Format by A.K. Aruna, 2023 ver.5.0: UpasanaYoga. If downloaded, requires installed Devanāgarī Siddhanta1.ttf font, downloadable from UpasanaYoga. If run from UpasanaYoga website, it alternatively can use online Web Font. Any Devanāgarī in parentheses () is an alternate reading of text in Red. The Devanagari text source is the Sharada Peetham, Sringeri (advaitasharada.sringeri.net). The Translation and Word-for-Word is adapted from Swami Lokeswarananda’s translation in his Chandogya Upanishad (Translation with notes based on Śaṅkara’s commentary). Chāndogya-Upaniṣad, from the Sāma Veda, consists of brāhmaṇa (prose text) with some ṛks and ślokas (verses) as well as sāmans (songs) interspersed. It is considered, like the Bṛhad-āraṇyaka Upaniṣad, to be a source of teachings which other Upaniṣads often summarize or expound on. It especially contains the teachings of sage Uddālaka to his son Śvetaketu.
by A.K. Aruna
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🔗ओम्, आप्यायन्तु ममाङ्गानि वाक् प्राणश् चक्षुः श्रोत्रम् अथो बलम् इन्द्रियाणि च॑ सर्वा॒णि। सर्वं ब्रह्मौ॑पनि॒षदं। माहं ब्रह्म नि॑राकु॒र्यां। मा मा ब्रह्म नि॑राक॒रोद्। अनिराकरणम् अस्त्व् अनिराकरणं मे॑ अ॒स्तु। तदात्मनि निरते य उपनिषत्सु धर्मास् ते म॑यि स॒न्तु। ते म॑यि स॒न्तु। ओं शान्तिः॒ शान्तिः॒ शान्तिः॑॥ Om; ā-√pyai, asmad, aṅga, vāc, prāṇa, cakṣus, śrotra, atha, u, bala, indriya, ca, sarva. Sarva, brahman, aupaniṣada. Mā, asmad, brahman, nir-ā-√kṛ. Mā, asmad, brahman, nir-ā-√kṛ. A-nirākaraṇa, √as, a-nirākaraṇa, asmad, √as. Tadā, ātman, nirata, yad, upaniṣad, dharma, tad, asmad, √as. Tad, asmad, √as. Om, śānti, śānti, śānti.
Om is the closest word to Brahman. Recite this Om as if you are worshipping Brahman. [That is, treat this Om as the symbol of Brahman and concentrate on the idea of their oneness.] How you recite this Om is being explained.
om ityetadakṣaramudgīthamupāsīta. omiti hyudgāyati tasyopavyākhyānam.Om iti, this Om [is closest to Brahman]; etat a-kṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained.
ओम् इत्येतद् अक्षरम् उद्गीथम् उपासीत –ओम् इति एतद् अक्षरं परमात्मनोऽभिधानं नेदिष्ठम्। तस्मिन्हि प्रयुज्यमाने स प्रसीदति, प्रियनामग्रहण इव लोकः। तदिह इतिपरं प्रयुक्तम् अभिधायकत्वाद्व्यावर्तितं शब्दस्वरूपमात्रं प्रतीयते। तथा च अर्चादिवत् परस्यात्मनः प्रतीकं सम्पद्यते। एवं नामत्वेन प्रतीकत्वेन च परमात्मोपासनसाधनं श्रेष्ठमिति सर्ववेदान्तेष्ववगतम्। जपकर्मस्वाध्यायाद्यन्तेषु च बहुशः प्रयोगात् प्रसिद्धमस्य श्रैष्ठ्यम्। अतः तद् एतत्, अक्षरं वर्णात्मकम्, उद्गीथभक्त्यवयवत्वाद् उद्गीथ-शब्दवाच्यम्, उपासीत – कर्माङ्गावयवभूते ओङ्कारेपरमात्मप्रतीके दृढामैकाग्र्यलक्षणां मतिं सन्तनुयात्। स्वयमेव श्रुतिः ओङ्कारस्य उद्गीथशब्दवाच्यत्वे हेतुमाह – ओम् इति हि उद्गायति। ओमित्यारभ्य, हि यस्मात्, उद्गायति, अत उद्गीथ ओङ्कार इत्यर्थः॥
The earth is the essence of all things, living or non-living; water is the essence of the earth; plants are the essence of water; human beings are the essence of plants; speech is the essence of human beings; the Ṛg Veda is the essence of speech; the Sāma Veda is the essence of the Ṛg Veda; and the udhītha is the essence of the Sāma Veda.
eṣāṃ bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ. apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ.Eṣām bhūtānām, of these beings; pṛthivī rasaḥ, the earth is the essence; pṛthivyāḥ, of the earth; āpaḥ, water; rasaḥ, is the essence; apām oṣadhayaḥ rasaḥ, plants are the essence of water; oṣadhīnām puruṣaḥ rasaḥ, human beings are the essence of plants; puruṣasya vāk rasaḥ, speech is the essence of human beings; vācaḥ ṛg rasaḥ, the Ṛg Veda is the essence of speech; ṛcaḥ sāma rasaḥ, the Sāma Veda is the essence of the Ṛg Veda; sāmnaḥ udgīthaḥ rasaḥ, the part known as udgītha is the essence of the Sāma Veda.
This udgītha [Om] is the best of all essences. It is the best of all that exists. It is the eighth, and it has the highest status.
sa eṣa rasānāṃrasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ.Saḥ, that; eṣaḥ, this; rasānām, of all the essences; rasatamaḥ, the best essence; paramaḥ, the best; parārdhyaḥ, ranking the highest; aṣṭamaḥ, the eighth [in the order of earth, water, plants, human beings; speech, the Ṛg Veda, the Sāma Veda, and udgītha]; yāt, that; udgīthaḥ, udgītha [Om].
Which are the Ṛks? Which are the Sāmas? Which are the udgīthas? This is the question.
katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati.Katamā, which; katamā ṛk, which are the Ṛks; katamat katamat sāma, which are the Sāmas; katamaḥ katamaḥ udgīthaḥ, which are the udgīthas; iti vimṛṣṭam bhavati, this is the question.
[In answer to the foregoing question:] Speech is the same as Ṛk; prāṇa [life] is the same as Sāma; and Om is nothing but udgītha [Brahman] itself. They are pairs: speech and life, Ṛk and Sāma.
vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthaḥ. tadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca.Vāk eva ṛk, speech is Ṛk [being the cause of the Ṛk]; prāṇaḥ sāma, prāṇa [breath, or the life force] is Sāma [for you can sing the Sāma if your prāṇa is strong]; om iti etat a-kṣaram udgīthaḥ, the syllable ‘Om’ is the udgītha [for you recite it out of love for the Sāma]; tat etat vai mithunam, it is like a couple; yat vāk ca prāṇaḥ ca ṛk ca sāma ca, which are speech and prāṇa, Ṛk and Sāma.
विमर्शे हि कृते सति, प्रतिवचनोक्तिरुपपन्ना – वाग् एव ऋक् प्राणः साम ओम् इति एतद् अक्षरम् उद्गीथः इति। वागृचोरेकत्वेऽपि न अष्टमत्वव्याघातः, पूर्वस्मात् वाक्यान्तरत्वात्। आप्तिगुणसिद्धये हि ओम् इत्येतद् अक्षरम् उद्गीथः इति। वाक्प्राणौ ऋक्सामयोनी इति वागेव ऋक् प्राणः साम इत्युच्यते। यथा क्रमम् ऋक्सामयोन्योर्वाक्प्राणयोर्ग्रहणे हि सर्वासामृचां सर्वेषां च साम्नामवरोधः कृतः स्यात्। सर्वर्क्सामावरोधे च ऋक्सामसाध्यानां च सर्वकर्मणामवरोधः कृतः स्यात्। तदवरोधे च सर्वे कामा अवरुद्धाः स्युः। ओमित्येतदक्षरम् उद्गीथः इति भक्त्याशङ्का निवर्त्यते। तद् वा एतत् इति मिथुनं निर्दिश्यते। किं तन्मिथुनमिति, आह – यद् वाक् च प्राणः च सर्वर्क्सामकारणभूतौ मिथुनम्। ऋक् च साम च इति ऋक्सामकारणौ ऋक्सामशब्दोक्तावित्यर्थः। न तु स्वातन्त्र्येण ऋक्च साम च मिथुनम्। अन्यथा हि वाक्प्राणश्च इत्येकं मिथुनम्, ऋक्साम च अपरम्, इति द्वे मिथुने स्याताम्। तथा च तद्वा एतन्मिथुनम् इत्येकवचननिर्देशोऽनुपपन्नः स्यात्। तस्मात् ऋक्सामयोन्योर्वाक्प्राणयोरेव मिथुनत्वम्॥
This dual combination of speech and life merge into each other and become one in this syllable Om. It is like a male and a female meeting and satisfying each other’s desires.
tadetanmithunamomityetasminnakṣare saṃsṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam.Tat, that; etat, this; mithunam, dual combination [i.e., speech and life]; om iti etasmin a-kṣare saṃsṛjyate, meet in this syllable Om; yadā vai, whenever; mithunau samāgacchataḥ, a couple [a male and a female] come together; tau, they; anyonyasya kāmam āpayataḥ vai, naturally satisfy each other’s desires.
He who worships Om as the udgītha [Brahman], knowing it as the one who receives everything, himself [finally] receives everything he desires.
āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste.Āpayitā, he receives; ha vai kāmānām, all he desires; bhavati, this happens; yaḥ, he who; etat, this; evam, this way [as the one who receives everything]; vidvān, knows; a-kṣaram, Om; udgītham, as udgītha [Brahman]; upāste, worships.
That a-kṣaram [Om] stands for assent. A person says Om whenever he wants to say yes. This Om is the key to progress. He who worships Om as the udgītha [Brahman], knowing it thus [as the fulfiller of all desires], has all his desires fulfilled.
tadvā etadanujñākṣaraṃ yaddhi kiṃcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste.Tat, that; vai etat, this; anujñā a-kṣaram, syllable [Om] indicates assent; yat, when; hi kim ca anujānāti, assent is to be indicated; om iti, this Om; eva tadā āha, is then uttered; eṣā u eva, this; samṛddhiḥ, progress; yat, that; anujñā, assent; samardhayitā, makes it possible; ha vai kāmānām bhavati, one attains those desires; yaḥ, he who; etat, this; evam, this way; vidvān, having known; a-kṣaram udgītham upāste, worships the syllable Om as the udgītha [Brahman].
समृद्धिगुणवांश्च ओङ्कारः। कथम्? तत् वै एतत् प्रकृतम्, अनुज्ञा-अक्षरम् अनुज्ञा च सा अक्षरं च तत्। अनुज्ञा च अनुमतिः, ओङ्कार इत्यर्थः। कथमनुज्ञेति, आह श्रुतिरेव – यद् हि किञ्च यत्किञ्च लोके ज्ञानं धनं वा अनुजानाति विद्वान् धनी वा, तत्रानुमतिं कुर्वन् ओम् इति एव तद् आह। तथा च वेदे “त्रयस्त्रिंशदित्योमिति होवाच” (BrhU.3.9.1) इत्यादि। तथा च लोकेऽपि तवेदं धनं गृह्णामि इत्युक्ते ओमित्येव आह। अत एषा उ एव एषैव हि समृद्धिः यद् अनुज्ञा या अनुज्ञा सा समृद्धिः, तन्मूलत्वादनुज्ञायाः। समृद्धो हि ओमित्यनुज्ञां ददाति। तस्यात् समृद्धिगुणवानोङ्कार इत्यर्थः। समृद्धिगुणोपासकत्वात् तद्धर्मा सन् समर्धयिता ह वै कामानां यजमानस्य भवति। य एतद् एवं विद्वान् अक्षरम् उद्गीथम् उपास्ते इत्यादि पूर्ववत्॥
With Om one begins the threefold Veda ritual, and with Om one starts reciting the Vedas. With Om one starts singing the Veda hymns, and again with Om one sings the udgān [from the Vedas, in praise of Om, or Brahman]. All this is a tribute to Om. Again, all this is possible by virtue of the essence derived from Om [in the form of wheat and other food].
teneyaṃ trayīvidyā vartate omityāśrāvayatyomiti śaṃsatyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasenaTena, by this [Om]; iyam, this; trayī vidyā vartate, threefold Veda ritual begins; om iti, with Om; āśrāvayati, the recitation begins; om iti śaṃsati, with Om begins the singing of the hymn; om iti udgāyati, with Om the udgān [the praise to Om] begins; etasya a-kṣarasya, to this a-kṣara [Brahman]; eva apacityai, to pay homage; mahimnā, for its greatness; rasena, with the essence [of Om].
He who knows about Om and he who does not know about it both work with strength they derive from Om. But knowledge and ignorance produce different results. Anything done with knowledge [about Om], with faith in the teachers and in the scriptures, and according to the principles of the Upaniṣads [or of yoga] is more fruitful. This certainly is the right tribute to Om.
tenobhau kuruto yaścaitadevaṃ veda yaśca na veda. nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati.Ubhau, both [kinds of persons]; tena, by the power of that [Om]; kurutaḥ, work; yaḥ ca, whoever; evam, as such; veda, knows; etat, this [i.e., about Om]; yaḥ ca na veda, he who does not know; vidyā ca avidyā ca nānā tu, knowledge and ignorance are entirely different things; yat eva, anything; vidyayā karoti, one does with knowledge [about Om]; śraddhayā, with respect for one’s teachers and the scriptures; upaniṣadā, as taught by the Upaniṣads [i.e., according to yoga]; tat eva, that [work]; vīryavattaram bhavati, is more powerful [i.e., more fruitful]; iti, this; khalu, certainly; etasya eva a-kṣarasya upavyākhyānam bhavati, is the right tribute to this Om.
तत्र अक्षरविज्ञानवतः कर्म कर्तव्यमिति स्थितमाक्षिपति –तेन अक्षरेण उभौ कुरुतः, यः च एतत् अक्षरम् एवं यथाव्याख्यातं वेद, यः च कर्ममात्रवित् अक्षरयाथात्म्यं न वेद, तावुभौ कुरुतः कर्म। तेयोश्च कर्मसामर्थ्यादेव फलं स्यात्, किं तत्राक्षरयाथात्म्यविज्ञानेन इति। दृष्टं हि लोके हरीतकीं भक्षयतोः तद्रसाभिज्ञेतरयोः विरेचनम् – नैवम्। यस्मात् नाना तु विद्या च अविद्या च, भिन्ने हि विद्याविद्ये, तु-शब्दः पक्षव्यावृत्त्यर्थः। न ओङ्कारस्य कर्माङ्गत्वमात्रविज्ञानमेव रसतमाप्तिसमृद्धिगुणवद्विज्ञानम्। किं तर्हि? ततोऽभ्यधिकम्। तस्मात् तदङ्गाधिक्यात् तत्फलाधिक्यं युक्तमित्यभिप्रायः। दृष्टं हि लोके वणिक्शबरयोः पद्मरागादिमणिविक्रये वणिजो विज्ञानाधिक्यात् फलाधिक्यम्। तस्मात् यद् एव विद्यया विज्ञानेन युक्तः सन् करोति कर्म श्रद्धया श्रद्दधानश्च सन्, उपनिषदा योगेन युक्तश्चेत्यर्थः, तद् एव कर्म वीर्यवत्तरम् अविद्वत्कर्मणोऽधिकफलं भवति इति। विद्वत्कर्मणो वीर्यवत्तरत्ववचनादविदुषोऽपि कर्म वीर्यवदेव भवतीत्यभिप्रायः। न च अविदुषः कर्मण्यनधिकारः, औषस्त्ये काण्डे अविदुषामप्यार्त्विज्यदर्शनात्। रसतमाप्तिसमृद्धिगुणवदक्षरम् इत्येकमुपासनम्, मध्ये प्रयत्नान्तरादर्शनात्। अनेकैर्हि विशेषणैः अनेकधा उपास्यत्वात् खलु एतस्य एव प्रकृतस्य उद्गीथाख्यस्य अक्षरस्य उपव्याख्यानं भवति॥
The gods and goddesses and the demons are both children of Prajāpati, yet they fought among themselves. The gods and goddesses then adopted the path of the udgītha, thinking they would thereby be able to overcome the demons.
devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti.Devāsurāḥ, the gods and goddesses and the demons; ha vai yatra saṃyetire, fought among themselves; ubhaye, [though] both; prājāpatyāḥ, were Prajāpati’s children; tat, at that time; ha devāḥ, the gods and goddesses then; udgītham ājahruḥ, adopted the path of the udgītha; anena, by this; enān, them [the demons]; abhibhaviṣyāmah, will overcome; iti, thinking thus.
The gods and goddesses worshipped the prāṇa presiding over the nostrils as udgītha. The demons, however, misused it. [To them it was only an organ of smelling.] That is why [because of this misuse] people smell both good and bad odours through the nostrils.
te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire taṃ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ.Te, they [the gods and goddesses]; ha nāsikyam prāṇam udgītham upāsāñcakrire, worshipped as udgītha the prāṇa [life principle] presiding over the nostrils; asurāḥ ha, the asuras, however; tam pāpmanā vividhuḥ, pierced it with evil [i.e., misused it, as if it were meant only for sense pleasure such as enjoying fragrance]; hi, this is why; eṣaḥ, this [prāṇa presiding over the nostrils]; pāpmanā viddhaḥ, is tainted with evil; tasmāt, therefore; tena, by it [i.e., the nostrils]; jighrati, smells; surabhi ca, good odour; durgandhi ca, and also bad odour.
यदा च तदुद्गीथं कर्म आजिहीर्षवः, तदा –ते ह देवाः नासिक्यं नासिकायां भवं प्राणं चेतनावन्तं घ्राणम् उद्गीथकर्तारम् उद्गातारम् उद्गीथभक्त्या उपासाञ्-चक्रिरे उपासनं कृतवन्त इत्यर्थः। नासिक्यप्राणदृष्ट्या उद्गीथ-आख्यम् अक्षरमोङ्कारम् उपासाञ्चक्रिरे इत्यर्थः। एवं हि प्रकृतार्थपरित्यागः अप्रकृतार्थोपादानं च न कृतं स्यात् – ‘खल्वेतस्याक्षरस्य ’ इत्योङ्कारो हि उपास्यतया प्रकृतः। ननु उद्गीथोपलक्षितं कर्म आहृतवन्त इत्यवोचः। इदानीमेव कथं नासिक्यप्राणदृष्ट्या उद्गीथाख्यमक्षरमोङ्कारम् उपासाञ्चक्रिर इत्यात्थ? नैष दोषः। उद्गीथकर्मण्येव हि तत्कर्तृप्राणदेवतादृष्ट्या उद्गीथभक्त्यवयवश्च ओङ्कारः उपास्यत्वेन विवक्षितः, न स्वतन्त्रः। अतः तादर्थ्येन कर्म आहृतवन्त इति युक्तमेवोक्तम्। तम् एवं देवैर्वृतमुद्गातारं ह असुराः स्वाभाविकतमआत्मानः ज्योतीरूपं नासिक्यं प्राणं देवं स्वकीयेन पाप्मना अधर्मासङ्गरूपेण विविधुः विद्धवन्तः, संसर्गं कृतवन्त इत्यर्थः। स हि नासिक्यः प्राणः कल्याणगन्धग्रहणाभिमानासङ्गाभिभूतविवेकविज्ञानो बभूव। स तेन दोषेण पाप्मसंसर्गी बभूव। तदिदमुक्तमसुराः पाप्मना विविधुरिति। यस्मादासुरेण पाप्मना विद्धः, तस्मात् तेन पाप्मना प्रेरितः प्राणः दुर्गन्धग्राहकः प्राणिनाम्। अतः तेन उभयं जिघ्रति लोकः सुरभि च दुर्गन्धि च, पाप्मना हि एषः यस्मात् विद्धः। उभयग्रहणम् अविवक्षितम् – “यस्योभयं हविरार्तिमार्च्छति” (TaitBr.3.7.1) इति यद्वत्। “यदेवेदमप्रतिरूपं जिघ्रति” (BrhU.1.3.3) इति समानप्रकरणश्रुतेः॥
3. Next the gods and goddesses worshipped speech as udgītha [i.e., they used speech in praise of Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. This is why people use the organ of speech to speak both truth and untruth. This happens beacuse speech was pierced with evil. 4. Next the gods and goddesses worshipped the eye as udgītha [as a praise to Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. This is why people see both good and bad things with the eyes. They see both because of ignorance. 5. Next the gods and goddesses worshipped the faculty of hearing as udgītha [in order to praise Om]. The demons, however, pierced it with evil [i.e., misused it out of ignorance]. As a result, people hear both pleasant and unpleasant things with the ears. This happens because of ignorance. 6. Next, the gods and goddesses worshipped the mind, because the mind makes it possible for them to chant the udgītha [the praise to Om]. But the demons even vitiated the mind. As a result, the mind has both good and bad thoughts. This happens because of ignorance.
3. atha ha vācamudgīthamupāsāṃcakrire tāṃ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā.Atha ha, next; vācam, speech; udgītham upāsāñcakrire, [the gods and goddesses] worshipped as udgītha; tām ha asurāḥ pāpmanā vividhuḥ, the asuras pierced it with evil [i.e., misused it]; tasmāt, that is why; tayā, by it [the organ of speech]; vadati, one speaks; ubhayam satyam ca anṛtam ca, both truth and untruth; pāpmanā hi eṣā viddhā, because this [speech] was pierced with evil [by the ignorant demons].
4. atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham.
Atha ha, next; cakṣuḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the eye as udgītha [in praise of Om]; asurāḥ ha, the demons, however; tat, that [eye]; pāpmanā vividhuḥ, pierced with evil [misused it from ignorance]; tasmāt, this is why; tena, by this [eye]; paśyati, one sees; ubhayam darśanīyam ca a-darśanīyam ca, both good and bad sights; hi, because; etat, this [eye]; pāpmanā viddham, was pierced by evil.
5. atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham.
Atha ha, next; śrotram udgītham upāsāñcakrire, [the gods and goddesses] worshipped the faculty of hearing as their udgītha [praise to Om]; asurāḥ ha, the asuras, however; tat, that faculty; pāpmanā vividhaḥ, pierced with evil [misused from ignorance]; tasmāt, that is why; tena, by it [the organ of hearing]; ubhayam śṛṇoti śravaṇīyam ca aśravaṇīyam ca, one hears both pleasant and unpleasant things; hi, because; etat, this [faculty]; pāpmanā viddham, was pierced by evil [i.e., was misused by the ignorant].
6. atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃsaṃkalpate saṃkalpanīyaṃca cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham.
Atha ha, next; manaḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the mind for its role in chanting the udgītha; asurāḥ ha, the asuras, however; tat, that [mind]; pāpmanā vividhuḥ, poisoned it with bad thoughts; tasmāt, for that reason; tena, in the mind; ubhayam saṅkalpanīyam ca asaṅkalpanīyam ca saṅkalpayate, one thinks both good and bad thoughts; pāpmanā hi etat viddham, because the mind is vitiated by evil [ignorance].
Next, the gods and goddesses worshipped the chief prāṇa as udgītha. As regards the demons, they all met their end in prāṇa, just as [chunks of earth] break into pieces when they hit an unbreakable stone.
atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire taṃhāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvaṃsetaivam.Atha ha, next; yaḥ eva mukhyaḥ prāṇaḥ, the chief prāṇa [the vital force, inclusive of its five aspects – prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsāñcakrire, [the gods and goddesses] worshipped him as udgītha; yathā, just as; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, hit against; vidhvaṃseta, broken into pieces [and are destroyed]; [in the same way] asurāḥ ca, the demons also; tam ha ṛtvā vidadh vaṃsuḥ, hit against it [prāṇa] and were destroyed.
Just as when chunks of earth are thrown against an unbreakable stone they are themselves reduced to dust, similarly, if anyone wishes ill or causes an injury to a person who knows prāṇa, he invites his own destruction thereby. The person who knows prāṇa is immune to injury like a piece of unbreakable stone.
yathāśmānamākhaṇamṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ.Evam yathā, just as [chunks of earth]; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, having hit; vidhvaṃsate, are smashed; evam ha eva, in the same way; saḥ vidhvaṃsate, a person gets totally destroyed; yaḥ pāpam kāmayate, who wishes ill; evamvidi, of a person who knows thus [the true nature of prāṇa]; yaḥ ca enam abhidāsati, or who causes an injury to such a person; saḥ eṣaḥ, he [who knows] this [prāṇa]; aśmā ākhaṇaḥ, [is like] a stone that can never be broken.
एवंविदः प्राणात्मभूतस्य इदं फलमाह – यथा अश्मानम् इति। एष एव दृष्टान्तः। एवं ह एव स विध्वंसते विनश्यति। कोऽसाविति, आह – य एवंविदि यथोक्तप्राणविदि पापं तदनर्हं कर्तुं कामयते इच्छति यः च अपि एनम् अभिदासति हिनस्ति प्राणविदं प्रति आक्रोशताडनादि प्रयुङ्क्ते, सोऽप्येवमेव विध्वंसत इत्यर्थः। यस्मात् स एष प्राणवित् प्राणभूतत्वात् अश्माखण इव अश्माखणः अधर्षणीय इत्यर्थः। ननु नासिक्योऽपि प्राणः वाय्वात्मा, यथा मुख्यः। तत्र नासिक्यः प्राणः पाप्मना विद्धः – प्राण एव सन्, न मुख्यः – कथम्? नैष दोषः। नासिक्यस्तु स्थानकरणवैगुण्यात् असुरैः पाप्मना विद्धः, वाय्वात्मापि सन्। मुख्यस्तु तदसम्भवात् स्थानदेवताबलीयस्त्वात् न विद्ध इति श्लिष्टम् – यथा वास्यादयः शिक्षावत्पुरुषाश्रयाः कार्यविशेषं कुर्वन्ति, न अन्यहस्तगताः, तद्वत् दोषवद्ध्राणसचिवत्वाद्विद्धा घ्राणदेवता, न मुख्यः॥
So far as the chief prāṇa is concerned, there is no good or bad odour for it. This is because it is pure [i.e., it is never touched by anything evil born of egotism]. If this prāṇa eats and drinks anything, it does so only to sustain the sense organs [such as the eyes, the ears, and so on]. When death occurs, the chief prāṇa does not eat or drink anything [and as a result, the sense organs collapse]. They seem to have left the body. [They still want to eat and drink, however, so that they may live, and] this is indicated by the fact that a person dies with the mouth open.
naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti.Etena eva, by this [chief prāṇa]; nā surabhi, no sweet odour; na durgandhi, no bad odour; vijānāti, is known; hi, because; eṣaḥ, this [prāṇa]; apahata-pāpmā, is pure [untouched by evil]; tena, by that [prāṇa]; yat aśnāti, whatever a person eats; yat pibati, whatever a person drinks; tena, by this [eating and drinking]; itarān prāṇān, the sense organs; avati, sustains; u antataḥ, at the time of death; etam, this [chief prāṇa]; avittvā eva, without receiving any food and drink; utkrāmati, goes out of the body; [this is why] antataḥ, at the time of death; vyādadāti eva, a person has the mouth open.
यस्मान्न विद्धः असुरैः मुख्यः, तस्मात् न एव एतेन सुरभि न दुर्गन्धि च विजानाति लोकः। घ्राणेनैव तदुभयं विजानाति। अतश्च पाप्मकार्यादर्शनात् अपहतपाप्मा अपहतः विनाशितः अपनीतः पाप्मा यस्मात् सोऽयमपहतपाप्मा हि एषः, विशुद्ध इत्यर्थः। यस्माच्च आत्मंभरयः कल्याणाद्यासङ्गवत्त्वात् घ्राणादयः – न तथा आत्मंभरिर्मुख्यः। किं तर्हि? सर्वार्थः। कथमिति, उच्यते – तेन मुख्येन यद् अश्नाति यत् पिबति लोकः तेन अशितेन पीतेन च इतरान् प्राणान् घ्राणादीन् अवति पालयति। तेन हि तेषां स्थितिर्भवतीत्यर्थः। अतः सर्वंभरिः प्राणः। अतो विशुद्धः। कथं पुनर्मुख्याशितपीताभ्यां स्थितिः इतरेषां गम्यत इति, उच्यते – एतम् उ एव मुख्यं प्राणं मुख्यप्राणस्य वृत्तिम्, अन्नपाने इत्यर्थः, अन्ततः अन्ते मरणकाले अवित्त्वा अलब्ध्वा उत्क्रामति, घ्राणादिप्राणसमुदाय इत्यर्थः। अप्राणो हि न शक्नोत्यशितुं पातुं वा। तदा उत्क्रान्तिः प्रसिद्धा घ्राणादिकलापस्य। दृश्यते हि उत्क्रान्तौ प्राणस्याशिशिषा, यतः व्याददाति एव, आस्यविदारणं करोतीत्यर्थः। तद्धि अन्नालाभे उत्क्रान्तस्य लिङ्गम्॥
The sage Aṅgirā worshipped the chief prāṇa as udgītha [i.e., Brahman, to whom the udgītha is addressed]. The chief prāṇa is referred to as āṅgirasa, for it is the rasa [i.e., the essence, or support] of all the aṅgas [organs].
taṃ hāṅgirā udgīthamupāsāṃcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ.Tam, that [the chief prāṇa]; ha aṅgirāḥ, the sage Aṅgirā; udgītham, as udgītha [the Supreme]; upāsāñcakre, worshipped; etam, this [Supreme Being, the chief prāṇa]; u eva āṅgirasam, as Āṅgirasa; manyante, [people] regard; aṅgānām yat rasaḥ, for it is the essence [support] of all the aṅgas [the organs].
This is why Bṛhaspati worshipped prāṇa as udgītha. Prāṇa is regarded as Bṛhaspati, for vāk [speech] is great [bṛhatī] and prāṇa is its lord [pati].
tena taṃ ha bṛhaspatirudgīthamupāsāṃcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ.Tena, for that reason; bṛhaspatiḥ, Bṛhaspati; ha tam, that [prāṇa]; udgītham upāsāñcakre, worshipped prāṇa as udgītha [as Brahman, to whom Om is sung]; etam u eva bṛhaspatim manyante, they regard this [prāṇa] as Bṛhaspati; hi, for; vāk, speech; bṛhatī, is powerful; tasyāḥ eṣaḥ patiḥ, prāṇa is its lord.
तथा वाचो बृहत्याः पतिः तेन असौ बृहस्पतिः॥
This is why Āyāsya worshipped prāṇa as udgītha. They regarded this as Āyāsya for it is that which comes [ayate] out of the mouth [āsyāt].
tena taṃ hāyāsya udgīthamupāsāṃcakra etamu evāyāsyaṃ manyanta āsyādyadayate.Tena, for that reason; tam, that [i.e., the chief prāṇa]; ha āyāsya, the sage Āyāsya [or, that which comes out of the mouth]; udgītham, as udgītha; upāsāñcakre, worshipped; etam u eva āyāsyam manyante, they regarded this as Āyāsya; yat āsyāt ayate, that which comes out of the mouth.
तथा यत् यस्मात् आस्यात् अयते निर्गच्छति तेन आयास्यः ऋषिः प्राण एव सन् इत्यर्थः। तथा अन्योऽप्युपासकः आत्मानमेव आङ्गिरसादिगुणं प्राणम् उद्गीथम् उपासीतेत्यर्थः॥
The sage Baka, son of Dalbha, came to know prāṇa as it was. That is why the sages of Naimiṣa forest selected him as the singer of their udgītha. He, in his turn, fulfilled their wishes.
tena taṃha bako dālbhyo vidāṃcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati.Dālbhyaḥ, the son of Dalbha; bakaḥ, the sage Baka; ha tam, that [prāṇa]; tena, with the qualities as stated; vidāñcakāra, came to know; saḥ, he [Baka]; ha naimiṣīyānām, of the sages of Naimiṣa forest; udgātā, the singer of the udgītha; babhūva, became; ha ebhyaḥ kāmān, according to the wishes [of the forest dwellers]; saḥ āgāyati sma, he sang [the udgītha].
न केवलमङ्गिरःप्रभृतय उपासाञ्चक्रिरे। तं ह बको नाम दल्भस्यापत्यं दाल्भ्यः विदाञ्चकार यथादर्शितं प्राणं विज्ञातवान्। विदात्वा च स ह नैमिशीयानां सत्रिणाम् उद्गाता बभूव। स च प्राणविज्ञानसामर्थ्यात् एभ्यः नैमिशीयेभ्यः कामान् आगायति स्म ह आगीतवान्किलेत्यर्थः॥
If a person knows the real meaning of prāṇa and worships it as udgītha a-kṣara [i.e., as A-kṣara Brahman] he himself becomes A-kṣara Brahman. He then worships everyone he wants to worship [i.e., in singing for prāṇa he sings for all], and he attains all he desires. This is the attainment on the level of the body [adhyātma]. [The inner attainment is that he becomes one with prāṇa – that is, a-kṣara Brahman.]
āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam.Yaḥ, he who; evam, as such; vidvān, knows; etat, this [prāṇa]; udgītham a-kṣaram, as udgītha a-kṣara [a-kṣara means both ‘syllable’ and ‘the undecaying,’ which is a name of Brahman]; upāste, worships [or meditates on]; vai kāmānām āgātā ha bhavati, he thereby becomes the udgātā [singer] of all that he desires; iti adhyātmam, this is so far as the udgītha relating to the body is concerned.
ChanU.1.03 Meditation on the Udgītha as the Sun and the Vyāna
Next, how you worship from the standpoint of the forces of nature: There is the sun rising to give us heat. Worship it as udgītha. The sun rises to pray, as it were, for the welfare of all living beings. As it rises, it dispels the fear of darkness. One who knows this overcomes the fear of ignorance about birth and death.
athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati. udyaṃstamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda.Atha, next; adhidaivatam, relating to the elements [such as rain, lightning, and other forces of nature]; yaḥ eva asau, that [i.e., the sun] over there which; tapati, gives us heat; tam, to that; udgītham upāsīta, worship as udgītha; udyan, as it rises; vai eṣaḥ, this [sun]; prajābhyaḥ, for all living beings; udgāyati, [as if] it prays for their well-being; udyan, as [the sun] rises; tamaḥ bhayam apahanti, it removes the fear of darkness; yaḥ, one who; evam veda, knows this; vai bhayasya, the fear [of birth and death]; tamasaḥ, ignorance; apahantā bhavati, overcomes.
This prāṇa and that sun are alike. Prāṇa is warm, and the sun is also warm. Prāṇa is called svara [when it is ‘going out’ at the time of death]. The sun is also described as svara [when it ‘sets’] and pratyāsvara [when it ‘comes back’]. Therefore, worship both prāṇa and the sun as udgītha.
samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta.Ayam, this [prāṇa]; ca asau, and that [sun]; samānaḥ eva, are equivalent; u ayam, this [prāṇa]; uṣṇaḥ, is warm; ca asau, and that [sun]; uṣṇaḥ, is warm; imam, this [prāṇa]; svaraḥ iti ācakṣate, [sages] call it svara [‘outgoing,’ at the time of death]; amum, that [sun]; svaraḥ iti, has set; pratyāsvaraḥ iti, [and] has returned [this is what people say]; tasmāt vai, for that reason; etam, this [going out]; imam, this [prāṇa]; ca amum, and that [sun]; udgītham upāsīta, worship as udgītha.
यद्यपि स्थानभेदात्प्राणादित्यौ भिन्नाविव लक्ष्येते, तथापि न स तत्त्वभेदस्तयोः। कथम् –समान उ एव तुल्य एव प्राणः सवित्रा गुणतः, सविता च प्राणेन। यस्मात् उष्णोऽयं प्राणः उष्णः च असौ सविता। किञ्च स्वर इति इमं प्राणम् आचक्षते कथयन्ति, तथा स्वर इति प्रत्यास्वर इति च अमुं सवितारम्। यस्मात् प्राणः स्वरत्येव न पुनर्मृतः प्रत्यागच्छति, सविता तु अस्तमित्वा पुनरप्यहन्यहनि प्रत्यागच्छति, अतः प्रत्यास्वरः। अस्मात् गुणतो नामतश्च समानावितरेतरं प्राणादित्यौ। अतः तत्त्वाभेदात् एतं प्राणम् इमम् अमुं च आदित्यम् उद्गीथम् उपासीत॥
Worship vyāna [the breath held between prāṇa and apāna that enables you to speak] as udgītha. Prāṇa is the breath drawn out and apāna is the breath drawn in. Vyāna is the breath held between prāṇa and apāna. This vyāna is also called vāk [speech], for in speaking a person has to hold the breath.
atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ. atha yaḥ prāṇāpānayoḥ saṃdhiḥ sa vyāno yo vyānaḥ sā vāk. tasmādaprāṇannanapānanvācamabhivyāharati.Atha, indirectly; khalu vyānam eva udgītham upāsīta, one should worship vyāna [the bridge between prāṇa (breathing out) and apāna (breathing in)] as udgītha; yat vai prāṇiti, that which is breathed out; saḥ prāṇaḥ, that is prāṇa; yat apāniti, that which is breathed in; saḥ apānaḥ, that is apāna; atha yat prāṇa-apānayoḥ sandhiḥ, then the bridge between prāṇa and apāna; saḥ vyānaḥ, that is vyāna; yaḥ vyānaḥ sā vāk, that which is vyāna is speech; tasmāt, therefore; aprāṇan, without exhaling; anapānan, without inhaling; vācam abhivyāharati, a person speaks.
Whatever is vāk [speech] is also the Ṛk [part of the Ṛg Veda]. This is why a person stops breathing out and breathing in when reciting the Ṛk mantras. Whatever is the Ṛk is also the Sāma. This is why one recites the Sāma without breathing out or breathing in. That which is the Sāma is also the udgītha. This is why when one sings the udgītha one stops both breathing out and breathing in.
yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati.Yā vāk sā ṛk, that which is speech is Ṛk; tasmāt, because [they are one]; aprāṇan anapānan, breathing out and in are suspended; ṛcam, the Ṛg Veda; abhivyāharati, one recites; yā ṛk tat sāma, that which is the Ṛk is also the Sāma; tasmāt, because [they are one and the same]; aprāṇan anapānan sāma gāyati, one suspends breathing out and in when singing the Sāma; yat sāma saḥ udgīthaḥ, that which is the Sāma is the udgītha; tasmāt aprāṇan anapānan udgāyati, because one sings the udgītha by suspending both breathing out and breathing in.
तथा वाग्-विशेषाम् ऋचम्, ऋक्-संस्थं च साम, सामावयवं च उद्गीथम्, अप्राणन् अनपानन् व्यानेनैव निर्वर्तयतीत्यभिप्रायः॥
This is why, while doing feats demanding great strength – such as producing a fire by rubbing one stick of wood against another, running up to a target, or bending a stiff bow – a person does not breathe out or breathe in. For this reason, one should worship this holding of breath, called vyāna, as udgītha [Om].
ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānaṃstāni karotyetasya hetorvyānamevodgīthamupāsīta.Ataḥ, this is why; yāni, those; anyāni, other; vīryavanti, demanding great strength; karmāṇi, feats; yathā, such as; agneḥ manthanam, igniting a fire by rubbing one piece of wood against another; ājeh, a target; saraṇam, running up to; dṛḍhasya dhanuṣaḥ āyamanam, bending a stiff bow; aprāṇan anapānan, without breathing out or breathing in; tāni, all those [feats]; karoti, one accomplishes; etasya hetoḥ, for this reason; vyānam eva, vyāna; udgītham, as udgītha [Om]; upāsīta, one should worship.
Now, one should worship the syllables ut, gī and tha separately in the word udgītha. Prāṇa is represented by ut, because by prāṇa everything arises. Speech (vāk) is represented by gī, because words are called gira; Food (anna is represented by tha, for all this [i.e., this world] is supported by food.
atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdaṃsarvaṃsthitam.Atha, now; khalu udgīthākṣarāṇi ‘ut-gī-tha’ iti upāsīta, worship the syllables ut, gī, and tha separately in the word udgītha; prāṇaḥ eva ut, prāṇa is this ut; prāṇena hi, because by prāṇa; uttiṣṭhati, arises [everything]; vāk gīḥ, vāk [speech] is gī; vācaḥ ha giraḥ iti ācakṣate, because words are called gira; annam tham, food is tha; hi idam sarvam, for all this [i.e., this world]; anne sthitam, is supported by food.
अथ अधुना खलु उद्गीथाक्षराणि उपासीत भक्त्यक्षराणि मा भूवन्नित्यतो विशिनष्टि – उद्गीथ इति। उद्गीथनामाक्षराणीत्यर्थः – नामाक्षरोपासनेऽपि नामवत एवोपासनं कृतं भवेत् अमुकमिश्रा इति यद्वत्। प्राण एव उत्, उदित्यस्मिन्नक्षरे प्राणदृष्टिः। कथं प्राणस्य उत्त्वमिति, आह – प्राणेन हि उत्तिष्ठति सर्वः, अप्राणस्यावसाददर्शनात्। अतोऽस्त्युदः प्राणस्य च सामान्यम्। वाक् गीः, वाचो ह गिर इति आचक्षते शिष्टाः। तथा अन्नं थम्, अन्ने हि इदं सर्वं स्थितम्। अतः अस्त्यन्नस्य थाक्षरस्य च सामान्यम्॥
Heaven is ut, the space between heaven and the earth is gī, and the earth is tha. The sun is ut, air is gī, and fire is tha. The Sāma Veda is ut, the Yajur Veda is gī, and the Ṛg Veda is tha. The scriptures reveal their meaning to the seeker if he knows all this. One who worships ut-gī-tha as above gets plenty of food and also eats plenty of food. [Such a person also gets enlightenment.]
dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnisthaṃ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti.Dyauḥ, heaven; eva ut, is ut; antar-ikṣam gīḥ, the space between heaven and earth is gī; pṛthivī tham, the earth is tha; ādityaḥ eva ut, the sun is ut; vāyuḥ gīḥ, air is gī; agniḥ tham, fire is tha; sāma vedaḥ eva ut, the Sāma Veda is ut; yajur vedaḥ gīḥ, the Yajur Veda is gī; ṛg vedaḥ tham, the Ṛg Veda is tha; vāk, the Ṛg Veda and other scriptures; asmai, to him [the spiritual seeker]; doham, the goal [he is seeking]; dugdhe, gives him of itself; yaḥ vācaḥ dohaḥ, the goal is the knowledge of the scriptures; yaḥ evam vidvān, the seeker who knows this; etāni udgīthākṣarāṇi ut-gī-tha iti upāste, [and] worships these syllables of udgītha; annavān, he has plenty of food; annādaḥ bhavati, [and] he enjoys eating that food [i.e., he becomes illumined].
