62 verses · 8 of 8
In the body, the city of Brahman, is a small lotus-house with a small space within, as vast as the outer sky. The Self there is free of sin, age, death, grief, hunger and thirst; its desires are true. Then the katha of Prajapati's teaching. Indra of the devas and Virochana of the asuras live with him thirty-two years. Told the Self is what is seen in the eye, they take it for their reflection in water. Virochana goes away content and teaches the asuras the body is the Self. Indra sees the flaw, returns again and again, a hundred and one years in all, and is led from the dream self and deep sleep to the bodiless Self that rises to its own form.
अथ यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशस्तस्मिन्यदन्तस्तदन्वेष्टव्यं तद्वाव विजिज्ञासितव्यमिति
atha yadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśastasminyadantastadanveṣṭavyaṃ tadvāva vijijñāsitavyamiti
Now, in this city of Brahman, the body, there is a small lotus, a dwelling, and within it a small inner space. What lies within that space is to be sought; that indeed is to be understood.
तं चेद्ब्रूयुर्यदिदमस्मिन्ब्रह्मपुरे दहरं पुण्डरीकं वेश्म दहरोऽस्मिन्नन्तराकाशः किं तदत्र विद्यते यदन्वेष्टव्यं यद्वाव विजिज्ञासितव्यमिति स ब्रूयात्
taṃ cedbrūyuryadidamasminbrahmapure daharaṃ puṇḍarīkaṃ veśma daharo'sminnantarākāśaḥ kiṃ tadatra vidyate yadanveṣṭavyaṃ yadvāva vijijñāsitavyamiti sa brūyāt
If the pupils should ask him, 'In this city of Brahman there is a small lotus-dwelling, and within it a small inner space. What is there in it that should be sought, that should be understood?', then he should reply:
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 sarvaṃ tadasminsamāhitamiti
As vast as this outer space is, so vast is the space within the heart. Both heaven and earth are held within it, both fire and wind, both sun and moon, lightning and the stars. Whatever belongs to a person here, and whatever does not, all of it is held within that inner space.
तं चेद्ब्रूयुरस्मिꣳश्चेदिदं ब्रह्मपुरे सर्वꣳ समाहितꣳ सर्वाणि च भूतानि सर्वे च कामा यदैतज्जरामाप्नोति प्रध्वꣳसते वा किं ततोऽतिशिष्यत इति
taṃ cedbrūyurasmim̐ścedidaṃ brahmapure sarvam̐ samāhitam̐ sarvāṇi ca bhūtāni sarve ca kāmā yadaitajjarāmāpnoti pradhvam̐sate vā kiṃ tato'tiśiṣyata iti
If they should then say to him, 'If all this is held within the city of Brahman, all beings and all desires, then when the body reaches old age or perishes, what is left over?',
स ब्रूयान्नास्य जरयैतज्जीर्यति न वधेनास्य हन्यत एतत्सत्यं ब्रह्मपुरमस्मिन्कामाः समाहिताः एष आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पो यथा ह्येवेह प्रजा अन्वाविशन्ति यथानुशासनं यं यमन्तमभिकामा भवन्ति यं जनपदं यं क्षेत्रभागं तं तमेवोपजीवन्ति
sa brūyānnāsya jarayaitajjīryati na vadhenāsya hanyata etatsatyaṃ brahmapuramasminkāmāḥ samāhitāḥ eṣa ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpo yathā hyeveha prajā anvāviśanti yathānuśāsanaṃ yaṃ yamantamabhikāmā bhavanti yaṃ janapadaṃ yaṃ kṣetrabhāgaṃ taṃ tamevopajīvanti
he should answer: 'That does not age when the body ages, nor is it slain when the body is slain. That is the true city of Brahman; in it all desires are held. This is the Atman, free from sin, free from age, death and sorrow, free from hunger and thirst, whose desires are true and whose resolves are true. Here on earth people follow commands, and whatever they come to desire, a country or a plot of land, on that they depend for their living.'
तद्यथेह कर्मजितो लोकः क्षीयत एवमेवामुत्र पुण्यजितो लोकः क्षीयते तद्य इहात्मानमननुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेष्वकामचारो भवत्यथ य इहात्मानमनुविद्य व्रजन्त्येताꣳश्च सत्यान्कामाꣳस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति
tadyatheha karmajito lokaḥ kṣīyata evamevāmutra puṇyajito lokaḥ kṣīyate tadya ihātmānamananuvidya vrajantyetām̐śca satyānkāmām̐steṣām̐ sarveṣu lokeṣvakāmacāro bhavatyatha ya ihātmānamanuvidya vrajantyetām̐śca satyānkāmām̐steṣām̐ sarveṣu lokeṣu kāmacāro bhavati
As the world won by work here comes to an end, so the world won by merit hereafter comes to an end. Those who depart from here without having found the Atman and these true desires have no freedom in any world. But those who depart having found the Atman and these true desires move at will in all worlds.
स यदि पितृलोककामो भवति सङ्कल्पादेवास्य पितरः समुत्तिष्ठन्ति तेन पितृलोकेन सम्पन्नो महीयते
sa yadi pitṛlokakāmo bhavati saṅkalpādevāsya pitaraḥ samuttiṣṭhanti tena pitṛlokena sampanno mahīyate
If he who knows the Atman desires the world of the fathers, then by his mere resolve his fathers rise up before him. Possessed of the world of the fathers, he is glorified.
अथ यदि मातृलोककामो भवति सङ्कल्पादेवास्य मातरः समुत्तिष्ठन्ति तेन मातृलोकेन सम्पन्नो महीयते
atha yadi mātṛlokakāmo bhavati saṅkalpādevāsya mātaraḥ samuttiṣṭhanti tena mātṛlokena sampanno mahīyate
If he who knows the Atman desires the world of the mothers, then by his mere resolve his mothers rise up before him. Possessed of the world of the mothers, he is glorified.
अथ यदि भ्रातृलोककामो भवति सङ्कल्पादेवास्य भ्रातरः समुत्तिष्ठन्ति तेन भ्रातृलोकेन सम्पन्नो महीयते
atha yadi bhrātṛlokakāmo bhavati saṅkalpādevāsya bhrātaraḥ samuttiṣṭhanti tena bhrātṛlokena sampanno mahīyate
If he who knows the Atman desires the world of brothers, then by his mere resolve his brothers rise up before him. Possessed of the world of brothers, he is glorified.
अथ यदि स्वसृलोककामो भवति सङ्कल्पादेवास्य स्वसारः समुत्तिष्ठन्ति तेन स्वसृलोकेन सम्पन्नो महीयते
atha yadi svasṛlokakāmo bhavati saṅkalpādevāsya svasāraḥ samuttiṣṭhanti tena svasṛlokena sampanno mahīyate
If he who knows the Atman desires the world of sisters, then by his mere resolve his sisters rise up before him. Possessed of the world of sisters, he is glorified.
