8. अष्टमोऽध्यायः

अष्टमोऽध्यायः (part 1)

Verse १

ॐ अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यंतद्वाव विजिज्ञासितव्यमिति॥

om atha yadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṁ tadvāva vijijñāsitavyamiti||

Om. There is in this city of Brahman an abode, the small lotus of the heart; within it is a small akasa. Now what exists within that small akasa, that is to be sought after, that is what one should desire to understand. Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to understand.

Verse २

तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात्‌॥

taṁ cedbrūyuryadidamasminbrahmapure daharaṁ puṇḍarīkaṁ veśma daharo'sminnantarākāśaḥ kiṁ tadatra vidyate yadanveṣṭavyaṁ yadvāva vijijñāsitavyamiti sa brūyāt ||

If they should say to him: "Now, with regard to the abode, the small lotus, in this city of Brahman and the small akasa within it-what is there in it that is to be sought after and what is there that one should desire to understand?" Then he (the teacher) should say: "As far as, verily, this great akasa extends, so far extends the akasa 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 belongs to him (i.e. the embodied creature) in this world and whatever does not, all that is contained within it (i.e. the akasa in the heart)." If the disciples should say to him, 'In this city of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within - what is it that lies there which should be sought, which one should desire to understand?' - he should say in reply, 'As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both heaven and earth, both fire and air, both the sun and the moon, lightning and the stars. Whatever there is of him in this world and whatever is not, all that is contained within it.'

Verse ३

यावान्वा अयमाकाशस्तावानेषोऽन्तर्हृदय आकाश उभे अस्मिन्द्यावापृथिवी अन्तरेव समाहिते उभावग्निश्च वायुश्च सूर्याचन्द्रमसावुभौ विद्युन्नक्षत्राणि यच्चास्येहास्ति यच्च नास्ति सर्वं तदस्मिन्समाहितमिति॥

yāvānvā ayamākāśastāvāneṣo'ntarhṛdaya ākāśa ubhe asmindyāvāpṛthivī antareva samāhite ubhāvagniśca vāyuśca sūryācandramasāvubhau vidyunnakṣatrāṇi yaccāsyehāsti yacca nāsti sarvaṁ tadasminsamāhitamiti||

Verse ४

तं चेद्ब्रूयुरस्मिश्चेदिदं ब्रह्मपुरे सर्व समाहित सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरा वाप्नोति प्रध्वसते वा किं ततोऽतिशिष्यत इति॥

taṁ cedbrūyurasmiścedidaṁ brahmapure sarva samāhita sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarā vāpnoti pradhvasate vā kiṁ tato'tiśiṣyata iti ||

If they (the pupils) should say: "If everything that exists-all beings and all desires-is contained in this city of Brahman, then what is left of it when old age overcomes it or when it perishes?" If they should say to him, 'If in this city of Brahman is contained all this, all beings and all desires, then what is left of it when old age overtakes it or when it perishes?'

Verse ५

स ब्रूयान्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिकामाः समाहिता एषआत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति॥

sa brūyānnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṁ brahmapuramasmikāmāḥ samāhitā eṣaātmā'pahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanaṁ yaṁ yamantamabhikāmā bhavanti yaṁ janapadaṁ yaṁ kṣetrabhāgaṁ taṁ tamevopajīvanti ||

Then he (the teacher) should say: "With the old age of the body, That (i.e. Brahman, described as the akasa in the heart) does not age; with the death of the body, That does not die. That Brahman and not the body is the real city of Brahman. In It all desires are contained. It is the Self-free from sin, free from old age, free from death, free from grief free from hunger, free from thirst; Its desires come true, Its thoughts come true. Just as, here on earth, people follow as they are commanded by a leader and depend upon whatever objects they desire, be it a country or a piece of land so also those who are ignorant of the Self depend upon other objects and experience the result of their good and evil deeds. He should say, 'It (the Brahman called inner Akasa) does not age with the ageing of the body, it is not killed by the killing of this. This (Akasa) is the real city of Brahman, in it are contained the desires. This is the Atman, free from evil, free from old age, free from death, free from sorrow, free from hunger, free from thirst, whose desire is of the truth, whose resolve is of the truth. Just as in this world, the subjects follow as they are commanded and whatever province they desire, be it a country or a part of the field, on that they live. (So the ignorant depend upon others for enjoying the fruits of their Karma).

Verse ६

तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमनुविद्य व्रजन्त्येताश्च सत्यान्कामास्तेषा सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनिवुद्य व्रजन्त्येताश्च सत्यान् कामास्तेषा सर्वेषु लोकेषु कामचारो भवति॥

tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamanuvidya vrajantyetāśca satyānkāmāsteṣā sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanivudya vrajantyetāśca satyān kāmāsteṣā sarveṣu lokeṣu kāmacāro bhavati ||

"And just as, here on earth, whatever is earned through work perishes, so does the next world, won by virtuous deeds, perish. Those who depart hence without having realized the Self and these true desires-for them there is no freedom in all the worlds. But those who depart hence after having realized the Self and these true desires-for them there is freedom in all the worlds. Just as here on earth the world which is earned by work perishes, even so there in the other world, the world which is earned by righteous deeds perishes. So those who depart from here without having understood the Atman and these true desires, for them there is no freedom to act as they wish in all the worlds. But those who depart from here, having understood the Atman and these true desires, for them there is freedom to act as they wish in all the worlds.'