Now here are instructions about how one attains one’s desired objectives: Keep meditating on the objectives. Also, pray for the objectives by singing the appropriate Sāma, and remember that the Sāma is the source of the things you are asking for.
atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet.Atha khalu, now; āśīḥ samṛddhiḥ, instructions about how desired objectives can be obtained; upasaraṇāni, the things desired; iti, in this way; upāsīta, one should meditate upon; yena sāmnā, by that Sāma; stoṣyan syāt, one sings; tat sāma upadhāvet, one should meditate upon that Sāma.
The Ṛk from which this Sāma is derived, the sage who conceived of this Sāma prayer, and the deity to whom the prayer is addressed – meditate on all of them.
yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet.Tām ṛcam, that Ṛk; yasyām ṛci, on which Ṛk [the Sāma is based]; tam ṛṣim yat ārṣeyam, that sage who conceived of it; yām devatām abhiṣṭoṣyan syāt, the deity to whom the prayer is addressed; tām devatām, that deity; upadhāvet, one should meditate on.
यस्यामृचि तत्साम तां च ऋचम् उपधावेत् देवतादिभिः। यदार्षेयं साम तं च ऋषिम्। यां देवताम् अभिष्टोष्यन् स्यात् तां देवताम् उपधावेत्॥
One may use the Gāyatrī or some other hymn when praying, but one should meditate on it. Again, one may use a number of Sāma mantras while praying, but one must meditate on them [along with the deities to whom they are addressed].
yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttaṃstomamupadhāvet.Yena chandasā, by the Gāyatrī or whatever other hymn; stoṣyan syāt, one is going to pray; tat chandaḥ upadhāvet, one should meditate on that hymn; yena stomena stoṣyamāṇaḥ syāt, the group of Sāmas by which a person is going to pray; tam stomam upadhāvet, one should meditate on those Sāmas [along with the deities to whom they are addressed].
No matter what direction one may face while praying, one should meditate on that direction [along with the presiding deities of that direction].
yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet.Yām diśam abhiṣṭoṣyan syāt, whatever direction a person may face while praying; tām diśam upadhāvet, one should worship that direction [and also the deities presiding over that direction].
Finally, as a person ends his prayer, he should ask for whatever he desires, making sure, however, that his pronunciation is correct. He should also think of himself [including his name, lineage, and caste]. Then whatever desire he has while praying is promptly and surely fulfilled.
ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti.Antataḥ, as one ends one’s prayer; kāmam dhyāyan apramattaḥ, one should think of whatever one desires, making sure that the pronunciation of words is correct; ātmānam, oneself; upasṛtya, thinking of [one’s name, lineage, and caste]; stuvīta, praise; yat kāmaḥ, whatever desire one has; stuvīta, while praying; kāmaḥ, that desire; abhyāsaḥ, promptly; ha, surely; asmai, to the person concerned; samṛdhyeta, prosperity goes. [The repetition is for emphasis.]
ChanU.1.04 Meditation on Om as Fearlessness and Immortality
Om is the closest word to Brahman. Recite this Om as if you are worshipping Brahman. [That is, treat this Om as the symbol of Brahman and concentrate on the idea of their oneness.] How you recite this Om is being explained.
omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam.Om iti, this Om [is closest to Brahman]; etat a-kṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained.
The gods and goddesses were afraid of death, so they took refuge in the rites and rituals of the three Vedas. They covered themselves, as it were, with mantras. Because they covered themselves with mantras, the mantras came to be known as chandas.
devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśaṃste yadebhiracchādayaṃstacchandasāṃ chandastvam.Devāḥ, the gods and goddesses; vai mṛtyoḥ bibhyataḥ, are afraid of death; trayīm vidyām prāviśan, they took refuge in the three Vedas [i.e., they decided to perform Veda rites and rituals in order to escape death]; te, they; ebhiḥ acchādayan, covered themselves with the mantras; yat tad, because; chandasām chandastvam, the mantras came to be known as chandas
Just as a person can see a fish swimming in shallow water [i.e., the fish is exposed to the risk of being caught], in the same way, Death could see the gods and goddesses when they depended on Veda rituals [i.e., they were in easy reach of Death]. Realizing this, the gods and goddesses switched over to the recitation of Om.
tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi. te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan.Yathā, just as; udake, in shallow water; matsyam, a fish [swimming]; paripaśyet, a person can see; evam, in the same way; tatra, in those [Veda rites and rituals]; ṛci sāmni yajuṣi, in the Ṛg, Sāma, and Yajur Vedas; tān, those gods and goddesses; mṛtyuḥ, Death; paryapaśyat, saw [i.e., they could not escape death through Veda rituals]; te, they [the gods and goddesses]; nu viditvā, having realized [that they were still susceptible to death]; ṛcaḥ sāmnaḥ yajuṣaḥ ūrdhvāḥ, turned away from Ṛk, Sāma, and Yajur rituals; svaram eva prāviśan, took to [reciting] Om.
When people recite the Ṛk, they start with Om, reciting it with great enthusiasm. They do the same when they recite the Sāma and Yajus. This Om is a-kṣara and also svara. It is a symbol of immortality and fearlessness. When the gods and goddesses took refuge in it, they attained immortality and fearlessness.
yadā vā ṛcamāpnotyomityevātisvaratyevaṃsāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan.Yadā vai, whenever; ṛcam āpnoti, a person recites Ṛk mantras; om iti eva atisvarati, that person recites Om with great enthusiasm; evam sāma evam yajuḥ, so also the Yajus and Sāma mantras; eṣaḥ u svaraḥ yat etat a-kṣaram, this a-kṣara [Om] is svara; etat amṛtam abhayam, this is immortal and fearless; tat praviśya, having taken shelter in it; devāḥ amṛtāḥ abhayāḥ abhavan, the gods and goddesses became immortal and fearless.
कथं पुनः स्वरशब्दवाच्यत्वमक्षरस्येति, उच्यते –यदा वै ऋचम् आप्नोति ओमिति एवातिस्वरति एवं साम एवं यजुः। एष उ स्वरः। कोऽसौ? यद् एतद् अक्षरम् एतद् अमृतम् अभयम्, तत् प्रविश्य यथागुणम् एव अमृता अभयाः च अभवन् देवाः॥
Even now anyone who knows this Om and worships it thus can attain the fearlessness and immortality of Om, which is a-kṣara, or svara. By becoming one with Om, a person can attain immortality, just as the gods and goddesses did.
sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaraṃ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati.Saḥ yaḥ, one who; evam etat a-kṣaram vidvān praṇauti, knows this a-kṣara and respects it as such; etat eva svaram, that known as svara; amṛtam abhayam a-kṣaram praviśati, becomes one with the immortal and fearless a-kṣara [Om]; tat, that [a-kṣara]; praviśya, having become one with [a-kṣara]; devāḥ yat amṛtāḥ, by which the gods and goddesses became immortal; tat amṛtaḥ bhavati, that person also becomes immortal.
स यः अन्योऽपि देववदेव एतद् अक्षरम् एवम् अमृताभयगुणं विद्वान् प्रणौति स्तौति। उपासनमेवात्र स्तुतिरभिप्रेता, स तथैव एतद् एवाक्षरं स्वरम् अमृतम् अभयं प्रविशति। तत् प्रविश्य च – राजकुलं प्रविष्टानामिव राज्ञोऽन्तरङ्गबहिरङ्गतावत् न परस्य ब्रह्मणोऽन्तरङ्गबहिरङ्गताविशेषः – किं तर्हि? यद् अमृता देवाः येनामृतत्वेन यदमृता अभूवन्, तेनैवामृतत्वेन विशिष्टः तद् अमृतो भवति। न न्यूनता नाप्यधिकता अमृतत्वे इत्यर्थः॥
ChanU.1.05 Meditation on Om as the Sun and the Prāṇa
That which is udgītha is also praṇava [Om]. So also, that which is praṇava is udgītha. That sun is udgītha, and it is also praṇava, because it seems to say Om [or, has the word Om in its mind] when it appears.
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti.Atha, next; yaḥ khalu udgīthaḥ, that which is udgītha; saḥ praṇavaḥ, is praṇava [Om]; yaḥ praṇavaḥ saḥ udgīthaḥ, that which is praṇava is also udgītha; asau vai ādityaḥ udgīthaḥ, that sun is udgītha; eṣaḥ praṇavaḥ, it is also praṇava; hi, for; eṣaḥ, the sun; om iti svaran eti, appears with the word Om in its mind.
प्राणादित्यदृष्टिविशिष्टस्योद्गीथस्योपासनमुक्तमेवानूद्य प्रणवोद्गीथयोरेकत्वं कृत्वा तस्मिन्प्राणरश्मिभेदगुणविशिष्टदृष्ट्या अक्षरस्योपासनमनेकपुत्रफलमिदानीं वक्तव्यमित्यारभ्यते –अथ खलु य उद्गीथः स प्रणवः बह्वृचानाम्, यः च प्रणवः तेषां स एव च्छान्दोग्ये उद्गीथ-शब्द-वाच्यः। असौ वा आदित्य उद्गीथः एष प्रणवः। प्रणव-शब्द-वाच्योऽपि स एव बह्वृचानाम्, नान्यः। उद्गीथ आदित्यः कथम्? उद्गीथाख्यम् अक्षरम् ओमिति एतत् एषः हि यस्मात् स्वरन् उच्चारयन्, अनेकार्थत्वाद् धातूनाम्। अथवा स्वरन् गच्छन् एति। अतः असावुद्गीथः सविता॥
The sage Kauṣītaki said to his son: ‘I worshipped the sun and its rays as one. That is why I had only one son, which is you. If you worship the sun and its rays separately, you will then have many children.’ This is the worship of the forces of nature.
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīṃstvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam.Kauṣītakiḥ putram uvāca, the sage Kauṣītaki said to his son; etam, this [sun with its rays]; eva, as one; aham abhyagāsiṣam, I greeted [welcomed]; tasmāt, because [of my worshipping it as one]; tvam mama ekaḥ asi, you are my only son; tvam raśmīn paryāvartayāt, if you worship the sun and its rays separately; te bahavaḥ vai bhaviṣyanti, you will have many children; iti adhidaivatam, this is the worship of the forces of nature.
Next, this is how worship concerning the physical body is performed: One should worship the chief prāṇa as udgītha, for it seems to say Om as it makes the organs [of perception and action] function.
athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti.Atha, now; adhyātmam, concerning one’s own body; yaḥ eva ayam mukhyaḥ prāṇaḥ, that which is the chief prāṇa [which divides itself into five functions: prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsīta, one should worship as udgītha; hi, for; eṣaḥ, this [prāṇa]; om iti svaran, uttering Om; eti, activates [all the organs – of speech, vision, etc.].
The sage Kauṣītaki said to his son: ‘I worshipped prāṇa as just one entity, and therefore I had only one son. I suggest that you worship prāṇa as one with manifold qualities and with many forms while thinking, “May my children be many”’.
etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇāṃstvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti.Kauṣītakiḥ ha putram uvāca, Kauṣītaki said to his son; aham u etam eva abhyagāsiṣam, I worshipped this [prāṇa] as one; tasmāt, that is why; tvam mama ekaḥ, you are my only son; tvam prāṇān bhūmānam abhigāyatāt, you should worship prāṇa as many [i.e., with manifold qualities and forms]; me bahavaḥ vai bhaviṣyanti iti, thinking, ‘May my children be many.’
For certain, that which is udgītha is praṇava, and that which is praṇava is also udgītha. Should the person performing a sacrifice make mistakes in pronunciation, that can be rectified [when he has the knowledge that udgītha and praṇava are the same].
atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti.Atha khalu, for certain; yaḥ udgīthaḥ saḥ praṇavaḥ, that which is udgītha is praṇava; yaḥ praṇava saḥ udgīthaḥ, that which is praṇava is also udgītha; hotṛṣadanāt api eva ha durudgītam, it is not unlikely that the person performing a sacrifice will err in pronunciation; anusamāharati iti, that can be rectified [the statement is repeated to emphasize its importance].
This earth is like the Ṛg Veda, and fire is like the Sāma Veda. The Sāma is based on the Ṛg Veda, and this is why the Sāṃa is sung based on the Ṛg Veda. The earth is sā and fire is ama. This sā and ama together make Sāma.
iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍha़ṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyata iyameva sāgniramastatsāma.Iyam, this [earth]; eva ṛk, is like the Ṛg Veda; agniḥ sāma, fire is like the Sāma Veda; tat etat sāma etasyām ṛci adhyūḍham, the Sāma Veda is based on the Ṛg Veda; tasmāt, therefore; ṛci adhyūḍham sāma gīyate, the Sāma Veda is sung based on the Ṛg Veda; iyam eva sā, this [earth] is the sā [of Sāma]; agniḥ amaḥ, fire is ama [of Sāma]; tat sāma, that [if joined together] is Sāma [i.e., sā + ama].
The space between heaven and earth is the Ṛk, and air is the Sāma. This Sāma [called air] is based on the Ṛk [called the space between heaven and earth]. This is why the Sāma is sung based on the Ṛk. The space between heaven and earth is sā, and earth is ama. Together they are Sāma.
antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate'ntarikṣameva sā vāyuramastatsāma.antar-ikṣam, the space between heaven and earth; eva ṛk, is nothing but the Ṛk; vāyuḥ sāma, air is the Sāma; tat etat sāma, this Sāma [called air]; etasyām ṛci adhyūḍham, is based on the Ṛk [called the antar-ikṣa]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; antar-ikṣam eva sā, the space between heaven and earth is sā; vāyuḥ amaḥ, air is ama; tat sāma, that [if joined together] is Sāma.
अन्तरिक्षम् एव ऋक् वायुः साम इत्यादि पूर्ववत्॥
3. Heaven is the Ṛk, and the sun is the Sāma. This Sāma [called the sun] is based on the Ṛk [called heaven]. This is why Sāma scholars sing songs based on the Ṛk. Heaven is sā, and the sun is ama. Together they are Sāma. 4. The stars are the Ṛk, and the moon is the Sāma. This Sāma [called the moon] is based on the Ṛk [called the stars]. This is why Sāma scholars sing songs based on the Ṛk. The stars are the sā, and the moon is ama. Together they are Sāma.
3. dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate dyaureva sādityo'mastatsāma.Dyauḥ, the heaven; eva ṛk, is Ṛk; ādityaḥ sāma, the sun is Sāma; tat etat sāma, that Sāma [which is known as the sun]; etasyām ṛci adhyūḍham, is based on the Ṛk [heaven]; tasmāt, that is why; ṛci adhyūḍham sāma [sāmagaiḥ] gīyate, the Sāma scholars sing the Sāma based on the Ṛk; dyauḥ eva sā, heaven is nothing but sā; ādityaḥ amaḥ, the sun is ama; tat sāma, that [if joined together] is Sāma.
Nakṣatrāṇi era ṛk, the stars together constitute the Ṛk; candramāḥ sāma, the moon is the Sāma; tat etat sāma, that Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma scholars sing the Sāma based on the Ṛk; nakṣatrāṇi eva sā, the stars are the sā; candramaḥ amaḥ, the moon is the ama; tat sāma, that [if joined together] is Sāma.
नक्षत्राणाम् अधिपतिश्चन्द्रमा अतः स साम॥
The white glow of the sun is the Ṛk, and its deep blue glow is the Sāma. The black glow called the Sāma is based on the white glow called the Ṛk. That is why the Sāma is sung based on the Ṛk.
atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃ sāma gīyate.Atha, next; yat etat, that which is this; ādityasya śuklam, whiteness of the sun; bhāḥ, the glow; sā eva ṛk, that is the Ṛk; atha, next; yat nīlam, that which is blue; paraḥ, deep; kṛṣṇam, black; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung based on the Ṛk.
Then, [worship of the effulgent being in the sun]: The white glow of the sun is sā, and the dark bluish-black glow is ama. These two together make up the word Sāma. There is a deity within the orb of the sun, who is seen by yogīs. His whole body glitters like gold, even to his toe-nails. He has a bright golden beard and bright golden hair.
atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇasvātsarva eva suvarṇaḥ.Atha, then; yat eva etat ādityasya śuklam bhāḥ, that which is this white glow of the sun; sā eva sā, that is the ‘sā’ [of Sāma]; atha yat nīlam paraḥ kṛṣṇam, and that which is the deep black glow; tat amaḥ, that is ‘ama’; tat sāma, [when they are put together] that is Sāma; atha antarāditye, again inside the orb of the sun; yāḥ eṣaḥ hiraṇmayaḥ, there is a bright figure; hiraṇya-śmaśruḥ, bright gold beard; hiraṇya-keśaḥ puruṣaḥ dṛśyate, the person with bright gold hair seen [by the yogīs]; āpraṇakhāt sarva eva suvarṇaḥ, bright gold all over the body, including even his nails.
ते एवैते भासौ शुक्ल-कृष्णत्वे सा च अमश्च साम। अथ य एषः अन्तरादित्ये आदित्यस्यान्तः मध्ये हिरण्मयः हिरण्मय इव हिरण्मयः। न हि सुवर्ण-विकारत्वं देवस्य सम्भवति, ऋक्सामगेष्णत्वापहतपाप्मत्वासम्भवात्। न हि सौवर्णेऽचेतने पाप्मादि-प्राप्तिरस्ति, येन प्रतिषिध्येत, चाक्षुषे च अग्रहणात्। अतः लुप्तोपम एव हिरण्मय-शब्दः, ज्योतिर्मय इत्यर्थः। उत्तरेष्वपि समाना योजना। पुरुषः पुरि शयनात् पूरयति वा स्वेन आत्मना जगदिति। दृश्यते निवृत्त-चक्षुर्भिः समाहित-चेतोभिर्ब्रह्मचर्यादि-साधनापेक्षैः। तेजस्विनोऽपि श्मश्रु-केशादयः कृष्णाः स्युरित्यतो विशिनष्टि – हिरण्य-श्मश्रुर्हिरण्य-केश इति। ज्योतिर्मयान्येवस्य श्मश्रूणि केशाश्चेत्यर्थः। आप्रणखात् प्रणखः नखाग्रं नखाग्रेण सह सर्वः सुवर्ण इव भारूप इत्यर्थः॥
His eyes are like lotuses blossomed by the sun. He is called ut because he is above all weakness. He who knows this truth is also above all weakness.
tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda.Tasya, his; yathā, like; kapyāsam [kapi, which means ‘he who drinks water’ (i.e, the sun) + āsa, which means blossomed], blossomed by the sun; puṇḍarīkam evam, like the lotus; akṣinī, the eyes; tasya ut iti nāma, his name is ‘ut’; saḥ eṣaḥ sarvebhyaḥ pāpmabhyaḥ uditaḥ, he is above all weakness; udeti, he rises; ha vai sarvebhyaḥ pāpmabhyaḥ, above all weakness; yaḥ, who; evam veda, knows thus.
The Ṛk and the Sāma are his two singers who sing in praise of this god. This is why he is called udgītha, and this is why a singer of the udgītha is called an udgātā. There are worlds above the solar region, but the god in the solar region rules over them [and also supports them]. He also decides the wishes of the gods and goddesses. This is from the standpoint of the gods and goddesses.
tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam.Tasya, his; ṛk ca sāma ca geṣṇau, the Ṛk and the Sāma are two singers [who sing his praise]; tasmāt, this is why; udgīthaḥ, he is [called] udgītha [the great God in whose praise songs are sung]; tasmāt, this is why; etasya hi gātā, the singers of it; tu eva udgātā, are called udgātā, the musicians; sāḥ eṣaḥ, he; ye ca, who; amuṣmāt parāñcaḥ, high above that [solar region]; teṣām lokāḥ, those worlds; ca iṣṭe, governs [decides]; devakāmānām ca, the desires of the gods and goddesses; iti adhidaivatam, this is from the standpoint of the gods and goddesses.
तस्योद्गीथत्वं देवस्य आदित्यादीनामिव विवक्षित्वा आह –तस्य ऋक् च साम च गेष्णौ पृथिव्याद्युक्तलक्षणे पर्वणी। सर्वात्मा हि देवः। परापरलोककामेशितृत्वादुपपद्यते पृथिव्यग्न्याद्यृक्सामगेष्णत्वम्, सर्वयोनित्वाच्च। यत एवमुन्नामा च असौ ऋक्सामगेष्णश्च तस्मादृक्सामगेष्णत्वे प्राप्ते उद्गीथत्वमुच्यते परोक्षेण, परोक्षप्रियत्वाद्देवस्य, तस्माद् उद्गीथ इति। तस्मात् तु एव हेतोः उदं गायतीत्युग्दाता। यस्माद् हि एतस्य यथोक्तस्योन्नाम्नः गाता असौ अतो युक्ता उद्गीता इति नामप्रसिद्धिः उद्गातुः। स एषः देवः उन्नामा ये च अमुष्मात् आदित्यात् पराञ्चः परागञ्चनात् ऊर्ध्वा लोकाः तेषां लोकानां च ईष्टे न केवलमीशितृत्वमेव, च-शब्दाद्धारयति च, “स दाधार पृथिवीं द्यामुतेमाम्” (RgVeda.10.121.1) इत्यादिमन्त्रवर्णात्। किञ्च, देव-कामानाम् ईष्टे इति एतत् अधिदैवतं देवताविषयं देवस्योद्गीथस्य स्वरूपमुक्तम्॥
Now an explanation with reference to the body: Speech is Ṛk, and prāṇa is Sāma. This Sāma [called prāṇa] is based on the Ṛk [called speech]. This is why Sāma scholars sing songs based on the Ṛk. Speech is sā, and prāṇa is ama. Together they are Sāma.
athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃ sāma tasmādṛcyadhyūḍhaṃsāma gīyate. vāgeva sā prāṇo'mastatsāma.Atha adhyātmam, now what relates to the body; vāk eva ṛk, speech is Ṛk; prāṇaḥ sāma, prāṇa is Sāma; tat etat sāma, this Sāma [called prāṇa]; etasyām ṛci adhyūdham, is based on Ṛk [speech]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; vāk eva sā, speech is sā; prāṇaḥ amaḥ, prāṇa is ama; tat sāma, that [if joined together] is Sāma.
The eyes are like the Ṛg Veda, and the self [i.e., the form seen in the eyes] is like the Sāma, which is based on the Ṛk. This is why the Sāma is sung based on the Ṛk. The eyes are the sā, and the self [the form in the eyes] is the ama. The two together are Sāma.
cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. cakṣureva sātmāmastatsāma.Cakṣuḥ eva ṛk, the eyes are like the Ṛg Veda; ātmā sāma, the self [as seen in the eyes] is the Sāma; tat etat sāma, this Sāma [called the ātmā]; etasyām ṛci adhyūḍham, is based on Ṛk [i.e., on the eyes]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; cakṣuḥ eva sā, the eyes are sā; ātmā amaḥ, the self [the form reflected in the eyes] is ama; tat sāma, that [if joined together] is Sāma.
The organ of hearing is the Ṛk, and the mind is Sāma. This Sāma [called the mind] is based on the Ṛk [called the organ of hearing]. This is why Sāma scholars sing songs based on the Ṛk. The organ of hearing is sā, and the mind is ama. Together they are Sāma.
śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. śrotrameva sā mano'mastatsāma.Śrotram eva ṛk, the organ of hearing is the Ṛg Veda; manaḥ sāma, the mind is the Sāma; tat etat sāma, this Sāma [called the mind]; etasyām ṛci adhyūḍham, is based on the Ṛk [the organ of hearing]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; śrotram eva sā, the organ of hearing is sā; manaḥ amaḥ, the mind is ama; tat sāma, that [if joined together] is Sāma.
Further, there is a white glow in the eyes, and this is compared with the Ṛg Veda. Then there is a similar glow which is a deep, dark blue. This is compared to the Sāma Veda. This dark glow is based on the white glow. This is why the Sāma is said to be based on the Ṛk. Sā of Sāma stands for the white glow in the eye, and ama stands for the deep blue glow. These two together are Sāma.
atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍhaṃsāma tasmādṛcyadhyūḍhaṃsāma gīyate. atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma.Atha, then; akṣṇaḥ yat etat śuklam bhaḥ, that which is the white glow in the eyes; saḥ eva ṛk, that is the Ṛg Veda; atha yat nīlam paraḥ kṛṣṇam, then that which is blue and very dark; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; atha yat eva etat akṣṇaḥ śuklam bhāḥ, then this white glow in the eye; sā eva sā, that is sā; atha yat nīlam paraḥ kṛṣṇam, and that which is blue and very dark; tat amaḥ, that is ama; tat sāma, that [if joined together] is Sāma.
The person seen in the eye is the Ṛk, the Sāma, the uktha [a part of the Sāma], and the Yajus. He is also the three Vedas. The person who is in the sun and the person who is in the eye are the same. The same two singers [i.e., the Ṛk and the Sāma] sing in praise of each of them, and they have the same names.
atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma.Atha, now; yaḥ eṣaḥ puruṣaḥ, that person who; antar-akṣiṇi, inside the eye; dṛśyate, is seen; saḥ, that person; eva ṛk, is the Ṛk; tat sāma, he is the Sāma; tat uktham, he is the uktha [a part of the Sāma]; tat yajuḥ, he is the Yajus [i.e., mantras ending with svāhā, svadhā, and vaṣaṭ]; tat brahma, he is Brahman [i.e., the three Vedas]; tasya etasya, of this person [seen in the eye]; tat eva rūpam, that same form; yat amuṣya rūpam, of the form of that person [in the sun, having golden hair, etc.]; amuṣya, of that one [in the sun]; yau geṣṇau, two singers [i.e., the Ṛk and the Sāma sing in his praise]; tau geṣṇau, the same two singers [sing in praise of that one]; yat nāma tat nāma, the name of this is the same as the name of that.
The person in the eye rules the world below him and also rules the desires of the human mind. Those who sing accompanied by the vīṇā, are, in fact, singing in his honour. This is why such musicians become wealthy.
sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ.Saḥ eṣaḥ, the person [in the eye]; etasmāt arvāñcaḥ ye ca lokāḥ, those worlds below him; teṣām ca iṣṭe, rules over them; manuṣya-kāmānām ca, as well as all human desires; iti, this marks the limit; tat, therefore; ye ime, those people who; vīṇāyām gāyanti, sing with the vīṇā; te etam gāyanti, they in fact sing in his honour; tasmāt, therefore; te, they [the musicians]; dhanasanayaḥ, become wealthy.
स एषः चाक्षुषः पुरुषः ये च एतस्मात् आध्यात्मिकाद् आत्मनः अर्वाञ्चः अर्वाग्गताः लोकाः तेषां चेष्टे मनुष्य-सम्बन्धिनां च कामानाम्। तत् तस्मात् ये इमे वीणायां गायन्ति गायकाः ते एतम् एव गायन्ति। यस्मादीश्वरं गायन्ति तस्मात् ते धनसनयः धन-लाभ-युक्ताः, धनवन्त इत्यर्थः॥
[This is what a worshipper achieves:] He who knows the Truth mentioned above [i.e., the Truth about Āditya, the sun], sings the Sāma in honour of both Āditya and the person in the eye. He then becomes one with Āditya. Not only that, he also attains mastery of the planes above Āditya and attains everything the gods and goddesses wish for. [In other words, such a person becomes divine].
atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa cāmuṣmātparāñco lokāstāṃścāpnoti devakāmāṃśca.Atha yaḥ, now he who; etat evam vidvān, knows this in this way; sāma gāyati, sings the Sāma; saḥ, he [the musician]; ubhau, to both [to Āditya, the sun, and to the person in the eye]; gāyati, sings; saḥ, he [the musician]; amunā eva, as that [Āditya]; ye ca amuṣmāt, from that [Āditya]; parāñcaḥ, above; lokāḥ, the planes; tām devakāmān, the things the gods and goddesses wish for; ca, also; saḥ eṣaḥ, that musician; āpnoti, attains [i.e., he finds a place in the solar orb, and he becomes divine].
अथ ये एतद् एवं विद्वान् यथोक्तं देवमुद्गीथं विद्वान् साम गायति उभौ स गायति चाक्षुषमादित्यं च। तस्यैवंविदः फलमुच्यते – सोऽमुनैव आदित्येन स एष ये च अमुष्मात् पराञ्चः लोकाः तांश्च आप्नोति, आदित्यान्तर्गतदेवो भूत्वेत्यर्थः, देव-कामांश्च॥
8. Now, [the same worshipper] also attains, by the grace of the Lord in the eye, all the worlds below that Lord. Again, he attains all that human beings may desire. This is why the singer will ask: 9. [A learned udgātā, who sings the Sāma, will ask the person for whose benefit he is singing:] ‘What shall I ask for on your behalf through my songs?’ He says this [because he knows the Lord in the eye presides over the Sāma and is capable of granting whatever the person wants] and he sings the Sāma, he sings the Sāma.
8. athānenaiva ye caitasmādarvāñco lokāstāṃścāpnoti manuṣyakāmāṃśca tasmādu haivaṃvidudgātā brūyāt.Atha, now; anena eva, by this [i.e., by the grace of the Lord in the eye]; ye ca etasmāt arvāñcaḥ lokāḥ, those planes which are below [him – i.e., the person in the eye]; tām ca, those [planes] also; āpnoti manuṣyakāmān ca, he also attains things desired by human beings; tasmāt, this is why; u ha udgātā evamvit, the singer who knows this; brūyāt, will say.
9. kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati.
Kam, what; te, for yon; kāmam, desire; āgāyāni iti, shall I sing for; eṣaḥ hi eva, he is the person who; kāmāgānasya iṣṭe, influences the fulfilment of the desires as expressed through songs; yaḥ, the musician [udgātā]; evam, this; vidvān, having known; sāma gāyati sāma gāyati, he sings the Sāma, he sings the Sāma.
अथ अनेनैव चाक्षुषेणैव ये च एतस्माद् अर्वाञ्चो लोकाः तांश्च आप्नोति, मनुष्य-कामांश्च – चाक्षुषो भूत्वेत्यर्थः। तस्माद् उ ह एवंवित् उद्गाता ब्रूयात् यजमानम् – कम् इष्टं ते तव काममागायानि? इति। एष हि यस्मादुद्गाता कामागानस्य उद्गानेन कामं संपादयितुम् ईष्टे समर्थः इत्यर्थः। कोऽसौ? य एवं विद्वान् साम गायति। द्विरुक्तिरुपासनसमाप्त्यर्था॥
In ancient times, these three – Śilaka, the son of Salāvat, Caikitāyana, the son of Cikitāyana of the Dalbha clan, and Pravāhaṇa, the son of Jīvala – were skilled in the art of the udgītha. They said: ‘We have mastered the art of the udgītha. If you so wish, we can discuss the udgītha’.
trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti.Trayaḥ ha udgīthe kuśalāḥ bābhūvuḥ, in early days there were three sages skilled in the udgītha; śilakaḥ śālāvatyaḥ, Śilaka, the son of Śalāvat; caikitāyanaḥ dālbhyaḥ, Caikitāyana, the son of Cikitāyana, of the Dalbha clan; pravāhaṇaḥ jaivaliḥ, Pravāhaṇa, the son of Jīvala; iti te ha ūcuḥ, they declared; udgīthe vai kuśalāḥ smaḥ, we have mastered the art of the udgītha; hanta udgīthe kathām vadāmaḥ iti, if you so wish we can discuss the udgītha.
अनेकधोपास्यत्वात् अक्षरस्य प्रकारान्तरेण परोवरीयस्त्व-गुण-फलम् उपासनान्तरम् आनिनाय। इतिहासस्तु सुखावबोधनार्थः –त्रयः त्रि-सङ्ख्याकाः, ह इत्यैतिह्यार्थः, उद्गीथे उद्गीथ-ज्ञानं प्रति, कुशलाः निपुणा बभूवुः। कस्मिंश्चिद्देशेकाले च निमित्ते वा समेतानामित्यभिप्रायः। न हि सर्वस्मिञ्जगति त्रयाणामेव कौशलमुद्गीथादिविज्ञाने। श्रूयन्ते हि उषस्तिजानश्रुतिकैकेयप्रभृतयः सर्वज्ञकल्पाः। के ते त्रय इति, आह – शिलकः नामतः, शलावतोऽपत्यं शालावत्यः। चिकितायनस्यापत्यं चैकितायनः, दल्भ-गोत्रो दाल्भ्यः, द्व्यामुष्यायणो वा। प्रवाहणो नामतः, जीवलस्यापत्यं जैवलिः इति एते त्रयः – ते होचुः अन्योन्यम् – उद्गीथे वै कुशलाः निपुणा इति प्रसिद्धाः स्मः। अतो हन्त यद्यनुमतिर्भवताम् उद्गीथे उद्गीथज्ञाननिमित्तां कथां विचारणां पक्षप्रतिपक्षोपन्यासेन वदामः वादं कुर्म इत्यर्थः। तथा च तद्विद्यसंवादे विपरीतग्रहणनाशोऽपूर्वविज्ञानोपजनः संशयनिवृत्तिश्चेति। अतः तद्विद्यसंयोगः कर्तव्य इति च इतिहासप्रयोजनम्। दृश्यते हि शिलकादीनाम्॥
They said, ‘Let it be so,’ and then sat down. Pravāhaṇa, the son of Jīvala, said: ‘You two may please begin the debate. I would like to listen to the debate between you two brāhmaṇas’.
tatheti ha samupaviviśuḥ sa ha prāvahaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācaṃ śroṣyāmīti.Tathā iti, saying, ‘Let it be so’; samupaviviśuḥ, they sat down; saḥ pravāhaṇaḥ jaivaliḥ ha uvāca, Pravāhaṇa, the son of Jīvala, said; bhagavantau agre vadatām, you two respected ones may kindly start the discussion; vadatoḥ brāhmaṇayoḥ vācam śroṣyāmi iti, I will listen to the debate of you two brāhmaṇas.
Śalāvat’s son Śilaka said to the sage Caikitāyana Dālbhya, ‘If you permit, I would like to ask you a question.’ Dālbhya replied, ‘Yes, ask’.
sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca.Saḥ śilakaḥ śālāvatyaḥ ha caikitāyanam dālbhyam uvāca, Śilaka, the son of Śalāvat, said to Caikitāyana Dālbhya; hanta tvā pṛcchāni iti, if you permit, I would like to ask you this question; pṛccha iti ha uvāca, yes, ask, [replied Dālbhya].
Śilaka asked, ‘What is the support of Sāma?’ ‘It is the voice,’ replied Dālbhya. ‘What is the support of the voice?’ ‘The vital breath,’ answered Dālbhya. ‘What is the support of the vital breath?’ asked Śilaka. Dālbhya replied, ‘Food.’ Then Śilaka asked, ‘What is the support of food?’ Dālbhya said, ‘Water’.
kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca.Sāmnaḥ kā gatiḥ iti, [Śilaka asked,] what is it that supports Sāma [i.e., the udgītha of the Sāma]; svaraḥ iti ha uvāca, [Dālbhya] replied, it is the voice; svarasya kā gatiḥ iti, what is the support of the voice; prāṇaḥ iti ha uvāca, [Dālbhya] said, prāṇa [the vital breath]; prāṇasya kā gatiḥ iti, what is the support of prāṇa [asked Śilaka]; annam iti ha uvāca, [Dālbhya] replied, it is food; annasya kā gatiḥ iti, what is the support of food; āpaḥ iti ha uvāca, [Dālbhya] replied, water.
लब्धानुमतिः आह – का साम्नः – प्रकृतत्वादुद्गीथस्य। उद्गीथो हि अत्र उपास्यत्वेन प्रकृतः। ‘परोवरीयांसमुद गीथम्’ इति च वक्ष्यति – गतिः आश्रयः, परायणमित्येतत्। एवं पृष्टो दाल्भ्य उवाच – स्वर इति, स्वरात्मकत्वात्साम्नः। यो यदात्मकः स तद्गतिस्तदाश्रयश्च भवतीति युक्तम्, मृदाश्रय इव घटादिः। स्वरस्य का गतिः इति, प्राण इति होवाच। प्राणनिष्पाद्यो हि स्वरः, तस्मात्स्वरस्य प्राणो गतिः। प्राणस्य का गतिः इति, अन्नम् इति होवाच। अन्नावष्टम्भो हि प्राणः, “शुष्यति वै प्राण ऋतेऽन्नात्” (BrhU.5.12.1) इति श्रुतेः, “अन्नं दाम” (BrhU.2.2.1) इति च। अन्नस्य का गतिः इति, आप इति होवाच, अप्संभवत्वादन्नस्य॥
[Śilaka:] ‘What is the support of water?’ [Dālbhya:] ‘That world, heaven.’ [Śilaka:] ‘What is the support of that world?’ [Dālbhya:] ‘Don’t go beyond that heaven. We know Sāma is in heaven, and this is why Sāma is respected as heaven’.
apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamiti nayediti hovāca svargaṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ svargasaṃstāvaṃhi sāmeti.Apām kā gatiḥ iti, what is the support of water; asau lokaḥ, that world [i.e., heaven]; iti ha uvāca, said [Dālbhya]; amuṣya lokasya kā gatiḥ iti, what is the support of that heaven; svargam lokam na atinayet iti ha uvāca, one should not go beyond that heaven, replied [Dālbhya]; svargam lokam, in that heavenly world; vayam sāma abhisaṃsthāpayāmaḥ, we install Sāma; svargasaṃstāvam hi sāma iti, this Sāma is worshipped as heaven.
Śilaka Śālāvatya said to Caikitāyana Dālbhya: ‘O Dālbhya, your Sāma is then without a base. If someone knowledgeable about Sāma would now say [that your statement is wrong, and if he curses you saying,] “Your head will fall [if what you say turns out to be wrong],” your head will really fall’.
taṃ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti.Tam ha śilakaḥ śālāvatyaḥ caikitāyanam dālbhyam uvāca, Śilaka Śālāvatya said to Caikitāyana Dālbhya; vai kila te dālbhya sāma, your Sāma is, O Dālbhya; apratiṣṭhitam, without a base; yaḥ tu etarhi brūyāt, if anyone says now; te mūrdhā vipatiṣyati iti, your head will fall [if your statement about Sāma is found to be wrong]; te mūrdhā vipatet iti, your head will surely fall.
Dālbhya said, ‘Sir, if you permit, I would like to ask you about this.’ Śilaka replied, ‘Yes, ask.’ Dālbhya then asked, ‘What is the support of that heaven?’ Śilaka said, ‘This earth.’ ‘What supports this earth?’ asked Dālbhya. Śilaka replied: ‘Don’t think Sāma’s base is beyond this earth. We think Sāma is based on this earth, and we respect it as so’.
hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca pratiṣṭhāṃ vayaṃ lokaṃ sāmābhisaṃsthāpayāmaḥ pratiṣṭhāsaṃstāvaṃ hi sāmeti.Hanta, if you permit; aham etat bhagavataḥ vedāni iti, I would like to learn this from you, revered sir [said Dālbhya]; viddhi iti ha uvāca, yes, learn from me, said [Śilaka]; amuṣya lokasya kā gatiḥ iti, what is the support of that world [Dālbhya asked]; ayam lokaḥ iti ha uvāca, this earth, said [Śilaka]; asya lokasya kā gatiḥ iti, what is the support of this earth [Dālbhya asked]; pratiṣṭhām lokam na atinayet iti ha uvāca, [in order to find the support of Sāma] don’t go beyond the earth, replied [Śilaka]; pratiṣṭhām lokam vayam sāma abhisaṃsthāpayāmaḥ, we see Sāma based on this earth; pratiṣṭhāsaṃstāvam hi sāma iti, Sāma is respected because it is based on this earth.
Pravāhaṇa Jaivali said: ‘O Śālāvatya, your Sāma is not endless. If someone should now say that your head will fall off, it will fall off.’ Śilaka Śālāvatya then said, ‘O Lord, I want to learn from you [the truth about the Sāma].’ Jaivali replied, ‘Yes, learn from me’.
taṃ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca.Tam ha pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa Jaivali said to him; antavat vai kila te sāma śālāvatya, O Śālāvatya [Śilaka], your Sāma is not without an end; yaḥ tu, if anyone; etarhi, now; brūyāt, says; mūrdhā te vipatiṣyati iti, your head will fall; mūrdhā te vipatet, your head will fall off; hanta aham bhagavataḥ vadāni iti, [Śilaka said,] if you please, O Lord, I would like to learn from you; viddhi iti ha uvāca, yes, learn [from me, Pravāhaṇa replied].
