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BIBLIOTHECA INDICA ; COLLECTION OF ORIENTAL WORKS PUBLISHED UNDER THE SUPERINTENDENCE OF THE ASIATIC SOCIETY OF B EN GAL.
Nos. 78 anp 181.
THE
CHHANDOGYA UPANISHAD
OF THE
SAMA VEDA
eee...
WITH EXTRACTS FROM THE
COMMENTARY OF SANKARA ACHARYA. TRANSLATED FROM THE ORIGINAL SANSKRITA BY
RAJENDRALALA MITRA.
CALCUTTA : PRINTED BY C. B. LEWIS, BAPTIST MISSION PRESS. 1862.
CONTENTS.
Page FIRST CHAPTER
Section I.—On the Adoration of the Udgitha, . , , .: 4
_ JI.—The Wars of the Devas and the Asuras, . . 10 III.—The Adoration of the Udgitha as the Sun, Vyana,
&e. ~ fae cen Se Tae 8 _. 15
IV.—The Adoration of PranavaorOm, .. . . 19
V.—The identity of the Udgitha and the Pranava, 20 VI.—The object intended by the Udgitha is the Soul
of the Sun, and above all physical powers, . . 21
VII.—The. Udgitha nobler than all the corporeal powers, 24 VIII.—IX.—Anecdote of Salévat and others on the Udgitha
being Akasa or the Universal Soul 25 X.—XJ.—Anecdote of Ushasti who partook of the offals of an elephant driver and explained the Udgitha
to indicate Life, Sun and Aliment . 27
X1II.—XIII.—An Anecdote of Vaka and certain dogs who prayed through the Udgitha, । 30 . SECOND CHAPTER. SxcTion I.—Adoration of the entire S4ma, . ध ee we 32 II.—The Five-formed Sama, viz.: Hffikdra, Prastava, |
Udgitha, Pratihéra and Nidhana identified with
regions, = * 6 we ४,
III.—The same identified with rain, . ; 33 IV.—The same identified with the waters of the Uni-
verse, = + = = = =» = न , 26,
11 CONTENTS.
V.—The same identified with the seasons,. . . . 33
VI.—The same identified with the beasts of the field VII.— ————— vital airs VIII.—The seven-formed Sama, Huiikéra and the rest besides Adi and Upadrava, identified with speech IX.— ————~ with time, . ..... x.—XI.— ———— with the Soul, १ XII.— ————— with the fire used in homa, . XIII.— -———- with procreation, XIV.— —————. with the sun, xvV.— with clouds, XVI.— ————— with the seasons, . XVII.— with stations XVIIT.— with animals, =, + XIX.— ————— with parts of the body, .
xx.— with the deities, . , , ~ XXI.— with the creation, . . 5 -% XXII.—~ with the tones of the gamut, . .
XXIII.—Knowledge of Om superior to knowledge of Vaidik deities,. . . ८ oe +: XXIV.—Rules of Diurnal Ceremonies, .
THIRD CHAPTER. Section I.—IV.—The Sun the hive of the gods, and its rays honey cells, . . Sy ce A we. 5 V.—X.—The five nectars of the sun, . XI.—Brahma is above the sun, ..... ` XII.—The Gayitriis Brahma, = = .
XIII.—The five gates of the space in the heart XIV.—XV.—Brahma explained र, ~ er. 28 XVI.—XVII.—The life of man likened to sacrifice,
XVIII.—Typical worship of Brahma,
XIX.—The Sun described as Brahma,
51 5.4 56 57 58 59. 61 68 65
CONTENTS. ili Page FOURTH CHAPTER. Section I.—JI.—Anecdote of Jadnasruti, — 66 III.—Anecdote of Saunaka and Abhipratarin, . 69 1V.—VIII.—Satyakéma and his tutor’s cattle, . . . . + 70 1X.—Instruction to Satyakama, 5: easy iS xX.— to Upakosala by the household fire, . . . 6. XI.— —— by the Gérhapatya fire, = = = , = = . 15 X{II.— ——- by the Annaharyafire, . . . . = .. ४8. XIIi.— - by the Ahayaniya fire, = च = = न ab. XIV.— by all the above fires together, . . 76 XV.—Satyak4éma’s instruction to Upakosala, . 26. XVI.—The Wind identified with sacrifice, & =+, 4. OE XVII.—On the propitiation of the household fires, . . 78 _ FIFTH CHAPTER.
SECTION I.—Parable of the life and the organs of sense, 80
II.— Food and drink of life, andthe mode of sacrificing for worldly favors, . . म = « « «+ +, « « 82 III.—Jaivali’s exposition of futurity, 84 XI.—Anecdote of Prachinasala and others,. 92 XII.—Asvapati’s lesson to Prachinasdla,. . . . 93 xUL— to Satyayajna, ६ „ . 94 xIV.— to Indradyumna, . .... . 26. XV.— ——— to Sarkaraksha,. . ; 95 XVI.— ———- to Vudila,. . . . . 26. XVIIL.— ———— to Uddalaka,. . . 96
XVIII.—XXIV,—————— to all the above five, narrating how
all sacrifices were intended for the All-pervad- ing Soul, . च = च = = = e , wb,
SIXTH CHAPTER.
Section I.—Anecdote of Swetaketu and his grandfather, - 100 11.—Aruni’s exposition of the Saf, “ Being,” . . . . 101 I1{.—Manifestation of the Sat in creation, . . 105 I1V.—Unreality of the Sun and dependance on the Soul, . 106
१), CONTENTS,
Page V.—Unreality of aliment, water, heat and wind,. . . 107 VI.— Manifestation of the nature of Wind, Préna and Speech,. . . go tie He eas ah ee & ae @ OS . VIL—The Nature of Wind, . ... . ob. VIII.—. Uddalaka’s exposition of sleep, hunger and thirst, , 109 IX.—The nature of Death Ae. a ee at a. A . 111 . X.— Why created beings remember not what they were
before creation, , , . . ४8. XJ.—Why beings after sleep and death, do not lose their identity, = . . $ « +. ज 349
. XII.—How creation proceeded from the Truth,. . . . 113
XIIT.— Why creation does not attain permanence, . . . 10.
_ XIV.—How the Truth can be perceived). . . . . . 114
XV.—The subject continued, . . . . + 115 XVI.—Why the ignorant return to the earth after death
and not the liberated,. . . . . = = «© « 2९.
SEVENTH CHAPTER.
Szorion {.—Anecdote of Nérada and Sanatkuméra; the lat- ter’s exposition of the effect of adoring Brahma asanameonly,.......... .116
` [~ -—————asspeech, ........ „ 118 ` 111. ~~ asmind, . , . , , , , , , , 119 ` [श.- aswill, . , , . , , . , , . OD V.— ————— as sensitivity, . . , , . , , , 120
` VI.— —————- as reflection, . . ,` , , . , .121 VIT.— as knowledge, . . . .... . 122 VITI.— ———- as power, . . ...... , 128 1X.— —————- as aliment, . , ...... .124
x.— as water, ©... 8.0. 2 , , « , ४. xI.— asheat, . ; . . . . ee , , ४. XIT.— ———-— as space, . . . °= . . . , ,. . 1295 XIITI.— ——-——- as memory, . . . ...... ४. XIV.— ————— ashope, + . ....... . 126 XV.— ———-—— as prima, . . , 4. ~ ee ee ee 0
XVI.—Sanatkumara’s exposition of the nature of an Ativadi = «+ ज « « « {28
CONTENTS. V
Page XVIT.—XXII.— ————— as Truth श ० . .* « 128 XVIII.— Knowledge, zeal, faith, reverence, controul of the passions and quietude necessary to know theSoul, . ......4... 2. . 0, XXIII.—Immensity is felicity,. . . ..... . ४. XXIV.—XXV.—The nature of Immensity, . . . . .. , 9. XXVI.—The Fruit of this Knowledge,. . . . . . 180
EIGHTH CHAPTER. Srction I.—A space in the lotus-like heart pointed out,. . . 182 II.—The Rewards ofknowing the Soul, . .. . . 184 III.—The Receptacle of the Soul, . . . . . , . 185 IV.—The Soul likened to a bridge, = = . = 26, V.—By Bréhmacharya all Sacrifices are accomplished, , 136 VI.—On the Transition of the.Soul from the body at death, . . = =, . : . 187 VII.—The Devas and Asuras instructed by Prajapati, to believe the image in one’s eye to be the Soul, . 138 VIII.—They believe their own shadows to be the Soul, . 189 IX.—Indra’s return to Prajépati for further instruction, 140 X.—Indra told that the dreamer of dreams is the Soul, 20. XI.—Indra told that that in which returning a sleeper is at rest is the Soul Oe 9 ok - 141 XII.—XIV.—Indra receives instruction in the true nature of the SOUL. oS: a We He SO ee 10 XV.—Conclusion, . = = च = =. 6 ज . we . , 144
LIST OF PROPER NAMES.
