Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

پرپاتاکای اول

OUPNEK’HAT primum

FIRST PRAPATHAKA

atha prathamo ’dhyāyaḥ āpyāyantu mamāṅgāni vākprāṇaś cakṣuḥ śrotram atho balam indriyāṇi ca sarvāṇi, sarvaṃ brahmopaniṣadaṃ māhaṃ brahma nirākuryāṃ mā mā brahma nirākarodanir ākaraṇam astv anirākaraṇaṃ me ’stu, tadātmani nirate ya upaniṣatsu dharmās te mayi santu te mayi santu || oṃ śāntiḥ śāntiḥ śāntiḥ ||śrīmac chaṅkarabhagavatpādācāryaviracitaṃ bhāṣyam upodghātaḥ- "om ity etad akṣaram" ityādy aṣṭādhyāyī chāndogyopaniṣat | tasyāḥ saṃkṣepator atha jijñāsubhya ṛjuvivaraṇam alpagranthaśrīman narendrapurīyatīndraviracitaṃ chāndogyopaniṣadbhāṣyaṭippaṇam idam ārabhyate | tatra sambandhaḥ- samastaṃ karmādhigataṃ prāṇādidevatāvijñānasahitam arcirādimārgeṇa brahmalokapratipattikāraṇam | kevalaṃ ca dhūmādimārgeṇa candralokapratipattikāraṇam | svabhāvapravṛttānāṃ ca mārgadvayaparibhraṣṭānāṃ kaṣṭādhogatir uktā | na cobhayor mārgayor anyatarasminn api mārge ātyantikī puruṣārthasiddhir ity ataḥ karmanirapekṣam advaitātmavijñānaṃ saṃsāragatitrayahetūpamardena vaktavyam ity upaniṣad ārabhyate | na cādvaitātmavijñānād anyatrātyantikī niḥśreyasaprāptiḥ | vakṣyati hi- "atha ye ’my athāto viduranyarājānas te kṣayyalokā bhavanti" | viparyaye ca "sa svarāḍbhavati" iti | tathā dvaitaviṣayānṛtābhisandhasya bandhanaṃ taskarasyāva taptaparaśugrahaṇe bandhadāhabhāvaḥ, saṃsāraduḥkhaprāptiś cāty uktvādvaitātmasatyābhisandhasyātaskarasyeva taptaparaśugrahaṇe bandhadāhābhāvaḥ saṃsāraduḥkhanivṛttir mokṣaś ceti | ata eva na karmasahabhāvādvaitātmadarśanam | kriyākārakaphalabhedopamardena "sad ekam evādvitīyam" "ātmaivedaṃ sarvam" ity evamādivākyajanitasya bādhakapratyayānupapatteḥ | karmavidhipratyaya iti cet | na | kartṛbhoktṛsvabhāvavijñānavatastajjanitakarmaphalarāgadveṣādidoṣavataś ca karmavidhānāt | adhigatasakalavedārthasya karmavidhānād advaitajñānavato ’pi karmeti cet | na | karmādhikṛtaviṣayasya kartṛbhoktrādijñānasya svābhāvikasya "sad ekam evādvitīyam" "ātmaivedaṃ sarvam" ity anenopamarditatvāt | tasmād avidyādidoṣavata eva karmāṇi vidhīyante | nādvaitajñānavataḥ | ata eva hi vakṣyati- "sarva ete puṇyalokā bhavanti | brahmasastho ’mṛtatvam eti" iti | tatraitasminn advaitavidyāprakaraṇe ’bhyudayasādhanāny upāsanāny ucyante kaivalyasannikṛṣṭaphalāni | cādvaitādīṣadvīkṛtabrahmaviṣayāṇi ityādīni karmasamṛddhiphalāni ca karmāṅgasambandhīni | rahasyasāmānyān manovṛttisāmānyāc ca yathādvaitajñānaṃ manovṛttimātraṃ tathānyāny apy upāsanāni manovṛttirūpāṇīty asti hi sāmānyam | kas tarhy advaitajñānasyopāsanānāṃ ca viśeṣaḥ | ucyate | svābhāvikasyātmanyakriye ’dhyāropitasya kartrādikārakakriyāphalabhedavijñānasya nivartakam advaitavijñānam | rajjvādāv iva sarpādyadhyāropalakṣaṇajñānasya rajjvādisvarūpaniścayaḥ prakāśanimittaḥ | upāsanaṃ tu yathāśāstrasamarpitaṃ kiñcidālambanam upādāya tasmin samānacittavṛttisantānakaraṇaṃ tadvilakṣaṇapratyayānantaritam iti viśeṣaḥ | tāny etāny upāsanāni sattvaśuddhikaratvena vastutattvāvabhāsakatvād advaitajñānopakārakāṇy ālambanaviṣayatvāt susādhyāni ceti pūrvam upanyasyante | tatra karmābhyāsasya dṛḍhīkṛtatvāt karmaparityāgenopāsana eva duḥkhaṃ cetaḥ samarpaṇaṃ kartṛm iti karmāṅgaviṣayameva tāvad ādāv upāsanam upanyasyate

om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam ||

کهند اول

اوم ! اين شبد را ادگيته دانسته چنان مشغولى کن که همين شبد ادگيته است براى آنکه اين اوم در سام بيد بآواز بلند بآهنگ خوانده ميشود ۰

IV. OUM ¹ hoc verbum (esse) adkit ut sciveris, sic τὸ maschghouli ² fac (de eo meditare), quód ipsum hoc verbum aodkit est; propter illud quód hoc (verbum) oum, in Sam Beid, cum voce altâ, cum harmoniâ pronunciatum fiat.

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:-

om ity etad akṣaraṃ paramātmano ’bhidhānaṃ nediṣṭham | tasmin hi prayujyamāne sa prasīdati priyanām agrahaṇa iva lokaḥ | tad iheti paraṃ prayuktam abhidhāyakatvād vyāvartitaṃ śabdasvarūpamātraṃ pratīyate | tathā cārcādivat parasyātmanaḥ pratīkaṃ sampadyate | evaṃ nāmatvena pratīkatvena ca paramātma_ upāsanasādhanaṃ śreṣṭham iti sarvavedānteṣv agatam | japakarmasvādhyāyādyanteṣu ca bahuśaḥ prayogāt prasiddham asya śraiṣṭhyam | atas tad etad akṣaraṃ varṇātmakam udgīthabhaktyavayavatvād udgīthaśabdavācyam upāsīta | karmāṅgāvayavabhūta oṅkāre paramātmapratīke dṛḍhām aikāgryalakṣaṇāṃ matiṃ santanuyāt | svayam eva śrutir oṅkārasyodgīthaśabdavācyatve hetumāha om iti hy udgāyati | omi ty ārabhya hi yasmād udgāyaty ata udgītha oṅkāra ity arthaḥ | tasyopavyākhyānaṃ tasyākṣarasyopavyākhyānam evam upāsanam evaṃ vibhūty evaṃphalam ityādikathanam upavyākhyānam | pravartata iti vākyaśeṣaḥ || 1 ||

eṣāṃ bhūtānāṃ pṛthivī rasaḥ |
pṛthivyā āpo rasaḥ |
apām oṣadhayo rasaḥ |
oṣadhīnāṃ puruṣo rasaḥ |
puruṣasya vāg rasaḥ |
vāca ṛg rasaḥ |
ṛcaḥ sāma rasaḥ |
sāmna udgītho rasaḥ ||

ادگيته بس زبده است چنانچه از همهٔ ساکن ومتحرك ، خاك زبده است واز خاك ، آب زبده ، واز آب ، خوردنى زبده است واز خوردنى ، خورنده زبده است واز خورنده ، گفتار واز گفتار آيت بيد و از آيت بيد سام يعنى آهنگ واز سام ، ادگيته زبده است يعنى اوم را به آواز بلند به آهنگ خواندس ۰

Adkiteh porró cremor (optimum, selectissimus) est: quemadmodum ex (præ) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et è (præ) terrâ aqua cremor est; et ex aquâ, comededendum (victus) cremor est; (et) è comedendum, comedens cremor est; et è comedente, loquela (id quod dicitur) cremor est; et è loquelâ, aïet τοῦ Beid, et ex aïet, τὸ siam, id est, cum harmoniâ (pronunciatum); et è Sam, τὸ adkit, cremor est; id est oum, voce altâ, cum harmoniâ pronunciare, aokit cremor cremarum (optimum optimorum) est.

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).

eṣāṃ carācarāṇāṃ bhūtānāṃ pṛthivī raso gatiḥ parāyaṇam avaṣṭambhaḥ | pṛthivyā āpo raso ’psu hyotā ca protā ca pṛthivy atas tā rasaḥ pṛthivyāḥ | apām oṣadhayo raso ’ppariṇāmatvād oṣadhīnām | tāsāṃ puruṣo raso ’nnapariṇāmatvāt puruṣasya | tasyāpi puruṣasya vāgrasaḥ | puruṣāvayavānāṃ hi vāksāriṣṭhā | ato vākpuruṣasya rasa ucyate | tasyā api vāca ṛgrasaḥ sāratarā | ṛcaḥ sāma rasaḥ sārataram | tasyāpi sāmna udgīthaḥ prakṛtatvād oṅkāraḥ sārataraḥ || 2 ||

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ’ṣṭamo yadudgīthaḥ ||

ادگيته زبدهٔ زبده ها است ، بزرگتر از ادگيته زبدهٔ ديگر نيست ۰

Major, ex (præ) adkit, cremor alter non est.

3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place, the eighth.

evaṃ sa eṣa udgīthākhya oṅkāro bhūtādīnām uttarottararasānām atiśayena raso rasatamaḥ | paramaḥ paramātmapratīkatvāt | parārdhyor ’dhaṃ sthānaṃ, paraṃ ca tadardhaṃ ca parārdhaṃ tad arhatīti parārdhyaḥ paramātmasthānārhaḥ paramātmavad upāsyatvād ity abhiprāyaḥ | aṣṭamaḥ pṛthivyādirasasaṃkhyāyāṃ yad udgītho ya udgīthaḥ || 3 ||

katamā katama rk katamat katamat sāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati ||

کدام است آن آيت ؟ کدام است سام ؟ کدام است ادگيته ؟

Quidnam est illud aïet? quidnam est Sam? quidnam est τὸ adkit?

4. What then is the Rik? What is the Saman? What is the udgitha? This is the question.

vāca ṛgrasa ity uktam | katamā sa rk katamat tat sāma katamo vā sa udgīthaḥ | katamā katameti vīpsā"darārthā | nanu" vā bahūnāṃ jātiparipraśne ḍatamac" | na hy atra ṛgjātibahutvaṃ kathaṃ ḍatamac prayogaḥ | naiṣa doṣaḥ | jātau paripraśno jātiparipraśna ity etasmin vigrahe jātāv ṛgvyaktīnāṃ bahutvopapatteḥ | na tu jāteḥ paripraśna iti vigṛhyate | nanu jāteḥ paripraśna ity asmin vigrahe katamaḥ kaṭha ityādy udāharaṇam upapannaṃ jātau paripraśna ity atra tu na yujyate | tatrāpi kaṭhādijātāv eva vyaktibahitvābhiprāyeṇa paripraśna ity adoṣaḥ | yadi jāteḥ paripraśnaḥ syāt katamā katama rg ityādāv upasaṃkhyānaṃ kartavyaṃ syād vimṛṣṭaṃ bhavati vimarśaḥ kṛto bhavati || 4 ||

vāg evark |
prāṇaḥ sāma |
om ity etad akṣaram udgīthaḥ |
tad vā etan mithunaṃ yad vāk ca prāṇaś cark ca sāma ca ||

گفتر آيت است ۰ پران سام است ۰ کلمهٔ اوم ، به آهنگ ادگيته است ؛ گفتار که ماده است با پران که نر است جفت است ، گفتار و پران با آيت و سام جفت است ۰

Loquela (id quod dicitur) aïet est, pran, Siam (Sam) est; vocabulum oum, (pronunciatum) cum harmoniâ, adkiteh est. Loquela, quod fæmina est, cum pran, quod mas est, con(16)jux (copulata³ , est. Loquela et pran cum âïet et Sam copulata⁴ :

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.

vimarśe hi kṛte sati prativacanoktir upapannā vāg evark prāṇaḥ sāmeti | vāgṛcor ekatve ’pi nāṣṭama tv avyāghātaḥ pūrvasmād vākyāntaratvād āptiguṇasiddhaya om ity etad akṣaram udgītha iti | vākprāṇāv ṛksāmayonī iti vāg evark prāṇaḥ sāmety ucyate | yathākramam ṛksāmayonyor vāk prāṇayor grahaṇe hi sarvāsām ṛcāṃ sarveṣāṃ ca sāmnām avarodhaḥ kṛtaḥ syāt | sarvarksāmāvarodhe carksāmasādhyānāṃ ca sarvakarmaṇām avarodhaḥ kṛtaḥ syāt | tad avarodhe ca sarve kāmā avaruddhāḥ syuḥ | om ity etad akṣaram udgītha iti bhaktyāśaṅkā vinartyate | tad vā etad iti mithunaṃ nirdiśyate | kiṃ tan mithunam ity āha yad vāk ca prāṇaś ca sarvaṛksāmakāraṇabhūtau mithunam | ṛkva sāma ceti ṛksāmakāraṇāv ṛksāmaśabdoktāv ity arthaḥ | na tu svatantram ṛk ca sāma ca mithunam | anyathā hi vāk ca prāṇaś cety ekaṃ mithunam ṛk sāma cāparaṃ mithunam iti dve mithune syātām | tathā ca tad etan mithunam ity ekavacananirdeṣo ’nupapannaḥ syāt | tasmād ṛksāmayonyor vākprāṇayor eva mithunatvam || 5 ||

tad etan mithunam om ity etasminn akṣare saṃsṛjyate |
yadā vai mithunau samāgacchata āpayato vai tāv anyo ’nyasya kāmam ||

باين هر دو جفت کلمة اوم گفته ميشود ؛ چون آنها با هم جفت ميشوند آن آرزوهاى گويندهٔ آن بر مى آيد ۰

cum hac utrâque copulatione⁵ , vocabulum oum dictum fit. Quandó illa simul copulata fiunt⁶ , desideria dicentis illa superveniunt (adimplentur).

6. And that couple is joined together in the syllable Om. When two people come together, they fulfil each other's desire.

tad etad evaṃlakṣaṇaṃ mithunam om ity etasminn akṣare saṃsṛjyate | evaṃ sarvakāmāvāptiguṇaviśiṣṭaṃ mithunam oṅkāre saṃsṛṣṭaṃ vidyata ity oṅkārasya sarvakāmāvāptiguṇavattvaṃ prasiddham | vāṅmayatvam oṅkārasya prāṇaniṣpādyatvaṃ ca mithunena saṃsṛṣṭatvaṃ mithunasya kāmāpayitṛtvaṃ prasiddham iti dṛṣṭānta ucyate | yathā loke mithunau mithunāvayavau strīpuṃsau yadā samāgacchato grāmyadharmatayā saṃyujyeyānāṃ tadāpayataḥ prāpayato ’nyonyasyetaretarasya tau kāmam | tathā ca svātmānupraviṣṭena mithunena sarvakāmāptiguṇavattvam oṅkārasya siddham ity abhiprāyaḥ || 6 ||

āpayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste ||

هر که اوم را ادگيته دانسته به آن مشغلى کند بهمه آرزو ميرسد ۰

Quisquis oum (esse) adkiteh ut scivit, cùm (de) illo maschghouli facit (meditatur), cum omni desiderio (ad omne desiderium) pervenit.