Śilaka Śālāvatya asked Pravāhaṇa, ‘What is the end of this earth?’ Pravāhaṇa said: ‘Space, for everything that exists arises from space and also goes back into space. Space is superior to everything. Space is the highest goal’.
asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam.Asya lokasya kā gatiḥ iti, [Śilaka Śālāvatya asked,] what is the end of this earth; ākāśaḥ iti ha uvāca, [Pravāhaṇa] replied, space; sarvāṇi ha vai imāni bhūtānī, all these beings; ākāśāt eva samutpadyante, issue from space; ākāśani prati astam yanti, they disappear into space; ākāśaḥ hi eva ebhyaḥ jyāyān, space is superior to these; ākāśaḥ parāyaṇam, space is the highest goal.
अनुज्ञातः आह –अस्य लोकस्य का गतिः इति, आकाश इति होवाच प्रवाहणः। आकाश इति च पर आत्मा, “आकाशो वै नाम” (ChanU.8.14.1) इति श्रुतेः। तस्य हि कर्म सर्वभूतोत्पादकत्वम्। तस्मिन्नेव हि भूतप्रलयः – “तत्तेजोऽसृजत” (ChanU.6.2.3) “तेजः परस्यां देवतायाम्” (ChanU.6.8.6) इति हि वक्ष्यति। सर्वाणि ह वै इमानि भूतानि स्थावरजङ्गमानि आकाशाद् एव समुत्पद्यन्ते तेजोबन्नादिक्रमेण, सामर्थ्यात्, आकाशं प्रत्यस्तं यन्ति प्रलयकाले तेनैव विपरीतक्रमेण। हि यस्माद् आकाश एव एभ्यः सर्वेभ्यो भूतेभ्यः ज्यायान् महत्तरः, अतः स सर्वेषां भूतानां परम् अयनं परायणं प्रतिष्ठा त्रिष्वपि कालेष्वित्यर्थः॥
Earlier, mention was made of the udgītha being the best as also endless. He who is aware of this and worships the udgītha as such keeps attaining higher and higher worlds, and he becomes increasingly a better individual.
sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyāṃsamudgīthamupāste.Saḥ udgīthaḥ, that udgītha; parovarīyān [paraḥ + varīyān], the best; eṣaḥ, the Paramātman [i.e., the Supreme Self, earlier referred to as endless]; saḥ eṣaḥ, the udgītha [which is also the Cosmic Self]; anantaḥ, [is] endless; yaḥ, the worshipper; evam, as mentioned earlier; vidvān, having known; etat, this; parovarīyāṃsam udgītham upāste, worships this udgītha knowing it as the best; parovarīyasaḥ lokān jayati, he attains increasingly higher and higher worlds; asya, the life of that worshipper; parovarīyaḥ ha bhavati, also becomes higher and higher.
[In ancient times there was a sage named Atidhanvā, who was the son of Śunaka and who knew the science of udgītha very well.] Once when he was teaching this to his disciple Udaraśāṇḍilya, he declared: ‘So long as you and your family preserve this knowledge, the quality of life in the world of your family will be higher than that of average people’.
taṃ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmim̐lloke jīvanaṃ bhaviṣyati.Śaunakaḥ, the son of Śunaka; atidhanvā, Atidhanvā [the sage having that name]; tam, of that kind; etam, this [udgītha]; udaraśāṇḍilyāya, to Udaraśāṇḍilya [the disciple having that name]; uktvā, having taught; uvāca, he said; ha yāvat, as long as; te prajāyām, your progeny; enam udgītham vediṣyante, will know this udgītha; tāvat, so long; [tāsām prajān, the life of those progeny]; asmin loke, in this world; jīvanam ebhyaḥ parovarīyaḥ ha bhaviṣyati, will grow better and better in quality judged by the standard of ordinary people.
As in this world, so also in the other world. He who knows the place of the udgītha and worships it accordingly enjoys the best in life in this world, and he enjoys the best in life in the other world also [after death].
tathāmuṣmim̐lloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmim̐lloke jīvanaṃ bhavati tathāmuṣmim̐lloke loka iti loke loka itiTathā, in the same way; amuṣmin loke, in that other world; lokaḥ iti, the place; saḥ yaḥ, he who; etat evam vidvān upāste, knows this and worships [the udgītha] accordingly; parovarīyaḥ eva ha asya asmin loke jīvanam bhavati, his life in this world is the best possible; tathā amuṣmin loke lokaḥ iti loke lokaḥ iti, his life in the other world [i.e., his life after death] is likewise the best, his life in the other world is likewise.
तथा अदृष्टेऽपि पर-लोके अमुष्मिन् परोवरीयांल् लोको भविष्यति इति उक्तवान् शाण्डिल्याय अतिधन्वा शौनकः। स्याद् एतत् फलं पूर्वेषां महाभाग्यानाम्, नैदंयुगीनानाम् – इत्याशङ्कानिवृत्तये आह – स यः कश्चित् एतम् एवं विद्वान् उद्गीथम् एतर्हि उपास्ते, तस्याप्येवमेव परोवरीय एव ह अस्य अस्मिंल् लोके जीवनं भवति तथा अमुष्मिंल् लोके लोक इति॥
Once the land of the Kurus was hit by a bad thunderstorm, and a young man living there named Uṣasti, the son of Cakra, was in great distress. He left home accompanied by his child-wife and moved to a prosperous village.
maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa.Maṭacī-hateṣu, destroyed by a thunderstorm [maṭacin]; kuruṣu, in the land of the Kurus; ātikyā jāyayā saha, with his child-wife; uṣastiḥ, Uṣasti [a young man by that name]; cākrāyaṇaḥ, the son of Cakra; pradrāṇakaiḥ, in great misery; ibhya-grāme [ibhyaḥ, prosperous (i.e., where people owned elephants) + grāme, in a village], in a prosperous village; uvāsa, lived.
Uṣasti saw an elephant-driver eating some pulses of poor quality, and he begged for a share of his food. The elephant-driver replied: ‘This food in my bowl is all I have to eat. Besides this, I have nothing. [What should I do?]’.
sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe taṃ hovāca. neto'nye vidyante yacca ye ma ima upanihitā.Saḥ, he [Uṣasti]; kulmāṣān, bad food grains; khādantam, eating; ibhyam, an elephant[-driver]; bibhikṣe, begged; ha tam uvāca, that [elephant-driver] said to him; itaḥ, besides these [pulses]; na anye vidyante, nothing further exists; yat ye ca ime, that which [the pulses]; me, my; upanihitāḥ, thrown [into my eating bowl]; [kim karomi, what should I do].
सः अन्नार्थमटन् इभ्यं कुल्माषान् कुत्सितान् माषान् खादन्तं भक्षयन्तं यदृच्छयोपलभ्य बिभिक्षे याचितवान्। तम् उषस्तिं ह उवाच इभ्यः – न इतः, अस्मान् मया भक्ष्यमाणादुच्छिष्ट-राशेः कुल्माषा अन्ये न विद्यन्ते। यच्च ये राशौ मे मम उपनिहिताः प्रक्षिप्ताः इमे भाजने। किं करोमि?
Uṣasti said to the elephant-driver, ‘Please give me some [of the pulses].’ The driver then gave away the pulses and said, ‘Here is some water.’ [But Uṣasti declined it, saying,] ‘That will amount to my drinking unclean water’.
eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītaṃsyāditi hovāca.Ha uvāca, [Uṣasti] said; eteṣām, out of this; me dehi iti, give me [some]; tān, those [pulses]; asmai, to him [i.e., to Uṣasti]; pradadau, gave away; hanta, [the elephant-driver said] here is; anupānam iti, drinking water; iti ha uvāca, [Uṣasti] said; me ucchiṣṭam vai pītam syāt, [if I drink the water you are offering] I would be drinking unclean water [because someone else has drunk from it].
इत्युक्तः प्रत्युवाच उषस्तिः –एतेषाम् एतानित्यर्थः, मे मह्यं देहीति ह उवाच। तान् स इभ्यः अस्मै उषस्तये प्रददौ प्रदत्तवान्। पानाय समीपस्थम् उदकं च गृहीत्वा उवाच – हन्त गृहाण अनुपानम्। इति उक्तः प्रत्युवाच – उच्छिष्टं वै मे मम इदम् उदकं पीतं स्यात्, यदि पास्यामि॥
The elephant-driver asked, ‘Aren’t the pulses also unclean?’ Uṣasti replied: ‘I would die if I did not have these grains to eat. As regards drinking water, [it is not that important]. I can get it when I like’.
na svidete'pyucchiṣṭā iti na vā ajīviṣyamimānakhādanniti hovāca kāmo ma udapānamiti.Svit ete api na ucchiṣṭāḥ iti, [the driver said, by the same token] aren’t these [pulses] also unclean; ha uvāca, [Uṣasti] replied; imān, these [pulses]; akhādan, [if I] do not eat; na vai ajīviṣyam iti, I will not survive;udapānam, drinking water [on the other hand]; me kāmaḥ iti, is left to me.
After eating some of the food, he [Uṣasti] brought back what was left for his wife. The wife, however, had meanwhile obtained good alms. She accepted the food [from her husband] and put it aside [for future use].
sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau.Ha khāditvā, having eaten; atiśeṣān, whatever was left over; saḥ jāyāyai ājahāra, he [Uṣasti] brought for his wife; sā, she; agre eva subhikṣā babhūva, had already obtained good alms; tān, them [the pulses]; pratigṛhya, she accepted; nidadhau, [and] put them aside.
While leaving bed the next morning, Uṣasti said to his wife: ‘Oh, if only I could get something to eat, I could then earn some money. The king over there is going to perform a sacrifice, and very likely he would have entrusted to me all the work of a ṛtvik [a priest at a sacrifice]’.
sa ha prātaḥ saṃjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrāṃrājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti.Saḥ, he [Uṣasti]; prātaḥ, in the morning; sañjihānaḥ, while getting up from bed; ha uvāca, said [to his wife]; yat bata, oh, if only; annasya labhemahi, I could get some food; labhemahi dhanamātrām, I could earn a little money; asau, over there; rājā, the king; yakṣyate, is performing a sacrifice; saḥ, he [the king]; mā, me; sarvaiḥ ārtvijyaiḥ, all the work of a ṛtvik [a priest who sings hymns or otherwise helps with the performance of a sacrifice]; vṛṇīta iti, would have appointed.
स तस्याः कर्म जानन् प्रातः उषः-काले सञ्जिहानः शयनं निद्रां वा परित्यजन् उवाच पत्न्याः शृण्वन्त्याः – यत् यदि बत इति खिद्यमानः अन्नस्य स्तोकं लभेमहि, तद्भुक्त्वान्नं समर्थो गत्वा लभेमहि धन-मात्रां धनस्याल्पम्। ततः अस्माकं जीवनं भविष्यतीति। धन-लाभे च कारणम् आह – राजासौ नातिदूरे स्थाने यक्ष्यते। यजमानत्वात् तस्य आत्मनेपदम्। स च राजा मा मां पात्रम् उपलभ्य सर्वैः आर्त्विज्यैः ऋत्विक्-कर्मभिः ऋत्विक्-कर्म-प्रयोजनायेत्यर्थः वृणीतेति॥
The wife said to him, ‘O dear husband, here are those pulses you gave me.’ Having eaten the pulses, Uṣasti left for the place where the sacrifice was being held [other priests having already started it].
taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya.Jāyā tam uvāca, the wife said to him; hanta pate, O dear husband; ime eva kulmāṣāḥ iti, here are those pulses [you gave me]; tān, them [the pulses]; khāditvā, having eaten; amum vitatam yajñam, that ensuing sacrifice; eyāya, he went.
There at the sacrifice, he found those [the udgātṛs] who were singing the [Sāma] hymns and took a seat among them. Turning to the one who was singing the prastāva, he asked:
tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca.Tatra, there [at the site of the sacrifice]; āstāve, at the place where hymns were being sung; udgātṛn stosyamāṇān, those who were singing the hymns; upa, near; upaviveśa, he sat; prastotāram, to him who was reciting the prastāva; saḥ ha uvāca, he said.
तत्र च गत्वा, उद्गातॄन् उद्गातृ-पुरुषान् आगत्य, आस्तुवन्ति अस्मिन्निति आस्तावः तस्मिन् आस्तावे स्तोष्यमाणान् उप उपविवेश समीपे उपविष्टस्तेषाम् इत्यर्थः। उपविश्य च स ह प्रस्तोतारम् उवाच॥
‘O Prastotā, if you recite the prastāva without knowing anything about the god to whom this hymn relates, your head will fall’.
prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti.Prastotaḥ, O Prastotā; yā devatā, that god who; prastāvam anvāyattā, underlies this prastāva hymn; tām avidvān, without knowing anything about him; cet, if; prastoṣyasi, you recite the prastāva; te, your; mūrdhā, head; vipatiṣyati iti, will fall.
हे प्रस्तोतः इत्यामन्त्र्य अभिमुखीकरणाय, या देवता प्रस्तावं प्रस्तावभक्तिम् अनुगता अन्वायत्ता, तां चेत् देवतां प्रस्तावभक्तेः अविद्वान् सन् प्रस्तोष्यसि, विदुषो मम समीपे – तत्परोक्षेऽपि चेत् विपतेत्तस्य मूर्धा, कर्ममात्रविदामनधिकार एव कर्मणि स्यात्। तच्चानिष्टम्, अविदुषामपि कर्मदर्शनात्, दक्षिणमार्गश्रुतेश्च। अनधिकारे च अविदुषामुत्तर एवैको मार्गः श्रूयेत। न च स्मार्तकर्मनिमित्त एव दक्षिणः पन्थाः, “यज्ञेन दानेन” (BrhU.6.2.16) इत्यादिश्रुतेः। “तथोक्तस्य मया” (ChanU.1.11.5,7,9) इति च विशेषणाद्विद्वत्समक्षमेव कर्मण्यनधिकारः, न सर्वत्राग्निहोत्रस्मार्तकर्माध्ययनादिषु च। अनुज्ञायास्तत्र तत्र दर्शनात्, कर्ममात्रविदामप्यधिकारः सिद्धः कर्मणीति – मूर्धा ते विपतिष्यतीति॥
10. Next Uṣasti said the same thing to the person singing the udgītha: ‘O Udgātā, if you do not know anything about the god related to the udgītha and yet you sing the udgītha, your head will fall’. 11. He again said the same thing to the person singing the pratihāra: ‘O Pratihartā, if you sing the pratihāra without knowing anything about the deity relating to it, your head will fall.’ At this, they stopped their respective hymns and remained silent.
10. evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti.Evam eva udgātāram uvāca, he then said the same thing to the udgātā [who sings the udgītha]; udgātaḥ, O Udgātā; yā devatā udgītham anvāyattā, the god who is related to the udgītha; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing about him; te mūrdhā vipatiṣyati iti, your head will fall.
11. evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire.
Evam eva pratihartāram uvāca, he said the same thing to the person who was singing the pratihāra; pratihartaḥ, O Pratihartā; yā devatā pratihāram anvāyattā, that god to whom your pratihāra relates; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; te, they [the singers]; ha samāratāḥ, stopped; āsāñcakrire tūṣṇīm, [and] remained silent.
Then the prince performing the sacrifice said, ‘Sir, I would like to know who you are.’ He [Uṣasti] replied, ‘I am Uṣasti, the son of Cakra’.
atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca.Atha, then; yajamānaḥ, the person performing the sacrifice [the prince]; ha enam uvāca, said to him [to Uṣasti]; bhagavantam vai aham vividiṣāṇi iti, Sir, I want to know who you are; iti ha uvāca, [Uṣasti] replied; uṣastiḥ cākrāyaṇaḥ asmi, I am Uṣasti, the son of Cakra.
He [the prince] said: ‘I looked for you, revered sir, to give you all the work of the priests. As I could not find you, I entrusted the work to other [brāhmaṇas]’.
sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi.Saḥ ha uvāca, he [the prince] said; aham, I; bhagavantam, you, revered sir; vai ebhiḥ sarvaiḥ ārtvijyaiḥ, for all the work of the priests; paryaiṣiṣam, looked for; bhagavataḥ, you, sir; avittyā, not being able to locate; aham vai anyān avṛṣi, I chose others.
स ह यजमानः उवाच – सत्यमेवम् अहं भगवन्तं बहु-गुणम् अश्रौषम्, सर्वैः च ऋत्विक्-कर्मभिः आर्त्विज्यैः पर्यैषिषं पर्येषणं कृतवानस्मि। अन्विष्य भगवतो वा अहम् अवित्त्या अलाभेन अन्यान् इमान् अवृषि वृतवानस्मि॥
[The prince said,] ‘O Lord, please do for me all the work of the priest.’ [Uṣasti replied:] ‘Let it be so. Now let the priests already engaged by you recite as I instruct. But you will have to pay me as much as you promised to pay these priests.’ ‘It will be so,’ said [the prince].
bhagavāṃstveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca.Bhagavān, O Lord; eva tu, for certain; sarvaiḥ ārtvijyaiḥ me iti, [take on] all the work of the ṛtvik for me; tathā iti, [Uṣasti said] let it be so; atha tarhi, now therefore; ete eva, these [priests already engaged by you]; samatisṛṣṭāḥ, as instructed [by me]; stuvatām, may recite; tu ebhyaḥ yāvat dhanam dadyāḥ, but as much money as you are giving these [priests]; tāvat, that much [money]; mama dadyāḥ iti, you have to give me [also]; yajamānaḥ, the performer of the sacrifice [the prince]; iti ha uvāca, said; tathā, it will be so.
Then the Prastotā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Prastotā, if you sing the prastāva without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.
atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, then; prastotā, the person reciting the prastāva; ha enani upasasāda, came to him [i.e., to Uṣasti, and said]; prastotaḥ yā devatā prastāvam anvāyattā, O Prastotā, that deity to whom the prastāva is related; tām avidvān, without knowing anything about him; cet prastoṣyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; bhagavān mā avocat, revered sir, you said to me; katamā sā devatā iti, what is that deity?
अथ ह एनम् औषस्त्यं वचः श्रुत्वा प्रस्तोता उपससाद उषस्तिं विनयेनोपजगाम। प्रस्तोतर्या देवता इत्यादि मा मां भगवान् अवोचत् पूर्वम् – कतमा सा देवता? या प्रस्ताव-भक्तिम् अन्वायत्तेति॥
Uṣasti said: ‘It is prāṇa [the vital force]. In prāṇa all things that we see around us [moving or unmoving], disappear [at the time of their destruction. And at the time of their appearance,] they appear from prāṇa. Prāṇa is that deity to whom the prastāva is addressed. If you had sung the hymn not knowing the deity to whom it is addressed, in spite of being warned by me, your head would surely have fallen’.
prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti.Prāṇa iti ha uvāca, [Uṣasti] said, it is prāṇa [the vital force]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving or unmoving]; prāṇam eva, in prāṇa; abhi, totally; saṃviśanti, disappear [at the time of destruction]; prāṇam abhi ujjihate, [and] out of prāṇa they appear [when they come into existence]; sā eṣā devatā, that [prāṇa] is the deity; prastāvam anvāyattā, the prastāva is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; prastoṣyaḥ, you had praised; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen.
Then the udgātā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Udgātā, if you sing the udgītha without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.
atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, then; udgātā, the person reciting the udgītha; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; udgātaḥ yā devatā udgītham anvāyattā, O Udgātā, that deity to whom the udgītha is related; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity?
तथा उद्गाता पप्रच्छ कतमा सा उद्गीथ-भक्तिम् अनुगता अन्वायत्ता देवता इति॥
Uṣasti said: ‘It is āditya [the sun], for all these beings pay homage to the sun, which is high above. Āditya is that deity to whom the udgītha is addressed. If you had sung the udgītha not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.
āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti.Ādityaḥ iti ha uvāca, [Uṣasti] said, it is āditya [the sun]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving and unmoving]; uccaiḥ santam ādityam gāyanti, sing in praise of āditya, who is high above; sā eṣā devatā, that [āditya] is the deity; udgītham anvāyattā, the udgītha is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; udgāsyaḥ, you had sung the udgītha; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen.
Next, the pratihartā came to [Uṣasti and said:] ‘Revered sir, you told me, “O Pratihartā, if you sing the pratihāra without knowing anything about the deity to whom the hymn is addressed, your head will fall.” Please tell me who that deity is’.
atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti.Atha, next; pratihartā, the person reciting the pratihāra; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; pratihartaḥ yā devatā pratihāram anvāyattā, O Pratihartā, that deity to whom the pratihāra is related; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity?
Uṣasti said: ‘It is anna [food], for all these beings support themselves by eating food. Anna is that deity to whom the pratihāra is addressed. If you had sung the pratihāra not knowing the deity to whom it is addressed, your head would surely have fallen, as I had told you’.
annamiti hovāca sarvāṇi ha vā imāni bhūtanyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti.Annam iti ha uvāca, [Uṣasti] said, it is anna [food]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings; annam eva pratiharamāṇāni jīvanti, support themselves by collecting food; sā eṣā devatā, that [food] is the deity; pratihāram anvāyattā, the pratihāra is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; pratyahariṣyaḥ, you had sung the pratihāra; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen [the repetition is for the sake of emphasis].
पृष्टः अन्नम् इति होवाच। सर्वाणि ह वा इमानि भूतानि अन्नम् एव आत्मानं प्रति सर्वतः प्रतिहरमाणानि जीवन्ति। सा एषा देवता प्रति-शब्दसामान्यात् प्रतिहार-भक्तिम् अनुगता। समानम् अन्यत् तथोक्तस्य मयेति। प्रस्तावोद्गीथ-प्रतिहार-भक्तीः प्राणादित्यान्न-दृष्ट्योपासीतेति समुदायार्थः। प्राणाद्यापत्तिः कर्म-समृद्धिः वा फलम् इति॥
Now, an udgītha [to food] sung by dogs. The story is: Baka Dālbhya, who was also known as Glāva Maitreya, went one day to a quiet place to study the scriptures [the udgītha].
athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja.Atha ataḥ, since then; tat ha, in this connection; śauvaḥ udgīthaḥ, an udgītha [to food] sung by dogs [i.e., sages in the form of dogs]; bakaḥ dālbhyaḥ, Baka, the son of Dalbha; glāvaḥ maitreyaḥ vā, or Glāva, the son of Mitrā; svādhyāyam udvavrāja, went to a quiet place to study the scriptures [i.e., the udgītha].
A white dog appeared before him, as if he wanted to do the sage a favour. Then several other smaller dogs came to the white dog and said: ‘O Lord, please sing for us. We are hungry and we want some food’.
tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāmavā iti.Tasmai, [as a favour] to him; śvā, a dog; śvetāḥ, white; prādurbabhūva, appeared; tam, to him [i.e., to the white dog]; anye śvānaḥ, other dogs; upasametya, came; ūcuḥ, [and] said; annam, food; naḥ, for us; bhagavān, O Lord; āgāyatu, please sing; aśanāyāma vai iti, we are hungry [and want to eat].
स्वाध्यायेन तोषिता देवता ऋषिर्वा श्वरूपं गृहीत्वा श्वा श्वेतः सन् तस्मै ऋषये तदनुग्रहार्थं प्रादुर्बभूव प्रादुश्चकार। तमन्ये शुक्लं श्वानं क्षुल्लकाः श्वानः उपसमेत्य ऊचुः उक्तवन्तः – अन्नं नः अस्मभ्यं भगवान् आगायतु आगानेन निष्पादयतु इत्यर्थः। मुख्य-प्राण-वागादयो वा प्राणम् अनु अन्नभुजः स्वाध्याय-परितोषिताः सन्तः अनुगृह्णीयुरेनं श्वरूपमादायेति युक्तम् एवं प्रतिपत्तुम्। अशनायाम वै बुभुक्षिताः स्मो वै इति॥
[The white dog] replied, ‘All of you meet me here tomorrow morning.’ Baka Dālbhya, who was also known as Glāva Maitreya, waited there too [for the white dog].
tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāṃcakāra.Tān, to them [the other dogs]; ha uvāca, [the white dog] said; iha eva, here; prātaḥ, tomorrow morning; mā upasamīyāta iti, all of you come to me; bakaḥ dālbhyaḥ glāvaḥ maitreyaḥ vā, Baka, the son of Dalbha, who was also known as Glāva, the son of Mitrā; pratipālayāñcakāra, waited [for the white dog]; tat ha, there.
Just as those who recite the hymn called bahiṣ-pavamāna move forward while touching each other, so the dogs also did the same. Then, sitting down, they said him.
te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ saṃrabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ.Te ha, they; yathā eva, just as; idam, this; bahiṣ-pavamānena, by the hymn called bahiṣ-pavamāna; stoṣyamāṇaḥ, while reciting; saṃrabdhāḥ, touching each other; sarpanti, proceed; iti evam āsasṛpuḥ, went about this way; te ha, they; samupaviśya, sitting down; hiṃ, the word ‘hiṃ’; cakruḥ, uttered.
ते श्वानः तत्रैव आगत्य ऋषेः समक्षं यथा एव इह कर्मणि बहिष्पवमानेन स्तोत्रेण स्तोष्यमाणाः उद्गातृ-पुरुषाः संरब्धाः संलग्नाः अन्योन्यम् एव सर्पन्ति, एवं मुखेनान्योन्यस्य पुच्छं गृहीत्वा आससृपुः आसृप्तवन्तः, परिभ्रमणं कृतवन्त इत्यर्थः। ते एवं संसृप्य समुपविश्य उपविष्टाः सन्तः हिञ्-चक्रुः हिंकारं कृतवन्तः॥
‘Om, we will eat. Om, we will drink. Om, Deva [the sun], Varuṇa, Prajāpati, Savitā, bring us food here. O Lord of food [the sun], bring us food here. Bring us food here. Om’.
omadāmoṃpibāmoṃ devo varuṇaḥ prajapatiḥ savitānnamihāharadannapate'nnamihā harāharomitiOm adāma, Om, we will eat; om pibāma, Om, we will drink; om devaḥ varuṇaḥ prajāpatiḥ savitā, Om Deva [the shining one], Varuṇa, Prajāpati, Savitā; annam iha āharat, bring food here; annapate annam iha āhara āhara om, O Lord of food, bring food here, bring [food here], Om.
ओम् अदाम् ओं पिबाम् ओं देवः, द्योतनात्। वरुणः वर्षणाज्जगतः। प्रजापतिः, पालनात्प्रजानाम्। सविता प्रसवितृत्वात्सर्वस्य आदित्य उच्यते। एतैः पर्यायैः स एवंभूतः आदित्यः अन्नम् अस्मभ्यम् इह आहरत् आहरत्विति। ते एवं हिं कृत्वा पुनरप्यूचुः – स त्वं हे अन्नपते। स हि सर्वस्यान्नस्य प्रसवितृत्वात् पतिः। न हि तत्पाकेन विना प्रसूतमन्नम् अणुमात्रम् अपि जायते प्राणिनाम्। अतोऽन्नपतिः। हे अन्नपते, अन्नम् अस्मभ्यम् इह आहराहर इति। अभ्यासः आदरार्थः। ओम् इति॥
ChanU.1.13 The Mystical Meaning of the Stobha Syllables
This planet, the earth, is represented by the syllable hāu, air is represented by the syllable hāi, the moon by the syllable atha, and fire by the syllable ī.
ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāraḥ. ātmehakāro'gnirīkāraḥ.Ayam vāva lokaḥ hāukāraḥ, this earth [is known by] the syllable ‘hāu’; vāyuḥ hāikāraḥ, air by the syllable ‘hāi’; candramā athakāraḥ, the moon by the syllable ‘atha’; ātmā ihakāraḥ, the individual self by the syllable ‘iha’; agniḥ īkāraḥ, fire by the syllable ‘ī’.
Āditya, the sun, is represented by the stobha [chanted interjection] ū; nihava, the welcoming hymn, by the stobhae; the Viśvadeva gods by the stobhaauhoyi; Prajāpati by the stobhahiṃ; prāṇa by the stobhasvara; food by the stobhayā; and Virāṭ by the stobhavāk.
āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajapatirhiṃkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ.Ādityaiḥ, Āditya, the sun; ūkāraḥ, [is represented by] the stobha ‘ū’; nihavaiḥ, the welcoming address; ekāraḥ, [is represented by] the stobha ‘e’; viśve-devāḥ, the Viśva-devas [i.e., a class of gods]; auhoyi-kāraḥ, [are represented by] the stobha ‘auhoyi’; prajāpatiḥ, Prajāpati [the Lord of all beings]; hiṃkāraḥ, [is represented by] the stobha ‘hiṃ’; prāṇaḥ, prāṇa [the presiding deity of life]; svaraḥ, [is represented by] the stobha ‘svara’; annam, food; yā, [is represented by] the stobha ‘yā’; virāṭ, Virāṭ; vāk, [is represented by] the stobha ‘vāk’.
आदित्यः ऊकारः। उच्चैः ऊर्ध्वं सन्तम् आदित्यं गायन्तीति ऊकारः च अयं स्तोभः। आदित्य-दैवत्ये साम्नि स्तोभ इति आदित्य ऊकारः। निहव इत्याह्वानम्। एकारः स्तोभः। एहीति च आह्वयन्तीति तत्सामान्यात्। विश्वेदेवा औहोयिकारः, वैश्व-देव्ये साम्नि स्तोभस्य दर्शनात्। प्रजापतिः हिंकारः, आनिरुक्त्यात्, हिंकारस्य च अव्यक्तत्वात्। प्राणः स्वरः। स्वर इति स्तोभः। प्राणस्य च स्वर-हेतुत्व-सामान्यात्। अन्नं या। या इति स्तोभः अन्नम्, अन्नेन हीदं याति इति अतः तत्सामान्यात्। वाग् इति स्तोभो विराट् अन्नं देवता-विशेषो वा, वैराजे साम्नि स्तोभ-दर्शनात्॥
The thirteenth stobhahuṃ is not clearly defined. Various scholars have defined it in various ways. [Thus, it is up to people to meditate on it as they like.]
aniruktastrayodaśaḥ stobhaḥ saṃcaro huṃkāraḥ.Sañcaraḥ, variously interpreted; aniruktaḥ, not clearly defined; trayodaśaḥ stobhaḥ, the thirteenth stobha; huṅkāraḥ, the syllable ‘huṃ’.
To a person who knows the Sāma with its stobhas, as mentioned earlier, the organ of speech gives of its best. Such a person gets plenty of food to eat and can also eat much food.
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevaṃsāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti.Yaḥ, that person who; etām evam, this as stated earlier; sāmnām, the Sāma with its stobhas; upaniṣadam, the science of it; veda, knows; vācaḥ, of the organ of speech; yaḥ dohaḥ, the essence; doham, [that] essence; vāk, the organ of speech; asmai, to him [who knows]; dugdhe, gives; [saḥ, he]; annavān, rich with food; annādaḥ, a great eater of food; bhavati, becomes.
It is good to worship the Sāma with all its parts. All that is good, according to scholars, is called sāma [sāman, as an adjective]. Similarly, all that is bad is a-sāma.
samastasya khalu sāmna upāsanaṃ sādhu yatkhalu sādhu tatsāmetyācakṣate yadasādhu tadasāmeti.Samastasya khalu sāmnaḥ upāsanam, the worship of the Sāma as a whole [inclusive of all its parts]; sādhu, [is] good; yat khalu sādhu, whatever is good; tat sāma iti ācakṣate, that is called sāma; yat a-sādhu, whatever is bad; tat a-sāma iti, that is a-sāma.
This is why people say, ‘He has succeeded in getting access to that distinguished person by virtue of sāma,’ when they mean he has gone to that distinguished person by honest and legitimate means. Similarly, they say, ‘By virtue of asāma he went to that distinguished person,’ when they mean he got to that person by unethical means.
tadutāpyāhuḥ sāmnainamupāgāditi sādhunainamupāgādityeva tadāhurasāmnainamupāgādityasādhunainamupagādityeva tadāhuḥ.Tat uta āhuḥ api, this is why people say; sāmnā, by virtue of sāma; enam, a [high-placed] person; upāgāt iti, someone got access to; sādhunā, [they mean] by good conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, [similarly] this is what people say; asāmnā, by virtue of asāma; enam upāgāt iti, he got access to him; asādhunā, [when they mean] by bad conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, this is what people say.
Then when something good happens, people say, ‘It is sāma for us,’ when they mean that it is good for them. But when something bad happens, people say, ‘It is asāma for us,’ when they mean that it is bad for them.
athotāpyāhuḥ sāma no bateti yatsādhu bhavati sādhu batetyeva tadāhurasāma no bateti yadasādhu bhavatyasādhu batetyeva tadāhuḥ.Atha uta api, then also; āhuḥ, [people] say; naḥ bata sāma iti, it is sāma for us; yat sādhu bhavati, that which is good; sādhu bata id eva tat āhuḥ, the words mean that what is good has happened; naḥ bata asāma iti, [similarly, people say] it is asāma for us; yat asādhu bhavati, that which is bad; asādhu bata id eva tat āhuḥ, they mean to say that what is bad has happened.
If a person knows the Sāma as such and worships it with the awareness of the great qualities it possesses, those qualities very soon manifest themselves in him and become a source of happiness.
sa ya etadevaṃ vidvānasādhu sāmetyupāste'bhyāśo ha yadenaṃ sādhavo dharmā ā ca gaccheyurupa ca nameyuḥ .Saḥ yaḥ, whoever; etat, this [Sāma]; evam vidvān, knows in this way; sādhu sāma iti upāste, [and] worships Sāma as ‘sādhu’; enam, to this worshipper; sādhavaḥ dharmāḥ, the good qualities that are associated with a perfect [sādhu] person; abhyāśaḥ ha, quickly; yat āgaccheyuḥ ca, come; upa ca nameyuḥ, and are a source of satisfaction.
अतः स यः कश्चित् साधु साम इति साधु-गुणवत् साम इति उपास्ते समस्तं साम साधु-गुणवद् विद्वान्, तस्यैतत् फलम् अभ्याशो ह क्षिप्रं ह, यत् इति क्रिया-विशेषणार्थम्, एनम् उपासकं साधवः शोभनाः धर्माः श्रुति-स्मृत्यविरुद्धाः आ च गच्छेयुः आगच्छेयुः च। न केवलम् आगच्छेयुः, उप च नमेयुः उपनमेयुः च, भोग्यत्वेन उपतिष्ठेयुः इत्यर्थः॥
One should worship the Sāma in a fivefold manner, treating the different parts [of the ritual] as symbols of the worlds. The syllable hiṃ is the earth, the prastāva fire, the udgītha the sky, the pratihāra the sun, the nidhana heaven. This is with reference to the ascending order.
lokeṣu pañcavidhaṃ sāmopāsīta pṛthivī hiṃkāraḥ. agniḥ prastāvo'ntarikṣamudgītha ādityaḥ pratihāro dyaurnidhanamityūrdhveṣu.Pañcavidham sāma upāsīta, one should worship the Sāma in a fivefold manner; lokeṣu, as the worlds [such as the earth]; hiṃkāraḥ, [for instance, thinking of] the syllable hiṃ; pṛthivī, [as] the earth; prastāvaḥ agniḥ, the prastāva as fire; udgīthaḥ antar-ikṣam, the udgītha as the sky; pratihāraḥ ādityaḥ, the pratihāra as the sun; nidhanam dyauḥ, the nidhana as heaven; ūrdhveṣu iti, which is up above [or rather, in ascending order].
कानि पुनः तानि साधु-दृष्टि-विशिष्टानि समस्तानि सामानि उपास्यानि इति, इमानि तानि उच्यन्ते – लोकेषु पञ्च-विधम् इत्यादीनि। ननु लोकादि-दृष्ट्या तानि उपास्यानि साधु-दृष्ट्या च इति विरुद्धम्। न, साध्वर्थस्य लोकादि-कार्येषु कारणस्यानुगतत्वात् – मृदादिवद् घटादि-विकारेषु। साधु-शब्द-वाच्योऽर्थो धर्मो ब्रह्म वा सर्वथापि लोकादि-कार्येषु अनुगतम्। अतः यथा यत्र घटादि-दृष्टिः मृदादि-दृष्ट्यनुगतैव सा, तथा साधु-दृष्ट्यनुगतैव लोकादि-दृष्टिः।
धर्मादि-कार्यत्वाल् लोकादीनाम्। यद्यपि कारणत्वम् अविशिष्टं ब्रह्म-धर्मयोः, तथापि धर्म एव साधु-शब्द-वाच्य इति युक्तम्, साधु-कारी साधुः भवति इति धर्म-विषये साधु-शब्द-प्रयोगात्। ननु लोकादि-कार्येषु कारणस्यानुगतत्वाद् अर्थ-प्राप्तैव तद्-दृष्टिः इति “साधु साम इति उपास्ते” (ChanU.2.1.4) इति न वक्तव्यम्। न, शास्त्र-गम्यत्वात् तद्-दृष्टेः। सर्वत्र हि शास्त्र-प्रापिता एव धर्मा उपास्याः, न विद्यमाना अपि अशास्त्रीयाः –लोकेषु पृथिव्यादिषु पञ्च-विधं पञ्च-भक्ति-भेदेन पञ्च-प्रकारं साधु समस्तं सामोपासीत। कथम्? पृथिवी हिंकारः। लोकेषु इति या सप्तमी, तां प्रथमात्वेन विपरिणमय्य पृथिवी-दृष्ट्या हिंकारे पृथिवी हिंकार इत्युपासीत। व्यत्यस्य वा सप्तमी-श्रुतिं लोक-विषयां हिंकारादिषु पृथिव्यादि-दृष्टिं कृत्वा उपासीत। तत्र पृथिवी हिंकारः, प्राथम्यसामान्यात्। अग्निः प्रस्तावः। अग्नौ हि कर्माणि प्रस्तूयन्ते। प्रस्तावश्च भक्तिः। अन्तरिक्षम् उद्गीथः। अन्तरिक्षं हि गगनम्। गकार-विशिष्टः च उद्गीथः। आदित्यः प्रतिहारः, प्रतिप्राण्यभिमुखत्वान् मां प्रति मां प्रतीति। द्यौः निधनम्। दिवि निधीयन्ते हि इतो गता इति ऊर्ध्वेषु ऊर्ध्व-गतेषु लोक-दृष्ट्या सामोपासनम्॥
Now, the fivefold worship from the highest world to the lowest: heaven is hiṃkāra, the sun is prastāva, the sky is udgītha, fire is pratihāra, and the earth is nidhana.
athāvṛtteṣu dyaurhiṃkāra ādityaḥ prastāvo'ntarikṣamudgītho'gniḥ pratihāraḥ pṛthivī nidhanam.Atha, next; āvṛtteṣu, from the highest [world] to the lowest; dyauḥ hiṃkāraḥ, the heaven is the syllable hiṃ; ādityaḥ prastāvaḥ, the sun is the prastāva; antar-ikṣam udgīthaḥ, the sky is the udgītha; agniḥ pratihāraḥ, fire is the pratihāra; pṛthivī nidhanam, the earth is nidhana.
He who worships Sāma with the above knowledge, and worships it in the fivefold manner as described, has all these worlds, from the lowest to the highest and from the highest to the lowest, for his enjoyment.
kalpante hāsmai lokā ūrdhvāścāvṛttāśca ya etadevaṃ vidvām̐llokeṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etaṭ, this [Sāma]; evam, as such [i.e., as good]; vidvān, having known; lokeṣu, the worlds [the earth, etc.]; pañcavidham, fivefold [i.e., using hiṃ and the other four symbols]; sāma upāste, worships the Sāma; ūrdhvāḥ ca, going upwards; āvṛttāḥ ca, and coming downwards; lokāḥ ha asmai kalpante, the worlds are there for him to enjoy.
उपासन-फलं –कल्पन्ते समर्था भवन्ति ह अस्मै लोका ऊर्ध्वाश्च आवृत्ताश्च, गत्यागति-विशिष्टा भोग्यत्वेन व्यवतिष्ठन्त इत्यर्थः। य एतद् एवं विद्वान्लोकेषु पञ्च-विधं समस्तं साधु साम इति उपास्ते इति सर्वत्र योजना पञ्च-विधे सप्त-विधे च॥
ChanU.2.03 Meditation on the Fivefold Sāman as Rain
One can perform the fivefold Sāma worship during the rain. Think of the wind that comes before the rain as hiṃkāra. The clouds that gather are the prastāva, and the rain that follows is the udgītha. Then, when the lightning flashes and the thunder roars, that is pratihāra.
vṛṣṭau pañcavidhaṃ sāmopāsīta purovāto hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanam.Vṛṣṭau, in the rain; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; purovātaḥ, the wind that starts before the rainfall; hiṃkāraḥ, is hiṃkāra; meghaḥ jāyate, the clouds that gather; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, [when] the rain falls that is the udgītha; vidyotate, [when] the lightning flashes; stanayati, [and] roars; saḥ pratihāra, that is the pratihāra.
वृष्टौ पञ्च-विधं साम उपासीत। लोक-स्थितेः वृष्टि-निमित्तत्वाद् आनन्तर्यम्। पुरो-वातो हिंकारः। पुरोवाताद्युद्ग्रहणान्ता हि वृष्टिः, यथा साम हिंकारादि-निधनान्तम्। अतः पुरो-वातो हिंकारः, प्राथम्यात्। मेघो जायते स प्रस्तावः। प्रावृषि मेघ-जनने वृष्टेः प्रस्ताव इति हि प्रसिद्धिः। वर्षति स उद्गीथः, श्रैष्ठ्यात्। विद्योतते स्तनयति स प्रतिहारः, प्रतिहृतत्वात्॥
When the rain stops, that is the nidhana. If a person performs the fivefold Sāma worship, keeping all this in mind, clouds favour him with rain as he likes when the rain is due, and they may do him this favour even when rain is not due.
varṣati hāsmai varṣayati ha ya etadevaṃ vidvānvṛṣṭau pañcavidhaṃsāmopāste.Udgṛhṇāti tat nidhanam, the end of the rainfall is the nidhana [literally, ‘the end’]; varṣati, it pours; ha asmai, for him [i.e., for the worshipper]; varṣayati, he causes rain to fall; ha yaḥ etat evam vidvān, he who, knowing all this as such; vṛṣṭau, in the rain; pañcavidham sāma upāste, performs the fivefold Sāma worship.