Abhipratarin, son of Kakshasena, 69.
Aditya, 51.
Agni, 54.
Aiigira, father of Ghora, 15—63.
Aruni, father of Uddalaka and grandfather of Swetaketu, 84—100. Asura, 10—138.
Aswapati, son of Kekaya, 93.
Aswatarfswa, father of Budila, 92.
Atidhanné4, son of Saunaka, 69.
Bhallava, father of Indradyumna, 92,
Brahmé, 144.
Budila, son of Aswatardswa of the race of Bydghrapada, 92. Chaikitayana, progeny of Dalbha, 25.
Chakra, father of Ushasti, 27.
Chandra, 58.
Dalbha, father of Vaka and ancestor of Chaikitayana, 25—31. Devaki, mother of Khrishna, 63.
Ghora, son of Afigira, 63.
Glava alias Vaka, 30.
Gautama, 70—85.
Gosruti, son of Vyaghrapada, 83.
Haridrumata, 70.
Indra, 138.
Indradyumna, son of Bhillava, 92.
Ibhyagrama, 27.
Itara, mother of Mahiddsa.
Jabélé, mother of Satyakéma, 70.
Janasruti, great grandfather of Janasruti, 66.
LIST OF PROPER NAMES, < Vii
Janasruti, great grandson of Janasruti, 66. Jana, son of Sarkaréksha, 92.
Jivala, father of Pravéhana, 25.
Kakshasena, father of Abhipratarin, 69, Kamala, father of Upakosala, 73.
Kausitaki, 20.
Kapi, ancestor of Saunaka, 69.
Kekaya, father of Aswapati, 93.
Krishna, son of Devaki, 63.
Kuru, 27.
Maghavan, 140.
Mahidasa, son of Itaré.
Manu, 144.
Marut, 55.
Mitra, mother of Glava alias Vaka, 30.
Narada, 116.
Naimisha, 15.
Paiichala country, 84.
Prajapati, 188.
Prachinaséla, son of Upamanyu, 92.
Pravéhana, son of Jivala and king of Pafichdla, 25—84, Pulusha, father of Satyayajna, 92.
Rakvya, 66.
Rudras, 51—54.
Salavat, father of Silaka, 25.
San4tkumara, 116.
880411४४. 60. । Saunaka, of the race of Kapi, father of Atidhanna, 69. Satyakama Jabala, son of Jabala, 20. Satyayajia, son of Pulusha, 92.
Sarkaraksha, father of Jana, 92.
Silaka, son of 8६18१87, 25.
Swetaketu, grandson of Aruni, 84, 92, 100—109. Udarasandilya.
Uddalaka, son of Aruni, 96.
Uddalaka Aruna, 96.
Upakosala, son of Kamala, 73.
Upamanyu, father gf Prachirasila, 92.
Vili LIST OF PROPER NAMES,
Ushasti, son of Chakra, 27.
Vaka, son of Dalbha and Mitra, 30.
Vashu, 64. | |
Vayghrapéda, father of Gosruti and ancestor of Indradyumna and Budila, 88—94.
Virochana alias Indra, 138.
Viswedevas, 51.
Vrihaspati, 15.
INTRODUCTION.
THE Vedas have been justly described as the most ancient monument of the Arian world; and as the only means toa proper study of philology, they claim the highest consideration from the historian of the human tongue. In them alone we find the-first fruits of the Arian mind in its attempt “to rise from nature up to nature’s God,” and to unveil the mysteries of a future world. They constitute the storehouse of early Indian knowledge, and the only expositor of the hopes and fears, the desires and wants, and the feelings and aspirations, which impelled the first Arian colonists of India in their career through life. But the Vedas form not a homogeneous series of works, nor are they the productions of a single age. Dif- fering in extent, character, contents and antiquity, the differ- ent portions have very different claims to consideration. To the antiquarian and scholar the Safihité portion of the Rig Veda will always appear the most interesting, but among the ancient Hindus, the S4ma, though third in rank, was held in the highest veneration, and hence it is that Krishna, in the Bhagavat Git4, calls himself “ The Sama among the Vedas.” It was likewise, at one time, supposed to be the most compre- hensive of the four Vedas. According to the Mahébhérata, whose statement has been repeated by the Vishnu Purdna and the Mauktika Upanishad, it included no less than a thousand different Sakh4s or schools. But one of the most ancient indices to the contents of the Vedas, the Charanavytha, notwith- standing its being the chief source whence the Mahabharata has borrowed its accounts of the Hindu scriptures and of the
2 INTRODUCTION.
extent of the Sama Veda, supplies the names of only seven Sakhas with their subdivisions. The rest, it says, were destroyed by Indra, owing to their having been recited on forbidden days.* Considering that the index in question was composed during the Sutra period of Vedic literature, when Bréhmanic learning had yet lost little of its grandeur and authority, it is difficult to conceive that so many different portions of the most pre- éminent of the Vedas could be so entirely lost as to leave not even their names behind. It would be much more reasonable, therefore, to suppose that the word ‘ thousand’ was used to imply only a large extent, and not to indicate any precise. number. Such use of the term is not unknown in Sanskrit, and it would offer a much more reasonable solution of there being only so few Sékhas extant of a once voluminous work.
Of the seven Saékhis alluded to in the Charanavytha, the names vary in different MSS. Those quoted by Dr. Max Miiller, in his history of the Ancient Sanskrit Literature,} corre- spond very nearly with those in the codices of the Asiatic Society of Bengal, the Tattvabodhini Sabhé, and the Sanskrit College of Calcutta. According to them, the first Sékhé is named Randyantya; the second Sétyamurgiya, Sétyamurgya, Satyamurgrya or Sdétyamudgala ; the third K4lépa or K4lopa; the fourth Mahékél4pa or Mahékélopa; the fifth Langala- yana or 1406218 ; the sixth, Sarddla, and the seventh Kau- thuma. Of these the last or Kauthuma alone is subdivided, the names of the subdivisions being 1. Asurfyana, 2. Vata- yana, 3. Pr&njalidvaitabhrit, Prajvalanadvaitabhrit or Pran- jvalidvainabhrit, 4. Praéchinayogya, and 5. Naigeya-Kau- thuma.t |
In the MS. quoted by ए Radhékanta Deva, in the 5th volume of his Sabdakalpadruma (voce Veda) the names and the order of arrangement are given in a different way, and even
* अनध्यायेव्यधोयानासे ष्तक्रतुवख्ये शामिषडताः TST: | Charanavyitha. + Page 878. | + The order of arrangement differs somewhat in different MSS.
INTRODUCTION. 3
the number of the subdivisions is greatly increased. According to it, the names of the divisions are 1. Asurfyana or Surdyana, 2. Vartdntaveya, 3. Pranjala, 4. Rigvarnabheda, 5. Prachin- jogya, 6. Jnénajogya,* 7. Ranfyanfya; the subdivisions of the last being, 1. Sathy4yaniya or Sarayaniya or Sathyamurgya, 2. Sdtvala or Sa&tya-mudbhava, 3. Maudgala, 4. Khallala, 5. Mahfékhallala, 6. Langala, 7. Kauthuma, 8. Gautama, 9. Jaiminiya. Thus the Rénfyaniya, which has no subdivision according to the first classification, is made to include nine branches, while the Kauthuma, which in the former has six subdivisions, appears itself only as a subdivision without any minor divisions of its own. Professor Miiller supposes this difference to be the result of Rajé Radhakanta’s MS. being corrupt. We find, however, from a commentary of the Index under noticet that it is due to causes other than the accidental corruption of a single manuscript: for the commentator first gives the seven divisions of the R4j4’s texts, dividing the last into nine subdivisions, and then supplies, as the opinion of a different set of writers, the seven divisions commencing with the Rénfyaniya and ending with the Kauthuma, as given in Professor Miiller’s work. The subdivisions of the last school or that of the Kauthuma in this classification are six, viz.: 1. Kauthuma, 2. Asurfyana, 8. Vatdyana, 4. Pranjalidvaina- bhrit, 5. Prachinayogya, and 6. Naigameya; the Naigeya- Kauthuma of Professor Miiller being evidently here divided into two separate schools.
