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upanishads
khandogya-upanishad 1
FIRST PRAPATHAKA
FIRST KHANDA
1. Let a man meditate on the syllable Om, called the udgitha;
for the udgitha (a portion of the Sama-veda) is sung, beginning with Om.
The full account, however, of Om is this:-
2. The essence of all beings is the earth, the essence of the
earth is water, the essence of water the plants, the essence of plants man, the
essence of man speech, the essence of speech the Rig-veda, the essence of the
Rig-veda the Sama-veda, the essence of the Sama-veda the udgitha (which is
Om).
3. That udgitha (Om) is the best of all essences, the highest,
deserving the highest place, the eighth.
4. What then is the Rik ? What is the Saman? What is the
udgitha ? This is the question.
5. The Rik indeed is speech, Saman is breath, the udgitha is
the syllable Om. Now speech and breath, or.Rik and Saman, form one couple.
6. And that couple is joined together in the syllable Om. When
two people come together, they fulfil each other's desire.
7. Thus he who knowing this, meditates on the syllable (Om),
the udgitha, becomes indeed a fulfiller of desires.
8. That syllable is a syllable of permission, for whenever we
permit anything, we say Om, yes. Now permission is gratification. He who knowing
this meditates on the syllable (Om), the udgitha, becomes indeed a gratifier of
desires.
9. By that syllable does the threefold knowledge (the
sacrifice, more particularly the Soma sacrifice, as founded on the three Vedas)
proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri
priest recites, he says Om. When the Udgatri priest sings, he says Om, -- all
for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds
by the greatness of that syllable (the vital breaths), and by its essence (the
ablations).
10. Now therefore it would seem to follow, that both he who
knows this (the true meaning of the syllable Om), and he who does not, perform
the same sacrifice. But this is not so, for knowledge and ignorance are
different. The sacrifice which a man performs with knowledge, faith, and the
Upanishad is more powerful. This is the full account of the syllable Om.
SECOND KHANDA
1. When the Devas and Asuras struggled together, both of the
race of Pragapati, the Devas took the udgitha (Om), thinking they would vanquish
the Asuras with it.
2. They meditated on the udgitha (Om) as the breath (scent) in
the nose, but the Asuras pierced it (the breath) with evil. Therefore we smell
by the breath in the nose both what is good smelling and what is bad-smelling.
For the breath was pierced by evil.
Then they meditated on the udgitha (Om) as speech, but the
Asuras pierced it with evil. Therefore we speak both truth and falsehood. For
speech is pierced by evil.
4. Then they meditated on the udgitha (Om) as the eye, but the
Asuras pierced it with evil. Therefore we see both what is sightly and
unsightly. For the eye is pierced by evil.
5. Then they meditated on the udgitha (Om) as the ear, but the
Asuras pierced it with evil. Therefore we hear both what should be heard and
what should not be heard. For the ear is pierced by evil.
6. Then they meditated on the udgitha (Om) as the mind, but the
Asuras pierced it with evil. Therefore we conceive both what should be conceived
and what should not be conceived. For the mind is pierced by evil.
7. Then comes this breath (of life) in the mouth. They
meditated on the udgitha (Om) as that. breath. When the Asuras came to it, they
were scattered, as (a ball of earth) would be scattered when hitting a solid
stone.
8. Thus, as a ball of earth is scattered when hitting on a
solid stone, will he be scattered who wishes evil to one who knows this, or who
persecutes him; for he is a solid stone.
9. By it (the breath in the mouth) he distinguishes neither
what is good nor what is bad-smelling, for that breath is free from evil. What
we eat and drink with it supports the other vital breaths (i.e. the senses, such
as smell, &c.) When at the time of death he does not find that breath (in
the mouth, through which he eats and drinks and lives), then he departs. He
opens the mouth at the time of death (as if wishing to eat).
10. Angiras meditated on the udgitha (Om) as that breath, and
people hold it to be Angiras, i.e. the essence of the members (anginam
rasah);
11. Therefore Brihaspati meditated on udgitha (Om) as that
breath, and people hold it to be Brihaspati, for speech is brihati, and he (that
breath) is the lord (pati) of speech;
12. Therefore Ayisya meditated on the udgitha (Om) as that
breath, and people hold it to be Ayasya, because it comes (ayati) from the mouth
(.Asya) ;
13. Therefore Vaka Dalbhya knew it. He was the Udgatri (singer)
of the Naimishiya-sacrificers, and by singing he obtained for them their
wishes.