ChanU.2.04 Meditation on the Fivefold Sāman as Water
One can perform the fivefold Sāma worship in all kinds of water. The coming together of scattered clouds is hiṃkāra. That which pours forth rain is the prastāva. The udgītha is that [river] running eastward, and that which runs westward is the pratihāra. The sea is the nidhana.
sarvāsvapsu pañcavidhaṃsāmopāsīta megho yatsamplavate sa hiṃkāro yadvarṣati sa prastāvo yāḥ prācyaḥ syandante sa udgītho yāḥ pratīcyaḥ sa pratihāraḥ samudro nidhanam.Sarvāsu apsu, in all kinds of water; pañca-vidham sāma upāsīta, a person should perform the fivefold Sāma worship; meghaḥ yat saṃplavate, the clouds which join together and consolidate; saḥ hiṃkāraḥ, that is hiṃkāra; yat varṣati, that which pours rain; saḥ prastāvaḥ, that is the prastāva; yāḥ prācyaḥ syandante, that [water, or river] which goes eastward; saḥ udgīthaḥ, that is the udgītha; yāḥ pratīcyaḥ, that which goes westward; saḥ pratihāraḥ, that is the pratihāra; samudraḥ nidhanam, the sea is the nidhana.
He who performs the fivefold Sāma worship in all forms of water, knowing it thus, will never be drowned in water unless he wishes to be, and he will have as much water as he wants.
na hāpsu praityapsumānbhavati ya etadevaṃ vidvānsarvāsvapsu pañcavidhaṃsāmopāste.Yaḥ, he who; evam, as mentioned; etat, this [Sāma]; vidvān, having known; sarvāsu apsu, in all forms of water; pañca-vidham sāma upāste, performs the fivefold worship of Sāma; [saḥ, that worshipper]; apsu, in water; na ha praiti, does not die [unless he wants to]; apsumān bhavati, he has much water at his disposal.
न ह अप्सु प्रैति, नेच्छति चेत्। अप्सुमान् अस्मान् भवति फलम्॥
ChanU.2.05 Meditation on the Fivefold Sāman as the Seasons
One can apply the same fivefold Sāma worship formula to the seasons. Treat spring as hiṃkāra, summer as the prastāva, the rainy season as the udgītha, autumn as the pratihāra, and winter as the nidhana.
ṛtuṣu pañcavidhaṃ sāmopāsīta vasanto hiṃkāraḥ grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanam.Ṛtuṣu, in the seasons [spring, etc.]; pañca-vidham sāma upāsīta, one should perform the fivefold Sāma worship; vasantaḥ hiṃkāraḥ, spring is hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, fall is pratihāra; hemantaḥ nidhanam, winter is nidhana
To the person who knows this principle of the fivefold Sāma worship and applies it to the seasons thus, the seasons become a source of enjoyment, and the best things that each of them has to offer present themselves to him.
kalpante hāsmā ṛtava ṛtumānbhavati ya etadevaṃ vidvānṛtuṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etat evam vidvān, having known this [Sāma] as above; ṛtuṣu, in the seasons; pañcavidham sāma upāste, performs this fivefold Sāma worship; asmai, to him; ṛtavaḥ kalpante, the seasons come for his enjoyment; ha ṛtumān bhavati, and he also gets the pleasant things of those seasons for his enjoyment.
ChanU.2.06 Meditation on the Fivefold Sāman in Animals
This is how a person can perform the fivefold Sāma worship in animals. Think of goats as hiṃkāra, sheep as the prastāva, cows as the udgītha, horses as the pratihāra, and human beings as the nidhana.
paśuṣu pañcavidhaṃ sāmopāsītājā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanam.Paśuṣu, in animals; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; ajāḥ, goats; hiṃkāraḥ, are the syllable hiṃ; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgīthaḥ, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana.
He who performs the fivefold Sāma worship in animals, knowing it in this way, gets many animals for his enjoyment, and he also has a large number of animals as his personal wealth.
bhavanti hāsya paśavaḥ paśumānbhavati ya etadevaṃ vidvānpaśuṣu pañcavidhaṃ sāmopāste.Yaḥ, he who; etat evam vidvān, having known this [Sāma] in this way; paśuṣu pañcavidham sāma upāste, performs the fivefold Sāma worship in animals; asya paśavaḥ bhavanti ha, he has many animals [for his enjoyment]; paśumān bhavati, he acquires a large number of animals [for his personal wealth].
ChanU.2.07 Meditation on the Fivefold Sāman as the Senses
One should perform the fivefold worship of Sāma in the organs in an increasingly higher way. The organ of smell is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the mind is the nidhana. These organs should be worshipped, each with greater respect than the previous one.
prāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsīta prāṇo hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāro mano nidhanaṃ parovarīyāṃsi vā etāni.Prāṇeṣu pañcavidham sāma upāsīta, one should perform the fivefold worship of Sāma in all forms of prāṇa, the vital breath [or, the organs]; parovarīyaḥ, in an increasingly better way; prāṇaḥ hiṃkāraḥ, prāṇa [or, the organ of smell] is hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthaḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; manaḥ nidhanam, the mind is the nidhana; etāni parovarīyāṃsi vai, all these should be worshipped, each more than the one before.
When a person knows the fivefold Sāma worship and performs it in the organs, paying to each of the organs more respect than to the last, his life becomes more and more excellent, and he also attains better and better worlds.
parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānprāṇeṣu pañcavidhaṃ parovarīyaḥ sāmopāsta iti tu pañcavidhasya.Yaḥ, he who; etat evam vidvān, having known this thus; prāṇeṣu, in the organs; pañca-vidham sāma upāste, performs the fivefold Sāma worship; parovarīyaḥ, in an increasingly higher order; asya, his [life]; parovarīyaḥ ha bhavati, becomes increasingly more excellent; parovarīyasaḥ ha lokān jāyati, he also attains increasingly higher worlds; iti tu pañcavidhasya, this is the benefit of the fivefold [Sāma worship].
ChanU.2.08 Meditation on the Sevenfold Sāman in Speech
Now begins a discussion on the sevenfold Sāma worship. One can perform this sevenfold Sāma worship in speech. Wherever the syllable huṃ occurs in speech, that is hiṃkāra. Similarly, wherever the syllable pra occurs, that is to be taken for the prastāva. And wherever ā occurs, that is ādi [the beginning].
atha saptavidhasya vāci saptavidhṃ sāmopāsīta yatkiṃca vāco humiti sa hiṃkāro yatpreti sa prastāvo yadeti sa ādiḥ.Atha, next; sapta-vidhasya, [a discussion] on the sevenfold [Sāma worship]; sapta-vidham sāma upāsīta, one should perform the sevenfold worship of Sāma; vāci, in speech; yāt kiṃca vācaḥ huṃ iti, in whatever speech occurs the syllable ‘huṃ’; saḥ hiṃkāraḥ, that is the syllable ‘hiṃ’; yat pra iti, where the syllable ‘pra’ occurs; saḥ prastāvaḥ, that is the prastāva; yat ā iti, where ‘ā’ occurs; saḥ ādiḥ, that is to be taken for ādi [the beginning].
अथ अनन्तरं सप्त-विधस्य समस्तस्य साम्न उपासनं साधु इदम् आरभ्यते। वाचि इति सप्तमी पूर्ववत्, वाग्दृष्टि-विशिष्टं सप्त-विधं सामोपासीत इत्यर्थः। यत्किञ्च वाचः शब्दस्य हुम् इति यो विशेषः स हिंकारः, हकार-सामान्यात्। यत् प्रेति शब्द-रूपं स प्रस्तावः, प्र-सामान्यात्। यद् आ इति स आदिः, आकार-सामान्यात्। आदिः इति ओङ्कारः, सर्वादित्वात्॥
Wherever the syllable ut occurs, that is the udgītha. Where there is prati, that is the pratihāra. Where you find upa, that is the upadrava. And where you find ni, that is the nidhana.
yaduditi sa udgītho yatpratīti sa pratihāro yadupeti sa upadravo yannīti tannidhanam.Yat ut iti, where there is the sound ‘ut’; saḥ udgīthaḥ, that is the udgītha; yat prati iti, where there is the sound ‘prati’; saḥ pratihāraḥ, that is the pratihāra; yat upa iti, where there is the sound ‘upa’; saḥ upadravaḥ, that is the upadrava [upadrava is anything in praise of the Sāma]; yat ni iti, where there is the syllable ‘ni’; tat nidhanam, that is the nidhana.
यद् उद् इति स उद्गीथः, उत्-पूर्वत्वाद् उद्गीथस्य। यत् प्रति इति स प्रतिहारः, प्रति-सामान्यात्। यद् उप इति स उपद्रवः, उपोपक्रमत्वाद् उपद्रवस्य। यद् नि इति तद् निधनम्, नि-शब्द-सामान्यात्॥
He who knows Sāma in this way, and performs the sevenfold Sāma worship in speech, gets from speech whatever good things it has to offer. He also gets plenty of food to eat, and he eats that food [and thereby looks radiant in health].
dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etadevaṃ vidvānvāci saptavidhaṃ sāmopāste.Yaḥ, the person who; etat evam vidvān, having known this [about the Sāma]; vāci, in speech; sapta-vidham sāma upāste, performs the sevenfold Sāma worship; asmai, to him [i.e., to the worshipper]; vāk, speech; doham, milk [i.e., a good, precious gift]; yaḥ vācaḥ dohaḥ, which is the essence of the words; dugdhe, presents; annavān annādaḥ bhavati, he has plenty of food and he eats it [thereby becoming radiant].
ChanU.2.09 Meditation on the Sevenfold Sāman as the Sun
Next, without fail, worship the sevenfold Sāma in the sun. The sun is the Sāma because it is always the same. Again, the sun makes each of us think, ‘It is looking at me. It is looking at me.’ Because it is the same to all, it is called Sāma.
atha khalvamumādityaṃsaptavidhaṃ sāmopāsīta sarvadā samastena sāma māṃ prati māṃ pratīti sarveṇa samastena sāma.Atha, next; khalu, for certain; amum ādityam, the sun over there; sapta-vidham sāma upāsīta, worship as the sevenfold Sāma; sarvadā samaḥ, [the sun is] always the same; tena, therefore; sāma, [the sun is] Sāma; mām prati mām prati, [for instance, ‘It is looking] at me, [it is looking] at me’; iti, in this way [it makes everyone think]; sarveṇa samaḥ, it is the same to all; tena, for this reason; sāma, [the sun is called] Sāma.
अवयव-मात्रे साम्न्यादित्य-दृष्टिः पञ्च-विधेषु उक्ता प्रथमे च अध्याये। अथ इदानीं खलु अमुम् आदित्यं समस्ते साम्न्यवयव-विभागशोऽध्यस्य सप्त-विधं सामोपासीत। कथं पुनः सामत्वम् आदित्यस्य इति? उच्यते – उद्गीथत्वे हेतुवदादित्यस्य सामत्वे हेतुः। कोऽसौ? सर्वदा समः वृद्धि-क्षयाभावात्। तेन हेतुना साम आदित्यः। मां प्रति मां प्रति इति तुल्यां बुद्धिम् उत्पादयति। अतः सर्वेण समः। अतः साम, समत्वाद् इत्यर्थः। उद्गीथ-भक्ति-सामान्य-वचनाद् एव लोकादिषु उक्त-सामान्यात् हिंकारादित्वं गम्यते इति हिंकारादित्वे कारणं न उक्तम्। सामत्वे पुनः सवितुः अनुक्तं कारणं न सुबोधम् इति समत्वम् उक्तम्॥
One should know that all beings that exist are dependent on the sun. The sun has a distinctive look before it rises, and that look is its hiṃkāra. The animals, who are dependent on the sun, also have their share in this hiṃkāra. That is why they make the sound hiṃ.
tasminnimāni sarvāṇi bhūtānyanvāyattānīti vidyāttasya yatpurodayātsa hiṃkārastadasya paśavo'nvāyattāstasmātte hiṃ kurvanti hiṃkārabhājino hyetasya sāmnaḥ.Tasmin, on that [i.e., the sun]; imāni sarvāṇi bhūtāni, all these beings; anvāyattāni, are dependent; iti vidyāt, one should know this; tasya, of that [sun]; yat, the way [it looks then]; purodayāt, before it rises; saḥ, that [form]; hiṃkāraḥ, is hiṃkāra; paśavaḥ, the animals; tat asya anvāyattāḥ, are dependent on that [form] of it [i.e., of the sun as Sāma]; tasmāt, this is why; te, they; hiṃ kurvanti, make the sound hiṃ; hiṃkāra-bhājinaḥ hi etasya sāmnaḥ, they share in the hiṃkāra of the Sāma.
तस्मिन् आदित्ये अवयव-विभागशः इमानि वक्ष्यमाणानि सर्वाणि भूतानि अन्वायत्तानि अनुगतानि आदित्यम् उपजीव्यत्वेन इति विद्यात्। कथम्? तस्य आदित्यस्य यत् पुरोदयात् धर्म-रूपम्, स हिंकारः भक्तिः। तत्रेदं सामान्यम्, यत् तस्य हिंकार-भक्ति-रूपम्। तद् अस्य आदित्यस्य साम्नः पशवः गवादयः अन्वायत्ताः अनुगताः तद्भक्ति-रूपम् उपजीवन्ति इत्यर्थः। यस्माद् एवम्, तस्मात् ते हिं कुर्वन्ति पशवः प्रागुदयात्। तस्माद् हिङ्कार-भाजिनो हि एतस्य आदित्याख्यस्य साम्नः, तद्भक्ति-भजन-शीलत्वाद् हि त एवं वर्तन्ते॥
Next, the form that the sun has shortly after it rises is the prastāva. Human beings are charmed by that form. Because they join in the praise and adoration of the prastāva, they seek adoration and praise for themselves.
atha yatprathamodite sa prastāvastadasya manuṣyā anvāyattāstasmātte prastutikāmāḥ praśaṃsākāmāḥ prastāvabhājino hyetasya sāmnaḥ.Athā, next; yat prathamodite [i.e., prathama + udite], that [form] which [the sun has] when it first rises; saḥ prastāvaḥ, that is the prastāva; manuṣyāḥ, all human beings; tat asya anvāyattāḥ, are charmed by that [form] of it [i.e., of the sun, which is the Sāma]; tasmāt, this is why; te, they; prastutikāmāḥ, wanting praise; praśaṃsākāmāḥ, wanting adoration; prastāvabhājinaḥ hi etasya sāmnaḥ, they join in the prastāva of the Sāma.
अथ यत् प्रथमोदिते सवितृ-रूपम्, तद् अस्य आदित्याख्यस्य साम्नः स प्रस्तावः। तद् अस्य मनुष्या अन्वायत्ताः पूर्ववत्। तस्मात् ते प्रस्तुतिं प्रशंसां कामयन्ते, यस्मात् प्रस्ताव-भाजिनो हि एतस्य साम्नः॥
Next, when the sun-rays spread all over a short while after sunrise, that form of the sun is the ādi of the Sāma. This form is connected with the birds. They somehow or other feel they have a safe shelter then, and that is why they are able to fly freely about in the sky without any support. They also behave as if they are joining in the ādi offered to the Sāma.
atha yatsaṃgavavelāyāṃ sa ādistadasya vayāṃsyanvāyattāni tasmāttānyantarikṣe'nārambaṇānyādāyātmānaṃ paripatantyādibhājīni hyetasya sāmnaḥ.Atha, next; yat, that; saṅgava-velāyām, in the morning [i.e., after sunrise, when the sunlight has spread far and wide]; saḥ ādiḥ, that is the ādi [of the Sāma worship]; vayāṃsi, birds; tat asya, that form of the sun [at that time]; anvāyattāni, makes them feel secure; tasmāt, this is why; tāni, they [the birds]; an-ārambaṇāni, without any support; ātmānam, their own bodies; ādāya, holding; antarikṣe, in the sky; paripatanti, they fly about; ādi-bhājīni hi, they join in the ādi offered; etasya sāmnaḥ, to the Sāma.
Next, that form of the sun which it has exactly at noon is the udgītha. That form is connected with the gods and goddesses. Therefore, among all of Prajāpati’s children, the gods and goddesses are considered to be the best, because they take part in singing the udgītha of the Sāma.
atha yatsampratimadhyaṃdine sa udgīthastadasya devā anvāyattāstasmātte sattamāḥ prājāpatyānāmudgīthabhājino hyetasya sāmnaḥ.Atha, next; yat, that; samprati madhyandine, precisely at noon; saḥ udgīthaḥ, that [form of the sun] is the udgītha; devāḥ, the gods and goddesses; tat asya, that form of the sun [at that time]; anvāyattāni, are part of; tasmāt, therefore; prājāpatyānām, among all of Prajāpati’s children; te, they [the gods and goddesses]; sattamāḥ, are deemed the best; hi, because; etasya sāmnaḥ udgīthabhājinaḥ, they join in the udgītha of the Sāma.
अथ यत् संप्रति-मध्यन्दिने ऋजु-मध्यन्दिने इत्यर्थः, स उद्गीथ-भक्तिः, तद् अस्य देवा अन्वायत्ताः, द्योतनातिशयात् तत्काले। तस्मात् ते सत्तमाः विशिष्टतमाः प्राजापत्यानां प्रजापत्यपत्यानाम्, उद्गीथ-भाजिनो हि एतस्य साम्नः॥
Next, between the noon and the afternoon, the sight the sun presents is that of the pratihāra. The foetuses in the wombs are attached to this pratihāra. This is why they are held up and do not drop down, and why they are entitled to take part in the pratihāra addressed to the Sāma.
atha yadūrdhvaṃ madhyaṃdinātprāgaparāhṇātsa pratihārastadasya garbhā anvāyattāstasmātte pratihṛtānāvapadyante pratihārabhājino hyetasya sāmnaḥ.Atha, next; yat, that; ūrdhvam madhyandināt, after midday; prāk aparāhṇāt, before afternoon; saḥ pratihāra, that is the pratihāra; garbhāḥ, the foetuses in the womb; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [foetuses]; pratihṛtāḥ, are held up; na avapadyante, [and] do not drop down; hi, for that reason; etasya sāmnaḥ pratihāra-bhājinaḥ, they are entitled to share in the pratihāra of the Sāma.
अथ यद् ऊर्ध्वं मध्यन्दिनात् प्राग् अपराह्णात् यद् रूपं सवितुः, स प्रतिहारः। तद् अस्य गर्भा अन्वायत्ताः। अतः ते सवितुः प्रतिहार-भक्ति-रूपेण ऊर्ध्वं प्रतिहृताः सन्तः न अवपद्यन्ते न अधः पतन्ति, तद्द्वारे सति अपि इत्यर्थः। यतः प्रतिहार-भाजिनो हि एतस्य साम्नो गर्भाः॥
Next, the form that the sun has between the afternoon and sunset is called the upadrava. Wild animals are fond of this form, for when the sun is in that position, the wild animals are able to scurry away into the forest or into their holes if they see a human being. These animals are also able to take part in the upadrava to the Sāma.
atha yadūrdhvamaparāhṇātprāgastamayātsa upadravastadasyāraṇyā anvāyattāstasmātte puruṣaṃ dṛṣṭvā kakṣaṃśvabhramityupadravantyupadravabhājino hyetasya sāmnaḥ.Atha, next; yat, that; ūrdhvam aparāhṇāt, as the afternoon begins; prāk astamayāt, before sunset; saḥ upadravaḥ, that is the upadrava; āraṇyāḥ, wild animals; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [wild animals]; puruṣam, a human being; dṛṣṭvā, seeing; kakṣam, into their lair [or, the forest]; śvabhram, a hole; upadravanti, quickly run to; hi, for this reason; etasya sāmnaḥ upadravabhājinaḥ, they join in the upadrava offered to the Sāma.
Next, the nidhana is the form of the sun as it sets. The ancestors love this form of the sun, and this is why, as the sun sets, offerings are made to them [or, are placed on straws in honour of them at the time the śrāddha rites are performed]. For this reason, the ancestors participate in the nidhana in honour of the Sāma. This is how the sun is offered the sevenfold Sāma worship.
atha yatprathamāstamite tannidhanaṃ tadasya pitaro'nvāyattāstasmāttānnidadhati nidhanabhājino hyetasya sāmna evaṃ khalvamumādityaṃ saptavidhaṃ sāmopāste.Atha, next; yat, that; prathamāstamite [prathama + astamite], just as the sun sets; tat nidhanam, that is the nidhana; pitaraḥ, the ancestors; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, therefore; tān, them; nidadhati, one places on straws [or, one places offerings to the ancestors on straws while performing special rites in their honour]; hi, for this reason; etasya sāmnaḥ nidhana-bhājinaḥ, they participate in the nidhana in honour of the Sāma; khalu amum ādityam sapta-vidham sāma upāste, this is how the sun is offered the sevenfold Sāma worship.
ChanU.2.10 Meditation on the Sevenfold Sāman through the Number of Syllables
After worshipping the Sāma as the sun, one should perform the sevenfold Sāma worship by using words of the same number of syllables. By this one overcomes death. The word hiṃkāra has three syllables; so also, the word prastāva has three syllables. Therefore they are equal (sama).
atha khalvātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāsīta hiṃkāra iti tryakṣaraṃ prastāva iti tryakṣaraṃ tatsamam.Atha, next [i.e., after worshipping the sun as the Sāma]; khalu, for certain; ātma-sammitam, with an equal number of parts [i.e., syllables]; ati-mṛtyu, that which overcomes death; saptavidham sāma upāsīta, one should perform the sevenfold Sāma worship; hiṃkāraḥ, the word hiṃkāra; iti try-akṣaram, is three-syllabled; prastāvaḥ, the word prastāva; iti try-akṣaram, is [also] three-syllabled; tat samam, therefore they [hiṃkāra and prastāva] are equal.
The word ādi is two-syllabled, and the word pratihāra is four-syllabled. If you take away one syllable from pratihāra and add it to ādi, then they will have the same number of syllables.
ādiriti dvyakṣaraṃ pratihāra iti caturakṣaraṃ tata ihaikaṃ tatsamam.Ādiḥ iti dvi-akṣaram, the word ādi is two-syllabled; pratihāraḥ iti catuḥ-akṣaram, the word pratihāra is four-syllabled; tataḥ, from that [i.e., from the word pratihāra]; ekam, [take away] one [syllable]; iha, [and add] here [to the word ādi]; tat samam, that makes them equal [both three-syllabled].
The word udgītha has three syllables. The word upadrava has four syllables. If they are taken as three-syllabled they are equal. In that case, the syllable va in upadrava becomes superfluous. They are equal so far as their three syllables are concerned.
udgītha iti tryakṣaramupadrava iti caturakṣaraṃ tribhistribhiḥ samaṃ bhavatyakṣaramatiśiṣyate tryakṣaraṃ tatsamam.Udgīthaḥ iti tri-akṣaram, the word udgītha is three-syllabled; upadravaḥ iti cataḥ-akṣaram, the word upadrava is four-syllabled; tribhiḥ tribhiḥ samam bhavati, if they are taken as three-syllabled they become the same; a-kṣaram atiśiṣyate, one syllable becomes superfluous; tri-akṣaram tat samam, taken as three-syllabled they become identical.
The word nidhana has three syllables. All words, having three syllables each, are the same [when used in praise of the Sāma]. All these together have twenty-two syllables.
nidhanamiti tryakṣaraṃ tatsamameva bhavati tāni ha vā etāni dvāviṃśatirakṣarāṇi.Nidhanam iti tri-akṣaram, the word nidhana is three-syllabled; tat samam eva bhavati, that makes it the same [as the other three-syllabled words forming parts of the Sāma]; tāni ha vai etāni, all these together constitute; dvā-viṃśatiḥ a-kṣarāṇi, twenty-two syllables.
With the help of those twenty-one syllables, one can attain the status of the sun [which is also Death]. The sun occupies the twenty-first place after the things that come between the earth and the sun [those things being the twelve months, the five seasons, and the three worlds]. One can then go beyond the sun if one knows the twenty-second syllable. That world is full of joy and free from all sorrows.
ekaviṃśatyādityamāpnotyekaviṃśo vā ito'sāvādityo dvāviṃśena paramādityājjayati tannākaṃ tadviśokam.Eka-viṃśatyā, by twenty-one [syllables]; ādityam āpnoti, one attains union with the sun [because the sun marks the end of everything, and it is therefore death]; ekaviṃśaḥ vai, [the sun is] the twenty-first [after the twelve months, the five seasons, and the three worlds]; itaḥ, from this [world]; asau ādityaḥ, the sun over there; dvā-viṃśena, by [knowing] the twenty-second [syllable]; ādityāt param jayati, one attains the next higher world from the sun; tat nākam [na a-kam, i.e., kam eva], that [place is] joyful; tat viśokaṃ, that [place is] free from all suffering.
If a person knows all about the Sāma, and performs the sevenfold Sāma worship, treating the Sāma as himself and as something beyond death, he wins the state of the sun and then wins a place even higher than the sun.
āpnotī hādityasya jayaṃ paro hāsyādityajayājjayo bhavati ya etadevaṃ vidvānātmasaṃmitamatimṛtyu saptavidhaṃ sāmopāste sāmopāste.Āpnoti ha ādityasya jayam, one wins the state of the sun; paraḥ ha āditya-jayāt asya jayaḥ bhavati, one wins a world even higher than the sun; yaḥ, one who; etat evam vidvān, knows this [Sāma] thus; ātma-sammitam, as oneself; ati-mṛtyu sapta-vidham sāma upāste sāma upāste, performs the deathless sevenfold Sāma worship [the repetition marks the end of the section].
The mind is hiṃkāra, the organ of speech is the prastāva, the eyes are the udgītha, the ears are the pratihāra, and the vital breath [in its five forms] is the nidhana. The Gāyatrī prayer is controlled by the vital breath.
mano hiṃkāro vākprastāvaścakṣurudgīthaḥ śrotraṃ pratihāraḥ prāṇo nidhanametadgāyatraṃ prāṇeṣu protam.Manaḥ hiṃkāraḥ, the mind is the hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthāḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; prāṇaḥ nidhanam, the vital breath is the nidhana; etāt gāyatram, this Gāyatrī prayer; prāṇeṣu protam, is rooted in the [fivefold] vital breath.
This Gāyatra Sāma is rooted in the prāṇas. He who knows this becomes full of vitality, has a long life, and his life is brilliant. Also, he is fortunate in his children, and he has many domestic animals. He is one of the most famous people. To be noble-minded is the aim of his life.
sa evametadgāyatraṃ prāṇeṣu protaṃ veda prāṇī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā mahāmanāḥ syāttadvratam.Saḥ yaḥ, he who; evam, this way; etat gāyatram, this Gāyatra Sāma; prāṇeṣu protam, rooted in the prāṇas; veda, knows; prāṇī, with life; bhavati, is endowed; sarvam āyuḥ, the full span of life; eti, attains; jyok jīvati, a bright [life]; mahān prajayā, great in progeny; paśubhiḥ, [and] animals; bhavati, becomes [rich with]; mahān kīrtyā, with a good reputation; mahāmanāḥ syāt, is noble in character; tat vratam, that is the aim of his life.
When one rubs two pieces of wood against each other to light a fire, that is the hiṃkāra. When it produces smoke, that is the prastāva. Then when the flame appears, that is the udgītha. The charcoals that result are the pratihāra, and when the fire begins to go out, that is the nidhana. When the flame is completely extinguished, that also is the nidhana. This Sāma called Rathantara is rooted in fire.
abhimanthati sa hiṃkāro dhūmo jāyate sa prastāvo jvalati sa udgītho'ṅgārā bhavanti sa pratihāra upaśāmyati tannidhanaṃ saṃśāmyati tannidhanametadrathaṃtaramagnau protam.Abhimanthati, rubbing [one piece of wood against another to produce fire]; saḥ hiṃkāraḥ, that is the hiṃkāra; dhūmaḥ jāyate, the smoke it produces; saḥ prastāvaḥ, that is the prastāva; jvalati, the flames that appear; saḥ udgīthaḥ, that is the udgītha; aṅgārāḥ bhavanti, the charcoals that result; saḥ pratihāraḥ, that is the pratihāra; upaśāmyati, when the fire begins to go out; tat nidhanam, that is the nidhana; saṃśāmyati, when the fire is completely extinguished; tat nidhanam, that [also] is the nidhana; etat rathantaram, this [Sāma] called Rathantara; agnau protam, is rooted in fire.
अभिमन्थति स हिंकारः, प्राथंयात्। अग्नेः धूमो जायते स प्रस्तावः, आनन्तर्यात्। ज्वलति स उद्गीथः, हविः-सम्बन्धाच् छ्रैष्ठ्यं ज्वलनस्य। अङ्गारा भवन्ति स प्रतिहारः, अङ्गाराणां प्रतिहृतत्वात्। उपशमः, सावशेषत्वाद् अग्नेः, संशमः निःशेषोपशमः। समाप्ति-सामान्याद् निधनम्। एतद् रथन्तरम् अग्नौ प्रोतम्। मन्थने हि अग्निः गीयते॥
He who knows that this Rathantara Sāma is rooted in fire, acquires the kind of glow that Veda scholarship produces. He also enjoys eating. He lives the full span of his life, and his life is brilliant. He is well known for his children and for his animal wealth, and he commands great respect in society. His vow is that he will never eat with fire in front of him and he will never spit.
sa ya evametadrathaṃtaramagnau protaṃ veda brahmavarcasyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na pratyaṅṅagnimācāmenna niṣṭhīvettadvratam.Saḥ yaḥ evam etat rathantaram agnau protam veda, he who knows that this Rathantara Sāma is rooted in fire; brahmavarcasī, acquires the glow that Veda knowledge gives; annādaḥ bhavati, he enjoys eating food; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na pratyak agnim ācāmet, never to eat with fire in front of him; na niṣṭhīvet, and he will never spit.
स य इत्यादि पूर्ववत्। ब्रह्म-वर्चसी वृत्त-स्वाध्याय-निमित्तं तेजो ब्रह्म-वर्चसम्। तेजः तु केवलं त्विड्-भावः। अन्नादो दीप्ताग्निः। न प्रत्यक्, अग्नेः अभिमुखो न आचामेत् न भक्षयेत् किञ्चित्। न निष्ठीवेत् श्लेष्म-निरसनं च न कुर्यात्। तद् व्रतम्॥
[Adapted from Sw. Nikhilananda:] A man’s beckoning to a woman is the hiṃkāra; his gratifying her is the prastāva; his lying with her is the udgītha; his embracing her is the pratihāra; his spending time with her is the nidhana; and the finishing of the sexual act is also the nidhana. This is the Vāma-devya Sāman as interwoven in sexual intercourse.
upamantrayate sa hiṃkāro jñapayate sa prastāvaḥ striyā saha śete sa udgīthaḥ prati strīṃ saha śete sa pratihāraḥ kālaṃ gacchati tannidhanaṃ pāraṃ gacchati tannidhanametadvāmadevyaṃ mithune protam.Upamantrayate saḥ hiṃkāraḥ, a man’s beckoning [to a woman] is the hiṃkāra; jñapayate saḥ prastāvaḥ, his gratifying her is the prastāva; striyā saha śete saḥ udgīthaḥ, his lying with her is the udgītha; prati strīṃ saha śete saḥ pratihāraḥ, his embracing her is the pratihāra; kālam gacchati tan nidhanam, his spending time with her is the nidhana; pāram gacchati tad nidhanam, and the finishing of the sexual act is also the nidhana; etad vāma-devyam mithune protam, this is the Vāma-devya Sāman as interwoven in sexual intercourse.
उपमन्त्रयते सङ्केतं करोति, प्राथम्यात् स हिंकारः। ज्ञपयते तोषयति, स प्रस्तावः। सह-शयनम् एक-पर्यङ्क-गमनम्, स उद्गीथः, श्रैष्ठ्यात्। प्रति स्त्रीं शयनं स्त्रिया अभिमुखी-भावः, स प्रतिहारः। कालं गच्छति मैथुनेन, पारं समाप्तिं गच्छति तन् निधनम्। एतद् वाम-देव्यं मिथुने प्रोतम्, वाय्वम्बु-मिथुन-सम्बन्धात्॥
[Adapted from Sw. Nikhilananda:] He who thus knows the Vāma-devya Sāma as interwoven in sexual intercourse – cohabitates and procreates from every intercourse. He lives the full span of his life, and his life is brilliant. He is well known for his children and for his animal wealth, and he commands great respect in society. His vow is that he would not reject the woman seeking intercourse.
sa ya evametadvāmadevyaṃ mithune protaṃ veda mithunī bhavati mithunānmithunātprajāyate sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā na kāṃcana pariharettadvratam.Saḥ yaḥ evam etad vāma-devyaṃ mithune protaṃ veda, he who thus knows the Vāma-devya Sāma as interwoven in sexual intercourse; mithunī-bhavati, cohabitates; mithunāt mithunāt prajāyate, and procreates from every intercourse; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na kāñcana pariharet, never to reject the woman seeking intercourse [for procreation].
स य इत्यादि पूर्ववत्। मिथुनी-भवति अविधुरो भवति इत्यर्थः। मिथुनाद् मिथुनात् प्रजायते इति अमोघ-रेतस्त्वम् उच्यते। न काञ्चन, काञ्चिद् अपि स्त्रियं स्वात्म-तल्प-प्राप्तां न परिहरेत् समागमार्थिनीम्, वाम-देव्य-सामोपासनाङ्गत्वेन विधानात्। एतस्माद् अन्यत्र प्रतिषेध-स्मृतयः। वचन-प्रामाण्याच् च धर्मावगतेः न प्रतिषेध-शास्त्रेण अस्य विरोधः॥
The rising sun is the hiṃkāra, the sun that has already risen is the prastāva, the midday sun is the udgītha, the afternoon sun is the pratihāra, and the setting sun is the nidhana. This Sāma called Bṛhat is based on the sun.
udyanhiṃkāra ud.itaḥ prastāvo madhyaṃdina udgītho'parāhṇaḥ pratihāro'staṃ yannidhanametadbṛhadāditye protamUdyan, the rising [sun]; hiṃkāraḥ, [is] the hiṃkāra; uditaḥ, the sun that has already risen; prastāvaḥ, [is] the prastāva; madhyandina, the midday sun; udgīthaḥ, [is] the udgītha; aparāhṇaḥ, the afternoon sun; pratihāraḥ, [is] the pratihāra; yat astam, that which is setting; nidhanam, [is] the nidhana; etat bṛhat, this Sāma called Bṛhat; āditye protam, is based on the sun.
He who knows that the Sāma called Bṛhat is rooted in the sun is spirited and has a great appetite. He lives the full span of his life, has a brilliant career, and is renowned for his children and for his animal wealth. His success in life brings him much fame. The vow he observes is that he will never utter a word against the sun, which gives us heat.
sa ya evametadbṛhadāditye protaṃ veda tejasvyannādo bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā tapantaṃ na nindettadvratam.Saḥ yaḥ evam etat bṛhat āditye protam veda, he who knows that the Sāma called Bṛhat is rooted in the sun; tejasvi, is spirited; annādaḥ bhavati, has a great appetite; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes famous for his children and for his animal wealth; mahān kīrtyā, is highly respected; tapantam na nindet, he never uses a bad word against the hot sun; tat vratam, that is his vow.
स य इत्यादि पूर्ववत्। तपन्तं न निन्देत्। तद् व्रतम्॥
When light clouds consolidate, that is the hiṃkāra. When clouds likely to pour rain collect, that is the prastāva. When the rain begins, that is the udgītha. Then there are flashes of lightning and the roar of thunder. This is the pratihāra. When it all stops, that is the nidhana. This Sāma called Vairūpa is rooted in the clouds.
abhrāṇi samplavante sa hiṃkāro megho jāyate sa prastāvo varṣati sa udgītho vidyotate stanayati sa pratihāra udgṛhṇāti tannidhanametadvairūpaṃ parjanye protam.Abhrāṇi, light clouds [bearing water]; saṃplavante, when they consolidate; saḥ hiṃkāraḥ, that is the hiṃkāra; meghaḥ jāyate, when clouds likely to pour rain appear; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, when it starts raining that is the udgītha; vidyotate, when lightning flashes; stanayati, [and] thunder roars; saḥ pratihāraḥ, that is the pratihāra; ut gṛhṇāti, when everything is over; tat nidhanam, that is the nidhana; etat vairūpam, this [Sāma called] Vairūpa; parjanye protam, is rooted in the clouds.
He who knows that this Sāma called Vairūpa has its source in the clouds comes to acquire a large variety of animals, and all beautiful animals too. He has a long and brilliant life, and his children and animals are such that he becomes famous for them. His achievements also mark him as a great person.
sa ya evametadvairūpaṃ parjanye protaṃ veda virūpāṃśca surūpaṃśca paśūnavarundhe sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā varṣantaṃ na nindettadvratam.Saḥ yaḥ evam etat vairūpam parjanye protam veda, he who knows that this [Sāma called] Vairūpa is rooted in the clouds; virūpān ca surūpān ca paśūn avarundhe, he comes to possess a large variety of animals and beautiful animals also; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes famous for his children and for his animal wealth; mahān kīrtyā, he is renowned for his achievements; varṣantam na nindet tat vratam, his vow is not to criticize the clouds that pour rain.
Spring is the hiṃkāra, summer the prastāva, the rainy season the udgītha, autumn the pratihāra, and winter the nidhana. This Sāma known as Vairāja is rooted in the seasons.
vasanto hiṃkāro grīṣmaḥ prastāvo varṣā udgīthaḥ śaratpratihāro hemanto nidhanametadvairājamṛtuṣu protam.Vasantaḥ hiṃkāraḥ, spring is the hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn is the pratihāra; hemantaḥ nidhanam, winter is the nidhana; etat vairājam, this [Sāma called] Vairāja; ṛtuṣu protam, is rooted in the seasons.
He who knows that the Sāma called Vairāja is rooted in the seasons is surrounded by his children and animals and has a radiance about him which is born of Veda scholarship. He lives a long and brilliant life, and he is considered great for his children and for his animals. He is also highly respected for his great deeds. He follows the vow of never criticizing the seasons.
sa ya evametadvairājamṛtuṣu protaṃ veda virājati prajayā paśubhirbrahmavarcasena sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyartūnna nindettadvratam.Saḥ yaḥ evani etat vairājam ṛtuṣu protam veda, he who knows that this [Sāma called] Vairāja is rooted in the seasons; virājati, he lives; prajayā paśubhiḥ, surrounded by his children and animals; brahma-varcasena, he has the kind of radiance that is born of Veda scholarship; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a brilliant life; mahān prajayā paśubhiḥ bhavati, he is known to be great for his children and animals; mahān kīrtyā, he is famous for his deeds; ṛtūn na nindet tat vratam, his vow is that he will never criticize the seasons.
The earth is the hiṃkāra, the space between the earth and heaven is the prastāva, heaven is the udgītha, the quarters are the pratihāra, and the ocean is the nidhana. The Sāma known as Śakvarī is rooted in the earth and other worlds.
pṛthivī hiṃkāro'ntarikṣaṃ prastāvo dyaurudgītho diśaḥ pratihāraḥ samudro nidhanametāḥ śakvaryo lokeṣu protāḥ.Pṛthivī hiṃkāraḥ, the earth is the hiṃkāra; antar-ikṣam prastāvaḥ, the space between the earth and heaven is the prastāva; dyauḥ udgīthaḥ, heaven is the udgītha; diśaḥ pratihāraḥ, the quarters are the pratihāra; samudraḥ nidhanam, the ocean is the nidhana; etāḥ śakvaryaḥ lokeṣu protāḥ, these [the Sāma called] Śakvarī are rooted in the earth and other worlds.
He who knows that the Sāma known as Śakvarī is located in the worlds goes to the best world. He also has a long and brilliant life and is well known for his children and for his animal wealth. He is considered to be a great person because of his great deeds. He takes a vow that he will never criticize the worlds.
sa ya evametāḥ śakvaryo lokeṣu protā veda lokī bhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā lokānna nindettadvratam.Saḥ yaḥ evam etāḥ śakvaryaḥ lokeṣu protāḥ veda, he who knows that these [i.e., the Sāma] known as Śakvarī are rooted in the worlds; lokī bhavati, goes to the best world; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, is well known for his children and for his animal wealth; mahān kīrtyā, is well known for his great deeds; lokān na nindet tat vratam, his vow is that he will never criticize the worlds.
लोकी भवति लोक-फलेन युज्यत इत्यर्थः। लोकान् न निन्देत्, तद् व्रतम्॥
Goats are the hiṃkāra, sheep are the prastāva, cows represent the udgītha, horses are the pratihāra, and a human being is the nidhana. The Sāma called Revatī is established in animals.
ajā hiṃkāro'vayaḥ prastāvo gāva udgītho'śvāḥ pratihāraḥ puruṣo nidhanametā revatyaḥ paśuṣu protāḥ.Ajāḥ hiṃkāraḥ, goats are the hiṃkāra; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgītha, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana; etāḥ revatyaḥ paśuṣu protāḥ, these [i.e., the Sāma known as] Revatī are established in animals.
