Bibliotheca Polyglotta

راجه ای بود جان شروتی نام ، خیرات بسیار میکرد و طعام بسیار بمردم میخوراست وسراهای بسیر برای مسافران ساخته بود و بسیر خردمند و نیکو کار بود ۰ شبی بر پشت نام خود رو بآسمان خوابیده بود

IX. RADJAH fuit, Djanschat nomine, qui bonum plurimum agebat, et cibum multum cum homine (homines) comedere faciebat. Sarhai (hospitia, diversoria) plurima propter viatores construxerat. Cum valdè beneficus foret, nocte (quâdam) super dorsum (super doma) tecti sui, facie ad cœlum factâ (versâ), sopitus erat.

1. FIRST KHANDA
There lived once upon a time Ganasruti Pautrayana (the great-grandson of Ganasruta), who was a pious giver, bestowing much wealth upon the people, and always keeping open house. He built places of refuge everywhere, wishing that people should everywhere eat of his food.

atha caturtho ’dhyāyaḥ vāyuprāṇayor brahmaṇaḥ pādadṛṣṭyadhyāsaḥ purastād varṇitaḥ | athedānīṃ tayoḥ sākṣād brahmatvenopāsyatvāyottaram ārabhyate | sukhāvabodhārthākhyāyikā, vidyādānagrahaṇavidhipradarśanārthā ca śraddhānnadānānuddhatatvādīnāṃ ca vidyāprāpti sādhanatvaṃ pradarśyata ākhyāyikayā | jānaśrutir janaśrutasyāpatyam | haḥ aitihyārthaḥ | putrasya pautraḥ pautrāyaṇaḥ sa eva śraddhādeyaḥ śraddhāpuraḥsaram eva brāhmaṇādibhyo deyam asyeti śraddhādeyaḥ | bahudāyī prabhūtaṃ dātuṃ śīlam asyeti bahudāyī | bahupākyo bahu paktavyam ahany ahani gṛhe yasyāsaubahupākyaḥ | bhojanārthibhyo bahvasya gṛhe ’nnaṃ pacyata ity arthaḥ | evaṅguṇasampanno ’sau jānaśrutiḥ pautrāyaṇo viśiṣṭe deśe kāle ca kasmiṃścid āsa babhūva | sa ha sarvataḥ sarvāsu dikṣu grāmeṣu nagareṣu cāvasathān etya vasanti yeṣv ity āvasathās tān māpayāñ cakre kāritavān ity arthaḥ | sarvata eva me mamānnaṃ teṣv āvasatheṣu vasanto ’tsyanti bhokṣyanta ityevamabhiprāyaḥ || 1 ||

atha ha haṃsā niśāyām atipetuḥ |
tad dhaivaṃ haṃso haṃsam abhyuvāda |
ho ho ’yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotir ātataṃ tan mā prasāṅkṣīs tat tvāṃ mā pradhākṣīr iti ||

وچندی از رکهیشران اورا خردمند و نیکو کار دانسته بصورت هنس شده پرواز نموده ببالای خانهٔ راجه رسیده وبجهت آنکه راجه را بسعادت گیان ومعرفت بر سانند این گفتگو را بایکدیگر شروع کردند ۰ هنس پیشین هنس پسین را گفت : ای هنس پسین مبادا از بالای که نور این راجهٔ نکو کار از آسمان گذشته است - از میان آن نور مگذر مبادا خود را بسوزی

Quam multi è rek'heschiran, eum beneficum et bonum operantem ut sciebant, sub figura hens (magnœ perdicis) facti, volatum cùm ostendissent (volantes), cum desuper domum τοῦ Radjah cùm pervenissent, respectu ilio quód (ut) τὸν Radjah cum felicitate (ad felicitatem) kian (scientiœ) et maarefat (cognitionis) pervenire facerent, hujus colloquii, cum uno alter, inchoationem fecerunt. Hens (perdix) prior, hens (perdici) posteriori dixit: ô, hens posterior! absit! à desuper hunc Radjah (cave ne) transeas; quód nourani (lucidum, splendor) hujus Radjah bonum operantis à cœlo prætergressum est ¹ : è medio (per medium) hujus lucis facta ne transeas; quód, absit! (ne) ardescas.

2. Once in the night some Hamsas (flamingoes) flew over his house, and one flamingo said to another: 'Hey, Bhallaksha, Bhallaksha (short-sighted friend). The light (glory) of Ganasruti Pautrayana has spread like the sky. Do not go near, that it may not burn thee.'

tatraivaṃ sati rājani tasmin dharmakāle harmyatalasthe ’tha ha haṃsā niśāyāṃ rātrāv atipetuḥ | ṛṣayo devatā vā rājño ’nnadānaguṇais toṣitāḥ santo haṃsārūpā bhūtvā rājño darśanagocare ’tipetuḥ | tat tasmin kāle teṣāṃ patatāṃ haṃsānām ekaḥ pṛṣṭhataḥ patann agrataḥ patantaṃ haṃsam abhyuvādābhyuktavān ho ho ’yīti bho bho iti sambodhya bhallākṣa bhallākṣety ādaraṃ darśayan yathā paśya paśyāścaryam iti tadvat | bhallākṣeti mandadṛṣṭitvaṃ sūcayann āha | athavā samyagbrahmadarśanābhimānavat tvāt tasyāsakṛdupālabdhas tena pīḍyamāno ’marṣitayā tat sūcayati bhallākṣeti | jānaśruteḥ pautrāyaṇasya samaṃ tulyaṃ divā dyulokena jyotiḥ prabhāsvaram annadānādijanitaprabhāvajam ātataṃ vyāptaṃ dyulokaspṛg ity arthaḥ | divāhnā vā samaṃ jyotir ity etat | tan mā prasāṅkṣīḥ sañjanaṃ saktiṃ tena jyotiṣā sambandhaṃ mā kārṣīr ity arthaḥ | tatprasañjanena tajjyotis tvā tvāṃ mā pradhākṣīr mā dahatv ity arthaḥ puruṣavyaty anena mā pradhākṣīd iti || 2 ||

tam u ha paraḥ pratyuvāca kam v ara enam etat santaṃ sayugvānam iva raikvam āttha iti |
yo nu kathaṃ sayugvā raikva iti ||

هنس پسین گفت: اینقدر تعریف این راجه کردی ، مگر این ریکوا رکهیشر است ؟ گفت : ریکوا چطور رکهیشری است ؟ ، تعریف او بکن ۰

Hens posterior dixit: hoc quantùm notum (gratumque) hunc Radjah (illius elogium) fecisti: sed hoc τῷ Djang rek’heschir est (convenit). Hens prior dixit: Djang quomodó (qualis) rek’heschir est? notum illum fac (cognoscendum dederis). (29)

3. The other answered him: 'How can you speak of him, being what he is (a raganya, noble), as if he were like Raikva with the car?'

tam evam uktavantaṃ para itaro ’gragāmī pratyuvācāre nikṛṣṭo ’yaṃ rājā varākastaṃ kamu enaṃ santaṃ kena māhātmyena yuktaṃ santam iti kutsayaty enam evaṃ sabahumānam etadvacanam āttha raikvam iva, sayugvānaṃ saha yugvanā gantryā vartata iti sayugvā raikvaḥ | tam ivātthainam | ananurūpam asminn ayuktam īdṛśaṃ vaktuṃ raikva ivety abhiprāyaḥ | itaraś cāha-yo nu kathaṃ tva yocyate sayugvā raikva ity uktavantaṃ bhallākṣa āha śṛṇu yathā sa raikvaḥ || 3 ||

yathā kṛtāya vijitāyādhareyāḥ saṃyanty evam enaṃ sarvaṃ tad abhisameti yat kiṃca prajāḥ sādhu kurvanti |
yas tad veda yat sa veda sa mayaitad ukta iti ||

هنس پسین گفت : اینچنین رکهیشری است که همیشه باخود بهلی نگاه میدارد ، او اینچنین رکهیشری است که هر کسی که عمل نیك میکند ، داخل عمل اوست و هر کسی که گیان و معرفت دارد ، داخل گیان و معرفت اوست و او کسی است مثل قمار بازی که چندین کسی در آن شریك باشند و نقش یکی بیابد وزر همه را ببرد ۰

Hens posterior dixit: is hujusmodi rek'heschir est, qui semper cum se ipso camelum liberum (solutum) servatum habet: et hujus speciei rekheschir est, quód quælibet persona quæ opus purum facit, perveniens opus (operis meritum ad) eum est; et quælibet persona quæ kian (scientiam) et cognitionem [habet, perveniens kian et cognitio] (ad) eum est: is quidam est, quód, sicut alea, quód (ubi) tam multæ personæ in eà consortes sint, et picturam (folium pictum) una assequitur, et aurum omne aufert.

4. The first replied: 'How is it with this Raikva with the car of whom thou speakest?'
The other answered: 'As (in a game of dice) all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.'

yathā loke kṛtāyaḥ kṛto nāmāyo dyūtasamaye prasiddhaś caturaṅkaḥ sa yadā jayati dyūte pravṛttānāṃ tasmai vijitāya tadartham itare tridvyekāṅkā adhare ’yās tretād vāparakalināmānaḥ saṃyanti saṃgacchante ’ntarbhavanti | caturaṅke kṛtāye tridvyekāṅkānāṃ vidyamānatvāt tad antarbhavantīty arthaḥ | yathāyaṃ dṛṣṭānta evam enaṃ raikvaṃ kṛtāyasthānīyaṃ tretādy āyasthānīyaṃ sarvaṃ tad abhisamety antarbhavati raikve | kiṃ tad yat kiñca loke sarvāḥ prajāḥ sādhu śobhanaṃ dharmajātaṃ kurvanti tat sarvaṃ raikvasya dharme ’ntarbhavati | tasya ca phale sarvaprāṇidharmaphalam antarbhavatīty arthaḥ | tathānyo ’pi kaścid yas tad vedyaṃ veda | kiṃ tad yad vedyaṃ sa raikvo veda | tad vedyam anyo ’pi yo veda tam api sarvaprāṇidharmajātaṃ tatphalaṃ ca raikvam ivābhisametīty anuvartate | sa evaṃbhūto mayā vidvān etad ukta evam ukto raikvavat sa eva kṛtāyasthānīyo bhavatīty abhiprāyaḥ || 4 ||

tad u ha jānaśrutiḥ pautrāyaṇa upaśuśrāva |
sa ha saṃjihāna eva kṣattāram uvācāṅgāre ha sayugvānam iva raikvam āttheti |
yo nu kathaṃ sayugvā raikva iti ||

چون این سخن را راجه شنید ، او تغیری بهم رسید و شب را به بی آرامی و بیقرارئی گذرانید - چون صبح شد ، خادم اعتمادی خود را طلبیده گفت : امشب اینچنین گفتگوی هنسها شنیدهام ، تو آن رکهیشر را جسنه پیدا کن - خادم گفت : نشان او چیست ؟

Hoc verbum hens (perdicis) Radjah audivit: et, à τῷ audire, mutatio (alteratio) in eum ut simul venit, et noctem absque quiete et sine tranquillitate (stabilitate) pertransiit. Cum manè fuit, famulum fidelem suum cum postulasset (vocasset), (ei) dixit, quód, hac nocte, hujusmodi colloquium hensha (perdicum) audivi. Tu illum rek’heschir ut quæsiveris, apparere fac (producas). (Famulus) dixit: signum (indicium) ejus quid est?

5. Ganasruti Pautrayana overheard this conversation, and as soon as he had risen in the morning, he said to his door-keeper (kshattri): 'Friend, dost thou speak of (me, as if I were) Raikva with the car?'
He replied: 'How is it with this Raikva with the car?'

yathā kṛtāya vijitāyādhareyāḥ saṃyanty evam enaṃ sarvaṃ tad abhisameti yat kiṃca prajāḥ sādhu kurvanti |
yas tad veda yat sa veda sa mayaitad ukta iti ||

راجه گفت : نش نشان او این است که همیسه باخود بهلی نگاه میدارد .

(Radjah) dixit: indicium ejus hoc est; quód, semper cum se ipso camelum solutum habet.

