this, and meditates on the syllable Om (the imperishable udgitha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgitha (Om) as meditated on with reference to the body. 
tathānyo ’pyudgātā’gātā ha vai kāmānāṃ bhavati evaṃ vidvānyathoktaguṇaṃ prāṇamakṣaramudgīthamupāste tasyaitaddṛṣṭaṃ phalamuktam | prāṇātmabhāvastvadṛṣṭam"devo bhūtvā devānapyeti"iti śrutyantarātsiddhamevetyabhiprāyaḥ | ityadhyātmametadātmaviṣayamudgīthopāsanamityuktopasaṃhāro ’dhidaivatodgīthopāsane vakṣyamāṇe buddhisamādhānārthaḥ || 14 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya dvitīyaḥ khaṇḍaḥ 
athādhidaivatam |
ya evāsau tapati tam udgītham upāsīta |
udyan vā eṣa prajābhya udgāyati |
udyaṃs tamo bhayam apahanti |
apahantā ha vai bhayasya tamaso bhavati ya evaṃ veda || 
کهند سوم

:مشغولى چيزها که بيرون تن است ، اينست
آفتابى که ميتابد او را ادگيته دانسته مشغولى کند ، براى آنکه چون او از افق مشرق بر مى ايد ، مردم بگفتگو در مى آيند ، چون او بر ميآيد تاريکى دور ميشود ، تاريکى ترسناك را او دور ميکند ، هر که اين را بداند ، اين عالم و آن عالم مى يابد ۰ 
(19) Maschghouli (meditatio) rerum, quæ extrà corpus sunt, hoc est.
Aftabi (sol), qui fervet splendescens, eum adkiteh (esse) ut sciveris, maschghouli fac: propter illud, quód, cùm ab horizonte orientali supervenit (surgit), homines in colloquium veniunt; et cùm is sursùm venit (ascendit), obscuritas longè fit, et obscuritatem terrificam procul facit. Quisquis hunc (eo modo) noscit, hunc mundum et illum mundum obtinet (felicitate hujus et alterius mundi fruitur). 
THIRD KHANDA
1. Now follows the meditation on the udgitha with reference to the gods. Let a man meditate on the udgitha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgatri for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance). 
athānantaram adhidaivataṃ devatāviṣayam udgīthopāsanaṃ prastutam ity artho ’nekadhopāsyatvād udgīthasya | ya evāsāvād ity astapati samudgītham upāsītādityadṛṣṭyodgītham upāsītety arthaḥ | tam udgītham ity udgīthaśabdo ’kṣaravācī san katham āditye vartata iti? ucyate | udyann udgacchan vā eṣa prajābhyaḥ prajārtham udgāyati prajānām annotpattyartham | na hy anudyati tasmin vrīhyādeḥ paktiḥ syād ata udgāyatīvodgāyati, yathaivodgātānnārtham ata udgīthaḥ savitety arthaḥ | kiñcodyannaiśaṃ tamas tajjaṃ ca bhayaṃ praṇinām apahanti tam evaṅguṇaṃ savitāraṃ yo veda so ’pahantā nāśayitā ha vai bhayasya janmamaraṇādilakṣaṇasyātmanas tamasaś ca tatkāraṇasyājñānalakṣaṇasya bhavati || 1 || 
samāna u evāyaṃ cāsau ca |
uṣṇo ’yam uṣṇo ’sau |
svara itīmam ācakṣate svara iti pratyāsvara ity amum |
tasmād vā etam imam amuṃ ca udgītham upāsīta || 
 
 
2. This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pratyasvara (reflected sound). Therefore let a man meditate on the udgitha (Om) as this and that (as breath and as sun). 
yadyapi sthānabhedātprāṇādityau bhinnāviva lakṣyete tathāpi na sa tattvabhedastayoḥ | katham-samāna u eva tulya eva prāṇaḥ savitrā guṇataḥ savitā ca prāṇena | yasmāduṣṇo ’yaṃ prāṇa uṣṇaścāsau savitā | kiñca svara itīmaṃ prāṇamācakṣate kathayanti tathā svara iti;pratyāsvara iti cāmuṃ savitāram | yasmātprāṇaḥ svaratyeva na punarmṛtaḥ pratyāgacchati | savitā tvastamitvā punarapyahanyahani pratyāgacchati | ataḥ pratyāsvaro ’smādguṇato nāmataśca samānāvitaretaraṃ prāṇādityau | ataḥ satattvābhedādetaṃ prāṇamimamamuṃ cā’dityamudgīthamupāsīta || 2 || 
atha khalu vyānam evodgītham upāsīta |
yad vai prāṇiti sa prāṇaḥ |
yad apāniti so ’pānaḥ |
atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyānaḥ |
yo vyānaḥ sā vāk |
tasmād aprāṇann anapānan vācam abhivyāharati || 
بيان باد را ادگيته دانسته مشغولى کن ـ آنچه جانوران از آن ميزيند ، آنرا پران گويند و آنچه از آن بول و غايط ميکنند ، آنرا اپان ميگويند ـ از اينجهت پيوند گاه پران و اپان را که در ناف گره خورده اند بيان گويند ـ آن بيان گفتار است ، براى آنکه چون پران و اپان از حرکت بايستند ، آن وقت سخن گفته ميشود۰ 
Bian ventum (esse) adkiteh ut sciveris, maschghouli fac. Illud, quod animantia ex illo vivunt, illud, pran dicunt: et illud, quod ex illo (per id) urinam et excrementa (alvi solutionem) faciunt, illud apan dicunt. Ex hoc respectu (hinc) conjunctionis locus τοῦ pran et τοῦ apan, qui in umbilici nodo parvo sunt, (illum) bian dicunt. Ille bian loquela est: propter illud, quód cum pran et apan è motu (permotum), simul (prompti) stant, illo tempore verbum dictum fiat. 
3. Then let a man meditate on the udgitha (Om) as vyana indeed. If we breathe up, that is prana, the up-breathing. If we breathe down, that is apana, the down-breathing. The combination of prana and apana is vyana, back-breathing or holding in of the breath. This vyana is speech. Therefore when we utter speech, we neither breathe up nor down. 
atha khalviti prakārāntareṇopāsanamudgīthasyocyate-vyānameva vakṣyamāṇalakṣaṇaṃ prāṇasyaiva vṛttiviśeṣamudgīthamupāsīta | adhunā tatsatattvaṃ nirūpyate-yadvai puruṣaḥ prāṇiti mukhanāsikābhyāṃ vāyuṃ bahirniḥsārayati sa prāṇākhyo vāyorvṛttiviśeṣo yadapānityapaśvasiti tābhyāmevāntarākarṣati vāyuṃ so ’pāno ’pānākhyā vṛttiḥ | tataḥ kimiti, ucyate-atha ya uktalakṣaṇayoḥ prāṇāpānayoḥ sandhistayorantarā vṛttiviśeṣaḥ sa vyānaḥ, yaḥ sāṅkhyādiśāsraprasiddhiḥ śrutyā viśeṣanirūpaṇānnāsau vyāna ityabhiprāyaḥ | kasmātpunaḥ prāṇāpānau hitvā mahatā’yāsena vyānasyaivopāsanamucyate | vīryavatkarmahetutvamityāha-yo vyānaḥ sā vāk | vyānakāryatvādvācaḥ | yasmādvyānanirvartyā vāktasmādaprāṇannanapānanprāṇāpānavyāpārāvakurvanvācamabhivyāharatyuccārayati lokaḥ || 3 || 
yā vāk sark |
tasmād aprāṇann anapānann ṛcam abhivyāharati |
yark tat sāma |
tasmād aprāṇann anapānan sāma gāyati |
yat sāma sa udgīthaḥ |
tasmād aprānann anapānann udgāyati || 
گفتار آيت بيد است که چون پران و اپان از حرکت با يستند ، آيت خوانده ميشود ـ آيت سام است که چون پران و اپان از حرکت با يستند ، سام خوانده ميشود ـ وسام ادگيته است که چون پران و اپان از حرکت با يستند ، ادگيته خوانده ميشود ۰ 
Et illa loquela, aïet τοῦ Beid est; quód, cùm pran et apan, è motu simul stant, aïet lectum fiat (pronuncietur). Aïet, Sam est; quód, cùm pran et apan, è motu, simul stant, Sam lectum fiat. Et Sam adkiteh est; quòd, cum pran et apan, è motu, simul stant, adkiteh lectum fiat. 
4. Speech is Rik, and therefore when a man utters a Rik verse he neither breathes up nor down.
Rik is Saman, and therefore when a man utters a Saman verse he neither breathes up nor down.
Saman is udgitha, and therefore when a man sings (the udgitha, Om) he neither breathes up nor down. 
tathā vāgviśeṣām ṛcam ṛksaṃsthaṃ ca sāma sāmāvayavaṃ codgītham aprāṇann anapānan vyānenaiva nirvartayatīty abhiprāyaḥ || 4 || 
ato yāny anyāni vīryavanti karmāṇi yathāgner manthanam ājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanam aprāṇann anapānaṃs tāni karoti |
etasya hetor vyānam evodgītham upāsīta || 
کارى که بزور کرده شود چنانچه بسائيدن از چوب آتش بیرون مى آورند و در جنگ تير کشيده از کمان مى اندازند ، چون پران و اپان از حرکت بايستند ، اين کارها کرده شود ، از اين جهت بيان باد که ادگته است به او مشغول بايد شد ۰  
Actio quæ cum vi facta fit; quemadmodùm cum τῷ terere (fricare), è ligno ignem foras adducunt (eliciunt); et, in bello, sagittam extractam ex arcu projiciunt (vibrant); cum pran et apan, è motu, simul sunt 1 , hæ actiones factæ fiunt (perficiuntur): ex hoc respectu (hinc), bian ventus, qui adkiteh est, cum eo maschghouli oportet fieri. 
5. And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed without breathing up or down. Therefore let a man meditate on the udgitha (Om) as vyana. 
na kevalaṃ vāgādyabhivyāharaṇam evāto ’smād anyāny api yāni vīryavanti karmāṇi prayatnādhikyanirvartyāni yathāgner manthanam ājer maryādāyāḥ saraṇaṃ dhāvanaṃ dṛḍhasya dhanuṣa āyamanam ākarṣaṇam aprāṇann anapānaṃs tāni karoti | ato viśiṣṭo vyānaḥ prāṇādivṛttibhyaḥ | viśiṣṭasyopāsanaṃ jyāyaḥ phalavattvād rājopāsanavat | etasya hetor etasmāt kāraṇād vyānam evodgītham upāsīta nānyad vṛttyantaram | karmavīryavattaratvaṃ phalam || 5 || 
atha khalūdgīthākṣarāṇy upāsīta ud-gī-tha iti |
prāṇa evot |
prāṇena hy uttiṣṭhati |
vag gīḥ |
vāco ha gira ity ācakṣate |
annaṃ tham |
anne hīdaṃ sarvaṃ sthitam || 
حرف ادگيته و معنى او را دانسته به او مشغول بايد شد ـ ادگيته سه لفظ است : اد و گى و تهه ـ پران که بقوت خود ببالا حرکت ميکند ، آنرا اد میگويند و از آن حرکت آوازى که بهم ميرسد ، آنرا گى ميگويند و چون پران راقوت از غدا است ، آنرا تهه ميگويند ، یعنى حرکت پران بقوت غذا است ۰ 
Litteram (litteras) τοῦ oum, adkiteh (esse) ut sciveris, et (20) sensum litteræ (litterarum) τοῦ adkiteh intellexeris, maschghoul (meditator, meditans) oportet fieri. Adkiteh, tres (3) voces est (è tribus syllabis constat); aod, et ki, et teh. Pran, qui, cum vi suâ, cum (in) sursùm motum facit, illum aod dicunt: et, ex illo motu, vox quas simul venit (provenit), illam ki dicunt: et, cùm τῷ Pran virtus ex alimento sit, illud teheh dicunt; id est, motus τοῦ Pran è vi alimenti est. 
6. Let a man meditate on the syllables of the udgitha, i.e. of the word udgitha. Ut is breath (prana), for by means of breath a man rises (uttishthati). Gi is speech, for speeches are called girah. Tha is food, for by means of food all subsists (sthita). 
athādhunā khalūdgīthākṣarāṇy upāsīta bhaktyakṣarāṇi mā bhūvann ity ato viśinaṣṭi-udgītha iti | udgīthanāmākṣarāṇīty artho nāmākṣaropāsane ’pi nāmavata evopāsanaṃ kṛtaṃ bhaved amukamiśrā iti yadvat | prāṇa evot, ud ity asminn akṣare prāṇadṛṣṭiḥ | kathaṃ prāṇasyottvam ity āha-prāṇena hy uttiṣṭhati sarvo ’prāṇasyāvasādadarśanādato ’sty udaḥ prāṇasya ca sāmānyam | vāggīḥ | vāco ha gira ity ācakṣate śiṣṭāḥ | tathānnaṃ tham anne hīdaṃ sarvaṃ sthitam ato ’sty annasya thākṣarasya ca sāmānyam || 6 || 
dyaur evot |
antarikṣaṃ gīḥ |
pṛthivī tham |
āditya evot |
vāyur gīḥ |
agnis tham |
sāmaveda evot |
yajurvedo gīḥ |
ṛgvedas tham |
dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etāny evaṃ vidvān udgīthākṣarāṇy upāsta ud-gī-tha iti || 
ونيز اد بمعنى عالم بهشت است و گى بمعنى عالم فضا و تهه بمعنى پرتهى يعنى زمين ـ ونيز اد بمعنى آفتاب است و گـى بمعنى باد و تهه بمعنى اتش ـ ونيز اد بمعنى سام بيد است و گى بمعنى ججر بيد وتهه بمعنى رگ بيد ـ واين ادگيته بجاى کام دهين است ـ چنانچه از دوشيندن بستان کام دهين هر چه خواهند بهم ميرسد همچنين هر که ادگيته را تحقيق کند همه قسم لذتها مى يابد و گيرندهٔ همهٔ لذتها ميشود چه ادگيته خزانهٔ دعاها است ، هر چـه از همهٔ دعاها بهم ميرسد ، از ادگيته بهم ميرسد ۰ 
Adhuc ad cum significatione behescht (paradisi) est; et ki, cum significatione mundi fezza (atmospheræ) est, et teheh, cum significatione prathi, id est, terræ. Et adhuc aod cum significatione solis est; et ki, cum significatione bad (venti); teheh, cum significatione ignis. Et adhuc Sam, cum significatione τοῦ aod est; et Djedjr, cum significatione τοῦ ki; et Rak, cum significatione τοῦ teheh. Et hoc vocabulum adkiteh, in loco (vice vaccæ) kamdehen est. Quemadmodùm, à τῷ sugere mammam kamdehen, quidquid expetunt simul venit; ipso hoc modo, quicunquc adkiteh verificatum facit (et agnoscit, profitetur), omnem divisionem (omnem speciem) voluptatum obtinet, et capiens omnes delectationes fit. Quid? (quia) adkiteh, thesaurus voti (votorum) est. Quidquid ex omnibus votis simul venit (provenit), [ex adkiteh provenit]. 
7. Ut is heaven, gi the sky, tha the earth. Ut is the sun, gi the air, tha the fire. Ut is the Sama-veda, gi the Yagur-veda, tha the Rig-veda. Speech yields the milk, which is the milk of speech itself, to him who thus knowing meditates on those syllables of the name of udgitha, he becomes rich in food and able to eat food. 
trayāṇāṃ śrutyuktāni sāmānyāni tāni tenānurūpeṇa śeṣeṣv api draṣṭavyāni | dyaur evoduccaiḥ sthānāt | antarikṣaṃ gārgiraṇāl lokānām | pṛthivī thaṃ prāṇisthānāt | āditya evod ūrdhvatvāt | vāyur gīr agnyādīnāṃ giraṇāt | agnisthaṃ yajñīyakarmāvasthānāt | sāmaveda evotsvargasaṃstutatvāt | yajurvedo gīryajuṣā prattasya haviṣo devatānāṃ giraṇāt | ṛgvedastham ṛcy adhyūḍhatvāt sāmnaḥ | udgīthākṣaropāsanaphalam adhunocyate-dugdhe dogdhy asmai sādhakāsya | kā sā vāk, kaṃ doham | ko ’sau doha ity āha-yo vāco dohaḥ | ṛgvedād iśabdasādhyaṃ phalam ity abhiprāyas tadvāco dohastaṃ svayam eva vāgdogdhyātmānam eva dogdhi | kiñcān navān prabhūtān no ’nnādaś ca dīptāgnir bhavati | ya etāni yathoktāny evaṃ yathoktaguṇāny udgīthākṣarāṇi vidvānsann upāsta udgītha iti || 7 || 
atha khalv āśīḥ samṛddhiḥ |
upasaraṇānīty upāsīta |
yena sāmnā stoṣyan syāt tat sāmopadhāvet || 
 
 
8. Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation: Let him (the Udgatri) quickly reflect on the Saman with which he is going to praise; 
atha khalv idānīmāśīḥ samṛddhir āśiṣaḥ kāmasya samṛddhir yathā bhavet tad ucyata iti vākyaśeṣaḥ | upasaraṇāny upasartavyāny upagantavyāni dhyeyānīty arthaḥ | katham, ity upāsīta, evam upāsīta | tadyathā-yena sāmnā yena sāmaviśeṣeṇa stoṣyan stutiṃ kariṣyan syād bhaved udgātā tatsāmopadhāved upasarec cintayed utpattyādibhiḥ || 8 || 
yasyām ṛci tām ṛcaṃ, yad ārṣeyaṃ tam ṛṣiṃ, yāṃ devatām abhiṣṭoṣyan syāt tāṃ devatām upadhāvet || 
 
 
9. Let him quickly reflect on the Rik in which that Saman occurs; on the Rishi (poet) by whom it was seen or composed; on the Devata (object) which he is going to praise; 
yasyām ṛci tatsāma tāṃ carcam upadhāved devatādibhiḥ | yadārṣeyaṃ sāma taṃ carṣim | yāṃ devatām abhiṣṭoṣyan syāt tāṃ devatām upadhāvet || 9 || 
yena cchandasā stoṣyan syāt tac chanda upadhāvet |
yena stomena stoṣyamāṇaḥ syāt taṃ stomam upadhāvet || 
 
 
10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself; 
yena cchandasā gāyatryādinā stoṣyan syāt tacchanda upadhāvet | yena stomena stoṣyamāṇaḥ syāt | stomāṅgaphalasya kartṛgāmitvād ātmanepadaṃ stoṣyamāṇa iti | taṃ stomam upadhāvet || 10 || 
yāṃ diśam abhiṣṭoṣyan syāt tāṃ diśam upadhāvet || 
 
 
11. On the quarter of the world which he is going to praise. 
yāṃ diśam abhiṣṭoṣyan syāt tāṃ diśam upadhāved adhiṣṭhātrādibhiḥ || 11 || 
ātmānam antata upasṛtya stuvīta kāmaṃ dhyāyann apramattaḥ |
abhyāśo ha yad asmai sa kāmaḥ smṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti || 
 
 
12. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c. Quickly I will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise. 
ātmānam udgātā svaṃ rūpaṃ gotranāmādibhiḥ sāmādīnkrameṇa svaṃ cātmānam antato ’nta upasṛtya stuvīta | kāmaṃ dhyāyann apramattaḥ svaroṣmavyañjanādibhyaḥ pramādam akurvaṃs tato ’bhyāśaḥ kṣipram eva ha yady atrāsmā evaṃvide sa kāmaḥ samṛdhyeta samṛddhiṃ gacchet | ko ’sau, yatkāmo yaḥ kāmo ’sya so ’yaṃ yatkāmaḥ sanstuvīteti | dviruktikādarārthā || 12 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya tṛtīyaḥ khaṇḍaḥ 
om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam || 
کهند چهارم 
 
FOURTH KHANDA
1. Let a man meditate on the syllable Om, for the udgitha is sung beginning with Om. And this is the full account of the syllable Om:- 
om ity etad ityādiprakṛtasyākṣarasya punar upādānam udgīthākṣarādyupāsanāntaritatvād anyatra prasaṅgo mā bhūd ity evam artham | prakṛtasyaivākṣarasyāmṛtābhayaguṇaviśiṣṭasyopāsanaṃ vidhātavyam ity ārambhaḥ | om ity ādi vyākhyātam || 1 || 
devā vai mṛtyor bibhyatas trayīṃ vidyāṃ prāviśan |
te chandobhir acchādayan |
yad ebhir acchādayaṃs tac chandasāṃ chandastvam || 
فرشته ها از مرگ ترسيده باندرون هرسه بيد در آمدند [يعنى به بيدها عمل کردند] ـ و از چهند يعنى وزن خود را پوشا نيدند ـ از اين جهت وزان را چهند نام شد [يعنى پوشنده] ۰ 
Fereschtehha, à morte timentes, cum intùs Beid intraverunt, et cum significatione (juxtà sensum) τῶν Beidha opus fecerunt, et in tschehend, id est, mensurâ se ipsos texerunt: ex hoc respectu (hinc) τῷ tschehend, tschehend nomen fit; id est, tectus. 
2. The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (khad) themselves with the hymns, therefore the hymns are called khandas. 
devā vai mṛtyor mārakād vibhyataḥ kiṃ kṛtavanta ity ucyate | trayīṃ vidyāṃ trayīvihitaṃ karma prāviśan praviṣṭavanto vaidikaṃ karma prārabdhavanta ity arthaḥ | tan mṛtyos rāṇaṃ manyamānāḥ | kiñca te karmaṇy aviniyuktaiś chandobhir mantrair japahomādi kurvanta ātmānaṃ karmāntareṣv acchādayaṃś chāditavantaḥ | yady asmād ebhir mantrair acchādayaṃs tat tasmāc chandasāṃ mantrāṇāṃ chādanāc chandastvaṃ prasiddhame va || 2 || 
tān u tatra mṛtyur yathā matsyam udake paripaśyed evaṃ paryapaśyad ṛci sāmni yajuṣi |
te nu vittvordhvā ṛcaḥ sāmno yajuṣaḥ svaram eva prāviśan || 
و چنانکه ماهى را کسى در آب بيند ، همچنان مرگ فرشته ها را در بيد ديد [يعنى چنانکه ماهى بـى آب زينده نتواند بود ، همچنين فرشته ها بـى بيد زندگى نتوانند کرد] ـ و فرشته ها باندرون شبد [يعنى آهنگى که سام بيد را به ان ميخوانند] در آمدند۰ 
Quemadmodùm piscem aliquis in aqua videt; ipso hoc modo mortem fereschtehha in Beid viderunt: id est, quemadmodùm piscis sine aquâ vivens non potest esse; ipso hoc modo, fereschtehha, absque Beid vitam non possunt agere. (21) Fereschtehha cum intùs schabd (modum) harmonicum, quód Sam Beid (librum) cum eo legunt, intrârunt: 
3. Then, as a fisherman might observe a fish in the water, Death observed the Devas in the Rik, Yagus, and Saman-(sacrifices). And the Devas seeing this, rose from the Rik, Yagus, and Saman-sacrifices, and entered the Svara, i.e. the Om (they meditated on the Om). 
tāṃs tatra devān karmaparān mṛtyur yathā loke matsyaghātako matsyamudake nātigambhīre paripaśyed baḍiśodakasrāvopāyasādhyaṃ manyamāna evaṃ paryapaśyad dṛṣṭavān mṛtyuḥ karmakṣayopāyena sādhyān devān mena ity arthaḥ | kvāsau devān dadarśety ucyate-ṛci sāmni yajuṣi | ṛgyajuḥsāmasambandhikarmaṇīty arthaḥ | te nu devā vaidikena karmaṇā saṃskṛtāḥ śuddhātmānaḥ santo mṛtyoś cikīrṣitaṃ viditavantaḥ | viditvā ca ta ūrdhvā vyāvṛttāḥ karmabhya ṛcaḥ sāmno yajuṣa ṛgyajuḥsāmasambaddhāt karmaṇo ’bhyutthāyety arthaḥ | tena karmaṇā mṛtyubhayāpagamaṃ prati nirāśās tad apāsyāmṛtābhayaguṇam akṣaraṃ svaraṃ svaraśabditaṃ prāviśann eva praviṣṭavantaḥ | oṅkāropāsanaparāḥ saṃvṛttāḥ | evaśabdo ’vadhāraṇārthaḥ san samuccayapratiṣedhārthaḥ | tadupāsanaparāḥ saṃvṛttā ity arthaḥ || 3 || 
yadā vā ṛcam āpnoty om ity evātisvarati evaṃ sāmaivaṃ yajuḥ |
eṣa u svaro yad etad akṣaram etad amṛtam abhayam |
tat praviśya devā amṛtā abhavan || 
از اين جهت هر که رگ بيد و ججر بيد و سام بيد ميخواند ، اول اوم ميخواند اين کلمه امرت است [ينى بيزوال] و ناترسنده است ـ فرشته ها باندرون اين کلمه در آمده از مرگ ایمن گشته زندهٔ ابد و ناترسنده شدند ۰ 
ex hoc respectu, quicunque Rak Beid et Djedjr Beid, et Sam Beid legit, primùm oum pronunciat. Hoc vocabulum amrat est, id est, sine cessatione, et non (nihil) timens est. Fereschtehha cum intùs hoc vocabulum introgressi, à morte tuti redditi, viventes in æternum facti sunt. 
4. When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Saman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear. 
kathaṃ punaḥ svaraśabdavācyatvam akṣarasyety ucyate-yadā vā ṛcam āpnoty om ity evātisvaraty evaṃ sāmaivaṃ yajuḥ | eṣa u svaraḥ | ko ’sau yad etad akṣaram etad amṛtam abhayaṃ tat praviśya yathāguṇam evāmṛtā abhayāś cābhavan devāḥ || 4 || 
sa ya etad evaṃ vidvān akṣaraṃ praṇauty etad evākṣaraṃ svaram amṛtam abhayaṃ praviśati |
tat praviśya yad amṛtā devās tad amṛto bhavati || 
هر که باين کلمه مشغولى کند ، بيزوال است و ناترسنده ـ وهر که باندرون اين کلمه در آين ، چنانکه فرشته ها بيزوال و ناترسنده شده اند ، او نيز بيزوال و ناتر شنده ميشود ۰ 
Quisquis cum (super) hoc vocabulo maschghouli facit, absque cessatione est et non timens: quisquis cum intùs hoc vocabulum intrat, quemadmodùm fereschtehha absque cessatione et non timentes facti sunt, is etiam absque cessatione et non timens fit. 
5. He who knowing this loudly pronounces (pranauti) that syllable, enters the Same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal. 
sa yo ’nyo ’pi devavad evaitad akṣaram evam amṛtam abhayaguṇaṃ vidvān praṇauti stauti | upāsanam evātra stutir abhipretā | sa tathaivaitad evākṣaraṃ svaram amṛtam abhayaṃ praviśati | tatpraviśya ca rājakulaṃ praviṣṭānām iva rājño ’ntaraṅgabahiraṅgatāvan na viśiṣṭas tad amṛto bhavati na nyūnatā nāpy adhikatā mṛtatva ity arthaḥ || 5 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamādhyāyasya caturthaḥ khaṇḍaḥ 
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti |
asau vā āditya udgītha eṣa praṇavaḥ |
om iti hy eṣa svarann eti || 
. 
. 
1. FIFTH KHANDA
The udgitha is the pranava, the pranava is the udgitha. And as the udgitha is the sun, So is the pranava, for he (the sun) goes sounding Om. 
prāṇādityadṛṣṭiviśiṣṭasyodgīthasyopāsanamuktamevānūdya praṇavodgīthayorekatvaṃ kṛtvā tasminprāṇaraśmibhedaguṇaviśiṣṭadṛṣṭyākṣarasyopāsanamanekaputraphalamidānīṃ vaktavyamityārabhyate-atha khalu ya udgīthaḥ sa praṇavo bahvṛcānāṃ yaśca praṇavasteṣāṃ sa eva cchāndogya udgīthaśabdavācyaḥ | asau vā āditya udgītha eṣa praṇavaśabdavācyo ’pi sa eva bahvṛcānāṃ nānyaḥ | udgītha ādityaḥ katham | udgīthākhyamakṣaramomityetadeṣa hi yasmātsvarannuccārayannanekārthatvāddhātūnām | athavā svarangacchannaiti | ato ’sāvudgīthaḥ savitā || 1 || 
etam u evāham abhyagāsiṣaṃ tasmān mama tvam eko ’sīti ha kauṣītakiḥ putram uvāca |
raśmīṃs tvaṃ paryāvartayāt |
bahavo vai te bhaviṣyanti |
ity adhidaivatam || 
. 
. 
2. 'Him I sang praises to, therefore art thou my only one,' thus said Kaushitaki to his son. 'Do thou revolve his rays, then thou wilt have many sons.' So much in reference to the Devas. 
tametamu evāhamabhyagāsiṣamābhimukhyena gītavānasmyādityaraśmyabhedaṃ kṛtvā dhyānaṃ kṛtavānasmītyarthaḥ | tena tasmātkāraṇānmama tvameko ’si putra iti ha kauṣītakiḥ kuṣītakasyāpatyaṃ kauṣītakiḥ putramuvācoktavān | ato raśmīnādityaṃ ca bhedena tvaṃ paryāvartayātparyāvartayetyarthaḥ | tvaṃyogāt | evaṃ bahavo vai te tava putrā bhaviṣyantītyadhi daivatam || 2 || 
athādhyātmam |
ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsita |
om iti hy eṣa svarann eti || 
. 
. 
3. Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he goes sounding Om. 
athānantaramadhyātmamucyate | ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītetyādi pūrvavat | tathomiti hyeṣa prāṇo ’pi svarannetyomiti hyanujñāṃ kurvanniva vāgādipravṛttyarthametotyarthaḥ | na hi maraṇakāle mumūrṣoḥ samīpasthāḥ prāṇasyoṅkāraṇaṃ śṛṇvantīti | etatsāmānyādāditye ’pyoṅkaraṇamanujñāmātraṃ draṣṭavyam || 3 || 
etam u evāham abhyagāsiṣaṃ tasmān mama tvam eko ’sīti ha kauṣītakiḥ putram uvāca |
prāṇāṃs tvaṃ bhūmānam abhigāyatād bahavo vai me bhaviṣyantīti || 
. 
. 
4. 'Him I sang praises to, therefore art thou my only son,' thus said Kaushitaki to his son. 'Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.' 
etamu evāhamabhyagāsiṣityādi pūrvavadeva | ato vāgādīnmukhyaṃ ca prāṇaṃ bhedaguṇaviśiṣṭagudgīthaṃ paśyanbhūmānaṃ manasābhigāyatāt | pūrvavadāvartayetyarthaḥ | bahavo vai me mama putrā bhaviṣyantītyevamabhiprāyaḥ sannityarthaḥ | prāṇādityaikatvodgīthadṛṣṭerekaputratvaphaladoṣeṇāpoditatvādraśmiprāṇabhedadṛṣṭeḥ kartavyatā codyate ’sminkāṇḍe bahuputraphalatvārtham || 4 || 
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti |
hotṛṣadanād dha evāpi durudgītham anusamāharatīty anusamāharatīti || 
. 
. 
5. He who knows that the udgitha is the pranava, and the pranava the udgitha, rectifies from the seat of the Hotri priest any mistake committed by the Udgitri priest in performing the udgitha, yea, in performing the udgitha. 
atha khalu ya udgītha ityādipraṇavodgīthaikatvadarśanamapaktaṃ tasyaitatphalamāhartuṃ śakyam | kiṃ taddhaivāpi durudgītaṃ duṣṭamudgītamudgānaṃ kṛtamudgātrā svakarmaṇi kṣataṃ kṛtamityarthaḥ | tadanusamāharatyanusandhatta ityarthaḥ | cikitsayeva dhātuvaiṣamyasamīkaraṇamiti || 5 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya pañcamaḥ khaṇḍaḥ 
iyam evark |
agniḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
iyam eva sā |
agnir amaḥ |
tat sāma || 
. 
. 
1. SIXTH KHANDA
The Rik (veda) is this earth, the Saman (veda) is fire. This Saman (fire) rests on that.Rik (earth). Therefore the Saman is sung as resting on the Rik. Sa is this earth, ama is fire, and that makes Sama. 
athedānīṃ sarvaphalasampattyarthamudgīthasyopāsanāntaraṃ vidhitsyate-iyameva pṛthivyṛk | ṛci pṛthivīdṛṣṭiḥ kāryā | tathāgniḥ sāma | sāmnyagnidṛṣṭiḥ | kathaṃ pṛthivyagnyor ṛksāmatvamiti | ucyate | tadetattadetadagnyākhyaṃ sāmaitasyāṃ pṛthivyāmṛcyadhyūḍhamadhigatamuparibhāvena sthitamityarthaḥ | ṛcīva sāma | tasmādata eva kāraṇādṛcyadhyūḍhameva sāma gīyata idānīmapi sāmagaiḥ | yathā ca ṛksāmanī nātyantaṃ bhinne anyonyaṃ tathaitau pṛthivyagnidvayaṃ sāmaikaśabdābhidheyatvamāpannaṃ sāma | tasmānnānyonyaṃ bhinnaṃ pṛthivyagnidvayaṃ nityasaṃśliṣṭamṛksāmanī iva | tasmācca pṛthivyagnyor ṛksāmatvamityarthaḥ | sāmākṣarayoḥ pṛthivyagnidṛṣṭividhānārthamiyameva sāgnirama iti kecit || 1 || 
antarikṣam evark |
vāyuḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
antarikṣam eva sā |
vāyur amaḥ |
tat sāma || 
. 
. 
2. The Rik is the sky, the Saman air. This Saman (air) rests on that Rik (sky). Therefore the Saman is sung as resting on the.Rik. Sa is the sky, ama the air, and that makes Sama. 
 
dyaur evark |
ādityaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
dyaur eva sā |
ādityo ’maḥ |
tat sāma || 
. 
. 
3. Rik is heaven, Saman the sun. This Saman (sun) rests on that Rik (heaven). Therefore the Saman is sung as resting on the.Rik. Sa is heaven, ama the sun, and that makes Sama. 
antarikṣamevargvāyuḥ sāmetyādi pūrvavat || 2-3 || 
nakṣatrāny evark |
candramāḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
nakṣatrāṇy eva sā |
candramā amaḥ |
tat sāma || 
. 
. 
4. Rik is the stars, Saman the moon. This Saman (moon) rests on that.Rik (stars). Therefore the Saman is sung as resting on the Rik. Sa is the stars, ama the moon, and that makes Sama. 
nakṣatrāṇāmadhipatiścandramā ataḥ sa sāma || 4 || 
atha yad etad ādityasya śuklaṃ bhāḥ saivark |
atha yan nīlaṃ paraḥkṛṣṇaṃ tat sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmad ṛcy adhyūḍhaṃ sāma gīyate || 
. 
. 
5. Rik is the white light of the sun, Saman the blue exceeding darkness (in the sun). This Saman (darkness) rests on that Rik (brightness). Therefore the Saman is sung as resting on the Rik. 
atha yadetadādityasya śuklaṃ bhāḥ śuklā dīptiḥ saivarka | atha yadāditye nīlaṃ paraḥ kṛṣṇaṃ paro ’tiśayena kārṣṇyaṃ tatsāma | taddhyekāntasamāhitadṛṣṭerdṛśyate || 5 || 
atha yad evaitad ādityasya śuklaṃ bhāḥ saiva sā |
atha yan nīlaṃ paraḥkṛṣṇaṃ tad amaḥ |
tat sāma |
atha ya eṣo ’ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrur hiraṇyakeśa ā praṇakhāt sarva eva suvarnaḥ || 
. 
. 
6. Sa is the white light of the sun, ama the blue exceeding darkness, and that makes Sama. Now that golden person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails, 
te evaite bhāḥ śuklakṛṣṇatve sā cāmaśca sāma | atha ya eṣo ’ntarāditye ādityasyāntarmadhye hiraṇmayo hiraṇmaya iva hiraṇmayaḥ | na hi suvarṇavikāratvaṃ devasya sambhavati | ṛksāmageṣṇatvāpahatapāpmatvāsambhavāt | na hi sauvarṇe ’cetane pāpmādiprāptirasti yena pratiṣidhyeta | cākṣuṣe cāgrahaṇāt | ato luptopama eva hiraṇmayaśabdo jyotirmaya ityarthaḥ | uttareṣavapi samānā yojanā | puruṣaḥ puri śayanātpūrayati vā svenā’tmanā jagaditi | dṛśyate nivṛttacakṣurbhiḥ samāhitacetobhirbrahmacaryādisādhanāpekṣam | tejasvino ’pi śmaśrukeśādayaḥ kṛṣṇāḥ syurityato viśinaṣṭi-hiraṇyaśmaśrurhiraṇyakeśa iti | jyotirmayānyevāsya śmaśrūṇi keśāścetyarthaḥ | āpraṇakhātpraṇakho nakhāgraṃ nakhāgreṇa saha sarvaḥ suvarṇa iva bhārūpa ityarthaḥ || 6 || 
tasya yathā kapyāsaṃ puṇḍarīkam evam akṣiṇī |
tasyod iti nāma |
sa eṣa sarvebhyaḥ pāpmabhya uditaḥ |
udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda || 
. 
. 
7. Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil. 
tasyaivaṃ sarvataḥ suvarṇavarṇasyāpyakṣṇorvaśeṣaḥ | kathaṃ?tasya yathā kapermarkaṭasyā’saḥ kapyāsaḥ | āserupaveśanārthasya karaṇe ghañ | kapipṛṣṭhānto yenopaviśati | kapyāsa iva puṇḍarīkamatyantatejasvyevamasya devasyākṣiṇī | upamitopamānatvānna hīnopamā | tasyaivaṅguṇaviśiṣṭasya gauṇamidaṃ nāmoditi | kathaṃ gauṇatvam | sa eṣa devaḥ sarvebhyaḥ pāpmabhyaḥ pāpmanā saha tatkāryebhya ityarthaḥ | ya ātmāpahatapāpmetyādi vakṣyati | udita ud ita udgata ityarthaḥ | ato ’sāvunnāmā | tamevaṅguṇasampannamunnāmānaṃ yathoktena prakāreṇa yo veda so ’pyevamevodetyudgacchati sarvebhyaḥ pāpmabhyaḥ | ha vā ityavadhāraṇārthau nipātau | udetyevetyarthaḥ || 7 || 
tasyark ca sāma ca geṣṇau |
tasmād udgīthaḥ |
tasmāt tv eva udgātā |
etasya hi gātā |
sa eṣa ye cāmuṣmāt parāñco lokās teṣāṃ ceṣṭa devakāmānāṃ ca |
ity adhidaivatam || 
. 
. 
8. Rik and Saman are his joints, and therefore he is udgitha. And therefore he who praises him (the ut) is called the Ud-gatri (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas. 
tasyodgīthatvaṃ devasyādityādīnām iva vivakṣitatvād āha-tasyark ca sāma ca geṣṇau pṛthivyādyuktalakṣaṇe parvaṇī | sarvātmā hi devaḥ | parāparalokakāmeśitṛtvād upapadyate pṛthivyagnyṛksāmageṣṇatvam | sarvayonitvāc ca | yata evam unnāmācāsāvṛksāmageṣṇaś ca tasmād ṛksāmageṣṇatvaprāptam udgīthatvam ucyate parokṣeṇa parokṣapriyatvād devasya tasmād udgītha iti | tasmāt tav eva hetorudaṃ gāyatīty udgātā | yasmād dhy etasya yathoktasyonnāmno gātāsāvato yuktodgāteti nāmaprasiddhir udgātuḥ | sa eṣa deva unnāmā ye cāmuṣmād ādityāt parāñcaḥ parāgañcanād ūrdhvā lokās teṣāṃ lokānāṃ ceṣṭe na kevalamīśitṛtvam eva ca śabdād dhārayati ca | "sa dādhāra pṛthivīṃ dyām utemām ityādimantravarṇāt | kiñca devakāmānāmīṣṭa ity etad adhidaivataṃ devatāviṣayaṃ devasyodgīthasya svarūpam uktam || 8 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
athādhyātmam |
vāg evark |
prāṇaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
vāg eva sā |
prāṇo ’maḥ |
tat sāma || 
. 
. 
1. SEVENTH KHANDA
Now with reference to the body. Rik is speech, Saman breath. This Saman (breath) rests on that Rik (speech). Therefore the Saman is sung as resting on the Rik. Sa is speech, ama is breath, and that makes Sama. 
athādhunādhyātmamucyate | vāgevarkprāṇaḥ sāma | adharoparisthānatvasāmānyāt | prāṇo ghrāṇamucyate saha vāyunā, vāgeva sā prāṇo ’ma ityādi pūrvavat || 1 || 
cakṣur evark |
ātmā sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
cakṣur eva sā |
ātmāmaḥ |
tat sāma || 
. 
. 
2. Rik is the eye, Saman the self. This Saman (shadow) rests on that Rik (eye). Therefore the Saman is sung as resting on the Rik. Sa is the eye, ama the self and that makes Sama. 
cakṣurevargātmā sāma | ātmeti cchāyātmā tatsthatvātsāma || 2 || 
śrotram evark |
manaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
śrotram eva sā |
mano ’maḥ |
tat sāma || 
. 
. 
3. Rik is the ear, Saman the mind. This Saman (mind) rests on that Rik (ear). Therefore the Saman is sung as resting on the Rik. Sa is the ear, ama the mind, and that makes Sama. 
śrotramevarṅmanaḥ sāma, śrotrasyādhiṣṭhātṛtvānmanasaḥ sāmatvam || 3 || 
atha yad etad akṣnaḥ śuklaṃ bhāḥ saivark |
atha yan nīlaṃ paraḥkṛṣṇaṃ tat sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
atha yad evaitad akṣṇaḥ śuklaṃ bhāḥ saiva sā |
atha yan nīlaṃ paraḥkṛṣṇaṃ tad amaḥ |
tat sāma || 
. 
. 
4. Rik is the white light of the eye, Saman- the blue exceeding darkness. This Saman (darkness) rests on the Rik (brightness). Therefore the Saman is sung as resting on the Rik. Sa is the white light of the eye, ama the blue exceeding darkness, and that makes Sama. 
atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivarka | atha yannīlaṃ paraḥ kṛṣṇamāditya iva dṛkśaktyadhiṣṭhānaṃ tatsāma || 4 || 
atha ya eṣo ’ntar akṣiṇi puruṣo dṛśyate saivark |
tat sāma |
tad uktham |
tad yajuḥ |
tad brahma |
tasya etasya tad eva rūpaṃ yad amuṣya rūpam |
yāv amuṣya geṣṇau tau tau goṣṇau |
yan nāma tan nāma || 
. 
. 
5. Now the person who is seen in the eye, he is Rik, he is Saman, Uktha, Yagus, Brahman. The form of that person (in the eye) is the same, as the form of the other person (in the sun), the joints of the one (Rik and Saman) are the joints of the other, the name of the one (ut) is the name of the other. 
atha ya eṣo ’ntarakṣiṇi puruṣo dṛśyate | pūrvavat | saivargadhyātmaṃ vāgādyā pṛthivyādyā cādhidaivatam | prasiddhā ca ṛkpādabaddhākṣarātmikā | tathā sāma | ukthasāhacaryādvā stotraṃ sāmokthaṃ śastram | ukthādanyat tathā yajuḥ svāhāsvadhāvaṣaḍādi sarvameva vāgyajustatsa eva | sarvātmakatvātsarvayonitvācceti hyavocāma | ṛgādiprakaraṇāttadbrahmeti trayo vedāḥ | tasyaitasya cākṣuṣasya puruṣasya tadeva rūpamatidiśyate | kiṃ tadyadamuṣyā’dityapuruṣasya | hiraṇmaya ityādi yadadhidaivatamuktam | yāvamuṣya geṣṇau parvaṇī tāvevāsyāpi cākṣuṣasya geṣṇau | yaccāmuṣya nāmodityudgītha iti ca tadevāsya nāma | sthānabhedādrūpagiṇanāmātideśādīśitṛtvaviṣayabhedavyapadeśāccā’dityacākṣuṣayorbheda iti cet | na | amunānenaivetyekasyobhayātmaprāptyanupapatteḥ | dvidhābhāvenopapadyata iti cet | vakṣyati hi sa ekadhā bhavati tridhā bhavatītyādi | na | cetanasyaikasya niravayavatvāddvidhābhāvānupapatteḥ | tasmādadhyātmādhidaivatayorekatvameva | yattu rūpādyatideśo bhedakāraṇamavoco na tadbhedāvagamāya | kiṃ tarhi sthānabhedādbhedāśaṅkā mā bhūdityevamartham || 5 || 
sa eṣa ye caitasmād arvāñco lokās teṣāṃ ceṣṭe manuṣyakāmānāṃ ceti |
tad ya ime vīṇāyāṃ gāyanty etaṃ te gāyanti |
tasmāt te dhanasanayaḥ || 
. 
. 
6. He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vina (lyre), sing him, and from him also they obtain wealth. 
sa eṣa cākṣuṣaḥ puruṣo ye caitasmādādhyātmikādātmanor’vāñcor’vāggatā lokāsteṣāṃ ceṣṭe manuṣyasambandhināṃ ca kāmānām | tatsmādya ime vīṇāyāṃ gāyanti gāyakasta etameva gāyanti | yasmādīśvaraṃ gāyanti tasmātte dhanasanayo dhanalābhayuktā dhanavanta utyarthaḥ || 6 || 
atha ya etad evaṃ vidvān sāma gāyaty ubhau sa gāyati |
so ’munaiva sa eṣa ye cāmuṣmāt parāñco lokās tāṃś cāpnoti devakāmāṃś ca || 
. 
. 
7. He who knowing this sings a Saman, sings to both (the adhidaivata and adhyatma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas; 
atha ya etadevaṃ vidvānyathoktaṃ devamudgīthaṃ vidvānsāma gāyatyubhau sa gāyati cākṣuṣamādityaṃ ca | tasyaivaṃvidaḥ phalamucyateso ’munaivā’dityena sa eṣa ye cāmuṣmātparāñco lokāstāṃścā’pnoti ādityāntargatadevo bhūtvetyartho devakāmāṃśca || 7 || 
athānenaiva ye caitasmād arvāñco lokās tāṃś cāpnoti manuṣyakāmāṃś ca |
tasmād u haivaṃvid udgātā brūyāt || 
. 
. 
8. And he obtains through the other the worlds beneath that, and the wishes of men.
Therefore an Udgatri priest who knows this, may say (to the sacrificer for whom he officiates); 
 
kaṃ te kāmam āgāyānīti |
eṣa hy eva kāmāgānasyeṣṭe ya evaṃ vidvān sāma gāyati sāma gāyati || 
. 
. 
9. 'What wish shall I obtain for you by my songs?' For he who knowing this sings a Saman is able to obtain wishes through his song, yea, through his song. 
athānenaiva cākṣuṣeṇaiva ye caitasmādarvāñco lokāstāṃścā’pnoti manuṣyakāmāṃśca cākṣuṣo bhūtvetyarthaḥ | tasmādu haivaṃvidudgātā brūyādyajamānaṃ kamiṣṭaṃ te tava kāmamāgāyānīti | eṣa hi yasmādudgātā kāmāgānasyodgānena kāmaṃ sampādayitumīṣṭe samartha ityarthaḥ | ko ’sau?ya evaṃ vidvānsāma gāyati sāma gāyati | dviruktirupāsanasamāptyarthā || 8-9 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya saptamaḥ khaṇḍaḥ 
trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaś caikitāyano dālbhyaḥ pravāhaṇo jaivalir iti |
te hocur udgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti || 
کهند هشتم

رکهیشر که ادگیته دان بودند بهم باهم نشسته گفتند که ماهر سه ادگیته دانیم ، خود گفتگوی ادگئته بکنیم ۰ 
Historia veridica trium (3) rek’heschir 10 .

VI. TRES (3) filii trium (3) rek'heschir, qui τοῦ adhkitœ scientes erant, cùm unâ sedissent, dixerunt, quód, nos quique tres (3) adhiteh scimus. Cùm inter (nos) ipsos colloquium (super) adkiteh faciamus. 
1. EIGHTH KHANDA
There were once three men, well-versed in udgitha, Silaka Salavatya, Kaikitayana Dalbhya, and Pravahana Gaivali. They said: 'We are well versed in udgitha. Let us have a discussion on udgitha.' 
anekadhopāsyatvād akṣarasya prakārāntareṇa parovarīyastvaguṇaphalam upāsanāntaramānināya | itihāsas tu sukhāvabodhanārthaḥ | trayastrisaṃkhyākāḥ | ha, ity aitihyārthaḥ | udgītha udgīthajñānaṃ prati kuśalā nipuṇā babhūvuḥ | kasmiṃścid deśe kāle ca nimitte vā sametānām ity abhiprāyaḥ | na hi sarvasmiñ jagati trayāṇām eva kauśalam udgīthādivijñāne | śrūyante hy uṣastijānaśrutikaikeyaprabhṛtayaḥ sarvajñakalpāḥ | ke te traya ity āha-śilako nāmataḥ śalāvato ’patyaṃ śālāvatyaḥ | cikitāyanasyāpatyaṃ caikitāyanaḥ | dalbhagotro dālbhyo dvyāmuṣyāyaṇo vā | pravāhaṇo nāmato jīvalasyāpatyaṃ jaivalir ity ete trayas te hocur anyonyam udgīthe vai kuśalā nipuṇā iti prasiddhāḥ smaḥ | ato hanta yady anumatir bhavatām udgītha udgīthajñānanimittāṃ kathāṃ vicāraṇāṃ pakṣapratipakṣopanyāsena vadāmo vādaṃ kurma ity arthaḥ | tathā ca tadvidyasaṃvāde viparītagrahaṇanāśo ’pūrvavijñānopajanaḥ saṃśayanivṛttiś ceti | atas tadvidyasaṃyogaḥ kartavya iti cet ihāsaprayojanam | dṛśyate hi śilakādīnām || 1 || 
tatheti ha samupaviviśuḥ |
sa ha prāvahaṇo jaivalir uvāca |
bhagavantāv agre vadatām |
bhrāmaṇayor vadator vācaṃ śroṣyāmīti || 
یکی به دو گفت که اول هر دو شما بگوئید بعد از ان من خواهم گفت ۰  
Unus cum illis duobus dixit, quód, primum ambo vos loquamini: postea ego sum locuturus. 
2. They all agreed and sat down. Then Pravahana Gaivali said: 'Sirs, do you both speak first, for I wish to hear what two Brahmanas I have to say. 
tathety uktvā te samupaviviśur hopaviṣṭavantaḥ kila | tatra rājñaḥ prāgalbhyopapatteḥ sa ha pravāhaṇo jaivalir uvācetarau bhagavantau pūjāvantāv agre pūrvaṃ vadatām | brāhmaṇayo riti liṅgād rājāsau | yuvayor brāhmaṇayor vadator vācaṃ śroṣyāmi | artharahitām ity apare vācam iti viśeṣaṇāt || 2 || 
sa ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca hanta tvā pṛcchānīti |
pṛccheti hovāca || 
: یکی از آن دو از دیگری پرسید که 
Unus ex illis duobus ab altero quæsivit, quód, 
3. Then Silaka Salavatya said to Kaikitayana Dalbhya: 'Let me ask you.'
'Ask,' he replied. 
uktayoḥ sa ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca- hanta yady anumaṃsyase tvā tvāṃ pṛcchānīty ukta itaraḥ pṛccheti hovāca || 3 || 
kā sāmno gatir iti |
svara iti hovāca |
svarasya kā gatir iti |
prāṇa iti hovāca |
annasya kā gatir iti |
annam iti hovāca |
annasya kā gatir iti |
āpa iti hovāca || 
خقیقت سام چیست ؟ گفت : آواز - پرسید که حقیق آواز چیست ؟ گفت : پران - حقیق پران چیست ؟ گفت : غذا - پرسید که حقیق غذا چیست ؟ گفت : اب ۰ 
quód, veritas τοῦ Sam (re verá Sam) quid est? Dixit: avaz (vox, sonus). Quaesivit: veritas avaz (vocis, soni) quid est? dixit: pran. Quaesivit, quód, veritas τοῦ pran, quid est? dixit: gheda (alimentum). Quaesivit, quód, veritas τοῦ gheda, quid est? dixit: ab (aqua). 
4. 'What is the origin of the Saman?' 'Tone (svara),' he replied.
'What is the origin of tone?' Breath,' he replied.
What is the origin of breath?' 'Food,' he replied.
'What is the origin of food?' 'Water,' he replied. 
labdhānumatir āha-kā sāmnaḥ, prakṛtatvād udgīthasya | udgītho hy atropāsyatvena prakṛtaḥ | parovarīyāṃ samudgītham iti ca vakṣyati | gatir āśrayaḥ parāyaṇam ity etat | evaṃ pṛṣṭo dālbhya uvāca-svara iti | svarātmakatvāt sāmnaḥ | yo yadātmakaḥ sa tadgatis tadāśrayaś ca bhavatīti yuktaṃ mṛdāśraya iva ghaṭādiḥ | svarasya kā gatir iti, prāṇa iti hovāca | prāṇaniṣpādyo hi svaras tasmāt savarasya prāṇo gatiḥ | prāṇasya kā gatir ity annam iti hovāca | annāvaṣṭambho hi prāṇaḥ | śuṣyati vai prāṇa ṛte ’nnād iti hi śruteḥ | annaṃ dāma iti ca | annasya kā gatir ity āpa iti hovāca | apsambhavatvād annasya || 4 || 
apāṃ kā gatir iti |
asau loka iti hovāca |
amuṣya lokasya kā gatir iti |
na svargaṃ lokam atinayed iti hovāca |
svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ |
svargasaṃstāvaṃ hi sāmeti || 
پرسید که حقیق آب چیست ؟ گفت : بهشت - پرسید که حقیق بهشت چیست ؟ گفت : چون سام در بهشت آمده ، در آنجا می ماند و او را از بهشت پیش گذشتن روا نبود ۰ 
Dixit: veritas τοῦ behescht, quid est? Dixit: cùm Sam in (22) behescht (manserit), à behescht ampliùs (ultrà) transire (progredi) conveniens non est (non licet). 
5. 'What is the origin of water?' 'That world (heaven),' he replied.
'And what is the origin of that world?'
He replied: 'Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Saman in the world of svarga, for the Saman is extolled as svarga (heaven).' 
apāṃ kā gatir ity asau loka iti | amuṣmāl lokād vṛṣṭiḥ sambhavati | amuṣya lokasya kā gatir iti pṛṣṭo dālbhya uvāca - svargam amuṃ lokam atītyāśrayāntaraṃ sāma na nayet kaścid iti hovācāha | ato vayam api svargaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ | svargalokapratiṣṭhaṃ sāma jānīma ity arthaḥ | svargasaṃstāvaṃ svargatvena saṃstavanaṃ saṃstāvo yasya tatsāma svargasaṃstāvaṃ hi yasmāt svargo vai lokaḥ sāmaveda iti śrutiḥ || 5 || 
taṃ ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvācāpratiṣṭhitaṃ vai kila te dālbhya sāma |
yas tv etarhi brūyān mūrdhā te vipatiṣyatīti mūrdhā te vipated iti || 
دومی گفت که عجب سامی است که از بهشت پئش نمیرود ! اگر کسی میگوید که هر که اینچنین سهل سخن بگوید سر او بیفتد ، سر تو می افتاد اما چون دعای بد گناه است من نگفتم ۰ 
Secundus (rek’heschir) cum eo dixit, quód, mirabile Sami est, quod à behescht ampliùs (ultrà) non it (non progreditur)! Si quis diceret: quicunque hujusmodi asthel (verbum insulsum, inconditum) dicit, caput ejus cadat; caput tuum caderet: verùm, cùm votum malum (imprecatio) peccatum sit, ego non dixi, quód caput tuum cadat. 
6. Then said Silaka Salavatya to Kaikitayana Dalbhya: 'O Dalbhya, thy Saman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.' 
tam itaraḥ śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca - apratiṣṭhitam asaṃsthitaṃ parovarīyastvenāsamāptagati sāmety arthaḥ | vā ity āgamaṃ smārayati kileti ca, dālbhya te tava sāma | yas tvasahiṣṇuḥ sāma videt arhyet asminkāle brūyāt kaścid viparītavijñānam apratiṣṭhitaṃ sāma pratiṣṭhitam ity evaṃvādāparādhinaṃ mūrdhā śiras te vipatiṣyati vispaṣṭaṃ patiṣyatīti | evam uktasyāparādhinas tathaiva tadvipaten na saṃśayo na tvāhaṃ bravīmīty abhiprāyaḥ | nanu mūrdhapātār ahaṃ ced aparādhaṃ kṛtavānataḥ pareṇānuktasyāpi paten mūrdhā; na ced aparādhyuktasyāpi naiva patati | anyathākṛtābhyāgamaḥ kṛtanāśaś ca syātām | naiṣa doṣaḥ | kṛtasya karmaṇaḥ śubhāśubhasya phalaprāpter deśakālanimittāpekṣatvāt | tatraivaṃ sati mūrdhapātanimittasyāpy ajñānasya parābhivyāhāranimittāpekṣatvam iti || 6 || 
hantāham etad bhagavat to vedānīti |
viddhīti hovāca |
amuṣya lokasya kā gatir iti |
ayaṃ loka iti hovāca |
asya lokasya kā gatir iti |
na pratiṣṭhāṃ lokam atinayed iti hovāca |
pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ |
pratiṣṭhāsaṃstāvaṃ hi sāmeti || 
پس او گفت تو بگو حقیقت بهشت چیست ؟ گفت : این عالم زمین چرا که معرفت بهشت از آمدن باینعالم و از ریاضت در ائن عالم بهم میرسد و حقیقت بهشت از این عامل دانسته میشود - پرسید که حقیقت این عالم زمین چیست ؟ گفت : چون سام در زمین قراد گرفته است ، در آنجا مانده و از زمین پیش نتوانست گذشت 
Deindè is (rek’heschir qui jàm responderat) dixit: tu dic, quòd veritas behescht (paradisi) quid est? (Primus è duobus rek’heschir) dixit : veritas τοῦ behescht hic mundus (orbis) zemin (terrœ est). Quarè? Quód, maarefat (cognitio) et behescht (paradisus), à τῷ venire [in] hunc mundum, et à mortificatione (afflictione carnis) in hoc mundo, simul veniunt: et (sic) veritas τοῦ behescht ab hoc mundo scita (cognita) fit. Et quæsivit, quód veritas hujus mundi zemin (terrœ), quid est? dixit: cùm Sam, ut venit, in terrâ firmam mansionem ceperit, è terrâ ampliùs (ultrà) non potestas (non convenit) transgredi. 
7. 'Well then, let me know this from you, Sir,' said Dalbhya.
'Know it,' replied Silaka Salavatya.
'What is the origin of that world (heaven)?'
'This world,' he replied.
'And what is the origin of this world? --
He replied: 'Let no man carry the Saman beyond this world as its rest. We place the Saman in this world as its rest, for the Saman is extolled as rest.' 
evamukto dālbhya āha-hantāham etad bhagavat to vedāni yatpratiṣṭhaṃ sāmety uktaḥ pratyuvāca śālāvatyo viddhīti hovāca | amuṣya lokasya kā gatir iti pṛṣṭo dālbhyena śālāvatyo ’yaṃ loka iti hovāca | ayaṃ hi loko yāgadānahomādibhir amuṃ lokaṃ puṣyatīti | itaḥ pradānaṃ devā upajīvantīti hi śrutayaḥ | pratyakṣaṃ hi sarvabhūtānāṃ dharaṇī pratiṣṭheti | ataḥ sāmno ’py ayaṃ lokaḥ pratiṣṭhaiveti yuktam | asya lokasya kā gatir ity ukta āha śālāvatyaḥ | na pratiṣṭhām imaṃ lokam atītya nayet sāma kaścit | ato vayaṃ pratiṣṭhāṃ lokaṃ sāmābhisaṃsthāpayāmaḥ | yasmāt pratiṣṭhāsaṃstāvaṃ hi pratiṣṭhātvena saṃstutaṃ sāmety arthaḥ | iyaṃ vai rathantaram iti ca śrutiḥ || 7 || 
taṃ ha pravāhaṇo jaivalir uvāca |
antavad vai kila te śālāvatya sāma |
yas tv etarhi brūyān mūrdhā te vipatiṣyatīti mūrdhā te vipated iti |
hantāham etad bhagavat to vedānīti |
viddhīti hovāca || 
سومی گفت که عجب سامی است که در عالمی که فانی است قراد گرفته است ! گر کسی میگوید که هر که اینچین سهل سخن بگوید ، سر او بیفتد ، سر تومی افتاد - اما چون دعای بد گناه است من نگفتم ۰ 
Tertius (rek’heschir qui duos loquentes audierat), cum eis dixit: mirabile Sami est, quod in hunc mundum, qui iste mundus cum illo quod in eo est, corruptibilis (caducus) fiat, ut venit, firmam mansionem (ibi) cepit! Si quis diceret: quicunque hujusmodi asthel dicit, caput ejus cadat; caput tuum caderet: verùm cum votum malum peccatum sit, ego non dixi quód caput tuum cadat, caput tuum cadat. 
8. Then said Pravihana Gaivali to Silaka Salavatya: 'Your Saman (the earth), O Salavatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.'
'Well then, let me know this from you, Sir,' said Salavatya.
'Know it,' replied Gaivali. 
tam evam uktavantaṃ ha pravāhaṇo jaivalir uvācāntavad vai kila te śālāvatya sāmety ādi pūrvavat | tataḥ śālāvatya āha-hantāham etad bhagavat to vedānīti viddhīti hovācetaro ’nujñāta āha || 8 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamo ’dhyāyas ya aṣṭamaḥ khaṇḍaḥ 
asya lokasya kā gatir iti |
ākāśa iti hovāca |
sarvāṇi ha vā imāni bhūtāny ākāśād eva samutpadyante |
ākāśaṃ praty astaṃ yanti |
ākāśo hy evaibhyo jyāyān |
ākāśaḥ parāyaṇam || 
کهند نهم
پس او گفت که تو بگو که حقیقت این عالم زمین چیست ؟ گفت حقیق این عالم زمین آکاس است چرا که از آکاس همه پیدا شده و همه در آکاس میباشد و همه در آکاس فنی میشود - و از همه بزرگتر آکاس است و مقصد و منتهای همه اوست ۰ 
Is (secundus respondens) dixit: Porró tu dic quód veritas hujus mundi zemin (terrœ) quid est? Dixit: veritas hujus mundi zemin, akasch 11 est; quód ex akasch omne productum (23) factum, et omne in akasch sit, et omne in akasch evanidum fiat (resolvatur, ad nihilum redigatur). Ab omni (re) major akasch est: et akasch, intentum et terminus (finis) omnis (rei) est: 
1. NINTH KHANDA
'What is the origin of this world?' 'Ether',' he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest. 
asya lokasya kā gatir iti | ākāśa iti hovāca pravāhaṇaḥ | ākāśa iti ca para ātmā ākāśo vai nāmeti śruteḥ | tasya hi karma sarvabhūtotpādakatvam | tasmin neva hi bhūtapralayaḥ | tat tejo ’sṛjata | tejaḥ parasyāṃ devatāyām iti hi vakṣyati | sarvāṇi ha vā imāni bhūtāni sthāvarajaṅgamāny ākāśād eva samutpadyante tejobannādikrameṇa, sāmarthyāt | ākāśaṃ pratyastaṃ yanti pralayakāle tenaiva viparītakrameṇa hi yasmād ākāśa evaibhyaḥ sarvebhyo bhūtebhyo jyāyān mahattaro ’taḥ sa sarveṣāṃ bhṛtānāṃ paramayanaṃ parāyaṇaṃ pratiṣṭhā triṣv api kāleṣv ity arthaḥ || 1 || 
sa eṣa parovarīyān udgīthaḥ |
sa eṣo ’nantaḥ |
parovarīyo hāsya bhavati parovarīyaso ha lokāñ jayati ya etad evaṃ vidvān parovarīyāṃsam udgītham upāste || 
همان ادکیته است وهمان بی نهایت است و بزرگ است - هر که ادگیته را اکاس دانسته باو مشغولی کند چنانکه اکاس بزرگ است و دانندعه ، او بر همه عالمها ظفر یابد و پاشاه پاشاهان گردد و تا در این عالم بماند همیشه شاد و خرم میباشد ۰ 
ipse ille adkiteh est: ipse ille absque fine est: ipse ille atma tuus est. Quicunque adkiteh (esse) τὸν akasch ut scivit, cum (super) eo maschghouli facit, quemadmodùm akasch magnus est, iste sciens adkiteh magnus est; is super omnem mundum victoriam obtinet, et rex regum efficitur; tandiu dùm in hoc mundo vivens manet, semper felix (salvus) et lætus est; cùm ex hoc mundo transit, in omnes mundos victoriam obtinet, et rex regum efficitur. 
2. He is indeed the udgitha (Om = Brahman), greater than great (parovariyas), he is without end. He who knowing this meditates on the udgitha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great. 
yasmāt paraṃ paraṃ varīyo varīyaso ’py eṣa varaḥ paraś ca varīyāś ca rapovarīyān udgīthaḥ paramātmā sampanna ity arthaḥ | ata eva sa eṣo ’nanto ’vidyāmānān tas tam etaṃ parovarīyāṃsaṃ paramātmabhūtam anantam evaṃ vidvān parovarīyāṃ samudgītham upāste | tasyaitatphalamāhaparovarīyaḥ paraṃ paraṃ varīyo viśiṣṭataraṃ jīvanaṃ hāsya viduṣo bhavati dṛṣṭaṃ phalam adṛṣṭaṃ ca parovarīyasa uttarottaraviśiṣṭatarān eva brahmākāśāntāṃl lokāñ jayati ya etad evaṃ vidvān udgītham upāste || 2 || 
taṃ haitam atidhanvā śaunaka udaraśāṇḍilyāyoktvovāca |
yāvat ta enaṃ prajāyām udgīthaṃ vediṣyante parovarīyo haibhyas tāvad asmiṃl loke jīvanaṃ bhaviṣyati || 
. 
. 
3. Atidhanvan Saunaka, having taught this udgitha to Udara-sandilya, said: 'As long as they will know in your family this udgitha, their life in this world will be greater than great. 
kiṃ ca tametamudgīthaṃ vidvānatidhanvā nāmataḥ śunakasyāpatyaṃ śaunaka udaraśāḍilyāya śiṣyāyaitamudgīthadarśanamuktvovāca | yāvatte tava prajāyāṃ prajāsantatāvityarthaḥ | enamudgīthaṃ tvatsantatijā vediṣyante jñāsyanti tāvantaṃ kālaṃ parovarīyo haibhyaḥ prasiddhebhyo laukikajīvanebhya uttarottaraviśiṣṭataraṃ jīvanaṃ tebhyo bhaviṣyati || 3 || 
tathāmuṣmiṃl loke loka iti |
sa ya etam eva vidvān upāste parovarīya eva hāsyāmuṣmiṃl loke jīvanaṃ bhavati tathāmuṣmiṃl loke loka iti loke loka iti || 
. 
. 
4. 'And thus also will be their state in the other world.' He who thus knows the udgitha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world. 
tathādṛṣṭe ’pi paraloke ’muṣminparovarīyāṃlloko bhaviṣyatītyuktavāñśāṇḍilyāyātidhanvā śaunakaḥ | syādetatphalaṃ pūrveṣāṃ mahābhāgyānāṃ naidaṃyugīnānāmityāśaṅkānivṛttaya āha-sa yaḥ kaścidetadevaṃ vidvānudgīthametarhyupāste tasyāpyevameva parovarīya eva hāsyāsmiṃlloke jīvanaṃ bhavati tathāmuṣmiṃlloke loke loka iti || 4 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya navamaḥ khaṇḍaḥ 
maṭacīhateṣu kuruṣv āṭikyā saha jāyayoṣastir ha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa || 
. 
. 
1. TENTH KHANDA
When the Kurus had been destroyed by (hail) stones, Ushasti Kakrayana lived as a beggar with his virgin wife at Ibhyagrama. 
udgīyopāsanaprasaṅgena prastāvapratihāraviṣayamapyupāsanaṃ vaktavyamitīdamārabhyate | ākhyāyikā ta sukhāvabodhārthā | maṭacīhateṣu maṭacyo ’śanayastābhirhateṣu nāśiteṣu kuruṣu kurusasyeṣvityarthaḥ | tato durbhikṣe jāta āṭikyānupajātapayodharādistrīvyañjanayā saha jāyayoṣastirha nāmataścakrasyāpatyaṃ cākrāyaṇaḥ | ibho hastī tamarhatītībhya īśvaro hastyāroho vā tasya grāma ibhyagrāmastasminpradrāṇako ’nnālābhāt | drā kutsāyāṃ gatau | kṛtsitāṃ gatiṃ gato ’ntyāvasthāṃ prāpta ityarthaḥ | uvāsoṣitavānkasyacidgṛhamāśritya || 1 || 
sa hebhyaṃ kulmāṣān khādantaṃ bibhikṣe |
taṃ hovāca |
neto ’nye vidyante yac ca ye ma ima upanihitā iti || 
. 
. 
2. Seeing a chief eating beans, he begged of him. The chief said: 'I have no more, except those which are put away for me here.' 
so ’nnārthamaṭannibhyaṃ kulmāṣānkutsitānmāṣānkhādantaṃ bhakṣayantaṃ yadṛcchayopalabhya bibhikṣe yācitavān | tamuṣastiṃ hovācebhyaḥ | neto ’smānmayā bhakṣyamāṇāducchiṣṭarāśeḥ kulmāṣā anye na vidyante | yacca ye rāśau me mamopanihitāḥ prakṣiptā ime bhājate kiṃ karomītyuktaḥ pratyuvācoṣastiḥ || 2 || 
eteṣāṃ me dehīti hovāca |
tān asmai pradadau |
hantānupānam iti |
ucchiṣṭaṃ vai me pītaṃ syād iti hovāca || 
. 
. 
3. Ushasti said: 'Give me to eat of them.' He gave him the beans, and said: 'There is something to drink also.' Then said Ushasti: 'If I drank of it, I should have drunk what was left by another, and is therefore unclean.' 
eteṣāmetānityarthaḥ | me mahyaṃ dehīti hovāca | tānsa ibhyo ’smā uṣastaye pradadau pradattavān | anupānīyaṃ samīpasthamudakaṃ hanta gṛhāṇānupānamityuktaḥ pratyuvāca | ucchiṣṭaṃ vai me mamedamudakaṃ pītaṃ syādyadi pāsyāmītyuktavantaṃ pratyuvācetaraḥ || 3 || 
na svid ete ’py ucchiṣṭā iti |
na vā ajīviṣyam imān akhādann iti hovāca |
kāmo ma udapānam iti || 
. 
. 
4. The chief said: 'Were not those beans also left over and therefore unclean?'
'No,' he replied; 'for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure.' 
kiṃ na svidete kulmāṣā upyucchiṣṭā ityukta āhoṣastirna vā ajīviṣyaṃ na jīviṣyāmīmānkulmāṣānakhādannabhakṣayanniti hovāca | kāma icchāto me mamodakapānaṃ labhyata ityarthaḥ | ataścaitāmavasyāṃ prāptasya vidyādharmayaśovataḥ svātmaparopakārasamarthasyaitadapi karma kurvato nā’gaḥsparśa ityabhiprāyaḥ | tasyāpi jāvitaṃ pratyupāyāntare ’jugupsite sati jugupsitametatkarma doṣāya | jñānāvalepena kurvato narakapātaḥ syādevetyabhiprāyaḥ | pradrāṇakaśabdaśravaṇāt || 4 || 
sa ha khāditvātiśeṣāñ jāyāyā ājahāra |
sāgra eva subhikṣā babhūva |
tān pratigṛhya nidadhau || 
. 
. 
5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away. 
tāṃśca sa khāditvātiśeṣānatiśiṣṭāñjāyāyai kāruṇyādājahāra | sā’ṭikyagra eva kulmāṣaprāpteḥ subhikṣā śobhanabhikṣā labdhānnetyetadbabhūva saṃvṛttā | tathāpi strīsvābhāvyādanavajñāya tānkulmāṣānpatyurhastātpratigṛhya nidadhau nikṣiptavatī || 5 || 
sa ha prātaḥ saṃjihāna uvāca |
yad batānnasya labhemahi labhemahi dhanamātrām |
rājāsau yakṣyate |
sa mā sarvair ārtvijyair vṛṇīteti || 
. 
. 
6. Rising the next morning, Ushasti said to her: 'Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.' 
sa tasyāḥ karma jānanprātaruṣaḥkāle sañjihānaḥ śayanaṃ nidrāṃ vā parityajannuvāca patnyāḥ śṛṇvatyā yadyadi vateti khidyamāno ’nnasya stokaṃ labhemahi tadbhuktvānnaṃ samartho gatvā labhemahi dhanamātrāṃ dhanasyālpam | tato ’smākaṃ jīvanaṃ bhaviṣyatīti | dhanalābhe ca kāraṇamāha-rājāsau nātidūre sthāne yakṣyate | yajamānatvāttasyā’tmanepadam | sa ca rājā mā māṃ pātramupalabhya sarvairārtvijyairṝtvikkarmabhirṝtvikkarmaprayojanāyetyartho vṛṇīteti || 6 || 
taṃ jāyovāca |
hanta pata ima eva kulmāṣā iti |
tān khāditvāmuṃ yajñaṃ vitatam eyāya || 
. 
. 
7. His wife said to him: 'Look, here are those beans of yours.' Having eaten them, he went to the sacrifice which was being performed. 
evamuktavantaṃ jāyovāca-hanta gṛhāṇa he pata ima eva ye maddhaste vinikṣiptāstvayā kulmāṣā iti | tānkhāditvāmuṃ yajñaṃ rājño vitataṃ vistāritamṛtvigbhireyāya || 7 || 
tatrodgātḥn āstāve stoṣyamāṇān upopaviveśa |
sa ha prastotaram uvāca || 
. 
. 
8. He went and sat down on the orchestra near the Udgatris, who were going to sing their hymns of praise. And he said to the Prastotri (the leader): 
tatra ca gatvodgātṝnudgātṛpuruṣānāgatya stuvantyasminnityāstāvastasminnāstāve stoṣyamāṇānupopaviveśa samīpa upaviṣṭasteṣāmityarthaḥ | upaviśya sa ha prastotāramuvāca || 8 || 
prastotar yā devatā prastāvam anvāyattā tāṃ ced avidvān prastoṣyasi mūrdhā te vipatiṣyatīti || 
. 
. 
9. 'Prastotri, if you, without knowing the deity which belongs to the prastava (the hymns &c. of the Prastotri), are going to sing it, your head will fall off.' 
he prastotarityāmantryābhimukhīkaraṇāya | yā devatā prastāvaṃ prastāvabhaktimanugatānvāyattā tāṃ ceddevatāṃ prastāvabhakteravidvānsanprastoṣyasi viduṣo mama samīpe | tatparokṣe ’pi cedvipatettasya mūrdhā karmamātravidāmanadhikāra eva karmaṇi syāt | taccāniṣṭamaviduṣāmapi karmadarśanāt | dakṣiṇamārgaśruteśca | anadhikāre cāviduṣāmuttara evaiko mārgaḥ śrūyeta | na ca smārtakarmanimitta eva dakṣiṇaḥ panthāḥ | yajñena dānenetyādiśrateḥ | tathoktasya mayeti ca viśeṣaṇādvidvatsamakṣameva karmaṇyanadhikāro na sarvatrāgnihotrasmārtakarmādhyayanādiṣu ca | anujñāyāstatra tatra darśanāt karmamātravidāmapyadhikāraḥ siddhaḥ karmaṇīti | mūrdhā te vipatiṣyatīti || 9 || 
evam evodgātāram uvāca |
udgātar yā devatodgītham anvāyattā tāṃ ced avidvān udgāsyasi mūrdhā te vipatiṣyatīti || 
. 
. 
10. In the same manner he addressed the Udgatri: 'Udgatri, if you, without knowing the deity which belongs to the udgitha (the hymns of the Udgatri), are going to sing it, your head will fall off.' 
 