अथ यदि सखिलोककामो भवति सङ्कल्पादेवास्य सखायः समुत्तिष्ठन्ति तेन सखिलोकेन सम्पन्नो महीयते
atha yadi sakhilokakāmo bhavati saṅkalpādevāsya sakhāyaḥ samuttiṣṭhanti tena sakhilokena sampanno mahīyate
If he who knows the Atman desires the world of friends, then by his mere resolve his friends rise up before him. Possessed of the world of friends, he is glorified.
अथ यदि गन्धमाल्यलोककामो भवति सङ्कल्पादेवास्य गन्धमाल्ये समुत्तिष्ठतस्तेन गन्धमाल्यलोकेन सम्पन्नो महीयते
atha yadi gandhamālyalokakāmo bhavati saṅkalpādevāsya gandhamālye samuttiṣṭhatastena gandhamālyalokena sampanno mahīyate
If he who knows the Atman desires the world of perfumes and garlands, then by his mere resolve perfumes and garlands rise up before him. Possessed of the world of perfumes and garlands, he is glorified.
अथ यद्यन्नपानलोककामो भवति सङ्कल्पादेवास्यान्नपाने समुत्तिष्ठतस्तेनान्नपानलोकेन सम्पन्नो महीयते
atha yadyannapānalokakāmo bhavati saṅkalpādevāsyānnapāne samuttiṣṭhatastenānnapānalokena sampanno mahīyate
If he who knows the Atman desires the world of food and drink, then by his mere resolve food and drink rise up before him. Possessed of the world of food and drink, he is glorified.
अथ यदि गीतवादित्रलोककामो भवति सङ्कल्पादेवास्य गीतवादित्रे समुत्तिष्ठतस्तेन गीतवादित्रलोकेन सम्पन्नो महीयते
atha yadi gītavāditralokakāmo bhavati saṅkalpādevāsya gītavāditre samuttiṣṭhatastena gītavāditralokena sampanno mahīyate
If he who knows the Atman desires the world of song and music, then by his mere resolve song and music rise up before him. Possessed of the world of song and music, he is glorified.
अथ यदि स्त्रीलोककामो भवति सङ्कल्पादेवास्य स्त्रियः समुत्तिष्ठन्ति तेन स्त्रीलोकेन सम्पन्नो महीयते
atha yadi strīlokakāmo bhavati saṅkalpādevāsya striyaḥ samuttiṣṭhanti tena strīlokena sampanno mahīyate
If he who knows the Atman desires the world of women, then by his mere resolve women rise up before him. Possessed of the world of women, he is glorified.
यं यमन्तमभिकामो भवति यं कामं कामयते सोऽस्य सङ्कल्पादेव समुत्तिष्ठति तेन सम्पन्नो महीयते
yaṃ yamantamabhikāmo bhavati yaṃ kāmaṃ kāmayate so'sya saṅkalpādeva samuttiṣṭhati tena sampanno mahīyate
Whatever object he longs for, whatever desire he desires, it rises up before him by his mere resolve. Possessed of it, he is glorified.
त इमे सत्याः कामा अनृतापिधानास्तेषाꣳ सत्यानाꣳ सतामनृतमपिधानं यो यो ह्यस्येतः प्रैति न तमिह दर्शनाय लभते
ta ime satyāḥ kāmā anṛtāpidhānāsteṣām̐ satyānām̐ satāmanṛtamapidhānaṃ yo yo hyasyetaḥ praiti na tamiha darśanāya labhate
These true desires are covered over by what is false. Though they are real, falsehood is their covering. So whenever someone dear to a man departs from this life, he cannot see him here again.
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 sarvaṃ tadatra gatvā vindate'tra hyasyaite satyāḥ kāmā anṛtāpidhānāstadyathāpi hiraṇyanidhiṃ nihitamakṣetrajñā uparyupari sañcaranto na vindeyurevamevemāḥ sarvāḥ prajā aharahargacchantya etaṃ brahmalokaṃ na vindantyanṛtena hi pratyūḍhāḥ
But his dear ones who are living, those who have died, and whatever else he wishes for and does not get, all this he finds by going into the Self, for there his true desires lie, covered by falsehood. Just as people who do not know the ground walk again and again over a hidden store of gold and never find it, so all these creatures go day after day into this world of Brahman in deep sleep and do not find it, for they are carried away by falsehood.
स वा एष आत्मा हृदि तस्यैतदेव निरुक्तꣳ हृद्ययमिति तस्माद्धृदयमहरहर्वा एवंवित्स्वर्गं लोकमेति
sa vā eṣa ātmā hṛdi tasyaitadeva niruktam̐ hṛdyayamiti tasmāddhṛdayamaharaharvā evaṃvitsvargaṃ lokameti
This Atman dwells in the heart. Its very name explains it: hṛdi ayam, 'this is in the heart'; therefore it is called hṛdayam, the heart. One who knows this goes day after day to the heavenly world.
अथ य एष सम्प्रसादोऽस्माच्छरीरात्समुत्थाय परं ज्योतिरुपसम्पद्य स्वेन रूपेणाभिनिष्पद्यत एष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तस्य ह वा एतस्य ब्रह्मणो नाम सत्यमिति
atha ya eṣa samprasādo'smāccharīrātsamutthāya paraṃ jyotirupasampadya svena rūpeṇābhiniṣpadyata eṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tasya ha vā etasya brahmaṇo nāma satyamiti
Now that serene one who rises up out of this body, reaches the highest light and appears in his own true form, that is the Atman, said the teacher. That is the immortal, the fearless; that is Brahman. The name of this Brahman is Satya, the True.
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 yadyaṃ tenobhe yacchati yadanenobhe yacchati tasmādyamaharaharvā evaṃvitsvargaṃ lokameti
The word satīyam has three syllables: sat, ti and yam. Sat is the immortal; ti is the mortal; and with yam one holds the two together. Because one binds both with it, it is called yam. One who knows this goes day after day to the heavenly world.
अथ य आत्मा स सेतुर्धृतिरेषां लोकानामसम्भेदाय नैतꣳ सेतुमहोरात्रे तरतो न जरा न मृत्युर्न शोको न सुकृतं न दुष्कृतꣳ सर्वे पाप्मानोऽतो निवर्तन्तेऽपहतपाप्मा ह्येष ब्रह्मलोकः
atha ya ātmā sa seturdhṛtireṣāṃ lokānāmasambhedāya naitam̐ setumahorātre tarato na jarā na mṛtyurna śoko na sukṛtaṃ na duṣkṛtam̐ sarve pāpmāno'to nivartante'pahatapāpmā hyeṣa brahmalokaḥ
The Atman is a dam, a support that keeps these worlds from running into one another. Day and night do not cross this dam, nor old age, nor death, nor sorrow, nor good deeds, nor evil deeds. All sins turn back from it, for this world of Brahman is free from sin.
