Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

puruṣo vāva yajñaḥ |
tasya yāni caturviṃśativarṣāṇi tat prātaḥsavanam |
caturviṃśatyakṣarā gāyatrī |
gāyatraṃ prātaḥsavanam |
tad asya vasavo ’nvāyattāḥ |
prāṇā vāva vasavaḥ |
ete hīdaṃ sarvaṃ vāsayanti ||

کهند شانزدهم ¹

وهمین جیوآتما را جگ بدان یعنی ینسان را لایق قربان بدان ، برای آنکه در قربان سه فرشته است : بشن و رودر و آفتاب - این هر سه فرشته در ادم همین پران است از جهت آنکه آنچه آباد میکند او را بشن میگویند ،

Et ipsum hunc djiwâtma, (esse) djak scias; id est, hominem conveniens korban (sacrificium convenienter dici posse) scias: propter illud, quód, in korban tres (3) fercschteh est (sunt); Beschn, et Roudr, et aftab (sol). Hi quilibet tres (3) fereschteh, in homine, ipse hic est: è respectu illo (ideò) quód illud quod cultum (habitatum, fertile, abundans) facit, id τὸν Beschn dicunt;

1. SIXTEENTH KHANDA
Man is sacrifice. His (first) twenty-four years are the morning-libation. The Gayatri has twenty-four syllables, the morning-libation is offered with Gayatri hymns. The Vasus are connected with that part of the sacrifice. The Pranas (the five senses) are the Vasus, for they make all this to abide (vasayanti).

putrāyuṣa upāsanam uktaṃ japaś ca | athedānīm ātmano dīrghajīvanāyedam upāsanaṃ japaṃ ca vidadhad āha | jīvan hi svayaṃ putrādiphalena yujyate nānyathā ity ata ātmānaṃ yajñaṃ sampādayati-puraṣaḥ puruṣo jīvan aviśiṣṭaḥ kāryakaraṇasaṅghāto yathāprasiddha eva | vāvaśabdo ’vadhāraṇārthaḥ | puruṣa eva yajña ity arthaḥ | tathā hi sāmānyaiḥ sampādayati yajñatvam | katham | tasya puruṣasya yāni caturviṃśativarṣāṇy āyuṣas tatprātaḥsavanaṃ yajñasya | kena sāmāny ena-ity āha-caturviṃśatyakṣarā gāyatro chando gāyatraṃ gāyatrīchandaskaṃ hi vidhiyajñasya prātaḥsavanam | ataḥ prātaḥsavanasampannena caturviṃśativarṣāyuṣā yuktaḥ puruṣaḥ | ato vidhiyajñasādṛśyādy ajñaḥ | tathottarayor apy āyuṣoḥ savanadvayasampattis triṣṭub jagaty akṣarasaṃkhyāsāmāny ato vācyā | kiñca tadasya puruṣayajñasya prātaḥsavanaṃ vidhiyajñasyeva vasavo devā anvāyattā anugatāḥ | savanadevatātvena svāmina ity arthaḥ | puruṣayajñe ’pi vidhiyajña ivāgnyādayo vasavo devāḥ prāptā ity ato viśinaṣṭi-prāṇā vāva vasavo vāgādayo vāyavaś ca | tehi yasmād idaṃ puruṣādiprāṇijātam ete vāsayanti | prāṇeṣu hi dehe vatsatu sarvam idaṃ vasati nānyathā | ity ato vasanād vāsanāc ca vasavaḥ || 1 ||

taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃ savanam anusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati ||

پران تن را آباد میکند از این جهت پران بشن است -

et pran corpus abundans (fœcundum) facit; ex hoc respectu, pran, Beschn est:

2. If anything ails him in that (early) age, let him say: 'Ye Pranas, ye Vasus, extend this my morning-libation unto the midday-libation, that I, the sacrificer, may not perish in the midst of the Pranas or Vasus.' Thus he recovers from his illness, and becomes whole.

taṃ ced yajñasampāditam etasmin prātaḥ savanasampanne vayasi kiñcid vyādhyādi maraṇaśaṅkāraṇam upataped duḥkham utpādayet sa tadā yajñasampādī puruṣa ātmānaṃ yajñaṃ manyamāno brūyāj japed ity arthaḥ imaṃ mantraṃ he prāṇā vasava adaṃ me prātaḥ savanaṃ mama yajñasya vartate tan mādhyandinaṃ savanam anusantanuteti mādhyandinena savanenāyuṣā sahitam ekībhūtaṃ santataṃ kurutety arthaḥ | māhaṃ yajño yuṣmākaṃ prāṇānāṃ vasūnāṃ prātaḥsavaneśānāṃ madhye vilopsīya vilupyeya vicchidyeyety arthaḥ | itiśabdo mantraparisamāptyarthaḥ | sa tena japena dhyānena ca tatas tasmād upatāpād udety udgacchati | udgamya vimuktaḥ sannagado hānupatāpo bhavaty eva || 2 ||