evam eva pratihartāram uvāca |
pratihartar yā devatā pratihāram anvāyattā tāṃ ced avidvān pratihariṣyasi mūrdhā te vipatiṣyatīti |
te ha samāratās tūṣṇīm āsāṃ cakrire || 
. 
. 
11. In the same manner he addressed the Pratihartri: ' Pratihartri, if you, without knowing the deity which belongs to the pratihara (the hymns of the Pratihartri), are going to sing it, your head will fall off.'
They stopped, and sat down in silence. 
evamevodgātāraṃ pratihartāramuvācetyādi samānamanyat | te prastotrādayaḥ karmabhyaḥ samāratā uparatāḥ santo mūrdhapātabhayāttūṣṇīmāsāṃcakrire ’nyaccākurvantaḥ arthitvāt || 10-11 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhadhyāyasya daśamaḥ khaṇḍaḥ 
atha hainaṃ yajamāna uvāca |
bhagavantaṃ vā ahaṃ vividiṣāṇīti |
uṣastir asmi cākrāyaṇa iti hovāca || 
. 
. 
1. ELEVENTH KHANDA
Then the sacrificer said to him: 'I should like to know who you are, Sir.' He replied: 'I am Ushasti Kakrayana.' 
athānantaraṃ hainamuṣastiṃ yajamāno rājovāca | bhagavantaṃ vai pūjāvarntamahaṃ vividiṣāmi veditumicchāmītyukta uṣastirasmi cākrāyaṇastavāpi śrotrapathamāgato yadīti hovācoktavān || 1 || 
sa hovāca |
bhagavantaṃ vā aham ebhiḥ sarvair ārtvijyaiḥ paryaiṣiṣam |
bhagavato vā aham avittyānyān avṛṣi || 
. 
. 
2. He said: 'I looked for you, Sir, for all these sacrificial offices, but not finding you, I chose others.' 
sa ha yajamāna uvāca satyamevamahaṃ bhagavantaṃ bahuguṇamaśrauṣaṃ sarvaiśca ṛcvikkarmabhirārtvijyaiḥ paryaiṣiṣaṃ paryeṣaṇaṃ kṛtavānasmi | anviṣya bhagavato vā ahamavittyālābhenānyānimānavṛṣi vṛtavānasmi || 2 || 
bhagavāṃs tv eva me sarvair ārtvijyair iti |
tatheti |
atha tarhy eta eva samatisṛṣṭāḥ stuvatām |
yāvat tv ebhyo dhanaṃ dadyās tāvan mama dadyā iti |
tatheti ha yajamāna uvāca || 
. 
. 
3. 'But now, Sir, take all the sacrificial offices.'
Ushasti said: 'Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.'
The sacrificer assented. 
adyāpi bhagavāṃstveva me mama sarvairārtvijyairṛtvikkarmārthamastvityuktastathetyāhoṣast iḥ | kintvathaivaṃ tarhyeta eva tvayā pūrva vṛtā mayā samatisṛṣṭā mayā samyakprasannenānujñātāḥ santaḥ stuvatām | tvayā tvetatkāryam | yāvattvebhyaḥ prastotrādibhyaḥ sarvebhyo dhanaṃ dadyāḥ prayacchasi tāvanmama dadyā ityuktastatheti ha yajamāna uvāca || 3 || 
atha hainaṃ prastotopasasāda |
prastotar yā devatā prastāvam anvāyattā tāṃ ced avidvān prastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devateti || 
. 
. 
4. Then the Prastotri approached him, saying: 'Sir, you said to me, " Prastotri, if you, without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off," --which then is that deity?' 
atha hainamauṣastyaṃ vacaḥ śrutvā prastotopasasādoṣastiṃ vinayenopajagāma | prastotaryā devatetyādi mā māṃ magavānavocatpūrvam | katamā sā devatā yā prastāvabhaktimanvāyatteti || 4 || 
prāṇa iti hovāca |
sarvāṇi ha vā imāni bhūtāni prāṇam evābhisaṃviśanti |
prāṇam abhyujjihate |
saiṣā devatā prastāvam anvāyattā |
tāṃ ced avidvān prāstoṣyo mūrdhā te vipatiṣyat tathoktasya mayeti || 
. 
. 
5. He said: 'Breath (prana). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastava. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.' 
pṛṣṭaḥ prāṇa iti hovāca | yuktaṃ prastāvasya prāṇo devateti | kathaṃ, sarvāṇi sthāvarajaṅgamāni bhūtāni prāṇamevābhisaṃviśanti pralayakāle prāṇamabhi lakṣayitvā prāṇātmanaivojjihate prāṇādevodgacchantītyarthaḥ utpattikāle | ataḥ saiṣā devatā prastāvamanvāyattā tāṃ cedavidvāṃstvaṃ prāstoṣyaḥ prastavanaṃ prastāvabhaktiṃ kṛtavānasi yadi mūrdhā śiraste vyapatiṣyadvipatitamabhaviṣyattathoktasya mayā tatkāle mūrdhā te vipatiṣyatīti | atastvayā sādhu kṛtam | mayā niṣiddhaḥ karmaṇo yaduparamamakārṣīrityabhiprāyaḥ || 5 || 
atha hainam udgātopasasāda |
udgātar yā devatodgītham anvāyattā tāṃ ced avidvān udgāsyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devatā iti || 
. 
. 
6. Then the Udgatri approached him, saying: 'Sir, you said to me, " Udgatri, if you, without knowing the deity which belongs to the udgitha, are going to sing it, your head will fall off," -- which then is that deity?' 
tathodgātā papraccha katamā sodgīthabhaktimanugatānvāyattā devateti || 6 || 
āditya iti hovāca |
sarvāṇi ha vā imāni bhūtāny ādityam uccaiḥ santaṃ gāyanti |
saiṣā devatodgītham anvāyattā |
tāṃ ced avidvān udagāsyo mūrdhā te vyapatiṣyat tathoktasya mayeti || 
. 
. 
7. He said: 'The sun (aditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgitha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.' 
pṛṣṭa āditya iti hovāca | sarvāṇi ha vā imāni bhūtānyādityamuccairūrdhvaṃ santaṃ gāyanti śabdayanti stuvantītyabhiprāyaḥ | ucchabdasāmānyātpraśabdasāmānyādiva prāṇo ’taḥ saiṣā devatetyādi pūrvavat || 7 || 
atha hainaṃ pratihartopasasāda |
pratihartar yā devatā pratihāram anvāyattā tāṃ ced avidvān pratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devateti || 
. 
. 
8. Then the Pratihartri approached him, saying: 'Sir, you said to me, " Pratihartri, if you, without knowing the deity belonging to the pratihara, are going to sing it, your head will fall off, -which then is that deity?' 
evamevātha hainaṃ pratihartopasāda katamā sā devatā pratihāramanvāyatteti || 8 || 
annam iti hovāca |
sarvāṇi ha vā imāni bhūtany annam eva pratiharamāṇāni jīvanti |
saiṣā devatā pratihāram anvāyattā |
tāṃ ced avidvān pratyahariṣyo mūrdhā te vyapatiṣyat tathoktasya mayeti tathoktasya mayeti || 
. 
. 
9. He said: 'Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me.' 
pṛṣṭo ’nnam iti hovāca | sarvāṇi ha vā imāni bhūtāny annam evātmānaṃ prati sarvataḥ pratiharamāṇāni jīvanti | saiṣā devatā pratiśabdasāmānyāt pratihārabhaktim anugatā | samānam anyat tathoktasya mayeti |prastāvodgīthapratihārabhaktīḥ prāṇādityānnadṛṣṭyopāsīteti samudāyārthaḥ | prāṇādyāpattiḥ karmasamṛddhir vā phalam iti || 9 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamo ’dhyāyasyaikādaśaḥ khaṇḍaḥ 
athātaḥ śauva udgīthaḥ |
tad dha bako dālbhyo glāvo vā maitreyaḥ svādhyāyam udvavrāja || 
. 
. 
1. TWELFTH KHANDA
Now follows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava Maitreya, went out to repeat the Veda (in a quiet place). 
atīte khaṇḍe ’nnāprāptinimittā kaṣṭāvasthoktocchiṣṭaparyuṣitabhakṣaṇalakṣaṇā | sā mā bhūdityannalābhāyāthānantaraṃ śauvaḥ śvabhirdṛṣṭa udgītha udgānaṃ sāmātaḥ prastūyate | tattatra ha kila bako nāmato dalbhasyāpatyaṃ dālbhyo glāvo vā nāmato mitrāyāścāpatyaṃ maitreyaḥ | vāśabdaścārthe | dvyāmuṣyāyaṇo hyasau | vastuviṣaye kriyāsviva vikalpānupapatteḥ | dvināmā dvigotra ityādi hi smṛtiḥ | dṛśyate cobhayataḥ piṇḍabhāktvam | udgīthe baddhacittatvādṛṣāvanādarādvā | vāśabdaḥ svādhyāyārthaḥ | svādhyāyaṃ kartuṃ grāmādbahirudvavrājodgatavānviviktadeśasthodakābhyāśam | udvavrāja pratipālayāñcakāreti caikavacanālliṅgādeko ’sāvṛṣiḥ | śvodgīthakālapratipālanādṛṣeḥ svādhyāyakaraṇamannakāmanayeti lakṣyata ityabhiprāyaḥ || 1 || 
tasmai śvā śvetaḥ prādur babhūva |
tam anye śvāna upasametyocuḥ |
annaṃ no bhagavān āgāyatu |
aśanāyāma vā iti || 
. 
. 
2. A white (dog) appeared before him, and other dogs gathering round him, said to him: 'Sir, sing and get us food, we are hungry.' 
svādhyāyena toṣitā devatarṣirvā śvarūpaṃ gṛhītvā śvā śvetaḥ saṃstasmā ṛṣaye tadanugrahārthaṃ prādurbabhūva prāduścakāra | tamanye śuklaṃ śvānaṃ kṣullakāḥ śvāna upasametyocuruktavanto ’nnaṃ no ’smabhyaṃ bhagavānāgāyatvāgānena niṣpādayatvityarthaḥ | mukyaprāṇaṃ vāgādayo vā prāṇamanvannabhujaḥ svādhyāyaparitoṣitāḥ santo ’nugṛhṇīyurenaṃ svarūpamādāyeti yuktamevaṃ pratipattum | aśanāyāma vai bubhukṣitāḥ smo vā iti || 2 || 
tān hovācehaiva mā prātar upasamīyateti |
tad dha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃ cakāra || 
. 
. 
3. The white dog said to them: 'Come to me to-morrow morning.' Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched. 
evamukte śvā śveta uvāca tānkṣullākāñśuna ihaivāsminneva deśe mā māṃ prātaḥ prātaḥkāla upasamīyāteti | dairdhyaṃ chandasaṃ samīyāteti, pramādapāṭho vā | prātaḥ kālakaraṇaṃ tatkāla eva kartavyājhrvyatāṭartham | annadasya vā savituraparāhne ’nābhimukhyāt | tattatraiva ha bako dālbhyo glāvo vā maitreya ṛṣiḥ pratipālayāñcakāra pratīkṣaṇaṃ kṛtavānityarthaḥ || 3 || 
te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantīty evam āsasṛpuḥ |
te ha samupaviśya hiñ cakruḥ || 
. 
. 
4. The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamana hymn. After they had settled down, they began to say Hin. 
te śvānastatraivā’gamya ṛṣeḥ samakṣaṃ yathaiveha karmaṇi bahiṣpavamānena stotreṇa stoṣyamāṇā | udgātṛpuruṣāḥ saṃrabdhāḥ saṃlagnā anyonyameva mukhenānyonyasya pucchaṃ gṛhītvā’sasṛpurāsṛptavantaḥ paribhramaṇaṃ kṛtavanta ityarthaḥ | ta evaṃ saṃsṛpya samupaviśyopaviṣṭāḥ santo hiṃ cakrurhiṅkāraṃ kṛtavantaḥ || 4 || 
o3madā3ma |
oṃ3 pibā3ma |
oṃ3 devo varuṇaḥ prajāpatiḥ savitā2’nnam ihā2’harat |
annapate3’nnamihā2’’harā2’’haro3miti || 
. 
. 
5. Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragapati, Savitri bring us food! Lord of food, bring hither food, bring it, Om!' 
omadāmoṃ pibāmoṃ devo dyotanāt | varuṇo varṣaṇājjagataḥ | prajāpatiḥ pālanātprajānām | savitā prasavitṛtvātsarvasyā’ditya ucyate | etaiḥ paryāyaiḥ sa evaṃbhūta ādityo ’nnamasmabhyamihā’baradābaratviti | ta evaṃ hiṃ kṛtvā punarapyūcuḥ-sa tvaṃ he ’nnapate | sa hi sarvasyānnasya prasavitṛtvātpatiḥ | na hi tatpākena vinā prabhūtamannamaṇumātramapi jāyate prāṇinām | ato ’nnapatiḥ | he ’nnapate ’nnamasmabhyamihā’harā’hareti | abhyāsa ādarārthaḥ | omiti || 5 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya dvādaśaḥ khaṇḍaḥ 
ayaṃ vāva loko hāukāraḥ |
vāyur hāikāraḥ |
candramā athakāraḥ |
ātmehakāraḥ |
agnir īkāraḥ || 
. 
. 
1. THIRTEENTH KHANDA
The syllable Hau is this world (the earth), the syllable Hai the air, the syllable Atha the moon, the syllable Iha the self, the syllable I is Agni, fire. 
bhaktiviṣayopāsanaṃ sāmāvayavasambaddhamityataḥ sāmāvayavāntarastobhākṣara viṣayāṇyupāsanāntarāṇi saṃhatānyupadiśyante ’nantaraṃ sāmāvayavasambaddhatvāviśeṣāt-ayaṃ vāvāyameva loko hāukāraḥ stobho rathantare sāmni prasiddhaḥ-"iyaṃ vai rathantaram" iti | asmātsambandhasāmānyāddhāukārastobho ’yaṃ loka ityevamupāsīta | vāyurhākāraḥ | vāmadevye sāmani hāikāraḥ prasiddhaḥ | vāyvapsambandhaśca vāmadevasya sāmno yonirityasmātsāmānyāddhāikāraṃ vāyudṛṣṭyopāsīta | candramā athakāraḥ | candradṛṣṭyāthakāramupāsīta | anne hīdaṃ sthitam | annātmā candraḥ | thakārākārasāmānyācca | ātmehakāraḥ | iheti stobhaḥ pratyakṣo hyātmeti vyapadiśyate | iheti ca stobhaḥ | tatsāmānyāt | agnirīkāraḥ | īnidhanāni cā’gneyāni sarvāṇi sāmānītyatastatsāmānyāt || 1 || 
āditya ūkāraḥ |
nihava ekāraḥ |
viśve devā auhoyikāraḥ |
prajapatir hiṅkāraḥ |
prāṇaḥ svaraḥ |
annaṃ yā |
vāg virāṭ || 
. 
. 
2. The syllable U is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi is the Visve Devas, the syllable Hin is Pragapati, Svara (tone) is breath (prana), the syllable Ya is food, the syllable Vag is Virag. 
āditya ūkāraḥ | uccairūrdhvaṃ santamādityaṃ gāyantyūkāraścāyaṃ stobhaḥ | ādityadaivatye sāmni stobha ū ityāditya ūkāraḥ | nihava ityāhvānamekāraḥ stobhaḥ | ehīti cā’hvayantīti tatsāmānyāt | viśve devā auhoyikārovaiśvadevye sāmni darśanāt | prajāpatirhiṅkāraḥ | āniruktyāddhiṅkārasya cāvyaktatvāt | prāṇaḥ svaraḥ | svara iti stobhaḥ | prāṇasya ca svarahetutvasāmānyāt | annaṃ yā yā iti stobho ’nnam | annena hīdaṃ yātītyatastatsāmānyāt | vāgiti stobho virāḍannaṃ devatāviśeṣo vā | vairāje sāmni stobhadarśanāt || 2 || 
aniruktas trayodaśaḥ stobhaḥ saṃcaro huṅkāraḥ || 
. 
. 
3. The thirteenth stobha syllable, viz. the indistinct syllable Hun, is the Undefinable (the Highest Brahman). 
anirukto ’vyaktatvādidaṃ vedaṃ veti nirvaktuṃ na śakyata ityataḥ sañcaro vikalpyamānasvarūpa ityarthaḥ | ko ’sāvityāha-trayodaśaḥ stobho huṅkāraḥ | avyakto hyayamato ’niruktaviśeṣa evopāsya ityabhiprāyaḥ || 3 || 
dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etām evaṃ sāmnām upaniṣadaṃ vedopaniṣadaṃ veda || 
. 
. 
4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Samans in this wise. He becomes rich in food, and able to eat food, - yea, able to eat food. 
dugdhe ’smai vāgdohamityādyuktārtham | ya etāmevaṃ yathoktalakṣaṇāṃ sāmnāṃ sāmāvayavastobhākṣaraviṣayāmupaniṣadaṃ darśanaṃ veda tasyaitadyathoktaṃ phalamityarthaḥ | dvirabhyāso ’dhyāyaparisamāptyarthaḥ | sāmāvayavaviṣayopāsanāviśeṣaparimāptyartho veti || 4 || ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya trayodaśaḥ khaṇḍaḥ || iti chāndogyopaniṣadbrāhmaṇe prathamodhyāyaḥ samāptaḥ || atha dvitīyo ’dhyāyaḥ 
 
. 
. 
SECOND PRAPATHAKA 
 
samastasya khalu sāmna upāsanaṃ sādhu |
yat khalu sādhu tat sāmety ācakṣate |
yad asādhu tad asāmeti || 
. 
. 
1. FIRST KHANDA
Meditation on the whole of the Saman is good, and people, when anything is good, say it is Saman; when it is not good, it is not Saman. 
"omityetadakṣaram" ityādinā sāmāvayavaviṣayamupāsanamanekaphalamupadiṣṭam | anantaraṃ ca stobhākṣaraviṣayamupāsanamuktam | sarvathāpi sāmaikadeśasambaddhameva tadityathedānīṃ samaste sāmni samastasāmaviṣayāṇyupāsanāni vakṣyāmītyārabhate śrutiḥ | yuktaṃ hyekadeśopāsanānantaramekadeśiviṣayamupāsanamucyata iti | samastasya sarvāvayavaviśiṣṭasya pāñcabhaktikasya sāptabhaktikasya cetyarthaḥ | khalviti vākyālaṅkārārthaḥ | sāmna upāsanaṃ sādhu | samaste sāmni sādhudṛṣṭividhiparatvānna pūrvoktopāsananindārthatvaṃ sādhuśabdaḥ śobhanavācī | kathamavagamyata ityāha-yatkhalu loke sādhu śobhanamanavadyaṃ prasiddhaṃ tatsāmetyācakṣate kuśalāḥ | yadasādhu viparītaṃ tadasāmeti || 1 || 
tad utāpy āhuḥ |
sāmnainam upāgād iti sādhunainam upāgād ity eva tad āhuḥ |
asāmnainam upāgād ity eva tad āhuḥ || 
. 
. 
2. Thus they also say, he approached him with Saman, i.e. becomingly; and he approached him without Saman, i.e. unbecomingly. 
tattatraiva sādhvasādhuvivekakaraṇa utāpyāhuḥ-sāmnainaṃ rājānaṃ sāmantaṃ copāgādupagatavān | ko ’sau yato ’sādhutvaprāptyāśaṅkā?sa ityabhiprāyaḥ | śobhanābhiprāyeṇa sādhunainamupāgādityeva tattatrā’hurlaukikā bandhanādyasādhukāryamapaśyantaḥ | yatra punarviparyayo bandhanādyasādhukāryaṃ paśyanti tatrāsāmnainamupāgādityasādhunainamupāgādityeva tadāhuḥ || 2 || 
athotāpy āhuḥ |
sāma no bateti yat sādhu bhavati sādhu batety eva tad āhuḥ |
asāma no bateti yad asādhu bhavaty asādhu batety eva tad āhuḥ || 
. 
. 
3. And they also say, truly this is Saman for us, i.e. it is good for us, when it is good; and truly that is not Saman for us, i.e. it is not good for us, when it is not good. 
athotāpyāhuḥ svasaṃvedyaṃ sāma no ’smākaṃ batetyanukampayataḥ saṃvṛttamityāhuḥ | etattairuktaṃ bhavati yatsādhu bhavati sādhu vatetyeva tadāhuḥ | viparyaye jāte ’sāma no bateti | yadasādhu bhavatyasādhu batetyeva tadāhuḥ tasmātsāmasādhuśabdayorekārthatvaṃ siddham || 3 || 
sa ya etad evaṃ vidvān sādhu sāmety upāste ’bhyāśo ha yad enaṃ sādhavo dharmā ā ca gaccheyur upa ca nameyuḥ || 
. 
. 
4. If any one knowing this meditates on the Saman as good, depend upon it all good qualities will approach quickly, aye, they will become his own. 
ataḥ sa yaḥ kaścitsādhu sāmeti sādhuguṇavatsāmetyupāste samastaṃ sāma sādhuguṇavadvidvāṃstasyaitatphalamabhyāśo ha kṣipraṃ ha;yaditi kriyāviśeṣaṇārthamenamupāsakaṃ sādhavaḥ śobhanā dharmāḥ śrutismṛtyaviruddhā ā ca gaccheyurāgaccheyuśca na kevalamāgaccheyurupa ca nameyurupanameyuśca bhogyatvenopatiṣṭheyurityarthaḥ || 4 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya prathamaḥ khaṇḍaḥ 
lokeṣu pañcavidhaṃ sāmopāsīta |
pṛthivī hiṅkāraḥ |
agniḥ prastāvaḥ |
antarikṣam udgīthaḥ |
ādityaḥ pratihāraḥ |
dyaur nidhanam |
ity ūrdhveṣu || 
. 
. 
1. SECOND KHANDA
Let a man meditate on the fivefold Saman as the five worlds. The hinkara is the earth, the prastava the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line. 
kāni punastāni sādhudṛṣṭiviśiṣṭāni samastāni sāmānyupāsyānīti | imāni tānyucyante lokeṣu pañcavidhamityādīni | nanu lokādidṛṣṭyā tānyupāsyāni sādhudṛṣṭyā ceti viruddham | na | sādhvarthasya lokādikāryeṣu kāraṇasyānugatatvāt mṛdādivadghaṭādivikāreṣu | sādhuśabdavācyor’tho dharmo brahma vā sarvathāpi lokādikāryeṣvanugatam | ato yathā yatra ghaṭādidṛṣṭirmṛdādidṛṣṭyanugataiva sā | tathā sādhudṛṣṭyanugataiva lokādidṛṣṭiḥ | dharmādikāryatvāllokādīnām | yadyapi kāraṇatvamaviśiṣṭaṃ brahmadharmayoḥ, tathāpi dharma eva sādhuśabdavācya iti yuktaṃ"sādhukārī sādhurbhavatī"ti dharmaviṣaye sādhuśabdaprayogāt | nanu lokādikāryeṣu kāraṇasyānugatatvādarthaprāptaiva taddṛṣṭiriti sādhu sāmetyupāsta iti na vaktavyam | na | śāsragamyatvāttaddṛṣṭeḥ | sarvatra hi śāsraprāpitā eva dharmā upāsyā na vidyamānā apyaśāsrīyāḥ | lokeṣu pṛthivyādiṣu pañcavidhaṃ pañcabhaktibhedena pañcaprakāraṃ sādhusamastaṃ sāmopāsīta | katham | pṛthivo hiṅkāraḥ | lokeṣviti yā saptamī tāṃ prathamātvena vi 
athāvṛtteṣu |
dyaur hiṅkāraḥ |
ādityaḥ prastāvaḥ |
antarikṣam udgīthaḥ |
agniḥ pratihāraḥ |
pṛthivī nidhanam || 
. 
. 
2. In a descending line, the hinkara is heaven, the prastava the sun, the udgitha the sky, the pratihara the fire, the nidhana the earth. 
athā’vṛtteṣvavāṅmukheṣu pañcavidhamucyate sāmopāsanam | gatyāgativiśiṣṭā hi lokāḥ | yathā te tathādṛṣṭyaiva sāmopāsanaṃ vidhīyate yato ’ta āvṛtteṣu lokeṣu | dyaurhiṅkāraḥ prāthamyāt | ādityaḥ prastāvaḥ | udite hyāditye prastūyante karmāṇi prāṇinām | antarikṣamudgīthaḥ pūrvavat | agniḥ pratihāraḥ | prāṇibhiḥ pratiharaṇādagneḥ | pṛthivī nidhanam | tata āgatānāmiha nidhanāt || 2 || 
kalpante hāsmai lokā ūrdhvāś cāvṛttaś ca ya etad evaṃ vidvāṃl lokeṣu pañcavidhaṃ sāmopāste || 
. 
. 
3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Saman as the worlds. 
upāsanaphalaṃ-kalpante samarthā bhavanti hāsmai lokā ūrdhvāścā’vṛttāśca gatyāgativiśiṣṭā bhogyatvena vyavatiṣṭhanta ityarthaḥ | ya etadevaṃ vidvāṃllokeṣu pañcavidhaṃ samastaṃ sādhu sāmetyupāsta iti sarvatra yojanā pañcavidhe saptavidhe ca || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvitīyaḥ khaṇḍaḥ 
vṛṣṭau pañcavidhaṃ sāmopāsīta |
purovāto hiṅkāraḥ |
megho jāyate sa prastāvaḥ |
varṣati sa udgīthaḥ |
vidyotate stanayati sa pratihāraḥ || 
. 
. 
1. THIRD KHANDA
Let a man meditate on the fivefold Saman as rain. The hinkara is wind (that brings the rain); the prastava is, 'the cloud is come;' the udgitha is, 'it rains;' the pratihara, 'it flashes, it thunders;' 
vṛṣṭau pañcavidhaṃ sāmopāsīta | lokasthitervṛṣṭinimittatvādānantaryam | purovāto hiṅkāraḥ | purovātādyudgrahaṇāntā hi vṛṣṭiḥ | yathā sāma hiṅkārādinidhanāntam | ataḥ purovāto hiṅkāraḥ | prāthamyāt | megho jāyate sa prastāvaḥ | prāvṛṣi meghajanane vṛṣṭeḥ prastāva iti hi prasiddhiḥ | varṣati sa udgīthaḥ śraiṣṭhyāt | vidyotate stanayati sa pratihāraḥ | pratihṛtatvāt || 1 || 
udgṛhṇāti tan nidhanaṃ varṣayati ha ya etad evaṃ vidvān vṛṣṭau pañcavidhaṃ sāmopāste || 
. 
. 
2. The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Saman as rain. 
udgṛhṇāti tannidhanam | samāptisāmānyāt | phalamupāsanasya-varśati hāsmā icchātaḥ | tathā varṣayati hāsatyāmapi vṛṣṭau | ya etadityādi pūrvavat || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya tṛtīyaḥ khaṇḍaḥ 
sarvāsv apsu pañcavidhaṃ sāmopāsīta |
megho yat saṃplavate sa hiṅkāraḥ |
yad varṣati sa prastāvaḥ |
yāḥ prācyaḥ syandante sa udgīthaḥ |
yāḥ pratīcyaḥ sa pratihāraḥ |
samudro nidhanam || 
. 
. 
1. FOURTH KHANDA
Let a man meditate on the fivefold Saman in all waters. When the clouds gather, that is the hinkara; when it rains, that is the prastava ; that which flows in the east, that is the udgitha; that which flows in the West, that is the pratihara; the sea is the nidhana. 
sarvāsvapsu pañcavidhaṃ sāmopāsīta | vṛṣṭipūrvakatvātsarvāsāmapāmānantaryam | megho yatsaṃplavata ekībhāvenetaretaraṃ ghanībhavati megho yadonnatastadā saṃplavata ityucyate meghastadāpāmārambhaḥ sa hiṅkāraḥ | yadvarṣati sa prastāvaḥ | āpaḥ sarvato vyāptuṃ prastutāḥ | yāḥ prācyaḥ syandante sa udgīthaḥ śraiṣṭhyāt | yāḥ pratīcyaḥ sa pratihāraḥ pratiśabdasāmānyāt | samudro nidhanam | tannidhanatvādapām || 1 || 
na hāpsu praity apsumān bhavati ya etad evaṃ vidvān sarvāsv apsu pañcavidhaṃ sāmopāste || 
. 
. 
2. He does not die in water, nay, he is rich in water who knowing this meditates on the fivefold Saman as all waters. 
na hāpsu praiti | necchati cet | apsumānaṃmānbhavati phalam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya caturthaḥ khaṇḍaḥ 
ṛtuṣu pañcavidhaṃ sāmopāsīta |
vasanto hiṅkāraḥ |
grīṣmaḥ prastāvaḥ |
varṣā udgīthaḥ |
śarat pratihāraḥ |
hemanto nidhanam || 
. 
. 
1. FIFTH KHANDA
Let a man meditate on the fivefold Saman as the seasons. The hinkara is spring, the prastava summer (harvest of yava, &c.), the udgitha the rainy season, the pratihara autumn, the nidhana winter. 
ṝtuṣu pañcavidhaṃ sāmopāsīta | ṝtuvyavasthāyā yathoktāmbunimittatvādānantaryam | vasanto hiṅkāraḥ | prāthamyāt | grīṣmaḥ prastāvaḥ | yavādisaṃgrahaḥ prastūyate hi prāvṛḍartham | varṣā udgīthaḥ prādhānyāt | śaratpratihāraḥ | rogiṇāṃ mṛtānāṃ ca pratiharaṇāt | hemanto nidhanam | nivāte nidhanātprāṇinām || 1 || 
kalpante hāsmā ṛtava ṛtumān bhavati ya etad evaṃ vidvān ṛtuṣu pañcavidhaṃ sāmopāste || 
. 
. 
2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Saman as the seasons. 
phalaṃ-kalpante ha ṛtuvyavasthānurūpaṃ bhogyatvenāsmā upāsakāyartavaḥ | ṛtumānārtavairbhogaiśca sampanno bhavatītyarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya pañcamaḥ khaṇḍaḥ 
paśuṣu pañcavidhaṃ sāmopāsīta |
ajā hiṅkāraḥ |
avayaḥ prastāvaḥ |
gāva udgīthaḥ |
aśvaḥ pratihāraḥ |
puruṣo nidhanam || 
. 
. 
1. SIXTH KHANDA
Let a man meditate on the fivefold Saman in animals. The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man. 
paśuṣu pañcavidhaṃ sāmopāsīta | samyagvṛtteṣvṛtuṣu paśavyaḥ kāla ityānantaryam | ajā hiṅkāraḥ | prādhānyāt prāthamyādvā | "ajaḥ paśūnāṃ prathama"iti śruteḥ | avayaḥ prastāvaḥ | sāhacaryadarśanādajādīnām | gāvaḥ udgīthaḥ | śraiṣṭhyāt | aśvāḥ pratihāraḥ | pratiharaṇātpuruśāṇām | puruṣo nidhanam | puruṣāśrayatvātpaśūnām || 1 || 
bhavanti hāsya paśavaḥ paśumān bhavati ya etad evaṃ vidvān paśuṣu pañcavidhaṃ sāmopāste || 
. 
. 
2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Saman as animals. 
phalaṃ-bhavanti hāsya paśavaḥ paśumānbhavati | paśuphalaiśca bhogatyāgādibhiryujyata ityarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta |
prāṇo hiṅkāraḥ |
vāk prastāvaḥ |
cakṣur udgīthaḥ |
śrotraṃ pratihāraḥ |
mano nidhanam |
parovarīyāṃsi vā etāni || 
. 
. 
1. SEVENTH KHANDA
Let a man meditate on the fivefold Saman, which is greater than great, as the pranas (senses). The hinkara is smell (nose), the prastava speech (tongue), the udgitha sight (eye), the pratihara hearing (ear), the nidhana mind. These are one greater than the other. 
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta | paraṃparaṃ varīyastvaguṇavatprāṇadṛṣṭiviśiṣṭaṃ sāmopāsītetyarthaḥ | prāṇo ghrāṇaṃ hiṅkāraḥ | uttarottaravarīyasāṃ prāthamyāt | vākprastāvaḥ | vācā hi prastūyate sarvam | vāgvarīyasī prāṇāt | aprāptamapyucyate vācā, prāptasyaiva tu gandhasya grāhakaḥ prāṇaḥ | cakṣurudgīthaḥ | vāco bahutaraviṣayaṃ prakāśayati cakṣurato varīyo vācaḥ, udgīthaḥ | śraiṣṭhyāt | śrotraṃ pratihāraḥ | pratihṛtatvāt | varīyastvaṃ ca śrotrānmanasaḥ | sarvendriyaviṣayavyāpakatvāt | atīndriyaviṣayo ’pi manaso gocara eveti | yathoktahetubhyaḥ parovarīyāṃsi prāṇādīni vā etāni || 1 || 
parovarīyo hāsya bhavati parovarīyaso ha lokāñ jayati ya etad evaṃ vidvān prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāste |
iti tu pañcavidhasya || 
. 
. 
2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Saman, which is greater than great, as the prinas (senses). 
etaddṛṣṭyā viśiṣṭaṃ yaḥ parovarīyaḥ sāmopāste parovarīyo hāsya jīvanaṃ bhavatītyuktārtham | iti tu pañcavidhasya sāmna upāsanamuktamiti saptavidhe vakṣyamāṇaviṣaye buddhisamādhānārtham | nirapekṣo hi pañcavidhe, vakṣyamāṇe buddhiṃ samādhitsati || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya saptamaḥ khaṇḍaḥ 
atha saptavidhasya |
vāci saptavidh.am sāmopāsīta |
yat kiṃca vāco hum iti sa hiṅkāraḥ |
yat preti sa prastāvaḥ |
yad eti sa ādiḥ || 
. 
. 
1. EIGHTH KHANDA
Next for the sevenfold Saman. Let a man meditate on the sevenfold Saman in speech. Whenever there is in speech the syllable hun, that is hinkara, pra is the prastava, a is the adi, the first, i.e. Om, 
athānantaraṃ saptavidhasya samastasya sāmna upāsanaṃ sādhvidamārabhyate | vācīti saptamī pūrvavat | vāgdṛṣṭiviśiṣṭaṃ saptavidhaṃ sāmopāsītetyarthaḥ | yatkiñca vācaḥ śabdasya humiti yo viśeṣaḥ sa hiṅkāro hakārasāmānyāt | yatpreti śabdarūpaṃ sa prastāvaḥ prasāmānyāt | yat-ā, iti sa ādiḥ | ākārasāmānyāt | ādirityoṅkāraḥ | sarvāditvāt || 1 || 
yad ud iti sa udgīthaḥ |
yat pratīti sa pratihāraḥ |
yad upeti sa upadravaḥ |
yan nīti tan nidhanam || 
. 
. 
2. Ud is the udgitha, pra the pratihara, upa the upadrava, ni the nidhana. 
yaduditi sa udgīthaḥ | phatpūrvatvādudgīthasya | yatpratīti sa pratihāraḥ | pratisāmānyāt | yadupeti sa upadrava upopakramatvādupadravasya | yannīti tannidhanam | niśabdasāmānyāt || 2 || 
dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etad evaṃ vidvān vāci saptavidhaṃ sāmopāste || 
. 
. 
3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Saman in speech. He becomes rich in food, and able to eat food. 
dugdhe ’smā ityādyuktārtham || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyāṣṭamaḥ khaṇḍaḥ 
atha khalv amum ādityaṃ saptavidhaṃ sāmopāsīta |
sarvadā samas tena sāma |
māṃ prati māṃ pratīti sarveṇa samas tena sāma || 
. 
. 
1. NINTH KHANDA
Let a man meditate on the sevenfold Saman as the sun. The sun is Saman, because he is always the same (Sama); he is Saman because he is the same, everybody thinking he looks towards me, he looks towards me. 
avayavamātre sāmnyādityadṛṣṭiḥ pañcavidheṣūktā prathame cādhyāye | athedānīṃ khalvamumādityaṃ samaste sāmnyavayavavibhāgaśo ’dhyasya saptavidhaṃ sāmopāsīta | kathaṃ punaḥ sāmatvamādityasyeti | ucyate | udgīthatve hetuvadādityasya sāmatve hetuḥ | ko ’sau, sarvadā samo vṛddhikṣayābhāvāttena hetunā sāmā’dityo māṃ prati māṃ pratīti tulyāṃ buddhimutpādayati | ataḥ sarveṇa samo ’taḥ sāma samatvādityarthaḥ | udgīthabhaktisāmānyavacanādeva lokādiṣūktasāmānyāddhiṅkārāditvaṃ gamyata iti hiṅkārāditve kāraṇaṃ noktam | sāmatve punaḥ savituranuktaṃ kāraṇaṃ na subodhamiti samatvamuktam || 1 || 
tasminn imāni sarvāṇi bhūtāny anvāyattānīti vidyāt |
tasya yat purodayāt sa hiṅkāraḥ |
tad asya paśavo ’nvāyattāḥ |
tasmāt te hiṅkurvanti |
hiṅkārabhājino hy etasya sāmnaḥ || 
. 
. 
2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkara. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkara of that Saman (the sun). 
tasminnāditye ’vayavavibhāgaśa imāni vakṣyamāṇāni sarvāmi bhūtānyanvāyattānyanugatānyādityamupajīvyatveneti vidyāt | kathaṃ, tasyā’dityasya yatpurodayāddharmarūpaṃ sa hiṅkāro bhaktistatredaṃ sāmānyaṃ yattasya hiṅkārabhaktirūpaṃ tadasyā’dityasya sāmnaḥ paśavo gavādayo ’nvāyattā anugatāstadbhaktirūpamupajīvantītyarthaḥ | yasmādevaṃ tasmātte hiṅkurvanti paśavaḥ prāgudayāt | tasmāddhiṅkārabhājino hyetasyā’dityākhyasya sāmnaḥ tadbhaktibhajanaśīlatvāddhi ta evaṃ vartante || 2 || 
atha yat prathamodite sa prastāvaḥ |
tad asya manuṣyā anvāyattāḥ |
tasmāt te prastutikāmāḥ praśaṃsākāmāḥ |
prastāvabhājino hy etasya sāmnaḥ || 
. 
. 
3. What he is when first risen, that is the prastava. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastiva of that Saman. 
atha yatprathamodite savitṛrūpaṃ tadasyā’dityākhyāsya sāmnaḥ sa prastāvastadasya manuṣyā anvāyattāḥ pūrvavat | tasmātte prastutiṃ praśaṃsāṃ kāmayante | yasmātprastāvabhājino hyetasya sāmnaḥ || 3 || 
atha yat saṃgavavelāyāṃ sa ādiḥ |
tad asya vayāṃsy anvāyattāni |
tasmāt tāny antarikṣe ’nārambhaṇāny ādāyātmānaṃ paripatanti |
ādibhājīni hy etasya sāmnaḥ || 
. 
. 
4. What he is at the time of the sangava, that is the Adi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the adi (the Om) of that Saman. 
atha yatsaṅgavavelāyāṃ gavāṃ raśmīnāṃ saṅgamanaṃ saṅgamo yasyāṃ velāyāṃ, gavāṃ vā vatsaiḥ sā saṅgavavelā tasminkāle yatsāvitraṃ rūpaṃ sa ādirbhaktiviśeṣa oṅkārastadasya vayāṃsi pakṣiṇo ’nvāyattāni | yata evaṃ tasmāttāni vayāṃstantarikṣe ’nārambaṇānyanālambanānyātmānamādāyā’tmānamevā’lambanatvena gṛhītvā paripatanti gacchantyata ākārasāmānyādādibhaktibhājīni hyetasya sāmnaḥ || 4 || 
atha yat saṃprati madhyaṃdine sa udgīthaḥ |
tad asya devā anvāyattāḥ |
tasmāt te sattamāḥ prājāpatyānām |
udgīthabhājino hy etasya sāmnaḥ || 
. 
. 
5. What he is just at noon, that is the udgitha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragapati, for they share the udgitha of that Saman. 
atha yatsamprati madhyandina ṛjumadhyandina ityarthaḥ | sa udgīthabhaktistadasya devā anvāyattāḥ | dyotanātiśayāttatkāle | tasmātte sattamā viśiṣṭatamāḥ | prājāpatyānāṃ prajāpatyapatyānāmudgīthabhājino hyetasya sāmnaḥ || 5 || 
atha yad ūrdhvaṃ madhyaṃdināt prāg aparāhṇāt sa pratihāraḥ |
tad asya garbhā anvāyattāḥ |
tasmāt te pratihṛtā nāvapadyante |
pratihārabhājino hy etasya sāmnaḥ || 
. 
. 
6. What he is after midday and before afternoon, that is the pratihara. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihara of that Saman. 
atha yadūrdhvaṃ madhyandinātprāgaparāhnādyadrūpaṃ savituḥ sa pratihārastadasya garbhā anvāyattāḥ | ataste savituḥ pratihārabhaktirūpeṇordhvaṃ pratihṛtāḥ santo nāvapadyante nādhaḥ patanti taddvāre satyapītyarthaḥ | yataḥ pratihārabhājino hyetasya sāmno garbhāḥ || 6 || 
atha yad ūrdhvam aparāhṇāt prāg astam ayāt sa upadravaḥ |
tad asyāraṇyā anvāyattāḥ |
tasmāt te puruṣaṃ dṛṣṭvā kakṣaṃ śvabhram ity upadravanti |
upadravabhājino hy etasya sāmnaḥ || 
. 
. 
7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Saman. 
atha yadūrdhvamaparāhnātprāgastamayātsa upadravastadasyā’raṇyāḥ paśvo ’nvāyattāḥ | tasmātte puruṣaṃ dṛṣṭvā bhītāḥ kakṣamaraṇyaṃ śvabhraṃ bhayaśūnyamityupadravantyupagacchanti dṛṣṭvopadravaṇādupadravabhājino hyetasya sāmnaḥ || 7 || 
atha yat prathamāstamite tan nidhanam |
tad asya pitaro ’nvāyattāḥ |
tasmāt tān nidadhati |
nidhanabhājino hy etasya sāmnaḥ |
evaṃ khalv amum ādityaṃ saptavidhaṃ sāmopāste || 
. 
. 
8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them down (nidadhati), for they share the nidhana of that Saman. Thus a man meditates on the sevenfold Saman as the sun. 
atha yatprathamāstamite ’darśanaṃ jigamiṣati savitari tannidhanaṃ tadasya pitaro ’nvāyattāstasmāttānnidadhati pitṛpitāmahaprapitāmaharūpeṇa darbheṣu nikṣipanti tāṃstadarthaṃ piṇḍānvā sthāpayanti | nidhanasambandhānnidhanabhājino hyetasya sāmnaḥ pitaraḥ | evamavayavaśaḥ saptadhā vibhaktaṃ khalvamumādityaṃ saptavidhaṃ sāmopāste yastasya tadāpattiḥ phalamiti vākyaśeṣaḥ || 8 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya navamaḥ khaṇḍaḥ 
atha khalv ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāsīta |
hiṅkāra iti tryakṣaram |
prastāva iti tryakṣaram |
tat samam || 
. 
. 
1. TENTH KHANDA
Next let a man meditate on the sevenfold Saman which is uniform in itself and leads beyond death. The word hinikara has three syllables, the word prastava has three syllables: that is equal (Sama). 
mṛtyurādityaḥ ahorātrādikālena jagataḥ pramāpayitṛtvāt | tasyātitaraṇāyedaṃ sāmopāsanamupadiśyate-atha khalvanantaram | ādityamṛtyuviṣayasāmopāsanasya, ātmasaṃmitaṃ svāvayavatulyatayā mitaṃ paramātmatulyatayā vā saṃmitamatimṛtyu mṛtyujayahetutvāt | yathā prathame ’dhyāya udgīthabhaktināmākṣarāṇyudgītha ityupāsyatvenoktāni, tatheha sāmnaḥ saptavidhabhaktināmākṣarāṇi samāhṛtya tribhisribhiḥ samatayā sāmatvaṃ parikalpyopāsyatvenocyante | tadupāsanena mṛtyugocarākṣarasamakhyāsāmānyena taṃ mṛtyuṃ prāpya tadatiriktākṣareṇa tasyā’dityasya mṛtyoratikramaṇāyaiva saṃkramamaṃ kalpayati | atimṛtyu saptavidhaṃ sāmopāsīta mṛtyumatikrāntamatiriktākṣarasaṃkhyayetyamṛtyu sāma | tasya prathamabhaktināmākṣarāṇi biṅkāra ityetattryakṣaraṃ bhaktimāna prastāva iti ca bhaktestryakṣarameva māna tatpūrveṇa samam || 1 || 
ādir iti dvyakṣaram |
pratihāra iti caturakṣaram |
tata ihaikam |
tat samam || 
. 
. 
2. The word Adi (first, Om) has two syllables, the word pratihara has four syllables. Taking one syllable from that over, that is equal (Sama). 
ādiriti dvyakṣaraṃ, saptavidhasya sāmnaḥ saṃkhyāpūraṇa oṅkāra ādirityucyate | pratihāra iti caturakṣaram | tata ihaikamakṣaramavacchidyā’dyakṣarayoḥ prakṣipyate | tena tatsamameva bhavati || 2 || 
udgītha iti tryakṣaram upadrava iti caturakṣaraṃ tribhis tribhiḥ samaṃ bhavati |
akṣaram atiśiṣyate tryakṣaram |
tat samam || 
. 
. 
3. The word udgitha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal. 
udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhisribhiḥ samaṃ bhavatyakṣaramatiśiṣ.yate ’tiricyate | tena vaiṣamye prāpte sāmnaḥ samatvakaraṇāyā’ha-tadekamapi sadakṣaramiti tryakṣarameva bhavati | atastatsamam || 3 || 
nidhanam iti tryakṣaram |
tat samam eva bhavati |
tāni ha vā etāni dvāviṃśatir akṣarāṇi || 
. 
. 
4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables. 
nidhanamiti tryakṣaraṃ tatsamameva bhavati | evaṃ tryakṣarasamatayā sāmatvaṃ sampādya yathāprāptānyevākṣarāṇi saṃkhyāyante - tāni ha vā etāni saptabhaktināmākṣarāṇi dvāviṃśatiḥ || 4 || 
ekaviṃśatyādityam āpnoti |
ekaviṃśo vā ito ’sāv ādityaḥ |
dvāviṃśena param ādityāj jayati |
tan nākam |
tad viśokam || 
. 
. 
5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief. 
tatraikaviṃśatyakṣarasaṃkhyayā’dityamāpnoti mṛtyum | yasmādekaviṃśa ito ’smāllokādasāvādityaḥ saṃkhyayā | "dvādaśa māsāḥ pañcartavasraya ime lokā asāvāditya ekaviṃśa"iti śruteratiśiṣṭena dvāviṃśenākṣareṇa paraṃ mṛtyorādityājjayatyāpnotītyarthaḥ | yacca tadādityātparaṃ kiṃ tat?nākaṃ kamiti sukhaṃ tasya pratiṣedho ’kaṃ tanna bhavatīti nākaṃ kamevetyarthaḥ | mṛtyuviṣayatvādduḥkhasya viśokaṃ ca tadvigataśokaṃ mānasaduḥkharahitamityarthaḥ | tadāpnotīti || 5 || 
āpnotīhādityasya jayam |
paro hāsyādityajayāj jayo bhavati ya etad evaṃ vidvān ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāste sāmopāste || 
. 
. 
6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Saman as uniform in itself, which leads beyond death, yea, which leads beyond death. 
uktasyaiva piṇḍitārthamāha-ekaviṃśatisaṃkhyayā’dityasya jayamāpnoti paro hāsyaivaṃvida ādityajayānmṛtyugocarātparo jayo bhavati dvāviṃśatyakṣarasaṃkhyayetyarthaḥ | ya etadevaṃ dvānitikyādyuktārtham | tasyaitadyathoktaṃ phalamiti dvirabhyāsaḥ sāptavidhyasamāptyarthaḥ || 6 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya daśamaḥ khaṇḍaḥ 
mano hiṅkāraḥ |
vāk prastāvaḥ |
cakṣur udgīthaḥ |
śrotraṃ pratihāraḥ |
prāṇo nidhanam |
etad gāyatraṃ prāṇeṣu protam || 
. 
. 
1. ELEVENTH KHANDA
The hinkara is mind, the prastava speech, the udgitha sight, the pratihara hearing, the nidhana breath. That is the Gayatra Saman, as interwoven in the (five) pranas. 
vinā nāmagrahaṇaṃ pañcavidhasya saptavidhasya ca sāmna upāsanamuktam | athedānīṃ gāyatrādināmagrahaṇapūrvakaṃ viśiṣṭaphalāni sāmopāsanāntarāṇyucyante yathākramaṃ gāyatrādīnāṃ karmaṇi prayogastathaiva | mano hiṅkāro manasaḥ sarvakaraṇapravṛttīnāṃ prāthamyāt | tadānantaryādvākprastāvaścakṣurudgīthaḥ śraiṣṭhyāt | śrotraṃ pratihāraḥ pratihṛtatvāt | prāṇo nidhanaṃ yathoktānāṃ prāṇe nidhanātsvāpakāle | etadgāyatraṃ sāma prāṇeṣu protam | gāyatryāḥ prāṇasaṃstutatvāt || 1 || 
sa ya evam etad gāyatraṃ prāṇeṣu protaṃ veda |
prāṇī bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
mahāmanāḥ syāt |
tad vratam || 
. 
. 
2. He who thus knows this Gayatra interwoven in the pranas, keeps his senses, reaches the full life, he lives long , becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gayatra is, 'Be not high-minded.' 
sa ya evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati | avikalakaraṇo bhavatītyetat | sarvamāyureti | śataṃ varṣaṇi sarvamāyuḥ puruṣasyeti śruteḥ | jyogujjvalaṃ jīvati | mahānbhavati prajādibhirmahāṃśca kīrtyā | gāyatropāsakasyaitadvrataṃ bhavati yanmahāmanāstvakṣudracittaḥ syādityarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikādaśaḥ khaṇḍaḥ 
abhimanthati sa hiṅkāraḥ |
dhūmo jāyate sa prastāvaḥ |
jvalati sa udgīthaḥ |
aṅgārā bhavanti sa pratihāraḥ |
upaśāmyati tan nidhanam |
saṃśāmyati tan nidhanam |
etad rathaṃtaram agnau protam || 
. 
. 
1. TWELFTH KHANDA
The hinkara is, he rubs (the fire-stick); the prastava, smoke rises; the udgitha, it burns; the pratihara, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Saman as interwoven in fire. 
abhimanthati sa hiṅkāraḥ prāthamyāt | agnerdhūmo jāyate sa prastāva ānantaryāt | jvalati sa udgītho haviḥ sambandhācchraiṣṭhyaṃ jvalanasya | aṅgārā bhavanti sa pratihāro ’ṅgārāṇāṃ pratihṛtatvāt | upaśamaḥ sāvaśeṣatvādagneḥ | saṃśamo niḥśeṣopaśamaḥ samāptisāmānyānnidhanametadrathantara magnau protam | manthane hyagnergīyate || 1 || 
sa ya evam etad rathaṃtaram agnau protaṃ veda |
brahmavarcasy: annādo bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
na pratyaṅṅ agnim ācāmen na niṣṭhīvet |
tad vratam || 
. 
. 
2. He who thus knows this Rathantara interwoven in fire, becomes radiant and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.' 
sa ya ityādi pūrvavat | brahmavarcasī vṛttasvādhyāyanimittaṃ tejo brahmavartasam | tejastu kevalaṃ tviḍbhāvaḥ | annādo dīptāgniḥ | na pratyaṅṅagnerabhimukho nā’cāmenna bhakṣayetkiñcinna niṣṭhīvecchleṣmanirasanaṃ ca na kuryāttadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvādaśaḥ khaṇḍaḥ 
upamantrayate sa hiṅkāraḥ |
jñapayate sa prastāvaḥ |
striyā saha śete sa udgīthaḥ |
prati strīṃ saha śete sa pratihāraḥ |
kālaṃ gacchati tan nidhanam |
pāraṃ gacchati tan nidhanam |
etad vāmadevyaṃ mithune protam || 
. 
. 
1. THIRTEENTH KHANDA
[The next Khanda is not translated by Muller: this translation from The Principal Upanishads, S. Radhakrishnan tr.]
One summons, that is the syllable him. He makes request, that is a prastava. Along with the woman, he lies down, that is the udgiha. He lies on the woman, that is the pratihara. He comes to the end, that is the nidhana. He comes to the finish, that is the nidhana. This is the Vamadevya chant woven on sex intercourse. 
upamantrayate saṅketaṃ karoti prāthamyātsa hiṅkāraḥ | jñapayate toṣayati sa prastāvaḥ | sahaśayanamekaparyaṅkagamanaṃ sa udgīthaḥ śraiṣṭhyāt | prati srīṃ śayanaṃ sriyā abhimukhībhāvaḥ sa pratihāraḥ | kālaṃ gacchati maithunena pāraṃ samāptiṃ gacchati tannidhanametadvāmadevyaṃ mithune protam | vāyvambumithunasambandhāt || 1 || 
sa ya evam etad vāmadevyaṃ mithune protaṃ veda |
mithunī bhavati |
mithunān mithunāt prajāyate |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
na kāṃcana pariharet |
tad vratam || 
. 
. 
2. He who knows this Vamadeva chant as woven on sex intercourse, comes to intercourse, procreates himself from every act, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should not despise any woman. That is the rule 
sa ya ityādi pūrvavat | mithunī bhavatyavidhuro bhavatītyarthaḥ | mithunānmithunātprajāyata ityamogharetastvamucyate | na kāñcana kāñcidapi sriyaṃ svātmatalpaprāptāṃ na pariharetsamāgamārthinīm | vāmadevyasāmopāsanāṅgatvena vidhānāt etasmādanyatra pratiṣedhasmṛtayaḥ vacanaprāmāṇyācca dharmāvagaterna pratiṣedhaśāsreṇāsya virodhaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya tryodaśaḥ khaṇḍaḥ 
udyan hiṅkāraḥ |
uditaḥ prastāvaḥ |
madhyaṃdina udgīthaḥ |
aparāhṇaḥ pratihāraḥ |
astaṃ yan nidhanam |
etad bṛhad āditye protam || 
. 
. 
1. FOURTEENTH KHANDA
Rising, the sun is the hinkara, risen, he is the prastava, at noon he is the udgitha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the Brihat Saman as interwoven in the sun. 
udyansavitā sa hiṅkāraḥ prāthamyāddarśanasya | uditaḥ prastāvaḥ prastavanahetutvātkarmaṇām | madhyandina udgīthaḥ śraiṣṭhyāt | aparāhnaḥ pratihāraḥ paśvādīnāṃ gṛhānprati haraṇāt | yadastaṃ yaṃstannidhanaṃ rātrau gṛhe nidhānātprāṇinām | etadbṛhadāditye protaṃ bṛhata ādityadaivatyatvāt || 1 || 
sa ya evam etad bṛhad āditye protaṃ veda |
tejasvy: annādo bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
tapantaṃ na nindet |
tad vratam || 
. 
. 
2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.' 
sa ya ityādi pūrvavat | tapantaṃ na nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya caturdaśaḥ khaṇḍaḥ 
abhrāṇi saṃplavante sa hiṅkāraḥ |
megho jāyate sa prastāvaḥ |
varṣati sa udgīthaḥ |
vidyotate stanayati sa pratihāraḥ |
udgṛhṇāti tan nidhanam |
etad vairūpaṃ parjanye protam || 
. 
. 
1. FIFTEENTH KHANDA.

The mists gather, that is the hinkara; the cloud has risen, that is the prastava; it rains, that is the udgitha; it flashes and thunders, that is the pratihara; it stops, that is the nidhana. That is the Vairupa Saman, as interwoven in Parganya, the god of rain. 
abhrāṇyabbharaṇāt, megha udakasektṛtvāt | uktārthamanyat | etadvairūpaṃ nāma sāma parjanye protam | anetarūpatvāt abhrādibhiḥ parjanyasya vairūpyam || 1 || 
sa ya evam etad vairūpaṃ parjanye protaṃ veda |
virūpāṃś ca surūpaṃś ca paśūn avarundhe |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
varṣantaṃ na nindet |
tad vratam || 
. 
. 
2. He who thus knows the Vairupa as interwoven in Parganya, obtains all kinds of cattle (virupa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.' 
virūpāṃśca surūpāṃścājāviprabhṛtīnpaśūnavarundhe prāpnotītyarthaḥ | varṣantaṃ na nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya pañcadaśaḥ khaṇḍaḥ 
vasanto hiṅkāraḥ |
grīṣmaḥ prastāvaḥ |
varṣā udgīthaḥ |
śarat pratihāraḥ |
hemanto nidhanam |
etad vairājam ṛtuṣu protam || 
. 
. 
1. SIXTEENTH KHANDA
The hinkara is spring, the prastava summer, the udgitha the rainy season, the pratihara autumn, the nidhana winter. That is the Vairaga Saman, as interwoven in the seasons. 
vasanto hiṃṅkāraḥ prāthamyāt | grīṣmaḥ prastāva ityādi pūrvavat || 1 || 
sa ya evam etad vairājam ṛtuṣu protaṃ veda |
virājati prajayā |
paśubhir brahmavarcasena |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
ṛtūn na nindet |
tad vratam || 
. 
. 
2. He who thus knows the Vairaga, as interwoven in the seasons, shines (viragati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.' 
etadvairājamṛtuṣu protaṃ veda virājati ṛtuvadyathartava ārtavairdharmairvirājanta evaṃ prajādibhirvidvānityuktamanyat | ṛtīnna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
pṛthivī hiṅkāraḥ |
antarikṣaṃ prastāvaḥ |
dyaur udgīthaḥ |
diśaḥ pratihāraḥ |
samudro nidhanam |
etāḥ śakvaryo lokeṣu protāḥ || 
. 
. 
1. SEVENTEENTH KHANDA
The hinkara is the earth, the prastava the sky, the udgitha heaven, the pratihara the regions, the nidhana the sea. These are the Sakvari Samans, as interwoven in the worlds'. 
pṛthivī hiṅkāra ityādi pūrvavat | śakvarya iti nityaṃ bahuvacanaṃ revatya iva | lokeṣu protāḥ || 1 || 
sa ya evam etāḥ śakvaryo lokeṣu protā veda |
lokī bhavati sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
lokān na nindet |
tad vratam || 
. 
. 
2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.' 
lokī bhavati lokaphalena yujyata ityartaḥ | lokānna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya saptadaśaḥ khaṇḍaḥ 
ajā hiṅkāraḥ |
avayaḥ prastāvaḥ |
gāva udgīthaḥ |
aśvāḥ pratihāraḥ |
puruṣo nidhanam |
etā revatyaḥ paśuṣu protāḥ || 
. 
. 
1. EIGHTEENTH KHANDA
The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man. These are the Revati Samans, as interwoven in animals. 
ajā hiṅkāra ityādi pūrvavat | paśuṣu protāḥ || 1 || 
sa ya evam etā revatyaḥ paśuṣu protā veda |
paśumān bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
paśūn na nindet |
tad vratam || 
. 
. 
2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.' 
paśūnna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyasyāṣṭādaśaḥ khaṇḍaḥ 
loma hiṅkāraḥ |
tvak prastāvaḥ |
māṃsam udgīthaḥ |
asthi pratihāraḥ |
majjā nidhanam |
etad yajñāyajñīyam aṅgeṣu protam || 
. 
. 
1. NINETEENTH KHANDA
The hinkara is hair, the prastiva skin, the udgitha flesh, the pratihara bone, the nidhana marrow. That is the Yagnayagniya Saman, as interwoven in the members of the body. 
loma hiṅkāro dehāvayavānāṃ prāthamyāt | tvakprastāva ānantaryāt | māṃsamudgīthaḥ śraiṣṭhyāt | asthi pratihāraḥ pratihṛtatvāt | majjā nidhanamāntyāt | etadyajñāyajñīyaṃ nāma sāma dehāvayavaveṣu protam || 1 || 
sa ya evam etad yajñāyajñīyam aṅgeṣu protaṃ veda |
aṅgī bhavati |
nāṅgena vihūrchati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
saṃvatsaraṃ majjño nāśnīyāt |
tad vratam |
majjño nāśnīyād iti vā || 
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2. He who thus knows the Yagnayagniya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.' 
aṅgī bhavati samagrāṅgo bhavatītyarthaḥ | nāṅgena hastapādādinā vihūrchati na kuṭilī bhavati paṅguḥ kuṇī vetyarthaḥ | saṃvatsaraṃ saṃvatsaramātraṃ majjño māṃsāni nāśnīyānna bhakṣayet | bahuvacanaṃ matsyopalakṣaṇārtham | majjño nāśnīyātsarvadaiva nāśnīyāditi vā tadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikonaviṃśaḥ khaṇḍaḥ 
agnir hiṅkāraḥ |
vāyuḥ prastāvaḥ |
āditya udgīthaḥ |
nakṣatrāṇi pratihāraḥ |
candramā nidhanam |
etad rājanaṃ devatāsu protam || 
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1. TWENTIETH KHANDA
The hinkara is fire, the prastiva air, the udgitha the sun, the pratihira the stars, the nidhana the moon. That is the Ragana Saman, as interwoven in the deities. 
agnirhiṅkāraḥ prathamasthānatvāt | vāyuḥ prastāva ānantaryasāmānyāt | āditya udgīthaḥ śraiṣṭhyāt | nakṣatrāṇi pratihāraḥ pratihṛtatvāt | candramā nidhanaṃ karmiṇāṃ tannidhanāt | etadrājanaṃ devatāsu protaṃ devatānāṃ dīptimattvāt || 1 || 
sa ya evam etad rājanaṃ devatāsu protaṃ veda |
etāsām eva devatānāṃ salokatāṃ sarṣṭitāṃ sāyujyaṃ gacchati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
brāhmaṇān na nindet |
tad vratam || 
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2. He who thus knows the Ragana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brahmanas.' 
vidvatphalam-etāsāmevāgnyādīnāṃ devatānāṃ salokatāṃ samānalokatāṃ sārṣṭitāṃ samānarddhitvaṃ sāyujyaṃ samugbhāvamekadehadehitvamityetat | vāśabdo ’tra lupto draṣṭavyaḥ salokatāṃ vetyādi | bhāvanāviśeṣataḥ phalaviśeṣopapatteḥ | gacchati prāpnoti | samuccayānupapatteśca | brāhmaṇānna nindettadvratam | "ete vai devāḥ pratyakṣaṃ yadbrāhmaṇā"iti śruterbrāhmaṇanindā devatānindaiveti || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya viṃśaḥ khaṇḍaḥ 
trayī vidyā hiṅkāraḥ |
traya ime lokāḥ sa prastāvaḥ |
agnir vāyur ādityaḥ sa udgīthaḥ |
nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ |
sarpā gandharvāḥ pitaras tan nidhanam |
etat sāma sarvasmin protam || 
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1. TWENTY-FIRST KHANDA
The hinkara is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Saman, as interwoven in everything. 
trayī vidyā hiṅkāraḥ | agnyādisāmna ānantaryaṃ trayīvidyāyā agnyādikāryatvaśruteḥ | hiṅkāraḥ prāthamyātsarvakartavyānām | traya ime lokāstatkāryatvādanantarā iti prastāvaḥ | agnyādīnāmudgīthatvaṃ śraiṣṭhyāt | nakṣatrādīnāṃ pratihṛtatvātpratihāratvam | sarpādīnāṃ dhakārasāmānyānnidhanatvametatsāma nāmaviśṣābhāvātsāmasamudāyaḥ sāmaśabdaḥ sarvasminprotam | trayīvidyādidṛṣṭyā hiṅkārādisāmabhaktaya upāsyāḥ | atīteṣvapi sāmopāsaneṣu yeṣu yeṣu protaṃ yadyatsāma taddṛṣṭyā tadupāsyamiti | karmāṅganāṃ dṛṣṭiviśeṣeṇājyasyeva saṃskāryatvāt || 1 || 
sa ya evam etat sāma sarvasmin protaṃ veda sarvaṃ ha bhavati || 
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2. He who thus knows this Saman, as interwoven in everything, he becomes everything. 
sarvaviṣayasāmavidaḥ phalaṃ-sarvaṃ ha bhavati sarveśvaro bhavatītyarthaḥ | nirupacaritasarvabhāve hi diksthebhyo baliprāptyanupapattiḥ || 2 || 
tad eṣa ślokaḥ |
yāni pañcadhā trīṇi trīṇi |
tebhyo na jyāyaḥ param anyad asti || 
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3. And thus it is said in the following verse: 'There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hinkara, the prastiva, &c.), and the other forms of the Saman. Greater than these there is nothing else besides.' 
tadetasminnartha eṣa śloko mantro ’pyasti | yāni pañcadhā pañcaprakāreṇa hiṅkārādivibhāgaiḥ proktāni trīṇi trīṇi trayīvidyādīni tebhyaḥ pañcatrikebhyo jyāyo mahattaraṃ paraṃ ca vyatiriktamanyadvastvantaraṃ nāsti na vidyata ityarthaḥ | tatraiva hi sarvasyāntabhaviḥ || 3 || 
yas tad veda sa veda sarvam |
sarvā diśo balim asmai haranti |
sarvam asmīty upāsita |
tad vrataṃ tad vratam || 
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4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Saman), knowing that he is everything, yea, that he is everything.' 
yastadyathoktaṃ sarvātmakaṃ sāma veda sa veda sarvaṃ;sa sarvajño bhavatītyarthaḥ | sarvā diśaḥ sarvadiksthā asmā evaṃvide baliṃ bhogaṃ haranti prāpayantītyarthaḥ | sarvamasmi bhavāmītyevametatsāmopāsīta tasyaitadeva vratam | dbiruktiḥ sāmopāsanasamāptyarpthā || 4 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikaviṃśaḥ khaṇḍaḥ 
vinardi sāmno vṛṇe paśavyam ity agner udgīthaḥ |
aniruktaḥ prajāpateḥ |
niruktaḥ somasya |
mṛdu ślakṣṇaṃ vāyoḥ |
ślakṣṇaṃ balavad indrasya |
krauñcaṃ bṛhaspateḥ |
apadhvāntaṃ varuṇasya |
tān sarvān evopaseveta |
vāruṇaṃ tv eva varjayet || 
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1. TWENTY-SECOND KHANDA
The udgitha, of which a poet said, I choose the deep sounding note of the Saman as good for cattle, belongs to Agni; the indefinite note belongs to Pragapati, the definite note to Soma, the soft and smooth note to Vayu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna. 
sāmopāsanaprasaṅgena gānaviśeṣādisampadudgāturupadiśyate | phalaviśeṣasambandhātṣa vinardi viśiṣṭo nardaḥ svaraviśeṣa ṛṣabhakūjitasamo ’syāstīti vinardi gānamiti vākyaśeṣaḥ | tacca sāmnaḥ sambandhi paśubhyo hitaṃ paśavyamagneragnidevatyaṃ codgītha udgānam | tadahamevaṃviśiṣṭaṃ vṛṇe prarthaya iti kaścidyajamāna udgātā vā manyate | anirukto ’mukasama ityaviśeṣitaḥ prajāpateḥ prajāpatidevatyaḥ sa na gānaviśeṣaḥ | āniruktyātprajāpaterniruktaḥ spaṣṭaḥ somasya, somadevatyaḥ sa udgītha ityarthaḥ | mṛdu ślakṣaṇaṃ ca gānaṃ vāyorvāyudevatyaṃ tat | ślakṣṇaṃ balavacca prayatnādhikyopetaṃ cendrasyaindraṃ tadgānam | krauñcaṃ krauñcapakṣininādasamaṃ bṛhaspaterbārhaspatyaṃ tat | apadhvāntaṃ bhinnakāṃsyasvarasamaṃ varuṇasyaitadgānam | tānsarvānevopaseveta prayuñjīta vāruṇaṃ tvevaikaṃ varjayet || 1 || 
amṛtatvaṃ devebhya āgāyānīty āgāyet |
svadhāṃ pitṛbhya āśāṃ manuṣyebhyas tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnam ātmana āgāyānīty etāni manasā dhyāyann apramattaḥ stuvīta || 
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2. Let a man sing, wishing to obtain by his song immortality for the Devas. 'May I obtain by my song ablations (svadha) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgatri priest) sing praises, without making mistakes in pronunciation, &c. 
amṛtatvaṃ devebhya āgāyāni sādhayāni | svadhāṃ pitṛbhya āgāyānyāśāṃ manuṣyebhya āśāṃ prārthanāṃ prārthitamityetat | tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmane mahyamāgāyānītyetāni manasā cintayandhyāyannapramattaḥ svaroṣmavyañjanādibhyaḥ stuvīta || 2 || 
sarve svarā indrasyātmānaḥ |
sarva ūṣmāṇaḥ prajāpater ātmānaḥ |
sarve sparśā mṛtyor ātmānaḥ |
taṃ yadi svareṣūpālabheta |
indraṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati vakṣyatīty enaṃ brūyāt || 
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3. All vowels (svara) belong to Indra, all sibilants (ushman) to Pragapati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.' 
sarve svarā akārādaya indrasya balakarmaṇaḥ prāṇasyā’tmāno dehāvayavasthānīyāḥ sarva ūṣmāṇaḥ śaṣasahādayaḥ prajāpatervirājaḥ kaśyapasya vā’tmānaḥ | sarve sparśāḥ kādayo vyañjanāni mṛtyorātmānastamevaṃvidamudgātāraṃ yadi kaścitsvareṣūpālabheta svarastvayā duṣṭaḥ prayukta ityevamupālabdha indraṃ prāṇamīśvaraṃ śaraṇamāśrayaṃ prapanno ’bhūvaṃ svarān prayuñjāno ’haṃ sa indro yattava vaktavyaṃ tvā tvāṃ prati vakṣyati sa eva deva uttaraṃ dāsyatītyenaṃ brūyāt || 3 || 
atha yady enam ūṣmāsūpālabheta |
prajāpatiṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati pekṣyatīty enaṃ brūyāt |
atha yady enaṃ sparśeṣūpālabheta |
mṛtyuṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati dhakṣyatīty enaṃ brūyāt || 
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4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragipati as my refuge: he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.' 
atha yadyenamūṣmasu tathaivopālabheta prajāpatiṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā pratipekṣyati sañcūrṇayiṣyatītyenaṃ brūyāt | atha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati dhakṣyati bhasmīkariṣyatītyenaṃ brūyāt || 4 || 
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti |
sarva ūṣmāṇo ’grastā anirastā vivṛtā vaktavyāḥ prajāpater ātmānaṃ paridadānīti |
sarve sparśā leśenānabhinihitā vaktavyā mṛtyor ātmānaṃ pariharāṇīti || 
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5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgatri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta), nor as if thrown out (nirasta), but well opened (vivrita), so that the Udgatri may give himself to Pragapati. All consonants are to be pronounced slowly, and without crowding them together, so that the Udgatri may withdraw himself from Mrityu. 
yata indrādyātmānaḥ svarādayo ’taḥ sarve svarā ghoṣavanto balavanto vaktavyāḥ | tathāhamindre balaṃ dadāni balamādadhānīti | tathā sarva ūṣmāṇo ’grastā antarapraveśitā anirastā bahiraprakṣiptā vivṛtā[vivṛttā] vivṛtaprayatnopetāḥ prajāpaterātmānaṃ paridadāni prayacchānīti | sarve sparśā leśena śanakairanabhinihitā anabhinikṣiptā vaktavyā mṛtyorātmānaṃ bālāniva śanakaiḥ pariharan mṛtyorātmānaṃ pariharāṇīti || 5 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvāviṃśaḥ khaṇḍaḥ 
trayo dharmaskandhāḥ |
yajño ’dhyayanaṃ dānam iti prathamaḥ |
tapa eva dvitīyaḥ |
brahmacāryācāryakulavāsī tṛtīyo ’tyantam ātmānam ācāryakule ’vasādayan |
sarva ete puṇyalokā bhavanti |
brahmasaṃstho ’mṛtatvam eti || 
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1. TWENTY-THIRD KHANDA
There are three branches of the law. Sacrifice, study, and charity are the first,

2. Austerity the second, and to dwell as a Brahmakarin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality. 
oṅkārasyopāsanavidhyarthaṃ trayo dharmaskandhā ityādyārabhyate | naivaṃ manatavyaṃ sāmāvayavabhūtasyaivodgīthādilakṣaṇasyoṅkārasyopāsanātphalaṃ prāpyata iti | kiṃ tarhi?yatsarvairapi sāmopāsanaiḥ karmabhiścāprāpyaṃ tatphalamamṛtatvaṃ kevalādoṅkāropāsanātprāpyata iti | tatstutyarthaṃ sāmaprakaraṇe tadupanyāsaḥ | trayasrisaṃkhyākā dharmasya skandhā dharmaskandhāḥ dharmavibāgā ityarthaḥ | ke ta ityāha -yajño ’gnihotrādiḥ | adhyayanaṃ saniyamasya ṛgāderabhyāsaḥ | dānaṃ bahirvedi yathāśaktidravyasaṃvibhāgo bhikṣamāṇebhyaḥ | ityeṣa prathamo dharmaskandhaḥ | gṛhasthasamavetatvāttannirvartakena gṛhasthena nirdiśyate prathama eka ityartho dvitīyatṛtīyaśravaṇānnā’dyārthaḥ | tapa eva dvitīyastapa iti kṛcchracāndrāyaṇādi tadvāṃstāpasaḥ parivrāḍvā na brahmasaṃstha āśramadharmamātrasaṃstho;brahmasaṃsthasya tvamṛtatvaśravaṇāt | dvitīyo dharmaskandhaḥ | brahmacāryācāryakule vastuṃ śīlamasyetyācāryakulavāsī | atyantaṃ yāvajjīvamātmānaṃ niyamairācāryakule ’vasādayankṣapayandehaṃ tṛtīyo dharmaskandhaḥ | atyantamityādiviśeṣaṇānnaiṣṭhika iti gamyate | upakurvāṇasya svādhyāyagrahaṇārthatvānna puṇyalokatvaṃ brahmacaryeṇa | sarva ete trayo ’pyāśramiṇo yathoktairdharmaiḥ puṇyalokā bhavanti | puṇyo loko yeṣāṃ ta ime puṇyalokā āśramiṇo bhavanti | avaśiṣṭastvanuktaḥ parivrāḍbrahmasaṃstho brahmaṇi samyaksthitaḥ so ’mṛtatvaṃ puṇyalokavilakṣaṇamamaraṇabhāvamātyantikameti nā’pekṣikaṃ devādyamṛtatvavat | puṇyalokātpṛyagamṛtatvasya vibhāgakaraṇāt | yadi ca pumyalokātiśayamātramamṛtatvamabhaviṣyattataḥ puṇyalokatvādvibhaktaṃ nāvakṣyat | vibhaktepadeśāccā’tyantikamamṛtatvamiti gamyate | atra cā’śramadharmaphalopanyāsaḥ praṇavasevāstutyarthaṃ na tatphalavidhyartham | stutaye ca pravamasevāyā āśramadharmaphalavidhaye ceti hi bhidyeta vākyam | tasmātsmṛtisiddhāśramaphalānuvādena praṇavasevāphalamamṛtatvaṃ bruvanpraṇavasevāṃ stauti | yathā pūrṇavarmaṇaḥ sevā bhaktaparidhānamātraphalā rājavarmaṇastu sevā rājyatulyaphaleti tadvat | praṇavaśca tatsatyaṃ paraṃ brahma tatpratīkatvāt | "etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param" ityādyāmnāyātkāṭhake yuktaṃ tatsevāto ’mṛtatvam | caturṇāmadhikṛtatvāviśeṣāt | brahmasaṃsthatve ’pratiṣedhācca | svakarmacchidre ca brahmasaṃsthatāyāṃ sāmardhyopapatteḥ | na ca yavavarāhādiśabdavadbrahmasaṃsthaśabdaḥ parivrājake rūḍhaḥ | brahmaṇi saṃsthitinimittamupādāya pravṛttatvāt | na hi rūḍhiśabdā nimittamupādadate | sarveṣāṃ ca brahmaṇi sthitirupapadyate | yatra yatra nimittamasti brahmaṇi saṃsthitistasya tasya nimittavato vācakaṃ santaṃ brahmasaṃsthaśabdaṃ parivrāḍekaviṣaye saṃkoca kāraṇābhāvānniroddhuma yuktam | na ca pārivrājyāśramadharmamātreṇāmṛtatvam | jñānānarthakyaprasaṅgāt | pārivrājyadharmayuktameva jñānamamṛtatvasādhanamiti cenna | āśramadharmatvāviśeṣāt | dharmo vā jñānaviśiṣṭo ’mṛtatvasādhanamityedapi sarvāśramadharmāṇāmaviśiṣṭam | na ca vacanamasti parivrājakasyaiva brahmasaṃsthasya mokṣo nānyeṣāmiti | jñānānmokṣa iti ca sarvopaniṣadāṃ siddhāntaḥ tasmādya eva brahmasaṃsthaḥ svāśramavihitakarmavatāṃ so ’mṛtatvametīti | kurvidaṃ mā kārṣīriti karmavidhayaḥ pravṛttāḥ | tacca nimittaṃ na śāsrakṛtam | sarvaprāṇiṣu darśanāt | "sadekamevādvitīyaṃ" "ātmaivedaṃ sarvaṃ" "brahmaivedaṃ sarvam" itiśāsrajanyaḥ pratyayo vidyārūpaḥ svābhāvikaṃ kriyākārakaphalabhedapratyayaṃ karmavidhinimittamanupamṛdya na jāyate | bhedābhedapratyayayorvirodhāt | na hi taimirikadvicandrādibhedapratyayamanupamṛdya timirāpagame candrādyekatvapratyaya upajāyate | vidyāvidyāpratyayayorvirodhāt | tatraivaṃ sati yaṃ bhedapratyayamupādāya karmavidhayaḥ pravṛtāḥ sa yasyopamarditaḥ sadekamevādvitīyaṃ tatsatyaṃ vikārabhedo ’nṛtamityetadvākyapramāṇajanitenaikatvapratyayena sa sarvakarmabhyo nivṛtto nimittanivṛtte:,sa ca nivṛttakarmā brahmasaṃstha ucyate, sa ca parivrāḍevānyasyāsambhavāt | anyo hyanivṛttabhedapratyayaḥ so ’nyatpaśyañśṛṇvanmanvāno vijānannidaṃ kṛtvedaṃ prāpnuyāmiti hi manyate | tasyaivaṃ kurvato na brahmasaṃsthatā | vācārambhaṇamātravikārānṛtābhisandhipratyayatvāt | na cāsatyamityupardite bhedapratyaye satyamidamanena kartavyaṃ mayeti pramāṇaprameyabuddhirupapadyate | ākāśa iva talamalabuddhirvivekinaḥ | upamardite ’pi bhedapratyaye karmabhyo na nivartate cetprāgiva bhedapratyayopamardanādekatvapratyayavidhāyakaṃ vākyamapramāṇīkṛtaṃ syāt | abhakṣyabhakṣaṇādipratiṣedhavākyānāṃ prāmāṇyavadyuktamekatvavākyasyāpi prāmāṇyam | sarvopaniṣadāṃ tatparatvāt | karmavidhīnāmaprāmāṇa ayaprasaṅga iti cet | na | anupamarditabhedapratyayavatpuruṣaviṣaye prāmāṇyopapatteḥ svapnādipratyaya iva prākprabodhāt | vivekināmakaraṇātkarmavidhiprāmāṇyoccheda iti cet | na | kāmyavidhyanucchedadarśanāt | na hi kāmātmatā na praśastetyevaṃvijñānavadbhiḥ kāmyāni karmāṇi nānuṣṭhīyanta iti kāmyakarmavidhaya ucchidyante ’nuṣṭhīyanta eva kāmibhiriti | tathā brahmasaṃsthairbrahmavidbhirnānuṣṭhīyante karmāṇīti na tadvidhaya ucchidyante ’brahmavidbhiranuṣṭhīyanta eveti | parivrādakānāṃ bhikṣācaraṇādivadutpannaikatvapratyayānāmapi gṛhasthādīnāmagnihotrādikarmānivṛttiriti cenna | prāmāṇyacintāyāṃ puruṣapravṛtteradṛṣṭāntatvāt | na hi nābhicarediti pratiṣiddhamapyabhicaramaṃ kaścitkurvandṛṣṭa iti śatrau dveṣarahitenāpi vivekinābhicaraṇaṃ kriyate | na ca karmavidhipravṛttinimitte bhedapratyaye bādhite ’gnihotrādau pravartakaṃ nimittamasti, parivrājakasyeva bhikṣācaraṇādau bubhukṣādi pravartakam | ihāpyakaraṇe pratyavāyabhayaṃ pravartakamiti cet | na | bhedapratyayavato ’dhikṛtatvāt | bhedapratyayavānanupamarditabhedabuddhirvidyayā yaḥ sa karmaṇyadhikṛta ityavocāma | yo hyadhikṛtaḥ karmaṇi tasya tadakarame pratyavāyo na nivṛttādhikārasya gṛhasthasyeva brahmacāriṇo viśeṣadharmānanuṣṭhāne | evaṃ tarhi sarvaḥ svāśramastha utpannekatvapratyayaḥ parivrāḍiti cet | na | svasvāmitvabhedabuddhyanivṛtteḥ | karmārthatvāccetarāśramāṇām | "atha karma kurvīya"iti śruteḥ | tasmātsvasvāmitvābhāvādbhikṣureka eva parivrāṭ | na gṛhasthādiḥ | ekatvapratyayavidhijanitena pratyayena vidhinimittabhedapratyayasyopamarditatvādyamaniyamādyanupapattiḥ parivrājakasyeti cet | na | bubhukṣādinaikatvapratyayātprācyāvitasyopapatternivṛttyarthatvāt | na ca pratiṣiddhasevāprāptiḥ | ekatvapratyayotpatteḥ prāgeva pratiṣiddhatvāt | na hi rātrau kūpe kaṇṭake vā patita udite ’pi savitari patati tasminneva | tasmātsiddhaṃ nivṛttakarmā bhikṣuka eva brahmasaṃstha iti | yatpunaruktaṃ sarveṣāṃ jñānavarjitānāṃ puṇyalokateti | satyametat | yaccoktaṃ tapaḥśabdena parivrāḍapyukta iti | etadasat | kasmāt | parivrājakasyaiva brahmasaṃsthatāsambhavāt | sa eva hyavaśeṣita ityavocāma | ekatvavijñānavato ’gnihotrādivattaponivṛtteśca | bhedabuddhimata eva hi tapaḥkartavyatā syāt | etena karmacchidre brahmasaṃsthatāsāmarthyaṃ apratiṣedhaśca pratyuktaḥ | tathā jñānavāneva nivṛttakarmā parivrāḍiti jñānavaiyarthyaṃ pratyuktam | yatpunaruktaṃ yavavarāhādiśabdavatparivrājake na rūḍho brahmasaṃsthaśabda iti tatparihṛtam | tasyaiva brahmasaṃsthatāsambhavānnānyasyeti | yatpunaruktaṃ rūḍhaśabdā nimittaṃ nopādadata iti | tanna | gṛhasthatakṣaparivrājakādiśabdadarśanāt | gṛhasthitipārivrājyatakṣaṇādinimittopādānā api gṛhasthaparivrājakāśramiviśeṣe viśiṣṭajātimati ca takṣeti rūḍhā dṛśyante śabdāḥ | na yatra yatra tāni nimittāni tatra tatra vartante | prasiddhyabhāvāt | tathehāpi brahmasaṃsthaśabdo nivṛttasarvakarmatatsādhanaparivrāḍekaviṣaye ’tyāśramiṇi paramahaṃsākhye vṛtta iha bhavitumarhati | mukhyāmṛtatvaphalaśravaṇāt | ataścedamevaikaṃ vedoktaṃ pārivrājyam | na yajñopavītatridaṇḍakamaṇḍalvādiparigraha iti | "muṇḍo ’parigraho ’saṅga"iti śrutiḥ"atyākṣamibyaḥ paramaṃ pavitram" ityādi ca śvetāśvatarīye | "niḥstutirnirnamaskāra"ityādismṛtibhyaśca | "tasmātkarma na kurvanti yatayaḥ pāradarśinaḥ" | "tasmādaliṅgo dharmajño ’vyaktaliṅga"ityādismṛtibhyaśca | yattu sāṃkhyaiḥ karmatyāgo ’bhyupagamyate | kriyākārakaphalabhedabuddheḥ satyatvābhyupagamāt tanmṛṣā | yacca bauddhaiḥ śūnyatābhyupagamādakartṛtvamabhyupagamyate | tadapyasat | tadabhyupagantuḥ sattvābhyupagamāt | yaccājñairalasatayākartṛtvābhyupagamaḥ so ’pyasan, kārakabuddheranivartatatvātpramāṇena | tasmādvedāntapramāṇajanitaikatvapratyayavata eva karmanivṛttilakṣaṇaṃ pārivrājyaṃ brahmasaṃsthatvaṃ ceti siddham | etena gṛhasthasyaikatvavijñāne sati pārivrājyamarthasiddham | nanvagnyutsādanadoṣabhāksyātparivrajan | "vīrahā vā eṣa devānāṃ yo ’gnimudvāsayate"iti śruteḥ | na | vedenaivotsāditatvāt utsanna eva hi sa ekatvadarśane jāte | apāgādagneragnitvamiti śruteḥ | ato na doṣabhāggṛhasthaḥ parivrajanniti || 1 || 
prajāpatir lokān abhyatapat |
tebhyo ’bhitaptebhyas trayī vidyā saṃprāsravat |
tām abhyatapat |
tasyā abhitaptāyā etāny akṣarāṇi saṃprasrvanta bhūr bhuvaḥ svar iti || 
. 
. 
3. Pragapati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhuh, Bhuvah, Svah. 
yatsaṃstho ’mṛtatvameti tannirūpaṇārthamāha -prajāpatirvirāṭ kaśyapo vā lokānuddiśya teṣu sārajighṛkṣayābhyata padabhitāpaṃ kṛtavāndhyānaṃ tapaḥ kṛtavānityarthaḥ | tebhyo ’bhitaptebhyaḥ sārabhūtā trayī vidyā samprāsravatprajāpatermanasi pratyabhādityarthaḥ | tāmabhyatapat | pūrvavat | tasyā abhitaptāyā etānyakṣarāṇi samprāsravanta bhūrbhuvaḥ svaritivyāhṛtayaḥ || 2 || 
tāny abhyatapat |
tebhyo ’bhitaptebhya oṃkāraḥ saṃprāsravat |
tad yathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇāny evam oṃkāreṇa sarvā vāk saṃtṛṇṇā |
oṃkāra evedaṃ sarvam oṃkāra eva idaṃ sarvam || 
. 
. 
4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this. 
tānyakṣarāṇyabhyatapattebhyo ’bhitaptebhya oṅkāraḥ samprāsravattadbrahma, kīdṛśamityāha-tadyathā śaṅkunā parṇanālena sarvāṇi parṇāni patrāvayavajātāni santṛṇṇāni nividdhāni vyāptānītyarthaḥ | evamoṅkāreṇa brahmaṇā paramātmanaḥ pratīkabhūtena sarvā vākyaśabdajātaṃ santṛṇṇā | "akāro vai sarvā vāk"ityādiśruteḥ | paramātmavikāraśca nāmadheyamātramityata oṅkāra evedaṃ sarvamiti | dvirabhyāsa ādarārthaḥ | lokādiniṣpādanakathanamoṅkārastutyarthamiti || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya trayoviṃśaḥ khaṇḍaḥ 
brahmavādino vadanti |
yad vasūnāṃ prātaḥsavanam |
rudrāṇāṃ mādhyaṃdinaṃ savanam |
ādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam || 
. 
. 
1. TWENTY-FOURTH KHANDA
The teachers of Brahman (Veda) declare, as the Pratah-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas, 
sāmopāsanaprasaṅgena karmaguṇabhūtatvānnivartyoṅkāraṃ paramātmapratīkatvādamṛtatvahetutvena mahīkṛtya prakṛtasyaiva yajñasyāṅgabhūtāni sāmahomamantrotthānānyupadidikṣannāha-brahmavādino vadanti yatprātaḥsavanaṃ tadvasūnām | taiśca prātaḥ savanasambaddho ’yaṃ loko vaśīkṛtaḥ savaneśānaiḥ | tathā rudrairmādhyandinasavaneśānairantarikṣalokaḥ | ādityaiśca viśvairdevaiśca tṛtīyasavaneśānaistṛtīyo loko vaśīkṛtaḥ | iti yajamānasya loko ’nyaḥ pariśiṣṭo na vidyate || 1 || 
kva tarhi yajamānasya loka iti |
sa yas taṃ na vidyāt kathaṃ kuryāt |
atha vidvān kuryāt || 
. 
. 
2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it. 
ataḥ kva tarhi yajamānasya loko yadarthaṃ yajate | na kvacilloko ’stītyabhiprāyaḥ | "lokāya vai yajate yo yajate"iti śruteḥ | lokābhāve ca sa yo yajamānastaṃ lokasvīkaraṇopāyaṃ sāmahomamantrotthānalakṣaṇaṃ na vidyānna vijānīyātso ’jñaḥ kathaṃ kuryādyajñaṃ na kathañcana tasya kartṛtvamupapadyata ityarthaḥ | sāmādivijñānastutiparatvānnāviduṣaḥ kartṛtvaṃ karmamātravidaḥ pratiṣidhyate | stutaye ca sāmādivijñānasyāvidvatkartṛtvapratiṣedhāya ceti hi bhidyate vākyam | ādye cauṣastye kāṇḍe ’viduṣo ’pi karmāstīti hetumavocāma | athaitadvakṣyamāṇaṃ sāmādyupāyaṃ vidvānkuryāt || 2 || 
purā prātaranuvākasyopākaraṇāj jaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavaṃ sāmābhigāyati || 
. 
. 
3. Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting down behind the household altar (garhapatya), and looking towards the north, sings the Saman, addressed to the Vasus: 
kiṃ tadvedyamityāha-purā pūrvaṃ prātaranuvākasya śasrasya prārambhājjaghanena gārhapatyasya paścādudaṅmukhaḥ sannupaviśya sa vāsavaṃ vasudaivatyaṃ sāmābhigāyati || 3 || 
lo 3 kadvāram apāvā 3 rṇū 33 |
paśyema tvā vayaṃ rā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti || 
. 
. 
4. 'Open the door of the world (the earth), let us see thee, that we may rule (on earth).' 
lokadvāramasya pṛthivīlokasya prāptaye dvāramapāvṛṇu he ’gne tena dvāreṇa paśyema tvā tvāṃ rājyāyeti || 4 || 
atha juhoti |
namo ’gnaye pṛthivīkṣite lokakṣite |
lokaṃ me yajamānāya vinda |
eṣa vai yajamānasya lokaḥ |
etā asmi || 
. 
. 
5. Then he sacrifices, saying: 'Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!' 
athānantaraṃ juhotyanena mantreṇa namo ’gnaye prahvībhūtāstubhyaṃ vayaṃ pṛthivīkṣite pṛthivīnivāsāya lokakṣite pṛthivīlokanivāsāyetyarthaḥ | lokaṃ me mahyaṃ yajamānāya vinda labhasva | eṣa vai mama yajamānasya loka etā gantāsmi || 5 || 
atra yajamānaḥ parastād āyuṣaḥ svāhā |
apajahi parigham ity uktvottiṣṭhati |
tasmai vasavaḥ prātaḥsavanaṃ saṃprayacchanti || 
. 
. 
6. 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning oblation. 
atrāsmiṃlloke yajamāno ’hamāyuṣaḥ parastādūrdhvaṃ mṛtaḥ sannityarthaḥ | svāhoti juhoti | apajahyapanaya parighaṃ lokadvārārgalamityevaṃ mantramuktvottiṣṭhati evametairvasubhyaḥ prātaḥ savanasambaddho loko niṣkrītaḥ syāttataste prātaḥsavanaṃ dhasavo yajamānāya samprayacchanti || 6 || 
purā mādhyandinasya savanasyopākaraṇāj jaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃ sāmābhigāyati || 
. 
. 
7. Before the beginning of the Madhyandina-savana, the noon-oblation, the sacrificer, sitting down behind the Agnidhriya altar, and looking towards the north, sings the Saman, addressed to the Rudras: 
 
lo 3 kadvāramapāvār 3 ṇū 33 |
paśyema tvā vayaṃ vairā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti || 
. 
. 
8. 'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).' 
tathā’gnīdhrīyasya dakṣiṇāgnerjaghanenodaṅmukha upaviśya sa raudraṃ sāmābhigāyati yajamāno rudradaivatyaṃvairājyāya || 7-8 || 
atha juhoti |
nāmo vāyave ’ntarikṣakṣite lokakṣite |
lokaṃ me yajamānāya vinda |
eṣa vai yajamānasya lokaḥ |
etāsmi || 
. 
. 
9. Then he sacrifices, saying: 'Adoration to Vayu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world for the sacrificer!' 
antarikṣakṣita ityādi samānam || 9 || 
atra yajamānaḥ parastād āyuṣaḥ svāhā |
apajahi parigham ity uktvottiṣṭhati |
tasmai rudrā mādhyandinaṃ savanaṃ saṃprayacchanti || 
. 
. 
10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation. 
 
purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃ sa vaiśvadevaṃ sāmābhigāyati || 
. 
. 
11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the Saman, addressed to the Adityas and Visve Devas: 
 
lo 3 kadvāramapāvā 3 rṇū33 | paśyema tvā vayaṃ svārā 33333 hu3m, ā 33 jyā 3 yo 3 ā 32111 ity ādityam || 
. 
. 
12. 'Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).' This is addressed to the Adityas. 
 
atha vaiśvadevam |
lo3kadvāramapāvā3rṇū33 |
paśyema tvā vayaṃ sāmrā 33333 hu3m ā 33 jyā 3 yo 3 ā 32111 iti || 
. 
. 
13. Next the Saman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).' 
tathā’havanīyasyodaṅmukha upaviśya sa ādityadaivatyamādityaṃ vaiśvadevaṃ ca sāmābhigāyati krameṇa svārājyāya sāmrājyāya || 11-13 || 
atha juhoti |
nama ādityebhyaś ca viśvebhyaś ca devebhyo divikṣidbhyo lokakṣidbhyaḥ |
lokaṃ me yajamānāya vindata || 
. 
. 
14. Then he sacrifices, saying: 'Adoration to the Adityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!' 
 
eṣa vai yajamānasya lokaḥ |
etāsmy atra yajamānaḥ parastād āyuṣaḥ svāhā |
apahata parigham ity uktvottiṣṭhati || 
. 
. 
15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. 
divikṣidbhya ityevamādi samānamanyat | vindatāpahateti bahivacanamātraṃ viśeṣaḥ | yājamānaṃ tvetat | etāsmyatra yajamāna ityādiliṅgāt || 14-15 || 
tasmā ādityāś ca viśve ca devās tṛtīyasavanaṃ saṃprayacchanti |
eṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda || 
. 
. 
16. For him the Adityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it. 
eṣa ha vai yajamāna evaṃvit yathoktasya sāmādervidvānyajñasya mātrāṃ yajñayāthātmyaṃ veda yathoktam | ya evaṃ veda ya evaṃ vedeti dviruktiradhyāyaparisamāptyarthā || 16 ||

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

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

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

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

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

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

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

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

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

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

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

واین همه عالم برهم است ، از برهم پیدامیشود و در برهم محومیگردد ـ هر که اینچنین دانسته مشغولی کند ، او همهٔ عالم های نیك را یابد ۰ 
Hic omnis mundus Brahm est; è Brahm productus fit, et in Brahm est (existit), et in Brahm deorsum vadit (descendit). Quicunque hoc modo ut scivit, et quietem cepit (mente tranquillâ), maschghoul fit (meditatur), (see also next record) 
1. FOURTEENTH KHANDA
All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing in it (the Brahman).
Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief: 
punas tasyaiva tripādam ṛtasya brahmaṇo ’nantaguṇavato ’nantaśakter anekabhedopāsyasya viśiṣṭaguṇaśaktimatvenopāsanaṃ vidhitsannāha-sarvaṃ samastaṃ; khalv iti vākyālaṅkārārtho nipātaḥ | idaṃ jagannāmarūpavikṛtaṃ pratyakṣādiviṣayaṃ brahmakāraṇaṃ vṛddhatamatvād brahma | kathaṃ sarvasya brahmatvam ity ata āha-tajjalān iti | tasmād brahmaṇo jātaṃ tejobannādikrameṇa sarvam | atas tajjam | tathā tenaiva jananakrameṇa pratilomatayā tasminn eva brahmaṇi līyate tadātmatayā śliṣyata iti tallam | tathā tasminn eva sthitikāle ’niti prāṇiti ceṣṭata iti | evaṃ brahmātmatayā triṣu kāleṣv aviśiṣṭaṃ tadvyatirekeṇāgrahaṇāt | atas tad evedaṃ jagat | yathā cedaṃ tad evaikam advitīyaṃ tathā ṣaṣṭhe vistareṇa vakṣyāmaḥ | yasmāc ca sarvamidaṃ brahma, ataḥ śānto rāgadveṣādidoṣarahitaḥ saṃyataḥ sanyat tat sarvaṃ brahma tadvakṣyamāṇair guṇair upāsīta | katham upāsīta | kratuṃ kurvīta kratur niścayo ’dhyavasāya evam eva nānyathety avicalaḥ pratyayas taṃ kratuṃ kurvītopāsītety anena vyavahitena sambandhaḥ | kiṃ punaḥ kratukaraṇena kartavyaṃ prayojanam | kathaṃ vā kratuḥ kartavyaḥ kratukaraṇaṃ cābhipretārthasiddhisādhanaṃ katham ity asyārthasya pratipādanārtham athety ādigranthaḥ | atha khalv iti hetvarthaḥ | yasmāt kratumayaḥ kratuprāyo ’dhyavasāyātmakaḥ puruṣo jīvaḥ | yathākratur yādṛśaḥ kratur asya so ’yaṃ yathākratur yathādhyavasāyo yādṛṅ niścayo ’smiṃl loke jīvann iha puruṣo bhavati tatheto ’smād dehāt pretya mṛtvā bhavati | kratvanurūpaphalātmako bhavatīty arthaḥ | evaṃ hy etac chāsrato dṛṣṭam | yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram ityādi | yata evaṃ vyavasthā śāsradṛṣṭātaḥ sa evaṃ jānan kratuṃ kurvīta yādṛśaṃ kratuṃ vakṣyāmas tam | yata evaṃ śāsraprāmāṇyād upapadyate kratvanurūpaṃ phalam ataḥ sa kartavyaḥ kratuḥ || 1 || 
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvam idam abhyatto ’vāky anādaraḥ || 
دل عین اوست ، پران تن اوست ، روسی صورت ، ادراك حقیقت اوست ، فضا روح اوست - او کنندهٔ همهٔ کارها است ، دارندهٔ همهٔ آرزوها است - همه بوها بوی اوست ، همه مزه ها مزهٔ اوست - همهٔ عالم را گرفته ، او بی صدا و بی علاقه نشسته است ۰ 
is aaïn (forma) operum purorum est, et volitiones (desiderata) ejus rectum est (rectœ sunt); et is forma τοῦ akasch est; et faciens (perficiens) omnes actiones is est; omnia desideria, desiderium ejus est; omnes adores, odor ejus est; omnes sapores, sapor ejus est; omne is est; omnem mundum cum (se) is ut assumpsit, sedit (sedet tranquillè). 
2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 
katham | manomayo manaḥprāyaḥ | manute ’neneti manas tat svavṛttyā viṣayeṣu pravṛttaṃ bhavati tena manasā tanmayaḥ, tathā pravṛtta iva tatprāyo nivṛtta iva ca | ata eva prāṇaśarīraḥ prāṇo liṅgātmā vijñānakriyāśaktidvayasaṃmīrchitaḥ | yo vai prāṇaḥ sā prajñā yā vā prajñā sa prāṇaḥ iti śruteḥ | sa śarīraṃ yasya sa prāṇaśarīraḥ | manomayaḥ úāṇaśarīranetā iti ca śrutyantarāt | bhārūpaḥ | bhā dīptiś caitanyalakṣaṇaṃ rūpaṃ yasya sa bhārūpaḥ | satyasaṅkalpaḥ | satyā avitathāḥ saṅkalpā yasya so ’yaṃ satyasaṅkalpaḥ | na yathā saṃsāriṇa ivānaikāntikaphalaḥ saṅkalpa īśvarasyety arthaḥ | anṛtena mithyāphalatvahetunā pratyūḍhatvāt saṅkalpasya mithyāphalatvam | vakṣyaty anṛtena hi pratyūḍhā iti | ākāśātmā | ākāśa ivātmā svarūpaṃ yasya sa ākāśātmā | sarvagatatvaṃ sūkṣmatvaṃ rūpadihīnatvaṃ cākāśatulyateśvarasya | sarvakarmā | sarvaṃ viśvaṃ teneśvareṇa kriyata iti jagat sarvaṃ karmāsya sa sarvakarmā | sa hi sarvasya kartā iti śruteḥ | sarvakāmaḥ | sarve kāmā doṣarahitā asyeti sarvakāmaḥ | dharmaviruddho bhūteṣu kāmo ’smīti smṛteḥ | nanu kāmo ’smeti vacanādiha bahuvrīhis tathā kāmo ’smeti smṛtyartho vācyaḥ | sarvagandhaḥ | sarve gandhāḥ sukhakarā asya so ’yaṃ sarvagandhaḥ | puṇyo gandhaḥ pṛthivyām iti smṛteḥ | tathā rasā api vijñeyāḥ. apuṇyagandharasagrahaṇasya pāpmasambandhanimittatvaśravaṇāt | tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca | pāpmanā hy eṣu viddhaḥ iti śruteḥ | na ca pāpmasaṃsarga īśvarasya, avidyādidoṣasyānupapatteḥ | sarvam idaṃ jagad abhyātto ’bhivyāptaḥ | atater vyāptyarthasya kartari niṣṭhā | tathāvāky ucyate ’nayeti vāg vāg eva vākaḥ | dvā vacer ghañantasya karaṇe vāk | sa yasya vidyate sa vākī na vākyavākī | vākpratiṣedhaś cātropalakṣaṇārthaḥ | gandharasādiśravaṇādīśvarasya prāptānighrāṇādīni karaṇāni gandhādigrahaṇāya | ato vākpratiṣedhena pratiṣidhyante tāni | apāṇipādo javano grahītā paśyaty acakṣuḥ sa śṛṇoty akarṇaḥ ityādimantravarṇāt | anādaro ’saṃbhramaḥ | aprāptaprāptau hi saṃbhramaḥ syād anāptakāmasya | na tv āptakāmatvān nityatṛptasyeśvarasya saṃbhramo ’sti kvacit || 2 || 
eṣa ma ātmā antarhṛdaye ’ṇīyān vrīher vā yavād vā sarṣapād vā śyāmākād vā śyāmākataṇḍulād vā |
eṣa ma ātmā antarhṛdaye jyāyān pṛthivyā jyāyān antarikṣāj jyāyān divo jyāyān ebhyo lokebhyaḥ || 
آتما اندرون دل است و نهایت لطافت و باگیز گی دارد و از دانهٔ شالی خردتر است و از دانهٔ جو خردتر است - و آن آتمای تواست که اندرون دل است و از زمین کلانتر است و از عالم بهشت کلانتر است و از آسمان کلانتر استو از فضا کلانتر است واز همهٔ عالم ها کلانتر است ۰ 
Atmaï intrà del (cor) est. Is exessum subtilitatis exilitatis (tenuitatis) habet, et à grano schali 12 minor est: ab hordei (grano) minor est: et à grano herbæ sanou 13 minor est; et ab orysâ (pelle exutâ) etiam minor est: ille atmaï tuus est, in intà del (cor). (24) Et ipse ille atmaï à terra major est; et afezza (atmospherâ) major est; et à mundo behescht (paradisi) etiam major est; et ab omnibus mundis major est; 
3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. 
eṣa yathoktaguṇo me mamātmāntarhṛdaye hṛdayapuṇḍarīkasyāntarmadhye ’ṇīyānaṇutaro vrīher vā yavād vetyādy atyantasūkṣmatvapradarśanārtham | śyāmākādvā śyāmākataṇḍulād veti paricchinnaparimāṇād aṇīyān ity ukte ’ṇuparimāṇatvaṃ prāptamāśaṅkyātas tatpratiṣedhāyārabhate - eṣa ma ātmāntarhṛdaye jyāyān pṛthivyā ityādinā | jyāyaḥ parimāṇāc ca jyāyastvaṃ darśayann anantaparimāṇatvaṃ darśayati || 3 || 
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvam idam abhyatto ’vākyanādaraḥ | eṣa ma ātmā antarhṛdaye | etad brahma | etam itaḥ pretyābhisaṃbhavitā asmīti yasya syād addhā na vicikitsā asti |
iti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ || 
وآن کنندهٔ همهٔ کارها است و برآزندهٔ آرزوها است و بویندهٔ همهٔ بوها است و دانندهٔ همهٔ مزه ها است ، و بر همه محیط است - آن آتمای تو است که اندرون دل است و آن برهم است . و هر سه تن را که بگذاری هر چه بودی خواهی بود - و سه تن عبارتست از تن لطیف و تن کشیف و تن اودیا ینعی جهالت و نادانی - هر که این تن را بگذارد عین او میشود ۰ 
et faciens omnes actiones est; habens (assequens) omnia desideria est; omnes odores, is est; omnes sapores, is est; omnia circumplectens is est; ille atmaï tuus est, in intra del (cor): ipse ille Brahm est. Quæque tria (3) corpora, quod (per quœ) transis, quidquid (in illis) fueris, ipse ille (Brahm) es futurus. Tria (3) corpora sunt (intelliguntur) ab (de) asthoul, et soutschehehem, et karn; id est, corpus kasif (crassum), et corpus lattif (subtile), et corpus [aidïa 14 ] (benefactorum, benemeritorum), quod causa illorum amborum corporum est. Cuivis quód hoc certum est (apparet, is) forma hujus (atma) fit; et cuivis quód certum non est, non fit. 
4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith has no doubt; thus said Sandilya, yea, thus he said. 
manomaya ityādinā jyāyānebhyo lokebhya ity antena yathoktaguṇalakṣaṇa īśvaro dhyeyo na tu tadguṇaviśiṣṭa eva yathā rājapuruṣamānaya citraguṃ vety ukte na viśeṣaṇaśyāpy ānayane vyāpriyate tadvad ihāpīti prāptam atas tannivṛttyartha sarvakarmetyādi punarvacanam | tasmān manomayatvādiguṇaviśiṣṭa eveśvaro dhyeyaḥ | ata eva ṣaṣṭhasaptamayor iva tattvam asyātmaivedaṃ sarvam iti neha svārājye ’bhiṣiñcati | eṣa ma ātmaitad brahmaitam itaḥ pratyābhisambhavitāsmīti liṅgān na tv ātmaśabdena pratyagātmaivocyate | mameti ṣaṣṭhyāḥ sambandhārthapratyāyakatvād etam abhisambhavitāsmīti ca karmakartṛtvanirdeśāt | nanu ṣaṣṭhe ’py atha sampatsya iti satsampatteḥ kālāntaritārthatā | anyathā tattvam asīty etasyārthasya bādhaprasaṅgāt | yady apy ātmaśabdasya pratyagarthatvaṃ sarvaṃ khalv idaṃ brahmeti ca prakṛtam eṣa ma ātmāntarhṛdaya etad brahmety ucyate tathāpy antardhānamīṣadaparityajyaivaitam ātmānam ito ’smāc charīrāt pretyābhisambhavitāsmīty uktam | yathākraturūpasyātmanaḥ pratipattāsmīti yasyaivaṃvidaḥ syād bhaved addhā satyam evaṃ syām ahaṃ pretya evaṃ na syām iti na ca vicikitsāstīty etasmin narthe kratuphalasambandhe sa tathaiveśvarabhāvaṃ pratipadyate vidvān ity etad āha smoktavān kila śāṇḍalyo nāmarṣiḥ | dvirabhyāsa ādarārthaḥ || 4 || iti chāndogyopaniṣadi tṛtīyādhyāyasya caturdaśaḥ khaṇḍaḥ 
antarikṣodaraḥ kośo bhūmibudhno na jīryati |
diśo hy asya sraktayo dyaur asyottaraṃ bilam |
sa eṣa kośo vasudhānas tasmin viśvam idaṃ śritam || 
کهند پنزدهم

و این فضا شکن اوست وهمهٔ جزوها در اوست وزمین نشستگاه اوست وجهات و گوشه ها ، طرفها و گوشهای اوست وبهشت دهن اوست واین کار خانه از نیکی و بدی پراست وهمهٔ عالم در این کار خانه است ۰٭ 
Et hic (mundus) fezza, venter ejus (τοῦ atma) est; et omnes res in eo sunt: terra sedendi locus ejus est: is bizaval (sine cessatione) est: djehat15 aures et latera ejus est: et behescht, os ejus est: et hæc actionis domus è puro (bono) et malo plena est et totus mundus in hac actionis domo est. 
1. FIFTEENTH KHANDA
The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it. 
asya kule vīro jāyata ity uktam | na vīrajanmamātraṃ pitustrāṇāya | tasmāt putram anuśṣṭaṃ lokyam āhuḥ iti śrutyantarāt | atas taddīrghāyuṣṭvaṃ kathaṃ syād ity evam arthaṃ kośavijñānārambhaḥ | abhyarhitavijñānavyāsaṅgād anantaram eva noktaṃ tad idānīm evārabhyate-antarikṣam udaram antaḥsuṣiraṃ yasya so ’yam antarikṣodaraḥ kośaḥ kośa ivānekadharmasādṛśyāt kośaḥ | sa ca bhūmibudhno bhūmir budhno mūlaṃ yasya sa bhūmibudhno na jīryati na vinaśyati trailokyātmakatvāt | sahasrayugakālāvasthāyī hi saḥ | diśo hy asya sarvāḥ sraktayaḥ koṇāḥ | dyaur asya kośasyottaram ūrdhvaṃ bilaṃ sa eṣa yathoktaguṇaḥ kośo vasudhāno vasu dhīyate ’smin prāṇināṃ karmaphalākhyam ato vasudhānaḥ | yasminn antarviśvaṃ samastaṃ prāṇikarmaphalaṃ saha tatsādhanair idaṃ yad gṛhyate pratyakṣādipramāṇaiḥ śritam āśritaṃ sthitam ity arthaḥ || 1 || 
tasya prācī dig juhūr nāma |
sahamānā nāma dakṣiṇā |
rājñī nāma pratīcī |
subhūtā nāmodīcī |
tāsāṃ vāyur vatsaḥ |
sa ya etam evaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi |
so ’ham etam evaṃ vāyuṃ diśāṃ vatsaṃ veda |
mā putrarodaṃ rudam || 
. 
. 
2. Its eastern quarter is called Guhu, its southern Sahamana, its western Ragni, its northern Subhuita. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. 'I know the wind to be the child of the quarters, may I never weep for my sons.' 
tasyāsya prācī digprāggato bhāgo juhūrnāma juhvatyasyāṃ diśi karmiṇaḥ prāṅmukhāḥ santa iti juhūnami | sahamānā māna sahante ’syāṃ pāpakarmaphalāni yamapuryāṃ prāṇina iti sahamānā nāma dakṣiṇādik | tathā rājñī nāma pratīcī paścimā digrājñī rājñā varuṇenādhiṣṭhitā sandhyārāgayogādvā | subhūtā nāma bhūtimadbhirīśvarakuberādibhiradhiṣṭhitatvātsubhūtā nāmodīcī | tāsāṃ diśāṃ vāyurvatso digjatvādvāyoḥ | "purovāta"ityādidarśanāt | sa yaḥ kaścitputradīrghajīvitarthyevaṃ yathoktaguṇaṃ vāyuṃ diśāṃ vatsamamṛtaṃ veda sa na putrarodaṃ putranimittaṃ rodanaṃ na roditi putro na mriyata ityarthaḥ | yata evaṃ viśiṣṭaṃ kośadigvatsaviṣayaṃ vijñānamataḥ so ’haṃ putrajīvitārthyevametaṃ vāyuṃ diśāṃ vatsaṃ veda jāne | ato mā putrarodaṃ rudaṃ mā rudaṃ putramaraṇanimittam | putrorodo mama mā bhūdityarthaḥ || 2 || 
ariṣṭaṃ kośaṃ prapadye ’munāmunāmunā |
prāṇaṃ prapadye ’munāmunāmunā |
bhūḥ prapadye ’munāmunāmunā |
bhuvaḥ prapadye ’munāmunāmunā |
svaḥ prapadye ’munāmunāmunā || 
. 
. 
3. 'I turn to the imperishable chest with such and such and such.' 'I turn to the Prana (life) with such and such and such.' 'I turn to Bhuh with such and such and such.' 'I turn to Bhuvah with such and such and such.' 'I turn to Svah with such and such and such.' 
ariṣṭamavināśinaṃ kośaṃ yathoktaṃ prapadye prapanno ’smi putrāyuṣe | amunāmunāmuneti trirnāma gṛhṇāti putrasya | tathā prāṇaṃ prapadye ’munāmunāmunā, bhūḥ prapadye ’munāmunāmunā bhuvaḥ prapadye ’munāmunāmunā svaḥ prapadye ’munāmunāmunā, sarvatra prapadya iti trinami gṛhṇāti punaḥ punaḥ || 3 || 
sa yad avocaṃ prāṇaṃ prapadya iti |
prāno vā idaṃ sarvaṃ bhūtaṃ yad idaṃ kiṃca |
tam eva tat prāpatsi || 
. 
. 
4. 'When I said, I turn to Prana, then Prana means all whatever exists here-to that I turn.' 
sa yadavocaṃ prāṇaṃ prapadya iti vyākhyānārthamupanyāsaḥ | prāṇo vā idaṃsarvaṃ bhūtaṃ yadidaṃ jagat | "yathā vārānābhāv" iti vakṣyati | atastameva sarvaṃ tattena prāṇaprapadanena prāpatsi prapanno ’bhavam || 4 || 
atha yadavīcaṃ bhūḥ prapadya iti pṛthivīṃ prapadye ’ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam || 
. 
. 
5. 'When I said, I turn to Bhuh, what I said is, I turn to the earth, the sky, and heaven.' 
tathā bhūḥ prapadya iti trīṃllokānbhūrādīnprapadya iti tadavocam || 5 || 
atha yad avocaṃ bhuvaḥ prapadya ity agniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ity eva tad avocam || 
. 
. 
6. 'When I said, I turn to Bhuvah, what I said is, I turn to Agni (fire), V'ayu (air), Aditya (sun).' 
atha yadavocaṃ bhuvaḥ prapadya ityagnyādīnprapadya iti tadavocam || 6 || 
atha yad avocaṃ svaḥ prapadya ity ṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ity eva tad avocam || 
. 
. 
7. 'When I said, I turn to Svah, what I said is, I turn to the Rig-veda, Yag-ur-veda, and Sama-veda. That is what I said, yea, that is what I said.' 
atha yadavocaṃ svaḥ prapadya ityṛgvedādīnprapadya ityeva tadavocamiti | upariṣṭānmantrāñjapettataḥ pūrvoktamajaraṃ kośaṃ sadigvatsaṃ yathāvaddhyātvā dvirvacanamādarārtham || 7 ||

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

وهمین جیوآتما را جگ بدان یعنی ینسان را لایق قربان بدان ، برای آنکه در قربان سه فرشته است : بشن و رودر و آفتاب - این هر سه فرشته در ادم همین پران است از جهت آنکه آنچه آباد میکند او را بشن میگویند ،  
Et ipsum hunc djiwâtma, (esse) djak scias; id est, hominem conveniens korban (sacrificium convenienter dici posse) scias: propter illud, quód, in korban tres (3) fercschteh est (sunt); Beschn, et Roudr, et aftab (sol). Hi quilibet tres (3) fereschteh, in homine, ipse hic est: è respectu illo (ideò) quód illud quod cultum (habitatum, fertile, abundans) facit, id τὸν Beschn dicunt; 
1. SIXTEENTH KHANDA
Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gayatri has twenty-four syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pranas (the five senses) are the Vasus, for they make all this to abide (vasayanti). 
putrāyuṣa upāsanam uktaṃ japaś ca | athedānīm ātmano dīrghajīvanāyedam upāsanaṃ japaṃ ca vidadhad āha | jīvan hi svayaṃ putrādiphalena yujyate nānyathā ity ata ātmānaṃ yajñaṃ sampādayati-puraṣaḥ puruṣo jīvan aviśiṣṭaḥ kāryakaraṇasaṅghāto yathāprasiddha eva | vāvaśabdo ’vadhāraṇārthaḥ | puruṣa eva yajña ity arthaḥ | tathā hi sāmānyaiḥ sampādayati yajñatvam | katham | tasya puruṣasya yāni caturviṃśativarṣāṇy āyuṣas tatprātaḥsavanaṃ yajñasya | kena sāmāny ena-ity āha-caturviṃśatyakṣarā gāyatro chando gāyatraṃ gāyatrīchandaskaṃ hi vidhiyajñasya prātaḥsavanam | ataḥ prātaḥsavanasampannena caturviṃśativarṣāyuṣā yuktaḥ puruṣaḥ | ato vidhiyajñasādṛśyādy ajñaḥ | tathottarayor apy āyuṣoḥ savanadvayasampattis triṣṭub jagaty akṣarasaṃkhyāsāmāny ato vācyā | kiñca tadasya puruṣayajñasya prātaḥsavanaṃ vidhiyajñasyeva vasavo devā anvāyattā anugatāḥ | savanadevatātvena svāmina ity arthaḥ | puruṣayajñe ’pi vidhiyajña ivāgnyādayo vasavo devāḥ prāptā ity ato viśinaṣṭi-prāṇā vāva vasavo vāgādayo vāyavaś ca | tehi yasmād idaṃ puruṣādiprāṇijātam ete vāsayanti | prāṇeṣu hi dehe vatsatu sarvam idaṃ vasati nānyathā | ity ato vasanād vāsanāc ca vasavaḥ || 1 || 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃ savanam anusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati || 
پران تن را آباد میکند از این جهت پران بشن است -  
et pran corpus abundans (fœcundum) facit; ex hoc respectu, pran, Beschn est: 
2. If anything ails him in that (early) age, let him say: 'Ye Pranas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Pranas or Vasus.' Thus he recovers from his illness, and becomes whole. 
taṃ ced yajñasampāditam etasmin prātaḥ savanasampanne vayasi kiñcid vyādhyādi maraṇaśaṅkāraṇam upataped duḥkham utpādayet sa tadā yajñasampādī puruṣa ātmānaṃ yajñaṃ manyamāno brūyāj japed ity arthaḥ imaṃ mantraṃ he prāṇā vasava adaṃ me prātaḥ savanaṃ mama yajñasya vartate tan mādhyandinaṃ savanam anusantanuteti mādhyandinena savanenāyuṣā sahitam ekībhūtaṃ santataṃ kurutety arthaḥ | māhaṃ yajño yuṣmākaṃ prāṇānāṃ vasūnāṃ prātaḥsavaneśānāṃ madhye vilopsīya vilupyeya vicchidyeyety arthaḥ | itiśabdo mantraparisamāptyarthaḥ | sa tena japena dhyānena ca tatas tasmād upatāpād udety udgacchati | udgamya vimuktaḥ sannagado hānupatāpo bhavaty eva || 2 || 
atha yāni catuścatvāriṃśad varṣāṇi tan mādhyaṃdinaṃ savanam |
catuścatvāriṃśadakṣarā triṣṭup |
traiṣṭubhaṃ mādhyaṃdinaṃ savanam |
tad asya rudrā anvāyattāḥ |
prāṇā vāva rudrāḥ |
ete hīdaṃ sarvaṃ rodayanti || 
آنکه میگریاند ، رودر است ، پران میگریاند -  
illud quod lugere facit, [Roudr (25) est]; et pran corpus lugere facit; 
3. The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Pranas are the Rudras, for they make all this to cry (rodayanti). 
atha yāni catuścatvāriṃśadvarṣāṇītyādi samānam | rudanti rodayantīti prāṇā rudrāḥ | krūrā hi te madhyam eva yasya to rudrāḥ || 3 || 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā rudrā idaṃ me mādhyaṃdinaṃ savanaṃ tṛtīyasavanam anusaṃtanuteti māhaṃ prāṇānāṃ rudrāṇāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati || 
از این جهت پران رودر است 
ex hoc respectu, pran, Roudr est:  
4. If anything ails him in that (second) age, let him say: 'Ye Pranas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Pranas or Rudras.' Thus he recovers from his illness, and becomes whole. 
 
atha yāny aṣṭācatvāriṃśad varṣāṇi tat tṛtīyasavanam |
aṣṭācatvāriṃśadakṣarā jagatī |
jāgataṃ tṛtīyasavanam |
tad asyādityā anvāyattāḥ |
prāṇā vāvādityāḥ |
ete hīdaṃ sarvam ādadate || 
آنجه مزه را مزه میگیرد ، آفتاب است ، پران همهٔ مزه ها را میگیرد ،  
illud quod saporem (gustum) capit (gustum efficit), aftab (sol) est; pran omnes sapores capit; 
5. The next forty-eight years are the third libation. The Gagati has forty-eight syllables, the third libation is offered with Gagati hymns. The Adityas are connected with that part of it. The Pranas are the Adityas, for they take up all this (adadate). 
 
taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā ādityā idaṃ me tṛtīyasavanam āyur anusaṃtanuteti māhaṃ prāṇānām ādityānāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado haiva bhavati || 
از اینجهت پران آفتاب است -  
ex hoc respectu, pran, aftab (sol) est. 
6. If anything ails him in that (third) age, let him say: 'Ye Pranas, ye Adityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Pranas or Adityas.' Thus he recovers from his illness, and becomes whole. 
tathādityāḥ prāṇāḥ | te hīdaṃ śabdādijātam ādadate ’ta ādityās tṛtīyasavanam āyuḥ ṣoḍaśottaravarṣaśataṃ samāpayatānusantanuta yajñaṃ samāpayatīty arthaḥ | samānam anyat || 4-6 || 
etad dha sma vai tad vidvān āha mahidāsa aitareyaḥ |
sa kiṃ ma etad upatapasi yo ’ham anena na preṣyām iti |
sa ha ṣoḍaśaṃ varṣaśatam ajīvat |
pra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda || 
وانکه ریاضت میکند و سخاوت و نیکوئی میورزد و جانداران را نکشد ، قربان دکشا میدهد - چون گهورانگرس این قسم قربان را به کرشن پسر دیوکی بیان کرد ، به جگ در اندرون دل چنان مشغول شو که برهم است و در بیرون به آکاس چنان مشغول شو که برهم است واندرون و بیرون برهم است ۰ 
Et illud quod in korban dant, quod illud detschhena dicunt, in homine mortificatio est, et liberalitatem (exercere), et bonum facere, et non occidere omnia (omnis generis) animantia, et sinceritas, et rectitudo (animus rectus), et fractura (contritio cordis). Quicunque vult quód korban faciat, hujusmodi korban (sacrificium) faciat, et hujus speciei opera bona (pia, munificentiœ et levaminis) agat. Ankr rekheschir hoc genus djak in aurem filii Deiougui 16 dixit.

        [ 17 Brahmen.] VII.
    IN intra cum del (super corde) sic maschghoul (meditans) esto, quód (cor) Brahm est: et in extrà, cum (super) âkasch sic maschghoul esto, quód (akasch) Brahm est. Cum nour (super luce) sic maschghouli fac, quód (nour) Brahm est: ex hoc respectu (ideò) quód intrà et extrà Brahm est.
    Cordi, quod Brahm (esse) scitum, quatuor pars est (partes sunt): gouiaï (loquela), et pran, et binaï (visus), et schenvaï (auditus): et τῷ akasch, quod Brahm (esse) scitum, quatuor pars est; atesch (ignis), et bad (ventus), et aftab (sol), et djehat. (26)
    Cordi, quod Brahm est, goftar (loquela, loquendi organum) pars quarta est: (τῷ akasch, quod Brahm est, atesch (ignis) pars quarta est 18 ).
    Loquela, ex igne, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus (per qualitates) purus, et cum famâ altâ cognitus, et cum nour (luce) cognitionis luminosus efficitur.
    Cordi, quod Brahm est, pran pars quarta est: τῷ akasch, quod Brahm est, bad (ventus) pars quarta est.
    Pran, ex vento, jucundum monstrans, et lumen, et coruscans fit: quicunque hunc (pran talem esse) scit, cum qualitatibus purus, et famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, tschaschm (oculus, visus) pars quarta est: τῷ akasch, quod Brahm est, aftab (sol) pars quarta est.
    Oculus , è sole, [jucundum monstrans] lumen, et coruscans fit: quicunque hunc (talem esse) scit, cum qualitatibus purus, et cum famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, gosch (auris, auditus) pars quarta est: τῷ akasch, quod Brahm est, djehat pars quarta est.
    Auris, è djehat, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus purus, cum fama alta celebris, et cum luce cognitionis luminosus efficitur.
    Solem, Brahm esse ut sciveris, cum (super) eo maschghoulmeditans) esto. 
7. Mahidasa Aitareya (the son of Itari), who knew this, said (addressing a disease): 'Why dost thou afflict me, as I shall not die by it?' He lived a hundred and sixteen years (i.e. 24 + 44 + 48). He, too, who knows this lives on to a hundred and sixteen years. 
niścitā hi vidyā phalāyety etad darśayann udāharati etad yajñadarśanaṃ ha sma vai kila tadvidvān āha mahidāso nāmataḥ | itarāyā apatyam aitareyaḥ | kiṃ kasmān me mamaitad upatapanam upatapasi sa tvaṃ he roga yo ’haṃ yajño ’nena tvatkṛtenopatāpena na preṣyāmi na mariṣyāmy ato vṛthā tava śrama ity arthaḥ | ity evam āha smeti pūrveṇa sambandhaḥ | sa evaṃniścayaḥ san ṣoḍaśaṃ varṣaśatamajīvat | anyo ’py evaṃ niścaḥ ṣoḍaśaṃ varṣaśataṃ prajīvati ya evaṃ yathoktaṃ yajñasampādanaṃ veda jānāti sa ity arthaḥ || 7 || iti chāndogyopaniṣadi tṛtīyādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
sa yad aśiśiṣati yat pipāsati yan na ramate tā asya dīkṣāḥ || 
. 
. 
1. SEVENTEENTH KHANDA
When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Diksha (initiatory rite). 
sa yad aśiśiṣatotyādiyajñasāmāny anirdeśaḥ puruṣasya pūrveṇaiva sambadhyate | yadaśiśiṣatyaśitum icchati | tathā pipāsati pātum icchati | yan na ramata iṣṭādy aprāptinimittaṃ yadaivañ jātīyakaṃ duḥkham anubhavati tā asya dīkṣāḥ | duḥkhasāmānyād vidhiyajñasyeva || 1 || 
atha yad aśnāti yat pibati yad ramate tad upasadair eti || 
. 
. 
2. When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food). 
atha yadaśnāti yatpibati yadramate ratiṃ cānubhavatīṣṭādisaṃyogāttadupasadaiḥ samānatāmeti | upasadāṃ ca payovratatvanimittaṃ sukhamasti | alpabhojanīyāni cāhānyāśvāsannānīti praśvāso ’to ’śanādīnāmupasadāṃ ca sāmānyam || 2 || 
atha yad dhasati yaj jakṣati yan maithunaṃ carati stutaśastrair eva tad eti || 
. 
. 
3. When a man laughs, eats, and delights himself, he does it with the Stuta-sastras (hymns sung and recited at the sacrifices). 
atha yaddhasati yajjakṣati bhakṣayati yanmaithunaṃ carati stutaśasraireva tatsamānatāmeti | śabdavattvasāmānyāt || 3 || 
atha yat tapo dānam ārjavam ahiṃsā satyavacanam iti tā asya dakṣiṇāḥ || 
. 
. 
4. Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinas (gifts bestowed on priests, &c.) 
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ | dharmapuṣṭikaratvasāmānyāt || 4 || 
tasmād āhuḥ soṣyaty asoṣṭeti |
punar utpādanam evāsya tat |
maraṇam evāvabhṛthaḥ || 
. 
. 
5. Therefore when they say, 'There will be a birth,' and 'there has been a birth' (words used at the Soma-sacrifice, and really meaning, 'He will pour out the Soma-juice,' and 'he has poured out the Soma-juice'), that is his new birth. His death is the Avabhritha ceremony (when the sacrificial vessels are carried away to be cleansed). 
yasmācca yajñaḥ puraṣastasmāttaṃ janayiṣyati mātā yadā tadā’huranye soṣyatīti tasya mātaraṃ yadā ca prasūtā bhavati tadāsoṣṭa pūrṇiketi vidhiyajña iva soṣyati somaṃ devadatto ’soṣṭa somaṃ yajñadatta iti, ataḥ śabdasāmānyādvā puruṣo yajñaḥ | punarutpādanamevāsya tatpuruṣākhyasya yajñasya yatsoṣyatyasoṣṭeti śabdasambandhitvaṃ vidhiyajñasyeva | kiñca tanmaraṇamevāsya puruṣayajñasyāvabhṛthaḥ samāptisāmānyāt || 5 || 
tad dhaitad ghora āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovāca |
apipāsa eva sa babhūva |
so ’ntavelāyām etat trayaṃ pratipadyetākṣitam asy acyutam asi prāṇasaṃśitam asīti |
tatraite dve ṛcau bhavataḥ || 
. 
. 
6. Ghora Angirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devaki -and he never thirsted again (after other knowledge)-said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prana."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30) :- 
taddhaitadyajñadarśanaṃ ghoro nāmata āṅgiraso gotrataḥ kṛṣṇāya devakīputrāya śiṣyāyokatvovāca tadetattrayamityādivyavahitena sambandhaḥ | sa caitaddarśanaṃ śrutvāpipāsa evāmyābhyo vidyābhyo babhūva | itthaṃ ca viśiṣṭeyaṃ vidyā yatkṛṣṇasya devakīputrasyānyāṃ vidyāṃ prati tṛḍvicchedakarīti puruṣayajñavidyāṃ stauti | ghora āṅgirasaḥ kṛṣṇāyoktvemāṃ vidyāṃ kimuvāceti tadāha-sa evaṃ yathoktayajñavidantavelāyāṃ maraṇakāla etanmantratrayaṃ pratipadyeta japedityarthaḥ | kiṃ tadakṣitamakṣīṇamakṣataṃ vāsītyekaṃ yajuḥ sāmarthyādādityasthaṃ prāṇaṃ caikīkṛtyā’ha | tathā tamevā’hācyutaṃ svarūpādapracyutamasīti dvitīyaṃ yajuḥ | prāṇasaṃśitaṃ prāṇaśca sa saṃśitaṃ samyaktanūkṛtaṃ ca sūkṣmaṃ tattvamasīti tṛtīyaṃ yajuḥ | tatraitasminnarthe vidyāstutipare dve ṛcau mantrau bhavato na japārthe | trayaṃ pratipadyeteti tritvasaṃkhyābādhanāt | pañcasaṃkhyā hi tadā syāt || 6 || 
ādit pratnasya retasaḥ |
ud vayaṃ tamasaspari |
jyotiḥ paśyanta uttaram |
svaḥ paśyanta uttaram |
devaṃ devatrā sūryam aganma jyotir uttamam iti jyotir uttamam iti || 
. 
. 
7. 'Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).' Rig-veda I, 50, 10:-
'Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light.' 
ādidityatrā’kārasyānubandhastakāro ’narthaka icchabdaśca | pratnasya cirantanasya purāṇasyetyarthaḥ | retasaḥ kāraṇasya bījabhūtasya jagataḥ sadākhyasya jyotiḥ prakāśaṃ paśyanti | āśabda utsṛṣṭānubandhaḥ paśyantītyanena sambadhyate | kiṃ tajjayotiḥ paśyanti | vāsaramaharahariva tatsarvato vyāptaṃ brahmaṇo jyotiḥ | nivṛttacakṣuṣo brahmavido brahmacaryādinivṛttisādhanaiḥ śuddhāntaḥkaraṇā ā samantato jyotiḥ paśyantītyarthaḥ | paraḥ paramiti liṅgavyatyayena, jyotiṣparatvāt | yadidhyate dīpyate divi dyotanavati pasminbrahmaṇi vartamānam | yena jyotiṣeddhaḥ savitā tapati candramā bhāti vidyudvidyotate grahatārāgaṇā vibhāsante | kiñcānyo mantradṛgāha yathoktaṃ jyotiḥ paśyan | udvayaṃ tamaso ’jñānalakṣaṇātpari parastāditi śeṣaḥ | tamaso vāpanetṛ yajjayotiruttaramādityasthaṃ paripaśyanto vayamudaganmeti vyavahitena sambandhaḥ | tajjyotiḥ svaḥ svamātmīyamasmaddhṛdi sthitam | ādityasthaṃ ca tadekaṃ jyotiḥ | yaduttaramutkṛṣṭataramūrdhvataraṃ vāparaṃ jyotirapekṣya paśyanta udaganma vayam | kamudaganmetyāha | devaṃ dyotanavantaṃ devatrā deveṣu sarveṣu sūryaṃ rasānāṃ raśmīnāṃ prāṇānāṃ ca jagata īraṇātsūryastamudaganma gatavanto jyotiruttamaṃ sarvajyotirbhya utkṛṣṭatamamaho prāptā vayamityarthaḥ | idaṃ tajjyotiryadṛgbhyāṃ stutaṃ yadyajustrayeṇa prakāśitam | dvirabhyāso yajñakalpanāparisamāptyarthaḥ || 7 ||

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

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

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

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

iti chāndogyopaniṣadi tṛtīyādhyāyasyaikonaviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe tṛtīyo ’dhyāyaḥ samāptaḥ 
 
پرپاتاکای چهارم
کهند اول

 
Historia τοῦ Radjah DJANSCHAT, et τοῦ RIBAK rek’heschir. 
FOURTH PRAPATHAKA 
 
jānaśrutir ha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa |
sa ha sarvata āvasathān māpayāṃ cakre sarvata eva me ’nnam atsyantīti || 
راجه ای بود جان شروتی نام ، خیرات بسیار میکرد و طعام بسیار بمردم میخوراست وسراهای بسیر برای مسافران ساخته بود و بسیر خردمند و نیکو کار بود ۰ شبی بر پشت نام خود رو بآسمان خوابیده بود 
IX. RADJAH fuit, Djanschat nomine, qui bonum plurimum agebat, et cibum multum cum homine (homines) comedere faciebat. Sarhai (hospitia, diversoria) plurima propter viatores construxerat. Cum valdè beneficus foret, nocte (quâdam) super dorsum (super doma) tecti sui, facie ad cœlum factâ (versâ), sopitus erat. 
1. FIRST KHANDA
There lived once upon a time Ganasruti Pautrayana (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food. 
atha caturtho ’dhyāyaḥ vāyuprāṇayor brahmaṇaḥ pādadṛṣṭyadhyāsaḥ purastād varṇitaḥ | athedānīṃ tayoḥ sākṣād brahmatvenopāsyatvāyottaram ārabhyate | sukhāvabodhārthākhyāyikā, vidyādānagrahaṇavidhipradarśanārthā ca śraddhānnadānānuddhatatvādīnāṃ ca vidyāprāpti sādhanatvaṃ pradarśyata ākhyāyikayā | jānaśrutir janaśrutasyāpatyam | haḥ aitihyārthaḥ | putrasya pautraḥ pautrāyaṇaḥ sa eva śraddhādeyaḥ śraddhāpuraḥsaram eva brāhmaṇādibhyo deyam asyeti śraddhādeyaḥ | bahudāyī prabhūtaṃ dātuṃ śīlam asyeti bahudāyī | bahupākyo bahu paktavyam ahany ahani gṛhe yasyāsaubahupākyaḥ | bhojanārthibhyo bahvasya gṛhe ’nnaṃ pacyata ity arthaḥ | evaṅguṇasampanno ’sau jānaśrutiḥ pautrāyaṇo viśiṣṭe deśe kāle ca kasmiṃścid āsa babhūva | sa ha sarvataḥ sarvāsu dikṣu grāmeṣu nagareṣu cāvasathān etya vasanti yeṣv ity āvasathās tān māpayāñ cakre kāritavān ity arthaḥ | sarvata eva me mamānnaṃ teṣv āvasatheṣu vasanto ’tsyanti bhokṣyanta ityevamabhiprāyaḥ || 1 || 
atha ha haṃsā niśāyām atipetuḥ |
tad dhaivaṃ haṃso haṃsam abhyuvāda |
ho ho ’yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotir ātataṃ tan mā prasāṅkṣīs tat tvāṃ mā pradhākṣīr iti || 
وچندی از رکهیشران اورا خردمند و نیکو کار دانسته بصورت هنس شده پرواز نموده ببالای خانهٔ راجه رسیده وبجهت آنکه راجه را بسعادت گیان ومعرفت بر سانند این گفتگو را بایکدیگر شروع کردند ۰ هنس پیشین هنس پسین را گفت : ای هنس پسین مبادا از بالای که نور این راجهٔ نکو کار از آسمان گذشته است - از میان آن نور مگذر مبادا خود را بسوزی 
Quam multi è rek'heschiran, eum beneficum et bonum operantem ut sciebant, sub figura hens (magnœ perdicis) facti, volatum cùm ostendissent (volantes), cum desuper domum τοῦ Radjah cùm pervenissent, respectu ilio quód (ut) τὸν Radjah cum felicitate (ad felicitatem) kian (scientiœ) et maarefat (cognitionis) pervenire facerent, hujus colloquii, cum uno alter, inchoationem fecerunt. Hens (perdix) prior, hens (perdici) posteriori dixit: ô, hens posterior! absit! à desuper hunc Radjah (cave ne) transeas; quód nourani (lucidum, splendor) hujus Radjah bonum operantis à cœlo prætergressum est 19 : è medio (per medium) hujus lucis facta ne transeas; quód, absit! (ne) ardescas. 
2. Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to another: 'Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of Ganasruti Pautrayana has spread like the sky. Do not go near, that it may not burn thee.' 
tatraivaṃ sati rājani tasmin dharmakāle harmyatalasthe ’tha ha haṃsā niśāyāṃ rātrāv atipetuḥ | ṛṣayo devatā vā rājño ’nnadānaguṇais toṣitāḥ santo haṃsārūpā bhūtvā rājño darśanagocare ’tipetuḥ | tat tasmin kāle teṣāṃ patatāṃ haṃsānām ekaḥ pṛṣṭhataḥ patann agrataḥ patantaṃ haṃsam abhyuvādābhyuktavān ho ho ’yīti bho bho iti sambodhya bhallākṣa bhallākṣety ādaraṃ darśayan yathā paśya paśyāścaryam iti tadvat | bhallākṣeti mandadṛṣṭitvaṃ sūcayann āha | athavā samyagbrahmadarśanābhimānavat tvāt tasyāsakṛdupālabdhas tena pīḍyamāno ’marṣitayā tat sūcayati bhallākṣeti | jānaśruteḥ pautrāyaṇasya samaṃ tulyaṃ divā dyulokena jyotiḥ prabhāsvaram annadānādijanitaprabhāvajam ātataṃ vyāptaṃ dyulokaspṛg ity arthaḥ | divāhnā vā samaṃ jyotir ity etat | tan mā prasāṅkṣīḥ sañjanaṃ saktiṃ tena jyotiṣā sambandhaṃ mā kārṣīr ity arthaḥ | tatprasañjanena tajjyotis tvā tvāṃ mā pradhākṣīr mā dahatv ity arthaḥ puruṣavyaty anena mā pradhākṣīd iti || 2 || 
tam u ha paraḥ pratyuvāca kam v ara enam etat santaṃ sayugvānam iva raikvam āttha iti |
yo nu kathaṃ sayugvā raikva iti || 
هنس پسین گفت: اینقدر تعریف این راجه کردی ، مگر این ریکوا رکهیشر است ؟ گفت : ریکوا چطور رکهیشری است ؟ ، تعریف او بکن ۰ 
Hens posterior dixit: hoc quantùm notum (gratumque) hunc Radjah (illius elogium) fecisti: sed hoc τῷ Djang rek’heschir est (convenit). Hens prior dixit: Djang quomodó (qualis) rek’heschir est? notum illum fac (cognoscendum dederis). (29) 
3. The other answered him: 'How can you speak of him, being what he is (a raganya, noble), as if he were like Raikva with the car?' 
tam evam uktavantaṃ para itaro ’gragāmī pratyuvācāre nikṛṣṭo ’yaṃ rājā varākastaṃ kamu enaṃ santaṃ kena māhātmyena yuktaṃ santam iti kutsayaty enam evaṃ sabahumānam etadvacanam āttha raikvam iva, sayugvānaṃ saha yugvanā gantryā vartata iti sayugvā raikvaḥ | tam ivātthainam | ananurūpam asminn ayuktam īdṛśaṃ vaktuṃ raikva ivety abhiprāyaḥ | itaraś cāha-yo nu kathaṃ tva yocyate sayugvā raikva ity uktavantaṃ bhallākṣa āha śṛṇu yathā sa raikvaḥ || 3 || 
yathā kṛtāya vijitāyādhareyāḥ saṃyanty evam enaṃ sarvaṃ tad abhisameti yat kiṃca prajāḥ sādhu kurvanti |
yas tad veda yat sa veda sa mayaitad ukta iti || 
هنس پسین گفت : اینچنین رکهیشری است که همیشه باخود بهلی نگاه میدارد ، او اینچنین رکهیشری است که هر کسی که عمل نیك میکند ، داخل عمل اوست و هر کسی که گیان و معرفت دارد ، داخل گیان و معرفت اوست و او کسی است مثل قمار بازی که چندین کسی در آن شریك باشند و نقش یکی بیابد وزر همه را ببرد ۰ 
Hens posterior dixit: is hujusmodi rek'heschir est, qui semper cum se ipso camelum liberum (solutum) servatum habet: et hujus speciei rekheschir est, quód quælibet persona quæ opus purum facit, perveniens opus (operis meritum ad) eum est; et quælibet persona quæ kian (scientiam) et cognitionem [habet, perveniens kian et cognitio] (ad) eum est: is quidam est, quód, sicut alea, quód (ubi) tam multæ personæ in eà consortes sint, et picturam (folium pictum) una assequitur, et aurum omne aufert. 
4. The first replied: 'How is it with this Raikva with the car of whom thou speakest?'
The other answered: 'As (in a game of dice) all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.' 
yathā loke kṛtāyaḥ kṛto nāmāyo dyūtasamaye prasiddhaś caturaṅkaḥ sa yadā jayati dyūte pravṛttānāṃ tasmai vijitāya tadartham itare tridvyekāṅkā adhare ’yās tretād vāparakalināmānaḥ saṃyanti saṃgacchante ’ntarbhavanti | caturaṅke kṛtāye tridvyekāṅkānāṃ vidyamānatvāt tad antarbhavantīty arthaḥ | yathāyaṃ dṛṣṭānta evam enaṃ raikvaṃ kṛtāyasthānīyaṃ tretādy āyasthānīyaṃ sarvaṃ tad abhisamety antarbhavati raikve | kiṃ tad yat kiñca loke sarvāḥ prajāḥ sādhu śobhanaṃ dharmajātaṃ kurvanti tat sarvaṃ raikvasya dharme ’ntarbhavati | tasya ca phale sarvaprāṇidharmaphalam antarbhavatīty arthaḥ | tathānyo ’pi kaścid yas tad vedyaṃ veda | kiṃ tad yad vedyaṃ sa raikvo veda | tad vedyam anyo ’pi yo veda tam api sarvaprāṇidharmajātaṃ tatphalaṃ ca raikvam ivābhisametīty anuvartate | sa evaṃbhūto mayā vidvān etad ukta evam ukto raikvavat sa eva kṛtāyasthānīyo bhavatīty abhiprāyaḥ || 4 || 
tad u ha jānaśrutiḥ pautrāyaṇa upaśuśrāva |
sa ha saṃjihāna eva kṣattāram uvācāṅgāre ha sayugvānam iva raikvam āttheti |
yo nu kathaṃ sayugvā raikva iti || 
چون این سخن را راجه شنید ، او تغیری بهم رسید و شب را به بی آرامی و بیقرارئی گذرانید - چون صبح شد ، خادم اعتمادی خود را طلبیده گفت : امشب اینچنین گفتگوی هنسها شنیدهام ، تو آن رکهیشر را جسنه پیدا کن - خادم گفت : نشان او چیست ؟ 
Hoc verbum hens (perdicis) Radjah audivit: et, à τῷ audire, mutatio (alteratio) in eum ut simul venit, et noctem absque quiete et sine tranquillitate (stabilitate) pertransiit. Cum manè fuit, famulum fidelem suum cum postulasset (vocasset), (ei) dixit, quód, hac nocte, hujusmodi colloquium hensha (perdicum) audivi. Tu illum rek’heschir ut quæsiveris, apparere fac (producas). (Famulus) dixit: signum (indicium) ejus quid est? 
5. Ganasruti Pautrayana overheard this conversation, and as soon as he had risen in the morning, he said to his door-keeper (kshattri): 'Friend, dost thou speak of (me, as if I were) Raikva with the car?'
He replied: 'How is it with this Raikva with the car?' 
 
yathā kṛtāya vijitāyādhareyāḥ saṃyanty evam enaṃ sarvaṃ tad abhisameti yat kiṃca prajāḥ sādhu kurvanti |
yas tad veda yat sa veda sa mayaitad ukta iti || 
راجه گفت : نش نشان او این است که همیسه باخود بهلی نگاه میدارد . 
(Radjah) dixit: indicium ejus hoc est; quód, semper cum se ipso camelum solutum habet. 
6. The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.' 
tad u ha tad etad īdṛśaṃ haṃsavākyam ātmanaḥ kutsārūpam anyasya viduṣo raikvādeḥ praśaṃsārūpam upaśuśrāva śrutavān harmyatalastho rājā jānaśrutiḥ pautrāyaṇaḥ | tac ca haṃsavākyaṃ smarann eva paunaḥ punyena rātriśeṣam ativāhayām āsa | tataḥ sa bandibhī rājā stutiyuktābhir vāgbhiḥ pratibodhyamāna uvāca kṣattāraṃ saṃjihāna eva śayanaṃ nidrāṃ vā parityajann eva he ’ṅga vatsāre sa sayugvānam iva raikvam āttha kiṃ mām | sa eva stutyarhe nāham ity abhiprāyaḥ | athavā sayugvānaṃ raikvam āttha gatvā mama tad didṛkṣā; tad eva śabdo ’vadhāraṇārtho ’narthako vā vācyaḥ | sa ca kṣattā pratyuvāca raikvānayanakāmo rājño ’bhiprāyajño yo nu kathaṃ sayugvā raikva iti, rājñaivaṃ cokta ānetuṃ tac cihnaṃ jñatum icchanyo nu kathaṃ sayugvā raikva ity avocat | sa ca bhallākṣavacanam evāvocat || 5-6 || 
sa ha kṣattānviṣya nāvidam iti pratyeyāya |
taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tad enam arccheti || 
خادم رفت و همهٔ شهرها را جسته و نیافته بر گشته آمد و به راجه گفت : من او را نیافتم - راجه گفت : او را در بیابانها و کومها که رکهیشران در آن میباشند ، باید جست 
Famulus profectus est; et cùm (in) cunctis urbibus quæsiisset, et (illum) non invenisset, reversus venit, et τῷ Radjah dixit, quód ego eum non inveni. Radjah dixit: eum in montibus et locis incultis, quód oἱ rekheschiran in illo loco sint (manent), oportet querere.  
7. The door-keeper went to look for Raikva, but returned saying, 'I found him not.' Then the king said: 'Alas! where a Brahmana should be searched for (in the solitude of the forest), there go for him.' 
tasya smaransa ha kṣattā nagaraṃ grāmaṃ vā gatvānviṣya raikvaṃ nāvidaṃ na vyajñāsiṣam iti pratyeyāya pratyāgatavān | taṃ hovāca kṣattaram are yatra brāhmaṇasya brahmavida ekānte ’raṇye nadīpulinādau vivikte deśe ’nveṣaṇānumārgaṇaṃ bhavati tat tatrainaṃ raikvam archa ṛccha gaccha tatra mārgaṇaṃ kurvity arthaḥ || 7 || 
so ’dhastāc chakaṭasya pāmānaṃ kaṣamāṇam upopaviveśa |
taṃ hābhyuvāca tvaṃ nu bhagavaḥ sayugvā raikva iti |
ahaṃ hy arā 3 iti ha pratijajñe |
sa ha kṣattāvidam iti pratyeyāya || 
خادم که بار برای جستن او بصحرا رفت دید که بهلی است ودر زیر آن فقیری افتاده خود را میخارد - پرسید که حضرت ریکوا شمائید ؟ - گفت آری منم - خدام بر گفته نزد راجه آمد و بشارت داد که ریکوا رکهیشر را یافتم 
Famulus, qui, hac vice, propter τὸ quærere eum, in deserta it (iverat), vidit quód camelus solutus esset, et in sub illo fakri (pauper) lapsus (prostratus) et (qui) se ipsum scalpebat. Petiit, quód, ὁ hazzeret (præsentia, sanctitas)! Djang rek'heschir vos estis? Dixit: arei (ô)! ego sum. Famulus reversus, propè τὸν Radjah cum venisset, laetum nuncium dedit, quód ego τὸν Djang rek’heschir inveni. 
8. The door-keeper came to a man who was lying beneath a car and scratching his sores. He addressed him, and said: 'Sir, are you Raikva with the car?'
He answered: ' Here I am.'
Then the door-keeper returned, and said: 'I have found him.' 
ity uktaḥ kṣattānviṣya taṃ vijane deśe ’dhastāc chakaṭasya gantryāḥ pāmānaṃ kharjūṃ kaṣamāṇaṃ kaṇḍūyamānaṃ dṛṣṭvāyaṃ nūnaṃ sayugvā raikva ity upa samīpa upaviveśa vinayenopaviṣṭavān | taṃ ca raikvaṃ hābhyuvācoktavān | tvam asi he bhagavo bhagavan sayugvā raikva iti | evaṃ pṛṣṭo ’ham asmi hy arā 3 ara iti hānādara eva pratijajñe ’bhyupagatavān | sa taṃ vijñāyāvidaṃ vijñātavān asmīti pratyeyāya pratyāgata ity arthaḥ‍ || 8 ||

iti cchāndogyopaniṣadi caturthādhyāyasya prathamaḥ khaṇḍaḥ 
tad u ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭ śatāni gavāṃ niṣkam aśvatarīrathaṃ tad ādāya praticakrame |
taṃ hābhyuvāda || 
. 
Radjah, læto tempore factus (lætitiâ exultans), cum sexcentis (600) feminis bobus, et opibus, margaritis , et uno camelo soluto, in praesentiam ejus cùm advenisset, illud quod cum se attulerat, nadzer (donum ex voto) transire fecit (ei obtulit), et dixit: 
1. SECOND KHANDA
Then Ganasruti Pautrayana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said: 
tat tatra ṛṣer gārhasthyaṃ praty abhiprayaṃ buddhvā dhanārthitāṃ co ha, eva jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkaṃ kaṇṭhahāram aśvatarīratham aśvatarībhyāṃ yuktaṃ rathaṃ tad ādāya dhanaṃ gṛhītvā praticakrame raikvaṃ prati gatavān | taṃ ca gatvābhyuvāda hābhyuktavān || 1 || 
raikvemāni ṣaṭ śatāni gavām ayaṃ niṣko ’yam aśvatarīrathaḥ |
anu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatām upāssa iti || 
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ô hazzeret (sanctitas)! illum deioutaï magnum, quód tu cum (super) illo maschghoul (meditans) es, cognitionem ejus cum me edoceas: hoc omne quod attuli, nadzer vobis est. 
2. 'Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.' 
he raikva gavāṃ ṣaṭśatānīmāni tubhyaṃ mayānītāny ayaṃ niṣko ’śvatarīrathaś cāyam etad dhanam ādatsva bhagavo ’nuśādhi ca me mām etāṃ yāṃ ca devatāṃ tvam upāḥse taddevatopadeśena mām anuśādhīty arthaḥ || 2 || 
tam u ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhir astv iti |
tad u ha punar eva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkam aśvatarīrathaṃ duhitaraṃ tad ādāya praticakrame || 
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Cum Rudjah propter τὸ petere maarefat (cognitionem) venisset, et opes mundi attulisset, rek'heschir, nadzer (donum) ut approbatum non fecit, dixit: ô vilis (homo)! hæ opes à te sint (te dignæ, tuæ sint): et aliud responsum non dedit. Radjah, cum illo quod attulerat, ad mansionem suam ivit: et è gustu petitionis maarefat (cognitionis), qui in cor ejus simul advenerat, die alterâ, cum mille feminis bobus, et cum filiâ suâ profectus, cum eo (ad eum) illa (omnia) transire fecit. 
3. The other replied: 'Fie, necklace and carriage be thine, O Sudra, together with the cows.'
Then Ganasruti Pautrayana took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him. 
tam evam uktavantaṃ rājānaṃ pratyuvāca paro raikvaḥ | ahety ayaṃ nipāto vinigrahārthīyo ’nyatreha tv anarthakaḥ | evaśabdasya pṛthakprayogāt | hāretvā hāreṇa yuktetvā gantrī seyaṃ hāretvā gobhiḥ saha tavaivāstu tiṣṭhatu na mamāparyāptena karmārtham anena prayojanam ity abhiprāyo he śūdreti | nanu rājāsau kṣattṛsambandhāt sa ha kṣattāram uvācety uktam | vidyāgrahaṇāya ca brāhmaṇasamīpopagamāc chūdrasya cānadhikārāt katham idam ananurūpaṃ raikveṇocyate he śūdreti | tatrāhur ācāryāḥ-haṃsavacanaśravaṇāc chugenamāviveśa | tenāsau śucā śrutvā raikvasya mahimānaṃ vā ādravatīti ṛṣirātmanaḥ parokṣajñatāṃ darśayañ śūdrety āheti | śūdravad vā dhanenaivainaṃ vidyāgrahaṇāyopajagāma na ca śuśrūṣayā | na tu jātyaiva śūdra iti | apare punar āhur alpaṃ dhanam āhṛtam iti ruṣaivainam uktavāñ chūdreti | liṅgaṃ ca bahvāharaṇa upādānaṃ dhanasyeti | taduharṣer mataṃ jñātvā punar eva jānaśrutiḥ pautrāyaṇo gavāṃ sahasrama dhikaṃ jāyāṃ carṣer abhimatāṃ duhitaram ātmanas tad ādāya praticakrame krāntavān || 3 || 
taṃ hābhyuvāda |
raikvedaṃ sahasraṃ gavām ayaṃ niṣko ’yam aśvatarīratha iyaṃ jāyāyaṃ grāmo yasminn āsse ’nv eva mā bhagavaḥ śādhīti || 
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Ut rekheschir pietatem et petitionem τοῦ Radjah sinceras vidit, et novit, quód à τῷ acceptum non facere (si non acceperit) hoc nadzer; (quod) absit! amplius ab illo afferret, acceptum cùm fecisset, 
4. He said to him: 'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!' 
 
tasyā ha mukham upodgṛhṇann uvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti |
te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa |
tasmai hovāca || 
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eum (τὸν Radjah) hoc brahmbadia quod kian (scientia) est, edoctum ut fecit, dixit, quód: 
5. He, opening her mouth, said: 'You have brought these (cows and other presents), O Sudra, but only by that mouth did you make me speak.' These are the Raikva-parna villages in the country of the Mahavrishas (mahapunyas) where Raikva dwelt under him. And he said to him: 
raikvedaṃ gavāṃ sahasramayaṃ niṣko ’yam aśvatarīratha iyaṃ jāyārthaṃ mama duhitānītāyaṃ ca grāmo yasminn āḥse tiṣṭhasi sa ca tvadarthe mayā kalpitaḥ tad etat sarvam ādāyānuśādhyeva mā māṃ he bhagava ity uktas tasyā jāyārtham ānītāyā rājño duhitur haiva mukhaṃ dvāraṃ vidyāyā dāne tīrtham upodgṛhṇañ jānann ity arthaḥ | brahmacārī dhanadāyī medhāvī śrotriyaḥ priyaḥ | vidyayā vā vidyā prāha tāni tīrthāni ṣaṇmama || iti vidyāyā vacanaṃ vijñāyate hi | evaṃ jānann upodgṛhṇann uvācoktavān | ājahārāhṛtavān bhavān yad imā gā yac cānyad dhanaṃ tat sādhv iti vākyaśeṣaḥ | śūdreti pūrvoktānukṛtimātraṃ na tu kāraṇāntarāpekṣayā pūrvavat | anenaaiva mukhena vidyāgrahaṇatīrthenālāpayiṣyathā ālāpayasīti māṃ bhāṣayasīty arthaḥ | te haite grāmā raikvaparṇā nāma vikhyātā mahāvṛṣeṣu deśeṣu yatra yeṣu grāmeṣūvāsoṣitavān raikvas tān asau grāmān adād asmai raikvāya rājā | tasmai rājñe dhanaṃ dattavate ha kilovāca vidyāṃ sa raikvaḥ || 4-5 ||

iti cchāndogyopaniṣadi caturthādhyāyasya dvitīyaḥ khaṇḍaḥ 
vāyur vāva saṃvargaḥ |
yadā vā agnir udvāyati vāyum evāpyeti |
yadā sūryo ’stam eti vāyum evāpyeti |
yadā candro ’stam eti vāyum evāpyeti || 
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1. THIRD KHANDA
Air (vayu) is indeed the end of all . For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air. 
vāyurvāva saṃvargo vāyurbāhyo vāvetyavadhāraṇārthaḥ | saṃvargaḥ saṃvarjanātsaṃgrahaṇātsaṃgrasanādvā saṃvargaḥ | vakṣyamāṇā agnyādyā devatā ātmabhāvamāpādayatītyataḥ saṃvargaḥ | savarjavākhyo guṇo dhyeyo vāyuvat | kṛtāyāntabharvadṛṣṭāntāt | kathaṃ saṃvargattvaṃ vāyorityāha | yadā yasminkāle vā agnirudvāyatyudvāsanaṃ prāpnotyupaśāmyati tadāsāvagnirvāyumevāpyeti vāyusvābhāvyamapigacchati | tathā yadā sūryo ’stameti vāyumevāpyeti | yadā candro ’stameti vāyumevāpyeti | nanu kathaṃ sūryācandramasoḥ svarūpāvasthitayorvāyāvapigamanam | naiṣa doṣaḥ | astamane ’darśanaprāptervāyunimittatvāt | vāyunā hyastaṃ nīyate sūryaḥ calanasya vāyukāryatvāt | athavā pralaye sūryācandramasoḥ svarūpabhraṃśe tejorūpayorvāyāvevāpigamanaṃ syāt || 1 || 
yadāpa ucchuṣyanti vāyum evāpiyanti |
vāyur hy evaitān sarvān saṃvṛṅkte |
ity adhidaivatam || 
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2. 'When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas. 
tathā yadā’pa ucchuṣyantyucchoṣamāpnuvanti tadā vāyumevāpiyanti | vāyurhi yasmādevaitānagnyādyānmahābalānsaṃvṛṅkte | ato vāyuḥ saṃvargaguṇa upāsya ityarthaḥ | ityadhidaivataṃ devatāsu saṃvargadarśanamuktam || 2 || 
athādhyātmam |
prāṇo vāva samvargaḥ |
sa yadā svapiti prāṇam eva vāg apy eti |
prāṇaṃ cakṣuḥ |
prāṇaṃ śrotram |
prāṇaṃ manaḥ |
prāṇo hy evaitān sarvān saṃvṛṅkta iti || 
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3. 'Now with reference to the body. Breath (prana) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all. 
athānantaramadhyātmamātmani saṃvargadarśanamidamucyate | prāṇo mukhyovāva saṃvargaḥ | sa puruṣo yadā yasminkāle svapiti prāṇameva vāgapyeti vāyumivāgniḥ prāṇaṃ cakṣuḥ prāṇaṃ śrotraṃ prāṇaṃ manaḥ prāṇo hi yasmādevaitānvāgādīnsarvānsaṃvṛṅkta iti || 3 || 
tau vā etau dvau samvargau |
vāyur eva deveṣu prāṇaḥ prāṇeṣu || 
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4. 'These are the two ends, air among the Devas, breath among the senses (pranah).' 
tau vā etau dvau saṃvargau saṃvarjanaguṇo vāyureva deveṣu saṃvargaḥ prāṇaḥ prāṇeṣu vāgādiṣu mukhyaḥ || 4 || 
atha ha śaunakaṃ ca kāpeyam abhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe |
tasmā u ha na dadatuḥ || 
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5. Once while Saunaka Kapeya and Abhipratarin Kakshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing. 
athaitayoḥ stutyarthamiyamākhyāyikā’rabhyate | hetyaitihyārthaḥ | śaunakaṃ ca śunakasyāpatyaṃ śonakaṃ kāpeyaṃ kapigotramabhipratāriṇaṃ ca nāmataḥ kakṣasenasyāpatyaṃ kākṣaseniṃ bhojanāyopaviṣṭau pariviṣyamāṇau sūpakārairbrahmacārī brahmavicchaṇḍo bibhikṣe bhikṣitavān | brahmacāriṇo brahmavinmānitāṃ buddhvā taṃ jijñāsamānau tasmā u bhikṣāṃ na jajaturna dattavantau ha kimayaṃ bakṣyatīti || 5 || 
sa hovāca |
mahātmanaś caturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāḥ |
taṃ kāpeya nābhipaśyanti martyā abhipratārin bahudhā vasantam |
yasmai vā etad annaṃ tasmā etan na dattam iti || 
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6. He said: 'One god -who is he?- swallowed the four great ones, he, the guardian of the world. O Kapeya, mortals see him not, O Abhipratarin, though he dwells in many places. He to whom this food belongs, to him it has not been given .' 
sa hovāca brahmacārī mahātmanaścatura iti dvitīyābahuvacanam | deva eko ’gnyādīnvāyurvāgādīnprāṇaḥ | kaḥ sa prajāpatirjagāra grasitavān | kaḥ sa jagāreti praśnameke | bhuvanasya bhavantyasminbhūtānīti bhuvanaṃ bhūrādiḥ sarvo lokastasya gopā gopāyitā rakṣitā goptetyarthaḥ | taṃ kaṃ prajāpatiṃ he kāpeya nābhipaśyanti na jānanti martyā maraṇadharmāṇo ’vivekino vā he ’bhipratārinbahudhādhyātmādhidaivatādhibhūtaprakārairvasantam | yasmai vā etadahanyahanyannamadanāyā’hriyate saṃskriyate ca tasmai prajāpataya etadannaṃ na dattamiti || 6 || 
tad u ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāya |
ātmā devānāṃ janitā prajānāṃ hiraṅyadaṃṣṭro babhaso ’nasūriḥ |
mahāntam asya mahimānam āhur anadyamāno yad anannam atti |
iti vai vayam brahmacārin nedam upāsmahe dattāsmai bhikṣām iti || 
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7. Saunaka Kapeya, pondering on that speech, went to the student and said : 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food. Thus do we, O Brahmakarin, meditate on that Being.' Then he said: 'Give him food.' 
tadu ha brahmacāriṇo vacanaṃ śaunakaḥ kāpeyaḥ pratimanvāno manasā’locayanbrahmacāriṇaṃ pratyeyāyā’jagāma | gatvā cā’ha-yaṃ tvamavoco na paśyanti martyā iti taṃ vayaṃ paśyāmaḥ | katham?ātmā sarvasya sthāvarajaṅgamasya | kiñca devānāmagnyādīnāmātmani saṃhṛtya grasitvā punarjanitotpādayitā vāyurūpeṇādhidaivatamagnyādīnām | adhyātmaṃ ca prāṇarūpeṇa vāgādīnāṃ prajānāṃ ca danitā | atha vā’tmā devānāmagnivāgādīnāṃ janitā prajānāṃ sthāvarajaṅgamānām | hiraṇyadaṃṣṭro ’bhagnadaṃṣṭra iti yāvat | babhaso bhakṣaṇaśīlaḥ | anasūriḥ sūrirmedhāvī na sūrirasūristatpratiṣedho ’nasūriḥ sūrirevetyarthaḥ | mahāntamatipramāṇamaprameyamasya prajāpatermahimānaṃ vibhūtimāhurbrahmavidaḥ | yasmātsvayamanyairanadyamāno ’bhakṣyamāṇo yadanannamagnivāgādidevatārūpamatti bhakṣayatīti | vā iti nirarthakaḥ | vayaṃ he brahmacārin, ā, idamevaṃ yathoktalakṣaṇaṃ brahma vayamā upāsmahe | vayamiti vyavahitena sambandhaḥ | anye na vayamidamupāsmahe | kiṃ tarhi parameva brahmopāsmaha iti varṇayanti | dattāsmai bhikṣāmityavocadbhṛtyān || 7 || 
tasmai u ha daduḥ |
te vā ete pañcānye pañcānye daśa santas tat kṛtam |
tasmāt sarvāsu dikṣv annam eva daśa kṛtam |
saiṣā virāḍ annādī |
tayedaṃ sarvaṃ dṛṣṭam |
sarvam asya idaṃ dṛṣṭaṃ bhavaty annādo bhavati ya evaṃ veda ya evaṃ veda || 
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8. They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire), Aditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prana (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Krita (the highest cast). These are again the Virag (of ten syllables) which eats the food. Through this aH this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food. 
tasmā u ha daduste hi bhikṣām | te vai ye grasyante ’gnyādayo yaśca teṣāṃ grasitā vāyuḥ pañcānye vāgādibhyaḥ, tathānye tebhyaḥ pañcādhyātmaṃ vāgādayaḥ prāṇaśca, te sarve daśa santastatkṛtaṃ bhavati, te caturaṅka ekāya evaṃ catvāraḥ tryaṅkāyaḥ evaṃ trayo ’pare dvyaṅkāyaḥ evaṃ dvāvanyāvekāṅkāya evameko ’nya, ityevaṃ deśa santastatkṛtaṃ bhavati | yata evaṃ tasmātsarvāsu dikṣu daśasvapyagnyādyā vāgādyāśca daśasaṃkhyāsāmānyādannameva"daśākṣarā virāḍ virāḍannam" iti hi śrutiḥ | ato ’nnameva daśasaṃkhyatvāt | tata eva daśa kṛtaṃ kṛte ’ntarbhāvāccaturāyatvenetyavocāma | saiṣā virāḍdaśasaṃkhyā satyannaṃ cānnādyannādinī ca kṛtatvena daśasaṃkhyayānnaṃ kṛtasaṃkhyayānnādī tayā annānnādinyā idaṃ sarvaṃ jagaddaśadiksaṃsthaṃ dṛṣṭaṃ kṛtasaṃkhyābhūtayopalabdham | evaṃvido ’sya sarvaṃ kṛtasaṃkhyābhūtasya daśadiksaṃbaddhaṃ dṛṣṭamupalabdhaṃ bhavati | kiñcānnādaśca bhavati ya evaṃ veda yathoktadarśī | dvirabhyāsa upāsanamāptyarthaḥ || 8 || iti cchāndogyopaniṣadi caturthādhyāyasya tṛtīyaḥ khaṇḍaḥ 
satyakāmo ha jābālo jabālāṃ mātaram āmantrayāṃ cakre |
brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nv aham asmīti || 
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1. FOURTH KHANDA
Satyakama, the son of Gabala, addressed his mother and said: 'I wish to become a Brahmakarin (religious student), mother. Of what family am I?' 
sarvaṃ vāgādyagnyādi cānnānnādatvasaṃstutaṃ jagadekīkṛtya ṣoḍaśadhā pravibhajya tasminbrahmadṛṣṭirvidhātavyetyārabhyate | śraddhātapasorbrahmopāsanāṅgatvapradarśanāyā’khyāyikā | satyakāmo ha nāmato haśabda aitihyārtho jabālāyā apatyaṃ jābālo jabalāṃ svāṃ mātaramāmantrayāñcakra āmantritavān | brahmacaryaṃ svādhyāyagrahaṇāya he bhavati vivatsyāmyācāryakule, kiṅgotro ’haṃ kimasya mama gotraṃ so ’haṃ nvahamasmīti || 1 || 
sā hainam uvāca |
nāham etad veda tāta yadgotras tvam asi |
bahv aham carantī paricāriṇī yauvane tvām alabhe |
sāham etan na veda yadgotras tvam asi |
jabālā tu nāmāham asmi |
satyakāmo nāma tvam asi |
sa satyakāma eva jābālo bruvīthā iti || 
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2. She said to him: 'I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father's house), I conceived thee. I do not know of what family thou art. I am Gabali by name, thou art Satyakama (Philalethes). Say that thou art Satyakama Gabala.' 
evaṃ pṛṣṭā jabālā sā hainaṃ putramuvāca-nāhametattava gotraṃ veda he tāta yadgotrastvamasi | kasmānna vetsītyuktā’ha-bahu bhartṛgṛhe paricaryājātamatithyabhyāgatādi carantyahaṃ paricāriṇī paricarantīti paricaraṇaśīlaivāhaṃ paricaraṇacittatayā gotrādismaraṇe mama mano nābhūt | yauvane ca tatkāle tvāmalabhe labdhavatyasmi | tadaiva te pitoparataḥ | ato ’nāthāhaṃ sāhametanna veda yadgotrastvamasi | jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa tvaṃ satyakāma evāhaṃ jābālo ’smītyācāryāya bruvīthāḥ yadyācāryeṇa pṛṣṭa ityabhiprāyaḥ || 2 || 
sa ha hāridrumataṃ gautamam etyovāca |
brahmacaryaṃ bhagavati vatsyāmi |
upeyāṃ bhagavantam iti || 
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3. He going to Gautama Haridrumata said to him, 'I wish to become a Brahmakarin with you,
Sir. May I come to you, Sir?' 
 
