Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Rik is the white light of the eye, SAman the blue exceeding darkness. This SAman (darkness) rests on the Azé (brightness). Therefore the Saman is sung as resting on the Azé. SA is the white light of the eye, ama the blue exceeding darkness, and that makes S4ma. 5. Now the person who is seen in the eye, he is Rik, he is Saman, Uktha‘, Yagus, Brahman. The form of that person (in the eye) is the same® as the } Name of the principal priest of the Sama-veda. ? Breath in the nose, sense of smelling. Comm. ® The shadow-self, the likeness or image thrown upon the eye; see Kh. Up. VIII, 9, 1. ‘ A set of hymns to be recited, whereas the Saman is sung, and the Yagus muttered. ° Cf. KA. Up. I, 6, 6. I PRAPATHAKA, 8 KHANDA, 2. 15 form of the other person (in the sun), the joints of the one (#tz& and Séman) are the joints of the other, the name of the one (ut) is the name of the other. 6. He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the viva (lyre), sing him, and from him also they obtain wealth. 7. He who knowing this sings a SAman, sings to both (the adhidaivata and adhydtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas; 8. And he obtains through the other the worlds beneath that, and the wishes of men. Therefore an Udgatr? priest who knows this, may say (to the sacrificer for whom he officiates) ; g. ‘What wish shall I obtain for you by my songs?’ For he who knowing this sings a Saman is able to obtain wishes through his song, yea, through his song. Eicutu Kuawpa. 1. There were once three men, well-versed in udgitha?, Silaka Salavatya, Kaikitayana Dalbhya, and Pravahawa Gaivali. They said: ‘We are wellversed in udgttha. Let us have a discussion on udgitha.’ 2. They all agreed and sat down. Then Pravahaza Gaivali? said: ‘Sirs, do you both speak first, ' } Cognisant of the deeper meanings of udgitha, i.e. Om. * He, though not being a Braéhmaza, turns out to be the only one who knows the true meaning of udgitha, i.e. the Highest Brahman. 16 KHANDOGYA-UPANISHAD. for I wish to hear what two Brahmamzas! have to say.’ 3. Then Silaka Salavatya said to Kaikitdyana Daélbhya: ‘Let me ask you.’ ‘ Ask,’ he replied. 4. ‘What is the origin of the Saman?’ ‘ Tone (svara),’ he replied. ‘What is the origin of tone?’ ‘Breath,’ he replied. ‘What is the origin of breath?’ ‘Food,’ he replied. ‘What is the origin of food?’ ‘Water,’ he replied. 5. ‘What is the origin of water?’ ‘ That world (heaven),’ he replied. ‘And what is the origin of that world ?’— He replied: ‘Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Séman in the world of svarga, for the S4man is extolled as svarga (heaven).’
25. ‘What is the origin of water?’ ‘ That world (heaven),’ he replied. ‘And what is the origin of that world ?’— He replied: ‘Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Séman in the world of svarga, for the S4man is extolled as svarga (heaven).’ 6. Then said Silaka Salavatya to Kaikitdyana Dalbhya: ‘O Dalbhya, thy SA4man is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’ 7. ‘Well then, let me know this from you, Sir,’ said Dalbhya. ‘Know it,’ replied Silaka SalAvatya. ‘What is the origin of that world (heaven) ?’ ‘This world,’ he replied. ‘And what is the origin of this world ?’— He- replied: ‘Let no man carry the Sdman beyond this world as its rest. We place the SAman 1 In V, 3, 5, Pravahana Gaivali is distinctly called a raganyabandhu. I PRAPATHAKA, 9 KHANDA, 4. 17 in this world as its rest, for the SAman is extolled as rest.’ 8. Then said Pravahaza Gaivali to Silaka Salavatya: ‘Your Saman (the earth), O Salavatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’ ‘Well then, let me know this from you, Sir,’ said Salavatya. ‘ Know it,’ replied Gaivali. Nintu Kuawpa. 1. ‘What is the origin of this world?’ ‘Ether?,’ he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest. 2. He is indeed the udgttha (Om= Brahman), greater than great (parovartyas), he is without end. He who knowing this meditates on the udgttha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great. 3. Atidhanvan Saunaka, having taught this udgttha to Udara-sdzdilya, said: ‘As long as they will know in your family this udgttha, their life in this world will be greater than great. 4. ‘And thus also will be their state in the other world.” He who thus knows the udgttha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world. 1 Ether, or we might translate it by space, both being intended, however, as names or symbols of the Highest Brahman. See Ved4nta-sfitra I, 1, 22. [3] c 18 KHANDOGYA-UPANISHAD. TrentH KHawpa. 1. When the Kurus had been destroyed by (hail) stones', Ushasti Kakrayama lived as a beggar with his virgin? wife at Ibhyagrama. 2. Seeing a chief eating beans, he begged of him. The chief said: ‘I have no more, except those which are put away for me here.’ 3. Ushasti said: ‘Give me to eat of them.’ He gave him the beans, and said: ‘There is something to drink also’ Then said Ushasti: ‘If I drank of it, I should have drunk what was left by another, and is therefore unclean.’ 4. The chief said: ‘Were not those beans also left over and therefore unclean ?’
