Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

SECOND PRAPATHAKA

samastasya khalu sāmna upāsanaṃ sādhu |
yat khalu sādhu tat sāmety ācakṣate |
yad asādhu tad asāmeti ||

1. FIRST KHANDA
Meditation on the whole of the Saman is good, and people, when anything is good, say it is Saman; when it is not good, it is not Saman.

"omityetadakṣaram" ityādinā sāmāvayavaviṣayamupāsanamanekaphalamupadiṣṭam | anantaraṃ ca stobhākṣaraviṣayamupāsanamuktam | sarvathāpi sāmaikadeśasambaddhameva tadityathedānīṃ samaste sāmni samastasāmaviṣayāṇyupāsanāni vakṣyāmītyārabhate śrutiḥ | yuktaṃ hyekadeśopāsanānantaramekadeśiviṣayamupāsanamucyata iti | samastasya sarvāvayavaviśiṣṭasya pāñcabhaktikasya sāptabhaktikasya cetyarthaḥ | khalviti vākyālaṅkārārthaḥ | sāmna upāsanaṃ sādhu | samaste sāmni sādhudṛṣṭividhiparatvānna pūrvoktopāsananindārthatvaṃ sādhuśabdaḥ śobhanavācī | kathamavagamyata ityāha-yatkhalu loke sādhu śobhanamanavadyaṃ prasiddhaṃ tatsāmetyācakṣate kuśalāḥ | yadasādhu viparītaṃ tadasāmeti || 1 ||

tad utāpy āhuḥ |
sāmnainam upāgād iti sādhunainam upāgād ity eva tad āhuḥ |
asāmnainam upāgād ity eva tad āhuḥ ||

2. Thus they also say, he approached him with Saman, i.e. becomingly; and he approached him without Saman, i.e. unbecomingly.

tattatraiva sādhvasādhuvivekakaraṇa utāpyāhuḥ-sāmnainaṃ rājānaṃ sāmantaṃ copāgādupagatavān | ko ’sau yato ’sādhutvaprāptyāśaṅkā?sa ityabhiprāyaḥ | śobhanābhiprāyeṇa sādhunainamupāgādityeva tattatrā’hurlaukikā bandhanādyasādhukāryamapaśyantaḥ | yatra punarviparyayo bandhanādyasādhukāryaṃ paśyanti tatrāsāmnainamupāgādityasādhunainamupāgādityeva tadāhuḥ || 2 ||

athotāpy āhuḥ |
sāma no bateti yat sādhu bhavati sādhu batety eva tad āhuḥ |
asāma no bateti yad asādhu bhavaty asādhu batety eva tad āhuḥ ||

3. And they also say, truly this is Saman for us, i.e. it is good for us, when it is good; and truly that is not Saman for us, i.e. it is not good for us, when it is not good.

athotāpyāhuḥ svasaṃvedyaṃ sāma no ’smākaṃ batetyanukampayataḥ saṃvṛttamityāhuḥ | etattairuktaṃ bhavati yatsādhu bhavati sādhu vatetyeva tadāhuḥ | viparyaye jāte ’sāma no bateti | yadasādhu bhavatyasādhu batetyeva tadāhuḥ tasmātsāmasādhuśabdayorekārthatvaṃ siddham || 3 ||

sa ya etad evaṃ vidvān sādhu sāmety upāste ’bhyāśo ha yad enaṃ sādhavo dharmā ā ca gaccheyur upa ca nameyuḥ ||

4. If any one knowing this meditates on the Saman as good, depend upon it all good qualities will approach quickly, aye, they will become his own.

ataḥ sa yaḥ kaścitsādhu sāmeti sādhuguṇavatsāmetyupāste samastaṃ sāma sādhuguṇavadvidvāṃstasyaitatphalamabhyāśo ha kṣipraṃ ha;yaditi kriyāviśeṣaṇārthamenamupāsakaṃ sādhavaḥ śobhanā dharmāḥ śrutismṛtyaviruddhā ā ca gaccheyurāgaccheyuśca na kevalamāgaccheyurupa ca nameyurupanameyuśca bhogyatvenopatiṣṭheyurityarthaḥ || 4 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya prathamaḥ khaṇḍaḥ

lokeṣu pañcavidhaṃ sāmopāsīta |
pṛthivī hiṅkāraḥ |
agniḥ prastāvaḥ |
antarikṣam udgīthaḥ |
ādityaḥ pratihāraḥ |
dyaur nidhanam |
ity ūrdhveṣu ||

1. SECOND KHANDA
Let a man meditate on the fivefold Saman as the five worlds. The hinkara is the earth, the prastava the fire, the udgitha the sky, the pratihara the sun, the nidhana heaven; so in an ascending line.

kāni punastāni sādhudṛṣṭiviśiṣṭāni samastāni sāmānyupāsyānīti | imāni tānyucyante lokeṣu pañcavidhamityādīni | nanu lokādidṛṣṭyā tānyupāsyāni sādhudṛṣṭyā ceti viruddham | na | sādhvarthasya lokādikāryeṣu kāraṇasyānugatatvāt mṛdādivadghaṭādivikāreṣu | sādhuśabdavācyor’tho dharmo brahma vā sarvathāpi lokādikāryeṣvanugatam | ato yathā yatra ghaṭādidṛṣṭirmṛdādidṛṣṭyanugataiva sā | tathā sādhudṛṣṭyanugataiva lokādidṛṣṭiḥ | dharmādikāryatvāllokādīnām | yadyapi kāraṇatvamaviśiṣṭaṃ brahmadharmayoḥ, tathāpi dharma eva sādhuśabdavācya iti yuktaṃ"sādhukārī sādhurbhavatī"ti dharmaviṣaye sādhuśabdaprayogāt | nanu lokādikāryeṣu kāraṇasyānugatatvādarthaprāptaiva taddṛṣṭiriti sādhu sāmetyupāsta iti na vaktavyam | na | śāsragamyatvāttaddṛṣṭeḥ | sarvatra hi śāsraprāpitā eva dharmā upāsyā na vidyamānā apyaśāsrīyāḥ | lokeṣu pṛthivyādiṣu pañcavidhaṃ pañcabhaktibhedena pañcaprakāraṃ sādhusamastaṃ sāmopāsīta | katham | pṛthivo hiṅkāraḥ | lokeṣviti yā saptamī tāṃ prathamātvena vi

athāvṛtteṣu |
dyaur hiṅkāraḥ |
ādityaḥ prastāvaḥ |
antarikṣam udgīthaḥ |
agniḥ pratihāraḥ |
pṛthivī nidhanam ||

2. In a descending line, the hinkara is heaven, the prastava the sun, the udgitha the sky, the pratihara the fire, the nidhana the earth.

athā’vṛtteṣvavāṅmukheṣu pañcavidhamucyate sāmopāsanam | gatyāgativiśiṣṭā hi lokāḥ | yathā te tathādṛṣṭyaiva sāmopāsanaṃ vidhīyate yato ’ta āvṛtteṣu lokeṣu | dyaurhiṅkāraḥ prāthamyāt | ādityaḥ prastāvaḥ | udite hyāditye prastūyante karmāṇi prāṇinām | antarikṣamudgīthaḥ pūrvavat | agniḥ pratihāraḥ | prāṇibhiḥ pratiharaṇādagneḥ | pṛthivī nidhanam | tata āgatānāmiha nidhanāt || 2 ||

kalpante hāsmai lokā ūrdhvāś cāvṛttaś ca ya etad evaṃ vidvāṃl lokeṣu pañcavidhaṃ sāmopāste ||

3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Saman as the worlds.

upāsanaphalaṃ-kalpante samarthā bhavanti hāsmai lokā ūrdhvāścā’vṛttāśca gatyāgativiśiṣṭā bhogyatvena vyavatiṣṭhanta ityarthaḥ | ya etadevaṃ vidvāṃllokeṣu pañcavidhaṃ samastaṃ sādhu sāmetyupāsta iti sarvatra yojanā pañcavidhe saptavidhe ca || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvitīyaḥ khaṇḍaḥ

vṛṣṭau pañcavidhaṃ sāmopāsīta |
purovāto hiṅkāraḥ |
megho jāyate sa prastāvaḥ |
varṣati sa udgīthaḥ |
vidyotate stanayati sa pratihāraḥ ||

1. THIRD KHANDA
Let a man meditate on the fivefold Saman as rain. The hinkara is wind (that brings the rain); the prastava is, 'the cloud is come;' the udgitha is, 'it rains;' the pratihara, 'it flashes, it thunders;'

vṛṣṭau pañcavidhaṃ sāmopāsīta | lokasthitervṛṣṭinimittatvādānantaryam | purovāto hiṅkāraḥ | purovātādyudgrahaṇāntā hi vṛṣṭiḥ | yathā sāma hiṅkārādinidhanāntam | ataḥ purovāto hiṅkāraḥ | prāthamyāt | megho jāyate sa prastāvaḥ | prāvṛṣi meghajanane vṛṣṭeḥ prastāva iti hi prasiddhiḥ | varṣati sa udgīthaḥ śraiṣṭhyāt | vidyotate stanayati sa pratihāraḥ | pratihṛtatvāt || 1 ||

udgṛhṇāti tan nidhanaṃ varṣayati ha ya etad evaṃ vidvān vṛṣṭau pañcavidhaṃ sāmopāste ||

2. The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Saman as rain.

udgṛhṇāti tannidhanam | samāptisāmānyāt | phalamupāsanasya-varśati hāsmā icchātaḥ | tathā varṣayati hāsatyāmapi vṛṣṭau | ya etadityādi pūrvavat || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya tṛtīyaḥ khaṇḍaḥ

sarvāsv apsu pañcavidhaṃ sāmopāsīta |
megho yat saṃplavate sa hiṅkāraḥ |
yad varṣati sa prastāvaḥ |
yāḥ prācyaḥ syandante sa udgīthaḥ |
yāḥ pratīcyaḥ sa pratihāraḥ |
samudro nidhanam ||

