UpanishadsHinduismAccepted ScriptureSanskritShareChandogya Upanishad Third PrapathakaF. Max Muller / Sacred Books of the East - EnglishMoreVersion - 1 availableF. Max Muller / Sacred Books of the EastLanguageEnglishEspañol‹Chandogya Upanishad First PrapathakaChandogya Upanishad Second PrapathakaChandogya Upanishad Third PrapathakaChandogya Upanishad Fourth PrapathakaChandogya Upanishad Fifth PrapathakaChandogya Upanishad Sixth PrapathakaChandogya Upanishad Seventh PrapathakaChandogya Upanishad Eighth PrapathakaTalavakara / Kena Upanishad First KhandaTalavakara / Kena Upanishad Second KhandaTalavakara / Kena Upanishad Third KhandaTalavakara / Kena Upanishad Fourth KhandaAitareya Aranyaka / Upanishad First AdhyayaAitareya Aranyaka / Upanishad Second AdhyayaAitareya Aranyaka / Upanishad Third AdhyayaAitareya Aranyaka / Upanishad Fourth AdhyayaAitareya Aranyaka / Upanishad Fifth AdhyayaAitareya Aranyaka / Upanishad Sixth AdhyayaAitareya Aranyaka / Upanishad Seventh AdhyayaKaushitaki Brahmana Upanishad First AdhyayaKaushitaki Brahmana Upanishad Second AdhyayaKaushitaki Brahmana Upanishad Third AdhyayaKaushitaki Brahmana Upanishad Fourth AdhyayaVagasaneyi Samhita / Isha UpanishadKatha Upanishad First AdhyayaKatha Upanishad Second AdhyayaMundaka Upanishad First KhandaMundaka Upanishad Second KhandaTaittiriya Upanishad First ValliTaittiriya Upanishad Second ValliTaittiriya Upanishad Third ValliBrihadaranyaka Upanishad First AdhyayaBrihadaranyaka Upanishad Second AdhyayaBrihadaranyaka Upanishad Third AdhyayaBrihadaranyaka Upanishad Fourth AdhyayaBrihadaranyaka Upanishad Fifth AdhyayaBrihadaranyaka Upanishad Sixth AdhyayaSvetasvatara Upanishad First AdhyayaSvetasvatara Upanishad Second AdhyayaSvetasvatara Upanishad Third AdhyayaSvetasvatara Upanishad Fourth AdhyayaSvetasvatara Upanishad Fifth AdhyayaSvetasvatara Upanishad Sixth AdhyayaPrasna Upanishad First QuestionPrasna Upanishad Second QuestionPrasna Upanishad Third QuestionPrasna Upanishad Fourth QuestionPrasna Upanishad Fifth QuestionPrasna Upanishad Sixth QuestionMaitrayana Brahmana Upanishad First PrapathakaMaitrayana Brahmana Upanishad Second PrapathakaMaitrayana Brahmana Upanishad Third PrapathakaMaitrayana Brahmana Upanishad Fourth PrapathakaMaitrayana Brahmana Upanishad Fifth PrapathakaMaitrayana Brahmana Upanishad Sixth PrapathakaMaitrayana Brahmana Upanishad Seventh Prapathaka›Chandogya Upanishad: Third Prapathaka - First KhandaChandogya Upanishad Third PrapathakaListenPlay this chapter in spoken English.Save chapterListen to chapter1The sun is indeed the honey 2 of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees 3. 2The eastern rays of the sun are the honeycells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 3Those very Rik verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health 4. 4That (essence) flowed forth and went towards the sun 5. And that forms what we call the red (rohita) light of the rising sun. 1The southern rays of the sun are the honeycells on the right. The Ya^ris verses are the bees, the Ya^ur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower). 2Those very Ya^us verses (as bees) brooded over the Ya^ur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3That flowed forth and went towards the sun. And that forms what we call the white (mkla) light of the sun. 1The western rays of the sun are the honeycells behind. The Saman verses are the bees, the Sctma-veda sacrifice is the flower, the water is the nectar. 2Those very Saman verses (as bees) brooded over the S&ma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3That flowed forth and went towards the sun. And that forms what we call the dark (krzshzza) light of the sun. 1The northern rays of the sun are the honeycells on the left. The (hymns of the) Atharvangiras are the bees, the Itihasa-pura^a * 1 (the reading of th e old stories) is the flower, the water is the necta r. next world and in the sun, therefore that essence or nectar is said to ascend to the sun. 2Those very hymns of the Atharvaiigiras (as bees) brooded over the Itihasa-pura/za; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health. 3That flowed forth, and went towards the sun. And that forms what we call the extreme dark (para>& kWshwam) light of the sun. 1The upward rays of the sun are the honeycells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar. 2Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of coun¬ tenance, brightness, vigour, strength, and health. 3That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun. 4These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar. Veda, the Itihasa-purawa. This may mean the collection of legends and traditions, or the old book of traditions. At all events it is taken as one Pura^a, not as many. These ancient stories were repeated at the Ajvamedha sacrifice during the so-called Pairiplava nights. Many of them have been preserved in the Brahmanas; others, in a more modern form, in the Mahabharata. See Weber, Indische Studien, I, p. 258, note. 1On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2They enter into that (red) colour, and they rise from that colour 1. 3He who thus knows this nectar, becomes one of the Vasus, with Agni at their head; he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour. 4So long as the sun rises in the east and sets in the west 2, so long does he follow the sovereign supremacy of the Vasus. 2They enter into that white colour, and they rise from that colour. 3He who thus knows this nectar, becomes one of the Rudras, with Indra at their head; he sees the 2 1. East: Vasus: red: Agni. 2. South: Rudras: white: Indra. 