Verse १

स यदि पितृलोककामो भवति संकल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन संपन्नो महीयते॥

sa yadi pitṛlokakāmo bhavati saṁkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena saṁpanno mahīyate ||

"If he desires the World of the Manes, by his mere thought the Manes come to him. Having obtained the world of the Manes he is happy. If he becomes desirous of the world of fathers, by his mere will, fathers arise. Possessed of that world of fathers he feels happy and exalted.

Verse २

अथ यदि मातृलोककामो भवति संकल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन संपन्नो महीयते॥

atha yadi mātṛlokakāmo bhavati saṁkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena saṁpanno mahīyate ||

"And if he desires the world of the mothers, by his mere thought the mothers come to him. Having obtained the world of the mothers, he is happy. And if he becomes desirous of the world of mothers, by his mere will, mothers arise. Possessed of that world of mothers he feels happy and exalted.

Verse ३

अथ यदि भ्रातृलोककामो भवति संकल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन संपन्नो महीयते॥

atha yadi bhrātṛlokakāmo bhavati saṁkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena saṁpanno mahīyate ||

"And if he desires the world of the brothers, by his mere thought the brothers come to him. Having obtained the world of the brothers, he is happy. And if he becomes desirous of the world of brothers, by his mere will, brothers arise. Possessed of that world of brothers he feels happy and exalted.

Verse ४

अथ यदि स्वसृलोककामो भवति संकल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन संपन्नो महीयते॥

atha yadi svasṛlokakāmo bhavati saṁkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena saṁpanno mahīyate ||

"And if he desires the world of the sisters, by his mere thought the sisters come to him. Having obtained the world of the sisters, he is happy. And if he becomes desirous of the world of sisters, by his mere will, sisters arise. Possessed of that world of sisters he feels happy and exalted.

Verse ५

अथ यदि सखिलोककामो भवति संकल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन संपन्नो महीयते॥

atha yadi sakhilokakāmo bhavati saṁkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena saṁpanno mahīyate ||

"And if he desires the world of the friends, by his mere thought the friends come to him. Having obtained the world of the friends, he is happy. And if he becomes desirous of the world of friends, by his mere will, friends arise. Possessed of that world of friends he feels happy and exalted.

Verse ६

अथ यदि गन्धमाल्यलोककामो भवति संकल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन संपन्नो महीयते॥

atha yadi gandhamālyalokakāmo bhavati saṁkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena saṁpanno mahīyate||

"And if he desires the world of perfumes and garlands, by his mere thought perfumes and garlands come to him. Having obtained the world of perfumes and garlands, he is happy. And if he becomes desirous of the world of perfumes and garlands, by his mere will, of perfumes and garlands arise. Possessed of that world of perfumes and garlands he feels happy and exalted.

Verse ७

अथ यद्यन्नपानलोककामो भवति संकल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन संपन्नो महीयते॥

atha yadyannapānalokakāmo bhavati saṁkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena saṁpanno mahīyate ||

"And if he desires the world of food and drink, by his mere thought food and drink come to him. Having obtained the world of food and drink, he is happy. And if he becomes desirous of the world of food and drink, by his mere will, food and drink arise. Possessed of that world of food and drink he feels happy and exalted.

Verse ८

अथ यदि गीतवादित्रलोककामो भवति संकल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन संपन्नो महीयते॥

atha yadi gītavāditralokakāmo bhavati saṁkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena saṁpanno mahīyate ||

"And if he desires the world of song and music, by his mere thought song and music come to him. Having obtained the world of song and music, he is happy. And if he becomes desirous of the world of song and music, by his mere will, song and music arise. Possessed of that world of song and music he feels happy and exalted.

Verse ९

अथ यदि स्त्रीलोककामो भवति संकल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन संपन्नो महीयते॥

atha yadi strīlokakāmo bhavati saṁkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena saṁpanno mahīyate ||

"And if he desires the world of women, by his mere thought women come to him. Having obtained the world of women, he is happy. And if he becomes desirous of the world of women, by his mere will, women arise. Possessed of that world of women he feels happy and exalted.

Verse १०

यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य संकल्पादेव समुत्तिष्ठति तेन संपन्नो महीयते॥

yaṁ yamantamabhikāmo bhavati yaṁ kāmaṁ kāmayate so'sya saṁkalpādeva samuttiṣṭhati tena saṁpanno mahīyate||

"Whatever country he longs for, whatever objects he desires, by his mere thought all these come to him. Having obtained them, he is happy. Whatever provinces he is attached to and whatever desirable objects he desires by his mere will, they arise. Possessed of that he feels happy and exalted.

Verse १

त इमे सत्याः कामा अनृतापिधानास्तेषा सत्याना सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते॥

ta ime satyāḥ kāmā anṛtāpidhānāsteṣā satyānā satāmanṛtamapidhānaṁ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate ||

"These true desires are covered by what is false. Though they exist always, yet they have a covering which is false. Thus, whosoever belonging to the embodied creature has departed from this life, him he cannot see in this world with his eyes. These same are the true desires covered by the untrue. Although the desires are true, they are covered by the untrue. For whosoever of one's people departs from here in this world one does not get him back to see.