अजा हिंकार इत्यादि पूर्ववत्। पशुषु प्रोताः॥
He who knows that the Sāma called Revatī is rooted in animals acquires many animals. He has a long and brilliant life and becomes well known for his children and for his animal wealth. He also becomes a truly great person for his great deeds. His vow is that he will never say anything bad about animals.
sa ya evametā revatyaḥ paśuṣu protā veda paśumānbhavati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā paśūnna nindettadvratam.Saḥ yaḥ evam etaḥ revatyaḥ protāḥ veda, he who knows that these [i.e., the Sāma] called Revatī are rooted in animals; paśumān bhavati, comes to possess many animals; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes a highly respected person because of his children and also his animal wealth; mahān kīrtyā, becomes a truly great person for his great deeds; paśūn na nindet tat vratam, he observes the vow of never saying anything bad about animals.
Hair is the hiṃkāra, skin is the prastāva, flesh is the udgītha, bone is the pratihāra, and marrow is the nidhana. The Sāma called Yajñāya-jñīya is spread all over the limbs of the body.
loma hiṃkārastvakprastāvo māṃsamudgīthosthi pratihāro majjā nidhanametadyajñāyajñīyamaṅgeṣu protam.Loma hiṃkāraḥ, hair is the hiṃkāra; tvak prastāvaḥ, skin is the prastāva; māṃsam udgīthaḥ, flesh is the udgītha; asthi pratihāraḥ, bone is the pratihāra; majjā nidhanam, marrow is the nidhana; etat yajñāyajñīyam, this [Sāma called] Yajñāya-jñīya; aṅgeṣu protam, is spread all over the limbs of the body.
He who knows that the Sāma known as Yajñāya-jñīya is located in different parts of the body becomes possessed of a firm body and none of his organs has any defect. He has a long and brilliant life; and he becomes great because of his children and his animal wealth. He also becomes famous for his great deeds. His vow is that he will not eat meat for one whole year, or he will not eat it at all.
sa ya evametadyajñāyajñīyamaṅgeṣu protaṃ vedāṅgī bhavati nāṅgena vihūrchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā saṃvatsaraṃ majjño nāśnīyāttadvrataṃ majjño nāśnīyāditi vā.Saḥ yaḥ evam etat yajñāyajñīyam aṅgeṣu protam veda, he who knows that this Sāma called Yajñāya-jñīya is located in the different parts of the body; aṅgī bhavati, has a firm body; na aṅgena vihūrchati, has no defect in his limbs or organs; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great in respect of his children and his animal wealth; mahān kīrtyā, he becomes great because of his great deeds; saṃvatsaram, for one whole year; majjñaḥ, meat; na aśnīyāt, will not eat; majjñaḥ na aśnīyāt iti vā, or will not eat meat at all; tat vratam, this is his vow.
Fire is the hiṃkāra, air is the prastāva, the sun is the udgītha, the stars are the pratihāra, and the moon is the nidhana. This Sāma known as Rājana is rooted in the gods and goddesses.
agnirhiṃkāro vāyuḥ prastāva āditya udgītho nakṣatrāṇi pratihāraścandramā nidhanametadrājanaṃ devatāsu protam.Agniḥ hiṃkāraḥ, fire is the hiṃkāra; vāyuḥ prastāvaḥ, air is the prastāva; ādityaḥ udgīthaḥ, the sun is the udgītha; nakṣatrāṇi pratihāraḥ, the stars are the pratihāra; candramāḥ nidhanam, the moon is the nidhana; etat rājanam, this [Sāma called] Rājana; devatāsu protam, is rooted in the gods and goddesses.
He who knows that the Sāma known as Rājana is established in the gods and goddesses shares the same worlds with these gods and goddesses, has the same rights and privileges with them, or has the same form. He also has a long and brilliant life. And he becomes great by virtue of his children and his animal wealth, and also by virtue of his great deeds. His vow is that he will never speak ill of the brāhmaṇas.
sa ya evametadrājanaṃ devatāsu protaṃ vedaitāsāmeva devatānāṃsalokatāṃsarṣṭitāṃsāyujyaṃ gacchati sarvamāyureti jyogjīvati mahānprajayā paśubhirbhavati mahānkīrtyā brāhmaṇānna nindettadvratam.Saḥ yaḥ evam etat rājanam devatāsu protam veda, he who knows that this Sāma known as Rājana is established in the gods and goddesses [such as Agni (fire), Vāyu (air), etc.]; etāsām eva devatānām salokatām gacchati, he shares with those gods and goddesses the same worlds; sārṣṭitām, the same rights and privileges; [vā] sāyujyam, [or] the same form; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great by virtue of his children and also his animal wealth; mahān kīrtyā, he is great by his great deeds; brāhmaṇān na nindet tat vratam, it is his vow that he will not speak ill of the brāhmaṇas.
ChanU.2.21 Meditation on the Sāman as Interwoven in Everything
The three vidyās [the Ṛk, the Yajuḥ, and the Sāma] are together the hiṃkāra; these three worlds [the earth, the space between the earth and heaven, and heaven] are together the prastāva; fire, air, and the sun are together the udgītha; the stars, the birds, and the rays are together the pratihāra; serpents, gandharvas, and the ancestors are together the nidhana. This Sāma resides in everything.
trayī vidyā hiṃkārastraya ime lokāḥ sa prastāvo'gnirvāyurādityaḥ sa udgītho nakṣatrāṇi vayāṃsi marīcayaḥ sa pratihāraḥ sarpā gandharvāḥ pitarastannidhanametatsāma sarvasminprotam.Trayī vidyā hiṃkāraḥ, the three Vedas [the Ṛk, the Yajuḥ, and the Sāma] are the hiṃkāra; trayaḥ ime lokāḥ, these three worlds [bhūḥ, bhuvaḥ, svaḥ]; saḥ prastāvaḥ, [together] that is the prastāva; agniḥ vāyuḥ ādityaḥ, fire, air, and the sun; saḥ udgīthaḥ, [together] that is the udgītha; nakṣatrāṇi vayāṃsi marīcayaḥ, the stars, the birds, and the rays; saḥ pratihāraḥ, [together] that is the pratihāra; sarpaḥ gandharvāḥ pitaraḥ, serpents, gandharvas [celestial musicians], and the ancestors; tat nidhanam, [together] that is the nidhana; etat sāma sarvasmin protam, this Sāma rests in everything.
He who knows that this Sāma is in everything becomes one with everything [or, becomes the Lord of everything].
sa ya evametatsāma sarvasminprotaṃ veda sarvaṃ ha bhavati.Saḥ yaḥ evam etat sāma sarvasmin protam veda, he who knows that this Sāma resides in everything; sarvam ha bhavati, he becomes everything.
Here is a verse in this connection: There are five parts of Sāma, and each of these is divided into three parts. There is nothing higher than these [fifteen forms of Sāma].
tadeṣa śloko yāni pañcadhā trīṇī trīṇi tebhyo na jyāyaḥ paramanyadasti.Tat eṣaḥ ślokaḥ, here is a verse on the subject; yāni pañcadhā, that [Sāma] which is divided into five parts [hiṃkāra, prastāva, udgītha, pratihāra, and nidhana]; trīṇi trīṇi, each again divided into three parts [such as hiṃkāra representing the three Vedas]; tebhyaḥ jyāyaḥ param anyat na asti, there is nothing higher than these.
तत् एतस्मिन् अर्थे एषः श्लोकः मन्त्रोऽप्यस्ति। यानि पञ्चधा पञ्च-प्रकारेण हिंकारादि-विभागैः प्रोक्तानि, त्रीणि त्रीणि त्रयी-विद्यादीनि, तेभ्यः पञ्च-त्रिकेभ्यः ज्यायः महत्तरं परं च व्यतिरिक्तम् अन्यत् वस्त्वन्तरं न अस्ति न विद्यत इत्यर्थः। तत्रैव हि सर्वस्य अन्तर्भावः॥
He who knows Sāma knows everything, and gifts come to him from all quarters. His vow will be to constantly say to himself, ‘I am one with all’.
yastadveda sa veda sarvaṃ sarvā diśo balimasmai haranti sarvamasmītyupāsita tadvrataṃ tadvratam.Yaḥ tat veda, he who knows that [Sāma]; saḥ veda sarvam, he knows all; sarvāḥ diśaḥ, all the quarters; balim, gifts; asmai, for him; haranti, bring; sarvam asmi, I am all; iti upāsīta, this is how he will meditate; tat vratam tat vratam, this is his vow, this is his vow.
ChanU.2.22 The different notes employed in the Chanting of the Sāman
The vinardi voice for singing the Sāma is good for animals, and Agni, the god of fire, is its presiding deity. I bear this in mind and pray that I may have this voice. The god Prajā-pati presides over the udgītha sung in the a-nirukta [unclear] voice. The one having Soma as its presiding deity is nirukta [clear]. That of Vāyu, the god of air, is soft and pleasant, and Indra’s is strong. That which has Bṛhas-pati as its presiding deity is like the voice of the krauñca bird, and that of Varuṇa is like the sound of a broken metal pot. Cultivate all of these, but avoid the one of Varuṇa.
vinardi sāmno vṛṇe paśavyamityagnerudgītho'niruktaḥ prajāpaterniruktaḥ somasya mṛdu ślakṣṇaṃ vāyoḥ ślakṣṇaṃ balavadindrasya krauñcaṃ bṛhaspaterapadhvāntaṃ varuṇasya tānsarvānevopaseveta vāruṇaṃ tveva varjayet.Vinardi, the voice called vinardi, which is deep, like that of a bull; sāmnaḥ, for [singing] the Sāma; vṛṇe iti, I pray for; paśavyam, good for animals; agneḥ, of the god of fire; udgītha a-niruktaḥ, the udgītha sung in the a-nirukta voice, which is not very distinct; prajā-pateḥ, of Prajā-pati, the Lord of all; niruktaḥ, the voice called nirukta, which is clear; somasya, of the god Soma; mṛdu ślakṣṇam, the voice called ślakṣṇa that is soft and soothing; vāyoḥ, of the god Vāyu, air; ślakṣṇam balavat, the voice called ślakṣṇa that is soothing yet powerful; indrasya, of Indra; krauñcam, the voice called krauñca, which is like that of the krauñca [heron-like] bird; bṛhas-pateḥ, of Bṛhas-pati; apadhvāntam, the voice called apadhvānta, which sounds like a broken metal pot; varuṇasya, of the god Varuṇa; tān sarvān era upaseveta, practise on all of them; tu eva vāruṇam, except that of Varuṇa; varjayet, one should avoid.
One should sing with the resolve: ‘By singing I will get immortality for the gods and goddesses, food offerings for the ancestors, hope for humanity, food and water for the animals, heaven for those who perform sacrifices, and food for myself. All this I will get by singing.’ Thinking thus, one should sing without raising the voice too much [or, without being too excited].
amṛtatvaṃ devebhya āgāyānītyāgāyetsvadhāṃ pitṛbhya āśāṃ manuṣyebhyastṛṇodakaṃ paśubhyaḥ svargaṃ lokaṃ yajamānāyānnamātmana āgāyānītyetāni manasā dhyāyannapramattaḥ stuvīta.Āgāyet, one should sing [with the resolve]; a-mṛtatvam devebhyaḥ āgāyāni iti, I will get immortality for the gods and goddesses by singing; svadhām, offerings; pitṛbhyaḥ, for the ancestors; āśām manuṣyebhyaḥ, hope for humanity; tṛṇodakam paśubhyaḥ, food and water for the animals; svargam lokam, heavenly worlds; yajamānāya, for those who perform sacrifices; annam ātmane, food for myself; āgāyāni iti, I shall win by singing thus; etāni, all these; manasā dhyāyan, thinking mentally; apramattaḥ, without raising the voice too much; stuvīta, one should sing.
All the vowels are like Indra’s body with its various parts. The sibilants [śa, ṣa, etc.] are like Prajāpati’s body with its various parts. The consonants, starting with ka, are the body and limbs of Death. If someone finds fault with the way the udgātā pronounces the vowels, he [the udgātā] may say to that person: ‘As I began singing, I took refuge in Indra [i.e., I sought Indra’s blessings]. Ask him and he will give you the right answer [to your criticism].’
sarve svarā indrasyātmānaḥ sarva ūṣmāṇaḥ prajāpaterātmānaḥ sarve sparśā mṛtyorātmānastaṃ yadi svareṣūpālabhetendraṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati vakṣyatītyenaṃ brūyāt.Sarve svarāḥ, all the vowels; indrasya ātmānaḥ, are like the body [with its limbs] of Indra; sarve ūṣmāṇaḥ, all the sibilants; prajāpateḥ ātmānaḥ, are like the body [with its limbs] of Prajāpati; sarve sparśāḥ, all the consonants, starting with ka; mṛtyoḥ ātmānaḥ, are like the body [with all its limbs] of Death; yadi upālabheta, if anyone criticizes; tam, him [the udgātā, who is singing the Sāma]; svareṣu, regarding his pronunciation of the vowels; indram śaraṇam prapannaḥ abhūvam, [the udgātā will then say:] I took refuge in Indra [when I started singing the vowels]; saḥ, he [Indra]; tvā prativakṣyati iti, will give you the right reply; enam brūyāt, say to him.
सर्वे स्वराः अकारादय इन्द्रस्य बल-कर्मणः प्राणस्य आत्मानः देहावयव-स्थानीयाः। सर्वे ऊष्माणः श-ष-स-हादयः प्रजा-पतेः विराजः कश्यपस्य वा आत्मानः। सर्वे स्पर्शाः कादयो व्यञ्जनानि मृत्योः आत्मानः। तम् एवंविदम् उद्गातारं यदि कश्चित् स्वरेषु उपालभेत – ‘स्वरस्त्वया दुष्टः प्रयुक्तः’ इति, एवम् उपालब्धः ‘इन्द्रं प्राणम् ईश्वरं शरणम् आश्रयं प्रपन्नोऽभूवं स्वरान् प्रयुञ्जानोऽहम्, स इन्द्रः यत्तव वक्तव्यं त्वा त्वां प्रति वक्ष्यति स एव देव उत्तरं दास्यति’ इति एनं ब्रूयात्॥
Then, if someone finds fault with his pronunciation of the sibilants, the singer will say to him: ‘When I started singing I sought Prajāpati’s blessings. He will therefore crush you.’ Then, if someone finds fault with his pronunciation of the consonants, the singer will say to him: ‘I sought Death’s protection while singing. He will therefore burn you to ashes’.
atha yadyenamūṣmasūpālabheta prajāpatiṃśaraṇaṃ prapanno'bhūvaṃ sa tvā prati pekṣyatītyenaṃ brūyādatha yadyenaṃ sparśeṣūpālabheta mṛtyuṃ śaraṇaṃ prapanno'bhūvaṃ sa tvā prati dhakṣyatītyenaṃ brūyāt.Atha, then; yadi enam ūṣmasu upālabheta, if a person criticizes him for his pronunciation of the sibilants; prajāpatim śaraṇam prapanṇaḥ abhūvam, I took refuge in Prajāpati [when I started singing]; saḥ, he [Prajāpati]; tvā pratipekṣati iti, will crush you; enam brūyāt, he will say to him; atha, then; yadi enam sparśeṣu upālabheta, if someone criticizes him for his pronunciation of the consonants; mṛtyum śaraṇam prapannaḥ abhūvam, I took refuge in Death [when I started singing]; saḥ, he [Death]; tvā pratidhakṣyati iti, will burn you to ashes; enam brūyāt, he will say to him.
अथ यदि एनम् ऊष्मसु तथा एव उपालभेत, प्रजा-पतिं शरणं प्रपन्नोऽभूवम्, स त्वा प्रति पेक्ष्यति सञ्चूर्णयिष्यति इति एनं ब्रूयात्। अथ यदि एनं स्पर्शेषु उपालभेत, मृत्युं शरणं प्रपन्नोऽभूवम्, स त्वा प्रति धक्ष्यति भस्मी-करिष्यति इति एनं ब्रूयात्॥
Each vowel should be articulated clearly and powerfully, [and while doing so, you should think,] ‘I will give some of my strength to Indra.’ The sibilants also should be uttered fully and distinctly, without sounding as if you are swallowing part of them or spitting them out. [While uttering them, you should think,] ‘I surrender myself to Prajāpati.’ Then each of the consonants also should be uttered separately and clearly, [and while doing so, you should think,] ‘I will save myself from death’.
sarve svarā ghoṣavanto balavanto vaktavyā indre balaṃ dadānīti sarva ūṣmāṇo'grastā anirastā vivṛtā vaktavyāḥ prajāpaterātmānaṃ paridadānīti sarve sparśā leśenānabhinihitā vaktavyā mṛtyorātmānaṃ pariharāṇīti.Sarve svarāḥ, all the vowels; ghoṣavantaḥ balavantaḥ, clearly and powerfully; vaktavyāḥ, articulated; indre balam dadāni iti, [say to yourself] I have to give strength to Indra [as if you are stronger than Indra and can afford to give him some of your strength]; sarve ūṣmāṇaḥ, all the sibilants; agrastaḥ, clearly uttered [i.e., no part of the letter left within the mouth, as if you are swallowing it]; a-nirastāḥ, not uttering the letter as if you are throwing it out of your mouth; vivṛtāḥ vaktavyāḥ, clearly expressed; prajāpateḥ ātmānam paridadāni iti, I surrender myself to Prajāpati; sarve sparśāḥ leśena anabhinihitāḥ vaktavyāḥ, each of the consonants should be uttered separately and distinctly; mṛtyoḥ ātmānam pariharāṇi iti, [while thinking] I save myself from Death.
ChanU.2.23 Praise of Om Unassociated with any Ritual
There are three divisions of religion [dharma]: The first comprises sacrifices, study, and charity; the second consists of austerities, such as fasting; and the third is the life of celibacy and living with the teacher in his house till death. People devoted to these three divisions of religion go to heaven after death. But one who is devoted to Brahman attains immortality.
trayo dharmaskandhā yajño'dhyayanaṃ dānamiti prathamastapa eva dvitīyo brahmacāryācāryakulavāsī tṛtīyo'tyantamātmānamācāryakule'vasādayansarva ete puṇyalokā bhavanti brahmasaṃstho'mṛtatvameti.Trayaḥ dharma-skandhaḥ, three divisions of religion; yajñaḥ adhyayanam dānam iti prathamaḥ, the first [division comprises] sacrifices, study, and charity; tapaḥ eva dvitīyaḥ, the second is austerities; tṛtīyaḥ, the third; brahma-cārī ācārya-kula-vāsī atyantam ātmānam ācārya-kule avasādayan, the life of celibacy and living with the teacher in his house till death; sarve ete, all these; puṇya-lokāḥ bhavanti, attain heavenly worlds; brahma-saṃsthaḥ, [but] one devoted to Brahman; amṛtatvam eti, attains immortality.
ओङ्कारस्य उपासन-विध्यर्थं त्रयो धर्म-स्कन्धा इत्यादि आरभ्यते। न एवं मन्तव्यं सामावयव-भूतस्य एव उद्गीथादि-लक्षणस्य ओंकारस्य उपासनात् फलं प्राप्यत इति। किं तर्हि, यत् सर्वैः अपि सामोपासनैः कर्मभिः च अप्राप्यं तत् फलम् अमृतत्वं केवलाद् ओङ्कारोपासनात् प्राप्यत इति। तत्स्तुत्यर्थं साम-प्रकरणे तदुपन्यासः –त्रयः त्रि-सङ्ख्याकाः धर्मस्य स्कन्धाः धर्म-स्कन्धाः धर्म-प्रविभागाः इत्यर्थः। के ते इति, आह – यज्ञः अग्नि-होत्रादिः, अध्ययनं सनियमस्य ऋगादेः अभ्यासः, दानं बहिर्वेदि यथाशक्ति द्रव्य-संविभागो भिक्षमाणेभ्यः, इति एषः प्रथमः धर्म-स्कन्धः गृहस्थ-समवेतत्वात् तन्निर्वर्तकेन गृहस्थेन निर्दिश्यते। प्रथमः एक इत्यर्थः, द्वितीय-तृतीय-श्रवणात् न आद्यार्थः। तप एव द्वितीयः। तप इति कृच्छ्र-चान्द्रायणादि तद्वान् तापसः परिव्राड् वा, न ब्रह्म-संस्थः आश्रम-धर्म-मात्र-संस्थः, ब्रह्म-संस्थस्य तु अमृतत्व-श्रवणात्। द्वितीयः धर्म-स्कन्धः। ब्रह्म-चारी आचार्य-कुले वस्तुं शीलम् अस्य इति आचार्य-कुल-वासी। अत्यन्तं यावज्जीवम् आत्मानं नियमैः आचार्य-कुले अवसादयन् क्षपयन् देहं तृतीयः धर्म-स्कन्धः। अत्यन्तम् इत्यादि-विशेषणान्नैष्ठिक इति गम्यते। उपकुर्वाणस्य स्वाध्याय-ग्रहणार्थत्वात् न पुण्य-लोकत्वं ब्रह्म-चर्येण। सर्व एते त्रयोऽपि आश्रमिणः यथोक्तैः धर्मैः पुण्य-लोका भवन्ति। पुण्यो लोको येषां त इमे पुण्य-लोका आश्रमिणो भवन्ति। अवशिष्टः तु अनुक्तः परिव्राट् तुरीयः ब्रह्म-संस्थाः ब्रह्मणि सम्यक्स्थितः, सः अमृतत्वं पुण्य-लोक-विलक्षणम् अमरण-भावम् आत्यन्तिकम् एति, न आपेक्षिकम्, देवाद्यमृतत्ववत्, पुण्य-लोकात् पृथक् अमृतत्वस्य विभाग-करणात्।
यदि च पुण्य-लोकातिशयमात्रम् अमृतत्वम् अभविष्यत्, ततः पुण्य-लोकत्वाद् विभक्तं न अवक्ष्यत्। विभक्तोपदेशाच् च आत्यन्तिकम् अमृतत्वम् इति गम्यते। अत्र च आश्रम-धर्म-फलोपन्यासः प्रणव-सेवा-स्तुत्यर्थः, न तत्फल-विध्यर्थः, स्तुतये च प्रणव-सेवायाः, आश्रम-धर्म-फल-विधये च, इति हि भिद्येत वाक्यम्। तस्मात् स्मृति-प्रसिद्धाश्रम-फलानुवादेन प्रणव-सेवा-फलम् अमृतत्वं ब्रुवन् प्रणव-सेवां स्तौति। यथा पूर्ण-वर्मणः सेवा भक्त-परिधानमात्र-फला, राज-वर्मणः तु सेवा राज्य०तुल्य-फला इति – तद्वत्। प्रणवश्च तत्सत्यं परं ब्रह्म तत्प्रतीकत्वात्। “एतद् हि एव अक्षरं ब्रह्म एतद् हि एव अक्षरं परम्” (KathU.1.2.16) इत्याद्याम्नानात् काठके, युक्तं तत्सेवातोऽमृतत्वम्।
अत्र आहुः केचित् – चतुर्णामाश्रमिणामविशेषेण स्वधर्मानुष्ठानात्पुण्यलोकता इहोक्ता ज्ञानवर्जितानाम् ‘सर्व एते पुण्यलोका भवन्ति’ इति। नात्र परिव्राडवशेषितः। परिव्राजकस्यापि ज्ञानं यमा नियमाश्च तप एवेति। तप एव द्वितीय इत्यत्र तपः-शब्देन परिव्राट्तापसौ गृहीतौ। अतस्तेषामेव चतुर्णां यो ब्रह्मसंस्थः प्रणवसेवकः सोऽमृतत्वमेतीति चतुर्णामधिकृतत्वाविशेषात्, ब्रह्मसंस्थत्वेऽप्रतिषेधाच्च, स्वकर्मच्छिद्रे च ब्रह्मसंस्थतायां सामर्थ्योपपत्तेः। न च यववराहादिशब्दवत् ब्रह्मसंस्थशब्दः परिव्राजके रूढः, ब्रह्मणि संस्थितिनिमित्तमुपादाय प्रवृत्तत्वात्। न हि रूढिशब्दा निमित्तमुपाददते। सर्वेषां च ब्रह्मणि स्थितिरुपपद्यते। यत्र यत्र निमित्तमस्ति ब्रह्मणि संस्थितिः, तस्य तस्य निमित्तवतो वाचकं सन्तं ब्रह्मसंस्थशब्दं परिव्राडेकविषये सङ्कोचे कारणाभावात् निरोद्धुमयुक्तम्। न च पारिव्राज्याश्रमधर्ममात्रेणामृतत्वम्, ज्ञानानर्थक्यप्रसङ्गात्। पारिव्राज्यधर्मयुक्तमेव ज्ञानममृतत्वसाधनमिति चेत्, न, आश्रमधर्मत्वाविशेषात्। धर्मो वा ज्ञानविशिष्टोऽमृतत्वसाधनमित्येतदपि सर्वाश्रमधर्माणामविशिष्टम्। न च वचनमस्ति परिव्राजकस्यैव ब्रह्मसंस्थस्य मोक्षः, नान्येषाम् इति। ज्ञानान्मोक्ष इति च सर्वोपनिषदां सिद्धान्तः। तस्माद्य एव ब्रह्मसंस्थः स्वाश्रमविहितधर्मवताम्, सोऽमृतत्वमेतीति।
अत्र आहुः केचित् – चतुर्णामाश्रमिणामविशेषेण स्वधर्मानुष्ठानात्पुण्यलोकता इहोक्ता ज्ञानवर्जितानाम् ‘सर्व एते पुण्यलोका भवन्ति’ इति। नात्र परिव्राडवशेषितः। परिव्राजकस्यापि ज्ञानं यमा नियमाश्च तप एवेति। तप एव द्वितीय इत्यत्र तपः-शब्देन परिव्राट्तापसौ गृहीतौ। अतस्तेषामेव चतुर्णां यो ब्रह्मसंस्थः प्रणवसेवकः सोऽमृतत्वमेतीति चतुर्णामधिकृतत्वाविशेषात्, ब्रह्मसंस्थत्वेऽप्रतिषेधाच्च, स्वकर्मच्छिद्रे च ब्रह्मसंस्थतायां सामर्थ्योपपत्तेः। न च यववराहादिशब्दवत् ब्रह्मसंस्थशब्दः परिव्राजके रूढः, ब्रह्मणि संस्थितिनिमित्तमुपादाय प्रवृत्तत्वात्। न हि रूढिशब्दा निमित्तमुपाददते। सर्वेषां च ब्रह्मणि स्थितिरुपपद्यते। यत्र यत्र निमित्तमस्ति ब्रह्मणि संस्थितिः, तस्य तस्य निमित्तवतो वाचकं सन्तं ब्रह्मसंस्थशब्दं परिव्राडेकविषये सङ्कोचे कारणाभावात् निरोद्धुमयुक्तम्। न च पारिव्राज्याश्रमधर्ममात्रेणामृतत्वम्, ज्ञानानर्थक्यप्रसङ्गात्। पारिव्राज्यधर्मयुक्तमेव ज्ञानममृतत्वसाधनमिति चेत्, न, आश्रमधर्मत्वाविशेषात्। धर्मो वा ज्ञानविशिष्टोऽमृतत्वसाधनमित्येतदपि सर्वाश्रमधर्माणामविशिष्टम्। न च वचनमस्ति परिव्राजकस्यैव ब्रह्मसंस्थस्य मोक्षः, नान्येषाम् इति। ज्ञानान्मोक्ष इति च सर्वोपनिषदां सिद्धान्तः। तस्माद्य एव ब्रह्मसंस्थः स्वाश्रमविहितधर्मवताम्, सोऽमृतत्वमेतीति।
न, कर्मनिमित्तविद्याप्रत्यययोर्विरोधात्। कर्त्रादिकारकक्रियाफलभेदप्रत्ययवत्त्वं हि निमित्तमुपादाय इदं कुरु इदं मा कार्षीः इति कर्मविधयः प्रवृत्ताः। तच्च निमित्तं न शास्त्रकृतम्, सर्वप्राणिषु दर्शनात्। “सत् …एकमेवाद्वितीयम्” (ChanU.6.2.1) “आत्मैवेदं सर्वम्” (ChanU.7.26.2) ‘ब्रह्मैवेदं सर्वम्’ (?) इति शास्त्रजन्यः प्रत्ययो विद्यारूपः स्वाभाविकं क्रियाकारकफलभेदप्रत्ययं कर्मविधिनिमित्तमनुपमृद्य न जायते, भेदाभेदप्रत्यययोर्विरोधात्। न हि तैमिरिकद्विचन्द्रादिभेदप्रत्ययमनुपमृद्य तिमिरापगमे चन्द्राद्येकत्वप्रत्यय उपजायते, विद्याविद्याप्रत्यययोर्विरोधात्। तत्रैवं सति यं भेदप्रत्ययमुपादाय कर्मविधयः प्रवृत्ताः, स यस्योपमर्दितः “सत् … एकमेवाद्वितीयम्” (ChanU.6.2.1) “तत्सत्यम्” (ChanU.6.8.7) “विकारभेदोऽनृतम्” (ChanU.6.1.4) इत्येतद्वाक्यप्रमाणजनितेनैकत्वप्रत्ययेन, स सर्वकर्मभ्यो निवृत्तः, निमित्तनिवृत्तेः। स च निवृत्तकर्मा ब्रह्मसंस्थ उच्यते। स च परिव्राडेव, अन्यस्यासम्भवात्, अन्यो हि अनिवृत्तभेदप्रत्ययः सोऽन्यत्पश्यञ्शृण्वन्मन्वानो विजानन्निदं कृत्वेदं प्राप्नुयामिति हि मन्यते। तस्यैवं कुर्वतो न ब्रह्मसंस्थता, वाचारंभणमात्रविकारानृताभिसन्धिप्रत्ययवत्त्वात्। न च असत्यमित्युपमर्दिते भेदप्रत्यये सत्यमिदमनेन कर्तव्यं मयेति प्रमाणप्रमेयबुद्धिरुपपद्यते – आकाश इव तलमलबुद्धिर्विवेकिनः। उपमर्दितेऽपि भेदप्रत्यये कर्मभ्यो न निवर्तते चेत्, प्रागिव भेदप्रत्ययानुपमर्दनादेकत्वप्रत्ययविधायकं वाक्यमप्रमाणीकृतं स्यात्। अभक्ष्यभक्षणादिप्रतिषेधवाक्यानां प्रामाण्यवत् युक्तमेकत्ववाक्यस्यापि प्रामाण्यम्, सर्वोपनिषदां तत्परत्वात्। कर्मविधीनामप्रामाण्यप्रसङ्ग इति चेत्, न, अनुपमर्दितभेदप्रत्ययवत्पुरुषविषये प्रामाण्योपपत्तेः स्वप्नादिप्रत्यय इव प्राक्प्रबोधात्। विवेकिनामकरणात् कर्मविधिप्रामाण्योच्छेद इति चेत्, न, कांयविध्यनुच्छेददर्शनात्। न हि, कामात्मता न प्रशस्तेत्येवं विज्ञानवद्भिः कांयानि कर्माणि नानुष्ठीयन्त इति, कांयकर्मविधय उच्छिद्यन्ते, अनुष्ठीयन्त एव कामिभिरिति। तथा ब्रह्मसंस्थैर्ब्रह्मविद्भिर्नानुष्ठीयन्ते कर्माणीति न तद्विधय उच्छिद्यन्ते, अब्रह्मविद्भिरनुष्ठीयन्त एवेति। परिव्राजकानां भिक्षाचरणादिवत् उत्पन्नैकत्वप्रत्ययानामपि गृहस्थादीनामग्रिहोत्रादिकर्मानिवृत्तिरिति चेत्, न, प्रामाण्यचिन्तायां पुरुषप्रवृत्तेरदृष्टान्तत्वात् – न हि, नाभिचरेदिति प्रतिषिद्धमप्यभिचरणं कश्चित्कुर्वन्दृष्ट इति, शत्रौ द्वेषरहितेनापि विवेकिना अभिचरणं क्रियते। न च कर्मविधिप्रवृत्तिनिमित्ते भेदप्रत्यये बाधिते अग्निहोत्रादौ प्रवर्तकं निमित्तमस्ति, परिव्राजकस्येव भिक्षाचरणादौ बुभुक्षादि प्रवर्तकम्। इहाप्यकरणे प्रत्यवायभयं प्रवर्तकमिति चेत्, न, भेदप्रत्ययवतोऽधिकृतत्वात्। भेदप्रत्ययवान् अनुपमर्दितभेदबुद्धिर्विद्यया यः, स कर्मण्यधिकृत इत्यवोचाम। यो हि अधिकृतः कर्मणि, तस्य तदकरणे प्रत्यवायः। न निवृत्ताधिकारस्य, गृहस्थस्येव, ब्रह्मचारिणो विशेषधर्माननुष्ठाने। एवं तर्हि सर्वः स्वाश्रमस्थः उत्पन्नैकत्वप्रत्ययः परिव्राडिति चेत्, न, स्वस्वामित्वभेदबुद्ध्यनिवृत्तेः, कर्मार्थत्वाच्च इतराश्रमाणाम् – “अथ कर्म कुर्वीय” (BrhU.1.4.17) इति श्रुतेः। तस्मात् स्वस्वामित्वाभावात् भिक्षुरेक एव परिव्राट्, न गृहस्थादिः। एकत्वप्रत्ययविधिजनितेन प्रत्ययेन विधिनिमित्तभेदप्रत्ययस्योपमर्दितत्वात् यमनियमाद्यनुपपत्तिः परिव्राजकस्येति चेत्, न, बुभुक्षादिना एकत्वप्रत्ययात्प्रच्यावितस्योपपत्तेः, निवृत्त्यर्थत्वात्। न च प्रतिषिद्धसेवाप्राप्तिः, एकत्वप्रत्ययोत्पत्तेः प्रागेव प्रतिषिद्धत्वात्। न हि रात्रौ कूपे कण्टके वा पतितः उदितेऽपि सवितरि पतति तस्मिन्नेव। तस्मात् सिद्धं निवृत्तकर्मा भिक्षुक एव ब्रह्मसंस्थ इति। यत्पुनरुक्तं सर्वेषां ज्ञानवर्जितानां पुण्यलोकतेति – सत्यमेतत्। यच्चोक्तं तपःशब्देन परिव्राडप्युक्त इति – एतदसत्। कस्मात्? परिव्राजकस्यैव निवृत्तभेदप्रत्ययस्य ब्रह्मसंस्थतासम्भवात्। स एव हि अवशेषित इत्यवोचाम। एकत्वविज्ञानवतोऽग्निहोत्रादिवत्तपोनिवृत्तेश्च। भेदबुद्धिमत एव हि तपःकर्तव्यता स्यात्। एतेन कर्मच्छिद्रे ब्रह्मसंस्थतासामर्थ्यम्, अप्रतिषेधश्च प्रत्युक्तः। तथा ज्ञानवानेव निवृत्तकर्मा परिव्राडिति ज्ञानवैयर्थ्यं प्रत्युक्तम्। यत्पुनरुक्तं यववराहादिशब्दवत्परिव्राजके न रूढो ब्रह्मसंस्थशब्द इति, तत्परिहृतम्। तस्यैव ब्रह्मसंस्थतासम्भवान्नान्यस्येति। यत्पुनरुक्तं रूढशब्दाः निमित्तं नोपाददत इति, तन्न, गृहस्थतक्षपरिव्राजकादिशब्ददर्शनात्। गृहस्थितिपारिव्राज्यतक्षणादिनिमित्तोपादाना अपि, गृहस्थपरिव्राजकावाश्रमिविशेषे, विशिष्टजातिमति च तक्षेति, रूढा दृश्यन्ते शब्दाः। न यत्र यत्र निमित्तानि तत्र तत्र वर्तन्ते, प्रसिद्ध्यभावात्। तथा इहापि ब्रह्मसंस्थशब्दो निवृत्तसर्वकर्मतत्साधनपरिव्राडेकविषयेऽत्याश्रमिणि परमहंसाख्ये वृत्त इह भवितुमर्हति, मुख्यामृतत्वफलश्रवणात्। अतश्चेदमेवैकं वेदोक्तं पारिव्राज्यम्, न यज्ञोपवीतत्रिदण्डकमण्डल्वादिपरिग्रह इति। “मुण्डोऽपरिग्रहोऽसङ्गः” (JabUp.5) इति च। श्रुतिः “अत्याश्रमिभ्यः परमं पवित्रम्” (SvetU.6.21) इत्यादि च श्वेताश्वतरीये। “निस्तुतिर्निर्नमस्कारः” (Mo.Dha.242.9 or Mā.Kā.2.37 ?) इत्यादिस्मृतिभ्यश्च। “तस्मात्कर्म न कुर्वन्ति यतयः पारदर्शिनः।” (Mo.Dha.241.7 ?) “तस्मादलिङ्गो धर्मज्ञोऽव्यक्तलिङ्गः” (Aśva.46.52 or Va.10.12 ?) इत्यादिस्मृतिभ्यश्च।
यत्तु सांख्यैः कर्मत्यागोऽभ्युपगम्यते, क्रियाकारकफलभेदबुद्धेः सत्यत्वाभ्युपगमात्, तन्मृषा। यच्च बौद्धैः शून्यताभ्युपगमात् अकर्तृत्वमभ्युपगम्यते, तदप्यसत्, तदभ्युपगन्तुः सत्त्वाभ्युपगमात्। यच्च अज्ञैरलसतया अकर्तृत्वाभ्युपगमः, सोऽप्यसत्, कारकबुद्धेरनिवर्तितत्वात्प्रमाणेन। तस्मात् वेदान्तप्रमाणजनितैकत्वप्रत्ययवत एव कर्मनिवृत्तिलक्षणं पारिव्राज्यं ब्रह्मसंस्थत्वं चेति सिद्धम्। एतेन गृहस्थस्यैकत्वविज्ञाने सति पारिव्राज्यमर्थसिद्धम्।
ननु अग्न्युत्सादनदोषभाक्स्यात् परिव्रजन् – “वीरहा वा एष देवानां योऽग्रिमुद्वासयते” (TaitSam.1.5.2.2) इति श्रुतेः, न, दैवोत्सादितत्वात्, उत्सन्न एव हि स एकत्वदर्शने जाते – “अपागादग्नेरग्नित्वम्” (ChanU.6.4.1) इति श्रुतेः। अतो न दोषभाक् गृहस्थः परिव्रजन्निति॥
Prajāpati [i.e., Virāṭ] thought about the worlds [he would have]. Out of his thinking, the three Vedas took shape. He then began to think about the Vedas. As a result of this thinking, the Vedas gave birth to the three vyāhṛtis: bhūḥ, bhuvaḥ, and svaḥ.
prajāpatirlokānabhyatapattebhyo'bhitaptebhyastrayī vidyā samprāsravattāmabhyatapattasyā abhitaptāyā etānyakṣarāṇi samprāsrvanta bhūrbhuvaḥ svariti.Prajāpatiḥ lokān abhyatapat, Prajāpati meditated on the worlds; tebhyaḥ abhitaptebhyaḥ, from [the worlds] which he meditated on; trayī vidyā samprāsravat, emerged the three Vedas; tām abhyatapat, [Prajāpati] meditated on them [the three Vedas]; tasyāḥ abhitaptāyāḥ, out of [the Vedas] which he meditated upon; etāni a-kṣarāṇi, these a-kṣaras [syllables]; samprāsravanta, emerged; bhūḥ bhuvaḥ svaḥ, bhūh, bhuvas, and svar; iti, that is all.
[Prajāpati then] meditated on those three vyāhṛtis [bhūḥ, bhuvaḥ, and svaḥ]. Out of the vyāhṛtis, which he thought about, emerged Oṃkāra. Just as a network of ribs is spread all over a leaf, similarly, Oṃkāra permeates every form of speech [or, everything]. All this is Oṃkāra. All this is Oṃkāra.
tānyabhyatapattebhyo'bhitaptebhya ॐkāraḥ samprāsravattadyathā śaṅkunā sarvāṇi parṇāni saṃtṛṇṇānyevamoṃkāreṇa sarvā vāksaṃtṛṇṇoṃkāra evedaṃ sarvamoṃkāra evedaṃ sarvam.Tāni abhyatapat, he thought about those [vyāhṛtis]; tebhyaḥ abhitaptebhyaḥ, out of those which he thought about; oṃkāra samprāsravat, the syllable Om emerged; tat yathā, just as; śaṅkunā, by the ribs [of a leaf]; sarvāṇi parṇāni saṃtṛṇṇāni, all parts of the leaf are held together; evam, similarly; oṃkāreṇa sarvā vāk saṃtṛṇṇā, Oṃkāra permeates every form of speech; oṃkāraḥ eva idam sarvam oṃkāraḥ eva idam sarvam, all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis].
ChanU.2.24 The Different Planes attained by the Sacrificer
Those who believe in Brahman say: The morning savana is for the Vasus, the midday savana is for the Rudras, and the third, the evening savana, is for the Ādityas and the Viśva-devas [i.e., all the gods and goddesses].
brahmavādino vadanti yadvasūnāṃ prātaḥ savanaṃ rudrāṇāṃ mādhyaṃdinaṃ savanamādityānāṃ ca viśveṣāṃ ca devānāṃ tṛtīyasavanam.Brahma-vādinaḥ, those who believe in Brahman; vadanti, say; yat vasūnām prātaḥ-savanam, the morning savana [i.e., the time when the soma juice is extracted from the soma creeper for the sacrifice] is meant for the eight Vasus; mādhyandinam savanam rudrāṇām, the noon savana is meant for the eleven Rudras; tṛtīya savanam, the third [i.e., the evening] savana; ādityānām ca viśveṣām devānām, is meant for the twelve Ādityas and the Viśva-devas.