3The chief said: ‘Were not those beans also left over and therefore unclean ?’ ‘No,’ he replied; ‘for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure *.’ 5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away. 6. Rising the next morning, Ushasti said to her: ‘Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.’ 1 When they had been killed either by stone weapons, or by a shower of stones, which produced a famine in the land. Comm. * A/ikt is not the name of the wife of Ushasti, nor does it mean strong enough to travel. Sankara explains it as anupagdtapayodharAdistrivyaiigan4, and Anandagiri adds, Svairasaméire ‘pi na vyabhikfrasanketi darsayitum Afkyeti viseshanam. She was so young that she was allowed to run about freely, without exciting any suspicion. Another commentator says, Gr#h4d bahirgantumarh4 anupagAtapayodhar4. * Or, according to the commentator, ‘ water I can get whenever I like.’ I PRAPATHAKA, 11 KHANDA, 2. 19 7. His wife said to him: ‘ Look, here are those beans of yours.’ Having eaten them, he went to the sacrifice which was being performed. 8. He went and sat down on the orchestra near the Udgatvzs, who were going to sing their hymns of praise. And he said to the Prastotrz (the leader) : 9. ‘ Prastotv?, if you, without knowing! the deity which belongs to the prastéva (the hymns &c. of the Prastotr2), are going to sing it, your head will -fall off.’ 10. In the same manner he addressed the Udgat7z: ‘ Udgatrz, if you, without knowing the deity which belongs to the udgitha (the hymns of the Udgatvz), .are going to sing it, your head will fall off.’ 11. In the same manner he addressed the Pratihartr2: ‘ Pratihartsz, if you, without knowing the deity which belongs to the pratihdra (the hymns of the Pratihart77), are going to sing it, your head will fall off.’ They stopped, and sat down in silence. ELEVENTH KHanpa, 1. Then the sacrificer said to him: ‘I should like to know who you are, Sir.’ He replied: ‘I am Ushasti Aakrayana.’ 2. He said: ‘I looked for you, Sir, for all these sacrificial offices, but not finding you’, 1 chose others.’ ~ ? The commentator is at great pains to show that a priest may officiate without knowing the secret meanings here assigned to certain parts of the sacrifice, and without running any risk of punishment. Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danger of losing his head. ® Should it be avittv4, as in I, 2, 9? C2 20 KHANDOGYA-UPANISHAD. 3. ‘But now, Sir, take all the sacrificial offices.’ Ushasti said: ‘Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.’ The sacrificer assented.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
14. Rik is the white light of the eye, SAman the blue exceeding darkness. This SAman (darkness) rests on the Azé (brightness). Therefore the Saman is sung as resting on the Azé. SA is the white light of the eye, ama the blue exceeding darkness, and that makes S4ma. 5. Now the person who is seen in the eye, he is Rik, he is Saman, Uktha‘, Yagus, Brahman. The form of that person (in the eye) is the same® as the } Name of the principal priest of the Sama-veda. ? Breath in the nose, sense of smelling. Comm. ® The shadow-self, the likeness or image thrown upon the eye; see Kh. Up. VIII, 9, 1. ‘ A set of hymns to be recited, whereas the Saman is sung, and the Yagus muttered. ° Cf. KA. Up. I, 6, 6. I PRAPATHAKA, 8 KHANDA, 2. 15 form of the other person (in the sun), the joints of the one (#tz& and Séman) are the joints of the other, the name of the one (ut) is the name of the other. 6. He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the viva (lyre), sing him, and from him also they obtain wealth. 7. He who knowing this sings a SAman, sings to both (the adhidaivata and adhydtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas; 8. And he obtains through the other the worlds beneath that, and the wishes of men. Therefore an Udgatr? priest who knows this, may say (to the sacrificer for whom he officiates) ; g. ‘What wish shall I obtain for you by my songs?’ For he who knowing this sings a Saman is able to obtain wishes through his song, yea, through his song. Eicutu Kuawpa. 1. There were once three men, well-versed in udgitha?, Silaka Salavatya, Kaikitayana Dalbhya, and Pravahawa Gaivali. They said: ‘We are wellversed in udgttha. Let us have a discussion on udgitha.’ 2. They all agreed and sat down. Then Pravahaza Gaivali? said: ‘Sirs, do you both speak first, ' } Cognisant of the deeper meanings of udgitha, i.e. Om. * He, though not being a Braéhmaza, turns out to be the only one who knows the true meaning of udgitha, i.e. the Highest Brahman. 16 KHANDOGYA-UPANISHAD. for I wish to hear what two Brahmamzas! have to say.’ 3. Then Silaka Salavatya said to Kaikitdyana Daélbhya: ‘Let me ask you.’ ‘ Ask,’ he replied. 4. ‘What is the origin of the Saman?’ ‘ Tone (svara),’ he replied. ‘What is the origin of tone?’ ‘Breath,’ he replied. ‘What is the origin of breath?’ ‘Food,’ he replied. ‘What is the origin of food?’ ‘Water,’ he replied. 5. ‘What is the origin of water?’ ‘ That world (heaven),’ he replied. ‘And what is the origin of that world ?’— He replied: ‘Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Séman in the world of svarga, for the S4man is extolled as svarga (heaven).’