6. The king said: 'As (in a game of dice), all the lower casts belong to him who has conquered with the Krita cast, so whatever good deeds other people perform, belong to that Raikva. He who knows what he knows, he is thus spoken of by me.'

tad u ha tad etad īdṛśaṃ haṃsavākyam ātmanaḥ kutsārūpam anyasya viduṣo raikvādeḥ praśaṃsārūpam upaśuśrāva śrutavān harmyatalastho rājā jānaśrutiḥ pautrāyaṇaḥ | tac ca haṃsavākyaṃ smarann eva paunaḥ punyena rātriśeṣam ativāhayām āsa | tataḥ sa bandibhī rājā stutiyuktābhir vāgbhiḥ pratibodhyamāna uvāca kṣattāraṃ saṃjihāna eva śayanaṃ nidrāṃ vā parityajann eva he ’ṅga vatsāre sa sayugvānam iva raikvam āttha kiṃ mām | sa eva stutyarhe nāham ity abhiprāyaḥ | athavā sayugvānaṃ raikvam āttha gatvā mama tad didṛkṣā; tad eva śabdo ’vadhāraṇārtho ’narthako vā vācyaḥ | sa ca kṣattā pratyuvāca raikvānayanakāmo rājño ’bhiprāyajño yo nu kathaṃ sayugvā raikva iti, rājñaivaṃ cokta ānetuṃ tac cihnaṃ jñatum icchanyo nu kathaṃ sayugvā raikva ity avocat | sa ca bhallākṣavacanam evāvocat || 5-6 ||

sa ha kṣattānviṣya nāvidam iti pratyeyāya |
taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tad enam arccheti ||

خادم رفت و همهٔ شهرها را جسته و نیافته بر گشته آمد و به راجه گفت : من او را نیافتم - راجه گفت : او را در بیابانها و کومها که رکهیشران در آن میباشند ، باید جست

Famulus profectus est; et cùm (in) cunctis urbibus quæsiisset, et (illum) non invenisset, reversus venit, et τῷ Radjah dixit, quód ego eum non inveni. Radjah dixit: eum in montibus et locis incultis, quód oἱ rekheschiran in illo loco sint (manent), oportet querere.

7. The door-keeper went to look for Raikva, but returned saying, 'I found him not.' Then the king said: 'Alas! where a Brahmana should be searched for (in the solitude of the forest), there go for him.'

tasya smaransa ha kṣattā nagaraṃ grāmaṃ vā gatvānviṣya raikvaṃ nāvidaṃ na vyajñāsiṣam iti pratyeyāya pratyāgatavān | taṃ hovāca kṣattaram are yatra brāhmaṇasya brahmavida ekānte ’raṇye nadīpulinādau vivikte deśe ’nveṣaṇānumārgaṇaṃ bhavati tat tatrainaṃ raikvam archa ṛccha gaccha tatra mārgaṇaṃ kurvity arthaḥ || 7 ||

so ’dhastāc chakaṭasya pāmānaṃ kaṣamāṇam upopaviveśa |
taṃ hābhyuvāca tvaṃ nu bhagavaḥ sayugvā raikva iti |
ahaṃ hy arā 3 iti ha pratijajñe |
sa ha kṣattāvidam iti pratyeyāya ||

خادم که بار برای جستن او بصحرا رفت دید که بهلی است ودر زیر آن فقیری افتاده خود را میخارد - پرسید که حضرت ریکوا شمائید ؟ - گفت آری منم - خدام بر گفته نزد راجه آمد و بشارت داد که ریکوا رکهیشر را یافتم

Famulus, qui, hac vice, propter τὸ quærere eum, in deserta it (iverat), vidit quód camelus solutus esset, et in sub illo fakri (pauper) lapsus (prostratus) et (qui) se ipsum scalpebat. Petiit, quód, ὁ hazzeret (præsentia, sanctitas)! Djang rek'heschir vos estis? Dixit: arei (ô)! ego sum. Famulus reversus, propè τὸν Radjah cum venisset, laetum nuncium dedit, quód ego τὸν Djang rek’heschir inveni.

8. The door-keeper came to a man who was lying beneath a car and scratching his sores. He addressed him, and said: 'Sir, are you Raikva with the car?'
He answered: ' Here I am.'
Then the door-keeper returned, and said: 'I have found him.'

ity uktaḥ kṣattānviṣya taṃ vijane deśe ’dhastāc chakaṭasya gantryāḥ pāmānaṃ kharjūṃ kaṣamāṇaṃ kaṇḍūyamānaṃ dṛṣṭvāyaṃ nūnaṃ sayugvā raikva ity upa samīpa upaviveśa vinayenopaviṣṭavān | taṃ ca raikvaṃ hābhyuvācoktavān | tvam asi he bhagavo bhagavan sayugvā raikva iti | evaṃ pṛṣṭo ’ham asmi hy arā 3 ara iti hānādara eva pratijajñe ’bhyupagatavān | sa taṃ vijñāyāvidaṃ vijñātavān asmīti pratyeyāya pratyāgata ity arthaḥ‍ || 8 ||

iti cchāndogyopaniṣadi caturthādhyāyasya prathamaḥ khaṇḍaḥ

tad u ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭ śatāni gavāṃ niṣkam aśvatarīrathaṃ tad ādāya praticakrame |
taṃ hābhyuvāda ||

Radjah, læto tempore factus (lætitiâ exultans), cum sexcentis (600) feminis bobus, et opibus, margaritis , et uno camelo soluto, in praesentiam ejus cùm advenisset, illud quod cum se attulerat, nadzer (donum ex voto) transire fecit (ei obtulit), et dixit:

1. SECOND KHANDA
Then Ganasruti Pautrayana took six hundred cows, a necklace, and a carriage with mules, went to Raikva and said:

tat tatra ṛṣer gārhasthyaṃ praty abhiprayaṃ buddhvā dhanārthitāṃ co ha, eva jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkaṃ kaṇṭhahāram aśvatarīratham aśvatarībhyāṃ yuktaṃ rathaṃ tad ādāya dhanaṃ gṛhītvā praticakrame raikvaṃ prati gatavān | taṃ ca gatvābhyuvāda hābhyuktavān || 1 ||

raikvemāni ṣaṭ śatāni gavām ayaṃ niṣko ’yam aśvatarīrathaḥ |
anu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatām upāssa iti ||

ô hazzeret (sanctitas)! illum deioutaï magnum, quód tu cum (super) illo maschghoul (meditans) es, cognitionem ejus cum me edoceas: hoc omne quod attuli, nadzer vobis est.

2. 'Raikva, here are six hundred cows, a necklace, and a carriage with mules; teach me the deity which you worship.'

he raikva gavāṃ ṣaṭśatānīmāni tubhyaṃ mayānītāny ayaṃ niṣko ’śvatarīrathaś cāyam etad dhanam ādatsva bhagavo ’nuśādhi ca me mām etāṃ yāṃ ca devatāṃ tvam upāḥse taddevatopadeśena mām anuśādhīty arthaḥ || 2 ||

tam u ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhir astv iti |
tad u ha punar eva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkam aśvatarīrathaṃ duhitaraṃ tad ādāya praticakrame ||

Cum Rudjah propter τὸ petere maarefat (cognitionem) venisset, et opes mundi attulisset, rek'heschir, nadzer (donum) ut approbatum non fecit, dixit: ô vilis (homo)! hæ opes à te sint (te dignæ, tuæ sint): et aliud responsum non dedit. Radjah, cum illo quod attulerat, ad mansionem suam ivit: et è gustu petitionis maarefat (cognitionis), qui in cor ejus simul advenerat, die alterâ, cum mille feminis bobus, et cum filiâ suâ profectus, cum eo (ad eum) illa (omnia) transire fecit.

3. The other replied: 'Fie, necklace and carriage be thine, O Sudra, together with the cows.'
Then Ganasruti Pautrayana took again a thousand cows, a necklace, a carriage with mules, and his own daughter, and went to him.

tam evam uktavantaṃ rājānaṃ pratyuvāca paro raikvaḥ | ahety ayaṃ nipāto vinigrahārthīyo ’nyatreha tv anarthakaḥ | evaśabdasya pṛthakprayogāt | hāretvā hāreṇa yuktetvā gantrī seyaṃ hāretvā gobhiḥ saha tavaivāstu tiṣṭhatu na mamāparyāptena karmārtham anena prayojanam ity abhiprāyo he śūdreti | nanu rājāsau kṣattṛsambandhāt sa ha kṣattāram uvācety uktam | vidyāgrahaṇāya ca brāhmaṇasamīpopagamāc chūdrasya cānadhikārāt katham idam ananurūpaṃ raikveṇocyate he śūdreti | tatrāhur ācāryāḥ-haṃsavacanaśravaṇāc chugenamāviveśa | tenāsau śucā śrutvā raikvasya mahimānaṃ vā ādravatīti ṛṣirātmanaḥ parokṣajñatāṃ darśayañ śūdrety āheti | śūdravad vā dhanenaivainaṃ vidyāgrahaṇāyopajagāma na ca śuśrūṣayā | na tu jātyaiva śūdra iti | apare punar āhur alpaṃ dhanam āhṛtam iti ruṣaivainam uktavāñ chūdreti | liṅgaṃ ca bahvāharaṇa upādānaṃ dhanasyeti | taduharṣer mataṃ jñātvā punar eva jānaśrutiḥ pautrāyaṇo gavāṃ sahasrama dhikaṃ jāyāṃ carṣer abhimatāṃ duhitaram ātmanas tad ādāya praticakrame krāntavān || 3 ||

taṃ hābhyuvāda |
raikvedaṃ sahasraṃ gavām ayaṃ niṣko ’yam aśvatarīratha iyaṃ jāyāyaṃ grāmo yasminn āsse ’nv eva mā bhagavaḥ śādhīti ||

Ut rekheschir pietatem et petitionem τοῦ Radjah sinceras vidit, et novit, quód à τῷ acceptum non facere (si non acceperit) hoc nadzer; (quod) absit! amplius ab illo afferret, acceptum cùm fecisset,

4. He said to him: 'Raikva, there are a thousand cows, a necklace, a carriage with mules, this wife, and this village in which thou dwellest. Sir, teach me!'

tasyā ha mukham upodgṛhṇann uvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti |
te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa |
tasmai hovāca ||

eum (τὸν Radjah) hoc brahmbadia quod kian (scientia) est, edoctum ut fecit, dixit, quód:

5. He, opening her mouth, said: 'You have brought these (cows and other presents), O Sudra, but only by that mouth did you make me speak.' These are the Raikva-parna villages in the country of the Mahavrishas (mahapunyas) where Raikva dwelt under him. And he said to him:

raikvedaṃ gavāṃ sahasramayaṃ niṣko ’yam aśvatarīratha iyaṃ jāyārthaṃ mama duhitānītāyaṃ ca grāmo yasminn āḥse tiṣṭhasi sa ca tvadarthe mayā kalpitaḥ tad etat sarvam ādāyānuśādhyeva mā māṃ he bhagava ity uktas tasyā jāyārtham ānītāyā rājño duhitur haiva mukhaṃ dvāraṃ vidyāyā dāne tīrtham upodgṛhṇañ jānann ity arthaḥ | brahmacārī dhanadāyī medhāvī śrotriyaḥ priyaḥ | vidyayā vā vidyā prāha tāni tīrthāni ṣaṇmama || iti vidyāyā vacanaṃ vijñāyate hi | evaṃ jānann upodgṛhṇann uvācoktavān | ājahārāhṛtavān bhavān yad imā gā yac cānyad dhanaṃ tat sādhv iti vākyaśeṣaḥ | śūdreti pūrvoktānukṛtimātraṃ na tu kāraṇāntarāpekṣayā pūrvavat | anenaaiva mukhena vidyāgrahaṇatīrthenālāpayiṣyathā ālāpayasīti māṃ bhāṣayasīty arthaḥ | te haite grāmā raikvaparṇā nāma vikhyātā mahāvṛṣeṣu deśeṣu yatra yeṣu grāmeṣūvāsoṣitavān raikvas tān asau grāmān adād asmai raikvāya rājā | tasmai rājñe dhanaṃ dattavate ha kilovāca vidyāṃ sa raikvaḥ || 4-5 ||

iti cchāndogyopaniṣadi caturthādhyāyasya dvitīyaḥ khaṇḍaḥ

vāyur vāva saṃvargaḥ |
yadā vā agnir udvāyati vāyum evāpyeti |
yadā sūryo ’stam eti vāyum evāpyeti |
yadā candro ’stam eti vāyum evāpyeti ||

1. THIRD KHANDA
Air (vayu) is indeed the end of all . For when fire goes out, it goes into air. When the sun goes down, it goes into air. When the moon goes down, it goes into air.

