Chandogya Upanishad Book 3 Part 2
1. The Sadhyas, with Brahma as their chief, live on the
fifth of these nectars. Gods do not eat or drink: they are
satisfied just by seeing the nectar.
2. They enter into this form and out of (his form they
arise.
3. The one who knows the nectar in this way becomes
one of the Sadhyas, with Brahma as his chief, and is satisfied
just by seeing the nectar. He enters into this form and out
of this form he arises.
4. Twice as long as the sun rises in the north and sets in
the south, it will rise above and set below. 
For so long
he will encompass the overlordship and kingship of the
Sadhyas.
III.ll
1. Then, when it has risen above, it will not rise and will
not set, but will rest, solitary, in the middle. There is a
verse about it:
2. ‘It is not there: it has not set Nor ever risen. Gods, by that truth
May I not be parted from brahman
3. It does not rise or set for him: it is always daytime for
the one who knows the inner teaching of brahman.
4. In this way Brahma taught it to Prajapati; Prajapati to
Manu; Manu to his offspring. In this way his father taught
brahman to Uddalaka Aruni, his eldest son.
5. In this way a father should teach brahman to his eldest
son or to a trustworthy student,
6. Not to anyone else at all, even if someone should give
him this whole earth, surrounded by the waters, filled with
riches: for this is greater than that. This is greater than
that.
III.12
1. The Gayatri is all this, whatever has come to be.
Speech is the Gayatri: speech sings (gai-) and protects (trai-)
all this that has come to be.
2. What the Gayatri is, this earth is. Whatever has come
to be is established on the earth and does not go beyond
it.
3. What the earth is, the body is in a person. The breaths
are established in it and do not go beyond it.
4. What the body is in a person, the heart is within
the person. The breaths are established in it and do not go
beyond it.
5. The Gayatri is four-footed and six-fold. It is described
in a re verse:
6. ‘So far goes his greatness,
And the person is greater than that.
A foot of him is all beings:
Three-footed, he has immortality in the sky.’
7. What is called ‘brahman’ is the space that is outside a
person. The space that is outside a person
8. is the space that is within a person. The space that is
within a person
9. is the space that is within the heart. It is the full, the
unmoving. The one who knows this wins glory which is full
and unmoving.
III.13
1. The heart has five divine channels. Its eastern channel
is the breath (prana); it is the eye; it is the sun. One should
contemplate it as brightness {tejas), as good food. The one
who knows this becomes bright (tejasvin), an eater of food.
2. Its southern channel is the diffused breath (vyana); it is
the ear; it is the moon. One should contemplate it as glory,
as fame. The one who knows this becomes glorious, famous.
3. Its western channel is the lower breath [apana); it is
speech; it is fire. One should contemplate it as the radiance
of brahman, as good food. The one who knows this becomes
radiant with brahman, an eater of food.
4. Its northern channel is the central breath {samana); it is
the mind; it is Parjanya. One should contemplate it as
renown, as beauty. The one who knows this becomes
renowned, beautiful.
5. Its upward channel is the up-breath (udana); it is air; it
is space. One should contemplate it as power, as might.
The one who knows this becomes powerful, mighty.
6. These five brahman-persons are the door-guardians of the
heavenly world. A hero is bom in the family of the one
who knows these five braman-persons as the door-guardians
of the heavenly world. He attains the heavenly world-the
one who knows these five brahman-persons as the door-guardians of the heavenly world.
7. The light which shines beyond the sky, behind all,
behind everything, in the unsurpassed, highest worlds, is
the same that is the light within the person.
8. This is what one is seeing when one experiences by
touch the heat in the body. This is what one is hearing
when one closes one’s ears and hears a kind of noise, a
roaring like that of a blazing fire. One should contemplate
it as the seen and the heard. The one who knows this
becomes someone worth seeing, someone heard-of-the one
who knows this.
III.14
1. ‘All this is brahman. Calming oneself, one should
contemplate it as Tajjalan. The person is made of
intention: as is his intention in this world, so does the
person become on departing from here. He should form his
intention.
2. ‘Made of mind, with breath as body, with light as form,
of true resolve, with space as self, doing all, desiring all,
smelling of all, tasting of all, encompassing all this,
unspoken, untroubled,
3. ‘This self of mine within the heart is smaller than a rice
grain or a barleycorn or a mustard-seed or a millet-grain or
the kernel of a millet-grain. This self of mine within the
heart is greater than the earth, greater than middle-air, greater
than the sky, greater than these worlds.
4. ‘Doing all, desiring all, smelling of all, tasting of all,
encompassing all this, unspoken, untroubled, this self of
mine within the heart is brahman. “Having gone forth from
here, I shall be changed into this.” Truly he will, the one
who has no doubt of this.’ So said Sandilya, Sandilya.
III.15
1. Middle-air its interior, earth its base,
The treasury is not exhausted.
The directions are its comers,
Sky the opening above.
This treasury is the holder of wealth. All this rests in it.
2. Its eastern direction is called Juhu, its southern direction
Sahamana, its western direction Rajni, its northern direction
Subhuta. Air is their darling child. Whoever knows air as
the darling child of the directions never makes mourning for
a son. I know air as the darling child of the directions: may
I never make mourning for a son!
3. I take refuge in the undamaged treasury with name,
with name, with (name). I take refuge in the breath with
(name), with (name), with (name). I take refuge in BHUH
with (name), with (name), with (name). I take refuge in
BHUVAH with (name), with (name), with (name). I take
refuge in SVAH with (name), with (name), with (name).