The Vayu Puréna has again a different arrangement. Ac- cording to it the Sama Veda was first studied by Jaimini, from whom it descended successively to Sumanta and Sukar- man. The last had two sons, Hiranyandbha alias Kausalya and Pushpinji or Paushyinji, each of whom established a different school, and their pupils were respectively known as the chanters of the Northern and the Hastern Sémas. Lokaékhshi, Ku-
* Nayagya in the Sanskrit College MS.
† Sanskrit College MS.
4 INTRODUCTION.
thumi, Kushidi and Langali were the heads of the Eastern chanters, and founders of schools known by their names. A pupil of Hiranyanébha, named Kriti, taught twenty-four Saékh4s to as many pupils, and they in their turn became the founders of many more. Sukarman alone taught a thou- sand disciples, each of whom became the founder of a different S4kh4, Besides them Randyantya, son of Lok4khshi, founded a school, and his son Saumitri founded three. Paré- sara, son of Kuthumi, taught six Sakh4s and Sdligotra, son of Langali originated as many more. Thus the number of. 9811088, according to the Vayu Purana, greatly exceeded a. thousand. But a thousand were destroyed by Indra, and a great many of the remainder followed their fate owing, it is said, to neglect of the usual rules of recitation.
According to the commentator of the Charanavytha three Sakh4s alone are now extant, of which the Kauthuma is current in Guzerat, the Jaiminiya in Karn&taka, and the Ranfyaniya in Mah4rashtra. Manuscripts of these, however, have not yet. come under observation, and their peculiarities therefore remain to a great extent unknown to oriental scholars. |
Notwithstanding this extensive destruction of the Sakhas, in regard to the number of mantras still current, the Sima is. more copious than the Yajur and the Atharva. Vedas, though not perhaps equal to the Rig. It has no less than six separate collections of hymns (Safihitas) and eight of its rituals (Brah- manas), besides several supplements of doubtful authenticity. The most important of the Safihitdés is the Chhéndasika, other- wise called the Archika ;t—a collection of hymns intended,
. # Wilson’s Vishnu Purana, 282.
+ Stevenson’s Sdma Veda, London, 1842. Benfey’s ditto, Bonn, 1848. It 18 generally believed that the recension followed by these editors belongs to the Randyanfya Saékh4, but a MS. obtained from a professional Kauthumi Braéhman at Benares for the Tattvabodhint Sabhé, although it is described in the colophon as the Kauthumi Saihit4, corresponds letter for letter with the published work,
INTRODUCTION. 5
for recitation during the Soma sacrifice. Most of these hymns are found in the Rig Safihité; hence it has been supposed that they have been appropriated from that collection. The extent of appropriation has been reckoned to be 585 hymns in the first, and 1225 in the second, of the two parts into which the work is divided. This would give a total of 1810, but as 249 hymns of the first part are repeated in the second, three are so cited twice, and nine exist twice in each part, the actual number of hymns common to the Rig and the Archika amounts to 1549, most of them being from the 8th and the 9th Mandalas. This identity of a great number of hymns in the two collections necessarily indicates that one of them must have borrowed much of its matter from the other, but it is difficult to determine which is the borrower and which the lender, for both have a number of hymns which have the appearance of the highest antiquity, while others are undoubt- edly of comparatively a more modern growth.. |
The first part of the Archika is subdivided into six prapé- thakas, each of which includes ten dasatis or decades of hymns, an arrangement which obtains likewise in the second part of the Satapatha Bréhmana, and in diverse other portions of the Vedas. The hymns are consecrated to the three deities, Agni, Soma and Indra, the first having for his share twelve decades, the second eleven, and the third thirty-seven.
The latter er Uttara Archika includes rine prapathakas, each of which is subdivided into two or three sections, and em- braces a great many hymns of the first part, but arranged in groups of two or three hymns together. The principle of the arrangement 1s obscure, but it is evident that the object: was to bring together hymns of particular classes for particular ritual purposes. ` |
The second Safhité is called the Aranyaka Suithitd. It comprises a collection of hymns adapted for chanting in forests and deserted places, and embraces only five decades (dasatis) with an appendix entitled Mahénamni. Several MSS. of this
6 INTRODUCTION.
work have.come under my observation, but they were all corrupt, the dasatis including from seven to fourteen stanzas instead of ten as they should, according to their designation.*
The next Safihité is the Grdmageyagana, otherwise called the Veyagdna.t It belongs to a class of compositions which
* As MSS. of the Sama Veda are rare, and many occur in fragments, the substance of this and the subsequent notes regarding those that have come under my observation, might, it is hoped, prove of use.
Of the Aranyaka Safihité there are two MSS. in the Library of the Asiatic Society, of which one is in the potht form without number, and the other bound in a 4to. vol. with several other fragments of the Sama Veda. MS. No. 27, I, 13 folia of 26 lines to the page.
Beginning इन्द Se न आभर |
II. Dasati. लमेतदधारयः। Ill. ,, मयि वश्च wer quer IV. ,, नाजन््यद्र। ४. » ग्रे ्ायुसि पवस। End शाचिष्केष्रं विख चण | , Beginning of Mahénamni खम् विद्ामघवबन्िर्ागात्ं। ` End of ditto Gra रवादह्दिटेवाः। ` In an authentic MS, belonging to a Sama Vedi Pandit, this portion is described as a half prap&thaka of the Aranyaka Safhitaé, making the work to comprise 53 prapathakas, the dasatis being called prapa- thakas. + No. 24 of the Asiatic Society’s Library, 59 fl. folio, of 25 lines _ to the page, comprising 17 chapters. Beginning खाम् wy: खः agfaqacu |
1.--मयस्ताम । गातमं। ा.--वादस्यत्यं टरष्यत्यनुद्पं, fra देवा सोमः राजानं वकम् । IV.—ufeageta: इयेरिन्द्रा गायिजौ ॥ रेन््रषानसि रयिं। ए.--खाषेभानि जोरि । ऋषभे गायचोन्द्रः | अभिन्या षमानरुतायि° | ए.- खामोश वम् । अभोमुगायचीन्द्रः। अरन्त इन्दर रवसे ए। ए. येक्तसुचम् 1 युक्ञवेन्तौन्बरः | इृन्द्रामिदे वता | ए्ा.-जओसोवितेद्े। ओोरिवृरतीन्द्रः | सुनोत सोमपान्रा ९
INTRODUCTION, 7
is peculiar to the Sima Veda, nothing similar to it being observable in the Rig, Yajur or the Atharva. Its con- geners are the Aranya Gdna* the Uhé Gdpat and the Uhya
17. ताश्छंसामनौ डे। aneifne fas छरा वान्यमृषू । श्वरिष्टगा ६४ विमौम्।
X.— Refer x शिखष्किगेगतोन्द्ः। अत्ते हायि। cate |
शा--द्दत्कमग्रद्या THM | आगन्ता । माहिषणा ee aT! |
उच्चे € । प्रजापतिख्िषटुबिन्द्रः | ere खरता । ब्रह्माणा २। इन्द्रम् ।
111. भ्यसम्। खअजिगेायनो Stat याख्तायि, मादावाराशा ९२६४ वारौ ९९६४ याः|
इ ए.--वाषोरम् । हषाररिगायभो qa: । अचिक्रदद त् । अचिक्रदार त्।
XV.— Sara हे । विष्णव तौ सोमः । तवाङट सा । मरार CT
कए. तरेषठोनौ जरि wererfs | अया हायि ।
XVIL.—are डे। परिष्टो व्णिगिग्द्रः। इन्द्रमच्डा । पुता यिमा । इदा ९९४ वा।
End—wte gti CHTarRTRVs ari Wsafaar ¢ wis!
* No. 428 A. of the Library of the Asiatic Society. This 18 the only MS. I have seen of this portion of the Sama Veda, and it is probably imperfect. It comprises 5} prapéthakas divided into half prapé- thakas. The last half ends'without adverting to the No. of the prapathaka : 86 pages fl. of 28 lines each
Beginning यद्यावद्। इता ® | WATT RI ९२४ तास। first half 26, kandikés. II. 28, ए, III. 32 ditto. IV. 22 ditto. V. 80 ditto. VI. 25 ditto. VIT. 20 ditto. VIII. 20 ditto. IX. 22 ditto. X. 24 ditto. XI. 29 ditto. XII. 22 ditto. XIII. 5 ditto.