atha yāni catuścatvāriṃśad varṣāṇi tan mādhyaṃdinaṃ savanam |
catuścatvāriṃśadakṣarā triṣṭup |
traiṣṭubhaṃ mādhyaṃdinaṃ savanam |
tad asya rudrā anvāyattāḥ |
prāṇā vāva rudrāḥ |
ete hīdaṃ sarvaṃ rodayanti ||

آنکه میگریاند ، رودر است ، پران میگریاند -

illud quod lugere facit, [Roudr (25) est]; et pran corpus lugere facit;

3. The next forty-four years are the midday-libation. The Trishtubh has forty-four syllables, the midday-libation is offered with Trishtubh hymns. The Rudras are connected with that part of it. The Pranas are the Rudras, for they make all this to cry (rodayanti).

atha yāni catuścatvāriṃśadvarṣāṇītyādi samānam | rudanti rodayantīti prāṇā rudrāḥ | krūrā hi te madhyam eva yasya to rudrāḥ || 3 ||

taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā rudrā idaṃ me mādhyaṃdinaṃ savanaṃ tṛtīyasavanam anusaṃtanuteti māhaṃ prāṇānāṃ rudrāṇāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado ha bhavati ||

از این جهت پران رودر است

ex hoc respectu, pran, Roudr est:

4. If anything ails him in that (second) age, let him say: 'Ye Pranas, ye Rudras, extend this my midday-libation unto the third libation, that I, the sacrificer, may not perish in the midst of the Pranas or Rudras.' Thus he recovers from his illness, and becomes whole.

atha yāny aṣṭācatvāriṃśad varṣāṇi tat tṛtīyasavanam |
aṣṭācatvāriṃśadakṣarā jagatī |
jāgataṃ tṛtīyasavanam |
tad asyādityā anvāyattāḥ |
prāṇā vāvādityāḥ |
ete hīdaṃ sarvam ādadate ||

آنجه مزه را مزه میگیرد ، آفتاب است ، پران همهٔ مزه ها را میگیرد ،

illud quod saporem (gustum) capit (gustum efficit), aftab (sol) est; pran omnes sapores capit;

5. The next forty-eight years are the third libation. The Gagati has forty-eight syllables, the third libation is offered with Gagati hymns. The Adityas are connected with that part of it. The Pranas are the Adityas, for they take up all this (adadate).

taṃ ced etasmin vayasi kiṃcid upatapet sa brūyāt |
prāṇā ādityā idaṃ me tṛtīyasavanam āyur anusaṃtanuteti māhaṃ prāṇānām ādityānāṃ madhye yajño vilopsīyeti |
ud dhaiva tata ety agado haiva bhavati ||

از اینجهت پران آفتاب است -

ex hoc respectu, pran, aftab (sol) est.

6. If anything ails him in that (third) age, let him say: 'Ye Pranas, ye Adityas, extend this my third libation unto the full age, that I, the sacrificer, may not perish in the midst of the Pranas or Adityas.' Thus he recovers from his illness, and becomes whole.

tathādityāḥ prāṇāḥ | te hīdaṃ śabdādijātam ādadate ’ta ādityās tṛtīyasavanam āyuḥ ṣoḍaśottaravarṣaśataṃ samāpayatānusantanuta yajñaṃ samāpayatīty arthaḥ | samānam anyat || 4-6 ||

etad dha sma vai tad vidvān āha mahidāsa aitareyaḥ |
sa kiṃ ma etad upatapasi yo ’ham anena na preṣyām iti |
sa ha ṣoḍaśaṃ varṣaśatam ajīvat |
pra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda ||

وانکه ریاضت میکند و سخاوت و نیکوئی میورزد و جانداران را نکشد ، قربان دکشا میدهد - چون گهورانگرس این قسم قربان را به کرشن پسر دیوکی بیان کرد ، به جگ در اندرون دل چنان مشغول شو که برهم است و در بیرون به آکاس چنان مشغول شو که برهم است واندرون و بیرون برهم است ۰

Et illud quod in korban dant, quod illud detschhena dicunt, in homine mortificatio est, et liberalitatem (exercere), et bonum facere, et non occidere omnia (omnis generis) animantia, et sinceritas, et rectitudo (animus rectus), et fractura (contritio cordis). Quicunque vult quód korban faciat, hujusmodi korban (sacrificium) faciat, et hujus speciei opera bona (pia, munificentiœ et levaminis) agat. Ankr rekheschir hoc genus djak in aurem filii Deiougui ¹ dixit.