vāyurvāva saṃvargo vāyurbāhyo vāvetyavadhāraṇārthaḥ | saṃvargaḥ saṃvarjanātsaṃgrahaṇātsaṃgrasanādvā saṃvargaḥ | vakṣyamāṇā agnyādyā devatā ātmabhāvamāpādayatītyataḥ saṃvargaḥ | savarjavākhyo guṇo dhyeyo vāyuvat | kṛtāyāntabharvadṛṣṭāntāt | kathaṃ saṃvargattvaṃ vāyorityāha | yadā yasminkāle vā agnirudvāyatyudvāsanaṃ prāpnotyupaśāmyati tadāsāvagnirvāyumevāpyeti vāyusvābhāvyamapigacchati | tathā yadā sūryo ’stameti vāyumevāpyeti | yadā candro ’stameti vāyumevāpyeti | nanu kathaṃ sūryācandramasoḥ svarūpāvasthitayorvāyāvapigamanam | naiṣa doṣaḥ | astamane ’darśanaprāptervāyunimittatvāt | vāyunā hyastaṃ nīyate sūryaḥ calanasya vāyukāryatvāt | athavā pralaye sūryācandramasoḥ svarūpabhraṃśe tejorūpayorvāyāvevāpigamanaṃ syāt || 1 ||

yadāpa ucchuṣyanti vāyum evāpiyanti |
vāyur hy evaitān sarvān saṃvṛṅkte |
ity adhidaivatam ||

2. 'When water dries up, it goes into air. Air indeed consumes them all. So much with reference to the Devas.

tathā yadā’pa ucchuṣyantyucchoṣamāpnuvanti tadā vāyumevāpiyanti | vāyurhi yasmādevaitānagnyādyānmahābalānsaṃvṛṅkte | ato vāyuḥ saṃvargaguṇa upāsya ityarthaḥ | ityadhidaivataṃ devatāsu saṃvargadarśanamuktam || 2 ||

athādhyātmam |
prāṇo vāva samvargaḥ |
sa yadā svapiti prāṇam eva vāg apy eti |
prāṇaṃ cakṣuḥ |
prāṇaṃ śrotram |
prāṇaṃ manaḥ |
prāṇo hy evaitān sarvān saṃvṛṅkta iti ||

3. 'Now with reference to the body. Breath (prana) is indeed the end of all. When a man sleeps, speech goes into breath, so do sight, hearing, and mind. Breath indeed consumes them all.

athānantaramadhyātmamātmani saṃvargadarśanamidamucyate | prāṇo mukhyovāva saṃvargaḥ | sa puruṣo yadā yasminkāle svapiti prāṇameva vāgapyeti vāyumivāgniḥ prāṇaṃ cakṣuḥ prāṇaṃ śrotraṃ prāṇaṃ manaḥ prāṇo hi yasmādevaitānvāgādīnsarvānsaṃvṛṅkta iti || 3 ||

tau vā etau dvau samvargau |
vāyur eva deveṣu prāṇaḥ prāṇeṣu ||

4. 'These are the two ends, air among the Devas, breath among the senses (pranah).'

tau vā etau dvau saṃvargau saṃvarjanaguṇo vāyureva deveṣu saṃvargaḥ prāṇaḥ prāṇeṣu vāgādiṣu mukhyaḥ || 4 ||

atha ha śaunakaṃ ca kāpeyam abhipratāriṇaṃ ca kākṣaseniṃ pariviṣyamāṇau brahmacārī bibhikṣe |
tasmā u ha na dadatuḥ ||

5. Once while Saunaka Kapeya and Abhipratarin Kakshaseni were being waited on at their meal, a religious student begged of them. They gave him nothing.

athaitayoḥ stutyarthamiyamākhyāyikā’rabhyate | hetyaitihyārthaḥ | śaunakaṃ ca śunakasyāpatyaṃ śonakaṃ kāpeyaṃ kapigotramabhipratāriṇaṃ ca nāmataḥ kakṣasenasyāpatyaṃ kākṣaseniṃ bhojanāyopaviṣṭau pariviṣyamāṇau sūpakārairbrahmacārī brahmavicchaṇḍo bibhikṣe bhikṣitavān | brahmacāriṇo brahmavinmānitāṃ buddhvā taṃ jijñāsamānau tasmā u bhikṣāṃ na jajaturna dattavantau ha kimayaṃ bakṣyatīti || 5 ||

sa hovāca |
mahātmanaś caturo deva ekaḥ kaḥ sa jagāra bhuvanasya gopāḥ |
taṃ kāpeya nābhipaśyanti martyā abhipratārin bahudhā vasantam |
yasmai vā etad annaṃ tasmā etan na dattam iti ||

6. He said: 'One god -who is he?- swallowed the four great ones, he, the guardian of the world. O Kapeya, mortals see him not, O Abhipratarin, though he dwells in many places. He to whom this food belongs, to him it has not been given .'

sa hovāca brahmacārī mahātmanaścatura iti dvitīyābahuvacanam | deva eko ’gnyādīnvāyurvāgādīnprāṇaḥ | kaḥ sa prajāpatirjagāra grasitavān | kaḥ sa jagāreti praśnameke | bhuvanasya bhavantyasminbhūtānīti bhuvanaṃ bhūrādiḥ sarvo lokastasya gopā gopāyitā rakṣitā goptetyarthaḥ | taṃ kaṃ prajāpatiṃ he kāpeya nābhipaśyanti na jānanti martyā maraṇadharmāṇo ’vivekino vā he ’bhipratārinbahudhādhyātmādhidaivatādhibhūtaprakārairvasantam | yasmai vā etadahanyahanyannamadanāyā’hriyate saṃskriyate ca tasmai prajāpataya etadannaṃ na dattamiti || 6 ||

tad u ha śaunakaḥ kāpeyaḥ pratimanvānaḥ pratyeyāya |
ātmā devānāṃ janitā prajānāṃ hiraṅyadaṃṣṭro babhaso ’nasūriḥ |
mahāntam asya mahimānam āhur anadyamāno yad anannam atti |
iti vai vayam brahmacārin nedam upāsmahe dattāsmai bhikṣām iti ||

7. Saunaka Kapeya, pondering on that speech, went to the student and said : 'He is the self of the Devas, the creator of all beings, with golden tusks, the eater, not without intelligence. His greatness is said to be great indeed, because, without being eaten, he eats even what is not food. Thus do we, O Brahmakarin, meditate on that Being.' Then he said: 'Give him food.'

tadu ha brahmacāriṇo vacanaṃ śaunakaḥ kāpeyaḥ pratimanvāno manasā’locayanbrahmacāriṇaṃ pratyeyāyā’jagāma | gatvā cā’ha-yaṃ tvamavoco na paśyanti martyā iti taṃ vayaṃ paśyāmaḥ | katham?ātmā sarvasya sthāvarajaṅgamasya | kiñca devānāmagnyādīnāmātmani saṃhṛtya grasitvā punarjanitotpādayitā vāyurūpeṇādhidaivatamagnyādīnām | adhyātmaṃ ca prāṇarūpeṇa vāgādīnāṃ prajānāṃ ca danitā | atha vā’tmā devānāmagnivāgādīnāṃ janitā prajānāṃ sthāvarajaṅgamānām | hiraṇyadaṃṣṭro ’bhagnadaṃṣṭra iti yāvat | babhaso bhakṣaṇaśīlaḥ | anasūriḥ sūrirmedhāvī na sūrirasūristatpratiṣedho ’nasūriḥ sūrirevetyarthaḥ | mahāntamatipramāṇamaprameyamasya prajāpatermahimānaṃ vibhūtimāhurbrahmavidaḥ | yasmātsvayamanyairanadyamāno ’bhakṣyamāṇo yadanannamagnivāgādidevatārūpamatti bhakṣayatīti | vā iti nirarthakaḥ | vayaṃ he brahmacārin, ā, idamevaṃ yathoktalakṣaṇaṃ brahma vayamā upāsmahe | vayamiti vyavahitena sambandhaḥ | anye na vayamidamupāsmahe | kiṃ tarhi parameva brahmopāsmaha iti varṇayanti | dattāsmai bhikṣāmityavocadbhṛtyān || 7 ||

tasmai u ha daduḥ |
te vā ete pañcānye pañcānye daśa santas tat kṛtam |
tasmāt sarvāsu dikṣv annam eva daśa kṛtam |
saiṣā virāḍ annādī |
tayedaṃ sarvaṃ dṛṣṭam |
sarvam asya idaṃ dṛṣṭaṃ bhavaty annādo bhavati ya evaṃ veda ya evaṃ veda ||

8. They gave him food. Now these five (the eater Vayu (air), and his food, Agni (fire), Aditya (sun), Kandramas (moon), Ap (water)) and the other five (the eater Prana (breath), and his food, speech, sight, hearing, mind) make ten, and that is the Krita (the highest) cast (representing the ten, the eaters and the food). Therefore in all quarters those ten are food (and) Krita (the highest cast). These are again the Virag (of ten syllables) which eats the food. Through this aH this becomes seen. He who knows this sees all this and becomes an eater of food, yea, he becomes an eater of food.

tasmā u ha daduste hi bhikṣām | te vai ye grasyante ’gnyādayo yaśca teṣāṃ grasitā vāyuḥ pañcānye vāgādibhyaḥ, tathānye tebhyaḥ pañcādhyātmaṃ vāgādayaḥ prāṇaśca, te sarve daśa santastatkṛtaṃ bhavati, te caturaṅka ekāya evaṃ catvāraḥ tryaṅkāyaḥ evaṃ trayo ’pare dvyaṅkāyaḥ evaṃ dvāvanyāvekāṅkāya evameko ’nya, ityevaṃ deśa santastatkṛtaṃ bhavati | yata evaṃ tasmātsarvāsu dikṣu daśasvapyagnyādyā vāgādyāśca daśasaṃkhyāsāmānyādannameva"daśākṣarā virāḍ virāḍannam" iti hi śrutiḥ | ato ’nnameva daśasaṃkhyatvāt | tata eva daśa kṛtaṃ kṛte ’ntarbhāvāccaturāyatvenetyavocāma | saiṣā virāḍdaśasaṃkhyā satyannaṃ cānnādyannādinī ca kṛtatvena daśasaṃkhyayānnaṃ kṛtasaṃkhyayānnādī tayā annānnādinyā idaṃ sarvaṃ jagaddaśadiksaṃsthaṃ dṛṣṭaṃ kṛtasaṃkhyābhūtayopalabdham | evaṃvido ’sya sarvaṃ kṛtasaṃkhyābhūtasya daśadiksaṃbaddhaṃ dṛṣṭamupalabdhaṃ bhavati | kiñcānnādaśca bhavati ya evaṃ veda yathoktadarśī | dvirabhyāsa upāsanamāptyarthaḥ || 8 || iti cchāndogyopaniṣadi caturthādhyāyasya tṛtīyaḥ khaṇḍaḥ

satyakāmo ha jābālo jabālāṃ mātaram āmantrayāṃ cakre |
brahmacaryaṃ bhavati vivatsyāmi kiṃgotro nv aham asmīti ||

1. FOURTH KHANDA
Satyakama, the son of Gabala, addressed his mother and said: 'I wish to become a Brahmakarin (religious student), mother. Of what family am I?'

sarvaṃ vāgādyagnyādi cānnānnādatvasaṃstutaṃ jagadekīkṛtya ṣoḍaśadhā pravibhajya tasminbrahmadṛṣṭirvidhātavyetyārabhyate | śraddhātapasorbrahmopāsanāṅgatvapradarśanāyā’khyāyikā | satyakāmo ha nāmato haśabda aitihyārtho jabālāyā apatyaṃ jābālo jabalāṃ svāṃ mātaramāmantrayāñcakra āmantritavān | brahmacaryaṃ svādhyāyagrahaṇāya he bhavati vivatsyāmyācāryakule, kiṅgotro ’haṃ kimasya mama gotraṃ so ’haṃ nvahamasmīti || 1 ||

sā hainam uvāca |
nāham etad veda tāta yadgotras tvam asi |
bahv aham carantī paricāriṇī yauvane tvām alabhe |
sāham etan na veda yadgotras tvam asi |
jabālā tu nāmāham asmi |
satyakāmo nāma tvam asi |
sa satyakāma eva jābālo bruvīthā iti ||

2. She said to him: 'I do not know, my child, of what family thou art. In my youth when I had to move about much as a servant (waiting on the guests in my father's house), I conceived thee. I do not know of what family thou art. I am Gabali by name, thou art Satyakama (Philalethes). Say that thou art Satyakama Gabala.'

