स्थानानि स्थानिभ्यो यच्छति नाडी तेषां निबन्धनं चक्षुरध्यात्मं द्रष्टव्यमधिभूतमादित्यस्तत्राधिदैवतं नाडी तेषां निबन्धनं यश्चक्षुषि यो द्रष्टव्ये य आदित्ये यो नाड्यां यः प्राणे यो विज्ञाने य आनन्दे यो हृद्याकाशे य एतस्मिन्सर्वस्मिन्नन्तरे संचरति सोऽयमात्मा तमात्मानमुपासीताजरममृतमभयमशोकमनन्तम्
sthānāni sthānibhyo yacchati nāḍī teṣāṃ nibandhanaṃ cakṣuradhyātmaṃ draṣṭavyamadhibhūtamādityastatrādhidaivataṃ nāḍī teṣāṃ nibandhanaṃ yaścakṣuṣi yo draṣṭavye ya āditye yo nāḍyāṃ yaḥ prāṇe yo vijñāne ya ānande yo hṛdyākāśe ya etasminsarvasminnantare saṃcarati so'yamātmā tamātmānamupāsītājaramamṛtamabhayamaśokamanantam
He gives the places to their holders; the channel is their bond. The eye — on the side of oneself, the seen — on the side of beings, and the sun — on the side of deities; the channel is their bond. Who is in the eye, in the seen, in the sun, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this — He is this very Self. Him let one revere — the unageing, immortal, fearless, sorrowless, endless.
e8d1394b1063 · publicado 29 jul 2026, 4:12:03 UTC
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The fifth khaṇḍa is the most orderly part of the book: one and the same construction is repeated fourteen times, and only the name changes in it.
The construction is the Vedic triad. Every thing is taken from three sides: adhyātma, “on the side of oneself” — the organ in me; adhibhūta, “on the side of beings” — the object outside; adhidaivata, “on the side of deities” — that power of the universe by which both are upheld. To the eye answers the seen, and to both — the sun.
The choice of the sun is transparent: without it there would be nothing to see. Eye and visible are bound not by each other but by a third, which shines upon both.
Then something is added that ordinary triads lack: “the channel is their bond”. The nāḍī, the conduit in the body, is named as what fastens the three sides into one. The abstract correspondence receives a bodily place.
And then comes the enumeration for whose sake the whole khaṇḍa is written: “who is in the eye, in the seen, in the sun, in the channel, in the breath, in knowledge, in bliss, in the space of the heart, who moves within all this”. Eight places — and in each of them He. Not “is reflected” and not “is present”, but saṁcarati, “wanders, walks within”.
Thus it is said that the seer, the seen, and the light by which one sees are not three things met by chance: in all three is one and the Same.
And the conclusion is identical in all fourteen: “Him let one revere — the unageing, immortal, fearless, sorrowless, endless”. Five definitions, and the second and third stand side by side not in vain: where there is no ageing and death, there is nothing to fear.