taṃ hovāca kiṃgotro nu somyāsīti |
sa hovāca |
nāham etad veda bho yadgotro ’ham asmi |
apṛcchaṃ mātaram |
sā mā pratyabravīd bahv aham carantī paricariṇī yauvane tvām alabhe |
sāham etan na veda yadgotras tvam asi |
jabālā tu nāmāham asmi |
satyakāmo nāma tvam asīti |
so ’haṃ satyakāmo jābālo ’smi bho iti || 
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4. He said to him: 'Of what family are you, my friend?' He replied: 'I do not know, Sir, of what family I am. I asked my mother, and she answered: "In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabala by name, thou art Satyakama," I am therefore Satyakama Gabala, Sir.' 
sa ha satyakāmo hāridrumataṃ haridrumato ’patyaṃ hāridrumataṃ gautamaṃ gotrata etya gatvovāca brahmacaryaṃ bhagavati pūjāvati tvayi vatsyāmyata upeyāmupagaccheyaṃ śiṣyatayā bhagavantamityuktavantaṃ taṃ hovāca gautamaḥ | kiṅgotro nu somyāsīti vijñātakulagotraḥ śiṣya upanetavya iti pṛṣṭaḥ pratyāha satyakāmaḥ | sa hovāca nāhametadveda bho yadgotro ’hamasmi | kiṃ tvapṛcchaṃ pṛṣṭavānasmi mātaram | sā mayā pṛṣṭā māṃ pratyabravīnmātā | bahvahaṃ carantītyādi pūrvavat | tasyā ahaṃ vacaḥ smarāmi so ’haṃ satyakāmo jābālo ’smi bho iti || 3-4 || 
taṃ hovāca |
naitad abrahmaṇo vivaktum arhati |
samidhaṃ somyāhara |
upa tvā neṣye na satyād agā iti |
tam upanīya kṛśānām abalānāṃ catuḥśatā gā nirākṛtya uvācemāḥ somyānusaṃvrajeti |
tā abhiprasthāpayann uvāca |
nāsahasreṇāvarteyeti |
sa ha varṣagaṇaṃ provāsa |
tā yadā sahasraṃ sampeduḥ || 
. 
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5. He said to him: 'No one but a true Brahmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.'
Having initiated him, he chose four hundred lean and weak cows, and said: 'Tend these, friend.' He drove them out and said to himself, 'I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand, 
taṃ hovāca gautamo naitadvaco ’brāhmaṇo viśeṣeṇa vaktumarhatyārjavārthasaṃyuktam | ṛjavo hi brahmaṇā netare svabhāvataḥ | yasmānna satyādbrāhmaṇajātidharmādagā nāpetavānasi | ato brāhmaṇaṃ tvāmupaneṣye ’taḥ saṃskārārthaṃ homāya samidhaṃ somyā’haretyuktvā tamupanīya kṛśānāmabalānāṃ goyūthānnirākṛtyāpakṛṣya catuḥśatā catvāri śatāni gavāmuvācemā gāḥ somyānusaṃvrajānugaccha | ityuktastā araṇyaṃ pratyabhiprasthāpayannuvāca-nāsahasreṇāpūrṇena sahasreṇa nā’varteya na pratyāgaccheyam | sa evamuktvā gā araṇyaṃ tṛṇodakabahulaṃ dvandvaṃrahitaṃ praveśya sa ha varṣagaṇaṃ dīrghaṃ provāsa proṣitavān | tāḥ samyaggāvo rakṣitā yadā yasminkāle sahasraṃ saṃpeduḥ saṃpannā babhūvuḥ || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya caturthaḥ khaṇḍaḥ 
atha hainam ṛṣabho ’bhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva |
prāptāḥ somya sahasraṃ smaḥ |
prāpaya na ācāryakulam || 
. 
. 
1. FIFTH KHANDA
The bull of the herd (meant for Vayu) said to him: 'Satyakama!' He replied: 'Sir!' The bull said: 'We have become a thousand, lead us to the house of the teacher; 
tametaṃ śraddhātapobhyāṃ siddhaṃ vāyudevatā diksaṃbandhinī tuṣṭā satyṛṣabhamanupraviśyarṣabhāpannānugrahāyātha hainamṛṣabho ’bhyuvādābhyuktavānsatyakāma 3 iti saṃbodhya, tamasau satyakāmo bhagava iti ha pratiśuśrāva prativacanaṃ dadau | praptāḥ somya sahasraṃ smaḥ pūrṇā tava pratijñātaḥ prāpaya no ’smānācāryakulam || 1 || 
brahmaṇaś ca te pādaṃ bravāṇi iti |
bravītu me bhagavān iti |
tasmai hovāca |
prācī dik kalā |
praticī dik kalā |
dakṣiṇā dik kalā |
udīcī dik kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavān nāma || 
. 
. 
2. 'And I will declare to you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakasavat (endowed with splendour). 
kiñcāhaṃ braṅmaṇaḥ parasya te tubhyaṃ pādaṃ bravāṇi kathayāni | ityuktaḥ pratyuvāca-bravītu kathayatu me mahyaṃ bhagavān | ityukta ṛṣabhastasmai satyakāmāya hovāca | prācī dikkalā brahmaṇaḥ pādasya caturtho bhāgaḥ | tathā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai saimya brahmaṇaḥ pādaścatuśaṣkalaścatasraḥ kalā avayavā yasya so ’yaṃ catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma prakāśavānityavaṃ nāmābhidhānaṃ yasya | tathottare ’pi pādāstrayaścatuṣkalā brahmaṇaḥ || 2 || 
sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavān ity upāste prakāśavān asmiṃl loke bhavati |
prakāśavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavān ity upāste || 
. 
. 
3. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakasavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakasavat. 
sa yaḥ kaścidevaṃ yathoktametaṃ brahmaṇaścatuṣkalaṃ pādaṃ vidvānprakāśavānityanena guṇena viśiṣṭamupāste tasyedaṃ phalaṃ prakāśavānasmin loke bhavati prakhyāto bhavatītyarthaḥ | tathādṛṣṭaṃ phalaṃ prakāśavato ha lokāndevādisaṃbandhino mṛtaḥ sañjayati prāpnoti | ya etameva vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste || 3 || iti cchāndogyopaniṣadi caturthādhyāyasya pañcamaḥ khaṇḍaḥ 
agniṣṭe pādaṃ vakteti |
sa ha śvo bhūte gā abhiprasthāpayāṃ cakāra |
tā yatrābhisāyaṃ babhūvus tatrāgnim upasamādhāya gā uparudhya samidham ādhāya paścād agneḥ prāṅ upopaviveśa || 
. 
. 
1. SIXTH KHANDA
'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakama, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east. 
so ’gniste pādaṃ vaktetyupararāmarṣabhaḥ | sa satyākāmo ha śvobhūte paredyurnaityakaṃ nityaṃ karma kṛtvā gā abhiprasthāpayāñcakārā’cāryakulaṃ prati | tāḥ śanaiścarantya ācāryakulābhimukhyaḥ prasthitā yatra yasminkāle deśe ’bhi sāyaṃ niśāyāmabhisaṃbabhūvurekatrābhimukhyaḥ saṃbhūtāḥ, tatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ praṅupopaviveśa ṛṣabhavaco dhyāyan || 1 || 
tam agnir abhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva || 
. 
. 
2. Then Agni (the fire) said to him: 'Satyakama!' He replied: 'Sir.' 
tamagnirabhyuvāda satyakāma 3 iti saṃbodhya, tamasau satyakāmo bhagava iti ha pratiśuśrāva prativacanaṃ dadau || 2 || 
brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai ha uvāca |
pṛthivī kalā |
antarikṣaṃ kalā |
dyauḥ kalā |
samudraḥ kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇo ’nantavān nāma || 
. 
. 
3. Agni said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).' 
brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavānīti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kaletyātmagocarameva darśanamagnirabravīt | eṣa vai somya catuṣkalaḥ pādo brahmaṇo ’nantavānnāma || 3 || 
sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo ’nantavān ity upāste ’nantavān asmiṃl loke bhavati |
anantavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo ’nantavān ity upāste || 
. 
. 
4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat. 
sa yaḥ kaścidyathoktaṃ pādamanantavattvena guṇenopāste sa tathaiva tadguṇo bhavatyasmiṃlloke | mṛtaścānantavato ha lokānsa jayati ya etamevamityādi pūrvavat || 4 || iti cchāndogyopaniṣadi caturthādhyāyasya ṣaṣṭha khaṇḍaḥ 
so ’gnir haṃsas te pādaṃ vaktetyuktavopararāma |
haṃsa ādityaḥ /
śauklyātpatanasāmānyācca |
sa ha śvobhūta ityādi samānam || 
. 
. 
1. SEVENTH KHANDA
'A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.' (After these words of Agni), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east. 
haṃsaste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāñcakāra tā yatrābhisāyaṃ babhūvustatrāgnimupasamādhāyā gā uparudhya samidhamādhāya paścād agneḥ prāṅupopaviveśa || 1 || taṃ haṃsa upanipatyābhyuvāda satyakāma 3 iti bhagava iti ha pratiśuśrāva || 2 || 
 
. 
. 
2. Then a Hamsa flew near and said to him: 'Satyakama.' He replied: 'Sir.' 
so ’gnirhaṃsaste pādaṃ vaktetyuktavopararāma | haṃsa ādityaḥ | śauklyātpatanasāmānyācca | sa ha śvobhūta ityādi samānam || 1-2 || 
brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai hovāca |
agniḥ kalā |
sūryaḥ kalā |
candraḥ kalā |
vidyut kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmān nāma || 
. 
. 
3. The Hamsa said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light). 
 
sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo jyotiṣmān ity upāste jyotiṣmān asmiṃl loke bhavati |
jyotiṣmato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo jyotiṣmān ity upāste || 
. 
. 
4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat. 
agniḥkalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somyeti jyotirviṣayameva ca darśanaṃ provācāto haṃsasyā’dityatvaṃ pratīyate | vidvatphalaṃ-jyotiṣmāndīptiyukto ’smiṃlloke bhavati | candrādityādīnāṃ jyotiṣmata eva ca mṛtvā lokāñjayati | samānamuttaram || 3-4 || iti cchāndogyopaniṣadi caturthādhyāyasya saptamaḥ khaṇḍaḥ 
madguṣṭe pādaṃ vakteti |
sa ha śvo bhūte gā abhiprasthāpayāṃ cakāra |
tā yatrābhisāyaṃ babhūvus tatrāgnim upasamādhāya gā uparudhya samidham ādhāya paścād agneḥ prāṅ upopaviveśa || 
. 
. 
1. EIGHTH KHANDA
'A diver-bird (Madgu, meant for Prana) will declare to you another foot of Brahman.' (After these words of the Hamsa), Satyakima, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east. 
haṃso ’pi madguṣṭe pādaṃ vaktetyupararāma | madgurudakacaraḥ pakṣī sa cāpsambandhātprāṇaḥ sa ha śvobhūta ityādi pūrvavat || 1 || 
taṃ madgur upanipatyābhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva || 
. 
. 
2. Then a diver flew near and said to him: 'Satyakima.' He replied: 'Sir.' 
 
brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai hovāca |
prāṇaḥ kalā |
cakṣuḥ kalā |
śrotraṃ kalā |
manaḥ kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavān nāma || 
. 
. 
3. The diver said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Ayatanavat (having a home).
'He who knows this and meditates on the foot ,of Brahman, consisting of four quarters, by the name of Ayatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat.' 
sa ca madguḥ prāṇaḥ svaviṣayameva ca darśanamuvāca prāṇaḥ kaletyādi, āyatanavānityevaṃ nāma | āyatanaṃ nāma manaḥ sarvakaraṇopahṛtānāṃ bhogānāṃ tadyasminpāde vidyata ityāyatanavānnāma pādaḥ || 2-3 || 
sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇa āyatanavān ity upāsta āyatanavān asmiṃl loke bhavati |
āyatanavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇa āyatanavān ity upāste || 
. 
. 
1. NINTH KHANDA
Thus he reached the house of his teacher. The teacher said to him : 'Satyakama.' He replied: 'Sir.' 
taṃ pādaṃ tathaivopāste yaḥ sa āyatanavānāśrayavānasmiṃlloke bhavati | tathā’yatanavata eva sāvakāśāṃllokānmṛto jayati | ya etamevamityādi pūrvavat || 4 || iti cchāndogyopaniṣadi caturthādhyāyasyāṣṭamaḥ khaṇḍaḥ 
prāpa hācaryakulam |
tam ācaryo ’bhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva || 
. 
. 
2. The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you'?' He replied: 'Not men. But you only, Sir, I wish, should teach me; 
sa evaṃ brahmavitsanprāpa ha prāptavānācāryakulam | tamācāryo ’bhyuvāda satyakāma 3 iti | bhagava iti ha pratiśuśrāva || 1 || 
brahmavid iva vai somya bhāsi |
ko nu tvānuśaśāseti |
anye manuṣyebhya iti ha pratijajñe |
bhagavāṃs tv eva me kāme brūyāt || 
. 
. 
3. 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Akarya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, yea, nothing was left out. 
brahmavidiva vai somya bhāsi | prasannendriyaḥ prahasitavadanaśca niścintaḥ kṛtārtho brahmavidbhavati | ata ācāryo brahmavidiva bhāsoti | ko nviti vitarkayannuvāca kastvāmanuśaśāseti | sa cā’ha satyakāmo ’nye manuṣyebhyaḥ | devatā māmanuśiṣṭavatyaḥ | ko ’nyo bhagavacchiṣyaṃ māṃ manuṣyaḥ sannanuśāsitumutsahetetyabhiprāyaḥ | ato ’nye manuṣyebhya iti ha pratijajñe pratijñātavān | bhagavāṃstveva me kāme mamecchāyāṃ brūyātkimanyairuktena nāhaṃ tadgaṇayāmītyabhiprāyaḥ || 2 || 
śrutaṃ hy eva me bhagavaddṛśebhya ācāryād dhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti |
tasmai ha etad eva uvāca |
atra ha na kiṃcana vīyāyeti vīyāyeti || 
. 
. 
1. TENTH KHANDA
Upakosala Kamaliyana dwelt as a Brahmakarin (religious student) in the house of Satyakama Gabala. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart. 
kiñca śrutaṃ hi yasmānmama vidyata evāsminnarthe bhagavatsamebhya ṝṣibhyaḥ | ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ sādhutamatvaṃ prāpaditi prāpnotītyato bhagavāneba brūyādityukta ācāryo ’bravīttasmai tāmeva daivatairuktāṃ vidyām | atra ha na kiñcana ṣoḍaśakalavidyāyāḥ kiñcidekadeśamātramapi na vīyāya na vigatamityarthaḥ | dvirabhyāso vidyāparisamāptyarthaḥ || 3 || iti cchāndogyopaniṣadi caturthādhyāyasya navamaḥ khaṇḍaḥ 
upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryam uvāsa |
tasya ha dvādaśa vārṣāny agnīn paricacāra |
sa ha smānyān antevāsinaḥ samāvartayaṃs taṃ ha smaiva na samāvartayati || 
. 
. 
2. Then his wife said to him: 'This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.' The teacher, however, went away on a journey without having taught him. 
punar brahmavidyāṃ prakārāntareṇa vakṣyāmīty ārabheta gatiṃ ca tadvido ’gnividyāṃ ca | ākhyāyikā pūrvavacchraddhātapasor brahmavidyāsādhanatvapradarśanārthā-upakosalo ha vai nāmataḥ kamalasyāpatyaṃ kāmalāyanaḥ satyakāme jābāle brahmacaryamuvāsa tasya, haḥ eti hy ārthaḥ | tasyācāryasya dvādaśa varṣāṇy agnīn paricacārāgnīnāṃ paricaraṇaṃ kṛtavān | sa ha smācāryo ’nyān brahmacāriṇaḥ svādhyāyaṃ grāhayitvā samāvartayaṃs tam evopakosalam ekaṃ na samāvartayati sma ha || 1 || 
taṃ jāyovāca tapto brahmacārī kuśalam agnīn paricacārīt |
mā tvā agnayaḥ paripravocan |
prabrūhy asmā iti |
tasmai hāprocyaiva pravāsāṃ cakre || 
. 
. 
3. The student from sorrow was not able to eat. Then the wife of the teacher said to him: 'Student, eat! Why do you not eat?' He said: 'There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.' 
tamācāryajāyovāca taptobrahmacārī kuśalaṃ samyagagnīnparicacārītparicaritavān | bhagavāṃścāgniṣu bhaktaṃ na samāvartayati | ato ’smadbhaktaṃ na samāvartayatīti jñātvā tvāmagnayo mā paripravocangarhāṃ tava mā kuryuḥ | ataḥ prabrūhyasmai vidyāmiṣṭāmupakosalāyeti | tasmā evaṃ jāyayokto ’pi hāprocyaivānuktvaiva kiñcitpravāsāṃcakre pravasitavān || 2 || 
sa ha vyādhinā anaśituṃ dadhre |
tam ācāryajāyā uvāca brahmacārinn aśāna |
kiṃ nu na aśnāsi iti |
sa ha uvāca bahava ime ’smin puruṣe kāmā nānātyāyāḥ |
vyādhībhīḥ pratipūrṇo ’smi |
na as/iṣyāmi iti || 
. 
. 
4. Thereupon the fires said among themselves 'This student, who is quite exhausted, has carefully tended us. Well, let us teach him.' They said to him: 
sa hopakosalo vyādhinā mānasena duḥkhenānaśitumanaśanaṃ kartuṃ dadhre dhṛtavānmanaḥ | taṃ tūṣṇīmagnyagāre ’vasthitamācāryajāyovāca he brahmacārinnaśāna bhuṅkṣva kiṃ nu kasmānnu kāraṇānnāśnāsīti | sa hovāca bahavo ’neke ’sminpuruṣe ’kṛtārthe prākṛte kāmā icchāḥ kartavyaṃ prati nānātyayo ’tigamanaṃ yeṣāṃ vyādhīnāṃ kartavyacintānāṃ te nānātyayā vyādhayaḥ kartavyatāprāptinimittāni cittaduḥkhānītyarthaḥ | taiḥ pratipūrṇo ’smi | ato nāśiṣyāmīti || 3 || 
atha hāgnayaḥ samūdire |
tapto brahmacārī kuśalaṃ naḥ paryacārīt |
hantāsmai prabravāmeti tasmai hocuḥ |
prāṇo brahma kaṃ brahma khaṃ brahmeti || 
. 
. 
5. 'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.'
He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha.'
They said: 'What is Ka is Kha, what is Kha is Ka.' They therefore taught him Brahman as breath, and as the ether (in the heart). 
uktvā tūṣṇīṃbhūte brahmacāriṇyatha hāgnayaḥ śuśrūṣayā’varjitāḥ kāruṇyāviṣṭāḥ santasrayo ’pi samūdire saṃbhūyoktavantaḥ | hantedānīmasmai brahmacāriṇe ’smadbhaktāya duḥkhitāya tapasvine śraddadhānāya sarve ’nuśāsmo ’nuprabravāma brahmavidyāmiti | evaṃ saṃpradhārya tasmai hocuruktavantaḥ prāṇo brahma kaṃ brahma khaṃ brahmeti || 4 || 
sa hovāca |
vijānāmy ahaṃ yat prāṇo brahma |
kaṃ ca tu khaṃ ca na vijānāmīti |
te hocuḥ |
yad vāva kaṃ tad eva kham |
yad eva khaṃ tad eva kam iti |
prāṇaṃ ca hāsmai tad ākāśaṃ cocuḥ || 
. 
. 
1. ELEVENTH KHANDA
After that the Garhapatya fire taught him: 'Earth, fire, food, and the sun (these are my forms, or forms of Brahman). The person that is seen in the sun, I am he, I am he indeed. 
sa hovāca brahmacārī vijānāmyahaṃ yadbhavadbhiruktaṃ prasiddhapadārthakatvātprāṇo brahmeti | yasminsati jīvanaṃ yadapagame ca na bhavatīti tasminvāyuviśeṣe loke rūḍho ’to yuktaṃ brahmatvaṃ tasya | tena prasiddhapadārthakatvādvijānāmyahaṃ yatprāṇo brahmeti | kaṃ ca tu khaṃ na vijānāmīti | nanu kaṅkhaṃśabdayorapi sukhākāśaviṣayatvena prasiddhapadārthakatvameva, kasmādbrahmacāriṇo ’jñānam?nṛnaṃ sukhasya kaṃśabdavācyasya kṣaṇapradhvaṃsitvātkhaṃśabdavācyasya cā’kāśasyācetanasya kathaṃ brahmatvamiti manyate | kathaṃ ca bhavatāṃ vākyamapramāṇaṃ syāditi | ato na vijānāmītyāha | tamevamuktantaṃ brahmacāriṇaṃ te hāgnayaḥ ūcuḥ yadvāva yadeva vayaṃ kamavocāma tadeva khamākāśamityevaṃ khena viśeṣyamāṇaṃ kaṃ viṣayendrisaṃyogajātsukhānnivartitaṃ syānnīleneva viśeṣyamāṇamutpalaṃ raktādibhyaḥ | yadeva khamityākāśamavocāma tadeva ca kaṃ sukhamiti jānīhi | evaṃ ca sukhena viśeṣyamāṇaṃ khaṃ bhautikādacetanātkhānnivartitaṃ syānnīlotpalavadeva | sukhamākāśasthaṃ netarallaukikam | ākāśaṃ ca sukhāśrayaṃ netaradbhautikamityarthaḥ | nanvākāśaṃ cetsukhena viśeṣayitumiṣṭamastvanyataradeva viśeṣaṇaṃ yadvāva kaṃ tadeva khamityatiriktamitarat | yadeva khaṃ tadeva kamiti pūrvaviśeṣeṇaṃ vā | nanu sukhākāśayorubhayorapi laukikasukhākāśābhyāṃ vyāvṛttiriṣṭetyavocāma | sukhenā’kāśe viśeṣite vyāvṛttirubhayorarthaprāptaiveti cetsatyamevaṃ kintu sukhena viśeṣitasyaivā’kāśasya dhyeyatvaṃ vihitaṃ na tvākāśaguṇasya viśeṣaṇasya sukhasya dhyeyatvaṃ vihitaṃ syāt | viśeṣaṇopādānasya viśeṣyaniyantṛtvenaivopakṣayāt | ataḥ khena sukhamapi viśeṣyate dhyeyatvāya | kutaścaitanniścīyate | kaṃśabdasyāpi brahmaśabdasambandhātkaṃ brahmeti | yadi hi sukhaguṇaviśiṣṭasya khasya dhyeyatvaṃ vivakṣitaṃ syātkaṃ khaṃ brahmeti brūyuragnayaḥ prathamam | na caivamuktavantaḥ | kiṃ tarhi kaṃ brahma khaṃ brahmeti | ato brahmacāriṇo mohāpanayanāya kaṅkhaṃśabdayoritaretaraviśeṣaṇaviśeṣyatva nirdeśo yukta eva yadvāva kamityādiḥ | tadetadagnibhiruktaṃ vākyārthamasmadbodhāya śrutirāha-prāṇaṃ ca hāsmai brahmacāriṇe | tasyā’kāśastadākāśaḥ | prāṇasya sambandhyāśrayatvena hārda ākāśa ityarthaḥ | sukhaguṇavattvanirdeśāttaṃ cā’kāśaṃ sukhaguṇaviśiṣṭaṃ brahma tatsthaṃ ca prāṇaṃ brahmasamparkādeva brahmetyubhayaṃ prāṇaṃ cā’kāśaṃ ca samuccitya brahmaṇī ūcuragnaya iti || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya daśamaḥ khaṇḍaḥ 
atha hainaṃ gārhapatyo ’nuśaśāsa pṛthivy agnir annam āditya iti |
ya eṣa āditye puruṣo dṛśyate so ’ham asmi sa eva aham asmi iti || 
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9. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' 
sambhūyāgnayo brahmacāriṇe brahmoktavantaḥ | athānantaraṃ pratyekaṃ svasvaviṣayāṃ vidyāṃ vaktumārebhire | tatrā’dāvenaṃ brahmacāriṇaṃ gārhapatyo ’gniranuśaśāsa | pṛthivyagnirannamāditya iti mamaitāścasrastanavaḥ | tatra ya āditya eṣa puruṣo dṛśyate so ’hamasmi gārhapatyo ’gniryaśca gārhapatyo ’gniḥ sa evāhamādityo puruṣo ’smīti | punaḥ parāvṛttyā sa evāhamasmīti vacanam | pṛthivyannayoriva bhojyatvalakṣaṇayoḥ sambandho na gārhapatyādityayoḥ | attṛtvapaktṛtvaprakāśanadharmā aviśiṣṭā ityata ekatvamevānayoratyantam | pṛthivyannayostu bhojyatvenā’bhyāṃ sambandhaḥ || 1 || 
sa ya etam evaṃ vidvān upāste |
apahate pāpakṛtyām |
lokī bhavati |
sarvam āyur eti |
jyog jīvati |
na asya avarapuruṣāḥ kṣīyante |
upa vayaṃ taṃ bhuñjāmo ’smiṃś ca loke ’muṣmiṃś ca |
ya etam evaṃ vidvān upāste || 
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1. TWELFTH KHANDA
Then the Anvaharya fire taught him: 'Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed. 
sa yaḥ kaścidevaṃ yathoktaṃ gārhapatyamagnimannānnādatvena caturdhā pravibhaktamupāste so ’pahate vināśayati pāpakṛtyāṃ pāpaṃ karma | lokī lokavāṃścāsmadāyena lokenā’gneyena tadvānbhavati yathā vayamiha ca loke | sarvaṃ varṣaśatamāyureti prāpnoti jyogujjavalaṃ jīvati nāprakhyāta ityetat | na cāsyāvarāśca te puruṣāścāsya viduṣaḥ santatijā ityarthaḥ | na kṣīyante santatyucchedo na bhavatītyarthaḥ | kiṃ ca taṃ vayamupabhuñjāmaḥ pālayāmo ’smiṃśca loke jīvantamamuṣmiṃśca paraloke | ya etamevaṃ vidvānupāste yathektaṃ tasyaitatphalamityarthaḥ || 2 || iti cchāndogyopaniṣadi caturthādhyāyasyaikādaśaḥ khaṇḍaḥ 
atha ha enam anvāhāryapacano ’nuśaśāsa āpo diśo nakṣatrāṇi candramā iti |
ya eṣa candramasi puruṣo dṛṣyate so ’ham asmi sa eva aham asmi iti || 
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2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' 
 
sa ya etam evaṃ vidvān upāste |
apahate pāpakṛtyām |
lokī bhavati |
sarvam āyur eti |
jyog jīvati |
na asya avarapuruṣāḥ kṣīyante |
upa vayaṃ taṃ bhuñjāmo ’smiṃś ca loke ’muṣmiṃś ca |
ya etam evaṃ vidvān upāste || 
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1. THIRTEENTH KHANDA
Then the Ahavanaya fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed. 
atha hainamanvāhāryapacano ’nuśaśāsa dakṣiṇāgnirāpo diśo nakṣatrāṇi candramā ityetā mama catasrastanavaścaturdhāhamanvāhāryapacana ātmānaṃ pravibhajyāvasthitaḥ tatra ya eṣa candramasi puruṣo dṛśyate so ’hamasmi sa evāhamasmīti pūrvavat | annasambandhājjyotiṣṭvasāmānyāccānvāhāryapacanacandramasorekatvandakṣiṇā(ṇa) diksambandhācca | apāṃ nakṣatrāṇāṃ ca pūrvavadannatvenaiva sambandhaḥ | nakṣatrāṇāṃ candramaso bhogyatvaprasiddheḥ | apānnotpādakatvādannatvaṃ dakṣiṇāgneḥ pṛthivīvadgārhapatyasya | samānamanyat || 1-2 || iti cchāndogyopaniṣadi caturthādhyāyasya dvādaśaḥ khaṇḍaḥ 
atha hainam āhavanīyo ’nuśaśāsa prāṇa ākāśo dyaur vidyud iti |
ya eṣa vidyuti puruṣo dṛśyate so ’ham asmi sa evāham asmīti || 
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2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Ahavaniya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.' 
 
sa ya etam evaṃ vidvān upāste |
apahate pāpakṛtyām |
lokī bhavati |
sarvam ayur eti |
jyog jīvati |
nāsyāvarapuruṣāḥ kṣīyante |
upa vayaṃ taṃ bhuñjāmo ’smiṃś ca loke ’muṣmiṃś ca |
ya etam evaṃ vidvān upāste || 
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1. FOURTEENTH KHANDA
Then they all said: 'Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).' 
atha hainamāhavanīyo ’nuśaśāsa prāṇa ākāśo dyaurvidyuditi mamāpyetāścatasrastanavaḥ | ya eva vidyuti puruṣo dṛśyate so ’hamasmītyādi pūrvavatsāmānyāt | divā(dyvā) kāśayostvāśrayatvādvidyudāhavanīyayorbhogyatvenaiva sambandhaḥ | samānamanyat || 1-2 || iti cchāndogyopaniṣadi caturthādhyāyasya trayodaśaḥ khaṇḍaḥ 
te hocuḥ |
upakosalaiṣā somya te ’smadvidyātmavidyā ca |
ācāryas tu te gatiṃ vakteti |
ājagāma hāsyācāryaḥ |
tam ācāryo ’bhyuvādopakosala 3 iti || 
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2. In time his teacher came back, and said to him: 'Upakosala.' He answered: 'Sir.' The teacher said: ' Friend, your face shines like that of one who knows Brahman. Who has taught you?' 'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires 'Are these fires other than fires?'
The teacher said: 'What, my friend, have these fires told you?' 
te punaḥ sambhūyocurhepakosalaiṣā somya te tavāsmadvidyāgnividyetyarthaḥ | ātmavidyā pūrvoktā prāṇo brahma kaṃ brahma khaṃ brahmeti ca | ācāryastu te gatiṃ vaktā vidyāphalaprāptaya ityuktvoparemuragnayaḥ | ājagāma hāsyā’cāryaḥ kālena | taṃ ca śiṣyamācāryo ’bhyuvādopakosala3 iti || 1 || 
bhagava iti ha pratiśuśrāva |
brahmavida iva somya mukhaṃ bhāti |
ko nu tvānuśaśāseti |
ko nu mānuśiśyād bho itīhāpeva nihnute |
ime nūnam īdṛśā anyādṛśā itīhāgnīn abhyūde |
kiṃ nu somya kila te ’vocann iti || 
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3. He answered: 'This' (repeating some of what they had told him).
The teacher said : 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said: 'Sir, tell it me.' 
 
idam iti ha pratijajñe |
lokān vāva kila somya te ’vocan |
ahaṃ tu te tad vakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evam evaṃvidi pāpaṃ karma na śliṣyata iti |
bravītu me bhagavān iti |
tasmai hovāca || 
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1. FIFTEENTH KHANDA
He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman'. Even though they drop melted butter or water on him, it runs away on both sides. 
bhagava iti ha pratiśuśrāva | brahmavida iva somya te mukhaṃ prasannaṃ bhāti ko nu tvānuśaśāsetyuktaḥ pratyāha | ko nu mānuśiṣyādanuśāsanaṃ kuryādbho bhagavaṃstvayi proṣita itīhāpeva nihnute ’panihnuta iveti vyavahitena sambandho na cāpanihnute na ca yatāvadagnibhiruktaṃ bravītītyabhiprāyaḥ | kathamime ’gnayo mayā paricaritā uktavanto nūnaṃ yatastvāṃ dṛṣṭvā vepamānā ivedṛśā dṛśyante pūrvamanyādṛśāḥ santa itīhāgnīnabhyūde ’bhyuktavānkākvāgnīndarśayan | kiṃ nu somya kila te tubhyamavocannagnaya iti pṛṣṭa ityevamidamuktavanta ityevaṃ ha pratijajñe pratijñātavānpratīkamātraṃ kiñcinna sarvaṃ yathoktamagnibhiruktamavocat | yata āhā’cāryo lokānvāva pṛthivyādīnhe somya kila te ’vocanna brahma sākalyena | ahaṃ tu te tubhyaṃ tadbrahma yadicchasi tvaṃ śrotuṃ vakṣyāmi, śṛṇu tasya mayocyamānasya brahmaṇo jñānamāhātmyaṃ yathā puṣkarapalāśe padmapatra āpo na śilaṣyanta evaṃ yatā vakṣyāmi brahmaivaṃvidi pāpaṃ karma na śilaṣyate na sambadhyata ityevamuktavatyācārya āhopakosalo bravītu me bhagavāniti tasmai hovācā’cāryaḥ || 2-3 || iti cchāndogyopaniṣadi caturthādhyāyasya caturdaśaḥ khaṇḍaḥ 
ya eṣo ’kṣiṇi puruṣo dṛśyata eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
tad yady apy asmin sarpir vodakaṃ vā siñcati vartmanī eva gacchati || 
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2. 'They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this. 
ya eṣo ’kṣiṇi puruṣo dṛśyate nivṛttacakṣurbhirbrahmacaryādisādhanasampannaiḥ śāntairvivekibhirdṛṣṭerdraṣṭā"cakṣuṣaścakṣuḥ"ityādiśrutyantarāt | nanvagnibhiruktaṃ vitathaṃ yata ācāryastu te gatiṃ vakteti gatimātrasya vaktetyavocanbhaviṣyadviṣayāparijñānaṃ cāgnīnam | naiṣa doṣaḥ | sukhākāśasyaivākṣiṇi dṛśyata iti draṣṭuranuvādāt | eṣa ātmā prāṇināmiti hovācaivamuktavānetadyadevā’tmatattvamavocāma | etadamṛtamamaraṇadharmyavināśyata evābhayaṃ yasya hi vināśāśaṅkā tasya bhayopapattistadabhāvādabhayamata evaitadbrahma bṛhadanantamiti | kiñcāsya brahmaṇo ’kṣipuruṣasya māhātmyaṃ tattatra puruṣasya sthāne ’kṣiṇi yadyapyasminyarpirvodakaṃ vā siñcati vartmanī eva gacchati pakṣmāveva gacchati na cakṣuṣā sambandhyate padmapatreṇevodakam | sthānasyāpyetanmāhātmyaṃ kiṃ punaḥ sthānino ’kṣipuruṣasya nirañjanatvaṃ vaktavyamityabhiprāyaḥ || 1 || 
etaṃ saṃyadvāma ity ācakṣate |
etaṃ hi sarvāṇi vāmāny abhisaṃyanti |
sarvāṇy enaṃ vāmāny abhisaṃyanti ya evaṃ veda || 
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3. 'He is also Vamani, for he leads (nayati) all blessin-s (vama). He leads all blessings who knows this. 
etaṃ yathoktaṃ puruṣaṃ saṃyadvāma ityācakṣate | kasmāt | yasmādetaṃ sarvāṇi vāmāni vananīyāni saṃbhajanīyāni śobhanānyabhisaṃyantyabhisaṅgacchantītyataḥ saṃyadvāmaḥ | tathaivaṃvidamenaṃ sarvāṇi vāmānyabhisaṃyanti ya evaṃ veda || 2 || 
eṣa u eva vāmanīḥ |
eṣa hi sarvāṇi vāmāni nayati |
sarvāṇi vāmāni nayati ya evaṃ veda || 
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4. 'He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines in all worlds. 
eṣa u eva vāmanīryasmādeṣa hi sarvāṇi vāmāni puṇyakarmaphalāni puṇyānurūpaṃ prāṇibhyo nayati prāpayati vahati cā’tmadharmatvena | viduṣaḥ phalaṃ-sarvāṇi vāmāni nayati ya evaṃ veda || 3 || 
eṣa u eva bhāmanīḥ |
eṣa hi sarveṣu lokeṣu bhāti |
sarveṣu lokeṣu bhāti ya evaṃ veda || 
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5. 'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, 
eṣa u eva bhāmanīreṣa hi yasmātsarveṣu lokeṣvādityacandrāgnyādirūpairbhāti dīpyate | "tasya bhāsā sarvamidaṃ vibhāti"iti śruterato bhāmāni nayatīti bhāmanīḥ | ya evaṃ vedāsāvapi sarveṣu lokeṣu bhāti || 4 || 
atha yad u caivāsmiñ chavyaṃ kurvanti yadi ca nārciṣam evābhisaṃbhavanti |
arciṣo ’haḥ |
ahna āpūryamāṇapakṣam |
āpūryamāṇapakṣād yān ṣaḍ udaṅṅ eti māsāṃs tān |
māsebhyaḥ saṃvatsaram |
saṃvatsarād ādityam |
ādityāc candramasam |
candramaso vidyutam |
tat puruṣo ’mānavaḥ |
sa enān brahma gamayati |
eṣa devapatho brahmapathaḥ |
etena pratipadyamānā imaṃ mānavam āvartaṃ nāvartante nāvartante || 
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6. 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.' 
athedānīṃ yathoktabrahmavido gatirucyate | yadyadi u caivāsminnevaṃvidi śavyaṃ śavakarma mṛte kurvanti yadi ca na kurvanti ṛtvijaḥ sarvathāpyevaṃvittena śavakarmaṇākṛtenāpi pratibaddho na brahma[dmaṭaprāpnoti | na ca kṛtena śavakarmaṇāsya kaścanābhyadhiko lokaḥ | "na karmaṇā vardhate no kanīyān"iti śrutyantarāt | śavakarmaṇyanādaraṃ darśayanvidyāṃ stauti na punaḥ śavakarmaivaṃvido na kartavyamiti | akriyamāṇe hi śavakarmaṇi karmaṇā phalārambhe pratibandhaḥ kaścidanumīyate ’nyatra | yata iha vidyāphalārambhakāle śavakarma syādvā na veti vidyāvato ’pratibandhena phalārambhaṃ darśayati | ye sukhākāśamakṣisthaṃ saṃyadvāmo vāmanīrbhāmanīrityevaṅguṇamupāsate prāṇasahitāmagnividyāṃ ca teṣāmanyatkarma bhavatu mā vā bhūtsarvathāpi te ’rciṣamevābhisambhavantyarcirabhimāninīṃ devatāmabhisambhavanti pratipadyanta ityarthaḥ | arciṣo ’rcirdevatāyā aharaharabhimāninīṃ devatāmahna āpūryamāṇapakṣaṃ śuklapakṣadevatāmāpūryamāṇapakṣādyānṣaṇmāsānudaṅṅuttarāṃ diśameti savitā tānmāsānuttarāyaṇadevatāṃ tebhyo māsebhyaḥ saṃvatsaraṃ saṃvatsaradevatāṃ tataḥ saṃvatsarādādidityamādityāccandramasaṃ candramaso vidyutaṃ tattatrasthāṃstānpuruṣaḥ kaścidbrahmalokādetyāmānavo mānavyāṃ sṛṣṭau bhavo mānavo na mānavo ’mānavaḥ sa puruṣa enānbrahma satyalokasthaṃ gamayati gantṛgantavyagamayitṛtvavyapadeśebhyaḥ | sanmātrabrahmaprāptau tadanupapatteḥ | brahmaiva sanbrahmāpyetīti hi tatra vaktuṃ nyāyyam | sarvabhedanirāsena sanmātrapratipattiṃ vakṣyati | na cādṛṣṭo mārgo ’gamanāyopatiṣṭhate | "sa enamavidito na bhunakti"iti śrutyantarāt | eṣa devapathaḥ devairarcirādibhiḥ gamayitṛtvenādhikṛtaiḥ upalakṣitaḥ panthā devapatha ucyate | brahma gantavyaṃ tena copalakṣita iti brahmapathaḥ | etena pratipadyamānā gacchanto brahmemaṃ mānavaṃ manusambandhinaṃ manoḥ sṛṣṭilakṣaṇamāvata nā’vartanta āvartante ’smiñjananamaraṇaprabandhacakrārūḍhā ghaṭīyantravatpunaḥ punarityārvatastaṃ na pratipadyante | nāvartante nā’vartante iti dviruktiḥ saphalāyā vidyāyāḥ parisamāptipradarśanārthā || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya pañcadaśaḥ khaṇḍaḥ 
eṣa ha vai yajño yo ’yaṃ pavate |
eṣa ha yann idaṃ sarvaṃ punāti |
yad eṣa yann idaṃ sarvaṃ punāti |
tasmād eṣa eva yajñaḥ |
tasya manaś ca vāk ca vartanī || 
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1. SIXTEENTH KHANDA
Verily, he who purifies (Vayu) is the sacrifice, for he (the air) moving along, purifies everything.
Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech. 
rahasyaprakaraṇe prasaṅgādāraṇyakatvasāmānyācca yajñe kṣata utpanne vyāhṛtayaḥ prāyaścittārthā vidhātavyāstadabhijñasya cartvijo brahmaṇo maunamityata idamārabhyate-eṣa ha vā eṣa vāyuryo ’yaṃ pavate ’yaṃ yajñaḥ | ha vā iti prasiddhārthāvadyotakau nipātau | vāyupratiṣṭho hi yajñaḥ prasiddhaḥ śrutiṣu | "svāhā vātedhāḥ | " "ayaṃ vai yajño yo ’yaṃ pavate"ityādiśrutibhyaḥ | vāta eva hi calanātmavatvātkriyāsamavāyī | "vāta eva yajñasyā’rambhako vātaḥ pratiṣṭhā"iti ca śravaṇāt | eṣa ha yangacchaṃścalannidaṃ sarvaṃ jagatpunāti pāvayati śodhayati | na hyacalataḥ śuddhirasti | doṣanirasanaṃ calato hi dṛṣṭaṃ na sthirasya | yadyasmācca yannaṣa idaṃ sarvaṃ punāti tasmādeṣa eva yajño yatpunātīti | tasyāsyaivaṃ viśiṣṭasya yajñasya vākca mantroccāraṇe vyāpṛtā | manaśca yathābhūtārthajñāne vyāpṛtam | te ete vāṅmanase vartanī mārgau yābhyāṃ yajñastāyamānaḥ pravartate te vartanī | prāṇāpānaparicalanavatyā hi"vācaścittasya cottarottarakramo yadyajñaḥ"iti hi śrutyantaram | ato vāṅmanasābhyāṃ yajño vartata iti vāṅmanase vartanī ucyete yajñasya || 1 || 
tayor anyatarāṃ manasā saṃskaroti brahmā |
vācā hotādhvaryur udgātānyatarām |
sa yatropākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavavadati || 
. 
. 
2. The Brahman priest performs one of them in his mind, the Hotri, Adhvaryu, and Udgatri priests perform the other by words. When the Brahman priest, after the Pritaranuvaka ceremony has begun, but before the recitation of the Paridhaniya hymn, has (to break his silence and) to speak, 
 
anyatarām eva vartanīṃ saṃskaroti |
hīyate ’nyatarā |
sa yathaikapād vrajan ratho vaikena cakreṇa vartamāno riṣyaty evam asya yajño riṣyati |
yajñaṃ riṣyantaṃ yajamāno ’nu riṣyati |
sa iṣṭvā pāpīyān bhavati || 
. 
. 
3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured ; yes, having sacrificed, he becomes worse. 
tayorvartanyoranyatarāṃ vartanīṃ manasā vivekajñānavatā saṃskaroti brahmartvigvācā vartanyā hotādhvaryurudgātetyete trayo ’pyṛtvijo ’nyatarāṃ vāglakṣaṇāṃ vartanīṃ vācaiva saṃskurvanti | tatraivaṃ sati vāṅmanase vartanī saṃskārye yajñe | atha sa brahmā yatra yasminkāla upākṛte prārabdhe prātaranuvāke śasre purā pūrvaṃ paridhānīyāyā ṛco brahmaitasminnantare kāle vyavavadati maunaṃ parityajati yadi tadānyatarāmeva vā#agvartanīṃ saṃskaroti brahmaṇāsaṃskriyamāṇā manovartanī hīyate vinaśyati cchidrībhavatyanyatarā | sa yajño vāgvartanyaivānyatarayā vartitumaśaknuvanriṣyati | kathamivetyāha | sa yathaikapātpuruṣo brajangacchannadhvānaṃ riṣyati, ratho vaikena cakreṇa vartamāno gacchanriṣyatyevamasya yajamānasya kubrahmaṇā yajño riṣyati vinaśyati | yajñaṃ riṣyantaṃ yajamāno ’riṣyati | yajñaprāṇo hi yajamānaḥ | ato yukto yajñareṣe reṣastasya | sa taṃ yajñamiṣṭvā tādṛśaṃ pāpīyānpāpataro bhavati || 2-3 || 
atha yatra upākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavavadaty ubhe eva vartanī saṃskurvanti |
na hīyate ’nyatarā || 
. 
. 
4. But when after the Pritaranuvaka ceremony has begun, and before the recitation of the Paridhaniya hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured. 
 
sa yathobhayapād vrajan ratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhaty evam asya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno ’nu pratitiṣṭhati |
sa iṣṭvā śreyān bhavati || 
. 
. 
5. As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better. 
atha punaryatra brahmā vidvānmaunaṃ parigṛhya vāgvisargamakurvanvartate yāvatparidhānīyāyā na vyavavadati tathaiva sarvartvija ubhe eva vartanī saṃskurvanti na hīyate ’nyatarāpi | kimivetyāha | pūrvoktaviparītau dṛṣṭāntau | evamasya yajamānasya yajñaḥ svavartanībhyāṃ vartamānaḥ pratitiṣṭhati svenā’tmanāvinaśyanvartata ityarthaḥ | yajñaṃ pratitiṣṭhantaṃ yajamāno ’nupratitiṣṭhati sa yajamāna evaṃ maunavijñānavadbrahmopetaṃ yajñamiṣṭvā śreyānbhavati śreṣṭho bhavatītyarthaḥ || 4-5 || iti cchāndogyopaniṣadi caturthādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
prajāpatir lokān abhyatapat |
teṣāṃ tapyamānānāṃ rasān prāvṛhat |
agniṃ pṛthivyāḥ |
vāyum antarikṣāt |
ādityaṃ divaḥ || 
. 
. 
1. SEVENTEENTH KHANDA
Pragapati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven. 
atra brahmaṇo maunaṃ vihitaṃ tadreṣe brahmatvakarmaṇi cānyasmiṃśca hotrādikarmareṣe vyāhṛtihomaḥ prāyaścittamiti tadarthaṃ vyāhṛtayo vidhātavyā ityāha-prajāpatirlokānabhyatapallokānuddiśya tatra sārajighṛkṣayā dhyānalakṣaṇaṃ tapaścacāra | teṣāṃ tapyamānānāṃ lokānāṃ rasānsārarūpānprāvṛhaduddhṛtavāñjagrāhetyarthaḥ | kān | agniṃ rasaṃ pṛthivyāḥ | vāyumantarikṣāt | ādityaṃ divaḥ || 1 || 
sa etās tisro devatā abhyatapat |
tāsāṃ tapyamānānāṃ rasān prāvṛhat |
agner ṛcaḥ |
vāyor yajūṃṣi |
sāmāny ādityāt || 
. 
. 
2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Rik verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya. 
punarapyevamevamagnyādyāḥ sa etāstisro devatā uddiśyābhyatapat | tato ’pi sāraṃ rasaṃ trayīvidyāṃ jagrāha || 2 || 
sa etāṃ trayīṃ vidyām abhyatapat |
tasyās tapyamānāyā rasān prāvṛhat |
bhūr ity ṛgbhyaḥ |
bhuvar iti yajurbhyaḥ |
svar iti sāmabhyaḥ || 
. 
. 
3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhus from the Rik verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Saman verses. 
 
tad yady ṛkto riṣyed bhūḥ svāheti gārhapatye juhuyāt |
ṛcām eva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ saṃdadhāti || 
. 
. 
4. If the sacrifice is injured from the Rig-veda side, let him offer a libation in the Garhapatya fire, saying, Bhuh, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Rik verses themselves, whatever break the Rik sacrifice may have suffered. 
sa etāṃ punarabhyatapattrayīṃ vidyām | tasyāstapyamānāyā rasaṃ bhūriti vyāhṛtimṛgbhyo jagrāha | bhuvariti vyāhṛtiṃ yajurbhyaḥ | svariti vyāhṛtiṃ sāmabhyaḥ | ata eva lokadevavedarasā mahāvyāhṛtayāḥ | atastattatra yajñe yadyṛkta ṛksambandhādṛṅnimittaṃ riṣyedyajñaḥ kṣataṃ prāpnuyādbhūḥ svāheti gārhapatye juhuyāt | sā tatra prāyaścittiḥ | katham, ṝcāmeva taditi kriyāviśeṣaṇaṃ, rasenarcāṃ vīryeṇaujasarcāṃ yajñasya ṛksambandhino yajñasya viriṣṭaṃ vicchinnaṃ kṣatarūpamutpannaṃ sandadhāti pratisandhatte || 3-4 || 
atha yadi yajuṣṭo riṣyed bhuvaḥ svāheti dakṣiṇāgnau juhuyāt |
yajuṣām eva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ saṃdadhāti || 
. 
. 
5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshina fire, saying, Bhuvah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered. 
 
atha yadi sāmato riṣyet svaḥ svāhety āhavanīye juhuyāt |
sāmnām eva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti || 
. 
. 
6. If the sacrifice is injured by the Sama-veda side, let him offer a libation in the Ahavaniya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Saman verses themselves, whatever break the Saman sacrifice may have suffered. 
atha yadi yajuṣṭo yajurnimittaṃ riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyāt | tathā sāmanimitte reṣe svaḥ svāhetyāhavanīye juhuyāt | tathā pūrvavadyajñaṃ sandadhāti | brahmanimitte tu reṣe triṣvagniṣu | tisṛbhirvyāhṛtibhirjuhuyāt | trayyā hi vidyāyāḥ sa reṣaḥ | "atha kena brahmatvamityanayaiva trayyā vidyayā"iti śruteḥ | nyāyāntaraṃ vā mṛgyaṃ brahmatvanimitte reṣe || 5-6 || 
tad yathā lavaṇena suvarṇaṃ saṃdadhyāt |
suvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā || 
. 
. 
7. As one binds (softens) gold by means of lavana (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather, 
 
evam eṣāṃ lokānām āsāṃ devatānām asyās trayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ saṃdadhāti |
bheṣajakṛto ha vā eṣa yajño yatraivaṃvid brahmā bhavati || 
. 
. 
8. Thus does one bind together and heal any break in the sacrifice by means of (the Vyahritis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed in which there is a Brahman priest who knows this. 
tadyathā lavaṇena suvarṇaṃ sandadhyāt | kṣāreṇa ṭaṅkaṇādinā khare;mṛdutvakaraṃ hi tat | suvarṇena rajatamaśakyasandhānaṃ sandadhyāt | rajatena tathā trapu trapuṇā sīsaṃ sīsena loha lohena dāru dāru carmaṇā carmabandhanena | evameṣāṃ lokānāmāsāṃ devatānāmasyāsrayyā vidyāyā vīryeṇa rasākhyenaujasā yajñasya viriṣṭaṃ sandadhāti | bheṣajakṛto ha vā eṣa yajñaḥ | rogārta iva pumāṃścikitsakena suśikṣitenaiṣa yajño bhavati | ko ’sau | yatra yasminyajña evaṃvidyathoktavyāhṛtihomaprāyaścittavidbrahmartvigbhavati sa yajña ityarthaḥ || 7-8 || 
eṣa ha vā udakpravaṇo yajño yatraivaṃvid brahmā bhavati |
evaṃvidaṃ ha vā eṣā brahmāṇam anu gāthā |
yato yata āvartate tat tad gacchati || 
. 
. 
9. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gatha: 
kiñcaiṣa ha vā udakpravaṇa udaṅnimno dakṣiṇocchrāyo yajño bhavati | uttaramārgapratipattiheturityarthaḥ | yatraivaṃvidbrahmā bhavatyevaṃvidaṃ ha vai brahmāṇamṛtvijaṃ pratyeṣānugāthā brahmaṇaḥ stutiparā | yato yata āvartate karma pradeśādṛtvijāṃ yajñaḥ kṣatībhavaṃstattadyajñasya kṣatarūpaṃ pratisandadhatprāyaścittena gacchati paripālayatītyetat || 9 || 
mānavaḥ |
brahmaivaika ṛtvik kurūn aśvābhirakṣati |
evaṃvid dha vai brahmā yajñaṃ yajamānaṃ sarvāṃś cartvijo ’bhirakṣati |
tasmād evaṃvidam eva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam || 
. 
. 
10. 'Whereever it falls back, thither the man goes,' --viz. the Brahman only, as one of the Ritvig priests. 'He saves the Kurus as a mare' (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it. 
mānavo bhrahmā maunācaraṇānmananādvā jñāvanattvāttato brahmaivaikartvikkurūnkartṝn | yoddhṝnārūḍhānaśvā vaḍavā yathābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānaṃ sarvāṃścartvijo ’bhirakṣati tatkṛtadoṣāpanayanāt | yata evaṃviśiṣṭo brahmā vidvāṃstasmādevaṃvidameva yathoktavyāhṛtyādividaṃ brahmāṇaṃ kurvīta nānevaṃvidaṃ kadācaneti | dvirabhyāso ’dhyāyaparisamāptyarthaḥ || 10 || iti cchāndogyopaniṣadi caturthādhyāyasya saptadaśaḥ khaṇḍaḥ iti śrīmadgovindabhagavatpūjyapādaśiṣyaparamahaṃsapar ivrājakācāryaśrīmacchaṅkarabhagavatpādakṛtau cchāndogyopaniṣadvivaraṇe caturtho ’dhyāyaḥ 
 
. 
. 
FIFTH PRAPATHAKA 
 
yo ha vai jyeṣṭhaṃ ca śreṣṭhaṃ ca veda jyeṣṭhaś ca ha vai śreṣṭhaś ca bhavati |
prāṇo vāva jyeṣṭhaś ca śreṣṭhaś ca || 
. 
. 
1. FIRST KHANDA
He who knows the oldest and the best becomes himself the oldest and the best. Breath indeed is the oldest and the best. 
atha pañcamo ’dhyāyaḥ saguṇa brahmavidyāyā uttarā gatiruktā | athedānīṃ pañcame ’dhyāye pañcāgnivido gṛhasthasyordhvaretasāṃ ca śraddhālūnāṃ vidyāntaraśīlināṃ tāmeva gatimanūdyānyā dakṣiṇadiksambandhinī kevalakarmiṇāṃ dhūmādilakṣaṇā punarāvṛttirūpā tṛtīyā ca tataḥ kaṣṭatarā saṃsāragatirvairāgyahetorvaktavyetyārabhyate | prāṇaḥ śreṣṭho vāgādibhyaḥ prāṇo vāva saṃvarga ityādi ca bahuśo ’tīte granthe prāṇagrahaṇaṃ kṛtam | sa kathaṃ śreṣṭho vāgādiṣu sarvaiḥ saṃhatyakāritvāviśeṣe?kathaṃ ca tasyopāsanamiti tasya śreṣṭhatvādiguṇavidhitsayedamanantaramārabhyate-yo ha vai kaścijjyeṣṭhaṃ ca prathamaṃ vayasā vāva jyeṣṭhaśca vayasā vāgādibhyaḥ | garbhasthe hi puruṣe prāṇasya vṛttirvāgādibhyaḥ pūrvaṃ labdhātmikā bhavati yayā garbho vivardhate cakṣurādisthānāvayavaniṣpattau satyāṃ paścādvāgādīnāṃ vṛttilābha iti prāṇo jyeṣṭho vayasā bhavati | śreṣṭhatvaṃ tu pratipādayiṣyati suhaya ityādinidarśanena | ataḥ prāṇa eva jyeṣṭhaśca śreṣṭhaścāsminkāryakaraṇasaṅghāte || 1 || 
yo ha vai vasiṣṭhaṃ veda vasiṣṭho ha svānāṃ bhavati |
vāg vāva vasiṣṭhaḥ || 
. 
. 
2. He who knows the richest, becomes himself the richest. Speech indeed is the richest. 
yo ha vai vasiṣṭhaṃ vasitṛtamamācchādayitṛtamaṃ vasumattamaṃ vā yo veda sa tathaiva vasiṣṭho ha bhavati svānāṃ jñātīnām | kastarhi vasiṣṭha ityāha | vāgvāva vasiṣṭho vāgmino hi puruṣā vasantyabhibhavantyanyānvasumattamāścāto vāgvasiṣṭhaḥ || 2 || 
yo ha vai pratiṣṭhāṃ veda prati ha tiṣṭhaty asmiṃś ca loke ’muṣmiṃś ca |
cakṣur vāva pratiṣṭhā || 
. 
. 
3. He who knows the firm rest, becomes himself firm in this world and in the next. The eye indeed is the firm rest. 
yo ha vai pratiṣṭhāṃ veda sa cāsmiṃlloke ’muṣmiṃśca pare pratitiṣṭhati ha | kā tarhi pratiṣṭhetyāha-cakṣurvāva pratiṣṭhā | cakṣuṣā hi paśyansame ca durge ca pratitiṣṭhati yasmādataḥ pratiṣṭhā cakṣuḥ || 3 || 
yo ha vai saṃpadaṃ veda saṃ hāsmai kāmāḥ padyante daivāś ca mānuṣāś ca |
śrotraṃ vāva saṃpat || 
. 
. 
4. He who knows success, his wishes succeed, both his divine and human wishes. The ear indeed is success. 
yo ha vai sampadaṃ veda tasmā asmai daivāśca mānuṣāśca kāmāḥ sampadyante ha | kā tarhi sampadityāha-śrotraṃ vāva sampat | yasmācchrotreṇa vedā gṛhyante tadarthavijñānaṃ ca tataḥ karmāṇi kriyante tataḥ kāmasampadityevaṃ kāmasampaddhetutvācchrotraṃ vāva saṃpat || 4 || 
yo ha vā āyatanaṃ vedāyatanaṃ ha svānāṃ bhavati |
mano ha vā āyatanam || 
. 
. 
5. He who knows the home, becomes a home of his people. The mind indeed is the home. 
yo ha vā āyatanaṃ vedā’yatanaṃ ha svānāṃ bhavatyāśrayo bhavatītyarthaḥ | kiṃ tadāyatanamityāha-mano ha vā āyatanam | indriyopahṛtānāṃ viṣayāṇāṃ bhoktrarthānāṃ pratyayarūpāmāṃ mana āyatanamāśrayaḥ | ato mano ha vā āyatanamityuktam || 5 || 
atha ha prāṇā ahaṃśreyasi vyūdire |
ahaṃ śreyān asmy ahaṃ śreyān asmīti || 
. 
. 
6. The five senses quarrelled together, who was the best, saying, I am better, I am better. 
atha ha prāṇā evaṃ yathoktaguṇāḥ santo ’haṃśreyasyahaṃ śreyānasmyahaṃ śreyānasmītyetasminprayojane vyūdire nānā viruddhaṃ codira uktavantaḥ || 6 || 
te ha prāṇāḥ prajāpatiṃ pitaram etyocuḥ bhagavan ko naḥ śreṣṭha iti |
tān hovāca |
yasmin va utkrānte śarīraṃ pāpiṣṭhataram iva dṛśyeta sa vaḥ śreṣṭha iti || 
. 
. 
7. They went to their father Pragapati and said: 'Sir, who is the best of us?' He replied: ' He by whose departure the body seems worse than worst, he is the best of you.' 
te ha - tai haivaṃ vivadamānā ātmanaḥ śreṣṭhatvavijñānāya prajāpatiṃ pitaraṃ janayitāraṃ kañcidetyocuruktavanto he bhagavanko no ’smākaṃ madhye śreṣṭho ’bhyadhiko guṇairityevaṃ pṛṣṭavantaḥ | tānpitovāca ha yasminvo yuṣmākaṃ madhye utkrānte śarīramidaṃ pāpiṣṭhamivātiśayena jīvato ’pi, samutkrāntaprāṇaṃ tato ’pi pāpiṣṭhataramivātiśayena dṛṣyate kuṇapamaspṛśyamaśuci dṛśyeta sa vo yuṣmākaṃ śreṣṭha ityavocatkākvā tadduḥkhaṃ parijihīrṣuḥ || 7 || 
sā ha vāg uccakrāma |
sā saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha vāk || 
. 
. 
8. The tongue (speech) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like mute people, not speaking, but breathing with the breath, seeing with the eye, hearing with the ear, thinking with the mind. 'thus we lived.' Then speech went back. 
 
cakṣur hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathāndhā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivam iti |
praviveśa ha cakṣuḥ || 
. 
. 
9. The eye (sight) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like blind people, not seeing, but breathing with the breath, speaking with the tongue, hearing with the ear, thinking with the mind. Thus we lived.' Then the eye went back. 
 
śrotraṃ hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca katham aśakatarte maj jīvitum iti |
yathā badhirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā dhyāyanto manasaivam iti |
praviveśa ha śrotram || 
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10. The ear (hearing) departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like deaf people, not hearing, but breathing with the breath, speaking with the tongue, thinking with the mind. Thus we lived.' Then the ear went back. 
 
mano hoccakrāma |
tat saṃvatsaraṃ proṣya paryetyovāca |
katham aśakatarte maj jīvitum iti |
yathā bālā amanasaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇaivam iti |
praviveśa ha manaḥ || 
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11. The mind departed, and having been absent for a year, it came round and said: 'How have you been able to live without me?' They replied: 'Like children whose mind is not yet formed, but breathing with the breath, speaking with the tongue, seeing with the eye, hearing with the ear. Thus we lived.' Then the mind went back. 
tathokteṣu pitrā prāṇeṣu sā ha vāguccakrāmotkrāntavatī | sā cotkramya saṃvatsaramātraṃ proṣya svavyāpārānnivṛttā satī punaḥ paryetyetarānprāṇānuvāca kathaṃ kena prakāreṇāśakata śaktavanto yūyaṃ madṛte māṃ vinā jīvituṃ dhārayitumātmānamiti te hocuryathākalā ityādi | akalā mūkā yathā loke ’vadanto vācā jīvanti | katham?prāṇantaḥ prāṇena paśyantaścakṣuṣā śṛṇvantaḥ śrotreṇa dhyāyanto manasaivaṃ sarvakaraṇaceṣṭāṃ kurvanta ityarthaḥ | evaṃ vayamajīviṣmetyarthaḥ | ātmano ’śreṣṭhatāṃ prāṇeṣu buddhvā praviveśa ha vākpunaḥ svavyāpāre pravṛttā babhūvetyarthaḥ | samānamanyaccakṣurheccakrāma śrotraṃ hoccakrāma mano hoccakrāmetyādi | yathā bālā amanaso ’prarūḍhamanasa ityarthaḥ || 8-11 || 
atha ha prāṇa uccikramiṣan sa yathā suhayaḥ paḍvīśaśaṅkūn saṃkhided evam itarān prāṇān samakhidat |
taṃ hābhisametyocuḥ |
bhagavann edhi |
tvaṃ naḥ śreṣṭho ’si |
motkramīr iti || 
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12. The breath, when on the point of departing, tore up the other senses, as a horse, going to start, might tear up the pegs to which he is tethered'. They came to him and said: 'Sir, be thou (our lord); thou art the best among us. Do not depart from us!' 
evaṃ parīkṣiteṣu vāgādiṣvathānantaraṃ ha sa mukhyaḥ prāṇa uccikramiṣannutkramitumicchankimakarodityucyate | yathā loke suhayaḥ śobhano ’śvaḥ paḍvīśaśaṅkūnpādabandhanakīlānparīkṣaṇāyā’rūḍhena kaśyāhataḥ sansaṅkhidetsamutkhanet samutpāṭayet, evamitarānvāgādīnprāṇānsamakhidatsamuddhṛtavān | te prāṇāḥ sañcālitāḥ santaḥ svasthāne sthātumanutsahamānā abhisametya mukhyaṃ prāṇaṃ tamūcurheṃ bhagavannedhi bhava naḥ svāmī yasmāttvaṃ no ’smākaṃ śreṣṭho ’si mā cāsmāddehādutkramīriti || 12 || 
atha hainaṃ vāg uvāca |
yad ahaṃ vasiṣṭho ’smi tvaṃ tadvasiṣṭho ’sīti |
atha hainaṃ cakṣur uvāca |
yad ahaṃ pratiṣṭhāsmi tvaṃ tatpratiṣṭhāsīti || 
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13. Then the tongue said to him: 'If I am the richest, thou art the richest.' The eye said to him If I am the firm rest, thou art the firm rest.' 
 
atha hainaṃ śrotram uvāca |
yad ahaṃ saṃpad asmi tvaṃ tatsaṃpad asīti |
atha hainaṃ mana uvāca |
yad aham āyatanam asmi tvaṃ tadāyatanam asīti || 
. 
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14. The ear said to him: 'If I am success, thou art success.' The mind said to him: 'If I am the home, thou art the home.' 
atha hainaṃ vāgādayaḥ prāṇasya śreṣṭhatvaṃ kāryeṇā’pādayanta āhurbalimiva haranto rājñe viśaḥ | kathaṃ, vāk tāvaduvāca yadahaṃ vasiṣṭho ’smi | yaditi kriyāviśeṣaṇaṃ yadvasiṣṭhatvaguṇāsmītyarthaḥ | tvaṃ tadvasiṣṭhastena vasiṣṭhatvaguṇo ’jñānānmameti mayābhimata ityetat | tathottareṣu yojyaṃ cakṣuḥśrotramanaḥsu || 13-14 || 
na vai vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīty ācakṣate |
prāṇā ity evācakṣate |
prāṇo hy evaitāni sarvāṇi bhavati || 
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15. And people do not call them, the tongues, the eyes, the ears, the minds, but the breaths (prana, the senses). For breath are all these. 
śruteridaṃ vaco yuktamidaṃ vāgādibhirmukhyaṃ prāṇaṃ pratyabhihitaṃ yasmānna vai loke vāco na cakṣūṃṣi na śrotrāṇi na manāṃsīti vāgādīni karaṇānyācakṣate laukikā āgamajñā vā | kiṃ tarhi?prāṇā ityevā’cakṣate kathayanti yasmātprāṇo hyevaitāni sarvāṇi vāgādīni karaṇajātāni bhavatyato mukhyaṃ prāmaṃ pratyanurūpameva vāgādibhiruktamiti prakaraṇārthamupasañjihīrṣati | nanu kathamidaṃ yuktaṃ cetanāvanta iva puruṣā ahaṃśreṣṭhatāyai vivadanto ’nyonyaṃ spardheranniti | na hi cakṣurādīnāṃ vācaṃ pratyākhyāya pratyekaṃ vadanaṃ sambhavati | tathāpagamo dehātpunaḥ praveśo brahmagamanaṃ prāṇastutirvopapadyate | tatrāgnyādicetanāvaddevatādhiṣṭhitatvādvāgādīnāṃ cetanāvattvaṃ tāvatsiddhamāgamataḥ. tārkikasamayavirodha iti ceddeha ekasminnanekacetanāvattve | na | īśvarasya nimittakāramatvābhyupagamāt | ye tāvadīśvaramabhyupagacchanti tārkikāste mana ādikāryakaramānāmādhyātmikānāṃ bāhyānāṃ ca pṛthivyādīnāmīśvarādhiṣṭhitānāmeva niyamena pravṛttimicchanti rathādivat | na cāsmābhiragnyādyāścetanāvatyo ’pi devatā adhyātmaṃ bhoktryo ’bhyupagamyante, kiṃ tarhi,kāryakaraṇavatīnāṃ hi tāsāṃ prāṇaikadevatābhedānāmadhyātmādhibhūtādhidaivabhedakoṭivikalpānāmadhyakṣatāmātreṇa niyanteśvaro ’bhyupagamyate | sa hyakaraṇaḥ | "hiraṇyagarbhaṃ janayāmāna pūrvam"ityādi ca śvetāśvatarīyāḥ paṭhanti | bhoktā karmaphalasambandhī dehe tadvilakṣaṇo jīva iti vakṣyāmaḥ | vāgādīnāṃ ceha saṃvādaḥ kalpito viduṣo ’nvayavyatirekābhyāṃ prāṇaśreṣṭhatānirdhāraṇārtham | yathā loke puruṣā anyonyamātmanaḥ śreṣṭhatāyai vivadamānāḥ kañcidguṇaviśeṣābhijñaṃ pṛcchanti ko naḥ śreṣṭho guṇairiti | tenoktā ekaikaśyenādaḥ kāryaṃ sādhayitumudyacchata yenādaḥ kāryaṃ sādhyate sa vaḥ śreṣṭha ityuktāstathaivodyacchanta ātmano ’nyasya vā śreṣṭhavāṃ nirdhārayanti | tatemaṃ saṃvyavahāraṃ vāgādiṣu kalpitavatī śrutiḥ | kathaṃ nāma vidvānvāgādīnāmekaikasyābhāve ’pi jīvanaṃ dṛṣṭaṃ na tu prāṇasyeti prāṇaśreṣṭhatāṃ pratipadyateti | tathāca śrutiḥ kauṣītakinām -"jīvati vāgapeto mūkānhi pasyāmo jīvati cakṣurapeto ’ndhānhi paśyāmo jīvati śrotrāpeto badhirānhi paśyāmo jīvati manopeto bālānhi paśyāmo jīvati bāhucchinno jīvatyūrucchinnaḥ"ityādyā || 15 || iti cchāndogyopaniṣadi pañcamādhyāyasya prathamaḥ khaṇḍaḥ 
sa hovāca kiṃ me ’nnaṃ bhaviṣyatīti |
yat kiṃcid idam ā śvabhya ā śakunibhya iti hocuḥ |
tad vā etad anasyānnam |
ano ha vai nāma pratyakṣam |
na ha vā evaṃvidi kiṃcanānannaṃ bhavatīti || 
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1. SECOND KHANDA
Breath said: 'What shall be my food?.' They answered: 'Whatever there is, even unto dogs and birds.' Therefore this is food for Ana (the breather). His name is clearly Ana. To him who knows this there is nothing that is not (proper) food. 
sa hovāca mukhyaḥ prāṇaḥ kiṃ me ’nnaṃ bhaviṣyatīti | mukhyaṃ prāṇaṃ praṣṭāramiva kalpayitvā vāgādīnprativaktṝniva kalpayantī śrutirāha-yadidaṃ loke ’nnajātaṃ prasiddhamā śvabhiḥ sahā’śakunibhyaḥ saha śakunibhiḥ sarvaprāṇināṃ yadannaṃ tattavānnamiti hocurvāgādaya iti | prāṇasya sarvamannaṃ prāṇo ’ttā sarvasyānnasyetyevaṃ pratipattaye kalpitākhyāyikārūpādvyāvṛtya svena śrutirūpeṇā’ha-tadvā etadyatkiñcilloke prāṇibhirannamadyate ’nasya prāṇasya tadannaṃ prāṇenaiva tadadyata ityarthaḥ | sarvaprakāraceṣṭāvyāptiguṇapradarśanārthamana iti prāṇasya pratyakṣaṃ nāma | prādyupasargapūrvatve hi viśeṣagatireva syāt | tathāca sarvānnānāmatturnāmagrahaṇamitīdaṃ pratyakṣaṃ nāmāna iti sarvānnānāmattuḥ sākṣādabhidhānam | na ha vā evaṃvidi yathoktaprāṇavidi prāṇo ’hamasmi sarvabhūtasthaḥ sarvānnānāmatteti tasminnevaṃvidi ha vai kiñcana kiñcidapi prāṇibhirādyaṃ sarvairanannamannādyaṃ na bhavati sarvamevaṃvidyannaṃ bhavatītyarthaḥ | prāṇabhūtatvādviduṣaḥ | "prāṇādvā eṣa udeti prāṇe ’stameti"ityupakramya-"evaṃvido ha vā udeti sūrya evaṃvidyastameti"iti śrutyantarāt || 1 || 
sa hovāca kiṃ me vāso bhaviṣyatīti |
āpa iti hocuḥ |
tasmād vā etad aśiṣyantaḥ purastāc copariṣṭāc cādbhiḥ paridadhati |
lambhuko ha vāso bhavati |
anagno ha bhavati || 
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2. He said: 'What shall be my dress?' They answered: 'Water.' Therefore wise people, when they are going to eat food, surround their food before and after with water.' He (prana) thus gains a dress, and is no longer naked. 
sa hovāca punaḥ prāṇaḥ | pūrvavadeva kalpanā | kiṃ me vāso bhaviṣyatītyāpa iti hocurvāgādayaḥ | yasmātprāṇasya vāsa āpastasmādvā etadaśiṣyanto bhoktavantaśca brāhmaṇā vidvāṃsa etatkurvanti | kim | adbhirvāsasthānīyābhiḥ purastādbhojanātpūrvamupariṣṭācca bhojanādūrdhvaṃ ca paridadhati paridhānaṃ kurvanti mukhyasya prāṇasya lambhuko sambhanaśīlo vāso ha bhavati | vāsaso labdhaiva bhavatītyarthaḥ | anagno ha bhavati | vāsaso lambhukatvenārthasiddhaivānagnatetyanagno ha bhavatītyuttarīyavānbhavatītyetat | bhokṣyamāṇasya bhuktavataśca yadācamanaṃ śuddhyarthaṃ vijñātaṃ tasminprāṇasya vāsa iti darśanamātramiha vidhīyate | adbhiḥ paridadhatīti nā’camanāntaram | yathā laukikaiḥ prāmibhiradyamānamannaṃ prāṇasyeti darśanamātraṃ tadvatkiṃ me ’nnaṃ kiṃ me vāsa ityādipraśnaprativacanayostulyatvāt | yadyācamanamapūrvaṃ tādarthyena kriyate tadā kṛmyādyannamapi prāṇasya bhakṣyatvena vihitaṃ syāt | tulyayorvijñānārthayoḥ prasnaprativacanayoḥ prakaraṇasya vijñānārthatvādardhajaratīyo nyāyo na yuktaḥ kalpayitum | yattu prasiddhamācamanaṃ prāyatyārthaṃ prāṇasyānagnatārthaṃ ca na bhavatītyucyate na tathā vayamācamanamubhayārthaṃ brūmaḥ | kiṃ tarhi prāyatyārthācamanasādhanabhūtā āpaḥ prāṇasya vāsa iti darśanaṃ codyata iti brūmaḥ | tatrā’camanasyobhayārthatvaprasaṅgadoṣacodanānupapannā | vāsortha evā’camane taddarśanaṃ syāditi cet | na | vāsojñānārthavākye vāsorthāpūrvācamanavidhāne tatrānagnatārthatvadṛṣṭividhāne ca vākyabhedaḥ ācamanasya tadarthatvamanyārthatvaṃ ceti | pramāṇābhāvāt || 2 || 
tad dhaitat satyakāmo jābālo gośrutaye vaiyāghrapadyāyoktvovāca |
yady apy enac chuṣkāya sthāṇave brūyāj jāyerann evāsmiñ chākhāḥ praroheyuḥ palāśānīti || 
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3. Satyakama Gabala, after he had communicated this to Gosruti Vaiyaghrapadya, said to him: 'If you were to tell this to a dry stick, branches would grow, and leaves spring from it.' 
tadetatprāṇadarśanaṃ stūyate | katham | taddhaitatprāṇadarśanaṃ satyakāmo jābālo gośrutaye nāmnā vaiyāghrapadyāya vyāghrapado ’patyaṃ vaiyāghrapadyastasmai gośrutyākhyāyoktvovācānyadapi vakṣyamāṇaṃ vacaḥ | kiṃ taduvācetyāha-yadyapi śuṣkāya sthāṇava etaddarśanaṃ brūyātprāṇavijjāyerannutpadyerannevāsminsthāṇau śākhāḥ praroheyuśca palāśāni patrāmi, kimu jīvate puruṣāya brūyāditi || 3 || 
atha yadi mahaj jigamiṣet, amāvāsyāyām dīkṣitvā paurṇamāsyāṃ rātrau sarvauṣadhasya mantham dadhimadhunor upamathya jyeṣṭhāya śreṣṭhāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet || 
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4. If a man wishes to reach greatness, let him perform the Diksha (a preparatory rite) on the day of the new moon, and then, on the night of the full moon, let him stir a mash of all kinds of herbs with curds and honey, and let him pour ghee on the fire (avasathya laukika), saying; 'Svaha to the oldest and the best.' After that let him throw all that remains (of the ghee) into the mash. 
athānantaraṃ yadi mahanmahattvaṃ jigamiṣedgantumicchenmahattvaṃ prāptuṃ yadikāmayetetyarthaḥ | tasyedaṃ karma vidhīyate | mahattve hi sati śrīrupanamate | śrīmato hyarthaprāptaṃ dhanaṃ tataḥ karmānuṣṭhānaṃ tataśca devayānaṃ pitṛyāṇaṃ vā panthānaṃ pratipatsyata ityetatprayojanamurarīkṛtya mahattvaprepsoridaṃ karma na viṣayopabhogakāmasya | tasyāyaṃ kālādividhirucyate-amāvāsyāyāṃ dīkṣitvā dīkṣita iva bhūmiśayanādiniyamaṃ kṛtvā taporūpaṃ satyavacanaṃ brahmacaryamityādidharmavānbhūtvetyarthaḥ | na punardaikṣameva karmajātaṃ sarvamupādatte | atadvikāratvānmanthākhyasya karmaṇaḥ | "upasadvratī"iti śrutyantarātpayomātrabhakṣamaṃ ca śuddhikāramaṃ tapa upādatte | paurṇamāsyāṃ rātrau karmā’rabhate sarvauṣadhasya grāmyāraṇyānāmoṣadhīnāṃ yāvacchaktyalpamalpamupādāya tadvituṣīkṛtyā’mameva piṣṭaṃ dadhimadhunoraudumbare kaṃsākāre camasākāre vā pātre śrutyantarātprakṣipyopamathyāgrataḥ sthāpayitvā jyeṣṭhāya śreṣṭhāya svāhetyagnāvāvasathya ājyasyā’vāpasthāne hutvā sruvasaṃlagnaṃ manthe saṃpātamavanayetsaṃsravamadhaḥ pātayet || 4 || 
vasiṣṭhāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
pratiṣṭhāyai svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
saṃpade svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet |
āyatanāya svāhety agnāv ājyasya hutvā manthe saṃpātam avanayet || 
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5. In the same manner let him pour ghee on the fire, saying, 'Svaha to the richest.' After that let him throw all that remains together into the mash.
In the same manner let him pour ghee on the fire, saying, 'Svaha to the firm rest.' After that let him throw all that remains together into the mash.
In the same manner let him pour ghee on the fire, saying, 'Svaha to success.' After that let him throw all that remains together into the mash. 
samānamanyat | vasiṣṭhāya pratiṣṭhāyai saṃpada āyatanāya svāheti pratyekaṃ tathaiva saṃpātamavanayeddhutvā || 5 || 
atha pratisṛpyāñjalau mantham ādhāya japati |
amo nāmāsi |
amā hi te sarvam idam |
sa hi jyeṣṭhaḥ śreṣṭho rājādhipatiḥ |
sa mā jyaiṣṭhyaṃ śraiṣṭhyaṃ rājyam ādhipatyaṃ gamayatu |
aham evedaṃ sarvam asānīti || 
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6. Then going forward and placing the mash in his hands, he recites: 'Thou (Prana) art Ama by name, for all this together exists in thee. He is the oldest and best, the king, the sovereign. May he make me the oldest, the best, the king, the sovereign. May I be all this.' 
atha pratisṛpyāgnerīṣadapasṛpyāñjalau manthamādhāya japatīmaṃ mantram | amo nāmāsyamā hi te | ama iti prāṇasya nāma | annena hi prāṇaḥ prāṇiti deha ityato manthadravyaṃ prāṇasyānnatvātprāṇatvena stūyate ’mo nāmāsīti | kutaḥ | yato ’mā saha hi yasmātte tava prāṇabhūtasya sarvaṃ samastaṃ jagadidamataḥ | sa hi prāṇabhūto mantho jyeṣṭhaḥ śreṣṭhaśca | ata eva ca rājā dīptimānadhipatiścādhiṣṭhāya pālayitā sarvasya | samā māmapi manthaḥ prāṇo jyaiṣṭhyādiguṇapūgamātmano gamayatvahamevedaṃ sarvaṃ jagadasāni bhavani prāṇavat | itiśabdo mantraparisamāptyarthaḥ || 6 || 
atha khalv etayarcā paccha ācāmati |
tat savitur vṛṇīmaha ity ācāmati |
vayaṃ devasya bhojanam ity ācāmati |
śreṣṭhaṃ sarvadhātamam ity ācāmati |
turaṃ bhagasya dhīmahīti sarvaṃ pibati |
nirṇijya kaṃsaṃ camasaṃ vā paścād agneḥ saṃviśati |
carmaṇi vā sthaṇḍile vā vācaṃyamo ’prasāhaḥ |
sa yadi striyaṃ paśyet samṛddhaṃ karmeti vidyāt || 
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7. Then he eats with the following Rik verse at every foot: 'We choose that food'-- here he swallows -- 'Of the divine Savitri (prana)' -- here he swallows -- 'The best and all-supporting food' -- here he swallows -- 'We meditate on the speed of Bhaga (Savitri, prana)'-here he drinks all. 
athānantaraṃ khalvetayā vakṣyamāṇayarcā pacchaḥ pādaśa ācāmati bhakṣayati, mantrasyaikaikena pādenaikaikaṃ grāsaṃ bhakṣayati | tadbhojanaṃ savituḥ sarvasya prasavituḥ | prāṇamādityaṃ caikīkṛtyocyate | ādityasya vṛṇīmahe prārthayemahi mantharūpam | yenānnena sāvitreṇa bhojanenopabhuktena vayaṃ savitṛsvarūpāpannā bhavemetyabhiprāyaḥ | devasya savituriti pūrveṇa sambandhaḥ | śreṣṭhaṃ praśasyatamaṃ sarvānnebhyaḥ sarvadhātamaṃ sarvasya jagato dhārayitṛtamamatiśayena vidhātṛtamamiti vā | sarvathā bhojanaviśeṣaṇam | turaṃ tvaraṃ tūrṇaṃ śīghramityatat | bhagasya devasya savituḥ svarūpamiti śeṣaḥ | dhīmahi cintayemahi viśiṣṭabhojanena saṃskṛtāḥ śuddhātmānaḥ santa ityabhiprāyaḥ | athavā bhagasya śriyaḥ kāraṇaṃ mahattvaṃ prāptuṃ karma kṛtavanto vayaṃ taddhomahi cintayemahīti sarvaṃ ca manthalepaṃ pibati nirṇijya prakṣālya kaṃsaṃ kaṃsākāraṃ camasaṃ camasākāraṃ vaudumbaraṃ pātram | pītvā’camya paścādagneḥ prākśirāḥ saṃviśati carmaṇi vājine sthaṇḍile kevalāyāṃ vā bhūmau | vācaṃyamo vāgyataḥ sannityarthaḥ | aprasāho na prasahyate nābhibhūyate stryādyaniṣṭasvapnadarśanena yathā tathā saṃyatacittaḥ sannityarthaḥ | sa evaṃbhūto yadi sriyaṃ paśyetsvapneṣu tadā vidyātsamṛddhaṃ mamedaṃ karmeti || 7 || 
tad eṣa ślokaḥ |
yadā karmasu kāmyeṣu striyaṃ svapneṣu paśyati |
samṛddhiṃ tatra jānīyāt tasmin svapnanidarśane tasmin svapnanidarśane || 
. 
. 
8. Having cleansed the vessel, whether it be a kamsa or a kamasa, he sits down behind the fire on a skin or on the bare ground, without speaking or making any other effort. If in his dream he sees a woman, let him know this to be a sign that his sacrifice has succeeded.