evaṃ pṛṣṭā jabālā sā hainaṃ putramuvāca-nāhametattava gotraṃ veda he tāta yadgotrastvamasi | kasmānna vetsītyuktā’ha-bahu bhartṛgṛhe paricaryājātamatithyabhyāgatādi carantyahaṃ paricāriṇī paricarantīti paricaraṇaśīlaivāhaṃ paricaraṇacittatayā gotrādismaraṇe mama mano nābhūt | yauvane ca tatkāle tvāmalabhe labdhavatyasmi | tadaiva te pitoparataḥ | ato ’nāthāhaṃ sāhametanna veda yadgotrastvamasi | jabālā tu nāmāhamasmi satyakāmo nāma tvamasi sa tvaṃ satyakāma evāhaṃ jābālo ’smītyācāryāya bruvīthāḥ yadyācāryeṇa pṛṣṭa ityabhiprāyaḥ || 2 ||

sa ha hāridrumataṃ gautamam etyovāca |
brahmacaryaṃ bhagavati vatsyāmi |
upeyāṃ bhagavantam iti ||

3. He going to Gautama Haridrumata said to him, 'I wish to become a Brahmakarin with you,
Sir. May I come to you, Sir?'

taṃ hovāca kiṃgotro nu somyāsīti |
sa hovāca |
nāham etad veda bho yadgotro ’ham asmi |
apṛcchaṃ mātaram |
sā mā pratyabravīd bahv aham carantī paricariṇī yauvane tvām alabhe |
sāham etan na veda yadgotras tvam asi |
jabālā tu nāmāham asmi |
satyakāmo nāma tvam asīti |
so ’haṃ satyakāmo jābālo ’smi bho iti ||

4. He said to him: 'Of what family are you, my friend?' He replied: 'I do not know, Sir, of what family I am. I asked my mother, and she answered: "In my youth when I had to move about much as a servant, I conceived thee. I do not know of what family thou art. I am Gabala by name, thou art Satyakama," I am therefore Satyakama Gabala, Sir.'

sa ha satyakāmo hāridrumataṃ haridrumato ’patyaṃ hāridrumataṃ gautamaṃ gotrata etya gatvovāca brahmacaryaṃ bhagavati pūjāvati tvayi vatsyāmyata upeyāmupagaccheyaṃ śiṣyatayā bhagavantamityuktavantaṃ taṃ hovāca gautamaḥ | kiṅgotro nu somyāsīti vijñātakulagotraḥ śiṣya upanetavya iti pṛṣṭaḥ pratyāha satyakāmaḥ | sa hovāca nāhametadveda bho yadgotro ’hamasmi | kiṃ tvapṛcchaṃ pṛṣṭavānasmi mātaram | sā mayā pṛṣṭā māṃ pratyabravīnmātā | bahvahaṃ carantītyādi pūrvavat | tasyā ahaṃ vacaḥ smarāmi so ’haṃ satyakāmo jābālo ’smi bho iti || 3-4 ||

taṃ hovāca |
naitad abrahmaṇo vivaktum arhati |
samidhaṃ somyāhara |
upa tvā neṣye na satyād agā iti |
tam upanīya kṛśānām abalānāṃ catuḥśatā gā nirākṛtya uvācemāḥ somyānusaṃvrajeti |
tā abhiprasthāpayann uvāca |
nāsahasreṇāvarteyeti |
sa ha varṣagaṇaṃ provāsa |
tā yadā sahasraṃ sampeduḥ ||

5. He said to him: 'No one but a true Brahmana would thus speak out. Go and fetch fuel, friend, I shall initiate you. You have not swerved from the truth.'
Having initiated him, he chose four hundred lean and weak cows, and said: 'Tend these, friend.' He drove them out and said to himself, 'I shall not return unless I bring back a thousand.' He dwelt a number of years (in the forest), and when the cows had become a thousand,

taṃ hovāca gautamo naitadvaco ’brāhmaṇo viśeṣeṇa vaktumarhatyārjavārthasaṃyuktam | ṛjavo hi brahmaṇā netare svabhāvataḥ | yasmānna satyādbrāhmaṇajātidharmādagā nāpetavānasi | ato brāhmaṇaṃ tvāmupaneṣye ’taḥ saṃskārārthaṃ homāya samidhaṃ somyā’haretyuktvā tamupanīya kṛśānāmabalānāṃ goyūthānnirākṛtyāpakṛṣya catuḥśatā catvāri śatāni gavāmuvācemā gāḥ somyānusaṃvrajānugaccha | ityuktastā araṇyaṃ pratyabhiprasthāpayannuvāca-nāsahasreṇāpūrṇena sahasreṇa nā’varteya na pratyāgaccheyam | sa evamuktvā gā araṇyaṃ tṛṇodakabahulaṃ dvandvaṃrahitaṃ praveśya sa ha varṣagaṇaṃ dīrghaṃ provāsa proṣitavān | tāḥ samyaggāvo rakṣitā yadā yasminkāle sahasraṃ saṃpeduḥ saṃpannā babhūvuḥ || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya caturthaḥ khaṇḍaḥ

atha hainam ṛṣabho ’bhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva |
prāptāḥ somya sahasraṃ smaḥ |
prāpaya na ācāryakulam ||

1. FIFTH KHANDA
The bull of the herd (meant for Vayu) said to him: 'Satyakama!' He replied: 'Sir!' The bull said: 'We have become a thousand, lead us to the house of the teacher;

tametaṃ śraddhātapobhyāṃ siddhaṃ vāyudevatā diksaṃbandhinī tuṣṭā satyṛṣabhamanupraviśyarṣabhāpannānugrahāyātha hainamṛṣabho ’bhyuvādābhyuktavānsatyakāma 3 iti saṃbodhya, tamasau satyakāmo bhagava iti ha pratiśuśrāva prativacanaṃ dadau | praptāḥ somya sahasraṃ smaḥ pūrṇā tava pratijñātaḥ prāpaya no ’smānācāryakulam || 1 ||

brahmaṇaś ca te pādaṃ bravāṇi iti |
bravītu me bhagavān iti |
tasmai hovāca |
prācī dik kalā |
praticī dik kalā |
dakṣiṇā dik kalā |
udīcī dik kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇaḥ prakāśavān nāma ||

2. 'And I will declare to you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'The eastern region is one quarter, the western region is one quarter, the southern region is one quarter, the northern region is one quarter. This is a foot of Brahman, consisting of the four quarters, and called Prakasavat (endowed with splendour).

kiñcāhaṃ braṅmaṇaḥ parasya te tubhyaṃ pādaṃ bravāṇi kathayāni | ityuktaḥ pratyuvāca-bravītu kathayatu me mahyaṃ bhagavān | ityukta ṛṣabhastasmai satyakāmāya hovāca | prācī dikkalā brahmaṇaḥ pādasya caturtho bhāgaḥ | tathā pratīcī dikkalā dakṣiṇā dikkalodīcī dikkalaiṣa vai saimya brahmaṇaḥ pādaścatuśaṣkalaścatasraḥ kalā avayavā yasya so ’yaṃ catuṣkalaḥ pādo brahmaṇaḥ prakāśavānnāma prakāśavānityavaṃ nāmābhidhānaṃ yasya | tathottare ’pi pādāstrayaścatuṣkalā brahmaṇaḥ || 2 ||

sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavān ity upāste prakāśavān asmiṃl loke bhavati |
prakāśavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavān ity upāste ||

3. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Prakasavat, becomes endowed with splendour in this world. He conquers the resplendent worlds, whoever knows this and meditates on the foot of Brahman, consisting of the four quarters, by the name of Prakasavat.

sa yaḥ kaścidevaṃ yathoktametaṃ brahmaṇaścatuṣkalaṃ pādaṃ vidvānprakāśavānityanena guṇena viśiṣṭamupāste tasyedaṃ phalaṃ prakāśavānasmin loke bhavati prakhyāto bhavatītyarthaḥ | tathādṛṣṭaṃ phalaṃ prakāśavato ha lokāndevādisaṃbandhino mṛtaḥ sañjayati prāpnoti | ya etameva vidvāṃścatuṣkalaṃ pādaṃ brahmaṇaḥ prakāśavānityupāste || 3 || iti cchāndogyopaniṣadi caturthādhyāyasya pañcamaḥ khaṇḍaḥ

agniṣṭe pādaṃ vakteti |
sa ha śvo bhūte gā abhiprasthāpayāṃ cakāra |
tā yatrābhisāyaṃ babhūvus tatrāgnim upasamādhāya gā uparudhya samidham ādhāya paścād agneḥ prāṅ upopaviveśa ||

1. SIXTH KHANDA
'Agni will declare to you another foot of Brahman.' (After these words of the bull), Satyakama, on the morrow, drove the cows (toward the house of the teacher). And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking to the east.

so ’gniste pādaṃ vaktetyupararāmarṣabhaḥ | sa satyākāmo ha śvobhūte paredyurnaityakaṃ nityaṃ karma kṛtvā gā abhiprasthāpayāñcakārā’cāryakulaṃ prati | tāḥ śanaiścarantya ācāryakulābhimukhyaḥ prasthitā yatra yasminkāle deśe ’bhi sāyaṃ niśāyāmabhisaṃbabhūvurekatrābhimukhyaḥ saṃbhūtāḥ, tatrāgnimupasamādhāya gā uparudhya samidhamādhāya paścādagneḥ praṅupopaviveśa ṛṣabhavaco dhyāyan || 1 ||

tam agnir abhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva ||

2. Then Agni (the fire) said to him: 'Satyakama!' He replied: 'Sir.'

tamagnirabhyuvāda satyakāma 3 iti saṃbodhya, tamasau satyakāmo bhagava iti ha pratiśuśrāva prativacanaṃ dadau || 2 ||

brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai ha uvāca |
pṛthivī kalā |
antarikṣaṃ kalā |
dyauḥ kalā |
samudraḥ kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇo ’nantavān nāma ||

3. Agni said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'The earth is one quarter, the sky is one quarter, the heaven is one quarter, the ocean is one quarter. This is a foot of Brahman, consisting of four quarters, and called Anantavat (endless).'

brahmaṇaḥ somya te pādaṃ bravāṇīti bravītu me bhagavānīti tasmai hovāca pṛthivī kalāntarikṣaṃ kalā dyauḥ kalā samudraḥ kaletyātmagocarameva darśanamagnirabravīt | eṣa vai somya catuṣkalaḥ pādo brahmaṇo ’nantavānnāma || 3 ||

sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo ’nantavān ity upāste ’nantavān asmiṃl loke bhavati |
anantavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo ’nantavān ity upāste ||

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat, becomes endless in this world. He conquers the endless worlds, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Anantavat.

sa yaḥ kaścidyathoktaṃ pādamanantavattvena guṇenopāste sa tathaiva tadguṇo bhavatyasmiṃlloke | mṛtaścānantavato ha lokānsa jayati ya etamevamityādi pūrvavat || 4 || iti cchāndogyopaniṣadi caturthādhyāyasya ṣaṣṭha khaṇḍaḥ

so ’gnir haṃsas te pādaṃ vaktetyuktavopararāma |
haṃsa ādityaḥ /
śauklyātpatanasāmānyācca |
sa ha śvobhūta ityādi samānam ||

1. SEVENTH KHANDA
'A Hamsa (flamingo, meant for the sun) will declare to you another foot of Brahman.' (After these words of Agni), Satyakama, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

haṃsaste pādaṃ vakteti sa ha śvobhūte gā abhiprasthāpayāñcakāra tā yatrābhisāyaṃ babhūvustatrāgnimupasamādhāyā gā uparudhya samidhamādhāya paścād agneḥ prāṅupopaviveśa || 1 || taṃ haṃsa upanipatyābhyuvāda satyakāma 3 iti bhagava iti ha pratiśuśrāva || 2 ||

2. Then a Hamsa flew near and said to him: 'Satyakama.' He replied: 'Sir.'

so ’gnirhaṃsaste pādaṃ vaktetyuktavopararāma | haṃsa ādityaḥ | śauklyātpatanasāmānyācca | sa ha śvobhūta ityādi samānam || 1-2 ||

brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai hovāca |
agniḥ kalā |
sūryaḥ kalā |
candraḥ kalā |
vidyut kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇo jyotiṣmān nāma ||

3. The Hamsa said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'Fire is one quarter, the sun is one quarter, the moon is one quarter, lightning is one quarter. This is a foot of Brahman, consisting of four quarters, and called Gyotishmat (full of light).

sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo jyotiṣmān ity upāste jyotiṣmān asmiṃl loke bhavati |
jyotiṣmato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇo jyotiṣmān ity upāste ||

4. 'He who knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat, becomes full of light in this world. He conquers the worlds which are full of light, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Gyotishmat.

