Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

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 ¹ [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

1. Badiha, res malæ: in meo ms. hameh badanha, cuncta corpore, solâ puncti diacritici differentiâ.

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