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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1His 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, sete sa udgithad, pratistri saha sete sa pratiharak, kalam gasshati tan nidhanam, param gasshati tan nidhanam. Etad vamadevyam mithune protam. 2. Sa ya evam etad vamadevyam mithune protam veda, mithuni bhavati, mithunan mithunt pragdyate, sarvam yur eti, gycg givati, mah4n pragay& pasubhir bhavati, mah4n kirttya. Na kaméana pariharet tad vratam. * The sun is br#hat. The Brthat SAman is to be looked upon as the sun, or the Brzhat has Aditya for its deity. ? The same as brahmavaréasin. Il PRAPATHAKA, 18 KHANDA, 2. 3I the nidhana winter. That is the Vairaga SAman, as interwoven in the seasons. 2. He who thus knows the Vairaga, as interwoven in the seasons, shines (virdgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the seasons,’ SEVENTEENTH KHAWDA, 1. The hink4ra is the earth, the prast4va the sky, the udgttha heaven, the pratihara the regions, the nidhana the sea. These are the Sakvart Sdmans, as interwoven in the worlds!. 2. He who thus knows the Sakvarts, as interwoven in the worlds, becomes possessed, of the worlds, he reaches the full life, he lives long, .becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the worlds.’ EIGHTEENTH KHANDA. 1. The hinkara is goats, the prastdva sheep, the udgttha cows, the pratihara horses, the nidhana man. These are the Revatt SAmans, as interwoven in animals. 2. He who thus knows these Revatts, as interwoven in animals, becomes rich in animals’, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of animals.’ 1 The Sakvaris are sung with the Mah&namnts. These are said to be water, and the worlds are said to rest on water. ® Revat means rich. 32 EKHANDOGYA-UPANISHAD. NINETEENTH KHaAwDA. 1. The hinkara is hair, the prast4va skin, the udgitha flesh, the pratihdra bone, the nidhana marrow. That is the Yagfidyagitya Sd4man, as interwoven in the members of the body. 2. He who thus knows the Yagfidyagiitya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not eat marrow for a year,’ or ‘Do not eat marrow at all.’ TWENTIETH KHANDA. 1. The hinkdra is fire, the prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana the moon. That is the Ragana SAman, as interwoven in the deities.
2His rule is, ‘Do not eat marrow for a year,’ or ‘Do not eat marrow at all.’ TWENTIETH KHANDA. 1. The hinkdra is fire, the prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana the moon. That is the Ragana SAman, as interwoven in the deities. 2. He who thus knows the RaAgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not speak evil of the Brahmamas.’ TWENTy-FIRST Kuawnpa. 1. The hink4ra is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the S4man, as interwoven in everything. 2. Hewho thus knows this SAman, as interwoven in everything, he becomes everything. II PRAPATHAKA, 22 KHANDA, 2. 33 3. And thus it is said in the following verse: ‘There are the. fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hink4ra, the prast4va, &c.), and the other forms of the Saman. Greater than these there is nothing else besides.’ 4. He who knows this, knows everything. All regions offer him gifts. His rule is, ‘Let him meditate (on the Saman), knowing that he is everything, yea, that he is everything?’ TTWENTY-SECOND KHAwpDA 2, 1. The udgitha, of which a poet said, I choose the deep sounding note of the SAman as good for cattle, belongs to Agni; the indefinite note belongs to Pragdpati, the definite note to Soma, the soft and smooth note to Vayu, the smooth and strong note to Indra, the heron-like note to Brzhaspati, the dull note to Varuza. Let a man cultivate all of these, avoiding, however, that of Varuza. 2. Let a man sing’, wishing to obtain by his song immortality for the Devas. ‘May I obtain by my song oblations (svadha) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself, thus reflecting on these in his mind, let a man (Udgatvz priest) sing praises, without making mistakes in pronunciation, &c. ! Here ends the Samopdsana. * These are lucubrations on the different tones employed in singing the Saman hymns, and their names, such as vinardi, anirukta, nirukta, mridu slakshza, slakshva balavad, kraufiéa, apadhvanta. * It would be better if the first ity 4gdyet could be left out. The commentator ignores these words. [3] D ’ 34 KHANDOGYA-UPANISHAD. 3. All vowels (svara) belong to Indra, all sibilants (Ashman) to Prag&pati, all consonants (sparsa) to Mrztyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.’