agniḥkalā sūryaḥ kalā candraḥ kalā vidyutkalaiṣa vai somyeti jyotirviṣayameva ca darśanaṃ provācāto haṃsasyā’dityatvaṃ pratīyate | vidvatphalaṃ-jyotiṣmāndīptiyukto ’smiṃlloke bhavati | candrādityādīnāṃ jyotiṣmata eva ca mṛtvā lokāñjayati | samānamuttaram || 3-4 || iti cchāndogyopaniṣadi caturthādhyāyasya saptamaḥ khaṇḍaḥ

madguṣṭe pādaṃ vakteti |
sa ha śvo bhūte gā abhiprasthāpayāṃ cakāra |
tā yatrābhisāyaṃ babhūvus tatrāgnim upasamādhāya gā uparudhya samidham ādhāya paścād agneḥ prāṅ upopaviveśa ||

1. EIGHTH KHANDA
'A diver-bird (Madgu, meant for Prana) will declare to you another foot of Brahman.' (After these words of the Hamsa), Satyakima, on the morrow, drove the cows onward. And when they came towards the evening, he lighted a fire, penned the cows, laid wood on the fire, and sat down behind the fire, looking toward the east.

haṃso ’pi madguṣṭe pādaṃ vaktetyupararāma | madgurudakacaraḥ pakṣī sa cāpsambandhātprāṇaḥ sa ha śvobhūta ityādi pūrvavat || 1 ||

taṃ madgur upanipatyābhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva ||

2. Then a diver flew near and said to him: 'Satyakima.' He replied: 'Sir.'

brahmaṇaḥ somya te pādaṃ bravāṇīti |
bravītu me bhagavān iti |
tasmai hovāca |
prāṇaḥ kalā |
cakṣuḥ kalā |
śrotraṃ kalā |
manaḥ kalā |
eṣa vai somya catuṣkalaḥ pādo brahmaṇa āyatanavān nāma ||

3. The diver said: 'Friend, I will declare unto you one foot of Brahman.'
'Declare it, Sir,' he replied.
He said to him: 'Breath is one quarter, the eye is one quarter, the ear is one quarter, the mind is one quarter. This is a foot of Brahman, consisting of four quarters, and called Ayatanavat (having a home).
'He who knows this and meditates on the foot ,of Brahman, consisting of four quarters, by the name of Ayatanavat, becomes possessed of a home in this world. He conquers the worlds which offer a home, whoever knows this and meditates on the foot of Brahman, consisting of four quarters, by the name of Ayatanavat.'

sa ca madguḥ prāṇaḥ svaviṣayameva ca darśanamuvāca prāṇaḥ kaletyādi, āyatanavānityevaṃ nāma | āyatanaṃ nāma manaḥ sarvakaraṇopahṛtānāṃ bhogānāṃ tadyasminpāde vidyata ityāyatanavānnāma pādaḥ || 2-3 ||

sa ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇa āyatanavān ity upāsta āyatanavān asmiṃl loke bhavati |
āyatanavato ha lokāñ jayati ya etam evaṃ vidvāṃś catuṣkalaṃ pādaṃ brahmaṇa āyatanavān ity upāste ||

1. NINTH KHANDA
Thus he reached the house of his teacher. The teacher said to him : 'Satyakama.' He replied: 'Sir.'

taṃ pādaṃ tathaivopāste yaḥ sa āyatanavānāśrayavānasmiṃlloke bhavati | tathā’yatanavata eva sāvakāśāṃllokānmṛto jayati | ya etamevamityādi pūrvavat || 4 || iti cchāndogyopaniṣadi caturthādhyāyasyāṣṭamaḥ khaṇḍaḥ

prāpa hācaryakulam |
tam ācaryo ’bhyuvāda satyakāma 3 iti |
bhagava iti ha pratiśuśrāva ||

2. The teacher said: 'Friend, you shine like one who knows Brahman. Who then has taught you'?' He replied: 'Not men. But you only, Sir, I wish, should teach me;

sa evaṃ brahmavitsanprāpa ha prāptavānācāryakulam | tamācāryo ’bhyuvāda satyakāma 3 iti | bhagava iti ha pratiśuśrāva || 1 ||

brahmavid iva vai somya bhāsi |
ko nu tvānuśaśāseti |
anye manuṣyebhya iti ha pratijajñe |
bhagavāṃs tv eva me kāme brūyāt ||

3. 'For I have heard from men like you, Sir, that only knowledge which is learnt from a teacher (Akarya), leads to real good.' Then he taught him the same knowledge. Nothing was left out, yea, nothing was left out.

brahmavidiva vai somya bhāsi | prasannendriyaḥ prahasitavadanaśca niścintaḥ kṛtārtho brahmavidbhavati | ata ācāryo brahmavidiva bhāsoti | ko nviti vitarkayannuvāca kastvāmanuśaśāseti | sa cā’ha satyakāmo ’nye manuṣyebhyaḥ | devatā māmanuśiṣṭavatyaḥ | ko ’nyo bhagavacchiṣyaṃ māṃ manuṣyaḥ sannanuśāsitumutsahetetyabhiprāyaḥ | ato ’nye manuṣyebhya iti ha pratijajñe pratijñātavān | bhagavāṃstveva me kāme mamecchāyāṃ brūyātkimanyairuktena nāhaṃ tadgaṇayāmītyabhiprāyaḥ || 2 ||

śrutaṃ hy eva me bhagavaddṛśebhya ācāryād dhaiva vidyā viditā sādhiṣṭhaṃ prāpatīti |
tasmai ha etad eva uvāca |
atra ha na kiṃcana vīyāyeti vīyāyeti ||

1. TENTH KHANDA
Upakosala Kamaliyana dwelt as a Brahmakarin (religious student) in the house of Satyakama Gabala. He tended his fires for twelve years. But the teacher, though he allowed other pupils (after they had learnt the sacred books) to depart to their own homes, did not allow Upakosala to depart.

kiñca śrutaṃ hi yasmānmama vidyata evāsminnarthe bhagavatsamebhya ṝṣibhyaḥ | ācāryāddhaiva vidyā viditā sādhiṣṭhaṃ sādhutamatvaṃ prāpaditi prāpnotītyato bhagavāneba brūyādityukta ācāryo ’bravīttasmai tāmeva daivatairuktāṃ vidyām | atra ha na kiñcana ṣoḍaśakalavidyāyāḥ kiñcidekadeśamātramapi na vīyāya na vigatamityarthaḥ | dvirabhyāso vidyāparisamāptyarthaḥ || 3 || iti cchāndogyopaniṣadi caturthādhyāyasya navamaḥ khaṇḍaḥ

upakosalo ha vai kāmalāyanaḥ satyakāme jābāle brahmacāryam uvāsa |
tasya ha dvādaśa vārṣāny agnīn paricacāra |
sa ha smānyān antevāsinaḥ samāvartayaṃs taṃ ha smaiva na samāvartayati ||

2. Then his wife said to him: 'This student, who is quite exhausted (with austerities), has carefully tended your fires. Let not the fires themselves blame you, but teach him.' The teacher, however, went away on a journey without having taught him.

punar brahmavidyāṃ prakārāntareṇa vakṣyāmīty ārabheta gatiṃ ca tadvido ’gnividyāṃ ca | ākhyāyikā pūrvavacchraddhātapasor brahmavidyāsādhanatvapradarśanārthā-upakosalo ha vai nāmataḥ kamalasyāpatyaṃ kāmalāyanaḥ satyakāme jābāle brahmacaryamuvāsa tasya, haḥ eti hy ārthaḥ | tasyācāryasya dvādaśa varṣāṇy agnīn paricacārāgnīnāṃ paricaraṇaṃ kṛtavān | sa ha smācāryo ’nyān brahmacāriṇaḥ svādhyāyaṃ grāhayitvā samāvartayaṃs tam evopakosalam ekaṃ na samāvartayati sma ha || 1 ||

taṃ jāyovāca tapto brahmacārī kuśalam agnīn paricacārīt |
mā tvā agnayaḥ paripravocan |
prabrūhy asmā iti |
tasmai hāprocyaiva pravāsāṃ cakre ||

3. The student from sorrow was not able to eat. Then the wife of the teacher said to him: 'Student, eat! Why do you not eat?' He said: 'There are many desires in this man here, which lose themselves in different directions. I am full of sorrows, and shall take no food.'

tamācāryajāyovāca taptobrahmacārī kuśalaṃ samyagagnīnparicacārītparicaritavān | bhagavāṃścāgniṣu bhaktaṃ na samāvartayati | ato ’smadbhaktaṃ na samāvartayatīti jñātvā tvāmagnayo mā paripravocangarhāṃ tava mā kuryuḥ | ataḥ prabrūhyasmai vidyāmiṣṭāmupakosalāyeti | tasmā evaṃ jāyayokto ’pi hāprocyaivānuktvaiva kiñcitpravāsāṃcakre pravasitavān || 2 ||

sa ha vyādhinā anaśituṃ dadhre |
tam ācāryajāyā uvāca brahmacārinn aśāna |
kiṃ nu na aśnāsi iti |
sa ha uvāca bahava ime ’smin puruṣe kāmā nānātyāyāḥ |
vyādhībhīḥ pratipūrṇo ’smi |
na as/iṣyāmi iti ||

4. Thereupon the fires said among themselves 'This student, who is quite exhausted, has carefully tended us. Well, let us teach him.' They said to him:

sa hopakosalo vyādhinā mānasena duḥkhenānaśitumanaśanaṃ kartuṃ dadhre dhṛtavānmanaḥ | taṃ tūṣṇīmagnyagāre ’vasthitamācāryajāyovāca he brahmacārinnaśāna bhuṅkṣva kiṃ nu kasmānnu kāraṇānnāśnāsīti | sa hovāca bahavo ’neke ’sminpuruṣe ’kṛtārthe prākṛte kāmā icchāḥ kartavyaṃ prati nānātyayo ’tigamanaṃ yeṣāṃ vyādhīnāṃ kartavyacintānāṃ te nānātyayā vyādhayaḥ kartavyatāprāptinimittāni cittaduḥkhānītyarthaḥ | taiḥ pratipūrṇo ’smi | ato nāśiṣyāmīti || 3 ||

atha hāgnayaḥ samūdire |
tapto brahmacārī kuśalaṃ naḥ paryacārīt |
hantāsmai prabravāmeti tasmai hocuḥ |
prāṇo brahma kaṃ brahma khaṃ brahmeti ||

5. 'Breath is Brahman, Ka (pleasure) is Brahman, Kha (ether) is Brahman.'
He said: 'I understand that breath is Brahman, but I do not understand Ka or Kha.'
They said: 'What is Ka is Kha, what is Kha is Ka.' They therefore taught him Brahman as breath, and as the ether (in the heart).

uktvā tūṣṇīṃbhūte brahmacāriṇyatha hāgnayaḥ śuśrūṣayā’varjitāḥ kāruṇyāviṣṭāḥ santasrayo ’pi samūdire saṃbhūyoktavantaḥ | hantedānīmasmai brahmacāriṇe ’smadbhaktāya duḥkhitāya tapasvine śraddadhānāya sarve ’nuśāsmo ’nuprabravāma brahmavidyāmiti | evaṃ saṃpradhārya tasmai hocuruktavantaḥ prāṇo brahma kaṃ brahma khaṃ brahmeti || 4 ||

sa hovāca |
vijānāmy ahaṃ yat prāṇo brahma |
kaṃ ca tu khaṃ ca na vijānāmīti |
te hocuḥ |
yad vāva kaṃ tad eva kham |
yad eva khaṃ tad eva kam iti |
prāṇaṃ ca hāsmai tad ākāśaṃ cocuḥ ||

1. ELEVENTH KHANDA
After that the Garhapatya fire taught him: 'Earth, fire, food, and the sun (these are my forms, or forms of Brahman). The person that is seen in the sun, I am he, I am he indeed.