14. He who knows this, and meditates on the syllable Om (the
imperishable udgitha) as the breath of life in the mouth, he obtains all wishes
by singing. So much for the udgitha (Om) as meditated on with reference to the
body.
THIRD KHANDA
1. Now follows the meditation on the udgitha with reference to
the gods. Let a man meditate on the udgitha (Om) as he who sends warmth (the sun
in the sky). When the sun rises it sings as Udgatri for the sake of all
creatures. When it rises it destroys the fear of darkness. He who knows this, is
able to destroy the fear of darkness (ignorance).
2. This (the breath in the mouth) and that (the sun) are the
same. This is hot and that is hot. This they call svara (sound), and that they
call pratyasvara (reflected sound). Therefore let a man meditate on the udgitha
(Om) as this and that (as breath and as sun).
3. Then let a man meditate on the udgitha (Om) as vyana indeed.
If we breathe up, that is prana, the up-breathing. If we breathe down, that is
apana, the down-breathing. The combination of prana and apana is vyana,
back-breathing or holding in of the breath. This vyana is speech. Therefore when
we utter speech, we neither breathe up nor down.
4. Speech is Rik, and therefore when a man utters a Rik verse
he neither breathes up nor down.
Rik is Saman, and therefore when a man utters a Saman verse he
neither breathes up nor down.
Saman is udgitha, and therefore when a man sings (the udgitha,
Om) he neither breathes up nor down.
5. And other works also which require strength, such as the
production of fire by rubbing, running a race, stringing a strong bow, are
performed without breathing up or down. Therefore let a man meditate on the
udgitha (Om) as vyana.
6. Let a man meditate on the syllables of the udgitha, i.e. of
the word udgitha. Ut is breath (prana), for by means of breath a man rises
(uttishthati). Gi is speech, for speeches are called girah. Tha is food, for by
means of food all subsists (sthita).
7. Ut is heaven, gi the sky, tha the earth. Ut is the sun, gi
the air, tha the fire. Ut is the Sama-veda, gi the Yagur-veda, tha the Rig-veda.
Speech yields the milk, which is the milk of speech itself, to him who thus
knowing meditates on those syllables of the name of udgitha, he becomes rich in
food and able to eat food.
8. Next follows the fulfilment of prayers. Let a man thus
meditate on the Upasaranas, i. e. the objects which have to be approached by
meditation: Let him (the Udgatri) quickly reflect on the Saman with which he is
going to praise;
9. Let him quickly reflect on the Rik in which that Saman
occurs; on the Rishi (poet) by whom it was seen or composed; on the Devata
(object) which he is going to praise;
10. On the metre in which he is going to praise; on the tune
with which he is going to sing for himself;
11. On the quarter of the world which he is going to praise.
Lastly, having approached himself (his name, family, &c.) by meditation, let
him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes
in pronunciation, &c. Quickly I will the desire be then fulfilled to him,
for the sake of which he may have offered his hymn of praise, yea, for which he
may have offered his hymn of praise.
FOURTH KHANDA
1. Let a man meditate on the syllable Om, for the udgitha is
sung beginning with Om. And this is the full account of the syllable Om:-
2. The Devas, being afraid of death, entered upon (the
performance of the sacrifice prescribed in) the threefold knowledge (the three
Vedas). They covered themselves with the metrical hymns. Because they covered
(khad) themselves with the hymns, therefore the hymns are called khandas.
3. Then, as a fisherman might observe a fish in the water,
Death observed the Devas in the Rik, Yagus, and Saman-(sacrifices). And the
Devas seeing this, rose from the Rik, Yagus, and Saman-sacrifices, and entered
the Svara, i.e. the Om (they meditated on the Om).
4. When a man has mastered the Rig-veda, he says quite loud Om;
the same, when he has mastered the Saman and the Yagus. This Svara is the
imperishable (syllable), the immortal, free from fear. Because the Devas entered
it, therefore they became immortal, and free from fear.