        [ ² Brahmen.] VII.
    IN intra cum del (super corde) sic maschghoul (meditans) esto, quód (cor) Brahm est: et in extrà, cum (super) âkasch sic maschghoul esto, quód (akasch) Brahm est. Cum nour (super luce) sic maschghouli fac, quód (nour) Brahm est: ex hoc respectu (ideò) quód intrà et extrà Brahm est.
    Cordi, quod Brahm (esse) scitum, quatuor pars est (partes sunt): gouiaï (loquela), et pran, et binaï (visus), et schenvaï (auditus): et τῷ akasch, quod Brahm (esse) scitum, quatuor pars est; atesch (ignis), et bad (ventus), et aftab (sol), et djehat. (26)
    Cordi, quod Brahm est, goftar (loquela, loquendi organum) pars quarta est: (τῷ akasch, quod Brahm est, atesch (ignis) pars quarta est ³ ).
    Loquela, ex igne, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus (per qualitates) purus, et cum famâ altâ cognitus, et cum nour (luce) cognitionis luminosus efficitur.
    Cordi, quod Brahm est, pran pars quarta est: τῷ akasch, quod Brahm est, bad (ventus) pars quarta est.
    Pran, ex vento, jucundum monstrans, et lumen, et coruscans fit: quicunque hunc (pran talem esse) scit, cum qualitatibus purus, et famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, tschaschm (oculus, visus) pars quarta est: τῷ akasch, quod Brahm est, aftab (sol) pars quarta est.
    Oculus , è sole, [jucundum monstrans] lumen, et coruscans fit: quicunque hunc (talem esse) scit, cum qualitatibus purus, et cum famâ altâ celebris, et cum luce cognitionis luminosus efficitur.
    Cordi, quod Brahm est, gosch (auris, auditus) pars quarta est: τῷ akasch, quod Brahm est, djehat pars quarta est.
    Auris, è djehat, jucundum monstrans, et lumen, et coruscans fit: quicunque hanc (talem esse) scit, cum qualitatibus purus, cum fama alta celebris, et cum luce cognitionis luminosus efficitur.
    Solem, Brahm esse ut sciveris, cum (super) eo maschghoulmeditans) esto.

7. Mahidasa Aitareya (the son of Itari), who knew this, said (addressing a disease): 'Why dost thou afflict me, as I shall not die by it?' He lived a hundred and sixteen years (i.e. 24 + 44 + 48). He, too, who knows this lives on to a hundred and sixteen years.

niścitā hi vidyā phalāyety etad darśayann udāharati etad yajñadarśanaṃ ha sma vai kila tadvidvān āha mahidāso nāmataḥ | itarāyā apatyam aitareyaḥ | kiṃ kasmān me mamaitad upatapanam upatapasi sa tvaṃ he roga yo ’haṃ yajño ’nena tvatkṛtenopatāpena na preṣyāmi na mariṣyāmy ato vṛthā tava śrama ity arthaḥ | ity evam āha smeti pūrveṇa sambandhaḥ | sa evaṃniścayaḥ san ṣoḍaśaṃ varṣaśatamajīvat | anyo ’py evaṃ niścaḥ ṣoḍaśaṃ varṣaśataṃ prajīvati ya evaṃ yathoktaṃ yajñasampādanaṃ veda jānāti sa ity arthaḥ || 7 || iti chāndogyopaniṣadi tṛtīyādhyāyasya ṣoḍaśaḥ khaṇḍaḥ

1. BP editor: The Tehran editor puts the whole of this khaṇḍa into the first verse, however, it is better made equivalent with verses throughout the khaṇḍa, as attempted here. The Vasu, Rudra and Ādityas are interpreted as Viṇsṇu, Rudra-Śiva and Sūrya, one of the Ādityas. The jīvanmukta, a later concept and here out of place, seems to be generated by the Śaṅkara commentary as below: putra_āyuṣa upāsanam uktaṃ reading °nam uktaṃ as °anmuktaṃ.

1. Deiougui, mater τοῦ Keschn.
2. Suprà, N.° II, p. 9, Narratio è Beid excerpta. Samskreticè, bharanam, esca. BP editor: The following piece is in none of our versions, but appears in a note in the Tehran edition, quoted from elsewhere or retranslated from the Latin version. The first sentence, though, is in the Tehran edition, as above.
3. Hoc comma deest in utroque ms.

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