sa hovāca brahmacārī vijānāmyahaṃ yadbhavadbhiruktaṃ prasiddhapadārthakatvātprāṇo brahmeti | yasminsati jīvanaṃ yadapagame ca na bhavatīti tasminvāyuviśeṣe loke rūḍho ’to yuktaṃ brahmatvaṃ tasya | tena prasiddhapadārthakatvādvijānāmyahaṃ yatprāṇo brahmeti | kaṃ ca tu khaṃ na vijānāmīti | nanu kaṅkhaṃśabdayorapi sukhākāśaviṣayatvena prasiddhapadārthakatvameva, kasmādbrahmacāriṇo ’jñānam?nṛnaṃ sukhasya kaṃśabdavācyasya kṣaṇapradhvaṃsitvātkhaṃśabdavācyasya cā’kāśasyācetanasya kathaṃ brahmatvamiti manyate | kathaṃ ca bhavatāṃ vākyamapramāṇaṃ syāditi | ato na vijānāmītyāha | tamevamuktantaṃ brahmacāriṇaṃ te hāgnayaḥ ūcuḥ yadvāva yadeva vayaṃ kamavocāma tadeva khamākāśamityevaṃ khena viśeṣyamāṇaṃ kaṃ viṣayendrisaṃyogajātsukhānnivartitaṃ syānnīleneva viśeṣyamāṇamutpalaṃ raktādibhyaḥ | yadeva khamityākāśamavocāma tadeva ca kaṃ sukhamiti jānīhi | evaṃ ca sukhena viśeṣyamāṇaṃ khaṃ bhautikādacetanātkhānnivartitaṃ syānnīlotpalavadeva | sukhamākāśasthaṃ netarallaukikam | ākāśaṃ ca sukhāśrayaṃ netaradbhautikamityarthaḥ | nanvākāśaṃ cetsukhena viśeṣayitumiṣṭamastvanyataradeva viśeṣaṇaṃ yadvāva kaṃ tadeva khamityatiriktamitarat | yadeva khaṃ tadeva kamiti pūrvaviśeṣeṇaṃ vā | nanu sukhākāśayorubhayorapi laukikasukhākāśābhyāṃ vyāvṛttiriṣṭetyavocāma | sukhenā’kāśe viśeṣite vyāvṛttirubhayorarthaprāptaiveti cetsatyamevaṃ kintu sukhena viśeṣitasyaivā’kāśasya dhyeyatvaṃ vihitaṃ na tvākāśaguṇasya viśeṣaṇasya sukhasya dhyeyatvaṃ vihitaṃ syāt | viśeṣaṇopādānasya viśeṣyaniyantṛtvenaivopakṣayāt | ataḥ khena sukhamapi viśeṣyate dhyeyatvāya | kutaścaitanniścīyate | kaṃśabdasyāpi brahmaśabdasambandhātkaṃ brahmeti | yadi hi sukhaguṇaviśiṣṭasya khasya dhyeyatvaṃ vivakṣitaṃ syātkaṃ khaṃ brahmeti brūyuragnayaḥ prathamam | na caivamuktavantaḥ | kiṃ tarhi kaṃ brahma khaṃ brahmeti | ato brahmacāriṇo mohāpanayanāya kaṅkhaṃśabdayoritaretaraviśeṣaṇaviśeṣyatva nirdeśo yukta eva yadvāva kamityādiḥ | tadetadagnibhiruktaṃ vākyārthamasmadbodhāya śrutirāha-prāṇaṃ ca hāsmai brahmacāriṇe | tasyā’kāśastadākāśaḥ | prāṇasya sambandhyāśrayatvena hārda ākāśa ityarthaḥ | sukhaguṇavattvanirdeśāttaṃ cā’kāśaṃ sukhaguṇaviśiṣṭaṃ brahma tatsthaṃ ca prāṇaṃ brahmasamparkādeva brahmetyubhayaṃ prāṇaṃ cā’kāśaṃ ca samuccitya brahmaṇī ūcuragnaya iti || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya daśamaḥ khaṇḍaḥ

atha hainaṃ gārhapatyo ’nuśaśāsa pṛthivy agnir annam āditya iti |
ya eṣa āditye puruṣo dṛśyate so ’ham asmi sa eva aham asmi iti ||

9. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Garhapatya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

sambhūyāgnayo brahmacāriṇe brahmoktavantaḥ | athānantaraṃ pratyekaṃ svasvaviṣayāṃ vidyāṃ vaktumārebhire | tatrā’dāvenaṃ brahmacāriṇaṃ gārhapatyo ’gniranuśaśāsa | pṛthivyagnirannamāditya iti mamaitāścasrastanavaḥ | tatra ya āditya eṣa puruṣo dṛśyate so ’hamasmi gārhapatyo ’gniryaśca gārhapatyo ’gniḥ sa evāhamādityo puruṣo ’smīti | punaḥ parāvṛttyā sa evāhamasmīti vacanam | pṛthivyannayoriva bhojyatvalakṣaṇayoḥ sambandho na gārhapatyādityayoḥ | attṛtvapaktṛtvaprakāśanadharmā aviśiṣṭā ityata ekatvamevānayoratyantam | pṛthivyannayostu bhojyatvenā’bhyāṃ sambandhaḥ || 1 ||

sa ya etam evaṃ vidvān upāste |
apahate pāpakṛtyām |
lokī bhavati |
sarvam āyur eti |
jyog jīvati |
na asya avarapuruṣāḥ kṣīyante |
upa vayaṃ taṃ bhuñjāmo ’smiṃś ca loke ’muṣmiṃś ca |
ya etam evaṃ vidvān upāste ||

1. TWELFTH KHANDA
Then the Anvaharya fire taught him: 'Water, the quarters, the stars, the moon (these are my forms). The person that is seen in the moon, I am he, I am he indeed.

sa yaḥ kaścidevaṃ yathoktaṃ gārhapatyamagnimannānnādatvena caturdhā pravibhaktamupāste so ’pahate vināśayati pāpakṛtyāṃ pāpaṃ karma | lokī lokavāṃścāsmadāyena lokenā’gneyena tadvānbhavati yathā vayamiha ca loke | sarvaṃ varṣaśatamāyureti prāpnoti jyogujjavalaṃ jīvati nāprakhyāta ityetat | na cāsyāvarāśca te puruṣāścāsya viduṣaḥ santatijā ityarthaḥ | na kṣīyante santatyucchedo na bhavatītyarthaḥ | kiṃ ca taṃ vayamupabhuñjāmaḥ pālayāmo ’smiṃśca loke jīvantamamuṣmiṃśca paraloke | ya etamevaṃ vidvānupāste yathektaṃ tasyaitatphalamityarthaḥ || 2 || iti cchāndogyopaniṣadi caturthādhyāyasyaikādaśaḥ khaṇḍaḥ

atha ha enam anvāhāryapacano ’nuśaśāsa āpo diśo nakṣatrāṇi candramā iti |
ya eṣa candramasi puruṣo dṛṣyate so ’ham asmi sa eva aham asmi iti ||

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Anvaharya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

1. THIRTEENTH KHANDA
Then the Ahavanaya fire taught him: 'Breath, ether, heaven, and lightning (these are my forms). The person that is seen in the lightning, I am he, I am he indeed.

atha hainamanvāhāryapacano ’nuśaśāsa dakṣiṇāgnirāpo diśo nakṣatrāṇi candramā ityetā mama catasrastanavaścaturdhāhamanvāhāryapacana ātmānaṃ pravibhajyāvasthitaḥ tatra ya eṣa candramasi puruṣo dṛśyate so ’hamasmi sa evāhamasmīti pūrvavat | annasambandhājjyotiṣṭvasāmānyāccānvāhāryapacanacandramasorekatvandakṣiṇā(ṇa) diksambandhācca | apāṃ nakṣatrāṇāṃ ca pūrvavadannatvenaiva sambandhaḥ | nakṣatrāṇāṃ candramaso bhogyatvaprasiddheḥ | apānnotpādakatvādannatvaṃ dakṣiṇāgneḥ pṛthivīvadgārhapatyasya | samānamanyat || 1-2 || iti cchāndogyopaniṣadi caturthādhyāyasya dvādaśaḥ khaṇḍaḥ

atha hainam āhavanīyo ’nuśaśāsa prāṇa ākāśo dyaur vidyud iti |
ya eṣa vidyuti puruṣo dṛśyate so ’ham asmi sa evāham asmīti ||

2. 'He who knowing this meditates on him, destroys sin, obtains the world (of Agni Ahavaniya), reaches his full age, and lives long; his descendants do not perish. We guard him in this world and in the other, whosoever knowing this meditates on him.'

sa ya etam evaṃ vidvān upāste |
apahate pāpakṛtyām |
lokī bhavati |
sarvam ayur eti |
jyog jīvati |
nāsyāvarapuruṣāḥ kṣīyante |
upa vayaṃ taṃ bhuñjāmo ’smiṃś ca loke ’muṣmiṃś ca |
ya etam evaṃ vidvān upāste ||

1. FOURTEENTH KHANDA
Then they all said: 'Upakosala, this is our knowledge, our friend, and the knowledge of the Self, but the teacher will tell you the way (to another life).'

atha hainamāhavanīyo ’nuśaśāsa prāṇa ākāśo dyaurvidyuditi mamāpyetāścatasrastanavaḥ | ya eva vidyuti puruṣo dṛśyate so ’hamasmītyādi pūrvavatsāmānyāt | divā(dyvā) kāśayostvāśrayatvādvidyudāhavanīyayorbhogyatvenaiva sambandhaḥ | samānamanyat || 1-2 || iti cchāndogyopaniṣadi caturthādhyāyasya trayodaśaḥ khaṇḍaḥ

te hocuḥ |
upakosalaiṣā somya te ’smadvidyātmavidyā ca |
ācāryas tu te gatiṃ vakteti |
ājagāma hāsyācāryaḥ |
tam ācāryo ’bhyuvādopakosala 3 iti ||

2. In time his teacher came back, and said to him: 'Upakosala.' He answered: 'Sir.' The teacher said: ' Friend, your face shines like that of one who knows Brahman. Who has taught you?' 'Who should teach me, Sir?' he said. He denies, as it were. And he said (pointing) to the fires 'Are these fires other than fires?'
The teacher said: 'What, my friend, have these fires told you?'

te punaḥ sambhūyocurhepakosalaiṣā somya te tavāsmadvidyāgnividyetyarthaḥ | ātmavidyā pūrvoktā prāṇo brahma kaṃ brahma khaṃ brahmeti ca | ācāryastu te gatiṃ vaktā vidyāphalaprāptaya ityuktvoparemuragnayaḥ | ājagāma hāsyā’cāryaḥ kālena | taṃ ca śiṣyamācāryo ’bhyuvādopakosala3 iti || 1 ||

bhagava iti ha pratiśuśrāva |
brahmavida iva somya mukhaṃ bhāti |
ko nu tvānuśaśāseti |
ko nu mānuśiśyād bho itīhāpeva nihnute |
ime nūnam īdṛśā anyādṛśā itīhāgnīn abhyūde |
kiṃ nu somya kila te ’vocann iti ||

3. He answered: 'This' (repeating some of what they had told him).
The teacher said : 'My friend, they have taught you about the worlds, but I shall tell you this; and as water does not cling to a lotus leaf, so no evil deed clings to one who knows it.' He said: 'Sir, tell it me.'

idam iti ha pratijajñe |
lokān vāva kila somya te ’vocan |
ahaṃ tu te tad vakṣyāmi yathā puṣkarapalāśa āpo na śliṣyanta evam evaṃvidi pāpaṃ karma na śliṣyata iti |
bravītu me bhagavān iti |
tasmai hovāca ||

1. FIFTEENTH KHANDA
He said: 'The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman'. Even though they drop melted butter or water on him, it runs away on both sides.

bhagava iti ha pratiśuśrāva | brahmavida iva somya te mukhaṃ prasannaṃ bhāti ko nu tvānuśaśāsetyuktaḥ pratyāha | ko nu mānuśiṣyādanuśāsanaṃ kuryādbho bhagavaṃstvayi proṣita itīhāpeva nihnute ’panihnuta iveti vyavahitena sambandho na cāpanihnute na ca yatāvadagnibhiruktaṃ bravītītyabhiprāyaḥ | kathamime ’gnayo mayā paricaritā uktavanto nūnaṃ yatastvāṃ dṛṣṭvā vepamānā ivedṛśā dṛśyante pūrvamanyādṛśāḥ santa itīhāgnīnabhyūde ’bhyuktavānkākvāgnīndarśayan | kiṃ nu somya kila te tubhyamavocannagnaya iti pṛṣṭa ityevamidamuktavanta ityevaṃ ha pratijajñe pratijñātavānpratīkamātraṃ kiñcinna sarvaṃ yathoktamagnibhiruktamavocat | yata āhā’cāryo lokānvāva pṛthivyādīnhe somya kila te ’vocanna brahma sākalyena | ahaṃ tu te tubhyaṃ tadbrahma yadicchasi tvaṃ śrotuṃ vakṣyāmi, śṛṇu tasya mayocyamānasya brahmaṇo jñānamāhātmyaṃ yathā puṣkarapalāśe padmapatra āpo na śilaṣyanta evaṃ yatā vakṣyāmi brahmaivaṃvidi pāpaṃ karma na śilaṣyate na sambadhyata ityevamuktavatyācārya āhopakosalo bravītu me bhagavāniti tasmai hovācā’cāryaḥ || 2-3 || iti cchāndogyopaniṣadi caturthādhyāyasya caturdaśaḥ khaṇḍaḥ

ya eṣo ’kṣiṇi puruṣo dṛśyata eṣa ātmeti hovāca |
etad amṛtam abhayam etad brahmeti |
tad yady apy asmin sarpir vodakaṃ vā siñcati vartmanī eva gacchati ||

