अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसम्भेदाय नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः
Now, this self is the bridge, the support of these worlds, to prevent their merging. Neither day nor night, nor old age, nor death, nor sorrow, nor good deed, nor evil deed crosses this bridge; all evils turn back from it. This is the world of Brahman, free from evil.
तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः
Therefore, having crossed this bridge, though blind, one becomes not blind; though wounded, one becomes not wounded; though afflicted, one becomes not afflicted. Therefore, even having crossed this bridge, one manifests only as day, not as night; for this world of Brahman is ever manifest.
तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति
Those who seek out this world of Brahman through brahmacharya—chastity—this world of Brahman belongs to them; for them, in all worlds, there is freedom of movement according to their will.
अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते
Now, if they say, 'It is sacrifice,' it is brahmacharya alone; for by brahmacharya alone one who knows attains that. And if they say, 'It is offering,' it is brahmacharya alone; for by brahmacharya alone, having sought, one finds the self.
अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते
Now, what is called 'sattrāyaṇa' is indeed celibacy; for by celibacy alone one attains protection for the self. And what is called 'silence' is also celibacy; for by celibacy alone, having known the self, one contemplates.
अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ मित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयꣳ सरस्तदश्वत्थः सोमसवनस् प्रभुविमितꣳ हिरण्मयम्
And what is called 'anāśakāyana' is indeed celibacy; for this self does not perish—whom one attains through celibacy. And what is called 'miti' is also celibacy. There are, indeed, two lakes in the world of Brahman: Ara and Nya. The third, beyond this heaven, is the lake Airam, mine; that is the Asvattha tree, the Soma pressing ground, the golden boundary.
तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति
Those who, through celibacy, attain these lakes Ara and Nya in the world of Brahman, for them alone is the world of Brahman; for them, in all worlds, there is freedom of movement according to their desire.
अथ या एता हृदयस्य नाड्यस्ताः पिङ्गलस्याणिम्नस्तिष्ठन्ति शुक्लस्य नीलस्य पीतस्य लोहितस्येत्यसौ वा आदित्यः पिङ्गल एष शुक्ल एष नील एष पीत एष लोहितः
Now, those channels of the heart rest in the subtle body of the reddish, the white, the blue, the yellow, and the red. That sun is reddish, this is white, this is blue, this is yellow, this is red.
तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः
Just as a great highway stretches between two villages, so do the rays of the sun traverse both worlds—this and that. From that sun, they return; they are poured into these channels, and from these channels, they return; they are poured into that sun.
समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति
When one is completely tranquil and serene, one does not perceive dreams; at that time, one is poured into those channels. No evil touches him then, for he is filled with radiance.
अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति
Now, when one is led to this state of weakness, those sitting nearby ask, 'Do you know me? Do you know me?' He knows as long as he has not departed from this body.
अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम्
Now, when he departs from this body, he ascends upward by these very rays. He is carried with the sound 'Om.' As long as the mind is swift, so long he goes to the sun. This, indeed, is the gateway to the worlds: the path for the wise, the closure for the unwise.
तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति
There is this verse: 'A hundred and one are the channels of the heart; one of them rises up to the crown of the head. By ascending through it, one attains immortality; all the others serve for departure, serve for departure.'
य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच
The self that is free from evil, ageless, deathless, sorrowless, without hunger or thirst, whose desires are true, whose intentions are true—that is to be sought, that is to be understood. He attains all worlds and all desires, who, having known that self, understands it—so said Prajāpati.
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः
Both the gods and the demons heard this. They said, 'Come, let us seek that self, by knowing which one attains all worlds and all desires.' Indra, chief of the gods, and Virocana, chief of the demons, approached Prajāpati, each with fuel in hand, as students.
तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्तावास्तमिति । तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति
They practiced celibacy for thirty-two years. Prajāpati said to them, 'What do you seek?' They replied, 'That self which is free from evil, ageless, deathless, sorrowless, without hunger or thirst, whose desires are true, whose intentions are true—that is to be sought, that is to be understood. He attains all worlds and all desires, who, having known that self, understands it. We seek this, O venerable one, as you have spoken.'
तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच
Prajāpati said to them, 'That person who is seen in the eye, that is the self,' he said. 'This is immortal, fearless, this is Brahman.' Then they asked, 'O venerable one, that which is discerned in water and that which is discerned in a mirror—which of these is it?' He replied, 'It is the same in all these; it is discerned in all.'
उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आनखेभ्यः प्रतिरूपमिति
Having looked at themselves in a water vessel, they said, 'If we do not know the self, tell us.' They looked in the water vessel. Prajāpati asked, 'What do you see?' They replied, 'We see our entire self, O venerable one, from the hair to the nails, as a reflection.'
तौ ह प्रजापतिरुवाच साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति
Prajāpati said to them, 'Adorn yourselves well, dress in fine garments, decorate yourselves, then look in the water vessel.' They did so, and looked in the water vessel. Prajāpati asked, 'What do you see?'
तौ होचतुर्यथैवेदमावां भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः
They replied, 'Just as we are, O venerable one, adorned, well-dressed, decorated, so are we in the reflection.' 'This is the self,' he said. 'This is immortal, fearless, this is Brahman.' With peaceful hearts, they departed.
तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमनुविद्य व्रजतो यतर एतदुपनिषदो भविष्यन्ति देवा वासुरा वा ते पराभविष्यन्तीति स ह शान्तहृदय एव विरोचनोऽसुराञ्जगाम तेभ्यो हैतामुपनिषदं प्रोवाचात्मैवेह महय्य आत्मा परिचर्य आत्मानमेवेह महयन्नात्मानं परिचरन्नुभौ लोकाववाप्नोतीमं चामुं चेति
Seeing them depart, Prajāpati said, 'Without realizing the self, they are leaving. Whichever of the gods or demons holds this teaching, they will be defeated.' Virocana, with a peaceful heart, went to the demons and taught them this doctrine: 'Here, the self should be honored, the self should be served. By honoring and serving the self, one attains both worlds—this and that.'
तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते
Therefore, even today, they say of one who gives, who lacks faith, who does not sacrifice, 'He is indeed demonic.' For this is the teaching of the demons: they adorn the body of the departed with food, clothing, and ornaments, thinking by this they will conquer that world.
अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलंकृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
Then Indra, not having attained the gods, saw this danger: Just as, when this body is well adorned, one is well adorned; when well dressed, one is well dressed; when purified, one is purified—so also, when this body is blind, one is blind; when weary, one is weary; when injured, one is injured. Indeed, with the destruction of this very body, he perishes. I do not see any enjoyment here.
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः सार्धं विरोचनेन किमिच्छन्पुनरागम इति स होवाच यथैव खल्वयं भगवोऽस्मिञ्छरीरे साध्वलङ्कृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति
He, carrying fuel in hand, returned again. Prajapati said to him: 'Maghavan, you have come back with a peaceful heart, having lived as a student together with Virocana. What do you seek, that you have returned again?' He replied: 'Just as, revered Sir, when this body is well adorned, one is well adorned; when well dressed, one is well dressed; when purified, one is purified—so also, when this body is blind, one is blind; when weary, one is weary; when injured, one is injured. Indeed, with the destruction of this very body, he perishes. I do not see any enjoyment here.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच
He said: 'So it is, Maghavan. But I shall explain this further to you. Remain for another thirty-two years.' So he stayed another thirty-two years. To him, Prajapati then spoke.
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
He who moves about, being glorified in dream—this is the self, he said; this is the immortal, the fearless, this is Brahman. With a peaceful heart, he departed. Not having attained the gods, he saw this danger: Even if this body is blind, he is not blind; if weary, he is not weary; he is not affected by the faults of this body.
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति
He is not slain by the death of this body, nor is he overcome by its weariness; only as if they cover him, as if he knows what is unpleasant, as if he weeps. I do not see any enjoyment here.
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
He, carrying fuel in hand, returned again. Prajapati said to him: 'Maghavan, you have come back with a peaceful heart, having lived as a student. What do you seek, that you have returned again?' He replied: 'Even if, revered Sir, this body is blind, he is not blind; if weary, he is not weary; he is not affected by the faults of this body.'
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच
He is not slain by the death of this body, nor is he overcome by its weariness; only as if they cover him, as if he knows what is unpleasant, as if he weeps. I do not see any enjoyment here. So it is, Maghavan, he said. But I shall explain this further to you. Remain for another thirty-two years.' So he stayed another thirty-two years. To him, Prajapati then spoke.
समस्तः संप्रसन्नः स्वप्नं न विजानात्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श नाह खल्वयमेवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति
When one is wholly tranquil, not knowing dream—this is the self, he said; this is the immortal, the fearless, this is Brahman. With a peaceful heart, he departed. Not having attained the gods, he saw this danger: In this state, he does not know himself as 'I am this'; nor, indeed, do these beings perish for him. I do not see any enjoyment here.