Last line ST TATE BY SAT LV i Cw ys Vt! Grcare Sar Vasil
+ No. 423 B. Library of the Asiatic Society, incomplete, containing only 9 out of 23 prapéthakas of which the work is made of. The prapéthakas are divided into half prapéthakas ; 69 pages fl. of 28 lines to the page.
Beginning खम् होयवम्। Sa | Giger २ यिजातमन्धषाः।
Il.—<aife घनमायास्यां |
1ा.--ऋषिविप्राशां afar |
1४. संतनि। वषाङाख । पायष्घ्रा २९८ख८बा९६। ए.--खभिद्युनं टृश्दाभा ए।
VI.—wifsare | परित्यषयसि।
8 INTRODUCTION.
Gdna.* They are made up of hymns taken principally if not entirely from the Archika, but so transmogrified by “ prolonging the sounds of vowels and resolving diphthongs into two or more syllables, inserting likewise in many places other additional syllables, besides placing numerical marks for the management of the voice’ + that at first sight they appear to be totally different. The first Gana is arranged in seventeen prapdthakas, and intended to be sung at sacrifices performed in towns ; the second has six prapéthakas, and has, as its name implies, the forest for its proper place of recitation.
They belong to the Prior Archika, as the third and the fourth belong to the Posterior. The order of arrangement of the first two is laid down in the Arsheya Bréhmana, an Anu- kramani of the Séma, which from its antiquity has been en- nobled by being reckoned among the Braéhmanas of that Veda.
VIL—vwzrtfaae | हाड दषापवख धारय। VIII.—<fae | पवख वाजसाता याद् ।
1. जतम । खखाजामित्क Gare । End रादुायिखंमेनं प्रत्यातनाद्सा९द४। * MS. without No. in six prapdthakas, pothi of 84 folia, 7 and sometimes 8 lines in each, about 7 inches long. The hymns are differently named the Vrihad 8६018, R&thdntara Sama, Vairupya Sama, Raivata Sama, Dirgha Séma, Rajana, Pancha- nidhana, Vamadevya, Swashiramuka, &c. &c. with references to the tunes to which they are sung. Beginning of p. —wrfwet अरनानुमाना। 1.-ख्ाद्मन्स्मपायिते मद्ा१९। 11.--उड वाडा | खद्दावा | qurferare | IV.—wefafratied । बतेख । atiwer: | ए.-टरत्सामानि। पञ्च Get Carat ए1.--रसामाः। उष्वाकः SEAT | End—are & BT! STATS | Wate Vl TS) CSTR Vw! 1 1 | t Colebrooke’s Essays, p. 48. . `
INTRODUCTION. 9
The hymns comprised in these 89711048 have been variously arranged for ritual, rhythmic and recitative purposes
Madhavacharya in his introduction to the Chh4ndasika* observes that all mantras are divisible into thirty-six species, five of which are appropriate to the Rig, and the rest to the Sama Veda. The divisions of the latter are technically called Prastava, Udgitha, Pratihféra, Upadrava, Nidhana, Hifikéra, Pranava, As&sti, Srutisafikhya4na, Pralaya, Paridevana, Praisha, Anves- hana, Srishti, Akhy4na, and sixteen modes of singing. A second division is in twenty-six parts, each of which has a peculiar namet and is referred to a particular deity. A third division is five- fold, and that is the most common among the Chhandogas. It separates the hymns into Rigvytha, 2. Stobha Sama, 8. Adimadhya-nidhana, 4, Padavibhéga, 5. Padastobhavibhaga. These several divisions apply equally to the hymns of the Archika as well as to those of the four Ganas, and are referrible more to musical considerations—to their adaptation to parti- cular modes of recitation and singing—than to their nature or their contents.
The gods appropriate to the hymns of the S4ma are Agni, Indra, Prajapati, Soma, Varuna, Tvasté, "^ 728, Pushé, Sara- svati and Indrégni. But they do not claim the hymns in common; particular classes have their particular deities, and there are more than one modes of assigning to the divinities their especial hymns. Generally the hymns of the class Nidhana belong to Agni, those of Svara to Prajdpati, and those of Adista and the Prastuta Sima to Indra. For the VAmadevya hymns any god would be appropriate: but if they happen to be in the Gdyatri meter, they should belong
* Asiatic Society’s MS. No. 424, Chh&ndasika Vivarana : 82 folia of 25 lines to the page, bound in a 4to. Vol. N. character. Very corrupt.
+ 1. Hi-ukéra. 2. Hé-ikéra. 3. Athakéra. 4. Hékéra. 6. I-kéra. 6. Ukéra. 7. Ekéra. 8. Ohoiakéra. 9. Hifikéra. 10. Svara. 11. Ada. 12.. Aniructa. 13—25, the thirteen Stobhas. 26. प पाक्ष. |
10 INTRODUCTION.
to Agni. With regard to hymns other than these, the rule is that the divinity eulogized, is the presiding deity of the hymn which eulogizes him.
The meters most appropriate to the Sd4ma are described to be the Gayatri, the Vrihati, the Trishtubha, the Anustubh, the Jagati, the Sarkari, the Kakva and the Pajicti. Several others are occasionally met with, but are not held to be so appropriate, owing, no doubt, to their being less adapted than these to the musical meters which were held in the greatest favour by the chanters of this portion of the Vedas.
. The Bréhmanas of the Sma Veda are generally much more interesting than its Safihités. They dwell upon a variety of subjects which help to throw much light on the state of Hindu society at a very remote period of its history. Unlike the Bréhmanas of the Yajur, which are mostly exegetic in their character, those of the 88108, adopt an independent course, and afford expositions of matters which have no necessary connexion with their hymnology. Their number, according to Kumarila Bhatta and Séyana,* should be eight, including the Panchaviiis’a, the Shadvifis’a, the Samavidhana, the Arsheya, the Devatadyaya, the Upanishad, the Sanhitopanishad and the Vafisa. Manuscripts however are available of a larger number, which bear all the marks, such as they are, of Sama Bréhmanas, and some we have heard recited by SA4ma Vedi chanters who had from generations learnt them as portions of the Sékh4s to which they belonged. These would indicate that the great commentators were not familiar with all the S4ma works that were extant in their = and yet their knowledge in such matters was great, and their dicta cannot be readily gainsaid on the authority of itinerant
* wet fe ब्राह्मणग्रन्थाः प्रों ब्राद्यशमादिमं। षडविं गाष्डं featd wre: सामविषिभमेवेत्॥ wag देवताध्याय भवेदुपनिषसतः। संशितापनिषद्ंणा प्रथा अषटावितौरिताः॥ Séyana’s Commentary on the Sdmavidhaéna, apud Max Miller, Rig Veda, Vol. I. p. xxvii.
INTRODUCTION. 11
8६०18 chanters, or even of manuscripts of moderate antiquity. It is impossibletherefore to determine which of the supernumeraries should be put down as apocryphal, and which as fragments of authentic works
, The most considerable of the Sama liturgy is the Tandya otherwise called the Praudha Bréhmana, which, from the number of chapters contained init,is likewise named the Paiichavifisa Bréhmana. Its subject is an exposition of the ritual details of the Soma sacrifices, including the Ekfha, the Ahina and the Satras, by the performance of which heaven and other rewards are ob- tainable. These seem to have taken for their celebration, some- times a single day and sometimes two, three, five or a dozen; while at others a hundred days or many years, were not thought too long for their completion. In connexion with these the work re- counts a variety of legends of great interest in regard to certain grand sacrifices performed on the banks of the Sarasvati and the Drisadvatf at a very remote period of antiquity, and gives us an insight into the ceremonials by which the aboriginal Indians were admitted into the pale of the Arians. It makes mention, likewise, of the Naimishia Rishis, of Para Atnara king of Kosala, of Trisadasya Purukutsa, of Nami'prince of Videha, and of Ku- rukshetra and Yamuna. These, coupled with the absence in it of the names of Janaka, Kurupanchiéla and the like, afford im- portant evidence regarding the age when the work was com- posed and first recited. The name of Taéndya in the White Yajur may be taken as further evidence under the same head.*
# MS. No. 28 of the Asiatic Society fl. 153 Beginning खम् Wwe | वा ।खाभ।मा। ल) AT ATS SATS Gra | II. p. faeen fegciia स प्रथबया। Ill. p. नवभ्यो हिरूकराति ख तिभिः ख पञ्चभिः। IV. p. गावा वा रततव्छबमासत। ए. p. वामदेव्यं AWA | VI. p. प्रजापतिरकामयत weet प्रजायेब । VIL. p. दमे ये लाका मायजे।