सामोपासन-प्रसङ्गेन कर्म-गुण-भूतत्वाद्, निचर्त्त्य ओङ्कारं, परमात्म-प्रतीकत्वाद् अमृतत्व-हेतुत्वेन महीकृत्य प्रकृतस्य एव अङ्ग-भूतानि साम-होम-मन्त्रोत्थानानि उपदिदिक्षन् आह –ब्रह्म-वादिनो वदन्ति, यत् प्रातः-सवनं प्रसिद्धं तद् वसूनाम्। तैः च प्रातः-सवन-सम्बद्धोऽयं लोको वशी-कृतः प्रातः-सवनेशानैः। तथा रुद्रैः माध्यन्दिन-सवन-ईशानैः अन्तरिक्ष-लोकः। आदित्यैः च विश्वैः देवैः च तृतीय-सवन-ईशानैः तृतीयो लोको वशी-कृतः। इति यजमानस्य लोकोऽन्यः परिशिष्टो न विद्यते॥
Where then is the place for the yajamāna [one who performs a sacrifice]? How can he who does not know that place perform a sacrifice? He who knows can perform a sacrifice.
kva tarhi yajamānasya loka iti sa yastaṃ na vidyātkathaṃ kuryādatha vidvānkuryāt.Kva tarhi yajamānasya lokaḥ iti, where then is the place for one who performs a sacrifice; saḥ yaḥ, he who; tam, that [place for the yajamāna]; na vidyāt, does not know; katham, how [can he]; kuryāt, perform [a sacrifice]; atha vidvān kuryāt, one who knows can [of course] perform [a sacrifice].
अतः क्व तर्हि यजमानस्य लोकः, यदर्थं यजते। न क्वचिल् लोकोऽस्ति इत्यभिप्रायः – ‘लोकाय वै यजते यो यजते’ इति श्रुतेः। लोकाभावे च स यो यजमानः तं लोक-स्वीकरणोपायं साम-होम-मन्त्रोत्थान-लक्षणं न विद्यात् न विजानीयात्, सोऽज्ञः कथं कुर्यात् यज्ञम्, न कथञ्चन तस्य कर्तृत्वम् उपपद्यत इत्यर्थः। सामादि-विज्ञान-स्तुति-परत्वात् न अविदुषः कर्तृत्वं कर्ममात्रविदः प्रतिषिध्यते – स्तुतये च सामादि-विज्ञानस्य, अविद्वत् कर्तृत्व-प्रतिषेधाय च इति हि भिद्येत वाक्यम्। आद्ये च औषस्त्ये काण्डे अविदुषोऽपि कर्म अस्ति इति हेतुम् अवोचाम। अथ एतद् वक्ष्यमाणं सामादि-उपायं विद्वान् कुर्यात्॥
Before starting the morning chant, the sacrificer sits behind the Gārha-patya fire facing north and sings the Sāma about the Vasus.
purā prātaranuvākasyopākaraṇājjaghanena gārhapatyasyodāṅmukha upaviśya sa vāsavaṃ sāmābhigāyati.Prātaḥ anuvākasya upākaraṇāt purā, before beginning the morning chant; jaghanena, behind; gārha-patyasya, the Gārha-patya fire; udaṅ-mukhaḥ, facing north; upaviśya, sits; saḥ, he [the sacrificed; vāsavam, about the Vasus; sāma abhigāyati, sings the Sāma.
O Fire, please open the door for us – that is, make the path clear – so that we may see you for obtaining full control of the earth.
lokadvāramapāvārṇū paśyema tvā vayaṃ rā hu m ā jyā yo ā iti.Loka-dvāram apāvṛṇu, [O Fire,] please open the door of the world [i.e., make the path clear]; paśyema tvā vayam, so that we may see you; rājyāya iti, for obtaining full control of the earth; hum ā ā, [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].
Then the sacrificer begins the offerings [with this mantra]: ‘O Agni, you are in this world. I salute you. Please acquire the right world for me, who am performing a sacrifice. I am ready to go to a world appropriate for one who performs sacrifices’.
atha juhoti namo'gnaye pṛthivīkṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi.Atha juhoti, now the sacrificer begins the offerings; pṛthivī-kṣite, living on the earth; loka-kṣite, living in the loka [world]; agnaye namaḥ, salutations to fire; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai yajamānasya lokaḥ etāsmi, I am going to this world fit for a sacrificer.
‘I, the yajamāna, have run the full course of my life in this world.’ With these words, he will say, ‘Svāhā,’ [and offer his oblation]. Then he will rise, saying, ‘Please unbolt the door to the world for which I am destined.’ The Vasus then give him the ownership of the earth, which is the result of the savana performed in the morning.
atra yajamānaḥ parastādāyuṣaḥ svāhāpajahi parighamityuktvottiṣṭhati tasmai vasavaḥ prātaḥsavanaṃ samprayacchanti.Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; vasavaḥ, the Vasus [to whom the morning savana is offered]; tasmai, to him [the sacrificer]; prātaḥ-savanam samprayacchanti, give away the morning savana [i.e., give away this earth].
7. Before starting the midday savana, the yajamāna sits behind the Dakṣiṇā-agni fire, facing north. He then sings the Sāma addressed to the Rudras: 8. O Fire, please open the door for us – that is, make the path clear – so that we may see you for obtaining full control of the world of Virāṭ.
7. purā mādhyaṃdinasya savanasyopākaraṇājjaghanenāgnīdhrīyasyodaṅmukha upaviśya sa raudraṃsāmābhigāyati.Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; mādhyandinasya savanasya, the midday savana; āgnīdhrīyasya jaghanena, behind the Dakṣiṇā-agni fire; udaṅ-mukhaḥ, facing north; upaviśya, sitting; raudram sāma abhigāyati, sings the Sāma to the Rudras.
Loka-dvāram apāvṛṇu, [O Fire,] please open the door of the world [i.e., make the path clear]; vayam vairājyāya, so we may gain control of the world of Virāṭ; tvā paśyema iti, [and for that purpose] may see you; hum ā ā, [These additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete].
9. Then the sacrificer begins the offerings [with this mantra]: ‘O Vāyu, you are in the mid-region. I salute you. Please acquire the right world for me, who am performing a sacrifice. I am ready to go to a world appropriate for one who performs sacrifices’. 10. ‘I, the yajamāna, have run the full course of my life in this world.’ With these words, he will say, ‘Svāhā,’ [and offer his oblation]. Then he will rise, saying, ‘Please unbolt the door to the world for which I am destined.’ The Rudras then give him the ownership of the mid-region, which is the result of the savana performed at midday.
9. atha juhoti namo vāyave'ntarikṣakṣite lokakṣite lokaṃ me yajamānāya vindaiṣa vai yajamānasya loka etāsmi.Atha juhoti, now the sacrificer begins the offerings; antarikṣa-kṣite, living in the mid-region; loka-kṣite, living in the loka [world]; vāyave namaḥ, salutations to Vāyu [air]; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai yajamānasya loka etāsmi, I am going to this world fit for a sacrificer.
Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; rudrāḥ, the Rudras [to whom the midday savana is offered]; tasmai, to him [the sacrificer]; mādhyandinam savanam samprayacchanti, give away the midday savana [i.e., give away the mid-region].
अन्तरिक्ष-क्षिते इत्यादि समानम्॥
11. Before starting the third [i.e., the evening] savana, the yajamāna sits behind the Āhavanīya fire, facing the north. He then sings the Sāma addressed to the Ādityas and the Viśva-devas. 12. [Addressing the Ādityas:] ‘O Fire, please open the door to the world [i.e., heaven] for us so that we may see you for attaining sovereignty’. 13. The earlier verse was addressed to the Ādityas. Now, addressing the Viśva-devas, [the yajamāna says,] ‘O Fire, please open the door to the world [i.e., heaven] for us so that we may see you for attaining sovereignty’.
11. purā tṛtīyasavanasyopākaraṇāj jaghanenāhavanīyasyodaṅmukha upaviśya sa ādityaṃsa vaiśvadevaṃ sāmābhigāyati.Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; tṛtīyasavanasya, the third savana; āhavanīyasya jaghanena, behind the Āhavanīya fire; udaṅ-mukhaḥ, facing north; upaviśya, sitting; saḥ ādityam vaiśva-devam sāma abhigāyati, he sings the Sāma to the Ādityas and the Viśva-devas.
Loka-dvāram apāvṛṇu, [O Fire,] please open the door of the world [of heaven]; vayam svā-rājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you.
Ādityam, that was addressed to the Ādityas; atha, next; vaiśvadevam, to the Viśva-devas; loka-dvāram apāvṛṇu, [O Fire,] please open the door of the world [of heaven]; vayam sāmrājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you.
तथा आहवनीयस्य उदङ्-मुख उपविश्य सः आदित्य-दैवत्यम् आदित्यं वैश्व-देवं च साम अभिगायति क्रमेण स्वाराज्याय साम्राज्याय॥
14. Then the sacrificer begins the offerings [with this mantra]: ‘Salutations to those who are in heaven and other worlds, to the Ādityas and the Viśva-devas. May I acquire the yajamāna’s world’. 15. ‘I am ready to go to a world appropriate for one who performs sacrifices. I will live in this world after my death.’ Saying ‘Svāhā,’ he completes the sacrifice. Then he rises, praying, ‘May the bolt be removed’.
14. atha juhoti nama ādityebhyaśca viśvebhyaśca devebhyo divikṣidbhyo lokakṣidbhyo lokaṃ me yajamānāya vindata.Atha juhoti, then the sacrificer begins the offerings; namaḥ ādityebhyaḥ ca viśvebhyaḥ ca devebhyaḥ, salutations to the Ādityas and the Viśva-devas; divi-kṣidbhyaḥ, to those living in heaven; loka-kṣidbhyaḥ, to those living in the worlds; lokam me yajamānāya vindata, help me, the yajamāna, acquire the right world.
15. eṣa vai yajamānasya loka etāsmyatra yajamānaḥ parastādāyuṣaḥ svāhāpahata parighamityuktvottiṣṭhati.
Eṣaḥ vai yajamānasya loke etāsmi, I am ready to go to a world appropriate for one who performs sacrifices; atra yajamānaḥ parastāt āyuṣaḥ, I, the yajamāna, will live here after my death; svāhā, [saying] Svāhā [he completes the sacrifice]; uttiṣṭhati, he rises; iti uktvā, saying this; apahata parigham, may the bolt be removed.
The Ādityas and the Viśva-devas then present to him, the sacrifices, the result of the third savana. He who knows this knows the true purport of the sacrifice.
tasmā ādityāśca viśve ca devāstṛtīyasavanaṃ samprayacchantyeṣa ha vai yajñasya mātrāṃ veda ya evaṃ veda ya evaṃ veda.Tasmai, to him; ādityāḥ ca viśve devāḥ ca, the Ādityas and the Viśva-devas; tṛtīya savanam samprayacchanti, present the result of the third savana; yaḥ evam veda, he who knows this; eṣaḥ ha vai yajñasya mātrām veda, he knows the true purport of the sacrifice.
The sun over there is honey to the gods. Heaven is the crossbeam, the mid-region is the beehive, and the rays are the eggs.
asau vā ādityo devamadhu tasya dyaureva tiraścīnavaṃśo'ntarikṣamapūpo marīcayaḥ putrāḥ.Asau vai ādityaḥ deva-madhu, the sun over there is the honey of the gods; tasya dyauḥ eva tiraścina-vaṃśaḥ, heaven is its crossbeam [that supports it]; antar-ikṣam apūpaḥ, the mid-region is the beehive; marīcayaḥ putrāḥ, the rays are the eggs.
असौ वा आदित्यो देव-मधु इत्यादि, देवानां मोदनात् मधु इव मधु असौ आदित्यः। वस्वादीनां च मोदन-हेतुत्वं वक्ष्यति सर्व-यज्ञ-फल-रूपत्वाद् आदित्यस्य। कथं मधुत्वम् इति, आह – तस्य मधुनः द्यौः एव भ्रामरस्य इव मधुनः तिरश्चीन-वंशः तिरश्चीनः च असौ वंशः च इति तिरश्चीन-वंशः। तिर्यग्गता इव हि द्यौः लक्ष्यते। अन्तरिक्षं च मधु-अपूपः द्यु-वंशे लग्नः सन् लंबत इव, अतो मध्वपूप-सामान्यात् अन्तरिक्षं मधु-अपूपः, मधुनः सवितुराश्रयत्वाच् च। मरीचयः रश्मयः रश्मिस्था आपो भौमाः सवित्राकृष्टाः। ‘एता वा आपः स्वराजो यन् मरीचयः’ इति हि विज्ञायन्ते। ता अन्तरिक्ष-मध्वपूपस्थ-रश्म्यन्तर्गतत्वात् भ्रमर-बीज-भूताः पुत्रा इव हिता लक्ष्यन्त इति पुत्रा इव पुत्राः, मध्वपूप-नाड्यन्तर्गता हि भ्रमर-पुत्राः॥
The rays of the sun in the east are the eastern honey-cells [of the beehive]. The Ṛk mantras are the bees, and the Ṛg Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. These Ṛk mantras…
tasya ye prāñco raśmayastā evāsya prācyo madhunāḍyaḥ. ṛca eva madhukṛta ṛgveda eva puṣpaṃ tā amṛtā āpastā vā etā ṛcaḥ.Tasya, of that [sun]; ye, those which are; prāñcaḥ raśmayaḥ, the rays in the east; tāḥ eva, they all; asya prācyaḥ madhu-nāḍyaḥ, are its eastern honey-cells; ṛcaḥ eva madhu-kṛtaḥ, the Ṛk mantras are the bees; ṛg-vedaḥ eva puṣpam, the Ṛg Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar; tāḥ vai etāḥ ṛcaḥ, these Ṛks:
[These Ṛks] …stimulated this Ṛg Veda. Out of that Ṛg Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food.
etamṛgvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃraso'jāyata.Etam ṛg-vedam, this Ṛg Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Ṛg Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
All this [fame, etc.] spread out to the sun and took shelter there. It is this that accounts for the red look of the sun.
tadvyakṣarattadādityamabhito'śrayattadvā etadyadetadādityasya rohitaṃrūpam.Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; rohitam rūpam, red look; ādityasya, of the sun.
Then the rays of the sun in the south are the southern honey-cells [of the beehive]. The Yajur mantras are the bees, and the Yajur Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is nectar [of the flower].
atha ye'sya dakṣiṇā raśmayastā evāsya dakṣiṇā madhunāḍyo yajūṃṣyeva madhukṛto yajurveda eva puṣpaṃ tā amṛta āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; dakṣiṇāḥ raśmayaḥ, the rays in the south; tāḥ eva, they all; asya dakṣiṇāḥ madhu-nādyaḥ, are its southern honey-cells; yajūṃṣi eva madhu-kṛtaḥ, the Yajuḥ mantras are the bees; yajur-vedaḥ eva puṣpam, the Yajur Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar.
2. Those Yajuḥ mantras stimulated the Yajur Veda. Out of that Yajur Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that accounts for the white look of the sun.
2. tāni vā etāni yajūṃṣyetaṃ yajurvedamabhyatapaṃstasyābhitaptasya yaśasteja indriyaṃ vīryamannādyaṃrasojāyata.Tāni vai etāni, all these; yajūṃṣi, Yajuḥ mantras; etam yajur-vedam, this Yajur Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Yajur Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; śuklam rūpam, white look; ādityasya, of the sun
1. Then the rays of the sun in the west are the western honey-cells [of the beehive]. The Sāma mantras are the bees, and the Sāma Veda is the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. 2. Those Sāma mantras stimulated the Sāma Veda. Out of that Sāma Veda so stimulated came fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that gives rise to the black spots in the sun.
1. atha ye'sya pratyañco raśmayastā evāsya pratīcyo madhunāḍyaḥ sāmānyeva madhukṛtaḥ sāmaveda eva puṣpaṃ tā amṛtā āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; pratyañcaḥ raśmayaḥ, the rays in the west; tāḥ eva, they all; asya pratīcyaḥ madhu-nāḍyaḥ, are its western honey-cells; sāmāni eva madhu-kṛtaḥ, the Sāma mantras are the bees; sāma-vedaḥ eva puṣpam, the Sāma Veda is the flower; tāḥ amṛtāḥ āpaḥ, water is its nectar.
Tāni vai etāni, these very; sāmāni, Sāma mantras; etam sāma-vedam, this Sāma Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Sāma Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṛṣṇam rūpam, black look; ādityasya, of the sun
1. Then the northern rays of the sun are the northern honey-cells [of the beehive]. The mantras envisioned by the sages Atharvā and Aṅgirā are the bees, and the Itihāsa and Purāṇas [i.e., history and legends] are the flower. The water [from the sacrifice, such as the soma juice and other things] is the nectar [of the flower]. 2. Those Atharvā-Aṅgirasā mantras stimulated the Itihāsas and Purāṇas [i.e., the history and the legends]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc,] spread out to the sun and took shelter there. It is this that gives rise to the deep black spots in the sun.
1. atha ye'syodañco raśmayastā evāsyodīcyo madhunāḍyo'tharvāṅgirasa eva madhukṛta itihāsapurāṇaṃ puṣpaṃ tā amṛtā āpaḥ.Atha, then; ye, that which; asya, of it [the sun]; udañcaḥ raśmayaḥ, the rays in the north; tāḥ eva, they all; asya udīcyaḥ madhu-nāḍyaḥ, are its northern honey-cells; atharvāṅgirasaḥ eva madhu-kṛtaḥ, the mantras envisioned by Atharvā and Aṅgirā are the bees; itihāsa-purāṇam eva puṣpam, history and legends are the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar.
2. te vā ete'tharvāṅgirasa etaditihāsapūrāṇamabhyatapaṃ stasyābhitaptasya yaśasteja indriyāṃ vīryamannādyaṃraso'jāyata.
Te vai ete, these very; atharvāṅgirasaḥ, mantras of Atharvā and Aṅgirā; etat itihāsa-purāṇam, the Itihāsas and Purāṇas; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; param kṛṣṇam rūpam, deep black look; ādityasya, of the sun
1. Next, the rays of the sun which are in the higher region are also its honey-cells in the higher region. The secret instructions are the bees, and Brahman [praṇava, Om] is the flower. The water [from the sacrifice] is the nectar. 2. These very secret directions stimulated Brahman [in the form of praṇava]. Out of that so stimulated emerged fame, vitality, the power of the organs, energy, and the essence of food. 3. All this [fame, etc.] spread out to the sun and took shelter there. It is this that seems to be vibrating within the sun.
1. atha ye'syordhvā raśmayastā evāsyordhvā madhunāḍyo guhyā evādeśā madhukṛto brahmaiva puṣpaṃ tā amṛtā āpaḥ.Atha, next; asya ye urdhvāḥ raśmayaḥ, those rays [of the sun] which are in the higher region; tāḥ eva asya urdhvāḥ madhu-nāḍyaḥ, they are its honeycomb in the higher region; guhyāḥ ādeśāḥ eva madhu-kṛtaḥ, all secret directions are the bees; brahma eva puṣpam, Brahman [i.e., praṇava, Om] is the flower; tāḥ āpaḥ amṛtāḥ, the water [used in this connection] is the nectar.
Te vai ete, these very; guhyāḥ ādeśāḥ, secret directions; etat brahma, this Brahman [as praṇava]; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew.
Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṣobhate iva, seems to be vibrating; ādityasya madhye, within the sun.
These colours [red, etc.] are the essence of all essences. The Vedas are the essence, and the colours are the essence of the Vedas. These colours are the nectar of the nectar [the Vedas]. The Vedas are the nectar [and therefore eternal], but the colours are the nectar of the Vedas.
te vā ete rasānāṃrasā vedā hi rasāsteṣāmete rasāstāni vā etānyamṛtānāmamṛtāni vedā hyamṛtāsteṣāmetānyamṛtāni.Te ete, these [the red and other colours]; vai rasānām rasāḥ, are the essence of the essences; vedāḥ hi rasāḥ, since the Vedas are the essence; teṣām ete rasāḥ, these [colours] are the essence of them [the Vedas]; tāni etāni vai amṛtānām amṛtāni, these [colours] are the nectar of the nectar [the Vedas]; hi vedāḥ amṛtāḥ, as the Vedas are the nectar [or, eternal]; etāni, these [colours]; teṣām amṛtāni, are the nectar of them [the Vedas]
Led by fire, the Vasus enjoy the first nectar [which is the red colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar.
tadyatprathamamamṛtaṃ tadvasava upajīvantyagninā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Tat yat, that which; prathamam amṛtam, the first nectar [i.e., the red colour of the sun]; tat, that; vasavaḥ, the Vasus; upajīvanti, enjoy; agninā mukhena, led by fire; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing.
They enter into this [red] colour [of the sun], and they also come out of this colour, [i.e., They look at this red colour and are satisfied. They make no effort to get it. Nevertheless, they are at times attracted to it and try to reach it].
ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.Te, they [the gods and goddesses]; etat eva rūpam, this [red] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].
किं ते निरुद्यमाः अमृतम् उपजीवन्ति? न। कथं तर्हि?एतद् एव रूपम् अभिलक्ष्य अधुना भोगावसरो न अस्माकम् इति बुद्ध्वा अभिसंविशन्ति उदासते। यदा वै तस्य अमृतस्य भोगावसरो भवेत्, तद् एतस्माद् अमृताद् अमृत-भोग-निमित्तम् इत्यर्थः। एतस्माद् रूपात् उद्यन्ति उत्साहवन्तो भवन्ति इत्यर्थः। न हि अनुत्साहवताम् अननुतिष्ठताम् अलसानां भोग-प्राप्तिः लोके दृष्टा॥
He who knows this nectar thus, becomes one of the Vasus [because only the Vasus know the meaning of this nectar]. Led by fire, he then enjoys looking at the nectar and is happy. He goes into this colour and again comes out of it.
sa ya etadevamamṛtaṃ veda vasūnāmevaiko bhūtvāgninaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa ya etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; vasūnām eva ekaḥ bhūtvā, having become one of the Vasus; agninā eva mukhena, led by fire; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [red] colour; etasmāt rūpāt udeti, he also comes out of this colour.
स यः कश्चित् एतद् एवं यथोदितम् ऋङ्-मधुकर-ताप-रस-सङ्क्षरणम् ऋग्-वेद-विहित-कर्म-पुष्पात् तस्य च आदित्य-संश्रयणं रोहित-रूपत्वं च अमृतस्य प्राची-दिग्-गत-रश्मि-नाडी-संस्थतां वसु-देव-भोग्यतां तद्विदः च वसुभिः सहैकतां गत्वा अग्निना मुखेन उपजीवनं दर्शनमात्रेण तृप्तिं च स्वभोगावसरे उद्यमनं तत्कालापाये च संवेशनं वेद, सोऽपि वसुवत् सर्वं तथा एव अनुभवति॥
As long as the sun rises in the east and sets in the west, so long will that person enjoy the sovereignty and freedom of the Vasus.
sa yāvadādityaḥ purastādudetā paścādastametā vasūnāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astametā, sets in the west; eva tāvat, that long; saḥ, he; vasūnām, of the Vasus; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will enjoy.
1. With Indra as their leader, the Rudras enjoy the second nectar [which is the white colour of the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar. 2. They enter into this [white] colour of the sun, and they also come out of this colour. 3. He who knows this nectar thus, becomes a Rudra himself. With Indra as the leader, he looks at the nectar and is happy. He goes into this colour and again comes out of it.
1. atha yaddvitīyamamṛtaṃ tadrudrā upajīvantīndreṇa mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; dvitīyam amṛtam, the second nectar [i.e., the white colour of the sun]; tat, that; rudrāḥ, the Rudras; upajīvanti, enjoy; indreṇa mukhena, led by Indra; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing.
2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.
Te, they [the Rudras]; etat eva rūpam, this [white] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].
3. sa ya etadevamamṛtaṃ veda rudrāṇāmevaiko bhūtvendreṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.
Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; rudrāṇām eva ekaḥ bhūtvā, becomes one of the Rudras; indreṇa eva mukhena, led by Indra; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [white] colour; etasmāt rūpāt udeti, he also comes out of this colour.
As long as the sun rises in the east and sets in the west, twice that long will he [who knows this] rise in the south and set in the north. That person will also attain sovereignty and freedom like the Rudras.
sa yāvadādityaḥ purastādudetā paścādastametā dvistāvaddakṣiṇata udetottarato'stametā rudrāṇāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astam etā, sets in the west; saḥ, he [who knows this]; dviḥ tāvat, twice that long; dakṣiṇataḥ udetā, will rise in the south; uttarataḥ astam etā, [and] set in the north; eva tāvat, that long; rudrāṇām, of the Rudras; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain.
1. With Varuṇa as their leader, the Ādityas enjoy the third nectar [which is dark in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They are pleased merely by seeing the nectar. 2. They enter into this [dark] colour of the sun, and they also come out of this colour. 3. He who knows this nectar thus, becomes one of the Ādityas. With Varuṇa as the leader, he enjoys the nectar by looking at it. He goes into this colour and again comes out of it. 4. As long as the sun rises in the south and sets in the north, twice that long will he [who knows this] rise in the west and set in the east. That person will also attain sovereignty and freedom like the Ādityas.
1. atha yattṛtīyamamṛtaṃ tadādityā upajīvanti varuṇena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; tṛtīyam amṛtam, the third nectar [i.e., the dark colour of the sun]; tat, that; ādityāḥ, the Ādityas; upajīvanti, sustain themselves with; varuṇena mukhena, led by Varuṇa; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.
2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.
Te, they [the Ādityas]; etāt eva rūpam, this [dark] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].
3. sa ya etadevamamṛtaṃ vedādityānāmevaiko bhūtvā varuṇenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.
Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; ādityānām eva ekaḥ bhūtvā, becomes one of the Ādityas; varuṇena eva mukhena, led by Varuṇa; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [dark] colour; etasmāt rūpāt udeti, he also comes out of this colour.
4. sa yāvadādityo dakṣiṇata udetottarato'stametā dvistāvatpaścādudetā purastādastametādityānāmeva tāvadādhipatyaṃsvārājyaṃ paryetā.
Yāvat, so long as; ādityaḥ, the sun; dakṣiṇataḥ udetā, rises in the south; uttarataḥ astam etā, [and] sets in the north; saḥ, he [who knows this]; dviḥ tāvat, twice that long; paścāt udetā, will rise in the west; purastāt astam etā, [and] set in the east; eva tāvat, that long; ādityānām, of the Ādityas; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain.
तथा पश्चात् उत्तरतः ऊर्ध्वम् उदेता विपर्ययेण अस्तमेता। पूर्वस्मात् पूर्वस्माद् द्वि-गुणोत्तरोत्तरेण कालेन इति अपौराणं दर्शनम्। सवितुः चतुर्-दिशम् इन्द्र-यम-वरुण-सोम-पुरीषु उदयास्तमय-कालस्य तुल्यत्वं हि पौराणिकैः उक्तम्, मानसोत्तरस्य मूर्धनि मेरोः प्रदक्षिणावृत्तेः तुल्यत्वाद् इति।
अत्रोक्तः परिहारः आचार्यैः। अमरावत्यादीनां पुरीणां द्वि-गुणोत्तरोत्तरेण कालेनोद्वासः स्यात्। उदयश्च नाम सवितुः तन्निवासिनां प्राणिनां चक्षुर्गोचरापत्तिः, तदत्ययश्च अस्तमनम्। न परमार्थत उदयास्तमने स्तः। तन्निवासिनां च प्राणिनाम् अभावे तान् प्रति तेनैव मार्गेण गच्छन्नपि नैवोदेता नास्तमेतेति, चक्षुर्गोचरापत्तेः तदत्ययस्य च अभावात्। तथा अमरावत्याः सकाशाद्द्विगुणं कालं संयमनी पुरी वसति, अतस्तन्निवासिनः प्राणिनः प्रति दक्षिणत इव उदेति उत्तरतोऽस्तमेति इत्युच्यतेऽस्मद्बुद्धिं च अपेक्ष्य। तथोत्तरास्वपि पुरीषु योजना सर्वेषां च मेरुरुत्तरतो भवति।
यदा अमरावत्यां मध्याह्न-गतः सविता, तदा संयमन्यामुद्यन्दृश्यते। तत्र मध्याह्न-गतो वारुण्यामुद्यन्दृश्यते। तथोत्तरस्याम्, प्रदक्षिणावृत्तेः तुल्यत्वात्। इलावृत-वासिनां सर्वतः पर्वत-प्राकार-निवारितादित्य-रश्मीनां सविता ऊर्ध्व इव उदेता अर्वागस्तमेता दृश्यते, पर्वतोर्ध्व-च्छिद्र-प्रवेशात्सवितृ-प्रकाशस्य। तथा ऋगाद्यमृतोपजीविनाम् अमृतानां च द्विगुणोत्तरोत्तर-वीर्यवत्त्वम् अनुमीयते भोग-काल-द्वैगुण्य-लिङ्गेन। उद्यमन-संवेशनादि देवानां रुद्रादीनां विदुषश्च समानम्॥
9.1. With Soma as their leader, the Maruts enjoy the fourth nectar [which is deep black in colour]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar. 9.2. They enter into this [deep black] colour of the sun, and they also come out of this colour. 9.3. He who knows this nectar thus, becomes one of the Maruts. With Soma as the leader, he enjoys the nectar by looking at it. He goes into this colour and again comes out of it. 9.4. As long as the sun rises in the west and sets in the east, twice that long will he [who knows this] rise in the north and set in the south. That person will also attain sovereignty and freedom like the Maruts.
10.1. With Brahman [in the form of praṇava, Om] as their leader, the Sādhyas enjoy the fifth nectar [that which seems to be trembling within the sun]. As a matter of fact, the gods and goddesses neither eat nor drink. They enjoy merely by seeing the nectar. 10.2. They enter into this form of the sun [which seems to be vibrating], and they also come out of this form. 10.3. He who knows this nectar thus, becomes one of the Sādhyas. With Brahman [in the form of praṇava] as the leader, he enjoys the nectar by looking at it. He goes into this form [of the sun] and again comes out of it. 10.4. As long as the sun rises in the north and sets in the south, twice that long will he [who knows this] rise above and set below. That person will also attain sovereignty and freedom like the Sādhyas [i.e., he can move up and down as he likes].
11.1. Next, after giving to all living beings the fruits of their work, the sun will be above such obligations. It will no longer rise nor set, and will stay by itself midway. Here is a verse on the subject:
9.1. atha yaccaturthamamṛtaṃ tanmaruta upajīvanti somena mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.Atha, next; yat, that which; caturtham amṛtam, the fourth nectar [i.e., the deep black colour of the sun]; tat, that; marutaḥ, the Maruts; upajīvanti, enjoy; somena mukhena, led by Soma; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.
9.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.
Te, they [the Maruts]; etat eva rūpam, this [deep black] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it].
9.3. sa ya etadevamamṛtaṃ veda marutāmevaiko bhūtvā somenaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti.
Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; marutām eva ekaḥ bhūtvā, becomes one of the Maruts; somena eva mukhena, led by Soma; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [deep black] colour; etasmāt rūpāt udeti, he also comes out of this colour.
Yāvat, so long as; ādityaḥ, the sun; paścāt udetā, rises in the west; purastāt astam etā, [and] sets in the east; saḥ, he [who knows this]; dviḥ tāvat, twice that long; uttarataḥ udetā, will rise in the north; dakṣiṇataḥ astam etā, [and] set in the south; eva tāvat, that long; marutām, of the Maruts; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain.
10.1. atha yatpañcamamamṛtaṃ tatsādhyā upajīvanti brahmaṇā mukhena na vai devā aśnanti na pibantyetadevāmṛtaṃ dṛṣṭvā tṛpyanti.
Atha, next; yat, that which; pañcamam amṛtam, the fifth nectar [i.e., what appears to be vibrating within the sun]; tat, that; sādhyāḥ, the Sādhyas; upajīvanti, enjoy; brahmaṇā mukhena, led by Brahman [i.e., praṇava]; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing.
10.2. ta etadeva rūpamabhisaṃviśantyetasmādrūpādudyanti.
Te, they [the Sādhyas]; etat eva rūpam, this form [of the sun which seems to be vibrating]; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this form [i.e., attracted by this form]; udyanti, they come out [i.e., they try to reach it].
10.3. sa ya etadevamamṛtaṃ veda sādhyānāmevaiko bhūtvā brahmaṇaiva mukhenaitadevāmṛtaṃ dṛṣṭvā tṛpyati sa etadeva rūpamabhisaṃviśatyetasmādrūpādudeti
Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; sādhyānām eva ekaḥ bhūtvā, becomes one of the Sādhyas; brahmaṇā eva mukhena, led by Brahman [as praṇava]; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this form [of the sun]; etasmāt rūpāt udeti, and again comes out of it
Yāvat, so long as; ādityaḥ, the sun; uttarataḥ udetā, rises in the north; dakṣiṇataḥ astam-etā, [and] sets in the south; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; ūrḍhvaḥ udetā, will rise above; arvāk astam etā, [and] set down below; eva tāvat, that long; sādhyānām, of the Sādhyas; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain.
Atha, next; tataḥ, after that [i.e., after giving the living beings the fruits of their work]; ūrdhvaḥ udetyā, [and] having risen above [such tasks]; na eva udetā, it [the sun] will not rise again; na astam etā, nor will it set; ekalaḥ, alone; eva madhye sthātā, it will stay midway; tat eṣaḥ ślokaḥ, here is a verse on the subject.
[In answer to a question] – No, indeed, in Brahma-loka the sun never rose, nor did it ever set. O gods, [listen and bear witness to me]. What I am saying is true, and by it may I have no hindrance to my realization of Brahman.
na vai tatra na nimloca nodiyāya kadācana. devāstenāhaṃsatyena mā virādhiṣi brahmaṇeti.[You ask about the sunrise and sunset in Brahma-loka] – na vai, no indeed; tatra, there [in Brahma-loka]; kadācana na nimloca, [the sun] never set; na udiyāya, nor did it rise; devāḥ, O gods [listen to me]; tena satyena, by this which is true; aham brahmaṇā mā virādhiṣi, may I not have any hindrance to my realization of Brahman.
न वै तत्र यतोऽहं ब्रह्म-लोकाद् आगतः तस्मिन् न वै तत्र एतदस्ति यत् पृच्छसि। न हि तत्र निंलोचः अस्तमगमत्सविता। न च उदियाय उद्गतः कुतश्चित् कदाचन कस्मिंश्चिद् अपि काले इति। उदयास्तमय-वर्जितः ब्रह्म-लोकः इति अनुपपन्नम् इत्युक्तः शपथम् इव प्रतिपेदे हे देवाः साक्षिणो यूयं शृणुत, यथा मया उक्तं सत्यं वचः तेन सत्येन अहं ब्रह्मणा ब्रह्म-स्वरूपेण मा विराधिषि मा विरुध्येयम्, अप्राप्तिः ब्रह्मणो मम मा भूद् इत्यर्थः॥
For him who knows the secret teachings of Brahman there is no sunrise or sunset [or day or night]. For him there is always day [i.e., light].
na ha vā asmā udeti na nimlocati sakṛddivā haivāsmai bhavati ya etāmevaṃ brahmopaniṣadaṃ veda.Na, not; ha vai asmai, so far as he is concerned; udeti, does [the sun] rise; na nimlocati, nor does it set; asmai, for him; sakṛt divā ha eva bhavati, there is always day [i.e., light]; yaḥ, he who; etām, this; evam, in this way; brahmopaniṣadam, the secret teachings about Brahman; veda, knows.
सत्यं तेनोक्तमित्याह श्रुतिः –न ह वा अस्मै यथोक्त-ब्रह्मविदे न उदेति न निंलोचति न अस्तम् एति, किं तु ब्रह्मविदे अस्मै सकृद्-दिवा ह एव सदा एव अहः भवति, स्वयञ्-ज्योतिष्ट्वात्। य एतां यथोक्तां ब्रह्मोपनिषदं वेद-गुह्यं वेद, एवं तन्त्रेण वंशादित्रयं प्रत्यमृत-सम्बन्धं च यच् च अन्यद् अवोचाम एवं जानाति इत्यर्थः। विद्वान् उदयास्तमय-कालापरिच्छेद्यं नित्यम् अजं ब्रह्म भवति इत्यर्थः॥
First, Brahmā taught this instruction on honey to Prajā-pati. Then Prajā-pati taught it to Manu, and Manu taught it to his children. The father Aruṇa then taught this knowledge of Brahman to his eldest son Uddālaka Āruṇi.
taddhaitadbrahmā prajāpataya uvāca prajāpatirmanave manuḥ prajābhyastaddhaitaduddālakāyāruṇaye jyeṣṭhāya putrāya pitā brahma provāca.Tat ha etat, that [i.e., the teaching on honey]; brahmā prajāpataya uvāca, Brahmā [first] taught to Prajā-pati; prajāpatiḥ manave, Prajāpati [taught it] to Manu; manuḥ prajābhyaḥ, Manu [taught it] to his children; tat ha etat, that; brahma, [knowledge of] Brahman; pitā provāca, the father [Aruṇa] taught; jyeṣṭhāya putrāya uddālakāya āruṇaye, to his eldest son Uddālaka Āruṇi.
This knowledge of Brahman a father will pass on to his eldest son or to a competent resident student.
idaṃ vāva tajjyeṣṭhāya putrāya pitā brahma prabrūyātpraṇāyyāya vāntevāsine.Tat vāva idam brahma, this knowledge of Brahman [previously mentioned as passing from teacher to student]; pitā jyeṣṭhāya putrāya, the father to his eldest son; vā, or; praṇāyyāya, a fit; ante-vāsine, resident student; prabrūyāt, will teach [or, pass on].
This should never be taught to anyone else, even if one is tempted with the whole world full of riches and surrounded by water. For this knowledge is more precious than that. This knowledge is surely more precious than that.
nā.nyasmai kasmaicana yadyapyasmā imāmadbhiḥ parigṛhītāṃ dhanasya pūrṇāṃ dadyādetadeva tato bhūya ityetadeva tato bhūya itiNa anyasmai kasmaicana, to nobody else; yadi api asmai, even if to him [to the teacher]; imām, this [world]; adbhiḥ parigṛhītām, surrounded by water; dhanasya pūrṇām, full of gold; dadyāt, gives; etat, this [instruction on honey]; eva tataḥ bhūyaḥ iti, is more precious than that [the repetition is for emphasis].
All that exists in this world, whatever there is, is gāyatrī. It is the word [vac] that is gāyatrī, for the word gives names to [gāyati, sings] all things and it also tells them not to fear [trāya-ti].
gāyatrī vā īdaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃ ca vāgvai gāyatrī vāgvā idaṃ sarvaṃ bhūtaṃ gāyati ca trāyate ca.Gāyatrī vai idam sarvam bhūtam, all these beings are gāyatrī; yat idam kiñca, whatever is there; vāk vai gāyatrī, the word is gāyatrī; vāk vai idam sarvam bhūtam gāyati ca, it is vāk that gives names [or sings] to all things; trāyate ca, and also gives protection.
That which is this gāyatrī is that which is this earth. For all things [moving or unmoving] are attached to this earth and cannot get away from it.
yā vai sā gāyatrīyaṃ vāva sā yeyaṃ pṛthivyasyāṃ hīdaṃ sarvaṃ bhūtaṃ pratiṣṭhitametāmeva nātiśīyate.Yā vai sā gāyatrī, that which is this gāyatrī; iyam vāva sā, it is that; yā iyam pṛthivī, which is this earth; hi, for; asyām, to this [earth]; sarvam bhūtam, all things [moving or unmoving]; pratiṣṭhitam, are attached; etām eva na atiśīyate, cannot get away from it.
या वै सा एवं-लक्षणा सर्व-भूत-रूपा गायत्री, इयं वाव सा या इयं पृथिवी। कथं पुनः इयं पृथिवी गायत्री इति, उच्यते – सर्व-भूत-सम्बन्धात्। कथं सर्व-भूत-सम्बन्धः? अस्यां पृथिव्यां हि यस्मात् सर्वं स्थावरं जङ्गमं च भूतं प्रतिष्ठितम्, एताम् एव पृथिवीं न अतिशीयते न अतिवर्तते इत्येतत्। यथा गान-त्राणाभ्यां भूत-सम्बन्धो गायत्र्याः, एवं भूत-प्रतिष्ठानाद् भूत-सम्बद्धा पृथिवी। अतो गायत्री पृथिवी॥
That which is this earth is this human body, because all the prāṇas are based in this body and cannot exist independent of it.
yā vai sā pṛthivīyaṃ vāva sā yadidamasminpuruṣe śarīramasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante.Yā vai sā pṛthivī, that which [has earlier been referred to as] this earth; iyam vāva sā, it is that; yat idam asmin puruṣe śarīram, the body which is associated with a human being; hi, because; asmin, on this [body]; ime prāṇāḥ, these prāṇas [i.e., prāṇa, apāna, etc., and also the five elements – ākāśa, vāyu, etc.]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [body – i.e., they cannot exist independent of this body].
That which is in this human body is in this human heart, for all these prāṇas are based in this heart and cannot exist independent of it.
yadvai tatpuruṣe śarīramidaṃ vāva tadyadidamasminnantaḥ puruṣe hṛdayamasminhīme prāṇāḥ pratiṣṭhitā etadeva nātiśīyante.Yat vai tat puruṣe śarīram, that which is in this human body; idam vāva tat, it is that; yat idam asmin antaḥ puruṣe hṛdayam, which is in this human heart; hi, because; asmin, in this [heart]; ime prāṇāḥ, these prāṇas [the vital forces]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [heart – i.e., they cannot exist independent of this heart].
The gāyatrī has four quarters, each being sixfold. This is what is stated in a Ṛk mantra:
saiṣā catuṣpadā ṣaḍvidhā gāyatrī tadetadṛcābhyanūktam.Sā eṣā gāyatrī catuṣ-padā, this gāyatrī has four feet [i.e., quarters]; ṣaṣ-vidhā, each of them sixfold; tat etat ṛcā abhyanūktam, this is what is stated in a Ṛk mantra [Sāma Veda 620].