तस्माद्वा एतꣳ सेतुं तीर्त्वान्धः सन्ननन्धो भवति विद्धः सन्नविद्धो भवत्युपतापी सन्ननुपतापी भवति तस्माद्वा एतꣳ सेतुं तीर्त्वापि नक्तमहरेवाभिनिष्पद्यते सकृद्विभातो ह्येवैष ब्रह्मलोकः
tasmādvā etam̐ setuṃ tīrtvāndhaḥ sannanandho bhavati viddhaḥ sannaviddho bhavatyupatāpī sannanupatāpī bhavati tasmādvā etam̐ setuṃ tīrtvāpi naktamaharevābhiniṣpadyate sakṛdvibhāto hyevaiṣa brahmalokaḥ
Therefore, having crossed this dam, the blind is no longer blind, the wounded no longer wounded, the afflicted no longer afflicted. Having crossed it, even night becomes day, for this world of Brahman is lit up once and for all.
तद्य एवैतं ब्रह्मलोकं ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति
tadya evaitaṃ brahmalokaṃ brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣām̐ sarveṣu lokeṣu kāmacāro bhavati
That world of Brahman belongs only to those who find it through brahmacharya, the disciplined life of the student. They move at will in all worlds.
अथ यद्यज्ञ इत्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव यो ज्ञाता तं विन्दतेऽथ यदिष्टमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येवेष्ट्वात्मानमनुविन्दते
atha yadyajña ityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva yo jñātā taṃ vindate'tha yadiṣṭamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeveṣṭvātmānamanuvindate
What people call yajna, the sacrifice, is in fact brahmacharya, for only through brahmacharya does the knower reach that world. What they call iṣṭa, worship, is brahmacharya too, for only by worshipping through brahmacharya does one find the Self.
अथ यत्सत्त्रायणमित्याचक्षते ब्रह्मचर्यमेव तद्ब्रह्मचर्येण ह्येव सत आत्मनस्त्राणं विन्दतेऽथ यन्मौनमित्याचक्षते ब्रह्मचर्यमेव तब्ब्रह्मचर्येण ह्येवात्मानमनुविद्य मनुते
atha yatsattrāyaṇamityācakṣate brahmacaryameva tadbrahmacaryeṇa hyeva sata ātmanastrāṇaṃ vindate'tha yanmaunamityācakṣate brahmacaryameva tabbrahmacaryeṇa hyevātmānamanuvidya manute
What people call sattrāyaṇa, the long sacrificial session, is in fact brahmacharya, for through brahmacharya one finds protection in the true Self. What they call mauna, silence, is brahmacharya too, for through brahmacharya one finds the Self and then reflects on it.
अथ यदनाशकायनमित्याचक्षते ब्रह्मचर्यमेव तदेष ह्यात्मा न नश्यति यं ब्रह्मचर्येणानुविन्दतेऽथ यदरण्यायनमित्याचक्षते ब्रह्मचर्यमेव तदरश्च ह वै ण्यश्चार्णवौ ब्रह्मलोके तृतीयस्यामितो दिवि तदैरं मदीयꣳ सरस्तदश्वत्थः सोमसवनस्तदपराजिता पूर्ब्रह्मणः प्रभुविमितꣳ हिरण्मयम्
atha yadanāśakāyanamityācakṣate brahmacaryameva tadeṣa hyātmā na naśyati yaṃ brahmacaryeṇānuvindate'tha yadaraṇyāyanamityācakṣate brahmacaryameva tadaraśca ha vai ṇyaścārṇavau brahmaloke tṛtīyasyāmito divi tadairaṃ madīyam̐ sarastadaśvatthaḥ somasavanastadaparājitā pūrbrahmaṇaḥ prabhuvimitam̐ hiraṇmayam
What people call anāśakāyana, the path of fasting, is in fact brahmacharya, for the Self found through brahmacharya never perishes. What they call araṇyāyana, life in the forest, is brahmacharya too. In the world of Brahman, in the third heaven from here, are two seas named Ara and Ṇya. There is the lake Airammadīya, the Ashvattha tree that pours Soma, the city of Brahma called Aparājitā, and the golden hall built by the Lord.
तद्य एवैतावरं च ण्यं चार्णवौ ब्रह्मलोके ब्रह्मचर्येणानुविन्दन्ति तेषामेवैष ब्रह्मलोकस्तेषाꣳ सर्वेषु लोकेषु कामचारो भवति
tadya evaitāvaraṃ ca ṇyaṃ cārṇavau brahmaloke brahmacaryeṇānuvindanti teṣāmevaiṣa brahmalokasteṣām̐ sarveṣu lokeṣu kāmacāro bhavati
Those who find these two seas, Ara and Ṇya, in the world of Brahman through brahmacharya, to them alone belongs that world of Brahman. They move at will in all worlds.
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
The channels of the heart are filled with a fine essence that is tawny, white, blue, yellow and red. The sun yonder is tawny, white, blue, yellow and 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
tadyathā mahāpatha ātata ubhau grāmau gacchatīmaṃ cāmuṃ caivamevaitā ādityasya raśmaya ubhau lokau gacchantīmaṃ cāmuṃ cāmuṣmādādityātpratāyante tā āsu nāḍīṣu sṛptā ābhyo nāḍībhyaḥ pratāyante te'muṣminnāditye sṛptāḥ
Just as a long highway runs to two villages, this one and that one, so the rays of the sun go to both worlds, this one and that one. They stream out from the sun and enter these channels; they stream out from these channels and enter the sun.
तद्यत्रैतत्सुप्तः समस्तः सम्प्रसन्नः स्वप्नं न विजानात्यासु तदा नाडीषु सृप्तो भवति तं न कश्चन पाप्मा स्पृशति तेजसा हि तदा सम्पन्नो भवति
tadyatraitatsuptaḥ samastaḥ samprasannaḥ svapnaṃ na vijānātyāsu tadā nāḍīṣu sṛpto bhavati taṃ na kaścana pāpmā spṛśati tejasā hi tadā sampanno bhavati
When a man is fully asleep, gathered in and serene, and knows no dream, he has entered into these channels. Then no evil touches him, for he is filled with the light of the sun.
अथ यत्रैतदबलिमानं नीतो भवति तमभित आसीना आहुर्जानासि मां जानासि मामिति स यावदस्माच्छरीरादनुत्क्रान्तो भवति तावज्जानाति
atha yatraitadabalimānaṃ nīto bhavati tamabhita āsīnā āhurjānāsi māṃ jānāsi māmiti sa yāvadasmāccharīrādanutkrānto bhavati tāvajjānāti
When a man grows weak and is near death, those sitting around him ask, 'Do you know me? Do you know me?' As long as he has not left the body, he knows them.
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 yāvatkṣipyenmanastāvadādityaṃ gacchatyetadvai khalu lokadvāraṃ viduṣāṃ prapadanaṃ nirodho'viduṣām
When he departs from this body, he rises upward by these very rays. Meditating on Om, he rises or he does not. As quickly as one could cast a thought, he reaches the sun. The sun is the door of the world, an entrance for those who know and a barrier for those who do not.
