स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवꣳ संप्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति 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. What do you seek, that you have returned again?' He replied: 'In this state, revered Sir, he does not know himself as "I am this"; nor, indeed, do these beings perish for him. I do not see any enjoyment here.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ संपेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच
He said: 'So it is, Maghavan. But I shall explain this further to you, not elsewhere than this. Remain for another five years.' So he stayed another five years. These, together, made one hundred years. Thus, as is said, Maghavan lived as a student with Prajapati for one hundred years. To him, Prajapati then spoke.
मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः
Maghavan, this mortal body is seized by death. It is the seat of that immortal, bodiless self. Indeed, one who is embodied is subject to pleasure and pain; for one who is embodied, there is no escape from pleasure and pain. But for one who is bodiless, pleasure and pain do not touch him.
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते
The wind is bodiless, the cloud, lightning, and thunder are bodiless. Just as these, arising from that space, reach the highest light and appear in their own form,
एवमेवैष संप्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन्रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः
So also, this serene one, arising from this body, reaches the highest light and appears in his own form. He is the supreme person. There he moves about, eating, playing, rejoicing with women, with chariots, or with relatives, not remembering this body into which he was born. Just as a horse, yoked to a chariot, is driven, so also is this vital breath yoked to this body.
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदꣳ शृणवानीति स आत्मा श्रवणाय श्रोत्रम्
Now, when the eye is merged into this space, the person connected with the eye is for seeing. He who knows 'I smell this'—that self is for smelling, and the nose is for smelling. He who knows 'I speak this'—that self is for speaking, and the speech is for speaking. He who knows 'I hear this'—that self is for hearing, and the ear is for hearing.
अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके
He who knows 'I think this'—that self is for thinking, and the mind is his divine eye. By this divine eye, with the mind, he sees those desires and delights in them which are in the world of Brahman.
तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच
The gods worship this self. Therefore, all worlds and all desires belong to them. He who knows this self, following it, attains all worlds and all desires. Thus Prajapati spoke.
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति
From the dark I take refuge in the variegated; from the variegated I take refuge in the dark. Shaking off sin as a horse shakes off its hair, as the moon is freed from the mouth of Rahu, having cast off the body, the doer becomes established in his true self and attains the world of Brahman—thus he attains.
आकाशो वै नाम नामरूपयोर्निर्वहिता ते यदन्तरा तद्ब्रह्म तदमृतꣳ स आत्मा प्रजापतेः सभां वेश्म प्रपद्ये यशोऽहं भवामि ब्राह्मणानां यशो राज्ञां यशो विशां यशोऽहमनुप्रापत्सि स हाहं यशसां यशः श्येतमदत्कमदत्कꣳ श्येतं लिन्दु माभिगां लिन्दु माभिगाम्
Space, indeed, is the expanse of name and form. That which is between them is Brahman, that is the immortal, that is the self of Prajapati. I take refuge in the assembly and house of Prajapati. I become renowned among Brahmins, renowned among kings, renowned among people. I have attained the highest renown among the renowned. Let this renown not depart from me, let this moon not depart from me.
तद्धैतद्ब्रह्मा प्रजापतये उवाच प्रजापतिर्मनवे मनुः प्रजाभ्यः आचार्यकुलाद्वेदमधीत्य यथाविधानं गुरोः कर्मातिशेषेणाभिसमावृत्य कुटुम्बे शुचौ देशे स्वाध्यायमधीयानो धर्मिकान्विदधदात्मनि सर्वैन्द्रियाणि संप्रतिष्ठाप्याहिꣳसन्सर्व भूतान्यन्यत्र तीर्थेभ्यः स खल्वेवं वर्तयन्यावदायुषं ब्रह्मलोकमभिसंपद्यते न च पुनरावर्तते न च पुनरावर्तते
This indeed is what Brahma taught to Prajapati, Prajapati to Manu, and Manu to his descendants. Having studied the Veda in the house of a teacher, according to proper procedure, having completed all duties to the teacher, one should settle in a pure place with one's family, continue self-study, act righteously, establish all the senses in oneself, not harm any beings except at sacred places. Living thus for the span of one's life, one attains the world of Brahman and does not return, does not return.