12 INTRODUCTION.
The Shadvifisa Br&hmana is generally supposed to form, as its name implies, the concluding or rather a supplementary chapter to the preceding. It is, however, of much larger extent than the other chapters of the Pafichavifisa, and divided into prapdthakas and sections independent of its alleged relationship. Hence it is that Sdéyana has described it as an independent Bréhmana, although by assuming it to be so, the epithet, Shad- vifisa (26), either as an ordinal or a cardinal number, becomes inapplicable. It gives the details partly of such ceremonies as are not tobe found in the Pafichavifisa, and partly of ceremonies given in the latter, but in a manner quite different; besides a variety of propitiatory and condemnatory ceremonies, which do not find a place in the Brélmanas of the Rig and the Yajur
Vedas.* The fifth chapter of the work is peculiar. Its object is to lay
VIII. p. खास्कारनिधनं are | IX. p. देवा at उकथान्यभिजित्य। X. p. wfqar उथियेोषधिभिः। XI. p. तामे aera Shree: | XII. p. eatqararaa wafa टतोयस्याङः। XIII. p. गवित्यवमवसुविद्धिरष्छवित् | XIV. p. खम् खाप्यन्तेवा एते सामाः। XV. p. WRI ay: परमे fauq | XVI. p. प्रजापतिवे cea खासोत् XVII. p. देवा वे aa ara | XVIII. p. सप्रदरशोग्रिषटेमेादेवाः। XIX. p. खयेषराद्रो राज्य Wears: | XX. p. जिदुब्बह्दिष्यवमानं | XX. p. इन्द्रामरतवः TRUS | XXII. p. Fes TSE: Waa: | XXIII. p. wharcra: yea: षडष्टः | XXIV. p. Whatra खयः Tyrer XXV. p. अतिराचखतुविश्यय sete | End waratgaryata य एतदुपयन्ति | * MS. No. 27 E. of the Asiatic Society.
INTRODUCTION. 13
down expiations for evil omens and portents, including a great number of physical phenomena, such as the fall of meteors ; up- heaval, depression or quaking of the earth ; and the appearance of comets, rainbows and haloes. Some of the portents named are of a very fanciful character, such as the shaking of temples, laugh- ing, weeping, winking, sweating, dancing and singing of idols ; the appearance of shadows of the human trunk on the disk of the sun, and the emanation of smoke from the horns of cattle ; while others are references to diseases and physical facts which to the observers of the time were either very rare or inex- plicable. The fact of its having a separate name, the ddbhuta Braéhmana, shews that it is a distinct work, notwithstanding all the Manuscripts that have yet come under observation, making it the last chapter of the Shadvifisa, Sdyana does not count it as a separate work. It adverts, however, to names and circumstances which clearly indicate that it was compiled ata much later time than the chapters which precede it.
Next to it may be named the Sdmabidhdna PBrdhmana. It is a treatise on expiations and 4ch4ra or customs in three chapters, and, in the MS. of the Asiatic Society (No. 27 D.), occupies, only 9 folia of 26 lines to the page.* It has been commented upon by Sdyana who calls it the third Bréhmana of the S4ma Veda. The fourth in his list is the Rishi or Arsheya Brdhmana. Professor Weber does not wish to include it among the ritual works, inasmuch as itis devoted to an enumeration of
Beginning Wi ग्रद्यदवा दूद् मग्रे BAW चास्तां | IL. p. saTafacarTaqaasary प्रजायेय | III. p. यावान् यन्न Tar भवति। IV. }. प्रजापतिखपातप्त | ए. p. Wardisgarat wearer | End arefatasatse साम मायेत्। * Beginning Yat CLAW ATS! II. p. St अथातः qraqiaraare a t III. p. खथाता चन्याना ४ श्एक्षवाससां sera | End यं कामं कामयते aarnifa carafe |
14 INTRODUCTION.
the Seers of tho Séma Veda and, as such, should be reckoned among the Anukramanis, or Indices. But Indian scholiasts in- variably take it as a Bréhmana. It is a short treatise of 12 pages including only three and a half prapéthakas.* Similar to it in character, but apparently of a different date, is the Vansa Bréhmana,—or a genealogy of the Rishis of the third Veda, in a short chapter of a page and three quarters. It occurs as the _ last of the Bréhmanas in S4yana’s list; but Professor Weber refuses it a place among the Brahmanas for the same rea- © sons for which the Arsheya has been called an Anukrdmani.+ It 18 followed by a short treatise in one chapter on the Vedic rishis under the title of Agni Brdhmana.{ Its colophon calls it Devatadhyaya, or the “chapter on gods,” which would indicate that the work had other chapters, on other subjects, but we have no means at command to ascertain if such were the case. In Sdéyana’s list it stands fifth, immediately after the Arsheya Brdhmana, which there follows the SAmavidhana. ‘Next to it is another chapter which has for its subject the mode
_ * MS. No. 27 ©. 32 prapéthakas. The half (ardha) prapéthaka appears first, and the three full prapdthakas then followin order. It ‘might be supposed that the halfis the first moiety of the lst prapathaka, but the Chhandogas reckon it separately ; 6, folia, fl. of 26 lines to the page. | Beginning ‡ P. खथ खल्वयमा्ेप्रद् मा भवति। 1. Saat Ae श्ारूप्रवेतसानि a | 11. weg चष्टषक | 111. खायां area च | End wayeqr वा क्या AT | + MS. No. 27 H. of the Library of the Asiatic Society. It begins with the words— Beginning नमा FOC नमा ATW TH खाष्वायन्धः ; Ends ओ तमात् समाम परं Gare TT t+ MS. No. 27 ए. 13 folia of 26 lines to the page. | Beginning खग्िरिन्द्रः senate: सामावर्शस्लष्टाङ्किरसः। .. End सत्यश्च पालुमानिति |
INTRODUCTION. 15
of reading Upanishads. Itis known by the name of Sanhitopa- nishad, and is the sixth in Sayanfs list.*
Among a lot of manuscrpts some time ago made over to me by a learned Séma Vedi Brahman, there are four other works which he assured me were portions of the third Veda, and as such he had studied them under his tutor. The first of these is entitled Hasti-shad Brdhmana or in short Hasti Brahmana. It is comprised in a puthi of 102 folia of 7 lines each, the lines being about 6 inches long. The subject matter is arranged in four books or prapfthakas, each of which is subdivided into brdhmanas, ardha prapdthakas, and kandikds. The first book includes 4 br4hmanas and 108 kandikdés; the second, 4 brahmanas and 105 kandik4s ; the third, 2 bréhmanas and 85 kandikfés; and the fourth 2 bréhmanas and 101 kandikés. According to a different arrangement the work is divided into 5 Adhydyas, each having a definite number of kandikaés.t The second work is known by the name of Ushd Brahmana. In extent it is larger than the preceding, but is divided like it into prap4éthakas and bréhmanas.t The third
* No. 27 G. 1 folia of 26 lines to the page. Beginning ware: सदिंतापनिषद् Qreqreara: | End qqwet भवति य एषं बद य एवं वेद् । + Beginning of the I. p. गाेपत्यं चष्यन् पलाष्ट्राखया | Il. p. खथ दभसांबस्पद्धाति | Ill. p. warafa ग्टक्ोत खेष्यम् | IV. p. कूषपोमुपदधाति। Sra qa रषमेवेतदुपदधाति।, End @@agqarreauran: | | ‡ MSS. without No. puthi, 246 folia of 6 lines to the page, each line five inches in length. The work is comprised in five prapéthakas as follow : Beginning of I. p. WHat इदमम्र असीत् vers: किंतम्। IT. p. प्राजापत्यश्चरकाः Wea! III. 2. प्रदीप्ता Cawyar wate | IV. p. wat रतस्या खषाडां wat करोाति।
16 INTRODUCTION:
18 called Havyan Bradhmana* and in extent and character is very. like the above as is also the last or Hkvdi Bréhmana.t They begin without the usual salutation to the Séma Veda, but
४. p. waa प्रतिमृश्य विभर्षि। End खम्मियावानग्मियावत्यस्य माजातावन्षद्धवति | |
The first prapathaka includes 4 77010228 and 110 kandikds; the second, contains 4 brahmanas and 908 kandikas; the third, 7 brah- manas and 114 kandik4s, the fourth, 6 brahmanas and 100 kandikas, the fifth 6 brahmanas and 102 kandikas. |
* MS. without No. puthi, 247 folia of 5 lines to the page, each line being 6 inches in length. Seven prapathakas, subdivided into Bréhmanas, of which the first, the second, the third and the fourth include 6 each; the fifth 5, the sixth 4, and the seventh 4: the number of kandikaés being 121 in the first, 122 in the second, 128 in the third, 121 in the fourth, 121 in the fifth, 111 in the sixth and 114 in the seventh
Beginning of the I. p. चरतमपष्यत्। अन्तर रमा वमोयञ्चगादेपत्यं
IL. p. खतुधाविदिता carey खग्रिरास। IIL. p. तेवाः खाद्रस्यः | IV. 7. ससछखोात्तरमाधारं माधारपिष्यन्। V. p. यञ्मनवदट्वाः। इमाञ्चितिं जिग्मरयषाभियंजितिषेषामः। VI. 2. यक्ञनवद्वा | दिवमपाट्क्रामन्। VIL. 7. waa चेान्यहति । End तस्मादि दरमद्ेय एवासिसास्मोत्यव ब्रह्य ष्विदटजत्।
+ MS. without No. puthi, 195 folia of 8 lines to the page, each line being about 4 inches in length. The work is divided into Prapa- thakas and Brahmanas. The first prapéthaka has 6 brahmanas and 114 kandikés, the second 8 br4hmanas and 108 kandikas, the third 5 bradhmanas and 113 kandikas, the fourth 4 bréhmanas and 115 kandikas, the fifth 5 brahmanas and 104 kandikas
I. p. begins with waar दतश्चतख् समरति | II. p. बरशे ₹ेनद्राच्यकाम qrew |
Ill. p. यज वे प्रजापतिः प्रजाः Year|
IV. p. प्रजपतिदवाऽशतेनाग्रयन्नेनेज | ए. p. माविषा वद्वा टच NF: |
End p. परमां मतिं गच्छ्रतोति।
INTRODUCTION. 17
have the ritualistic character of a Bréhmana composition, but how far they are portions of the Veda in question, in the absence of commentaries, we have no other authority than the assurance of our pandit.
