Unveiling the Self in the Subtle Heart- Space
(Chapter 8)
अष्टमोऽध्यायः — Prapāṭhaka 8: Dahara Vidyā ( Space in the Heart)
Verse 1
त इमे सत्याः कामा अनृतापिधानास्तेषां सत्यानां सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते ॥ १ ॥
ta ime satyāḥ kāmā anṛtāpidhānās teṣāṁ satyānāṁ satām anṛtam apidhānaṁ yo yo hy asyetaḥ praiti na tam iha darśanāya labhate
These true desires are covered by untruth. Although they are real, untruth is their covering. Whoever among one's loved ones passes away from here, one can no longer see them here in the physical world.
Verse 2
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 ॥ २ ॥
atha ye cāsyeha jīvā ye ca pretā yac cānyad icchann na labhate sarvaṁ tad atra gatvā vindate 'tra hy asyaite satyāḥ kāmā anṛtāpidhānās tad yathāpi hiraṇyanidhiṁ nihitam akṣetrajñā upary upari sañcaranto na vindeyur evam evemāḥ sarvāḥ prajā ahar ahar gacchantya etaṁ brahmalokaṁ na vindanty anṛtena hi pratyūḍhāḥ
Now, those of one's relatives who are alive here, those who have departed, and whatever else one desires but does not obtain—all that one finds by turning within. For here lie these true desires of one's own, covered by untruth. Just as people ignorant of the land walk over a hidden treasure of gold again and again without finding it, even so all these creatures go day after day into this world of Brahman in deep sleep and yet do not find it, for they are carried away by untruth.
Verse 3
स वा एष आत्मा हृदि तस्यैतदेव निरुक्तं हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ३ ॥
sa vā eṣa ātmā hṛdi tasyaitad eva niruktaṁ hṛdy ayam iti tasmād dhṛdayam ahar ahar vā evaṁvit svargaṁ lokam eti
That Self indeed resides in the heart. The etymological explanation of it is this: 'He is in the heart' (hṛdi ayam), therefore it is called the heart (hṛdayam). One who knows this goes day after day into the heavenly world of the Self.
Verse 4
अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति ॥ ४ ॥
atha ya eṣa samprasādo 'smāc charīrāt samutthāya paraṁ jyotir upasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitad amṛtam abhayam etad brahmeti tasya ha vā etasya brahmaṇo nāma satyam iti
Now, this serene soul, arising from this body and attaining the supreme light, appears in its own true nature. 'This is the Self,' he said. 'This is the immortal, the fearless; this is Brahman.' And the name of this Brahman is Satya (Truth).
Verse 5
तानि ह वा एतानि त्रीण्यक्षराणि सतीयमिति तद्यत्सत्तदमृतमथ यत्ति तन्मर्त्यमथ यद्यं तेनोभे यच्छति यदनेनोभे यच्छति तस्माद्यमहरहर्वा एवंवित्स्वर्गं लोकमेति ॥ ५ ॥
tāni ha vā etāni trīṇy akṣarāṇi sat-ī-yam iti tad yat sat tad amṛtam atha yat ti tan martyam atha yat yaṁ tenobhe yacchati yad anenobhe yacchati tasmād yam ahar ahar vā evaṁvit svargaṁ lokam eti
These three syllables are 'sat', 'ti', and 'yam'. That which is 'sat' is immortal; that which is 'ti' is mortal; and that which is 'yam' holds the two together. Because it controls both, it is 'yam'. One who knows this goes day after day into the heavenly world.
Verse 6
अथ य आत्मा स सेतुर्विधृतिरेषां लोकानामसम्भेदाय नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः ॥ १ ॥
atha ya ātmā sa setur vidhṛtir eṣāṁ lokānām asambhedāya naitaṁ setum ahorātre tarato na jarā na mṛtyur na śoko na sukṛtaṁ na duṣkṛtaṁ sarve pāpmāno 'to nivartante 'pahatapāpmā hyeṣa brahmalokaḥ
Now, this Self is the bridge and boundary that holds these worlds apart so they do not collapse. Day and night do not cross this bridge, nor old age, nor death, nor sorrow, nor good deeds, nor bad deeds. All evils turn back from it, for this world of Brahman is completely free from evil.
