az : Chāndogya Upaniṣad, V.1
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abar vēn
1) ōhāy, kē mahist ud nēktum tis šnāsed, xvad mahist ud nēktum baved. vēn-z mahist ud nēktum.
2) ōhāy, kē pahlum tis šnāsed, xvad pahlum andar xvēšān baved. uzvān-z pahlum.
3) ōhāy, kē ōstīgānīh šnāsed, ēdar ud ānōh ōstīgān baved. cašm-iz ōstīgān.
4) ōhāy, kē kāmaghanzāmīh šnāsed, hān ī-š kām, mardōmīg ud yazdīg, ravāg baved. gōš-iz kāmaghanzāmīh.
5) ōhāy, kē māništ šnāsed, māništ ī xvēšān baved. menišn-z māništ.
6) nūn (panz) šnāsag ō ham pehikārd ud harv xvad ped “an vehdar”, “an vehdar” dāšt.
7) pas šnāsagīhā pēš dādār ī-šān pidar šud hend, u-šān guft kū: im bay, kē andar amāh nēktum?
u-š guft kū: ōy andar ašmāh nēktum ī ka az tan bē šaved tan vattum sahed.
u-š guft kū: ōy andar ašmāh nēktum ī ka az tan bē šaved tan vattum sahed.
8) uzvān bē šud, ud sāl-ē bē mānd. ka abāz mad, pursīd kū: ašmā bē az man cōn šāyist zīstan?
ēdōn cōn gung kē nē viyāvared, bē ped vēn vēn āvared ud bared, ped cašm vēned, ped gōš ašnaved, ud ped menišn mened.
uzvān andar mad.
9) cašm bē šud, ud sāl-ē bē mānd. ka abāz mad, pursīd kū: ašmā bē az man cōn šāyist zīstan?
ēdōn cōn kōr kē nē vēned, bē ped vēn vēn āvared ud bared, ped uzvān viyāvared, ped gōš ašnaved, ud ped menišn mened.
cašm andar mad.
10) gōš bē šud, ud sāl-ē bē mānd. ka abāz mad, pursīd kū: ašmā bē az man cōn šāyist zīstan?
ēdōn cōn karr kē nē ašnaved, bē ped vēn vēn āvared ud bared, ped uzvān viyāvared, ped cašm vēned, ud ped menišn mened.
gōš andar mad.
11) menišn bē šud, ud sāl-ē bē mānd. ka abāz mad, pursīd kū: ašmā bē az man cōn šāyist zīstan?
ēdōn cōn aburnāy kē abxrad, bē ped vēn vēn āvared ud bared, ped uzvān viyāvared, ped cašm vēned, ud ped gōš ašnaved.
menišn andar mad.
12) pas ka vēn nivinned šavān, abārīg šnāsagīhā hamē gugafend ēdōn cōn asp (uštar) ī mast ī ka (tazišn) gīred mēx ī-š pedisār pediš bast ēsted az gyāg bē kaned.
pas avēšān šnāsagān gird ī ōy mad hend, u-šān guft: im bay, bē mān, andar amāh tū hē nēktum, bē mā šav!
13) ud guft-iš uzvān kū: agar an ham pahlum, ēg tū hē pahlum!
ud guft-iš cašm kū: agar an ham ōstīgān, ēg tū hē ōstīgān!
14) ud guft-iš gōš kū: agar an ham kāmaghanzāmīh, ēg tū hē kāmaghanzāmīh!
ud guft-iš menišn kū: agar an ham māništ, ēg tū hē māništ!
15) cē-šān nē xvānend uzvān ayāb cašm ayāb gōš ayāb menišn, bē-šān vēn xvānend, cē hamāg vēn hend.