1. FOURTH KHANDA
Let a man meditate on the fivefold Saman in all waters. When the clouds gather, that is the hinkara; when it rains, that is the prastava ; that which flows in the east, that is the udgitha; that which flows in the West, that is the pratihara; the sea is the nidhana.

sarvāsvapsu pañcavidhaṃ sāmopāsīta | vṛṣṭipūrvakatvātsarvāsāmapāmānantaryam | megho yatsaṃplavata ekībhāvenetaretaraṃ ghanībhavati megho yadonnatastadā saṃplavata ityucyate meghastadāpāmārambhaḥ sa hiṅkāraḥ | yadvarṣati sa prastāvaḥ | āpaḥ sarvato vyāptuṃ prastutāḥ | yāḥ prācyaḥ syandante sa udgīthaḥ śraiṣṭhyāt | yāḥ pratīcyaḥ sa pratihāraḥ pratiśabdasāmānyāt | samudro nidhanam | tannidhanatvādapām || 1 ||

na hāpsu praity apsumān bhavati ya etad evaṃ vidvān sarvāsv apsu pañcavidhaṃ sāmopāste ||

2. He does not die in water, nay, he is rich in water who knowing this meditates on the fivefold Saman as all waters.

na hāpsu praiti | necchati cet | apsumānaṃmānbhavati phalam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya caturthaḥ khaṇḍaḥ

ṛtuṣu pañcavidhaṃ sāmopāsīta |
vasanto hiṅkāraḥ |
grīṣmaḥ prastāvaḥ |
varṣā udgīthaḥ |
śarat pratihāraḥ |
hemanto nidhanam ||

1. FIFTH KHANDA
Let a man meditate on the fivefold Saman as the seasons. The hinkara is spring, the prastava summer (harvest of yava, &c.), the udgitha the rainy season, the pratihara autumn, the nidhana winter.

ṝtuṣu pañcavidhaṃ sāmopāsīta | ṝtuvyavasthāyā yathoktāmbunimittatvādānantaryam | vasanto hiṅkāraḥ | prāthamyāt | grīṣmaḥ prastāvaḥ | yavādisaṃgrahaḥ prastūyate hi prāvṛḍartham | varṣā udgīthaḥ prādhānyāt | śaratpratihāraḥ | rogiṇāṃ mṛtānāṃ ca pratiharaṇāt | hemanto nidhanam | nivāte nidhanātprāṇinām || 1 ||

kalpante hāsmā ṛtava ṛtumān bhavati ya etad evaṃ vidvān ṛtuṣu pañcavidhaṃ sāmopāste ||

2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Saman as the seasons.

phalaṃ-kalpante ha ṛtuvyavasthānurūpaṃ bhogyatvenāsmā upāsakāyartavaḥ | ṛtumānārtavairbhogaiśca sampanno bhavatītyarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya pañcamaḥ khaṇḍaḥ

paśuṣu pañcavidhaṃ sāmopāsīta |
ajā hiṅkāraḥ |
avayaḥ prastāvaḥ |
gāva udgīthaḥ |
aśvaḥ pratihāraḥ |
puruṣo nidhanam ||

1. SIXTH KHANDA
Let a man meditate on the fivefold Saman in animals. The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man.

paśuṣu pañcavidhaṃ sāmopāsīta | samyagvṛtteṣvṛtuṣu paśavyaḥ kāla ityānantaryam | ajā hiṅkāraḥ | prādhānyāt prāthamyādvā | "ajaḥ paśūnāṃ prathama"iti śruteḥ | avayaḥ prastāvaḥ | sāhacaryadarśanādajādīnām | gāvaḥ udgīthaḥ | śraiṣṭhyāt | aśvāḥ pratihāraḥ | pratiharaṇātpuruśāṇām | puruṣo nidhanam | puruṣāśrayatvātpaśūnām || 1 ||

bhavanti hāsya paśavaḥ paśumān bhavati ya etad evaṃ vidvān paśuṣu pañcavidhaṃ sāmopāste ||

2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Saman as animals.

phalaṃ-bhavanti hāsya paśavaḥ paśumānbhavati | paśuphalaiśca bhogatyāgādibhiryujyata ityarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya ṣaṣṭhaḥ khaṇḍaḥ

prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta |
prāṇo hiṅkāraḥ |
vāk prastāvaḥ |
cakṣur udgīthaḥ |
śrotraṃ pratihāraḥ |
mano nidhanam |
parovarīyāṃsi vā etāni ||

1. SEVENTH KHANDA
Let a man meditate on the fivefold Saman, which is greater than great, as the pranas (senses). The hinkara is smell (nose), the prastava speech (tongue), the udgitha sight (eye), the pratihara hearing (ear), the nidhana mind. These are one greater than the other.

prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta | paraṃparaṃ varīyastvaguṇavatprāṇadṛṣṭiviśiṣṭaṃ sāmopāsītetyarthaḥ | prāṇo ghrāṇaṃ hiṅkāraḥ | uttarottaravarīyasāṃ prāthamyāt | vākprastāvaḥ | vācā hi prastūyate sarvam | vāgvarīyasī prāṇāt | aprāptamapyucyate vācā, prāptasyaiva tu gandhasya grāhakaḥ prāṇaḥ | cakṣurudgīthaḥ | vāco bahutaraviṣayaṃ prakāśayati cakṣurato varīyo vācaḥ, udgīthaḥ | śraiṣṭhyāt | śrotraṃ pratihāraḥ | pratihṛtatvāt | varīyastvaṃ ca śrotrānmanasaḥ | sarvendriyaviṣayavyāpakatvāt | atīndriyaviṣayo ’pi manaso gocara eveti | yathoktahetubhyaḥ parovarīyāṃsi prāṇādīni vā etāni || 1 ||

parovarīyo hāsya bhavati parovarīyaso ha lokāñ jayati ya etad evaṃ vidvān prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāste |
iti tu pañcavidhasya ||

2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Saman, which is greater than great, as the prinas (senses).

etaddṛṣṭyā viśiṣṭaṃ yaḥ parovarīyaḥ sāmopāste parovarīyo hāsya jīvanaṃ bhavatītyuktārtham | iti tu pañcavidhasya sāmna upāsanamuktamiti saptavidhe vakṣyamāṇaviṣaye buddhisamādhānārtham | nirapekṣo hi pañcavidhe, vakṣyamāṇe buddhiṃ samādhitsati || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya saptamaḥ khaṇḍaḥ

atha saptavidhasya |
vāci saptavidh.am sāmopāsīta |
yat kiṃca vāco hum iti sa hiṅkāraḥ |
yat preti sa prastāvaḥ |
yad eti sa ādiḥ ||

1. EIGHTH KHANDA
Next for the sevenfold Saman. Let a man meditate on the sevenfold Saman in speech. Whenever there is in speech the syllable hun, that is hinkara, pra is the prastava, a is the adi, the first, i.e. Om,

athānantaraṃ saptavidhasya samastasya sāmna upāsanaṃ sādhvidamārabhyate | vācīti saptamī pūrvavat | vāgdṛṣṭiviśiṣṭaṃ saptavidhaṃ sāmopāsītetyarthaḥ | yatkiñca vācaḥ śabdasya humiti yo viśeṣaḥ sa hiṅkāro hakārasāmānyāt | yatpreti śabdarūpaṃ sa prastāvaḥ prasāmānyāt | yat-ā, iti sa ādiḥ | ākārasāmānyāt | ādirityoṅkāraḥ | sarvāditvāt || 1 ||

yad ud iti sa udgīthaḥ |
yat pratīti sa pratihāraḥ |
yad upeti sa upadravaḥ |
yan nīti tan nidhanam ||

2. Ud is the udgitha, pra the pratihara, upa the upadrava, ni the nidhana.

yaduditi sa udgīthaḥ | phatpūrvatvādudgīthasya | yatpratīti sa pratihāraḥ | pratisāmānyāt | yadupeti sa upadrava upopakramatvādupadravasya | yannīti tannidhanam | niśabdasāmānyāt || 2 ||

dugdhe ’smai vāg dohaṃ yo vāco dohaḥ |
annavān annādo bhavati |
ya etad evaṃ vidvān vāci saptavidhaṃ sāmopāste ||

3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Saman in speech. He becomes rich in food, and able to eat food.

dugdhe ’smā ityādyuktārtham || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyāṣṭamaḥ khaṇḍaḥ

atha khalv amum ādityaṃ saptavidhaṃ sāmopāsīta |
sarvadā samas tena sāma |
māṃ prati māṃ pratīti sarveṇa samas tena sāma ||

1. NINTH KHANDA
Let a man meditate on the sevenfold Saman as the sun. The sun is Saman, because he is always the same (Sama); he is Saman because he is the same, everybody thinking he looks towards me, he looks towards me.

avayavamātre sāmnyādityadṛṣṭiḥ pañcavidheṣūktā prathame cādhyāye | athedānīṃ khalvamumādityaṃ samaste sāmnyavayavavibhāgaśo ’dhyasya saptavidhaṃ sāmopāsīta | kathaṃ punaḥ sāmatvamādityasyeti | ucyate | udgīthatve hetuvadādityasya sāmatve hetuḥ | ko ’sau, sarvadā samo vṛddhikṣayābhāvāttena hetunā sāmā’dityo māṃ prati māṃ pratīti tulyāṃ buddhimutpādayati | ataḥ sarveṇa samo ’taḥ sāma samatvādityarthaḥ | udgīthabhaktisāmānyavacanādeva lokādiṣūktasāmānyāddhiṅkārāditvaṃ gamyata iti hiṅkārāditve kāraṇaṃ noktam | sāmatve punaḥ savituranuktaṃ kāraṇaṃ na subodhamiti samatvamuktam || 1 ||

tasminn imāni sarvāṇi bhūtāny anvāyattānīti vidyāt |
tasya yat purodayāt sa hiṅkāraḥ |
tad asya paśavo ’nvāyattāḥ |
tasmāt te hiṅkurvanti |
hiṅkārabhājino hy etasya sāmnaḥ ||

2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkara. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkara of that Saman (the sun).

