सः यः एषः अन्तःहृदये आकाशः तस्मिन् अयम् पुरुषः मनोमयः अमृतः हिरण्मयः अन्तरेण तालुके यः एषः स्तनः इव अवलम्बते सः इन्द्रयोनिः यत्र असौ केशान्तः विवर्तते व्यपोह्य शीर्षकपाले भूः इति अग्नौ प्रतितिष्ठति भुवः इति वायौ सुवः इति आदित्ये महः इति ब्रह्मणि आप्नोति स्वाराज्यम् आप्नोति मनसःपतिम् वाक्पतिः चक्षुष्पतिः श्रोत्रपतिः विज्ञानपतिः एतत् ततः भवति आकाशशरीरम् ब्रह्म सत्यात्म प्राणारामम् मनःआनन्दम् शान्तिसमृद्धम् अमृतम् इति प्राचीन योग्य उपास्व
saḥ yaḥ eṣaḥ antaḥhṛdaye ākāśaḥ tasmin ayam puruṣaḥ manomayaḥ amṛtaḥ hiraṇmayaḥ antareṇa tāluke yaḥ eṣaḥ stanaḥ iva avalambate saḥ indrayoniḥ yatra asau keśāntaḥ vivartate vyapohya śīrṣakapāle bhūḥ iti agnau pratitiṣṭhati bhuvaḥ iti vāyau suvaḥ iti āditye mahaḥ iti brahmaṇi āpnoti svārājyam āpnoti manasaḥpatim vākpatiḥ cakṣuṣpatiḥ śrotrapatiḥ vijñānapatiḥ etat tataḥ bhavati ākāśaśarīram brahma satyātma prāṇārāmam manaḥānandam śāntisamṛddham amṛtam iti prācīna yogya upāsva
In this space within the heart is the Puruṣa, consisting of mind, immortal, golden. That which hangs down like a nipple between the two palates — there is the source of Indra: there, having parted the vaults of the skull, where the edge of the hair divides, he is established: with "Bhūḥ" in fire, with "Bhuvaḥ" in the wind, with "Suvaḥ" in the sun, with "Mahaḥ" in Brahman. He attains self-sovereignty, he attains lordship over the mind: he is lord of speech, lord of sight, lord of hearing, lord of knowledge. He becomes this: Brahman, whose body is space, whose essence is truth, whose delight is life, whose bliss is mind, who is full of peace, who is immortal. So contemplate, O heir of the ancients!
120fded9dda1 · प्रकाशित 26 जुल॰ 2026, 7:50:25 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
The vyāhṛtis are led inward, into the body — the inner liturgy begins. antar-hṛdaye ākāśaḥ — "the space within the heart" (the very space the Chāndogya will call "a small lotus with an inner sky"): tasmin ayaṁ puruṣo manomayo 'mṛto hiraṇmayaḥ — "in it is the Puruṣa — mind-woven, immortal, golden": the Lord in the heart is described by light and immortality — the "golden Puruṣa" familiar to us from the Upaniṣads (the Muṇḍaka: "in a golden vessel", "the gold-hued Creator").
Then the anatomy of ascent: indra-yoni — "the source of Indra" — the path between palate and crown, where "the edge of the hair divides": the ancient chart of the suṣumnā that leads out through the top of the head (the Kaṭha 6.16 called it the one channel upward): the contemplative, with the utterances, is established in fire, wind, sun — and in Brahman: the four vyāhṛtis become four stations of an inner journey.
The fruits are listed in ascending order: svārājyam — "self-sovereignty" (self-possession: freedom before power!), lordship over mind, speech, sight, hearing, cognition — and the final transfiguration: ākāśa-śarīraṁ brahma — Brahman "whose body is space, whose essence is truth, whose delight is life, whose bliss is mind, whose fullness is peace, whose nature is immortality": a sixfold formula anticipating the great satyaṁ jñānam anantam of the second vallī. prācīna yogya upāssva — "contemplate, heir of the ancients": the teacher's personal address — knowledge is handed over like a family jewel.