7. Thus he who knowing this, meditates on the syllable (Om), the udgitha, becomes indeed a fulfiller of desires.

tadupāsako ’py udgātā taddharmā bhavatīty āha- āpayitā ha vai kāmānāṃ yajamānasya bhavati ya etad akṣaram evam āptiguṇavad udgītham upāste tasya-tadyathoktaṃ phalam ity arthaḥ | taṃ yathā yathopāsate tad eva bhavatīti śruteḥ || 7 ||

tad vā etad anujñākṣaram |
yad dhi kiṃcānujānāty om ity eva tad āha |
eṣo eva samṛddhir yadanujñā |
samardhayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste ||

اين کلمهٔ اوم ، کلمهٔ گردن نهادن است ، په رسمى است که هر که گفتهٔ کسى را قبول ميکند ، در جواب اوم ميگويد ، گردن نهادن بس دولت بزرگ است هر که اين کلمه را ادگيته دانسته مشغولى کند ، بهمهٔ دولتها ميرسد وديگرى را بدولت ميرساند ۰

Hæc vox oum, verbum τοῦ collum demittere est: quid (quare? quia) mos est, quód, quiqunque dictum alicujus approbatum facit (illi assensum præbet), in responsum, oum dicat: collum demittere, proindè, opulentia (opes, fortuna) magna est.
Quisquis hoc vocabulum, adkiteh (esse) ut scivit, maschghouli facit, cum omnibus divitiis (ad omnis generis divitias) pervenit, et alios cum opulentiâ (ad opulentiam, opes) facit pervenire.

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.

samṛddhiguṇavāṃś ca oṅkāraḥ | katham- tad vā etat prakṛm anujñākṣaram anujñā ca sākṣaraṃ ca tat | anujñānumatir oṅkāra ity arthaḥ | katham anujñety āha śrutir eva | yad hi kiñca yatkiñca loke jñānaṃ dhanaṃ vānujānāti vidvāndhanī vā tatrānumatiṃ kurvann om ity eva tad āha | tathā ca vede trayastriṃśad ity omiti hovāca ityādinā | tathā ca loke ’pi tavedaṃ dhanaṃ gṛhṇāmīty ukta om ity āha | ata eṣā u evaiṣaiva samṛddhir yadanujñā yānujñā sā samṛddhis tanmūlatvād anujñāyāḥ | samṛddho hy om ity anujñāṃ dadāti tasmāt samṛddhiguṇavān oṅkāra ity arthaḥ | samṛddhiguṇopāsakatvāt taddharmā sansamardhayitā ha vai kāmānāṃ yajamānasya bhavati ya etad evaṃ vidvān akṣaram udgītham upāsta ityādi pūrvavat || 8 ||

teneyaṃ trayī vidyā vartate |
om ity āśrāvayati |
om iti śaṃsati |
om ity udgāyati |
etasyaiva akṣarasyāpacityai mahimnā rasena ||

، سه بيد : رگ بيد و ججر بيد و سام بيد که اصل است در اين کلمه است

Tres (3) ⁷ (libri) Beid; (scilicet) Rak Beid, et Djedr Beid, et Sam Beid, quod principium (radix, originale) est, in hoc vocabulo est (sunt).

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).

athedānīm akṣaraṃ stauty upāsyatvāt prarocanārtham | kathaṃ, tenākṣareṇa prakṛteneyam ṛgvedādilakṣaṇā trayī vidyā trayīvidyāvihitaṃ karmety arthaḥ | na hi trayī vidyaivāśrāvaṇādibhir vartate karma tu tathā pravartata iti prasiddham | katham om ity āśrāvaty om iti śaṃsaty om ity udgāyatīti liṅgāc ca somayāga iti gamyate | tac ca karmaitasyaivākṣarasyāpacityai pūjārtham | paramātmapratīkaṃ hi tat | tadapacitiḥ paramātmana eva sā | svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ iti smṛteḥ | mahimnā rasena | kiñcaitasyaivākṣarasya mahimnā mahattvena ṛtvigyajamānādiprāṇair ity arthaḥ | tathaitasyaivākṣarasya rasena vrīhiyavādirasanirvṛttena haviṣety arthaḥ | yāgahomādyakṣareṇa kriyate | tac cādityam upatiṣṭhate | tato vṛṣṭyādikrameṇa prāṇo ’nnaṃ ca jāyate | prāṇair annena ca yajñas tāyate | ata ucyate ’kṣarasya mahimnā rasanti || 9 ||

tenobhau kurutaḥ |
yaś caitad evaṃ veda yaś ca na veda |
nānā tu vidyā cāvidyā ca |
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṃ bhavatīti khalv etasyaivākṣarasyopavyākhyānaṃ bhavati ||

*۰ بيد چهارم اتهربن بيد چون از اين هر سه آمده مذ کور نشد

Beid (liber) quartus, Athrban, cùm ex his quibusque tribus (3) Beid supervenit (exortus fuerit), memoratus non fuit.

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.

tatrākṣaravijñānavataḥ karma kartavyam iti sthitam ābhipati-tenābhareṇobhau yaś caitad akṣaram evaṃ vyākhyātaṃ veda yaś ca karmamātravidakṣarayāthātmyaṃ na veda tāv ubhau kurutaḥ karma | tayoś ca karmasāmarthyād eva phalaṃ syāt kiṃ tatrākṣarayāthātmyavijñāneneti | dṛṣṭaṃ hi loke harītakīṃ bhakṣayatos tadrasābhijñetarayor virecanam | naivam | yasmān nānā tu vidyā cāvidyā ca bhinne hi vidyāvidye | tuśabdaḥ pakṣavyāvṛttyarthaḥ | noṅkārasya karmāṅgatvamātravijñānam eva rasatamāptisamṛddhiguṇavad vijñānaṃ kiṃ tarhi tato ’bhyadhikam | tasmāt tadaṅgādhikyāt phalādhikyaṃ yuktam ity abhiprāyaḥ | dṛṣṭaṃ hi loke vaṇikśabarayoḥ padmarāgādimaṇivikraye vaṇijo vijñānādhikyāt phalādhikyam | tasmād yad eva vidyayā vijñānena yuktaḥ sankaroti karmaśraddhayā śraddadhānaś ca sannupaniṣadā yogena yuktaś cety arthaḥ | tad eva karma vīryavattaram avidvatkarmaṇo ’dhikaphalaṃ bhavatīti | vidvatkarmaṇo vīryavattara[tvaṭavacanād aviduṣo ’pi karma vāryadeva bhavatīty abhiprāyaḥ | na cāviduṣaḥ karmaṇy anadhikāraḥ | auṣastye kāṇḍe ’viduṣām apy ārvijyadarśanāt | rasatam āptisamṛddhiguṇavad akṣaram ity ekam upāsanam | madhye prayatnāntarādarśanāt | anekair hi viśeṣaṇair anekadhopāsyatvāt khalv etasyaiva prakṛtasyodgīthākhyasyākṣarasyopavyākhyānaṃ bhavati || 10 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya prathama khaṇḍaḥ

devāsurā ha vai yatra saṃyetire |
ubhaye prājāpatyās tad dha devā udgītham ājahrur anenainān abhibhaviṣyāma iti ||

کهند دوم

سُر ینعی فرشته ها واسر ینی شیاطین ، هر دو از نسل پرجاپت ، برای جنگ کردن با یکدیگر جمع شدند ، فرشته ها اوم را بادگیته یادکردند که از مشغولی آن بر اسر غالب شوند ۰

Narratio belli τῶν FERESCHTEH (angelorum) et τῶν SCHIATTIN (dæmoniorum), et sensuum.

V. SOR, id est fereschteh (angeli), et asar, qui schiattin (dæmonia) sint, propter τὸ bellum facere, unus (cum altero) (17) congregati sunt. Fereschtehha τοῦ oum cum adkiteh memoriam egerunt, quód è (per) maschghouli illius, super Asar prævalentes (victores) fuerint.

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.

devāsurā devāś cāsurāś ca | devā dīvyaterdyetanārthasya śāstrodbhāsitā indriyavṛttayaḥ | aśirāstadvirītāḥ sveṣv evāsuṣu viṣvagviṣayāsu prāṇanakriyāsu ramaṇāt svābhāvikyastama ātmikā indriyavṛttaya eva | ha vā iti pūrvavṛttodbhāsakau nipātau | yatra yasmin nimitta itaretaraviṣayāpahāralakṣaṇe saṃyetire | sampūrvasya yatateḥ saṃgrāmārthatvam iti saṃgrāmaṃ kṛtavanta ity arthaḥ | śāsrīyaprakāśavṛttayabhibhavanāya pravṛttāḥ svābhāvikyas tamorūpā indriyavṛttayo ’surāḥ | tathā tadviparītāḥ śāsrārthaviṣayavivekajyotir ātmāno devā svābhāvikatamorūpāsurābhibhavanāya pravṛttā ity anyonyābhibhavodbhavarūpaḥ saṃgrāma iva sarvaprāṇiṣu pratidehaṃ devāsurasaṅgrāmo ’nādikālapravṛtta ity abhiprāyaḥ | sa iha śrutyākhyāyikārūpeṇa dharmādharmotpattivivekavijñānāya kathyate prāṇaviśuddhivijñānavidhiparatayā | ata ubhaye ’pi devāsurāḥ prajāpater apatyānīti prājāpatyāḥ | prajāpatiḥ karmajñānādhikṛtaḥ puruṣaḥ | "puruṣa evokthamayam eva mahān prajāpatiḥ" iti śrutyantarāt | tasya hi śāsrīyāḥ svābhāvikyaś ca karaṇavṛttayo viruddhā apatyānīva tadudbhavatvāt | tat tatrotkarṣāpakarṣalakṣaṇanimitte ha devā udgīthabhaktyupalakṣitam audgātraṃ karmājahrur āhṛtavantaḥ | tasyāpi kevalasyāharaṇāsambhavāj jotiṣṭomādyāhṛtavanta ity abhiprāyaḥ | tatkimartham ājahrur ity ucyate anena karmaṇainān asurān abhibhaviṣyāma ity evam abhiprāyāḥ santaḥ || 1 ||

te ha nāsikyaṃ prāṇam udgītham upāsāṃ cakrire |
taṃ ha asurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca |
pāpmanā hy eṣa viddhaḥ ||

نزد بويائی رفتند وگفتند که براى ظفرما تو قرائت کن ـ بويائی قبول بخطر کرد و بخاطر خود آورد که اگر ظفر از ايشان خواهد بود ، ثواب آن قسمت من خواهد بود - اسرها بجهت همین که ‏ثواب را قسمت خود نگاهداشته بودند ، بويائی را نقصان رسانيدند ، از اين سبب بويائی بوى خوش و ناخوش را مى بويد ۰

Propè (ad) bouiaï (odoratum) iverunt, et (illi) dixerunt, quód propter (in) victoriam nostram, kerat (lectionem) fac (oum pronuncia). Bouiaï approbatum fecit (consensit), et cum corde suo (in animum) attulit (cogitavit), quód, si victoria ab istis (fereschtehha) futura sit, meritum (merces) illius pars mea est futura. Asarha (dæmones), cum respectu ipso hoc (propterea) quód meritum (ut) partem suam consideratum habuerat, τᾦ bouiaï noxam fecerunt pervenire (attulerunt): ex hac causa, bouiaï (odoratus) odores suaves et insuaves odoratur.

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.

yadā ca tadudgīthaṃ karmājihīrṣavas tadā te ha devā nāsikyaṃ nāsikāyāṃ bhavaṃ cetanāvantaṃ ghrāṇaṃ prāṇam udgīthakartāram udgīthabhaktyopāsāṃ cakrirejhr upāsanaṇṭakṛtavanta ity arthaḥ | nāsikyaprāṇam adṛṣṭyodgīthākhyam akṣaram oṅkāram upāsāṃ cakrira ity arthaḥ | evaṃ hi prakṛtārthaparityāgo ’prakṛtārthopādānaṃ ca na kṛtaṃ syāt | khalv etasyaivākṣarasyety oṅkāram upāsāṃ cakrira ity arthaḥ | evaṃ hi prakṛtārthaparityāgo ’prakṛtārthopādānaṃ ca na kṛtaṃ syāt | khalv etasyaivākṣarasyety oṅkāro hy āpāsyatayā prakṛtaḥ | nanūdgīthopalakṣitaṃ karmāhṛtavanta ity avoca idānīm eva kathaṃ nāsikyaprāṇadṛṣṭy oṅkāram upāsāṃ cakrira ity āttha | naiṣa doṣaḥ | udgīthakarmaṇy eva hi tatkartṛprāṇadevatādṛṣṭyodgīthabhaktyavayavaś cauṅkāra upāsyatvena vivakṣito na svatantro ’tastādarthyena karmāhṛtavanta iti yuktam evoktam | tam evaṃ devair vṛtam udgātāraṃ hāsurāḥ svābhāvikatama ātmāno jyotīrūpaṃ nāsikyaṃ prāṇaṃ devaṃ svotthena pāpmanādharmāsaṅgarūpeṇa vividhur viddhavantaḥ saṃsarga kṛtavanta ity arthaḥ | sa hi nāsikyaḥ prāṇaḥ kalyāṇagandhagrahaṇābhimānāsaṅgābhibhūtavivekavijñāno babhūva | sa tena doṣeṇa pāpmasaṃsargī babhūva | tad idam uktam asurāḥ pāpmanā vividhur iti | yasmādāsureṇa pāpmanā viddhas tasmāt tena pāpmanā prerito ghrāṇaḥ prāṇo durgandhigrāhakaḥ prāṇinām | atas tenobhayaṃ jighrati lokaḥ surabhi ca durgandhi ca | pāpmanā hy eṣa yasmād viddhaḥ | ubhayagrahaṇam avivakṣitam | yasyobhayaṃ ha virārtim ārchatīti yadvat | yad evedam apratirūpaṃ jighratīti samānaprakaraṇaśruteḥ || 2 ||

atha ha vācam udgītham upāsāṃ cakrire |
tāṃ hāsurāḥ pāpmanā vividhuḥ |
tasmāt tayobhayaṃ vadati satyaṃ cānṛtaṃ ca |
pāpmanā hy eṣā viddhā ||

فرشته ها نزد گويائی رفتند و گفتند که براى ظفر ما قرائت بکن ـ گويائی قبول کرد و بخاطر آورد که اگر ظفر از ايشان حواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهد اشته بودند ، گويائی را نقصان رسانيدند از اينجهت ، گويائی گفتنى و ناگفتنى را ميگويد ۰

Fereschtehha propè gouiaï (loquelam) iverunt, et dixerunt, quód propter victoriam nostram, kerat fac. Gouiaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum cum respectu suî ipsiûs consideratum habuerat, τᾦ gouiaï noxam fecerunt pervenire: ex hac causâ, gouiaï (loquela) dicendum et non dicendum dicit.

3. 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.

atha ha cakṣur udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca |
pāpmanā hy etad viddham ||

فرشته ها پيش بينائی رفتند و گفتند که براى ظفرما تو قرائت کن ـ بينائی قبول کرد و بخاطر آورد که اگر ظفر از ایشان خواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهداشته بودند ، بينائی را نقصان رسانيدند ، از اين سبب بينائی ديدنى و ناديدنى را مى بيند ۰

Fereschtehha antè binaï (visum) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Binaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum (ut) consideratum habuerat, τᾦ binaï noxam fecerunt pervenire: ex hac causâ, binaï, videndum et non videndum dicit.

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.

atha ha śrotram udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca |
pāpmanā hy etad viddham ||

فرشته ها پيش شنوائی رفتند و گفتند که براى ظفر ما تو قرائت کن ، شنوائی قبول کرد و بخاطر آورد که اگر ظفر از ايشان خواهد بود ‏‏‏‏ثواب آن قسمت من خواهد بود ـ اسرها بجهت همين که ثواب را قسمت خود نگاهداست بودند شنوائی را نقصان رسانيدند ، از اين سبب شنوائی ، شنوانی و ناشنيدنی را مى شنود ۰

Fereschtehha antè schenvaï (auditum) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Schenvaï approbatum fecit, et cum corde attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum (18) respectu illo quód meritum propter se ipsum consideratum habuerat, τᾦ schenvaï noxam pervenire fecerunt: ex hac causâ, schenvaï (auditus) audiendum et non audiendum audit.