3[3] D ’ 34 KHANDOGYA-UPANISHAD. 3. All vowels (svara) belong to Indra, all sibilants (Ashman) to Prag&pati, all consonants (sparsa) to Mrztyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.’ 4. And if somebody should reprove him for his sibilants, let him say, ‘I went to Pragdpati as my refuge: he will smash thee. And if somebody should reprove him for his consonants, let him say, ‘I went to Mvztyu as my refuge: he will reduce thee to ashes.’ 5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgatrz may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta)?, nor as if thrown out (nirasta)?, but well opened? (vivz‘ta), so that the Udgdtvz may give himself to Pragapati. All consonants are to be pronounced slowly, and without crowding them together‘, so that the Udgatrz may withdraw himself from Mvztyu. 1 Grasa, according to the Rig-veda-pratisakhya 766, is the stiffening of the root of the tongue in pronunciation. * Nirdsa, according to the Rig-veda-pratisikhya 760, is the withdrawing of the active from the passive organ in pronunciation. * The opening, vivrita, may mean two things, either the opening of the vocal chords (kha), which imparts to the fishmans their surd character (Rig. Prat. 709), or the opening of the organs of pronunciation (karaza), which for the fshmans is asprish/am Ce (Rig. Prat. 719), or vivrita (Ath. Prat. I, 31; Taitt. Prat. Il, 5). “ Anabhinihita, for thus the commentaries give the reading, is _ explained by anabhinikshipta. On the real abbinidh4na, see Rig. Prat. 393. The translation does not follow the commentary. The genitive pragdpateA is governed by paridadani. II PRAPATHAKA, 24 KHANDA, I. 35 TWENTY-THIRD KHANDA. 1. There are three branches of the law. Sacrifice, study, and charity are the first’, 2. Austerity the second, and to dwell as a Brahmaférin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality. 3. PragApati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, BhiZ, BhuvaZ, Sva. 4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this. ‘TWENTY-FOURTH KuHAnpa. 1. The teachers of Brahman (Veda) declare, as the Prdta#-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to
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.
1His 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, sete sa udgithad, pratistri saha sete sa pratiharak, kalam gasshati tan nidhanam, param gasshati tan nidhanam. Etad vamadevyam mithune protam. 2. Sa ya evam etad vamadevyam mithune protam veda, mithuni bhavati, mithunan mithunt pragdyate, sarvam yur eti, gycg givati, mah4n pragay& pasubhir bhavati, mah4n kirttya. Na kaméana pariharet tad vratam. * The sun is br#hat. The Brthat SAman is to be looked upon as the sun, or the Brzhat has Aditya for its deity. ? The same as brahmavaréasin. Il PRAPATHAKA, 18 KHANDA, 2. 3I the nidhana winter. That is the Vairaga SAman, as interwoven in the seasons. 2. He who thus knows the Vairaga, as interwoven in the seasons, shines (virdgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the seasons,’ SEVENTEENTH KHAWDA, 1. The hink4ra is the earth, the prast4va the sky, the udgttha heaven, the pratihara the regions, the nidhana the sea. These are the Sakvart Sdmans, as interwoven in the worlds!. 2. He who thus knows the Sakvarts, as interwoven in the worlds, becomes possessed, of the worlds, he reaches the full life, he lives long, .becomes great with children and cattle, great by fame. His rule is, ‘ Never complain of the worlds.’ EIGHTEENTH KHANDA. 1. The hinkara is goats, the prastdva sheep, the udgttha cows, the pratihara horses, the nidhana man. These are the Revatt SAmans, as interwoven in animals. 2. He who thus knows these Revatts, as interwoven in animals, becomes rich in animals’, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Never complain of animals.’ 1 The Sakvaris are sung with the Mah&namnts. These are said to be water, and the worlds are said to rest on water. ® Revat means rich. 32 EKHANDOGYA-UPANISHAD. NINETEENTH KHaAwDA. 1. The hinkara is hair, the prast4va skin, the udgitha flesh, the pratihdra bone, the nidhana marrow. That is the Yagfidyagitya Sd4man, as interwoven in the members of the body. 2. He who thus knows the Yagfidyagiitya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not eat marrow for a year,’ or ‘Do not eat marrow at all.’ TWENTIETH KHANDA. 1. The hinkdra is fire, the prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana the moon. That is the Ragana SAman, as interwoven in the deities.