Its glory is like this. But the glory of the puruṣa [i.e., Brahman, who fills the whole world] is still greater. All creatures constitute one quarter of him. The remaining three quarters are nectar in heaven.
tāvānasya mahimā tato jyāyāṃśca pūruṣaḥ. pādo'sya sarvā bhūtāni tripādasyāmṛtaṃ divīti.Tāvān, like this; asya mahimā, its glory; tataḥ jyāyān ca pūruṣaḥ, that [i.e., the glory] of the puruṣa [i.e., Brahman, who fills the whole world] is still greater; pādaḥ asya sarvā [i.e., sarvāṇi] bhūtāni, all things constitute one foot [or, quarter] of him; tri-pād asya, [the remaining] three feet [or, quarters] of him; amṛtam divi, are like nectar in heaven.
That which is Brahman is also the space outside the body. That which is the space outside the body…
yadvai tadbrahmetīdaṃ vāva tadyoyaṃ bahirdhā puruṣādākāśo yo vai sa bahirdhā puruṣādākāśaḥ.Yat vai tat brahma iti, that which is Brahman; idam vāva tat, it is that; yaḥ, which; ayam, is this; ākāśaḥ, space; bahir-dhā puruṣāt, outside the human body; yaḥ vai saḥ ākāśaḥ, that which is the space; bahir-dhā puruṣāt, outside the human body.
…is also the space inside the body. And that which is the space inside the body…
ayaṃ vāva sa yo'yamantaḥ puruṣa akāśo yo vai so'ntaḥ puruṣa ākāśaḥ.Ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ puruṣe, inside the human body; yaḥ vai saḥ antaḥ puruṣe ākāśaḥ, that which is the space inside the human body.
अयं वाव सः, योऽयम् अन्तः पुरुषे शरीरे आकाशः। यो वै सोऽन्तः पुरुष आकाशः॥
…is also the space within the heart. That treasure within the heart is full and unchanging. He who knows this is always full and not subject to change.
ayaṃ vāva sa yo'yamantarhṛdaya ākāśastadetatpūrṇamapravarti pūrṇamapravartinīṃśriyaṃ labhate ya evaṃ veda.Ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ hṛdaye, inside the heart; tat etat, it is that; pūrṇam, full; a-pravarti, unchanging; śriyam, treasure; yaḥ evam veda, he who knows this; pūrṇām a-pravartinīm labhate, becomes full and is not subject to change.
In the heart there are five doors guarded by the gods. The door in the east is prāṇa. It is also the eyes, and it is Āditya. Worship this as the source of brightness and food. He who knows this becomes bright and enjoys food.
tasya ha vā etasya hṛdayasya pañca devasuṣayaḥ sa yo'sya prāṅsuṣiḥ sa prāṇastaccakṣuḥ sa ādityastadetattejo'nnādyamityupāsīta tejasvyannādo bhavati ya evaṃ veda.Tasya ha vai etasya hṛdayasya, of this heart; pañca deva-suṣayaḥ, five passages [suṣis] guarded by the gods; saḥ yaḥ, that which; asya prāṅ suṣiḥ, is its eastern passage; saḥ prāṇaḥ, that is prāṇa; tat cakṣuḥ, that is [also] the eye; saḥ ādityaḥ, [and] that is Āditya [the sun]; tat etat, it is that; tejaḥ annādyam iti upāsīta, meditate on as the source of brightness and food; yaḥ evam veda, he who knows this; tejasvī annādaḥ bhavati, becomes bright and an eater of food.
Next, the southern door of the heart is vyāna. It is also the ears, and it is the moon. Worship it as the source of prosperity and fame. He who knows this becomes prosperous and famous.
atha yo'sya dakṣiṇaḥ suṣiḥ sa vyānastacchrotraṃ sa candramāstadetacchrīśca yaśaścetyupāsīta śrīmānyaśasvī bhavati ya evaṃ veda.Atha, next; yaḥ asya dakṣiṇaḥ suṣiḥ, that which is its southern passage; saḥ vyānaḥ, that is vyāna; tat śrotram, that is [also] the ear; saḥ candramāḥ, [and] that is the moon; tat etat, it is that; śrīḥ ca yaśaḥ iti upāsīta, meditate on as prosperity and fame; yaḥ evam veda, he who knows this; śrīmān yaśasvī bhavati, becomes fortunate and famous.
अथ योऽस्य दक्षिणः सुषिः तत्स्थो वायु-विशेषः स वीर्यवत् कर्म कुर्वन् विगृह्य वा प्राणापानौ नाना वा अनितीति व्यानः। तत् संबद्धम् एव च तच् छ्रोत्रम् इन्द्रियम्। तथा स चन्द्रमाः – श्रोत्रेण सृष्टा दिशः च चन्द्रमाः च इति श्रुतेः। सहाश्रयौ पूर्ववत्। तद् एतत् श्रीः च विभूतिः श्रोत्र-चन्द्रमसोः ज्ञानान्नहेतुत्वम्। अतः ताभ्यां श्रीत्वम्। ज्ञानान्नवतः च यशः ख्यातिः भवति इति यशो-हेतुत्वात् यशस्त्वम्। अतः ताभ्यां गुणाभ्याम् उपासीत इत्यादि समानम्॥
Next, the western door of the heart is apāna. It is also vāk, and it is fire. Worship this [Brahman in the form of apāna] as the radiance of Brahman and as food. He who knows this becomes radiant with the light of Brahman and a great eater of food.
atha yo'sya pratyaṅsuṣiḥ so'pānaḥ sā vākso'gnistadetadbrahmavarcasamannādyamityupāsīta brahmavarcasyannādo bhavati ya evaṃ veda.Atha, next; yaḥ asya prātyāṅsuṣiḥ, that which is its western passage; saḥ apānaḥ, that is apāna; sā vāk, that is [also] vāk [word]; saḥ agniḥ, [and] that is fire; tat etat, it is that [Brahman as apāna]; brahma-varcasam ca annādyam iti upāsīta, meditate on as the radiance of Brahman [that comes from living a disciplined life and from scholarship] and as food; yah evam veda, he who knows this; brahma varcasī annādaḥ bhavati, becomes radiant with the light of Brahman and a great eater of food.
Next, the northern door of the heart is samāna. It is also the mind, and it is the god of rain. Worship this [Brahman in the form of samāna] as fame and beauty. He who knows this becomes famous and beautiful.
atha yo'syodaṅsuṣiḥ sa samānastanmanaḥ sa parjanyastadetatkīrtiśca vyuṣṭiścetyupāsīta kīrtimānvyuṣṭimānbhavati ya evaṃ veda.Atha, next; yaḥ asya udaṅsuṣiḥ, that which is its northern passage; saḥ samānaḥ, that is samāna; tat manaḥ, that is [also] the mind; saḥ parjanyaḥ, [and] that is the god of rain; tat etat, it is that [Brahman as samāna]; kīrtiḥ ca vyuṣṭiḥ ca iti upāsīta, meditate on as fame and beauty; yaḥ evam veda, he who knows this; kīrtimān vyuṣṭimān bhavati, becomes famous and beautiful.
Next, the door at the top of the heart is udāna. It is also vāyu [air], and it is ākāśa [space]. Worship this [Brahman in the form of udāna] as strength and greatness. He who knows this becomes strong and great.
atha yo'syordhvaḥ suṣiḥ sa udānaḥ sa vāyuḥ sa ākāśastadetadojaśca mahaścetyupāsītaujasvī mahasvānbhavati ya evaṃ veda.Atha, next; yaḥ asya ūrdhvaḥ suṣiḥ, that which is its passage at the top [of the heart]; saḥ udānaḥ, that is udāna; saḥ vāyuḥ, that is [also] vāyu [air]; saḥ ākāśaḥ, [and] that is ākāśa [space]; tat etat, it is that [Brahman as udāna]; ojaḥ ca mahaḥ ca iti upāsīta, meditate on as strength and greatness; yaḥ evam veda, he who knows this; ojasvī mahasvān bhavati, becomes strong and great.
अथ योऽस्य ऊर्ध्वः सुषिः स उदानः आ पाद-तलादारभ्योर्ध्वम् उत्क्रमणात् उत्कर्षार्थं च कर्म कुर्वन् अनितीति उदानः। स वायुः तदाधारः च आकाशः। तद् एतत् वाय्वाकाशयोः ओजो-हेतुत्वाद् ओजः बलं महत्वाच् च मह इति। समानम् अन्यत्॥
These five prāṇas are themselves like Brahman, and they are the gatekeepers of heaven. Anyone who regards these prāṇas as Brahman and as the gatekeepers to heaven has a heroic child born in his family. Knowing these prāṇas as Brahman and as the gatekeepers of heaven, a person attains heaven himself.
te vā ete pañca brahmapuruṣāḥ svargasya lokasya dvārapāḥ sa ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānvedāsya kule vīro jāyate pratipadyate svargaṃ lokaṃ ya etānevaṃ pañca brahmapuruṣānsvargasya lokasya dvārapānveda.Te vai ete pañca brahma-puruṣāḥ, these five [prāṇas] are the employees of Brahman; svargasya lokasya dvāra-pāḥ, the gatekeepers of the heavenly world; sāḥ yaḥ veda, he who knows; etān pañca brahma-puruṣān, these five Brahma-puruṣas; svargasya lokasya dvāra-pān, as gatekeepers of the heavenly world; evam, thus; asya kule vīraḥ jāyate, a heroic child is born in his family; yaḥ etān pañca brahma-puruṣān evam svargasya lokasya dvāra-pān veda, he who knows these five Brahma-puruṣas thus as the gatekeepers of the heavenly world; svargam lokam pratipadyate, attains the heavenly world.
ते वा एते यथोक्ताः पञ्च-सुषि-सम्बन्धात् पञ्च ब्रह्मणो हार्दस्य पुरुषाः राज-पुरुषा इव द्वारस्थाः स्वर्गस्य हार्दस्य लोकस्य द्वारपाः द्वार-पालाः। एतैः हि चक्षुः-श्रोत्र-वाङ्-मनः-प्राणैः बहिर्-मुख-प्रवृत्तैः ब्रह्मणो हार्दस्य प्राप्ति-द्वाराणि निरुद्धानि। प्रत्यक्षं हि एतद् अजित-करणतया बाह्य-विषयासङ्गानृत-प्ररूढत्वात् न हार्दे ब्रह्मणि मनः तिष्ठति। तस्मात् सत्यम् उक्तम् एते पञ्च ब्रह्म-पुरुषाः स्वर्गस्य लोकस्य द्वारपा इति। अतः स य एतान् एवं यथोक्त-गुण-विशिष्टान् स्वर्गस्य लोकस्य द्वारपान् वेद उपास्ते उपासनया वशी-करोति, स राज-द्वार-पालानिवोपासनेन वशी-कृत्य तैः अनिवारितः प्रतिपद्यते स्वर्गं लोकं राजानम् इव हार्दं ब्रह्म। किं च अस्य विदुषः कुले वीरः पुत्रो जायते वीर-पुरुष-सेवनात्। तस्य च ऋणापाकरणेन ब्रह्मोपासन-प्रवृत्ति-हेतुत्वम्। ततश्च स्वर्ग-लोक-प्रतिपत्तये पारम्पर्येण भवति इति स्वर्ग-लोक-प्रतिपत्तिः एव एकं फलम्॥
Then, higher than this heaven, above the world, higher than everything, in the highest world, higher than which nothing exists – the light that shines there is the same light that is in a human being.
atha yadataḥ paro divo jyotirdīpyate viśvataḥ pṛṣṭheṣu sarvataḥ pṛṣṭheṣvanuttameṣūttameṣu lokeṣvidaṃ vāva tadyadidamasminnantaḥ puruṣe jyotiḥ.Atha, next; ataḥ paraḥ divaḥ, higher than this heaven; yat jyotiḥ dīpyate, the light which shines; viśvataḥ pṛṣṭheṣu, above the world; sarvataḥ pṛṣṭheṣu, above everything; anuttameṣu uttameṣu lokeṣu, in the highest worlds not excelled by any other world [known as satya-loka]; idam vāva tat, it is that; jyotiḥ, light; yat idam asmin antaḥ puruṣe, which is the same as in a human being.
Here is proof of it: When you touch the body you can feel heat in it. There is also an audible proof of it: When you cover your ears you can hear a sound like a moving chariot, or like the bellowing of a bullock, or like a burning fire. A person should meditate on that light in the body as something that is seen and heard. He who knows this becomes a distinguished person – people want to see him and he is widely known.
tasyaiṣā dṛṣṭiryatritadasmiñcharīre saṃsparśenoṣṇimānaṃ vijānāti tasyaiṣā śrutiryatraitatkarṇāvapigṛhya ninadamiva nadathurivāgneriva jvalata upaśṛṇoti tadetaddṛṣṭaṃ ca śrutaṃ cetyupāsīta cakṣuṣyaḥ śruto bhavati ya evaṃ veda ya evaṃ veda.Tasya, its [i.e., of the Self in the bodies]; eṣā dṛṣṭiḥ, this visible [proof]; yatra, when; etat asmin śarīre, in this body; saṃsparśena, by touch; uṣṇimānam, warmth; vijānāti, one can feel; tasya eṣā śrutiḥ, this audible [proof] of it; yatra etat karṇau apigṛhya, when one covers the ears; ninadam iva, like the sound [of a moving chariot]; nadathuḥ iva, like the bellowing [of a bullock]; agneḥ iva jvalataḥ, like [the sound of] a burning fire; upaśṛṇoti, one can hear; tat etat, that [light]; iti upāsīta, one should meditate on; dṛṣṭam ca śrutam ca, as seen and as heard; yaḥ evam veda, he who knows this; cakṣuṣyaḥ śrutaḥ bhavati, becomes worth seeing and famous.
कथं पुनः तस्य ज्योतिषः लिङ्गं त्वग्-दृष्टि-गोचरत्वम् आपद्यते? इति आह –यत्र यस्मिन् काले, एतद् इति क्रिया-विशेषणम्, अस्मिञ् शरीरे हस्तेन आलभ्य संस्पर्शेन उष्णिमानं रूप-सह-भाविनम् उष्ण-स्पर्श-भावं विजानाति, स हि उष्णिमा नाम-रूप-व्याकरणाय देहम् अनुप्रविष्टस्य चैतन्यात्म-ज्योतिषः लिङ्गम्, अव्यभिचारात्। न हि जीवन्तम् आत्मानम् उष्णिमा व्यभिचरति। उष्ण एव जीविष्यन् शीतो मरिष्यन् इति हि विज्ञायते। मरण-काले च तेजः परस्यां देवतायाम् इति परेण अविभागत्वोपगमात्। अतः असाधारणं लिङ्गम् औष्ण्यम् अग्नेः इव धूमः। अतः तस्य परस्य एषा दृष्टिः साक्षाद् इव दर्शनं दर्शनोपाय इत्यर्थः। तथा तस्य ज्योतिषः एषा श्रुतिः श्रवणं श्रवणोपायोऽपि उच्यमानः। यत्र यदा पुरुषः ज्योतिषो लिङ्गं शुश्रूषति श्रोतुम् इच्छति, तदा एतत् कर्णावपिगृह्य, एतच्छब्दः क्रिया-विशेषणम्, अपिगृह्य अपिधाय इत्यर्थः, अङ्गुलिभ्यां प्रोर्णुत्य निनदम् इव रथस्य इव घोषो निनदः तम् इव शृणोति, नदथुः इव ऋषभ-कूजितम् इव शब्दः, यथा च अग्नेः बहिर्-ज्वलतः एवं शब्दम् अन्तः-शरीरे उपशृणोति, तद् एतत् ज्योतिः दृष्ट-श्रुत-लिङ्गत्वात् दृष्टं च श्रुतं च इति उपासीत। तथा उपासनात् चक्षुष्यः दर्शनीयः श्रुतः विश्रुतः च। यत् स्पर्श-गुणोपासन-निमित्तं फलं तत् रूपे संपादयति चक्षुष्य इति, रूप-स्पर्शयोः सह-भावित्वात्, इष्टत्वाच् च दर्शनीयतायाः। एवं च विद्यायाः फलम् उपपन्नं स्यात्, न तु मृदुत्वादि-स्पर्शवत्त्वे। य एवं यथोक्तौ गुणौ वेद। स्वर्ग-लोक-प्रतिपत्तिः तु उक्तम् अदृष्टं फलम्। द्विः अभ्यासः आदरार्थः॥
All this is Brahman. Everything comes from Brahman, everything goes back to Brahman, and everything is sustained by Brahman. One should therefore quietly meditate on Brahman. Each person has a mind of his own. What a person wills in his present life, he becomes when he leaves this world. One should bear this in mind and meditate accordingly.
sarvaṃ khalvidaṃ brahma tajjalāniti śānta upāsīta | atha khalu kratumayaḥ puruṣo yathākraturasmim̐lloke puruṣo bhavati tathetaḥ pretya bhavati sa kratuṃ kurvīta.Sarvam idam, all this; khalu; no doubt; brahma, is Brahman; taj-ja-la-aniti, from this everything comes [jātam], into this everything disappears [līyate], and on this everything is sustained [aniti, prāṇiti]; śāntaḥ upāsīta, meditate on this fact quietly; atha khalu kratumayaḥ puruṣaḥ, because each person has a mind of his own; asmin loke, [therefore] in his present life; yathā kratuḥ puruṣaḥ bhavati, just as a person wills; itaḥ pretya tathā bhavati, he becomes that when he leaves this world; saḥ kratum kurvīta, [therefore] he should be careful about what he wants.
He is controlled by the mind [i.e., his mind decides what he should and should not do]. He has a subtle body, and he is luminous. If he wants something, he never fails to get it. His Self is spotless like the sky. The whole world is his creation. [Desires are many, and] all those desires are his desires. All odours are his; similarly, all tastes are his. He is everywhere in the world. He has no sense organs, and he is free from desires.
manomayaḥ prāṇaśarīro bhārūpaḥ satyasaṃkalpa ākāśātmā sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyatto'vākyanādaraḥ.Manomayaḥ, dominated by the mind; prāṇa-śarīraḥ, with a subtle body; bhā-rūpaḥ, whose body is luminous; satya-saṅkalpaḥ, whose thoughts always prove true; ākāśa-ātmā, spotless like the sky; sarva-karmā, whose creation is this world; sarva-kāmaḥ, whose desires are always pure; sarva-gandhaḥ, who possesses good odours; sarva-rasaḥ, whose tastes are all pure; idam sarvam abhyāttaḥ, this is all-pervasive; avākī anādaraḥ, has no sense organs and no desires.
कथम्?मनोमयः मनः-प्रायः। मनुतेऽनेनेति मनः तत् स्व-वृत्त्या विषयेषु प्रवृत्तं भवति, तेन मनसा तन्मयः। तथा प्रवृत्त इव तत्प्रायो निवृत्त इव च। अत एव प्राण-शरीरः प्राणो लिङ्गात्मा विज्ञान-क्रिया-शक्ति-द्वय-संमूर्छितः, “यो वै प्राणः सा प्रज्ञा या वा प्रज्ञा स प्राणः” (KausUp.3.3) इति श्रुतेः। सः शरीरं यस्य, स प्राण-शरीरः, “मनोमयः प्राण-शरीर-नेता” (MunU.2.2.7) इति च श्रुत्यन्तरात्। भा-रूपः भा दीप्तिः चैतन्य-लक्षणं रूपं यस्य सः भारूपः। सत्य-सङ्कल्पः सत्या अवितथाः सङ्कल्पाः यस्य, सोऽयं सत्य-सङ्कल्पः। न यथा संसारिण इव अनैकान्तिक-फलः सङ्कल्प ईश्वरस्य इत्यर्थः। संसारिणः अनृतेन मिथ्या-फलत्व-हेतुना प्रत्यूढत्वात् सङ्कल्पस्य मिथ्या-फलत्वं वक्ष्यति – “अनृतेन हि प्रत्यूढाः” (ChanU.8.3.2) इति। आकाशात्मा आकाश इव आत्मा स्व-रूपं यस्य सः आकाशात्मा। सर्व-गतत्वं सूक्ष्मत्वं रूपादि-हीनत्वं च आकाश-तुल्यता ईश्वरस्य। सर्व-कर्मा सर्वं विश्वं तेन ईश्वरेण क्रियत इति जगत् सर्वं कर्म यस्य स सर्व-कर्मा, “स हि सर्वस्य कर्ता” (BrhU.4.4.13) इति श्रुतेः। सर्व-कामः सर्वे कामा दोष-रहिता अस्य इति सर्व-कामः, “धर्मावि-रुद्धो भूतेषु कामोऽस्मि” (BhG.7.11) इति स्मृतेः।
ननु कामोऽस्मीति वचनात् इह बहुव्रीहिः न सम्भवति सर्व-काम इति। न, कामस्य कर्तव्यत्वात् शब्दादिवत् पारार्थ्य-प्रसङ्गाच् च देवस्य। तस्मात् यथा इह सर्व-काम इति बहुव्रीहिः, तथा कामोऽस्मि इति स्मृत्यर्थो वाच्यः। सर्व-गन्धः सर्वे गन्धाः सुख-करा अस्य सोऽयं सर्व-गन्धः, “पुण्यो गन्धः पृथिव्याम्” (BhG.7.9) इति स्मृतेः। तथा रसाः अपि विज्ञेयाः। अपुण्य-गन्ध-रस-ग्रहणस्य पाप्म-सम्बन्ध-निमित्तत्व-श्रवणात्, “तस्मात् तेन उभयं जिघ्रति सुरभि च दुर्गन्धि च। पाप्मना हि एष विद्धः” (ChanU.1.2.2) इति श्रुतेः। न च पाप्म-संसर्ग ईश्वरस्य, अविद्यादि-दोषस्य अनुपपत्तेः। सर्वम् इदं जगत् अभ्यात्तः अभिव्याप्तः। अततेर्व्याप्त्यर्थस्य कर्तरि निष्ठा। तथा अवाकी – उच्यते अनयेति वाक् वाग् एव वाकः, यद् वा वचेर्घञन्तस्य करणे वाकः, स यस्य विद्यते स वाकी, न वाकी अवाकी। वाक्-प्रतिषेधः च अत्र उपलक्षणार्थः। गन्ध-रसादि-श्रवणात् ईश्वरस्य प्राप्तानि घ्राणादीनि करणानि गन्धादि-ग्रहणाय। अतः वाक्-प्रतिषेधेन प्रतिषिध्यन्ते तानि। “अपाणि-पादो जवनो ग्रहीता पश्यति अचक्षुः स शृणोति अकर्णः” (SvetU.3.19) इत्यादि-मन्त्र-वर्णात्। अनादरः असंभ्रमः। अप्राप्त-प्राप्तौ हि संभ्रमः स्याद् अनाप्त-कामस्य। न तु आप्त-कामत्वात् नित्य-तृप्तस्य ईश्वरस्य संभ्रमोऽस्ति क्वचित्॥
My Self within my heart is smaller than a grain of rice, smaller than a grain of barley, smaller than a mustard seed, smaller than a grain of millet, smaller even than the kernel of a grain of millet. The Self in my heart is larger than the earth, larger than the mid-region, larger than heaven, and larger even than all these worlds.
eṣa ma ātmāntarhṛdaye'ṇīyānvrīhervā yavādvā sarṣapādvā śyāmākādvā śyāmākataṇḍulādvaiṣa ma ātmāntarhṛdaye jyāyānpṛthivyā jyāyānantarikṣājjyāyāndivo jyāyānebhyo lokebhyaḥ.Eṣaḥ me ātmā, this my Self; antaḥ hṛdaye, inside the heart; aṇīyān, smaller than; vrīheḥ vā, a grain of rice; yavāt vā, or a grain of barley; sarṣapāt vā, or a mustard seed; śyāmākāt vā, or a grain of millet; śyāmāka-taṇḍulāt vā, or the kernel of a grain of millet; eṣaḥ me ātmā antaḥ hṛdaye, this Self within my heart; jyāyān pṛthivyā, is larger than the earth; jyāyān antarikṣāt, larger than the mid-region; jyāyān divaḥ, larger than heaven; jyāyān ebhyaḥ lokebhyāḥ, larger than all these worlds.
एषः यथोक्त-गुणः मे मम आत्मा अन्तर्हृदये हृदय-पुण्डरीकस्य अन्तः मध्ये अणीयान् अणुतरः, व्रीहेः वा यवाद् वा इत्यादि अत्यन्त-सूक्ष्मत्व-प्रदर्शनार्थम्। श्यामाकाद् वा श्यामाक-तण्डुलाद् वा इति परिच्छिन्न-परिमाणात् अणीयानित्युक्तेऽणु-परिमाणत्वं प्राप्तम् आशङ्क्य, अतः तत्प्रतिषेधायारभते – एष म आत्मान्तर्हृदये ज्यायान् पृथिव्याः इत्यादिना। ज्यायः-परिमाणाच् च ज्यायस्त्वं दर्शयन् अनन्त-परिमाणत्वं दर्शयति – मनोमय इत्यादिना ज्यायानेभ्यो लोकेभ्यः इति अन्तेन॥
He who is the sole creator, whose desires are the desires of all, whose odours are the odours of all, whose tastes are the tastes of all, who is everywhere, who has no sense organs, and who is free from desires – he is my Self and is in my heart. He is no other than Brahman. When I leave this body, I shall attain him. He who firmly believes this has no doubt in his mind. [He will surely attain Brahman.] This is what Śāṇḍilya has said.
sarvakarmā sarvakāmaḥ sarvagandhaḥ sarvarasaḥ sarvamidamabhyātto'vākyanādara eṣa ma ātmāntarhṛdaya etadbrahmaitamitaḥ pretyābhisaṃbhavitāsmīti yasya syādaddhā na vicikitsāstīti ha smāha śāṇḍilyaḥ śāṇḍilyaḥ.Yaḥ, he who; sarva-karmā, is the sole creator of everything; sarva-kāmaḥ, whose desires are the desires of all; sarva-gandhaḥ, whose odours are the odours of all; sarva-rasaḥ, whose tastes are the tastes of all; sarvam idam abhyāttaḥ, who is in all this; a-vākī, who is without any organs; an-ādaraḥ, who is not interested in anything; eṣaḥ me ātmā antaḥ hṛdaye, this Self of mine is within my heart; etat brahma, this is Brahman; itaḥ pretya, upon leaving this body; etam abhisambhavitāsmi iti, I shall attain him; yasya syāt addhā, one who [truly] has this [kind of belief]; na vicikitsā asti, has no doubt in his mind; iti ha sma āha śāṇḍilyaḥ, this is what Śāṇḍilya said; śāṇḍilyaḥ, [this is what] Śāṇḍilya [said].
यथोक्त-गुण-लक्षणः ईश्वरः ध्येयः, न तु तद्गुण-विशिष्ट एव – यथा राज-पुरुषम् आनय चित्र-गुं वा इत्युक्ते न विशेषणस्य अपि आनयने व्याप्रियते, तद्वद् इह अपि प्राप्तम्। अतः तन्निवृत्त्यर्थं सर्व-कर्मेत्यादि पुनर्वचनम्। तस्मात् मनोमयत्वादि-गुण-विशिष्ट एव ईश्वरो ध्येयः। अत एव षष्ठ-सप्तमयोः इव “तत् त्वम् असि” (ChanU.6.8.7) “आत्मैवेदं सर्वम्” (ChanU.7.25.2) इति नेह स्वाराज्येऽभिषिञ्चति, एष म आत्मा एतद् ब्रह्म एतम् इतः प्रेत्याभिसम्भवितास्मि इति लिङ्गात्। न तु आत्म-शब्देन प्रत्यगात्मैव उच्यते, मम इति षष्ठ्याः सम्बन्धार्थ-प्रत्यायकत्वात्, एतम् अभिसम्भवितास्मि इति च कर्म-कर्तृत्व-निर्देशात्।
ननु षष्ठेऽपि “अथ सम्पत्स्ये” (ChanU.6.14.2) इति सत्संपत्तेः कालान्तरितत्वं दर्शयति। न, आरब्ध-संस्कार-शेष-स्थित्यर्थ-परत्वात्। न कालान्तरितार्थता, अन्यथा तत्त्वम् असि इति एतस्य अर्थस्य बाध-प्रसङ्गात्।
यद्यपि आत्म-शब्दस्य प्रत्यग्-अर्थत्वं सर्वं खल्विदं ब्रह्म इति च प्रकृतम् एष म आत्मान्तर्हृदय एतद् ब्रह्म इत्युच्यते, तथापि अन्तर्धानम् ईषद् अपरित्यज्य एव एतम् आत्मानं इतः अस्माच् छरीरात् प्रेत्य अभिसम्भवितास्मि इति उक्तम्। यथा-क्रतु-रूपस्य आत्मनः प्रतिपत्तास्मि इति यस्य एवंविदः स्यात् भवेत् अद्धा सत्यम् एवं स्याम् अहं प्रेत्य, एवं न स्याम् इति न च विचिकित्सा अस्ति इति एतस्मिन् अर्थे क्रतु-फल-सम्बन्धे, स तथा एव ईश्वर-भावं प्रतिपद्यते विद्वान्, इति एदद् आह स्म उक्तवान् किल शाण्डिल्यो नाम ऋषिः। द्विः अभ्यासः आदरार्थः॥
There is a [treasure] chest [kośa] which has the mid-region as its inside and the earth as its bottom. It never decays. The quarters are its sides and the heaven its opening above. This chest is the container of treasures, for in it rests the whole universe.
antarikṣodaraḥ kośo bhūmibudhno na jīryati. diśo hyasya sraktayo dyaurasyottaraṃ bilam. sa eṣa kośo vasudhānastasminviśvamidaṃ śritam.Kośaḥ, the chest; antarikṣa-udaraḥ, with the mid-region as its inside; bhūmi-budhnaḥ, the earth as its bottom; na jīryati, never decays; diśaḥ, the quarters; hi asya sraktayaḥ, are its sides; dyauḥ, the heaven; asya uttaram bilam, is its opening above; saḥ eṣaḥ kośaḥ, this chest; vasu-dhānaḥ, [is] the container of treasures; tasmin, in it; viśvam idam śritam, rests this universe.
‘अस्य कुले वीरो जायते’ इत्युक्तम्। न वीर-जन्ममात्रं पितुः त्राणाय, “तस्मात् पुत्रम् अनुशिष्टं लोक्यम् आहुः” (BrhU.1.5.17) इति श्रुत्यन्तरात्। अतः तद् दीर्घायुष्ट्वं कथं स्याद् इति एवम् अर्थं कोश-विज्ञानारम्भः। अभ्यर्हित-विज्ञान-व्यासङ्गाद् अनन्तरम् एव न उक्तं तद् अदानीम् एव आरभ्यते –अन्तरिक्षम् उदरम् अन्तः-सुषिरं यस्य सोऽयम् अन्तरिक्षोदरः, कोशः कोश इव अनेक-धर्म-सादृश्यात् कोशः। स च भूमि-बुध्नः भूमिः बुध्नो मूलं यस्य स भूमि-बुध्नः, न जीर्यति न विनश्यति, त्रै-लोक्यात्मकत्वात्। सहस्र-युग-कालावस्थायी हि सः। दिशो हि अस्य सर्वाः स्रक्तयः कोणाः। द्यौः अस्य कोशस्य उत्तरम् ऊर्ध्वं बिलम्। स एषः यथोक्त-गुणः कोशः वसु-धानः वसु धीयतेऽस्मिन् प्राणिनां कर्म-फलाख्यम्, अतो वसु-धानः। तस्मिन् अन्तः विश्वं समस्तं प्राणि-कर्म-फलं सह तत्साधनैः इदं यद् गृह्यते प्रत्यक्षादि-प्रमाणैः श्रितम् आश्रितं स्थितम् इत्यर्थः॥
The eastern quarter of the chest is called juhū, the southern quarter is called sahamānā, the western quarter is called rājñī, and the northern quarter is called subhūtā. Vāyu [air] is the son of these quarters. He who knows this, that Vāyu is the child of the quarters, does not have to weep over the loss of his child. ‘I know that Vāyu is the child of the quarters. May I never have to weep over the loss of my child.’
tasya prācī digjuhūrnāma sahamānā nāma dakṣiṇā rājñī nāma pratīcī subhūtā nāmodīcī tāsāṃ vāyurvatsaḥ sa ya etamevaṃ vāyuṃ diśāṃ vatsaṃ veda na putrarodaṃ roditi so'hametamevaṃ vāyuṃ diśāṃ vatsaṃ veda mā putrarodaṃrudam.Prācī dik, the eastern quarter; tasya, of it [i.e., of the chest, kośa]; juhūḥ nāma, is called juhū [after the vessel used for offering oblations facing the east]; dakṣiṇā, the southern [quarter]; sahamānām nāma, is named sahamānā; pratīcī, the western [quarter]; rājñī nāma, is named rājñī [because the western sky is red in the evening]; udīcī, the northern [quarter]; subhūtā nāma, is named subhūtā [because those who are rich dominate this quarter]; vāyaḥ, air; tāsām, their [i.e., the quarters’]; vatsaḥ, son; saḥ yaḥ etam veda, he who knows this; vāyum diśām vatsam, that Vāyu is the child of the quarters; putra-rodam na roditi, does not have to weep over the loss of his child; saḥ aham etam evam veda, I know this thus; vāyum diśām vatsam, that Vāyu is the son of the quarters; mā putra-rodam rudam, may I not have to weep over the loss of my child.
तस्य अस्य प्राची दिक् प्राग्गतो भागः जुहूः नाम जुह्वत्यस्यां दिशि कर्मिणः प्राङ्मुखाः सन्त इति जुहूः नाम। सहमाना नाम सहन्तेऽस्यां पाप-कर्म-फलानि यम-पुर्यां प्राणिन इति सहमाना नाम दक्षिणा दिक्। तथा राज्ञी नाम प्रतीची पश्चिमा दिक्, राज्ञी राज्ञा वरुणेन अधिष्ठिता, सन्ध्याराग-योगाद् वा। सुभूता नाम भूतिमद्भिः ईश्वर-कुबेरादिभिः अधिष्ठितत्वात् सुभूता नाम उदीची। तासां दिशां वायुः वत्सः, दिग्जत्वाद् वायोः, पुरो-वात इत्यादि दर्शनात्। स यः कश्चित् पुत्र-दीर्घ-जीवितार्थी एवं यथोक्त-गुणं वायुं दिशां वत्सम् अमृतं वेद, स न पुत्र-रोदं पुत्र-निमित्तं रोदनं न रोदिति, पुत्रो न म्रियत इत्यर्थः। यत एवं विशिष्टं कोश-दिग्वत्स-विषयं विज्ञानम्, अतः सोऽहं पुत्र-जीवितार्थी एवम् एतं वायुं दिशां वत्सं वेद जाने। अतः पुत्र-रोदं मा रुदं पुत्र-मरण-निमित्तं पुत्र-रोदो मम मा भूद् इत्यर्थः॥
For the sake of my child’s life, I take refuge in that immortal kośa [i.e., the chest, representing the universe]. For the sake of my child’s life, I take refuge in prāṇa [the vital breath]. For the sake of my child’s life, I take refuge in bhūh [the earth]. For the sake of my child’s life, I take refuge in bhuvaḥ [the mid-region]. For the sake of my child’s life, I take refuge in svaḥ [heaven].
ariṣṭaṃ kośaṃ prapadye'munāmunāmunā prāṇam. prapadye'munāmunāmunā bhūḥ prapadye'munāmunāmunā. bhuvaḥ prapadye'munāmunāmunā svaḥ prapadye'munāmunāmunā.Amunā amunā amunā, for the sake of that [child’s life], for the sake of that [child’s life], for the sake of that [child’s life] [lit. for such and such and such]; a-riṣṭam kośam, in the immortal chest; prapadye, I take refuge; amunā amunā amunā, for the sake of that [child’s life – etc.]; prāṇam prapadye, I take refuge in prāṇa; amunā amunā amunā, for the sake of that [child’s life – etc.]; bhūḥ prapadye, I take refuge in bhūh [the earth]; amunā amunā amunā, for the sake of that [child’s life – etc.]; bhuvaḥ prapadye, I take refuge in bhuvaḥ [the mid-region]; amunā amunā amunā, for the sake of that [child’s life – etc.]; svaḥ prapadye, I take refuge in svar [heaven].
अरिष्टम् अविनाशिनं कोशं यथोक्तं प्रपद्ये प्रपन्नोऽस्मि पुत्रायुषे। अमुना-अमुना-अमुना इति त्रिः नाम गृह्णाति पुत्रस्य। तथा प्राणं प्रपद्येऽमुनामुनामुना, भूः प्रपद्येऽमुनामुनामुना, भुवः प्रपद्येऽमुनामुनामुना, स्वः प्रपद्येऽमुनामुनामुना, सर्वत्र प्रपद्ये इति त्रिः नाम गृह्णाति पुनः पुनः॥
When I said, ‘I take refuge in prāṇa,’ I meant that prāṇa is everything visible, whatever there is, and therefore I have taken refuge in everything.
sa yadavocaṃ prāṇaṃ prapadya iti prāṇo vā idaṃ sarvaṃ bhūtaṃ yadidaṃ kiṃca tameva tatprāpatsi.Saḥ yat avocam, when I said; prāṇam prapadye iti, I take refuge in prāṇa; prāṇaḥ vai idam sarvam bhūtam, I meant prāṇa is everything; yat idaṃ kiñca, whatever is here [visible]; tat, therefore; tam eva prāpatsi, I am under the care of that [prāṇa].
Then, when I said, ‘I take refuge in bhūḥ,’ what I meant was that I take refuge in the earth, I take refuge in the mid-region, and I take refuge in heaven.
atha yadavocaṃ bhūḥ prapadya iti pṛthivīṃ prapadye'ntarikṣaṃ prapadye divaṃ prapadya ityeva tadavocam.Atha, next; yat avocam, when I said; bhūḥ prapadye hi, I take refuge in bhūḥ [the earth]; iti eva tat avocam, it is this that I meant; pṛthivīm prapadye, I take refuge in the earth; antar-ikṣam prapadye, I take refuge in the mid-region; divam prapadye, I take refuge in heaven.
Then, when I said, ‘I take refuge in bhuvaḥ,’ what I meant was that I take refuge in fire, I take refuge in air, and I take refuge in the sun.
atha yadavocaṃ bhuvaḥ prapadya ityagniṃ prapadye vāyuṃ prapadya ādityaṃ prapadya ityeva tadavocam.Atha, next; yat avocam, when I said; bhuvaḥ prapadye iti, I take refuge in bhuvaḥ [the mid-region]; iti eva tat avocam, it is this that I meant; agnim prapadye, I take refuge in fire; vāyum prapadye, I take refuge in air; ādityam prapadye, I take refuge in the sun.
Then, when I said, “I take refuge in svaḥ,” what I meant was that I take refuge in the Ṛg Veda, I take refuge in the Yajur Veda, and I take refuge in the Sāma Veda. It is this that I meant.
atha yadavocaṃsvaḥ prapadya ityṛgvedaṃ prapadye yajurvedaṃ prapadye sāmavedaṃ prapadya ityeva tadavocaṃ tadavocam.Atha, next; yat avocam, when I said; svaḥ prapadye iti, I take refuge in svar [heaven]; iti eva tat avocam, it is this that I meant; ṛg vedam prapadye, I take refuge in the Ṛg Veda; yajur vedam prapadye, I take refuge in the Yajur Veda; sāma vedam prapadye, I take refuge in the Sāma Veda; tat avocam tat avocam, it is this that I meant, this that I meant.
The human body is like a sacrifice, and the first twenty-four years are like the morning libation. The gāyatrī has twenty-four syllables, and the morning libation is accompanied by the gāyatrī. The Vasus reside in this morning libation. The Vasus are the vital breaths and the sense organs, for the word vasu means those who make others live (vāsayanti) and who live (vasu) themselves.
puruṣo vāva yajñastasya yāni caturviṃśati varṣāṇi tatprātaḥsavanaṃ caturviṃśatyakṣarā gāyatrī gāyatraṃ prātaḥsavanaṃ tadasya vasavo'nvāyattāḥ prāṇā vāva vasava ete hīdaṃsarvaṃ vāsayanti.Puruṣaḥ vāva yajñaḥ, the human body is like a sacrifice; tasya yāni cātur-viṃśati varṣāṇi, its first twenty-four years; tat, that; prātaḥ savanam, is the morning libation; gāyatrī catur-viṃśati a-kṣarā, the gāyatrī is constituted of twenty-four syllables; gāyatram prātaḥ savanam, the morning libation is accompanied by the gāyatrī; asya, of this [i.e., this sacrifice of the human body]; tat, it [the morning libation covering the first twenty-four years]; vasavaḥ, the deities called Vasus; anvāyattāḥ, are connected; prāṇāḥ vāva vasavaḥ, the prāṇas [together with the sense organs] are the Vasus; hi, for; ete, these [Vasus]; idam sarvam, everything in this [world]; vāsayanti, cause to live [and they themselves also live (vasu)].
If, within these first twenty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Vasus, please extend this first libation to the midday libation. As the sacrifice, may I not disappear among the Vasus, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes fully well.
taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā vasava idaṃ me prātaḥsavanaṃ mādhyaṃdinaṃsavanamanusaṃtanuteti māhaṃ prāṇānāṃ vasūnāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati.Cet, if; etasmin vayasi, within these [twenty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; vasavaḥ, O Vasus; idam me prātaḥ savanam, this, my morning libation; mādhyan-dinam savanam, to the midday libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; madhye prāṇānām vasūnām, in the midst of the prāṇas, who are the Vasus; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha bhavati, [and] becomes well.