Verse 7
तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः ॥ २ ॥
tasmād vā etaṁ setuṁ tīrtvāndhaḥ sann anandho bhavati viddhaḥ sann aviddho bhavaty upatāpī sann anupatāpī bhavati tasmād vā etaṁ setuṁ tīrtvāpi naktam ahar evābhiniṣpadyate sakṛd vibhāto hy evaiṣa brahmalokaḥ
Therefore, having crossed this bridge, one who is blind ceases to be blind, one who is wounded ceases to be wounded, and one who is afflicted ceases to be afflicted. Therefore, having crossed this bridge, even night turns into day, for this world of Brahman is ever illuminated once and for all.
Verse 8
तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ३ ॥
tad ya evaitaṁ brahmalokaṁ brahmacaryeṇānuvindanti teṣām evaiṣa brahmalokas teṣāṁ sarveṣu lokeṣu kāmacāro bhavati
Only those who attain this world of Brahman through spiritual discipline (brahmacarya) belong to this realm of Brahman. For them, there is complete freedom of movement in all worlds.
Verse 9
अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते ॥ २ ॥
atha yat sattrāyaṇam ity ācakṣate brahmacaryam eva tad brahmacaryeṇa hy eva sata ātmanas trāṇaṁ vindate 'tha yan maunam ity ācakṣate brahmacaryam eva tad brahmacaryeṇa hy evātmānam anuvidya manute
Now, what people call a sacrificial session (sattrāyaṇa) is really spiritual discipline (brahmacarya), for through brahmacarya one attains protection (trāṇa) from the real Self (sat). And what people call silence (mauna) is really brahmacarya, for having realized the Self through brahmacarya, one meditates.
Verse 10
अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदस्श्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयꣳ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितꣳ हिरण्मयम् ॥ ३ ॥
atha yad anāśakāyanam ity ācakṣate brahmacaryam eva tad eṣa hy ātmā na naśyati yaṁ brahmacaryeṇānuvindate 'tha yad araṇyāyanam ity ācakṣate brahmacaryam eva tad araś ca ha vai ṇyaś cārṇavau brahmaloke tṛtīyasyām ito divi tad airaṁ madīyaṁ saras tad aśvatthaḥ somasavanaḥ tad aparājitā pūr brahmaṇaḥ prabhuvimitaṁ hiraṇmayam
Now, what people call fasting (anāśakāyana) is really brahmacarya, for the Self which one attains through brahmacarya does not perish (na naśyati). And what people call retreat to the forest (araṇyāyana) is really brahmacarya. For the oceans Ara and Ṇya exist in the world of Brahman, in the third heaven from here; there lies the lake Aira Mada, the banyan tree Somasavana, the invincible city Aparājitā, and the golden hall Prabhuvimita built by Brahman.
Verse 11
तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति ॥ ४ ॥
tad ya evaitāv araṁ ca ṇyaṁ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣām evaiṣa brahmalokas teṣāṁ sarveṣu lokeṣu kāmacāro bhavati.
Therefore, those who discover the two spiritual oceans, Ara and Nya, in the world of Brahman through brahmacarya (disciplined life of self-restraint), to them alone belongs this world of Brahman. For them, there is complete freedom of movement in all worlds.