Verse २

अथ ये चास्येह जीवा ये च प्रेता यच्चान्यदिच्छन्न लभते सर्वं तदत्र गत्वा विन्दतेऽत्र ह्यस्यैते सत्याः कामा अनृतापिधानास्तद्यथापि हिरण्यनिधिं निहितमक्षेत्रज्ञा उपर्युपरि सञ्चरन्तो न विन्देयुरेवमेवेमाः सर्वाः प्रजा अहरहर्गच्छन्त्य एतं ब्रह्मलोकं न विन्दन्त्यनृतेन हि प्रत्यूढाः॥

atha ye cāsyeha jīvā ye ca pretā yaccānyadicchanna labhate sarvaṁ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṁ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṁ brahmalokaṁ na vindantyanṛtena hi pratyūḍhāḥ ||

"Those of his fellows who belong to him here and those who are dead and whatever else there is which he wishes for and does not obtain-he finds all that by going in there (i.e. into his own Self). For there, indeed, lie those true desires of his, covered by what is false. "As people who do not know the spot where a treasure of gold has been hidden somewhere in the earth, walk over it again and again without finding it, so all these creatures day after day go into the World of Brahman and yet do not find it, because they are carried away by untruth. But those of his people, whether they are alive or dead and whatever else one desires but does not get, all that one finds by going there (into the Atman, the Akasa in the heart); for here, indeed, are those true desires of his covered by the untrue. Just as, though people who do not know the field walk again and again over the treasure of gold hidden underground but do not find it, even so all these creatures here, though they go daily into the Brahman-world, yet do not find it, for they are carried away by the untrue.

Verse ३

स वा एष आत्मा हृदि तस्यैतदेव निरुक्त हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति॥

sa vā eṣa ātmā hṛdi tasyaitadeva nirukta hṛdyayamiti tasmāddhṛdayamaharaharvā evaṁvitsvargaṁ lokameti ||

"That Self abides in the heart. The etymological explanation of heart is this: This one (ayam) is in the heart (hridi); therefore It is called the heart (hridayam). He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart). This Atman verily is in the heart. Its etymological explanation is this. This (Atman) is in the heart, hence it is the heart. He who knows thus indeed goes daily into the heavenly world.

Verse ४

अथ य एष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति॥

atha ya eṣa saṁprasādo'smāccharīrātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācatadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti ||

"Now, this serene being, after rising from this physical body and attaining the Highest Light, reaches his own true form. This is the Self." Thus he (i.e. the teacher, questioned by his pupils) spoke. Continuing, he said: "This is the immortal, the fearless. This is Brahman. And of this Brahman the name is Satyam, the True." Now that serene and happy being, rising out of this body and reaching the highest light, appears in his own true form. This is the Atman, said the teacher. This is the immortal, the fearless. This is Brahman. Verily, the name of this Brahman is the True.

Verse ५

तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति॥

tāni ha vā etāni trīṇyakṣarāṇi satīyamiti tadyatsattadamṛtamatha yatti tanmartyamatha yadyaṁ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṁvitsvargaṁ lokameti ||

This name Satyam consists of three syllables: Sat, ti and yam. That which is Sat signifies the Immortal; and that which is ti is the mortal; and yam binds them both. Because this syllable binds both, therefore it is called yam. He who knows this goes every day in deep sleep to Heaven (i.e. Brahman, dwelling in the heart). These are indeed the three syllables, 'sa', 'ti', 'yam'. What is 'sa', that is the immortal, and what is 'ti', that is the mortal, and what is 'yam', with it one holds the two together. Because with it one holds the two together, therefore it is 'yam'. Verily, he who knows thus goes to the heavenly world.'

Verse १

अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसंभेदाय नैत सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृत सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः॥

atha ya ātmā sa seturdhṛtireṣāṁ lokānāmasaṁbhedāya naita setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṁ na duṣkṛta sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ ||

The self is a dam, a separating boundary, for keeping these worlds apart. This dam is not passed by day and night, by old age, death and grief, or by good and evil deeds. All evils turn back from It, for the World of Brahman is free from all evil. Now, this Atman is the dyke, the embankment for the safety of these worlds. This dyke, neither the day nor the night crosses, nor old age nor death nor sorrow, nor merit nor demerit. All evils turn back from it, for this Brahman-world is free from evil.

Verse २

तस्माद्वा एत सेतुं तीर्त्वाऽन्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एत सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः॥

tasmādvā eta setuṁ tīrtvā'ndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā eta setuṁ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ||

Therefore, having reached this dam, he who is blind ceases to be blind, he who is miserable ceases to be miserable, he who is afflicted with disease ceases to be afflicted. Therefore, having reached this dam, the night becomes day; for the World of Brahman is lighted once for all. Therefore, verily, on reaching this dyke, if one was blind he ceases to be blind; if wounded, he ceases to be wounded, if afflicted- he ceases to be afflicted. Therefore, verily, on reaching this dyke, even night becomes day, for this Brahman-world is ever illumined.

Verse ३

तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषा सर्वेषु लोकेषु कामचारो भवति॥

tadya evaitaṁ brahmalokaṁ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣā sarveṣu lokeṣu kāmacāro bhavati ||

That World of Brahman belongs to those who realize It by means of continence (brahmacharya)-for them there is freedom in all the worlds. But only those who attain according to the instruction this Brahman-world through Brahmacharya, to them belongs this Brahman-world. For them there is freedom to act as they wish in all the worlds.

