Chandogya Upanishad 8.12

8.12.1

maghavan martyaṃ vā idaṃ śarīram āttaṃ mṛtyunā \
tad asyāmṛtasyāśarīrasyātmano 'dhiṣṭhānam \
ātto vai saśarīraḥ priyāpriyābhyām \
na vai saśarīrasya sataḥ priyāpriyayor apahatir asti \
aśarīraṃ vāva santaṃ na priyāpriye spṛśataḥ \\812.1\

'O Indra, mortal indeed is this body, held by death. But it is the support of this deathless, bodilessfootnote{Later the illustration of the bodiless air and the like will be given. They, though bodiless, are mortal but the Ātman is immortal and bodiless.} Ātman. Verily, the embodied self is held by pleasure and pain. Surely, there is no cessation of pleasure and pain for one who is embodied. But pleasure and pain do not indeed touch one who is bodiless.'

8.12.2

aśarīro vāyuḥ \
abhraṃ vidyut stanayitnur aśarīrāṇy etāni \
tad yathaitāny amuṣmād ākāśāt samutthāya paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyante \\812.2\

Bodiless is air; and white cloud, lightning, thunder, these also are bodiless. Now as these arise out of the yonder Ākāśa, reach the highest light and appear each with its own form, even so this serene one rises out of this body, reaches the highest light and appears in his own form. He is the Highest Person. There he moves about, laughing, playing, rejoicing with women, vehicles or relations, not remembering this body in which he was born. As an animal is attached to a chariot, even so is the Prāṇa attached to this body.

8.12.3

evam evaiṣa saṃprasādo 'smāc charīrāt samutthāya paraṃ jyotir upasaṃpadya svena rūpeṇābhiniṣpadyate \
sa uttamapuruṣaḥ \
sa tatra paryeti jakṣat krīḍan ramamāṇaḥ strībhir vā yānair vā jñātibhir vā nopajanaṃ smarann idaṃ śarīram \
sa yathā prayogya ācaraṇe yukta evam evāyam asmiñ charīre prāṇo yuktaḥ \\812.3\

8.12.4

atha yatraitad ākāśam anuviṣaṇṇaṃ cakṣuḥ sa cākṣuṣaḥ puruṣo darśanāya cakṣuḥ \
atha yo vededaṃ jighrāṇīti sa ātmā gandhāya ghrāṇam \
atha yo vededam abhivyāharāṇīti sa ātmā abhivyāhārāya vāk \
atha yo vededaṃ śṛṇvānīti sa ātmā śravaṇāya śrotram \\812.4\

Now, where the sight merges in Ākāśa (inside the eye, i.e., the black pupil of the eye), (there exists) that which is the person in the eye; and the eye is only for (his) seeing.footnote{} And he who knows 'I smell this', is the Ātman; the nose is for smelling. And he who knows 'I speak this', is the Ātman, the organ of speech is for speaking. And he who knows 'I hear this', is the Ātman; the ear is for hearing.

8.12.5

atha yo vededaṃ manvānīti sa ātmā \
mano 'sya daivaṃ cakṣuḥ \
sa vā eṣa etena daivena cakṣuṣā manasaitān kāmān paśyan ramate ya ete brahmaloke \\812.5\

And he who knows 'I think this', is the Ātman,footnote{} the mind is his divine eye. Through this divine eye of the mind he verily sees these desired objects which are in the Brahman-world, and rejoices.

8.12.6

taṃ vā etaṃ devā ātmānam upāsate \
tasmāt teṣāṃ sarve ca lokā āttāḥ sarve ca kāmāḥ \
sa sarvāṃś ca lokān āpnoti sarvāṃś ca kāmān yas tam ātmānam anuvidya vijānāti \
iti ha prjāpatir uvāca prajāpatir uvāca \\812.6\

'Verily, this is the Ātman whom the gods worship. Therefore all the worlds and all the desired objects are held by them. He obtains all the worlds and all the desired objects, who having known that Ātman (from the teacher and the scriptures) understands it.' Thus spoke Prajāpati—yea, thus spoke Prajāpati.