9. On this there is a Sloka: 'If during sacrifices which are to fulfil certain wishes he sees in his dreams a woman, let him know success from this vision in a dream, yea, from this vision in a dream.' 
tadetasminnartha eṣa śloko mantro ’pi bhavati | yadā karmasu kāmyeṣu kāmārtheṣu sriyaṃ svapneṣu svapnadarśaneṣu svapnakāleṣu vā paśyati samṛddhiṃ tatra jānīyīt | karmaṇāṃ phalaniṣpattirbhaviṣyatīti jānīyādityarthaḥ | tasminstryādipraśastasvapnadarśane satītyabhiprāyaḥ | dviruktiḥ karmasamāptyarthā || 8 || iti cchāndogyopaniṣadi pañcamādhyāyasya dvitīyaḥ khaṇḍaḥ 
śvetaketur hāruṇeyaḥ pañcālānāṃ samitim eyāya |
taṃ ha pravāhaṇo jaivalir uvāca |
kumārānu tvā aśiṣat piteti |
anu hi bhagava iti || 
. 
. 
1. THIRD KHANDA
Svetaketu Aruneya went to an assembly of the Pankalas. Pravahana Gaivali said to him: 'Boy, has your father instructed you?' Yes, Sir,' he replied. 
brahmādistambaparyantāḥ saṃsāragatayo vaktavyā vairāgyahetormumukṣūṇāmityata ākhyāyikā’rabhyate-śvetaketunamito ha, ityaitihyārthaḥ | aruṇasyāpatyāruṇistasyāpatyamāruṇeyaḥ pañcālānāṃ samitiṃ sabhāmeyāyā’jagāma | tamāgatavantaṃ ha pravāhaṇo nāmato jīvalasyāpatyaṃ jaivaliruvācoktavān | he kumārānu tvā tvāmaśiṣadanvasiṣatpitā | kimanuśiṣṭastvaṃ pitretyarthaḥ | ityuktaḥ sa āhānu hyanuśiṣṭo ’smi bhagava iti sūcayannāha || 1 || 
vettha yad ito ’dhi prajāḥ prayantīti |
na bhagava iti |
vettha yathā punar āvartanta 3 iti |
na bhagava iti |
vettha pathor devayānasya pitṛyāṇasya ca vyāvartanā 3 iti |
na bhagava iti || 
. 
. 
2. 'Do you know to what place men go from here?' 'No Sir' he replied.
'Do you know how they return again? No Sir,' he replied.
'Do you know where the path of Devas and the path of the fathers diverge? No, Sir,' he replied. 
taṃ hovāca yadyanuśiṣṭo ’si vettha yadito ’smāllokādadhyūrdhvaṃ yatprajāḥ prayanti yadgacchanti tatkiṃ jānīṣa ityarthaḥ | na bhagava ityāhetaro na jāne ’haṃ tadyatpṛcchasi | evaṃ tarhi vettha jānīṣe yathā yena prakāreṇa punarāvartanta iti | na bhagava iti pratyāha | vettha pathormārgayoḥ sahaprayāṇayordevayānasya pitṛyāṇasya ca vyāvartanamitaretaraviyogasthānaṃ saha gacchatāmityarthaḥ | na bhagava iti || 2 || 
vettha yathāsau loko na saṃpūryata 3 iti |
na bhagava iti |
vettha yathā pañcamyām āhutāv āpaḥ puruṣavacaso bhavantīti |
naiva bhagava iti || 
. 
. 
3. 'Do you know why that world' never becomes full?' 'No, Sir,' he replied.
'Do you know why in the fifth libation water is called Man?' 'No, Sir,' he replied. 
vetthā yathāsau lokaḥ pitṛsambandhī yaṃ prāpya punarāvartante bahubhiḥ prayadbhirapi yena kāramena na sampūryata iti | na bhagava iti pratyāha | vettha yathā yena krameṇa pañcamyāṃ pañcasaṃkhyākāyāmāhutau hutāyāmāhutinirvṛttā āhutisādhanāścā’paḥ puruṣavacasaḥ puruṣa ityevaṃ vaco ’bhidhānaṃ yāsāṃ hūyamānānāṃ krameṇa ṣaṣṭhāhutibhūtānāṃ tāḥ puruṣavacasaḥ puruṣaśabdavācyā bhavanti puruṣākhyāṃ labhanta ityarthaḥ | ityukto naiva bhagava ityāha | naivāhamatra kiñcana jānāmītyarthaḥ || 3 || 
athānu kim anu śiṣṭho ’vocathā yo hīmāni na vidyāt |
kathaṃ so ’nuśiṣṭo bruvīteti |
sa hāyastaḥ pitur ardham eyāya |
taṃ hovācānanuśiṣya vāva kila mā bhagavān abravīd anu tvāśiṣam iti || 
. 
. 
4. 'Then why did you say (you had been) instructed? How could anybody who did not know these things say that he had been instructed?' Then the boy went back sorrowful to the place of his father, and said: 'Though you had not instructed me, Sir, you said you had instructed me. 
athaivamajñaḥ sankimanu kasmāttvamanuśiṣṭo ’smītyavocathā uktavānasi | yo hīmāni mayā pṛṣṭānyarthajātāni na vidyānna vijānītyātkathaṃ sa vidvatsvanuśiṣṭo ’smīti bruvīta | ityevaṃ sa śvetaketuḥ rājñā’yasta āyāsitaḥ sanpiturardhaṃ sthānameyāyā’gatavāṃstaṃ ca pituramuvācānanuśiṣyānuśāsanamakṛtvaiva mā māṃ kila bhagavānsamāvartanakāle ’bravīduktavānanu tvāśiṣamanvaśiṣaṃ tvāmiti || 4 || 
pañca mā rājanyabandhuḥ praśnān aprākṣīt |
teṣāṃ naikaṃcanāśakaṃ vivaktum iti |
sa hovāca yathā mā tvaṃ tadaitān avado yathāham eṣāṃ naikaṃcana veda |
yady aham imān avediṣyaṃ kathaṃ te nāvakṣyam iti || 
. 
. 
5. 'That fellow of a Raganya asked me five questions, and I could not answer one of them.' The father said: 'As you have told me these questions of his, I do not know any one of them. If I knew these questions, how should I not have told you?. 
 
sa ha gautamo rājño ’rdham eyāya |
tasmai ha prāptāyārhāṃ cakāra |
sa ha prātaḥ sabhāga udeyāya |
taṃ hovāca |
mānuṣasya bhagavan gautama vittasya varaṃ vṛṇīthā iti |
sa hovāca |
tavaiva rājan mānuṣaṃ vittam |
yām eva kumārasyānte vācam abhāṣathās tām eva me brūhīti |
sa ha kṛcchrī babhūva || 
. 
. 
6. Then Gautama went to the king's place, and when he had come to him, the king offered him proper respect. In the morning the king went out on his way to the assembly. The king said to him:
'Sir, Gautama, ask a boon of such things as men possess.' He replied: 'Such things as men possess may remain with you. Tell me the speech which you addressed to the boy.' 
yataḥ pañca pañcasaṃkhyākānpraśnānrājanyabandhū rājānyā bandhavo ’syeti rājanyabandhuḥ svayaṃ durvṛtta ityarthaḥ | aprākṣītpṛṣṭavāṃsteṣāṃ praśnānāṃ naikañcanaikamapi nāśakaṃ na śaktavānahaṃ vivaktuṃ viśeṣeṇārthato nirṇetumityarthaḥ | sa hovāca pitā yathā mā māṃ vatsa tvaṃ tadā’gatamātra evaitānpraśnānavada uktavānasi teṣāṃ naikañcanāśakaṃ vivaktumiti tathā māṃ jānīhi, tvadīyājñānena liṅgena mama tadviṣayamajñānaṃ jānīhītyarthaḥ | kathaṃ, yathāhameṣāṃ praśnānāmekañcanaikamapi na veda na jāna iti yathā tvamevāṅgaitānpraśnānna jānīṣe tathāhamapyetānna jāna ityarthaḥ | ato mayyanyathābhāvo na kartavyaḥ | kuta etadevaṃ yato na jāne yadyahamimānpraśnānavediṣyaṃ viditavānasmi kathaṃ te tubhyaṃ priyāya putrāya samāvartanakāle purā nāvakṣyaṃ noktavānasmītyuktvā sa ha gotrato rājño jaivalerardhaṃ sthānameyāya gatavān | tasmai ha gautamāya prāptāyārhāmarhūṇāṃ cakāra kṛtavān | sa ca gautamaḥ kṛtātithya uṣitvā paredyuḥ prātaḥkāle sabhāge sabhāṃ gate rājñyudeyāya | bhajanaṃ bhāgaḥ pūjā sevā saha bhāgena vartamāno vā sabhāgaḥ pūjyamāno ’nyaiḥ svayaṃ gautama udeyāya rājānamudgatavān | taṃ hovāca gautamaṃ rājā mānuṣasya bhagavangautama manuṣyasambandhino vittasya grāmādervaraṃ varaṇīyaṃ kāmaṃ vṛṇīthāḥ prārthayethāḥ | sa hovāca gautamastavaiva tiṣṭhatu rājanmānuṣaṃ vittam | yāmeva kumārasya mama putrasyānte samīpe vācaṃ pañcapraśnalakṣaṇāmabhāṣathā uktavānasi tāmeva vācaṃ me mahyaṃ brūhi kathayetyukto gautamena rājā sa ha kṛcchrī duḥkhī babhūva | kathaṃ tvidamiti || 5-6 || 
taṃ ha ciraṃ vasety ājñāpayāṃ cakāra |
taṃ hovāca |
yathā mā tvaṃ gautamāvadaḥ |
yatheyaṃ na prāk tvattaḥ purā vidyā brāhmaṇān gacchati |
tasmād u sarveṣu lokeṣu kṣatrasyaiva praśāsanam abhūd iti |
tasmai hovāca || 
. 
. 
7. The king was perplexed, and commanded him, saying: 'Stay with me some time.' Then he said: 'As (to what) you have said to me, Gautama, this knowledge did not go to any Brahmana before you, and therefore this teaching belonged in all the worlds to the Kshatra class alone. Then he began: 
sa ha kṛcchrībhūto ’pratyākhyeyaṃ brāhmaṇaṃ manvāno nyāyena vidyā vaktavyeti matvā taṃ ha gautamaṃ ciraṃ dīrghakālaṃ vasetyevamājñāpayāñcakārā’jñaptavān | yatpūrvaṃ pratyākhyātavānrājā vidyāṃ yacca paścācciraṃ vasetyājñaptavān, tannimittaṃ brāhmamaṃ kṣamāpayati hetuvacanoktyā-taṃ hovāca rājā sarvavidyo brahmaṇo ’pi sanyathā yena prakāreṇa mā māṃ he gautamāvadastvaṃ tāmeva vidyālakṣaṇāṃ vācaṃ me brūhītyajñānāttena tvaṃ jānīhi | tatrāsti vaktavyaṃ yathā yena prakāreṇeyaṃ vidyā prāktvatto brāhmaṇānna gacchati na gatavatī, na ca brāhmaṇā anayā vidyayānuśāsitavantaḥ, tathaitatprasiddhaṃ loke yatastasmādu purā pūrvaṃ sarveṣu lokeṣu kṣattrasyaiva kṣattrajāterevānayā vidyayā praśāsanaṃ praśāstṛtvaṃ śiṣyāmāmabhūdbabhūva | kṣattriyaparamparayaiveyaṃ vidyatāvantaṃ kālamāgatā | tathāpyahametāṃ tubhyaṃ vakṣyāmi cvatsampradānādūrdhvaṃ brāhmaṇāngamiṣyati | ato mayā yaduktaṃ tatkṣantumarhasītyuktvā tasmai hovāca vidyāṃ rājā || 7 || iti cchāndogyopaniṣadi pañcamādhyāyasya tṛtīyaḥ khaṇḍaḥ 
asau vāva loko gautamāgniḥ |
tasyāditya eva samit |
raśmayo dhūmaḥ |
ahar arciḥ |
candramā aṅgārāḥ |
nakṣatrāṇi visphuliṅgāḥ || 
. 
. 
1. FOURTH KHANDA
'The altar (on which the sacrifice is supposed to be offered) is that world (heaven), O Gautama; its fuel is the sun itself, the smoke his rays, the light the day, the coals the moon, the sparks the stars. 
pañcamyāmāhutāvāpa ityayaṃ praśnaḥ prāthamyenāpākriyate | tadapākaraṇamanvitareṣāmapākaraṇamanukūlaṃ bhavediti | agnihotrāhutyoḥ kāryārambho yaḥ sa ukto vājasaneyake | taṃ prati prasnāḥ-utkrāntirāhutyorgatiḥ pratiṣṭhā tṛptiḥ punarāvṛttirlokaṃ pratyutthāyī iti | teṣāṃ cāpākaraṇamuktaṃ tatraiva-"te vā ete āhutī hute utkrāmataste antarikṣamāviśataste antarikṣamevā’havanīyaṃ kurvāte vāyuṃ samidhaṃ marīcīreva śuklāmāhutiṃ te antarikṣaṃ tarpayataste tata utkrāmata ityādyevameva pūrvavaddivaṃ tarpayataste tata āvartete | imāmāviśya tarpayitvā puruṣamāviśataḥ | tataḥ sriyamāviśya lokaṃ pratyutthāyā bhavati"iti | tatrāgnihotrāhutyoḥ kāryārambhamātramevaṃprakāraṃ bhavatītyuktāma | iha tu taṃ kāryārambhamagni hotrāpūrvavipariṇāmalakṣaṇaṃ pañcadhā pravibhajyāgnitvenopāsanamuttaramārgapratipattisādhanaṃ vidhitsannāha-asau vāva loko gautamāgnirityādi | iha sāyaṃprātaragnihotrāhutī hute paya ādisādhane śraddhāpuraḥsare āhavanīyāgnisamiddhūmārciraṅgāravisphuliṅgabhāvite kartrādikārakabhāvite cāntarikṣakrameṇotkramya dyulokaṃ praviśantyau sūkṣmabhūte apsamavāyitvādapśabdavācye śraddhāhetutvācca śraddhāśabdavācye tayoradhikaraṇo ’gniranyacca tatsambandhaṃ samidādītyucyate | yā cāsāvagnyādibhāvanā’hutyoḥ sāpi tathaiva nirdiśyate | asau vāva loko ’gnirhe gautama yathāgnihotrādhikaraṇamāhavanīya iha | tasyāgnerghulokākhyasyā’ditya eva samittena hīddho ’sau loko dīpyate | ataḥ samindhanātsamidādityaḥ | raśmayo dhūmastadutthānāt, samidho hi dhūma uttiṣṭhati | ahararciḥ prakāśasāmānyāt, ādityakāryatvācca candramā aṅgārāḥ | ahaḥpraśame ’bhivyakteḥ | arciṣā hi praśame ’ṅgārā abhivyajyante | nakṣatrāṇi visphuliṅgāścandramaso ’vayavā iva viprakīrṇatvasāmānyāt || 1 || 
tasminn etasminn agnau devāḥ śraddhāṃ juhvati |
tasyā āhuteḥ somo rājā saṃbhavati || 
. 
. 
2. 'On that altar the Devas (or pranas, represented by Agni, &c.) offer the sraddhi libation (consisting of water). From that oblation rises Soma, the king (the moon). 
tasminnetasminyathoktalakṣaṇe ’gnau devā yajamānaprāṇā agnyādirūpā adhidaivatam | śraddhāmagnihotrāhutipariṇāmāvasthārūpāḥ sūkṣmā āpaḥ śraddhābhāvitāḥ śraddhā ucyante | "pañcamyāmāhutāvāpaḥ puruṣavacaso bhavanti"ityapāṃ homyatayā praśne śrutatvāt | "śraddhā vā āpaḥ śraddhāmevā’rabhya praṇīya pracarati"iti ca vijñāyate | tāṃ śraddhāmabrūpāṃ juhvāti | tasyā āhuteḥ somo rājāpāṃ śraddhāśabdavācyānāṃ dyulokāgnau hutānāṃ pariṇāmaḥ somo rājā sambhavati | yathargvedādipuṣparasā ṛgādimadhukaropanītāsta āditye yaśa ādikāryaṃ rohitādirūpalakṣaṇamārabhanta ityuktaṃ tathemā agnihotrāhutisamavāyinyaḥ sūkṣmāḥ śraddhāśabdavācyā āpo dyulokamanupraviśya cāndraṃ kāryamārabhante phalarūpamagnihotrāhutyoḥ | yajamānāśca tatkartāra āhutimayā āhutibhāvanābhāvitā āhutirūpeṇa karmaṇā’kṛṣṭāḥ śraddhāpsamavāyuno dyulokamanupraviśya bhavanti | tadarthaṃ hi tairagnihotraṃ hutam | atra tvāhutipariṇāma eva pañcāgnisambandhakrameṇa prādhānyena vivakṣita upāsanārthaṃ na yajamānānāṃ gatiḥ | tāṃ tvaviduṣāṃ dhūmādikrameṇottaratra vakṣyati viduṣāṃ cottarāṃ vidyākṛtām || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya caturthaḥ khaṇḍaḥ 
parjanyo vāva gautamāgniḥ |
tasya vāyur eva samit |
abhraṃ dhūmaḥ |
vidyud arciḥ |
aśanir aṅgārāḥ |
hrādunayo visphuliṅgāḥ || 
. 
. 
1. FIFTH KHANDA
'The altar is Parganya (the god of rain), O Gautama; its fuel is the air itself, the smoke the cloud, the light the lightning, the coals, the thunderbolt, the sparks the thunderings. 
dvitīyahomaparyāyārthamāha-parjanyo vāva parjanya eva gautamāgniḥ parjanyo nāma vṛṣṭyupakaraṇābhimānī devatāviśeṣaḥ | tasya vāyureva samit | vāyunā hi parjanyo ’gniḥ samidhyate | purovātādiprābalye vṛṣṭidarśanāt | abhraṃ dhūmo dhūmakāryatvāddhūmavacca lakṣyamāṇatvāt | vidyudarciḥ | prakāśasāmānyāt | aśaniraṅgārāḥ | kāṭhinyādvidyutsambandhādvā | hrādunayo visphuliṅgāḥ | hrādunayo garjitaśabdāḥ | meghānāṃ viprakīrṇatvasamānyāt || 1 || 
tasminn etasminn agnau devāḥ somaṃ rājānaṃ juhvati |
tasyā āhuter varṣaṃ saṃbhavati || 
. 
. 
2. 'On that altar the Devas offer Soma, the king (the moon). From that oblation rises rain. 
tasminnetasminnagnau devāḥ pūrvavatsomaṃ rājānaṃ juhvati | tasyā āhutervarṣaṃ sambhavati | śraddhākhyā āpaḥ somākāraṇapariṇatā dvitīye paryāye parjanyāgniṃ prāpya vṛṣṭitvena pariṇamante || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya pañcamaḥ khaṇḍaḥ 
pṛthivī vāva gautamāgniḥ |
tasyāḥ samvatsara eva samit |
ākāśo dhūmaḥ |
rātrir arciḥ |
diśo ’ṅgārāḥ |
avāntaradiśo visphuliṅgāḥ || 
. 
. 
1. SIXTH KHANDA
'The altar is the earth, O Gautama; its fuel is the year itself, the smoke the ether, the light the night, the coals the quarters, the sparks the intermediate quarters. 
pṛthivī vāva gautamāgnirityādi pūrvavat | tasyāḥ pṛthivyākhyasyāgneḥ saṃvatsara eva samit | saṃvatsareṇa hi kālena samiddhā pṛthivī vrīhyādiniṣpattaye bhavati | ākāśo dhūmaḥ, pṛthivyā ivotthita ākāśo dṛśyate | yathāgnerdhūmaḥ | rātrirarciḥ pṛthivyā hyaprakāśātmikāyā anurūpā rātriḥ | tamorūpatvāt | agnerivānurūpamarciḥ | diśo ’ṅgārā upaśāntatvasāmānyāt | evāntaradiśo visphuliṅgāḥ kṣudratvasāmānyāt || 1 || 
tasminn etasminn agnau devā varṣaṃ juhvati |
tasyā āhuter annaṃ saṃbhavati || 
. 
. 
2. 'On that altar the Devas (pranas) offer rain. From that oblation rises food (corn, &c.) 
tasminnityādi samānam | tasyā āhuterannaṃ vrīhiyavādi sambhavati || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
puruṣo vāva gautamāgniḥ |
tasya vāg eva samit |
prāṇo dhūmaḥ |
jihvārciḥ |
cakṣur aṅgārāḥ |
śrotraṃ visphuliṅgāḥ || 
. 
. 
1. SEVENTH KHANDA
'The altar is man, O Gautama; its fuel speech itself, the smoke the breath, the light the tongue, the coals the eye, the sparks the ear. 
puruṣo vāva gautamāgniḥ | tasya vāgeva samit | vācā hi mukhena samidhyate puruṣo na mūkaḥ | prāṇo dhūmo dhūma iva mukhānnirgamanāt | jihvārcirlohitatvāt | cakṣuraṅgārā bhāsa āśrayatvāt | śrotraṃ visphuliṅgāḥ | viprakīrṇatvasāmyāt || 1 || 
tasminn etasminn agnau devā annaṃ juhvati |
tasyā āhuter retaḥ sambhavati || 
. 
. 
2. 'On that altar the Devas (pranas) offer food. From that oblation rises seed. 
samānamanyat | annaṃ juhvati vrīhyādisaṃskṛtam | tasyā āhute retaḥ sambhavati || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya saptamaḥ khaṇḍaḥ 
yoṣā vāva gautamāgniḥ |
tasyā upastha eva samit |
yad upamantrayate sa dhūmaḥ |
yonir arciḥ |
yad antaḥ karoti te ’ṅgārāḥ |
abhinandā visphuliṅgāḥ || 
. 
. 
1. EIGHTH KHANDA
'The altar is woman, O Gautama. 
yoṣā vāva gautamāgniḥ | tasyā upastha eva samit | tena hi sā putrādyutpādanāya samidhyate | yadupamantrayate sa dhūmaḥ | srīsambhavādupamantraṇasya | yonirarcirlohitatvāt | yadantaḥ karoti te ’ṅgārā agnisambandhāt | abhinandāḥ sukhalavā visphuliṅgāḥ kṣudratvāt || 1 || 
tasminn etasminn agnau devā reto juhvati |
tasyā āhuter garbhaḥ saṃbhavati || 
. 
. 
2. 'On that altar the Devas (pranas) offer seed. From that oblation rises the germ. 
tasminnetasminnagnau devā reto juhvati | tasyā āhutergarbhaḥ sambhavatīti | evaṃ śraddhāsomavarṣānnaretohavanaparyāyakrameṇā’pa eva garbhībhūtāstāḥ | tatrāpāmāhutisamavāyitvātprādhānyavivakṣā’paḥ pañcamyāmāhutau puruṣavacaso bhavantīti | na tvāpa eva kevalāḥ somādikāryamārabhante | na cā’po ’trivṛtkṛtāḥ santīti | trivṛtkṛtatve ’pi viśeṣasaṃjñālābho dṛṣṭaḥ pṛthivīyamimā āpo ’yamagnirityanyatamabāhulyanimittaḥ | tasmātsamuditānyeva bhūtānyabbāhulyātkarmasamavāyīni somādikāryārambhakāṇyāpa ityucyante | dṛśyate ca dravabāhulyaṃ somavṛṣṭyannaretodeheṣu | bahudravaṃ ca śarīraṃ yadyapi pārthivam | tatra pañcamyāmāhutau hutāyāṃ retorūpā āpo garbhībhūtāḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyāṣṭamaḥ khaṇḍaḥ 
iti tu pañcamyām āhutāv āpaḥ puruṣavacaso bhavantīti |
sa ulbāvṛto garbho daśa vā nava vā māsān antaḥ śayitvā yāvad vātha jāyate || 
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1. NINTH KHANDA
'For this reason is water in the fifth oblation called Man. This germ, covered in the womb, having dwelt there ten months, or more or less, is born. 
iti tvevaṃ tu pañcamyāmāhutāvāpaḥ puruṣavacaso bhavantīti vyākhyāta ekaḥ praśnaḥ | yattu dyulokādimāṃ pratyāvṛttayorāhutyo pṛthivīṃ puruṣaṃ sriyaṃ krameṇā’viśya lokaṃ pratyutthāyī bhavatīti vājasaneyaka uktaṃ tatprāsaṅgikamihocyate | iha ca prathame praśna uktaṃ vettha yadito ’dhi prajāḥ prayantīti | tasya cāyamupakramaḥ | sa garbho ’pāṃ pañcamaḥ pariṇāmaviśeṣa āhutikarmasamavāyinīnāṃ śraddhāśabdavācyānāmulbāvṛta ulbena jarāyuṇā’vṛto veṣṭito daśa vā nava vā māsānantarmātuḥ kukṣau śayitvā yāvadvā yāvatā kālena nyūnenātiriktena vāthānantaraṃ jāyate | ulbāvṛta ityādi vairāgyahetoridamucyate | kaṣṭaṃ hi mātuḥ kukṣau mūtrapurīṣavātapittaśleṣmādipūrṇe tadanuliptasya garbhasyolbāśucipaṭāvṛtasya lohitareto ’śucibījasya māturaśitapītarasānupraveśena vivardhamānasya niruddhaśaktibalavīryatejaḥprajñāceṣṭasya śayanam | tato yonidvāreṇa pīḍyamānasya kaṣṭatarā niḥsṛtirjanmeti vairāgyaṃ grāhayati | muhūrtamapyasahyaṃ daśa vā nava vā māsānatidīrghakālamantaḥ śayitveti ca || 1 || 
sa jāto yāvadāyuṣaṃ jīvati |
taṃ pretaṃ diṣṭam ito ’gnaya eva haranti yata eveto yataḥ saṃbhūto bhavati || 
. 
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2. 'When born, he lives whatever the length of his life may be. When he has departed, his friends carry him, as appointed, to the fire (of the funeral pile) from whence he came, from whence he sprang. 
sa evaṃ jāto yāvadāyuṣaṃ punaḥ punarghaṭīyantravadgamanāgamanāya karma kurvankulālacakravadvā tiryagbhramaṇāya yāvatkarmaṇopāttamāyustāvajjīvati | tamenaṃ kṣīṇāyuṣaṃ pretaṃ mṛtaṃ diṣṭaṃ karmaṇā nirdiṣṭaṃ paralokaṃ prati yadi cejjīvanvaidike karmaṇi jñāne vādhikṛtastamenaṃ mṛtamito ’smādgrāmādagnaye ’gnyarthamṛtvijo haranti putrā vāntyakarmaṇe | yata eveta āgato ’gneḥ sakāśācchraddhādyāhutikrameṇa, yataśca pañcabhyo ’gnibhyaḥ saṃbhūta utpanno bhavati tasmā evāgnaye haranti svāmeva yonimagnimāpādayantītyarthaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya navamaḥ khaṇḍaḥ 
tad ya itthaṃ viduḥ |
ye ceme ’raṇye śraddhā tapa ity upāsate |
te ’rciṣam abhisaṃbhavanti |
arciṣo ’haḥ |
ahna āpūryamāṇapakṣam |
āpūryamāṇapakṣād yān ṣaḍ udaṅṅ eti māsāṃs tān || 
. 
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1. TENTH KHANDA
'Those who know this (even though they still be grihasthas, householders) and those who in the forest follow faith and austerities (the vanaprasthas, and of the parivragakas those who do not yet know the Highest Brahman) go to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months when the sun goes to the north, from the six months when the sun goes to the north to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human, -- 
 
māsebhyaḥ saṃvatsaram |
saṃvatsarād ādityam |
ādityāc candramasam |
candramaso vidyutam |
tat puruṣo ’mānavaḥ |
sa enān brahma gamayati |
eṣa devayānaḥ panthā iti || 
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. 
2. 'He leads them to Brahman (the conditioned Brahman). This is the path of the Devas. 
vettha yadito ’dhi prajāḥ prayantītyayaṃ praśnaḥ pratyupasthito ’pākartavyatayā | tattatra lokaṃ pratyutthitānāmadhikṛtānāṃ gṛhamedhināṃ ya itthamevaṃ yathoktaṃ pañcāgnidarśanaṃ dyulokādyagnibhyo vayaṃ krameṇa jātā agnisvarūpāḥ pañcāgnyātmāna ityevaṃ vidurjānīyuḥ | kathamavagamyata itthaṃ viduriti gṛhasthā evocyante nānya iti? gṛhasthānāṃ ye tvanitthaṃvidaḥ kevaleṣṭāpūrtadattaparāste dhūmādinā candraṃ gacchantīti vakṣyati | ye cāraṇyopalakṣitā vaikhānasāḥ parivrājakāśca śraddhātapa ityupāsate teṣāṃ cetthaṃvidbhiḥ sahārcirādinā gamanaṃ vakṣyati pāriśeṣyādagnihotrāhutisambandhācca gṛhasthā eva gṛhyanta itthaṃ viduriti | nanu brahmacāriṇo ’pyagṛhītā grāmaśrutyāraṇyaśrutyā vidyante kathaṃ pāriśeṣyasiddhiḥ?naiṣa doṣaḥ | purāṇasmṛtiprāmāṇyādūrdhvaretasāṃ naiṣṭhikabrahmacāriṇāmuttareṇārthā iti na viśeṣanirdeśārhāḥ | nanūrdhvaretastvaṃ ceduttaramārgapratipattikāraṇaṃ purāṇasmṛtiprāmāṇyādiṣyata itthaṃvittvamanarthakaṃ prāptam | na | gṛhasthānpratyarthavattvāt | ye gṛhasthā anitthaṃvidasteṣāṃ svabhāvato dakṣiṇo dhūmādiḥ panthāḥ prasiddhasteṣāṃ yaṃ itthaṃ viduḥ saguṇaṃ vānyadbrahma viduḥ | "atha yadu caivāsmiñśavyaṃ kurvanti yadi nārciṣameva"iti liṅgāduttareṇa te gacchanti | nanūrdhvaretasāṃ gṛhasthānāṃ ca samāna āśramitva ūrdhvaretasāmevottareṇa pathā gamanaṃ na gṛhasthānāmiti na yuktamagnihotrādivaidikakarmabāhulye ca sati | naiṣa doṣaḥ | apūtā hi te | śatrumitrasaṃyoganimittaṃ hi teṣāṃ rāgadveṣau | tathā dharmādharmau hiṃsānugrahanimittau | hiṃsānṛtamāyābrahmacaryādi ca bahvaśuddhikāraṇamaparihāryaṃ teṣām | ato ’pūtāḥ | apūtatvānnottareṇa pathā gamanam | hiṃsānṛtamāyābrahmacaryādiparihārācca śuddhātmāno hītare śatrumitrarāgadveṣādiparihārācca virajasasteṣāṃ yukta uttaraḥ panthāḥ | tathāca paurāṇikāḥ - "ye prajāmīṣire ’dhīrāste śmaśānāni bhejire | ye prajāṃ neṣire dhīrāste ’mṛtatvaṃ hi bhejire" | ityāhuḥ | itthaṃvidāṃ gṛhasthānāmaraṇyavāsināṃ ca samānamārgatve ’mṛtatvaphale ca satyaraṇyavāsināṃ vidyānarthakyaṃ prāptam | tathāca śrutivirodhaḥ | "na tatra dakṣiṇā yanti nāvidvāṃsastapasvinaḥ"iti | "sa enamavidito na bhunakti"iti ca viruddham | na | ābhūtasaṃplavasthānasyāmṛtatvena vivakṣitatvāt | tatraivoktaṃ paurāṇikaiḥ-ābhūtasaṃptavaṃ sthānamamṛtatvaṃ hi bhāṣyate iti | yaccā’tyantikamamṛtatvaṃ tadapekṣayā"na tatra dakṣiṇā yanti" "sa enamavidito na bhunaktī"-tyādyāḥ śrutaya ityato na virodhaḥ | "na ca punarāvartanta"iti"maṃ mānavamāvartaṃ nā’vartanta"ityādiśrutivirodha iti cet | na | imaṃ mānavamiti viśeṣaṇātteṣāmiha na punarāvṛttirastīti ca | yadi hyekāntenaiva nā’varterannimaṃ mānavamiheti ca viśeṣaṇamanarthakaṃ syāt | imamihetyākṛtimātramucyata iti cet | na | anāvṛttiśabdenaiva nityānāvṛttyarthasya pratītatvādākṛtikalpanānarthikā | ata imamiheti ca viśeṣaṇārthavattvāyānyatrā’vṛttiḥ kalpanīyā | na ca sadekamevādvitīyamityevaṃpratyayavatāṃ mūrdhanyayā nāḍyārcirādimārgeṇa gamanam | "brahmaiva sanbrahmāpyati" | "tasmāttatsarvamabhavat" | "na tasya prāṇā utkrāmanti | atraiva samavanīyante"ityādiśrutiśatebhyaḥ | nanu tasmājjīvāduccikramiṣoḥ prāṇā notkrāmanti sahaiva gacchantītyayamarthaḥ kalpyata iti cet | na | atraiva samavanīyanta iti viśeṣaṇānarthakyāt | sarve prāṇā anūtkrāmantīti ca prāṇairgamanasya prāptatvāt | tasmādutkrāmantītyanāśaṅkaivaiṣā | yadāpi mokṣasya saṃsāragativailakṣaṇyātprāṇānāṃ jīvena sahāgamāśṅkya tasmānnotkrāmantītyucyate tadāpyatraiva samavanīyanta iti viśeṣaṇamanarthakaṃ syāt | na ca prāṇairviyuktasya gatirupapadyate jīvatvaṃ vā | sarvagatatvātsadātmano niravayavatvātprāṇasambandhamātrameva hyagnivisphuliṅgavajjīvatvabhedakāraṇamityatastadviyoge jīvatvaṃ gatirvā na śakyā parikalpayituṃ śrutayaścetpramāṇam | na sato ’ṇuravayavaḥ sphuṭito jīvākhyaḥ sadrūpaṃ chidrīkurvangacchatīti śakyaṃ kalpayitum | tasmāt"tayordhvamāyannamṛtatvameti"iti saguṇabrahmopākasya prāṇaiḥ saha nāḍyā gamanaṃ sāpekṣameva cāmṛtatvaṃ na sākṣānmokṣa iti gamyate | "tadaparājitā pūstadairaṃ madīyaṃ saraḥ"ityādyuktvā"teṣāmevaiṣa brahmalokaḥ"iti viśeṣamāt | ataḥ pañcāgnivido gṛhasthā ye ceme ’raṇye vānaprasthāḥ parivrājakāśca saha naiṣṭhikabrahmacāribhiḥ śraddhā tapa ityevamādyupāsate śraddadhānāstapasvinaścetyarthaḥ | upāsanaśabdastātparyārthaḥ | iṣṭāpūrte dattamityupāsata iti yadvat | śrutyantarādye ca satyaṃ brahma hiraṇyagarbhākhyamupāsate te sarve ’rciṣamarcirabhimāninīṃ devatāmabhisambhavanti pratipadyante | samānamanyaccaturthagativyākhyānena | eṣa devayānaḥ panthā vyākhyātaḥ satyalokāvasāno nāṇḍādbahiḥ | "yadantarā pitaraṃ mātaraṃ ca"iti mantravarṇāt || 1-2 || 
atha ya ime grāma iṣṭāpūrte dattam ity upāsate |
te dhūmam abhisaṃbhavanti |
dhūmād rātrim |
rātrer aparapakṣam |
aparapakṣād yān ṣaḍ dakṣiṇaiti māsāṃs tān |
naite saṃvatsaram abhiprāpnuvanti || 
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3. 'But they who living in a village practice (a life of) sacrifices, works of public utility, and alms, they go to the smoke, from smoke to night, from night to the dark half of the moon, from the dark half of the moon to the six months when the sun goes to the south. But they do not reach the year. 
athetyarthāntaraprastāvanārtho ya ime gṛhasthā grāme | grāma iti gṛhasthānāmasādhāraṇaṃ viśeṣaṇamaraṇyavāsibhyo vyāvṛttyartham | yathā vānaprasthaparivrājakānāmaraṇyaṃ viśeṣaṇaṃ gṛhasthebhyo vyāvṛttyarthaṃ tadvat | iṣṭāpūrte iṣṭamagnihotrādi vaidikaṃ karma pūrtaṃ vāpīkūpataḍāgārāmādikaraṇam | dattaṃ bahirvedi yathāśaktyarhebhyo dravyasaṃvibhāgo dattam | ityevaṃvidhaṃ paricaraṇaparitrāṇādyupāsate | itiśabdasya prakāradarśanārthatvāt | te darśanavarjitatvāddhūmaṃ dhūmābhimāninīṃ devatāmabhisambhavanti pratipadyante | tayātivāhitā dhūmādrātriṃ rātridevatāṃ rātredevatāṃ rātreraparapakṣadevatāmeva kṛṣṇapakṣābhimāninīmaparapakṣādyānṣaṇmāsāndakṣiṇā dakṣiṇāṃ daśameti savitā | tānmāsāndakṣiṇāyanaṣaṇmāsābhimāninīrdevatāḥ pratipadyanta ityarthaḥ | saṅghacāriṇyo hi ṣaṇmāsadevatā iti māsāniti bahuvacanaprayogastāsu naite karmiṇaḥ prakṛtāḥ saṃvatsaraṃ saṃvatsarasya hyekasyāvayavabhūte dakṣiṇottarāyaṇe tatrārcirādimārgapravṛttānāmudagayanamāsebhyo ’vayavinaḥ saṃvatsarasya prāptiruktā | ata ihāpi tadavayavabhūtānāṃ dakṣiṇāyanamāsānāṃ praptiṃ śrutvā tadavayavinaḥ saṃvatsarasyāpi pūrvavatpraptirāpannetyatastatprāptiḥ pratiṣidhyate naite saṃvatsaramabhiprāpnuvantīti || 3 || 
māsebhyaḥ pitṛlokam |
pitṛlokād ākāśam |
ākāsāc candramasam |
eṣa somo rājā |
tad devānām annam |
taṃ devā bhakṣayanti || 
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4. 'From the months they go to the world of the fathers, from the world of the fathers to the ether, from the ether to the moon. That is Soma, the king. Here they are loved (eaten) by the Devas, yes, the Devas love (eat) them. 
māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasam | ko ’sau yastaiḥ prāpyate candramā ya eṣa dṛśyate ’ntarikṣe somo rājā brāhmaṇānāṃ, tadannaṃ devānāṃ taṃ candramasamannaṃ devā indrādayo bhakṣayanti | ataste dhūmādinā gatvā candrabhūtāḥ karmiṇo devairbhakṣyante | nanvanarthāyeṣṭādikaraṇaṃ yadyannabhūtā devairbhakṣyeran | naiṣa doṣaḥ | annamityupakaraṇamātrasya vivakṣitatvāt | na hi te kavalotkṣepeṇa devairbhakṣyante | kiṃ tarhyupakaraṇamātraṃ devānāṃ bhavanti te strīpaśubhṛtyādivat | dṛṣṭaścānnaśabda upakaraṇeṣu"striyo ’nnaṃ paśavo ’nnaṃ viśāṃ viśo ’nnaṃ rājñām" ityādi | na ca teṣāṃ stryādīnāṃ puruṣopabhogyatve ’pyupabhogo nāsti | tasmātkarmiṇo devānāmupabhogyā api santaḥ sukhino devaiḥ krīḍanti | śarīraṃ ca teṣāṃ sukhopabhogayogyaṃ candramaṇḍala āpyamārabhyate | taduktaṃ purastācchraddhāśabdā āpo dyulokāgnau hutāḥ somo rājā sambhavatīti | tā āpaḥ karmasamavāyinya itaraiśca bhūtairanugatā dyulokaṃ prāpya candratvamāpannāḥ śarīrādyārambhikā iṣṭādyupāsakānāṃ bhavanti | antyāyāṃ ca śarīrāhutāvagnau hutāyāmagninā dahyamāne śarīre tadutthā āpo dhūmena sahordhvaṃ yajamānamāveṣṭya candramaṇḍalaṃ prāpya kuśamṛttikāsthānīyā bāhyaśarīrārambhikā bhavanti | tadārabdhena ca śarīreṇeṣṭādiphalamupabhuñjānā āsate || 4 || 
tasmin yavātsaṃpātam uṣitvāthaitam evādhvānaṃ punar nivartante |
ākāśam |
ākāśād vāyum |
vāyur bhūtvā dhūmo bhavati |
dhūmo bhūtvābhraṃ bhavati || 
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5. 'Having dwelt there, till their (good) works are consumed, they return again that way as they came', to the ether, from the ether to the air. Then the sacrificer, having become air, becomes smoke, having become smoke, he becomes mist, 
yāvattadupabhoganimittasya karmaṇaḥ kṣayaḥ sampatanti yeneti sampātaḥ karmaṇaḥ kṣayo yāvatsampātaṃ yāvatkarmaṇaḥ kṣaya ityarthaḥ | tāvattasmiṃścandramaṇḍala uṣitvāthānantarametameva vakṣyamāṇamadhvānaṃ mārgaṃ punarnivartnate | punarnivartanta iti prayogātpūrvamapyasakṛccandramaṇḍalaṃ gatā nivṛttāścā’sanniti gamyate | tasmādiha loka iṣṭādikarmopacitya candraṃ gacchanti | tatkṣaye cā’vartante | kṣaṇamātramapi tatra sthātuṃ na labhyate | sthitinimittakarmakṣayāt | snehakṣayādiva pradīpasya | tatra kiṃ yena karmaṇā candramaṇḍalamārūḍhastasya sarvasya kṣaye tasmādavarohaṇaṃ kiṃ vā sāvaśeṣa iti | kiṃ tataḥ | yadi sarvasyaiva kṣayaḥ karmaṇaścandramaṇḍalasthasyaiva mokṣaḥ prāpnoti | tiṣṭhatu tāvattatraiva mokṣaḥ syānna veti | tata āgatasyeha śarīropabhogādi na sambhavati | "tataḥ śeṣeṇe"tyādismṛtivirodhaśca syāt | nanviṣṭāpūrtadattavyatirekeṇāpi manuṣyaloke śarīropabhoganimittāni karmāṇyanekāni sambhavanti | na ca teṣāṃ candramaṇḍala upabhogaḥ | ato ’kṣīṇāni tāni | yannimitaṃ candramaṇḍalamārūḍhastānyeva kṣīṇānītyavirodhaḥ | śeṣaśabdaśca sarveṣāṃ karmatvasāmānyādaviruddhaḥ | ata eva ca tatraiva mokṣaḥ syāditi doṣābhāvaḥ | viruddhānekayonyupabhogaphalānāṃ ca karmaṇāmekaikasya jantorārambhakatvasambhavāt | na caikasmiñjanmani sarvakarmaṇāṃ kṣaya upapadyate | brahmahatyādeścaikaikasya karmaṇo ’nekajanmārambhakatvasmaraṇāt | sthāvarādiprāptānāṃ cātyantamūḍhānāmutkarmaṣahetoḥ karmaṇa ārambhakatvāsambhavāt | garbhabhūtānāṃ ca sraṃsamānānāṃ karmāsambhave saṃsārānupapattiḥ | tasmānnaikasmiñjanmani sarveṣāṃ karmaṇāmupabhogaḥ | yattu kaiściducyate sarvakarmaśriyopamardena prāyaṇe karmaṇāṃ janmārambhakatvam | tatra kānicitkarmāṇyanārambhakatvenaiva tiṣṭhanti kānicijjanmā’rabhanta iti nopapadyate | maraṇasya sarvakarmābhivyañjakatvātsvagocarābhivyañjakapradīpavaditi | tadasat | sarvasya sarvātmakatvābhyupagamāt | na hi sarvasya sarvātmakatve deśakālanimittāvaruddhatvātsarvātmanopamardaḥ kasyacitkvacidabhivyaktirvā sarvātmanopapadyate | tathā karmaṇāmapi sāśrayāṇāṃ bhavet | yathā ca pūrvānubhūtamanuṣyamayūramarkaṭādijanmābhisaṃskṛtā viruddhānekavāsanā markaṭatvaprāpakena karmaṇā markaṭajanmā’rabhamāṇena nopamṛdyante tathā karmāṇyapyanyajanmaprāptinimittāni nopamṛdyanta iti yuktam | yadi hi sarvāḥ pūrvajanmānubhavavāsanā upamṛdyeranmarkaṭajanmanimittena karmaṇā markaṭajanmanyārabdhe markaṭasya jātamātrasya mātuḥ śākhāyāḥ śākhāntaragamane māturudarasaṃlagnatvādikauśalaṃ na prāpnoti | iha janmanyanabhyastatvāt | na cātītānantarajanmani markaṭatvamevā’sīttasyeti śakyaṃ vaktum | "taṃ vidyākarmaṇī samanvārabhete pūrvaprajñā ca"iti śruteḥ | tasmādvāsanāvannāśeṣakarmopamarda iti śeṣakarmasambhavaḥ | yata evaṃ tasmāccheṣeṇopabhuktātkarmaṇaḥ saṃsāra upapadyata iti na kaścidvirodhaḥ | ko ’sāvadhvā yaṃ prati nivartanta ityucyate | yathetaṃ yathāgataṃ nivartante | nanu māsebhyaḥ pitṛlokaṃ pitṛlokādākāśamākāśāccandramasamiti gamanakrama ukto na tathā nivṛttiḥ | kiṃ tarhyakāśādvāyumityādi, kathaṃ yathetamityucyate | naiṣa doṣaḥ | ākāśaprāptestulyatvātpṛthivīprāpteśca na cātra yathetameveti niyamo ’nevaṃvidhamapi nivartante punarnivartante iti tu niyamaḥ | ata upalakṣaṇārthametadyathetamiti | ato bhautikamākāśaṃ tāvatpratipadyante | yāsteṣāṃ candramaṇḍale śarīrārambhikā āpa āsaṃstāsteṣāṃ tatropabhoganimittānāṃ karmaṇāṃ kṣaye vilīyante | ghṛtasaṃsthānamivāgnisaṃyoge | tā vilīnā antarikṣasthā ākāśabhūtā iva sūkṣmā bhavanti tā antarikṣādvāyurbhavanti | vāyupratiṣṭhā vāyubhūtā itaścāmutaścohyamānāstābhiḥ saha kṣīṇakarmā vāyubhūto bhavati | vāyurbhūtvā tābhiḥ sahaiva dhūmo bhavati | dhūmo bhūtvābhramabbharaṇamātrarūpo bhavati || 5 || 
abhraṃ bhūtvā megho bhavati |
megho bhūtvā pravarṣati |
ta iha vrīhiyavā oṣadhivanaspatayas tilamāsā iti jāyante ’to vai khalu durniṣprapataram |
yo yo hy annam atti yo retaḥ siñcati tad bhūya eva bhavati || 
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6. 'Having become mist, he becomes a cloud, having become a cloud, he rains down. Then he is born as rice and corn, herbs and trees, sesamum and beans. From thence the escape is beset with most difficulties. For whoever the persons may be that eat the food, and beget offspring, he henceforth becomes like unto them. 
abhraṃ bhūtvā tataḥ secanasamartho megho bhavati megho bhūtvonnateṣu pradeśeṣvatha pravarṣati | varṣadhārārūpeṇa śeṣakarmā patatītyarthaḥ | ta iha vrīhiyavā oṣadhivanaspatayastilamāṣā ityevaṃprakārā jāyante | kṣīṇakarmaṇāmanekatvādbahuvacananirdeśaḥ | meghādiṣu pūrveṣvekarūpatvādekavacananirdeśaḥ | yasmādgiritaṭadurganadīsamudrāraṇyamarudeśādisanniveśasahasrāṇi varṣadhārābhiḥ patitānām | atastasmāddhetorvai khalu durniṣprapataraṃ durniṣkramaṇaṃ durniḥsaraṇam | yato giritaṭādudakasrotasohyamānā nadīḥ prāpnuvanti tataḥ samudraṃ tato makārādibhirbhakṣyante | te ’pyanyena | tatraiva ca saha makareṇa samudre vilīnāḥ samudrāmbhobhirjaladharairākṛṣṭāḥ punarvarṣadhārābhirmarudeśe śilātaṭe vāgamye patitāstiṣṭhanti kadācidvyālama-gādipītā bhakṣitāścānyaiḥ | te ’pyanyairityevaṃprakārāḥ parivarteran | kadācidabhakṣyeṣu sthāvareṣu jātāstatraiva śuṣyeran | bhakṣyeṣvapi sthāvareṣu jātānāṃ retaḥsigdehasambandho durlabha eva bahutvātsthāvarāṇāmityato durniṣkramaṇatvam | athavāto ’smādvrīhiyavādibhāvāddurniṣprapataraṃ durnirgamataram | durniṣprapataramiti takāra eko lupto draṣṭavyaḥ | vrīhiyavādibhāvo durniṣprapatastasmādapi durniṣprapatādretaḥsigdehasambandho durniṣprapatatara ityarthaḥ | yasmādūrdhvaretobhirbālaiḥ puṃstvarahitaiḥ sthavirairvā bhakṣitā antarāle śīryante | anekatvādannādānām | kadācitkākatālīyavṛttyā retaḥsigbhirbhakṣyante yadā tadā retaḥ sigbhāvaṃ gatānāṃ karmaṇo vṛttilābhaḥ | katham | yo yo hyannamattyanuśayibhiḥ saṃśliṣṭaṃ retaḥ siñcatyṛtukāle yoṣiti tadbhūya eva tadākṛtireva bhavati | tadavayavākṛtibhūyastvaṃ bhūya ityucyate retorūpeṇa yoṣito garbhaśaye ’ntaḥ praviṣṭo ’nuśayī | retaso retaḥsigākṛtibhāvitatvāt | "sarvebhyo ’ṅgebhyastejaḥ saṃbhūtam"iti hi śrutyantarāt | ato retaḥsigākṛtireva bhavatītyarthaḥ | tathā hi | puruṣātpuruṣo jāyate gorgavākṛtireva na jātyantarākṛtistasmādyuktaṃ tadbhūya eva bhavatīti | ye tvanye ’nuśayibhyaścandramaṇḍalamanāruhyehaiva pāpakarmabhirghoraivrīhiyavādibhāvaṃ pratipadyante punarmanuṣyādibhāvaṃ teṣāṃ nānuśayināmiva durniṣprataram | kasmāt | karmaṇā hi tairvrīhiyavādideha upātta iti tadupabhoganimittakṣaye vrīhyādistambadehavināśe yathākarmārjitaṃ dehāntaraṃ navaṃ navaṃ jalūkāvatsaṃkramante savijñānā eva"savijñāno bhavati savijñānamevānvavakrāmati"iti śrutyantarāt | yadyapyusaṃhṛtakaraṇāḥ santo dehāntaraṃ gacchanti tathāpi svapnavaddehāntaraprāptinimittakarmodbhāvitavāsanājñānena savijñānā eva dehāntaraṃ gacchanti | śrutiprāmāṇyāt | tathārcirādinā dhūmādinā ca gamanaṃ svapta ivodbhūtavijñānena | labdhavṛttikarmanimittatvādgamanasya | na tathānuśayināṃ vrīhyādibhāvena jātānāṃ savijñānameva retaḥ-sigyoṣiddehasambandha upapadyate | na hi vrīhyādilavanakaṇḍanapeṣaṇādau ca savijñānānāṃ sthitirasti | nanu candramaṇḍalādapyavarohatāṃ dehāntaragamanasya tulyatvājjalūkāvatsavijñānataiva yuktā | tathā sati ghoro narakānubhava iṣṭāpūrtādikāriṇāṃ candramaṇḍalādārabhya prāpto yāvadbrāhmaṇādijanma | tathā ca satyanarthāyaiveṣṭāpūrtādyupāsanaṃ vihitaṃ syāt | śruteścāprāmāṇyaṃ prāptaṃ vaidikānāṃ karmaṇāmanarthānubandhitvāt | na, vṛkṣārohaṇapatanavadviśeṣasambhavāt | dehāddehāntaraṃ pratipitsoḥ karmaṇo labdhavṛttitvākarmaṇodbhāvitena vijñānena savijñānatvaṃ yuktam | vṛkṣāgramārohata iva phalaṃ jighṛkṣoḥ | tathārcirādinā gacchatāṃ savijñānatvaṃ bhavet | dhūmādinā ca candramaṇḍalamārurukṣatām | na tathā candramaṇḍalādavarurukṣatāṃ vṛkṣāgrādiva patatāṃ sacetanatvam | yathā ca mudgarādyabhihatānāṃ tadabhighātavedanānimittasaṃmūrchitapratibaddhakaraṇānāṃ svadehenaiva deśāddeśāntaraṃ nīyamānānāṃ vijñānaśūnyatā dṛṣṭā tathā candramaṇḍalānmānuṣādidehāntaraṃ pratyavarurukṣatāṃ svargabhoganimittakarmakṣayānmṛditābdehānāṃ pratibaddhakaraṇānām | ataste ’parityaktadehabījabhūtābhiradbhirmūrchitā ivā’kāśādikrameṇemāmavaruhya karmanimittajātisthāvaradehaiḥ saṃśliṣyante pratibaddhakaraṇatayānudbhūtavijñānā eva | tathā lavanakaṇḍanapeṣaṇasaṃskārabhakṣaṇarasādipariṇāmaretaḥsekakāleṣu mūrchitavadeva | dehāntarārambhakasya karmaṇo ’labdhavṛttitvāt | dehabījabhūtāpsambandhāparityāgenaiva sarvāsvavasthāsu vartanta iti jalūkāvaccetanāvattvaṃ na virudhyate | antarāle tvavijñānaṃ mūrchitavadevetyadoṣaḥ | na ca vaidikānāṃ karmaṇāṃ hiṃsāyuktatvenobhayahetutvaṃ śakyamanumātum | hiṃsāyāḥ śāstracoditatvāt | "ahiṃsansarvabhūtānyanyatra tīrthebhyaḥ"iti śruteḥ śāstracoditāyā hiṃsāyā nādharmahetutvamabhyupagamyate | abhyupagate ’pyadharmahetutve mantrairviṣādivattadapanayopapatterna duḥkhakāryārambhakatvopapattirvaidikānāṃ karmaṇāṃ mantreṇeva viṣabhakṣaṇasyeti || 6 || 
tad ya iha ramaṇīyacaraṇā abhyāśo ha yat te ramaṇīyāṃ yonim āpadyeran brāhmaṇayoniṃ vā kṣatriyayoniṃ vā vaiśyayoniṃ vā |
atha ya iha kapūyacaraṇā abhyāśo ha yat te kapūyāṃ yonim āpadyerañ śvayonim vā sūkarayoniṃ vā caṇḍālayoniṃ vā || 
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7. 'Those whose conduct has been good, will quickly attain some good birth, the birth of a Brahmana, or a Kshatriya, or a Vaisya. But those whose conduct has been evil, will quickly attain an evil birth, the birth of a dog, or a hog, or a Kandala. 
tattatra teṣvanuśayināṃ ya iha loke ramaṇīyaṃ śobhanaṃ caraṇaṃ śīlaṃ yeṣāṃ te ramaṇīyacaraṇāḥ ramaṇīyacaraṇenopalakṣitaḥ śobhano ’nuśayaḥ puṇyaṃ karma yeṣāṃ te ramaṇīyacaraṇā ucyante | krauryānṛtamāyāvarjitānāṃ hi śakya upalakṣayituṃ śubhānuśayasadbhāvaḥ | tenānuśayena puṇyena karmaṇā candramaṇḍale bhuktaśeṣeṇābhyāśo ha kṣiprameva | yaditi kriyāviśeṣaṇaṃ te ramaṇīyāṃ krauryādivarjitāṃ yonimāpadyeranprāpnuyurbrāhmaṇayoniṃ vā kṣattriyayoniṃ vā vaiśyayoniṃ vā svakarmānurūpeṇa | atha punarye tadviparītāḥ kapūyacaraṇopalakṣitakarmāṇo ’śubhānuśayā abhyāśo ha yatte kapūyāṃ yathākarma yonimāpadyerankapūyāmeva dharmasambandhavarjitāṃ jugupsitāṃ yonimāpadyeran śvayoniṃ vā sūkarayoniṃ vā svakarmānurūpeṇaiva | ye tu ramaṇīyacaraṇā dvijātayaste svakarmasthāścediṣṭādikāriṇaste dhūmādigatyā gacchantyāgacchanti ca punaḥ punarghaṭīyantravat | vidyāṃ cetprāpnuyustadārcirādinā gacchanti || 7 || 
athaitayoḥ pathor na katareṇacana tānīmāni kṣudrāṇy asakṛdāvartīni bhūtāni bhavanti jāyasva mriyasveti |
etat tṛtīyaṃ sthānam |
tenāsau loko na saṃpūryate |
tasmāj jugupseta |
tad eṣa ślokaḥ || 
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8. 'On neither of these two ways those small creatures (flies, worms, &c.) are continually returning of whom it may be said, Live and die. Theirs is a third place.
'Therefore that world never becomes full' (cf.V, 3, 2). 'Hence let a man take care to himself! And thus it is said in the following Sloka:- 
yadā tu na vidyāsevino nāpīṣṭādikarma sevante tadāthaitayoḥ pathoryathoktayorarcirdhūmādilakṣaṇayorna katareṇānyatareṇacanāpi yanti tānīmāni bhūtāni kṣūdrāṇi daṃśamasakakīṭādīnyasakṛdāvartīni bhavanti | ata ubhayamārgaparibhraṣṭā hyasakṛjjāyante mriyante cetyarthaḥ | teṣāṃ jananamaraṇasantateranukaraṇamidamucyate | jāyasva mriyasvetīśvaranimittaceṣṭocyate | jananamaraṇalakṣaṇenaiva kālayāpanā bhavati | na tu kriyāsu bhogeṣu vā kālo ’stītyarthaḥ | etatkṣudrajantulakṣaṇaṃ tṛtīyaṃ pūrvoktau panthānāvapekṣya sthānaṃ saṃsaratām | yenaivaṃ dakṣiṇamārgagā api punarāgacchantyanadhikṛtānāṃ jñānakarmaṇoragamanameva dakṣiṇena patheti | tenāsau loko na saṃpūryate | pañcamastu praśnaḥ pañcāgnividyayā vyākhyātaḥ | prathamo dakṣiṇottaramārgābhyāmapākṛto dakṣiṇottarayoḥ pathorvyāvartanāpi mṛtānāmagnau prakṣepaḥ samānastato vyāvartanānye ’rcirādinā yantyanye dhūmādinā | punaruttaradakṣiṇāyane ṣaṇmāsānprapnuvantaḥ saṃyujya punarvyāvartante | anye saṃvatsaramanye māsebhyaḥ pitṛlokamiti vyākhyātā | punarāvṛttirapi kṣīṇānuśayānāṃ candramaṇḍalādākāśādikrameṇoktā | amuṣya lokasyāpūraṇaṃ svaśabdenaivoktam-tenāsau loko na saṃpūryata iti | yasmādevaṃ kaṣṭā saṃsāragatistasmājjugupseta | yasmācca janmamaraṇajanitavedanānubhavakṛtakṣaṇāḥ kṣudrajantavo dhvānte ca ghore dustare praveśitāḥ sāgara ivāgādhe ’plave nirāśāścottaraṇaṃ prati tasmāccaivaṃvidhāṃ saṃsāragatiṃ jugupseta bībhatseta ghṛṇī bhavenmā bhūdevaṃvidhe saṃsāramahodadhau ghore pāta iti | tadetasminnartha eṣa ślokaḥ pañcāgnividyāstutataye || 8 || 
steno hiraṇyasya surāṃ pibaṃś ca |
guros talpam āvasan brahmahā ca |
ete patanti catvāraḥ pañcamaś cācaraṃs tair iti || 
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9. 'A man who steals gold, who drinks spirits, who dishonours his Guru's bed, who kills a Brahman, these four fall, and as a fifth he who associates with them. 
steno hiraṇyasya brāhmaṇasuvarṇasya hartā | surāṃ pibanbrāhmaṇaḥ san | gurośca talpaṃ dārānāvasan | brahmahā brāhmaṇasya hantā cetyete patanti catvāraḥ | pañcamaśca taiḥ sahā’caranniti || 9 || 
atha ha ya etān evaṃ pañcāgnīn veda na saha tair apy ācaran pāpmanā lipyate |
śuddhaḥ pūtaḥ puṇyaloko bhavati ya evaṃ veda ya evaṃ veda || 
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10. 'But he who thus knows the five fires is not defiled by sin even though he associates with them. He who knows this, is pure, clean, and obtains the world of the blessed, yea, he obtains the world of the blessed.' 
atha ha punaryo yathoktānpañcāgnīnveda sa tairapyācaranmahāpātakibhiḥ saha na pāpmanā lipyate śuddha eva | tena pañcāgnidarśanena pāvito yasmātpūtaḥ puṇyo lokaḥ prājāpatyādiryasya so ’yaṃ puṇyaloko bhavati ya evaṃ veda yathoktaṃ samastaṃ pañcabhiḥ praśnaiḥ pṛṣṭamarthajātaṃ veda | dviruktiḥ samastapraśnanirṇayapradarśanārthā || 10 || iti cchāndogyopaniṣadi pañcamādhyāyasya daśamaḥ khaṇḍaḥ 
prācīnaśāla aupamanyavaḥ satyayajñaḥ pauluṣir indradyumno bhāllaveyo janaḥ śārkarākṣyo buḍila āśvatarāśvis te haite mahāśālā mahāśrotriyāḥ sametya mīmāṃsāṃ cakruḥ |
ko na ātmā kiṃ brahmeti || 
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1. ELEVENTH KHANDA
Pranasala Aupamanyava, Satyayagna Paulushi, Indradyumna Bhallaveya, Gana Sarkarakshya, and Budila Asvatarasvi, these five great householders and great theologians came once together and held a discussion as to What is our Self, and what is Brahman. 
dakṣiṇena pathā gacchatāmannabhāva utkastaddevānāmannaṃ taṃ devā bhakṣayantīti | kṣudrajantulakṣaṇā ca kaṣṭā saṃsāragatiruktā | tadubhayadoṣaparijirhīrṣayā vaiśvānarāttṛbhāvapratipattyarthamuttaro grantha ārabhyate | atsyannaṃ paśyasi priyamityādiliṅgāt | ākhyāyikā tu sukhāvabodhārthā vidyāsampradānanyāyāpradarśanārthā ca-prācīnaśāla iti nāmata upamanyorapatyamaupamanyavaḥ | satyayajño nāmataḥ puluṣasyāpatyaṃ pauluṣiḥ | tathendradyumno nāmato bhallaverapatyaṃ bhāllavistasyāpatyaṃ bhāllaveyaḥ | jana iti nāmataḥ śarkarākṣasyāpatyaṃ śārkarākṣyaḥ | buḍilo nāmato ’śvatarāśvasyāpatyamāśvatarāśviḥ | pañcāpi te haite mahāśālā mahāgṛhasthā vistīrṇābhiḥ śālābhiryuktāḥ sampannā ityarthaḥ | mahāśrotriyāḥ śrutādhyayanavṛttasampannā ityarthaḥ | ta evaṃbhūtāḥ santaḥ sametya saṃbhūya kvacinmīmāṃsā vicāraṇāṃ cakruḥ kṛtavanta ityarthaḥ | katham | ko no ’smākamātmā kiṃ brahmetyātmabrahmaśabdayoritaretaraviśeṣaṇaviśeṣyatvam | brahmetyadhyātmaparicchinnamātmānaṃ nivartayatyātmeti cā’tmavyatiriktasyā’dityādibrahmaṇa upāsyatvaṃ nivartayati | abhedenā’tmaiva brahma brahmaivā’tmetyevaṃ sarvātmā vaiśvānaro brahma sa ātmetyetatsiddhaṃ bhavati | mūrdhā te vyapatiṣyadandho ’bhaviṣyadityādiliṅgāt || 1 || 
te ha saṃpādayāṃ cakruḥ |
uddālako vai bhagavanto ’yam āruṇiḥ saṃpratīmam ātmānaṃ vaiśvānaram adhyeti |
taṃ hantābhyāgacchāmeti |
taṃ hābhyājagmuḥ || 
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2. They reflected and said: 'Sirs, there is that Uddalaka Aruni, who knows at present that Self, called Vaisvanara. Well, let us go to him.' They went to him. 
te ha mīmāṃsanto ’pi niścayamalabhamānāḥ sampādayāñcakruḥ sampāditavantaḥ ātmana upadeṣṭāram | uddālako vai prasiddho nāmato bhagavantaḥ pūjāvanto ’yamāruṇiraruṇasyāpatyaṃ samprati samyagimamātmānaṃ vaiśvānaramasmadabhipretamadhyeti | taṃ hantedānīmabhyāgacchāmetyevaṃ niścityaṃ taṃ hābhyājagmurgatavantastamāruṇim || 2 || 
sa ha saṃpādayāṃ cakāra |
prakṣyanti mām ime mahāśālā mahāśrotriyāḥ |
tebhyo na sarvam iva pratipatsye |
hantāham anyam abhyanuśāsānīti || 
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3. But he reflected: 'Those great householders and great theologians will examine me, and I shall not be able to tell them all; therefore I shall recommend another teacher to them.' 
sa ha tāndṛṣṭvaiva teṣāmāgamanaprayojanaṃ buddhvā sampādayāñcakāra | katham | prakṣyanti māṃ vaiśvānaramime mahāśālā mahāśrotriyāstebhyo ’haṃ na sarvamiva pṛṣṭaṃ pratipatsye vaktuṃ notsahe | ato hantāhamidānīmanyameṣāmabhyanuśāsāni vakṣyāmyupadeṣṭāramiti || 3 || 
tān hovāca |
aśvapatir vai bhagavanto ’yaṃ kaikeyaḥ saṃpratīmam ātmānaṃ vaiśvānaram adhyeti |
taṃ hantābhyāgacchāmeti |
taṃ hābhyājagmuḥ || 
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4. He said to them: 'Sirs, Asvapati Kaikeya knows at present that Self, called Vaisvanara. Well, let us go to him.' They went to him. 
evaṃ sampādya tānhovāca | aśvapatirvai nāmato bhagavanto ’yaṃ kekayasyāpatyaṃ kaikeyaḥ samprati samyagimamātmānaṃ vaiśvānaramadhyetītyādi samānam || 4 || 
tebhyo ha prāptebhyaḥ pṛthag arhāṇi kārayāṃ cakāra |
sa ha prātaḥ saṃjihāna uvāca |
na me steno janapade na kadaryo na madyapaḥ |
nānāhitāgnir nāvidvān na svairī svairiṇī kutaḥ |
yakṣyamāṇo vai bhagavanto ’ham asmi |
yāvad ekaikasmā ṛtvije dhanaṃ dāsyāmi tāvad bhagavadbhyo dāsyāmi |
vasantu bhagavanta iti || 
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5. When they arrived (the king) ordered proper presents to be made separately to each of them. And rising the next morning' he said: 'In my kingdom there is no thief, no miser, no drunkard, no man without an altar in his house, no ignorant person, no adulterer, much less an adulteress. I am going to perform a sacrifice, Sirs, and as much wealth as I give to each Ritvig priest, I shall give to you, Sirs. Please to stay here.' 
 
te hocuḥ |
yena haivārthena puruṣaś caret taṃ haiva vadet |
ātmānam evemaṃ vaiśvānaraṃ saṃpraty adhyeṣi |
tam eva no brūhīti || 
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6. They replied: 'Every man ought to say for what purpose he comes. You know at present that Vaisvanara Self, tell us that.' 
 