Verse १

अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते॥

atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṁ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate ||

Now, what people call yajna (sacrifice), that is really continence. For he who knows Brahman obtains that World of Brahman, which others obtain through sacrifice, by means of continence. What people call ishta (worship), that is really continence. For having desired (ishtva) the Knowledge of the Self; by means of continence one realizes the Self. Now, what people call sacrifice is really Brahmacharya, for only by means of Brahmacharya does the knower attain that world. And what people call worship (Ista) is really Brahmacharya, for only by worshipping with Brahmacharya does one attain the Atman.

Verse २

अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते॥

atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṁ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute ||

Now, what people call the Satrayana sacrifice, that is really continence. For by means of continence one obtains from the True (Sat) the safety (trana) of the self. What people call the vow of silence (mauna), that is really continence. For after knowing the Self from the scriptures one meditates (manute) on It. Now, what people call the sacrificial session is really Brahmacharya, for only by means of Brahmacharya does one obtain one's salvation from Being. And what people call the vow of silence is really Brahmacharya for only through Brahmacharya does one understand the Atman and then meditate.

Verse ३

अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तत्तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीय सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमित हिरण्मयम्‌॥

atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṁ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tattadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṁ madīya sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimita hiraṇmayam ||

Now, what people call the vow of fasting (anasakayana), that is really continence. For that Self does not perish (na nasyati) which one realizes by means of continence. Now, what people call a course of fasting is really Brahmacharya, for this Atman never perishes which one attains by means of Brahmacharya. And what people call the life of a hermit is really Brahmacharya, for verily Ara and Nya are the two oceans in the Brahman-world in the third heaven from here and therein is the lake Airammadiya, and there is the Aparajita (unconquered) city of Brahma, and there is the gold hall specially built by the Lord.

Verse ४

तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषा सर्वेषु लोकेषु कामचारो भवति॥

tadya evaitāvaraṁ ca ṇyaṁ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣā sarveṣu lokeṣu kāmacāro bhavati ||

The World of Brahman belongs to those who obtain by means of continence the seas Ara and Nya in the World of Brahman. For them there is freedom in all the worlds. Therefore only those who attain the two oceans, Ara and Nya, in the Brahman-world by means of Brahmacharya, only to them belongs this Brahman-world and for them there is freedom to act as they wish in all the worlds.

Verse १

अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः॥

atha yā etā hṛdayasya nāḍyastāḥ piṅgalasyāṇimnastiṣṭhanti śuklasya nīlasya pītasya lohitasyetyasau vā ādityaḥ piṅgala eṣa śukla eṣa nīla eṣa pīta eṣa lohitaḥ ||

Now, those arteries of the heart are filled with the essences of brown, white, blue, yellow and red liquid substances. Verily, the sun yonder is brown, it is white, it is blue, it is yellow, it is red. Now, these arteries which belong to the heart exist filled with the juice of a fine substance which is reddish-brown, white, blue, yellow and red. The yonder sun indeed is reddish-brown, he is white, he is blue, he is yellow, he is red.

Verse २

तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः॥

tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṁ cāmuṁ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṁ cāmuṁ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ||

As a long highway runs between two villages, this one and that yonder, so do the rays of the sun go to both worlds, this one and that yonder. They start from yonder sun and enter into these arteries; they start from these arteries and enter into yonder sun. Just as an extending highway runs between two villages, this as well as that, even so the rays of the sun go to both these worlds, this as well as that. They spread out of the yonder sun and enter into these arteries. Out of these arteries they spread and enter into the yonder sun.

Verse ३

तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा संपन्नो भवति॥

tadyatraitatsuptaḥ samastaḥ saṁprasannaḥ svapnaṁ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṁ na kaścana pāpmā spṛśati tejasā hi tadā saṁpanno bhavati ||

When a man is asleep, with the senses withdrawn and serene and sees no dream, then he has entered into these arteries. Then no evil touches him, for he has obtained the light of the sun. Therefore when one is thus sound sleep, composed, serene so that he knows no dreams, then he enters into (the Akasa of the heart through) these arteries. Then no evil touches him for then he is filled with the light of the sun.

Verse ४

अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति॥

atha yatraitadabalimānaṁ nīto bhavati tamabhita āsīnā āhurjānāsi māṁ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti ||

And when he becomes weak, then those sitting around him say: "Do you know me? Do you know me?" As long as he has not departed from this body, he knows them. Now, when one is thus reduced to a weakened condition, those who sit around him say, 'Do you know me? Do you know me?' As long as he has not departed from this body, so long he knows them.

Verse ५

अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्‌॥

atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṁ gacchatyetadvai khalu lokadvāraṁ viduṣāṁ prapadanaṁ nirodho'viduṣām ||

When he departs from the body if he is a mere ritualist and ignorant of Brahman he then goes upward by these rays toward the worlds which he has gained by his meritorious work. Or if he is a knower of the doctrines of the akasa in the lotus of the heart, he then meditates on Om and thus secures entrance into Brahmaloka. Or if he is ignorant he attains lower bodies. The knower attains the solar orb as quickly as one directs one's mind from one object to another. This indeed is the door to the World of Brahman for those who know; for the ignorant it is closed. But when he thus departs from this body, then he proceeds upwards through those very rays, (if a knower) he surely goes up meditating on Om or (does not got up if he is not a knower). As long as it takes for the mind to travel, in that (short) time, he goes to the sun. That indeed is the door to the world (of Brahman), an entrance for the knowers and a shutting out for the ignorant.