tasminnāditye ’vayavavibhāgaśa imāni vakṣyamāṇāni sarvāmi bhūtānyanvāyattānyanugatānyādityamupajīvyatveneti vidyāt | kathaṃ, tasyā’dityasya yatpurodayāddharmarūpaṃ sa hiṅkāro bhaktistatredaṃ sāmānyaṃ yattasya hiṅkārabhaktirūpaṃ tadasyā’dityasya sāmnaḥ paśavo gavādayo ’nvāyattā anugatāstadbhaktirūpamupajīvantītyarthaḥ | yasmādevaṃ tasmātte hiṅkurvanti paśavaḥ prāgudayāt | tasmāddhiṅkārabhājino hyetasyā’dityākhyasya sāmnaḥ tadbhaktibhajanaśīlatvāddhi ta evaṃ vartante || 2 ||

atha yat prathamodite sa prastāvaḥ |
tad asya manuṣyā anvāyattāḥ |
tasmāt te prastutikāmāḥ praśaṃsākāmāḥ |
prastāvabhājino hy etasya sāmnaḥ ||

3. What he is when first risen, that is the prastava. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastiva of that Saman.

atha yatprathamodite savitṛrūpaṃ tadasyā’dityākhyāsya sāmnaḥ sa prastāvastadasya manuṣyā anvāyattāḥ pūrvavat | tasmātte prastutiṃ praśaṃsāṃ kāmayante | yasmātprastāvabhājino hyetasya sāmnaḥ || 3 ||

atha yat saṃgavavelāyāṃ sa ādiḥ |
tad asya vayāṃsy anvāyattāni |
tasmāt tāny antarikṣe ’nārambhaṇāny ādāyātmānaṃ paripatanti |
ādibhājīni hy etasya sāmnaḥ ||

4. What he is at the time of the sangava, that is the Adi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the adi (the Om) of that Saman.

atha yatsaṅgavavelāyāṃ gavāṃ raśmīnāṃ saṅgamanaṃ saṅgamo yasyāṃ velāyāṃ, gavāṃ vā vatsaiḥ sā saṅgavavelā tasminkāle yatsāvitraṃ rūpaṃ sa ādirbhaktiviśeṣa oṅkārastadasya vayāṃsi pakṣiṇo ’nvāyattāni | yata evaṃ tasmāttāni vayāṃstantarikṣe ’nārambaṇānyanālambanānyātmānamādāyā’tmānamevā’lambanatvena gṛhītvā paripatanti gacchantyata ākārasāmānyādādibhaktibhājīni hyetasya sāmnaḥ || 4 ||

atha yat saṃprati madhyaṃdine sa udgīthaḥ |
tad asya devā anvāyattāḥ |
tasmāt te sattamāḥ prājāpatyānām |
udgīthabhājino hy etasya sāmnaḥ ||

5. What he is just at noon, that is the udgitha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragapati, for they share the udgitha of that Saman.

atha yatsamprati madhyandina ṛjumadhyandina ityarthaḥ | sa udgīthabhaktistadasya devā anvāyattāḥ | dyotanātiśayāttatkāle | tasmātte sattamā viśiṣṭatamāḥ | prājāpatyānāṃ prajāpatyapatyānāmudgīthabhājino hyetasya sāmnaḥ || 5 ||

atha yad ūrdhvaṃ madhyaṃdināt prāg aparāhṇāt sa pratihāraḥ |
tad asya garbhā anvāyattāḥ |
tasmāt te pratihṛtā nāvapadyante |
pratihārabhājino hy etasya sāmnaḥ ||

6. What he is after midday and before afternoon, that is the pratihara. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihara of that Saman.

atha yadūrdhvaṃ madhyandinātprāgaparāhnādyadrūpaṃ savituḥ sa pratihārastadasya garbhā anvāyattāḥ | ataste savituḥ pratihārabhaktirūpeṇordhvaṃ pratihṛtāḥ santo nāvapadyante nādhaḥ patanti taddvāre satyapītyarthaḥ | yataḥ pratihārabhājino hyetasya sāmno garbhāḥ || 6 ||

atha yad ūrdhvam aparāhṇāt prāg astam ayāt sa upadravaḥ |
tad asyāraṇyā anvāyattāḥ |
tasmāt te puruṣaṃ dṛṣṭvā kakṣaṃ śvabhram ity upadravanti |
upadravabhājino hy etasya sāmnaḥ ||

7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Saman.

atha yadūrdhvamaparāhnātprāgastamayātsa upadravastadasyā’raṇyāḥ paśvo ’nvāyattāḥ | tasmātte puruṣaṃ dṛṣṭvā bhītāḥ kakṣamaraṇyaṃ śvabhraṃ bhayaśūnyamityupadravantyupagacchanti dṛṣṭvopadravaṇādupadravabhājino hyetasya sāmnaḥ || 7 ||

atha yat prathamāstamite tan nidhanam |
tad asya pitaro ’nvāyattāḥ |
tasmāt tān nidadhati |
nidhanabhājino hy etasya sāmnaḥ |
evaṃ khalv amum ādityaṃ saptavidhaṃ sāmopāste ||

8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them down (nidadhati), for they share the nidhana of that Saman. Thus a man meditates on the sevenfold Saman as the sun.

atha yatprathamāstamite ’darśanaṃ jigamiṣati savitari tannidhanaṃ tadasya pitaro ’nvāyattāstasmāttānnidadhati pitṛpitāmahaprapitāmaharūpeṇa darbheṣu nikṣipanti tāṃstadarthaṃ piṇḍānvā sthāpayanti | nidhanasambandhānnidhanabhājino hyetasya sāmnaḥ pitaraḥ | evamavayavaśaḥ saptadhā vibhaktaṃ khalvamumādityaṃ saptavidhaṃ sāmopāste yastasya tadāpattiḥ phalamiti vākyaśeṣaḥ || 8 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya navamaḥ khaṇḍaḥ

atha khalv ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāsīta |
hiṅkāra iti tryakṣaram |
prastāva iti tryakṣaram |
tat samam ||

1. TENTH KHANDA
Next let a man meditate on the sevenfold Saman which is uniform in itself and leads beyond death. The word hinikara has three syllables, the word prastava has three syllables: that is equal (Sama).

mṛtyurādityaḥ ahorātrādikālena jagataḥ pramāpayitṛtvāt | tasyātitaraṇāyedaṃ sāmopāsanamupadiśyate-atha khalvanantaram | ādityamṛtyuviṣayasāmopāsanasya, ātmasaṃmitaṃ svāvayavatulyatayā mitaṃ paramātmatulyatayā vā saṃmitamatimṛtyu mṛtyujayahetutvāt | yathā prathame ’dhyāya udgīthabhaktināmākṣarāṇyudgītha ityupāsyatvenoktāni, tatheha sāmnaḥ saptavidhabhaktināmākṣarāṇi samāhṛtya tribhisribhiḥ samatayā sāmatvaṃ parikalpyopāsyatvenocyante | tadupāsanena mṛtyugocarākṣarasamakhyāsāmānyena taṃ mṛtyuṃ prāpya tadatiriktākṣareṇa tasyā’dityasya mṛtyoratikramaṇāyaiva saṃkramamaṃ kalpayati | atimṛtyu saptavidhaṃ sāmopāsīta mṛtyumatikrāntamatiriktākṣarasaṃkhyayetyamṛtyu sāma | tasya prathamabhaktināmākṣarāṇi biṅkāra ityetattryakṣaraṃ bhaktimāna prastāva iti ca bhaktestryakṣarameva māna tatpūrveṇa samam || 1 ||

ādir iti dvyakṣaram |
pratihāra iti caturakṣaram |
tata ihaikam |
tat samam ||

2. The word Adi (first, Om) has two syllables, the word pratihara has four syllables. Taking one syllable from that over, that is equal (Sama).

ādiriti dvyakṣaraṃ, saptavidhasya sāmnaḥ saṃkhyāpūraṇa oṅkāra ādirityucyate | pratihāra iti caturakṣaram | tata ihaikamakṣaramavacchidyā’dyakṣarayoḥ prakṣipyate | tena tatsamameva bhavati || 2 ||

udgītha iti tryakṣaram upadrava iti caturakṣaraṃ tribhis tribhiḥ samaṃ bhavati |
akṣaram atiśiṣyate tryakṣaram |
tat samam ||

3. The word udgitha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal.

udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhisribhiḥ samaṃ bhavatyakṣaramatiśiṣ.yate ’tiricyate | tena vaiṣamye prāpte sāmnaḥ samatvakaraṇāyā’ha-tadekamapi sadakṣaramiti tryakṣarameva bhavati | atastatsamam || 3 ||

nidhanam iti tryakṣaram |
tat samam eva bhavati |
tāni ha vā etāni dvāviṃśatir akṣarāṇi ||

4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables.

nidhanamiti tryakṣaraṃ tatsamameva bhavati | evaṃ tryakṣarasamatayā sāmatvaṃ sampādya yathāprāptānyevākṣarāṇi saṃkhyāyante - tāni ha vā etāni saptabhaktināmākṣarāṇi dvāviṃśatiḥ || 4 ||

ekaviṃśatyādityam āpnoti |
ekaviṃśo vā ito ’sāv ādityaḥ |
dvāviṃśena param ādityāj jayati |
tan nākam |
tad viśokam ||

5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief.

tatraikaviṃśatyakṣarasaṃkhyayā’dityamāpnoti mṛtyum | yasmādekaviṃśa ito ’smāllokādasāvādityaḥ saṃkhyayā | "dvādaśa māsāḥ pañcartavasraya ime lokā asāvāditya ekaviṃśa"iti śruteratiśiṣṭena dvāviṃśenākṣareṇa paraṃ mṛtyorādityājjayatyāpnotītyarthaḥ | yacca tadādityātparaṃ kiṃ tat?nākaṃ kamiti sukhaṃ tasya pratiṣedho ’kaṃ tanna bhavatīti nākaṃ kamevetyarthaḥ | mṛtyuviṣayatvādduḥkhasya viśokaṃ ca tadvigataśokaṃ mānasaduḥkharahitamityarthaḥ | tadāpnotīti || 5 ||

