मन एवाप्येति यो मन एवास्तमेति मन्तव्यमेवाप्येति यो मन्तव्यमेवास्तमेति चन्द्रमेवाप्येति यश्चन्द्रमेवास्तमेति शिशुमेवाप्येति यः शिशुमेवास्तमेति श्येनमेवाप्येति यः श्येनमेवास्तमेति विज्ञानमेवाप्येति तदमृतमभयमशोकमनन्तनिर्बीजमेवाप्येतीति होवाच
mana evāpyeti yo mana evāstameti mantavyamevāpyeti yo mantavyamevāstameti candramevāpyeti yaścandramevāstameti śiśumevāpyeti yaḥ śiśumevāstameti śyenamevāpyeti yaḥ śyenamevāstameti vijñānamevāpyeti tadamṛtamabhayamaśokamanantanirbījamevāpyetīti hovāca
Into the mind enters that which sets in the mind; into the thought enters that which sets in the thought; into the moon enters that which sets in the moon; into Śiśu enters that which sets in Śiśu; into śyena enters that which sets in śyena; into knowledge it enters; and into that immortal, fearless, sorrowless, endless, seedless — into it it enters. So he said.
59946aa3aa3e · published Jul 29, 2026, 4:12:03 AM UTC
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The eleventh step, and with it begin the inner instruments: the mind, the thought, the moon, the channel Śiśu, the breath śyena.
Śiśu means “child, young one”; śyena — “falcon, hawk”. Both words are from the living world, and both are assigned to the mind.
The combination is apt, though the Upaniṣad does not explain it. The mind truly unites in itself the infant and the hunting bird: it is helpless and changeable like a child, and swift and grasping like a falcon when it wants something.
Note the difference between this mantra and its counterpart in the fifth khaṇḍa. There it was said that in all this — in the mind, in the thought, in the moon — He moves, and reverence was enjoined. Here it is said that all this sets into knowledge. The one does not cancel the other: that in which He moves is not that which cannot set.
But the plainest difference between the two khaṇḍas is in the mood. The fifth taught to revere; the ninth describes what happens. One is addressed to man, the other to the order of things.