tān hovāca |
prātar vaḥ prativaktāsmīti |
te ha samitpāṇayaḥ pūrvāhṇe praticakramire |
tān hānupanīyaivaitad uvāca || 
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7. He said: 'To-morrow I shall give you an answer.' Therefore on the next morning they approached him, carrying fuel in their hands (like students), and he, without first demanding any preparatory rites, said to them: 
tebhyo ha rājā prāptebhyaḥ pṛthakpṛthagarhāṇyarhaṇāni purohitairbhṛtyaiśca kārayāñcakāra kāritavān | sa hānyedyū rājā prātaḥ sañjihāna uvāca vinayenopagamyaitaddhanaṃ matta upādaddhvamiti | taiḥ pratyākhyāto mayi doṣaṃ paśyanti nūnaṃ yato na pratigṛhṇanti matto dhanamiti manvāna ātmanaḥ sadvṛttatāṃ pratipipādayiṣannāha | na me mama janapade stenaḥ parasvahartā vidyate | na kadaryo ’dātā sati vibhave | na madyapo dvijottamaḥ san | nānāhitāgniḥ śataguḥ | nāvidvānadhikārānurūpam | na svairī paradāreṣu gantā | ata eva svairiṇī kuto duṣṭacāriṇī na sambhavatītyarthaḥ | taiśca na vayaṃ dhanenārdhina ityukta āha-alpaṃ matvaite dhanaṃ na gṛhṇantīti | yakṣyamāṇo vai katibhirahobhirahaṃ he bhagavanto ’smi | tadarthaṃ kḷptaṃ dhanaṃ mayā yāvadekaikasmai yathoktamṛtvije dhanaṃ dāsyāmi tāvatpratyekaṃ bhagavadbhyo ’pi dāsyāmi | vasantu bhagavantaḥ paśyantu ca mama yāgamityuktāste hocuḥ | yena haivārthena prayojanena yaṃ prati caredgacchetpuruṣastaṃ haivārthaṃ vadet | idameva prayojanamāgamanasyetyayaṃ nyāyaḥ satām | vayaṃ vaiśvānarajñānārthinaḥ | ātmānamevemaṃ vaiśvānaraṃ saṃpratyadhyeṣi samyagjānāsi | atastameva no ’smabhyaṃ brūhītyuktastānhovāca | prātarvo yuṣmabhyaṃ prativaktāsmi prativākyaṃ dātāsmītyuktāste ha rājño ’bhiprāyajñāḥ samitpāṇayaḥ samidbhārahastā aparedyuḥ pūrvāhne rājānaṃ praticakramire gatavantaḥ | yata evaṃ mahāśālā mahāśrotriyā brāhmaṇāḥ santo mahāśālatvādyabhimānaṃ hitvā samidbhārahastā jātito hīnaṃ rājānaṃ vidyārthino vinayenopajagmuḥ | tathānyairvidyopāditsubhirbhavitavyam | tebhyaścādādvidyāmanupanīyaivopanayanamakṛtvaiva tān | yathā yogyebhyo vidyāmadāttathānyenāpi vidyā dātavyetyākhyāyikārthaḥ | etadvaiśvānaravijñānamuvāceti vakṣyamāṇena sambandhaḥ || 5-7 || iti cchāndogyopaniṣadi pañcamādhyāyasyaikādaśaḥ khaṇḍaḥ 
aupamanyava kaṃ tvam ātmānam upāssa iti |
divam eva bhagavo rājann iti hovāca |
eṣa vai sutejā ātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tava sutaṃ prasutam āsutaṃ kule dṛśyate || 
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1. TWELFTH KHANDA
'Aupamanyava, whom do you meditate on as the Self?' He replied: 'Heaven only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Sutegas (having good light). Therefore every kind of Soma libation is seen in your house'. 
sa kathamuvācetyāha-aupamanyava he kamātmānaṃ vaiśvānaraṃ tvamupāḥsa iti papraccha | nanvayamapanyāyaḥ ācāryaḥ sañśiṣyaṃ pṛcchatīti | naiṣa doṣaḥ | "yadvettha tena mopasīda tatasta ūrdhvaṃ vakṣyāmī"ti nyāyadarśanāt | anyatrāpyācāryasya apratibhānavati śiṣye pratibhotpādanārthaḥ praśno dṛṣṭo ’jātaśatroḥ"kvaiṣa tadābhūtkuta etadāgād" iti | divameva dyulokameva vaiśvānaramupāse bhagavo rājanniti hovāca | eṣa vai sutejāḥ śobhanaṃ tejo yasya so ’yaṃ sutejā iti prasiddho vaiśvānara ātmā’tmano ’vayavabhūtatvādyaṃ tvamātmānamātmaikadeśamupāḥse tasmātsutejaso vaiśevānarasyopāsanāttava sutamabhiṣutaṃ somarūpaṃ karmaṇi prasutaṃ prakarṣeṇa ca sutamāsutaṃ cāhargaṇādiṣu tava kule dṛśyate ’tīva karmiṇastvatkulīnā ityarthaḥ || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyam bhavaty asya brahmavarcasaṃ kule ye etam evam ātmānaṃ vaiśvānaram upāste |
mūdhā tv eṣa ātmana iti hovāca |
mūrdhā te vyapatiṣyad yan māṃ nāgamiṣya iti || 
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2. 'You eat food, and see your desire (a son, &c.), and whoever thus meditates on that Vaisvanara Self, eats food, sees his desire, and has Vedic glory (arising from study and sacrifice) in his house. That, however, is but the head of the Self, and thus your head would have fallen (in a discussion), if you had not come to me.' 
atsyannaṃ dīptāgniḥ sanpaśyasi ca putrapautrādi priyamiṣṭam | anyo ’pyattyannaṃ paśyati ca priyaṃ bhavatyasya sutaṃ prasutamāsutamityādikarmitvaṃ;brahmavarcasaṃ kule yaḥ kaścidetaṃ yathoktamevaṃ vaiśvānaramupāste | mūrdhā tvātmano vaiśvānarasyaiṣa na samasto vaiśvānaraḥ | ataḥ samastabuddhyā vaiśvānarasyopāsanānmūrdhā śiraste viparītagrāhimo vyapatiṣyadvipatitamabhaviṣyat | yadyadi māṃ nā’gamiṣyo nā’gato ’bhaviṣyaḥ | sādhvakārṣīryanmāmāgato ’sītyabhiprāyaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya dvādaśaḥ khaṇḍaḥ 
atha hovāca satyayajñaṃ pauluṣim |
prācīnayogya kaṃ tvam ātmānam upāssa iti |
ādityam eva bhagavo rājann iti hovāca |
eṣa vai viśvarūpa ātmā vaiśvānaro yaṃ tvam ātmānam upāste |
tasmāt tava bahu viśvarūpaṃ kule dṛśyate || 
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1. THIRTEENTH KHANDA
Then he said to Satyayagna Paulushi: 'O Prakinayogya, whom do you meditate on as the Self?' He replied: 'The sun only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Visvartupa (multiform). Therefore much and manifold wealth is seen in your house. 
atha hovāca satyayajñaṃ pauluṣiṃ he prācīnayogya kaṃ tvamātmānamupāsta ityādityameva bhagavo rājanniti hovāca | śuklanīlādirūpatvādviśvarūpatvamādityasya sarvarūpatvādvā | sarvāṇi rūpāṇi hi tvāṣṭrāṇi yato ’to vā viśvarūpa ādityastadupāsanāttava bahu viśvarūpamihāmutrārthamupakaraṇaṃ dṛśyate kule || 1 || 
pravṛtto ’śvatarīratho dāsī niṣkaḥ |
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
cakṣuṣ ṭv etad ātmana iti hovāca |
andho ’bhaviṣyo yan māṃ nāgamiṣya iti || 
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2. 'There is a car with mules, full of slaves and jewels. You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the eye of the Self, and you would have become blind, if you had not come to me.' 
kiñca tvāmanu pravṛtto ’śvatarībhyāṃ yukto ratho ’śvatarīratho dāsīniṣko dāsībhiryukto niṣko hāro dāsīniṣkaḥ | atsyannamityādi samānam | cakṣurvaiśvānarasya tu savitā | tasya samastabuddhyopāsanādandho ’bhaviṣyaścakṣurhīno ’bhavi ṣyo yanmāṃ nā’gamiṣya iti pūrvavat || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya trayodaśaḥ khaṇḍaḥ 
atha hovācendradyumnaṃ bhāllaveyam |
vaiyāghrapadya kaṃ tvam ātmānam upāssa iti |
vāyum eva bhagavo rājann iti hovāca |
eṣa vai pṛthagvartmātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvāṃ pṛthag balaya āyanti pṛthag rathaśreṇayo ’nuyanti || 
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1. FOURTEENTH KHANDA
Then he said to Indradyumna Bhallaveya: 'O Vaiyaghrapadya, whom do you meditate on as the Self?' He replied: 'Air only, venerable king.' He said: 'The Self which you meditate on is the Vaisvinara Self, called Prithagvartman (having various courses). Therefore offerings come to you in various ways, and rows of cars follow you in various ways. 
atha hovācendradyumnaṃ bhāllaveyaṃ vaiyāghrapadya kaṃ tvamātmānamupāḥsa ityādi samānam | pṛthagvartmā nānā vartmāni yasya vāyorāvahodvahādibhirbhedairvartamānasya so ’yaṃ pṛthagvartmā vāyuḥ | tasmātpṛthagvartmātmano vaiśvānarasyopāsanātpṛthaṅnānādikkāstvāṃ balayo vasrānnādilakṣaṇā balaya āyantyāgacchanti | pṛthagrathaśreṇayo rathapaṅktayo ’pi tvāmanuyanti || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
prāṇas tv eṣa ātmana iti hovāca |
prāṇas ta udakramiṣyad yan māṃ nāgamiṣya iti || 
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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the breath of the Self, and your breath would have left you, if you had not come to me.' 
atsyannamityādi samānam | praṇastveṣa ātmana iti hovāca prāṇaste tavodakramiṣyadutkrānto ’bhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya caturdaśaḥ khaṇḍaḥ 
atha hovāca janaṃ śārkarākṣyam |
śārkarākṣya kaṃ tvam ātmānam upāssa iti |
ākāśam eva bhagavo rājann iti hovāca |
eṣa vai bahula ātmā vaiśvānaro yaṃ tvam ātmānam upasse |
tasmāt tvaṃ bahulo ’si prajayā ca dhanena ca || 
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1. FIFTEENTH KHANDA
Then he said to Gana Sarkarakshya: 'Whom do you meditate on as the Self?' He replied: 'Ether only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Bahula (full). Therefore you are full of offspring and wealth. 
atha hovāca janamityādi samānam | eṣa vai bahula ātmā vaiśvānaraḥ | bahulatvamākāśasya sarvagatatvāt | bahulaguṇopāsanācca tvaṃ bahulo ’si prajayā ca putrapautrādilakṣaṇayā dhanena ca hiraṇyādinā || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
saṃdehas tv eṣa ātmana iti hovāca |
saṃdehas te vyaśīryad yan māṃ nāgamiṣya iti || 
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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the trunk of the Self, and your trunk would have perished, if you had not come to me.' 
sandehastveṣa sandeho madhyamaṃ śarīraṃ vaiśvānarasya | diherupacayārthatvānmāṃsarudhirāsthyādibhiśca bahulaṃ śarīraṃ tatsandehaste tava śarīraṃ vyaśīryacchīrṇamabhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya pañcadaśaḥ khaṇḍaḥ 
atha hovāca buḍilam āśvatarāśvim |
vaiyāghrapadya kaṃ tvam ātmānam upāssa iti |
apa eva bhagavo rājann iti hovāca |
eṣa vai rayir ātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvaṃ rayimān puṣṭimān asi || 
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1. SIXTEENTH KHANDA
Then he said to Budila Asvatarasvi, 'O Vaiyaghrapadya, whom do you meditate on as the Self?' He replied: 'Water only, venerable king.' He said;
'The Self which you meditate on is the Vaisvanara Self, called Rayi (wealth). Therefore are you wealthy and flourishing. 
atha hovāca buḍilamāśvatarāśvimityādi samānam | eṣa vai rayirātmā vaiśvānaro dhanarūpaḥ | adbhyo ’nnaṃ tato dhanamiti | tasmādrayimāndhanavāṃstvaṃ puṣṭimāṃśca śarīreṇa;puṣṭeścānnanimittatvāt || 1 || 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
bastis tv eṣa ātmana iti hovāca |
bastis te vyabhetsyad yan māṃ nāgamiṣya iti || 
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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvanara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, is but the bladder of the Self, and your bladder would have burst, if you had not come to me.' 
bastistveṣa ātmano vaiśvānarasya bastirmūtrasaṃgrahasthānaṃ bastirmūtrasaṃgrahasthānaṃ bastiste vyabhetsyadbhinno ’bhaviṣyadyanmāṃ nā’gamiṣya iti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
atha hovācoddālakam āruṇim |
gautama kaṃ tvam ātmānam upassa iti |
pṛthivīm eva bhagavo rājann iti hovāca |
eṣa vai pratiṣṭhātmā vaiśvānaro yaṃ tvam ātmānam upāsse |
tasmāt tvaṃ pratiṣṭhito ’si prajayā ca paśubhiś ca || 
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1. SEVENTEENTH KHANDA
Then he said to Auddalaka Aruni: O Gautama, whom do you meditate on as the Self?' He replied: 'The earth only, venerable king.' He said: 'The Self which you meditate on is the Vaisvanara Self, called Pratishtha. (firm rest). Therefore you stand firm with offspring and cattle. 
 
atsy annaṃ paśyasi priyam |
atty annaṃ paśyati priyaṃ bhavaty asya brahmavarcasaṃ kule ya etam evam ātmānaṃ vaiśvānaram upāste |
pādau tv etāv ātmana iti hovāca |
pādau te vyamlāsyetāṃ yan māṃ nāgamiṣya iti || 
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2. 'You eat food and see your desire, and whoever thus meditates on that Vaisvgnara Self, eats food and sees his desire, and has Vedic glory in his house.
'That, however, are but the feet of the Self, and your feet would have given way, if you had not come to me.' 
atha hovācoddālakamityādi samānam | pṛthivīmeva bhagavo rājanniti hovāca | eṣa vai pratiṣṭhā pādau vaiśvānarasya | pādau te vyamlāsyetāṃ vimlānāvabhaviṣyatāṃ ślathībhūtau yanmāṃ nā’gamiṣya iti || 1-2 || iti cchāndogyopaniṣadi pañcamādhyāyasya saptadaśaḥ khaṇḍaḥ 
tān hovāca |
ete vai khalu yūyaṃ pṛthag ivemam ātmānaṃ vaiśvānaraṃ vidvāṃso ’nnam attha |
yas tv etam evaṃ prādeśamātram abhivimānam ātmānaṃ vaiśvānaram upāste |
sa sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣv ātmasv annam atti || 
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1. EIGHTEENTH KHANDA
Then he said to them all: 'You eat your food, knowing that Vaisvanara Self as if it were many. But he who worships the Vaisvanara Self as a span long, and as' identical with himself, he eats food in all worlds, in all beings, in all Selfs. 
tānyathoktavaiśvānaradarśanavato hovāca | ete yūyaṃ vai khalvityanarthakau | yūyaṃ pṛthagivāpṛthaksantamimamekaṃ vaiśvānaramātmānaṃ vidvāṃso ’nnamattha paricchinnātmabuddhyetyetaddhastidarśana iva jātyandhāḥ | yastvetamevaṃ yathoktāvayavairdyumūrdhādibhiḥ pṛthivīpādāntairviśiṣṭamekaṃ prādeśamātraṃ prādeśairdyumūrdhādibhiḥ pṛthivīpādāntairadhyātmaṃ mīyate jñāyata iti prādeśamātrām | mukhādiṣu vā karaṇeṣvattṛtvena mīyata iti prādeśamātraḥ | dyulokādipṛthivyantapradeśaparimāṇo vā prādeśamātraḥ | prakarṣeṇa śāsreṇā’diśyanta iti prādeśā dyulokādaya etāvatparimāṇaḥ | śākhāntare tu mūrdhādiḥ cibukapratiṣṭha iti prādeśamātraṃ kalpayanti | iha tu na tathābhipretaḥ | tasya ha vā etasyā’tmana ityādyupasaṃhārāt | pratyagātmatayābhivimīyate ’hamiti jñāyata ityabhivimānastametamātmānaṃ vaiśvānaraṃ viśvānnarānnayati puṇyapāpānurūpāṃ gatiṃ sarvātmaiṣa īśvaro vaiśvānaro viśvo nara eva vā sarvātmatvāt | viśvairvā naraiḥ pratyagātmatayā pravibhajya nīyata iti vaiśvānarastamevamupāste yaḥ so ’dannannādī sarveṣu lokeṣu dyulokādiṣu sarveṣu bhūteṣu carācareṣu sarveṣvātmasu śarīrendriyamanobuddhiṣu teṣu hyātmakalpanāvyapadeśaḥ prāṇināmannamatti vaiśvānaravitsarvātmā sannannamatti | na yathājñaḥ piṇḍamātrābhimānaḥ sannityarthaḥ || 1 || 
tasya ha vā etasyātmano vaiśvānarasya mūrdhaiva sutejāś cakṣur viśvarūpaḥ prāṇaḥ pṛthagvartmātmā saṃdeho bahulo bastir eva rayiḥ pṛthivy eva pādāv ura eva vedir lomāṇi barhir hṛdayaṃ gārhapatyo mano ’nvāhāryapacana āsyam āhavanīyaḥ || 
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2. 'Of that Vaisvanara Self the head is Sutegas (having good light), the eye Visvariupa (multiform), the breath Prithagvartman (having various courses), the trunk Bahula (full), the bladder Rayi (wealth), the feet the earth, the chest the altar, the hairs the grass on the altar, the heart the Garhapatya fire, the mind the Anvaharya fire, the mouth the Ahavaniya fire. 
kasmādevam | yasmāttasya ha vai prakṛtasyaivaitasyā’tmano vaiśvānarasya mūrdhaiva sutejāścakṣurviśvarūpaḥ prāṇaḥ pṛthagvartmā’tmā sandeho bahulo bastireva rayiḥ pṛthivyeva pādau | athavā vidhyarthametadvacanamevamupāsya iti | athedānīṃ vaiśvānaravido bhojane ’gnihotraṃ saṃpipādayiṣannāha-etasya vaiśvānarasya bhokturura eva vedirākārasāmāvanyāt | lomāni barhirvedyāmivorasi lomānyāstīrṇāni (na) dṛśyante | hṛdayaṃ gārhapatyo hṛdayāddhi manaḥ praṇītamivānantarī bhavatyato ’nvāhāryapacano ’gnirmanaḥ | āsyaṃ mukhamāhavanīya ivā’havanīyo hūyate ’sminnannamiti || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyāṣṭādaśaḥ khaṇḍaḥ 
tad yad bhaktaṃ prathamam āgacchet tad dhomīyam |
sa yāṃ prathamām āhutiṃ juhuyāt tāṃ juhuyāt prāṇāya svāheti |
prāṇas tṛpyati || 
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1. NINETEENTH KHANDA
'Therefore the first food which a man may take, is in the place of Homa. And he who offers that first oblation, should offer it to Prana (up-breathing), saying Svaha,. Then Prana (up-breathing) is satisfied, 
tattatraivaṃ sati yadbhaktaṃ bhojanakāla āgacchedbhojanārthaṃ taddhotavyam | agnihotrasampanmātrasya vivakṣitatvānnāgnihotrāṅgetikartavyatāprāptiriha | sa bhoktā yāṃ prathamāmāhutiṃ juhuyāttāṃ kathaṃ juhutādityāha-prāṇāya svāhetyanena mantreṇā’hutiśabdādavadānapramāṇamannaṃ prakṣipedityarthaḥ | tena prāṇastṛpyati || 1 || 
prāṇe tṛpyati cakṣus tṛpyati |
cakṣuṣi tṛpyaty ādityas tṛpyati |
āditye tṛpyati dyaus tṛpyati |
divi tṛpyantyāṃ yat kiṃca dyauś cādityaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Prana is satisfied, the eye is satisfied, if the eye is satisfied, the sun is satisfied, if the sun is satisfied, heaven is satisfied, if heaven is satisfied, whatever is under heaven and under the sun is satisfied.. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
prāṇe tṛpyati cakṣurādityo dyauścetyādi tṛpyati yaccānyaddyauścā’dityaśca svāmitvenādhitiṣṭhatastacca tṛpyati tasya tṛptimanu svayaṃ bhuñjānastṛpyatyevaṃ pratyakṣam | kiṃ ca prajādibhiśca | tejaḥ śarīrasthā dīptirujjvalatvaṃ prāgalbhyaṃ vā, brahmavarcasaṃ vṛttasvādhyāyanimittaṃ tejaḥ || 2 || iti cchāndogyopaniṣadi pañcamādhyāyasyaikonaviṃśaḥ khaṇḍaḥ 
atha yāṃ dvitīyāṃ juhuyāt tāṃ juhuyād vyānāya svāheti |
vyānas tṛpyati || 
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1. TWENTIETH KHANDA
'And he who offers the second oblation, should offer it to Vyana (back-breathing), saying Svaha. Then Vyana is satisfied, 
 
vyāne tṛpyati śrotraṃ tṛpyati |
śrotre tṛpyati candramās tṛpyati |
candramasi tṛpyati diśas tṛpyanti |
dikṣu tṛpyantīṣu yat kiṃca diśaś candramāś cādhitiṣṭhanti tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Vyana is satisfied, the ear is satisfied, if the ear is satisfied, the moon is satisfied, if the moon is satisfied, the quarters are satisfied, if the quarters are satisfied, whatever is under the quarters and under the moon is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring,. cattle, health, brightness, and Vedic splendour. 
atha yāṃ dvitīyāṃ caturthīṃ pañcamīmiti samānam || 1-2 || iti cchāndogyopaniṣadi pañcamādhyāyasya viṃśaḥ khaṇḍaḥ 
atha yāṃ tṛtīyāṃ juhuyāt tāṃ juhuyād apānāya svāheti |
apānas tṛpyati || 
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1. TWENTY-FIRST KHANDA
'And he who offers the third oblation, should offer it to Apana (down-breathing), saying Svaha. Then Apana is satisfied. If Apana is satisfied, the tongue is satisfied, if the tongue is satisfied, Agni (fire) is satisfied, if Agni is satisfied, the earth is satisfied, if the earth is satisfied, whatever is under the earth and under fire is satisfied. 
 
apāne tṛpyati vāk tṛpyati |
vāci tṛpyantyām agnis tṛpyati |
agnau tṛpyati pṛthivī tṛpyati |
pṛthivyāṃ tṛpyantyāṃ yat kiṃ ca pṛthivī cāgniś cādhitiṣṭhatas tat tṛpyati |
tasyānutṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasyaikaviṃśaḥ khaṇḍaḥ 
atha yāṃ caturthīṃ juhuyāt tāṃ juhuyāt samānāya svāheti |
samānas tṛpyati || 
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1. TWENTY-SECOND KHANDA
'And he who offers the fourth oblation, should offer it to Samana (on-breathing), saying Svaha. Then Samana is satisfied, 
 
samāne tṛpyati manas tṛpyati |
manasi tṛpyati parjanyas tṛpyati |
parjanye tṛpyati vidyut tṛpyati |
vidyuti tṛpyantyāṃ yat kiṃ ca vidyuc ca parjanyaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Samana is satisfied, the mind is satisfied, if the mind is satisfied, Parganya (god of rain) is satisfied, if Parganya is satisfied, lightning is satisfied, if lightning is satisfied, whatever is under Parganya and under lightning is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasya dvāviṃśaḥ khaṇḍaḥ 
atha yām pañcamīṃ juhuyāt tāṃ juhuyāt udānāya svāheti |
udānas tṛpyati || 
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1. TWENTY-THIRD KHANDA
'And he who offers the fifth oblation, should offer it to Udana (out-breathing), saying Svaha. Then Udana is satisfied, 
 
udāne tṛpyati tvak tṛpyati tvaci tṛpyantyāṃ vāyus tṛpyati |
vāyau tṛpyaty ākāśas tṛpyati |
ākāśe tṛpyati yat kiṃca vāyuś cākāśaś cādhitiṣṭhatas tat tṛpyati |
tasyānu tṛptiṃ tṛpyati prajayā paśubhir annādyena tejasā brahmavarcaseneti || 
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2. 'If Udana is satisfied, Vayu (air) is satisfied, if Vayu is satisfied, ether is satisfied, if ether is satisfied, whatever is under Vayu and under the ether is satisfied. And through their satisfaction he (the sacrificer or eater) himself is satisfied with offspring, cattle, health, brightness, and Vedic splendour. 
iti cchāndogyopaniṣadi pañcamādhyāyasya trayoviṃśaḥ khaṇḍaḥ 
sa ya idam avidvān agnihotraṃ juhoti yathāṅgārān apohya bhasmani juhuyāt tādṛk tat syāt || 
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1. TWENTY-FOURTH KHANDA
'If, without knowing this, one offers an Agnihotra, it would be as if a man were to remove the live coals and pour his libation on dead ashes. 
sa yaḥ kaścididaṃ vaiśvānaradarśanaṃ yathoktamavidvānsannagnihotraṃ prasiddhaṃ juhoti yathāṅgārānāhutiyogyānapohyānāhutisthāne bhasmani juhuyāttādṛktattulyaṃ tasya tadagnihotrahavanaṃ syādvaiśvānaravido ’gnihotramapekṣyeti prasiddhāgnihotranindayā vaiśvānaravido ’gnihotraṃ stūyate || 1 || 
atha ya etad evaṃ vidvān agnihotraṃ juhoti tasya sarveṣu lokeṣu sarveṣu bhūteṣu sarveṣv ātmasu hutaṃ bhavati || 
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2. 'But he who offers this Agnihotra with a full knowledge of its true purport, he offers it (i.e. he eats food)' in all worlds, in all beings, in all Selfs. 
ataścaitadviśiṣṭamagnihotram | katham | atha ya etadevaṃ vidvānagnihotraṃ juhoti tasya yathoktavaiśvānaravijñānavataḥ sarveṣu lokeṣvityādyuktārtham | hutamannamattītyanayorekārthatvāt || 2 || 
tad yatheṣīkātūlam agnau protaṃ pradūyetaivaṃ hāsya sarve pāpmānaḥ pradūyante ya etad evaṃ vidvān agnihotraṃ juhoti || 
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3. 'As the soft fibres of the Ishika reed, when thrown into the fire, are burnt, thus all his sins are burnt whoever offers this Agnihotra with a full knowledge of its true purport. 
kiñca tadyatheṣīkāyāstūlamagramagnau protaṃ prakṣiptaṃ pradūyeta pradahyeta kṣipramevaṃ hāsya viduṣaḥ sarvātmabhūtasya sarvānnānāmattuḥ sarve niravaśiṣṭāḥ pāpmāno dharmādharmākhyā anekajanmasañcitā iha ca prāgjñānotpatterjñānasahabhāvinaśca pradūyante pradahyeranvartamānaśarīrārambhakapāpmavarjaṃ, lakṣyaṃ prati mukteṣuvatpravṛttaphalatvāttasya na dāhaḥ | ya etadevaṃ vidvānagnihotraṃ juhoti bhuṅkte || 3 || 
tasmād u haivaṃvid yady api caṇḍālāya ucchiṣṭaṃ prayacchet |
ātmani haivāsya tad vaiśvānare hutaṃ syād iti |
tad eṣa ślokaḥ || 
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4. 'Even if he gives what is left of his food to a Kandala, it would be offered in his (the Kandala's) Vaisvanara Self. And so it is said in this Sloka: 
sa yadyapi caṇḍālāyocchiṣṭānarhāyocchiṣṭaṃ prayaccheducchiṣṭaṃ dadyātpratiṣiddhamucchiṣṭadānaṃ yadyapi kuryādātmani haivāsya caṇḍālahehasthe vaiśvānare taddhutaṃ syānnādharmanimittamiti vidyāmeva stauti | tadetasminstutyarthe śloko mantro ’pyeṣa bhavati || 4 || 
yatheha kṣudhitā bālā mātaraṃ paryupāsate |
evaṃ sarvāṇi bhūtāny agnihotram upāsata || 
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5. As hungry children here on earth sit (expectantly) round their mother, so do all beings sit round the Agnihotra, yea, round the Agnihotra.' 
yatheha loke kṣudhitā bubhukṣitā bālā mātaraṃ paryupāsate kadā no mātānnaṃ prayacchatītyevaṃ sarvāṇi bhūtānyannādānyevaṃvido ’gnihotraṃ bhojanamupāsate kadā tvasau bhokṣyata iti, jagatsarvaṃ vidvadbhojanena tṛptaṃ bhavatītyarthaḥ | dviruktiradhyāyaparisamāptyarthā || 5 || || iti cchāndogyopaniṣadi pañcamādhyāyasya caturviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe pañcamodhyāyaḥ samāptaḥ 
 
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SIXTH PRAPATHAKA 
 
śvetaketur hāruṇeya āsa |
taṃ ha pitovāca śvetaketo vasa brahmacaryam |
na vai somyāsmat kulīno ’nanūcya brahmabandhur iva bhavatīti || 
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1. FIRST KHANDA
Harih, Om. There lived once Svetaketu Aruneya (the grandson of Aruna). To him his father (Uddilaka, the son of Aruna) said: 'Svetaketu, go to school; for there is none belonging to our race, darling, who, not having studied (the Veda), is, as it were, a Brahmana by birth only.' 
atha ṣaṣṭhodhyāyaḥ śvetaketurhā’ruṇeya āsetyādyadhyāyasambandhaḥ | sarvaṃ khalvidaṃ brahma tajjalānityuktaṃ kathaṃ tasmājjagadidaṃ jāyate tasminneva ca līyate ’niti ca tenaivetyetadvaktavyam | anantaraṃ caikasminbhukte viduṣi sarvaṃ jagattṛptaṃ bhavatītyuktaṃ tadekatve satyātmanaḥ sarvabhūtasthasyopapadyate nā’tmabhede | kathaṃ ca tadekatvamiti tadartho ’yaṃ ṣaṣṭho ’dhyāya ārabhyate | pitāputrākhyāyikā vidyāyāḥ sāriṣṭhatvapradarśanārthā | śvetaketuriti nāmato hetyaitihyārthaḥ āruṇeyo ’ruṇasya pautra āsa babhūva | taṃ putraṃ hā’ruṇiḥ pitā yogyaṃ vidyābhājanaṃ manvānastasyopanayanakālātyayaṃ ca paśyannuvāca he śvetaketo ’nurūpaṃ guruṃ kulasya no gatvā vasa brahmacaryam | na caitadyuktaṃ yadasmatkulīno he somyānanūcyānadhītya brahmabandhuriva bhavatīti brāhmaṇānbandhūnvyapadiśati na svayaṃ brāhmaṇavṛtta iti || 1 || 
sa ha dvādaśavarṣa upetya caturviṃśativarṣaḥ sarvān vedān adhītya mahāmanā anūcānamānī stabdha eyāya |
taṃ ha pitovāca || 
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2. Having begun his apprenticeship (with a teacher) when he was twelve years of age, Svetaketu returned to his father, when he was twenty-four, having then studied all the Vedas, -- conceited, considering himself well-read, and stern. 
tasyātaḥ pravāso ’numīyate pituḥ | yena svayaṃ guṇavānsanputraṃ nopaneṣyati | sa pitroktaḥ śvetaketurha dvādaśavarṣaḥ sannupetyā’cāryaṃ yāvaccatuviṃśativarṣo babhūva tāvatsarvānvedāṃścaturo ’pyadhītya tadarthaṃ ca buddhvā mahāmanā mahadgambhīraṃ mano yasyāsamamātmānamanyairmanyamānaṃ mano yasya so ’yaṃ mahāmanāḥ anūcānamānyanūcānamātmānaṃ manyata ityevaṃśīlo yaḥ so ’nūcānamānī stabdho ’praṇatasvabhāva eyāya gṛham | tamevaṃbhūtaṃ hā’tmano ’nanurūpaśīlaṃ stabdhaṃ māninaṃ putraṃ dṛṣṭvā pitovāca saddharmāvatāracikīrṣayā | śvetaketo yannivadaṃ mahāmanā anūcānamānī stabdhaścāsi kaste ’tiśayaḥ prāpta upādhyāyāt?utāpi tamādeśamādiśyata ityādeśaḥ kevalaśāsrācāryopadeśagamyamityetadyena vā paraṃ brahmā’diśyate sa ādeśastamaprākṣyaḥ pṛṣṭavānasyācāryam || 2 || 
śvetaketo yan nu somyedaṃ mahāmanā anūcānamānī stabdho ’si |
uta tam ādeśam aprākṣyaḥ yenāśrutaṃ śrutaṃ bhavaty amataṃ matam avijñātaṃ vijñātam iti |
kathaṃ nu bhagavaḥ sa ādeśo bhavatīti || 
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3. His father said to him: 'Svetaketu, as you are so conceited, considering yourself so well-read, and so stern, my dear, have you ever asked for that instruction by which we hear what cannot be heard, by which we perceive what cannot be perceived, by which we know what cannot be known?' 
tamādeśaṃ viśinaṣṭi-yenā’deśena śrutenāśrutamapyanyacchataṃ bhavatyamataṃ matamatarkitaṃ tarkitaṃ bhavatyavijñānaṃ vijñātamaniścitaṃ niścitaṃ bhavatīti | sarvānapi vedānadhātya sarvaṃ cānyadvedyamadhigamyāpyakṛtārtha eva bhavati yāvadātmatattvaṃ na jānātītyākhyāyikāto ’vagamyate | tadetadadbhutaṃ śrutvā’ha-kathaṃ nvetadaprasiddhamanyavijñānenānyadvijñātaṃ bhavatītyevaṃ manvānaḥ pṛcchati kathaṃ nu kena prakāreṇa he bhagavaḥ sa ādeśo bhavatīti || 3 || 
yathā somyaikena mṛtpiṇḍena sarvaṃ mṛnmayaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ mṛttikety eva satyam || 
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4. 'What is that instruction, Sir?' he asked. The father replied: 'My dear, as by one clod of clay all that is made of clay is known, the difference being only a name, arising from speech, but the truth being that all is clay; 
yathā sa ādeśo bhavati tacchṛṇu he somya | yathā loka ekena mṛtpiṇḍena ghaṭaśarāvādikāraṇabhūtena vijñātena sarvamanyadvikārajātaṃ mṛnmayaṃ mṛdvikārajātaṃ vijñātaṃ syāt | kathaṃ mṛtpiṇḍe kāraṇe vijñāte kāryamanyadvijñātaṃ syāt | naiṣa doṣaḥ | kāraṇenānanyatvātkāryasya | yanmanyase ’nyasminvijñāte ’nyanna jñāyata iti | satyamevaṃ syāt | yadyanyatkāraṇātkāryaṃ syānna tvevamanyatkāraṇātkāryam | kathaṃ tarhidaṃ loka idaṃ kāraṇamayasya vikāra iti | śṛṇu | vācā’rambhaṇaṃ vāgārambhaṇaṃ vāgālambanamityetat | ko ’sau vikāro nāmadheyaṃ nāmaiva nāmadheyaṃ svārthe dheyapratyayaḥ | vāgālambanamātraṃ nāmaiva kevalaṃ na vikāro nāma vastvasti paramārthato mṛttiketyeva tu mṛttiketyeva tu mṛttikaiva satyaṃ vastvasti || 4 || 
yathā somyaikena lohamaṇinā sarvaṃ lohamayaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ loham ity eva satyam || 
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5. 'And as, my dear, by one nugget of gold all that is made of gold is known, the difference being only a name, arising from speech, but the truth being that all is gold? 
yathā saumyaikena lohamaṇinā suvarṇapiṇḍena sarvamanyadvikārajātaṃ kaṭakamukuṭakeyūrādi vijñātaṃ syāt | vācā’rambhaṇamityādi samānam || 5 || 
yathā somyaikena nakhanikṛntanena sarvaṃ kārṣṇāyasaṃ vijñātaṃ syāt |
vācārambhaṇaṃ vikāro nāmadheyaṃ kṛṣṇāyasam ity eva satyam |
evaṃ somya sa ādeśo bhavatīti || 
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6. 'And as, my dear, by one pair of nail-scissors all that is made of iron (karshnayasam) is known, the difference being only a name, arising from speech, but the truth being that all is iron,-thus, my dear, is that instruction.' 
 
na vai nūnaṃ bhagavantas ta etad avediṣuḥ |
yad dhy etad avediṣyan kathaṃ me nāvakṣyan |
iti bhagavāṃs tv eva me bravītv iti |
tathā somyeti hovāca || 
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7. The son said: 'Surely those venerable men (my teachers) did not know that. For if they had known it, why should they not have told it me? Do you, Sir, therefore tell me that.' 'Be it so,' said the father. 
yathā saumyaikena nakhanikṛntanenopalakṣitena kṛṣṇāyasapiṇḍenetyarthaḥ | sarvaṃ kārṣṇāyasaṃ kṛṣṇāyasavikārajātaṃ vijñātaṃ syāt | samānamanyat | anekadṛṣṭāntopādānaṃ dārṣṭāntikārekabhedānugamārthaṃ dṛḍhapratītyarthaṃ ca | evaṃ somya sa ādeśo yo mayokto bhavatītyuktavati pitaryāhetaro na vai nūnaṃ bhagavantaḥ pūjāvanto guravo mama ye ta etadyadbhavaduktaṃ vastu nāvediṣurna vijñātavanto nūnam | yadyadi hyavediṣyan viditavanta etadvastu kathaṃ me guṇavate bhaktāyānugatāya nāvakṣyannoktavantastenāhaṃ manye na viditavanta iti | avācyamapi gurornyagbhāvamavādītpunargurukulaṃ prati preṣaṇabhayāt | ato bhagavāṃstveva me mahyaṃ tadvastu yena sarvajñatvaṃ jñātena me syāttadbravītu kathayatvityuktaḥ pitovāca tathāstu saumyeti || 6-7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya prathamaḥ khaṇḍaḥ 
sad eva somyedam agra āsīd ekam evādvitīyam |
tad dhaika āhur asad evedam agra āsīd ekam evādvitīyam |
tasmād asataḥ saj jāyata || 
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1. SECOND KHANDA
'In the beginning,' my dear, 'there was that only which is, one only, without a second. Others say, in the beginning there was that only which is not, one only, without a second; and from that which is not, that which is was born. 
sadeva sadityastitāmātraṃ vastu sūkṣmaṃ nirviśeṣaṃ sarvagatamekaṃ nirañjanaṃ niravayavaṃ vijñānaṃ yadavagamyate sarvavedāntebhyaḥ | evaśabdo ’vadhāraṇārthaḥ | kiṃ tadavadhriyata ityāha | idaṃ jagannāmarūpakriyāvadvikṛtamupalabhyate yattatsadevā’sīdityāsīcchabdena sambadhyate | kadā sadevedamāsīdityucte | agre jagataḥ prāgutpatteḥ | kiṃ nedānīmidaṃ yadyenāgra āsīditi viśeṣyate | na, kathaṃ tarhi viśeṣaṇam | idānīmapīdaṃ sadeva kintu nāmarūpaviśeṣaṇavadidaṃśabdabuddhiviṣayaṃ cetīdaṃ ca bhavati | prāgutpattestvagre kevalasacchabdabuddhimātragamyameveti sadevedamagra āsīdityavadhāryate | na hi prāgutpatternāmavadrūpavadvedamiti grahītuṃ śakyaṃ vastu suṣuptakāla iva | yathā suṣuptādutthitaḥ sattvamātramavagacchati suṣupte sanmātrameva kevalaṃ vastviti tathā prāgutpatterityabhiprāyaḥ | yathedamucyate loke pūrvāhne ghaṭādi sisṛkṣuṇā kulālena mṛtpiṇḍaṃ prasāritamupalabhya grāmāntaraṃ gatvā pratyāgato ’parāhne tatraiva ghaṭaśarāvādyanekabhedabhinnaṃ kāryamupalabhya mṛdevedaṃ ghaṭaśarāvādi kevalaṃ pūrvāhne āsīditi tathehāpyucyate sadevedamagra āsīditi | ekameveti | svakāryapatitamanyannāstītyekamevetyucyate | advitīyamiti | mṛdvyatirekeṇa mṛdo yathānyadghaṭādyākāreṇa pariṇamayitṛkulālādinimittakāraṇaṃ dṛṣṭaṃ tathā sadvyatirekeṇa sataḥ sahakārikāraṇaṃ dvitīyaṃ vastvantaraṃ prāptaṃ pratiṣidhyate ’dvitīyamiti | nāsya dvitīyaṃ vastvantaraṃ vidyata ityadvitīyam | nanu veśeṣikapakṣe ’pi satsāmānādhikaramyaṃ sarvasyopapadyate | dravyaguṇādiṣu sacchabdabuddhyanuvṛtteḥ | saddravyaṃ sanguṇaḥ satkarmetyādidarśanāt | satyamevaṃ syādidānīṃ prāgutpattestu naivedaṃ kāryaṃ sadevā’sīdityabhyupagamyate vaiśeṣikaiḥ prāgutpatteḥ kāryasyāsattvābhyupagamāt | na caikameva sadadvitīyaṃ pragutpattericchanti | tasmādvaiśeṣikaparikalpitātsato ’nyatkāraṇamidaṃ saducyate mṛdādidṛṣṭāntebhyaḥ | tattatra haitasminprāgutpattervastunirūpaṇa eke vaināśikā āhurvastu nirūpayanto ’satsadabhāvamātraṃ prāgutpatteridaṃ jagadekamevāgre ’dvitīyamāsīditi | sadabhāvamātraṃ hi prāgutpattestattvaṃ kalpayanti bauddhāḥ | na tu satpratidvandvi vastvantaramicchanti | yathā saccāsaditi gṛhyamāmaṃ yathābhūtaṃ tadviparītaṃ tattvaṃ bhavatīti naiyāyikāḥ | nanu sadabhāvamātraṃ prāgutpatteścedabhipretaṃ vaināśikaiḥ kathaṃ prāgutpatteridamāsīdasadekamevādvitīyaṃ ceti kālasambandhaḥ saṃkhyāsambandho ’dvitīyatvaṃ cocyate taiḥ | bāḍhaṃ na yuktaṃ teṣāṃ bhāvābhāvamātramabhyupagacchatām | asattavamātrābhyupagamo ’pyayukta evābhyupaganturanabhyupagamānupapatteḥ | idānīmabhyupagantābhyupagamyate na prāgutpatteriti cet | na | prāgutpatteḥ sadabhāvasya pramāṇābhāvāt prāgutpatterasadevetikalpanānupapattiḥ | nanu kathaṃ vastvākṛteḥ śabdārthatve ’sadekamevādvitīyamitipadārthavākyārthopapatt iḥ?tadanupapattau cedaṃ vākyamapramāṇaṃ prasajyeteti ceti | naiṣa doṣaḥ | sadgrahaṇanivṛttiparatvādvākyasya | sadityayaṃ tāvacchabdaḥ sadākṛtivācakaḥ | ekamevādvitīyamityetau ca sacchabdena samānādhikaraṇau | tathedamāsīditi ca | tatra nañ sadvākye prayuktaḥ sadvākyamevāvalambya sadvākyārthaviṣayāṃ buddhiṃ sadekamevādvitīyamidamāsīdityevaṃlakṣaṇāṃ tataḥ sadvākyārthānnivartayatyaśvārūḍha ivāśvālambano ’śvaṃ tadabhimukhaviṣayānnivartayati tadvat | na tu punaḥ sadabhāvamevābhidhatteḥ | ataḥ puruṣasya viparītagrahaṇanivṛttyarthaparamidamasadevetyādi vākyaṃ prayujyate | darśayitvā hi viparītagrahaṇaṃ tato nivartayituṃ śakyata ityarthavattvādasadādivākyasya śrautatvaṃ prāmāṇyaṃ ca siddhamityadoṣaḥ | tasmādasataḥ sarvābhāvarūpātsadvidyamānamajāyata samutpannam | aḍabhāvaśchāndasaḥ || 1 || 
kutas tu khalu somyaivaṃ syād iti hovāca |
katham asataḥ saj jāyeta |
sat tv eva somyedam agra āsīd ekam evādvitīyam || 
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2. 'But how could it be thus, my dear?' the father continued. 'How could that which is, be born of that which is not? No, my dear, only that which is, was in the beginning, one only, without a second. 
tadetadviparītagrahaṇaṃ mahāvaināśikapakṣaṃ darśayitvā pratiṣedhati-kutastu pramāṇātkhalu he somyaivaṃ syādasataḥ sajjāyatetyevaṃ kuto bhavenna kutaścitpramāṇādevaṃ sambhavatītyarthaḥ | yadapi bījopamarde ’ṅkuro jāyamāno dṛṣṭo ’bhāvadeveti tadapyabhyupagamaviruddhaṃ teṣām | katham | ye tāvadbījāvayavā bījasaṃsthānaviśiṣṭāste ’ṅkure ’pyanuvartanta eva na teṣāmupamarde ’ṅkurajanmani | yatpunarbījākārasaṃsthānaṃ tadbījāvayavavyatirekeṇa vastubhūtaṃ na vaināśikairabhyupagamyate yadaṅkurajanmanyupamṛdyeta | atha tadastyavayavavyatiriktaṃ vastubhūtaṃ tathā ca satyabhyupagamavirodhaḥ | atha saṃvṛtyābhyupagataṃ bījasaṃsthānarūpamupamṛdyata iti cet | keyaṃ saṃvṛtirnāma kimasāvabhāva uta bhāva?iti | yadyabhāvo dṛṣṭāntābhāvaḥ | atha bhāvastathāpi nābhāvādaṅkurotpattirbījāvayavebhyo hyaṅkurotpattiḥ | avayavā apyupamṛdyanta iti cet | na | tadavayaveṣu tulyatvāt | yathā vaināśikānāṃ bījasaṃsthānarūpo ’vayavī nāsti tathāvayavā apīti teṣāmapyupamardānupapattiḥ | bījāvayavānāmapi sūkṣmāvayavāstadavayavānāmapyanye sūkṣmatarāvayavā ityevaṃ prasaṅgasyānivṛtteḥ sarvatropamardānupapattiḥ | sadbuddhyanuvṛtteḥ sattvānivṛttiśceti sadvādināṃ sata eva sadutpattiḥ setsyati | na tvasadvādināṃ dṛṣṭānto ’styasataḥ sadutpatteḥ | mṛtpiṇḍādghaṭotpattirdṛśyate sadvādināṃ tadbhāve bhāvāttadabhāve cābhāvāt | yadyabhāvādeva ghaṭa utpadyeta ghaṭārthinā mṛtpiṇḍo nopādīyeta | abhāvaśabdabuddhyanuvṛttiśca ghaṭādau prasajyeta | na tvetadastyato nāsataḥ sadutpattiḥ | yadapyāhurmṛdbuddhirghaṭabuddhernimittamiti mṛdbuddhirghaṭabuddheḥ kāraṇamucyate na tu paramārthata eva mṛdghaṭo vāstīti tadapi mṛdbuddhirvidyamānā vidyamānāyā eva ghaṭabuddheḥ kāraṇamiti nāsataḥ sadutpattiḥ | mṛdghaṭabuddhyornimittanaimittikatayā’nantaryamātraṃ na tu kāryakāraṇatvamiti cet | na | buddhīnāṃ nairantarye gamyamāne vaināśikānāṃ bahirdṛṣṭāntābhāvāt | ataḥ kutastu khalu somyaivaṃ syāditi hovāca kathaṃ kena prakāreṇāsataḥ sajjāyeteti | asataḥ sadutpattau na kaścidapi dṛṣṭāntaprakāro ’stītyabhiprāyaḥ | evamasadvādipakṣamunmadhyopasaṃharati sattveva somyedamagra āsīditi svapakṣasiddhim | nanu sadvādino ’pi sataḥ sadutpadyata iti naiva dṛṣṭānto ’sti | ghaṭādghaṭāntarotpattyadarśanāt | satyamevaṃ na sataḥ sadantaramutpadyate kiṃ tarhi sadeva saṃsthānāntareṇāvatiṣṭhate | yathā sarpaḥ kuṇḍalī bhavati | yathā ca mṛccūrṇapiṇḍaghaṭakapālādiprabhedaiḥ | yadyevaṃ sadeva sarvaprakāravasthaṃ kataṃ prāgutpatteridamāsīditi | ucyate | nanu na śrutaṃ tvayā sadevetyava dhāraṇamidaṃśabdavācyasya kāryasya | prāptaṃ tarhi prāgutpatterasadevā’sīnnedaṃśabdavācyamidānīmidaṃ jātamiti | na | sata evedaṃśabdabuddhiviṣayatayāvasthānādyathā mṛdeva piṇḍaghaṭādiśabdabuddhiviṣayatvenāvatiṣṭhate tadvat | nanu yathā mṛdvastvevaṃ piṇḍaghaṭādyapi tadvatsadbuddheranyabuddhiviṣayatvātkāryasya sato ’nyadvastvantaraṃ syātkāryajātaṃ yathāśvādgauḥ | na | piṇḍaghaṭādīnāmitaretaravyabhicāre ’pi mṛttvāvyabhicārāt | yadyapi ghaṭaḥ piṇḍaṃ vyabhicarati piṇḍaśca ghaṭaṃ tathāpi mṛttavaṃ na vyabhicaratastasmānmṛnmātraṃ piṇḍaghaṭau | (vyabhicarati tvaśvaṃ gauraśvo vā gām) | tasmānmṛdādisaṃsthānamātraṃ ghaṭādayaḥ | evaṃ satsaṃsthānamātramidaṃ sarvamiti yuktaṃ prāgutpatteḥ | sadeveti | vācārambhaṇamātratvādvikārasaṃsthānamātrasya | nanu niravayavaṃ sat"niṣkalaṃ niṣkriyaṃ śāntaṃ niravadyaṃ nirañjanaṃ" "divyo hyamūrtaḥ puruṣaḥ sabāhyābhyantaro hyaja"ityādiśrutibhyo niravayavasya sataḥ kathaṃ vikārasaṃsthānamupapadyate | naiṣa doṣaḥ | rajjvādyavayavebhyaḥ sarpādisaṃsthānavadbuddhipārikalpitebhyaḥ sadavayavebyo vikārasaṃsthānopapatteḥ | vācā’rambhaṇaṃ vikāro nāmadheyaṃ mṛttiketyeva satyamevaṃ sadeva satyamiti śruteḥ | ekamevādvitīyaṃ paramārthata idaṃbuddhikāle ’pi || 2 || 
tad aikṣata |
bahu syāṃ prajāyeyeti |
tat tejo ’sṛjata |
tat teja aikṣata |
bahu syāṃ prajāyeyeti |
tad apo ’sṛjata |
tasmād yatra kva ca śocati svedate vā puruṣas tejasa eva tad adhy āpo jāyante || 
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3. 'It thought, may I be many, may I grow forth. It sent forth fire.
'That fire thought, may I be many, may I grow forth. It sent forth water.
'And therefore whenever anybody anywhere is hot and perspires, water is produced on him from fire alone. 
tatsadaikṣatekṣāṃ darśanaṃ kṛtavat | ataśca na pradhānaṃ sāṃkhyaparikalpitaṃ jagatkāraṇam | pradhānasyācetanatvābhyupadamāt | idaṃ tu saccetanamīkṣitṛtvāt | tatkathamaikṣatetyāha-bahu prabhūtaṃ syāṃ bhaveyaṃ prajāyeta prakarṣeṇotpadyeya | yathā mṛdghaṭādyākareṇa yathā vā rajjavādi sarpādyākāreṇa buddhiparikalpitena | asadeva tarhi sarvaṃ yadgṛhyate rajjuriva sarpādyākāreṇa buddhiparikalpitena | asadeva tarhi sarvaṃ yadgṛhyate rajjuriva sarpādyākareṇa | na | sata eva dvaitabhedenānyathāgṛhyamāṇatvānnāsattvaṃ kasyacitkvaciditi brūmaḥ | yathā sato ’nyadvastvantaraṃ parikalpya punastasyaiva prāgutpatteḥ pradhvaṃsāccordhvamasattvaṃ bruvate tārkikā na tathāsmābhiḥ kadācitkvacidipi sato ’nyadabhidhānamabhidheyaṃ vā vastu parikalpyate | sadeva tu sarvamabhidhānamabhidhīyate ca yadanyabuddhyā | tathā rajjureva sarpabuddhyā sarpa ityabhidhīyate yathā vā piṇḍaghaṭādi mṛdo ’nyabuddhyā piṇḍaghaṭādiśabdenābhidhīyate loke | rajjuvivekadarśināṃ tu sarpābhidhānabuddhī nivartete yathā ca mṛdvivekadarśināṃ ghaṭādiśabdabuddhī tadvatsadvivekadarśināmanyavikāraśabdabuddhī nivartete | "yato vāco nivartante | aprāpya manasā sahe"ti"anirukte ’nilayana"ityādiśrutibhyaḥ | evamīkṣitvā tattejo ’sṛjata tejaḥ sṛṣṭavat | nanu tasmādvā etasmādātmana ākāśaḥ saṃbhūta iti śrutyantara ākāśādvāyustatastṛtīyaṃ tejaḥ śrutamiha tu katha prāthamyena tasmādeva tejaḥ sṛjyate tata eva cā’kāśamiti viruddham | naiṣa doṣaḥ | ākāśavāyusargānantaraṃ tatsattejo ’sṛjatetikalpanopapatteḥ | atha vāvivakṣita iha sṛṣṭikramaḥ satkāryamidaṃ sarvamataḥ sadekamevādvitīyamityetadvivakṣitam | mṛdādidṛṣṭāntāt | athavā trivṛtkaraṇasya vivakṣitatvāttejobannānāmeva sṛṣṭimācaṣṭe | teja iti prasiddhaṃ loke dagdhṛ paktṛ prakāśakaṃ rohitaṃ ceti | tatsatsṛṣṭaṃ teja aikṣata tejorūpasaṃsthitaṃ sadaikṣatetyarthaḥ | bahu syāṃ prajāyeyeti pūrvavat | tadapo ’sṛjata | āpo dravāḥ snigdhāḥ syandinyaḥ śuklāśceti prasiddhā loke | yasmāttejasaḥ kāryabhūtā āpastasmādyatra kvaca deśe kāle vā śocati santapyate svedate prasvidyate vā puruṣastejasa eva tattadā’po ’dhijāyante || 3 || 
tā āpa aikṣanta bahvayaḥ syāma prajāyemahīti tā annamasṛjanta tasmādyatra kva ca varṣati tadeva bhūyiṣṭhamannaṃ bhavatyadbhya eva tadadhyannādyaṃ jāyate || 
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4. 'Water thought, may I be many, may I grow forth. It sent forth earth (food).
'Therefore whenever it rains anywhere, most food is then produced. From water alone is eatable food produced. 
tā āpa aikṣanta pūrvavadevābākārasaṃsthitaṃ sadaikṣatetyarthaḥ | bahvayaḥ prabhūtāḥ syāma bhavema prajāyemahi utpadyemahoti | tā annamasṛjanta pṛthivīlakṣaṇam | pārthivaṃ hyannaṃ yasmādapkāryamannaṃ tasmādyatra kva ca varṣati deśe tattatraiva bhūyiṣṭhaṃ prabūtamannaṃ bhavati | ato ’dbhya eva tadannādyamadhijāyate | tā annamasṛjanteti pṛthivyuktā pūrvamiha tu dṛṣṭānte ’nnaṃ ca tadādyaṃ ceti viśeṣaṇādvrīhiyavādyā ucyante | annaṃ ca guru sthiraṃ dhāraṇaṃ kṛṣṇaṃ ca rūpataḥ prasiddham | nanu tejaḥ prabhṛtiṣvīkṣaṇaṃ na gamyate hiṃsādipratiṣedhābhāvāttrāsādikāryānupalambhācca tatra kathaṃ tatteja aikṣatetyādi | neṣa doṣaḥ | īkṣitṛkāraṇapariṇāmatvāttejaḥ prabhṛtīnāṃ sata ivekṣiturniyatakramaviśiṣṭakāryotpādakatvāt tejaḥ prabhṛtīkṣata ivekṣata ityucyate bhūtam | nanu sato ’pyupacaritamevekṣitṛtvam | na | sadīkṣaṇasya kevalaśabdagamyatvānna śakyamupacaritaṃ kalpayitum | tejaḥ prabhṛtīnāṃ tvanumīyate mukhyekṣaṇābhāva iti yuktamupacaritaṃ kalpayitum | nanu sato ’pi mṛdvatkāraṇatvādacetanatvaṃ śakyamanumātum | ataḥ pradhānasyaivācetanasya sataścetanārthatvānniyatakālakramaviśiṣṭakāryotpādakatvāccaikṣatevaikṣateti śakyamanumātumupacaritamevekṣaṇam | dṛṣṭaśca loke ’cetane cetanavadupacāraḥ | yathā kūlaṃ pipatiṣatīti tadvatsato ’pi syāt | na | tatsatyaṃ sa ātmeti tasminnātmopadeśāt | ātmopadeśo ’pyupacarita iti cedyathā mamā’tmā bhadrasena iti ātmanaḥ sarvārthakāriṇyanātmanyātmopacārastadvat | na | sadasmīti satsatyābhisandhasya"tasya tāvadeva ciram" iti mokṣopadeśāt | so ’pyupacāra iti cet | pradhānātmābhisandhasya mokṣasāmīpyaṃ vartata iti mokṣopadeśo ’pyupacarita eva | yathā loke grāmaṃ gantuṃ prasthitaḥ prāptavānahaṃ grāmamiti brūyāt tvarāpekṣayā tadvat | na | yena vijñātenāvijñātaṃ vijñātaṃ bhavatītyupakramāt | satyetasminvijñāte sarvaṃ vijñātaṃ bhavati tadananyatvātsarvasyādvitīyavacanācca | na cānyadvijñātavyamavaśiṣṭaṃ śrāvitaṃ śrutyānumeyaṃ vā liṅgato ’sti yena mokṣopadeśa upacaritaḥ syāt | sarvasya ca prapāṭhakārthasyopacaritatvaparikalpanāyāṃ vṛthā śramaḥ parikalpayituḥ syātpuruṣārthasādhanavijñānasya tarkeṇaivādhigatatvāttasya | tasmādvedaprāmāṇyānna śrutārthaparityāgaḥ | ataścetanāvatkāraṇaṃ jagata iti siddham || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya dvitīyaḥ khaṇḍaḥ 
teṣāṃ khalv eṣāṃ bhūtānāṃ trīṇy eva bījāni bhavanty āṇḍajaṃ jīvajam udbhijjam iti || 
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1. THIRD KHANDA
'Of all living things there are indeed three origins only, that which springs from an egg (oviparous), that which springs from a living being (viviparous), and that which springs from a germ. 
teṣāṃ jīvāviṣṭānāṃ khalveṣāṃ pakṣyādīnāṃ bhūtānāmeṣāmiti pratyakṣanirdeśānna tu tejaḥprabhṛtīnāṃ teṣāṃ trivṛtkaraṇasya vakṣyamāṇatvādasati trivṛtkarame pratyakṣanirdeśānupapattiḥ | devatāśabdaprayogācca tejaḥ prabhṛtiṣvimāstisro devatā iti | tasmātteṣāṃ bhūtānāṃ pakṣipaśusthāvarādīnāṃ trīṇyeva nātiriktāni bījāni kāraṇāni bhavanti | kāni tānītyucyante | āṇḍajamaṇḍājjātamaṇḍajamaṇḍajamevā’ṇḍajaṃ pakṣyādi | pakṣisarpādibhyo hi pakṣisarpādayo jāyamānā dṛśyante | tena pakṣī pakṣiṇāṃ bījaṃ sarpaḥ sarpāṇāṃ tathānyadapyaṇḍājjātaṃ tajjātīyānāṃ bījamityarthaḥ | nanvaṇḍājjātamaṇḍajamucyate ’to ’ṇḍameva bījamiti yuktaṃ kathamaṇḍajaṃ bījamucyate | satyamevaṃ syādyadi tvadicchātantrā śrutiḥ syātstavatantrā tu śrutiryata āhā’ṇḍajādyeva bījaṃ nāṇḍādīti | dṛśyate cāṇḍajādyabhāve tajjātīyasantatyabhāvo nāṇḍādyabhāve | ato ’ṇḍajādīnyeva bījānyaṇḍajādīnām | tathā jīvājjātaṃ jīvajaṃ jarāyujamityetatpuruṣapaśvādi | udbhijjamudbhinattītyudbhitsthāvaraṃ tato jātamudbhijjaṃ dhānā vodbhittato jāyata ityudbhijjaṃ sthāvarabījaṃ sthāvarāṇāṃ bījamityarthaḥ | svedajasaṃśokajayoraṇḍajodbhijjayoreva yathāsambhavamantarbhāvaḥ | evaṃ hyavadhāraṇaṃ trīṇyeva bījānītyupapannaṃ bhavati || 1 || 
seyaṃ devataikṣata |
hantāham imās tisro devatā anena jīvenātmanānupraviśya nāmarūpe vyākaravāṇīti || 
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2. 'That Being, (i. e. that which had produced fire, water, and earth) thought, let me now enter those three beings, (fire, water, earth) with this living Self (giva atma)', and let me then reveal (develop) names and forms. 
seyaṃ prakṛtā sadākhyā tejobannayonirdevatoktaikṣatekṣitavatī yathāpūrvaṃ bahu syāmiti | tadeva bahubhavanaṃ prayojanaṃ nādyāpi nirvṛttamityata īkṣāṃ punaḥ kṛtavatī bahubhavanameva prayojanamurarīkṛtya | katham | hantedānīmahamimā yathoktāsteja ādyāstisro devatā, anena jīveneti, svabuddhisthaṃ pūrvasṛṣṭyanubhūtaprāṇadhārāṇamātmānameva smarantyāhānena jīvenā’tmaneti | prāṇadhāraṇakartrā’tmaneti vacanātsvātmano ’vyatiriktena caitanyasvarūpatayāviśiṣṭenetyetaddarśayati | anupraviśya, tejobannabhūtamātrāsaṃsargeṇa labdhaviśeṣavijñānā satī, nāma ca rūpaṃ ca nāmarūpe vyākaravāṇi vispaṣṭamākaravā"ṇyasaunāmāyamidaṃrūpa"iti vyākuryāmityarthaḥ | nanu na yuktamidamasaṃsāriṇyāḥ sarvajñāyā devatāyā buddhipūrvakamanekaśatasahasrānarthāśrayaṃ dehamanupraviśya duḥkhamanubhaviṣyāmīti saṅkalpanamanupraveśaśca svātantrye sati | satyam evaṃ na yuktaṃ syād yadi svenaivāvikṛtena rūpeṇānupraviśeyaṃ duḥkhamanubhaveyamiti ca saṅkalpitavatī na tvevam | kathaṃ tarhi | anena jīvenā’tmanānupraviśyeti vacanāt | jīvo hi nāma devatāyā ābhāsamātram | buddhyādibhūtamātrāsaṃsargajanita ādarśa iva praviṣṭaḥ puruṣapratibimbo jalādiṣviva ca sūryādīnām | acintyānantaśaktimatyā devatāyā buddhyādisambandhaścaitanyābhāso devatāsvarūpavivekāgrahaṇanimittaḥ sukhī duḥkhī mūḍha ityādyanekavikalpapratyayahetuḥ | chāyāmātreṇa jīvarūpeṇānupraviṣṭatvāddevatā na daihikaiḥ svataḥ sukha duḥkhādibhiḥ sambadhyate | yathā puruṣādityādaya ādarśodakādiṣu cchāyāmātreṇānupraviṣṭā ādarśodakadidoṣainaṃ sambadhyante tadvaddevatāpi | sūryo yathā sarvalokasya cakṣurna lipyate cākṣuṣairbāhyadoṣaiḥ | ekastathā sarvabhūtāntarātmā na lipyate lokaduḥkhena bāhyaḥ || "ākāśavatsarvagataśca nityaḥ"iti ca vājasaneyake | nanu cchāyāmātraścejjīvo mṛṣaiva prāptastayā paralokehalokādi ca tasya | naiṣa doṣaḥ | sadātmanā satyatvābhyupagamāt | sarvaṃ ca nāmarūpādi sadātmanaiva satyaṃ vikārajātaṃ svastvanṛtameva | vācā’rambhaṇa vikāro nāmadheyamityukkatvāt | tathā jīvo ’pīti | yakṣānurūpo hi baliriti nyāyaprasiddhiḥ | ataḥ sadātmanā sarvavyavahārāṇāṃ sarvavikārāmāṃ ca satyatvaṃ sato ’nyatvenānṛtatvamiti na kaściddoṣastārkikairihānuvaktuṃ śakyaḥ | yathetaretaraviruddhadvaitavādāḥ svabuddhivikalpamātrā atattvaniṣṭhā iti śakyaṃ vaktum || 2 || 
tāsāṃ trivṛtaṃ trivṛtam ekaikāṃ karavāṇīti |
seyaṃ devatemās tisro devatā anenaiva jīvenātmanānupraviśya nāmarūpe vyākarot || 
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3. 'Then that Being having said, Let me make each of these three tripartite (so that fire, water, and earth should each have itself for its principal ingredient, besides an admixture of the other two) entered into those three beings (devata) with this living self only, and revealed names and forms. 
saivaṃ tisro devatā anupraviśya svātmāvasthe bījabhūte avyākṛte nāmarūpe vyākaravāṇītīkṣitvā tāsāṃ ca tisṛṇāṃ devatānāmekaikāṃ trivṛtaṃ trivṛtaṃ karavāṇi | ekaikasyāsrivṛtkaraṇa ekaikasyāḥ prādhānyaṃ dvayordvayorguṇabhāvo ’nthathā hi rajjavā ivaikameva trivṛtkaraṇaṃ syāt na tu tisṛṇāṃ pṛthakpṛthaktrivṛtkaraṇamiti | evaṃ hi tejobannānāṃ pṛthaṅnāmapratyayalābhaḥ syātteja idamimā āpo ’nnamidamiti ca | sati ca pṛthaṅnāmapratyayalābhe devatānāṃ samyagvyavahārasya prasiddhiḥ prayojanaṃ syāt | evamīkṣitvā seyaṃ devatemāstisro devatā anenaiva yathoktenaiva jīvena sūryabimbavadantaḥ praviśya vairājaṃ piṇḍaṃ prathamaṃ devādīnāṃ ca piṇḍānanupraviśya yathāsaṅkalpameva nāmarūpe vyākarodasaunāmāyamidaṃrūpa iti || 3 || 
tāsāṃ trivṛtaṃ trivṛtam ekaikām akarot |
yathā tu khalu somyemās tisro devatās trivṛt trivṛd ekaikā bhavati tan me vijānīhīti || 
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4. 'He made each of these tripartite; and how these three beings become each of them tripartite, that learn from me now, my friend! 
tāsāṃ ca devatānāṃ guṇapradhānabhāvena trivṛtaṃ trivṛtamekaikāmakarotkṛtavatī devatā | tiṣṭhatu tāvaddevatādipiṇḍānāṃ nāmarūpābhyāṃ vyākṛtānāṃ tejobannamayatvena tridhātvaṃ, yathā tu khalu bahurimāḥ piṇḍebhyastisro devatāsrivṛttrivṛdekaikā bhavati tanme mama nigadato vijānīhi viṣṭaspamavadhārayodāharaṇataḥ || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya tṛtīyaḥ khaṇḍaḥ 
yad agne rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād agner agnitvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam || 
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1. FOURTH KHANDA
'The red colour of burning fire (agni) is the colour of fire, the white colour of fire is the colour of water, the black colour of fire the colour of earth. Thus vanishes what we call fire, as a mere variety, being a name, arising from speech. What is true (satya) are the three colours (or forms). 
yattaddevatānāṃ trivṛtkaraṇamuktaṃ tasyaivodāharaṇamucyate | udāharaṇaṃ nāmaikadeśaprasiddhyarthamudāhriyata iti | tadetadāha - yadagnesrivṛtkṛtānāṃ, yatkṛṣṇaṃ tasyaivāgne rūpaṃ tadannasya pṛthivyā atrivṛtkṛtāyā iti viddhi | tatraivaṃ sata rūpatrayavyatirekeṇāgniriti yanmanyase tvaṃ tasyāgneragnitvamidānīmapāgādapagatam | prāgrūpatrayavivekavijñānādyāgnibuddhirāsītte sāgnibuddhirapagatāgniśabdaścetyarthaḥ | yathādṛṣyamānaraktopadhānasaṃyuktaḥ sphaṭiko gṛhyamāṇaḥ padmarāgo ’yamitiśabdabuddhyoḥ prayojako bhavati prāgupadhānasphaṭikayorvivekavijñāne tu padmarāgaśabdabuddhī nivartete tadvivekavijñātustadvat | nanu kimatra buddhiśabdakalpanayā kriyate prāgrūpatrayavivekakaraṇādagnirevā’sīttadagneragnitvaṃ rohitādirūpavivekakaraṇādapāgāditi yuktaṃ yathā tantvapakarṣaṇe paṭābhāvaḥ | naivaṃ, buddhiśabdamātrameva hyagniryata āha vācā’rambhaṇamagnirnāma vikāro nāmadheya nāmamātramityarthaḥ | ato ’gnibuddharapi mṛṣaiva | kiṃ tarhi tatra satyaṃ trīṇi rūpāṇītyeva satyaṃ nāṇumātramapi rūpatrayavyatirekeṇa satyamastītyavadhāraṇārthaḥ || 1 || 
yad ādityasya rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād ādityād ādityatvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam || 
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2. 'The red colour of the sun (aditya) is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the sun, as a mere variety, being a name, arising from speech. What is true are the three colours. 
 
yac candramaso rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgāc candrāc candratvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam || 
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3. 'The red colour of the moon is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the moon, as a mere variety, being a name, arising from speech. What is true are the three colours. 
 
yad vidyuto rohitaṃ rūpaṃ tejasas tad rūpam |
yac chuklaṃ tad apām |
yat kṛṣṇaṃ tad annasya |
apāgād vidyuto vidyuttvam |
vācārambhaṇaṃ vikāro nāmadheyaṃ trīṇi rūpāṇīty eva satyam || 
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4. 'The red colour of the lightning is the colour of fire, the white of water, the black of earth. Thus vanishes what we call the lightning, as a mere variety, being a name, arising from speech. What is true are the three colours. 
tathā yadādityasya yaccandramaso yadvidyuta ityādi samānam | nanu yathā nu khalu somyemāstisro devatāsrivṛttrivṛdekaikā bhavati tanme vijānīhityuktvā tejasa eva caturbhirapyudāharaṇairagnyādibhisrivṛtkaraṇaṃ darśitaṃ nābannayorudāharaṇaṃ darśitaṃ trivṛtkaraṇe | naiṣa doṣaḥ | abannaviṣayāṇyapyudāharaṇānyevameva ca draṣṭavyānīti manyate śrutiḥ | tejasa udāharaṇamupalakṣaṇārtham | rūpavattvātspaṣṭārthatvopapatteśca | gandharasayoranudāharaṇaṃ trayāṇāmasambhavāt | na hi gandharasau tejasi staḥ | sparśaśabdayoranudāharaṇaṃ vibhāgena darśayitumaśakyatvāt | yadi sarvaṃ jagattrivṛtkṛtamityagnyādivattrīṇi rūpāṇītyeva satyamagneragnitvavadapāgājjagato jagattvam | tathānnasyāpyapśuṅgatvādāpa ityeva satyaṃ vācārambhaṇamātramannam | tathāpāmapi tejaḥśuṅgatvādvācārambhaṇatvaṃ teja ityeva satyam | tejaso ’pi sacchuṅgatvādvācārambhaṇatvaṃ sadityeva satyamityeṣor’tho vivakṣitaḥ | nanu vāyvantarikṣe tvatrivṛtkṛte tejaḥ prabhṛtiṣvanantarbhūtatvādavaśiṣyete | evaṃ gandharasaśabdasparśāścāvaśiṣṭā iti kathaṃ satā vijñātena sarvamanyadvijñātaṃ bhavettadvijñāne vā prakārāntaraṃ vācyam | naiṣa doṣaḥ | rūpavaddravye sarvasya darśanāt | tejasi tāvadrūpavati śabdasparśayorapyulabhbhādvāyvantarikṣayostatra sparśaśabdaguṇavatoḥ sadbhāvo ’numīyate | tathābannayo rūpavato rasagandhāntabhāva iti | rūpavatāṃ trayāṇāṃ tejobannānāṃ trivṛtkaraṇapradarśanena sarvaṃ tadantarbhūtaṃ sadvikāratvāt rūpatrayavat vijñātaṃ manyate śrutiḥ | na hi mūrtaṃ rūpavaddravyaṃ pratyākhyāya vāyvākāśayostadguṇayorgandharasayorvā grahaṇamasti | athavā rūpavatāmapi trivṛtkaraṇaṃ pradarśanārthameva manyate śrutiḥ | yathā tu trivṛtkṛte trīṇi rūpāṇītyeva satyaṃ tathā pañcīkaraṇe ’pi samāno nyāya ityataḥ sarvasya sadvikāratvātsatā vijñātena sarvamidaṃ vijñātaṃ syātsadekamevādvitīyaṃ satyamiti siddhameva bhavati | tadekasminsati vijñāte sarvamidaṃ vijñātaṃ bhavatīti sūktam || 2-4 || 
etad dha sma vai tadvidvāṃsa āhuḥ pūrve mahāśālā mahāśrotriyāḥ |
na no ’dya kaścanāśrutam amatam avijñātam udāhariṣyati |
iti hy ebhyo vidāṃ cakruḥ || 
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5. 'Great householders and great theologians of olden times who knew this, have declared the same, saying, " No one can henceforth mention to us anything which we have not heard, perceived, or known'." Out of these (three colours or forms) they knew all. 
etadvidvāṃso viditavantaḥ pūrve ’tikrāntā mahāśālā mahāśroṇiyā āhurha sma vai kila | kimuktavanta ityāhana no ’smākaṃ kule ’dyedānīṃ yathoktavijñānavatāṃ kaśna kaścidapyaśrutamamatamavijñātamudāhariṣyati nodāhariṣyati sarvaṃ vijñātamevāsmatkulīnānāṃ sadvijñānavattvādityābhiprāyaḥ | te punaḥ kathaṃ sarvaṃ vijñātavanta ityāha-ebhyasribhyo rohitādirūpebhyasrivṛtkṛtebhyo vijñātebhyaḥ sarvamapyanyacchiṣṭamevameveti vidāñcakrurvijñātavanto yasmāttasmātsarvajñā eva sadvijñānātta āsurityarthaḥ | athavaibhyo vidāñcakrurityagnyādibhyo dṛṣṭāntebhyo vijñātebhyaḥ sarvamanyadvidāñcakrurityetat || 5 || 
yad u rohitam ivābhūd iti tejasas tad rūpam iti tad vidāṃ cakruḥ |
yad u śuklam ivābhūd ity apāṃ rūpam iti tad vidāṃ cakruḥ |
yad u kṛṣṇam ivābhūd ity annasya rūpam iti tad vidāṃ cakruḥ || 
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6. 'Whatever they thought looked red, they knew was the colour of fire. Whatever they thought looked white, they knew was the colour of water. Whatever they thought looked black, they knew was the colour of earth. 
 
