Sacred Books of the East, Vol. 1 — The Upanishads, Part I (Muller, page scans)

* Brahmavarkasa is the ‘glory of countenance’ produced by higher knowledge, an inspired look. Annada, lit. able to eat, healthy, strong.

5 Upamantrayate sa hinkdro, ghapayate sa prastavad, striyd saha

30 KHANDOGYA-UPANISHAD. tat ee lin

FouRTEENTH KHANDA.

1. Rising, the sun is the hink4ra, risen, he is the
prastAva, at noon he is the udgitha, in the afternoon
he is the pratihara, setting, he is the nidhana. That
is the Bxzhat SAman as interwoven in the sun}.

8. He who thus knows the Bvzhat 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.’

1. The mists gather, that is the hinkdra; the
cloud has risen, that is the prast4va ; it rains, that
is the udgitha; it flashes and thunders, that is the
pratihdra; it stops, that is the nidhana. That is
the Vairipa 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 (viripa), 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 KHANDA.

t. The hinkara is spring, the prastava summer, the udgitha the rainy season, the pratihara autumn,

sete sa udgithaA, pratistrf saha sete sa pratihara#, kalam gakéfati tan nidhanam, param gakkhati tan nidhanam. Etad vamadevyam mithune protam, 2. Sa ya evam etad vamadevyam mithune pro- tam veda, mithun? bhavati, mithunén mithunat pragdyate, sarvam dyur eti, gyog gfvati, mahén pragayd pasubhir bhavati, mahan kirttya. Na kamkana pariharet tad vratam.

* The sun is brzhat. The Brzhat Sdman is to be looked upon as the sun, or the Brzhat has Aditya for its deity.

* The same as brahmavarfasin.

Ii Prapathaka, 18 Khanda, 2. 31

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. MHis rule is, ‘Never
complain of the seasons.’

1. The hink4ra is the earth, the prastava the sky,
the udgitha heaven, the pratihara the regions, the
nidhana the sea. These are the Sakvari Samans,
as interwoven in the worlds}.

2. He who thus knows the Sakvaris, as inter-
woven in the worlds, becomes possessed of the
worlds, he reaches the full life, he lives long, be-
comes great with children and cattle, great by fame.
His rule is, ‘ Never complain of the worlds.’

1. The hinkadra is goats, the prastava sheep,
the udgitha cows, the pratihara horses, the nidhana
man. These are the Revati SAmans, as interwoven
in animals.

2. He who thus knows these Revatis, as inter-
woven 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.’

* The Sakvaris are sung with the Mahanamnis. These are said
to be water, and the worlds are said to rest on water.
* Revat means rich.

so KHANDOGYA-UPANISHAD.

1, The hinkara is hair, the prastava skin, the
udgitha flesh, the pratihdra bone, the nidhana
marrow. ‘That is the Yagiiayagfiya Saman, as
interwoven in the members of the body.

2. He who thus knows the Yagflayagiiya, 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 prastava air, the ud-
githa the sun, the pratihara the stars, the nidhana
the moon. That is the Ragana Sdman, as inter-
woven in the deities.

2. He who thus knows the Ragana, as inter-
woven 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 Brahmazas.’

1. The hinkara 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 Sdman, as
interwoven in everything.

2. He who thus knows this SAman, as interwoven in everything, he becomes everything.

Ii Prapathaka, 22 Khanda, 2. 32

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 hinkara, the
prastava, &c.), and the other forms of the SAdman.
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 Sdman), knowing that he is
everything, yea, that he is everything?’

TWENTY-SECOND KHANWDA 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 Varuma.

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 (Udgatrz priest) sing
praises, without making mistakes im pronuncia-
tion, &c.

* Here ends the Sdmopdsana.

* These are lucubrations on the different tones employed in singing the Saman hymns, and their names, such as vinardi, ani- rukta, nirukta, mrzdu slakshva, slakshva balavad, krauiifa, apa- dhv4nta.

® It would be better if the first ity A4g&yet could be left out. The commentator ignores these words.

34 KHANDOGYA-UPANISHAD.

3. All vowels (svara) belong to Indra, all sibilants
(tshman) 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? (vivr7ta),
so that the Udgatvz may give himself to Praga-
pati. All consonants are to be pronounced slowly,
and without crowding them together‘, so that the
Udgatrz may withdraw himself from Mvztyu.

* Grdsa, according to the Rig-veda-pratisikhya 766, is the stiffening of the root of the tongue in pronunciation.