25. ‘What is the origin of water?’ ‘ That world (heaven),’ he replied. ‘And what is the origin of that world ?’— He replied: ‘Let no man carry the Saman beyond the world of svarga (heaven). We place (recognise) the Séman in the world of svarga, for the S4man is extolled as svarga (heaven).’ 6. Then said Silaka Salavatya to Kaikitdyana Dalbhya: ‘O Dalbhya, thy SA4man is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’ 7. ‘Well then, let me know this from you, Sir,’ said Dalbhya. ‘Know it,’ replied Silaka SalAvatya. ‘What is the origin of that world (heaven) ?’ ‘This world,’ he replied. ‘And what is the origin of this world ?’— He- replied: ‘Let no man carry the Sdman beyond this world as its rest. We place the SAman 1 In V, 3, 5, Pravahana Gaivali is distinctly called a raganyabandhu. I PRAPATHAKA, 9 KHANDA, 4. 17 in this world as its rest, for the SAman is extolled as rest.’ 8. Then said Pravahaza Gaivali to Silaka Salavatya: ‘Your Saman (the earth), O Salavatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.’ ‘Well then, let me know this from you, Sir,’ said Salavatya. ‘ Know it,’ replied Gaivali. Nintu Kuawpa. 1. ‘What is the origin of this world?’ ‘Ether?,’ he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest. 2. He is indeed the udgttha (Om= Brahman), greater than great (parovartyas), he is without end. He who knowing this meditates on the udgttha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great. 3. Atidhanvan Saunaka, having taught this udgttha to Udara-sdzdilya, said: ‘As long as they will know in your family this udgttha, their life in this world will be greater than great. 4. ‘And thus also will be their state in the other world.” He who thus knows the udgttha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world. 1 Ether, or we might translate it by space, both being intended, however, as names or symbols of the Highest Brahman. See Ved4nta-sfitra I, 1, 22. [3] c 18 KHANDOGYA-UPANISHAD. TrentH KHawpa. 1. When the Kurus had been destroyed by (hail) stones', Ushasti Kakrayama lived as a beggar with his virgin? wife at Ibhyagrama. 2. Seeing a chief eating beans, he begged of him. The chief said: ‘I have no more, except those which are put away for me here.’ 3. Ushasti said: ‘Give me to eat of them.’ He gave him the beans, and said: ‘There is something to drink also’ Then said Ushasti: ‘If I drank of it, I should have drunk what was left by another, and is therefore unclean.’ 4. The chief said: ‘Were not those beans also left over and therefore unclean ?’
3The chief said: ‘Were not those beans also left over and therefore unclean ?’ ‘No,’ he replied; ‘for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure *.’ 5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away. 6. Rising the next morning, Ushasti said to her: ‘Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.’ 1 When they had been killed either by stone weapons, or by a shower of stones, which produced a famine in the land. Comm. * A/ikt is not the name of the wife of Ushasti, nor does it mean strong enough to travel. Sankara explains it as anupagdtapayodharAdistrivyaiigan4, and Anandagiri adds, Svairasaméire ‘pi na vyabhikfrasanketi darsayitum Afkyeti viseshanam. She was so young that she was allowed to run about freely, without exciting any suspicion. Another commentator says, Gr#h4d bahirgantumarh4 anupagAtapayodhar4. * Or, according to the commentator, ‘ water I can get whenever I like.’ I PRAPATHAKA, 11 KHANDA, 2. 19 7. His wife said to him: ‘ Look, here are those beans of yours.’ Having eaten them, he went to the sacrifice which was being performed. 8. He went and sat down on the orchestra near the Udgatvzs, who were going to sing their hymns of praise. And he said to the Prastotrz (the leader) : 9. ‘ Prastotv?, if you, without knowing! the deity which belongs to the prastéva (the hymns &c. of the Prastotr2), are going to sing it, your head will -fall off.’ 10. In the same manner he addressed the Udgat7z: ‘ Udgatrz, if you, without knowing the deity which belongs to the udgitha (the hymns of the Udgatvz), .are going to sing it, your head will fall off.’ 11. In the same manner he addressed the Pratihartr2: ‘ Pratihartsz, if you, without knowing the deity which belongs to the pratihdra (the hymns of the Pratihart77), are going to sing it, your head will fall off.’ They stopped, and sat down in silence. ELEVENTH KHanpa, 1. Then the sacrificer said to him: ‘I should like to know who you are, Sir.’ He replied: ‘I am Ushasti Aakrayana.’ 2. He said: ‘I looked for you, Sir, for all these sacrificial offices, but not finding you’, 1 chose others.’ ~ ? The commentator is at great pains to show that a priest may officiate without knowing the secret meanings here assigned to certain parts of the sacrifice, and without running any risk of punishment. Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danger of losing his head. ® Should it be avittv4, as in I, 2, 9? C2 20 KHANDOGYA-UPANISHAD. 3. ‘But now, Sir, take all the sacrificial offices.’ Ushasti said: ‘Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.’ The sacrificer assented.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.