Although not Br&éhmanas by themselves, as parts of what once were such, the Araxyaka and the Kena Upanishad deserve notice in this place. The former is said to comprise only two short chapters, and the latter thirty-six stanzas divided into four sections. Of the former we have as yet seen no MS. and have every reason to doubt its existence. The Upanishad has passed ` through several editions. According to Sajikara, it forms part of the Talavakéra Sakha, but as no notice of such a school appears in the Charanavytha, it must have long since ceased to exist.
The last Bréhmana which we have to notice is the Chhdndogya, and it is with a view to shew its position as a portion of the Sama Veda that the preceding pages have been indited. In extent it 18 much smaller than the Tandya and the other leading Bréhmanas, although in name it is pre-eminently the Brah- mana of the reciters of the third Veda.* In Séyan4’s list it is called the Upanishad, though that title is due only to a portion of it. Manuscripts of the work are easily available, but as yet we have seen no commentary attached to the Brahmana portion of any one of them. According to general acceptation, the work embraces ten chapters, of which the first two are reckoned to be the Brahmana, and the rest is known under the name of Chhandogya Upanishad. In their arrange- ment and style, the two portions differ greatly, and judged by them, they appear to be productions of very different ages, though both are evidently relics of pretty remote antiquity.
Of the two chapters of the Chhandogya Brahmana,f the first includes eight suctas on the ceremony of marriage, and the rites necessary to be observed at the birth of a child. The first
* From Chhandoga, a chanter or reciter of Chhandas. † Beginning ॐ देवसवितः vor यज्ञं TGs यज्ञपति भमाय। Do of II. 7. यः प्राश्यां fafa satis ta ते afer:
18 INTRODUCTION.
sucta is intended to be recited when offering an oblation to Agni on the occasion of a marriage, and its object is to pray for prosperity in behalf of the married couple. The second prays for long life, kind relatives, and numerous progeny. The third is the marriage pledge by which the contracting parties bind themselves to each other. Its spirit may be guessed from a single verse. In talking of the unanimity with which they will dwell, the bridegroom addresses his bride—‘‘ Whatever is thy heart the same shall be mine, and this my heart shall be thine.”* The fourth and the fifth invoke Agni, एकप, Chandramas and Surya to bless the couple and ensure healthful progeny. The sixth is a mantra for offering an oblation on the birth of a child; and the seventh and the eighth are prayers for its being healthy, wealthy and powerful, not weak, poor and a mute, and to ensure a profusion of wealth and milch cows.
The first sucta of the second chapter is addressed to the Earth, Agni and Indra, with a prayer for wealth, health and prosperity ; the second, third, fourth, fifth and sixth are mantras for offering oblations to cattle, the manes, Surya and divers dii minores. The seventh is a curse upon worms, insects, flies and other nuisances, and the last, the concluding mantra of the marriage ceremony, in which a general blessing is invoked for all concerned.
The Upanishad portion bears no relation to this. It opensina tone very different from the eucharistic dulness of the preceding, and applies itself entirely to a consideration of the relation which man bears to his Maker and the great object of his adoration. In doing so, however, the Hindu scripturalist does not evince a spirit of despondency regarding evils to which human life is subject, such as characterise the writer of the Sdfikhya, or the founder of the Bauddha religion, who feels the evils of this world and seeks in his philosophy for their anti-
+ यदेतद् इदयं तव ATT WR मम। यदिदं इदयं मम तदु इद्य तव ।
INTRODUCTION. 19
dote, but a cool, rational desire to know what becomes of man after death, and how he is to secure the highest blessing here- after, the result of the first impulse of the highest and the strongest feeling of our nature, viz. the religious feeling. This characteristic, which it owns in common with the other authen- tic Upanishads,* fully bears out the remark of Ritter that ¢“ 77 the first evolutions of philosophy it was a pure and inno- cent love of knowledge that impelled men to search and en- quire,’’+ and affords a convincing proof of its high antiquity. Its primitive simplicity and the unartistic turn of its anecdotes, likewise indicate, in a marked manner, the early age of its composition. Compared to some of the smaller Upanishads, it is most probably later, and no doubt it is long subsequent to the era of the Safihités. But judging from its style and cha- racter, its want of system and simplicity of ideas, it is unmis- takeably more ancient than the Séfikhya, and considerably more so than the philosophy of Sakya. For the latter two presup- pose an amount of intellectual culture which we look for in vain in the former, though it is the most systematic of all the Upanishads. In the present state of our information, however, regarding the Vedas, it is difficult, if not impossible, todetermine ` positively the relative age of the different Upanishads. The brevity and fragmentary character of some of them, leave no hope that orientalists will ever be able satisfactorily to arrange them in a chronological order. The last chapter (6th) of the Vrihad Aranyaka contains an amplification of some of the anecdotes of the Chhandogya, and as such may be assumed to be of a later origin. Other Upanishads have likewise state- ments which they must have either borrowed from that or some common source—probably the traditions of the country —to which all are equally indebted. Indeed they suggest the idea that they are all productions of independent authors who
# We here confine our remarks to the eleven Upanishads com- , mented upon by Sajikara. ¶† History of Philosophy, vol. I1. p. 43.
20 INTRODUCTION.
taught their doctrines at different times and at great distances from each other, but with little consort or communication, and the similitude of their opinions and anecdotes 18 due more to the traditions whence they have derived their materials than to any extensive mutual aid. Professor Weber, to whom oriental scholars are largely indebted for his learned researches into Vaidik literature, thus juxtaposes the claims to priority of two of the largest of the Upanishads. He observes—
. “This Bréhmana (the Chhandogya) is distinguished most parti- cularly by its rich collection of legends on the successive develop- ment of Brahminic theology, and is, for its ideas as well as for its place, time and persons, nearly identical with the Vrihad Aranyaka of the White Yajus. ‘Nevertheless the absence of the mention of the Naimisiya Rishis in the Vrihad Aranyaka, and especially in the White Yajus, might lead us to conclude that it is anterior to the Vrihad- Arany. Yet again from the absence of this allusion coupled with the circumstance that we find in it mention made of the Mahavrishas and the Gandharas, though undoubtedly but slightly, it can only be con- cluded that its origin is more or less occidental ; while we know the Vrihad Aranyakam appertains entirely to the eastern portion of Hin- _ dustan. On the other hand, the numerous fables* in which animals are made to figure and the mention of Mahidasa Aitareya, induce us to regard the Chhéndogya Upanishad as more modern than the Vrihad Aranyakam. With regard to another allusion, which by itself is of the greatest importance, it would be ticklish to hazard an opinion; it is that of Krishna Devakiputra who was instructed by Ghora Angi- rasa. The last in fact and next to him Krishna Angirasa, but with- out showing any relationship between them, are named in the Kau- sitaki Brahmana. If the last Krishna Angirasa be identical with Krishna Devakiputra, this mention may be taken rather as indicative of the priority ofthe Vrihad Aranyaka than otherwise. But in admit- ting this identity to be exact, we must attach some importance to
# Three in all; in the first (C. I. 8. xii.) some dogs bark in prayer for food, in the 2nd, a goose flying over a king, warns his companions to beware of the king below, and in the third, a bull imparts instruction on Brahma.—R. M.
