उपनिषद् · Chāndogya 8,5.1
॥
देवनागरी
अथ यत् यज्ञः इति आचक्षते ब्रह्मचर्यम् एव तत् ब्रह्मचर्येण हि एव यः ज्ञाता तम् विन्दते अथ यत् इष्टम् इति आचक्षते ब्रह्मचर्यम् एव तत् ब्रह्मचर्येण हि एव इष्ट्वा आत्मानम् अनुविन्दते
लिप्यंतरण (IAST)
atha yat yajñaḥ iti ācakṣate brahmacaryam eva tat brahmacaryeṇa hi eva yaḥ jñātā tam vindate atha yat iṣṭam iti ācakṣate brahmacaryam eva tat brahmacaryeṇa hi eva iṣṭvā ātmānam anuvindate
शब्दशः अर्थ
संस्कृतIASTअर्थ
अथathathereupon; then
यत्yatwhich; that which
यज्ञःyajñaḥthe sacrifice (yajña); sacrifice; the yajña
इतिitithus; how
आचक्षतेācakṣatethey call (ā + √cakṣ — 'they name'); they call; they call
ब्रह्मचर्यम्brahmacaryambrahmacarya; studentship
एवevaindeed; surely
तत्tatthat; this
ब्रह्मचर्येणbrahmacaryeṇaby brahmacarya; by spiritual discipline
हिhiindeed; truly
एवevaindeed; surely
यःyaḥwho; the one who
ज्ञाताjñātāthe knower (jñātṛ); one who has known; the one who knows
तम्tamit; that one
विन्दतेvindatefinds; obtains
अथathathereupon; then
यत्yatwhich; that which
इष्टम्iṣṭamthe offering (iṣṭa — 'what is sacrificed'); the sacrificial gift; the iṣṭa
इतिitithus; how
आचक्षतेācakṣatethey call (ā + √cakṣ — 'they name'); they call; they call
ब्रह्मचर्यम्brahmacaryambrahmacarya; studentship
एवevaindeed; surely
तत्tatthat; this
ब्रह्मचर्येणbrahmacaryeṇaby brahmacarya; by spiritual discipline
हिhiindeed; truly
एवevaindeed; surely
इष्ट्वाiṣṭvāhaving worshipped (from √yaj); having performed the sacrifice; having offered
आत्मानम्ātmānambody; the self
अनुविन्दतेanuvindatefinds; realises
अनुवाद
Now what men call sacrifice is brahmacarya: for it is by brahmacarya that a knower finds Him. What men call the sacrificial gift is brahmacarya: for it is by brahmacarya that, having worshipped, one finds the ātman.
संस्करण
b731cb643e4d · प्रकाशित 26 जुल॰ 2026, 11:51:21 pm UTC
उपलब्ध भाषाएँRUENश्लोक बदलें इन कुंजियों से
Here begins a series of identifications that overturn the ritual vocabulary: yajña (sacrifice) "is brahmacarya"; iṣṭa (the sacrificial gift) "is brahmacarya". The Veda's outward institutions are declared pseudonyms of an inner austerity: the real sacrifice is the consecrated life itself; the real offering is yourself, brought into the teaching.
Here too the Upaniṣad supports itself by sound: in yajña one hears yo jñātā, "he who knows"; the verbal fabric of the rite itself points inward. This is not the abolition of ritual but the laying bare of its core — the same movement by which the fifth chapter turned a meal into an agnihotra (5.19–24): the liturgy is not abolished; it is interiorised. He who lives in brahmacarya sacrifices without cease — with no altar and no timetable.