Beginner (जिज्ञासु): Direct entry: original verse, clear literal translation, and accessible life takeaway. (मूल श्लोक, सरल शब्दार्थ और जीवनोपयोगी सार।)
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदँ शृणवानीति स आत्मा श्रवणाय श्रोत्रम्
Explain this line · इस पंक्ति को सरल भाषा में समझें
atha yatraitadAkAshamanuviShaNNaM chakShuH sa chAkShuShaH puruSho darshanAya chakShuratha yo vededaM jighrANIti sa AtmA gandhAya ghrANamatha yo vededamabhivyAharANIti sa AtmAbhivyAhArAya vAgatha yo vededa{\m+} shR^iNavAnIti sa AtmA shravaNAya shrotram
मूल पाठ सहायकReading aid for the sourceWord by word (पदच्छेद व अन्वय)पदच्छेद
'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows,…
य एते ब्रह्मणि लोके दिरण्य- नोये भोग छुवणेकी निषिके निषिवद्बाहमविषयासङकारृतेनापि ५१८ लोकम बाह्य विपर्ोकी आक्तिखप अनृतसे आच्छादित है पतिक यहोँ एक सौ एक वपे ब्रह्मचर्य वाप किया था वह् फर देवतार्भ- अतः उनके स्यि वह (सम्पूणं छेक श्यामाच्छवलम्" इत मन्त्रका उपदेश्च भूत्वा शरीरमकृतं कृतास्मा ब्रह्मरोकमभिसम्भवामी-
अक्षरशः अनुवाद — मूल संस्कृत श्लोक के प्रत्येक पद का प्रत्यक्ष अर्थ।
'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
Direct literal rendering preserving Sanskrit philosophical terminology.
परम्परागत भाष्यTraditional commentaryTraditional Commentary (परम्परागत भाष्य)परम्परागत भाष्य
Pluralistic Tradition Neutrality (सम्प्रदाय-तटस्थता):
Classical commentaries represent distinct philosophical darshanas (Advaita, Vishishtadvaita, Dvaita). Dharma Granth presents multiple traditional viewpoints without declaring any single tradition as universal or exclusive.
Layers side by side · परतों की तुलना
Each layer is labelled by what it is. None is presented as the correct or best reading.
Original Sanskrit
Source scripture
अथ यत्रैतदाकाशमनुविषण्णं चक्षुः स चाक्षुषः पुरुषो दर्शनाय चक्षुरथ यो वेदेदं जिघ्राणीति स आत्मा गन्धाय घ्राणमथ यो वेदेदमभिव्याहराणीति स आत्माभिव्याहाराय वागथ यो वेदेदँ शृणवानीति स आत्मा श्रवणाय श्रोत्रम्
Literal translation
Translation of the source text
'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
Traditional commentary
No reviewed traditional commentary has been added for this verse yet, so there is nothing to compare. Commentaries will appear here only with their commentator, edition and review status.
Simple explanation
Editorial explanation, not scripture
Sense: 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows,…
Sense: 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows,…
शोध संदर्भResearch context · not scriptureComparative Research Noteशोध टिप्पणी
य एते ब्रह्मणि लोके दिरण्य- नोये भोग छुवणेकी निषिके निषिवद्बाहमविषयासङकारृतेनापि ५१८ लोकम बाह्य विपर्ोकी आक्तिखप अनृतसे आच्छादित है पतिक यहोँ एक सौ एक वपे ब्रह्मचर्य वाप किया था…। दोहराया हुआ स्वर श्वास और अवधान को एक लय में लाता है, इसलिए शब्द यहाँ केवल सूचना नहीं, साधना का साधन है।
A modern parallel offered for reflection. It is not part of the scripture, and it has not been checked against the original sources it may allude to.
स्रोतSources and editionSources and editionस्रोत एवं संस्करण
- Sanskrit text
- sanskritdocuments.org/doc_upanishhat/chhandogya.itx · fetched 2026-06-03
- Translations
- Hindi: not flagged as AI · English: not flagged as AI
- Explanation, reflection, research
- Editorial text; no AI flag recorded
- Last updated
- 2026-10-16
- Licence note (as recorded)
- Sanskrit mūla — public domain. Digitized by sanskritdocuments.org.
Found a mistake?
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