Verse 1
ॐ अथातः पृथिव्यादिमहाभूतानां समवायं शरीरम्। यत्कठिनं सा पृथिवी यद्द्रवं तदापो यदुष्णं तत्तेजो यत्संचरति स वायुर्यत्सुषिरं तदाकाशम् ॥
oṃ athātaḥ pṛthivyādimahābhūtānāṃ samavāyaṃ śarīram। yatkaṭhinaṃ sā pṛthivī yaddravaṃ tadāpo yaduṣṇaṃ tattejo yatsaṃcarati sa vāyuryatsuṣiraṃ tadākāśam ॥
Om. Now, therefore, the body is the aggregate of the great elements beginning with earth. That which is hard is earth; that which is fluid is water; that which is hot is fire; that which moves is air; that which is hollow is ether.
Verse 2
श्रोत्रादीनि ज्ञानेन्द्रियाणि । श्रोत्रमाकाशे वायौ त्वगग्नौ चक्षुरप्सुजिह्वा पृथिव्यां घ्राणमिति । एवमिन्द्रियाणां यथाक्रमेण शब्दस्पर्शरूपरसगन्धाश्चेति विषयाः पृथिव्यादिमहाभूतेषु क्रमेणोत्पन्नाः ।।
śrotrādīni jñānendriyāṇi । śrotramākāśe vāyau tvagagnau cakṣurapsujihvā pṛthivyāṃ ghrāṇamiti । evamindriyāṇāṃ yathākrameṇa śabdasparśarūparasagandhāśceti viṣayāḥ pṛthivyādimahābhūteṣu krameṇotpannāḥ ।।
The sense organs begin with the ear. The ear (is associated) with space; the skin with wind; the eye with fire; the tongue with water; and the nose with earth – thus it is said. In this manner, the objects of these senses – namely, sound, touch, form, taste, and smell, respectively – are produced in their proper order from the great elements, beginning with earth.
Verse 3
वाक्पाणिपादपायुपस्थाख्यानि कर्मेन्द्रियाणि। तेषां क्रमेण वचनादानगमनविस-र्गानन्दा श्चैते विषयाः पृथिव्यादिमहाभूतेषु क्रमेणोत्पन्नाः ।।
vākpāṇipādapāyupasthākhyāni karmendriyāṇi। teṣāṃ krameṇa vacanādānagamanavisa-rgānandā ścaite viṣayāḥ pṛthivyādimahābhūteṣu krameṇotpannāḥ ।।
The organs of action are named Vāk (speech), Pāṇi (hands), Pāda (feet), Pāyu (anus), and Upastha (genitals). In order, their respective functions (or objects) are speaking, grasping, locomotion, excretion, and pleasure. And these functions/objects are produced sequentially from the great elements, beginning with earth.
Verse 4
मनोबुद्धिरहंकारश्चित्तमित्यन्त:करणचतुष्टयम्। तेषां क्रमेण संकल्पविकल्पाध्यव-सायाभिमानावधारणास्वरूपाश्चैते विषयाः । मन:स्थानं गलान्तं बुद्धेर्वदनमहंकारस्य हृदयं चित्तस्य नाभिरिति ।।
manobuddhirahaṃkāraścittamityanta:karaṇacatuṣṭayam। teṣāṃ krameṇa saṃkalpavikalpādhyava-sāyābhimānāvadhāraṇāsvarūpāścaite viṣayāḥ । mana:sthānaṃ galāntaṃ buddhervadanamahaṃkārasya hṛdayaṃ cittasya nābhiriti ।।
Manas (mind), Buddhi (intellect), Ahaṃkāra (ego-sense), and Citta (mind-stuff) – these are the four aspects of the inner instrument. Their functions and spheres of operation, in order, are: resolve and doubt for Manas; determination for Buddhi; egoism for Ahaṃkāra; and apprehension for Citta. The seat of Manas is up to the throat, the seat of Buddhi is the face, the seat of Ahaṃkāra is the heart, and the seat of Citta is the navel.
Verse 5
अस्थिचर्मनाडीरोममांसाश्चेति पृथिव्यंशाः। मूत्रश्लेष्मरक्तशुक्रस्वेदा अबंशाः । क्षुत्तृष्णा-लस्यमोहमैथुनान्यग्नेः । प्रचारणविलेखनस्थूलाक्ष्युन्मेषनिमेषादि वायोः । कामक्रोधलोभमोह-भयान्याकाशस्य ॥
asthicarmanāḍīromamāṃsāśceti pṛthivyaṃśāḥ। mūtraśleṣmaraktaśukrasvedā abaṃśāḥ । kṣuttṛṣṇā-lasyamohamaithunānyagneḥ । pracāraṇavilekhanasthūlākṣyunmeṣanimeṣādi vāyoḥ । kāmakrodhalobhamoha-bhayānyākāśasya ॥
Bones, skin, channels (nerves), hair, and flesh — these are the constituents of the Earth element. Urine, phlegm, blood, semen, and sweat are the constituents of the Water element. Hunger, thirst, indolence, delusion, and sexual activity belong to the Fire element. Movement, scratching, the opening and closing of the gross eyes, and so forth, belong to the Air element. Desire, anger, greed, delusion, and fear belong to the Space (Ether) element.
