Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
11. 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. 1. Let a man meditate on the fivefold Sdman, which is greater than great,'as the prdwas (senses). The hinkdra is smell? (nose), the prastava speech (tongue), the udgttha sight (eye), the pratihdra hearing (ear), the nidhana mind. These are one greater than the other. 2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than 1 Prana is explained by ghraza, smell; possibly ghréza may have been the original reading. Anyhow, it cannot be the mukhya praza here, because it is distinctly represented as the lowest sense. 26 KHANDOGYA-UPANISHAD. great, who knowing this meditates on the fivefold S4man, which is greater than great, as the pramas (senses). E1cHTH KHANDA. 1. Next for the sevenfold Sdman. Let a man meditate on the sevenfold Saman in _ speech. Whenever there is in speech the syllable hun}, that is hinkara, pra is the prast4va, 4 is the adi, the first, i.e. Om, 2. Ud is the udgitha, pra the pratihara, upa the upadrava, ni the nidhana. 3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold SAaman in speech. He becomes rich in food, and able to eat food. Nintu Kuawnpa. 1. Let a man meditate on the sevenfold Sdman as the sun. The sun is Sdman, because he is always the same (sama); he is SAman because he is the same, everybody thinking he looks towards me, he looks towards me ?. 2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkéra. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkara of that SAman (the sun). 3. What he is when first risen, that is the prastava. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastava of that Saman. 1 These are again the stobhAksharas, or musical syllables used in the performance of the SAman hymns ; see p. 22. * Cf. Kh. Up. Il, 2, 2. Comm. Il PRAPATHAKA, 9 KHANDA, 8, 27 4. What he is at the time of the sangava’, that is the Adi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the Adi? (the Om) of that Saman. 5. What he is just at noon, that is the udgitha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragdpati, for they share the udgttha of that Saman. ; 6. What he is after midday and before afternoon, that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), do not fall, for they share the pratihara of that Saman.
2; 6. What he is after midday and before afternoon, that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), do not fall, for they share the pratihara of that Saman. 7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that SAman. 8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them* down (nidadhati), for they share the nidhana of that S4man. Thus a man meditates on the sevenfold Sdman as the sun. * When the sun puts forth his rays, and when the cows are together with their calves, i.e. as Rajendralal Mitra says, after the cows have been milked and are allowed by the cowherds to suckle their young. 3 The tertium comparationis is here the 4 of Adi and the 4 of Adaya, i.e. holding. The d might have been added. ’ The cakes for the ancestral spirits, or the spirits themselves. 28 KHANDOGYA-UPANISHAD. TentTH Kuanopa. 1. Next let a man meditate on the sevenfold Saman which is uniform in itself! and leads beyond death. The word hink4ra has three syllables, the word prast4va has three syllables: that is equal (sama). 2. The word 4di (first, Om) has two syllables, the word pratihara has four syllables. Taking one syllable from that over, that is equal (sama). 3. The word udgttha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal. 4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables. 5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first? from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief. 6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold SAman as uniform in itself, which leads beyond death, yea, which leads beyond death. EveventH Kuawpa’. 1. The hink4ra is mind, the prastava speech, the udgitha sight, the pratihara hearing, the nidhana 1 Atmasammita is explained by the commentator either as having the same number of syllables in the names of the different SAmans, or as equal to the Highest Self. 2? There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm. . * After having explained the secret meaning of the whole Sdma- Il PRAPATHAKA, 13 KHANDA, 2. 29 breath. That is the Gdyatra Sdman, as interwoven in the (five) prazas'.