Then the next forty-four years are like the midday libation. The tri-ṣṭubh metre has forty-four syllables, and the midday libation is accompanied by a hymn which is in the tri-ṣṭubh metre. The Rudras are connected with this midday libation. The prāṇas are called Rudras because they [are cruel and] make everyone in this world weep.
atha yāni catuścatvāriṃśadvarṣāṇi tanmādhyaṃdinaṃ savanaṃ catuścatvāriṃśadakṣarā triṣṭuptraiṣṭubhaṃ mādhyaṃdinaṃsavanaṃ tadasya rudrā anvāyattāḥ prāṇā vāva rudrā ete hīdaṃsarvaṃrodayanti.Atha, then; yāni catuś-catvāriṃ-śat varṣāṇi, that which is the next forty-four years; tat, that; mādhyan-dinam savanam, is the midday libation; tri-ṣṭup catuś-catvāriṃśat a-kṣarā, the tri-ṣṭubh metre is constituted of forty-four syllables; trai-ṣṭubham mādhyan-dinam savanam, the midday libation is accompanied by a hymn in the triṣṭubh metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the midday libation covering the next forty-four years]; rudrāḥ, the deities called Rudras; anvāyattāḥ, are connected; prāṇāḥ vāva rudrāḥ, the prāṇas [together with the sense organs] are the Rudras; hi, for;ete, these [Rudras]; idam sarvam rodayanti, make everyone in this world weep.
अथ यानि चतुश्चत्वारिंशद्-वर्षाणि इत्यादि समानम्। रुदन्ति रोदयन्ति इति प्राणा रुद्राः। क्रूरा हि ते मध्यमे वयसि, अतो रुद्राः॥
4. If, within these next forty-four years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Rudras, please extend my midday libation and join it to the third libation. As the sacrifice, may I not disappear among the Rudras, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes fully well. 5. Then the next forty-eight years are the third libation. The jagatī metre has forty-eight syllables, and the third libation is accompanied by a hymn which is in the jagatī metre. The Ādityas are connected with this third libation. The prāṇas are called Ādityas because they accept [ādā] all things. 6. If, within the next forty-eight years of his life, he has some ailment, he should then say: ‘O Prāṇas, O Ādityas, please extend my evening libation to the end of my life. As the sacrifice, may I not disappear among the Ādityas, who are my prāṇas [i.e., who are like my life].’ [If he prays like this,] he gets rid of his ailment and becomes well.
4. taṃ cedetasminvayasi kiṃcidupatapetsa brūyātprāṇā rudrā idaṃ me mādhyaṃdinaṃsavanaṃ tṛtīyasavanamanusaṃtanuteti māhaṃ prāṇānāṃrudrāṇāṃ madhye yajño vilopsīyetyuddhaiva tata etyagado ha bhavati.Cet, if; etasmin vayasi, within these [forty-four] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he will say; prāṇāḥ, O Prāṇas; rudrāḥ, O Rudras; idam me mādhyan-dinam savanam, this, my midday libation; tṛtīya savanam, to the third libation; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām rudrāṇām madhye, in the midst of the prāṇas, who are the Rudras; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha bhavati, [and] becomes well.
Atha, next; yāni aṣṭā-catvāriṃśat varṣāṇi, that which is the next forty-eight years; tat, that; tṛtīya savanam, is the third libation; jagatī aṣṭā-catvāriṃśat a-kṣarā, the jagatī metre is constituted of forty-eight syllables; jāgatam tṛtīya savanam, the third libation is accompanied by a hymn in the jagatī metre; asya, of this [i.e., this sacrifice of the human body]; tat, it [the third libation covering the next forty-eight years]; ādityāḥ, the deities called Ādityas; anvāyattāḥ, are connected; prāṇāḥ vāva ādityāḥ, the prāṇas are the Ādityas; hi, for; ete, these [Ādityas]; idam sarvam ādadate, accept [ādā] all objects.
Cet, if; etasmin vayasi, within these [forty-eight] years of his life; tam kiñcit upatapet, something troubles him; saḥ brūyāt, he should say; prāṇāḥ, O Prāṇas; ādityāḥ, O Ādityas; idam me tṛtīya savanam, this, my evening libation; āyuḥ, to the full length; anusantanuta iti, extend; mā aham, may I not; yajñaḥ, as the sacrifice; prāṇānām ādityānām madhye, in the midst of the prāṇas, who are the Ādityas; vilopsīya iti, disappear; tataḥ ha eva ut-eti, he gets rid of that [ailment]; a-gadaḥ ha eva bhavati, [and] becomes well.
तथा आदित्याः प्राणाः। ते हि इदं शब्दादि-जातम् आददते, अत आदित्याः। तृतीय-सवनम् आयुः षोडशोत्तर-वर्ष-शतं समापयत अनुसन्तनुत यज्ञं समापयत इत्यर्थः। समानम् अन्यत्॥
Having known this, Itarā’s son Mahi-dāsa said: ‘O disease, why are you troubling me so? Rest assured, I am not going to die [of this disease].’ He lived for one hundred and sixteen years. A person who knows this also lives that long.
etaddha sma vai tadvidvānāha mahidāsa aitareyaḥ sa kiṃ ma etadupatapasi yo'hamanena na preṣyāmīti sa ha ṣoḍaśaṃ varṣaśatamajīvatpra ha ṣoḍaśaṃ varṣaśataṃ jīvati ya evaṃ veda.Etat ha vai vidvān, having known this; mahi-dāsaḥ aitareyaḥ, Mahi-dāsa Aitareya, the son of Itarā; āha sma, said; saḥ [i.e;, tvam] kim me etat upatapasi, O disease, why are you troubling me; yaḥ aham anena na preṣyāmi iti, who for certain will not die of this; saḥ, he [Mahi-dāsa Aitareya]; ha ṣo-ḍaśam varṣa-śatam, one hundred and sixteen years; ajīvat, lived; yaḥ evam veda, he who knows thus; ha ṣo-ḍaśam varṣa-śatam prajīvati, also lives one hundred and sixteen years.
निश्चिता हि विद्या फलाय इति एतद् दर्शयन् उदाहरति –एतत् यज्ञ-दर्शनं ह स्म वै किल तद् विद्वान् आह महि-दासो नामतः। इतराया अपत्यम् ऐतरेयः। ‘किं कस्मात् मे मम एतत् उपतपनम् उपतपसि सः त्वं हे रोग। योऽहं यज्ञः अनेन त्वत् कृतेन उपतापेन न प्रेष्यामि न मरिष्यामि। अतो वृथा तव श्रम इत्यर्थः’। इत्येवम् आह स्म – इति पूर्वेण सम्बन्धः। सः एवं-निश्चयः सन् षोडशं वर्ष-शतम् अजीवत्। अन्योऽपि एवं-निश्चयः षोडशं वर्ष-शतं प्रजीवति, य एवं यथोक्तं यज्ञ-संपादनं वेद जानाति, स इत्यर्थः॥
That he has the desire to eat, the desire to drink, and no desire to indulge in sense pleasures – this is his initiation [i.e., this is how he has to begin practising self-restraint].
sa yadaśiśiṣati yatpipāsati yanna ramate tā asya dīkṣāḥ.Saḥ, he [the person who is performing the puruṣa sacrifice just mentioned]; yat aśiśiṣati, that he wants to eat; yat pipāsati, that he wants to drink; yat na ramate, that he has no desire to indulge in sense pleasure; tāḥ, all these; asya dīkṣaḥ, are the initiation rites [to perform the sacrifice].
After this he will eat, he will drink, or he will enjoy pleasure, as if he is observing upasad [when he can only take milk or water].
atha yadaśnāti yatpibati yadramate tadupasadaireti.Atha, after this; yat aśnāti, what he eats; yat pibati, what he drinks; yat ramate, the pleasure he enjoys; tat upasadaiḥ eti, that is his upasad [when one fasts by only taking milk or water].
अथ यद् अश्नाति यत् पिबति यद् रमते रतिं च अनुभवति इष्टादि-संयोगात्, तत् उपसदैः समानताम् एति। उपसदां च पयो-व्रतत्व-निमित्तं सुखम् अस्ति। अल्प-भोजनीयानि च अहानि आसन्नानि इति प्रश्वासः। अतोऽशनादीनाम् उपसदां च सामान्यम्॥
After this, he laughs, he eats, and he even enjoys some sense pleasure – these represent the sounds coming from the stutas and śastras.
atha yaddhasati yajjakṣati yanmaithunaṃ carati stutaśastraireva tadet.Atha, next; yat hasati, he laughs; yat jakṣati, he eats; yat maithunam carati, he indulges in sense pleasure; stuta-śastraiḥ eva tat eti, they are like [the sounds of] the stutas and śastras [certain hymns and mantras recited during the sacrifice].
Next, austerity, charity, straightforwardness, nonviolence, and truthfulness – these are his dakṣiṇā.
atha yattapo dānamārjavamahiṃsā satyavacanamiti tā asya dakṣiṇāḥ.Atha, next; yat tapaḥ, the austerity; dānam, charity; ārjavam, straightforwardness; a-hiṃsā, non-violence; satya-vacanam, truthfulness; iti tāḥ, all these [good qualities]; asya, of him [the person who regards his life as a sacrifice]; dakṣiṇāḥ, are the special fee paid after the sacrifice.
Therefore people say, ‘He will give birth,’ or ‘He has given birth.’ In either case, it is a rebirth [in the sense that when he starts living his life as a sacrifice, that is his rebirth]. When death overtakes him, that is the conclusion of the sacrifice.
tasmādāhuḥ soṣyatyasoṣṭeti punarutpādanamevāsya tanmaraṇamevāvabhṛthaḥ.Tasmāt, therefore; āhuḥ, it is said; soṣyati, will give birth to; asoṣṭa iti, has given birth to; punaḥ utpādanam eva, [because] it is a rebirth; tat maraṇam eva asya, the death of the person; avabhṛthaḥ, is the conclusion of the sacrifice.
The sage Ghora, of the family of Aṅgirasa, taught this truth to Kṛṣṇa, the son of Devakī. As a result, Kṛṣṇa became free from all desires. Then Ghora said: ‘At the time of death a person should repeat these three mantras: “You never decay, you never change, and you are the essence of life.”’ Here are two Ṛk mantras in this connection:
taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasaṃśitamasīti tatraite dve ṛcau bhavataḥ.Tat ha etat, this [truth]; ghoraḥ āṅgirasaḥ, the sage Ghora, of the family of Aṅgirasa; kṛṣṇāya devakī-putrāya uktvā, having taught to Kṛṣṇa, the son of Devakī; a-pipāsaḥ, free from desire; eva saḥ babhūva, he [Kṛṣṇa] became; uvāca, [Ghora] said; saḥ, a person; anta-velāyām, at the time of death; etat trayam, these three [mantras]; pratipadyeta, should take refuge in; a-kṣitam asi, you never decay; a-cyutam asi, you never change; prāṇa-saṃśitam asi iti, you are the essence of life; tatra, in this connection; ete dve ṛcau bhavataḥ, there are these two Ṛk mantras.
[Those who know Para-Brahman] The light of the eternal seed of the world: ‘Having seen beyond darkness [i.e., ignorance] the best light in oneself [i.e., in one’s own heart] we have attained the bright sun among all the gods – the best light, the best light.’
āditpratnasya retasaḥ [jyotiḥ paśyanti vāsaram paro yadidhyate divi]. udvayaṃ tamasaspari jyotiḥ paśyanta uttaraṃsvaḥ paśyanta uttaraṃ devaṃ devatrā sūryamaganma jyotiruttamamiti jyotiruttamamitiĀdit, [has no meaning except that it introduces a new line of thought]; pratnasya, ancient; retasaḥ, seed [of the world]; tamasaḥ, darkness [i.e., ignorance]; pari, beyond [dispels]; uttaram, the best; jyotiḥ, light; paśyantaḥ, having seen; svaḥ, in oneself [i.e., in one’s own heart]; devam, bright; devatrā, among all the gods; sūryam, the sun; vayam ut-aganma, we have attained; jyotiḥ uttamam iti jyotiḥ uttamam iti, the best light, the best light.
ChanU.3.18 The Mind and the Ākāśa as Symbols of Brahman
The mind is Brahman – this worship is called adhyātma. Next is that called adhidaivata: Space is Brahman. [That is, meditate on space as Brahman.] These two ways of meditation are advised: adhyātma [pertaining to oneself] and adhidaivata [pertaining to the forces of nature].
mano brahmetyupāsītetyadhyātmamathādhidaivatamākāśo brahmetyubhayamādiṣṭaṃ bhavatyadhyātmaṃ cādhidaivataṃ ca.Manaḥ brahma iti upāsīta, meditate on the mind as Brahman; iti adhyātmam, this is so far as the body and mind is concerned; atha adhidaivatam, next is [the meditation] on the forces of nature; ākāśaḥ brahma iti, space is Brahman; ubhayam ādiṣṭam bhavati, two ways [of meditation] are advised; adhyātmam ca adhidaivatam ca, adhyātma and adhidaivata
Brahman as the mind has four feet [or, quarters]. The organ of speech is one foot; prāṇa is the next foot; the eyes are the third foot; and the ears are the fourth foot. This is the adhyātma [the physical and mental] aspect of Brahman. Next is the adhidaivata aspect. Fire is one foot; air is another foot; the sun is the next foot; and the quarters are the fourth foot. These two ways of meditation are advised: adhyātma and adhidaivata.
tadetaccatuṣpādbrahma vākpādaḥ prāṇaḥ pādaścakṣuḥ pādaḥ śrotraṃ pāda ityadhyātmamathādhidaivatamagniḥ pādo vāyuḥ pādā adityaḥ pādo diśaḥ pāda ityubhayamevādiṣṭaṃ bhavatyadhyātmaṃ caivādhidaivataṃ ca.Tat etat catuṣ-pāt brahma, this Brahman [as the mind] is fourfold; vāk pādaḥ, speech is a foot; prāṇaḥ pādaḥ, prāṇa [the vital force] is a foot; cakṣuḥ pādaḥ, the eyes are a foot; śrotram pādaḥ, the ears are a foot; iti adhyātmam, this is the adhyātma [meditation – i.e., on the body and mind]; atha adhidaivatam, next, the meditation relating to the forces of nature; agniḥ pādaḥ, fire is a foot; vāyuḥ pādaḥ, air is a foot; ādityaḥ pādaḥ, the sun is a foot; diśaḥ pādaḥ, the quarters are a foot; ubhayam ādiṣṭam bhavati, two ways [of meditation] are advised; adhyātmam ca adhidaivatam ca, adhyātma and adhidaivata.
Vāk is one of the four feet of Brahman [as the mind]. It shines in the light of fire and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life.
vāgeva brahmaṇaścaturthaḥ pādaḥ so'gninā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.Vāk eva brahmaṇaḥ caturthaḥ pādaḥ, speech is the fourth foot of [manomaya] Brahman; agninā jyotiṣā, by the light it gets from fire; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
तत्र वाग् एव मनसो ब्रह्मणः चतुर्थः पाद इतर-पाद-त्रयापेक्षया – वाचा हि पादेन इव गवादि वक्तव्य-विषयं प्रति तिष्ठति। अतो मनसः पाद इव वाक्। तथा प्राणो घ्राणः पादः। तेन अपि गन्ध-विषयं प्रति च क्रामति। तथा चक्षुः पादः श्रोत्रं पाद इति एवम् अध्यात्मं चतुष्-पात्त्वं मनसो ब्रह्मणः। अथ आधि-दैवतम् अग्नि-वाय्वादित्य-दिशः आकाशस्य ब्रह्मण उदर इव गोः पादा इव लग्ना उपलभ्यन्ते। तेन तस्य आकाशस्य अग्न्यादयः पादा उच्यन्ते। एवम् उभयम् अध्यात्मं च एव आधि-दैवतं च चतुष्-पाद् आदिष्टं भवति –तत्र वाग् एव मनसो ब्रह्मणः चतुर्थः पादः। सोऽग्निना अधि-दैवतेन ज्योतिषा भाति च दीप्यते तपति च सन्तापं च औष्ण्यं करोति। अथवा तैल-घृताद्याग्नेयाशनेन इद्धा वाग्-भाति च तपति च वदनाय उत्साहवती स्याद् इत्यर्थः। विद्वत्-फलम्, भाति च तपति च कीर्त्या यशसा ब्रह्म-वर्चसेन, य एवं यथोक्तं वेद॥
4. Prāṇa [the organ of smelling] is one of the four feet of Brahman [as the mind]. It shines by the light of vāyu [air] and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life. 5. The organ of vision is one of the four feet of Brahman [as the mind]. It shines by the light of the sun and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life. 6. The organ of hearing is one of the four feet of Brahman [as the mind]. It shines by the light of the quarters and also radiates heat. He who knows this shines and radiates warmth with his good work, with his fame, and with the radiance he acquires from leading a scholarly and disciplined life.
4. prāṇa eva brahmaṇaścaturthaḥ pādaḥ sa vāyunā jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.Prāṇaḥ eva brahmaṇaḥ caturthaḥ pādaḥ, prāṇa [the organ of smelling] is the fourth foot of [manomaya] Brahman; vāyunā jyotiṣā, by the light it gets from air [its presiding deity]; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
5. cakṣureva brahmaṇaścaturthaḥ pādaḥ sa ādityena jyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda.
Cakṣuḥ eva brahmaṇaḥ caturthaḥ pādaḥ, the organ of vision is the fourth foot of [manomaya] Brahman; ādityena jyotiṣā, by the light it gets from the sun [its presiding deity]; saḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
6. śrotrameva brahmaṇaścaturthaḥ pādaḥ sa digbhirjyotiṣā bhāti ca tapati ca bhāti ca tapati ca kīrtyā yaśasā brahmavarcasena ya evaṃ veda ya evaṃ veda.
Śrotram eva brahmaṇaḥ caturthaḥ pādaḥ, the organ of hearing is the fourth foot of [manomaya] Brahman; digbhiḥ jyotiṣā, by the light it gets from [its presiding deity,] the quarters; sāḥ bhāti ca tapati ca, it shines and gives heat; yaḥ evam veda yaḥ evam veda, he who knows thus, he who knows thus; bhāti ca tapati ca, shines and radiates warmth; kīrtyā, through good work; yaśasā, through fame; brahma-varcasena, through the radiance that comes from a scholarly and disciplined life.
तथा प्राण एव ब्रह्मणः चतुर्थः पादः। स वायुना गन्धाय भाति च तपति च। तथा चक्षुः आदित्येन रूप-ग्रहणाय, श्रोत्रं दिग्भिः शब्द-ग्रहणाय। विद्या-फलं समानं सर्वत्र ब्रह्म-सम्पत्तिः अदृष्टं फलं यः एवं वेद। द्विः उक्तिः दर्शन-समाप्त्यर्था॥
It has been said, ‘Āditya is Brahman.’ Now this is being explained: This universe was at first non-existent, being without names and forms. [It was not visible, but it existed in a subtle form.] Slowly it manifested itself, as a shoot comes out of a seed. Next it developed into an egg and remained for a whole year like that. It then split in two, one half becoming silver and the other half becoming gold.
ādityo brahmetyādeśastasyopavyākhyānamasadevedamagra āsīt. tatsadāsīttatsamabhavattadāṇḍaṃ niravartata tatsaṃvatsarasya mātrāmaśayata tannirabhidyata te āṇḍakapāle rajataṃ ca suvarṇaṃ cābhavatām.Ādityaḥ brahma, Āditya [the sun] is Brahman; iti ādeśaḥ, so it is said; tasya upavyākhyānam, [here is] an explanation of that [statement]; idam, this [universe of name and form]; agre a-sat eva āsīt, was at first unmanifested [i.e., it was without its names and forms]; [lest the word a-sat give the impression that the universe was like ‘a flower in the sky,’ it is said,] tat, this [universe with its names and forms in a subtle state]; sat āsīt, became manifest; tat, that [subtle universe]; samabhavat, first emerged as a seed; tat āṇḍam niravartata, that developed into an egg; tat, it [i.e., the egg]; saṃvatsarasya mātrām aśayata, lay still for a period of a year; tat, it [the egg]; nirabhidyata, split open; te āṇḍa-kapāle, those two parts of the egg; rajatam ca suvarṇam ca abhāvatām, turned silver and gold respectively.
Of these two parts of the egg, the one that is silver is this earth, and the one that is gold is heaven. The thick membranes are the mountains. The thin membranes are the clouds and mist. The veins are the rivers, and the fluid in the bladder is the ocean.
tadyadrajataṃ seyaṃ pṛthivī yatsuvarṇaṃ sā dyauryajjarāyu te parvatā yadulbaṃ samegho nīhāro yā dhamanayastā nadyo yadvāsteyamudakaṃ sa samudraḥ.Tat yat rajatam, that [half] which is silver; sā iyam pṛthivī, that is this earth; yat suvarṇam, that [half] which is gold; sā dyauḥ, that is heaven; yat jarāyu, that which is the thick membrane; te parvatāḥ, they are the mountains; yat ulbam, that which is the thin membrane; sameghaḥ nīhāraḥ, are the clouds and mist; yāḥ dhamanayaḥ, that which are the veins; tāḥ nadyaḥ, are the rivers; yad vāsteyam udakam, that which is fluid in the bladder; saḥ samudraḥ, is the ocean.
Then that which was born was the sun. Its appearance was greeted by joyous sounds from all beings, and many desirable things appeared. Since then, the sunrise and the sunset are both marked by joyous sounds from all beings, and many enjoyable things also appear at that time.
atha yattadajāyata so'sāvādityastaṃ jāyamānaṃ ghoṣā ulūlavo'nūdatiṣṭhantsarvāṇi ca bhūtāni sarve ca kāmāstasmāttasyodayaṃ prati pratyāyanaṃ prati ghoṣā ulūlavo'nūttiṣṭhanti sarvāṇi ca bhūtāni sarve ca kāmāḥ.Atha, next; yat tat ajāyata, that which was born; saḥ asau ādityaḥ, it is that sun; tam jāyamānam anu, after it was born; ulūlavaḥ ghoṣāḥ, the sounds of ‘uh’; sarvāṇi ca bhūtāni, from all beings; sarve ca kāmāḥ, and all desirable things; udatiṣṭhan, came forth; tasmāt, therefore; udayam prati, at the rising; pratyāyanam prati, at the setting; tasya, of that [sun]; ulūlavaḥ ghoṣāḥ, the sounds of ‘ulu’; sarvāṇi ca bhūtāni, from all beings; sarve ca kāmāḥ, and all desirable things; anūttiṣṭhanti, appear.
अथ यत् तद् अजायत गर्भ-रूपं तस्मिन् अण्डे, सोऽसौ आदित्यः। तम् आदित्यं जायमानं घोषाः शब्दाः उलूलवः उरूरवो विस्तीर्ण-रवाः उदतिष्ठन् उत्थिवन्तः ईश्वरस्य इव इह प्रथम-पुत्र-जन्मनि सर्वाणि च स्थावर-जङ्गमानि भूतानि सर्वे च तेषां भूतानां कामाः कांयन्त इति विषयाः स्त्री-वस्त्र-अन्नादयः। यस्माद् आदित्य-जन्म-निमित्ता भूत-कामोत्पत्तिः, तस्माद् अद्यत्वेऽपि तस्य आदित्यस्य उदयं प्रति प्रत्यायनं प्रति अस्त-गमनं च प्रति, अथवा पुनः पुनः प्रत्यागमनं प्रत्यायनं तत् प्रति तन्निमित्ती-कृति इत्यर्थः। सर्वाणि च भूतानि सर्वे च कामाः घोषाः उलूलवः च अनूत्तिष्ठन्ति। प्रसिद्धं हि एतद् उदयादौ सवितुः॥
One who knows the sun as Brahman and worships it as such very soon hears sounds pleasing to the ears and also has many good things to enjoy.
sa ya etamevaṃ vidvānādityaṃ brahmetyupāste'bhyāśo ha yadenaṃ sādhavo ghoṣā ā ca gaccheyurupa ca nimreḍerannimreḍeran.Saḥ yaḥ etam evam vidvān, he who knows this as such; ādityam brahma iti upāste, [and] worships the sun as Brahman; abhyāśaḥ, soon; ha, surely; yat enam āgaccheyuḥ, to him come; sādhavaḥ ghoṣāḥ, pleasant sounds; ca upa-nimreḍeran ca nimreḍeran, and also good things to enjoy, good things to enjoy. [The repetition marks the end of the chapter.]
स यः कश्चित् एतम् एवं यथोक्त-महिमानं विद्वान् सन् आदित्यं ब्रह्म इति उपास्ते, स तद्-भावं प्रतिपद्यत इत्यर्थः। किञ्च दृष्टं फलम् अभ्याशः क्षिप्रं तद्विदः, यद् इति क्रिया-विशेषणम्, एनम् एवं-विदं साधवः शोभना घोषाः, साधुत्वं घोषादीनां यद् उपभोगे पापानुबन्धाभावः, आ च गच्छेयुः आगच्छेयुः च, उप च निम्रेडेरन् उपनिम्रेडेरन् च – न केवलम् आगमनमात्रं घोषाणाम् उपसुखयेयुः च उपसुखं च कुर्युः इत्यर्थः। द्विः अभ्यासः अध्याय-परिसमाप्त्यर्थः आदरार्थः च॥
In ancient times there was a king named Jana-śruti, who was the great-grandson of Jana-śruta. He was a highly charitable person, who gave many gifts in charity, and always with due respect. He also had large quantities of food cooked for people. With the thought in mind, ‘People all over will eat my food,’ he had many rest-houses built in different places.
jānaśrutirha pautrāyaṇaḥ śraddhādeyo bahudāyī bahupākya āsa sa ha sarvata āvasathānmāpayāṃcakre sarvata eva me'nnamatsyantīti.Pautrāyaṇaḥ, the grandson; jāna-śrutiḥ, the son of Jana-śruta; śraddhā-deyaḥ, gave away in charity with due respect; bahu-dāyī, gave many gifts; bahu-pākyaḥ, cooked large quantities of food for free distribution; āsa ha, it happened like this; saḥ, he [Jāna-śruti]; sarvataḥ, from all quarters; me annam, my food; atsyanti, [people] will eat; iti, this [i.e., with this thought in mind]; sarvataḥ eva, in all directions; āvasathān, rest-houses; māpayāñ-cakre, built.
Once he saw some swans flying overhead at night. The swan flying behind called out to the one ahead: ‘Hey, you short-sided one! Don’t you see that the brightness of Jāna-śruti has spread all over the sky like daylight? Beware you don’t touch it. See that it doesn’t burn you’.
atha haṃsā niśāyāmatipetustaddhaivaṃ haṃ sohaṃ samabhyuvāda ho ho'yi bhallākṣa bhallākṣa jānaśruteḥ pautrāyaṇasya samaṃ divā jyotirātataṃ tanmā prasāṅkṣī stattvā mā pradhākṣīriti.Atha ha, once; haṃsāḥ, swans [i.e., some sages who had taken the form of swans]; niśāyām, at night; atipetuḥ, were flying; tat, then; haṃsaḥ, one of the swans; evam ha abhyuvāda, loudly said; haṃsam, to the other swan; ho ho ayi bhallākṣa bhallākṣa, hey, you short-sided one [don’t you see?]; jāna-śruteḥ pautrāyaṇasya jyotiḥ, the light [emanating] from Jāna-śruti; divā, in the sky; samam ātatam, has spread like daylight; tat, that [light]; mā prasāṅkṣīḥ, don’t touch; tat tvā mā pradhākṣī iti, don’t let it burn you.
The swan in front replied: ‘Say, who is this person? From the way you are talking one would think he was Raikva with the cart.’ Then the other swan asked, ‘And who is this Raikva with the cart you are referring to?’.
tamu ha paraḥ pratyuvāca kamvara enametatsantaṃ sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti.Paraḥ, the other [i.e., the swan in front]; pratyuvāca, replied; are kam u enam etat santam, [feigning contempt and a mood to debate] say, who is this one; sayugvānam raikvam iva āttha iti, you are talking as if he were Raikva with the cart; yaḥ nu katham sayugvā raikvaḥ iti, [the other swan asked] who is this Raikva with the cart that you are referring to?
‘Just as in a game of dice, when a person wins the toss called kṛta he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of Raikva. If anyone knows what Raikva knows, he becomes like Raikva. This is how I would describe Raikva.’
yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti.Yathā, just as; kṛtāya-vijitāya, if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; adhareyāḥ, all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; samyanti, are included [i.e., are also won]; evam, in the same way; yat kiñca prajāḥ sādhu kurvanti, whatever good work people do; enam sarvam tat abhisamaiti, all that comes under that one [i.e., it goes to the credit of Raikva]; yaḥ tat veda, he who knows that; yat saḥ veda, whatever he [Raikva] knows; saḥ mayā etat uktaḥ iti, this is said of him by me.
5. Jāna-śruti Pautrāyaṇa overheard what the swan said. He got up from his bed and the first thing he did was to ask his attendant [who was standing nearby]: ‘O my child, can I be compared to Raikva with the cart? Who is this Raikva with the cart? What sort of person is he?’ 6. [Then he quoted what the swan had said:] ‘Just as in a game of dice, if a person wins the toss called kṛta, he automatically wins the lower tosses also, in the same way, whatever good work people do goes to the credit of Raikva. If anyone knows what Raikva knows, he becomes like Raikva. This is how I would describe Raikva.’
5. tadu ha jānaśrutiḥ pautrāyaṇa upaśuśrāva sa ha saṃjihāna eva kṣattāramuvācāṅgāre ha sayugvānamiva raikvamāttheti yo nu kathaṃ sayugvā raikva iti.U tat, that [what the swan said]; jāna-śrutiḥ pautrāyaṇa upaśuśrāva, the great-grandson of Jana-śruta overheard; saḥ ha sañjihānaḥ, he got up from his bed; eva kṣattāram uvāca, and immediately said to his charioteer; aṅga are, O my child; sayugvānam iva raikvam āttha ha iti, do you compare me with Raikva with the cart; yaḥ sayugvā raikva iti, who is this Raikva with the cart; nu katham, what sort of person is he?;
6. yathā kṛtāyavijitāyādhareyāḥ saṃyantyevamenaṃ sarvaṃ tadabhisamaiti yatkiṃca prajāḥ sādhu kurvanti yastadveda yatsa veda sa mayaitadukta iti.
Yathā, just as; kṛtāya-vijitāya, if a person wins the toss of dice called kṛta [the highest number possible in a toss of dice]; adhareyāḥ, all lower tosses [i.e., tretā, three; dvāpara, two; and kali, one]; samyanti, are included [i.e., are also won]; evam, in the same way; yat kiñca prajāḥ sādhu kurvanti, whatever good work people do; enam sarvam tat abhisamaiti, all that comes under that one [i.e., it goes to the credit of Raikva]; yaḥ tat veda, he who knows that; yat saḥ veda, whatever he [Raikva] knows; saḥ mayā etat uktaḥ iti, this is said of him by me.
तद् उ ह तद् एतद् ईदृशं हंस-वाक्यम् आत्मनः कुत्सा-रूपम् अन्यस्य विदुषः रैक्वादेः प्रशंसा-रूपम् उपशुश्राव श्रुतवान् हर्म्य-तलस्थो राजा जान-श्रुतिः पौत्रायणः। तच् च हंसवाक्यं स्मरन् एव पौनः-पुन्येन रात्रि-शेषम् अतिवाहयामास। ततः सः वन्दिभी राजा स्तुति-युक्ताभिर्वाग्भिः प्रतिबोध्यमानः उवाच क्षत्तारं संजिहानः एव शयनं निद्रां वा परित्यजन् एव, हे अङ्ग वत्स अरे ह सयुग्वानम् इव रैक्वम् आत्थ किं माम्? सः एव स्तुत्यर्हः न अहम् इत्यभिप्रायः। अथवा सयुग्वानं रैक्वम् आत्थ गत्वा मम तद्दिदृक्षाम्। तदा इव-शब्दः अवधारणार्थः अनर्थकः वा वाच्यः। सः च क्षत्ता प्रत्युवाच रैक्वानयन-कामो राज्ञः अभिप्रायज्ञः – यः नु कथं सयुग्वा रैक्व इति, राज्ञा एवं च् उक्तः आनेतुं तच्चिह्नं ज्ञातुम् इच्छन् यः नु कथं सयुग्वा रैक्व इति अवोचत्। सः च भल्लाक्ष-वचनम् एव अवोचत्॥
[Jāna-śruti asked his attendant to go and look for Raikva.] Having looked for him, the attendant thought, ‘I can’t find him,’ and returned to his master. Jāna-śruti then said to him: ‘Well, why don’t you go to places where brāhmaṇas are to be found – in forests and solitary places? Look for him there’.
sa ha kṣattānviṣya nāvidamiti pratyeyāya taṃ hovāca yatrāre brāhmaṇasyānveṣaṇā tadenamarccheti.Saḥ ha kṣattā, that attendant; anviṣya, having looked [for Raikva]; na avidam iti, thought ‘I have not found him’; pratyeyāya, came back; tam ha uvāca, [then Jāna-śruti] said to him; are yatra brāhmaṇasya anveṣaṇā, well, wherever brāhmaṇas are to be found [i.e., in forests and solitary places]; tad enam arccha iti, look for him there.
The attendant noticed a man sitting under a cart, scratching a rash on his body. Sitting down close to him, the attendant asked, ‘Sir, are you Raikva with the cart?’ The man answered, ‘Well, yes, I am.’ The attendant thought, ‘I have found him,’ and returned.
so'dhastācchakaṭasya pāmānaṃ kaṣamāṇamupopaviveśa taṃ hābhyuvāda tvaṃ nu bhagavaḥ sayugvā raikva ityahaṃ hyarā3 iti ha pratijajñe sa ha kṣattāvidamiti pratyeyāya.Saḥ, he [the attendant]; śakaṭasya adhastāt, [noticed a man sitting] under a cart; pāmānam, with a rash on his skin; kaṣamāṇam, scratching; upa upaviveśa, he sat close to him; tam ha abhyuvāda, he said to him; tvam nu bhagavaḥ sayugvā raikva iti, Sir, are you Raikva with the cart; aham hi arā iti, well, yes, I am the same; pratijajñe, he admitted [rather contemptuously]; saḥ ha kṣattā, that attendant; avidam iti, thought ‘I have found him’; pratyeyāya, came back
Then Jāna-śruti Pautrāyaṇa went to that place, taking with him six hundred cows, a gold necklace, and a chariot drawn by mules. He said to him [Raikva]:
tadu ha jānaśrutiḥ pautrāyaṇaḥ ṣaṭśatāni gavāṃ niṣkamaśvatarīrathaṃ tadādāya praticakrame taṃ hābhyuvāda.Tat u ha, next; jāna-śrutiḥ pautrāyaṇaḥ, the great-grandson of Jana-śruta; ṣaṭ śatāni gavām, six hundred cows; niṣkam, a gold necklace; aśvatarī-ratham, a chariot drawn by mules; tat ādāya, that with him; praticakrame, went [there]; tam ha abhyuvāda, he said to him.
तत् तत्र ऋषेः गार्हस्थ्यं प्रति अभिप्रायं बुद्ध्वा धनार्थितां च उ ह एव जानश्रुतिः पौत्रायणः षट्शतानि गवां निष्कं कण्ठहारम् अश्वतरीरथम् अश्वतरीभ्यां युक्तं रथं तदादाय धनं गृहीत्वा प्रतिचक्रमे रैक्वं प्रति गतवान्। तं च गत्वा अभ्युवाद ह अभ्युक्तवान्॥
‘O Raikva, all these – six hundred cows, a gold necklace, and a chariot drawn by mules – are for you. Please tell me about the god you worship’.
raikvemāni ṣaṭśatāni gavāmayaṃ niṣko'yamaśvatarīratho'nu ma etāṃ bhagavo devatāṃ śādhi yāṃ devatāmupāssa iti.Raikva, O Raikva; imāni, all these; ṣaṭ śatāni gavām, six hundred cows; ayam niṣkaḥ, this gold necklace; ayam aśvatarī-rathaḥ, this chariot drawn by mules; bhagavaḥ, sir; anuśādhi me, please teach me; etām devatām, about the god; yām devatām upāsse iti, that god which you worship.
हे रैक्व गवां षट् शतानि इमानि तुभ्यं मया आनीतानि, अयं निष्कः अश्वतरीरथः च अयम् एतद् धनम् आदत्स्व। भगवो अनुशाधि च मे माम् एताम्, यां च देवतां त्वम् उपास्से तद् देवता उपदेशेन माम् अनुशाधि इत्यर्थः॥
Raikva said to him, ‘You śūdra, the necklace and chariot along with the cows – let all these be yours.’ Jāna-śruti left and then again came back – this time with one thousand cows, a gold necklace, a chariot drawn by mules, and his own daughter.
tamu ha paraḥ pratyuvācāha hāretvā śūdra tavaiva saha gobhirastviti tadu ha punareva jānaśrutiḥ pautrāyaṇaḥ sahasraṃ gavāṃ niṣkamaśvatarīrathaṃ duhitaraṃ tadādāya praticakrame.Tam u, to him [Jāna-śruti]; ha paraḥ, the other [i.e., Raikva]; pratyuvāca, replied; aha śūdra, O you śūdra; hāra-itvā, the necklace and chariot [see Bhāṣyam, with necklace and the conveyance(?)]; saha gobhiḥ, along with the cows; tava eva astu iti, they may be with you; tat u ha jāna-śrutiḥ pautrāyaṇaḥ, then Jāna-śruti Pautrāyaṇa; punaḥ eva, again; sahasram gavām, one thousand cows; niṣkam, a gold necklace; aśvatarī-ratham, a chariot drawn by mules; duhitaram, his own daughter; tat ādāya, taking that with him; praticakrame, he went back.
तम् एवमुक्तवन्तं राजानं प्रत्युवाच परो रैक्वः। अह इति अयं निपातो विनिग्रहार्थीयोऽन्यत्र, इह त्वनर्थकः, एवशब्दस्य पृथक्प्रयोगात्। हारेत्वा हारेण युक्ता इत्वा गन्त्री सेयं हारेत्वा गोभिः सह तव एव अस्तु तवैव तिष्ठतु न मम अपर्याप्तेन कर्मार्थमनेन प्रयोजनमित्यभिप्रायः। हे शूद्र इति –
ननु राजासौ क्षत्तृसम्बन्धात्, स ह क्षत्तारमुवाचेत्युक्तम्। विद्याग्रहणाय च ब्राह्मणसमीपोपगमात् शूद्रस्य च अनधिकारात् कथमिदमननुरूपं रैक्वेणोच्यते हे शूद्रेति।
तत्राहुराचार्याः – हंसवचनश्रवणात् शुगेनमाविवेश। तेनासौ शुचा श्रुत्वा रैक्वस्य महिमानं वा आद्रवतीति ऋषिः आत्मनः परोक्षज्ञतां दर्शयन् शूद्रेत्याहेति। शूद्रवद्वा धनेनैव एवं विद्याग्रहणायोपजागम न च शुश्रूषया। न तु जात्यैव शूद्र इति। अपरे पुनराहुः अल्पं धनमाहृतमिति रुषैव एवमुक्तवान् शूद्रेति। लिङ्गं च बह्वाहरणे उपादानं धनस्येति। तदु ह ऋषेर्मतं ज्ञात्वा पुनः एव जानश्रुतिः पौत्रायणो गवां सहस्रम् अधिकं जायां च ऋषेरभिमतां दुहितरम् आत्मनः तद् आदाय प्रतिचक्रमे क्रान्तवान्॥
4. He said to Raikva: ‘I am giving you these thousand cows, this gold necklace, this chariot drawn by mules, this daughter of mine to be your wife, and also this village in which you live. Now, sir, please teach me’. 5. Lifting the face of the princess, Raikva said: ‘You have brought me many things [but they are not making me speak]. It is this face that is making me speak.’ The villages in the Mahā-vṛṣa province, where Raikva lived, were known thenceforth as Raikva-parṇā. It was here Raikva taught Jāna-śruti. Raikva said to him:
4. taṃ hābhyuvāda raikvedaṃ sahasraṃ gavāmayaṃ niṣko'yamaśvatarīratha iyaṃ jāyāyaṃ grāmo yasminnāsse'nveva mā bhagavaḥ śādhīti.Tam, to him [Raikva]; ha abhyuvāda, [Jāna-śruta] said; raikva, O Raikva; idam sahasram gavām, these thousand cows; ayam niṣkaḥ, this gold necklace; ayam aśvatarī-rathaḥ, this chariot drawn by mules; iyam jāyā, this wife [my daughter]; ayam grāmaḥ, this village; yasmin āsse, where you live; [I am presenting all these to you]; bhagavaḥ, sir; eva anuśādhi iti, now please teach me.
5. tasyā ha mukhamupodgṛhṇannuvācājahāremāḥ śūdrānenaiva mukhenālāpayiṣyathā iti te haite raikvaparṇā nāma mahāvṛṣeṣu yatrāsmā uvāsa sa tasmai hovāca.
Tasyāḥ ha mukham upodgṛhṇan, lifting her face; uvāca, [Raikva] said; śūdra, O śūdra; ajahāra, you have brought; imāḥ, all these; anena eva mukhena, by this face [or, mouth]; ālāpayiṣyathā iti, you will make me speak; te ha ete raikva-parṇāḥ nāma, these [villages] known as Raikva-parṇā; mahā-vṛṣeṣu, in the province of Mahā-vṛṣa; yatra, where; uvāsa, [Raikva] lived; asmai, [and where Raikva taught] him [i.e., Jāna-śruti]; tasmai ha uvāca, he said to him.