yad v avijñātam ivābhūd ity etāsām eva devatānāṃ samāsa iti tad vidāṃ cakruḥ |
yathā nu khalu somyemās tisro devatāḥ puruṣaṃ prāpya trivṛt trivṛd ekaikā bhavati tan me vijānīhīti || 
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7. 'Whatever they thought was altogether unknown, they knew was some combination of those three beings (devata).
'Now learn from me, my friend, how those three beings, when they reach man, become each of them tripartite. 
katham | yad anyad rūpeṇa sandihyamāne kapotādirūpe rohitamiva yadgṛhyamāṇamabhūtteṣāṃ pūrveṣāṃ brahmavidāṃ tattejaso rūpamiti vidāñcakruḥ tathā yacchuklamivābhūdgṛhyamāṇaṃ tadāpāṃ rūpaṃ yatkṛṣṇamiva gṛhyamāṇaṃ tadannasyeti vidāñcakrurevamevātyantadurlakṣyaṃ yadu apyavijñātamiva viśeṣato ’gṛhyamāṇamabhūttadapyetāsāmeva tisṛṇāṃ devatānāṃ samāsaḥ samudāya iti vidāñcakruḥ | evaṃ tāvadbāhyaṃ vastvagnyādivavijñātaṃ tathedānīṃ yathā nu khalu he somyemā yathoktāstisro devatāḥ puraṣaṃ śiraḥpāmyādilakṣaṇaṃ kāryakāraṇasaṅghātaṃ prāpya puruṣeṇopayujyamānāsrivṛttrivṛdekaikā bhavati tanme vijānīhi nigadata ityuktvā’ha || 6-7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya caturthaḥ khaṇḍaḥ 
annam aśitaṃ tredhā vidhīyate |
tasya yaḥ sthaviṣṭho dhātus tat purīṣaṃ bhavati |
yo madhyamas tan māṃsam |
yo ’ṇiṣṭhas tan manaḥ || 
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1. FIFTH KHANDA
'The earth (food) when eaten becomes threefold; its grossest portion becomes feces, its middle portion flesh, its subtilest portion mind. 
annamaśitaṃ bhuktaṃ tredhā vidhīyate jāṭharemāgninā pacyamānaṃ tridhā vibhajyate | kathaṃ, tasyānnasya tridhā vidhīyamānasya yaḥ sthaviṣṭhaḥ sthūlatamo dhātuḥ sthūlatamaṃ vastu vibhaktasya sthūloṃ’śastatpurīṣaṃ bhavati | yo madhyamoṃ’śo dhāturannasya tadrasādikrameṇa pariṇamya māṃsaṃ bhavati yo ’ṇiṣṭho ’ṇutamo dhātuḥ sa ūrdhvaṃ hṛdayaṃ prāpya sūkṣmāsu hitākhyāsu nāḍīpvanupravisya vāgādikaraṇasaṅghātasya sthitimutpādayanmano bhavati manorūpeṇa vipariṇamanmanasa upacayaṃ karoti | tataścānnopacitatvānmanaso bhautikatvameva na vaiśeṣikatantroktalakṣaṇaṃ nityaṃ niravayaṃ ceti gṛhyate | yadapi mano ’sya daivaṃ cakṣuriti vakṣyati tadapi na nityatvāpekṣayā kiṃ tarhi sūkṣmavyavahitaviprakṛṣṭādisarvendriyaviṣayavyāpakatvāpekṣayā | yaccānyendriyaviṣayāpekṣayā nityatvaṃ tadapyāpekṣikameveti vakṣyāmaḥ | sadekamevādvitīyamiti śruteḥ || 1 || 
āpaḥ pītās tredhā vidhīyante |
tāsāṃ yaḥ sthaviṣṭho dhātus tan mūtraṃ bhavati |
yo madhyamas tal lohitam |
yo ’ṇiṣṭhaḥ sa prāṇaḥ || 
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2. 'Water when drunk becomes threefold; its grossest portion becomes water, its middle portion blood, its subtilest portion breath. 
tathā’paḥ pītāstredhā vidhīyante tāsāṃ yaḥ sthaviṣṭho dhātustanmūtraṃ bhavati | yo madhyamastallohitaṃ bhavati | yo ’ṇiṣṭhaḥ sa prāṇo bhavati | vakṣyati hyāpomayaḥ prāṇo na pibato vicchetsyata iti || 2 || 
tejo ’śitaṃ tredhā vidhīyate |
tasya yaḥ sthaviṣṭho dhātus tad asthi bhavati |
yo madhyamaḥ sa majjā |
yo ’ṇiṣṭhaḥ sā vāk || 
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3. 'Fire (i.e. in oil, butter, &c.) when eaten becomes threefold; its grossest portion becomes bone, its middle portion marrow, its subtilest portion speech. 
tathā tejo ’śitaṃ tailaghṛtādi bhakṣitaṃ tredhā vidhīyate tasya yaḥ sthaviṣṭho dhātustadasthi bhavati | yo madhyamaḥsa majjāsthyantargataḥ snehaḥ | yo ’ṇiṣṭhaḥ sā vāk | tailaghṛtādibhakṣaṇāddhi vāgviśadā bhāṣaṇe samarthā bhavatīti prasiddhaṃ loke || 3 || 
annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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4. 'For truly, my child, mind comes of earth, breath of water, speech of fire.'
'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied. 
yata evamannamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāk | nanu kevalānnabhakṣiṇa ākhuprabhṛtayo vāgminaḥ prāṇavantaśca tathāṃmātrabhakṣyāḥ sāmudrā mīnamakaraprabhṛtayo manasvino vāggminaśca tathā snehapānāmapi prāṇavattvaṃ cānumeyaṃ yadi santi tatra kathamannamayaṃ hi somya mana ityādyucyate | naiṣa doṣaḥ | sarvasya trivṛtkṛtatvātsarvatra sarvopapatteḥ | na hyatrivṛtkṛtamannamaśnāti kaścidāpo vātrivṛtkṛtāḥ pīyante tejo vātrivṛtkṛtamaśnāti kaścidityannādānāmākhuprabhṛtīnāṃ vāggmitvaṃ prāṇavattvaṃ cetyādyaviruddham | ityevaṃ pratyāyitaḥ śveketurāha-bhūya eva punareva mā māṃ bhagavānannamayaṃ hi somya mana ityādi vijñāpayatu dṛṣṭāntenāvagamayu nādyāpi mamāsminnarthe samyaṅniścayo jātaḥ | yasmāttejovannamayatvenāviśiṣṭe deha ekasminnupayujyamānānyannāpsnehajātānyaṇiṣṭhadhāturūpeṇa manaḥprāṇavāca upacinvanti svajātyanatikrameṇeti durvijñeyamityabhiprāyo ’to bhūya evetyādyāha | tamevamuktavantaṃ tathāstu somyeti hovāca pitā śṛṇvatra dṛṣṭāntaṃ yathaitadupapadyate yatpṛcchasi || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya pañcamaḥ khaṇḍaḥ 
dadhnaḥ somya mathyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
tat sarpir bhavati || 
. 
. 
1. SIXTH KHANDA
'That which is the subtile portion of curds, when churned, rises upwards, and becomes butter. 
dadhnaḥ somya mathyamānasya yo ’ṇimāṇubhāvaḥ sa ūrdhvaḥ samudīṣati sambhūyordhvaṃ navanūtabhāvena gacchati tatsarpirbhavati || 1 || 
evam eva khalu somyānnasyāśyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
tan mano bhavati || 
. 
. 
2. 'In the same manner, my child, the subtile portion of earth (food), when eaten, rises upwards, and becomes mind. 
yathāyaṃ dṛṣṭānta evameva khalu somyānnasyaudanāderaśyamānasya bhujyamānasyodaryemāgninā vāyusahiteta khajeneva mathyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati tanmano bhavati mano ’vayavaiḥ saha sambhūya mana upacinotītyetat || 2 || 
apāṃ somya pīyamānānāṃ yo ’ṇimā sa ūrdhvaḥ samudīṣati |
sā prāno bhavati || 
. 
. 
3. 'That which is the subtile portion of water, when drunk, rises upwards, and becomes breath. 
tathāpāṃ somya pīyamānānāṃ yo ’ṇimā sa ūrdhvaḥ samudīṣati sa prāṇo bhavatīti || 3 || 
tejasaḥ somyāśyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati |
sā vāg bhavati || 
. 
. 
4. 'That which is the subtile portion of fire, when consumed, rises upwards, and becomes speech. 
evameva khalu somya tejaso ’śyamānasya yo ’ṇimā sa ūrdhvaḥ samudīṣati sā vāgbhavati || 4 || 
annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
. 
. 
5. 'For mind, my child, comes of earth, breath of water, speech of fire.'
' Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
annamayaṃ hi somya mana āpomayaḥ prāṇastejomayī vāgiti yuktameva mayoktamityamiprāyaḥ | ato ’ptejasorastvetatsarvamevam | manastvannamayamityatra naikāntena mama niścayo jāto ’to bhūya eva mā bhagavānmanaso ’nnamayatvaṃ dṛṣṭāntena vijñāpayatviti | tathā somyeti hovāca pitā || 5 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
ṣoḍaśakalaḥ somya puruṣaḥ |
pañcadaśāhāni māśīḥ |
kāmam apaḥ piba |
āpomayaḥ prāṇo na pibato vicchetsyata iti || 
. 
. 
1. SEVENTH KHANDA
'Man (purusha), my son, consists of sixteen parts. Abstain from food for fifteen days, but drink as much water as you like, for breath comes from water, and will not be cut off, if you drink water.' 
annasya bhuktasya yo ’ṇiṣṭho dhātuḥ sa manasi śaktimadhāt sānnopacitā manasaḥ śaktiḥ ṣoḍaśadhā pravibhajya puruṣasya kalātvena nirdidikṣitā | tayā manasyannopacitayā śaktyā ṣoḍaśadhā pravibhaktayā saṃyuktastadvānkāryakaraṇasaṅghātalakṣaṇo jīvaviśiṣṭaḥ piṇḍaḥ puruṣaḥ ṣoḍaśakala ucyate yasyāṃ satyāṃ draṣṭā śrotā mantā boddhā kartā vijñātā sarvakriyāsamarthaḥ puruṣo bhavati hīyamānāyāṃ ca yasyāṃ sāmarthyahāniḥ | vakṣyati"cāthānnasyā’yī draṣṭe"tyādi | sarvasya kāryakaraṇasya sāmarthyaṃ manaḥkṛtameva | mānasena hi balena sampannā balino dṛśyante loke, dhyānāhārāśca kecidannasya sarvātmakatvāt | ato ’nnakṛtaṃ mānasaṃ vīryaṃ ṣoḍaśa kalā yasya puruṣasya so ’yaṃ ṣoḍaśakalaḥ puruṣaḥ etaccetpratyakṣīkartumicchasi pañcadaśasaṃkhyākānyahāni māśīraśanaṃ mā kārṣīḥ | kāmamicchāto ’paḥ piba yasmānnapibato ’paste prāṇo vicchetsyate vicchedamāpatsyate yasmādāpomayo ’bvikāraḥ prāṇa ityavocāma | na hi kāryaṃ svakāraṇopaṣṭambhamantareṇāvibhraṃśamānaṃ sthātumutsahate || 1 || 
sa ha pañcadaśāhāni nāśa |
atha hainam upasasāda kiṃ bravīmi bho iti |
ṛcaḥ somya yajūṃṣi sāmānīti |
sa hovāca na vai mā pratibhānti bho iti || 
. 
. 
2. Svetaketu abstained from food for fifteen days. Then he came to his father and said: 'What shall I say?' The father said: 'Repeat the Rik, Yagus, and Saman verses.' He replied: 'They do not occur to me, Sir.' 
sa haivaṃ śrutvā manaso ’nnamayatvaṃ pratyakṣīkartuṃmicchanpañcadaśāhāni nā’śāśanaṃ na kṛtavān | atha ṣoḍaśe ’hani hainaṃ pitaramupasasādopagatavānupagamya covāca kiṃ bravīmi bho iti | itara āha ṛcaḥ somya yajūṃṣi sāmānyadhīṣveti | evamuktaḥ pitrā’ha-na vai mā māmṛgādīni mama manasi na dṛśyanta ityartho he bho bhagavanniti || 2 || 
taṃ hovāca yathā somya mahato ’bhyāhitasyaiko ’ṅgāraḥ khadyotamātraḥ pariśiṣṭaḥ syāt |
tena tato ’pi na bahu dahet |
evaṃ somya te ṣoḍaśānāṃ kalānām ekā kalā atiśiṣṭā syāt |
tayaitarhi vedān nānubhavasi |
aśāna |
atha me vijñāsyasīti || 
. 
. 
3. The father said to him: 'As of a great lighted fire one coal only of the size of a firefly may be left, which would not burn much more than this (i. e. very little), thus, my dear son, one part only of the sixteen parts (of you) is left, and therefore with that one part you do not remember the Vedas. Go and eat! 
evamuktavantaṃ pitā’ha-śṛṇu tatra kāraṇaṃ yena te tānyṛgādīni na pratibhāntīti (taṃ hovāca) yathā loke he somya mahato mahatparimāṇasyābhyāhitasyopacitasyendhanairagnereko ’ṅgāraḥ khadyotaparimāṇaḥ śāntasya pariśiṣṭo ’vaśiṣṭaḥ syādbhavettenoṅgāreṇa tato ’pi tatparimāṇādīṣadapi na bahu dahedevameva khalu somya te tavānnopacitānāṃ ṣoḍaśānāṃ kalānāmekā kalāvayavo ’tiśiṣṭāvaśiṣṭā na bahu dahedevameva khalu somya te tavānnopacitānāṃ ṣoḍaśānāṃ kalānāmekā kalāvayavo ’tiśiṣṭā syāttayā tvaṃ khadyotamātrāṅgāratulyayaitarhīdānīṃ vedānnānubhavasi na pratipadyase, śrutvā ca me mama vācamathāśeṣaṃ vijñāsyasyaśāna bhuṅkṣva tāvat || 3 || 
sa hāśa |
atha hainam upasasāda |
taṃ ha yat kiṃ ca papraccha sarvaṃ ha pratipede || 
. 
. 
4. 'Then wilt thou understand me.' Then Svetaketu ate, and afterwards approached his father. And whatever his father asked him, he knew it all by heart. Then his father said to him: 
sa ha tathaivā’śa bhuktavānathānantaraṃ hainaṃ pitaraṃ śuśrūṣurupasasāda taṃ hopagataṃ putraṃ yatkiñcargādiṣu papraccha grantharūpamarthajātaṃ vā pitā sa śvetaketuḥ sarvaṃ ha tatpratipede ṛgādyarthato granthataśca || 4 || 
taṃ hovāca |
yathā somya mahato ’bhyāhitasyaikam aṅgāraṃ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛnair upasamādhāya prājvalayet tena tato ’pi bahu dahet || 
. 
. 
5. 'As of a great lighted fire one coal of the size of a firefly, if left, may be made to blaze up again by putting grass upon it, and will thus burn more than this, 
taṃ hovāca punaḥ pitā yathā somya mahato ’bhyāhitāsyetyādi samānamekamaṅgāraṃ śāntasyāgneḥ khadyotamātraṃ pariśiṣṭaṃ taṃ tṛṇaiścūrṇaiścopasamādhāya prājvalayedvardhayet | teneddhenāṅgāreṇa tato ’pi pūrvaparimāṇādbahu dahet || 5 || 
evaṃ somya te ṣoḍaśānāṃ kalānām ekā kalātiśiṣṭābhūt |
sānnenopasamāhitā prājvālī |
tayaitarhi vedān anubhavasi |
annamayaṃ hi somya manaḥ |
āpomayaḥ prāṇaḥ |
tejomayī vāg iti |
tad dhāsya vijajñāv iti vijajñāv iti || 
. 
. 
6. 'Thus, my dear son, there was one part of the sixteen parts left to you, and that, lighted up with food, burnt up, and by it you remember now the Vedas.' After that, he understood what his father meant when he said: 'Mind, my son, comes from food, breath from water, speech from fire.' He understood what he said, yea, he understood it'. 
evaṃ somya te ṣoḍaśānāmannakalānāṃ sāmarthyarūpāṇāmekā kalātiśiṣṭābhūdatiśiṣṭā’sītpañcadaśāhānyabhuktavata ekaikenāhnaikaikā kalā candramasa ivāparapakṣe kṣīṇā sātiśiṣṭā kalā tavānnena bhuktenopasamāhitā vardhitopacitā prājvāli | dairdhyaṃ chāndasaṃ prajvalitā vardhitetyarthaḥ | prājvālīditi kalā tavānnena bhuktenopasamāhitā vardhitopacitā prājvāli | dairdhyaṃ chāndasaṃ prajvalitā vardhitetyarthaḥ | prājvālīditi pāṭhāntaraṃ tadā tenopasamāhitā svayaṃ prajvalitavatīryarthaḥ | tayā vardhitayaitarhīdānīṃ vedānanubhavasyupalabhase | evaṃ vyāvṛttyanuvṛttibhyāmannāmayatvaṃ manasaḥ siddhamityupasaṃharatyannamayaṃ hi somya mana ityādi | yathaitanmanaso ’nnamayatvaṃ tava siddhaṃ tathā’pomayaḥ prāṇastejomayī vāgityetadapi siddhamevetyabhiprāyaḥ | tadetaddhāsya pituruktaṃ mana ādīnāmannādimayatvaṃ vijajñau vijñātavāñśvetaketuḥ | dvirabhyāsastrivṛtkaraṇaprakaraṇasamāptyarthaḥ || 6 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya saptamaḥ khaṇḍaḥ 
uddālako hāruṇiḥ śvetaketuṃ putram uvāca svapnāntaṃ me somya vijānīhīti |
yatraitat puruṣaḥ svapiti nāma satā somya tadā saṃpanno bhavati |
svam apīto bhavati |
tasmād enaṃ svapitīty ācakṣate |
svaṃ hy apīto bhavati || 
. 
. 
1. EIGHTH KHANDA
Uddalaka Aruni said to his son Svetaketu: 'Learn from me the true nature of sleep (svapna).
When a man sleeps here, then, my dear son, he becomes united with the True, he is gone to his own (Self). Therefore they say, svapiti, he sleeps, because he is gone (apita) to his own (sva). 
yasminmanasi jīvenā’tmanānupraviṣṭā parā devatā’darśa iva puruṣaḥ pratibimbena jalādiviṣviva ca sūryādayaḥ pratibimbaiḥ | tanmano ’nnamayaṃ tejo ’ṃmayābhyāṃ vākprāṇābhyāṃ saṃgatamadhigatam | yanmayo yatsthaśca jīvo mananadarśanaśravaṇādivyāvahārāya kalpate taduparame ca svaṃ devatārūpameva pratipadyate | taduktaṃ śrutyantare"dhyāyatīva lelāyatīva sadhīḥ svapno bhūtvemaṃ lokamatikrāmati""sa vā āyamātmā brahma vijñānamayo manomaya"ityādi,"svapnena śārīram" ityādi,"prāṇanneva prāṇo nāma bhavatī"tyādi ca | tasyāsya manaḥsthasya mana ākhyāṃ gatasya manaupaśamadvāreṇendriyaviṣayebhyo nivṛttasya yasyāṃ parasyāṃ devatāyāṃ svātmabhātāyāṃ yadavasthānaṃ tatputrāyā’cikhyāsuruddālako ha kilā’ruṇiḥ śvetaketuṃ putramuvācoktavān | svapnāntaṃ svapnamadhyaṃ svapna iti darśanavṛtteḥ svapnasyā’khyā tasya madhyaṃ svapnāntaṃ suṣuptamityetat | athavā svapnāntaṃ svapnasatattvamityarthaḥ tatrāpyarthātsuṣuptameva bhavati | svamapīto bhavatīti vacanāt | na hyanyatra suṣuptātsvamapītiṃ jīvasyecchanti brahmavidaḥ | tatra hyādarśāpanayane puruṣapratibimbi ādarśagato yathā svameva puruṣamapīto bhavatyevaṃ mana ādyuparame caitanyapratibimbarūpeṇa jīvenā’tmanā manasi praviṣṭā nāmarūpavyākaraṇāya parā devatā sā svamevā’tmānaṃ pratipadyate jīvarūpatāṃ mana ākhyāṃ hitvā | ataḥ suṣupta eva svapnāntaśabdavācya ityavagamyate | yatra tu suptaḥ svapnānpaśyati tatsvāpnaṃ darśanaṃ sukhaduḥkhasaṃyuktamiti puṇyāpuṇyayorhi sukhaduḥkhārambhakatvaṃ prasiddham | puṇyāpuṇyayoścāvidyākāmopaṣṭambhenaiva sukhaduḥkhataddarśanakāryārambhakatvamupapadyate nānyathetyavidyākāmakarmabhiḥ saṃsārahetubhiḥ saṃyukta eva svapna iti na svamapītā bhavati | "ananvāgataṃ puṇyenānanvāgataṃ pāpena tīrṇo hi tadā sarvāñchokānhṛdayasya bhavati" "tadvā asyaitadaticchandā" "eṣa parama ānanda"ityādiśrutibhyaḥ | suṣupta eva svaṃ devatārūpaṃ jīvatvavinirmuktaṃ darśayiṣyāmītyāha | svapnāntaṃ me mama nigadato he somya vijānīhi vispaṣṭamavadhārayetyarthaḥ | kadā svapnānto bhavatītyucyate | yatra yasminkāla etannāma bhavati puruṣasya svapsyataḥ | prasiddhaṃ hi loke svapitīti | gauṇaṃ cedaṃ nāmetyāha | yadā svapitītyucyate puruṣastadā tasminkāle satā sacchabdavācyayā prakṛtayā devatayā saṃpanno bhavati saṃgata ekībhūto bhavati | manasi praviṣṭaṃ mana ādisaṃsargakṛtaṃ jīvarūpaṃ parityajya svaṃ sadrūpaṃ yatparamārthasatyamapīto ’pigato bhavati | atastasmātsvapitītyenamācakṣate lokikāḥ | svamātmānaṃ hi yasmādapīto bhavati | tataścā’yastānāṃ karaṇānāmanekavyāpāranimittaglānānāṃ svavyāpārebhya uparamo bhavati | śruteśca"śrāmyatyeva vākśrāmyati cakṣur" ityevamādi | tathā ca"gṛhītā vāggṛhītaṃ śrotraṃ gṛhītaṃ mana"ityevamādīni karaṇāni prāṇagrastāni | prāṇa eko ’śrānto dehe kulāye yo jāgarti tadā jīvaḥ śramāpanuttaye svaṃ devatārūpamātmānaṃ pratipadyate | nānyatra svarūpāvasthānācchramāpanodaḥ syāditi yuktā prasiddhirlaukikānāṃ svaṃ hyapīto bhavatīti | dṛśyate hi loke jvarādirogagrastānāṃ tadvinirnoke svātmasthānāṃ viśramaṇaṃ tadvadihāpi syāditi yuktam | "tadyathā śyeno vā suparṇo vā viparipatya śrānta"ityādiśruteṣca || 1 || 
sa yathā śakuniḥ sūtreṇa prabaddho diśaṃ diśaṃ patitvānyatrāyatanam alabdhvā bandhanam evopaśrayate |
evam eva khalu somya tan mano diśaṃ diśaṃ patitvānyatrāyatanam alabdhvā prāṇam evopaśrayate |
prāṇabandhanaṃ hi somya mana iti || 
. 
. 
2. 'As a bird when tied by a string flies first in every direction, and finding no rest anywhere, settles down at last on the very place where it is fastened, exactly in the same manner, my son, that mind (the giva, or living Self in the mind, see VI, 3, 2), after flying in every direction, and finding- no rest anywhere, settles down on breath; for indeed, my son, mind is fastened to breath. 
tatrāyaṃ dṛṣṭānto yathokter’the-sa yathā śakuniḥ pakṣī śakunighātakasya hastagatena sūtreṇa prabaddhaḥ pāśito diśaṃ diśaṃ bandhanamokṣārthī sanpratiśidiśaṃ patitvānyatra bandhanādāyatanamāśrayaṃ viśramaṇāyālabdhvāprāpya bandhanamevopaśrayate | evameva yathāyaṃ dṛṣṭāntaḥ khalu he sobhya tanmanastatprakṛtaṃ poḍaśakalamannopacitaṃ mano nirdhāritaṃ tatepraviṣṭastatsthastadupalakṣito jīvastanmana iti nirdiśyate mañcākrośanavat | sa mana ākhyopādhirjīvo ’vidyākāmakarmopadiṣṭāṃ diśaṃ diśaṃ sukhaduḥkhādilakṣaṇāṃ jāgratsvapnayoḥ patitvā gatvānubhūyetyarthaḥ | anyatra sadākhyātsvātmana āyatanaṃ viśramaṇasthānamalabdhvā prāṇameva prāṇena sarvakāryakaraṇāśrayeṇopalakṣitā prāṇa ityucyate sadākhyā parā devatā | "prāṇasya prāṇaṃ" "prāṇaśarīro bhārūpa"ityādiśruteḥ | atastāṃ devatāṃ prāṇaṃ prāṇākhyāmevopaśrayate | prāṇo bandhanaṃ yasya manasastatprāṇabandhanaṃ hi yasmātsomya manaḥ prāṇopalakṣitadevatāśrayaṃ mana iti tadupalakṣito jīva iti || 2 || 
aśanāpipāse me somya vijānīhīti |
yatraitat puruṣo ’śiśiṣati nāmāpa eva tad aśitaṃ nayante |
tad yathā gonāyo ’śvanāyaḥ puruṣanāya ity evaṃ tad apa ācakṣate ’śanāyeti |
tatraitac chuṅgam utpatitaṃ somya vijānīhi |
nedam amūlaṃ bhaviṣyatīti || 
. 
. 
3. 'Learn from me, my son, what are hunger and thirst. When a man is thus said to be hungry, water is carrying away (digests) what has been eaten by him. Therefore as they speak of a cow-leader (go-naya), a horse-leader (asva-naya), a man-leader (purusha-naya), so they call water (which digests food and causes hunger) food-leader (asa-naya). Thus (by food digested &c.), my son, know this offshoot (the body) to be brought forth, for this (body) could not be without a root (cause). 
evaṃ svapitināmaprasiddhidvāreṇa yajjīvasya satyasvarūpaṃ jagato mūlaṃ tatputrasya darśayitvā’hānnādikāryakāraṇaparamparayāpi jagato mūlaṃ saddidarśayiṣuḥ | aśanāpipāse aśitumicchāśanā yālopena | pātumicchā pipāsā te aśanāpipāse aśanāpipāsayoḥ satatvaṃ vijānīhītyetat | yatra yasminkāla etannāma puruṣo bhavati | kiṃ tat?aśiśiṣatyaśitumicchatīti | tadā tasya puruṣasya kinimittaṃ nāma bhavatītyāha | yattatpuruṣeṇāśitamannaṃ kaṭhinaṃ potā āpo nayante dravīkṛtya rasādibhāvena vipariṇamayante tadā bhuktamannaṃ jīryati | atha ca bhavatyasya nāmāśiśiṣatīti gauṇam | jīrṇe hyanne ’śitumicchati sarvo hi jantuḥ | tat tatra apāmaśitanetṛtvādaśanāyā iti nāma prasiddhamityetasminnarthe | yathā gonāyo gāṃ nayatīti gonāya ityucyate gopālaḥ | tathāśvānnayatītyaśvanāyo ’śvapāla ityucyate | puruṣanāyaḥ puruṣānnayatīti rājā senāpatirvā | evaṃ tattadāpa ācakṣate laukikā aśanāyeti visarjanīyalopena | tatraivaṃ satyadbhī rasādibhāvena nītenāśitenānnena niṣpāditamidaṃ śarīraṃ vaṭakaṇikāyāmiva śuṅgo ’ṅkura utpatita udgatastamimaṃ śuṅgaṃ kāryaṃ śarīrākhyaṃ vaṭādiśuṅgavadutpatitaṃ he sobhya vijānīhi | kiṃ tatra vijñeyamityucyate | śuṇvidaṃ śuṅgavatkāryatvāccharīraṃ nāmūlaṃ mūlarahitaṃ bhaviṣyatītyukta āha śvetaketuḥ || 3 || 
tasya kva mūlaṃ syād anyatrānnāt |
evam eva khalu somyānnena śuṅgenāpo mūlam anviccha |
adbhiḥ somya śuṅgena tejo mūlam anviccha |
tejasā somya śuṅgena sanmūlam anviccha |
sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sadāyatanāḥ satpratiṣṭhāḥ || 
. 
. 
4. 'And where could its root be except in food (earth)? And in the same manner, my son, as food (earth) too is an offshoot, seek after its root, viz. water. And as water too is an offshoot, seek after its root, viz. fire. And as fire too is an offshoot, seek after its root, viz. the True. Yes, all these creatures, my son, have their root in the True, they dwell in the True, they rest in the True. 
yadyevaṃ samūlamidaṃ śarīraṃ vaṭādiśuṅgavattasyāsya kva mūlaṃ syādbhavedityevaṃ pṛṣṭa āha pitā | tasya kva mūlaṃ syādanyatrānnādannaṃ mūlamityabhiprāyaḥ | katham | aśitaṃ hyannamadbhirdravīkṛtaṃ jāṭhareṇāgninā pacyamānaṃ rasabhāvena pariṇamate | rasocchoṇitaṃ śoṇitānmāṃsaṃ māṃsānmedo medaso ’sthīnyasthibhyo majjā majjāyāḥ śukram | tathā yoṣidbhuktaṃ cānnaṃ rasādikrameṇaivaṃ pariṇataṃ lohitaṃ bhavati | tābhyāṃ śukraśoṇitābhyāmannakāryābhyāṃ saṃyuktābhyāmannenaiva pratyahaṃ bhujyamānenā’pūryamāṇābhyāṃ kuḍyamiva mṛtpiṇḍaiḥ pratyuhamupacīyamāno ’nnamūlo dehaśuṅgaḥ pariniṣpanna ityarthaḥ | yattu dehaśuṅgo ’nnamūla evameva khalu somyānnena śuhgena kāryabhūtenāpo mūlamannasya śuṅgasyānviccha pratipadyasva | apāmapi vināśotpattimattavācchuṅgatvameveti adbhiḥ sīmya śuṅgena kāryeṇa kāraṇaṃ tejo mūlamanviccha | tejaso ’pi vināśotpattimattavācchuṅgatvamiti tejasā somya śuṅgena sanmūlamekamevādvitīyaṃ paramārthasatyam | yasminsarvamidaṃ vācā’rambhaṇaṃ vikāro nāmadheyamanṛtaṃ rajjvāmiva sarpādivikalpajātamadhyastamavidyayā tadasya jagato mūlamataḥ sanmūlāḥ satkāraṇā he somyemāḥ sthāvarajaṅgamalakṣaṇāḥ sarvāḥ prajā na kevalaṃ sanmūlā evedānīmapi sthitikāle sadāyatanāḥ sadāśrayā eva | nahi mṛdamanāśritya ghaṭādeḥ sattvaṃ sthitirvāsti | ato mṛdvatsanmūtvātprajānāṃ sadāyatanaṃ yāsāṃ tāḥ sadāyatanāḥ prajāḥ | ante ca satpratiṣṭhāḥ sadeva pratiṣṭā layaḥ samāptipavasānaṃ pariśeṣo yāsāṃ tāḥ satpratiṣṭhāḥ || 4 || 
atha yatraitat puruṣaḥ pipāsati nāma teja eva tat pītaṃ nayate |
tad yathā gonāyo ’śvanāyaḥ puruṣanāya ity evaṃ tat teja ācaṣṭa udanyeti |
tatraitad eva śuṅgam utpatitaṃ somya vijānīhi |
nedam amūlaṃ bhaviṣyatīti || 
. 
. 
5. 'When a man is thus said to be thirsty, fire carries away what has been drunk by him. Therefore as they speak of a cow-leader (go-naya), of a horse-leader (asva-naya), of a man-leader (purusha-naya), so they call fire udanyi, thirst, i. e. water-leader. Thus (by water digested &c.), my son, know this offshoot (the body) to be brought forth: this (body) could not be without a root (cause). 
athedānīmapśuṅgadvāreṇa sato mūlasyānugamaḥ kārya ityāha | yatra yasminkāla etannāma pipāsati pātumicchatīti puruṣo bhavati | aśiśiṣatītivadidamapi gauṇameva nāma bhavati | dravīkṛtasyāśitasyānnasya netrya āpo ’nnaśuṅgaṃ dehaṃ kledayantyaḥ śithilī kuryurabbāhulyādyadi tejasā na śoṣyante | nitarāṃ ca tejasā śoṣyamāṇā svapsu dehabhāvena pariṇamamānāsu pātumicchā puruṣasya jāyate tadā puruṣaḥ pipāsati nāma tadetadāha | teja eva tattadā pītamabādi śoṣayaddehagatalohitaprāṇabhāvena nayate pariṇamayati | tadyathā gonāya ityādi samānamevaṃ tatteja ācaṣṭe loka udanyetyudakaṃ nayatītyudanyam | udanyetīti cchāndasaṃ tatrāpi pūrvavat | apāmapyetadeva śarīrākhyaṃ śuṅgaṃ nānyadityevamādi samānamanyat || 5 || 
tasya kva mūlaṃ syād anyatrādbhyaḥ |
adbhiḥ somya śuṅgena tejo mūlam anviccha |
tejasā somya śuṅgena sanmūlam anviccha |
sanmūlāḥ somyemāḥ sarvāḥ prajāḥ sad āyatanāḥ satpratiṣṭhāḥ |
yathā nu khalu somyemās tisro devatāḥ puruṣaṃ prāpya trivṛt trivṛd ekaikā bhavati tad uktaṃ purastād eva bhavati |
asya somya puruṣasya prayato vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyām || 
. 
. 
6. 'And where could its root be except in water? As water is an offshoot, seek after its root, viz. fire. As fire is an offshoot, seek after its root, viz. the True. Yes, all these creatures, O son, have their root in the True, they dwell in the True, they rest in the True.
'And how these three beings (devata), fire, water, earth, O son, when they reach man, become each of them tripartite, has been said before (VI, 4, 7). When a man departs from hence, his speech is merged in his mind, his mind in his breath, his breath in heat (fire), heat in the Highest Being. 
sāmarthyāttejaso ’pyetadeva śarīrākhyaṃ śuṅgam | ato ’pśuṅgena dehenā’po mūlaṃ gamyate | adbhiḥ śuṅgena tejo mūlaṃ gamyate | tejasā śuṅgena sanmūlaṃ gamyate pūrvavat | evaṃ hi tejobannamayasya dehaśuṅgasya vācārambhaṇamātrasyānnādiparamparayā paramārthasatyaṃ sanmūlamabhayasaṃtrāsaṃ nirāyāsaṃ sanmūlamanviccheti putraṃ gamayitvāśiśiṣati pipāsatīti nāmaprasiddhidvāreṇa yadanyadihāsminprakaraṇe tejobannānāṃ puruṣeṇopabhujyamānānāṃ kāryakaraṇasaṃghātasya dehaśuṅgasya svajātyasāṃkaryeṇopacayakaratvaṃ vaktavyaṃ prāptaṃ tadihoktameva draṣṭavyamiti pūrvoktaṃ vyapadiśati | yathā nu khalu yena prakāreṇemāstejobannākhyāstisro devatāḥ puruṣaṃ prāpya trivṛttrivṛdekaikā bhavati taduktaṃ purastādeva bhavatyannamaśitaṃ tredhā vidhīyata ityādi | tatraivoktamannādīnāmasitānāṃ ye mavyamā dhātavaste sāptadhātukaṃ śarīramupacinvantītyuktam | "māṃsaṃ bhavati lohitaṃ bhavati majjā bhavatyasthi bhavati ye tvaṇiṣṭhā dhātavo manaḥ prāṇaṃ vācaṃ dehasyāntaḥkaraṇasaṃghātamupacinvantī"ti coktaṃ"tanmano bhavati sa prāṇo bhavati sā vāgbhavatī"ti | so ’yaṃ prāṇakaraṇasaṃghāto dehe viśīrṇe dehāntaraṃ jīvādhiṣṭhito yena krameṇa pūrvadehātpracyuto gacchati tadāhāsya he somya puruṣasya prayato mriyamāṇasya vāṅmanasi saṃpadyate manasyupasaṃhriyate | atha tadā’hurjñātayo na vadatīti | manaḥpūrvako hi vāgvyāpāraḥ | "yadvai manasā dhyāyati tadvācā vadati"iti śruteḥ | vācyupasaṃhṛtāyāṃ manasi mano mananavyāpāreṇa kevalena vartate | mano ’pi yadopasaṃhriyate tadā manaḥ prāṇe saṃpannaṃ bhavati suṣuptakāla iva tadā pārśvasthā jñātayo na vijānātītyāhuḥ | prāṇaśca tadordhvocchvāsī svātmanyupasaṃhṛtabāhyakaraṇaḥ saṃvargavidyāyāṃ darśanāddhastapādādīnvikṣipanmarmasthānāni nikṛntannana ivotsṛjan krameṇopasaṃhṛtastejasi sampadyate | tadā’hurjñātayo na calatīti mṛto neti vā vicikitsanto dehamālabhamānā uṣṇaṃ copalabhamānā deha uṣṇo jīvatīti yadā tadapyauṣṇyaliṅgaṃ teja upasaṃhriyate tadā tattejaḥ parasyāṃ devatāyāṃ praśāmyati | tadevaṅkrameṇopasaṃhṛte svamūlaṃ prāpte ca manasi tatstho jīvo ’pi suṣuptakālavannimittopasaṃhārādupasaṃhriyamāṇaḥ sansatyābhisaṃdhipūrvakaṃ cedupasaṃhriyate sadeva saṃpadyate na punardehāntarāya suṣuptādivottiṣṭhati | yathā loke sabhaye deśe vartamānaḥ kathañcidivābhayaṃ deśaṃ prāptastadvat | itarastvanātmajñastasmādeva mūlātsuṣuptādivotthāya mṛtvā punardehajālamāviśati || 6 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
. 
. 
7. 'Now that which is that subtile essence (the root of all), in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.' 'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied. 
yasmānmūlādutthāya dehamāviśati jīvaḥ sa yaḥ sadākhya eṣa ukto ’ṇimāṇubhāvo jagato mūlamaitadātmyametatsadātmā yasya sarvasya tadetadātma tasya bhāva aitadātmyam | etena sadākhyenā’tmanā’tmavatsarvamidaṃ jagat | nānyo ’styasyā’tmā saṃsārī | "nānyadato ’ti śrotṛ"ityādiśrutyantarāt | yena cā’tmanā’tmavatsarvamidaṃ jagattadeva sadākhyaṃ kāraṇaṃ satyaṃ paramārthasat | ataḥ sa evā’tmā jagataḥ pratyaksvarūpaṃ satattvaṃ yāthātmyam | ātmaśabdasya nirupapadasya pratyagātmani gavādiśabdavannirūḍhatvāt | atastatsattvamasīti he śvetaketo ityevaṃ pratyāyitaḥ putra āha-bhūya eva mā bhagavānvijñāpayatu yadbhavaduktaṃ tatsandigdhaṃ mamāhanyahani sarvāḥ prajāḥ suṣupte satsaṃpadyanta ityetadyena tatsaṃpadya na viduḥ satsampannā vayamiti | ato dṛṣṭontena māṃ pratyāyayatvityarthaḥ | evamuktastathāstu somyeti hovāca pitā || 7 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasyāṣṭamaḥ khaṇḍaḥ 
yathā somya madhu madhukṛto nistiṣṭhanti nānātyayānāṃ vṛkṣāṇāṃ rasān samavahāram ekatāṃ rasaṃ gamayanti || 
. 
. 
1. NINTH KHANDA
'As the bees, my son, make honey by collecting the juices of distant trees, and reduce the juice into one form, 
yatpṛcchasyahanyahani satsaṃpadya na viduḥ satsaṃpannāḥ sma iti tatkasmādityatra śṛṇu dṛṣṭāntam | yathā loke he somya madhukṛto madhu kurvantīti madhukṛto madhukaramakṣikā madhu nistiṣṭhanti madhu niṣpādayanti tatparāḥ santaḥ | katham?nānātyayānāṃ nānāgatīnāṃ nānādikkānāṃ vṛkṣāṇāṃ rasānsamavahāraṃ samāhṛtyaikatāmekabhāvaṃ madhutvena rasāngamayanti madhutvamāpādayanti || 1 || 
te yathā tatra na vivekaṃ labhante ’muṣyāhaṃ vṛkṣasya raso ’smy amuṣyāhaṃ vṛkṣasya raso ’smīti |
evam eva khalu somyemāḥ sarvāḥ prajāḥ sati saṃpadya na viduḥ sati saṃpadyāmaha iti || 
. 
. 
2. 'And as these juices have no discrimination, so that they might say, I am the juice of this tree or that, in the same manner, my son, all these creatures, when they have become merged in the True (either in deep sleep or in death), know not that they are merged in the True. 
te rasā yathā madhutvenaikatāṃ gatāstatra madhuni vivekaṃ na labhante | katham, amuṣyāhamāmrasya panasasya vā vṛkṣasya raso ’smīti | yathā hi loke bahūnāṃ cetanāvatāṃ sametānāṃ prāṇināṃ vivekalābho bhavatyamuṣyāhaṃ putro ’muṣyāhaṃ naptāsmīti | te ca labdhavivekāḥ santo na saṃkīryante na tathehānekaprakāravṛkṣarasānāmapi madhurāmlatiktakaṭukādīnāṃ madhutvenaikatāṃ gatānāṃ madhurādibhāvena viveko gṛhyata ityabhiprāyaḥ | yathāyaṃ dṛṣṭānta ityevameva khalu somyemāḥ sarvāḥ prajā ahanyahani sati saṃpadya suṣuptakāle maraṇapralayayośca na vidurna vijānīyuḥ sati saṃpadyāmaha iti saṃpannā iti vā || 2 || 
ta iha vyaghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yad yad bhavanti tad ābhavanti || 
. 
. 
3. 'Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a midge, or a gnat, or a mosquito, that they become again and again. 
yasmāccaivamātmanaḥ sadrūpatāmajñātvaiva satsaṃpadyante | atasta iha loke yatkarmanimittāṃ yāṃ yāṃ jātiṃ pratipannā āsurvyāghrādīnāṃ vyāghro ’haṃ siṃho ’hamityevaṃ te tatkarmajñānavāsanāṅkitāḥ santaḥ satpraviṣṭā api tadbhāvenaiva punarābhavanti punaḥ sata āgatya vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yadyatpūrvamiha loke bhavanti vabhūvurityarthaḥ | tadeva punarāgatya bhavanti yugasahasrakoṭyantaritāpi saṃsāriṇo jantoryā purā bhāvitā vāsanā sā na naśyatītyarthaḥ | "yathāprajñaṃ hi saṃbhavāḥ"iti śruttyantarāt || 3 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
. 
. 
4. 'Now ' that which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
' Be it so, my child,' the father replied. 
tāḥ prajā yasminpraviśya punarāvirbhavanti | ye tvito ’nye satsatyātmābhisaṃdhā yamaṇubhāvaṃ sadātmānaṃ praviśya nā’vartante sa ya eṣo ’ṇimetyādi vyākhyātam | yathā loke svakīye gṛhe supta utthāya grāmāntaraṃ gato jānāti svagṛhādāgato ’smītyevaṃ sata āgato ’smīti ca jantūnāṃ kasmādvijñānaṃ na bhavatīti bhūya eva mā bhagavānvijñāpayatvityuktastathā sobhyeti hovāca pitā || 4 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya navamaḥ khaṇḍaḥ 
imāḥ somya nadyaḥ purastāt prācyaḥ syandante paścāt pratīcyaḥ |
tāḥ samudrāt samudram evāpiyanti |
sa samudra eva bhavati |
tā yathā tatra na vidur iyam aham asmīyam aham asmīti || 
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1. TENTH KHANDA
'These rivers, my son, run, the eastern (like the Ganga) toward the east, the western (like the Sindhu) toward the west. They go from sea to sea (i. e. the clouds lift up the water from the sea to the sky, and send it back as rain to the sea). They become indeed sea. And as those rivers, when they are in the sea, do not know, I am this or that river, 
śṛṇu tatra dṛṣṭāntaṃ yathā somyemā nadyo gaṅgādyāḥ purastātpūrvāṃ diśaṃ prati prācyaḥ prāgañcanāḥ syandante sravanti | paścātpratīcīṃ diśaṃ prati sindhvādyāḥ pratīcīmañcanti gacchantīti pratīcyastāḥ samudrādambhonidherjaladharairākṣiptāḥ punarvṛṣṭirūpeṇa patitā gaṅgādinadīrūpiṇyaḥ punaḥ samudramambhonidhimevāpiyanti sa samudra eva bhavati tā nadyo yathā tatra samudre samudrātmanaikatāṃ gatā na vidurna jānantīyaṃ gaṅgāhamasmīyaṃ yamunāhamasmītīyaṃ mahyahamasmīti ca || 1 || 
evam eva khalu somyemāḥ sarvāḥ prajāḥ sata āgamya na viduḥ sata āgacchāmaha iti |
ta iha vyāghro vā siṃho vā vṛko vā varāho vā kīṭo vā pataṅgo vā daṃśo vā maśako vā yad yad bhavanti tad ābhavanti || 
. 
. 
2. In the same manner, my son, all these creatures, when they have come back from the True, know not that they have come back from the True. Whatever these creatures are here, whether a lion, or a wolf, or a boar, or a worm, or a mid-e, or a gnat, or a mosquito, that they become again and again. 
 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
. 
. 
3. 'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
evameva khalu somyemāḥ sarvāḥ prajā yasmātsati sampadya na vidustasmātsata āgamya na viduḥ sata āgacchāmaha āgatā iti vā | ta iha vyāghra ityādi samānamanyat | dṛṣṭaṃ loke jale vīcītaraṅgaphenabudādaya utthitāḥ punastadbhāvaṃ gatā vinaṣṭā iti | jīvāstu tatkāraṇamaṇubhāvaṃ pratyahaṃ gacchanto ’pi suṣupte maraṇapralayayośca na vinaśyantītyetat bhūya eva mā bhagavānvijñāpayatu dṛṣṭāntena | tathā somyeti hovāca pitā || 2-3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya daśamaḥ khaṇḍaḥ 
asya somya mahato vṛkṣasya yo mūle ’bhyāhanyāj jīvan sraved yo madhye ’bhyāhanyāj jīvan sraved yo ’gre ’bhyāhanyāj jīvan sravet |
sa eṣa jīvenātmanānuprabhūtaḥ pepīyamāno modamānas tiṣṭhati || 
. 
. 
1. ELEVENTH KHANDA
'If some one were to strike at the root of this large tree here, it would bleed, but live. If he were to strike at its stem, it would bleed, but live. If he were to strike at its top, it would bleed, but live. Pervaded by the living Self that tree stands firm, drinking in its nourishment and rejoicing; 
śṛṇu dṛṣṭāntamasya - he somya mahato ’nekaśākhādiyuktasya vṛkṣasyāsyetyagrataḥ sthitaṃ vṛkṣaṃ darśayannāha | yadi yaḥ kaścidasya mūle ’bhyāhanyātparaśvādinā sakṛdghātamātreṇa na śuṣyatīti jīvanneva bhavati tadā tasya rasaḥ sravet | tathā yo madhye ’bhyāhanyājjīvansravettathā yo ’gre ’bhyāhanyājjīvansravetsa eṣa vṛkṣa idānīṃ jīvenā’tmanānuprabhūto ’nuvyāptaḥ pepīyamāno ’tyarthaṃ pibannudakaṃ bhaumāṃśca rasānmūlairgṛhṇanmodamāno harṣaṃ prāpnuvaṃstiṣṭhati || 1 || 
asya yad ekāṃ śākhāṃ jīvo jahāty atha sā śuṣyati |
dvitīyāṃ jahāty atha sā śuṣyati |
tṛtīyāṃ jahāty atha sā śuṣyati |
sarvaṃ jahāti sarvaḥ śuṣyati || 
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2. 'But if the life (the living Self) leaves one of its branches, that branch withers; if it leaves a second, that branch withers; if it leaves a third, that branch withers. If it leaves the whole tree, the whole tree withers. In exactly the same manner, my son, know this.' Thus he spoke: 
tasyāsya yadekāṃ śākhāṃ rogagrastāmāhatāṃ vā jīvo jahātyupasaṃharati śākhāyāṃ viprasṛtamātmāṃśam | atha sā śuṣyati | vāṅmanaḥprāṇakaraṇagrāmānupraviṣṭo hi jīva iti tadupasaṃhāra upasaṃhriyate | jīvena ca prāṇayuktenāśitaṃ potaṃ ca rasatāṃ gataṃ jīvaccharīraṃ vṛkṣaṃ vardhayadrasarūpeṇa jīvasya sadbhāve liṅgaṃ bhavati | aśitapītābhyāṃ hi dehe jīvastiṣṭhati te cāśitapīte jīvakarmānusāriṇī iti | tasyaikāṅgavaikalyanimittaṃ karma yadopasthitaṃ bhavati tadā jīva ekāṃ śākhāṃ jahāti śākhāyā ātmānamupasaṃharati | atha tadā sā śākhā śuṣyati | jīvasthitinimitto raso jīvakarmākṣipto jīvopasaṃhāre na tiṣṭhati | rasāpagame ca śākhā śoṣamupaiti | tathā sarvaṃ vṛkṣameva yadāyaṃ jahāti tadā sarvo ’pi vṛkṣaḥ śuṣyati | vṛkṣasya rasasravaṇaśoṣaṇādiliṅgājjīvavattvaṃ dṛṣṭāntaśruteśca cetanāvantaḥ sthāvarā iti bauddhakāṇādamatamacetanāḥ sthāvarā ityetadasāramiti darśitaṃ bhavati || 2 || 
evam eva khalu somya viddhīti ha uvāca |
jīvāpetaṃ vāva kiledaṃ mriyate na jīvo mriyata iti |
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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3- 'This (body) indeed withers and dies when the living Self has left it; the living Self dies not.
'That which is that subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
yathāsminvṛkṣadṛṣṭānte darśitaṃ jīvena yukto vṛkṣo ’śuṣko rasapānādiyukto jāvatītyucyate tadapetaśca mriyata ityucyate | evameva khalu somya viddhīti hovāca-jīvāpetaṃ jīvaviyuktaṃ vāva kiledaṃ śarīraṃ mriyate na jīvo mriyata iti kāryaśeṣe ca suptotthitasya mamedaṃ kāryaśeṣamaparisamāptamiti smṛtvā samāpanadarśanāt | jātamātrāṇāṃ ca jantūnāṃ stanyābhilāṣayādidarśanāccātītajanmāntarānubhūtastana (nya) pānaduḥkhānubhavasmṛtirgamyate | agnihotrādīnāṃ ca vaidikānāṃ karmaṇāmarthavattvānna jīvo mriyata iti | sa ya eṣo ’ṇimetyādi samānam | kathaṃ punaridamatyantasthīlaṃ pṛthivyādi nāmarūpavajjagadatyantasūkṣmātsadrūpānnāmarūparah itātsato jāyata ityetaddṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti | tathā somyeti hovāca pitā || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasyaikādaśaḥ khaṇḍaḥ 
nyagrodhaphalam ata āhareti |
idaṃ bhagava iti |
bhinddhīti |
bhinnaṃ bhagava iti |
kim atra paśyasīti |
aṇvya ivemā dhānā bhagava iti |
āsām aṅgaikāṃ bhinddhīti |
bhinnā bhagava iti |
kim atra paśyasīti |
na kiṃcana bhagava iti || 
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1. TWELFTH KHANDA
'Fetch me from thence a fruit of the Nyagrodha tree.'
Here is one, Sir.'
Break it.'
'It is broken, Sir.'
'What do you see there?'
'These seeds, almost infinitesimal.'
'Break one of them.'
'It is broken, Sir.'
'What do you see there?'
'Not anything, Sir.' 
yadyetatpratyakṣīkartumicchasi, ato ’smānmahato nyagrodhātphalamekamāharetyuktastathā cakāra, sa idaṃ bhagava upahṛtaṃ phalamiti darśitavantaṃ pratyāha phalaṃ bhindhīti | bhinnamityāhetaraḥ | tamāha pitā kimatra paśyasītyukta āhāṇvyo ’ṇutarā ivemā dhānā bījāni paśyāmi bhagava iti | āsāṃ dhānānāmekāṃ dhānāmaṅga he vatsa bhindhītyukta āha bhinnā bhagava iti | yadi bhinnā dhānā tasyāṃ bhinnāyāṃ kiṃ paśyasītyukta āha na kiñcana paśyāmi bhagava iti || 1 || 
taṃ hovāca yaṃ vai somyaitam aṇimānaṃ na nibhālayasa etasya vai somyaiṣo ’ṇimna evaṃ mahānyagrodhas tiṣṭhati |
śraddhatsva somyeti || 
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2. The father said: 'My son, that subtile essence which you do not perceive there, of that very essence this great Nyagrodha tree exists. 
taṃ putraṃ hovāca vaṭadhānāyāṃ bhinnāyāṃ yaṃ vaṭabījāṇimānaṃ he saumyaitaṃ na nibhālayase na paśyasi | tathāpyetasya vai kila somyaiṣa mahānnyagrodho bījasyāṇimnaḥ sūkṣmasyādṛśyamānasya kāryabhūtaḥ sthūlaśākhāskandhaphalapalāśavāṃstiṣṭhatyutpannaḥ sannuttiṣṭhatīti vocchabdo ’dhyāhāryo ’taḥ śraddhatsva somya sata evāṇimnaḥ sthūlaṃ nāmarūpādimatkāryaṃ jagadutpannamiti | yadyapi nyāyāgamābhyāṃ nirdhāritor’thastathaivetyavagamyate tathāpyatyantasūkṣmeṣvartheṣu bāhyaviṣayāsaktamanasaḥ svabhāvapravṛttasyāsatyāṃ gurutarāyāṃ śraddhāyāṃ duravagamatvaṃ syādityāha śraddhatsveti | śraddhāyāṃ tu satyāṃ manasaḥ samādhānaṃ bubhutsiter’the bhavettataśca tadarthāvagatiḥ | "anyatramanā abhūvam" ityādiśruteḥ || 2 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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3. 'Believe it, my son. That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
sa ya ityādyuktārtham | yadi tatsajjagato mūlaṃ kasmānnopalabhyata ityetaddṛṣṭāntena mā bhagavānbhūya eva vijñāpayatviti | tathā somyeti hovāca pitā || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya dvādaśaḥ khaṇḍaḥ 
lavaṇam etad udake ’vadhāyātha mā prātar upasīdathā iti |
sa ha tathā cakāra |
taṃ hovāca |
yad doṣā lavaṇam udake ’vādhā aṅga tad āhareti |
tad dhāvamṛśya na viveda || 
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1. THIRTEENTH KHANDA
'Place this salt in water, and then wait on me in the morning.'
The son did as he was commanded.
The father said to him: 'Bring me the salt, which you placed in the water last night.'
The son having looked for it, found it not, for, of course, it was melted. 
vidyamānamapi vastu nopalabhyate prakārāntareṇa tūpalabhyata iti śṛṇvatra dṛṣṭāntam yadi cemamarthaṃ pratyakṣo sa ha pitroktamarthaṃ pratyakṣīkartumicchaṃstathā cakāra | taṃ hovāca paredyuḥ prātarūpasīdathā upagacchethā iti | sa ha pitroktamarthaṃ pratyakṣīkartumicchaṃstathā cakāra | taṃ hovāca paredyuḥ prātaryallavaṃ doṣā rātrāvudake ’vādhā nikṣiptavānasyaṅga he vatsa tadāharetyuktastallavaṇamājihīrṣurha kilāvamṛśyodake na viveda na vijñātavānyathā tallavaṇaṃ, vidyamānameva sadapsu līnaṃ saṃśliṣṭamabhūtaṃ || 1 || 
yathā vilīnam eva |
an;gāsyāntād ācāmeti |
katham iti |
lavaṇam iti |
madhyād ācāmeti |
katham iti |
lavaṇam iti |
antād ācāmeti |
katham iti |
lavaṇam iti |
abhiprāsyaitad atha mopasīdathā iti |
tad dha tathā cakāra |
tac chaśvat saṃvartate |
taṃ hovācātra vāva kila tat somya na nibhālayase ’traiva kileti || 
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2. The father said: 'Taste it from the surface of the water. How is it?'
The son replied: 'It is salt.'
'Taste it from the middle. How is it?'
The son replied: ' It is salt.'
'Taste it from the bottom. How is it?'
The son replied: 'It is salt.'
The father said: 'Throw it away' and then wait on me.
He did so; but salt exists for ever.
Then the father said: 'Here also, in this body, forsooth, you do not perceive the True (Sat), my son; but there indeed it is. 
yathā vilīnaṃ lavaṇaṃ na vettha tathāpi taccakṣuṣā sparśanena ca piṇḍarūpaṃ lavaṇamagṛhyamāṇaṃ vidyata evāpsūpalabhyate copāyāntareṇetyetatputraṃ pratyāyayitumicchannāha-aṅgāsyodakasyāntādupari gṛhītvā’cāmetyuktvā putraṃ tathākṛtavantamuvāca kathamitītara āha lavaṇaṃ svādutaḥ iti | tathā madhyādudakasya gṛhītvā’cāmeti kathamiti lavaṇamiti | tathāntādadhodeśādgṛhītvā’cāmeti kathamiti lavaṇamiti | yadyevamabhiprāsya parityajyaitadudakamācamyātha mopasīdathā iti taddha tathā cakāra lavaṇaṃ parityajya pitṛsamīpamājagāmetyarthaḥ | idaṃ vacanaṃ bravaṃstallavamaṃ tasminnevodake yanmayā rātrau kṣiptaṃ śāśvannityaṃ saṃvartate vidyamānameva satsamyagvartate | ityevamuktavantaṃ taṃ hovāca pitā | yathedaṃ lavaṇaṃ darśanasparśanābhyāṃ pūrvaṃ gṛhītaṃ punarudake vilīnaṃ tābhyāmagṛhyamāṇamapi vidyata evopāyāntareṇa jihvayopalabhyamānatvāt | evamevātraivāsminneva tejobannādikārye śuṅgedehe | vāva kiletyācāryopadeśasmaraṇapradarśanārthau | sattejobannādiśuṅgakāramaṃ vaṭabījāṇimavadvidyamānamevendriyairnopalabhase na nibhālayase | yathātraivodake darśanasparśanābhyāmanupalabhyamānaṃ lavaṇaṃ vidyamānameva jihvayopalabdhavānasi | evamevātraiva kila vidyamānaṃ sajjaganmūlamupāyāntareṇa lavaṇāṇimavadupalapsyasa iti vākyaśeṣaḥ || 2 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
Be it so, my child,' the father replied. 
sa ya ityādi samānam | yadyevaṃ lavaṇāṇimavadindriyairanupalabhyamānamapi jaganmūlaṃ sadupāyāntareṇopalabdhuṃ śakyate yadupalambhātkṛtārthaḥ syāmanupalambhāccākṛtārthaḥ syāmahaṃ tasyaivopalabdhau ka upāya ityetadbhūya eva mā bhagavānvijñāpayatu dṛṣṭāntena tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya trayodaśaḥ khaṇḍaḥ 
yathā somya puruṣaṃ gandhārebhyo ’bhinaddhākṣam ānīya taṃ tato ’tijane visṛjet |
sa yathā tatra prāṅ vodaṅ vā adharāṅ vā pratyaṅ vā pradhmāyītābhinaddhākṣa ānīto ’bhinaddhākṣo visṛṣṭaḥ || 
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1. FOURTEENTH KHANDA
'As one might lead a person with his eyes covered away from the Gandharas, and leave him then in a place where there are no human beings; and as that person would turn towards the east, or the north, or the west, and shout, "I have been brought here with my eyes covered, I have been left here with my eyes covered," 
yathā loke he somya puruṣaṃ yaṃ kañcidgandhārebhyo janapadebhyo ’bhinaddhākṣaṃ baddhacakṣuṣamānīya dravyahartā taskarastamabhinaddhākṣameva baddhahastamaraṇye tato ’pyatijane ’tigatajane ’tyantavigatajane deśe visṛjetsa tatra digbhramopeto yathā prāṅvā prāgañcanaḥ prāṅmukho, vetyarthaḥ | tathodaṅvādharāṅvā pratyaṅvā pradhmāyīta śabdaṃ kuryādvikrośet | abhinaddhākṣo ’haṃ gandhārebhyastaskareṇā’nīto ’bhinaddhākṣa eva visṛṣṭa iti || 1 || 
tasya yathābhinahanaṃ pramucya prabrūyād etāṃ diśaṃ gandhārā etāṃ diśaṃ vrajeti |
sa grāmād grāmaṃ pṛcchan paṇḍito medhāvī gandhārān evopasaṃpadyeta |
evam evehācāryavān puruṣo veda |
tasya tāvad eva ciraṃ yāvan na vimokṣye ’tha saṃpatsya iti || 
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2. 'And as thereupon some one might loose his bandage and say to him, "Go in that direction, it is Gandhara, go in that direction;" and as thereupon, having been informed and being able to judge for himself, he would by asking his way from village to village arrive at last at Gandhara, -- in exactly the same manner does a man, who meets with a teacher to inform him, obtain the true knowlede. For him there is only delay so long as he is not delivered (from the body); then he will be perfect. 
evaṃ vikrośatastasya yathābhinahanaṃ yathābandhanaṃ pramucya muktvā kāruṇikaḥ kaścidetāṃ diśamuttarato gandhārā etāṃ diśaṃ vrajeti prabrūyātsa evaṃ kāruṇikena bandhanānmokṣito grāmādgrāmāntaraṃ pṛcchanpaṇḍita upadeśavānmedhāvo paropadiṣṭagrāmapraveśamārgāvadhāraṇasamarthaḥ sangandhārānevopasampadyeta netaro mūḍhamatirdeśāntaradarśanatṛḍvā | yathāyaṃ dṛṣṭānto varṇitaḥ svaviṣayebhyo gandhārebhyaḥ puruṣastaskarairabhinaddhākṣo ’viveko diṅmūḍho ’śanāyāpipāsādimānvyāghrataskarādyanekabhayānatharvrātayutamaraṇyaṃ praveśito duḥkhārto vikrośanbandhanebhyo mumukṣustiṣṭhati sa kathañcideva kāruṇikena kenacinmokṣitaḥ svadeśāngandhārānevā’panno nirvṛtaḥ sukhyabhūt | evameva sato jagadātmanaḥ svarūpāttejovannādimayaṃ dehāraṇyaṃ vātapittakapharudhiramedomāṃsāsthimajjāśukrakṛmimūtrapurīṣavacchītoṣṇādyanekadvandvasukhaduḥkhavaccedaṃ mohapaṭābhinaddhākṣo bhāryāputramitrapaśubandhvādidṛṣṭādṛṣṭānekaviṣayatṛṣṇāpāśitaḥ puṇyāpuṇyāditaskaraiḥ praveśito"’hamamuṣya putro mamaite bāndhavāḥ sukhyahaṃ duḥkhī mūḍhaḥ paṇḍito dhārmiko bandhumāñjāto mṛto jīrṇaḥ pāpī putro me mṛto dhanaṃ me naṣṭaṃ hā hato ’smi kathaṃ jāviṣyāmi kā me gatiḥ kiṃ me trāṇam" ityevamanekaśatasahasrānarthajālavānvikrośankathañcideva puṇyātiśayātparamakāruṇikaṃ kañcitsadbrahmātmavidaṃ vimuktabandhanaṃ brahmiṣṭhaṃ yadā’sādayati tena ca brahmavidā kāruṇyāddarśitasaṃsāraviṣayadoṣadarśanamārgo viraktaḥ saṃsāraviṣayebhyo nāsi tvaṃ saṃsāryamuṣya putratvādidharmavānkiṃ tarhi sadyattattvamasītyavidyāmohapaṭābhinahanānmokṣito gandhārapuruṣavacca svaṃ sadātmānamupasampadya sukhī nirvṛtaḥ syādityetamevārthamāhā’cāryavānpuruṣo vedeti tasyāsyaivamācāryavato muktāvidyābhinahanasya tāvadeva tāvāneva kālaściraṃ kṣepaḥ sadātmasvarūpasampatteriti vākyaśeṣaḥ | kiyānkālaściramityucyate yāvanna vimokṣye na vimokṣyata ityetatpuruṣavyatyanena | sāmarthyāt | yena karmaṇā śarīramārabdhaṃ tasyopabhogena yenāthaśabda ānantaryārthaḥ syāt | nanu yathā sadvijñānāntarameva dehapātaḥ satsampattiśca na bhavati karmaśeṣavaśāttathāpravṛttaphalāni prāgjñānotpatterjanmāntarasañcitānyapi karmāṇi santīti tatphalopabhogārthaṃ patite ’smiñśarīrāntaramārabdhavyam | utpanne ca jñāne yāvajjīvaṃ vihitāni pratiṣiddhāni vā karmāṇi karotyeveti tatphalopabhogārthaṃ cāvaśyaṃ śarīrāntaramārabdhavyaṃ tataśca karmāṇi tataḥ śarīrāntaramiti jñānārthakyaṃ karmaṇāṃ phalavattvāt | atha jñānavataḥ kṣīyante karmāṇi tadā jñānaprāptisamakālameva jñānasya satsampattihetutvānmokṣaḥ syāditi śarīrapātaḥ syāt | tathācā’cāryābhāva "ityācāryavānpuruṣo vede"tyācāryavattvānupapattirjñānānmokṣābhāvaprasaṅgaśca | deśāntaraprāptyupāyajñānavadanaikāntikaphalatvaṃ vā jñānasya | na | karmaṇāṃ pravṛttāpravṛttaphalavattvaviśeṣopapatteḥ | yaduktamapravṛttaphalānāṃ karmamāṃ dhruvaphalavattvādbrahmavidaḥ śarīre patite śarīrāntaramārabdhavyamapravṛttakarmaphalopabhogātharmityetadasat | viduṣa"stasya tāvadeva ciram" iti śruteḥ prāmāṇyāt | nanu"puṇyo vai pumyena karmaṇābhavati"ityādiśruterapi prāmāṇyameva | tasyamevam | tathāpi pravṛttaphalānāmapravṛttaphalānāṃ ca karmaṇāṃ viśeṣo ’sti | katham | yāni pravṛttaphalāni karmāṇi yairvidvaccharīramārabdhaṃ teṣāmupabhogenaiva kṣayaḥ | yathā’rahdhavegasya lakṣyamukteṣvādervegakṣayādeva sthitirna tu lakṣyavedhasamakālameva prayojanaṃ nāstīti tadvat | anyāni tvapravṛttaphalānīha prāgjñānotpatterūrdhvaṃ ca kṛtāni vā kriyamāṇāni vātītajanmāntarakṛtāni vāpravṛttaphalāni jñānena dahyante prāyaścitteneva | "kṣīyante cāsya karmāṇi"iti cā’tharvaṇe | ato brahmavido jīvanādiprayojanābhāve ’pi pravṛttaphalānāṃ karmaṇāmavaśyameva phalopabhogaḥ syāditi mukteṣuvattasya tāvadeva ciramiti yuktamevoktamiti yathoktadoṣacodanānupapattiḥ jñānotpatterūrdhvaṃ ca brahmavidaḥ karmābhāvamavocāma"brahmasaṃstho ’mṛtatvametī"tyatra | tac ca smartum arhasi || 2 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
' Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
sa ya ityādyuktārtham | ācāryavānvidvānyena krameṇa satsampadyate taṃ kramaṃ dṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti | tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya caturdaśaḥ khaṇḍaḥ 
puruṣaṃ somyotopatāpinaṃ jñātayaḥ paryupāsate jānāsi māṃ jānāsi mām iti |
tasya yāvan na vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyāṃ tāvaj jānāti || 
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1. FIFTEENTH KHANDA
'If a man is ill, his relatives assemble round him and ask: " Dost thou know me? Dost thou know me?" Now as long as his speech is not merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being (devati), he knows them. 
puruṣaṃ he somyotopatāpinaṃ jvarādyupatāpavantaṃ jñātayo bāndhavāḥ parivāryopāsate mumūrṣuṃ jānāsi māṃ tava pitaraṃ putraṃ bhrātaraṃ veti pṛcchantastasya mumūrṣoryāvanna vāṅmanasi sampadyate manaḥ prāṇe prāṇastejasi tejaḥ parasyāṃ devatāyāmityetaduktartham || 1 || 
atha yadāsya vāṅ manasi saṃpadyate manaḥ prāṇe prāṇas tejasi tejaḥ parasyāṃ devatāyām atha na jānāti || 
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2. 'But when his speech is merged in his mind, his mind in breath, breath in heat (fire), heat in the Highest Being, then he knows them not. 
saṃsāriṇo yo maraṇakramaḥ sa evāyaṃ viduṣo ’pi satsampattikrama ityetadāha parasyāṃ devatāyāṃ tejasi sampanne ’tha na jānāti | avidvāṃstu sata utthāya prāgbhāvitaṃ vyāghrādibhāvaṃ devamanuṣyādibhāvaṃ vā viśati | vidvāṃstu śāsrācāryopadeśajanitajñānadīpaprakāśitaṃ sadbrahmātmānaṃ praviśya nā’vartata ityeṣa satsampattikramaḥ | anye tu mūrdhanyayā nāḍyotkramyā’dityādidvāreṇa sadgacchantītyāhustadasat | deśakālanimittaphalābhisandhānena gamanadarśanāt | na hi sadātmaikatvadarśinaḥ satyābhisandhasya deśakālanimittaphalādyanṛtābhisandhirupapadyate | virodhāt | avidyākāmakarmaṇāṃ ca gamananimittānāṃ sadvijñānahutāśanavipluṣṭatvādgamanānupapattireva | "paryāptakāmasya kṛtātmanastivahaiva sarve pravilīyanti kāmāḥ"ityādyātharvaṇe | nadīsamudradṛṣṭāntaśruteśca || 2 || 
sa ya eṣo ’ṇimaitad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
bhūya eva mā bhagavān vijñāpayatv iti |
tathā somyeti hovāca || 
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3. 'That which is the subtile essence, in it all that exists has its self. It is the True. It is the Self, and thou, O Svetaketu, art it.'
'Please, Sir, inform me still more,' said the son.
'Be it so, my child,' the father replied. 
sa ya ityādi samānam | yadi mariṣyato mumukṣataśca tulyā satsampattistatra vidvānsatsampanno nā’vartata āvartate tvavidvānityatra kāraṇaṃ dṛṣṭāntena bhūya eva mā bhagavānvijñāpayatviti tathā somyeti hovāca || 3 || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya pañcadaśaḥ khaṇḍaḥ 
puruṣaṃ somyota hastagṛhītam ānayanti |
apahārṣīt steyam akārṣīt paraśum asmai tapateti |
sa yadi tasya kartā bhavati tata evānṛtam ātmānaṃ kurute |
so ’nṛtābhisaṃdho ’nṛtenātmānam antardhāya paraśuṃ taptaṃ pratigṛhṇāti |
sa dahyate |
atha hanyate || 
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1. SIXTEENTH KHANDA
'My child, they bring a man hither whom they have taken by the hand, and they say: "He has taken something, he has committed a theft." (When he denies, they say), "Heat the hatchet for him." If he committed the theft, then he makes himself to be what he is not. Then the false-minded, having covered his true Self by a falsehood, grasps the heated hatchet-he is burnt, and he is killed. 
śṛṇu yathā somya puruṣaṃ cauryakarmaṇi sandihyamānaṃ nigrahāya parīkṣaṇāya votāpi hastagṛhītaṃ baddhahastamānayanti rājapuruṣāḥ | kiṃ kṛtavānayamiti pṛṣṭāścā’hurapahārśīddhanamasyāyam | te cā’huḥ kimapaharaṇamātrema bandhanamarhati | anyathā datte ’pi dhane bandhanaprasaṅgādityuktāḥ punarāhuḥ steyamakārṣīttauryeṇa dhanamapahārṣīditi | teṣvevaṃ vadatsvitaro ’pahnate nāhaṃ tatkarteti | (te cā’huḥ sandihyamānaṃ steyamakārṣīstvamasya dhanasyeti) | tasmiṃścāpahnavāne āhuḥ paraśumasmai tapateti śodhayatvātmānamiti | sa yadi tasya stainyasya kartā bavati bahiścāpahnate sa evaṃbhūtastata evānṛtamanyathābhūtaṃ santamanyathā’mānaṃ kurute sa tathānṛtābhisandho ’nṛtenā’tmānamantardhāya vyavahitaṃ kṛtvā paraśuṃ taptaṃ mohātpratigṛhrāti sa dahyate ’tha hanyate rājapuruṣaiḥ svakṛtenānṛtābhisandhidoṣeṇa || 1 || 
atha yadi tasyākartā bhavati |
tata eva satyam ātmānaṃ kurute |
sa satyābhisandhaḥ satyenātmānam antardhāya paraśuṃ taptaṃ pratigṛhṇāti |
sa na dahyate |
atha mucyate || 
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2. 'But if he did not commit the theft, then he makes himself to be what he is. Then the true minded, having covered his true Self by truth, grasps the heated hatchet-he is not burnt, and he is delivered. 
atha yadi tasya karmaṇo ’kartā bhavati tata eva satyamātmānaṃ kurute sa satyena tayā stainyākartṛtayā’tmānamantardhāya paraśuṃ taptaṃ pratigṛhṇāti sa satyābhisandhaḥ sanna dahyate satyavyavadhānādatha mucyate ca mṛṣābhiyoktṛbhyaḥ | taptaparaśuhastatalasaṃyogasya tulyatve ’pi steyakartrakartroranṛtābhisandho dahyate na tu satyābhisandhaḥ || 2 || 
sa yathā tatra nādāhyeta |
etad ātmyam idaṃ sarvam |
tat satyam |
sa ātmā |
tat tvam asi śvetaketo iti |
tad dhāsya vijajñāv iti vijajñāv iti || 
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3. 'As that (truthful) man is not burnt, thus has all that exists its self in That. It is the True. It is the Self, and thou, O Svetaketu, art it.' He understood what he said, yea, he understood it. 
sa yathā satyābhisandhastaptaparaśugrahaṇakarmaṇi satyavyavahitahastatalatvānnādāhyeta na dahyetetyetadevaṃ sadbrahmasatyābhisandhītarayoḥ śarīrapātakāle ca tulyāyāṃ satsampattau vidvānsatsampadya na punarvyāghradevādidehagrahaṇāyā’vartate | avidvāṃstu vikārānṛtābhisandhaḥ punarvyāghrādibhāvaṃ devatādibhāvaṃ vā yathākarma yathāśrutaṃ pratipadyate | yadātmābhisandhyanabhisandhikṛte mokṣabandhane yacca mūlaṃ jagato yadāyatanā yatpratiṣṭhāśca sarvāḥ prajā yadātmakaṃ ca sarvaṃ yaccājamamṛtamabhayaṃ śivamadvitīyaṃ tatsatyaṃ sa ātmā tavātastattvamasi he śvetaketo ityuktārthamasakṛdvākyam | kaḥ punarasau śvetaketustvaṃśabdārthaḥ | yo ’haṃ śvetaketuruddālakasya putra iti vedā’tmānamādeśaṃ śrutvā matvā vijñāya cāśrutamamatamavijñātaṃ vijñātuṃ pitaraṃ papraccha kathaṃ nu bhagavaḥ sa ādeśo bavatīti sa eṣo ’dhikṛtaḥ śrotā mantā vijñātā tejobannamayaṃ kāryakāraṇasaṅghātaṃ praviṣṭā paraiva devatā nāmasvarūpavyākaraṇāyā’darśa iva puruṣaḥ sūryāduriva jalādau pratibodhitastattvamasītidṛṣṭāntairhetubhiśca tatpiturasya ha kiloktaṃ sadevāhamasmīti vijajñau vijñātavān | dvirvacanamadhyāyaparisamāptyartham | kiṃ punaratra ṣaṣṭhe vākyapramāṇena janitaṃ phalam?ātmani kartṛtvabhoktṛtvayoradhikṛtatvavijñānanivṛttistasya phalaṃ yaṃ vayamavocāma tvaṃśabdavācyamarthaṃ śrotuṃ mantuṃ cādhikṛtamavijñātavijñānaphalārtham | prākcaitasmādvijñānādahamevaṃ kariṣyāmyagnihotrādīni karmāṇyahamatrādhikṛtaḥ | eṣāṃ ca karmaṇāṃ phalamihāmutra ca bhokṣye kṛteṣu vā karmasu kṛtakartavyaḥ syāmityevaṃ kartṛtvabhoktṛtvayoradhikṛto ’smītyātmani yadvijñānamabhūttattasya yatsajjagato mūlamekamevādvitīyaṃ tattvamasītyanena vākyena pratibuddhasya nivartate | virodhāt | na hyekasminnadvitīya ātmanyayamahamasmīti vijñāte mamedamanyadanena kartavyamidaṃ kṛtvāsya phalaṃ bhokṣya iti vā bhedavijñānamupapadyate | tasmātsatsatyādvitīyātmavijñāne vikārānṛtajīvātmavijñānaṃ nivartata iti yuktam | nanu tattvamasītyatra tvaṃśabdavācyer’the sadbuddhirādhitsyate yathā’dityamana ādiṣu brahmādibuddhiḥ | yathā ca loke pratimādiṣu viṣṇvādibuddhistadvannatu sadeva tvamiti, yadi sadeva śvetaketuḥ syātkathamātmānaṃ na vijānīyādyena tasmai tattvamasītyupadiśyate | na | ādityādivākyavailakṣaṇyāt | ādityo brahmetyādāvitiśabdavyavadhānānna sākṣādbrahmatvaṃ gamyate | rūpādimattvāccā’dityādīnāmākāśamanasoścetiśabdavyavadhānādevābrahmatvamiha tu sata eveha praveśaṃ darśayitvā tattvamasīti niraṅkuśaṃ sadātmabhāvamupadiśati | nanu parākramādiguṇaḥ siṃho ’si tvamitivattattvamasīti syāt | na | mṛdādivatsadekamevādvitīyaṃ satyamityupadeśāt | na copacāravijñānāttasya tāvadeva ciramiti satsampattirūpadiśyeta | mṛṣātvādupacāravijñānasya | tvamindro ’si yama itivat | nāpi stutiranupāsyatvācchvetaketoḥ | nāpi sacchvetaketutvopadeśena stūyeta | na hi rājā dāsastvamiti stutyaḥ syāt | nāpi sataḥ sarvātmana ekadeśanirodho yuktastattvamasīti deśādhipateriva grāmādhyakṣastvamiti | na cānyā gatiriha sadātmatvopadeśādarthāntarabhūtā sambhavati | nanu sadasmītibuddhimātramiha kartavyatayā codyate na tvajñātaṃ sadasīti jñāpyata iti cet | nanvasminpakṣe ’pyaśrutaṃ śrutaṃ bhavatītyādyanupapannam | na, sadasmītibuddhividheḥ stutyarthatvāt | na, ācāryavānpuruṣo veda tasya tāvadeva ciramityupadeśāt | yadi hi sadasmīti buddhimātraṃ kartavyatayā vidhīyate na tu tvaṃśabdavācyasya sadrūpatvameva tadā nā’cāryavānvedeti jñānopāyopadeśo vācyaḥ syāt | yathāgnihotraṃ juhuyādityevamādiṣvarthaprāptamevā’cāryavattvamiti tadvat | tasya tāvadeva ciramiti ca kṣepakaraṇaṃ na yuktaṃ syāt | sadātmatattve ’vijñāte ’pi sakṛdbuddhimātrakaraṇe mokṣaprasaṅgāt | na ca tattvamasītyukte nāhaṃ saditipramāṇavākyajanitā buddhīrnivartayituṃ śakyā notpanneti vā śakyaṃ vaktum | sarvopaniṣadvākyānāṃ tatparatayaivopakṣayāt | yathāgnihotrādividhijanitāgnihotrādikartavyatābuddhīnāmatathārthatvamanutpannatvaṃ vā na śakyate vaktuṃ tadvat | yattūktaṃ sadātmā sannātmānaṃ kathaṃ na jānīyāditi | nāsau doṣaḥ | kāryakaraṇasaṅghātavyatirikto ’haṃ jīvaḥ kartā bhoktetyapi svabhāvataḥ prāṇināṃ vijñānādarśanātkisu tasya sadātmavijñānam | kathamevaṃ vyatiriktavijñāne sati teṣāṃ kartṛtvādivijñānaṃ sambhavati dṛśyate ca | tadvattasyāpi dehādiṣvātmabuddhitvānna syātsadātmavijñānam | tasmādvikārānṛtādhikṛtajīvātmavijñānanivartakamevedaṃ vākyaṃ tattvamasīti siddhamiti || 3 || || iti cchāndogyopaniṣadi ṣaṣṭhādhyāyasya ṣoḍaśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrāhmaṇe ṣaṣṭhodhyāyaḥ samāptaḥ atha saptamo ’dhyāyaḥ 
 