Verse ६

तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका। तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति॥

tadeṣa ślokaḥ | śataṁ caikā ca hṛdayasya nāḍyastāsāṁ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti ||

On this there is the following verse: "There are one hundred and one arteries of the heart, one of which pierces the crown of the head. Going upward by it, a man at death attains immortality. Other arteries, going in different directions, only serve as channels for his departing from the body, yea, only serve as channels for his departing from the body." There is this verse about it: A hundred and one are the arteries of the heart; one of them leads up to the crown of the head. Passing upwards through that, one attains immortality, while the other arteries serve for departing in various other directions - yea, serve for departing.

Verse १

य आत्माऽपहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच॥

ya ātmā'pahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca ||

Prajapati said: "The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self from the scriptures and a teacher and understood It obtains all the worlds and all desires. The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attains all the worlds and all the desires. Thus spoke Prajapati.

Verse २

तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाश्च लोकानाप्नोति सर्वाश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः॥

taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvāśca lokānāpnoti sarvāśca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṁ tau hāsaṁvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ ||

The devas (gods) and asuras (demons) both heard these words and said: "Well, let us search out this Self by searching out which one obtains all the worlds and all desires." Indra, among the gods, went forth and Virochana, among the demons. Without communicating with each other, the two came into the presence of Prajapati, fuel in hand. Both the gods and the demons heard this and said, 'Well, let us seek that Atman by seeking which one attains all the worlds and all the desires.' Then Indra alone from among the gods went out and so did Virochana from among the demons. Then without communicating with each other, they both came into the presence of Prajapati, fuel in hand.

अष्टमोऽध्यायः (part 2)

Verse ३

तौ ह द्वात्रिशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति तौ होचतुर्यआत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसंकल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति॥

tau ha dvātriśataṁ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṁkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti||

They dwelt there for thirty-two years, practising brahmacharya. Then Prajapati said to them: "For what purpose have you both been living here?" They said: "A saying of yours is being repeated by learned people: 'The Self which is free from sin, free from old age, free from death, free from grief, free from hunger, free from thirst, whose desires come true and whose thoughts come true-That it is which should be searched out, That it is which one should desire to understand. He who has known this Self and understood It obtains all the worlds and all desires.' Now, we both have dwelt here because we desire that Self." For thirty-two years they lived there the disciplined life of a celibate student of sacred knowledge. Then Prajapati asked them, 'Desiring what have you been living?' They replied, 'The Atman which is free from evil, free from old age, free from death, free from sorrow, free from hunger and thirst, whose desire is of the truth, whose resolve is of the truth, he should be sought, him one should desire to understand. He who has found out and who understands that Atman attain all the worlds and all the desires - these are known to be the words of your revered self. Desiring that Atman we have been living.'

Verse ४

तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच॥

tau ha prajāpatiruvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmetyatha yo'yaṁ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca||

Prajapati said to them: "The person that is seen in the eye-that is the Self." He further said: "This is immortal, fearless. This is Brahman." They asked: "Venerable Sir, he who is perceived in the water and he who is perceived in a mirror-which of these is he?" Prajapati replied: "The same one, indeed, is perceived in all these." Prajapati said to them, 'The person which is seen in the eye is the Atman'. He added, 'This is the immortal, the fearless. This is Brahman'. 'But, revered sir, he who is perceived in water and he who in a mirror, which of these is the Atman?' It is he himself that is perceived in all these', replied Prajapati.

Verse १

उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आ नखेभ्यः प्रतिरूपमिति॥

udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāṁcakrāte tau ha prajāpatiruvāca kiṁ paśyatha iti tau hocatuḥ sarvamevedamāvāṁ bhagava ātmānaṁ paśyāva ā lomabhyaḥ ā nakhebhyaḥ pratirūpamiti||

Prajapati said: "Look at yourself in a pan of water and then what you do not understand of the Self come and tell me." They cast their glance in a pan of water. Then Prajapati said to them: "What do you see?" They said: "Venerable Sir, we see the entire self even to the very hairs and nails, a veritable picture." Look at yourself in a pan of water and whatever you do not understand of the Atman, tell me that'. Then they looked in a pan of water. Prajapati asked them, 'What do you see?' They replied, 'Revered sir, we both see the self entirely as we are, the very image, even to the very hairs and nails.'

Verse २

तौ ह प्रजापतिरुवाच साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलंकृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षांचक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति॥

tau ha prajāpatiruvāca sādhvalaṁkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṁkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāṁcakrāte tau ha prajāpatiruvāca kiṁ paśyatha iti ||

Prajapati said to them: "After you have well adorned yourselves with ornaments, put on your best clothes and cleansed yourselves, look into the pan of water." After having adorned themselves well, put on their best clothes and cleansed themselves, they looked into the pan of water. "What do you see?" asked Prajapati. Then Prajapati said to them, 'Having become well adorned, well dressed and well groomed, look into the pan of water.' They too, having become well adorned, well dressed and well groomed, looked into the pan of water. Then Prajapati asked them, 'What do you see?'

Verse ३

तौ होचतुर्यथैवेदमावां भगवः साध्वलंकृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलंकृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः॥

tau hocaturyathaivedamāvāṁ bhagavaḥ sādhvalaṁkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṁkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ||

They said: "Just as we ourselves are well adorned, well dressed and clean, so, venerable Sir, are these two reflections well adorned, well dressed and clean." Prajapati said: "This is the Self, this is immortal, fearless. This is Brahman." They both went away satisfied in heart. They replied, 'Just as we are ourselves, revered sir, well adorned, well dressed and well groomed, even so are both these, revered sir, well adorned, well dressed and well groomed.' 'This is the Atman', said he, 'this is the immortal, the fearless. This is Brahman'. They both went away satisfied in their hearts.