32? There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm. . * After having explained the secret meaning of the whole Sdma- Il PRAPATHAKA, 13 KHANDA, 2. 29 breath. That is the Gdyatra Sdman, as interwoven in the (five) prazas'. 2. He who thus knows this GAyatra interwoven in the prazas, keeps his senses, reaches the full life, he lives long?, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the G4yatra is, ‘Be not high-minded.’ TWELFTH KHaAwpaA. 1. The hinkdra is, he rubs (the fire-stick); the prastava, smoke rises; the udgttha, it burns; the pratih4ra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Saman as interwoven in fire %. 2. He who thus knows this Rathantara interwoven in fire, becomes radiant‘ and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, ‘Do not rinse the mouth or spit before the fire.’ ‘THIRTEENTH KHAWDA. 1, 2. Next follows the Vamadevya as interwoven in generation °, veda ceremonial, as it is to be understood by meditation only (dhyana), he proceeds to explain the secret meaning of the same ceremonial, giving to each its proper name in proper succession (gayatra, rathantara, &c.), and showing the hidden purport of those names. 1 Cf. Kh. Up. II, 7, 1, where préza is explained differently. The GAyatri itself is sometimes called prana. 3 The commentator generally takes gyok in the sense of bright. ’ The Rathantara is used for the ceremony of producing fire. “ Brahmavarsasa is the ‘glory of countenance’ produced by higher knowledge, an inspired look. Annéada, lit. able to eat, healthy, strong. ° Upamantrayate sa hink4ro, gfiapayate sa prastévas, striya saha 30 KHANDOGYA-UPANISHAD. FourTEENTH KHAwDA. 1. Rising, the sun is the hink4ra, risen, he is the prastava, at noon he is the udgttha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the Byzhat SAman as interwoven in the sun}. 2. He who thus knows the Brzhat as interwoven in the sun, becomes refulgent? and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the heat of the sun.’ FIFTEENTH KuHaAwpa. 1. The mists gather, that is the hinkara; the cloud has risen, that is the prast4va; it rains, that is the udgttha; it flashes and thunders, that is the pratihara; it stops, that is the nidhana. That is the Vairdpa Saman, as interwoven in Parganya, the god of rain. 2. He who thus knows the Vairfipa as interwoven in Parganya, obtains all kinds of cattle (virdpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the rain.’ SIXTEENTH KuHawpa, 1. The hink4ra is spring, the prastava summer, the udgttha the rainy season, the pratihara autumn,
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.
11. 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. 1. Let a man meditate on the fivefold Sdman, which is greater than great,'as the prdwas (senses). The hinkdra is smell? (nose), the prastava speech (tongue), the udgttha sight (eye), the pratihdra hearing (ear), the nidhana mind. These are one greater than the other. 2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than 1 Prana is explained by ghraza, smell; possibly ghréza may have been the original reading. Anyhow, it cannot be the mukhya praza here, because it is distinctly represented as the lowest sense. 26 KHANDOGYA-UPANISHAD. great, who knowing this meditates on the fivefold S4man, which is greater than great, as the pramas (senses). E1cHTH KHANDA. 1. Next for the sevenfold Sdman. Let a man meditate on the sevenfold Saman in _ speech. Whenever there is in speech the syllable hun}, that is hinkara, pra is the prast4va, 4 is the adi, the first, i.e. Om, 2. Ud is the udgitha, pra the pratihara, upa the upadrava, ni the nidhana. 3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold SAaman in speech. He becomes rich in food, and able to eat food. Nintu Kuawnpa. 1. Let a man meditate on the sevenfold Sdman as the sun. The sun is Sdman, because he is always the same (sama); he is SAman because he is the same, everybody thinking he looks towards me, he looks towards me ?. 2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkéra. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkara of that SAman (the sun). 3. What he is when first risen, that is the prastava. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastava of that Saman. 1 These are again the stobhAksharas, or musical syllables used in the performance of the SAman hymns ; see p. 22. * Cf. Kh. Up. Il, 2, 2. Comm. Il PRAPATHAKA, 9 KHANDA, 8, 27 4. What he is at the time of the sangava’, that is the Adi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the Adi? (the Om) of that Saman. 5. What he is just at noon, that is the udgitha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragdpati, for they share the udgttha of that Saman. ; 6. What he is after midday and before afternoon, that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), do not fall, for they share the pratihara of that Saman.