तदेष श्लोकः । शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति
tadeṣa ślokaḥ | śataṃ caikā ca hṛdayasya nāḍyastāsāṃ mūrdhānamabhiniḥsṛtaikā | tayordhvamāyannamṛtatvameti viṣvaṅṅanyā utkramaṇe bhavantyutkramaṇe bhavanti
On this there is a verse: A hundred and one are the channels of the heart; one of them goes up to the crown of the head. Going up by it, one reaches immortality. The others, spreading every way, serve only for departing.
य आत्मापहतपाप्मा विजरो विमृत्युर्विशोको विजिघत्सोऽपिपासः सत्यकामः सत्यसङ्कल्पः सोऽन्वेष्टव्यः स विजिज्ञासितव्यः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच
ya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvām̐śca lokānāpnoti sarvām̐śca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca
Prajapati said: The Atman that is free from sin, free from age, death and sorrow, free from hunger and thirst, whose desires are true and whose resolves are true, that should be sought, that should be understood. One who has found that Atman and knows it obtains all worlds and all desires.
तद्धोभये देवासुरा अनुबुबुधिरे ते होचुर्हन्त तमात्मानमन्वेच्छामो यमात्मानमन्विष्य सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामानितीन्द्रो हैव देवानामभिप्रवव्राज विरोचनोऽसुराणां तौ हासंविदानावेव समित्पाणी प्रजापतिसकाशमाजग्मतुः
taddhobhaye devāsurā anububudhire te hocurhanta tamātmānamanvecchāmo yamātmānamanviṣya sarvām̐śca lokānāpnoti sarvām̐śca kāmānitīndro haiva devānāmabhipravavrāja virocano'surāṇāṃ tau hāsaṃvidānāveva samitpāṇī prajāpatisakāśamājagmatuḥ
Both the devas and the asuras heard of this. They said, 'Come, we shall seek that Atman, by seeking which one obtains all worlds and all desires.' Indra went forth from among the devas and Virochana from among the asuras. Without telling each other, the two came to Prajapati carrying fuel in their hands, as students do.
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
tau ha dvātrim̐śataṃ varṣāṇi brahmacaryamūṣatustau ha prajāpatiruvāca kimicchantāvāstamiti | tau hocaturya ātmāpahatapāpmā vijaro vimṛtyurviśoko vijighatso'pipāsaḥ satyakāmaḥ satyasaṅkalpaḥ so'nveṣṭavyaḥ sa vijijñāsitavyaḥ sa sarvām̐śca lokānāpnoti sarvām̐śca kāmānyastamātmānamanuvidya vijānātīti bhagavato vaco vedayante tamicchantāvavāstamiti
For thirty-two years the two lived there as brahmacharis. Then Prajapati asked them, 'With what wish have you stayed here?' They said, 'People repeat your words, revered one: the Atman free from sin, age, death, sorrow, hunger and thirst, whose desires and resolves are true, should be sought and understood, and one who finds and knows it obtains all worlds and all desires. Wishing for that Atman we have stayed.'
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'yaṃ bhagavo'psu parikhyāyate yaścāyamādarśe katama eṣa ityeṣa u evaiṣu sarveṣvanteṣu parikhyāyata iti hovāca
Prajapati said to them, 'The person who is seen in the eye, that is the Atman. That is the immortal, the fearless; that is Brahman.' They asked, 'Then, revered one, the one seen reflected in water and the one in a mirror, which of these is he?' He replied, 'It is this very one who is seen in all of these.'
उदशराव आत्मानमवेक्ष्य यदात्मनो न विजानीथस्तन्मे प्रब्रूतमिति तौ होदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति तौ होचतुः सर्वमेवेदमावां भगव आत्मानं पश्याव आ लोमभ्यः आनखेभ्यः प्रतिरूपमिति
udaśarāva ātmānamavekṣya yadātmano na vijānīthastanme prabrūtamiti tau hodaśarāve'vekṣāñcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti tau hocatuḥ sarvamevedamāvāṃ bhagava ātmānaṃ paśyāva ā lomabhyaḥ ānakhebhyaḥ pratirūpamiti
'Look at yourselves in a pan of water, and whatever you do not understand about the Self, tell me.' They looked into the pan of water. Prajapati asked, 'What do you see?' They said, 'Revered one, we see the whole of ourselves, a likeness exact down to the hair and the nails.'
तौ ह प्रजापतिरुवाच साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षेथामिति तौ ह साध्वलङ्कृतौ सुवसनौ परिष्कृतौ भूत्वोदशरावेऽवेक्षाञ्चक्राते तौ ह प्रजापतिरुवाच किं पश्यथ इति
tau ha prajāpatiruvāca sādhvalaṅkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣethāmiti tau ha sādhvalaṅkṛtau suvasanau pariṣkṛtau bhūtvodaśarāve'vekṣāñcakrāte tau ha prajāpatiruvāca kiṃ paśyatha iti
Prajapati said to them, 'Adorn yourselves well, put on fine clothes, make yourselves neat, and then look into the pan of water.' They adorned themselves, put on fine clothes, made themselves neat and looked into the pan of water. Prajapati asked, 'What do you see?'
तौ होचतुर्यथैवेदमावां भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतौ स्व एवमेवेमौ भगवः साध्वलङ्कृतौ सुवसनौ परिष्कृतावित्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति तौ ह शान्तहृदयौ प्रवव्रजतुः
tau hocaturyathaivedamāvāṃ bhagavaḥ sādhvalaṅkṛtau suvasanau pariṣkṛtau sva evamevemau bhagavaḥ sādhvalaṅkṛtau suvasanau pariṣkṛtāvityeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti tau ha śāntahṛdayau pravavrajatuḥ
They said, 'Just as we two stand here well adorned, finely dressed and neat, revered one, so are these two, well adorned, finely dressed and neat.' He said, 'That is the Atman. That is the immortal, the fearless; that is Brahman.' Both went away content at heart.
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
tau hānvīkṣya prajāpatiruvācānupalabhyātmānamananuvidya vrajato yatara etadupaniṣado bhaviṣyanti devā vāsurā vā te parābhaviṣyantīti sa ha śāntahṛdaya eva virocano'surāñjagāma tebhyo haitāmupaniṣadaṃ provācātmaiveha mahayya ātmā paricarya ātmānameveha mahayannātmānaṃ paricarannubhau lokāvavāpnotīmaṃ cāmuṃ ceti
Watching them go, Prajapati said, 'They go without having grasped the Atman, without having found it. Whoever, devas or asuras, take this as their teaching will be ruined.' Virochana, content at heart, came to the asuras and taught them this doctrine: 'The body alone is to be honoured here, the body alone is to be served. Honouring the body and serving it, one gains both worlds, this and the next.'