āpnotīhādityasya jayam |
paro hāsyādityajayāj jayo bhavati ya etad evaṃ vidvān ātmasaṃmitam atimṛtyu saptavidhaṃ sāmopāste sāmopāste ||

6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Saman as uniform in itself, which leads beyond death, yea, which leads beyond death.

uktasyaiva piṇḍitārthamāha-ekaviṃśatisaṃkhyayā’dityasya jayamāpnoti paro hāsyaivaṃvida ādityajayānmṛtyugocarātparo jayo bhavati dvāviṃśatyakṣarasaṃkhyayetyarthaḥ | ya etadevaṃ dvānitikyādyuktārtham | tasyaitadyathoktaṃ phalamiti dvirabhyāsaḥ sāptavidhyasamāptyarthaḥ || 6 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya daśamaḥ khaṇḍaḥ

mano hiṅkāraḥ |
vāk prastāvaḥ |
cakṣur udgīthaḥ |
śrotraṃ pratihāraḥ |
prāṇo nidhanam |
etad gāyatraṃ prāṇeṣu protam ||

1. ELEVENTH KHANDA
The hinkara is mind, the prastava speech, the udgitha sight, the pratihara hearing, the nidhana breath. That is the Gayatra Saman, as interwoven in the (five) pranas.

vinā nāmagrahaṇaṃ pañcavidhasya saptavidhasya ca sāmna upāsanamuktam | athedānīṃ gāyatrādināmagrahaṇapūrvakaṃ viśiṣṭaphalāni sāmopāsanāntarāṇyucyante yathākramaṃ gāyatrādīnāṃ karmaṇi prayogastathaiva | mano hiṅkāro manasaḥ sarvakaraṇapravṛttīnāṃ prāthamyāt | tadānantaryādvākprastāvaścakṣurudgīthaḥ śraiṣṭhyāt | śrotraṃ pratihāraḥ pratihṛtatvāt | prāṇo nidhanaṃ yathoktānāṃ prāṇe nidhanātsvāpakāle | etadgāyatraṃ sāma prāṇeṣu protam | gāyatryāḥ prāṇasaṃstutatvāt || 1 ||

sa ya evam etad gāyatraṃ prāṇeṣu protaṃ veda |
prāṇī bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
mahāmanāḥ syāt |
tad vratam ||

2. He who thus knows this Gayatra interwoven in the pranas, keeps his senses, reaches the full life, he lives long , becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gayatra is, 'Be not high-minded.'

sa ya evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati | avikalakaraṇo bhavatītyetat | sarvamāyureti | śataṃ varṣaṇi sarvamāyuḥ puruṣasyeti śruteḥ | jyogujjvalaṃ jīvati | mahānbhavati prajādibhirmahāṃśca kīrtyā | gāyatropāsakasyaitadvrataṃ bhavati yanmahāmanāstvakṣudracittaḥ syādityarthaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikādaśaḥ khaṇḍaḥ

abhimanthati sa hiṅkāraḥ |
dhūmo jāyate sa prastāvaḥ |
jvalati sa udgīthaḥ |
aṅgārā bhavanti sa pratihāraḥ |
upaśāmyati tan nidhanam |
saṃśāmyati tan nidhanam |
etad rathaṃtaram agnau protam ||

1. TWELFTH KHANDA
The hinkara is, he rubs (the fire-stick); the prastava, smoke rises; the udgitha, it burns; the pratihara, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Saman as interwoven in fire.

abhimanthati sa hiṅkāraḥ prāthamyāt | agnerdhūmo jāyate sa prastāva ānantaryāt | jvalati sa udgītho haviḥ sambandhācchraiṣṭhyaṃ jvalanasya | aṅgārā bhavanti sa pratihāro ’ṅgārāṇāṃ pratihṛtatvāt | upaśamaḥ sāvaśeṣatvādagneḥ | saṃśamo niḥśeṣopaśamaḥ samāptisāmānyānnidhanametadrathantara magnau protam | manthane hyagnergīyate || 1 ||

sa ya evam etad rathaṃtaram agnau protaṃ veda |
brahmavarcasy: annādo bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
na pratyaṅṅ agnim ācāmen na niṣṭhīvet |
tad vratam ||

2. He who thus knows this Rathantara interwoven in fire, becomes radiant and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

sa ya ityādi pūrvavat | brahmavarcasī vṛttasvādhyāyanimittaṃ tejo brahmavartasam | tejastu kevalaṃ tviḍbhāvaḥ | annādo dīptāgniḥ | na pratyaṅṅagnerabhimukho nā’cāmenna bhakṣayetkiñcinna niṣṭhīvecchleṣmanirasanaṃ ca na kuryāttadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvādaśaḥ khaṇḍaḥ

upamantrayate sa hiṅkāraḥ |
jñapayate sa prastāvaḥ |
striyā saha śete sa udgīthaḥ |
prati strīṃ saha śete sa pratihāraḥ |
kālaṃ gacchati tan nidhanam |
pāraṃ gacchati tan nidhanam |
etad vāmadevyaṃ mithune protam ||

1. THIRTEENTH KHANDA
[The next Khanda is not translated by Muller: this translation from The Principal Upanishads, S. Radhakrishnan tr.]
One summons, that is the syllable him. He makes request, that is a prastava. Along with the woman, he lies down, that is the udgiha. He lies on the woman, that is the pratihara. He comes to the end, that is the nidhana. He comes to the finish, that is the nidhana. This is the Vamadevya chant woven on sex intercourse.

upamantrayate saṅketaṃ karoti prāthamyātsa hiṅkāraḥ | jñapayate toṣayati sa prastāvaḥ | sahaśayanamekaparyaṅkagamanaṃ sa udgīthaḥ śraiṣṭhyāt | prati srīṃ śayanaṃ sriyā abhimukhībhāvaḥ sa pratihāraḥ | kālaṃ gacchati maithunena pāraṃ samāptiṃ gacchati tannidhanametadvāmadevyaṃ mithune protam | vāyvambumithunasambandhāt || 1 ||

sa ya evam etad vāmadevyaṃ mithune protaṃ veda |
mithunī bhavati |
mithunān mithunāt prajāyate |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
na kāṃcana pariharet |
tad vratam ||

2. He who knows this Vamadeva chant as woven on sex intercourse, comes to intercourse, procreates himself from every act, reaches a full length of life, lives well, becomes great in offspring and in cattle, great in fame. One should not despise any woman. That is the rule

sa ya ityādi pūrvavat | mithunī bhavatyavidhuro bhavatītyarthaḥ | mithunānmithunātprajāyata ityamogharetastvamucyate | na kāñcana kāñcidapi sriyaṃ svātmatalpaprāptāṃ na pariharetsamāgamārthinīm | vāmadevyasāmopāsanāṅgatvena vidhānāt etasmādanyatra pratiṣedhasmṛtayaḥ vacanaprāmāṇyācca dharmāvagaterna pratiṣedhaśāsreṇāsya virodhaḥ || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya tryodaśaḥ khaṇḍaḥ

udyan hiṅkāraḥ |
uditaḥ prastāvaḥ |
madhyaṃdina udgīthaḥ |
aparāhṇaḥ pratihāraḥ |
astaṃ yan nidhanam |
etad bṛhad āditye protam ||

1. FOURTEENTH KHANDA
Rising, the sun is the hinkara, risen, he is the prastava, at noon he is the udgitha, in the afternoon he is the pratihara, setting, he is the nidhana. That is the Brihat Saman as interwoven in the sun.

udyansavitā sa hiṅkāraḥ prāthamyāddarśanasya | uditaḥ prastāvaḥ prastavanahetutvātkarmaṇām | madhyandina udgīthaḥ śraiṣṭhyāt | aparāhnaḥ pratihāraḥ paśvādīnāṃ gṛhānprati haraṇāt | yadastaṃ yaṃstannidhanaṃ rātrau gṛhe nidhānātprāṇinām | etadbṛhadāditye protaṃ bṛhata ādityadaivatyatvāt || 1 ||

sa ya evam etad bṛhad āditye protaṃ veda |
tejasvy: annādo bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
tapantaṃ na nindet |
tad vratam ||

2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

sa ya ityādi pūrvavat | tapantaṃ na nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya caturdaśaḥ khaṇḍaḥ

abhrāṇi saṃplavante sa hiṅkāraḥ |
megho jāyate sa prastāvaḥ |
varṣati sa udgīthaḥ |
vidyotate stanayati sa pratihāraḥ |
udgṛhṇāti tan nidhanam |
etad vairūpaṃ parjanye protam ||

1. FIFTEENTH KHANDA.

The mists gather, that is the hinkara; the cloud has risen, that is the prastava; it rains, that is the udgitha; it flashes and thunders, that is the pratihara; it stops, that is the nidhana. That is the Vairupa Saman, as interwoven in Parganya, the god of rain.

abhrāṇyabbharaṇāt, megha udakasektṛtvāt | uktārthamanyat | etadvairūpaṃ nāma sāma parjanye protam | anetarūpatvāt abhrādibhiḥ parjanyasya vairūpyam || 1 ||

sa ya evam etad vairūpaṃ parjanye protaṃ veda |
virūpāṃś ca surūpaṃś ca paśūn avarundhe |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
varṣantaṃ na nindet |
tad vratam ||

2. He who thus knows the Vairupa as interwoven in Parganya, obtains all kinds of cattle (virupa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

virūpāṃśca surūpāṃścājāviprabhṛtīnpaśūnavarundhe prāpnotītyarthaḥ | varṣantaṃ na nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya pañcadaśaḥ khaṇḍaḥ

vasanto hiṅkāraḥ |
grīṣmaḥ prastāvaḥ |
varṣā udgīthaḥ |
śarat pratihāraḥ |
hemanto nidhanam |
etad vairājam ṛtuṣu protam ||

