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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1C2 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. 4. Then the Prastotvz approached him, saying: ‘Sir, you said to me, “ Prastotrz, if you, without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off,’—which then is that deity?’ 5. He said: ‘Breath (praza). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastava. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.’ 6. Then the Udgatrz approached him, saying : ‘Sir, you said to me, “ Udgats7, if you, without knowing the deity which belongs to the udgttha, are going to sing it, your head will fall off,’— which then is that deity ?’ 7. He said: ‘The sun (Aditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgttha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.’ 8. Then the Pratihartyz approached him, saying : ‘Sir, you said to me, “ Pratihart7z, if you, without knowing the deity belonging to the pratihdra, are going to sing it, your head will fall off,’—which then is that deity ?’ 9. He said: ‘Food (anna). For all these beings I PRAPATHAKA, 12 KHANDA, 5. 21 live when they partake of food. This is the deity belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me.’ , TWELFTH Kuanpa. 1. Now follows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava Maitreya, went out to repeat the Veda (in a quiet place). 2. A white (dog) appeared before him, and other dogs gathering round him, said to him: ‘Sir, sing and get us food, we are hungry.’ 3. The white dog said to them: ‘Come to me to-morrow morning.’ Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched. 4. The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamana hymn* After they had settled down, they began to say Hin. 5. ‘Om, let us eat! Om, let us drink! Om, may the divine Varuaa, PragApati, Savitrz? bring us food! Lord of food, bring hither food, bring it, Om!’ 1 There are certain etymological fancies for assigning each deity to a certain portion of the Sama-veda ceremonial. Thus praza is assigned to the prastava, because both words begin with pra. Aditya is assigned to the udgitha, because the sun is ut. Anna, food, is assigned to the pratihara, because food is taken, pratihrzyate, &c.
2Thus praza is assigned to the prastava, because both words begin with pra. Aditya is assigned to the udgitha, because the sun is ut. Anna, food, is assigned to the pratihara, because food is taken, pratihrzyate, &c. 2 This alludes to a ceremony where the priests have to walk in procession, each priest holding the gown of the preceding priest. . * The commentator explains Varuza and Pragapati as epithets of Savitri, or the sun, meaning rain-giver and man-protector. 22 EHANDOGYA-UPANISHAD. THIRTEENTH KuHANDA 1 t. The syllable Hau? is this world (the earth), the syllable H4i* the air, the syllable Atha the moon, the syllable Iha the self, the syllable {¢ is Agni, fire. 2. The syllable U is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi® is the Visve Devas, the syllable Hin is Pragdpati, Svara ® (tone) is breath (praza), the syllable YA is food, the syllable Vag? is Virag. 3. The thirteenth stobha syllable, viz. the indistinct syllable Hun, is the Undefinable (the Highest Brahman). 4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the SAmans in this wise. He becomes rich in food, and able to eat food *—yea, able to eat food. 1 The syllables here mentioned are the so-called stobh4ksharas, sounds used in the musical recitation of the Séman hymns, probably to fill out the intervals in the music for which there were no words in the hymns, These syllables are marked in the MSS. of the Sama-veda, but their exact character and purpose are not quite clear. * A stobha syllable used in the Rathantara SAman. * Used in the VAmadevya Saman. ‘ The SAman addressed to Agni takes the syllable f as nidhana. * The stobha syllables used in the SAéman addressed to the Visve Devas. * See Kh. Up. I, 4, 4. * The commentator takes vig as a stobha, as a syllable occurring in hymns addressed to VirAg, and as implying either the deity Virag or food. * Te. wealthy and healthy. Il PRAPATHAKA, 2 KHANDA, 2. 23 SECOND PRAPA7#HAKA. First KuHawpa. 1. Meditation on the whole! of the Sd4man is good, and people, when anything is good, say it is SAman ; when it is not good, it is not SAman. 2. Thus they also say, he approached him with Saman, i.e. becomingly; and he approached him without S4man, i. e. unbecomingly. 3. And they also say, truly this is Saman for us, i.e. it is good for us, when it is good; and truly that is not Saman for us, i.e. it is not good for us, when it is not good. 4. If any one knowing this meditates on the S4man as good, depend upon it all good qualities will approach quickly, aye, they will become his own *, SECOND KHANDA. 1. Let a man meditate on the fivefold S&man ° as the five worlds. The hink4ra is the earth, the prast4va the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line. 2. In a descending line, the hinkara is heaven,