5. He who knowing this loudly pronounces (pranauti) that
syllable, enters the Same (imperishable) syllable, the Svara, the immortal, free
from fear, and having entered it, becomes immortal, as the Devas are
immortal.
FIFTH KHANDA
1. The udgitha is the pranava, the pranava is the udgitha. And
as the udgitha is the sun, So is the pranava, for he (the sun) goes sounding
Om.
2. 'Him I sang praises to, therefore art thou my only one,'
thus said Kaushitaki to his son. 'Do thou revolve his rays, then thou wilt have
many sons.' So much in reference to the Devas.
Now with reference to the body. Let a man meditate on the
udgitha as the breath (in the mouth), for he goes sounding Om.
4. 'Him I sang praises to, therefore art thou my only son,'
thus said Kaushitaki to his son. 'Do thou therefore sing praises to the breath
as manifold, if thou wishest to have many sons.'
5. He who knows that the udgitha is the pranava, and the
pranava the udgitha, rectifies from the seat of the Hotri priest any mistake
committed by the Udgitri priest in performing the udgitha, yea, in performing
the udgitha.
SIXTH KHANDA
1. The Rik (veda) is this earth, the Saman (veda) is fire. This
Saman (fire) rests on that.Rik (earth). Therefore the Saman is sung as resting
on the Rik. Sa is this earth, ama is fire, and that makes Sama.
2. The Rik is the sky, the Saman air. This Saman (air) rests on
that Rik (sky). Therefore the Saman is sung as resting on the.Rik. Sa is the
sky, ama the air, and that makes Sama.
3. Rik is heaven, Saman the sun. This Saman (sun) rests on that
Rik (heaven). Therefore the Saman is sung as resting on the.Rik. Sa is heaven,
ama the sun, and that makes Sama.
4. Rik is the stars, Saman the moon. This Saman (moon) rests on
that.Rik (stars). Therefore the Saman is sung as resting on the Rik. Sa is the
stars, ama the moon, and that makes Sama.
5. Rik is the white light of the sun, Saman the blue exceeding
darkness (in the sun). This Saman (darkness) rests on that Rik (brightness).
Therefore the Saman is sung as resting on the Rik.
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. Rik and Saman are his joints, and therefore he is udgitha.
And therefore he who praises him (the ut) is called the Ud-gatri (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 KHANDA
1. Now with reference to the body. Rik is speech, Saman breath.
This Saman (breath) rests on that Rik (speech). Therefore the Saman is sung as
resting on the Rik. Sa is speech, ama is breath, and that makes Sama.
2. Rik is the eye, Saman the self. This Saman (shadow) rests on
that Rik (eye). Therefore the Saman is sung as resting on the Rik. Sa is the
eye, ama the self and that makes Sama.
3. Rik is the ear, Saman the mind. This Saman (mind) rests on
that Rik (ear). Therefore the Saman is sung as resting on the Rik. Sa is the
ear, ama the mind, and that makes Sama.
4- Rik is the white light of the eye, Saman- the blue exceeding
darkness. This Saman (darkness)
rests on the Rik (brightness). Therefore the Saman is sung as
resting on the Rik. 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 form of the other person (in the sun), the joints of the one (Rik and
Saman) 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 vina (lyre), sing
him, and from him also they obtain wealth.
7. He who knowing this sings a Saman, sings to both (the
adhidaivata and adhyatma 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 Udgatri 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 Saman is able to obtain wishes through his song, yea,
through his song.
EIGHTH KHANDA
1. There were once three men, well-versed in udgitha, Silaka
Salavatya, Kaikitayana Dalbhya, and Pravahana Gaivali. They said: 'We are well
versed in udgitha. Let us have a discussion on udgitha.'
2. They all agreed and sat down. Then Pravahana Gaivali said:
'Sirs, do you both speak first, for I wish to hear what two Brahmanas I have to
say.
3. Then Silaka Salavatya 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. 'Wha 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 Saman in the world of svarga, for the
Saman is extolled as svarga (heaven).'