1. SIXTEENTH KHANDA
The hinkara is spring, the prastava summer, the udgitha the rainy season, the pratihara autumn, the nidhana winter. That is the Vairaga Saman, as interwoven in the seasons.

vasanto hiṃṅkāraḥ prāthamyāt | grīṣmaḥ prastāva ityādi pūrvavat || 1 ||

sa ya evam etad vairājam ṛtuṣu protaṃ veda |
virājati prajayā |
paśubhir brahmavarcasena |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
ṛtūn na nindet |
tad vratam ||

2. He who thus knows the Vairaga, as interwoven in the seasons, shines (viragati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

etadvairājamṛtuṣu protaṃ veda virājati ṛtuvadyathartava ārtavairdharmairvirājanta evaṃ prajādibhirvidvānityuktamanyat | ṛtīnna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya ṣoḍaśaḥ khaṇḍaḥ

pṛthivī hiṅkāraḥ |
antarikṣaṃ prastāvaḥ |
dyaur udgīthaḥ |
diśaḥ pratihāraḥ |
samudro nidhanam |
etāḥ śakvaryo lokeṣu protāḥ ||

1. SEVENTEENTH KHANDA
The hinkara is the earth, the prastava the sky, the udgitha heaven, the pratihara the regions, the nidhana the sea. These are the Sakvari Samans, as interwoven in the worlds'.

pṛthivī hiṅkāra ityādi pūrvavat | śakvarya iti nityaṃ bahuvacanaṃ revatya iva | lokeṣu protāḥ || 1 ||

sa ya evam etāḥ śakvaryo lokeṣu protā veda |
lokī bhavati sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
lokān na nindet |
tad vratam ||

2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

lokī bhavati lokaphalena yujyata ityartaḥ | lokānna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya saptadaśaḥ khaṇḍaḥ

ajā hiṅkāraḥ |
avayaḥ prastāvaḥ |
gāva udgīthaḥ |
aśvāḥ pratihāraḥ |
puruṣo nidhanam |
etā revatyaḥ paśuṣu protāḥ ||

1. EIGHTEENTH KHANDA
The hinkara is goats, the prastava sheep, the udgitha cows, the pratihara horses, the nidhana man. These are the Revati Samans, as interwoven in animals.

ajā hiṅkāra ityādi pūrvavat | paśuṣu protāḥ || 1 ||

sa ya evam etā revatyaḥ paśuṣu protā veda |
paśumān bhavati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
paśūn na nindet |
tad vratam ||

2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

paśūnna nindettadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyasyāṣṭādaśaḥ khaṇḍaḥ

loma hiṅkāraḥ |
tvak prastāvaḥ |
māṃsam udgīthaḥ |
asthi pratihāraḥ |
majjā nidhanam |
etad yajñāyajñīyam aṅgeṣu protam ||

1. NINETEENTH KHANDA
The hinkara is hair, the prastiva skin, the udgitha flesh, the pratihara bone, the nidhana marrow. That is the Yagnayagniya Saman, as interwoven in the members of the body.

loma hiṅkāro dehāvayavānāṃ prāthamyāt | tvakprastāva ānantaryāt | māṃsamudgīthaḥ śraiṣṭhyāt | asthi pratihāraḥ pratihṛtatvāt | majjā nidhanamāntyāt | etadyajñāyajñīyaṃ nāma sāma dehāvayavaveṣu protam || 1 ||

sa ya evam etad yajñāyajñīyam aṅgeṣu protaṃ veda |
aṅgī bhavati |
nāṅgena vihūrchati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
saṃvatsaraṃ majjño nāśnīyāt |
tad vratam |
majjño nāśnīyād iti vā ||

2. He who thus knows the Yagnayagniya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'

aṅgī bhavati samagrāṅgo bhavatītyarthaḥ | nāṅgena hastapādādinā vihūrchati na kuṭilī bhavati paṅguḥ kuṇī vetyarthaḥ | saṃvatsaraṃ saṃvatsaramātraṃ majjño māṃsāni nāśnīyānna bhakṣayet | bahuvacanaṃ matsyopalakṣaṇārtham | majjño nāśnīyātsarvadaiva nāśnīyāditi vā tadvratam || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikonaviṃśaḥ khaṇḍaḥ

agnir hiṅkāraḥ |
vāyuḥ prastāvaḥ |
āditya udgīthaḥ |
nakṣatrāṇi pratihāraḥ |
candramā nidhanam |
etad rājanaṃ devatāsu protam ||

1. TWENTIETH KHANDA
The hinkara is fire, the prastiva air, the udgitha the sun, the pratihira the stars, the nidhana the moon. That is the Ragana Saman, as interwoven in the deities.

agnirhiṅkāraḥ prathamasthānatvāt | vāyuḥ prastāva ānantaryasāmānyāt | āditya udgīthaḥ śraiṣṭhyāt | nakṣatrāṇi pratihāraḥ pratihṛtatvāt | candramā nidhanaṃ karmiṇāṃ tannidhanāt | etadrājanaṃ devatāsu protaṃ devatānāṃ dīptimattvāt || 1 ||

sa ya evam etad rājanaṃ devatāsu protaṃ veda |
etāsām eva devatānāṃ salokatāṃ sarṣṭitāṃ sāyujyaṃ gacchati |
sarvam āyur eti |
jyog jīvati |
mahān prajayā paśubhir bhavati |
mahān kīrtyā |
brāhmaṇān na nindet |
tad vratam ||

2. He who thus knows the Ragana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brahmanas.'

vidvatphalam-etāsāmevāgnyādīnāṃ devatānāṃ salokatāṃ samānalokatāṃ sārṣṭitāṃ samānarddhitvaṃ sāyujyaṃ samugbhāvamekadehadehitvamityetat | vāśabdo ’tra lupto draṣṭavyaḥ salokatāṃ vetyādi | bhāvanāviśeṣataḥ phalaviśeṣopapatteḥ | gacchati prāpnoti | samuccayānupapatteśca | brāhmaṇānna nindettadvratam | "ete vai devāḥ pratyakṣaṃ yadbrāhmaṇā"iti śruterbrāhmaṇanindā devatānindaiveti || 2 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya viṃśaḥ khaṇḍaḥ

trayī vidyā hiṅkāraḥ |
traya ime lokāḥ sa prastāvaḥ |
agnir vāyur ādityaḥ sa udgīthaḥ |
nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ |
sarpā gandharvāḥ pitaras tan nidhanam |
etat sāma sarvasmin protam ||

1. TWENTY-FIRST KHANDA
The hinkara is the threefold knowledge, the prastava these three worlds, the udgitha Agni (fire), Vayu (air), and Aditya (sun), the pratihara the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Saman, as interwoven in everything.

trayī vidyā hiṅkāraḥ | agnyādisāmna ānantaryaṃ trayīvidyāyā agnyādikāryatvaśruteḥ | hiṅkāraḥ prāthamyātsarvakartavyānām | traya ime lokāstatkāryatvādanantarā iti prastāvaḥ | agnyādīnāmudgīthatvaṃ śraiṣṭhyāt | nakṣatrādīnāṃ pratihṛtatvātpratihāratvam | sarpādīnāṃ dhakārasāmānyānnidhanatvametatsāma nāmaviśṣābhāvātsāmasamudāyaḥ sāmaśabdaḥ sarvasminprotam | trayīvidyādidṛṣṭyā hiṅkārādisāmabhaktaya upāsyāḥ | atīteṣvapi sāmopāsaneṣu yeṣu yeṣu protaṃ yadyatsāma taddṛṣṭyā tadupāsyamiti | karmāṅganāṃ dṛṣṭiviśeṣeṇājyasyeva saṃskāryatvāt || 1 ||

sa ya evam etat sāma sarvasmin protaṃ veda sarvaṃ ha bhavati ||

2. He who thus knows this Saman, as interwoven in everything, he becomes everything.

sarvaviṣayasāmavidaḥ phalaṃ-sarvaṃ ha bhavati sarveśvaro bhavatītyarthaḥ | nirupacaritasarvabhāve hi diksthebhyo baliprāptyanupapattiḥ || 2 ||

tad eṣa ślokaḥ |
yāni pañcadhā trīṇi trīṇi |
tebhyo na jyāyaḥ param anyad asti ||

3. And thus it is said in the following verse: 'There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hinkara, the prastiva, &c.), and the other forms of the Saman. Greater than these there is nothing else besides.'

tadetasminnartha eṣa śloko mantro ’pyasti | yāni pañcadhā pañcaprakāreṇa hiṅkārādivibhāgaiḥ proktāni trīṇi trīṇi trayīvidyādīni tebhyaḥ pañcatrikebhyo jyāyo mahattaraṃ paraṃ ca vyatiriktamanyadvastvantaraṃ nāsti na vidyata ityarthaḥ | tatraiva hi sarvasyāntabhaviḥ || 3 ||

yas tad veda sa veda sarvam |
sarvā diśo balim asmai haranti |
sarvam asmīty upāsita |
tad vrataṃ tad vratam ||

4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Saman), knowing that he is everything, yea, that he is everything.'

yastadyathoktaṃ sarvātmakaṃ sāma veda sa veda sarvaṃ;sa sarvajño bhavatītyarthaḥ | sarvā diśaḥ sarvadiksthā asmā evaṃvide baliṃ bhogaṃ haranti prāpayantītyarthaḥ | sarvamasmi bhavāmītyevametatsāmopāsīta tasyaitadeva vratam | dbiruktiḥ sāmopāsanasamāptyarpthā || 4 ||

iti chāndogyopaniṣadi dvitīyādhyāyasyaikaviṃśaḥ khaṇḍaḥ

vinardi sāmno vṛṇe paśavyam ity agner udgīthaḥ |
aniruktaḥ prajāpateḥ |
niruktaḥ somasya |
mṛdu ślakṣṇaṃ vāyoḥ |
ślakṣṇaṃ balavad indrasya |
krauñcaṃ bṛhaspateḥ |
apadhvāntaṃ varuṇasya |
tān sarvān evopaseveta |
vāruṇaṃ tv eva varjayet ||