Verse 12
तद्यथा महापथ आतत उभौ ग्रामौ गच्छतीमं चामुं चैवमेवैता आदित्यस्य रश्मय उभौ लोकौ गच्छन्तीमं चामुं चामुष्मादादित्यात्प्रतायन्ते ता आसु नाडीषु सृप्ता आभ्यो नाडीभ्यः प्रतायन्ते तेऽमुष्मिन्नादित्ये सृप्ताः ॥ २ ॥
tad yathā mahāpatha ātata ubhau grāmau gacchatīmaṁ cāmuṁ caivam evaitā ādityasya raśmaya ubhau lokau gacchantīmaṁ cāmuṁ cāmuṣmād ādityāt pratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminn āditye sṛptāḥ.
Just as a great highway connects two villages, this one and that one, even so do these rays of the sun reach both worlds, this one and the next. They stream forth from yonder sun and enter into these subtle channels (nadis); they stream forth from these subtle channels and merge into yonder sun.
Verse 13
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति ॥ ३ ॥
tad yatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṁ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṁ na kaścana pāpmā spṛśati tejasā hi tadā sampanno bhavati.
When a person is fast asleep, fully collected, peaceful, and beholds no dreams, he has then entered into these subtle channels. Then no evil touches him, for he is then filled with divine light.
Verse 14
अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति ॥ ४ ॥
atha yatraitadabalimānaṁ nīto bhavati tamabhita āsīnā āhurjānāsi māṁ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti.
Now, when a person falls into extreme weakness near death, those sitting around him ask: "Do you know me? Do you know me?" As long as he has not departed from this body, he recognizes them.
Verse 15
अथ यत्रैतदस्माच्छरीरादुत्क्रामत्यथैतैरेव रश्मिभिरूर्ध्वमाक्रमते स ओमिति वा होद्वा मीयते स यावत्क्षिप्येन्मनस्तावदादित्यं गच्छत्येतद्वै खलु लोकद्वारं विदुषां प्रपदनं निरोधोऽविदुषाम् ॥ ५ ॥
atha yatraitadasmāccharīrādutkrāmatyathaitaireva raśmibhirūrdhvamākramate sa omiti vā hodvā mīyate sa yāvatkṣipyenmanastāvadādityaṁ gacchatyetadvai khalu lokadvāraṁ viduṣāṁ prapadanaṁ nirodho'viduṣām.
When he departs from this body, he ascends upward along these very rays. Meditating on Om, he rises. As fast as the mind travels, he reaches the sun. That indeed is the gateway to the higher realm—an entrance for the wise, but a barrier for the ignorant.
Verse 16
तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका तयोर्ध्वमायन्नमृतत्वमेव विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ६ ॥
tad eṣa ślokaḥ | śataṁ caikā ca hṛdayasya nāḍyas tāsāṁ mūrdhānam abhiniḥsṛtaikā tayordhvam āyann amṛtatvam eva viṣvaṅṅ anyā utkramaṇe bhavanti utkramaṇe bhavanti.
On this there is the verse: A hundred and one are the subtle channels of the heart; one of them leads up to the crown of the head. Rising upward through it, one attains immortality; the others depart in all directions at the time of death.
Verse 17
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्विच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः ॥ २ ॥
tad dhobhaye devāsurā anububudhire te hocur hanta tam ātmānam anvicchāmo yam ātmānam anviṣya sarvāṁś ca lokān āpnoti sarvāṁś ca kāmān iti indro haiva devānām abhipravavrāja virocano'surāṇāṁ tau hāsaṁvidānāv eva samitpāṇī prajāpatisakāśam ājagmatuḥ.
Both the gods and the demons learned of this teaching. They said: "Come, let us seek that Self, seeking which one obtains all worlds and all desires." Indra from among the gods and Virochana from among the demons went forth, both approaching Prajapati with sacrificial fuel in hand, without conferring with each other.