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.

atha ha mana udgītham upāsāṃ cakrire |
tad dhāsurāḥ pāpmanā vividhuḥ |
tasmāt tenobhayaṃ saṃkalpayate saṃkalpanīyaṃ cāsaṃkalpanīyaṃ ca |
pāpmanā hy etad viddham ||

فرشته ها پيش دل رفتند و گفتند که براى ظفرما تو قرائت کن ، دل قبول کرد و بخاطر آورد که اگر ظفر از ايشان خواهد بود ثواب آن قسمت من خواهد بود ـ اسرها بجهت آنکه ثواب را قسمت خود نگاهداسته بودند ، دل را نقصان رسانيدند ، از اين سبب دل انديشيدنی و نا انديشيدنی را مى انديشد ۰

Fereschtehha ante del (cor) iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Del approbatum fecit, cum corde (in animum) attulit, quód, si victoria ab istis futura sit, meritum illius pars mea est futura. Asarha, cum respectu ipso hoc, quód meritum propter se ipsum consideratum habuerat, τᾦ del noxam fecerunt pervenire: ex hac causâ, del (cor) recogitandum et non recogitandum audit.

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.

mukhyaprāṇasyopāsyatvāya tadviśuddhatvānubhavārtho ’yaṃ vicāraḥ śrutyā pravartitaḥ | ataścakṣurādidevatāḥ krameṇa vicāryā’sureṇa pāpmanā viddhā ityapohyante | samānamanyat, atha ha vācaṃ cakṣuḥ śrotraṃ mana ityādi anuktā apyanyāstvagrasamādidevatā draṣṭavyāḥ | "evam u khalvetā devatāḥ pāpmabhiḥ" iti śrutyantarāt || 3-6 ||

atha ha ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsāṃ cakrire |
taṃ hāsurā ṛtvā vidadhvaṃsur yathāśmānam ākhaṇam ṛtvā vidhvaṃsetaivam ||

فرشته ها نزد پران که اصل همه است رفتند و گفتند که براى ظفرما تو قرائت کن ، پران قبول کرد و ثواب را بخاطر نياورده قرائت کرد ـ اسرها باو نقصان نتوانستند رسانيد و در يکدم نیست و نابود شدند ۰

Fereschtehha propè pran, quod principium omnis (entis) est, iverunt, et dixerunt, quód, propter victoriam nostram, kerat fac. Pran approbatum fecit, et meritum cum corde (cor) non atulit. Kerat fecit. Asarha, (dæmones) cum eo (in eum) noxam non potuerunt facere pervenire, et in uno instanti non est et non fuit (non existentes) facti sunt.

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.

āsureṇa viddhatvād ghrāṇādidevatā apohyāthānantaraṃ ya evāyaṃ prasiddho mukhe bhavo mukhyaḥ prāṇas tam udgītham upāsāñ cakrire taṃ hāsurāḥ pūrvavadṛtvā prāpya vidadhvaṃsur vinaṣṭā abhiprāyamātreṇa | akṛtvā kiñcid api prāṇasya | kathaṃ vinaṣṭā ity atra dṛṣṭāntam āha-yathā loke ’śmānam ākhaṇaṃ na śakyate khanituṃ kuddālādibhir api bhettuṃ na śakyo ’khaṇa evākhaṇas tam ṛtvā sāmarthyāl loṣṭaḥ pāṃsupiṇḍaḥ kṣutyantarāccāśmani kṣipto ’śmabhedanābhiprāyeṇa tasyāśmanaḥ kiñcid apy akṛtvā svayaṃ vidhvaṃseta vidīryetaivaṃ vidadhvaṃsur ity arthaḥ || 7 ||

evaṃ yathāśmānam ākhaṇam ṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaś cainam abhidāsati |
sa eṣo ’śmākhaṇaḥ ||

حالاهم هر که به پران که اصل همه است مشغولى کند همه بیابد و کسى که بدان مشغولى نخواهد ، هماندم نيست و نابود شود ۰

Nunc etiam quisquis cum (de) (pran), quod principium omnis (rei) est, maschghouli facit, inimici ejus non est et non fuit fiunt, et persona, quæ cum (de) illo maschghouli non [factura] est, ipso hoc momento, non est et non fuit (non existens) fit.

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.

evaṃ viśuddho ’surair adharṣitatvāt prāṇa iti evaṃvidaḥ prāṇātmabhūtasyedaṃ phalamāha-yathāśmānam iti | eṣa eva dṛṣṭāntaḥ | evaṃ haiva sa vidhvaṃsate vinaśyati | ko ’sāv ity āha-ya evaṃvidi yathoktaprāṇavidi pāpaṃ tadanarhaṃ kartukāmayata icchati yaś cāpy enam abhidāsati hinasti prāṇavidaṃ pratyākrośatāḍanādi prayuṅkte so ’py evam eva vidhvaṃsata ity arthaḥ | yasmāt sa eṣa prāṇavitprāṇabhūtatvād aśmākhaṇa ivāśmākhaṇo ’dharṣaṇīya ity arthaḥ | nanu nāsikyo ’pi prāṇo vāyvātmā yathā mukhyas tatra nāsikyaḥ prāṇaḥ pāpmanā viddhaḥ prāṇa eva sanna mukhyaḥ katham | naiṣa doṣaḥ | nāsikyas tu sthānakaraṇavaiguṇyād viddho vāyvātmāpi sanmukhyaḥ sthānadevatābalīyastvān na viddha iti yuktam | yathā vāsyādayaḥ śikṣāvatpuruṣāśrayāḥ kāryaviśeṣaṃ kurvanti nānyahastagatās tadvad doṣavad ghrāṇasacivatvād viddhā ghrāṇadevatā na mukhyaḥ || 8 ||

naivaitena surabhi na durgandhi vijānāti |
apahatapāpmā hy eṣaḥ |
tena yad aśnāti yat pibati tenetarān prāṇān avati |
etam u evāntato ’vittvotkrāmati |
vyādadāty evāntata iti ||

و آن اصل پران که در دل است ، بوى خوش و ناحوش را نميداند ـ از او همهٔ بدى ها دور شده است ـ هرچه بخورد و ياشامد دگر پران ها را فربه ميکند ـ وقت آخر بر آمده ميرود ۰

Et illud principium pran, quod in del (corde) est, odorem suavem et insuavem non scit (nescit). Ab eo cuncta ⁸ [mala] procûl facta sunt: quidquid comedit et bibit, alios pranha pingues facit. Tempore extremo, ut supervenit (egressus), vadit.

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).

yasmānna viddho ’surairmukhyastasmānnaivaitena surabhi durgandhi vā vijānāti ghrāṇenaiva tadubhayaṃ vijānāti lokaḥ | ataś ca pāpmakāryādarśanādapahatapāpmāpahato vināśito ’panītaḥ pāpmā yasmātso ’yamapahatapāpmā hyeṣa viśuddha ityarthaḥ | yasmāc cātmambharayaḥ kalyāṇādyāsaṅgavat tvādghrāṇādayo na tathātmam bharir mukhyaḥ kiṃ tarhi sarvārthaḥ | katham iti, ucyate-tena mukhyena yad aśnāti yat pibati lokas tenāśitena pītena cotarānghrāṇādīnavati pālayati | tena hi teṣāṃ sthitir bhavatīty arthaḥ | ataḥ sarvambharaḥ prāṇo ’to viśuddhaḥ | kathaṃ punar mukhyāśitapītābhyāṃ sthitir eṣāṃ gamyata iti, ucyate-etaṃ (tamu eva) mukhyaṃ prāṇaṃ mukhyaprāṇasya vṛttimannapāne ity arthaḥ | antato ’nte maraṇakāle ’vittvālabdhvotkrāmati | ghrāṇādiprāṇasamudāya ity arthaḥ | aprāṇo hi na śaknoty aśituṃ pātuṃ vā | tena tadotkrāntiḥ prasiddhā ghrāṇādikalāpasya | dṛśyate hy utkrāntau prāṇasyāśiśiṣā | ato vyādadāty evāsyavidāraṇaṃ karotīty arthaḥ | tad dhy annālābha utkrāntasya liṅgam || 9 ||

taṃ hāṅgirā udgītham upāsāṃ cakre |
etam u evāṅgirasaṃ manyante ’ṅgānāṃ yad rasaḥ ||

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);

taṃ hāṅgirāstaṃ mukhyaṃ prāṇaṃ hāṅgirā ityevaṅguṇamudgīthamuyāsāñcakre baka ityeva sambandhaṃ kṛtavantaḥ kecit | etamu evā’ṅgirasaṃ bṛhaspatimayāsyaṃ prāṇaṃ manyanta iti canāt | bhavatyevaṃ yathāśrutāsambhave, sambhavati tu yathāśrutamṛṣicodanāyāmapi śrutyantaravat | tasmācchatarcina ityācakṣata etameva santamṛṣimapi | tathā mādhyamā gṛtsamado viśvāmitro vāmadevo ’trirityādi ṛṣīneva prāṇamāpādayati śrutiḥ | tathaitānapyṛṣīnprāṇopāsakānaṅgirobṛhaspatyayāsyānprāṇaṃ karotyabhedavijñānāya | "prāṇo ha pitā prāṇo mātā"ityādivacca | tasmādṛṣiraṅgirā nāma prāṇa eva sannātmānamaṅgirasaṃ prāṇamudgīthamupāsāñcakra ityetat | yadyasmātso ’ṅgānāṃ prāṇaḥ sanrasastenāsāvāṅgirasaḥ || 10 ||

tena taṃ ha bṛhaspatir udgītham upāsāṃ cakre |
etam u eva bṛhaspatiṃ manyante |
vāg ghi bṛhatī tasyā eṣa patiḥ ||

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;

tena taṃ hāyāsya udgītham upāsāṃ cakre |
etam u evāyāsyaṃ manyante |
āsyād yad ayate ||

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) ;

tathā vāco bṛhatyāḥ patistenāsau bṛhaspatiḥ | yathā yadyasmādāsyādayate nirgacchati tenā’yāsya ṛṣiḥ prāṇa eva sannityarthaḥ tathānyo ’pyupāsaka ātmānamevā’ṅgirasādiguṇaṃ prāṇamudgīthamupāsītetyarthaḥ || 11-12 ||

tena taṃ ha bako dālbhyo vidāṃ cakāra |
sa ha naimiśīyānām udgātā babhūva |
sa ha smaibhyaḥ kāmān āgāyati ||

13. Therefore Vaka Dalbhya knew it. He was the Udgatri (singer) of the Naimishiya-sacrificers, and by singing he obtained for them their wishes.

na kevalamaṅgiraḥprabhṛtayaḥ upāsāñcakrire | taṃ ha bako nāma dalbhyasyāpatyaṃ dālbhyo vidāñcakāra yathādarśitaṃ prāṇaṃ vijñātavān | viditvā ca sa ha naimiśīyānāṃ sattriṇāmudgātā babhūva | sa ca prāṇavijñānasāmarthyādebhyo naimiśīyebhyaḥ kāmānāgāyati sma hā’gītavānkiletyarthaḥ || 13 ||

āgātā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste |
ity adhyātmam ||

ودانائی که اين کلمهٔ اوم را ادگيته دانسته باو مشغولى کند ، بهمهٔ آرزوها میرسد

Et danaï (doctus), qui hanc vocem oum (esse) adkiteh ut scivit, cum (super) eo maschghouli (meditationem) facit, cum omni desiderio (ad omne desiderium) pervenit.

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.

tathānyo ’pyudgātā’gātā ha vai kāmānāṃ bhavati evaṃ vidvānyathoktaguṇaṃ prāṇamakṣaramudgīthamupāste tasyaitaddṛṣṭaṃ phalamuktam | prāṇātmabhāvastvadṛṣṭam"devo bhūtvā devānapyeti"iti śrutyantarātsiddhamevetyabhiprāyaḥ | ityadhyātmametadātmaviṣayamudgīthopāsanamityuktopasaṃhāro ’dhidaivatodgīthopāsane vakṣyamāṇe buddhisamādhānārthaḥ || 14 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya dvitīyaḥ khaṇḍaḥ

athādhidaivatam |
ya evāsau tapati tam udgītham upāsīta |
udyan vā eṣa prajābhya udgāyati |
udyaṃs tamo bhayam apahanti |
apahantā ha vai bhayasya tamaso bhavati ya evaṃ veda ||

کهند سوم

:مشغولى چيزها که بيرون تن است ، اينست
آفتابى که ميتابد او را ادگيته دانسته مشغولى کند ، براى آنکه چون او از افق مشرق بر مى ايد ، مردم بگفتگو در مى آيند ، چون او بر ميآيد تاريکى دور ميشود ، تاريکى ترسناك را او دور ميکند ، هر که اين را بداند ، اين عالم و آن عالم مى يابد ۰

(19) Maschghouli (meditatio) rerum, quæ extrà corpus sunt, hoc est.
Aftabi (sol), qui fervet splendescens, eum adkiteh (esse) ut sciveris, maschghouli fac: propter illud, quód, cùm ab horizonte orientali supervenit (surgit), homines in colloquium veniunt; et cùm is sursùm venit (ascendit), obscuritas longè fit, et obscuritatem terrificam procul facit. Quisquis hunc (eo modo) noscit, hunc mundum et illum mundum obtinet (felicitate hujus et alterius mundi fruitur).

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).

athānantaram adhidaivataṃ devatāviṣayam udgīthopāsanaṃ prastutam ity artho ’nekadhopāsyatvād udgīthasya | ya evāsāvād ity astapati samudgītham upāsītādityadṛṣṭyodgītham upāsītety arthaḥ | tam udgītham ity udgīthaśabdo ’kṣaravācī san katham āditye vartata iti? ucyate | udyann udgacchan vā eṣa prajābhyaḥ prajārtham udgāyati prajānām annotpattyartham | na hy anudyati tasmin vrīhyādeḥ paktiḥ syād ata udgāyatīvodgāyati, yathaivodgātānnārtham ata udgīthaḥ savitety arthaḥ | kiñcodyannaiśaṃ tamas tajjaṃ ca bhayaṃ praṇinām apahanti tam evaṅguṇaṃ savitāraṃ yo veda so ’pahantā nāśayitā ha vai bhayasya janmamaraṇādilakṣaṇasyātmanas tamasaś ca tatkāraṇasyājñānalakṣaṇasya bhavati || 1 ||

samāna u evāyaṃ cāsau ca |
uṣṇo ’yam uṣṇo ’sau |
svara itīmam ācakṣate svara iti pratyāsvara ity amum |
tasmād vā etam imam amuṃ ca udgītham upāsīta ||

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).

yadyapi sthānabhedātprāṇādityau bhinnāviva lakṣyete tathāpi na sa tattvabhedastayoḥ | katham-samāna u eva tulya eva prāṇaḥ savitrā guṇataḥ savitā ca prāṇena | yasmāduṣṇo ’yaṃ prāṇa uṣṇaścāsau savitā | kiñca svara itīmaṃ prāṇamācakṣate kathayanti tathā svara iti;pratyāsvara iti cāmuṃ savitāram | yasmātprāṇaḥ svaratyeva na punarmṛtaḥ pratyāgacchati | savitā tvastamitvā punarapyahanyahani pratyāgacchati | ataḥ pratyāsvaro ’smādguṇato nāmataśca samānāvitaretaraṃ prāṇādityau | ataḥ satattvābhedādetaṃ prāṇamimamamuṃ cā’dityamudgīthamupāsīta || 2 ||

atha khalu vyānam evodgītham upāsīta |
yad vai prāṇiti sa prāṇaḥ |
yad apāniti so ’pānaḥ |
atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyānaḥ |
yo vyānaḥ sā vāk |
tasmād aprāṇann anapānan vācam abhivyāharati ||

بيان باد را ادگيته دانسته مشغولى کن ـ آنچه جانوران از آن ميزيند ، آنرا پران گويند و آنچه از آن بول و غايط ميکنند ، آنرا اپان ميگويند ـ از اينجهت پيوند گاه پران و اپان را که در ناف گره خورده اند بيان گويند ـ آن بيان گفتار است ، براى آنکه چون پران و اپان از حرکت بايستند ، آن وقت سخن گفته ميشود۰

Bian ventum (esse) adkiteh ut sciveris, maschghouli fac. Illud, quod animantia ex illo vivunt, illud, pran dicunt: et illud, quod ex illo (per id) urinam et excrementa (alvi solutionem) faciunt, illud apan dicunt. Ex hoc respectu (hinc) conjunctionis locus τοῦ pran et τοῦ apan, qui in umbilici nodo parvo sunt, (illum) bian dicunt. Ille bian loquela est: propter illud, quód cum pran et apan è motu (permotum), simul (prompti) stant, illo tempore verbum dictum fiat.