3. West: Aditya: dark: Varu;/a. 4. North: Marut: very dark: Soma. 5. Upward: Sadhya: centre: Brahman. nectar and rejoices. And he, having entered that colour, rises again from that colour. 4So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras. 1On the third of these nectars the Adityas live, with Varu/za at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2They enter into that (dark) colour, and they rise from that colour. 3He who thus knows this nectar, becomes one of the Adityas, with Varu^a at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the A sovereign supremacy of the Adityas. Ninth Ki-ianda. 1On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2They enter in that (very dark) colour, and they rise from that colour. 3He who thus knows this nectar, becomes one of the Maruts, with Soma at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4So long as the sun rises in the west and sets in the east, twice as long does it rise in the north and set in the south; and so long does he follow the sovereign supremacy of the Maruts. 1On the fifth of these nectars the Sadhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar. 2They enter into that colour, and they rise from that colour. 3He who thus knows this nectar, becomes one of the Sadhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour. 4So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sadhyas h 1When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse: 2‘Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.’ 3And indeed to him who thus knows this Brahsun does not rise and does not set. For him there is day, once and for all k 4This doctrine (beginning with III, 1, 1) Brah¬ man (m. Hiraz^yagarbha) told to Pranapati (Vira^), Pranapati to Manu, Manu to his offspring (Ikshvaku, &c.) And the father told that (doctrine of) A Brahman (n.) to Uddalaka Aru;zi. 5A father may therefore tell that doctrine of Brahman to his eldest son 1 2, or to a worthy pupil. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more. 1The Gayatri 3 (verse) is everything whatsoever that here exists. Gayatri indeed is speech, for speech Ill VRAFATHAKA, 12 KIIAIVDA, 6. 45 sings forth (gaya-ti) and protects (traya-te) every¬ thing that here exists. 2That Gayatri is also the earth, for everything that here exists rests on the earth, and does not eo 7 o beyond. 3That earth again is the body in man, for in it the vital airs (pranas 1, which are everything) rest, and do not go beyond. 4That body again in man is the heart within man, for in it the pranas (which are everything) rest, and do not go beyond. 5That Gayatri has four feet 2 and is sixfold 3. And this is also declared by a Rik verse (Rig-veda x, 90, 3) 6‘ Such is the greatness of it (of Brahman, under the disguise of Gdyatri 4 ); greater than it is the Person 5 (purusha). His feet are all things. The immortal with three feet is in heaven (i.e. in himself).’ 7The Brahman which has been thus described (as immortal with three feet in heaven, and as Gayatri) is the same as the ether which is around us; 8And the ether which is around us, is the same as the ether which is within us. And the ether which is within us, 9That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and un¬ changing. He who knows this obtains omnipresent and unchangeable happiness. 1For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prana (up-breathing), that is the eye, that is Aditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy. 2The southern gate is the Vyana (backbreathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous. 3The western gate is the Apana (down¬ breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy. 4The northern gate is the Samana (onbreathing), that is mind, that is Par^anya (rain). Let a man meditate on that as celebrity and beauty. He who knows this, becomes celebrated and beau¬ tiful. 5The upper gate is the Udana (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great. 6These are the five men of Brahman, the door¬ keepers of the Svarga (heaven) world. He who knows these live men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world. 7Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof 1: 8Namely, when we thus perceive by touch the warmth here in the body 2. And of it we have this audible proof: Namely, when we thus, after stopping our ears, listen to what is like the rolling of a car¬ riage, or the bellowing of an ox, or the sound of a burning fire 3 (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He who knows this, becomes conspicuous and cele¬ brated, yea, he becomes celebrated. 1All this is Brahman (n.) Let a man medi¬ tate on that (visible world) as beginning, ending, and breathing 1 in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life- Let him therefore have this will and belief: 2The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised, 3He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds. 4He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith 2 has no doubt; thus said 6a/z^ilya 3, yea, thus he said. 1The chest which has the sky for its circum¬ ference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it. 2Its eastern quarter is called 6oihu, its southern Sahamana, its western Ra^ni, its northern Subhuta 2 3. The child of those quarters is Vayu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. ‘ I know the wind to be the child of the quarters, may I never weep for my sons.’ 3‘ I turn to the imperishable chest with such and such and such V ‘ I turn to the Pra;za (life) with such and such and such.’ ‘ I turn to Bhu/z with such and such and such.’ ‘ I turn to Bhuva h with such and such and such/ ‘ I turn to Sva h with such and such and such/ 4* When I said, I turn to Pra;za, then Prana means all whatever exists here—to that I turn/ 5‘When I said, I turn to Bhu/£, what I said is, I turn to the earth, the sky, and heaven/ 6‘ When I said, I turn to Bhuva hy what I said is, I turn to Agni (fire), Vayu (air), Aditya (sun).’ 7‘When I said, I turn to Sva hy what I said is, I turn to the Rzg-ve da, Ya c ^ur-veda, and Sama-veda. That is what I said, yea, that is what I said.’ 1Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gayatri has twentyfour syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pranas (the five senses) are the Vasus, for they make all this to abide (vasayanti). 2If anything ails him in that (early) age, let him say: ‘Ye Pr&zzas, ye Vasus, extend this my morninglibation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Pranas or Vasus.’ Thus he recovers from his illness, and becomes whole. 3The next forty-four years are the middaylibation. The Trish/ubh has forty-four syllables, the midday-libation is offered with Trish/ubh hymns. The Rudras are connected with that part of it. The Pranas are the Rudras, for they make all this to cry (rodayanti). 4If anything ails him in that (second) age, let him say: ‘Ye Pranas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Pranas or Rudras.’ Thus he recovers from his ill¬ ness, and becomes whole. 5The next forty-eight years are the third libation. The (^agati has forty-eight syllables, the third libation is offered with £agati hymns. The Adityas are connected with that part of it. The Pranas are the Adityas, for they take up all this (adadate). 6If anything ails him in that (third) age, let him say: ‘Ye Pranas, ye Adityas, extend this my third libation unto the full age, that I, the sacrificer, may A not perish in the midst of the Pranas or Adityas.’ Thus he recovers from his illness, and becomes whole. 7Mahidasa Aitareya (the son of Itara), who knew this, said (addressing a disease): ‘ Why dost thou afflict me, as I shall not die by it? ’ He lived a hundred and sixteen years (i.e. 24 + 44 + 48). He, too, who knows this lives on to a hundred and six¬ teen years. Seventeenth Khaa^da 1. 1When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Diksha (initiatory rite). 2When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food). 3When a man laughs, eats, and delights him¬ self, he does it with the Stuta-i'astras (hymns sung and recited at the sacrifices). 4Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshi/zas (gifts be¬ stowed on priests, &c.). 5Therefore when they say, ‘ There will be aE 2 birth/ and ‘there has been a birth ’ (words.used at the Soma-sacrifice, and really meaning, ‘ He will pour out the Soma-juice/ and ‘ he has poured out the Soma-juice’), that is his new birth. His death is the Avabhmha ceremony (when the sacrificial vessels are carried away to be cleansed). A 6Ghora Angirasa, after having communicated this (view of the sacrifice) to Krfsh/^a, the son of Devaki 1 —and he never thirsted again (after other knowledge)—said: ‘Let a man, when his end approaches, take refuge with this Triad 1: “Thou art the imperishable/’ “ Thou art the unchangeable,” “ Thou art the edge of Prana.” ’ On this subject there are two Rik verses (Rig-veda VIII, 6, 30):— 7‘ Then they see (within themselves) the ever¬ present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brah¬ man).’ Rig-veda I, 50, 10:— ‘ Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light 2.’ 1Let a man meditate on mind as Brahman (n.), this is said with reference to the body. Let a man meditate on the ether as Brahman (n.), this is said with reference to the Devas. Thus both the meditation which has reference to the body, and the meditation which has reference to the Devas, has been taught. o 2That Brahman (mind) has four feet (quarters). Speech is one foot, breath is one foot, the eye is one foot, the ear is one foot—so much with reference to the body. Then with reference to the gods, Agni (fire) is one foot, Vayu (air) is one foot, Aditya (sun) is one foot, the quarters are one foot. Thus both the worship which has reference to the body, and the worship which has reference to the Devas, has been taught. 3Speech is indeed the fourth foot of Brahman. That foot shines with Agni (fire) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 4Breath is indeed the fourth foot of Brahman. That foot shines with Vayu (air) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 5The eye is indeed the fourth foot of Brahman. A That foot shines with Aditya (sun) as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. 6The ear is indeed the fourth foot of Brahman. That foot shines with the quarters as its light, and warms. He who knows this, shines and warms through his celebrity, fame, and glory of countenance. Nineteenth Khan-da. Ai. Aditya (the sun * 1 ) is Brahman, this is the doc¬ trine, and this is the fuller account of it:— In the beginning this was non-existent 2. It be- A. came existent, it grew. It turned into an egg 1. The egg lay for the time of a year. The egg broke open. The two halves were one of silver, the other of gold. 3And what was born from it that was Aditya, the sun. When he was born shouts of hurrah arose, and all beings arose, and all things which they de¬ sired. Therefore whenever the sun rises and sets, shouts of hurrah arise, and all beings arise, and all things which they desire. 4If any one knowing this meditates on the sun as Brahman, pleasant shouts will approach him and will continue, yea, they will continue. ‹Previous chapterChandogya Upanishad Second PrapathakaNext chapterChandogya Upanishad Fourth Prapathaka›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1879/1884/1900 English translation