Verse 18
तौ ह द्वात्रिꣳशतं वर्षाणि ब्रह्मचर्यमूषतुस्तौ ह प्रजापतिरुवाच किमिच्छन्ताववास्तमिति तौ होचतुर्य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति भगवतो वचो वेदयन्ते तमिच्छन्ताववास्तमिति ॥ ३ ॥
tau ha dvātriṁśataṁ varṣāṇi brahmacaryam ūṣatus tau ha prajāpatir uvāca kim icchantāv avāstam iti tau hocatur ya ātmāpahatapāpmā vijaro vimṛtyur viśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvāṁś ca lokān āpnoti sarvāṁś ca kāmān yas tam ātmānam anuvidya vijānātīti bhagavato vaco vedayante tam icchantāv avāstam iti.
They lived there as celibate students for thirty-two years. Prajapati asked them: "Desiring what have you lived here?" They replied: "The Self that is free from sin, free from old age, free from death, free from sorrow, free from hunger and thirst, with true desires and true resolves—that is to be sought, that is to be known. He who realizes that Self obtains all worlds and all desires. This is reported to be your teaching; desiring that, we have lived here."
Verse 19
तौ ह प्रजापतिरुवाच य एषोऽक्षिणि पुरुषो दृश्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेत्यथ योऽयं भगवोऽप्सु परिख्यायते यश्चायमादर्शे कतम एष इत्येष उ एवैषु सर्वेष्वन्तेषु परिख्यायत इति होवाच ॥ ४ ॥
tau ha prajāpatir uvāca ya eṣo'kṣiṇi puruṣo dṛśyata eṣa ātmeti hovācaitad amṛtam abhayam etad brahmetī athā yo'yaṁ bhagavo'psu parikhyāyate yaś cāyam ādarśe katama eṣa ityeṣa u evaiṣu sarveṣv anteṣu parikhyāyata iti hovāca.
Prajapati said to them: "The Person that is seen in the eye—that is the Self; it is immortal, fearless, it is Brahman." They asked: "Venerable Sir, the one that is reflected in water and the one in a mirror—which of these is he?" He replied: "This very one indeed is perceived in all these reflections."
Verse 20
तौ ह प्रजापतिरुवाच साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति ॥ २ ॥
tau ha prajāpatir uvāca sādhv alaṅkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethām iti tau ha sādhv alaṅkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāñcakrāte tau ha prajāpatir uvāca kiṁ paśyatha iti.
Prajapati said to them: "Look at yourselves in a pan of water after adorning, dressing, and grooming yourselves well." They looked into the pan of water well-adorned, well-dressed, and well-groomed. Prajapati asked them: "What do you see?"
Verse 21
तौ होचतुर्यथैवेदमावां भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः ॥ ३ ॥
tau hocatur yathāivedam āvāṃ bhagavaḥ sādhalankṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhalankṛtau suvasanau pariṣkṛtāv ity eṣa ātmeti hovācaitad amṛtam abhayam etad brahmeti tau ha śāntahṛdayau pravavrajatuḥ
They said, "Just as we ourselves, venerable sir, are well-adorned, well-dressed, and well-groomed, so indeed are these two reflections well-adorned, well-dressed, and well-groomed." Prajāpati said, "This is the Self; this is the immortal, the fearless; this is Brahman." Then both of them departed with a tranquil heart.
Verse 22
तौ हान्वीक्ष्य प्रजापतिरुवाचानुपलभ्यात्मानमननुविद्य 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 ॥ ४ ॥
tau hānvīkṣya prajāpatir uvācānupalabhātmānam ananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitām upaniṣadaṃ provācātmaiveha mahayā ātmā pericarya ātmānam eveha mahayann ātmānaṃ pericaran ubhau lokāv avāpnotīmaṃ cāmuṃ ceti
Watching them go, Prajāpati said, "They depart without having perceived, without having known the Self. Whichever group—whether gods or demons—follows such a doctrine, they shall perish." Virochana, with a satisfied heart, went to the demons and taught them this doctrine: "The body-self alone is to be worshipped here; the self alone is to be served. By worshipping the self here and serving the self, one attains both worlds—this world and the next."