31. Let a man meditate on the fivefold S&man ° as the five worlds. The hink4ra is the earth, the prast4va the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line. 2. In a descending line, the hinkara is heaven, 1 Hitherto meditation on certain portions only of the Samaveda and the SAma-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the S4man. * Cf. Kh. Up. III, 19, 4. * The five forms in which the Sdman is used for sacrificial purposes. The S4man is always to be understood as the Good, as Dharma, and as Brahman. 24 KHANDOGYA-UPANISHAD. the prastava the sun, the udgitha the sky, the pratihara the fire, the nidhana the earth. 3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold SAman as the worlds ?. Tuirp KHANDA. 1. Let a man meditate on the fivefold S&aman as rain, The hinkdéra is wind (that brings the rain); the prast4va is, ‘the cloud is come;’ the_ udgitha is, ‘it rains;’ the pratihdra, ‘it flashes, it thunders ;’ 2. The nidhana is, ‘it stops. There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold SAman as rain. FourtH Kuanopa. 1. Let a man meditate on the fivefold S&man in all waters. When the clouds gather, that is the hinkara; when it rains, that is the prastava; that which flows in the east ?, that is the udgitha; that which flows in the west’, that is the pratihara; the sea is the nidhana. 2. He does not die in water‘, nay, he is rich in 1 The commentator supplies some fanciful reasons why each of the five Sdmans is identified with certain objects. Earth is said to be the hink4ra, because both always come first. Agni is prastava, because sacrifices are praised in the fire (prastQyante). The sky is udgitha, because it is also called gagana, and both words have the letter g in common. The sun is pratihara, because everybody wishes the sun to come towards him (prati). Heaven is nidhana, because those who depart from here are placed there (nidhiyante), &c. 2 The Ganges, &c. Comm. 3 The Narmada, &c. Comm. ‘ The commentator adds, ‘unless he wishes to die in the Ganges,’ II PRAPATHAKA, 7 KHANDA, 2. 25 water who knowing this meditates on the fivefold Saman as all waters. FirtH Kuawpa. 1. Let a man meditate on the fivefold SAaman as the seasons. The hink4ra is spring, the prastéva — summer (harvest of yava, &c.), the udgttha the rainy season, the pratihara autumn, the nidhana winter. ‘ 2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Saman as the seasons. SrxtH Kuawpa. 1. Let a man meditate on the fivefold SAman in animals. The hinkdra is goats, the prast4va sheep, the udgttha cows, the pratihara horses, the nidhana man. 2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold SA4man as animals. SEVENTH KHANDA.
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.
1C2 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. 4. Then the Prastotvz approached him, saying: ‘Sir, you said to me, “ Prastotrz, if you, without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off,’—which then is that deity?’ 5. He said: ‘Breath (praza). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastava. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.’ 6. Then the Udgatrz approached him, saying : ‘Sir, you said to me, “ Udgats7, if you, without knowing the deity which belongs to the udgttha, are going to sing it, your head will fall off,’— which then is that deity ?’ 7. He said: ‘The sun (Aditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgttha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.’ 8. Then the Pratihartyz approached him, saying : ‘Sir, you said to me, “ Pratihart7z, if you, without knowing the deity belonging to the pratihdra, are going to sing it, your head will fall off,’—which then is that deity ?’ 9. He said: ‘Food (anna). For all these beings I PRAPATHAKA, 12 KHANDA, 5. 21 live when they partake of food. This is the deity belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me.’ , TWELFTH Kuanpa. 1. Now follows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava Maitreya, went out to repeat the Veda (in a quiet place). 2. A white (dog) appeared before him, and other dogs gathering round him, said to him: ‘Sir, sing and get us food, we are hungry.’ 3. The white dog said to them: ‘Come to me to-morrow morning.’ Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched. 4. The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamana hymn* After they had settled down, they began to say Hin. 5. ‘Om, let us eat! Om, let us drink! Om, may the divine Varuaa, PragApati, Savitrz? bring us food! Lord of food, bring hither food, bring it, Om!’ 1 There are certain etymological fancies for assigning each deity to a certain portion of the Sama-veda ceremonial. Thus praza is assigned to the prastava, because both words begin with pra. Aditya is assigned to the udgitha, because the sun is ut. Anna, food, is assigned to the pratihara, because food is taken, pratihrzyate, &c.
