6. Sa is the white light of the sun, ama the blue exceeding darkness, and that makes Sama.
Now that golden? person, who is seen within the
sun, with golden beard and golden hair, golden
altogether to the very tips of his nails,
7. Whose eyes are like blue lotus’s*, his name is
ut, for he has risen (udita) above all evil. He also
who knows this, rises above all evil.
8. Az# and Sdman are his joints, and therefore he is udgitha. And therefore he who praises him
' The darkness which is seen by those who can concentrate their sight on the sun.
? Bright as gold.
3 The colour of the lotus is described by a comparison with the Kapy4sa, the seat of the monkey (kapipr7sh/h4nto yena upavisati). It was probably a botanical name.
14 KHANDOGYA-UPANISHAD.
(the ut) is called the Ud-gatr7! (the out-singer). He (the golden. person, called ut) is lord of the worlds
beyond that (sun), and of all the wishes of the Devas
(inhabiting those worlds). So much with reference to the Devas.
| SEVENTH KuHawpa.
1. Now with reference to the body. &z# is speech,
Saman breath 2, This Sdman (breath) rests on that
Rik (speech). Therefore the Sdman is sung as
resting on the Azé. SA is speech, ama is breath,
and that makes SAma.
2. ARzk is the eye, Saman the self?. This Saman
(shadow) rests on that A7é (eye). Therefore the
Sdman is sung as resting on the Azké. Sa is the
eye, ama the selfjand that makes Sam a.
3. Rik is the ear, Sdman the mind. This Sdman
(mind) rests on that Azé (ear). Therefore the
Saman is sung as resting on the Azs. Sa is the
ear, ama the mind, and that makes Sama.
4. Rzk is the white light of the eye, Saman the
blue exceeding darkness. This SAman (darkness)
rests on the As (brightness). Therefore the Saman
is sung as resting on the Rzs. SA is the white light
of the eye, ama the blue exceeding darkness, and
that makes Sama.
5. Now the person who is seen in the eye, he is
Rik, he is Saman, Uktha‘, Yagus, Brahman. The
form of that person (in the eye) is the same® as the
* Name of the principal priest of the SAma-veda.
* Breath in the nose, sense of smelling. Comm.
* The shadow-self, the likeness or image thrown upon the eye ; see Ah. Up. VIII, 9, 1.
* A set of hymns to be recited, whereas the Sdman is sung, and the Yagus muttered.
° Cf. Kh. Up. I, 6, 6.
I Prapathaka, 8 Khanda, 2. 15
form of the other person (in the sun), the joints of the
one (#7 and Sadman) are the joints of the other, the
name of the one (ut) is the name of the other.
6. He is lord of the worlds beneath that (the
self in the eye), and of all the wishes of men.
Therefore all who sing to the viva (lyre), sing him,
and from him also they obtain wealth.
7. He who knowing this sings a Saman, sings to
both (the adhidaivata and adhydtma self, the person
in the sun and the person in the eye, as one and
the same person). He obtains through the one,
yea, he obtains the worlds beyond that, and the
wishes of the Devas;
8. And he obtains through the other the worlds beneath that, and the wishes of men.
Therefore an Udgatrz priest who knows this, may say (to the sacrificer for whom he officiates) ;
9. ‘What wish shall I obtain for you by my
songs?’ For he who knowing this sings a Sdman
is able to obtain wishes through his song, yea,
through his song.
1. There were once three men, well-versed in
udgitha?, Silaka Salavatya, Kaikitayana Dalbhya,
and Pravahawa Gaivali. They said: ‘We are well-
versed in udgitha, Let us have a discussion on
udgitha.’
2. They all agreed and sat down. Then Prava- haza Gaivali* said: ‘Sirs, do you both speak first,
* Cognisant of the deeper meanings of udgitha, i.e. Om.
* He, though not being a Bréhmaza, turns out to be the only one who knows the true meaning of udgitha, i.e. the Highest Brahman.
16 KHANDOGYA-UPANISHAD.
for I wish to hear what two Brahmazas’ have to
say.
of Then Silaka Sdlavatya said to Kaikitayana Dalbhya : ‘Let me ask you.’
‘Ask,’ he replied.
4. ‘What is the origin of the Saman?’ ‘ Tone (svara),’ he replied.
‘What is the origin of tone?’ ‘Breath, he replied.
‘What is the origin of breath?’ ‘Food,’ he replied.
‘What is the origin of food?’ ‘Water, he replied.
5. ‘What is the origin of water?’ ‘That world (heaven), he replied.
‘And what is the origin of that world ?’—
He replied: ‘Let no man carry the Saman
beyond the world of svarga (heaven). We place
(recognise) the Sdman in the world of svarga, for
the S4man is extolled as svarga (heaven).’
6. Then said Silaka Salavatya to Kaikitayana
Dalbhya: ‘O Dalbhya, thy Sdman is not firmly
established. And if any one were to say, Your
head shall fall off (if you be wrong), surely ie
head would now fall.’
7. ‘Well then, let me know this from you, Sir,’ said Dalbhya.
‘Know it, replied Silaka Salavatya.
‘What is the origin of that. world (heaven) ?’ ‘This world, he replied.