Verse 23
तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते ॥ ५ ॥
tasmād apy adyehādadānam aśraddadhānam ayajamānam āhur āsuro batety asurāṇāṃ hyeṣopaniṣat pretasya śarīraṃ bhikṣayā vasanenālaṅkāreṇeti saṃskurvanty etena hy amuṃ lokaṃ jeṣyanto manyante
Therefore, even today, people say of one who does not give alms, who lacks faith, and who offers no sacrifice, "Ah, he is demoniac!" For this is the doctrine of the demons: they decorate the body of the deceased with food, clothing, and ornaments, believing that by this they will conquer the other world.
Verse 24
अथ हेन्द्रोऽप्राप्यैव देवानेतद्भयं ददर्श यथैव खल्वयमस्मिञ्छरीरे साध्वलङ्कृते साध्वलङ्कृतो भवति सुवसने सुवसनः परिष्कृते परिष्कृत एवमेवायमस्मिन्नन्धेऽन्धो भवति स्रामे स्रामः परिवृक्णे परिवृक्णोऽस्यैव शरीरस्य नाशमन्वेष नश्यति नाहमत्र भोग्यं पश्यामीति ॥ १ ॥
atha hendro'prāpyaiva devān etad bhayaṃ dadarśa yathaiva khalv ayam asmin śarīre sādhalankṛte sādhalankṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evam evāyam asminn andhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśam anv eṣa naśyati nāham atra bhogyaṃ paśyāmīti
But Indra, even before reaching the gods, saw this danger: "Just as this reflection becomes well-adorned when the body is well-adorned, well-dressed when it is well-dressed, and well-groomed when it is well-groomed, so also it becomes blind when the body is blind, lame when it is lame, and crippled when it is crippled. It perishes along with the destruction of the body itself. I see no good in this doctrine."
Verse 25
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 ॥ २ ॥
sa samitpāṇiḥ punar eyāya taṃ ha prajāpatir uvāca maghavan yac chāntahṛdayaḥ prāvrājīḥ sārghaṃ virocanena kim icchan punar āgama iti sa hovāca yathaiva khalv ayaṃ bhagavo'smin śarīre sādhalankṛte sādhalankṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evam evāyam asminn andhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśam anv eṣa naśyati nāham atra bhogyaṃ paśyāmīti
He returned with fuel in hand. Prajāpati said to him, "Maghavan, since you departed with a satisfied heart along with Virochana, desiring what have you returned?" He replied, "Venerable sir, just as this reflection becomes well-adorned when the body is well-adorned, well-dressed when it is well-dressed, and well-groomed when it is well-groomed, so also it becomes blind when the body is blind, lame when it is lame, and crippled when it is crippled. It perishes with the destruction of the body itself. I see no good in this."
Verse 26
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच ॥ ३ ॥
evam evaiṣa maghavann iti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇy uvāsa tasmai hovāca
Prajāpati said, "So it is indeed, Maghavan. But I shall explain this Self further to you. Live here as a student for another thirty-two years." He lived there for another thirty-two years, and then Prajāpati spoke to him.
Verse 27
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ १ ॥
ya eṣa svapne mahīyamānaś caratyeṣa ātmeti hovācaitad amṛtam abhayam etad brahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devān etad bhayaṃ dadarśa tad yady apīdaṃ śarīram andhaṃ bhavatyanandhaḥ sa bhavati yadi srāmam asrāmo naivaiṣo'sya doṣeṇa duṣyati
Prajāpati said, "He who moves about exulted in a dream, he is the Self; this is the immortal, the fearless; this is Brahman." Then Indra departed with a tranquil heart. But even before reaching the gods, he saw this danger: "Even though this body is blind, the dream-self does not become blind; if the body is lame, he does not become lame; indeed, he is not affected by the defects of the physical body."
Verse 28
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति ॥ २ ॥
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavaty api roditīva nāham atra bhogyaṃ paśyāmīti
"He is not slain when the body is slain, nor is he lame with its lameness. Yet, people seem to strike him in dreams, they seem to chase him, he experiences unpleasant things, and he even seems to weep. I see no good in this."
