Chandogya Upanishad 8.34

तदेष श्लोकः। शतं चैका च हृदयस्य नाड्यस्तासां मूर्धानमभिनिःसृतैका । तयोर्ध्वमायन्नमृतत्वमेति विष्वङ्ङन्या उत्क्रमणे भवन्त्युत्क्रमणे भवन्ति ॥ ६ ॥

8.6.6 — tadesha shlokah| shatam chaika cha hridayasya nadyastasam murdhanamabhinihsritaika | tayordhvamayannamritatvameti vishvannanya utkramane bhavantyutkramane bhavanti || 6 ||

As to this there is the following verse. — There are a hundred and one aiteries of the heait* One of these passes up to the ciown of the head. Going up by it, one goes to immortality. The others are for departing in various diiections.1 Thib stanza recnrs at Katha 6. 16. 8-71-1 CHANDOGVA UPANISHAD StAENTH KHAXDA The progressive instruction of Indra by Prajapati concerning the real self 1. ' The Self (Atman), which is free from evil, ageless, death- less, sorro\vless, hungerless, thirstless., whose desire is the Real, whose conception is the Real — He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self/ — Thus spake Prajapati. 2. Then both the gods and the devils (deva-asurd) heard it. Then they said l Come ' Let us search out that Self, the Self by searching out whom one obtains all worlds and all desires1 ' Then Indra fiom among the godb went forth unto him, and Virocana from among the devils. Then, without communicating with each other, the two came into the presence of Prajapati, fuel in hand.1 3. Then for thirty-two years the two lived the chaste life of a student of sacred knowledge (brahmacarya) Then Prajapati said to the two: { Desiring what have you been living ? ' Then the two said: * '• The Self (Atrnan), which is free from evil, ageless, deathless, sorrowless, hungerless, thirstless, whose desire is the Real, whose conception is the Real— He should be searched out, Him one should desire to understand. He obtains all worlds and all desires who has found out and who understands that Self."— Such do people declare to be your words, Sir. We have been living desiring Him.' 4. Then Prajapati said to the two. l That Person who is seen in the eye— He is the Self (Atman) of whom I spoke.2 That is the immortal, the fearless. That is Brahma.' ' But this one, Sir, who is observed in water and in a mirror — which one is he ? ' The same one, indeed, is observed In all these,' said he. In token of discipleship. Or the text might be tianslated • { '* That Peison who is seen in the eye He is the Self," said he. «f That is the immortal, the fearless. That is Brahma." ' Such quite certainly is the translation of the very same words which have already occurred in 15 i. CIlAXDOGYA UPANISHAD | 8.85 KrOHTIf KlIANDA 1. c Look at yourself in a pan of \vater. Anything that you do not understand of the Self, tell me.' Then the two looked in a pan of watci. Then Prajapati said to the two: ' What do you.^ec ' Then the two said. l We see eveiything heie, Sir, a Self corresponding exactly, even to the hair and finger-nails J ' 2. Then Prajapati said to the two • Make yourselves \vell- ornamented, well-dressed, adorned, and look in a pan of \\ater.3 Then the two made themselves well-ornamented, well-dressed, adorned, and looked in a pan of water. Then Prajapati said to the two: ' What do you see ° ' 3. Then the two said • 'Just as we oursehes are here, Sir, well-ornamented, well-dressed, adoined — so there, Sn, \\eli- ornamented, well-dressed, adoined ' c That is the Self,' said he. £ That is the immortal, the fear- less. That is Brahma.' Then with tranquil heait (santa-hrdaya) the two went forth 4. Then Prajapati glanced after them, and said: <• They go without having comprehended, without having found the Self (Atman) Whosoever shall have such a mystic doctrine (upanisad), be they gods or be they devils, they shall peiibh.' Then with tranquil heart Virocana came to the devils. To them he then declared this mystic doctrine (upamsad): £ One- self (atman}1 is to be made happy here on earth. Oneself is to be waited upon. He who makes his own self (atman\ happy here on earth, who waits upon himself— he obtains both worlds, both this woild and the yonder.7 5. Therefore even now here on earth they.say of one who is not a giver, who is not a believer (a-sraddadhdna\^ who is not a sacrifice^ * Oh ! devilish (astir a) f ' for such is the doctrine (upamsad) of the devils. They adorn the body (sarira] of one deceased with what they have begged, with dress, \\ith ornament, as they call it, for they think that thereby they will win yonder world. Besides meaning ' oneself,' as it evidently does both in this paragraph and in the beginning of the following paragraph, the word Stman may also have the connotation one's body/ which seems to be the meaning in the latter half of the following paragraph.

'इस विषय में यह श्लोक है — 'सौ-और-एक नाड़ियाँ हृदय की हैं; उनमें से एक मूर्धा को भेदकर निकलती है। उसके द्वारा ऊपर जाते हुए मनुष्य अमृतत्व को प्राप्त करता है; अन्य नाड़ियाँ विभिन्न दिशाओं में उत्क्रमण के लिये होती हैं — विभिन्न दिशाओं में उत्क्रमण के लिये होती हैं।'