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 udgftha, because the sun isut. 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.
3 The commentator explains Varuza and Pragapati as epithets of Savitz, or the sun, meaning rain-giver and man-protector.
22 KHANDUGYA-UPANISHAD.
THIRTEENTH KHANDA'.
1. The syllable Hau? is this world (the earth),
the syllable Hai* 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 Pragapati, Svara *
(tone) is breath (praza), the syllable Y4 is food, the
syllable Vag? is Virag. |
3. The thirteenth stobha syllable, viz. the indis-
tinct 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.
' The syllables here mentioned are the so-called stobh4ksha- ras, sounds used in the musical recitation of the Saman hymns, probably to fill out the intervals in tne music for which there were no words in the hymns. These syllables are marked in the MSS. of the Sdma-veda, but their exact character and purpose are not quite clear.
? A stobha syllable used in the Rathantara SAaman.
* Used in the Vamadevya Saman.
* The Saman addressed to Agni takes the syllable f as nidhana.
* The stobha syllables used in the Saman addressed to the Visve Devas.
6 See KA. Up. I, 4, 4.
7 The commentator takes vag as a stobha, as a syllable
occurring in hymns addressed to Virag, and as implying either
the deity Virag or food.
® Ise. wealthy and healthy.
Ii Prapathaka, 2 Khanda, 2. 23
SECOND PRAPAZ7AAKA.
First KuHaAnpDaA.
1. Meditation on the whole’ of the Saman 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 Saman, 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 Sadman for us, i.e. it is not good for
us, when it is not good.
4. If any one knowing this meditates on the
Saman as good, depend upon it all good qualities
will approach quickly, aye, they will become his
own ?,
1. Let a man meditate on the fivefold Saman*
as the five worlds. The hinkdra is the earth, the
prastava the fire, the udgitha the sky, the pratihara
the sun, the nidhana heaven; so in an ascending
line,
2. In a descending line, the hink4ra is heaven,
* Hitherto meditation on certain portions only of the Sama- veda and the Sama-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the Saman.
2 Cf. Kh. Up. III, 19, 4.
* The five forms in which the Saman is used for sacrificial purposes. The Séman 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 descend-
ing line belong to him who knowing this meditates
on the fivefold Sdman as the worlds '.
Tuirp KHaAnpDa.
1. Let a man meditate on the fivefold Saman
as rain. The hinkdra is wind (that brings the
rain); the prastava 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 KHANDA.
1. Let a man meditate on the fivefold Saman
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 pratih4ra; the
sea is the nidhana.
2. He does not die in water‘, nay, he is rich in
* The commentator supplies some fanciful reasons why each of the five Sémans is identified with certain objects. Earth is said to be the hinkara, because both always come first. Agni is prastava, because sacrifices are praised in thé fire (prastfyante). The sky is udgfiha, 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 (nidhi- yante), &c.
* The Ganges, &c. Comm.
* 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.
Firty KuHawpa.
1. Let a man meditate on the fivefold SAman as
the seasons. The hinkara is spring, the prastava
summer (harvest of yava, &c.), the udgitha the
rainy season, the pratihéra 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.
SIXTH KHANDA.
1. Let a man meditate on the fivefold Sdman in
animals. The hink4ra is goats, the prastava sheep,
the udgitha 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
Saman as animals.
1. Let a man meditate on the fivefold Saman,
which is greater than great, as the prazas (senses).
The hinkara is smell? (nose), the prastava speech
(tongue), the udgitha sight (eye), the pratihara
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 Prama is explained by ghrama, smel!; possibly ghraza 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
SAman, which is greater than great, as the pravas
(senses).
E1cHTH KuHawpa.
1. Next for the sevenfold SAman. 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 SAman in speech. He becomes rich in
food, and able to eat food.
NInTH KHAwnDA.
1. Let a man meditate on the sevenfold Saman
as the sun. The sun is S&man, because he is
always the same (sama); he is Sdman 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 ts the hinkara. On it animals are dependent.
Therefore animals say hin (before sunfise), for they
share the hinkara of that SAman (the sun).
3, What he is when first risen, that is the pra-
stava. On it men are dependent. Therefore men
love praise (prastuti) and celebrity, for they share
the prastava of that S4man.
" These are again the stobhaksharas, or musica] syllables used
in the performazice of the Saman hymns; see p. 22.
> Cf. Ka. Up. I, 2, 2. Comm.
Ii 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 de-
pendent. 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 udgttha.
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 udgi-
tha of that Saman.
6. What he is after midday and before afternoon,
that is the pratihdra. On it all germs are depend-
ent. Therefore these, having been conceived (pra-
tihyzta), 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. There-
fore they put them* down (nidadhati), for they
share the nidhana of that SAman. Thus a man
meditates on the sevenfold SAéman 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.
* The tertium comparationis is here the 4 of adi and the a of adaya, ie. holding. The d might have been added.
* The cakes for the ancestral spirits, or the spuits themselves.
28 KHANDOGYA-UPANISHAD.
TENTH KHAwpa.
1. Next let a man meditate on the sevenfold
S4man which is uniform in itself! and leads beyond
death. The word hinkdara has three syllables, the word
prastava 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 udgitha 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, there- fore it isequal. 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 Saéman as uniform in
itself, which leads beyond death, yea, which leads
beyond death.
ELEVENTH Kuawpa °.
1. The hinkara is mind, the prastava speech, the
udgitha sight, the pratihdra 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 Sama-
Ii Prapathaka, 13 Khanda, 2. 29
breath. That is the Gdyatra SAman, 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 GAyatra is, ‘ Be not high-minded.’
TweLrtH KHAwpDa.
1. The hinkdra is, he rubs (the fire-stick) ; the
prastava, smoke rises; the udgitha, it burns; the
pratihara, 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 inter-
woven 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.’
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.
* Cf. Kh. Up. Il, 7, 1, where prava is explained differently. The Gayatr? itself is sometimes called prama.
* The commentator generally takes gyok in the sense of bright.
* The Rathantara is used for the ceremony of producing fire.