6. Then said Silaka Salavatya to Kaikitayana Dalbhya: 'O
Dalbhya, thy Saman is not firmly established. And if any one were to say, Your
head shall fall off (if you be wrong), surely your 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 Saman beyond this world as
its rest. We place the Saman in this world as its rest, for the Saman is
extolled as rest.'
8. Then said Pravihana Gaivali to Silaka Salavatya: 'Your Saman
(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 KHANDA
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 udgitha to
Udara-sandilya, 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.
TENTH KHANDA
1. When the Kurus had been destroyed by (hail) stones, Ushasti
Kakrayana 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.'
5. Having eaten himself, Ushasti gave the remaining 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.'
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 Udgatris, who
were going to sing their hymns of praise. And he said to the Prastotri (the
leader):
9. 'Prastotri, if you, without knowing the deity which belongs
to the prastava (the hymns &c. of the Prastotri), are going to sing it, your
head will fall off.'
10. In the same manner he addressed the Udgatri: 'Udgatri, if
you, without knowing the deity which belongs to the udgitha (the hymns of the
Udgatri), are going to sing it, your head will fall off.'
11. In the same manner he addressed the Pratihartri: '
Pratihartri, if you, without knowing the deity which belongs to the pratihara
(the hymns of the Pratihartri), are going to sing it, your head will fall
off.'
They stopped, and sat down in silence.
ELEVENTH KHANDA
1. Then the sacrificer said to him: 'I should like to know who
you are, Sir.' He replied: 'I am Ushasti Kakrayana.'
2. He said: 'I looked for you, Sir, for all these sacrificial
offices, but not finding you, I chose others.'
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 Prastotri approached him, saying: 'Sir, you said to
me, " Prastotri, 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. He said: 'Breath (prana). For all these beings merge into
breath alone, and from breath they arise. This is the deity belonging to the
prastava. 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 Udgatri approached him, saying: 'Sir, you said to
me, " Udgatri, 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 Pratihartri approached him, saying: 'Sir, you said
to me, " Pratihartri, if you, without knowing the deity belonging to the
pratihara, are going to sing it, your head will fall off, -which then is that
deity?'
9. He said: 'Food (anna). For all these beings 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.'
TWELFTH KHANDA
1. Now follows 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 Varuna,
Pragapati, Savitri bring us food! Lord of food, bring hither food, bring it,
Om!'
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 I
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 (prana), the syllable Ya is food, the syllable
Vag is Virag.
3. The thirteenth stobha syllable, viz. the indistinct 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.
SECOND PRAPATHAKA
FIRST KHANDA
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 Saman 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.
SECOND KHANDA
1. Let a man meditate on the fivefold Saman as the five worlds.
The hinkara 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 hinkara is heaven, 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 descending line belong
to him who knowing this meditates on the fivefold Saman as the worlds.
THIRD KHANDA
1. Let a man meditate on the fivefold Saman as rain. The
hinkara is wind (that brings the rain); the prastava is, 'the cloud is come;'
the udgitha is, 'it rains;' the pratihara, '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 pratihara; the sea is the nidhana.
2. He does not die in water, nay, he is rich in water who
knowing this meditates on the fivefold Saman as all waters.
FIFTH KHANDA
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 pratihara 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 Saman in animals. The
hinkara 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.
SEVENTH KHANDA
1. Let a man meditate on the fivefold Saman, which is greater
than great, as the pranas (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 great, who knowing this meditates on the
fivefold Saman, which is greater than great, as the prinas (senses).
EIGHTH KHANDA
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 prastava, a 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 KHANDA
1. Let a man meditate on the sevenfold Saman as the sun. The
sun is Saman, 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 hinkara. 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 prastiva of that Saman.
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 Pragapati, for they share the udgitha of that Saman.
6. What he is after midday and before afternoon, that is the
pratihara. On it all germs are dependent. Therefore these, having been conceived
(pratihrita), 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 Saman. Thus a man meditates on the sevenfold Saman as
the sun.
TENTH KHANDA
1. Next let a man meditate on the sevenfold Saman which is
uniform in itself and leads beyond death. The word hinikara has three syllables,
the word prastava has three syllables: that is equal (Sama).
2. The word Adi (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, 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.