INTRODUCTION. 21
the change which the name has here undergone : in the place of Angi- rasa he is named Devakiputra, a form of name for which we find no analogy in the Vedic writings except in the Vansas or the geneolo- gical tables of the Vrihad Aranyaka,* which on that account would certainly appertain to an epoch very recent. For the rest the impor- tance of this mention for the understanding of the place which Krishna subsequently occupied is evident. Here he is an ardent student cf science belonging perhaps to the military caste, but (it is certain) he must have distinguished himself in some manner, although we have very little information on that point, as otherwise his subsequent elevation to the rank of a god, resulting from exterior circumstances, becomes inexplicable.
< The contemporaneity of the Chhandogya with the Vrihad Ara- nyaka is shewn in general by the community of the names in the two works; Pravahana Jaivali, Ushasti S’akrayana, S’aindilya, Satya- kama Jabala, Udddlaka Aruni, Svetaketu and Asvapati, as also the identity, generally complete, of its 7tht book with corresponding pas- sages in the Vrihad Aranyaka.
«^ But for the determination of the recent date of the Chhandogya Upanishad, that which is above all others the most important, is the rich literature which is enumerated at the commencement of the 9४114 book, and which consequently presupposes its existence. If again one were to take the 9th book as a sort of supplement (the names of Sanatkuméara and Skanda are no where else found in the Vedic literature, and Narada who is not named except in the 2nd part of the Aitareya Brahmana) there remains nevertheless the allusion to Atharva Angirasa, as also to the Itihdsas and the Purdnas in the 5th book. Now, if we cannot for these last, as for the corre- sponding passages in the Vrihad Aranyaka, think that they refer in any case to the works which exist at present as Itihésas and Puranas, we have at all events to take in under those names those works which preceded them, and which originated primarily from traditions
* Vide Panini 1४. 1,159, and the names Sambhuputra and Raéndyani- putra in the Sama Sutras, as also Katydyaniputra, Maitréyaniputra, Vatriputra, etc., of the Buddhists.
† Fifth of the Upanishad.—R. M.
+ Seventh of the Upanishad.—R. M.
22 | INTRODUCTION,
and legends, (for they agree in part with the hymns of the Rig and in part with its liturgy) and then gradually enlarged their circle, and extended themselves to other circumstances of life, be it to the myths and traditions found originally placed in the Bréhmanas them- selves or in the other exegetic writings of the Vedas, but which at the time of this passage of the Chhandogya had probably assumed an independent form, although the commentaries ordinarily attri- bute* these expressions to passages only of the Brdhmanas them- selves. The Mahabharat contains, particularly in the first book, some similar Itihasas, likewise in prose, and yet those fragments which have been thus preserved to us correspond in their style as well as in their ideas with similar passages in the Bra&hmanas, but of a very recent epoch. At any rate the transition of these legends into epic poetry is thereby fully indicated, as well as by their slokas, gathas, &c. already cited in the Brahmanas themselves, and in other works, for instance in the Brihad-daivatam.
¢ In the Chhandogya Upanishad we find cited, among other things, a case of law which is rare in the domains of the Vedas, that is to say of the penalty of death for theft (denied) corresponding entirely with the severe ordinances contained on the subject in the laws of Manu. The guilt or innocence is determined by an ordeal, the ac- cused having to carry a red-hot hatchet in his hands ; a new analogy with the ordinances of Manu. We find also another point of contact with the state of civilisation of the time of Manu in a passage which exists also in the Vrihad Aranyaka i. 6. a knowledge of the doctrine of metempsychosis which is here presented to us, for the first time, in a sufficiently complete form, and which by itself ought to be considered in all cases as much more ancient. If the myth of the creation in the 5th book is entirely identical with what we find in the introduction to Manu, that portion or the whole ought perhaps to be regarded as a di- rect imitation throughout. In the 10th bookf which treats of the soul, its place in the body, and its state when it is quitting that place,
* This is not true of Safikara, but of Sayana, Harisvamin, Dvi- vedaganga in regard to similar passages of the Satapatha Brahmana and the Taittiriya Aranyaka. (True of Safikara toe, vide Note, p. 116.—R. M.]
+ Eighth of the Upanishad.—R. M.
INTRODUCTION. 23
that is to say in its way to the region of Brahma, there may be found several things interesting in connexion with similar passages in the Kausitaki Upanishad already cited, although not without some difference. Here is met, again for the first time in the circle of the Vedas, the name of Réhu, which prove determinately the place, rela- tively modern, which the Chhéndogya Upanishad occupies.*
This summary brings to a point almost all the evidences on the subject that may be found in the two works. We cannot, however, allow this opportunity to pass without expressing our dissent, with every deference to the opinion of the learned Professor, from the argument furnished by the allusion to the ordeal by fire, as we think it of very little importance in determining the age of the Chhaéndogya with reference to the Manava Dharma Sastra. Ordeals as means for detecting theft imply a very primitive state of society, and such of them as are ordained in the laws of Manu must have been known in the country long before those laws were compiled into a code, for the Manava Dharma is a digest and not an original dispensation, and it cannot therefore follow that every allusion to facts and circumstances described in that code must necessarily imply the posteriority of the work in which such allusions are made.
An attempt has lately been made to prove that some of the doctrines inculcated in the Chhandogya in common with the other Upanishads, are of Buddhist origin, and consequently the work itself is of a post-Buddhic era. But the argument used to establish this hypothesis, is founded on a petitio prin- cipil, very much like the one we have discussed above. It begins by assigning to Buddha what, as philosophic ideas,were probably well known long before they were adopted by the founder of Buddhism, and then argues the works in which they occur to be posterior to the system of Saékya Sifiha ; when the character of those very works indicates the assumption to be utterly un-
* ^ Histoire de la Littérature indienne par Weber, apud Sadous, pp. 145-150.”
24 INTRODUCTION, |
founded.* The Upanishads belong to an age of search and enquiry, the Nydya to an age of systematization, the Sai- khya to doubt following enquiry, and the Bauddha-philosophy to an epoch when doubt and disbelief, taking possession of men’s minds, dared at last to raise their head boldly against God him- self. The hypothesis of the post Buddhist origin of the Upa- nishads would reverse this order, and begin with the infidelity of Sakya, to be followed by the doubt of Kapila, and then the enquiry of the Upanishads, adopted with almost a holy reverence for the authority of law and religion; or, in other words, the infancy of the mind to follow its manhood. Thereareno doubt similitudes in the doctrines current in the Hinduand the Buddhist works, but they do not at all militate against theirbeing due to very different eras. They appear in the Upanishads as mere germs of philosophic thought, brought down from remote antiquity by tradition, with occasional alteration or amplifica- tion, but with no great attempt at method, arrangement or classification. In the Nydéya some of them are for the first time reduced to a system, which was followed by others, till at last the rage for philosophy led to the creation of a large number of schools and systems—theistic, atheistic, and pan- theistic—which were brought to bear upon Saékya when he first entered upon philosophical enquiry. In the Lalita Vistara, the names of a great number of these are still extant, and they are there avowed to be of Brahminical origin, which leave no | doubt as to the existence of some of the Hindu Darsanas long before the advent of the Saugata reformer. A full discussion, however, of the subject in all its bearings require more space
* Dr. Roer, argues the Katha Upanishad to be posterior to the Safikhya, because its innumeration of the order of emanations for the absolute spirit accords, to some extent, not entirely, with the order followed by the latter. The Katha has nothing of the scientific pre- cision of the Saiikhya, and it would, therefore, be much more natural to suppose that the latter borrowed from the former.
INTRODUCTION. 25
than we propose to devote to this Introduction, and we must, therefore, here confine ourselves to a brief analysis of our text.