1. TWENTY-SECOND KHANDA
The udgitha, of which a poet said, I choose the deep sounding note of the Saman as good for cattle, belongs to Agni; the indefinite note belongs to Pragapati, the definite note to Soma, the soft and smooth note to Vayu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.

sāmopāsanaprasaṅgena gānaviśeṣādisampadudgāturupadiśyate | phalaviśeṣasambandhātṣa vinardi viśiṣṭo nardaḥ svaraviśeṣa ṛṣabhakūjitasamo ’syāstīti vinardi gānamiti vākyaśeṣaḥ | tacca sāmnaḥ sambandhi paśubhyo hitaṃ paśavyamagneragnidevatyaṃ codgītha udgānam | tadahamevaṃviśiṣṭaṃ vṛṇe prarthaya iti kaścidyajamāna udgātā vā manyate | anirukto ’mukasama ityaviśeṣitaḥ prajāpateḥ prajāpatidevatyaḥ sa na gānaviśeṣaḥ | āniruktyātprajāpaterniruktaḥ spaṣṭaḥ somasya, somadevatyaḥ sa udgītha ityarthaḥ | mṛdu ślakṣaṇaṃ ca gānaṃ vāyorvāyudevatyaṃ tat | ślakṣṇaṃ balavacca prayatnādhikyopetaṃ cendrasyaindraṃ tadgānam | krauñcaṃ krauñcapakṣininādasamaṃ bṛhaspaterbārhaspatyaṃ tat | apadhvāntaṃ bhinnakāṃsyasvarasamaṃ varuṇasyaitadgānam | tānsarvānevopaseveta prayuñjīta vāruṇaṃ tvevaikaṃ varjayet || 1 ||

amṛtatvaṃ devebhya āgāyānīty āgāyet |
svadhāṃ pitṛbhya āśāṃ manuṣyebhyas tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnam ātmana āgāyānīty etāni manasā dhyāyann apramattaḥ stuvīta ||

2. Let a man sing, wishing to obtain by his song immortality for the Devas. 'May I obtain by my song ablations (svadha) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgatri priest) sing praises, without making mistakes in pronunciation, &c.

amṛtatvaṃ devebhya āgāyāni sādhayāni | svadhāṃ pitṛbhya āgāyānyāśāṃ manuṣyebhya āśāṃ prārthanāṃ prārthitamityetat | tṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmane mahyamāgāyānītyetāni manasā cintayandhyāyannapramattaḥ svaroṣmavyañjanādibhyaḥ stuvīta || 2 ||

sarve svarā indrasyātmānaḥ |
sarva ūṣmāṇaḥ prajāpater ātmānaḥ |
sarve sparśā mṛtyor ātmānaḥ |
taṃ yadi svareṣūpālabheta |
indraṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati vakṣyatīty enaṃ brūyāt ||

3. All vowels (svara) belong to Indra, all sibilants (ushman) to Pragapati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.'

sarve svarā akārādaya indrasya balakarmaṇaḥ prāṇasyā’tmāno dehāvayavasthānīyāḥ sarva ūṣmāṇaḥ śaṣasahādayaḥ prajāpatervirājaḥ kaśyapasya vā’tmānaḥ | sarve sparśāḥ kādayo vyañjanāni mṛtyorātmānastamevaṃvidamudgātāraṃ yadi kaścitsvareṣūpālabheta svarastvayā duṣṭaḥ prayukta ityevamupālabdha indraṃ prāṇamīśvaraṃ śaraṇamāśrayaṃ prapanno ’bhūvaṃ svarān prayuñjāno ’haṃ sa indro yattava vaktavyaṃ tvā tvāṃ prati vakṣyati sa eva deva uttaraṃ dāsyatītyenaṃ brūyāt || 3 ||

atha yady enam ūṣmāsūpālabheta |
prajāpatiṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati pekṣyatīty enaṃ brūyāt |
atha yady enaṃ sparśeṣūpālabheta |
mṛtyuṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati dhakṣyatīty enaṃ brūyāt ||

4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragipati as my refuge: he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.'

atha yadyenamūṣmasu tathaivopālabheta prajāpatiṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā pratipekṣyati sañcūrṇayiṣyatītyenaṃ brūyāt | atha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno ’bhūvaṃ sa tvā prati dhakṣyati bhasmīkariṣyatītyenaṃ brūyāt || 4 ||

sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti |
sarva ūṣmāṇo ’grastā anirastā vivṛtā vaktavyāḥ prajāpater ātmānaṃ paridadānīti |
sarve sparśā leśenānabhinihitā vaktavyā mṛtyor ātmānaṃ pariharāṇīti ||

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgatri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta), nor as if thrown out (nirasta), but well opened (vivrita), so that the Udgatri may give himself to Pragapati. All consonants are to be pronounced slowly, and without crowding them together, so that the Udgatri may withdraw himself from Mrityu.

yata indrādyātmānaḥ svarādayo ’taḥ sarve svarā ghoṣavanto balavanto vaktavyāḥ | tathāhamindre balaṃ dadāni balamādadhānīti | tathā sarva ūṣmāṇo ’grastā antarapraveśitā anirastā bahiraprakṣiptā vivṛtā[vivṛttā] vivṛtaprayatnopetāḥ prajāpaterātmānaṃ paridadāni prayacchānīti | sarve sparśā leśena śanakairanabhinihitā anabhinikṣiptā vaktavyā mṛtyorātmānaṃ bālāniva śanakaiḥ pariharan mṛtyorātmānaṃ pariharāṇīti || 5 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya dvāviṃśaḥ khaṇḍaḥ

trayo dharmaskandhāḥ |
yajño ’dhyayanaṃ dānam iti prathamaḥ |
tapa eva dvitīyaḥ |
brahmacāryācāryakulavāsī tṛtīyo ’tyantam ātmānam ācāryakule ’vasādayan |
sarva ete puṇyalokā bhavanti |
brahmasaṃstho ’mṛtatvam eti ||

