Bibliotheca Polyglotta

Chāndogyopaniṣat

Complete text

sa yad aśiśiṣati yat pipāsati yan na ramate tā asya dīkṣāḥ ||

1. SEVENTEENTH KHANDA
When a man (who is the sacrificer) hungers, thirsts, and abstains from pleasures, that is the Diksha (initiatory rite).

sa yad aśiśiṣatotyādiyajñasāmāny anirdeśaḥ puruṣasya pūrveṇaiva sambadhyate | yadaśiśiṣatyaśitum icchati | tathā pipāsati pātum icchati | yan na ramata iṣṭādy aprāptinimittaṃ yadaivañ jātīyakaṃ duḥkham anubhavati tā asya dīkṣāḥ | duḥkhasāmānyād vidhiyajñasyeva || 1 ||

atha yad aśnāti yat pibati yad ramate tad upasadair eti ||

2. When a man eats, drinks, and enjoys pleasures, he does it with the Upasadas (the sacrificial days on which the sacrificer is allowed to partake of food).

atha yadaśnāti yatpibati yadramate ratiṃ cānubhavatīṣṭādisaṃyogāttadupasadaiḥ samānatāmeti | upasadāṃ ca payovratatvanimittaṃ sukhamasti | alpabhojanīyāni cāhānyāśvāsannānīti praśvāso ’to ’śanādīnāmupasadāṃ ca sāmānyam || 2 ||

atha yad dhasati yaj jakṣati yan maithunaṃ carati stutaśastrair eva tad eti ||

3. When a man laughs, eats, and delights himself, he does it with the Stuta-sastras (hymns sung and recited at the sacrifices).

atha yaddhasati yajjakṣati bhakṣayati yanmaithunaṃ carati stutaśasraireva tatsamānatāmeti | śabdavattvasāmānyāt || 3 ||

atha yat tapo dānam ārjavam ahiṃsā satyavacanam iti tā asya dakṣiṇāḥ ||

4. Penance, liberality, righteousness, kindness, truthfulness, these form his Dakshinas (gifts bestowed on priests, &c.)

atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ | dharmapuṣṭikaratvasāmānyāt || 4 ||

tasmād āhuḥ soṣyaty asoṣṭeti |
punar utpādanam evāsya tat |
maraṇam evāvabhṛthaḥ ||

5. Therefore when they say, 'There will be a birth,' and 'there has been a birth' (words used at the Soma-sacrifice, and really meaning, 'He will pour out the Soma-juice,' and 'he has poured out the Soma-juice'), that is his new birth. His death is the Avabhritha ceremony (when the sacrificial vessels are carried away to be cleansed).

yasmācca yajñaḥ puraṣastasmāttaṃ janayiṣyati mātā yadā tadā’huranye soṣyatīti tasya mātaraṃ yadā ca prasūtā bhavati tadāsoṣṭa pūrṇiketi vidhiyajña iva soṣyati somaṃ devadatto ’soṣṭa somaṃ yajñadatta iti, ataḥ śabdasāmānyādvā puruṣo yajñaḥ | punarutpādanamevāsya tatpuruṣākhyasya yajñasya yatsoṣyatyasoṣṭeti śabdasambandhitvaṃ vidhiyajñasyeva | kiñca tanmaraṇamevāsya puruṣayajñasyāvabhṛthaḥ samāptisāmānyāt || 5 ||

tad dhaitad ghora āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovāca |
apipāsa eva sa babhūva |
so ’ntavelāyām etat trayaṃ pratipadyetākṣitam asy acyutam asi prāṇasaṃśitam asīti |
tatraite dve ṛcau bhavataḥ ||