तस्मादप्यद्येहाददानमश्रद्दधानमयजमानमाहुरासुरो बतेत्यसुराणाꣳ ह्येषोपनिषत्प्रेतस्य शरीरं भिक्षया वसनेनालङ्कारेणेति सꣳस्कुर्वन्त्येतेन ह्यमुं लोकं जेष्यन्तो मन्यन्ते
tasmādapyadyehādadānamaśraddadhānamayajamānamāhurāsuro batetyasurāṇām̐ hyeṣopaniṣatpretasya śarīraṃ bhikṣayā vasanenālaṅkāreṇeti sam̐skurvantyetena hyamuṃ lokaṃ jeṣyanto manyante
So even today people say of one who gives no gifts, has no faith and offers no sacrifice, 'He is an asura!' For this is the teaching of the asuras. They deck the body of the dead with things begged for, with clothes and with ornaments, thinking that by this they will win the world beyond.
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
atha hendro'prāpyaiva devānetadbhayaṃ dadarśa yathaiva khalvayamasmiñcharīre sādhvalaṃkṛte sādhvalaṅkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti
But Indra, before he had even reached the devas, saw this danger: 'As this reflected self is well adorned when the body is well adorned, finely dressed when it is finely dressed, neat when it is neat, so it will be blind when the body is blind, lame when it is lame, maimed when it is maimed. It perishes when the body perishes. I see nothing to gain in this.'
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
sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ sārdhaṃ virocanena kimicchanpunarāgama iti sa hovāca yathaiva khalvayaṃ bhagavo'smiñcharīre sādhvalaṅkṛte sādhvalaṅkṛto bhavati suvasane suvasanaḥ pariṣkṛte pariṣkṛta evamevāyamasminnandhe'ndho bhavati srāme srāmaḥ parivṛkṇe parivṛkṇo'syaiva śarīrasya nāśamanveṣa naśyati nāhamatra bhogyaṃ paśyāmīti
He came back with fuel in his hand. Prajapati said, 'Maghavan, you went away content at heart together with Virochana. With what wish have you returned?' He said, 'Revered one, as this self is well adorned when the body is adorned, finely dressed when it is dressed, neat when it is neat, so it is blind when the body is blind, lame when it is lame, maimed when it is maimed, and it perishes with the body. I see nothing to gain in this.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि वसापराणि द्वात्रिꣳशतं वर्षाणीति स हापराणि द्वात्रिꣳशतं वर्षाण्युवास तस्मै होवाच
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim̐śataṃ varṣāṇīti sa hāparāṇi dvātrim̐śataṃ varṣāṇyuvāsa tasmai hovāca
'It is just so, Maghavan,' said Prajapati. 'But I will explain it to you further. Live here another thirty-two years.' He lived there another thirty-two years. Then Prajapati said to him:
य एष स्वप्ने महीयमानश्चरत्येष आत्मेति होवाचैतदमृतमभयमेतद्ब्रह्मेति स ह शान्तहृदयः प्रवव्राज स हाप्राप्यैव देवानेतद्भयं ददर्श तद्यद्यपीदꣳ शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
ya eṣa svapne mahīyamānaścaratyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa tadyadyapīdam̐ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati
'He who moves about in dreams, enjoying his greatness, that is the Atman. That is the immortal, the fearless; that is Brahman.' Indra went away content at heart, but before reaching the devas he saw this danger: 'Even if the body is blind, this dream self is not blind; if the body is lame, it is not lame. It is not harmed by the body's defects.'
न वधेनास्य हन्यते नास्य स्राम्येण स्रामो घ्नन्ति त्वेवैनं विच्छादयन्तीवाप्रियवेत्तेव भवत्यपि रोदितीव नाहमत्र भोग्यं पश्यामीति
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmīti
'It is not slain when the body is slain, nor lamed by its lameness. Yet in dreams it is as if they kill it, as if they chase it away. It seems to feel what is unpleasant, and it even seems to weep. I see nothing to gain in this.'
स समित्पाणिः पुनरेयाय तꣳ ह प्रजापतिरुवाच मघवन्यच्छान्तहृदयः प्राव्राजीः किमिच्छन्पुनरागम इति स होवाच तद्यद्यपीदं भगवः शरीरमन्धं भवत्यनन्धः स भवति यदि स्राममस्रामो नैवैषोऽस्य दोषेण दुष्यति
sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca tadyadyapīdaṃ bhagavaḥ śarīramandhaṃ bhavatyanandhaḥ sa bhavati yadi srāmamasrāmo naivaiṣo'sya doṣeṇa duṣyati
He came back with fuel in his hand. Prajapati said, 'Maghavan, you went away content at heart. With what wish have you returned?' He said, 'Revered one, even if the body is blind, this self is not blind; if it is lame, this is not lame. It is not harmed by the body's defects.'
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
na vadhenāsya hanyate nāsya srāmyeṇa srāmo ghnanti tvevainaṃ vicchādayantīvāpriyavetteva bhavatyapi roditīva nāhamatra bhogyaṃ paśyāmītyevamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi vasāparāṇi dvātrim̐śataṃ varṣāṇīti sa hāparāṇi dvātrim̐śataṃ varṣāṇyuvāsa tasmai hovāca
'It is not slain when the body is slain, nor lamed by its lameness. Yet it is as if they kill it, as if they chase it; it seems to feel pain and even to weep. I see nothing to gain in this.' 'It is just so, Maghavan,' said Prajapati. 'But I will explain it to you further. Live here another thirty-two years.' He lived there another thirty-two years. Then Prajapati said to him:
तद्यत्रैतत्सुप्तः 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
tadyatraitatsuptaḥ samastaḥ saṃprasannaḥ svapnaṃ na vijānātyeṣa ātmeti hovācaitadamṛtamabhayametadbrahmeti sa ha śāntahṛdayaḥ pravavrāja sa hāprāpyaiva devānetadbhayaṃ dadarśa nāha khalvayamevam̐ saṃpratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti
'When a man is fully asleep, gathered in and serene, and knows no dream, that is the Atman. That is the immortal, the fearless; that is Brahman.' Indra went away content at heart, but before reaching the devas he saw this danger: 'In that state one does not know oneself as "I am this", nor does one know these beings. It is as if one has gone to destruction. I see nothing to gain in this.'
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
sa samitpāṇiḥ punareyāya tam̐ ha prajāpatiruvāca maghavanyacchāntahṛdayaḥ prāvrājīḥ kimicchanpunarāgama iti sa hovāca nāha khalvayaṃ bhagava evam̐ saṃpratyātmānaṃ jānātyayamahamasmīti no evemāni bhūtāni vināśamevāpīto bhavati nāhamatra bhogyaṃ paśyāmīti
He came back with fuel in his hand. Prajapati said, 'Maghavan, you went away content at heart. With what wish have you returned?' He said, 'Revered one, in that state one does not know oneself as "I am this", nor these beings. It is as if one has gone to destruction. I see nothing to gain in this.'