1. TWENTY-THIRD KHANDA
There are three branches of the law. Sacrifice, study, and charity are the first,

2. Austerity the second, and to dwell as a Brahmakarin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

oṅkārasyopāsanavidhyarthaṃ trayo dharmaskandhā ityādyārabhyate | naivaṃ manatavyaṃ sāmāvayavabhūtasyaivodgīthādilakṣaṇasyoṅkārasyopāsanātphalaṃ prāpyata iti | kiṃ tarhi?yatsarvairapi sāmopāsanaiḥ karmabhiścāprāpyaṃ tatphalamamṛtatvaṃ kevalādoṅkāropāsanātprāpyata iti | tatstutyarthaṃ sāmaprakaraṇe tadupanyāsaḥ | trayasrisaṃkhyākā dharmasya skandhā dharmaskandhāḥ dharmavibāgā ityarthaḥ | ke ta ityāha -yajño ’gnihotrādiḥ | adhyayanaṃ saniyamasya ṛgāderabhyāsaḥ | dānaṃ bahirvedi yathāśaktidravyasaṃvibhāgo bhikṣamāṇebhyaḥ | ityeṣa prathamo dharmaskandhaḥ | gṛhasthasamavetatvāttannirvartakena gṛhasthena nirdiśyate prathama eka ityartho dvitīyatṛtīyaśravaṇānnā’dyārthaḥ | tapa eva dvitīyastapa iti kṛcchracāndrāyaṇādi tadvāṃstāpasaḥ parivrāḍvā na brahmasaṃstha āśramadharmamātrasaṃstho;brahmasaṃsthasya tvamṛtatvaśravaṇāt | dvitīyo dharmaskandhaḥ | brahmacāryācāryakule vastuṃ śīlamasyetyācāryakulavāsī | atyantaṃ yāvajjīvamātmānaṃ niyamairācāryakule ’vasādayankṣapayandehaṃ tṛtīyo dharmaskandhaḥ | atyantamityādiviśeṣaṇānnaiṣṭhika iti gamyate | upakurvāṇasya svādhyāyagrahaṇārthatvānna puṇyalokatvaṃ brahmacaryeṇa | sarva ete trayo ’pyāśramiṇo yathoktairdharmaiḥ puṇyalokā bhavanti | puṇyo loko yeṣāṃ ta ime puṇyalokā āśramiṇo bhavanti | avaśiṣṭastvanuktaḥ parivrāḍbrahmasaṃstho brahmaṇi samyaksthitaḥ so ’mṛtatvaṃ puṇyalokavilakṣaṇamamaraṇabhāvamātyantikameti nā’pekṣikaṃ devādyamṛtatvavat | puṇyalokātpṛyagamṛtatvasya vibhāgakaraṇāt | yadi ca pumyalokātiśayamātramamṛtatvamabhaviṣyattataḥ puṇyalokatvādvibhaktaṃ nāvakṣyat | vibhaktepadeśāccā’tyantikamamṛtatvamiti gamyate | atra cā’śramadharmaphalopanyāsaḥ praṇavasevāstutyarthaṃ na tatphalavidhyartham | stutaye ca pravamasevāyā āśramadharmaphalavidhaye ceti hi bhidyeta vākyam | tasmātsmṛtisiddhāśramaphalānuvādena praṇavasevāphalamamṛtatvaṃ bruvanpraṇavasevāṃ stauti | yathā pūrṇavarmaṇaḥ sevā bhaktaparidhānamātraphalā rājavarmaṇastu sevā rājyatulyaphaleti tadvat | praṇavaśca tatsatyaṃ paraṃ brahma tatpratīkatvāt | "etaddhyevākṣaraṃ brahma etaddhyevākṣaraṃ param" ityādyāmnāyātkāṭhake yuktaṃ tatsevāto ’mṛtatvam | caturṇāmadhikṛtatvāviśeṣāt | brahmasaṃsthatve ’pratiṣedhācca | svakarmacchidre ca brahmasaṃsthatāyāṃ sāmardhyopapatteḥ | na ca yavavarāhādiśabdavadbrahmasaṃsthaśabdaḥ parivrājake rūḍhaḥ | brahmaṇi saṃsthitinimittamupādāya pravṛttatvāt | na hi rūḍhiśabdā nimittamupādadate | sarveṣāṃ ca brahmaṇi sthitirupapadyate | yatra yatra nimittamasti brahmaṇi saṃsthitistasya tasya nimittavato vācakaṃ santaṃ brahmasaṃsthaśabdaṃ parivrāḍekaviṣaye saṃkoca kāraṇābhāvānniroddhuma yuktam | na ca pārivrājyāśramadharmamātreṇāmṛtatvam | jñānānarthakyaprasaṅgāt | pārivrājyadharmayuktameva jñānamamṛtatvasādhanamiti cenna | āśramadharmatvāviśeṣāt | dharmo vā jñānaviśiṣṭo ’mṛtatvasādhanamityedapi sarvāśramadharmāṇāmaviśiṣṭam | na ca vacanamasti parivrājakasyaiva brahmasaṃsthasya mokṣo nānyeṣāmiti | jñānānmokṣa iti ca sarvopaniṣadāṃ siddhāntaḥ tasmādya eva brahmasaṃsthaḥ svāśramavihitakarmavatāṃ so ’mṛtatvametīti | kurvidaṃ mā kārṣīriti karmavidhayaḥ pravṛttāḥ | tacca nimittaṃ na śāsrakṛtam | sarvaprāṇiṣu darśanāt | "sadekamevādvitīyaṃ" "ātmaivedaṃ sarvaṃ" "brahmaivedaṃ sarvam" itiśāsrajanyaḥ pratyayo vidyārūpaḥ svābhāvikaṃ kriyākārakaphalabhedapratyayaṃ karmavidhinimittamanupamṛdya na jāyate | bhedābhedapratyayayorvirodhāt | na hi taimirikadvicandrādibhedapratyayamanupamṛdya timirāpagame candrādyekatvapratyaya upajāyate | vidyāvidyāpratyayayorvirodhāt | tatraivaṃ sati yaṃ bhedapratyayamupādāya karmavidhayaḥ pravṛtāḥ sa yasyopamarditaḥ sadekamevādvitīyaṃ tatsatyaṃ vikārabhedo ’nṛtamityetadvākyapramāṇajanitenaikatvapratyayena sa sarvakarmabhyo nivṛtto nimittanivṛtte:,sa ca nivṛttakarmā brahmasaṃstha ucyate, sa ca parivrāḍevānyasyāsambhavāt | anyo hyanivṛttabhedapratyayaḥ so ’nyatpaśyañśṛṇvanmanvāno vijānannidaṃ kṛtvedaṃ prāpnuyāmiti hi manyate | tasyaivaṃ kurvato na brahmasaṃsthatā | vācārambhaṇamātravikārānṛtābhisandhipratyayatvāt | na cāsatyamityupardite bhedapratyaye satyamidamanena kartavyaṃ mayeti pramāṇaprameyabuddhirupapadyate | ākāśa iva talamalabuddhirvivekinaḥ | upamardite ’pi bhedapratyaye karmabhyo na nivartate cetprāgiva bhedapratyayopamardanādekatvapratyayavidhāyakaṃ vākyamapramāṇīkṛtaṃ syāt | abhakṣyabhakṣaṇādipratiṣedhavākyānāṃ prāmāṇyavadyuktamekatvavākyasyāpi prāmāṇyam | sarvopaniṣadāṃ tatparatvāt | karmavidhīnāmaprāmāṇa ayaprasaṅga iti cet | na | anupamarditabhedapratyayavatpuruṣaviṣaye prāmāṇyopapatteḥ svapnādipratyaya iva prākprabodhāt | vivekināmakaraṇātkarmavidhiprāmāṇyoccheda iti cet | na | kāmyavidhyanucchedadarśanāt | na hi kāmātmatā na praśastetyevaṃvijñānavadbhiḥ kāmyāni karmāṇi nānuṣṭhīyanta iti kāmyakarmavidhaya ucchidyante ’nuṣṭhīyanta eva kāmibhiriti | tathā brahmasaṃsthairbrahmavidbhirnānuṣṭhīyante karmāṇīti na tadvidhaya ucchidyante ’brahmavidbhiranuṣṭhīyanta eveti | parivrādakānāṃ bhikṣācaraṇādivadutpannaikatvapratyayānāmapi gṛhasthādīnāmagnihotrādikarmānivṛttiriti cenna | prāmāṇyacintāyāṃ puruṣapravṛtteradṛṣṭāntatvāt | na hi nābhicarediti pratiṣiddhamapyabhicaramaṃ kaścitkurvandṛṣṭa iti śatrau dveṣarahitenāpi vivekinābhicaraṇaṃ kriyate | na ca karmavidhipravṛttinimitte bhedapratyaye bādhite ’gnihotrādau pravartakaṃ nimittamasti, parivrājakasyeva bhikṣācaraṇādau bubhukṣādi pravartakam | ihāpyakaraṇe pratyavāyabhayaṃ pravartakamiti cet | na | bhedapratyayavato ’dhikṛtatvāt | bhedapratyayavānanupamarditabhedabuddhirvidyayā yaḥ sa karmaṇyadhikṛta ityavocāma | yo hyadhikṛtaḥ karmaṇi tasya tadakarame pratyavāyo na nivṛttādhikārasya gṛhasthasyeva brahmacāriṇo viśeṣadharmānanuṣṭhāne | evaṃ tarhi sarvaḥ svāśramastha utpannekatvapratyayaḥ parivrāḍiti cet | na | svasvāmitvabhedabuddhyanivṛtteḥ | karmārthatvāccetarāśramāṇām | "atha karma kurvīya"iti śruteḥ | tasmātsvasvāmitvābhāvādbhikṣureka eva parivrāṭ | na gṛhasthādiḥ | ekatvapratyayavidhijanitena pratyayena vidhinimittabhedapratyayasyopamarditatvādyamaniyamādyanupapattiḥ parivrājakasyeti cet | na | bubhukṣādinaikatvapratyayātprācyāvitasyopapatternivṛttyarthatvāt | na ca pratiṣiddhasevāprāptiḥ | ekatvapratyayotpatteḥ prāgeva pratiṣiddhatvāt | na hi rātrau kūpe kaṇṭake vā patita udite ’pi savitari patati tasminneva | tasmātsiddhaṃ nivṛttakarmā bhikṣuka eva brahmasaṃstha iti | yatpunaruktaṃ sarveṣāṃ jñānavarjitānāṃ puṇyalokateti | satyametat | yaccoktaṃ tapaḥśabdena parivrāḍapyukta iti | etadasat | kasmāt | parivrājakasyaiva brahmasaṃsthatāsambhavāt | sa eva hyavaśeṣita ityavocāma | ekatvavijñānavato ’gnihotrādivattaponivṛtteśca | bhedabuddhimata eva hi tapaḥkartavyatā syāt | etena karmacchidre brahmasaṃsthatāsāmarthyaṃ apratiṣedhaśca pratyuktaḥ | tathā jñānavāneva nivṛttakarmā parivrāḍiti jñānavaiyarthyaṃ pratyuktam | yatpunaruktaṃ yavavarāhādiśabdavatparivrājake na rūḍho brahmasaṃsthaśabda iti tatparihṛtam | tasyaiva brahmasaṃsthatāsambhavānnānyasyeti | yatpunaruktaṃ rūḍhaśabdā nimittaṃ nopādadata iti | tanna | gṛhasthatakṣaparivrājakādiśabdadarśanāt | gṛhasthitipārivrājyatakṣaṇādinimittopādānā api gṛhasthaparivrājakāśramiviśeṣe viśiṣṭajātimati ca takṣeti rūḍhā dṛśyante śabdāḥ | na yatra yatra tāni nimittāni tatra tatra vartante | prasiddhyabhāvāt | tathehāpi brahmasaṃsthaśabdo nivṛttasarvakarmatatsādhanaparivrāḍekaviṣaye ’tyāśramiṇi paramahaṃsākhye vṛtta iha bhavitumarhati | mukhyāmṛtatvaphalaśravaṇāt | ataścedamevaikaṃ vedoktaṃ pārivrājyam | na yajñopavītatridaṇḍakamaṇḍalvādiparigraha iti | "muṇḍo ’parigraho ’saṅga"iti śrutiḥ"atyākṣamibyaḥ paramaṃ pavitram" ityādi ca śvetāśvatarīye | "niḥstutirnirnamaskāra"ityādismṛtibhyaśca | "tasmātkarma na kurvanti yatayaḥ pāradarśinaḥ" | "tasmādaliṅgo dharmajño ’vyaktaliṅga"ityādismṛtibhyaśca | yattu sāṃkhyaiḥ karmatyāgo ’bhyupagamyate | kriyākārakaphalabhedabuddheḥ satyatvābhyupagamāt tanmṛṣā | yacca bauddhaiḥ śūnyatābhyupagamādakartṛtvamabhyupagamyate | tadapyasat | tadabhyupagantuḥ sattvābhyupagamāt | yaccājñairalasatayākartṛtvābhyupagamaḥ so ’pyasan, kārakabuddheranivartatatvātpramāṇena | tasmādvedāntapramāṇajanitaikatvapratyayavata eva karmanivṛttilakṣaṇaṃ pārivrājyaṃ brahmasaṃsthatvaṃ ceti siddham | etena gṛhasthasyaikatvavijñāne sati pārivrājyamarthasiddham | nanvagnyutsādanadoṣabhāksyātparivrajan | "vīrahā vā eṣa devānāṃ yo ’gnimudvāsayate"iti śruteḥ | na | vedenaivotsāditatvāt utsanna eva hi sa ekatvadarśane jāte | apāgādagneragnitvamiti śruteḥ | ato na doṣabhāggṛhasthaḥ parivrajanniti || 1 ||

prajāpatir lokān abhyatapat |
tebhyo ’bhitaptebhyas trayī vidyā saṃprāsravat |
tām abhyatapat |
tasyā abhitaptāyā etāny akṣarāṇi saṃprasrvanta bhūr bhuvaḥ svar iti ||