Verse ४

तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वाऽसुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति॥

tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vā'surā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṁ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṁ paricarannubhau lokāvavāpnotīmaṁ cāmuṁ ceti ||

Prajapati saw them going and said: "They are both going away without having known and without having realized the Self. And whoever of these, whether gods or demons, follow this doctrine shall perish." Virochana, satisfied in heart, went to the demons and preached this doctrine (Upanishad) to them: "The self (i.e. body) alone is to be worshipped here on earth, the self (i.e. body) alone is to be served. It is only by worshipping the self here and by serving the self that one gains both worlds-this and the next." Then Prajapati looked at them and said, 'They are going away without having perceived, without having understood the Atman. Whosoever will follow such a doctrine be they gods or demons, they will be foiled.' Now, Virochana, satisfied in his heart, went to the demons and declared this doctrine to them. 'Here the (bodily) self alone is to be worshipped, the self is to be attended upon. Here it is only by worshipping the self and attending upon the self that one obtains both the worlds, this as well as the yonder.'

Verse ५

तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणा ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालंकारेणेति सस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते॥

tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇā hyeṣopaniṣatpretasya śarīraṁ bhikṣayā vasanenālaṁkāreṇeti saskurvantyetena hyamuṁ lokaṁ jeṣyanto manyante||

Therefore even today they say of one who does not practise charity, who has no faith and who does not perform sacrifices: "He is verily a demon"; for such is the doctrine of the demons. The demons deck the bodies of the dead with garlands and perfume, with raiment and with ornaments, for they think that thus they will win the world beyond. Therefore, even to this day, here people say of one who is not a giver, who has no faith, who does not perform sacrifices, 'Oh, he is a demon'; for this is the doctrine of the demons. They adorn the body of the deceased with enjoyable things, clothes and ornaments for, by this, they think, they will win the other world.

Verse १

अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति॥

atha hendro'prāpyaiva devānetadbhayaṁ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṁkṛte sādhvalaṁkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṁ paśyāmīti||

But Indra, even before he had reached the gods, saw this difficulty: "As this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one-eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. But Indra, even before reaching the gods, saw this difficulty: 'Just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.'

Verse २

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलंकृते साध्वलंकृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṁ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṁ bhagavo'smiñcharīre sādhvalaṁkṛte sādhvalaṁkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṁ paśyāmīti ||

"I do not see any good in this doctrine." He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away with Virochana, satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, as this reflection in the water is well adorned when the body is well adorned, well dressed when the body is well dressed, clean when the body is clean, so this reflection in the water will be blind if the body is blind, one- eyed if the body is one-eyed, crippled if the body is crippled and will perish if the body perishes. Therefore I do not see any good in this doctrine." He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart, along with Virochana?' Indra replied, 'Revered sir, just as this (reflected self) becomes well adorned when this body is well adorned, well dressed when the body is well dressed, well groomed when the body is well groomed, even so this (reflected self) also becomes blind when the body is blind, one-eyed when the body is one-eyed, crippled when the body is crippled, and it perishes when this body perishes. I see no good in this.

Verse ३

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिशतं वर्षाणीति स हापराणि द्वात्रिशतं वर्षाण्युवास तस्मै होवाच।

evamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriśataṁ varṣāṇīti sa hāparāṇi dvātriśataṁ varṣāṇyuvāsa tasmai hovāca |

"So it is Indra," replied Prajapati. "I shall explain the Self to you further. Live with me another thirty-two years." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra: So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you. Live here for another thirty-two years.' He lived there for another thirty-two years. Then Prajapati said to him:

Verse १

य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीद शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति॥

ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṁ dadarśa tadyadyapīda śarīramandhaṁ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati||

"He who moves about, exalted, in dreams-this is the Self, this is immortal, fearless. This is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "Although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this doctrine." Prajapati said, 'He who moves about in dreams, he is the Atman. He is the immortal, the fearless. He is Brahman'. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: 'Even though this (dream-self) is not blind when this body is blind, nor one-eyed when the body is slain, nor has running nose and eyes when the body has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain, as it were, and even weeps, as it were. I see no good in this'.

Verse २

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṁ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṁ paśyāmīti ||

Verse ३

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṁ bhagavaḥ śarīramandhaṁ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati ||

He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, although this dream self is not blind even if the body is blind, nor do its eyes and nose run when the eyes and nose of the body run; although this self is not affected by the defects of the body, "Nor killed when it (the body) is killed, nor one-eyed when it is one-eyed-yet they kill it (the dream self), as it were; they chase it, as it were. It becomes conscious of pain, as it were; it weeps, as it were. I do not see any good in this." "So it is, Indra," replied Prajapati. "I shall explain the Self further to you. Live with me another thirty-two years." He lived with Prajapati another thirty-two years. Then Prajapati said to Indra: He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart?' He replied, 'Revered sir, even though this self is not blind when this body is blind, nor one-eyed when the body is one-eyed, nor suffers defects from the defects of the body, nor is slain when the body is slain, nor has running nose and eyes, yet it is as if they kill it, as if they chase it, it becomes conscious of pain as it were, and even weeps, as it were. I see no good in this'. 'So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you. Live here for another thirty-two years.' He lived there for another thirty-two years. Then Prajapati said to him:

Verse ४

न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिशतं वर्षाणीति स हाऽपराणि द्वात्रिशतं वर्षाण्युवास तस्मै होवाच॥

na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṁ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṁ paśyāmītyevamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriśataṁ varṣāṇīti sa hā'parāṇi dvātriśataṁ varṣāṇyuvāsa tasmai hovāca||

Verse १

तद्यत्रैतत्सुप्तः समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेव संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति॥

tadyatraitatsuptaḥ samastaḥ saṁprasannaḥ svapnaṁ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṁ dadarśa nāha khalvayameva saṁpratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṁ paśyāmīti||

"When a man is asleep, with senses withdrawn and serene and sees no dream-that is the Self. This is immortal, fearless. This is Brahman." Then Indra went away satisfied in heart. But even before he had reached the gods, he saw this difficulty: "In truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached in dreamless sleep utter annihilation, as it were. I do not see any good in this." Prajapati said, 'He who is fully asleep, composed, serene and knows no dream, he is the Atman. He is the immortal, the fearless. He is Brahman'. Indra went away satisfied in his heart. But even before reaching the gods he saw this difficulty: 'In truth this one does not know himself now as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this'.

Verse २

स समित्पाणिः पुनरेयाय त ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एव संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति॥

sa samitpāṇiḥ punareyāya ta ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṁ bhagava eva saṁpratyātmānaṁ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṁ paśyāmīti ||

He returned with fuel in hand. To him Prajapati said: "Well, Indra, you went away satisfied in heart; now for what purpose have you come back?" He (Indra) said: "Venerable Sir, in truth it (i.e. the self in dreamless sleep) does not know itself as 'I am it,' nor these other creatures. It has therefore reached utter annihilation, as it were. I do not see any good in this." He came back again, fuel in hand. Prajapati asked him, 'Desiring what, O Indra, have you come back, since you went away satisfied in your heart?' He replied, 'Revered sir, in truth this one does not know himself as "I am he", nor indeed these beings. It seems as if he has gone to annihilation. I see no good in this'.

Verse ३

एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशत संपेदुरेतत्तद्यदाहुरेकशत ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच॥

evamevaiṣa maghavanniti hovācaitaṁ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśata saṁpeduretattadyadāhurekaśata ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca||

"So it is, Indra," replied Prajapati. "I shall explain the Self further to you and nothing else. Live with me another five years." Indra lived with Prajapati another five years. This made in all one hundred and one years. Therefore people say that Indra lived with Prajapati as a brahmacharin one hundred and one years. Then Prajapati said to him: So is it indeed, O Indra', said Prajapati; 'However, I shall explain this further to you and none other than this. Live here for another five years.' He lived there for another five years. That makes one hundred and one years and so with regard to that, people say thus, 'Verily, for one hundred and one years Indra lived with Prajapati the disciplined life of a celibate student of sacred knowledge". Then Prajapati said to him:

Verse १

मघवन्मर्त्यं वा इद शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः॥

maghavanmartyaṁ vā ida śarīramāttaṁ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṁ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṁ vāva santaṁ na priyāpriye spṛśataḥ ||

"O Indra, this body is mortal, always held by death. It is the abode of the Self which is immortal and incorporeal. The embodied self is the victim of pleasure and pain. So long as one is identified with the body, there is no cessation of pleasure and pain. But neither pleasure nor pain touches one who is not identified with the body. O Indra, mortal indeed is this body, held by death. But it is the support of this deathless, bodiless Atman. Verily, the embodied self is held by pleasure and pain. Surely, there is no cessation of pleasure and pain for one who is embodied. But pleasure and pain do not indeed touch one who is bodiless.

Verse २

अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते॥

aśarīro vāyurabhraṁ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyante||

"The wind is without body; the cloud, lightning and thunder are without body. Now, as these, arising from yonder akasa and reaching the highest light, appear in their own forms, "So does this serene Being, arising from this body and reaching the Highest Light, appear in His own form. In that state He is the Highest Person. There He moves about, laughing, playing, rejoicing-be it with women, chariots, or relatives, never thinking of the body into which he was born. "As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body. Bodiless is air; and white cloud, lightning, thunder, these also are bodiless. Now as these arise out of the yonder Akasa, reach the highest light and appear each with its own form, even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a chariot, even so is the Prana attached to this body.

Verse ३

एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजन स्मरन्निद शरीर स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः॥

evamevaiṣa saṁprasādo'smāccharīrātsamutthāya paraṁ jyotirupasaṁpadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajana smarannida śarīra sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ||

Verse ४

अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माऽभिव्याहाराय वागथ यो वेदेद शृणवानीति स आत्मा श्रवणाय श्रोत्रम्‌॥

atha yatraitadākāśamanuviṣaṇṇaṁ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṁ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmā'bhivyāhārāya vāgatha yo vededa śṛṇavānīti sa ātmā śravaṇāya śrotram ||

"When the person in the eye resides in the body, he resides where the organ of sight has entered into the akasa (i.e. the pupil of the eye); the eye is the instrument of seeing. He who is aware of the thought: 'Let me smell this,' he is the Self; the nose is the instrument of smelling. He who is aware of the thought: 'Let me speak,' he is the Self; the tongue is the instrument of speaking. He who is aware of the thought: 'Let me hear,' he is the Self; the ear is the instrument of hearing. Now, where the sight merges in Akasa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing. And he who knows 'I smell this', is the Atman; the nose is for smelling. And he who knows 'I speak this', is the Atman, the organ of speech is for speaking. And he who knows 'I hear this', is the Atman; the ear is for hearing.