ELEVENTH KHANDA
1. The hinkara is mind, the prastava speech, the udgitha sight,
the pratihara hearing, the nidhana breath. That is the Gayatra Saman, as
interwoven in the (five) pranas.
2. He who thus knows this Gayatra interwoven in the pranas,
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.'
TWELFTH KHANDA
1. The hinkara 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 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 KHANDA
[The next Khanda is not translated by Muller: this translation
from The Principal Upanishads, S. Radhakrishnan tr.]
1. One summons, that is the syllable him. He makes request,
that is a prastava. Along with the woman, he lies down, that is the udgiha. He
lies on the woman, that is the pratihara. He comes to the end, that is the
nidhana. He comes to the finish, that is the nidhana. This is the Vamadevya
chant woven on sex intercourse.
2. He who knows this Vamadeva chant as woven on sex
intercourse, comes to intercourse, procreates himself from every act, reaches a
full length of life, lives well, becomes great in offspring and in cattle, great
in fame. One should not despise any woman. That is the rule
FOURTEENTH KHANDA.
1. Rising, the sun is the hinkara, 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 Brihat Saman as interwoven in the sun.
2. He who thus knows the Brihat 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 KHANDA.
I. The mists gather, that is the hinkara; the cloud has risen,
that is the prastava; it rains, that is the udgitha; it flashes and thunders,
that is the pratihara; it stops, that is the nidhana. That is the Vairupa Saman,
as interwoven in Parganya, the god of rain.
2. He who thus knows the Vairupa as interwoven in Parganya,
obtains all kinds of cattle (virupa), 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.
1. The hinkara is spring, the prastava summer, the udgitha the
rainy season, the pratihara autumn, 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 (viragati) 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 KHANDA.
1. The hinkara 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 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 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 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.'
NINETEENTH KHANDA.
1. The hinkara is hair, the prastiva skin, the udgitha flesh,
the pratihara bone, the nidhana marrow. That is the Yagnayagniya Saman, as
interwoven in the members of the body.
2. He who thus knows the Yagnayagniya, 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 hinkara is fire, the prastiva air, the udgitha the sun,
the pratihira the stars, the nidhana the moon. That is the Ragana Saman, as
interwoven in the deities.
2. He who thus knows the Ragana, 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 Brahmanas.'
TWENTY-FIRST KHANDA.
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 Saman, as interwoven in everything.
2. He who thus knows this Saman, as interwoven in everything,
he becomes everything.
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
prastiva, &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.'
TWENTY-SECOND KHANDA
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 Pragapati, the definite note to Soma, the soft and smooth note
to Vayu, the smooth and strong note to Indra, the heron-like note to Brihaspati,
the dull note to Varuna. Let a man cultivate all of these, avoiding, however,
that of Varuna.
2. Let a man sing, wishing to obtain by his song immortality
for the Devas. 'May I obtain by my song ablations (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 (Udgatri priest) sing
praises, without making mistakes in pronunciation, &c.
3. All vowels (svara) belong to Indra, all sibilants (ushman)
to Pragapati, all consonants (sparsa) to Mrityu (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 Pragipati as my refuge: he will smash thee.' And if somebody
should reprove him for his consonants, let him say, 'I went to Mrityu 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 Udgatri 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 (vivrita), so that the Udgatri may give himself to
Pragapati. All consonants are to be pronounced slowly, and without crowding them
together, so that the Udgatri may withdraw himself from Mrityu.
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 Brahmakarin 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, Bhuh, Bhuvah, 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 Pratah-savana
(morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation)
to 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 (garhapatya), and looking
towards the north, sings the Saman, addressed to the Vasus:
4. 'Open the door of the world (the earth), let 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 libation.) Cast back the bolt!'
Having said this, he rises. For him the Vasus fulfil the morning oblation.
7. Before the beginning of the Madhyandina-savana, the
noon-oblation, the sacrificer, sitting down behind the Agnidhriya altar, and
looking towards the north, sings the Saman, 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 Vayu (air), who
dwells in the sky, who dwells in the world. Obtain that world for me, the
sacrificer! 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 Saman, 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 Saman 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.
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HINDUISM