2; 6. What he is after midday and before afternoon, that is the pratihdra. On it all germs are dependent. Therefore these, having been conceived (pratihyzta), do not fall, for they share the pratihara of that Saman. 7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that SAman. 8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them* down (nidadhati), for they share the nidhana of that S4man. Thus a man meditates on the sevenfold Sdman as the sun. * When the sun puts forth his rays, and when the cows are together with their calves, i.e. as Rajendralal Mitra says, after the cows have been milked and are allowed by the cowherds to suckle their young. 3 The tertium comparationis is here the 4 of Adi and the 4 of Adaya, i.e. holding. The d might have been added. ’ The cakes for the ancestral spirits, or the spirits themselves. 28 KHANDOGYA-UPANISHAD. TentTH Kuanopa. 1. Next let a man meditate on the sevenfold Saman which is uniform in itself! and leads beyond death. The word hink4ra has three syllables, the word prast4va has three syllables: that is equal (sama). 2. The word 4di (first, Om) has two syllables, the word pratihara has four syllables. Taking one syllable from that over, that is equal (sama). 3. The word udgttha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal. 4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables. 5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first? from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief. 6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold SAman as uniform in itself, which leads beyond death, yea, which leads beyond death. EveventH Kuawpa’. 1. The hink4ra is mind, the prastava speech, the udgitha sight, the pratihara hearing, the nidhana 1 Atmasammita is explained by the commentator either as having the same number of syllables in the names of the different SAmans, or as equal to the Highest Self. 2? There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm. . * After having explained the secret meaning of the whole Sdma- Il PRAPATHAKA, 13 KHANDA, 2. 29 breath. That is the Gdyatra Sdman, as interwoven in the (five) prazas'.
32? There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm. . * After having explained the secret meaning of the whole Sdma- Il PRAPATHAKA, 13 KHANDA, 2. 29 breath. That is the Gdyatra Sdman, as interwoven in the (five) prazas'. 2. He who thus knows this GAyatra interwoven in the prazas, keeps his senses, reaches the full life, he lives long?, becomes great with children and cattle, great by fame. The rule of him who thus meditates on the G4yatra is, ‘Be not high-minded.’ TWELFTH KHaAwpaA. 1. The hinkdra is, he rubs (the fire-stick); the prastava, smoke rises; the udgttha, it burns; the pratih4ra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Saman as interwoven in fire %. 2. He who thus knows this Rathantara interwoven in fire, becomes radiant‘ and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, ‘Do not rinse the mouth or spit before the fire.’ ‘THIRTEENTH KHAWDA. 1, 2. Next follows the Vamadevya as interwoven in generation °, veda ceremonial, as it is to be understood by meditation only (dhyana), he proceeds to explain the secret meaning of the same ceremonial, giving to each its proper name in proper succession (gayatra, rathantara, &c.), and showing the hidden purport of those names. 1 Cf. Kh. Up. II, 7, 1, where préza is explained differently. The GAyatri itself is sometimes called prana. 3 The commentator generally takes gyok in the sense of bright. ’ The Rathantara is used for the ceremony of producing fire. “ Brahmavarsasa is the ‘glory of countenance’ produced by higher knowledge, an inspired look. Annéada, lit. able to eat, healthy, strong. ° Upamantrayate sa hink4ro, gfiapayate sa prastévas, striya saha 30 KHANDOGYA-UPANISHAD. FourTEENTH KHAwDA. 1. Rising, the sun is the hink4ra, risen, he is the prastava, at noon he is the udgttha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the Byzhat SAman as interwoven in the sun}. 2. He who thus knows the Brzhat as interwoven in the sun, becomes refulgent? and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the heat of the sun.’ FIFTEENTH KuHaAwpa. 1. The mists gather, that is the hinkara; the cloud has risen, that is the prast4va; it rains, that is the udgttha; it flashes and thunders, that is the pratihara; it stops, that is the nidhana. That is the Vairdpa Saman, as interwoven in Parganya, the god of rain. 2. He who thus knows the Vairfipa as interwoven in Parganya, obtains all kinds of cattle (virdpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of the rain.’ SIXTEENTH KuHawpa, 1. The hink4ra is spring, the prastava summer, the udgttha the rainy season, the pratihara autumn,
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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