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SEVENTH PRAPATHAKA 
 
adhīhi bhagava iti hopasasāda sanatkumāraṃ nāradaḥ |
taṃ hovāca yad vettha tena mopasīda |
tatas ta ūrdhvaṃ vakṣyāmīti |
sa hovāca || 
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1. FIRST KHANDA
Narada approached Sanatkumara and said, 'Teach me, Sir!' Sanatkumara said to him: 'Please to tell me what you know; afterward I shall tell you what is beyond.' 
paramārthantattvopadeśapradhānaparaḥ ṣaṣṭho ’dhyāyaḥ sadātmaikatvanirṇayaparatayaivopayuktaḥ | na sator’vāgvikāralakṣaṇāni tattvāni nirdiṣṭānītyatastāni nāmādīni prāṇāntāni krameṇa nirdiśya taddvāreṇāpi bhūmākhyaṃ niratiśayaṃ tattvaṃ nirdekṣyāmīti śākhācandradarśanavaditīnaṃ saptamaṃ prapāṭhakamārabhate | anirdiṣṭeṣu hi sator’vāktattveṣu sanmātre ca nirdiṣṭe ’nyadapyavijñātaṃ syādityāśaṅkā kasyacitsyātsā mā bhūditi vā tāni nirdidikṣati | athavā sopānārohaṇavatsthūlādārabhya sūkṣmaṃ sūkṣamataṃ ca buddhiviṣayaṃ jñāpayitvā tadatirikte svārājye ’bhiṣekṣyāmīti nāmādīni nirdidikṣati | athavā nāmādyuttarottaraviśiṣṭāni tattvānyatitarāṃ ca teṣāmutkṛṣṭatamaṃ bhūmākhyaṃ tattvamiti tatstutyarthaṃ nāmādīnāṃ krameṇopanyāsaḥ | ākhyāyikā tu paravidyāstutyarthā | katham | nārado devarṣiḥ kṛtakartavyaḥ sarvavidyo ’pi sannanātmajñatvācchuśocaiva kimu vaktavyamanyo ’lpavijjanturakṛtapuṇyātiśayo ’kṛtārtha iti | athavā nānyadātmajñānānniratiśayaśreyaḥ sādhanamastītyetatpradarśanārthaṃ sanatkumāranāradākhyāyikā’rabhyate | yena sarvavijñānasādhanaśaktisampannasyāpi nāradasya devarṣeḥ śreyo na babhūva yenottamābhijanavidyāvṛttasādhanaśaktisampattinimittābhi mānaṃ hitvā prākṛtapuruṣavatsanatkumāramupasasāda śreyaḥsādhanaprāptaye ’taḥ prakhyāpitaṃ bhavati niratiśayaprāptisādhanatvamātmavidyāyā iti | adhīhyadhīṣva bhagavā bha vinniti kilopasasāda | adhīhi bhagava iti mantraḥ | sanatkumāraṃ yogīśvaraṃ brahmiṣṭhaṃ nārada upasannavān | taṃ nyāyata upasannaṃ hovāca yadātmaviṣaye kiñcidvettha tena tatprakhyāpanena māmupasīdedamahaṃ jāna iti tato ’haṃ bhavato vijñānātte tubyamūrdhvaṃ vakṣyāmītyuktavati sa hovāca nāradaḥ || 1 || 
ṛgvedaṃ bhagavo ’dhyemi yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyām etad bhagavo ’dhyemi || 
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2. Narada said: 'I know the Rig-veda, Sir, the Yagur-veda, the Sama-veda, as the fourth the Atharvana, as the fifth the Itihasa-purana (the Bharata); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for the ancestors); the Rasi (the science of numbers); the Daiva (the science of portents); the Nidhi (the science of time); the Vakovikya (logic); the Ekayana (ethics); the Devavidya (etymology); the Brahma-vidya (pronunciation, siksha, ceremonial, kalpa, prosody, khandas); the Bhuta-vidya (the science of demons); the Kshatra-vidya (the science of weapons); the Nakshatra-vidya (astronomy); the Sarpa and Devagana-vidya (the science of serpents or poisons, and the sciences of the genii, such as the making of perfumes, dancing, singing, playing, and other fine arts). All this I know, Sir. 
ṛgvedaṃ bhagavo ’dhyemi smarāmi yadvettheti vijñānasya pṛṣṭatvāt | tathā yajurvedaṃ sāmavedamātharvaṇaṃ caturthaṃ vedaṃ vedaśabdasya prakṛtatvāditihāsapurāṇaṃ pañcamaṃ vedaṃ vedānāṃ bhāratapañcamānāṃ vedaṃ vyākaraṇamityarthaḥ | vyākaraṇena hi padādivibhāgaśa ṛgvedādayo jñāyante | pitryaṃ śrāddhakalpam | kāśiṃ gaṇitam | daivamutpātajñānam | nidhiṃ mahākālādinidhiśāstram | vākovākyaṃ tarkaśāsram | ekāyanaṃ nītiśāsram | devavidyāṃ niruktam | brahmaṇa ṛgyajuḥsāmākhyasya vidyāṃ brahmavidyāṃ śikṣākalpacchandovicitayaḥ | bhūtavidyāṃ bhūtatantram | kṣattravidyāṃ dhanurvedam | nakṣatravidyāṃ jyautiṣam | sarpadevajanavidyāṃ sarpavidyāṃ gāruḍaṃ devajanavidyāṃ gandhayuktinṛtyagītavādyiśilpādivijñānāni | etatsarvaṃ he bhagavo ’dhyemi || 2 || 
so ’haṃ bhagavo mantravid evāsmi nātmavit |
śrutaṃ hy eva me bhagavaddṛśebhyas tarati śokam ātmavid iti |
so ’haṃ bhagavaḥ śocāmi |
taṃ mā bhagavāñ chokasya pāraṃ tārayatv iti |
taṃ hovāca yad vai kiṃcaitad adhyagīṣṭhā nāmaivaitat || 
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3. 'But, Sir, with all this I know the Mantras only, the sacred books, I do not know the Self. I have heard from men like you, that he who knows the Self overcomes grief. I am in grief. Do, Sir, help me over this grief of mine.'
Sanatkumira said to him: 'Whatever you have read, is only a name. 
so ’haṃ bhagava etatsarvaṃ jānannapi mantravidevāsmi śabdārthamātravijñānavānevāsmītyarthaḥ | sarvo hi śabdo ’bhidhānamātramabhidhānaṃ ca sarvaṃ mantreṣvantarbhavati | mantravidevāsmi mantravitkarmavidityarthaḥ | mantreṣu karmāṇīti hi vakṣyati nā’tmavinnā’tmānaṃ vedbhi | nanvātmāpi mantraiḥ prakāśyata eveti kathaṃ mantraviccennā’tmavit | na | abhidhānābhidheyabhedasya vikāratvāt | na ca vikāra ātmeṣyate | nanvātmāpyātmaśabdenābhidhīyate | na"yato vāco nivartante" | "yatra nānya paśyati"ityādiśruteḥ | kathaṃ tarhyā’tmaivādhastāt’ ’sa ātme’tyādiśabdā ātmānaṃ pratyāyayanti | naiṣa doṣaḥ | dehavati pratyagātmani bhedaviṣaye prayujyamānaḥ śabdo dehādīnāmātmatve pratyākhyāyamāne yatpariśiṣṭaṃ sadavācyamapi pratyāyayati | yathā sarājikāyāṃ dṛśyamānāyāṃ senāyāṃ chatradhvajapatākādivyavahite ’dṛśyamāne ’pi rājanyeṣa rājā dṛśyata iti bhavati śabdaprayogastatra ko ’sau rājeti rājaviśeṣanirūpaṇāyāṃ dṛśyamānetarapratyākhyāne ’nyasminnadṛśyamāne ’pi rājani rājapratītirbhavettadvat | tasmātsohaṃ mantravitkarmavidevāsmi karmakāryaṃ ca sarvaṃ vikāra iti vikārajña evāsmi nā’tmavinnā’tmaprakṛtisvarūpajña ityarthaḥ | ata evokta"mācāryavānpuruṣo vede"ti | "yato vāco nivartante"ityādiśrutibhyaśca | śrutamāgamajñānamastyeva hi yasmānme mama bhagavaddṛśebhyo yuṣmatsadṛśebhyastaratyatikrāmati śokaṃ manastāpamakṛtārthabuddhitāmātmavidityataḥ | so ’hamanātmavittvāddhe bhagavaḥ śocāmyakṛtārthabuddhyā santapye sarvadā taṃ mā māṃ śokasya śokasāgarasya pāramantaṃ bhagavāṃstārayatvātmajñānoḍupena kṛtārthabuddhimāpādayatvabhayaṃ gamayatvityarthaḥ | tamevamuktavantaṃ hovāca yadvai kiñcaitadadhyagīṣṭhā adhītavānasi | adhyayanena tadarthajñānamupalakṣyate jñātavānasītyetannāmaivaitat | "vācā’rambhaṇaṃ vikāro nāmadheyam"iti śruteḥ || 3 || 
nāma vā ṛgvedo yajurvedaḥ sāmaveda ātharvaṇaś caturtha itihāsapurāṇaḥ pañcamo vedānāṃ vedaḥ pitryo rāśir daivo nidhir vākovākyam ekāyanaṃ devavidyā brahmavidyā bhūtavidyā kṣatravidyā nakṣatravidyā sarpadevajanavidyā |
nāmaivaitat |
nāmopāssveti || 
. 
. 
4. 'A name is the.Rig-veda, Yagur-veda, Samaveda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekiyana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya. All these are a name only. Meditate on the name. 
nāma vā ṛgvedo yajurveda ityādi nāmaivaitat | nāmopāḥsva brahmeti brahmabuddhyā | yathā pratimāṃ viṣṇubuddhyopāste tadvat || 4 || 
sa yo nāma brahmety upāste |
yāvan nāmno gataṃ tatrāsya yathākāmacāro bhavati yo nāma brahmety upāste |
asti bhagavo nāmno bhūya iti |
nāmno vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
5. 'He who meditates on the name as Brahman, is, as it were, lord and master as far as the name reaches-he who meditates on the name as Brahman.'
'Sir, is there something better than a name?'
'Yes, there is something better than a name.'
'Sir, tell it me.' 
sa yastu nāma brahmetyupāste tasya yatphalaṃ bhavati tacchṛṇu yāvannāmno gataṃ nāmno gocaraṃ tatra tasminnāmaviṣaye ’sya yathākāmacāraḥ kāmacaraṇaṃ rājña iva svaviṣaye bhavati | yo nāma brahmetyupāsta ityupasaṃhāraḥ | kimasti bhagavo nāmno bhūyo ’dhikataraṃ yadbrahmadṛṣṭyarhamanyadityabhiprāyaḥ | sanatkumāra āha nāmno vāva bhūyo ’styevetyukta āha yadyasti tanme bhagavānbravītviti || 5 || iti cchāndogyopaniṣadi saptamādhyāyasya prathamaḥ khaṇḍaḥ 
vāg vāva nāmno bhūyasī |
vāg vā ṛgvedaṃ vijñāpayati yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaś ca tejaś ca devāṃś ca manuṣyāṃś ca paśūṃś ca vayāṃsi ca tṛṇavanaspatīñ śvāpadāny ākīṭapataṅgapipīlakaṃ dharmaṃ cādharmaṃ |
ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ ca |
yad vai vāṅ nābhaviṣyan na dharmo nādharmo vyajñāpayiṣyan na satyaṃ nānṛtaṃ na sādhu nāsādhu na hṛdayajño nāhṛdayajñaḥ |
vāg evaitad sarvaṃ vijñāpayati vācam upāssveti || 
. 
. 
1. SECOND KHANDA
'Speech is better than a name. Speech makes us understand the Rig-veda, Yag-ur-veda, Sama-veda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya; heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing. For if there were no speech, neither right nor wrong would be known, neither the true nor the false, neither the good nor the bad, neither the pleasant nor the unpleasant. Speech makes us understand all this. Meditate on speech. 
vāgvāva | vāgitīndriyaṃ jihvābhūlādiṣvaṣṭasu sthāneṣu sthitaṃ varṇānāmabhivyañjakam | varṇāśca nāmeti nāmno vāgbhūyasītyucyate | kāryaddhi kāraṇaṃ bhūyo dṛṣṭaṃ loke yathā putrātpitā tadvat | kathaṃ ca vāṅnāmno bhūyasītyāhavāgvā ṛgvedaṃ vijñāpayatyayamṛgveda iti | tathā yajurvedamityādi samānam | hṛdayajñaṃ hṛdayapriyam | tadviparītamahṛdayajñam | yadyadi vāṅnābhaviṣyaddharmādi na vyajñāpayiṣyadvāgabhāve ’dhyayanābhāve tadarthaśravaṇābhāvastacchravaṇābhāve dharmādi na vyajñāpayiṣyanna vijñātamabhaviṣyadityarthaḥ | tasmādvāgevaitacchabdoccāraṇena sarvaṃ vijñāpayatyato bhūyasī vāṅnāmnastasmādvācaṃ brahmetyupāḥsva || 1 || 
sa yo vācaṃ brahmety upāste |
yāvad vāco gataṃ tatrāsya yathākāmacāro bhavati yo vācaṃ brahmety upāste |
asti bhagavo vāco bhūya iti |
vāco vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on speech as Brahman, is, as it were, lord and master as far as speech reaches he who meditates on speech as Brahman.'
'Sir, is there something better than speech?'
'Yes, there is something better than speech.'
'Sir, tell it me.' 
samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya dvitīyaḥ khaṇḍaḥ 
mano vāva vāco bhūyaḥ |
yathā vai dve vāmalake dve vā kole dvau vākṣau muṣṭir anubhavaty evaṃ vācaṃ ca nāma ca mano ’nubhavati |
sa yadā manasā manasyati mantrān adhīyīyety athādhīte |
karmāṇi kurvīyety atha kurute |
putrāṃś ca paśūṃś ceccheyety athecchate |
imaṃ ca lokam amuṃ ceccheyety athecchate |
mano hy ātmā |
mano hi lokaḥ |
mano hi brahma |
mana upāssveti || 
. 
. 
1. THIRD KHANDA
'Mind (manas) is better than speech. For as the closed fist holds two amalaka or two kola or two aksha fruits, thus does mind hold speech and name. For if a man is minded in his mind to read the sacred hymns, he reads them; if he is minded in his mind to perform any actions, he performs them; if he is minded to wish for sons and cattle, he wishes for them; if he is minded to wish for this world and the other, he wishes for them. For mind is indeed the self , mind is the world, mind is Brahman. Meditate on the mind. 
mano manasyanaviśiṣṭamantaḥkaraṇaṃ vāco bhūyaḥ | taddhi manasyanavyāpāravadvācaṃ vaktavye prerayati | tena vāṅmanasyantarbhavati | yacca yasminnantarbhavati tattasya vyāpakatvāttato bhūyo bhavati | yathā vai loke dve vā’malake phale dve vā kole badaraphale dvau vākṣau vibhītakaphale muṣṭiranubhavati muṣṭiste phale vyāpnoti muṣṭau hi te antarbhavataḥ | evaṃ vācaṃ ca nāma cā’malakādivanmano ’nubhavati | sa yadā puruṣe yasminkāle manasāntaḥkaraṇena manasyati manasyanaṃ vivakṣābuddhiḥ kathaṃ?mantrānadhīyīyoccārayeyamityevaṃ vivakṣāṃ kṛtvāthādhīte tathā karmāṇi kurvīyeti cikīrṣābuddhiṃ kṛtvātha kurute putrāṃśca paśūṃśceccheyeti prāptīcchāṃ kṛtvā tatprāptyupāyānuṣṭhānenāthecchate putrādīnprāpnotītyarthaḥ | tathemaṃ ca lokamamuṃ copāyeneccheyeti tatpraptyupāyānuṣṭhānenāthecchace prāpnoti | mano hyātmā’tmanaḥ kartṛtvaṃ bhoktṛtvaṃ ca sati manasi nānyatheti mano hyātmetyucyate | mano hi lokaḥ satyeva hi manasi loko bhavati tatprāptyupāyānuṣṭhānaṃ ceti mano hi loko yasmāttasmānmano hi brahma | yata evaṃ tasmānmana upāḥsveti || 1 || 
sa yo mano brahmety upāste |
yāvan manaso gataṃ tatrāsya yathākāmacāro bhavati yo mano brahmety upāste |
asti bhagavo manaso bhūya iti |
manaso vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on the mind as Brahman, is, as it were, lord and master as far as the mind reaches-he who meditates on the mind as Brahman.'
'Sir, is there something better than mind?'
'Yes, there is something better than mind.'
'Sir, tell it me.' 
sa yo ityādi samānam || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya tṛtīyaḥ khaṇḍaḥ 
saṃkalpo vāva manaso bhūyān |
yadā vai saṃkalpayate ’tha manasyati |
atha vācam īrayati |
tām u nāmnīyūati |
nāmni mantrā ekaṃ bhavanti |
mantreṣu karmāṇi || 
. 
. 
1. FOURTH KHANDA
'Will (sankalpa) is better than mind. For when a man wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 
saṃkalpo vāva manaso bhūyān | saṃkalpo ’pi manasyanavadantaḥkaraṇavṛttiḥ kartavyākartavyaviṣayavibhāgena samarthanam | vibhāgena hi samarthite viṣaye cikīrṣābuddhirmanasyanānantaraṃ bhavati | katham | yadā vai saṃkalpayate kartavyādiviṣayānvibhajata idaṃ kartuṃ yuktamiti, atha manasyati mantrānadhīyīyetyādi | athānantaraṃ vācamīrayati mantrādyuccāraṇe | tāṃ ca vācamu nāmni nāmoccāraṇanimittaṃ vivakṣāṃ kṛtverayati nāmni nāmasāmānye mantrāḥ śabdaviśeṣāḥ santa ekaṃ bhavantyantarbhavantītyarthaḥ | sāmānye hi viśeṣo ’ntabhavati | mantreṣu karmāṇyekaṃ bhavanti | mantraprakāśitāni karmāṇi kriyante nāmantrakamasti karma | yaddhi mantraprakāśanena labdhasattākaṃ satkarma brāhmaṇenedaṃ kartavyamasmai phalāyeti vidhīyate | yāpyutpattirbrāhmaṇeṣu karmaṇāṃ dṛśyate sāpi mantreṣu labdhasattākānāmeva karmaṇāṃ spaṣṭīkaraṇam | na hi mantrāprakāśitaṃ karma kiñcidbrāhmaṇa utpannaṃ dṛśyate | trayīvihitaṃ karmeti prasiddham loke | trayīśabdaśca ṝgyajuḥsāmasamākhyā | mantreṣu karmāṇi kavayo yānyapaśyanniti cā’tharvaṇe | tasmādyuktaṃ mantreṣu karmāṇyekaṃ bhavantīti || 1 || 
tāni ha vā etāni saṃkalpaikāyanāni saṃkalpātmakāni saṃkalpe pratiṣṭhitāni |
samakḷpatāṃ dyāvāpṛthivī |
samakalpetāṃ vāyuś cākāśaṃ ca |
samakalpantāpaś ca tejaś ca |
teṣāṃ saṃkḷptyai varṣaṃ saṃkalpate |
varṣasya saṃkḷptyā annaṃ saṃkalpate |
annasya saṃkḷptyai prāṇāḥ saṃkalpante |
prāṇānāṃ saṃkḷptyai mantrāḥ saṃkalpante |
mantrāṇāṃ saṃkḷptyai karmāṇi saṃkalpante |
karmaṇāṃ saṃkḷptyai lokaḥ saṃkalpate |
lokasya saṃkḷptyai sarvaṃ saṃkalpate |
sa eṣa saṃkalpaḥ |
saṃkalpam upāssveti || 
. 
. 
2. 'All these therefore (beginning with mind and ending in sacrifice) centre in will, consist of will, abide in will. Heaven and earth willed, air and ether willed, water and fire willed. Through the will of heaven and earth &c. rain wills; through the will of rain food wills; through the will of food the vital airs will; through the will of the vital airs the sacred hymns will; through the will of the sacred hymns the sacrifices will; through the will of the sacrifices the world (as their reward) wills; through the will of the world everything wills. This is will. Meditate on will. 
tāni ha vā etāni mana ādīni saṃkalpaikāyanāni saṃkalpa eko ’yanaṃ gamanaṃ pralayo yeṣāṃ tāni saṃkalpaikāyanāni saṃkalpātmakānyutpattau saṃkalpe pratiṣṭhitāni sthitau samakḷpatāṃ saṃkalpaṃ kṛtavatyāviva hi dyauśca pṛthivī ca dyāvāpṛthivyau niścale lakṣyete | tathā samakalpetāṃ vāyuścā’kāśaṃ caitāvapi saṃkalpaṃ kṛtavantāviva tathā samakalpantāmāpaśca tejaśca svena rūpema niścalāni lakṣyante | yatasteṣāṃ dyāvāpṛthivyādīnāṃ saṃkḷptyai saṃkalpanimittaṃ varṣaṃ saṃkalpante | annamayā hi prāṇā annopaṣṭambhakāḥ | "annaṃ dāma"iti hi śrutiḥ | teṣāṃ saṃkḷptyai mantrāḥ saṃkalpante | prāṇāvānhi mantrānadhīte nābalaḥ | mantrāṇāṃ hi saṃkḷptyai karmāṇyagnihotrādīni saṃkalpante ’nuṣṭhīyamānāni mantraprakāśitāni samarthībhavanti phalāya | tato lokaḥ phalaṃ saṃkalpate karmakartṛsamavāyitayā samarthībhavatītyarthaḥ | lokasya saṃkḷptyai sarvaṃ jagatsaṃkalpate svarūpāvaikalyāya | etaddhīdaṃ sarvaṃ jagadyatphalāvasānaṃ tatsarvaṃ saṃkalpamūlam | ato viśiṣṭaḥ sa eṣa saṃkalpaḥ | ataḥ saṃkalpamupāḥsvetyuktvā phalamāha tadupāsakasya || 2 || 
sa yaḥ saṃkalpaṃ brahmety upāste |
kḷptān vai sa lokān dhruvān dhruvaḥ pratiṣṭhitān pratiṣṭhito ’vyathamānān avyathamāno ’bhisidhyati |
yāvat saṃkalpasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ saṃkalpaṃ brahmety upāste |
asti bhagavaḥ saṃkalpād bhūya iti |
saṃkalpād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
3. 'He who meditates on will as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has willed; he is, as it were, lord and master as far as will reaches-he who meditates on will as Brahman.'
'Sir, is there something better than will?'
' Yes, there is something better than will.'
'Sir, tell it me.' 
sa yaḥ saṃkalpaṃ brahmeti brahmabuddhyopāstekḷptānvai dhātrāsyeme lokāḥ phalamiti kḷptānsamarthitānsaṃkalpitānsa vidvāndhruvānnityānatyantādhruvāpekṣayā dhruvaśca svayam | lokino hyadhruvatve loke dhruvakḷptivyartheti dhruvaḥ sanpratiṣṭhitānupakaraṇasaṃpannānityarthaḥ | paśuputrādibhiḥ pratitiṣṭhatīti darśanātsvayaṃ ca pratiṣṭhita ātmīyopakaraṇasaṃpanno ’vyathamānānamitrāditrāsarah itānavyathamānaśca svayamabhisidhyatyabhiprāpnotītyarthaḥ | yāvatsaṃkalpasya gataṃ saṃkalpagocarastatrāsya yathākāmacāro bhavati ātmanaḥ saṃkalpasya na tu sarveṣāṃ saṃkalpasyeti | uttaraphalavirodhāt | yaḥ saṃkalpaṃ brahmetyupāsta ityādi pūrvavat || 3 || iti cchāndogyopaniṣadi saptamādhyāyasya caturthaḥ khaṇḍaḥ 
cittaṃ vāva saṃkalpād bhūyaḥ |
yadā vai cetayate ’tha saṃkalpayate |
atha manasyati |
atha vācam īrayati |
tām u nāmnīyūati |
nāmni mantrā ekaṃ bhavanti |
mantreṣu karmāṇi || 
. 
. 
1. FIFTH KHANDA
'Consideration (kitta) is better than will. For when a man considers, then he wills, then he thinks in his mind, then he sends forth speech, and he sends it forth in a name. In a name the sacred hymns are contained, in the sacred hymns all sacrifices. 
cittaṃ vāva saṃkalpādbhūyaḥ | cittaṃ cetayitṛtvaṃ prāptakālānurūpabodhavattvamatītāna gataviṣayaprayojananirūpaṇasāmarthyaṃ ca tatsaṃkalpādapi bhūyaḥ | katham | yadā vai prāptamiti cetayate tadā dānāya vāpohāya vātha saṃkalpayate ’tha manasyatītyādi pūrvavat || 1 || 
tāni ha vā etāni cittaikāyanāni cittātmāni citte pratiṣṭhitāni |
tasmād yady api bahuvid acitto bhavati nāyam astīty evainam āhuḥ |
yad ayaṃ veda yad vā ayaṃ vidvān nettham acittaḥ syād iti |
atha yady alpavic cittavān bhavati tasmā evota śuśrūṣante |
cittaṃ hy evaiṣām ekāyanam |
cittam ātmā |
cittaṃ pratiṣṭhā |
cittam upāssveti || 
. 
. 
2. 'All these (beginning with mind and ending in sacrifice) centre in consideration, consist of consideration, abide in consideration. Therefore if a man is inconsiderate, even if he possesses much learning, people say of him, he is nothing, whatever he may know; for, if he were learned, he would not be so inconsiderate. But if a man is considerate, even though he knows but little, to him indeed do people listen gladly. Consideration is the centre, consideration is the self, consideration is the support of all these. Meditate on consideration. 
tāni saṃkalpādīni karmaphalāntāni cittaikāyanāni cittātmāni cittotpattīni citte pratiṣṭhitāni cittasthitānītyapi pūrvavat | kiñca cittasya māhātmyam | yasmāccittaṃ saṃkalpādimūlaṃ tasmādyadyapi bahuvidbahuśāsrādiparijñānavānsannacitto bhavati prāptādicetayitṛtvasāmarthyavirahito bhavati taṃ nipuṇā laukikānāyamasti vidyamāno ’pyasatsama evetyenamāhuḥ | yaccāyaṃ kiñcicchāsrādi veda śrutavāṃstadapyasya vṛthaiveti kathayanti | kasmāt | yadyayaṃ vidvānsyāditthamevamacitto na syāttasmādasya śrutamapyaśrutamevetyāhurityarthaḥ | athālpavidapi yadi cittavānbhavati tasmā etasmai taduktārthagrahaṇāyaivotāpi śuśrūṣante śrotumicchanti | tasmācca cittaṃ hyevaiṣāṃ saṃkalpādīnāmekāyanamityādi pūrvavat || 2 || 
sa yaś cittaṃ brahmety upāste |
cittān vai sa lokān dhruvān dhruvaḥ pratiṣṭhitān pratiṣṭhito ’vyathamānān avyathamāno ’bhisidhyati |
yāvac cittasya gataṃ tatrāsya yathākāmacāro bhavati yaś cittaṃ brahmety upāste |
asti bhagavaś cittād bhūya iti |
cittād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
3. 'He who meditates on consideration as Brahman, he, being himself safe, firm, and undistressed, obtains the safe, firm, and undistressed worlds which he has considered; he is, as it were, lord and master as far as consideration reaches-he who meditates on consideration as Brahman.'
'Sir, is there something better than consideration?'
'Yes, there is something better than consideration.'
'Sir, tell it me.' 
cittānupacitānhuddhimadguṇaiḥ sa cittopāsako dhruvānityādi coktārtham || 3 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcamaḥ khaṇḍaḥ 
dhyānaṃ vāva cittād bhūyaḥ |
dhyāyatīva pṛthivī |
dhyāyatīvāntarikṣam |
dhyāyatīva dyauḥ |
dhyāyantīvāpaḥ |
dhyāyantīva parvatāḥ |
dhyāyantīva devamanuṣyāḥ |
tasmād ya iha manuṣyāṇāṃ mahattāṃ prāpnuvanti dhyānāpādāṃśā ivaiva te bhavanti |
atha ye ’lpāḥ kalahinaḥ piśunā upavādinas te |
atha ye prabhavo dhyānāpādāṃśā ivaiva te bhavanti |
dhyānam upāssveti || 
. 
. 
1. SIXTH KHANDA
'Reflection (dhyana) is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who among men obtain greatness here on earth, seem to have obtained a part of the object of reflection (because they show a certain repose of manner). Thus while small and vulgar people are always quarrelling, abusive, and slandering, great men seem to have obtained a part of the reward of reflection. Meditate on reflection. 
 
sa yo dhyānaṃ brahmety upāste |
yāvad dhyānasya gataṃ tatrāsya yathākāmacāro bhavati yo dhyānaṃ brahmety upāste |
asti bhagavo dyānād bhūya iti |
dhyānād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on reflection as Brahman, is lord and master, as it were, as far as reflection reaches-he who meditates on reflection as Brahman.'
'Sir, is there something better than reflection?'
'Yes, there is something better than reflection.'
'Sir, tell it me.' 
dhyānaṃ vāva cittādbhūyaḥ | dhyānaṃ nāma śāsroktadevatādyālambaneṣvacalo bhinnajātīyairanantaritaḥ pratyayasaṃtānaḥ | ekāgrateti yamāhuḥ | dṛśyate ca dhyānasya māhātmyaṃ phalataḥ | katham | yathā yogī dhyāyanniścalo bhavati dhyānaphalalābhe | evaṃ dhyāyatīva niścalā dṛśyate pṛthivī | dhyāyatīvāntarikṣamityādi samānamanyat | devāśca manuṣyāśca devamanuṣyā manuṣyā eva vā devasamā devamanuṣyāḥ śamādiguṇasaṃpannā manuṣyā devasvarūpaṃ na jahatītyarthaḥ | yasmādevaṃ viśiṣṭaṃ dhyānaṃ tasmādya iha loke manuṣyāṇāmeva dhanairvidyayā guṇairvā mahattāṃ mahattvaṃ prāpnuvanti dhanādimahattvahetuṃ labhanta ityarthaḥ | dhyānāpādāṃśā iva dhyānasyā’pādanamāpādo dhyānaphalalābha ityetattasyāṃśo ’vayavaḥ kalā kāciddhyānaphalalābhakalāvanta ivaivetyarthaḥ | te bhavanti niścalā iva lakṣyante na kṣudrā iva | atha ye punaralpāḥ kṣudrāḥ kiñcidapi dhanādimahattvaikadeśamaprāptāste pūrvoktaviparītāḥ kalahinaḥ kalahaśīlāḥ piśunāḥ paradoṣodbhāsakā upavādinaḥ paradoṣaṃ sāmīpyayuktameva vadituṃ śīlaṃ yoṣāṃ ta upavādinaśca bhavanti | atha ye mahattvaṃ prāptā dhanādinimittaṃ te ’nyānprati prabhavantīti prabhavo vidyācāryarājeśvarādayo dhyānāpādāṃśā ivetyādyuktārtham | ato dṛśyate dhyānasya mahattvaṃ phalato ’to bhūyaścittādatastadupāḥsvetyādyuktārtham || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ 
vijñānaṃ vāva dhyānād bhūyaḥ |
vijñānena vā ṛgvedaṃ vijānāti yajurvedaṃ sāmavedam ātharvaṇaṃ caturtham itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedaṃ pitryaṃ rāśiṃ daivaṃ nidhiṃ vākovākyam ekāyanaṃ devavidyāṃ brahmavidyāṃ bhūtavidyāṃ kṣatravidyāṃ nakṣatravidyāṃ sarpadevajanavidyāṃ divaṃ ca pṛthivīṃ ca vāyuṃ cākāśaṃ cāpaś ca tejaś ca devāṃś ca manuṣyāṃś ca paśūṃś ca vayāṃsi ca tṛṇavanaspatīñ chvāpadāny ākīṭapataṅgapipīlakam |
dharmaṃ cādharmaṃ ca satyaṃ cānṛtaṃ ca sādhu cāsādhu ca hṛdayajñaṃ cāhṛdayajñaṃ cānnaṃ ca rasaṃ cemaṃ ca lokam amuṃ ca vijñānenaiva vijānāti |
vijñānam upāssveti || 
. 
. 
1. SEVENTH KHANDA
'Understanding (vignana) is better than reflection. Through understanding we understand the .Rig-veda, the Yagur-veda, the Sama-veda, and as the fourth the Atharvana, as the fifth the Itihasa-purana, the Veda of the Vedas, the Pitrya, the Rasi, the Daiva, the Nidhi, the Vakovakya, the Ekayana, the Deva-vidya, the Brahma-vidya, the Bhuta-vidya, the Kshatra-vidya, the Nakshatra-vidya, the Sarpa and Devagana-vidya, heaven, earth, air, ether, water, fire, gods, men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; what is right and what is wrong; what is true and what is false; what is good and what is bad; what is pleasing and what is not pleasing; food and savour, this world and that, all this we understand through understanding. Meditate on understanding. 
vijñānaṃ vāva dhyānādbhūyaḥ | vijñānaṃ śāsrārthaviṣayaṃ jñānaṃ tasya dhyānakāraṇatvāddhyānādbhūyastvam | kathaṃ ca tasya bhūyastvamityāha-vijñānena vā ṛgvedaṃ vijānātyayamṛgveda iti pramāṇatayā yasyārthajñānaṃ dhyānakāraṇam | tathā yajurvedamityādi | kiñca paśvādīṃśca dharmādharmau śāsrasiddhau | sādhvasādhunī lokataḥ siddhe, smārte vā dṛṣṭādṛṣṭāviṣayaṃ ca sarvaṃ vijñānenaiva vijānātītyarthaḥ | tasmādyuktaṃ dhyānādijñānasya bhūyastvam ato vijñānamupāḥsveti || 1 || 
sa yo vijñānaṃ brahmety upāste |
vijñānavato vai sa lokāñ jñānavato ’bhisidhyati |
yāvad vijñānasya gataṃ tatrāsya yathākāmacāro bhavati yo vijñānaṃ brahmety upāste |
asti bhagavo vijñānād bhūya iti |
vijñānād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on understanding as Brahman, reaches the worlds where there is understanding and knowledge; he is, as it were, lord and master as far as understanding reaches-he who meditates on understanding as Brahman.'
'Sir, is there something better than understanding?'
'Yes, there is something better than understanding.'
'Sir, tell it me.' 
śṛṇūpāsanaphalaṃ vijñānavato vijñānaṃ yeṣu lokeṣu tānvijñānavato lokāñjñānavataścābhisidhyatyabhiprāpnoti | vijñānaṃ śāsrārthaviṣayaṃ jñānamanyaviṣayaṃ naipuṇyaṃ tadvadbhiryuktāṃllokānnāprāpnotītyarthaḥ | yāvadvijñānasyetyādi pūrvavat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya saptamaḥ khaṇḍaḥ 
balaṃ vāva vijñānād bhūyaḥ |
api ha śataṃ vijñānavatām eko balavān ākampayate |
sa yadā balī bhavaty athotthātā bhavati |
uttiṣṭhan paricaritā bhavati |
paricarann upasattā bhavati |
upasīdan draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati |
balena vai pṛthivī tiṣṭhati balenāntarikṣaṃ balena dyaur balena parvatā balena devamanuṣyā balena paśavaś ca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadāny ākīṭapataṅgapipīlakam |
balena lokas tiṣṭhati |
balam upāssveti || 
. 
. 
1. EIGHTH KHANDA
Power (bala) is better than understanding. One powerful man shakes a hundred men of understanding. If a man is powerful, he becomes a rising man. If he rises, he becomes a man who visits wise people. If he visits, he becomes a follower of wise people. If he follows them, he becomes a seeing, a hearing, a perceiving, a knowing, a doing, an understanding man. By power the earth stands firm, and the sky, and the heaven, and the mountains, gods and men, cattle, birds, herbs, trees, all beasts down to worms, midges, and ants; by power the world stands firm. Meditate on power. 
 
sa yo balam upāste |
yāvad balasya gataṃ tatrāsya yathākāmacāro bhavati yo balaṃ brahmety upāste |
asti bhagavo balād bhūya iti |
balād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on power as Brahman, is, as it were, lord and master as far as power reaches-he who meditates on power as Brahman.'
'Sir, is there something better than power?'
'Yes, there is something better than power.'
'Sir, tell it me.' 
balaṃ vāva vijñānādbhūyaḥ | balamityannopayogajanitaṃ manaso vijñeye pratibhānasāmarthyam | anaśanādṛgādīni na vai mā pratibhānti bho iti śruteḥ | śarīre ’pi tadevotthānādisāmarthyaṃ yasmādvijñānavatāṃ śatamapyekaḥ prāṇī balavānā kampayate yathā hastī matto manuṣyāṇāṃ śataṃ samuditamapi | yasmādevamannādyupayoganimittaṃ balaṃ tasmātsa puruṣo yadā balī balena tadvānbhavatyathotthātotthānasya kartottiṣṭhaṃśca gurūṇāmācāryasya ca paricaritā paricaraṇasya śuśrūṣāyāḥ kartā bhavati paricarannupasattā teṣāṃ samīpago ’ntaraṅgaḥ prayo bhavatītyarthaḥ | upasīdaṃśca samīpyaṃ gacchannekāgratayā’cāryasyānyasya copadeṣṭurgurordraṣṭā bhavati | tatastaduktasya śrotā bhavati | tata idamebhiruktamevamupapadyata ityupapattito mantā bhavati manvānaśca boddhā bhavatyevamevedamiti | tata evaṃ niścitya taduktārthasya kartānuṣṭhātā bhavati vijñātānuṣṭhānaphalasyānubhavitā bhavatītyarthaḥ | kiñca balasya māhātmyaṃ balena vai pṛthivī tiṣṭhatītyādyujvartham || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasyāṣṭamaḥ khaṇḍaḥ 
annaṃ vāva balād bhūyaḥ |
tasmād yady api daśa rātrīr nāśnīyāt |
yady u ha jīvet |
athavādraṣṭāśrotāmantāboddhākartāvijñātā bhavati |
athānnasyāye draṣṭā bhavati śrotā bhavati mantā bhavati boddhā bhavati kartā bhavati vijñātā bhavati |
annam upāssveti || 
. 
. 
1. NINTH KHANDA
'Food (anna) is better than power. Therefore if a man abstain from food for ten days, though he live, he would be unable to see, hear, perceive, think, act, and understand. But when he obtains food, he is able to see, hear, perceive, think, act, and understand. Meditate on food. 
annaṃ vāva balādbhūyaḥ | balahetutvāt | kathamannasya balahetutvamityucyate | yasmādbalakāraṇamannaṃ tasmādyadyapi kaściddaśa rātrīrnāśnīyātso ’nnopayogānimittasya balasya hānyā mriyate na cenmriyate yadyu ha jīvet | dṛśyante hi māsamapyanaśnanto jīvantaḥ | athavā sa jīvannapyadraṣṭā bhavati gurorapi tata evāśrotetyādi pūrvaviparītaṃ sarvaṃ bhavati | atha yadā bahūnyahānyanaśito darśanādikriyāsvasamarthaḥ sannannasyā’yī | āgamanamāyo ’nnasya prāptirityarthaḥ | sā yasya vidyate so ’nnasyā’yī | āya ityetadvarṇavyatyayena | athānnasyā’yā ityapi pāṭha evamevārthaḥ | draṣṭetyādikāryaśravaṇāt | dṛśyate hyannopayoge darśanādisāmarthyaṃ na tadaprāptāvato ’nnamupāḥsveti || 1 || 
sa yo ’nnaṃ brahmety upāste |
annavato vai sa lokān pānavato ’bhisidhyati |
yāvad annasya gataṃ tatrāsya yathākāmacāro bhavati yo ’nnaṃ brahmety upāste |
asti bhagavo ’nnād bhūya iti |
annād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on food as Brahman, obtains the worlds rich in food and drink; he is, as it were, lord and master as far as food reaches he who meditates on food as Brahman.'
'Sir, is there something better than food?'
'Yes, there is something better than food.'
'Sir, tell it me.' 
phalaṃ cānnavataḥ prabhūtānnānvai sa lokānpānavataḥ prabhūtodakāṃścānnapānayornityasaṃbandhāllokānabhisi dhyati | samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya navamaḥ khaṇḍaḥ 
āpo vāvānnād bhūyasyaḥ |
tasmād yadā suvṛṣṭir na bhavati vyādhīyante prāṇā annaṃ kanīyo bhaviṣyatīti |
atha yadā suvṛṣṭir bhavaty ānandinaḥ prāṇā bhavanty annaṃ bahu bhaviṣyatīti |
āpa evemā mūrtā yeyaṃ pṛthivī yad antarikṣaṃ yad dyaur yat parvatā yad devamanuṣyā yat paśavaś ca vayāṃsi ca tṛṇavanaspatayaḥ śvāpadāny ākīṭapataṅgapipīlakam |
āpa evemā mūrtāḥ |
apa upāssveti || 
. 
. 
1. TENTH KHANDA
'Water (ap) is better than food. Therefore if there is not sufficient rain, the vital spirits fail from fear that there will be less food. But if there is sufficient rain, the vital spirits rejoice, because there will be much food. This water, on assuming different forms, becomes this earth, this sky, this heaven, the mountains, gods and men, cattle, birds, herbs and trees, all beasts down to worms, midges, and ants. Water indeed assumes all these forms. Meditate on water. 
āpo vāvānnādbhūyasyo ’nnakāraṇatvāt | yasmādevaṃ tasmādyadā yasminkāle suvṛṣṭiḥ sasyahitā śobhanā vṛṣṭirna bhavati tadā vyādhīyante prāṇā duḥkhino bhavanti | kiṃnimittamityāhānnamasminsaṃvatsare naḥ kanīyo ’lpataraṃ bhaviṣyatīti | atha punaryadā suvṛṣṭirbhavati tadā’nandinaḥ sukhino hṛṣṭāḥ prāṇāḥ prāṇino bhavantyantaṃ bahu prabhūtaṃ bhaviṣyatīti | apsaṃbhavatvānmūrtasyānnasyā’pa evemā mūrtāmṛrtabhedākārapariṇatā iti mūrtā yeyaṃ pṛthivī yadantarikṣamityādi | āpa evemā mūrtā ato ’pa upāḥsveti || 1 || 
sa yo ’po brahmety upāste |
āpnoti sarvān kāmāṃs tṛptimān bhavati |
yāvad apāṃ gataṃ tatrāsya yathākāmacāro bhavati yo ’po brahmety upāste |
asti bhagavo ’dbhyo bhūya iti |
adbhyo vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on water as Brahman, obtains all wishes, he becomes satisfied; he is, as it were, lord and master as far as water reaches he who meditates on water as Brahman.'
'Sir, is there something better than water?'
'Yes, there is something better than water.'
Sir, tell it me.' 
phalaṃ-sa yo ’po brahmetyupāsta āpnoti sarvānkāmānkāmyānmūrtimato viṣayānityarthaḥ | apsaṃbhavatvācca tṛpterambupāsanāttṛptimāṃśca bhavati | samānamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya daśamaḥ khaṇḍaḥ 
tejo vāvādbhyo bhūyaḥ |
tad vā etad vāyum āgṛhyākāśam abhitapati tadāhur niśocati nitapati varṣiṣyati vā iti |
teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate |
tad etad ūrdhvābhiś ca tiraścībhiś ca vidyudbhir āhrādāś caranti tasmād āhur vidyotate stanayati varṣiṣyati vā iti |
teja eva tatpūrvaṃ darśayitvāthāpaḥ sṛjate |
teja upāssveti || 
. 
. 
1. ELEVENTH KHANDA
'Fire (tegas) is better than water. For fire united with air, warms the ether. Then people say, It is hot, it burns, it will rain. Thus does fire, after ;showing this sign (,itself) first, create water. And thus again thunderclaps come with lightnings, flashing upwards and across the sky. Then people say, There is lightning and thunder, it will rain. Then also does fire, after showing this sign first, create water. Meditate on fire. 
tejo vāvādbhyo bhūyaḥ | tejaso ’pakāraṇatvāt | kathamapkāraṇatvamityāha | yasmādabyonistejastasmāttadvā etattejo vāyumāgṛhyāvaṣṭabhya svātmanā niścalīkṛtya vāyumākāśamabhitapatyākāśamabhivyāpnuvattapati yadā tadā’hurlaukikā niśocati saṃtapati sāmānyena jagannitapati dehānato varṣiṣyati vā iti | prasiddhaṃ hi loke kāraṇamabhyudyataṃ dṛṣṭavataḥ kārya bhaviṣyatīti vijñānam | teja eva tatpūrvamātmānamudbhūtaṃ darśayitvāthānantaramapaḥ sṛjate ’to ’psraṣṭṛtvādbhūnyo ’dbhyastejaḥ | kiñcānyattadetatteja eva stanayitnurūpeṇa varṣaheturbhavati | katham | ūrdhvābhiścordhvagābhirvidyudbhistiraścībhiśca tiryaggatābhiśca sahā’hrādāḥ stananaśabdāścaranti | tasmāttaddarśanādāhurlaukikā vidyotate stanayati varṣiṣyati vā ityādyuktārtham | atasteja upāḥsveti || 1 || 
sa yas tejo brahmety upāste |
tejasvī vai sa tejasvato lokān bhāsvato ’pahatatamaskān abhisidhyati |
yāvat tejaso gataṃ tatrāsya yathākāmacāro bhavati yas tejo brahmety upāste |
asti bhagavas tejaso bhūya iti |
tejaso vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on fire as Brahman, obtains, resplendent himself, resplendent worlds, full of light and free of darkness; he is, as it were, lord and master as far as fire reaches-he who meditates on fire as Brahman.'
'Sir, is there something better than fire?'
'Yes, there is something better than fire.'
'Sir, tell it me.' 
tasya tejasa upāsanaphalaṃ-tejasvī vai bhavati | tejasvata eva ca lokānbhāsvataḥ prakāśavato ’pahatatamaskānbāhyādhyātmikājñānādyapanītatamaskānabhisidhyati | ṛjvarthamanyat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasyaikādaśaḥ khaṇḍaḥ 
ākāśo vāva tejaso bhūyān |
ākāśe vai sūryācandramasāv ubhau vidyun nakṣatrāṇy agniḥ |
ākāśenāhvāyati |
ākāśena sṛṇoti |
ākāśena pratisṛṇoti |
ākāśe ramate |
ākāśe na ramate |
ākāśe jāyate |
ākāśam abhijāyate |
ākāśam upāssveti || 
. 
. 
1. TWELFTH KHANDA
'Ether (or space) is better than fire. For in the ether exist both sun and moon, the lightning, stars, and fire (agni). Through the ether we call, through the ether we hear, through the ether we answer. In the ether or space we rejoice (when we are together), and rejoice not (when we are separated). In the ether everything is born, and towards the ether everything tends when it is born. Meditate on ether. 
ākāśo vāva tejaso bhūyān | vāyusahitasya tejasaḥ kāraṇatvādvyomno vāyumāgṛhyeti tejasā sahokto vāyuriti pṛthagiha noktastejasaḥ | kāraṇaṃ hi loke kāryādbhūyo dṛṣṭam | yathā ghaṭādibhyo mṛttathā’kāśo vāyusahitasya tejasaḥ kāraṇamiti tato bhūyān | katham | ākāśo vai sūryācandramasāvubhau tejorūpau vidyunnakṣatrāṇyagniśca tejorūpāṇyākāśe ’ntaḥ | yacca yasyāntarvarti tadalpaṃ bhūya itarat | kiñcā’kāśenā’hvayati cānyamanya āhūtaścetara ākāśena śṛṇotyanyoktaṃ ca śabdamanyaḥ pratiśṛṇotyākāśe ramate krīḍatyanyonyaṃ sarvastathā na ramate cā’kāśe vadhvādiviyoga ākāśe jāyate na mūrtenāvaṣṭabdhe | tathā’kāśamabhilakṣyāṅkurādi jāyate na pratilomam | ata ākāśamupāḥsva || 1 || 
sa ya ākāśaṃ brahmety upāste |
ākāśavato vai sa lokān prakāśavato ’saṃbādhān urugāyavato ’bhisidhyati |
yāvad ākāśasya gataṃ tatrāsya yathākāmacāro bhavati ya ākāśaṃ brahmety upāste |
asti bhagava ākāśād bhūya iti |
ākāśad vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on ether as Brahman, obtains the worlds of ether and of light, which are free from pressure and pain, wide and spacious; he is, as it were, lord and master as far as ether reaches-he who meditates on ether as Brahman.'
'Sir, is there something better than ether?'
'Yes, there is something better than ether.'
'Sir, tell it me.' 
phalaṃ śṛṇvākāśavato vai vistārayuktānsa vidvāṃllokānprakāśavataḥ | prakāśākāśayornityasaṃbandhātprakāśavataśca lokānasaṃbādhānsaṃbādhanaṃ saṃbādhaḥ saṃbādho ’nyonyapīḍā tadrahitānasaṃbādhānurugāyavato vistīrṇagatīnvistīrṇapracārāṃllokānabhisidhyati | yāvadākāśasyetyādyuktārtham || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya dvādaśaḥ khaṇḍaḥ 
smaro vāvākāśād bhūyaḥ |
tasmād yady api bahava āsīrann a smaranto naiva te kaṃcana śṛṇuyur na manvīran na vijānīran |
yadā vāva te smareyur atha śṛṇuyur atha manvīrann atha vijānīran |
smareṇa vai putrān vijānāti smareṇa paśūn |
smaram upāssveti || 
. 
. 
1. THIRTEENTH KHANDA
'Memory, (smara) is better than ether. Therefore where many are assembled together, if they have no memory, they would hear no one, they would not perceive, they would not understand. Through memory we know our sons, through memory our cattle. Meditate on memory. 
 
sa yaḥ smaraṃ brahmety upāste |
yāvat smarasya gataṃ tatrāsya yathākāmacāro bhavati yaḥ smaraṃ brahmety upāste |
asti bhagavaḥ smarād bhūya iti |
smarād vāva bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on memory as Brahman, is, as it were, lord and master as far as memory reaches -he who meditates on memory as Brahman.'
'Sir, is there something better than memory?'
'Yes, there is something better than memory.'
'Sir, tell it me.' 
smaro vāvā’kākāśādbhūyaḥ | smaraṇaṃ smaro ’ntaḥkaraṇadharmaḥ | sa ākāśādbhūyāniti draṣṭavyaṃ liṅgavyatyayena smartuḥ smaraṇe hi satyākāśādi sarvamarthavatsmaraṇavato bhogyatvāt | asati tu smarame sadapyasadeva | sattvakāryābhāvāt | nāpi sattvaṃ smṛtyabhāve śakyamākāśādīnāmavagantumityataḥ smaraṇasyā’kāśādbhṛyastvam | dṛśyate hi loke smaraṇasya bhūyastvaṃ yasmāttasmādyadyapi samuditā bahava ekasminnāsīrannupaviśeyuste tatrā’sīnā anyonyabhāṣitamapi na smarantaścetsyurnaiva te kañcana śabdaṃ śṛṇuyustathā na manvīranmantavyaṃ cetsmareyustadā manvīransmṛtyabhāvānna manvīraṃstathā na vijānīran | yadā vāva te smareyurmantavyaṃ vijñātavyaṃ śrotavyaṃ cātha śṛṇuyuratha manvīrannatha vijānīran | tathā smareṇa vai mama putrā eta iti putrānvijānāti smareṇa paśūn | ato bhūyastvātsmaramupāḥsveti | uktārthamanyat || 1-2 || iti cchāndogyopaniṣadi saptamādhyāyasya trayodaśaḥ khaṇḍaḥ 
āśā vāva smarād bhūyasī |
āśeddho vai smaro mantrān adhīte karmāṇi kurute putrāṃś ca paśūṃś cecchata imaṃ ca lokaṃ amuṃ cecchate |
āśām upāssveti || 
. 
. 
1. FOURTEENTH KHANDA
'Hope (asa) is better than memory. Fired by hope does memory read the sacred hymns, perform sacrifices, desire sons and cattle, desire this world and the other. Meditate on hope. 
āśā vāva smarādbhūyasī | āśāprāptavastvākāṅkṣā’śā tṛṣṇā kāma iti yāmāhuḥ paryāyaiḥ sā ca smarādbhūyasī | katham | āśayā | hyantaḥkaraṇasthayā smarati smartavyam | āśāviṣayarūpaṃ smarannasau smaro bhavatyata āśeddha āśayābhivardhitaḥ smarabhūtaḥ smarannṛgādīnmantrānadhīte ’dhītya ca tadarthaṃ brāhmaṇebhyo vidhīṃśca śrutvā karmāṇi kurute tatphalāśayaiva putrāṃśca karmaphalabhūtānicchate ’bhivāñchatyāśayaiva tatsādhanānyanutiṣṭhati | imaṃ ca lokamāśeddha eva smaraṃllokasaṃgrahahetubhiricchate | amuṃ ca lokamāśeddhaḥ smaraṃstatsādhanānuṣṭhānenecchate ’ta āśāraśānāvabaddhaṃ smarākāśādināmaparyantaṃ jagaccakrībhūtaṃ pratiprāṇi | atra āśa āyāḥ smarādapi bhūyastvamityata āśāmupāḥsva || 1 || 
sa ya āśāṃ brahmety upāste |
āśayāsya sarve kāmāḥ samṛdhyanti |
amoghā hāsyāśiṣo bhavanti |
yāvad āśāyā gataṃ tatrāsya yathākāmacāro bhavati ya āśāṃ brahmety upāste |
asti bhagava āśāyā bhūya iti |
āśāyā bhūyo ’stīti |
tan me bhagavān bravītv iti || 
. 
. 
2. 'He who meditates on hope as Brahman, all his desires are fulfilled by hope, his prayers are not in vain; he is, as it were, lord and master as far as hope reaches-he who meditates on hope as Brahman.'
'Sir, is there something better than hope?'
'Yes, there is something better than hope.'
'Sir, tell it me.' 
yastvāśāṃ brahmetyupāste śṛṇu tasya phalam | āśayā sadopāsitayāsyopāsakasya sarve kāmāḥ samṛdhyanti samṛddhiṃ gacchanti | amoghā hāsyā’śiṣaḥ prārthanāḥ sarvā bhavanti yatprārthitaṃ sarvaṃ tadavaśyaṃ bhavatītyarthaḥ | yāvadāśāyā gatamityādi pūrvavat || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya caturdaśa khaṇḍaḥ 
prāṇo vāva āśāyā bhūyān |
yathā vā arā nābhau samarpitā evam asmin prāṇe sarvaṃ samarpitam |
prāṇaḥ prāṇena yāti |
prāṇaḥ prāṇaṃ dadāti |
prāṇāya dadāti |
prāṇo ha pitā |
prāṇo mātā |
prāṇo bhrātā |
prāṇaḥ svasā |
prāṇa ācāryaḥ |
prāṇo brāhmaṇaḥ || 
. 
. 
1. FIFTEENTH KHANDA
'Spirit (prana) is better than hope. As the spokes of a wheel hold to the nave, so does all this (beginning with names and ending in hope) hold to spirit. That spirit moves by the spirit, it gives spirit to the spirit. Father means spirit, mother is spirit, brother is spirit, sister is spirit, tutor is spirit, Brahmana is spirit. 
nāmopakramamāśāntaṃ kāryakāraṇatvena nimittanaimittikatvena cottarottarabhūyastayāvasthitaṃ smṛtinimittasadbhāvamāśāraśanāpāśairvipāśitaṃ sarvaṃ sarvato bisamiva tantubhiryasminprāṇe samarpitam | yena ca sarvato vyāpināntarbahirgatena sūtre maṇigaṇā iva sūtreṇa grathitaṃ vidhṛtaṃ ca | sa eṣa prāṇo vā āśāyā bhūyān | kathamasya bhūyastvamityāha dṛṣṭāntena samarthayaṃstadbhūyastvam | yathā vai loke rathacakrasyārā rathanābhau samarpitāḥ saṃprotāḥ saṃpraveśitā ityetat | evamasmiṃlliṅgasaṃghātarūpe prāṇe prajñātmani dehike mukhye yasminparā devatā nāmarūpavyākaraṇāyā’darśādau pratibimbivajjīvenā’tmanānupratiṣṭā | yaśca mahārājasyeva sarvādhikārīśvarasya | "kasminnannvahamutkrānta utkrānto baviṣyāmi kasminvā pratiṣṭhite pratiṣṭhāsyāmīti sa prāṇamasṛjata"iti śruteḥ yastu cchāyevānugata īśvaram | "tadyathā rathasyāreṣu nemirarpito nābhāvarā arpitā evamevaitā bhūtamātrāḥ prajñāmātrāsvarpitāḥ prajñāmātrāḥ prāṇe ’rpitāḥ | " "sa eṣa prāṇa eva prajñātmā"iti kauṣītakinām | ata evamasminprāṇe sarvaṃ yathoktaṃ samarpitam | ataḥ sa eṣa prāṇo ’paratantraḥ prāṇena svaśaktyaiva yāti nānyakṛtaṃ gamanādikriyāsvasya sāmarthyamityarthaḥ | sarvaṃ kriyākārakaphalabhedajātaṃ prāṇa eva na prāṇādbahirbhūtamastīti prakaraṇārthaḥ | prāṇaḥ prāṇaṃ dadāti yaddadāti tatsvītmabhūtameva | yasmai dadāti tadapi prāṇāyaiva | ataḥ pitrādyākhyo ’pi prāṇa eva || 1 || 
sa yadi pitaraṃ vā mātaraṃ vā bhrātaraṃ vā svasāraṃ vācāryaṃ vā brāhmaṇaṃ vā kiṃcid bhṛśam iva pratyāha |
dhik tvāstv ity evainam āhuḥ |
pitṛhā vai tvam asi mātṛhā vai tvam asi bhrātṛhā vai tvam asi svasṛhā vai tvam asy ācāryahā vai tvam asi brāhmaṇahā vai tvam asīti || 
. 
. 
2. 'For if one says anything unbecoming to a father, mother, brother, sister, tutor or Brahmana, then people say, Shame on thee! thou hast offended thy father, mother, brother, sister, tutor, or a Brahmana. 
kathaṃ pitrādiśabdānāṃ prasiddhārthotsargeṇa prāṇaviṣayatvamiti | ucyate - sati prāṇe pitrādiṣu pitrādiśabdaprayogāttadutkrāntau ca prayogābhāvāt | kathaṃ tadityāha | sa yaḥ kaścitpitrādīnāmanyatamaṃ yadi taṃ bhṛśamiva tadananurūpamiva kiñcidvacanaṃ tvaṅkārādiyuktaṃ pratyāha tadainaṃ pārśvasthā āhurvivekino dhiktvāstu dhigastu tvāmityevam | pitṛhā vai tvaṃ piturhantetyādi || 2 || 
atha yady apy enān utkrāntaprāṇāñ chūlena samāsaṃ vyatiṣaṃdahet |
naivainaṃ brūyuḥ pitṛhāsīti na mātṛhāsīti na bhrātṛhāsīti na svasṛhāsīti nācāryahāsīti na brāhmaṇahāsīti || 
. 
. 
3. But, if after the spirit has departed from them, one shoves them together with a poker, and burns them to pieces, no one would say, Thou offendest thy father, mother, brother, sister, tutor or a Brahmana. 
athainānevotkrāntaprāṇāṃstyaktadehānatha yadyapi śūlena samāsaṃ samasya vyatidahedvyatyasya saṃdahedevamapyatikrūraṃ karma samāsavyatyāsādiprakāreṇa dahanalakṣaṇaṃ taddehasaṃbaddhameva kurvāṇaṃ naivainaṃ brūyuḥ pitṛhetyādi | tasmādanvayavyatirekābhyāmavagamyata etatpitrādyākhyo ’pi prāṇa eveti || 3 || 
prāṇo hy evaitāni sarvāṇi bhavati |
sa vā eṣa evaṃ paśyann evaṃ manvāna evaṃ vijānann ativādī bhavati |
taṃ ced brūyur ativādy asīti |
ativādy asmīti brūyāt |
nāpahnuvīta || 
. 
. 
4. 'Spirit then is all this. He who sees this, perceives this, and understands this, becomes an ativadin. If people say to such a man, Thou art an ativadin, he may say, I am an ativadin; he need not deny it.' 
tasmātprāṇo hyevaitāni pitrādīni sarvāṇi bhavati calāni sthirāṇi ca | sa vā eṣa prāṇavidevaṃ yathoktaprakāreṇa paśyanphalato ’nubhavannevaṃ manvāna upapattibhiścintayannevaṃ vijānannupapattibhiḥ saṃyojyaivameveti niścayaṃ kurvannityarthaḥ | mananavijñānābhyāṃ hi saṃbhūtaḥ śāsrārtho niścito dṛṣṭo bhavet | ata evaṃ paśyannativādī bhavati nāmādyāśāntamatītya vadanaśīlo bhavatītyarthaḥ | taṃ cedbrūyustaṃ yadyevamativādinaṃ sarvadā sarvaiḥ śabdairnāmādyāśāntamatītya vartamānaṃ prāṇamevaṃ vadantamevaṃ paśyantamativadanaśīlamativādinaṃ brahmādistambaparyantasya hi jagataḥ prāṇa ātmāhamiti bruvāṇaṃ yadi brūyurativādyasīti | bāḍhamativādyasmīti brūyānnāpahnuvīta | kasmāddhyasāvapahnuvīta | yatprāṇaṃ sarveśvaramayamahamasmītyātmatvenopagataḥ || 4 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcadaśaḥ khaṇḍaḥ 
eṣa tu vā ativadati yaḥ satyenātivadati so ’haṃ bhagavaḥ satyenāti- vadānīti satyaṃ tveva vijijñāsitavyamiti satyaṃ bhagavo vijijñāsa iti || 
. 
. 
1. SIXTEENTH KHANDA
'But in reality he is an ativadin who declares the Highest Being to be the True (Satya).'
'Sir, may I become an ativadin by the True?'
'But we must desire to know the True.'
'Sir, I desire to know the True.' 
sa eṣa nāradaḥ sarvātiśayaṃ prāṇaṃ svamātmānaṃ sarvātmānaṃ śrutvā nātaḥ paramastītyupararāma | na pūrvavatkimasti bhagavaḥ prāṇādbhūya iti papraccha | yatastamevaṃ vikārānṛtabrahmavijñānena parituṣṭamakṛtārthaṃ paramārthasatyātivādinamātmānaṃ manyamānaṃ yogyaṃ śiṣyaṃ mithyāgrahaviśeṣādvipracyāvayannāha bhagavānsanatkumāraḥ | eṣa tu vā ativadati yamahaṃ vakṣyāmi na prāṇavidativādī paramārthataḥ | nāmādyapekṣaṃ tu tasyātivāditvam | yastu bhūmākhyaṃ sarvātikrāntaṃ tattvaṃ paramārthasatyaṃ veda so ’tivādītyata āha-eṣa tu vā ativadati yaḥ sateyana paramārthasatyavijñānavattayātivadati | so ’haṃ tvāṃ prapanno bhagavansatyenātivadāni tathāmāṃ niyunaktu bhagavānyathāhaṃ satyenātivadānītyabhiprāyaḥ | yadyevaṃ satyenātivaditumicchasi satyameva tu tāvadvijijñāsitavyamityukta āha nāradaḥ | tathāstu tarhi satya bhagavo vijijñāse viśeṣeṇa jñātumiccheyaṃ tvatto ’hamiti || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya ṣoḍaśaḥ khaṇḍaḥ 
yadā vai vijānāty atha satyaṃ vadati |
nāvijānan satyaṃ vadati |
vijānann eva satyaṃ vadati |
vijñānaṃ tv eva vijijñāsitavyam iti |
vijñānaṃ bhagavo vijijñāsa iti || 
. 
. 
1. SEVENTEENTH KHANDA
'When one understands the True, then one declares the True. One who does not understand it, does not declare the True. Only he who understands it, declares the True. This understanding, however, we must desire to understand.'
'Sir, I desire to understand it.' 
yadā vai satyaṃ paramārthato vijānātīdaṃ paramārthaḥ satyamiti, tato ’nṛtaṃ vikārajātaṃ vācārambhaṇaṃ hitvā sarvavikārāvasthaṃ sadevaikaṃ satyamiti tadevātha vadati yadvadati | nanu vikāro ’pi satyameva | "nāmarūpe satyaṃ tābhya mayaṃ prāṇaśchannaḥ" | "prāṇā vai satyaṃ teṣāmeṣa satyam"iti śrutyantarāt | satyamuktaṃ satyatvaṃ śrutyantare vikārasya na tu paramārthāpekṣamuktaṃ kiṃ tarhīndriyaviṣayatvāpekṣaṃ sacca tyacceti satyamityuktaṃ taddvāreṇa ca paramārthasatyasyopalabdhirvivakṣiteti | prāṇā vai satyaṃ teṣāmeṣa satyamiti coktam | ihāpi tadiṣṭameva | iha tu praṇaviṣayātparamārthasatyavijñānābhimānādvyutthāpya nāradaṃ yatsadeva satyaṃ paramārthato bhūmākhyaṃ tadvijñāpayiṣyāmītyeṣa viśeṣato vivakṣitor’thaḥ | nāvijānansatyaṃ vadati yastvavijānanvadati so ’gnyādiśabdenāgnyadīnparamārthasadrūpānmanyamāno vadati na tu te rūpatrayavyatirekeṇa paramārthaḥ santi | tathā tānyapi rūpāṇi sadapekṣayā naiva santītyato nāvijānansatyaṃ vadati | vijānanneva satyaṃ vadati | na ca tatsatyavijñānamavijijñāsitamaprārthitaṃ jñāyata ityāha-vijñānaṃ tveva vijijñāsitavyamiti | yadyevaṃ vijñānaṃ bhagavo vijijñāsa iti | evaṃ satyādīnāṃ cottarottarāṇāṃ karotyantānāṃ pūrvapūrvahetutvaṃ vyākhyeyam || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya saptadaśaḥ khaṇḍaḥ 
yadā vai manute ’tha vijānāti |
nāmatvā vijānāti |
matvaiva vijānāti |
matis tv eva vijijñāsitavyeti |
matiṃ bhagavo vijijñāsa iti || 
. 
. 
1. EIGHTEENTH KHANDA
'When one perceives, then one understands. One who does not perceive, does not understand. Only he who perceives, understands. This perception, however, we must desire to understand.'
'Sir, I desire to understand it.' 
yadā vai manuta iti | matirmananaṃ tarko mantavyaviṣaya ādaraḥ || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyāṣṭadaśaḥ khaṇḍaḥ 
yadā vai śraddadhāty atha manute |
nāśraddadhan manute |
śraddadhad eva manute |
śraddhā tv eva vijijñāsitavyeti |
śraddhāṃ bhagavo vijijñāsa iti || 
. 
. 
1. NINETEENTH KHANDA
'When one believes, then one perceives. One who does not believe, does not perceive. Only he who believes, perceives. This belief, however, we must desire to understand.'
'Sir, I desire to understand it.' 
āstikyabuddhiḥ śraddhā || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyaikonaviṃśaḥ khaṇḍaḥ 
yadā vai nistiṣṭhaty atha śraddadhāti |
nānistiṣṭhañ chraddadhāti |
nistiṣṭhann eva śraddadhāti |
niṣṭhā tv eva vijijñāsitavyeti |
niṣṭhāṃ bhagavo vijijñāsa iti || 
. 
. 
1. TWENTIETH KHANDA
'When one attends on a tutor (spiritual guide), then one believes. One who does not attend on a tutor, does not believe. Only be who attends, believes. This attention on a tutor, however, we must desire to understand.'
'Sir, I desire to understand it.' 
niṣṭhā guruśuśrūṣādistatparatvaṃ brahmavijñānāya || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya viṃśaḥ khaṇḍaḥ 
yadā vai karoty atha nistiṣṭhati |
nākṛtvā nistiṣṭhati |
kṛtvaiva nistiṣṭhati |
kṛtis tv eva vijijñāsitavyeti |
kṛtiṃ bhagavo vijijñāsa iti || 
. 
. 
1. TWENTY-FIRST KHANDA
'When one performs all sacred duties, then one attends really on a tutor. One who does not perform his duties, does not really attend on a tutor. Only he who performs his duties, attends on his tutor. This performance of duties, however, we must desire to understand.'
'Sir, I desire to understand it.' 
yadā vai karoti | kṛtirindriyasaṃyamaścittaikāgratākaraṇaṃ ca | satyāṃ hi tasyāṃ niṣṭhādīni yathoktāni bhavanti vijñānāvasānāni || 1 || iti cchāndogyopaniṣadi saptamādhyāyasyaikaviṃśaḥ khaṇḍaḥ 
yadā vai sukhaṃ labhate ’tha karoti |
nāsukhaṃ labdhvā karoti |
sukham eva labdhvā karoti |
sukhaṃ tv eva vijijñāsitavyam iti |
sukhaṃ bhagavo vijijñāsa iti || 
. 
. 
1. TWENTY-SECOND KHANDA
'When one obtains bliss (in oneself), then one performs duties. One who does not obtain bliss, does not perform duties. Only he who obtains bliss, performs duties. This bliss, however, we must desire to understand.'
'Sir, I desire to understand it.' 
sāpi kṛtiryadā sukhaṃ labhate sukhaṃ niratiśayaṃ vakṣyamāṇaṃ labdhavyaṃ mayeti manyate tadā bhavatītyarthaḥ | yathā dṛṣṭaphalasukhā kṛtistathehāpi nāsukhaṃ labdhvā karoti | bhaviṣyadapi phalaṃ labdhvetyucyate | taduddiśya pravṛttyupapatteḥ | athedānīṃ kṛtyādiṣūttarottareṣu satsu satyaṃ svayameva pratibhāsata iti na tadvijñānāya pṛthagyatnaḥ kārya iti prāptaṃ tata idamucyate | sukhaṃ tveva vijijñāsitavyamityādi | sukhaṃ bhagavo vijijñāsa ityabhimukhībhūtāyā’ha || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya dvāviṃśaḥ khaṇḍaḥ 
yo vai bhūmā tat sukham |
nālpe sukham asti |
bhūmaiva sukham |
bhūmā tv eva vijijñāsitavya iti |
bhūmānaṃ bhagavo vijijñāsa iti || 
. 
. 
1. TWENTY-THIRD KHANDA
'The Infinite (bhuman) is bliss. There is no bliss in anything finite. Infinity only is bliss. This Infinity, however, we must desire to understand.'
'Sir, I desire to understand it.' 
yo vai bhūmā mahanniratiśayaṃ bahviti paryāyāstatsukham | tator’vāksātiśayatvādalpam | atastasminnalpe sukhaṃ nāsti | alpasyādhikatṛṣṇāhetutvāt | tṛṣṇā ca duḥkhabījaṃ | na hi duḥkhabījaṃ sukhaṃ dṛṣṭaṃ jvarādi loke | tasmādyuktaṃ nālpe sukhamastīti | ato bhūmaiva sukham | tṛṣṇādiduḥkhabījatvāsaṃbhavādbhūmnaḥ || 1 || iti cchāndogyopaniṣadi saptamādhyāyasya trayoviṃśaḥ khaṇḍaḥ 
yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā |
atha yatrānyat paśyaty anyac chṛṇoty anyad vijānāti tad alpam |
yo vai bhūmā tad amṛtam |
atha yad alpaṃ tan martyam |
sa bhagavaḥ kasmin pratiṣṭhita iti |
sve mahimni yadi vā na mahimnīti || 
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1. TWENTY-FOURTH KHANDA
'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite. Where one sees something -else, hears something else, understands something else, that is the finite. The Infinite is immortal, the finite is mortal.' 'Sir, in what does the Infinite rest?'
'In its own greatness-or not even in greatness.' 
kiṃlakṣaṇo ’sau bhūmetyāha-yatra yasminbhūmni tattve nānyaddraṣṭavyamanyena karaṇena draṣṭānyo vibhakto dṛśyātpaśyati | tathā nānyacchṛṇoti | nāmarūpayorevāntarbhāvādviṣayabhedasya tadgrāhakayoreveha darśanaśravaṇayorgrahaṇamanyeṣāṃ copalakṣaṇārthatvena | mananaṃ cātroktaṃ draṣṭavyaṃ nānyanmanuta iti | prāyaśo mananapūrvakatvādvijñānasya | tathā nānyadvijānāti | evaṃlakṣaṇo yaḥ sa bhūmā | kimatra prasidrānyadarśanābhāvo bhūmnyucyate nānyatpaśyatītyādinā, athānyanna paśyatyātmānaṃ paśyatītyetat | kiñcātaḥ | yadyanyadarśanādyabhāvamātramityucyate tadā dvaitasaṃvyavahāravilakṣaṇo bhūmetyuktaṃ bhavati | athānyadraśanaviśeṣapratiṣedhenā’tmānaṃ paśyatītyucyate tadaikasminneva kriyākārakaphalabhedo ’bhyupagato bhavet | yadyevaṃ ko doṣaḥ syāt | nanvayameva doṣaḥ saṃsārānivṛttiḥ | kriyākārakaphalabhedo hi saṃsāra iti | ātmaikatva eva kriyākārakaphalabhedaḥ saṃsāravilakṣaṇa iti cet | na | ātmano nirviśeṣaikatvābhyupagame darśanādikriyākārakaphalabhedābhyupagamasya śabdamātratvāt | anyadarśanādyabhāvoktipakṣe ’pi yatretyanyanna paśyatīti ca viśeṣaṇe anarthake syātāmiti cet | dṛśyate hi loke yatra śūnye gṛhe ’nyanna paśyatītyukte stambhādīnātmānaṃ ca na na paśyatīti gamyate | evamihāpīti cet | na | tattvamasītyekatvopadeśādadhikaraṇādhikartavyabhedānupapatteḥ | tathā sadekamevādvitīyaṃ satyamiti ṣaṣṭhe nirdhāritatvāt | "adṛśye ’nātmye" "na saṃdṛśe tiṣṭhati rūpamasya" "vijñātāramare kena vijānīyāt"ityādiśrutibhyaḥ svātmani darśanādyanupapattiḥ | yatreti viśeṣaṇamanarthakaṃ prāptamiti cet | na | avidyākṛtabhedāpekṣatvāt | yathā satyekatvādvitīyatvabuddhiṃ prakṛtāmapekṣya sadekamevādvitīyamiti saṃkhyādyanarhamapyucyate | evaṃ bhūmnyekasminneva yatreti viśeṣaṇam | avidyāvasthāyāmanyadarśanānuvādena ca bhūmnastadabhāvatvalakṣaṇasya vivakṣitatvānnānyatpaśyatīti viśeṣaṇam | tasmātsaṃsāravyavahāro bhūmni nāstīti samudāyārthaḥ | atha yatrāvidyāviṣaye ’nyo ’nyenānyatpaśyatīti tadalpamavidyākālabhāvītyarthaḥ | yathā svapnadṛśyaṃ vastu prāk prabodhāttatkālabhāvīti tadvat | tata eva tanmartyaṃ vināśi svapnavastuvadeva tadviparoto bhūmā yastadamṛtam | tacchabdo ’mṛtatvaparaḥ | sa tarhyevaṃlakṣaṇo bhūmā he bhagavankasminpratiṣṭhita ityuktavantaṃ nāradaṃ pratyāha sanatkimāraḥ | sve mahimnīti sva ātmīye mahimni māhātmye vibhūtau pratiṣṭhito bhūmā | yadi pratiṣṭhāmicchasi kvacidyadi vā paramārthameva pṛcchasi na mahimnyapi pratiṣṭhita iti brūmaḥ | apratiṣṭhito ’nāśrito bhūmā kvacidapītyarthaḥ || 1 || 
go ’śvam iha mahimety ācakṣate hastihiraṇyaṃ dāsabhāryaṃ kṣetrāṇy āyatanānīti |
nāham evaṃ bravīmi |
bravīmīti hovāca |
anyo hy anyasmin pratiṣṭhita iti || 
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2. 'In the world they call cows and horses, elephants and gold, slaves, wives, fields and houses greatness. I do not mean this,' thus he spoke; 'for in that case one being (the possessor) rests in something else, (but the Infinite cannot rest in something different from itself) 
yadi svamahimni pratiṣṭhito bhūmā kathaṃ tarhyapratiṣṭha ucyate | śṛṇu | go ’śvādīha mahimetyācakṣate | gāvaścāśvāśca go ’śvaṃ dvandvaikavadbhāvaḥ | sarvatra gavāśvādi mahimeti prasiddhaṃ tadāśritastatpratiṣṭhaścaitro bhavati, yathā nāhamevaṃ svato ’nyaṃ mahimānamāśrito bhūmā caitravaditi bravīmyatra hetutvenānyo hyanyasminpratiṣṭhita iti vyavahitena sambandhaḥ | kintvevaṃ bravīmīti hovāca-sa evetyādi || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya caturviṃśaḥ khaṇḍaḥ 
sa evādhastāt sa upariṣṭāt sa paścāt sa purastāt sa dakṣiṇataḥ sa uttarataḥ |
sa evedaṃ sarvam iti |
athāto ’haṃkārādeśa eva |
aham evādhastād aham upariṣṭād ahaṃ paścād ahaṃ purastād ahaṃ dakṣiṇato ’ham uttarato ’ham evedaṃ sarvam iti || 
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1. TWENTY-FIFTH KHANDA
'The Infinite indeed is below, above, behind, before, right and left-it is indeed all this.
'Now follows the explanation of the Infinite as the I: I am below, I am above, I am behind, before, right and left-I am all this. 
kasmātpunaḥ kvacinna pratiṣṭhita ityucyate | yasmātsa eva bhūmādhastānna tadvyatirekeṇānyadvidyate yasminpratiṣṭhitaḥ syāt | tathopariṣṭādityādi samānam | sati bhūmno ’nyasminbhūmā hi pratiṣṭhitaḥ syānna tu tadasti | sa eva tu sarvam | atastasmādasau na kvacitpratiṣṭhitaḥ | yatra nānyatpaśyatītyadhikaraṇādhikartavyatānirdeśātsa evādhastāditi ca parokṣanirdeśāddraṣṭarjīvādanyobhūmā syādityāśaṅkā kasyacinmā bhūdityathāto ’nantaramahaṅkārādeśo ’haṅkāreṇā’diśyata ityahaṅkārādeśaḥ | draṣṭurananyatvadarśanārthaṃ bhūmaiva nirdiśyate ’haṅkāreṇāhamevādhastādityādinā || 1 || 
athāta ātmādeśa eva |
ātmaivādhastād ātmopariṣṭād ātmā paścād ātmā purastād ātmā dakṣiṇata ātmottarata ātmaivedaṃ sarvam iti |
sa vā eṣa evaṃ paśyann evaṃ manvāna evaṃ vijānann ātmaratir ātmakrīḍa ātmamithuna ātmānandaḥ sa svarāḍ bhavati |
tasya sarveṣu lokeṣu kāmacāro bhavati |
atha ye ’nyathāto vidur anyarājānas te kṣayyalokā bhavanti |
teṣāṃ sarveṣu lokeṣv akāmacāro bhavati || 
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2. 'Next follows the explanation of the Infinite as the Self: Self is below, above, behind, before, right and left-Self is all this.
'He who sees, perceives, and understands this, loves the Self, delights in the Self, revels in the Self, rejoices in the Self-he becomes a Svarag, (an autocrat or self-ruler); he is lord and master in all the worlds.
'But those who think differently from this, live in perishable worlds, and have other beings for their rulers. 
ahaṅkāreṇa dehādisaṃghāto ’pyādiśyate ’vivekibhirityatastadāśaṅkā mā bhūdityathānantaramātmādeśa ātmanaiva kevalena satsvarūpeṇa śuddhenā’diśyate | ātmaiva sarvataḥ sarvamityevamekamajaṃ sarvato vyomavatpūrṇamanyaśūnyaṃ paśyansa vā eṣa vidvānmananavijñānābhyāmātmaratirātmanyeva ratī ramaṇaṃ yasya so ’yamātmaratiḥ | tathā’tmakrīḍaḥ | dehamātrasādhanā ratirbāhyasādhanā krīḍā | loke srībhiḥ sakhibhiśca krīḍatīti darśanāt na tathā viduṣaḥ kiṃ tarhyātmavijñānanimittamevobhayaṃ bhavatītyarthaḥ | mithunaṃ dvaṃndvajanitaṃ sukhaṃ tadapi dvandvanirapekṣaṃ yasya viduṣaḥ | tathā’tmānandaḥ śabdādinimitta ānando ’viduṣāṃ na tathāsya viduṣaḥ kiṃ tarhyātmanimittameva sarvaṃ sarvadā sarvaprakāreṇa ca dehajīvitabhogādinimittabāhyavastunirapekṣa ityarthaḥ | sa evaṃlakṣaṇo vidvāñjīvanneva svārājye ’bhiṣiktaḥ patite ’pi dehe svarāḍeva bhavati | yata evaṃ bhavati tata eva tasya sarveṣu lokeṣu kāmacāro bhavati | prāṇādiṣu pūrvabhūmiṣu tatrāsyeti tāvanmātraparicchinnakāmacāratvamuktamanrājatvaṃ cārthaprāptaṃ sātiśayatvādyathāprāptasvārājyakāmacāratvānuvādena tatannivṛttirihocyate sa svarāḍityādinā | atha punarye ’nyathāta uktadarśanādanyathā vaiparītyena yathoktameva vā samyaṅna viduste ’nyarājāno bhavanti anyaḥ paro rājā svāmī yeṣāṃ te ’nyarājānaste | kiñca kṣayyo loko yeṣāṃ te kṣayylokāḥ | bhedadarśanasyālpaviṣayatvādalpaṃ ca tanmartyamityavocāma | tasmādye dvaitadarśinaste kṣayyalokāḥ svadarśanānurūpyeṇaiva bhavantyata eva teṣāṃ sarveṣu lokeṣvakāmacāro bhavati || 2 || iti cchāndogyopaniṣadi saptamādhyāyasya pañcaviṃśaḥ khaṇḍaḥ 
tasya ha vā etasyaivaṃ paśyata evaṃ manvānasyaivaṃ vijānata ātmataḥ prāṇa ātmata āśātmataḥ smara ātmata ākāśa ātmatas teja ātmata āpa ātmata āvirbhāvatirobhāvāv ātmato ’nnam ātmato balam ātmato vijñānam ātmato dhyānam ātmataś cittam ātmataḥ saṃkalpa ātmato mana ātmato vāg ātmato nāmātmato mantrā ātmataḥ karmāṇy ātmata evedaṃ sarvam iti || 
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1. TWENTY-SIXTH KHANDA
'To him who sees, perceives, and understands this, the spirit (prana) springs from the Self, hope springs from the Self, memory springs from the Self; so do ether, fire, water, appearance and disappearance, food, power, understanding, reflection, consideration, will, mind, speech, names, sacred hymns, and sacrifices-aye, all this springs from the Self. 
tasya ha vā etasyetyādi svārājyaṃ prāptasya prakṛtasya viduṣa ityarthaḥ | prāksadātmavijñānātsvātmano ’nyasmātsataḥ prāṇādernāmāntasyotpattipralayāvabhūtāṃ sadātmāvijñāne tu satīdānīṃ svātmata eva saṃvṛttau tathā sarvo ’pyanyo vyavahāra ātmata eva viduṣaḥ || 1 || 
tad eṣa ślokaḥ |
na paśyo mṛtyuṃ paśyati na rogaṃ nota duḥkhatām |
sarvaṃ ha paśyaḥ paśyati sarvam āpnoti sarvaśaḥ |
iti |
sa ekadhā bhavati tridhā bhavati pañcadhā |
saptadhā navadhā caiva punaś caikādaśa smṛtaḥ |
śataṃ ca daśa caikaś ca sahasrāṇi ca viṃśatiḥ |
āhāraśuddhau sattvaśuddhiḥ |
sattvaśuddhau dhruvā smṛtiḥ |
smṛtilambhe sarvagranthīnāṃ vipramokṣaḥ |
tasmai mṛditakaṣāyāya tamasas pāraṃ darśayati bhagavān sanatkumāraḥ |
taṃ skanda ity ācakṣate || 
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2. 'There is this verse, "He who sees this, does not see death, nor illness, nor pain; he who sees this, sees everything, and obtains everything everywhere.
'"He is one (before creation), he becomes three (fire, water, earth), he becomes five, he becomes seven, he becomes nine; then again he is called the eleventh, and hundred and ten and one thousand and twenty."
'When the intellectual aliment has been purified, the whole nature becomes purified. When the whole nature has been purified, the memory becomes firm. And when the memory (of the Highest Self) remains firm, then all the ties (which bind us to a belief in anything but the Selo are loosened.
'The venerable Sanatkumara showed to Narada, after his faults had been rubbed out, the other side of darkness. They call Sanatkumara Skanda, yea, Skanda they call him.' 
kiñca tadetasminnartha eṣa śloko mantro ’pi bhavati | na paśyaḥ paśyatīti paśyo yathoktadarśī vidvānityarthaḥ | mṛtyuṃ maraṇaṃ rogaṃ jvarādi duḥkhatāṃ duḥkhabhāvaṃ cāpi na paśyati | sarvaṃ ha sarvameva sa paśyaḥ paśyatyātmānameva sarvaṃ tataḥ sarvamāpnoti sarvaśaḥ sarvaprakārairiti | kiñca sa vidvānprāksṛṣṭiprabhedādekadhaiva bhavatyekadhaiva ca saṃsridhādibhedairanantabhedaprakāro bhavati sṛṣṭikāle | punaḥ saṃhārakāle mūlameva svaṃ pāramārthakamekadhābhāvaṃ pratipadyate svatantra eveti vidyāṃ phalena prarocayanstauti | athedānīṃ yathoktāyā vidyāyāḥ samyagavabhāsakāraṇaṃ mukhāvabhāsakāraṇasyevā’darśasya viśuddhikāraṇaṃ sādhanamupadiśyate-āhāraśuddhau | āhriyata ityāhāraḥ śabdādiviṣayavijñānaṃ bhokturbhogāyā’hriyate viśuddhikāraṇaṃ sādhanamupadiśyate-āhāraśuddhau | āhriyata ityāharaḥ śabdādiviṣayavijñānaṃ bhokturbhogāyā’hriyate tasya viṣayopalabdhilakṣaṇasya vijñānasya śuddhirāhāraśuddhī rāgadveṣamohadoṣairasaṃsṛṣṭaṃ viṣayavijñānamityarthaḥ | tasyāmāhārāśuddhau satyāṃ tadvato ’ntaḥkaraṇasya sattvasya śuddhirnairmalyaṃ bhavati | sattvaśuddhau ca satyāṃ yathāvagate bhūmātmani dhruvāvicchinnā smṛtiravismaramaṃ bhavati | tasyāṃ ca labdhāyāṃ smṛtilambhe sati sarveṣāmavidyākṛtānarthapāśarūpāṇāmanekajanmāntarānubhavabhāvanākaṭhinīkṛtānāṃ hṛdayākṣayāṇāṃ granthīnāṃ vipramokṣo viśeṣeṇa pramokṣaṇaṃ vināśo bhavatīti | yata etaduttarottaraṃ yathoktamāhāraśuddhimūlaṃ tasmātsā kāryetyarthaḥ | sarvaṃ śāsrārthamaśeṣata uktvā’khyāyikāmupasaṃharati śrutiḥ-tasmai mṛditakaṣāyāya vārkṣādiriva kaṣāyo rāgadveṣādidoṣaḥ sattvasya rañjanārūpatvātsa jñānavairāgyābhyāsarūpakṣāreṇa kṣālito mṛdito vināśito yasya nāradasya tasmai yogyāya mṛditakaṣāyāya tamaso ’vidyālakṣaṇātpāraṃ paramārthatattvaṃ darśayati darśitavānityarthaḥ | ko ’sau, bhagavān-"utpattiṃ pralayaṃ caiva bhūtānāmāgatiṃ gatim | vetti vidyāmavidyāṃ ca sa vācyo bhagavāniti || " evandharmā sanatkumāraḥ | tameva sanatkumāraṃ devaṃ skanda ityācakṣate kathayanti tadvidaḥ | dvirvacanamadhyāyaparisamāptyartham || 2 || || iti cchāndogyopaniṣadi saptamādhyāyasya ṣaḍviṃśaḥ khaṇḍaḥ iti cchāndogyopaniṣadbrahmaṇe saptamodhyāyaḥ samāptaḥ 
 
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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 || 
. 
. 
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 || 
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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 || 
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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 
1. Tituli sectionum et atramenta nigro scriptura sunt. 
2. Oum, idem ac Omitto, quem Fo, mille annis ante Christum, magistrum suus esse prædicabat, se majorem, et cujus invocatione maxima delebantur peccata. Memoires concernant les sciences, etc. des Chinois, etc. T.V. 1780, p. 59. 
3. Suprà, N.° 1. p. 4, not. 3. 
4. Ms. djoft est. 
5. Goftar o pran be aïet Sam djoft, 
6. Ba in har dou djoft. 
7. Djoft mischevand. 
8. Cúm numerus voci numerali subscribitu, illum addo duobus unicis inclusum. 
9. Badiha, res malæ: in meo ms. hameh badanha, cuncta corpore, solâ puncti diacritici differentiâ. 
10. Rek’heschir, pœnitens, Dei cognitioni et cultui deditus, τὸ mantr in honorem τοῦ Brahm, et τῶν deïouta recitans, et procul ab hominum frequentiâ, ut plurimùm in desertis, cum uxore et liberis, vel solitarius, vitam agens. 
11. Akasch quintum elementum, ab œthere fixo recentiorum chimicorum non absimile. Journ. de Berlin. T. 13, p. 242 à 289. 
12. Sic legitur in Farhang Berhàn kattee: Schali, τὸν Schaltouk dicunt, quod orysa è pelle non egressa, est. - Schaltouk orysam dicunt, quam adhuc è pelle non attulerint (eduxerint); et cum (in) indico (idiomate Schali vocant. 
13. Samskreticè, Schanakaha, genus circeris. 
14. in meo ms. Aoudia, ignorantia: in ms. nat. Aidïa, cujus sensus idem est ac τοῦ elttaf. 
15. Djehat, aer qui sonum transmittit. 
16. Deiougui, mater τοῦ Keschn. 
17. Suprà, N.° II, p. 9, Narratio è Beid excerpta. Samskreticè, bharanam, esca. BP editor: The following piece is in none of our versions, but appears in a note in the Tehran edition, quoted from elsewhere or retranslated from the Latin version. The first sentence, though, is in the Tehran edition, as above. 
18. Hoc comma deest in utroque ms. 
19. Az asman goudzaschteh ast: vel, è cœlo transiit, venit. 
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