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.

atha khalviti prakārāntareṇopāsanamudgīthasyocyate-vyānameva vakṣyamāṇalakṣaṇaṃ prāṇasyaiva vṛttiviśeṣamudgīthamupāsīta | adhunā tatsatattvaṃ nirūpyate-yadvai puruṣaḥ prāṇiti mukhanāsikābhyāṃ vāyuṃ bahirniḥsārayati sa prāṇākhyo vāyorvṛttiviśeṣo yadapānityapaśvasiti tābhyāmevāntarākarṣati vāyuṃ so ’pāno ’pānākhyā vṛttiḥ | tataḥ kimiti, ucyate-atha ya uktalakṣaṇayoḥ prāṇāpānayoḥ sandhistayorantarā vṛttiviśeṣaḥ sa vyānaḥ, yaḥ sāṅkhyādiśāsraprasiddhiḥ śrutyā viśeṣanirūpaṇānnāsau vyāna ityabhiprāyaḥ | kasmātpunaḥ prāṇāpānau hitvā mahatā’yāsena vyānasyaivopāsanamucyate | vīryavatkarmahetutvamityāha-yo vyānaḥ sā vāk | vyānakāryatvādvācaḥ | yasmādvyānanirvartyā vāktasmādaprāṇannanapānanprāṇāpānavyāpārāvakurvanvācamabhivyāharatyuccārayati lokaḥ || 3 ||

yā vāk sark |
tasmād aprāṇann anapānann ṛcam abhivyāharati |
yark tat sāma |
tasmād aprāṇann anapānan sāma gāyati |
yat sāma sa udgīthaḥ |
tasmād aprānann anapānann udgāyati ||

گفتار آيت بيد است که چون پران و اپان از حرکت با يستند ، آيت خوانده ميشود ـ آيت سام است که چون پران و اپان از حرکت با يستند ، سام خوانده ميشود ـ وسام ادگيته است که چون پران و اپان از حرکت با يستند ، ادگيته خوانده ميشود ۰

Et illa loquela, aïet τοῦ Beid est; quód, cùm pran et apan, è motu simul stant, aïet lectum fiat (pronuncietur). Aïet, Sam est; quód, cùm pran et apan, è motu, simul stant, Sam lectum fiat. Et Sam adkiteh est; quòd, cum pran et apan, è motu, simul stant, adkiteh lectum fiat.

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.

tathā vāgviśeṣām ṛcam ṛksaṃsthaṃ ca sāma sāmāvayavaṃ codgītham aprāṇann anapānan vyānenaiva nirvartayatīty abhiprāyaḥ || 4 ||

ato yāny anyāni vīryavanti karmāṇi yathāgner manthanam ājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanam aprāṇann anapānaṃs tāni karoti |
etasya hetor vyānam evodgītham upāsīta ||

کارى که بزور کرده شود چنانچه بسائيدن از چوب آتش بیرون مى آورند و در جنگ تير کشيده از کمان مى اندازند ، چون پران و اپان از حرکت بايستند ، اين کارها کرده شود ، از اين جهت بيان باد که ادگته است به او مشغول بايد شد ۰

Actio quæ cum vi facta fit; quemadmodùm cum τῷ terere (fricare), è ligno ignem foras adducunt (eliciunt); et, in bello, sagittam extractam ex arcu projiciunt (vibrant); cum pran et apan, è motu, simul sunt ¹ , hæ actiones factæ fiunt (perficiuntur): ex hoc respectu (hinc), bian ventus, qui adkiteh est, cum eo maschghouli oportet fieri.

1. stant?, cf. supra

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.

na kevalaṃ vāgādyabhivyāharaṇam evāto ’smād anyāny api yāni vīryavanti karmāṇi prayatnādhikyanirvartyāni yathāgner manthanam ājer maryādāyāḥ saraṇaṃ dhāvanaṃ dṛḍhasya dhanuṣa āyamanam ākarṣaṇam aprāṇann anapānaṃs tāni karoti | ato viśiṣṭo vyānaḥ prāṇādivṛttibhyaḥ | viśiṣṭasyopāsanaṃ jyāyaḥ phalavattvād rājopāsanavat | etasya hetor etasmāt kāraṇād vyānam evodgītham upāsīta nānyad vṛttyantaram | karmavīryavattaratvaṃ phalam || 5 ||

atha khalūdgīthākṣarāṇy upāsīta ud-gī-tha iti |
prāṇa evot |
prāṇena hy uttiṣṭhati |
vag gīḥ |
vāco ha gira ity ācakṣate |
annaṃ tham |
anne hīdaṃ sarvaṃ sthitam ||

حرف ادگيته و معنى او را دانسته به او مشغول بايد شد ـ ادگيته سه لفظ است : اد و گى و تهه ـ پران که بقوت خود ببالا حرکت ميکند ، آنرا اد میگويند و از آن حرکت آوازى که بهم ميرسد ، آنرا گى ميگويند و چون پران راقوت از غدا است ، آنرا تهه ميگويند ، یعنى حرکت پران بقوت غذا است ۰

Litteram (litteras) τοῦ oum, adkiteh (esse) ut sciveris, et (20) sensum litteræ (litterarum) τοῦ adkiteh intellexeris, maschghoul (meditator, meditans) oportet fieri. Adkiteh, tres (3) voces est (è tribus syllabis constat); aod, et ki, et teh. Pran, qui, cum vi suâ, cum (in) sursùm motum facit, illum aod dicunt: et, ex illo motu, vox quas simul venit (provenit), illam ki dicunt: et, cùm τῷ Pran virtus ex alimento sit, illud teheh dicunt; id est, motus τοῦ Pran è vi alimenti est.

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).

athādhunā khalūdgīthākṣarāṇy upāsīta bhaktyakṣarāṇi mā bhūvann ity ato viśinaṣṭi-udgītha iti | udgīthanāmākṣarāṇīty artho nāmākṣaropāsane ’pi nāmavata evopāsanaṃ kṛtaṃ bhaved amukamiśrā iti yadvat | prāṇa evot, ud ity asminn akṣare prāṇadṛṣṭiḥ | kathaṃ prāṇasyottvam ity āha-prāṇena hy uttiṣṭhati sarvo ’prāṇasyāvasādadarśanādato ’sty udaḥ prāṇasya ca sāmānyam | vāggīḥ | vāco ha gira ity ācakṣate śiṣṭāḥ | tathānnaṃ tham anne hīdaṃ sarvaṃ sthitam ato ’sty annasya thākṣarasya ca sāmānyam || 6 ||

dyaur evot |
antarikṣaṃ gīḥ |
pṛthivī tham |
āditya evot |
vāyur gīḥ |
agnis tham |
sāmaveda evot |
yajurvedo gīḥ |
ṛgvedas tham |
dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etāny evaṃ vidvān udgīthākṣarāṇy upāsta ud-gī-tha iti ||

ونيز اد بمعنى عالم بهشت است و گى بمعنى عالم فضا و تهه بمعنى پرتهى يعنى زمين ـ ونيز اد بمعنى آفتاب است و گـى بمعنى باد و تهه بمعنى اتش ـ ونيز اد بمعنى سام بيد است و گى بمعنى ججر بيد وتهه بمعنى رگ بيد ـ واين ادگيته بجاى کام دهين است ـ چنانچه از دوشيندن بستان کام دهين هر چه خواهند بهم ميرسد همچنين هر که ادگيته را تحقيق کند همه قسم لذتها مى يابد و گيرندهٔ همهٔ لذتها ميشود چه ادگيته خزانهٔ دعاها است ، هر چـه از همهٔ دعاها بهم ميرسد ، از ادگيته بهم ميرسد ۰

Adhuc ad cum significatione behescht (paradisi) est; et ki, cum significatione mundi fezza (atmospheræ) est, et teheh, cum significatione prathi, id est, terræ. Et adhuc aod cum significatione solis est; et ki, cum significatione bad (venti); teheh, cum significatione ignis. Et adhuc Sam, cum significatione τοῦ aod est; et Djedjr, cum significatione τοῦ ki; et Rak, cum significatione τοῦ teheh. Et hoc vocabulum adkiteh, in loco (vice vaccæ) kamdehen est. Quemadmodùm, à τῷ sugere mammam kamdehen, quidquid expetunt simul venit; ipso hoc modo, quicunquc adkiteh verificatum facit (et agnoscit, profitetur), omnem divisionem (omnem speciem) voluptatum obtinet, et capiens omnes delectationes fit. Quid? (quia) adkiteh, thesaurus voti (votorum) est. Quidquid ex omnibus votis simul venit (provenit), [ex adkiteh provenit].

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.

trayāṇāṃ śrutyuktāni sāmānyāni tāni tenānurūpeṇa śeṣeṣv api draṣṭavyāni | dyaur evoduccaiḥ sthānāt | antarikṣaṃ gārgiraṇāl lokānām | pṛthivī thaṃ prāṇisthānāt | āditya evod ūrdhvatvāt | vāyur gīr agnyādīnāṃ giraṇāt | agnisthaṃ yajñīyakarmāvasthānāt | sāmaveda evotsvargasaṃstutatvāt | yajurvedo gīryajuṣā prattasya haviṣo devatānāṃ giraṇāt | ṛgvedastham ṛcy adhyūḍhatvāt sāmnaḥ | udgīthākṣaropāsanaphalam adhunocyate-dugdhe dogdhy asmai sādhakāsya | kā sā vāk, kaṃ doham | ko ’sau doha ity āha-yo vāco dohaḥ | ṛgvedād iśabdasādhyaṃ phalam ity abhiprāyas tadvāco dohastaṃ svayam eva vāgdogdhyātmānam eva dogdhi | kiñcān navān prabhūtān no ’nnādaś ca dīptāgnir bhavati | ya etāni yathoktāny evaṃ yathoktaguṇāny udgīthākṣarāṇi vidvānsann upāsta udgītha iti || 7 ||

atha khalv āśīḥ samṛddhiḥ |
upasaraṇānīty upāsīta |
yena sāmnā stoṣyan syāt tat sāmopadhāvet ||

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;

atha khalv idānīmāśīḥ samṛddhir āśiṣaḥ kāmasya samṛddhir yathā bhavet tad ucyata iti vākyaśeṣaḥ | upasaraṇāny upasartavyāny upagantavyāni dhyeyānīty arthaḥ | katham, ity upāsīta, evam upāsīta | tadyathā-yena sāmnā yena sāmaviśeṣeṇa stoṣyan stutiṃ kariṣyan syād bhaved udgātā tatsāmopadhāved upasarec cintayed utpattyādibhiḥ || 8 ||

yasyām ṛci tām ṛcaṃ, yad ārṣeyaṃ tam ṛṣiṃ, yāṃ devatām abhiṣṭoṣyan syāt tāṃ devatām upadhāvet ||

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;

yasyām ṛci tatsāma tāṃ carcam upadhāved devatādibhiḥ | yadārṣeyaṃ sāma taṃ carṣim | yāṃ devatām abhiṣṭoṣyan syāt tāṃ devatām upadhāvet || 9 ||

yena cchandasā stoṣyan syāt tac chanda upadhāvet |
yena stomena stoṣyamāṇaḥ syāt taṃ stomam upadhāvet ||

10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

yena cchandasā gāyatryādinā stoṣyan syāt tacchanda upadhāvet | yena stomena stoṣyamāṇaḥ syāt | stomāṅgaphalasya kartṛgāmitvād ātmanepadaṃ stoṣyamāṇa iti | taṃ stomam upadhāvet || 10 ||

yāṃ diśam abhiṣṭoṣyan syāt tāṃ diśam upadhāvet ||

11. On the quarter of the world which he is going to praise.

yāṃ diśam abhiṣṭoṣyan syāt tāṃ diśam upadhāved adhiṣṭhātrādibhiḥ || 11 ||

ātmānam antata upasṛtya stuvīta kāmaṃ dhyāyann apramattaḥ |
abhyāśo ha yad asmai sa kāmaḥ smṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti ||

12. 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.

ātmānam udgātā svaṃ rūpaṃ gotranāmādibhiḥ sāmādīnkrameṇa svaṃ cātmānam antato ’nta upasṛtya stuvīta | kāmaṃ dhyāyann apramattaḥ svaroṣmavyañjanādibhyaḥ pramādam akurvaṃs tato ’bhyāśaḥ kṣipram eva ha yady atrāsmā evaṃvide sa kāmaḥ samṛdhyeta samṛddhiṃ gacchet | ko ’sau, yatkāmo yaḥ kāmo ’sya so ’yaṃ yatkāmaḥ sanstuvīteti | dviruktikādarārthā || 12 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya tṛtīyaḥ khaṇḍaḥ

om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam ||

کهند چهارم

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:-

om ity etad ityādiprakṛtasyākṣarasya punar upādānam udgīthākṣarādyupāsanāntaritatvād anyatra prasaṅgo mā bhūd ity evam artham | prakṛtasyaivākṣarasyāmṛtābhayaguṇaviśiṣṭasyopāsanaṃ vidhātavyam ity ārambhaḥ | om ity ādi vyākhyātam || 1 ||

devā vai mṛtyor bibhyatas trayīṃ vidyāṃ prāviśan |
te chandobhir acchādayan |
yad ebhir acchādayaṃs tac chandasāṃ chandastvam ||

فرشته ها از مرگ ترسيده باندرون هرسه بيد در آمدند [يعنى به بيدها عمل کردند] ـ و از چهند يعنى وزن خود را پوشا نيدند ـ از اين جهت وزان را چهند نام شد [يعنى پوشنده] ۰

Fereschtehha, à morte timentes, cum intùs Beid intraverunt, et cum significatione (juxtà sensum) τῶν Beidha opus fecerunt, et in tschehend, id est, mensurâ se ipsos texerunt: ex hoc respectu (hinc) τῷ tschehend, tschehend nomen fit; id est, tectus.