Verse 6
शब्दस्पर्शरूपरसगन्धाः पृथिवीगुणाः । शब्दस्पर्शरूपरसाश्चापां गुणाः । शब्दस्पर्शरूपा-ण्यग्निगुणाः । शब्दस्पर्शाविति वायुगुणौ । शब्द एक आकाशस्य
śabdasparśarūparasagandhāḥ pṛthivīguṇāḥ । śabdasparśarūparasāścāpāṃ guṇāḥ । śabdasparśarūpā-ṇyagniguṇāḥ । śabdasparśāviti vāyuguṇau । śabda eka ākāśasya
Sound, touch, sight, taste, and smell are the qualities of earth. Sound, touch, sight, and taste are the qualities of water. Sound, touch, and sight are the qualities of fire. Sound and touch—these two are the qualities of air. Sound alone is of ether.
Verse 7
सात्त्विकराजसतामसलक्षणानि त्रयो गुणाः ॥
sāttvikarājasatāmasalakṣaṇāni trayo guṇāḥ ॥
The three qualities (guṇas) possess the characteristics of sāttvika, rājasa, and tāmasa.
Verse 8
अहिंसा सत्यमस्तेयब्रह्मचर्यापरिग्रहाः। अक्रोधो गुरुशुश्नूषा शौचं संतोष आर्जवम् ॥
ahiṃsā satyamasteyabrahmacaryāparigrahāḥ। akrodho guruśuśnūṣā śaucaṃ saṃtoṣa ārjavam ॥
Non-violence, truthfulness, non-stealing, chastity, non-possessiveness; non-anger, service to the guru, purity, contentment, and straightforwardness.
Verse 9
अमानित्वमदम्भित्वमास्तिकत्वमहिंस्त्रता । एते सर्वे गुणाः ज्ञेयाः सात्त्विकस्य विशेषतः ॥
amānitvamadambhitvamāstikatvamahiṃstratā । ete sarve guṇāḥ jñeyāḥ sāttvikasya viśeṣataḥ ॥
Humility, sincerity, faith, and non-violence – all these qualities should be known, especially as characteristic of a Sāttvika (a pure and virtuous person).
Verse 10
अहं कर्ताऽस्यहं भोक्ताऽस्म्यहं वक्ताऽभिमानवान्।एते गुणा राजसस्य प्रोच्यन्ते ब्रह्मवित्तमैः ।।
ahaṃ kartā'syahaṃ bhoktā'smyahaṃ vaktā'bhimānavān।ete guṇā rājasasya procyante brahmavittamaiḥ ।।
I am the doer, I am the enjoyer, I am the speaker, and I am full of ego (or conceit). These qualities are declared by the best among the knowers of Brahman to belong to the rajasic (person/nature).
Verse 11
निद्रालस्ये मोहरागौ मैथुनं चौर्यमेव च। एते गुणास्तामसस्य प्रोच्यन्ते ब्रह्मवादिभिः ।।
nidrālasye moharāgau maithunaṃ cauryameva ca। ete guṇāstāmasasya procyante brahmavādibhiḥ ।।
Sleep, laziness, delusion, attachment, sexual union, and theft — these qualities are declared by the knowers of Brahman to belong to the Tamas (guna).
Verse 12
ऊर्ध्वं सात्त्विको मध्ये राजसोऽधस्तामस इति ।।
ūrdhvaṃ sāttviko madhye rājaso'dhastāmasa iti ।।
Above is Sāttvika, in the middle is Rājasika, and below is Tāmasika.
Verse 13
सत्यज्ञानं सात्त्विकम्। धर्मज्ञानं राजसम् । तिमिरान्धं तामसमिति ॥
satyajñānaṃ sāttvikam। dharmajñānaṃ rājasam । timirāndhaṃ tāmasamiti ॥
Knowledge of truth is sattvic. Knowledge of dharma is rajasic. Blindness due to darkness (ignorance) is tamasic, so it is declared.