* Nirasa, according to the Rig-veda-pratisdkhya 760, is the with- drawing of the active from the passive organ in pronunciation..

* The opening, vivryzta, 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 aspr7sh/am nee (Rig. Prat. 719), or vivrzta (Ath. -Prat. I, 31; Taitt. Prat.

* Anabhinihita, for thus the commentaries give the reading, is explained by anabhinikshipta. On the real abhinidhana, see Rig. Prat. 393. The translation does not follow the commentary. The genitive pragapateh is governed by paridadani.

Ii Prapathaka, 24 Khanda, I. 35

I. There are three branches of the law. Sacrifice, study, and charity are the first’,

2. Austerity the second, and to dwell as a Brah-
mafarin 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. Pragdpati 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, Bhi, Bhuvas,
Svah.

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 KHANDA.

1. The teachers of Brahman (Veda) declare, as
the Prata/-savana (morning-oblation) belongs to the
Vasus, the MAdhyandina-savana (noon-libation) to

36 KHANDOGYA-UPANISHAD.

the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas,

2. Where then is the world of the sacrificer? He
who does not know this, how can he perform the
sacrifice ? He only who knows, should perform it'.

3. Before the beginning of the Prataranuvaka
(matin-chant), the sacrificer, sitting down behind the
household altar (g4rhapatya), and looking towards
the north, sings the Saman, addressed to the
Vasus :

4. ‘Open the door of the world (the earth), Jet us see thee, that we may rule (on earth).’

5. Then he sacrifices, saying: ‘Adoration to
Agni, who dwells on the earth, who dwells in the
world! Obtain that world, for me, the sacrificer!
That is the world for the sacrificer!’

6. ‘I (the sacrificer) shall go thither, when this life
is over. Take this! (he says, in offering the liba-
tion.) Cast back the bolt!’ Having said this,
he rises. For him the Vasus fulfil the morning-
oblation. 7

7. Before the beginning of the Mdadhyandina-
savana, the noon-oblation, the sacrificer, sitting down
behind the Agnidhrtya altar, and looking towards
the north, sings the Sdman, addressed to the
Rudras :

8. ‘Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky),’

9. Then he sacrifices, saying: ‘Adoration to

+ The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of know- ledge, from performing his duties.

II] PRAPATHAKA, 24 KHANDA, 16, ae)

Vayu (air), who dwells in the sky, who dwells in
the world. Obtain that world for me, the sacri-
ficer! That is the world for the sacrificer !’

10. ‘I (the sacrificer) shall go thither, when this
life is over. Take this! Cast back the bolt!’
Having said this, he rises. For him the Rudras
fulfil the noon-oblation.

11. Before the beginning of the third oblation,
the sacrificer, sitting down behind the Ahavantya
altar, and looking towards the north, sings the
Sadman, addressed to the Adityas and Visve
Devas:

12. ‘Open the door of the world (the heaven),
let us see thee, that we may rule supreme (in
heaven).’ This is addressed to. the Adityas.

13. Next the Sdman addressed to the Visve
Devas: ‘Open the door of the world (heaven),
let us see thee, that we may rule supreme (in
heaven).

14. Then he sacrifices, saying: ‘Adoration to
the Adityas and to the Visve Devas, who dwell in
heaven, who dwell in the world. Obtain that world
for me, the sacrificer !’

15. ‘That is the world for the sacrificer! I
(the sacrificer) shall go thither, when this life is
over. Take this! Cast back the bolt!’ Having
said this, he rises.

16. For him the Adityas and the Visve Devas
fulfil the third- oblation. He who knows this,
knows the full measure of the sacrifice, yea, he
knows it.

38 KHANDOGYA-UPANISHAD.

THIRD PRAPA7AAKA.

First KuHawpA},

1. The sun is indeed the honey? of the Devas.
The heaven is the cross-beam (from which) the sky
(hangs as) a hive, and the bright vapours are the
eggs of the bees *.

2. The eastern rays of the sun are the honey-
cells in front. The Azé verses are the bees, the
Rig-veda (sacrifice) is the flower, the water (of the
sacrificial libations) is the nectar (of the flower).

3. Those very Azé verses then (as bees) brooded
over the Rig-veda sacrifice (the flower); and from it,
thus brooded on, sprang as its (nectar) essence, fame,
glory of countenance, vigour, strength, and health*.

4. That (essence) flowed forth and went towards
the sun®, And that forms what we call the red
(rohita) light of the rising sun.