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.

devā vai mṛtyor mārakād vibhyataḥ kiṃ kṛtavanta ity ucyate | trayīṃ vidyāṃ trayīvihitaṃ karma prāviśan praviṣṭavanto vaidikaṃ karma prārabdhavanta ity arthaḥ | tan mṛtyos rāṇaṃ manyamānāḥ | kiñca te karmaṇy aviniyuktaiś chandobhir mantrair japahomādi kurvanta ātmānaṃ karmāntareṣv acchādayaṃś chāditavantaḥ | yady asmād ebhir mantrair acchādayaṃs tat tasmāc chandasāṃ mantrāṇāṃ chādanāc chandastvaṃ prasiddhame va || 2 ||

tān u tatra mṛtyur yathā matsyam udake paripaśyed evaṃ paryapaśyad ṛci sāmni yajuṣi |
te nu vittvordhvā ṛcaḥ sāmno yajuṣaḥ svaram eva prāviśan ||

و چنانکه ماهى را کسى در آب بيند ، همچنان مرگ فرشته ها را در بيد ديد [يعنى چنانکه ماهى بـى آب زينده نتواند بود ، همچنين فرشته ها بـى بيد زندگى نتوانند کرد] ـ و فرشته ها باندرون شبد [يعنى آهنگى که سام بيد را به ان ميخوانند] در آمدند۰

Quemadmodùm piscem aliquis in aqua videt; ipso hoc modo mortem fereschtehha in Beid viderunt: id est, quemadmodùm piscis sine aquâ vivens non potest esse; ipso hoc modo, fereschtehha, absque Beid vitam non possunt agere. (21) Fereschtehha cum intùs schabd (modum) harmonicum, quód Sam Beid (librum) cum eo legunt, intrârunt:

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).

tāṃs tatra devān karmaparān mṛtyur yathā loke matsyaghātako matsyamudake nātigambhīre paripaśyed baḍiśodakasrāvopāyasādhyaṃ manyamāna evaṃ paryapaśyad dṛṣṭavān mṛtyuḥ karmakṣayopāyena sādhyān devān mena ity arthaḥ | kvāsau devān dadarśety ucyate-ṛci sāmni yajuṣi | ṛgyajuḥsāmasambandhikarmaṇīty arthaḥ | te nu devā vaidikena karmaṇā saṃskṛtāḥ śuddhātmānaḥ santo mṛtyoś cikīrṣitaṃ viditavantaḥ | viditvā ca ta ūrdhvā vyāvṛttāḥ karmabhya ṛcaḥ sāmno yajuṣa ṛgyajuḥsāmasambaddhāt karmaṇo ’bhyutthāyety arthaḥ | tena karmaṇā mṛtyubhayāpagamaṃ prati nirāśās tad apāsyāmṛtābhayaguṇam akṣaraṃ svaraṃ svaraśabditaṃ prāviśann eva praviṣṭavantaḥ | oṅkāropāsanaparāḥ saṃvṛttāḥ | evaśabdo ’vadhāraṇārthaḥ san samuccayapratiṣedhārthaḥ | tadupāsanaparāḥ saṃvṛttā ity arthaḥ || 3 ||

yadā vā ṛcam āpnoty om ity evātisvarati evaṃ sāmaivaṃ yajuḥ |
eṣa u svaro yad etad akṣaram etad amṛtam abhayam |
tat praviśya devā amṛtā abhavan ||

از اين جهت هر که رگ بيد و ججر بيد و سام بيد ميخواند ، اول اوم ميخواند اين کلمه امرت است [ينى بيزوال] و ناترسنده است ـ فرشته ها باندرون اين کلمه در آمده از مرگ ایمن گشته زندهٔ ابد و ناترسنده شدند ۰

ex hoc respectu, quicunque Rak Beid et Djedjr Beid, et Sam Beid legit, primùm oum pronunciat. Hoc vocabulum amrat est, id est, sine cessatione, et non (nihil) timens est. Fereschtehha cum intùs hoc vocabulum introgressi, à morte tuti redditi, viventes in æternum facti sunt.

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.

kathaṃ punaḥ svaraśabdavācyatvam akṣarasyety ucyate-yadā vā ṛcam āpnoty om ity evātisvaraty evaṃ sāmaivaṃ yajuḥ | eṣa u svaraḥ | ko ’sau yad etad akṣaram etad amṛtam abhayaṃ tat praviśya yathāguṇam evāmṛtā abhayāś cābhavan devāḥ || 4 ||

sa ya etad evaṃ vidvān akṣaraṃ praṇauty etad evākṣaraṃ svaram amṛtam abhayaṃ praviśati |
tat praviśya yad amṛtā devās tad amṛto bhavati ||

هر که باين کلمه مشغولى کند ، بيزوال است و ناترسنده ـ وهر که باندرون اين کلمه در آين ، چنانکه فرشته ها بيزوال و ناترسنده شده اند ، او نيز بيزوال و ناتر شنده ميشود ۰

Quisquis cum (super) hoc vocabulo maschghouli facit, absque cessatione est et non timens: quisquis cum intùs hoc vocabulum intrat, quemadmodùm fereschtehha absque cessatione et non timentes facti sunt, is etiam absque cessatione et non timens fit.

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.

sa yo ’nyo ’pi devavad evaitad akṣaram evam amṛtam abhayaguṇaṃ vidvān praṇauti stauti | upāsanam evātra stutir abhipretā | sa tathaivaitad evākṣaraṃ svaram amṛtam abhayaṃ praviśati | tatpraviśya ca rājakulaṃ praviṣṭānām iva rājño ’ntaraṅgabahiraṅgatāvan na viśiṣṭas tad amṛto bhavati na nyūnatā nāpy adhikatā mṛtatva ity arthaḥ || 5 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamādhyāyasya caturthaḥ khaṇḍaḥ

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti |
asau vā āditya udgītha eṣa praṇavaḥ |
om iti hy eṣa svarann eti ||

1. FIFTH KHANDA
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.

prāṇādityadṛṣṭiviśiṣṭasyodgīthasyopāsanamuktamevānūdya praṇavodgīthayorekatvaṃ kṛtvā tasminprāṇaraśmibhedaguṇaviśiṣṭadṛṣṭyākṣarasyopāsanamanekaputraphalamidānīṃ vaktavyamityārabhyate-atha khalu ya udgīthaḥ sa praṇavo bahvṛcānāṃ yaśca praṇavasteṣāṃ sa eva cchāndogya udgīthaśabdavācyaḥ | asau vā āditya udgītha eṣa praṇavaśabdavācyo ’pi sa eva bahvṛcānāṃ nānyaḥ | udgītha ādityaḥ katham | udgīthākhyamakṣaramomityetadeṣa hi yasmātsvarannuccārayannanekārthatvāddhātūnām | athavā svarangacchannaiti | ato ’sāvudgīthaḥ savitā || 1 ||

etam u evāham abhyagāsiṣaṃ tasmān mama tvam eko ’sīti ha kauṣītakiḥ putram uvāca |
raśmīṃs tvaṃ paryāvartayāt |
bahavo vai te bhaviṣyanti |
ity adhidaivatam ||

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.

tametamu evāhamabhyagāsiṣamābhimukhyena gītavānasmyādityaraśmyabhedaṃ kṛtvā dhyānaṃ kṛtavānasmītyarthaḥ | tena tasmātkāraṇānmama tvameko ’si putra iti ha kauṣītakiḥ kuṣītakasyāpatyaṃ kauṣītakiḥ putramuvācoktavān | ato raśmīnādityaṃ ca bhedena tvaṃ paryāvartayātparyāvartayetyarthaḥ | tvaṃyogāt | evaṃ bahavo vai te tava putrā bhaviṣyantītyadhi daivatam || 2 ||

athādhyātmam |
ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsita |
om iti hy eṣa svarann eti ||

3. Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he goes sounding Om.

athānantaramadhyātmamucyate | ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītetyādi pūrvavat | tathomiti hyeṣa prāṇo ’pi svarannetyomiti hyanujñāṃ kurvanniva vāgādipravṛttyarthametotyarthaḥ | na hi maraṇakāle mumūrṣoḥ samīpasthāḥ prāṇasyoṅkāraṇaṃ śṛṇvantīti | etatsāmānyādāditye ’pyoṅkaraṇamanujñāmātraṃ draṣṭavyam || 3 ||

etam u evāham abhyagāsiṣaṃ tasmān mama tvam eko ’sīti ha kauṣītakiḥ putram uvāca |
prāṇāṃs tvaṃ bhūmānam abhigāyatād bahavo vai me bhaviṣyantīti ||

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.'

etamu evāhamabhyagāsiṣityādi pūrvavadeva | ato vāgādīnmukhyaṃ ca prāṇaṃ bhedaguṇaviśiṣṭagudgīthaṃ paśyanbhūmānaṃ manasābhigāyatāt | pūrvavadāvartayetyarthaḥ | bahavo vai me mama putrā bhaviṣyantītyevamabhiprāyaḥ sannityarthaḥ | prāṇādityaikatvodgīthadṛṣṭerekaputratvaphaladoṣeṇāpoditatvādraśmiprāṇabhedadṛṣṭeḥ kartavyatā codyate ’sminkāṇḍe bahuputraphalatvārtham || 4 ||

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti |
hotṛṣadanād dha evāpi durudgītham anusamāharatīty anusamāharatīti ||

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.

atha khalu ya udgītha ityādipraṇavodgīthaikatvadarśanamapaktaṃ tasyaitatphalamāhartuṃ śakyam | kiṃ taddhaivāpi durudgītaṃ duṣṭamudgītamudgānaṃ kṛtamudgātrā svakarmaṇi kṣataṃ kṛtamityarthaḥ | tadanusamāharatyanusandhatta ityarthaḥ | cikitsayeva dhātuvaiṣamyasamīkaraṇamiti || 5 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya pañcamaḥ khaṇḍaḥ

iyam evark |
agniḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
iyam eva sā |
agnir amaḥ |
tat sāma ||

1. SIXTH KHANDA
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.

athedānīṃ sarvaphalasampattyarthamudgīthasyopāsanāntaraṃ vidhitsyate-iyameva pṛthivyṛk | ṛci pṛthivīdṛṣṭiḥ kāryā | tathāgniḥ sāma | sāmnyagnidṛṣṭiḥ | kathaṃ pṛthivyagnyor ṛksāmatvamiti | ucyate | tadetattadetadagnyākhyaṃ sāmaitasyāṃ pṛthivyāmṛcyadhyūḍhamadhigatamuparibhāvena sthitamityarthaḥ | ṛcīva sāma | tasmādata eva kāraṇādṛcyadhyūḍhameva sāma gīyata idānīmapi sāmagaiḥ | yathā ca ṛksāmanī nātyantaṃ bhinne anyonyaṃ tathaitau pṛthivyagnidvayaṃ sāmaikaśabdābhidheyatvamāpannaṃ sāma | tasmānnānyonyaṃ bhinnaṃ pṛthivyagnidvayaṃ nityasaṃśliṣṭamṛksāmanī iva | tasmācca pṛthivyagnyor ṛksāmatvamityarthaḥ | sāmākṣarayoḥ pṛthivyagnidṛṣṭividhānārthamiyameva sāgnirama iti kecit || 1 ||

antarikṣam evark |
vāyuḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
antarikṣam eva sā |
vāyur amaḥ |
tat sāma ||

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.

dyaur evark |
ādityaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
dyaur eva sā |
ādityo ’maḥ |
tat sāma ||

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.

antarikṣamevargvāyuḥ sāmetyādi pūrvavat || 2-3 ||

nakṣatrāny evark |
candramāḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
nakṣatrāṇy eva sā |
candramā amaḥ |
tat sāma ||

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.

nakṣatrāṇāmadhipatiścandramā ataḥ sa sāma || 4 ||

atha yad etad ādityasya śuklaṃ bhāḥ saivark |
atha yan nīlaṃ paraḥkṛṣṇaṃ tat sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmad ṛcy adhyūḍhaṃ sāma gīyate ||

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.

atha yadetadādityasya śuklaṃ bhāḥ śuklā dīptiḥ saivarka | atha yadāditye nīlaṃ paraḥ kṛṣṇaṃ paro ’tiśayena kārṣṇyaṃ tatsāma | taddhyekāntasamāhitadṛṣṭerdṛśyate || 5 ||

atha yad evaitad ādityasya śuklaṃ bhāḥ saiva sā |
atha yan nīlaṃ paraḥkṛṣṇaṃ tad amaḥ |
tat sāma |
atha ya eṣo ’ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrur hiraṇyakeśa ā praṇakhāt sarva eva suvarnaḥ ||

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,

te evaite bhāḥ śuklakṛṣṇatve sā cāmaśca sāma | atha ya eṣo ’ntarāditye ādityasyāntarmadhye hiraṇmayo hiraṇmaya iva hiraṇmayaḥ | na hi suvarṇavikāratvaṃ devasya sambhavati | ṛksāmageṣṇatvāpahatapāpmatvāsambhavāt | na hi sauvarṇe ’cetane pāpmādiprāptirasti yena pratiṣidhyeta | cākṣuṣe cāgrahaṇāt | ato luptopama eva hiraṇmayaśabdo jyotirmaya ityarthaḥ | uttareṣavapi samānā yojanā | puruṣaḥ puri śayanātpūrayati vā svenā’tmanā jagaditi | dṛśyate nivṛttacakṣurbhiḥ samāhitacetobhirbrahmacaryādisādhanāpekṣam | tejasvino ’pi śmaśrukeśādayaḥ kṛṣṇāḥ syurityato viśinaṣṭi-hiraṇyaśmaśrurhiraṇyakeśa iti | jyotirmayānyevāsya śmaśrūṇi keśāścetyarthaḥ | āpraṇakhātpraṇakho nakhāgraṃ nakhāgreṇa saha sarvaḥ suvarṇa iva bhārūpa ityarthaḥ || 6 ||

tasya yathā kapyāsaṃ puṇḍarīkam evam akṣiṇī |
tasyod iti nāma |
sa eṣa sarvebhyaḥ pāpmabhya uditaḥ |
udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda ||

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.

tasyaivaṃ sarvataḥ suvarṇavarṇasyāpyakṣṇorvaśeṣaḥ | kathaṃ?tasya yathā kapermarkaṭasyā’saḥ kapyāsaḥ | āserupaveśanārthasya karaṇe ghañ | kapipṛṣṭhānto yenopaviśati | kapyāsa iva puṇḍarīkamatyantatejasvyevamasya devasyākṣiṇī | upamitopamānatvānna hīnopamā | tasyaivaṅguṇaviśiṣṭasya gauṇamidaṃ nāmoditi | kathaṃ gauṇatvam | sa eṣa devaḥ sarvebhyaḥ pāpmabhyaḥ pāpmanā saha tatkāryebhya ityarthaḥ | ya ātmāpahatapāpmetyādi vakṣyati | udita ud ita udgata ityarthaḥ | ato ’sāvunnāmā | tamevaṅguṇasampannamunnāmānaṃ yathoktena prakāreṇa yo veda so ’pyevamevodetyudgacchati sarvebhyaḥ pāpmabhyaḥ | ha vā ityavadhāraṇārthau nipātau | udetyevetyarthaḥ || 7 ||

tasyark ca sāma ca geṣṇau |
tasmād udgīthaḥ |
tasmāt tv eva udgātā |
etasya hi gātā |
sa eṣa ye cāmuṣmāt parāñco lokās teṣāṃ ceṣṭa devakāmānāṃ ca |
ity adhidaivatam ||

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.

tasyodgīthatvaṃ devasyādityādīnām iva vivakṣitatvād āha-tasyark ca sāma ca geṣṇau pṛthivyādyuktalakṣaṇe parvaṇī | sarvātmā hi devaḥ | parāparalokakāmeśitṛtvād upapadyate pṛthivyagnyṛksāmageṣṇatvam | sarvayonitvāc ca | yata evam unnāmācāsāvṛksāmageṣṇaś ca tasmād ṛksāmageṣṇatvaprāptam udgīthatvam ucyate parokṣeṇa parokṣapriyatvād devasya tasmād udgītha iti | tasmāt tav eva hetorudaṃ gāyatīty udgātā | yasmād dhy etasya yathoktasyonnāmno gātāsāvato yuktodgāteti nāmaprasiddhir udgātuḥ | sa eṣa deva unnāmā ye cāmuṣmād ādityāt parāñcaḥ parāgañcanād ūrdhvā lokās teṣāṃ lokānāṃ ceṣṭe na kevalamīśitṛtvam eva ca śabdād dhārayati ca | "sa dādhāra pṛthivīṃ dyām utemām ityādimantravarṇāt | kiñca devakāmānāmīṣṭa ity etad adhidaivataṃ devatāviṣayaṃ devasyodgīthasya svarūpam uktam || 8 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya ṣaṣṭhaḥ khaṇḍaḥ

athādhyātmam |
vāg evark |
prāṇaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
vāg eva sā |
prāṇo ’maḥ |
tat sāma ||

1. SEVENTH KHANDA
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.

athādhunādhyātmamucyate | vāgevarkprāṇaḥ sāma | adharoparisthānatvasāmānyāt | prāṇo ghrāṇamucyate saha vāyunā, vāgeva sā prāṇo ’ma ityādi pūrvavat || 1 ||

cakṣur evark |
ātmā sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
cakṣur eva sā |
ātmāmaḥ |
tat sāma ||

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.

cakṣurevargātmā sāma | ātmeti cchāyātmā tatsthatvātsāma || 2 ||

śrotram evark |
manaḥ sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
śrotram eva sā |
mano ’maḥ |
tat sāma ||

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.