2. 'They call him Samyadvama, for all blessings (vama) go towards him (samyanti). All blessings go towards him who knows this.

ya eṣo ’kṣiṇi puruṣo dṛśyate nivṛttacakṣurbhirbrahmacaryādisādhanasampannaiḥ śāntairvivekibhirdṛṣṭerdraṣṭā"cakṣuṣaścakṣuḥ"ityādiśrutyantarāt | nanvagnibhiruktaṃ vitathaṃ yata ācāryastu te gatiṃ vakteti gatimātrasya vaktetyavocanbhaviṣyadviṣayāparijñānaṃ cāgnīnam | naiṣa doṣaḥ | sukhākāśasyaivākṣiṇi dṛśyata iti draṣṭuranuvādāt | eṣa ātmā prāṇināmiti hovācaivamuktavānetadyadevā’tmatattvamavocāma | etadamṛtamamaraṇadharmyavināśyata evābhayaṃ yasya hi vināśāśaṅkā tasya bhayopapattistadabhāvādabhayamata evaitadbrahma bṛhadanantamiti | kiñcāsya brahmaṇo ’kṣipuruṣasya māhātmyaṃ tattatra puruṣasya sthāne ’kṣiṇi yadyapyasminyarpirvodakaṃ vā siñcati vartmanī eva gacchati pakṣmāveva gacchati na cakṣuṣā sambandhyate padmapatreṇevodakam | sthānasyāpyetanmāhātmyaṃ kiṃ punaḥ sthānino ’kṣipuruṣasya nirañjanatvaṃ vaktavyamityabhiprāyaḥ || 1 ||

etaṃ saṃyadvāma ity ācakṣate |
etaṃ hi sarvāṇi vāmāny abhisaṃyanti |
sarvāṇy enaṃ vāmāny abhisaṃyanti ya evaṃ veda ||

3. 'He is also Vamani, for he leads (nayati) all blessin-s (vama). He leads all blessings who knows this.

etaṃ yathoktaṃ puruṣaṃ saṃyadvāma ityācakṣate | kasmāt | yasmādetaṃ sarvāṇi vāmāni vananīyāni saṃbhajanīyāni śobhanānyabhisaṃyantyabhisaṅgacchantītyataḥ saṃyadvāmaḥ | tathaivaṃvidamenaṃ sarvāṇi vāmānyabhisaṃyanti ya evaṃ veda || 2 ||

eṣa u eva vāmanīḥ |
eṣa hi sarvāṇi vāmāni nayati |
sarvāṇi vāmāni nayati ya evaṃ veda ||

4. 'He is also Bhamani, for he shines (bhati) in all worlds. He who knows this, shines in all worlds.

eṣa u eva vāmanīryasmādeṣa hi sarvāṇi vāmāni puṇyakarmaphalāni puṇyānurūpaṃ prāṇibhyo nayati prāpayati vahati cā’tmadharmatvena | viduṣaḥ phalaṃ-sarvāṇi vāmāni nayati ya evaṃ veda || 3 ||

eṣa u eva bhāmanīḥ |
eṣa hi sarveṣu lokeṣu bhāti |
sarveṣu lokeṣu bhāti ya evaṃ veda ||

5. 'Now (if one who knows this, dies), whether people perform obsequies for him or no, he goes to light (arkis), from light to day, from day to the light half of the moon, from the light half of the moon to the six months during which the sun goes to the north, from the months to the year, from the year to the sun, from the sun to the moon, from the moon to the lightning. There is a person not human,

eṣa u eva bhāmanīreṣa hi yasmātsarveṣu lokeṣvādityacandrāgnyādirūpairbhāti dīpyate | "tasya bhāsā sarvamidaṃ vibhāti"iti śruterato bhāmāni nayatīti bhāmanīḥ | ya evaṃ vedāsāvapi sarveṣu lokeṣu bhāti || 4 ||

atha yad u caivāsmiñ chavyaṃ kurvanti yadi ca nārciṣam evābhisaṃbhavanti |
arciṣo ’haḥ |
ahna āpūryamāṇapakṣam |
āpūryamāṇapakṣād yān ṣaḍ udaṅṅ eti māsāṃs tān |
māsebhyaḥ saṃvatsaram |
saṃvatsarād ādityam |
ādityāc candramasam |
candramaso vidyutam |
tat puruṣo ’mānavaḥ |
sa enān brahma gamayati |
eṣa devapatho brahmapathaḥ |
etena pratipadyamānā imaṃ mānavam āvartaṃ nāvartante nāvartante ||

6. 'He leads them to Brahman. This is the path of the Devas, the path that leads to Brahman. Those who proceed on that path, do not return to the life of man, yea, they do not return.'

athedānīṃ yathoktabrahmavido gatirucyate | yadyadi u caivāsminnevaṃvidi śavyaṃ śavakarma mṛte kurvanti yadi ca na kurvanti ṛtvijaḥ sarvathāpyevaṃvittena śavakarmaṇākṛtenāpi pratibaddho na brahma[dmaṭaprāpnoti | na ca kṛtena śavakarmaṇāsya kaścanābhyadhiko lokaḥ | "na karmaṇā vardhate no kanīyān"iti śrutyantarāt | śavakarmaṇyanādaraṃ darśayanvidyāṃ stauti na punaḥ śavakarmaivaṃvido na kartavyamiti | akriyamāṇe hi śavakarmaṇi karmaṇā phalārambhe pratibandhaḥ kaścidanumīyate ’nyatra | yata iha vidyāphalārambhakāle śavakarma syādvā na veti vidyāvato ’pratibandhena phalārambhaṃ darśayati | ye sukhākāśamakṣisthaṃ saṃyadvāmo vāmanīrbhāmanīrityevaṅguṇamupāsate prāṇasahitāmagnividyāṃ ca teṣāmanyatkarma bhavatu mā vā bhūtsarvathāpi te ’rciṣamevābhisambhavantyarcirabhimāninīṃ devatāmabhisambhavanti pratipadyanta ityarthaḥ | arciṣo ’rcirdevatāyā aharaharabhimāninīṃ devatāmahna āpūryamāṇapakṣaṃ śuklapakṣadevatāmāpūryamāṇapakṣādyānṣaṇmāsānudaṅṅuttarāṃ diśameti savitā tānmāsānuttarāyaṇadevatāṃ tebhyo māsebhyaḥ saṃvatsaraṃ saṃvatsaradevatāṃ tataḥ saṃvatsarādādidityamādityāccandramasaṃ candramaso vidyutaṃ tattatrasthāṃstānpuruṣaḥ kaścidbrahmalokādetyāmānavo mānavyāṃ sṛṣṭau bhavo mānavo na mānavo ’mānavaḥ sa puruṣa enānbrahma satyalokasthaṃ gamayati gantṛgantavyagamayitṛtvavyapadeśebhyaḥ | sanmātrabrahmaprāptau tadanupapatteḥ | brahmaiva sanbrahmāpyetīti hi tatra vaktuṃ nyāyyam | sarvabhedanirāsena sanmātrapratipattiṃ vakṣyati | na cādṛṣṭo mārgo ’gamanāyopatiṣṭhate | "sa enamavidito na bhunakti"iti śrutyantarāt | eṣa devapathaḥ devairarcirādibhiḥ gamayitṛtvenādhikṛtaiḥ upalakṣitaḥ panthā devapatha ucyate | brahma gantavyaṃ tena copalakṣita iti brahmapathaḥ | etena pratipadyamānā gacchanto brahmemaṃ mānavaṃ manusambandhinaṃ manoḥ sṛṣṭilakṣaṇamāvata nā’vartanta āvartante ’smiñjananamaraṇaprabandhacakrārūḍhā ghaṭīyantravatpunaḥ punarityārvatastaṃ na pratipadyante | nāvartante nā’vartante iti dviruktiḥ saphalāyā vidyāyāḥ parisamāptipradarśanārthā || 5 || iti cchāndogyopaniṣadi caturthādhyāyasya pañcadaśaḥ khaṇḍaḥ

eṣa ha vai yajño yo ’yaṃ pavate |
eṣa ha yann idaṃ sarvaṃ punāti |
yad eṣa yann idaṃ sarvaṃ punāti |
tasmād eṣa eva yajñaḥ |
tasya manaś ca vāk ca vartanī ||

1. SIXTEENTH KHANDA
Verily, he who purifies (Vayu) is the sacrifice, for he (the air) moving along, purifies everything.
Because moving along he purifies everything, therefore he is the sacrifice. Of that sacrifice there are two ways, by mind and by speech.

rahasyaprakaraṇe prasaṅgādāraṇyakatvasāmānyācca yajñe kṣata utpanne vyāhṛtayaḥ prāyaścittārthā vidhātavyāstadabhijñasya cartvijo brahmaṇo maunamityata idamārabhyate-eṣa ha vā eṣa vāyuryo ’yaṃ pavate ’yaṃ yajñaḥ | ha vā iti prasiddhārthāvadyotakau nipātau | vāyupratiṣṭho hi yajñaḥ prasiddhaḥ śrutiṣu | "svāhā vātedhāḥ | " "ayaṃ vai yajño yo ’yaṃ pavate"ityādiśrutibhyaḥ | vāta eva hi calanātmavatvātkriyāsamavāyī | "vāta eva yajñasyā’rambhako vātaḥ pratiṣṭhā"iti ca śravaṇāt | eṣa ha yangacchaṃścalannidaṃ sarvaṃ jagatpunāti pāvayati śodhayati | na hyacalataḥ śuddhirasti | doṣanirasanaṃ calato hi dṛṣṭaṃ na sthirasya | yadyasmācca yannaṣa idaṃ sarvaṃ punāti tasmādeṣa eva yajño yatpunātīti | tasyāsyaivaṃ viśiṣṭasya yajñasya vākca mantroccāraṇe vyāpṛtā | manaśca yathābhūtārthajñāne vyāpṛtam | te ete vāṅmanase vartanī mārgau yābhyāṃ yajñastāyamānaḥ pravartate te vartanī | prāṇāpānaparicalanavatyā hi"vācaścittasya cottarottarakramo yadyajñaḥ"iti hi śrutyantaram | ato vāṅmanasābhyāṃ yajño vartata iti vāṅmanase vartanī ucyete yajñasya || 1 ||

tayor anyatarāṃ manasā saṃskaroti brahmā |
vācā hotādhvaryur udgātānyatarām |
sa yatropākṛte prātaranuvāke purā paridhānīyāyā brahmā vyavavadati ||

2. The Brahman priest performs one of them in his mind, the Hotri, Adhvaryu, and Udgatri priests perform the other by words. When the Brahman priest, after the Pritaranuvaka ceremony has begun, but before the recitation of the Paridhaniya hymn, has (to break his silence and) to speak,

anyatarām eva vartanīṃ saṃskaroti |
hīyate ’nyatarā |
sa yathaikapād vrajan ratho vaikena cakreṇa vartamāno riṣyaty evam asya yajño riṣyati |
yajñaṃ riṣyantaṃ yajamāno ’nu riṣyati |
sa iṣṭvā pāpīyān bhavati ||

3. He performs perfectly the one way only (that by words), but the other is injured. As a man walking on one foot, or a carriage going on one wheel, is injured, his sacrifice is injured, and with the injured sacrifice the sacrificer is injured ; yes, having sacrificed, he becomes worse.