एवमेवैष मघवन्निति होवाचैतं त्वेव ते भूयोऽनुव्याख्यास्यामि नो एवान्यत्रैतस्माद्वसापराणि पञ्च वर्षाणीति स हापराणि पञ्च वर्षाण्युवास तान्येकशतꣳ संपेदुरेतत्तद्यदाहुरेकशतꣳ ह वै वर्षाणि मघवान्प्रजापतौ ब्रह्मचर्यमुवास तस्मै होवाच
evamevaiṣa maghavanniti hovācaitaṃ tveva te bhūyo'nuvyākhyāsyāmi no evānyatraitasmādvasāparāṇi pañca varṣāṇīti sa hāparāṇi pañca varṣāṇyuvāsa tānyekaśatam̐ saṃpeduretattadyadāhurekaśatam̐ ha vai varṣāṇi maghavānprajāpatau brahmacaryamuvāsa tasmai hovāca
'It is just so, Maghavan,' said Prajapati. 'But I will explain it to you further, and it is nothing other than this. Live here another five years.' He lived there another five years. That made one hundred and one years in all; hence people say that Maghavan lived as a brahmachari with Prajapati for a hundred and one years. Then Prajapati said to him:
मघवन्मर्त्यं वा इदꣳ शरीरमात्तं मृत्युना तदस्यामृतस्याशरीरस्यात्मनोऽधिष्ठानमात्तो वै सशरीरः प्रियाप्रियाभ्यां न वै सशरीरस्य सतः प्रियाप्रिययोरपहतिरस्त्यशरीरं वाव सन्तं न प्रियाप्रिये स्पृशतः
maghavanmartyaṃ vā idam̐ śarīramāttaṃ mṛtyunā tadasyāmṛtasyāśarīrasyātmano'dhiṣṭhānamātto vai saśarīraḥ priyāpriyābhyāṃ na vai saśarīrasya sataḥ priyāpriyayorapahatirastyaśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ
'Maghavan, this body is mortal, held in the grip of death. It is the dwelling of the Atman, which is immortal and without a body. While embodied, one is held by pleasure and pain; for one who has a body there is no end of pleasure and pain. But pleasure and pain do not touch one who is free of the body.'
अशरीरो वायुरभ्रं विद्युत्स्तनयित्नुरशरीराण्येतानि तद्यथैतान्यमुष्मादाकाशात्समुत्थाय परं ज्योतिरुपसंपद्य स्वेन रूपेणाभिनिष्पद्यन्ते
aśarīro vāyurabhraṃ vidyutstanayitnuraśarīrāṇyetāni tadyathaitānyamuṣmādākāśātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyante
'The wind is bodiless; so are the cloud, the lightning and the thunder. Just as these rise up from the sky yonder, reach the highest light and appear each in its 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
evamevaiṣa saṃprasādo'smāccharīrātsamutthāya paraṃ jyotirupasaṃpadya svena rūpeṇābhiniṣpadyate sa uttamapuruṣaḥ sa tatra paryeti jakṣatkrīḍanramamāṇaḥ strībhirvā yānairvā jñātibhirvā nopajanam̐ smarannidam̐ śarīram̐ sa yathā prayogya ācaraṇe yukta evamevāyamasmiñcharīre prāṇo yuktaḥ
'so this serene one rises up out of this body, reaches the highest light and appears in his own true form. He is the Supreme Person. There he moves about, eating, playing and rejoicing, with women, with chariots or with kinsmen, not remembering this body into which he was born. As a horse is yoked to a cart, so prana, the life-breath, is 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
atha yatraitadākāśamanuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuratha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇamatha yo vededamabhivyāharāṇīti sa ātmābhivyāhārāya vāgatha yo vededam̐ śṛṇavānīti sa ātmā śravaṇāya śrotram
'Where the eye is turned toward the space outside, that is the person in the eye; the eye is only his instrument for seeing. He who knows "Let me smell this" is the Atman; the nose is for smelling. He who knows "Let me speak this" is the Atman; speech is for speaking. He who knows "Let me hear this" is the Atman; the ear is for hearing.'
अथ यो वेदेदं मन्वानीति सात्मा मनोऽस्य दैवं चक्षुः स वा एष एतेन दैवेन चक्षुषा मनसैतान्कामान्पश्यन्रमते य एते ब्रह्मलोके
atha yo vededaṃ manvānīti sātmā mano'sya daivaṃ cakṣuḥ sa vā eṣa etena daivena cakṣuṣā manasaitānkāmānpaśyanramate ya ete brahmaloke
'He who knows "Let me think this" is the Atman; the mind is his divine eye. With this divine eye, the mind, he sees these desires that are in the world of Brahman and rejoices.'
तं वा एतं देवा आत्मानमुपासते तस्मात्तेषाꣳ सर्वे च लोका आत्ताः सर्वे च कामाः स सर्वाꣳश्च लोकानाप्नोति सर्वाꣳश्च कामान्यस्तमात्मानमनुविद्य विजानातीति ह प्रजापतिरुवाच प्रजापतिरुवाच
taṃ vā etaṃ devā ātmānamupāsate tasmātteṣām̐ sarve ca lokā āttāḥ sarve ca kāmāḥ sa sarvām̐śca lokānāpnoti sarvām̐śca kāmānyastamātmānamanuvidya vijānātīti ha prajāpatiruvāca prajāpatiruvāca
'The devas worship this Atman; therefore all worlds and all desires are theirs. One who has found this Atman and knows it obtains all worlds and all desires.' So spoke Prajapati, so spoke Prajapati.
श्यामाच्छबलं प्रपद्ये शबलाच्छ्यामं प्रपद्येऽश्व इव रोमाणि विधूय पापं चन्द्र इव राहोर्मुखात्प्रमुच्य धूत्वा शरीरमकृतं कृतात्मा ब्रह्मलोकमभिसंभवामीत्यभिसंभवामीति
śyāmācchabalaṃ prapadye śabalācchyāmaṃ prapadye'śva iva romāṇi vidhūya pāpaṃ candra iva rāhormukhātpramucya dhūtvā śarīramakṛtaṃ kṛtātmā brahmalokamabhisaṃbhavāmītyabhisaṃbhavāmīti
From the dark I go to the many-coloured; from the many-coloured I go to the dark. Shaking off evil as a horse shakes off loose hairs, freeing myself as the moon frees itself from the mouth of Rahu, casting off the body, I, made perfect, reach the uncreated world of Brahman. I reach it.
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
ākāśo vai nāma nāmarūpayornirvahitā te yadantarā tadbrahma tadamṛtam̐ sa ātmā prajāpateḥ sabhāṃ veśma prapadye yaśo'haṃ bhavāmi brāhmaṇānāṃ yaśo rājñāṃ yaśo viśāṃ yaśo'hamanuprāpatsi sa hāhaṃ yaśasāṃ yaśaḥ śyetamadatkamadatkam̐ śyetaṃ lindu mābhigāṃ lindu mābhigām
What is called space is that which brings forth name and form. That within which they are is Brahman, the immortal, the Atman. I go to the assembly hall of Prajapati, his dwelling. I am the glory of the brahmanas, the glory of kings, the glory of the people. I have attained glory. May I, the glory of glories, never go to the white, toothless, devouring, slippery thing that is the womb. Never may I go to it.
