Isavasya OR Isa Upanisad
Brhadaranyaka Upanisad
Chandogya Upanisad
Taittiriya Upanisad
Aitareya Upanisad
Kausitaki Upanisad
Kena Upanisad
Katha Upanisad
Svetasvatara Upanisad
The Mundaka Upanisad
Prasna Upanisad
Chapter One
Chapter Two
Chapter Three
Chapter Four
Chapter Five
Chapter Six
Mandukya Upanisad
Maitri Upanisad
Prasna Upanisad

Chapter Four

1. Then Sauryayanin Gargya asked him, ‘Blessed one, what things in the person sleep? What things in it stay awake? Which god sees dreams? Whose happiness is it? And in what are all these established?’

2. He told him, ‘Gargya, just as, when the sun sets, its rays all become one in its circle of fire, and when it rises they come out of it, time after time, so everything becomes one in the highest god, the mind. So at that time a person does not hear, does not see, does not smell, does not taste, does not touch, does not speak, does not feel pleasure, does not excrete, does not move about: folk say, He is asleep.

3. ‘Only the fires of breath stay awake in this city. The lower breath is the Garhapatya, the Anvaharyapacana the diffused breath; since it is drawn from the Garhapatya, the Ahavaniya is the breath (prana), from ‘drawing’(pranayana).

4. ‘The central breath (samana) is so called because it makes the two offerings, the in-breath and the out-breath, equal the sacrifice is the up-breath (udana): every day it brings the patron of the sacrifice to Brahman.

5. ‘Here, in sleep, the god experiences greatness. Whatever object of sight he has seen, he sees again; whatever object of hearing he has heard, he hears again; whatever he has experienced in different regions and directions, he experiences again and again. What he has seen and what he has not seen; what he has heard and what he has not heard; what he has experienced and what he has not experienced; what is and what is not he sees it all. He sees it, being all.

6. ‘When he is overwhelmed by light, the god sees no dreams. Now there is bliss, in this body.

7. ‘Good man, just as birds flock to the tree that is their home, all of that flocks to the supreme self:

8. Earth and the element of earth, water and the element of water, fire and the element of fire, air and the element of air, space and the element of space, the eye and that which can be seen, the ear and that which can be heard, smell and that which can be smelt, taste and that which can be tasted, the skin and that which can be touched, the hands and that which can be held, the loins and that which can be enjoyed, the anus and that which can be excreted, the feet and the path that can be taken, the mind and that which can be thought, the intelligence and that which can be understood, the ego and that with which one can identify, consciousness and that of which one can be conscious, light and that which can be illuminated, breath and that which can be supported.

9. ‘It is the seer, the toucher, the hearer, the smeller, the taster, the thinker, the understander, the doer, the self of knowledge, the person. It flocks to the supreme imperishable self.

10. ‘Good man, the one who knows the shadowless, bodiless, bloodless, pure imperishable, attains the supreme imperishable. Knowing all, he becomes all. There is averse about it:

11. ‘Good man, he one who knows the imperishable, In which the self of knowledge-with all gods- Breaths and beings too, stand firm, all-knowing, has entered into all.’