1) yo ha vai jyeṣṭʰaṁ ca śreṣṭʰaṁ ca veda jyeṣṭʰaś ca ha vai śreṣṭʰaś ca bʰavati prāṇo vāva jyeṣṭʰaś ca śreṣṭʰaś ca
2) yo ha vai vasiṣṭʰaṁ veda vasiṣṭʰo ha svānāṁ bʰavati vāg vāva vasiṣṭʰaḥ (vasiṣṭʰā)
3) yo ha vai pratiṣṭʰāṁ veda prati ha tiṣṭʰaty asmiṁś ca loke ’muṣmiṃś ca cakṣur vāva pratiṣṭʰā
4) yo ha vai saṃpadaṁ veda sa (saṁ) hāsmai kāmāḥ padyante daivāś ca mānuṣāś ca śrotraṁ vāva saṃpat
5) yo ha vā āyatanaṁ vedāyatanaṁ ha svānāṁ bʰavati mano ha vā (vāva) āyatanam
6) atʰa ha prāṇā ahaṁśreyasi vyūdire ahaṁ śreyān asmi ahaṁ śreyān asmīti
7) te ha prāṇāḥ prajāpatiṁ pitaram etyocuḥ bʰagavan ko naḥ śreṣṭʰa iti tān hovāca yasmin va utkrānte śarīraṁ pāpiṣṭʰataram iva dṛśyeta sa vaḥ śreṣṭʰa iti
8) sā ha vāg uccakrāma sā saṁvatsaraṁ proṣya paryetyovāca katʰam aśakatarte maj jīvitum iti yatʰā kalā avadantaḥ prāṇantaḥ prāṇena paśyantaś cakṣuṣā śṛṇvantaḥ śrotreṇa dʰyāyanto manasaivam iti praviveśa ha vāk
9) cakṣur hoccakrāma tat saṁvatsaraṁ proṣya paryetyovāca katʰam aśakatarte maj jīvitum iti yatʰāndʰā apaśyantaḥ prāṇantaḥ prāṇena vadanto vācā śṛṇvantaḥ śrotreṇa dʰyāyanto manasaivam iti praviveśa ha cakṣuḥ
10) śrotraṁ hoccakrāma tat saṁvatsaraṁ proṣya paryetyovāca katʰam aśakatarte maj jīvitum iti yatʰā badʰirā aśṛṇvantaḥ prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā dʰyāyanto manasaivam iti praviveśa ha śrotram
11) mano hoccakrāma tat saṁvatsaraṁ proṣya paryetyovāca katʰam aśakatarte maj jīvitum iti yatʰā bālā amanasaḥ (amanāsaḥ) prāṇantaḥ prāṇena vadanto vācā paśyantaś cakṣuṣā śr ṇvantaḥ śrotreṇaivam iti praviveśa ha manaḥ
12) atʰa ha prāṇa uccikramiṣan sa yatʰā suhayaḥ paḍvīśaśaṅkūn saṁkʰided evam itarān prāṇān samakʰidat taṁ hābʰisametyocuḥ bʰagavann edʰi (ehi) tvaṁ naḥ śreṣṭʰo’si motkramīr iti
13) atʰa hainam vāg uvāca yad ahaṁ vasiṣṭʰo’smi tvaṁ tadvasiṣṭʰo’sīti atʰa hainaṁ cakṣur uvāca yad aham pratiṣṭʰā’smi tvaṁ tatpratiṣṭʰā’sīti
14) atʰa hainaṃ śrotram uvāca yad aham sampad asmi tvaṁ tat sampad asīti atʰa hainaṁ mana uvāca yad aham āyatanam asmi tvaṁ tad āyatanam asīti
15) na vai vāco na cakṣūṁṣi na śrotrāṇi na manāṁsīty ācakṣate prāṇā ity evācakṣate prāṇo hy evaitāni sarvāṇi bʰavati
English
1. He who knows the elder and the best, himself becomes the oldest and the best. It is Life-Wind (prāṇa) which is the oldest and the best.
2. He who knows the prime, himself becomes primer among his own [relatives]. Speech (/ tongue) is prime.
3. He who knows the support, attains a support in this world and the other. The eye is the support.
4. He who knows the completion, becomes successful, humane and godly. Ears are completion.
5. He who knows the abode, becomes the abode of his own [relatives]. Mind is the abode.
6. Once, these senses began to quarrel on who is better, and each would say: “I am better.”
7. Those senses then went to the father, Lord of Creation (Prajāpati), and said: “O’ lord, which of us is better?” He told them: “The one is better among you, whom after his leave the body suffers more.”
8. Tongue left (the body); after one year he came back and asked: “How did you live without me?” (They said:) “Like muffled mutes, who inhale and exhale with the Life-Wind, see with the eye, hear with the ear, think with the mind. We did so.” Speech entered (the body.)
9. Eye left. After one year he came back and asked: “How did you live without me?” (They said:) “Like unseeing blinds, who inhale and exhale with the Life-Wind, talk with the speech, hear with the ear, think with the mind. We did so.” Sight entered (the body.)
10. Ear left. After one year he came back and asked: “How did you live without me?” (They said:) “Like unhearing deafs, who inhale and exhale with the Life-Wind, talk with the tongue, see with the eye, think with the mind. We did so.” Ear entered (the body.)
11. Mind left. After one year he came back and asked: “How did you live without me?” (They said:) “Like stupid children, who inhale and exhale with the Life-Wind, talk with the tongue, see with the eye, hear with the ear. We did so.” Mind entered (the body.)
12. As the Life-Wind was about to live, the other organs were torn, like a lively horse who is able to uproot the pegs that have bound him (with ropes). The senses came to him and said: “O’ Lord, you are better than us, be our leader.”
13. Thus tongue told him: “If I am better, then you are better.” Thus eye told him: “If I am support, then you are support.”
14. Thus ear told him: “If I am completion, then you are completion.” Thus mind told him: “If I am abode, then you are abode.”
15. These (other senses) then did not call themselves tongue or eye or ear or mind, they call themselves prāṇa, for they are all prāṇa.
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