śrotramevarṅmanaḥ sāma, śrotrasyādhiṣṭhātṛtvānmanasaḥ sāmatvam || 3 ||

atha yad etad akṣnaḥ śuklaṃ bhāḥ saivark |
atha yan nīlaṃ paraḥkṛṣṇaṃ tat sāma |
tad etad etasyām ṛcy adhyūḍhaṃ sāma |
tasmād ṛcy adhyūḍhaṃ sāma gīyate |
atha yad evaitad akṣṇaḥ śuklaṃ bhāḥ saiva sā |
atha yan nīlaṃ paraḥkṛṣṇaṃ tad amaḥ |
tat sāma ||

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.

atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivarka | atha yannīlaṃ paraḥ kṛṣṇamāditya iva dṛkśaktyadhiṣṭhānaṃ tatsāma || 4 ||

atha ya eṣo ’ntar akṣiṇi puruṣo dṛśyate saivark |
tat sāma |
tad uktham |
tad yajuḥ |
tad brahma |
tasya etasya tad eva rūpaṃ yad amuṣya rūpam |
yāv amuṣya geṣṇau tau tau goṣṇau |
yan nāma tan nāma ||

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.

atha ya eṣo ’ntarakṣiṇi puruṣo dṛśyate | pūrvavat | saivargadhyātmaṃ vāgādyā pṛthivyādyā cādhidaivatam | prasiddhā ca ṛkpādabaddhākṣarātmikā | tathā sāma | ukthasāhacaryādvā stotraṃ sāmokthaṃ śastram | ukthādanyat tathā yajuḥ svāhāsvadhāvaṣaḍādi sarvameva vāgyajustatsa eva | sarvātmakatvātsarvayonitvācceti hyavocāma | ṛgādiprakaraṇāttadbrahmeti trayo vedāḥ | tasyaitasya cākṣuṣasya puruṣasya tadeva rūpamatidiśyate | kiṃ tadyadamuṣyā’dityapuruṣasya | hiraṇmaya ityādi yadadhidaivatamuktam | yāvamuṣya geṣṇau parvaṇī tāvevāsyāpi cākṣuṣasya geṣṇau | yaccāmuṣya nāmodityudgītha iti ca tadevāsya nāma | sthānabhedādrūpagiṇanāmātideśādīśitṛtvaviṣayabhedavyapadeśāccā’dityacākṣuṣayorbheda iti cet | na | amunānenaivetyekasyobhayātmaprāptyanupapatteḥ | dvidhābhāvenopapadyata iti cet | vakṣyati hi sa ekadhā bhavati tridhā bhavatītyādi | na | cetanasyaikasya niravayavatvāddvidhābhāvānupapatteḥ | tasmādadhyātmādhidaivatayorekatvameva | yattu rūpādyatideśo bhedakāraṇamavoco na tadbhedāvagamāya | kiṃ tarhi sthānabhedādbhedāśaṅkā mā bhūdityevamartham || 5 ||

sa eṣa ye caitasmād arvāñco lokās teṣāṃ ceṣṭe manuṣyakāmānāṃ ceti |
tad ya ime vīṇāyāṃ gāyanty etaṃ te gāyanti |
tasmāt te dhanasanayaḥ ||

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.

sa eṣa cākṣuṣaḥ puruṣo ye caitasmādādhyātmikādātmanor’vāñcor’vāggatā lokāsteṣāṃ ceṣṭe manuṣyasambandhināṃ ca kāmānām | tatsmādya ime vīṇāyāṃ gāyanti gāyakasta etameva gāyanti | yasmādīśvaraṃ gāyanti tasmātte dhanasanayo dhanalābhayuktā dhanavanta utyarthaḥ || 6 ||

atha ya etad evaṃ vidvān sāma gāyaty ubhau sa gāyati |
so ’munaiva sa eṣa ye cāmuṣmāt parāñco lokās tāṃś cāpnoti devakāmāṃś ca ||

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;

atha ya etadevaṃ vidvānyathoktaṃ devamudgīthaṃ vidvānsāma gāyatyubhau sa gāyati cākṣuṣamādityaṃ ca | tasyaivaṃvidaḥ phalamucyateso ’munaivā’dityena sa eṣa ye cāmuṣmātparāñco lokāstāṃścā’pnoti ādityāntargatadevo bhūtvetyartho devakāmāṃśca || 7 ||

athānenaiva ye caitasmād arvāñco lokās tāṃś cāpnoti manuṣyakāmāṃś ca |
tasmād u haivaṃvid udgātā brūyāt ||

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);

kaṃ te kāmam āgāyānīti |
eṣa hy eva kāmāgānasyeṣṭe ya evaṃ vidvān sāma gāyati sāma gāyati ||

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.

athānenaiva cākṣuṣeṇaiva ye caitasmādarvāñco lokāstāṃścā’pnoti manuṣyakāmāṃśca cākṣuṣo bhūtvetyarthaḥ | tasmādu haivaṃvidudgātā brūyādyajamānaṃ kamiṣṭaṃ te tava kāmamāgāyānīti | eṣa hi yasmādudgātā kāmāgānasyodgānena kāmaṃ sampādayitumīṣṭe samartha ityarthaḥ | ko ’sau?ya evaṃ vidvānsāma gāyati sāma gāyati | dviruktirupāsanasamāptyarthā || 8-9 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya saptamaḥ khaṇḍaḥ

trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaś caikitāyano dālbhyaḥ pravāhaṇo jaivalir iti |
te hocur udgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti ||

کهند هشتم

رکهیشر که ادگیته دان بودند بهم باهم نشسته گفتند که ماهر سه ادگیته دانیم ، خود گفتگوی ادگئته بکنیم ۰

Historia veridica trium (3) rek’heschir ⁹ .

VI. TRES (3) filii trium (3) rek'heschir, qui τοῦ adhkitœ scientes erant, cùm unâ sedissent, dixerunt, quód, nos quique tres (3) adhiteh scimus. Cùm inter (nos) ipsos colloquium (super) adkiteh faciamus.

1. EIGHTH KHANDA
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.'

anekadhopāsyatvād akṣarasya prakārāntareṇa parovarīyastvaguṇaphalam upāsanāntaramānināya | itihāsas tu sukhāvabodhanārthaḥ | trayastrisaṃkhyākāḥ | ha, ity aitihyārthaḥ | udgītha udgīthajñānaṃ prati kuśalā nipuṇā babhūvuḥ | kasmiṃścid deśe kāle ca nimitte vā sametānām ity abhiprāyaḥ | na hi sarvasmiñ jagati trayāṇām eva kauśalam udgīthādivijñāne | śrūyante hy uṣastijānaśrutikaikeyaprabhṛtayaḥ sarvajñakalpāḥ | ke te traya ity āha-śilako nāmataḥ śalāvato ’patyaṃ śālāvatyaḥ | cikitāyanasyāpatyaṃ caikitāyanaḥ | dalbhagotro dālbhyo dvyāmuṣyāyaṇo vā | pravāhaṇo nāmato jīvalasyāpatyaṃ jaivalir ity ete trayas te hocur anyonyam udgīthe vai kuśalā nipuṇā iti prasiddhāḥ smaḥ | ato hanta yady anumatir bhavatām udgītha udgīthajñānanimittāṃ kathāṃ vicāraṇāṃ pakṣapratipakṣopanyāsena vadāmo vādaṃ kurma ity arthaḥ | tathā ca tadvidyasaṃvāde viparītagrahaṇanāśo ’pūrvavijñānopajanaḥ saṃśayanivṛttiś ceti | atas tadvidyasaṃyogaḥ kartavya iti cet ihāsaprayojanam | dṛśyate hi śilakādīnām || 1 ||

tatheti ha samupaviviśuḥ |
sa ha prāvahaṇo jaivalir uvāca |
bhagavantāv agre vadatām |
bhrāmaṇayor vadator vācaṃ śroṣyāmīti ||

یکی به دو گفت که اول هر دو شما بگوئید بعد از ان من خواهم گفت ۰

Unus cum illis duobus dixit, quód, primum ambo vos loquamini: postea ego sum locuturus.

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.

tathety uktvā te samupaviviśur hopaviṣṭavantaḥ kila | tatra rājñaḥ prāgalbhyopapatteḥ sa ha pravāhaṇo jaivalir uvācetarau bhagavantau pūjāvantāv agre pūrvaṃ vadatām | brāhmaṇayo riti liṅgād rājāsau | yuvayor brāhmaṇayor vadator vācaṃ śroṣyāmi | artharahitām ity apare vācam iti viśeṣaṇāt || 2 ||

sa ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca hanta tvā pṛcchānīti |
pṛccheti hovāca ||

: یکی از آن دو از دیگری پرسید که

Unus ex illis duobus ab altero quæsivit, quód,

3. Then Silaka Salavatya said to Kaikitayana Dalbhya: 'Let me ask you.'
'Ask,' he replied.

uktayoḥ sa ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca- hanta yady anumaṃsyase tvā tvāṃ pṛcchānīty ukta itaraḥ pṛccheti hovāca || 3 ||

kā sāmno gatir iti |
svara iti hovāca |
svarasya kā gatir iti |
prāṇa iti hovāca |
annasya kā gatir iti |
annam iti hovāca |
annasya kā gatir iti |
āpa iti hovāca ||

خقیقت سام چیست ؟ گفت : آواز - پرسید که حقیق آواز چیست ؟ گفت : پران - حقیق پران چیست ؟ گفت : غذا - پرسید که حقیق غذا چیست ؟ گفت : اب ۰

quód, veritas τοῦ Sam (re verá Sam) quid est? Dixit: avaz (vox, sonus). Quaesivit: veritas avaz (vocis, soni) quid est? dixit: pran. Quaesivit, quód, veritas τοῦ pran, quid est? dixit: gheda (alimentum). Quaesivit, quód, veritas τοῦ gheda, quid est? dixit: ab (aqua).

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.

labdhānumatir āha-kā sāmnaḥ, prakṛtatvād udgīthasya | udgītho hy atropāsyatvena prakṛtaḥ | parovarīyāṃ samudgītham iti ca vakṣyati | gatir āśrayaḥ parāyaṇam ity etat | evaṃ pṛṣṭo dālbhya uvāca-svara iti | svarātmakatvāt sāmnaḥ | yo yadātmakaḥ sa tadgatis tadāśrayaś ca bhavatīti yuktaṃ mṛdāśraya iva ghaṭādiḥ | svarasya kā gatir iti, prāṇa iti hovāca | prāṇaniṣpādyo hi svaras tasmāt savarasya prāṇo gatiḥ | prāṇasya kā gatir ity annam iti hovāca | annāvaṣṭambho hi prāṇaḥ | śuṣyati vai prāṇa ṛte ’nnād iti hi śruteḥ | annaṃ dāma iti ca | annasya kā gatir ity āpa iti hovāca | apsambhavatvād annasya || 4 ||

apāṃ kā gatir iti |
asau loka iti hovāca |
amuṣya lokasya kā gatir iti |
na svargaṃ lokam atinayed iti hovāca |
svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ |
svargasaṃstāvaṃ hi sāmeti ||

پرسید که حقیق آب چیست ؟ گفت : بهشت - پرسید که حقیق بهشت چیست ؟ گفت : چون سام در بهشت آمده ، در آنجا می ماند و او را از بهشت پیش گذشتن روا نبود ۰

Dixit: veritas τοῦ behescht, quid est? Dixit: cùm Sam in (22) behescht (manserit), à behescht ampliùs (ultrà) transire (progredi) conveniens non est (non licet).

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 Saman in the world of svarga, for the Saman is extolled as svarga (heaven).'

apāṃ kā gatir ity asau loka iti | amuṣmāl lokād vṛṣṭiḥ sambhavati | amuṣya lokasya kā gatir iti pṛṣṭo dālbhya uvāca - svargam amuṃ lokam atītyāśrayāntaraṃ sāma na nayet kaścid iti hovācāha | ato vayam api svargaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ | svargalokapratiṣṭhaṃ sāma jānīma ity arthaḥ | svargasaṃstāvaṃ svargatvena saṃstavanaṃ saṃstāvo yasya tatsāma svargasaṃstāvaṃ hi yasmāt svargo vai lokaḥ sāmaveda iti śrutiḥ || 5 ||

taṃ ha śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvācāpratiṣṭhitaṃ vai kila te dālbhya sāma |
yas tv etarhi brūyān mūrdhā te vipatiṣyatīti mūrdhā te vipated iti ||

دومی گفت که عجب سامی است که از بهشت پئش نمیرود ! اگر کسی میگوید که هر که اینچنین سهل سخن بگوید سر او بیفتد ، سر تو می افتاد اما چون دعای بد گناه است من نگفتم ۰

Secundus (rek’heschir) cum eo dixit, quód, mirabile Sami est, quod à behescht ampliùs (ultrà) non it (non progreditur)! Si quis diceret: quicunque hujusmodi asthel (verbum insulsum, inconditum) dicit, caput ejus cadat; caput tuum caderet: verùm, cùm votum malum (imprecatio) peccatum sit, ego non dixi, quód caput tuum cadat.

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.'

tam itaraḥ śilakaḥ śālāvatyaś caikitāyanaṃ dālbhyam uvāca - apratiṣṭhitam asaṃsthitaṃ parovarīyastvenāsamāptagati sāmety arthaḥ | vā ity āgamaṃ smārayati kileti ca, dālbhya te tava sāma | yas tvasahiṣṇuḥ sāma videt arhyet asminkāle brūyāt kaścid viparītavijñānam apratiṣṭhitaṃ sāma pratiṣṭhitam ity evaṃvādāparādhinaṃ mūrdhā śiras te vipatiṣyati vispaṣṭaṃ patiṣyatīti | evam uktasyāparādhinas tathaiva tadvipaten na saṃśayo na tvāhaṃ bravīmīty abhiprāyaḥ | nanu mūrdhapātār ahaṃ ced aparādhaṃ kṛtavānataḥ pareṇānuktasyāpi paten mūrdhā; na ced aparādhyuktasyāpi naiva patati | anyathākṛtābhyāgamaḥ kṛtanāśaś ca syātām | naiṣa doṣaḥ | kṛtasya karmaṇaḥ śubhāśubhasya phalaprāpter deśakālanimittāpekṣatvāt | tatraivaṃ sati mūrdhapātanimittasyāpy ajñānasya parābhivyāhāranimittāpekṣatvam iti || 6 ||

hantāham etad bhagavat to vedānīti |
viddhīti hovāca |
amuṣya lokasya kā gatir iti |
ayaṃ loka iti hovāca |
asya lokasya kā gatir iti |
na pratiṣṭhāṃ lokam atinayed iti hovāca |
pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ |
pratiṣṭhāsaṃstāvaṃ hi sāmeti ||

پس او گفت تو بگو حقیقت بهشت چیست ؟ گفت : این عالم زمین چرا که معرفت بهشت از آمدن باینعالم و از ریاضت در ائن عالم بهم میرسد و حقیقت بهشت از این عامل دانسته میشود - پرسید که حقیقت این عالم زمین چیست ؟ گفت : چون سام در زمین قراد گرفته است ، در آنجا مانده و از زمین پیش نتوانست گذشت

Deindè is (rek’heschir qui jàm responderat) dixit: tu dic, quòd veritas behescht (paradisi) quid est? (Primus è duobus rek’heschir) dixit : veritas τοῦ behescht hic mundus (orbis) zemin (terrœ est). Quarè? Quód, maarefat (cognitio) et behescht (paradisus), à τῷ venire [in] hunc mundum, et à mortificatione (afflictione carnis) in hoc mundo, simul veniunt: et (sic) veritas τοῦ behescht ab hoc mundo scita (cognita) fit. Et quæsivit, quód veritas hujus mundi zemin (terrœ), quid est? dixit: cùm Sam, ut venit, in terrâ firmam mansionem ceperit, è terrâ ampliùs (ultrà) non potestas (non convenit) transgredi.