3. Pragapati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhuh, Bhuvah, Svah.

yatsaṃstho ’mṛtatvameti tannirūpaṇārthamāha -prajāpatirvirāṭ kaśyapo vā lokānuddiśya teṣu sārajighṛkṣayābhyata padabhitāpaṃ kṛtavāndhyānaṃ tapaḥ kṛtavānityarthaḥ | tebhyo ’bhitaptebhyaḥ sārabhūtā trayī vidyā samprāsravatprajāpatermanasi pratyabhādityarthaḥ | tāmabhyatapat | pūrvavat | tasyā abhitaptāyā etānyakṣarāṇi samprāsravanta bhūrbhuvaḥ svaritivyāhṛtayaḥ || 2 ||

tāny abhyatapat |
tebhyo ’bhitaptebhya oṃkāraḥ saṃprāsravat |
tad yathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇāny evam oṃkāreṇa sarvā vāk saṃtṛṇṇā |
oṃkāra evedaṃ sarvam oṃkāra eva idaṃ sarvam ||

4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

tānyakṣarāṇyabhyatapattebhyo ’bhitaptebhya oṅkāraḥ samprāsravattadbrahma, kīdṛśamityāha-tadyathā śaṅkunā parṇanālena sarvāṇi parṇāni patrāvayavajātāni santṛṇṇāni nividdhāni vyāptānītyarthaḥ | evamoṅkāreṇa brahmaṇā paramātmanaḥ pratīkabhūtena sarvā vākyaśabdajātaṃ santṛṇṇā | "akāro vai sarvā vāk"ityādiśruteḥ | paramātmavikāraśca nāmadheyamātramityata oṅkāra evedaṃ sarvamiti | dvirabhyāsa ādarārthaḥ | lokādiniṣpādanakathanamoṅkārastutyarthamiti || 3 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya trayoviṃśaḥ khaṇḍaḥ

brahmavādino vadanti |
yad vasūnāṃ prātaḥsavanam |
rudrāṇāṃ mādhyaṃdinaṃ savanam |
ādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam ||

1. TWENTY-FOURTH KHANDA
The teachers of Brahman (Veda) declare, as the Pratah-savana (morning-oblation) belongs to the Vasus, the Madhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Adityas and the Visve Devas,

sāmopāsanaprasaṅgena karmaguṇabhūtatvānnivartyoṅkāraṃ paramātmapratīkatvādamṛtatvahetutvena mahīkṛtya prakṛtasyaiva yajñasyāṅgabhūtāni sāmahomamantrotthānānyupadidikṣannāha-brahmavādino vadanti yatprātaḥsavanaṃ tadvasūnām | taiśca prātaḥ savanasambaddho ’yaṃ loko vaśīkṛtaḥ savaneśānaiḥ | tathā rudrairmādhyandinasavaneśānairantarikṣalokaḥ | ādityaiśca viśvairdevaiśca tṛtīyasavaneśānaistṛtīyo loko vaśīkṛtaḥ | iti yajamānasya loko ’nyaḥ pariśiṣṭo na vidyate || 1 ||

kva tarhi yajamānasya loka iti |
sa yas taṃ na vidyāt kathaṃ kuryāt |
atha vidvān kuryāt ||

2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it.

ataḥ kva tarhi yajamānasya loko yadarthaṃ yajate | na kvacilloko ’stītyabhiprāyaḥ | "lokāya vai yajate yo yajate"iti śruteḥ | lokābhāve ca sa yo yajamānastaṃ lokasvīkaraṇopāyaṃ sāmahomamantrotthānalakṣaṇaṃ na vidyānna vijānīyātso ’jñaḥ kathaṃ kuryādyajñaṃ na kathañcana tasya kartṛtvamupapadyata ityarthaḥ | sāmādivijñānastutiparatvānnāviduṣaḥ kartṛtvaṃ karmamātravidaḥ pratiṣidhyate | stutaye ca sāmādivijñānasyāvidvatkartṛtvapratiṣedhāya ceti hi bhidyate vākyam | ādye cauṣastye kāṇḍe ’viduṣo ’pi karmāstīti hetumavocāma | athaitadvakṣyamāṇaṃ sāmādyupāyaṃ vidvānkuryāt || 2 ||

purā prātaranuvākasyopākaraṇāj jaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavaṃ sāmābhigāyati ||

3. Before the beginning of the Prataranuvaka (matin-chant), the sacrificer, sitting down behind the household altar (garhapatya), and looking towards the north, sings the Saman, addressed to the Vasus:

kiṃ tadvedyamityāha-purā pūrvaṃ prātaranuvākasya śasrasya prārambhājjaghanena gārhapatyasya paścādudaṅmukhaḥ sannupaviśya sa vāsavaṃ vasudaivatyaṃ sāmābhigāyati || 3 ||

lo 3 kadvāram apāvā 3 rṇū 33 |
paśyema tvā vayaṃ rā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti ||

4. 'Open the door of the world (the earth), let us see thee, that we may rule (on earth).'

lokadvāramasya pṛthivīlokasya prāptaye dvāramapāvṛṇu he ’gne tena dvāreṇa paśyema tvā tvāṃ rājyāyeti || 4 ||

atha juhoti |
namo ’gnaye pṛthivīkṣite lokakṣite |
lokaṃ me yajamānāya vinda |
eṣa vai yajamānasya lokaḥ |
etā asmi ||

5. Then he sacrifices, saying: 'Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!'

athānantaraṃ juhotyanena mantreṇa namo ’gnaye prahvībhūtāstubhyaṃ vayaṃ pṛthivīkṣite pṛthivīnivāsāya lokakṣite pṛthivīlokanivāsāyetyarthaḥ | lokaṃ me mahyaṃ yajamānāya vinda labhasva | eṣa vai mama yajamānasya loka etā gantāsmi || 5 ||

atra yajamānaḥ parastād āyuṣaḥ svāhā |
apajahi parigham ity uktvottiṣṭhati |
tasmai vasavaḥ prātaḥsavanaṃ saṃprayacchanti ||

6. 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning oblation.

atrāsmiṃlloke yajamāno ’hamāyuṣaḥ parastādūrdhvaṃ mṛtaḥ sannityarthaḥ | svāhoti juhoti | apajahyapanaya parighaṃ lokadvārārgalamityevaṃ mantramuktvottiṣṭhati evametairvasubhyaḥ prātaḥ savanasambaddho loko niṣkrītaḥ syāttataste prātaḥsavanaṃ dhasavo yajamānāya samprayacchanti || 6 ||

purā mādhyandinasya savanasyopākaraṇāj jaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃ sāmābhigāyati ||

7. Before the beginning of the Madhyandina-savana, the noon-oblation, the sacrificer, sitting down behind the Agnidhriya altar, and looking towards the north, sings the Saman, addressed to the Rudras:

lo 3 kadvāramapāvār 3 ṇū 33 |
paśyema tvā vayaṃ vairā 33333 hu 3 m ā 33 jyā 3 yo 3 ā 32111 iti ||

8. 'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).'

tathā’gnīdhrīyasya dakṣiṇāgnerjaghanenodaṅmukha upaviśya sa raudraṃ sāmābhigāyati yajamāno rudradaivatyaṃvairājyāya || 7-8 ||

atha juhoti |
nāmo vāyave ’ntarikṣakṣite lokakṣite |
lokaṃ me yajamānāya vinda |
eṣa vai yajamānasya lokaḥ |
etāsmi ||

9. Then he sacrifices, saying: 'Adoration to Vayu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world for the sacrificer!'

antarikṣakṣita ityādi samānam || 9 ||

atra yajamānaḥ parastād āyuṣaḥ svāhā |
apajahi parigham ity uktvottiṣṭhati |
tasmai rudrā mādhyandinaṃ savanaṃ saṃprayacchanti ||

10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃ sa vaiśvadevaṃ sāmābhigāyati ||

11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Ahavantya altar, and looking towards the north, sings the Saman, addressed to the Adityas and Visve Devas:

lo 3 kadvāramapāvā 3 rṇū33 | paśyema tvā vayaṃ svārā 33333 hu3m, ā 33 jyā 3 yo 3 ā 32111 ity ādityam ||

12. 'Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).' This is addressed to the Adityas.

atha vaiśvadevam |
lo3kadvāramapāvā3rṇū33 |
paśyema tvā vayaṃ sāmrā 33333 hu3m ā 33 jyā 3 yo 3 ā 32111 iti ||

13. Next the Saman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).'

tathā’havanīyasyodaṅmukha upaviśya sa ādityadaivatyamādityaṃ vaiśvadevaṃ ca sāmābhigāyati krameṇa svārājyāya sāmrājyāya || 11-13 ||

atha juhoti |
nama ādityebhyaś ca viśvebhyaś ca devebhyo divikṣidbhyo lokakṣidbhyaḥ |
lokaṃ me yajamānāya vindata ||

14. Then he sacrifices, saying: 'Adoration to the Adityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!'

eṣa vai yajamānasya lokaḥ |
etāsmy atra yajamānaḥ parastād āyuṣaḥ svāhā |
apahata parigham ity uktvottiṣṭhati ||

15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises.

divikṣidbhya ityevamādi samānamanyat | vindatāpahateti bahivacanamātraṃ viśeṣaḥ | yājamānaṃ tvetat | etāsmyatra yajamāna ityādiliṅgāt || 14-15 ||

tasmā ādityāś ca viśve ca devās tṛtīyasavanaṃ saṃprayacchanti |
eṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda ||

16. For him the Adityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.

eṣa ha vai yajamāna evaṃvit yathoktasya sāmādervidvānyajñasya mātrāṃ yajñayāthātmyaṃ veda yathoktam | ya evaṃ veda ya evaṃ vedeti dviruktiradhyāyaparisamāptyarthā || 16 ||

iti chāndogyopaniṣadi dvitīyādhyāyasya caturviṃśaḥ khaṇḍaḥ iti chāndogyopaniṣadbrāhmaṇe dvitīyo ’dhyāyaḥ samāptaḥ oṃ

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=cc0cf91d-8e41-11ee-937a-005056a97067

Choose languages

Choose images, etc.

Choose languages

Choose display