4. When I said, ‘I take refuge in the breath’, I was saying,
‘Breath is all this, whatever there is. I have taken refuge in
it.’
5. And when I said, ‘I take refuge in BHLH’, I was saying,
‘I take refuge in earth; I take refuge in middle-air; I take
refuge in sky.’
6. And when I said, I take refuge in BHUVAH’, I was
saying, ‘I take refuge in fire; I take refuge in air; I take
refuge in the sun.’
7. And when I said, ‘I take refuge in SVAH’, I was saying,
‘I take refuge in the Rgveda; I take refuge in the Yajurveda;
I take refuge in the Samaveda.’
III.16
1. A person is a sacrifice. Twenty-four of his years are the
morning pressing. The Gayatri has twenty-four syllables:
the morning pressing is in Gayatri metre. The Vasus are
associated with it. The breaths are the Vasus, for they cause
all this to stay (vas-).
2. If some illness afflicts him during this period, he should
say, ‘Breaths, Vasus, extend my morning pressing to the
midday pressing. May I, the sacrifice, not be cut off in the
middle of the breaths, the Vasus.’ Then he gets over it and
is cured.
3. Forty-four of his years are the midday pressing. The
Tristubh has forty-four syllables: the midday pressing is in
Tristubh metre. The Rudras are associated with it. The breaths
are the Rudras, for they cause all this to weep (rud-).
4. If some illness afflicts him during this period, he should
say, ‘Breaths, Rudras, extend my midday pressing to the
third pressing. May I, the sacrifice, not be cut off in the
middle of the breaths, the Rudras.’ Then he gets over it and
is cured.
5. Forty-eight of his years are the third pressing. The Jagati
has forty-eight syllables: the third pressing is in JagatT metre.
The Adityas are associated with it. The breaths are the
Adityas, for they take (a-da-) all this.
6. If some illness afflicts him during this period, he should
say, ‘Breaths, Adityas, extend my third pressing to a life
span. May I, the sacrifice, not be cut off in the middle of
the breaths, the Adityas.’ Then he gets over it and is cured.
7, Knowing this, Mahidasa Aitareya once said: ‘Why do
you afflict me like this? For I will not die from this.’ He
lived a hundred and sixteen years. The one who knows this
lives a hundred and sixteen years.
III.17
1. When one is hungry, when one is thirsty, when one
takes no pleasure, that is one’s initiation.
2. When one eats, when one drinks, when one takes
pleasure, one takes part in the upasads.
3. When one laughs, when one feasts, when one makes
love, one takes part in the hymns and recitations.
4. One’s asceticism, giving, honesty, non-violence and
truth-speaking (as they are called) are one’s gifts to the
priests.
5. So they say, ‘She will give birth!’ ‘She has given birth!’
This is one’s resumption of the sacrifice. Death is one’s
bath at the end.
6. Ghora Angirasa, having taught this to Krsna son of
Devaki, said-for he had become free from thirst-‘At the
time of death one should take refuge in these three recollections: “You are the unperishing. You are the unfallen. You are the subtlest part of the breath.”‘ There are two re verses about it:
7. ‘Yes, they see the day-like light
Of the primal seed
Which is kindled beyond in the sky.’
8. ‘Seeing above darkness the highest light,
Seeing, each for himself, the highest,
We have reached the sun,
The god. among gods,
The highest light-
The highest light.790
III. 18
1. One should contemplate mind as brahman. That is
regarding oneself. Now, regarding deities: space is brahman.
Both are taught, regarding oneself and regarding deities.
2. Brahman has four feet. Speech is a foot, breath is a foot,
eye is a foot, ear is a foot. That is regarding oneself. Now,
regarding deities: fire is a foot, air is a foot, the sun is a
foot, the directions are a foot.
3. Speech is a quarter, a foot of brahman. With fire as its
light it shines and gives heat. The one who knows this
shines and gives heat with fame, glory, the radiance of
brah man.
4. Breath is a quarter, a foot of brahman. With air as its light it shines and gives heat. The one who knows this shines and gives heat with fame, glory, the radiance of
brahman.
5. The eye is a quarter, a foot of brahman. With the sun
as its light it shines and gives heat. The one who knows
this shines and gives heat with fame, glory, the radiance of
brahman.
6. The ear is a quarter, a foot of brahman. With the directions
as its light it shines and gives heat. He shines and gives
heat with fame, glory, the radiance of brahman, the one who
knows this: the one who knows this.
III.19
1. The sun is brahman: this is the symbolic statement. To
explain further: in the beginning this was not-being. That
was being; it came into existence; it turned into an egg.
It lay for the space of a year, then cracked open. The two
halves of the egg-shell became gold and silver.
2. What was the silver half is the earth, and what was the
gold half is the sky. What was the chorion is the mountains,
and what was the amnion is the mist with the clouds.
What were the blood-vessels are the rivers, and what was
the amniotic fluid is the sea.
3. What was bom is the sun. When it was being bom,
sounds of ululation went up towards it, and all beings and
all desires. So at its rising and at its setting, sounds of
ululation go up towards it, and all beings and all desires.
4. Good sounds will come quickly to him-the one who,
knowing this, contemplates the sun as brahman-and will
fill him with joy: will fill him with joy.