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
taddhaitadbrahmā prajāpataye uvāca prajāpatirmanave manuḥ prajābhyaḥ ācāryakulādvedamadhītya yathāvidhānaṃ guroḥ karmātiśeṣeṇābhisamāvṛtya kuṭumbe śucau deśe svādhyāyamadhīyāno dharmikānvidadhadātmani sarvaindriyāṇi saṃpratiṣṭhāpyāhim̐sansarva bhūtānyanyatra tīrthebhyaḥ sa khalvevaṃ vartayanyāvadāyuṣaṃ brahmalokamabhisaṃpadyate na ca punarāvartate na ca punarāvartate
Brahma taught this to Prajapati, Prajapati to Manu, and Manu to all creatures. One who has studied the Veda in the teacher's house as prescribed, in the time left after serving the guru, returns home, keeps up his own study in a clean place in family life, raises righteous sons, draws all his senses into the Self, and harms no living being except at sacred places, such a one, living thus all his life, reaches the world of Brahman and does not return. He does not return.
ॐ आप्यायन्तु ममाङ्गानि वाक्प्राणश्च्क्षुः श्रोत्रमथो बलमिन्द्रियाणि च सर्वाणि । सर्वं ब्रह्मौपनिषदं माहं ब्रह्म निराकुर्यां मा मा ब्रह्म निराकरोदनिकारणमस्त्वनिकारणं मेऽस्तु ।
oṃ āpyāyantu mamāṅgāni vākprāṇaśckṣuḥ śrotramatho balamindriyāṇi ca sarvāṇi | sarvaṃ brahmaupaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanikāraṇamastvanikāraṇaṃ me'stu |
तदात्मनि निरते य उपनिषत्सु धर्मास्ते मयि सन्तु ते मयि सन्तु ॥ ॐ शान्तिः शान्तिः शान्तिः ॥
उपनिषद्
छान्दोग्य उपनिषद् १-८
tadātmani nirate ya upaniṣatsu dharmāste mayi santu te mayi santu || oṃ śāntiḥ śāntiḥ śāntiḥ ||
upaniṣad
chāndogya upaniṣad 1-8
1. Harih, Om. There is this city of Brahman (the body), and in it the palace, the small lotus (of
the heart), and in it that small ether. Now what exists within that small ether, that is to be sought for, that is to be understood.
2. And if they should say to him: 'Now with regard to that city of Brahman, and the palace in it, i. e. the small lotus of the heart, and the small ether within the heart, what is there within it that deserves to be sought for, or that is to be understood?'
3. Then he should say: 'As large as this ether (all space) is, so large is that ether 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 there is of him (the Self) here
in the world, and whatever is not (i. e. whatever has been or will be), all that is contained within it.
4. And if they should say to him: 'If everything that exists is contained in that city of Brahman, all beings and all desires (whatever can be imagined or desired), then what is left of it, when old age reaches it and scatters it, or when it falls to pieces?'
5. Then he should say: 'By the old age of the body, that (the ether, or Brahman within it) does not age; by the death of the body, that (the ether, or Brahman within it) is not killed. That (the Brah-
man) is the true Brahma-city (not the body). In it all desires are contained. It is the Self, free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine. Now as here on earth people follow as they are commanded, and depend on the object which they are attached to, be it a country or a piece of land,
6. 'And as here on earth, whatever has been acquired by exertion, perishes, so perishes whatever is acquired for the next world by sacrifices and other good actions performed on earth. Those who depart from hence without having discovered the Self and those true desires, for them there is no freedom in all the worlds. But those who depart from hence, after having discovered the Self and those true desires, for them there is freedom in all the worlds.
Second Khanda.
1. 'Thus he who desires the world of the fathers, by his mere will the fathers come to receive him, and having obtained the world of the fathers, he is happy.
2. 'And he who desires the world of the mothers, by his mere will the mothers come to receive him,
and having obtained the world of the mothers, he is happy.
3. 'And he who desires the world of the brothers, by his mere will the brothers come to receive him, and having obtained the world of the brothers, he is happy.
4. 'And he who desires the world of the sisters, by his mere will the sisters come to receive him, and having obtained the world of the sisters, he is happy.
5. 'And he who desires the world of the friends, by his mere will the friends come to receive him, and having obtained the world of the friends, he is happy.
6. 'And he who desires the world of perfumes and garlands (gandhamâlya), by his mere will perfumes and garlands come to him, and having obtained the world of perfumes and garlands, he is happy.
7. 'And he who desires the world of food and drink, by his mere will food and drink come to him, and having obtained the world of food and drink, he is happy.
8. 'And he who desires the world of song and music, by his mere will song and music come to him, and having obtained the world of song and music, he is happy.
9. 'And he who desires the world of women, by his mere will women come to receive him, and having obtained the world of women, he is happy.
'Whatever object he is attached to, whatever object he desires, by his mere will it comes to him, and having obtained it, he is happy.
Third Khanda.
1. 'These true desires, however, are hidden by what is false; though the desires be true, they have a covering which is false. Thus, whoever belonging to us has departed this life, him we cannot gain back, so that we should see him with our eyes.
2. 'Those who belong to us, whether living or departed, and whatever else there is which we wish for and do not obtain, all that we find there (if we descend into our heart, where Brahman dwells, in the ether of the heart), There are all our true desires, but hidden by what is false. As people who do not know the country, walk again and again over a gold treasure that has been hidden somewhere in the earth and do not discover it, thus do all these creatures day after day go into the Brahma-world (they are merged in Brahman, while asleep), and yet do not discover it, because they are carried away by untruth (they do not come to themselves, i. e. they do not discover the true Self in Brahman, dwelling in the heart).
3. 'That Self abides in the heart. And this is the etymological explanation. The heart is called hridayam, instead of hrzdy-ayam, i. e. He who is in the heart. He who knows this, that He is in the heart, goes day by day (when in sushupti, deep sleep) into heaven (svarga), i.e. into the Brahman of the heart.
4. 'Now that serene being which, after having
risen from out this earthly body, and having reached the highest light (self-knowledge), appears in its true form, that is the Self, thus he spoke (when asked by his pupils). This is the immortal, the fearless, this is Brahman. And of that Brahman the name is the True, Satyam,
5. This name Sattyam consists of three syllables, sat-tî-yam. Sat signifies the immortal, t, the mortal, and with yam he binds both. Because he binds both, the immortal and the mortal, therefore it is yam. He who knows this goes day by day into heaven (svarga).
Fourth Khanda.
1. That Self is a bank, a boundary, so that these worlds may not be confounded. Day and night do not pass that bank, nor old age, death, and grief; neither good nor evil deeds. All evil-doers turn back from it, for the world of Brahman is free from all evil.