tayorvartanyoranyatarāṃ vartanīṃ manasā vivekajñānavatā saṃskaroti brahmartvigvācā vartanyā hotādhvaryurudgātetyete trayo ’pyṛtvijo ’nyatarāṃ vāglakṣaṇāṃ vartanīṃ vācaiva saṃskurvanti | tatraivaṃ sati vāṅmanase vartanī saṃskārye yajñe | atha sa brahmā yatra yasminkāla upākṛte prārabdhe prātaranuvāke śasre purā pūrvaṃ paridhānīyāyā ṛco brahmaitasminnantare kāle vyavavadati maunaṃ parityajati yadi tadānyatarāmeva vā#agvartanīṃ saṃskaroti brahmaṇāsaṃskriyamāṇā manovartanī hīyate vinaśyati cchidrībhavatyanyatarā | sa yajño vāgvartanyaivānyatarayā vartitumaśaknuvanriṣyati | kathamivetyāha | sa yathaikapātpuruṣo brajangacchannadhvānaṃ riṣyati, ratho vaikena cakreṇa vartamāno gacchanriṣyatyevamasya yajamānasya kubrahmaṇā yajño riṣyati vinaśyati | yajñaṃ riṣyantaṃ yajamāno ’riṣyati | yajñaprāṇo hi yajamānaḥ | ato yukto yajñareṣe reṣastasya | sa taṃ yajñamiṣṭvā tādṛśaṃ pāpīyānpāpataro bhavati || 2-3 ||

atha yatra upākṛte prātaranuvāke na purā paridhānīyāyā brahmā vyavavadaty ubhe eva vartanī saṃskurvanti |
na hīyate ’nyatarā ||

4. But when after the Pritaranuvaka ceremony has begun, and before the recitation of the Paridhaniya hymn, the Brahman priest has not (to break his silence and) to speak, they perform both ways perfectly, and neither of them is injured.

sa yathobhayapād vrajan ratho vobhābhyāṃ cakrābhyāṃ vartamānaḥ pratitiṣṭhaty evam asya yajñaḥ pratitiṣṭhati yajñaṃ pratitiṣṭhantaṃ yajamāno ’nu pratitiṣṭhati |
sa iṣṭvā śreyān bhavati ||

5. As a man walking on two legs and a carriage going on two wheels gets on, so his sacrifice gets on, and with the successful sacrifice the sacrificer gets on; yes, having sacrificed, he becomes better.

atha punaryatra brahmā vidvānmaunaṃ parigṛhya vāgvisargamakurvanvartate yāvatparidhānīyāyā na vyavavadati tathaiva sarvartvija ubhe eva vartanī saṃskurvanti na hīyate ’nyatarāpi | kimivetyāha | pūrvoktaviparītau dṛṣṭāntau | evamasya yajamānasya yajñaḥ svavartanībhyāṃ vartamānaḥ pratitiṣṭhati svenā’tmanāvinaśyanvartata ityarthaḥ | yajñaṃ pratitiṣṭhantaṃ yajamāno ’nupratitiṣṭhati sa yajamāna evaṃ maunavijñānavadbrahmopetaṃ yajñamiṣṭvā śreyānbhavati śreṣṭho bhavatītyarthaḥ || 4-5 || iti cchāndogyopaniṣadi caturthādhyāyasya ṣoḍaśaḥ khaṇḍaḥ

prajāpatir lokān abhyatapat |
teṣāṃ tapyamānānāṃ rasān prāvṛhat |
agniṃ pṛthivyāḥ |
vāyum antarikṣāt |
ādityaṃ divaḥ ||

1. SEVENTEENTH KHANDA
Pragapati brooded over the worlds, and from them thus brooded on he squeezed out the essences, Agni (fire) from the earth, Vayu (air) from the sky, Aditya (the sun) from heaven.

atra brahmaṇo maunaṃ vihitaṃ tadreṣe brahmatvakarmaṇi cānyasmiṃśca hotrādikarmareṣe vyāhṛtihomaḥ prāyaścittamiti tadarthaṃ vyāhṛtayo vidhātavyā ityāha-prajāpatirlokānabhyatapallokānuddiśya tatra sārajighṛkṣayā dhyānalakṣaṇaṃ tapaścacāra | teṣāṃ tapyamānānāṃ lokānāṃ rasānsārarūpānprāvṛhaduddhṛtavāñjagrāhetyarthaḥ | kān | agniṃ rasaṃ pṛthivyāḥ | vāyumantarikṣāt | ādityaṃ divaḥ || 1 ||

sa etās tisro devatā abhyatapat |
tāsāṃ tapyamānānāṃ rasān prāvṛhat |
agner ṛcaḥ |
vāyor yajūṃṣi |
sāmāny ādityāt ||

2. He brooded over these three deities, and from them thus brooded on he squeezed out the essences, the Rik verses from Agni, the Yagus verses from Vayu, the Saman verses from Aditya.

punarapyevamevamagnyādyāḥ sa etāstisro devatā uddiśyābhyatapat | tato ’pi sāraṃ rasaṃ trayīvidyāṃ jagrāha || 2 ||

sa etāṃ trayīṃ vidyām abhyatapat |
tasyās tapyamānāyā rasān prāvṛhat |
bhūr ity ṛgbhyaḥ |
bhuvar iti yajurbhyaḥ |
svar iti sāmabhyaḥ ||

3. He brooded over the threefold knowledge (the three Vedas), and from it thus brooded on he squeezed out the essences, the sacred interjection Bhus from the Rik verses, the sacred interjection Bhuvas from the Yagus verses, the sacred interjection Svar from the Saman verses.

tad yady ṛkto riṣyed bhūḥ svāheti gārhapatye juhuyāt |
ṛcām eva tadrasenarcāṃ vīryeṇarcāṃ yajñasya viriṣṭaṃ saṃdadhāti ||

4. If the sacrifice is injured from the Rig-veda side, let him offer a libation in the Garhapatya fire, saying, Bhuh, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Rik verses themselves, whatever break the Rik sacrifice may have suffered.

sa etāṃ punarabhyatapattrayīṃ vidyām | tasyāstapyamānāyā rasaṃ bhūriti vyāhṛtimṛgbhyo jagrāha | bhuvariti vyāhṛtiṃ yajurbhyaḥ | svariti vyāhṛtiṃ sāmabhyaḥ | ata eva lokadevavedarasā mahāvyāhṛtayāḥ | atastattatra yajñe yadyṛkta ṛksambandhādṛṅnimittaṃ riṣyedyajñaḥ kṣataṃ prāpnuyādbhūḥ svāheti gārhapatye juhuyāt | sā tatra prāyaścittiḥ | katham, ṝcāmeva taditi kriyāviśeṣaṇaṃ, rasenarcāṃ vīryeṇaujasarcāṃ yajñasya ṛksambandhino yajñasya viriṣṭaṃ vicchinnaṃ kṣatarūpamutpannaṃ sandadhāti pratisandhatte || 3-4 ||

atha yadi yajuṣṭo riṣyed bhuvaḥ svāheti dakṣiṇāgnau juhuyāt |
yajuṣām eva tadrasena yajuṣāṃ vīryeṇa yajuṣāṃ yajñasya viriṣṭaṃ saṃdadhāti ||

5. If the sacrifice is injured from the Yagur-veda side, let him offer a libation in the Dakshina fire, saying, Bhuvah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Yagus verses themselves, whatever break the Yagus sacrifice may have suffered.

atha yadi sāmato riṣyet svaḥ svāhety āhavanīye juhuyāt |
sāmnām eva tadrasena sāmnāṃ vīryeṇa sāmnāṃ yajñasya viriṣṭaṃ saṃdadhāti ||

6. If the sacrifice is injured by the Sama-veda side, let him offer a libation in the Ahavaniya fire, saying, Svah, Svaha! Thus does he bind together and heal, by means of the essence and the power of the Saman verses themselves, whatever break the Saman sacrifice may have suffered.

atha yadi yajuṣṭo yajurnimittaṃ riṣyedbhuvaḥ svāheti dakṣiṇāgnau juhuyāt | tathā sāmanimitte reṣe svaḥ svāhetyāhavanīye juhuyāt | tathā pūrvavadyajñaṃ sandadhāti | brahmanimitte tu reṣe triṣvagniṣu | tisṛbhirvyāhṛtibhirjuhuyāt | trayyā hi vidyāyāḥ sa reṣaḥ | "atha kena brahmatvamityanayaiva trayyā vidyayā"iti śruteḥ | nyāyāntaraṃ vā mṛgyaṃ brahmatvanimitte reṣe || 5-6 ||

tad yathā lavaṇena suvarṇaṃ saṃdadhyāt |
suvarṇena rajataṃ rajatena trapu trapuṇā sīsaṃ sīsena lohaṃ lohena dāru dāru carmaṇā ||

7. As one binds (softens) gold by means of lavana (borax), and silver by means of gold, and tin by means of silver, and lead by means of tin, and iron (loha) by means of lead, and wood by means of iron, or also by means of leather,

evam eṣāṃ lokānām āsāṃ devatānām asyās trayyā vidyāyā vīryeṇa yajñasya viriṣṭaṃ saṃdadhāti |
bheṣajakṛto ha vā eṣa yajño yatraivaṃvid brahmā bhavati ||

8. Thus does one bind together and heal any break in the sacrifice by means of (the Vyahritis or sacrificial interjections which are) the essence and strength of the three worlds, of the deities, and of the threefold knowledge. That sacrifice is healed in which there is a Brahman priest who knows this.

tadyathā lavaṇena suvarṇaṃ sandadhyāt | kṣāreṇa ṭaṅkaṇādinā khare;mṛdutvakaraṃ hi tat | suvarṇena rajatamaśakyasandhānaṃ sandadhyāt | rajatena tathā trapu trapuṇā sīsaṃ sīsena loha lohena dāru dāru carmaṇā carmabandhanena | evameṣāṃ lokānāmāsāṃ devatānāmasyāsrayyā vidyāyā vīryeṇa rasākhyenaujasā yajñasya viriṣṭaṃ sandadhāti | bheṣajakṛto ha vā eṣa yajñaḥ | rogārta iva pumāṃścikitsakena suśikṣitenaiṣa yajño bhavati | ko ’sau | yatra yasminyajña evaṃvidyathoktavyāhṛtihomaprāyaścittavidbrahmartvigbhavati sa yajña ityarthaḥ || 7-8 ||

eṣa ha vā udakpravaṇo yajño yatraivaṃvid brahmā bhavati |
evaṃvidaṃ ha vā eṣā brahmāṇam anu gāthā |
yato yata āvartate tat tad gacchati ||

9. That sacrifice is inclined towards the north (in the right way) in which there is a Brahman priest who knows this. And with regard to such a Brahman priest there is the following Gatha:

kiñcaiṣa ha vā udakpravaṇa udaṅnimno dakṣiṇocchrāyo yajño bhavati | uttaramārgapratipattiheturityarthaḥ | yatraivaṃvidbrahmā bhavatyevaṃvidaṃ ha vai brahmāṇamṛtvijaṃ pratyeṣānugāthā brahmaṇaḥ stutiparā | yato yata āvartate karma pradeśādṛtvijāṃ yajñaḥ kṣatībhavaṃstattadyajñasya kṣatarūpaṃ pratisandadhatprāyaścittena gacchati paripālayatītyetat || 9 ||

mānavaḥ |
brahmaivaika ṛtvik kurūn aśvābhirakṣati |
evaṃvid dha vai brahmā yajñaṃ yajamānaṃ sarvāṃś cartvijo ’bhirakṣati |
tasmād evaṃvidam eva brahmāṇaṃ kurvīta nānevaṃvidaṃ nānevaṃvidam ||

10. 'Whereever it falls back, thither the man goes,' --viz. the Brahman only, as one of the Ritvig priests. 'He saves the Kurus as a mare' (viz. a Brahman priest who knows this, saves the sacrifice, the sacrificer, and all the other priests). Therefore let a man make him who knows this his Brahman priest, not one who does not know it, who does not know it.

mānavo bhrahmā maunācaraṇānmananādvā jñāvanattvāttato brahmaivaikartvikkurūnkartṝn | yoddhṝnārūḍhānaśvā vaḍavā yathābhirakṣatyevaṃviddha vai brahmā yajñaṃ yajamānaṃ sarvāṃścartvijo ’bhirakṣati tatkṛtadoṣāpanayanāt | yata evaṃviśiṣṭo brahmā vidvāṃstasmādevaṃvidameva yathoktavyāhṛtyādividaṃ brahmāṇaṃ kurvīta nānevaṃvidaṃ kadācaneti | dvirabhyāso ’dhyāyaparisamāptyarthaḥ || 10 || iti cchāndogyopaniṣadi caturthādhyāyasya saptadaśaḥ khaṇḍaḥ iti śrīmadgovindabhagavatpūjyapādaśiṣyaparamahaṃsapar ivrājakācāryaśrīmacchaṅkarabhagavatpādakṛtau cchāndogyopaniṣadvivaraṇe caturtho ’dhyāyaḥ

1. Az asman goudzaschteh ast: vel, è cœlo transiit, venit.

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