Verse 14
जाग्रत्स्वप्नसुषुप्तितुरीयमिति चतुर्विधा अवस्थाः । ज्ञानेन्द्रियकर्मेन्द्रियान्तःकरणचतुष्टयं चतुर्दशकरणयुक्तं जाग्रत्। अन्तःकरणचतुष्टयैरेव संयुक्तः स्वप्नः। चित्तैककरणा सुषुप्तिः । केवलजीवयुक्तमेव तुरीयमिति॥
jāgratsvapnasuṣuptiturīyamiti caturvidhā avasthāḥ । jñānendriyakarmendriyāntaḥkaraṇacatuṣṭayaṃ caturdaśakaraṇayuktaṃ jāgrat। antaḥkaraṇacatuṣṭayaireva saṃyuktaḥ svapnaḥ। cittaikakaraṇā suṣuptiḥ । kevalajīvayuktameva turīyamiti॥
Waking, dreaming, deep sleep, and Turīya (the fourth state) – these are the four types of states. The waking state is characterized by the fourteen instruments (karaṇas): the five organs of knowledge, the five organs of action, and the four inner organs. The dreaming state is associated only with the four inner organs. Deep sleep is characterized by Citta alone as the instrument. Turīya is that which is associated with the pure individual self (Jīva) alone.
Verse 15
उन्मीलितनिमीलितमध्यस्थजीवपरमात्मनोर्मध्ये जीवात्मा क्षेत्रज्ञ इति विज्ञायते ॥
unmīlitanimīlitamadhyasthajīvaparamātmanormadhye jīvātmā kṣetrajña iti vijñāyate ॥
Within the realm between the individual soul and the Supreme Self, and in the state that lies intermediate between manifestation and unmanifestation, the individual soul (Jivatman) is recognized as the knower of the field.
Verse 16
बुद्धिकर्मेन्द्रियप्राणपञ्चकैर्मनसा धिया। शरीरं सप्तदशभिः सुसूक्ष्म लिङ्गमुच्यते ॥
buddhikarmendriyaprāṇapañcakairmanasā dhiyā। śarīraṃ saptadaśabhiḥ susūkṣma liṅgamucyate ॥
The body, consisting of intellect, the five organs of action, the five vital airs, mind, and understanding, is called the very subtle liṅga (subtle body) with its seventeen components (including the five organs of perception mentioned previously).
Verse 17
मनो बुद्धिरहंकार खानिलाग्निजलानि भूः । एताः प्रकृतयस्त्वष्टौ विकाराः षोडशापरे ॥
mano buddhirahaṃkāra khānilāgnijalāni bhūḥ । etāḥ prakṛtayastvaṣṭau vikārāḥ ṣoḍaśāpare ॥
Mind, intellect, ego, ether, wind, fire, waters, and earth—these indeed are the eight primary constituents. The other sixteen are their modifications.
Verse 18
श्रोत्रं त्वक्चक्षुषी जिह्वा घ्राणं चैव तु पंचमम् । पायूपस्थौ करौ पादौ वाक्चैव दशमी मता ॥
śrotraṃ tvakcakṣuṣī jihvā ghrāṇaṃ caiva tu paṃcamam । pāyūpasthau karau pādau vākcaiva daśamī matā ॥
The ear, skin, eyes, tongue, and indeed the nose is the fifth (sense organ). The anus and genitals, hands, feet, and indeed speech are considered the tenth (organ overall).
Verse 19
शब्दः स्पर्शश्च रूपं च रसो गन्धस्तथैव च। त्रयोविंशतिरेतानि तत्त्वानि प्रकृतानि तु ॥
śabdaḥ sparśaśca rūpaṃ ca raso gandhastathaiva ca। trayoviṃśatiretāni tattvāni prakṛtāni tu ॥
Sound, touch, form, taste, and smell—these, indeed, are the twenty-three principles that are manifested.
Verse 20
चतुर्विंशतिरव्यक्तं प्रधानं पुरुषः परः इत्युपनिषत्
caturviṃśatiravyaktaṃ pradhānaṃ puruṣaḥ paraḥ ityupaniṣat
The twenty-four [principles], the Unmanifest, the Pradhana, and the Supreme Purusha: this is the Upanishad.
Key Takeaways & AI Summary
This chapter explores the profound teachings of Shariraka Upanishad. It includes 20 verses detailing core themes like "oṃ athātaḥ pṛthivyādimahābhūtānāṃ samavāyaṃ śarīram। yatkaṭhinaṃ sā pṛthivī yaddravaṃ tadāpo yaduṣṇaṃ tattejo yatsaṃcarati sa vāyuryatsuṣiraṃ tadākāśam ॥", "śrotrādīni jñānendriyāṇi । śrotramākāśe vāyau tvagagnau cakṣurapsujihvā pṛthivyāṃ ghrāṇamiti । evamindriyāṇāṃ yathākrameṇa śabdasparśarūparasagandhāśceti viṣayāḥ pṛthivyādimahābhūteṣu krameṇotpannāḥ ।।", "vākpāṇipādapāyupasthākhyāni karmendriyāṇi। teṣāṃ krameṇa vacanādānagamanavisa-rgānandā ścaite viṣayāḥ pṛthivyādimahābhūteṣu krameṇotpannāḥ ।।".The crown jewels of Vedic philosophy — a collection of 108+ texts exploring the nature of Brahman, Atman, and ultimate reality.