2. Therefore he who has crossed that bank, if blind, ceases to be blind; if wounded, ceases to be wounded; if afflicted, ceases to be afflicted. Therefore when that bank has been crossed, night becomes day indeed, for the world of Brahman is lighted up once for all.
3. And that world of Brahman belongs to those
only who find it by abstinence—for them there is freedom in all the worlds.
Fifth Khanda.
1. What people call sacrifice (yagña), that is really abstinence (brahmakarya). For he who knows, obtains that (world of Brahman, which others obtain by sacrifice), by means of abstinence.
What people call sacrifice (ishta), that is really abstinence, for by abstinence, having searched (ishtvâ), he obtains the Self.
2. What people call sacrifice (sattrâyana), that is really abstinence, for by abstinence he obtains from the Sat (the true), the safety (trâna) of the Self.
What people call the vow of silence (mauna), that is really abstinence, for he who by abstinence has found out the Self, meditates (manute).
3. What people call fasting (aranyâyana), that is really abstinence, for that Self does not perish (na nasyati), which we find out by abstinence.
What people call a hermit's life (aranyâyana), that is really abstinence. Ara and Nya are two lakes in the world of Brahman, in the third heaven from hence; and there is the lake Airammadîya, and the Asvattha tree, showering down Soma, and the city of Brahman (Hiranyagarbha) Aparâgitâ, and the golden Prabhuvimita (the hall built by Prabhu, Brahman).
Now that world of Brahman belongs to those who find the lakes Ara and Nya in the world of Brahman by means of abstinence; for them there is freedom in all the worlds.
Sixth Khanda.
1. Now those arteries of the heart consist of a brown substance, of a white, blue, yellow, and red
substance, and so is the sun brown, white, blue, yellow, and red.
2. As a very long highway goes to two places, to one at the beginning, and to another at the end, so do the rays of the sun go to both worlds, to this one and to the other. They start from the sun, and enter into those arteries; they start from those arteries, and enter into the sun.
3. And when a man is asleep, reposing, and at perfect rest, so that he sees no dream, then he has entered into those arteries. Then no evil touches him, for he has obtained the light (of the sun).
4. And when a man falls ill, then those who sit round him, say, 'Do you know me? Do you know me?' As long as he has not departed from this body, he knows them.
5. But when he departs from this body, then he departs upwards by those very rays (towards the worlds which he has gained by merit, not by knowledge); or he goes out while meditating on Om (and thus securing an entrance into the Brahma-
loka). And while his mind is failing, he is going to the sun. For the sun is the door of the world (of Brahman). Those who know, walk in; those who do not know, are shut out. There is this verse: 'There are a hundred and one arteries of the heart; one of them penetrates the crown of the head; moving upwards by it a man reaches the immortal; the others serve for departing in different directions, yea, in different directions.'
Seventh Khanda.
1. Pragâpati said: 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.'
2. The Devas (gods) and Asuras (demons) both heard these words, and said: 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.'
Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Pragâpati,
holding fuel in their hands, as is the custom for pupils approaching their master.
3. They dwelt there as pupils for thirty-two years. Then Pragâpati asked them: 'For what purpose have you both dwelt here?'
They replied: 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.'
Pragâpati said to them: 'The person that is seen in the eye, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.'
They asked: 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?'
He replied: 'He himself indeed is seen in all these.'
Eighth Khanda.
1. 'Look at your Self in a pan of water, and whatever you do not understand of your Self, come and tell me.'
They looked in the water-pan. Then Pragâpati said to them: 'What do you see?'
They said: 'We both see the self thus altogether, a picture even to the very hairs and nails.'
2. Pragâpati said to them: 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan.'
They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan.
Pragâpati said: 'What do you see?'
3. They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.'
Pragâpati said: 'That is the Self, this is the immortal, the fearless, this is Brahman.'
Then both went away satisfied in their hearts.
4. And Pragâpati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.'
Now Virokhana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the
self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.
5. Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Âsura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world.
Ninth Khanda.
1. But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).
2. Taking fuel in his hand he came again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?'
He said: 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).'
3. 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.'
He lived with him another thirty-two years, and then Pragâpati said:
Tenth Khanda.
1. 'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.'
Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),
2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him.
He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.
3. Taking fuel in his hands, he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?'
He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),
4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.'
'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.'
He lived with him another thirty-two years. Then Pragâpati said:
Eleventh Khanda.
1. 'When a man being asleep, reposing, and at perfect rest sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.'
Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.
2. Taking fuel in his hand he went again as a pupil to Pragâpati. Pragâpati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?'
He said: 'Sir, in that way he does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.'
3. 'So it is indeed, Maghavat,' replied Pragâpati; 'but I shall explain him (the true Self) further to you, and nothing more than this. Live here other five years.'
He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Pragâpati. Pragâpati said to him:
Twelfth Khanda.
1. 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is
immortal and without body. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him.
2. 'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,
3. 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self). He (in that state) is the highest person (uttama pfirusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born.
'Like as a horse attached to a cart, so is the spirit (prâna, pragñâtman) attached to this body.
4. 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
5. 'He who knows, let me think this, he is the Self, the mind is his divine eye. He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices.
'The Devas who are in the world of Brahman meditate on that Self (as taught by Pragâpati to Indra, and by Indra to the Devas). 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 Pragâpati, yea, thus said Pragâpati.
Thirteenth Khanda.
1. From the dark (the Brahman of the heart) I come to the nebulous (the world of Brahman), from the nebulous to the dark, shaking off all evil, as a horse shakes his hairs, and as the moon frees herself from the mouth of Râhu. Having shaken off the body, I obtain, self made and satisfied, the uncreated world of Brahman, yea, I obtain it.
Fourteenth Khanda.
1. He who is called ether (âkâsa) is the revealer of all forms and names. That within which these forms and names are contained is the Brahman, the Immortal, the Self.
I come to the hall of Pragâpati, to the house; I am the glorious among Brâhmans, glorious among princes, glorious among men. I obtained that glory, I am glorious among the glorious. May I never go to the white, toothless, yet devouring, white abode; may I never go to it.
Fifteenth Khanda.
1. Brahmâ (Hiranyagarbha or Paramesvara) told this to Pragâpati (Kasyapa), Pra'gâpati to Manu (his son), Manu to mankind. He who has learnt the Veda from a family of teachers, according to the sacred rule, in the leisure time left from the duties to be performed for the Guru, who, after receiving his discharge, has settled in his own house, keeping up the memory of what he has learnt by repeating it regularly in some sacred spot, who has begotten virtuous sons, and concentrated all his senses on the Self, never giving pain to any creature, except at the tîrthas (sacrifices, &c), he who behaves thus all his life, reaches the world of Brahman, and does not return, yea, he does not return.
Public-domain translation by F. Max Müller (1879).
Text source: Wikisource · CC BY-SA 4.0 (Wikisource transcription of a public-domain text)