2His rule is, ‘Do not eat marrow for a year,’ or ‘Do not eat marrow at all.’ TWENTIETH KHANDA. 1. The hinkdra is fire, the prast4va air, the udgitha the sun, the pratihdra the stars, the nidhana the moon. That is the Ragana SAman, as interwoven in the deities. 2. He who thus knows the RaAgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, ‘Do not speak evil of the Brahmamas.’ TWENTy-FIRST Kuawnpa. 1. The hink4ra is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the S4man, as interwoven in everything. 2. Hewho thus knows this SAman, as interwoven in everything, he becomes everything. II PRAPATHAKA, 22 KHANDA, 2. 33 3. And thus it is said in the following verse: ‘There are the. fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hink4ra, the prast4va, &c.), and the other forms of the Saman. Greater than these there is nothing else besides.’ 4. He who knows this, knows everything. All regions offer him gifts. His rule is, ‘Let him meditate (on the Saman), knowing that he is everything, yea, that he is everything?’ TTWENTY-SECOND KHAwpDA 2, 1. The udgitha, of which a poet said, I choose the deep sounding note of the SAman as good for cattle, belongs to Agni; the indefinite note belongs to Pragdpati, the definite note to Soma, the soft and smooth note to Vayu, the smooth and strong note to Indra, the heron-like note to Brzhaspati, the dull note to Varuza. Let a man cultivate all of these, avoiding, however, that of Varuza. 2. Let a man sing’, wishing to obtain by his song immortality for the Devas. ‘May I obtain by my song oblations (svadha) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself, thus reflecting on these in his mind, let a man (Udgatvz priest) sing praises, without making mistakes in pronunciation, &c. ! Here ends the Samopdsana. * These are lucubrations on the different tones employed in singing the Saman hymns, and their names, such as vinardi, anirukta, nirukta, mridu slakshza, slakshva balavad, kraufiéa, apadhvanta. * It would be better if the first ity 4gdyet could be left out. The commentator ignores these words. [3] D ’ 34 KHANDOGYA-UPANISHAD. 3. All vowels (svara) belong to Indra, all sibilants (Ashman) to Prag&pati, all consonants (sparsa) to Mrztyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.’
3[3] D ’ 34 KHANDOGYA-UPANISHAD. 3. All vowels (svara) belong to Indra, all sibilants (Ashman) to Prag&pati, all consonants (sparsa) to Mrztyu (death). If somebody should reprove him for his vowels, let him say, ‘I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.’ 4. And if somebody should reprove him for his sibilants, let him say, ‘I went to Pragdpati as my refuge: he will smash thee. And if somebody should reprove him for his consonants, let him say, ‘I went to Mvztyu as my refuge: he will reduce thee to ashes.’ 5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgatrz may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta)?, nor as if thrown out (nirasta)?, but well opened? (vivz‘ta), so that the Udgdtvz may give himself to Pragapati. All consonants are to be pronounced slowly, and without crowding them together‘, so that the Udgatrz may withdraw himself from Mvztyu. 1 Grasa, according to the Rig-veda-pratisakhya 766, is the stiffening of the root of the tongue in pronunciation. * Nirdsa, according to the Rig-veda-pratisikhya 760, is the withdrawing of the active from the passive organ in pronunciation. * The opening, vivrita, may mean two things, either the opening of the vocal chords (kha), which imparts to the fishmans their surd character (Rig. Prat. 709), or the opening of the organs of pronunciation (karaza), which for the fshmans is asprish/am Ce (Rig. Prat. 719), or vivrita (Ath. Prat. I, 31; Taitt. Prat. Il, 5). “ Anabhinihita, for thus the commentaries give the reading, is _ explained by anabhinikshipta. On the real abbinidh4na, see Rig. Prat. 393. The translation does not follow the commentary. The genitive pragdpateA is governed by paridadani. II PRAPATHAKA, 24 KHANDA, I. 35 TWENTY-THIRD KHANDA. 1. There are three branches of the law. Sacrifice, study, and charity are the first’, 2. Austerity the second, and to dwell as a Brahmaférin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality. 3. PragApati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, BhiZ, BhuvaZ, Sva. 4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this. ‘TWENTY-FOURTH KuHAnpa. 1. The teachers of Brahman (Veda) declare, as the Prdta#-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to
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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