‘And what is the origin of this world ?’—
He replied: ‘Let no man carry the Sdman be- yond this world as its rest. We place the Saman
In V, 3,5, Pravahava (raivali is distinctly called a raganyabandhu.
I Prapathaka, 9 Khanda, 4. 17
in this world as its rest, for the SAman is extolled as rest.’
8. Then said Pravahava Gaivali to Silaka Sala-
vatya: ‘Your Sdman (the earth), O Salavatya, has
an end. And if any one were to say, Your head
shall fall off (if you be wrong), surely your head
would now fall.’
‘Well then, let me know this from you, Sir,’ said Salavatya.
‘Know it,’ replied Gaivali.
NINTH KHAwWDA.
1. ‘What is the origin of this world?’ ‘Ether’,
he replied. For all these beings take their rise
from the ether, and return into the ether. Ether
is older than these, ether is their rest.
2. He is indeed the udgitha (Om = Brahman), greater than great (parovariyas), he is without end.
He who knowing this meditates on the udgitha,
the greater than great, obtains what is greater than
great, he conquers the worlds which are greater
than great.
3. Atidhanvan Saunaka, having taught this udgi-
tha to Udara-saudilya, said: ‘As long as they will
know in your family this udgitha, their life in this
world will be greater than great.
4. ‘And thus also will be their state in the other
world. He who thus knows the udgitha, and
meditates on it thus, his life in this world will be
greater than great, and also his state in the other
world, yea, in the other world.
' Ether, or we might translate it by space, both being intended,
however, as names or symbols of the Highest Brahman. See
Vedanta-sfitra I, 1, 22.
[3] . Cc
18 KHANDOGYA-UPANISHAD.
TrentTH KHAwpaA.
1. When the Kurus had been destroyed by (hail)
stones!, Ushasti AAkrdyaza lived as a beggar with
his virgin? wife at Ibhyagrama.
2. Seeing a chief eating beans, he begged of
him. The chief said: ‘I have no more, except
those which are put away for me here.’
3. Ushasti said: ‘Give me to eat of them.’ He
gave him the beans, and said: ‘ There is something
to drink also. Then said Ushasti: ‘If I drank of
it, I should have drunk what was left by another,
and is therefore unclean.’
4. The chief said: ‘Were not those beans also left over and therefore unclean ?’
‘No, he replied; ‘for I should not have lived,
if I had not eaten them, but the drinking of water
would be mere pleasure 3,’
5. Having eaten himself, Ushasti gave the re-
maining beans to his wife. But she, having eaten
before, took them and put them away.
6. Rising the next morning, Ushasti said to
her: ‘Alas, if we could only get some food, we
might gain a little wealth. The king here is going
to offer a sacrifice, he should choose me for all the
priestly offices.’
1 When they had been killed efther by stone weapons, or by a shower of stones, which produced a famine in the land. Comm.
2 A/ikf is not the name of the wife of Ushasti, nor does it mean strong enough to travel. Sankara explains it as anupagatapayo- dharadistrivyafigana, and Anandagiri adds, Svairasamkdre ’pi na vyabhikarasanketi darsayitum Atikyeti viseshazam. She was so young that she was allowed to run about freely, without exciting any suspicion. Another commentator says, Grzhad bahirgantu- marha anupagatapayodhara.
* Or, according to the commentator, ‘ water I can get whenever I like.’
I Prapathaka, I1 Khanda, 2. 19
7- His wife said to him: ‘Look, here are those
beans of yours.’ Having eaten them, he went to
the sacrifice which was being performed.
8. He went and sat down on the orchestra near
the Udgatr7s, who were going to sing their hymns of
prais.. And he said to the Prastotv7 (the leader) :
9. ‘ Prastotrz, if you, without knowing! the deity
which belongs to the prastéva (the hymns &c. ot
the Prastotrz), are going to sing it, your head will
fall off.’
10. Inthe same manner he addressed the Udgatr7:
‘Udgatrz, if you, without knowing the deity which
belongs to the udgttha (the hymns of the Udgatrz),
are going to sing it, your head will fall off.’
11. In the same manner he addressed the Pra-
tihartvz: ‘Pratihartvz, if you, without knowing the
deity which belongs to the pratihdra (the hymns of
the Pratihartvz), are going to sing it, your head will
fall off.’
They stopped, and sat down in-silence.
ELEVENTH KHAWDA.
1. Then the sacrificer said to him: ‘I should
like to know who you are, Sir.’ He replied: ‘I am
Ushasti KAkrayama.’
2. He said: ‘I looked for you, Sir, for all these
sacrificial offices, but not finding you*, I chose
others.’
1 The commentator is at great pains to show that a priest may officiate without knowing the secret meanings here assigned to certain parts of the sacrifice, and without running any risk of punishment. Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danver of losing his head.
* Should it be avittva, as in I, 2, 9?
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 Prastotv? approached him, saying:
‘Sir, you said to me, “ Prastotzz, 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. Hesaid: ‘Breath (praza). For all these beings
merge into breath alone, and from breath they arise.
This is the deity belonging to the prastéva. 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, “ Udg4tz, if you, without
knowing the deity which belongs to the udgitha,
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 udgitha. 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, “ Pratihartyz, 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, I2 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?’
1. Now wwilows 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 Varuza, Pragdpati, Savitrz* bring us food!
Lord of food, bring hither food, bring it, Om!’