Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

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

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