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.'

evamukto dālbhya āha-hantāham etad bhagavat to vedāni yatpratiṣṭhaṃ sāmety uktaḥ pratyuvāca śālāvatyo viddhīti hovāca | amuṣya lokasya kā gatir iti pṛṣṭo dālbhyena śālāvatyo ’yaṃ loka iti hovāca | ayaṃ hi loko yāgadānahomādibhir amuṃ lokaṃ puṣyatīti | itaḥ pradānaṃ devā upajīvantīti hi śrutayaḥ | pratyakṣaṃ hi sarvabhūtānāṃ dharaṇī pratiṣṭheti | ataḥ sāmno ’py ayaṃ lokaḥ pratiṣṭhaiveti yuktam | asya lokasya kā gatir ity ukta āha śālāvatyaḥ | na pratiṣṭhām imaṃ lokam atītya nayet sāma kaścit | ato vayaṃ pratiṣṭhāṃ lokaṃ sāmābhisaṃsthāpayāmaḥ | yasmāt pratiṣṭhāsaṃstāvaṃ hi pratiṣṭhātvena saṃstutaṃ sāmety arthaḥ | iyaṃ vai rathantaram iti ca śrutiḥ || 7 ||

taṃ ha pravāhaṇo jaivalir uvāca |
antavad vai kila te śālāvatya sāma |
yas tv etarhi brūyān mūrdhā te vipatiṣyatīti mūrdhā te vipated iti |
hantāham etad bhagavat to vedānīti |
viddhīti hovāca ||

سومی گفت که عجب سامی است که در عالمی که فانی است قراد گرفته است ! گر کسی میگوید که هر که اینچین سهل سخن بگوید ، سر او بیفتد ، سر تومی افتاد - اما چون دعای بد گناه است من نگفتم ۰

Tertius (rek’heschir qui duos loquentes audierat), cum eis dixit: mirabile Sami est, quod in hunc mundum, qui iste mundus cum illo quod in eo est, corruptibilis (caducus) fiat, ut venit, firmam mansionem (ibi) cepit! Si quis diceret: quicunque hujusmodi asthel dicit, caput ejus cadat; caput tuum caderet: verùm cum votum malum peccatum sit, ego non dixi quód caput tuum cadat, caput tuum cadat.

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.

tam evam uktavantaṃ ha pravāhaṇo jaivalir uvācāntavad vai kila te śālāvatya sāmety ādi pūrvavat | tataḥ śālāvatya āha-hantāham etad bhagavat to vedānīti viddhīti hovācetaro ’nujñāta āha || 8 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamo ’dhyāyas ya aṣṭamaḥ khaṇḍaḥ

asya lokasya kā gatir iti |
ākāśa iti hovāca |
sarvāṇi ha vā imāni bhūtāny ākāśād eva samutpadyante |
ākāśaṃ praty astaṃ yanti |
ākāśo hy evaibhyo jyāyān |
ākāśaḥ parāyaṇam ||

کهند نهم
پس او گفت که تو بگو که حقیقت این عالم زمین چیست ؟ گفت حقیق این عالم زمین آکاس است چرا که از آکاس همه پیدا شده و همه در آکاس میباشد و همه در آکاس فنی میشود - و از همه بزرگتر آکاس است و مقصد و منتهای همه اوست ۰

Is (secundus respondens) dixit: Porró tu dic quód veritas hujus mundi zemin (terrœ) quid est? Dixit: veritas hujus mundi zemin, akasch ¹⁰ est; quód ex akasch omne productum (23) factum, et omne in akasch sit, et omne in akasch evanidum fiat (resolvatur, ad nihilum redigatur). Ab omni (re) major akasch est: et akasch, intentum et terminus (finis) omnis (rei) est:

1. NINTH KHANDA
'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.

asya lokasya kā gatir iti | ākāśa iti hovāca pravāhaṇaḥ | ākāśa iti ca para ātmā ākāśo vai nāmeti śruteḥ | tasya hi karma sarvabhūtotpādakatvam | tasmin neva hi bhūtapralayaḥ | tat tejo ’sṛjata | tejaḥ parasyāṃ devatāyām iti hi vakṣyati | sarvāṇi ha vā imāni bhūtāni sthāvarajaṅgamāny ākāśād eva samutpadyante tejobannādikrameṇa, sāmarthyāt | ākāśaṃ pratyastaṃ yanti pralayakāle tenaiva viparītakrameṇa hi yasmād ākāśa evaibhyaḥ sarvebhyo bhūtebhyo jyāyān mahattaro ’taḥ sa sarveṣāṃ bhṛtānāṃ paramayanaṃ parāyaṇaṃ pratiṣṭhā triṣv api kāleṣv ity arthaḥ || 1 ||

sa eṣa parovarīyān udgīthaḥ |
sa eṣo ’nantaḥ |
parovarīyo hāsya bhavati parovarīyaso ha lokāñ jayati ya etad evaṃ vidvān parovarīyāṃsam udgītham upāste ||

همان ادکیته است وهمان بی نهایت است و بزرگ است - هر که ادگیته را اکاس دانسته باو مشغولی کند چنانکه اکاس بزرگ است و دانندعه ، او بر همه عالمها ظفر یابد و پاشاه پاشاهان گردد و تا در این عالم بماند همیشه شاد و خرم میباشد ۰

ipse ille adkiteh est: ipse ille absque fine est: ipse ille atma tuus est. Quicunque adkiteh (esse) τὸν akasch ut scivit, cum (super) eo maschghouli facit, quemadmodùm akasch magnus est, iste sciens adkiteh magnus est; is super omnem mundum victoriam obtinet, et rex regum efficitur; tandiu dùm in hoc mundo vivens manet, semper felix (salvus) et lætus est; cùm ex hoc mundo transit, in omnes mundos victoriam obtinet, et rex regum efficitur.

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.

yasmāt paraṃ paraṃ varīyo varīyaso ’py eṣa varaḥ paraś ca varīyāś ca rapovarīyān udgīthaḥ paramātmā sampanna ity arthaḥ | ata eva sa eṣo ’nanto ’vidyāmānān tas tam etaṃ parovarīyāṃsaṃ paramātmabhūtam anantam evaṃ vidvān parovarīyāṃ samudgītham upāste | tasyaitatphalamāhaparovarīyaḥ paraṃ paraṃ varīyo viśiṣṭataraṃ jīvanaṃ hāsya viduṣo bhavati dṛṣṭaṃ phalam adṛṣṭaṃ ca parovarīyasa uttarottaraviśiṣṭatarān eva brahmākāśāntāṃl lokāñ jayati ya etad evaṃ vidvān udgītham upāste || 2 ||

taṃ haitam atidhanvā śaunaka udaraśāṇḍilyāyoktvovāca |
yāvat ta enaṃ prajāyām udgīthaṃ vediṣyante parovarīyo haibhyas tāvad asmiṃl loke jīvanaṃ bhaviṣyati ||

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.

kiṃ ca tametamudgīthaṃ vidvānatidhanvā nāmataḥ śunakasyāpatyaṃ śaunaka udaraśāḍilyāya śiṣyāyaitamudgīthadarśanamuktvovāca | yāvatte tava prajāyāṃ prajāsantatāvityarthaḥ | enamudgīthaṃ tvatsantatijā vediṣyante jñāsyanti tāvantaṃ kālaṃ parovarīyo haibhyaḥ prasiddhebhyo laukikajīvanebhya uttarottaraviśiṣṭataraṃ jīvanaṃ tebhyo bhaviṣyati || 3 ||

tathāmuṣmiṃl loke loka iti |
sa ya etam eva vidvān upāste parovarīya eva hāsyāmuṣmiṃl loke jīvanaṃ bhavati tathāmuṣmiṃl loke loka iti loke loka iti ||

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.

tathādṛṣṭe ’pi paraloke ’muṣminparovarīyāṃlloko bhaviṣyatītyuktavāñśāṇḍilyāyātidhanvā śaunakaḥ | syādetatphalaṃ pūrveṣāṃ mahābhāgyānāṃ naidaṃyugīnānāmityāśaṅkānivṛttaya āha-sa yaḥ kaścidetadevaṃ vidvānudgīthametarhyupāste tasyāpyevameva parovarīya eva hāsyāsmiṃlloke jīvanaṃ bhavati tathāmuṣmiṃlloke loke loka iti || 4 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya navamaḥ khaṇḍaḥ

maṭacīhateṣu kuruṣv āṭikyā saha jāyayoṣastir ha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa ||

1. TENTH KHANDA
When the Kurus had been destroyed by (hail) stones, Ushasti Kakrayana lived as a beggar with his virgin wife at Ibhyagrama.

udgīyopāsanaprasaṅgena prastāvapratihāraviṣayamapyupāsanaṃ vaktavyamitīdamārabhyate | ākhyāyikā ta sukhāvabodhārthā | maṭacīhateṣu maṭacyo ’śanayastābhirhateṣu nāśiteṣu kuruṣu kurusasyeṣvityarthaḥ | tato durbhikṣe jāta āṭikyānupajātapayodharādistrīvyañjanayā saha jāyayoṣastirha nāmataścakrasyāpatyaṃ cākrāyaṇaḥ | ibho hastī tamarhatītībhya īśvaro hastyāroho vā tasya grāma ibhyagrāmastasminpradrāṇako ’nnālābhāt | drā kutsāyāṃ gatau | kṛtsitāṃ gatiṃ gato ’ntyāvasthāṃ prāpta ityarthaḥ | uvāsoṣitavānkasyacidgṛhamāśritya || 1 ||

sa hebhyaṃ kulmāṣān khādantaṃ bibhikṣe |
taṃ hovāca |
neto ’nye vidyante yac ca ye ma ima upanihitā iti ||

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.'

so ’nnārthamaṭannibhyaṃ kulmāṣānkutsitānmāṣānkhādantaṃ bhakṣayantaṃ yadṛcchayopalabhya bibhikṣe yācitavān | tamuṣastiṃ hovācebhyaḥ | neto ’smānmayā bhakṣyamāṇāducchiṣṭarāśeḥ kulmāṣā anye na vidyante | yacca ye rāśau me mamopanihitāḥ prakṣiptā ime bhājate kiṃ karomītyuktaḥ pratyuvācoṣastiḥ || 2 ||

eteṣāṃ me dehīti hovāca |
tān asmai pradadau |
hantānupānam iti |
ucchiṣṭaṃ vai me pītaṃ syād iti hovāca ||

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.'

eteṣāmetānityarthaḥ | me mahyaṃ dehīti hovāca | tānsa ibhyo ’smā uṣastaye pradadau pradattavān | anupānīyaṃ samīpasthamudakaṃ hanta gṛhāṇānupānamityuktaḥ pratyuvāca | ucchiṣṭaṃ vai me mamedamudakaṃ pītaṃ syādyadi pāsyāmītyuktavantaṃ pratyuvācetaraḥ || 3 ||

na svid ete ’py ucchiṣṭā iti |
na vā ajīviṣyam imān akhādann iti hovāca |
kāmo ma udapānam iti ||

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.'

kiṃ na svidete kulmāṣā upyucchiṣṭā ityukta āhoṣastirna vā ajīviṣyaṃ na jīviṣyāmīmānkulmāṣānakhādannabhakṣayanniti hovāca | kāma icchāto me mamodakapānaṃ labhyata ityarthaḥ | ataścaitāmavasyāṃ prāptasya vidyādharmayaśovataḥ svātmaparopakārasamarthasyaitadapi karma kurvato nā’gaḥsparśa ityabhiprāyaḥ | tasyāpi jāvitaṃ pratyupāyāntare ’jugupsite sati jugupsitametatkarma doṣāya | jñānāvalepena kurvato narakapātaḥ syādevetyabhiprāyaḥ | pradrāṇakaśabdaśravaṇāt || 4 ||

sa ha khāditvātiśeṣāñ jāyāyā ājahāra |
sāgra eva subhikṣā babhūva |
tān pratigṛhya nidadhau ||

5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away.

tāṃśca sa khāditvātiśeṣānatiśiṣṭāñjāyāyai kāruṇyādājahāra | sā’ṭikyagra eva kulmāṣaprāpteḥ subhikṣā śobhanabhikṣā labdhānnetyetadbabhūva saṃvṛttā | tathāpi strīsvābhāvyādanavajñāya tānkulmāṣānpatyurhastātpratigṛhya nidadhau nikṣiptavatī || 5 ||

sa ha prātaḥ saṃjihāna uvāca |
yad batānnasya labhemahi labhemahi dhanamātrām |
rājāsau yakṣyate |
sa mā sarvair ārtvijyair vṛṇīteti ||

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.'

sa tasyāḥ karma jānanprātaruṣaḥkāle sañjihānaḥ śayanaṃ nidrāṃ vā parityajannuvāca patnyāḥ śṛṇvatyā yadyadi vateti khidyamāno ’nnasya stokaṃ labhemahi tadbhuktvānnaṃ samartho gatvā labhemahi dhanamātrāṃ dhanasyālpam | tato ’smākaṃ jīvanaṃ bhaviṣyatīti | dhanalābhe ca kāraṇamāha-rājāsau nātidūre sthāne yakṣyate | yajamānatvāttasyā’tmanepadam | sa ca rājā mā māṃ pātramupalabhya sarvairārtvijyairṝtvikkarmabhirṝtvikkarmaprayojanāyetyartho vṛṇīteti || 6 ||

taṃ jāyovāca |
hanta pata ima eva kulmāṣā iti |
tān khāditvāmuṃ yajñaṃ vitatam eyāya ||

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.

evamuktavantaṃ jāyovāca-hanta gṛhāṇa he pata ima eva ye maddhaste vinikṣiptāstvayā kulmāṣā iti | tānkhāditvāmuṃ yajñaṃ rājño vitataṃ vistāritamṛtvigbhireyāya || 7 ||

tatrodgātḥn āstāve stoṣyamāṇān upopaviveśa |
sa ha prastotaram uvāca ||

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):

tatra ca gatvodgātṝnudgātṛpuruṣānāgatya stuvantyasminnityāstāvastasminnāstāve stoṣyamāṇānupopaviveśa samīpa upaviṣṭasteṣāmityarthaḥ | upaviśya sa ha prastotāramuvāca || 8 ||

prastotar yā devatā prastāvam anvāyattā tāṃ ced avidvān prastoṣyasi mūrdhā te vipatiṣyatīti ||

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.'

he prastotarityāmantryābhimukhīkaraṇāya | yā devatā prastāvaṃ prastāvabhaktimanugatānvāyattā tāṃ ceddevatāṃ prastāvabhakteravidvānsanprastoṣyasi viduṣo mama samīpe | tatparokṣe ’pi cedvipatettasya mūrdhā karmamātravidāmanadhikāra eva karmaṇi syāt | taccāniṣṭamaviduṣāmapi karmadarśanāt | dakṣiṇamārgaśruteśca | anadhikāre cāviduṣāmuttara evaiko mārgaḥ śrūyeta | na ca smārtakarmanimitta eva dakṣiṇaḥ panthāḥ | yajñena dānenetyādiśrateḥ | tathoktasya mayeti ca viśeṣaṇādvidvatsamakṣameva karmaṇyanadhikāro na sarvatrāgnihotrasmārtakarmādhyayanādiṣu ca | anujñāyāstatra tatra darśanāt karmamātravidāmapyadhikāraḥ siddhaḥ karmaṇīti | mūrdhā te vipatiṣyatīti || 9 ||

evam evodgātāram uvāca |
udgātar yā devatodgītham anvāyattā tāṃ ced avidvān udgāsyasi mūrdhā te vipatiṣyatīti ||

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.'

evam eva pratihartāram uvāca |
pratihartar yā devatā pratihāram anvāyattā tāṃ ced avidvān pratihariṣyasi mūrdhā te vipatiṣyatīti |
te ha samāratās tūṣṇīm āsāṃ cakrire ||

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.

evamevodgātāraṃ pratihartāramuvācetyādi samānamanyat | te prastotrādayaḥ karmabhyaḥ samāratā uparatāḥ santo mūrdhapātabhayāttūṣṇīmāsāṃcakrire ’nyaccākurvantaḥ arthitvāt || 10-11 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhadhyāyasya daśamaḥ khaṇḍaḥ

atha hainaṃ yajamāna uvāca |
bhagavantaṃ vā ahaṃ vividiṣāṇīti |
uṣastir asmi cākrāyaṇa iti hovāca ||