Verse ५

अथ यो वेदेदं मन्वानीति स अत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान् पश्यन् रमते॥

atha yo vededaṁ manvānīti sa atmā mano'sya daivaṁ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmān paśyan ramate ||

"He who is aware of the thought: 'Let me think this,' he is the Self; the mind is his divine eye. He, the Self sees all these desires in the World of Brahman through the divine eye, the mind and rejoices. And he who knows 'I think this', is the Atman, the mind is his divine eye. Through this divine eye of the mind he verily sees these desired objects which are in the Brahman-world, and rejoices.

Verse ६

य एते ब्रह्मलोके तं वा एतं देवा आत्मानमुपासते तस्मात्तेषा सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाश्च लोकानाप्नोति सर्वाश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच॥

ya ete brahmaloke taṁ vā etaṁ devā ātmānamupāsate tasmātteṣā sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāśca lokānāpnoti sarvāśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca prajāpatiruvāca ||

"The gods meditate on that Self. 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 Prajapati, yea, thus said Prajapati. Verily, this is the Atman whom the gods worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds all the desired objects, who having known that Atman (from the teacher and the scriptures) understands it.' Thus spoke Prajapati - yea, thus spoke Prajapati.

Verse १

श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति॥

śyāmācchabalaṁ prapadye śabalācchyāmaṁ prapadye'śva iva romāṇi vidhūya pāpaṁ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṁ kṛtātmā brahmalokamabhisaṁbhavāmītyabhisaṁbhavāmīti ||

From the dark I come to the variegated; from the variegated I come to the Dark. Shaking off evil as a horse shakes dust from its hair, freeing myself from the body as the moon frees itself from the mouth of Rahu, I fulfil all ends and obtain the uncreated World of Brahman. From the dark I attain to the variegated from the variegated I attain to the dark. Shaking off evil as a horse his hairs, shaking off the body as the moon frees itself from the mouth of Rahu, I, having fulfilled all ends, obtain the eternal Brahman-world - yea, I obtain it.

Verse १

आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृत स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशोविशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्क श्येतं लिन्दु माऽभिगां लिन्दु माऽभिगाम्‌॥

ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛta sa ātmā prajāpateḥ sabhāṁ veśma prapadye yaśo'haṁ bhavāmi brāhmaṇānāṁ yaśo rājñāṁ yaśoviśāṁ yaśo'hamanuprāpatsi sa hāhaṁ yaśasāṁ yaśaḥ śyetamadatkamadatka śyetaṁ lindu mā'bhigāṁ lindu mā'bhigām ||

That which is called the akasa is the revealer of names and forms. That within which these names and forms exist is, verily, Brahman. That is the Immortal; that is the Self. Now is stated a mantra: "I come to the assembly, the palace of Prajapati. I am the glory of the brahmins, the glory of the kings, the glory of the vaisyas. I wish to obtain that glory. I am the glory of glories. May I never go to the red and toothless, all- devouring, slippery place, yea, may I never go to it." Verily, what is called Akasa is the revealer of name and form. That within which they are, is Brahman, that is the immortal, that is the Atman. 'I attain to the assembly-hall and abode of Prajapati. I am the glory of the Brahmanas, the glory of the Kshatriyas, the glory of the Vaisyas. I wish to attain that glory. I am the glory of the glories. May I never go to that which is reddish-white and toothless yet devouring and slippery - yea, may I never go to it.'

अष्टमोऽध्यायः (part 3)

Verse १

तद्धैतद्ब्रह्मा प्रजापतयै उवाच प्रजापतिर्मनवे मनुः प्रजाभ्य आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते॥

taddhaitadbrahmā prajāpatayai uvāca prajāpatirmanave manuḥ prajābhya ācāryakulādvedamadhītya yathāvidhānaṁ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi saṁpratiṣṭhāpyāhisansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṁ vartayanyāvadāyuṣaṁ brahmalokamabhisaṁpadyate na ca punarāvartate na ca punarāvartate ||

Brahma told this knowledge of the Self to Prajapati (Kasyapa), Prajapati to Manu, Manu to mankind. He who has studied the Vedas at the house of a teacher, according to the prescribed rules, during the time left after the performance of his duties to the teacher; he who, after leaving the teacher's house, has settled down into a householder's life and continued the study of the Vedas in a sacred spot and made others (i.e. his sons and disciples) virtuous; he who has withdrawn all the sense- organs into the Self; he who has not given pain to any creature except as approved by the scriptures-he who conducts himself thus, all through his life, reaches the World of Brahman after death and does not return, yea, does not return. Brahma expounded this to Prajapati. Prajapati to Manu and Manu to his descendants. He who has read the Veda according to the prescribed rule, in the time left over after performing his duties to the teacher, he who after having come back from the teacher's house, settles down in his household, continues the study of the Veda in a clean place, and has virtuous sons and disciples, he who withdraws all his senses into the Atman, who practices non-injury to all beings except in places specially ordained, he who behaves thus throughout his life reaches the world of Brahman and does not return again - yea, he does not return again.