Verse 29
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति ॥ ३ ॥
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 bhavatyanandhaḥ sa bhavati yadi srāmam asrāmo naivaiṣo'sya doṣeṇa duṣyati
He returned with sacrificial fuel in hand. Prajāpati said to him, "Maghavan, since you departed with a satisfied heart, desiring what have you returned?" He replied, "Venerable sir, although this dream-self does not become blind when the body is blind, nor lame when it is lame, nor is he affected by its defects..."
Verse 30
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीत्येवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिंशतं वर्षाणीति स हापराणि द्वात्रिंशतं वर्षाण्युवास तस्मै होवाच ॥ ४ ॥
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavaty api roditīva nāham atra bhogyaṃ paśyāmīty evam evaiṣa maghavann iti hovācaitam tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātriṃśataṃ varṣāṇīti sa hāparāṇi dvātriṃśataṃ varṣāṇy uvāsa tasmai hovāca
"...and is not slain when the body is slain, nor lame with its lameness, yet they seem to kill him, they seem to chase him, he experiences unpleasant things, and he even seems to weep. I see no good in this." Prajāpati said, "So it is indeed, Maghavan. But I shall explain this Self further to you. Live here for another thirty-two years." He lived there for another thirty-two years, and then Prajāpati spoke to him.
Verse 31
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच नाह खल्वयं भगव एवꣳ सम्प्रत्यात्मानं जानात्ययमहमस्मीति नो एवेमानि भूतानि विनाशमेवापीतो भवति नाहमत्र भोग्यं पश्यामीति ॥ २ ॥
sa samitpāṇiḥ punareyāya taṃ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evaṃ sampratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti
With fuel in hand, he returned again. Prajāpati said to him: 'Maghavan, since you departed with a tranquil heart, seeking what have you returned?' He said: 'Venerable Sir, truly this self in deep sleep does not know itself properly as "This I am", nor does it know these beings. It becomes like one gone to destruction. I see no good in this.'
Verse 32
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ सम्पेदुरेतत्तद्यदाहुरेकशतं ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच ॥ ३ ॥
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśataṃ sampeduretattadyadāhurekaśataṃ ha vai varṣāṇi maghavāmprajāpatau brahmacaryamuvāsa tasmai hovāca
Prajāpati said: 'So indeed it is, Maghavan. But I shall explain this Self further to you, and nowhere else than this. Live here for another five years.' He lived there for another five years. That completed one hundred and one years. That is why they say: 'Maghavan lived as a student of sacred knowledge with Prajāpati for one hundred and one years.' Then Prajāpati said to him:
Verse 33
मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः ॥ १ ॥
maghavanmartyaṃ vā idaṃ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyāśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ
'Maghavan, mortal indeed is this body, held by death. It is the abode of that immortal, bodiless Self. One who is embodied is held by pleasure and pain; for one who is embodied, there is no freedom from pleasure and pain. But pleasure and pain do not touch one who is bodiless.'
Verse 34
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यन्ते ॥ २ ॥
aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyante
'Bodiless is the wind; the cloud, lightning, and thunder are bodiless. Just as these, arising from yonder space, reach the highest light and appear in their own real form,'
Verse 35
एवमेवैष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यते स उत्तमपुरुषः स तत्र पर्येति जक्षत्क्रीडन् रममाणः स्त्रीभिर्वा यानैर्वा ज्ञातिभिर्वा नोपजनꣳ स्मरन्निदꣳ शरीरꣳ स यथा प्रयोग्य आचरणे युक्त एवमेवायमस्मिञ्छरीरे प्राणो युक्तः ॥ ३ ॥
evamevaiṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍan ramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanaṃ smarannidaṃ śarīraṃ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñccharīre prāṇo yuktaḥ
'Even so does this serene soul, arising from this body, reach the highest light and appear in its own true form. That is the Supreme Person. He moves about there, laughing, playing, and rejoicing—with women, vehicles, or relatives—not remembering the attachment to this body. Just as a draft animal is yoked to a cart, so is the life-breath yoked to this body.'