2Thus praza is assigned to the prastava, because both words begin with pra. Aditya is assigned to the udgitha, because the sun is ut. Anna, food, is assigned to the pratihara, because food is taken, pratihrzyate, &c. 2 This alludes to a ceremony where the priests have to walk in procession, each priest holding the gown of the preceding priest. . * The commentator explains Varuza and Pragapati as epithets of Savitri, or the sun, meaning rain-giver and man-protector. 22 EHANDOGYA-UPANISHAD. THIRTEENTH KuHANDA 1 t. The syllable Hau? is this world (the earth), the syllable H4i* the air, the syllable Atha the moon, the syllable Iha the self, the syllable {¢ is Agni, fire. 2. The syllable U is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi® is the Visve Devas, the syllable Hin is Pragdpati, Svara ® (tone) is breath (praza), the syllable YA is food, the syllable Vag? is Virag. 3. The thirteenth stobha syllable, viz. the indistinct syllable Hun, is the Undefinable (the Highest Brahman). 4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the SAmans in this wise. He becomes rich in food, and able to eat food *—yea, able to eat food. 1 The syllables here mentioned are the so-called stobh4ksharas, sounds used in the musical recitation of the Séman hymns, probably to fill out the intervals in the music for which there were no words in the hymns, These syllables are marked in the MSS. of the Sama-veda, but their exact character and purpose are not quite clear. * A stobha syllable used in the Rathantara SAman. * Used in the VAmadevya Saman. ‘ The SAman addressed to Agni takes the syllable f as nidhana. * The stobha syllables used in the SAéman addressed to the Visve Devas. * See Kh. Up. I, 4, 4. * The commentator takes vig as a stobha, as a syllable occurring in hymns addressed to VirAg, and as implying either the deity Virag or food. * Te. wealthy and healthy. Il PRAPATHAKA, 2 KHANDA, 2. 23 SECOND PRAPA7#HAKA. First KuHawpa. 1. Meditation on the whole! of the Sd4man is good, and people, when anything is good, say it is SAman ; when it is not good, it is not SAman. 2. Thus they also say, he approached him with Saman, i.e. becomingly; and he approached him without S4man, i. e. unbecomingly. 3. And they also say, truly this is Saman for us, i.e. it is good for us, when it is good; and truly that is not Saman for us, i.e. it is not good for us, when it is not good. 4. If any one knowing this meditates on the S4man as good, depend upon it all good qualities will approach quickly, aye, they will become his own *, SECOND KHANDA. 1. Let a man meditate on the fivefold S&man ° as the five worlds. The hink4ra is the earth, the prast4va the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line. 2. In a descending line, the hinkara is heaven,
31. Let a man meditate on the fivefold S&man ° as the five worlds. The hink4ra is the earth, the prast4va the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line. 2. In a descending line, the hinkara is heaven, 1 Hitherto meditation on certain portions only of the Samaveda and the SAma-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the S4man. * Cf. Kh. Up. III, 19, 4. * The five forms in which the Sdman is used for sacrificial purposes. The S4man is always to be understood as the Good, as Dharma, and as Brahman. 24 KHANDOGYA-UPANISHAD. the prastava the sun, the udgitha the sky, the pratihara the fire, the nidhana the earth. 3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold SAman as the worlds ?. Tuirp KHANDA. 1. Let a man meditate on the fivefold S&aman as rain, The hinkdéra is wind (that brings the rain); the prast4va is, ‘the cloud is come;’ the_ udgitha is, ‘it rains;’ the pratihdra, ‘it flashes, it thunders ;’ 2. The nidhana is, ‘it stops. There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold SAman as rain. FourtH Kuanopa. 1. Let a man meditate on the fivefold S&man in all waters. When the clouds gather, that is the hinkara; when it rains, that is the prastava; that which flows in the east ?, that is the udgitha; that which flows in the west’, that is the pratihara; the sea is the nidhana. 2. He does not die in water‘, nay, he is rich in 1 The commentator supplies some fanciful reasons why each of the five Sdmans is identified with certain objects. Earth is said to be the hink4ra, because both always come first. Agni is prastava, because sacrifices are praised in the fire (prastQyante). The sky is udgitha, because it is also called gagana, and both words have the letter g in common. The sun is pratihara, because everybody wishes the sun to come towards him (prati). Heaven is nidhana, because those who depart from here are placed there (nidhiyante), &c. 2 The Ganges, &c. Comm. 3 The Narmada, &c. Comm. ‘ The commentator adds, ‘unless he wishes to die in the Ganges,’ II PRAPATHAKA, 7 KHANDA, 2. 25 water who knowing this meditates on the fivefold Saman as all waters. FirtH Kuawpa. 1. Let a man meditate on the fivefold SAaman as the seasons. The hink4ra is spring, the prastéva — summer (harvest of yava, &c.), the udgttha the rainy season, the pratihara autumn, the nidhana winter. ‘ 2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Saman as the seasons. SrxtH Kuawpa. 1. Let a man meditate on the fivefold SAman in animals. The hinkdra is goats, the prast4va sheep, the udgttha cows, the pratihara horses, the nidhana man. 2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold SA4man as animals. SEVENTH KHANDA.
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.
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