1. ELEVENTH KHANDA
Then the sacrificer said to him: 'I should like to know who you are, Sir.' He replied: 'I am Ushasti Kakrayana.'

athānantaraṃ hainamuṣastiṃ yajamāno rājovāca | bhagavantaṃ vai pūjāvarntamahaṃ vividiṣāmi veditumicchāmītyukta uṣastirasmi cākrāyaṇastavāpi śrotrapathamāgato yadīti hovācoktavān || 1 ||

sa hovāca |
bhagavantaṃ vā aham ebhiḥ sarvair ārtvijyaiḥ paryaiṣiṣam |
bhagavato vā aham avittyānyān avṛṣi ||

2. He said: 'I looked for you, Sir, for all these sacrificial offices, but not finding you, I chose others.'

sa ha yajamāna uvāca satyamevamahaṃ bhagavantaṃ bahuguṇamaśrauṣaṃ sarvaiśca ṛcvikkarmabhirārtvijyaiḥ paryaiṣiṣaṃ paryeṣaṇaṃ kṛtavānasmi | anviṣya bhagavato vā ahamavittyālābhenānyānimānavṛṣi vṛtavānasmi || 2 ||

bhagavāṃs tv eva me sarvair ārtvijyair iti |
tatheti |
atha tarhy eta eva samatisṛṣṭāḥ stuvatām |
yāvat tv ebhyo dhanaṃ dadyās tāvan mama dadyā iti |
tatheti ha yajamāna uvāca ||

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.

adyāpi bhagavāṃstveva me mama sarvairārtvijyairṛtvikkarmārthamastvityuktastathetyāhoṣast iḥ | kintvathaivaṃ tarhyeta eva tvayā pūrva vṛtā mayā samatisṛṣṭā mayā samyakprasannenānujñātāḥ santaḥ stuvatām | tvayā tvetatkāryam | yāvattvebhyaḥ prastotrādibhyaḥ sarvebhyo dhanaṃ dadyāḥ prayacchasi tāvanmama dadyā ityuktastatheti ha yajamāna uvāca || 3 ||

atha hainaṃ prastotopasasāda |
prastotar yā devatā prastāvam anvāyattā tāṃ ced avidvān prastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devateti ||

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?'

atha hainamauṣastyaṃ vacaḥ śrutvā prastotopasasādoṣastiṃ vinayenopajagāma | prastotaryā devatetyādi mā māṃ magavānavocatpūrvam | katamā sā devatā yā prastāvabhaktimanvāyatteti || 4 ||

prāṇa iti hovāca |
sarvāṇi ha vā imāni bhūtāni prāṇam evābhisaṃviśanti |
prāṇam abhyujjihate |
saiṣā devatā prastāvam anvāyattā |
tāṃ ced avidvān prāstoṣyo mūrdhā te vipatiṣyat tathoktasya mayeti ||

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.'

pṛṣṭaḥ prāṇa iti hovāca | yuktaṃ prastāvasya prāṇo devateti | kathaṃ, sarvāṇi sthāvarajaṅgamāni bhūtāni prāṇamevābhisaṃviśanti pralayakāle prāṇamabhi lakṣayitvā prāṇātmanaivojjihate prāṇādevodgacchantītyarthaḥ utpattikāle | ataḥ saiṣā devatā prastāvamanvāyattā tāṃ cedavidvāṃstvaṃ prāstoṣyaḥ prastavanaṃ prastāvabhaktiṃ kṛtavānasi yadi mūrdhā śiraste vyapatiṣyadvipatitamabhaviṣyattathoktasya mayā tatkāle mūrdhā te vipatiṣyatīti | atastvayā sādhu kṛtam | mayā niṣiddhaḥ karmaṇo yaduparamamakārṣīrityabhiprāyaḥ || 5 ||

atha hainam udgātopasasāda |
udgātar yā devatodgītham anvāyattā tāṃ ced avidvān udgāsyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devatā iti ||

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?'

tathodgātā papraccha katamā sodgīthabhaktimanugatānvāyattā devateti || 6 ||

āditya iti hovāca |
sarvāṇi ha vā imāni bhūtāny ādityam uccaiḥ santaṃ gāyanti |
saiṣā devatodgītham anvāyattā |
tāṃ ced avidvān udagāsyo mūrdhā te vyapatiṣyat tathoktasya mayeti ||

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.'

pṛṣṭa āditya iti hovāca | sarvāṇi ha vā imāni bhūtānyādityamuccairūrdhvaṃ santaṃ gāyanti śabdayanti stuvantītyabhiprāyaḥ | ucchabdasāmānyātpraśabdasāmānyādiva prāṇo ’taḥ saiṣā devatetyādi pūrvavat || 7 ||

atha hainaṃ pratihartopasasāda |
pratihartar yā devatā pratihāram anvāyattā tāṃ ced avidvān pratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavān avocat |
katamā sā devateti ||

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?'

evamevātha hainaṃ pratihartopasāda katamā sā devatā pratihāramanvāyatteti || 8 ||

annam iti hovāca |
sarvāṇi ha vā imāni bhūtany annam eva pratiharamāṇāni jīvanti |
saiṣā devatā pratihāram anvāyattā |
tāṃ ced avidvān pratyahariṣyo mūrdhā te vyapatiṣyat tathoktasya mayeti tathoktasya mayeti ||

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.'

pṛṣṭo ’nnam iti hovāca | sarvāṇi ha vā imāni bhūtāny annam evātmānaṃ prati sarvataḥ pratiharamāṇāni jīvanti | saiṣā devatā pratiśabdasāmānyāt pratihārabhaktim anugatā | samānam anyat tathoktasya mayeti |prastāvodgīthapratihārabhaktīḥ prāṇādityānnadṛṣṭyopāsīteti samudāyārthaḥ | prāṇādyāpattiḥ karmasamṛddhir vā phalam iti || 9 || iti chāndogyopaniṣac chāṅkarabhāṣye prathamo ’dhyāyasyaikādaśaḥ khaṇḍaḥ

athātaḥ śauva udgīthaḥ |
tad dha bako dālbhyo glāvo vā maitreyaḥ svādhyāyam udvavrāja ||

1. TWELFTH KHANDA
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).

atīte khaṇḍe ’nnāprāptinimittā kaṣṭāvasthoktocchiṣṭaparyuṣitabhakṣaṇalakṣaṇā | sā mā bhūdityannalābhāyāthānantaraṃ śauvaḥ śvabhirdṛṣṭa udgītha udgānaṃ sāmātaḥ prastūyate | tattatra ha kila bako nāmato dalbhasyāpatyaṃ dālbhyo glāvo vā nāmato mitrāyāścāpatyaṃ maitreyaḥ | vāśabdaścārthe | dvyāmuṣyāyaṇo hyasau | vastuviṣaye kriyāsviva vikalpānupapatteḥ | dvināmā dvigotra ityādi hi smṛtiḥ | dṛśyate cobhayataḥ piṇḍabhāktvam | udgīthe baddhacittatvādṛṣāvanādarādvā | vāśabdaḥ svādhyāyārthaḥ | svādhyāyaṃ kartuṃ grāmādbahirudvavrājodgatavānviviktadeśasthodakābhyāśam | udvavrāja pratipālayāñcakāreti caikavacanālliṅgādeko ’sāvṛṣiḥ | śvodgīthakālapratipālanādṛṣeḥ svādhyāyakaraṇamannakāmanayeti lakṣyata ityabhiprāyaḥ || 1 ||

tasmai śvā śvetaḥ prādur babhūva |
tam anye śvāna upasametyocuḥ |
annaṃ no bhagavān āgāyatu |
aśanāyāma vā iti ||

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.'

svādhyāyena toṣitā devatarṣirvā śvarūpaṃ gṛhītvā śvā śvetaḥ saṃstasmā ṛṣaye tadanugrahārthaṃ prādurbabhūva prāduścakāra | tamanye śuklaṃ śvānaṃ kṣullakāḥ śvāna upasametyocuruktavanto ’nnaṃ no ’smabhyaṃ bhagavānāgāyatvāgānena niṣpādayatvityarthaḥ | mukyaprāṇaṃ vāgādayo vā prāṇamanvannabhujaḥ svādhyāyaparitoṣitāḥ santo ’nugṛhṇīyurenaṃ svarūpamādāyeti yuktamevaṃ pratipattum | aśanāyāma vai bubhukṣitāḥ smo vā iti || 2 ||

tān hovācehaiva mā prātar upasamīyateti |
tad dha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃ cakāra ||

3. The white dog said to them: 'Come to me to-morrow morning.' Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched.

evamukte śvā śveta uvāca tānkṣullākāñśuna ihaivāsminneva deśe mā māṃ prātaḥ prātaḥkāla upasamīyāteti | dairdhyaṃ chandasaṃ samīyāteti, pramādapāṭho vā | prātaḥ kālakaraṇaṃ tatkāla eva kartavyājhrvyatāṭartham | annadasya vā savituraparāhne ’nābhimukhyāt | tattatraiva ha bako dālbhyo glāvo vā maitreya ṛṣiḥ pratipālayāñcakāra pratīkṣaṇaṃ kṛtavānityarthaḥ || 3 ||

te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantīty evam āsasṛpuḥ |
te ha samupaviśya hiñ cakruḥ ||

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.

te śvānastatraivā’gamya ṛṣeḥ samakṣaṃ yathaiveha karmaṇi bahiṣpavamānena stotreṇa stoṣyamāṇā | udgātṛpuruṣāḥ saṃrabdhāḥ saṃlagnā anyonyameva mukhenānyonyasya pucchaṃ gṛhītvā’sasṛpurāsṛptavantaḥ paribhramaṇaṃ kṛtavanta ityarthaḥ | ta evaṃ saṃsṛpya samupaviśyopaviṣṭāḥ santo hiṃ cakrurhiṅkāraṃ kṛtavantaḥ || 4 ||

o3madā3ma |
oṃ3 pibā3ma |
oṃ3 devo varuṇaḥ prajāpatiḥ savitā2’nnam ihā2’harat |
annapate3’nnamihā2’’harā2’’haro3miti ||

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!'

omadāmoṃ pibāmoṃ devo dyotanāt | varuṇo varṣaṇājjagataḥ | prajāpatiḥ pālanātprajānām | savitā prasavitṛtvātsarvasyā’ditya ucyate | etaiḥ paryāyaiḥ sa evaṃbhūta ādityo ’nnamasmabhyamihā’baradābaratviti | ta evaṃ hiṃ kṛtvā punarapyūcuḥ-sa tvaṃ he ’nnapate | sa hi sarvasyānnasya prasavitṛtvātpatiḥ | na hi tatpākena vinā prabhūtamannamaṇumātramapi jāyate prāṇinām | ato ’nnapatiḥ | he ’nnapate ’nnamasmabhyamihā’harā’hareti | abhyāsa ādarārthaḥ | omiti || 5 ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya dvādaśaḥ khaṇḍaḥ

ayaṃ vāva loko hāukāraḥ |
vāyur hāikāraḥ |
candramā athakāraḥ |
ātmehakāraḥ |
agnir īkāraḥ ||

1. THIRTEENTH KHANDA
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.

bhaktiviṣayopāsanaṃ sāmāvayavasambaddhamityataḥ sāmāvayavāntarastobhākṣara viṣayāṇyupāsanāntarāṇi saṃhatānyupadiśyante ’nantaraṃ sāmāvayavasambaddhatvāviśeṣāt-ayaṃ vāvāyameva loko hāukāraḥ stobho rathantare sāmni prasiddhaḥ-"iyaṃ vai rathantaram" iti | asmātsambandhasāmānyāddhāukārastobho ’yaṃ loka ityevamupāsīta | vāyurhākāraḥ | vāmadevye sāmani hāikāraḥ prasiddhaḥ | vāyvapsambandhaśca vāmadevasya sāmno yonirityasmātsāmānyāddhāikāraṃ vāyudṛṣṭyopāsīta | candramā athakāraḥ | candradṛṣṭyāthakāramupāsīta | anne hīdaṃ sthitam | annātmā candraḥ | thakārākārasāmānyācca | ātmehakāraḥ | iheti stobhaḥ pratyakṣo hyātmeti vyapadiśyate | iheti ca stobhaḥ | tatsāmānyāt | agnirīkāraḥ | īnidhanāni cā’gneyāni sarvāṇi sāmānītyatastatsāmānyāt || 1 ||

āditya ūkāraḥ |
nihava ekāraḥ |
viśve devā auhoyikāraḥ |
prajapatir hiṅkāraḥ |
prāṇaḥ svaraḥ |
annaṃ yā |
vāg virāṭ ||

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.

āditya ūkāraḥ | uccairūrdhvaṃ santamādityaṃ gāyantyūkāraścāyaṃ stobhaḥ | ādityadaivatye sāmni stobha ū ityāditya ūkāraḥ | nihava ityāhvānamekāraḥ stobhaḥ | ehīti cā’hvayantīti tatsāmānyāt | viśve devā auhoyikārovaiśvadevye sāmni darśanāt | prajāpatirhiṅkāraḥ | āniruktyāddhiṅkārasya cāvyaktatvāt | prāṇaḥ svaraḥ | svara iti stobhaḥ | prāṇasya ca svarahetutvasāmānyāt | annaṃ yā yā iti stobho ’nnam | annena hīdaṃ yātītyatastatsāmānyāt | vāgiti stobho virāḍannaṃ devatāviśeṣo vā | vairāje sāmni stobhadarśanāt || 2 ||

aniruktas trayodaśaḥ stobhaḥ saṃcaro huṅkāraḥ ||

3. The thirteenth stobha syllable, viz. the indistinct syllable Hun, is the Undefinable (the Highest Brahman).

anirukto ’vyaktatvādidaṃ vedaṃ veti nirvaktuṃ na śakyata ityataḥ sañcaro vikalpyamānasvarūpa ityarthaḥ | ko ’sāvityāha-trayodaśaḥ stobho huṅkāraḥ | avyakto hyayamato ’niruktaviśeṣa evopāsya ityabhiprāyaḥ || 3 ||

dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etām evaṃ sāmnām upaniṣadaṃ vedopaniṣadaṃ veda ||

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.

dugdhe ’smai vāgdohamityādyuktārtham | ya etāmevaṃ yathoktalakṣaṇāṃ sāmnāṃ sāmāvayavastobhākṣaraviṣayāmupaniṣadaṃ darśanaṃ veda tasyaitadyathoktaṃ phalamityarthaḥ | dvirabhyāso ’dhyāyaparisamāptyarthaḥ | sāmāvayavaviṣayopāsanāviśeṣaparimāptyartho veti || 4 || ||

iti chāndogyopaniṣacchāṅkarabhāṣye prathamodhyāyasya trayodaśaḥ khaṇḍaḥ || iti chāndogyopaniṣadbrāhmaṇe prathamodhyāyaḥ samāptaḥ || atha dvitīyo ’dhyāyaḥ

1. Oum, idem ac Omitto, quem Fo, mille annis ante Christum, magistrum suus esse prædicabat, se majorem, et cujus invocatione maxima delebantur peccata. Memoires concernant les sciences, etc. des Chinois, etc. T.V. 1780, p. 59.
2. Suprà, N.° 1. p. 4, not. 3.
3. Ms. djoft est.
4. Goftar o pran be aïet Sam djoft,
5. Ba in har dou djoft.
6. Djoft mischevand.
7. Cúm numerus voci numerali subscribitu, illum addo duobus unicis inclusum.
8. Badiha, res malæ: in meo ms. hameh badanha, cuncta corpore, solâ puncti diacritici differentiâ.
9. Rek’heschir, pœnitens, Dei cognitioni et cultui deditus, τὸ mantr in honorem τοῦ Brahm, et τῶν deïouta recitans, et procul ab hominum frequentiâ, ut plurimùm in desertis, cum uxore et liberis, vel solitarius, vitam agens.
10. Akasch quintum elementum, ab œthere fixo recentiorum chimicorum non absimile. Journ. de Berlin. T. 13, p. 242 à 289.

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