Verse 36
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदं शृणवानीति स आत्मा श्रवणाय श्रोत्रम् ॥ ४ ॥
atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededaṃ śṛṇavānīti sa ātmā śravaṇāya śrotram
'Now, where the eye enters into space, that is the person in the eye; the eye is the instrument for seeing. And he who knows "May I smell this", he is the Self; the organ of smell is the instrument for smelling. And he who knows "May I speak this", he is the Self; the organ of speech is the instrument for speaking. And he who knows "May I hear this", he is the Self; the organ of hearing is the instrument for hearing.'
Verse 37
अथ यो वेदेदं मन्वानीति स आत्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके ॥ ५ ॥
atha yo vededaṃ manvānīti sa ātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke
'And he who knows "May I think this", he is the Self; the mind is his divine eye. He, indeed, experiencing these desires through this divine eye—the mind—rejoices in all that is in the world of Brahman.'
Verse 38
तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वेच लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच ॥ ६ ॥
taṃ vā etaṃ devā ātmānamupāsate tasmātteṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvāṃśca lokānāpnoti sarvāṃśca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca prajāpatiruvāca
'The gods meditate on that Self. Therefore, all worlds and all desires are obtained by them. He obtains all worlds and all desires who discovers the Self and understands It.' Thus spoke Prajāpati, thus spoke Prajāpati.
Verse 39
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्रं इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसम्भवामीत्यभिसम्भवामीति ॥ १ ॥
śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūy a pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisambhavāmītyabhisambhavāmīti
'From the dark I pass to the multicolored; from the multicolored I pass to the dark. Shaking off evil as a horse shakes off its hair, freeing myself as the moon from the mouth of Rāhu, shaking off the physical body, I, a fulfilled soul, attain the uncreated world of Brahman—yes, I attain it!'
Verse 40
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 ॥ १ ॥
ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtaṃ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśo viśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkaṃ śyetaṃ lindu mābhigāṃ lindu mābhigām
'Space (Ākāśa), indeed, is the evolver of name and form. That which is within these two is Brahman; that is the Immortal, that is the Self. I enter the assembly hall and house of Prajāpati. I become the glory of the Brāhmaṇas, the glory of the kings, the glory of the merchants. I have attained that glory. May I, the glory of glories, never enter the slippery, toothless, devouring womb—yes, may I never enter it!'
Key Takeaways & AI Summary
This chapter explores the profound teachings of Unveiling the Self in the Subtle Heart- Space. It includes 40 verses detailing core themes like "ta ime satyāḥ kāmā anṛtāpidhānās teṣāṁ satyānāṁ satām anṛtam apidhānaṁ yo yo hy asyetaḥ praiti na tam iha darśanāya labhate", "atha ye cāsyeha jīvā ye ca pretā yac cānyad icchann na labhate sarvaṁ tad atra gatvā vindate 'tra hy asyaite satyāḥ kāmā anṛtāpidhānās tad yathāpi hiraṇyanidhiṁ nihitam akṣetrajñā upary upari sañcaranto na vindeyur evam evemāḥ sarvāḥ prajā ahar ahar gacchantya etaṁ brahmalokaṁ na vindanty anṛtena hi pratyūḍhāḥ", "sa vā eṣa ātmā hṛdi tasyaitad eva niruktaṁ hṛdy ayam iti tasmād dhṛdayam ahar ahar vā evaṁvit svargaṁ lokam eti".One of the oldest and largest Principal Upanishads from the Sama Veda — containing the foundational Mahāvākya "Tat Tvam Asi" (Thou Art That) and profound teachings on meditation, Prana, and the nature of Brahman through the dialogues of Uddalaka and Shvetaketu.