6. Ghora Angirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devaki -and he never thirsted again (after other knowledge)-said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prana."' On this subject there are two Rik verses (Rig-veda VIII, 6, 30) :-

taddhaitadyajñadarśanaṃ ghoro nāmata āṅgiraso gotrataḥ kṛṣṇāya devakīputrāya śiṣyāyokatvovāca tadetattrayamityādivyavahitena sambandhaḥ | sa caitaddarśanaṃ śrutvāpipāsa evāmyābhyo vidyābhyo babhūva | itthaṃ ca viśiṣṭeyaṃ vidyā yatkṛṣṇasya devakīputrasyānyāṃ vidyāṃ prati tṛḍvicchedakarīti puruṣayajñavidyāṃ stauti | ghora āṅgirasaḥ kṛṣṇāyoktvemāṃ vidyāṃ kimuvāceti tadāha-sa evaṃ yathoktayajñavidantavelāyāṃ maraṇakāla etanmantratrayaṃ pratipadyeta japedityarthaḥ | kiṃ tadakṣitamakṣīṇamakṣataṃ vāsītyekaṃ yajuḥ sāmarthyādādityasthaṃ prāṇaṃ caikīkṛtyā’ha | tathā tamevā’hācyutaṃ svarūpādapracyutamasīti dvitīyaṃ yajuḥ | prāṇasaṃśitaṃ prāṇaśca sa saṃśitaṃ samyaktanūkṛtaṃ ca sūkṣmaṃ tattvamasīti tṛtīyaṃ yajuḥ | tatraitasminnarthe vidyāstutipare dve ṛcau mantrau bhavato na japārthe | trayaṃ pratipadyeteti tritvasaṃkhyābādhanāt | pañcasaṃkhyā hi tadā syāt || 6 ||

ādit pratnasya retasaḥ |
ud vayaṃ tamasaspari |
jyotiḥ paśyanta uttaram |
svaḥ paśyanta uttaram |
devaṃ devatrā sūryam aganma jyotir uttamam iti jyotir uttamam iti ||

7. 'Then they see (within themselves) the ever-present light of the old seed (of the world, the Sat), the highest, which is lighted in the brilliant (Brahman).' Rig-veda I, 50, 10:-
'Perceiving above the darkness (of ignorance) the higher light (in the sun), as the higher light within the heart, the bright source (of light and life) among the gods, we have reached the highest light, yea, the highest light.'

ādidityatrā’kārasyānubandhastakāro ’narthaka icchabdaśca | pratnasya cirantanasya purāṇasyetyarthaḥ | retasaḥ kāraṇasya bījabhūtasya jagataḥ sadākhyasya jyotiḥ prakāśaṃ paśyanti | āśabda utsṛṣṭānubandhaḥ paśyantītyanena sambadhyate | kiṃ tajjayotiḥ paśyanti | vāsaramaharahariva tatsarvato vyāptaṃ brahmaṇo jyotiḥ | nivṛttacakṣuṣo brahmavido brahmacaryādinivṛttisādhanaiḥ śuddhāntaḥkaraṇā ā samantato jyotiḥ paśyantītyarthaḥ | paraḥ paramiti liṅgavyatyayena, jyotiṣparatvāt | yadidhyate dīpyate divi dyotanavati pasminbrahmaṇi vartamānam | yena jyotiṣeddhaḥ savitā tapati candramā bhāti vidyudvidyotate grahatārāgaṇā vibhāsante | kiñcānyo mantradṛgāha yathoktaṃ jyotiḥ paśyan | udvayaṃ tamaso ’jñānalakṣaṇātpari parastāditi śeṣaḥ | tamaso vāpanetṛ yajjayotiruttaramādityasthaṃ paripaśyanto vayamudaganmeti vyavahitena sambandhaḥ | tajjyotiḥ svaḥ svamātmīyamasmaddhṛdi sthitam | ādityasthaṃ ca tadekaṃ jyotiḥ | yaduttaramutkṛṣṭataramūrdhvataraṃ vāparaṃ jyotirapekṣya paśyanta udaganma vayam | kamudaganmetyāha | devaṃ dyotanavantaṃ devatrā deveṣu sarveṣu sūryaṃ rasānāṃ raśmīnāṃ prāṇānāṃ ca jagata īraṇātsūryastamudaganma gatavanto jyotiruttamaṃ sarvajyotirbhya utkṛṣṭatamamaho prāptā vayamityarthaḥ | idaṃ tajjyotiryadṛgbhyāṃ stutaṃ yadyajustrayeṇa prakāśitam | dvirabhyāso yajñakalpanāparisamāptyarthaḥ || 7 ||

iti chāndogyopaniṣadi tṛtīyādhyāyasya saptadaśaḥ khaṇḍaḥ

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