It has been already observed that the Chhandogya Bréhmana comprises ten prap4thakas or chapters, of which only the first two constitute the Bréhmana; hence it is that Safikara begins his commentary on the latter portion with the words “ The eight ehapters beginning with Om, this letter, &c. comprise the Chhan- dogya Upanishad.”” The chapters are of unequal length, and include from thirteen to twenty-four sections or lessons (adhyd- yas), so arranged that while some sections treat of a subject ina continuous strain, others are quite detached and unconnect- ed. Thus the first twelve sections of the first chapter are devoted to the adoration of the Deity through a symbol—while the thirteenth has for its subject the similitude of certain musical particles with the universe. In the second chapter, the first twenty-two sections symbolise the creation in the Sama, while the twenty-third and the twenty-fourth have distinct subjects of their own. Subsequent chapters afford similar instances in abundance.
The symbol recommended in the first chapter as the most appropriate, is the particle Om, otherwise called the ‘ Udgi- tha’ or the ‘ Pranava.’ It is described as “the quintes- sence of all essences, the supreme, the most adorable.” (C.I.s.1.) Itis the animating principle of the body (s. 2), the dispenser of heat (s. 3), superior to all ritual observances, (s. 4), the ordainer of all organic functions (s. 7), and the noblest portion of the pre-eminent of all the Vedas—the Sama. (s. 6.) In establishing these attributes of Om, several anec- dotes are narrated, in one of which (s. 8) a Kshetria takes ` precedence of two Br&hmans in explaining the subject of their discourse. Similar precedence is given to Kshetrias in sections 8rd and 11th of the fifth chapter, and in the Katha and the Vrihad Aranyaka Upanishads. Nor does this precedence appear to be accidental. Prav&éhana king of Pan-
26 , INTRODUCTION.
९0६18 (C. ४. 8. 3) goes the length of asserting that the knowledge of man’s lot hereafter was first attained by his own caste. In reply to a question from a Bréhman he says, (C. छ, 8. 3), “ Since you have thus enquired, and inasmuch as no Brahman ever knew it before, of all people in the world the Kshetrias alone have the right of imparting instruction on this subject.” Considering that the Brdhmans have been the sole repositories of the sacred writings of the Hindus for considerably more than three thousand years, and the other castes were strictly forbidden to have any knowledge of them, except through the medium of priests, the existence of this verse, so prejudicial to the interest and dignity of the Braéhmanic hierarchy, may be taken as an evidence of the highest importance in favour of the authenticity of the Chhandogya Upanishad. For if any liberty had been taken, it is hard to suppose that the Braéh- — mans would have spared a verse which ascribes the origin of the most important element of: the Vedic theology, its dispen- sation of a future state, to their rivals the Kshetrias. It affords a proof, likewise, if any proof were needed in support of so generally received a proposition, that the theology of the Upa- nishads is an after-thought, mdependent of the Vedas, and at- tached to them simply to secure to it the prestige of those sacred writings. It 1s worthy of notice, farther, that that theology is of non-Bréhmanic origin, and forced upon the Bréhmans by those whom they wanted to, and did, hold in | mental thraldom.
Although the subject of the first chapter is the adoration of Om, it nowhere confounds the symbol with the object symbo- lized. On the contrary, every precaution is taken to point oat the distinction, and throughout the book the most earnest appeals are made in favour of a rational understanding of, as opposed to a blind faith in, the attributes of the Divinity. Knowledge is its pole-star, and, while imprecations dire are denounced against those who neglect intelligently to examine the real purport of the scriptures, the unvarying assurance
INTRODUCTION, 27
at the end of every chapter as well as at the end of most of the sections, is that every blessing under the sun attends him who understands the object of the Upanishads. As with Socrates, so in the Chhandogya, the end of life is wisdom and intelligence ; and therefore “all that is intellectual is precious, and all that is the contrary, despicable.” Thus in the fifth chapter of the Upanishad (s. 10), those who perform ceremonies after know- ing their real purport, are declared fit to be translated to the region of Brahma, while those who perform them without such knowledge, are sent away through a darksome path to become ‘“ the food of the gods.’”’? Ushasti son of Chakra, addressing the chanters of the Vedas at a sacrifice, says: (C. I. 8. 10.) “‘ Should ye eulogize him whois the presiding deity of all praise without knowing his nature, your heads would surely be lopped ग.” Aswapati (C. V.s. 12 e¢ seq.) invokes similar im- precations against those who adore the sun, moon, Indra, &c. as gods, and not as the manifestations of divine attributes. Again, (C. iv. 8. 17) “ that sacrifice becomes efficacious of which the Brahmé is conscient of all this,” (1, e. of the nature of ceremonies) ;—‘‘ That sacrifice slopeth to the north of which the Brahmé knoweth all this. Whenever any flaw happeneth in a ceremony, this knowledge of Brahmé setteth every thing right.” ^^ He who is aware of this (the nature of the Universal Soul) seeing the Soul thus, thinking it thus, and knowing it thus, becomes (even in this life) one whose entire devotion 18 to the Soul, whose recreation is in the Soul, whose helpmate is the Soul, and whose felicity is the Soul. (In after life) he becomes self-resplendent. He is able to accomplish whatever he desires in all the regions of the universe. ‘Those who be- lieve otherwise, having others for their masters, go to perish- able regions. For them nothing is accomplished in any of the regions of the universe.”
These and similar passages afford a curious parallel to the Socratic doctrine, “that all virtue is one,—wisdom or intelli- gence,—and that no act performed without a clear insight into
28 । INTRODUCTION.
its nature and tendency is good ; or evil, if with that insight.’’* The knowledge extolled by the Upanishad is the knowledge _ “of the good, and of the reason which rules all and is over all—God.” It is the same with the wisdom of the Grecian philosopher, of which it is said— ^ He (Socrates) also said that justice and every other virtue was Wisdom; for just acts and all whatever other things are done by virtue, are beth beautiful and good. And that neither will those who know these things choose any thing else instead of them; nor will such as do not understand them be able to perform them, and even if they make the attempt, they fail. Thus the wise do things good and beautiful, and the unwise cannot, and if they try, they fail. Since therefore just acts and all other beautiful and good things are accomplished by virtue, it is manifest that justice and every other virtue is Wisdom.” + | Analogies, often phonetic but more frequently fanciful, are generally used in this as well as in the subsequent chapters, in the place of arguments, and they give a most puerile air to the whole composition. | In the second chapter certain technical termst of the 808 Veda are represented as the type of the universe, and as such the emblems of the Divinity, and therefore worthy of adoration. They are evidently the names of the seven notes of the gamut, and as the hymns of the Veda in question are all intended for * Ritter’s History of Philosophy, II. p. 69. | ‘t "Edy ठह kal कोए Stxatootvyy Kai वोज dAAnV macav apernv codiav elvat. Td Te yop ०८५८०८०. Kal कर्व 600 apery xparreTaL KaAd TE Kal ayaa elvac’ Kat or’ dy 70०४५ Tadra, eiddras 2१५0 avti ToUTwy ovdéey mpoeAéa Bax, ०६7८ TOUS py émiotapévous 0०००6८८ mparrev, ddAAa Kat €>, éyxepaow, duapraver, ०५ Kal Ta KaAd TE Kal dyaGd 70४५ pev ००९१०४५ mparrewv, Tors 8ह py Go- ०४५ ov ९४१८०6५५ GAAG Kai cay éyxeipdow, dpapravev. rei obv Td 7€ Sixata kat Ta GAAa Kadd TE Kai &/060. mavra. dpery mparrerat, dyAov elvat, &7५ kat 9 2५८०५००४ Kat गर GAAy 72० दलो codia €०7५ Xenophon, Memorabilia, 111. 5. | { The terms प्री, Prastava, Adi, Udgitha, Pratihdra, Upadrava and Nidhana.
INTRODUCTION. : 29
singing, the whole of that Veda is indicated by those terms. Preéminent above them is the syllable Om, and the chapter ends by declaring it to be the emblem of the universe and of the Deity.
The third chapter opens with an allegorical description of the firmament as a bee-hive, the sun as honey, and the Vedic hymns as honey-makers. The honey is declared to be the food of the Vashus, the Rudras, the Adityas, the Maruts and other superhuman beings. The rewards which attend its enjoyment are likewise described at length. Those rewards are, however, evanescent and of a sensuous character, and there- fore, forsaking them, the scripturalist turns to a Sun “that, appearing above all, neither riseth nor setteth, but remaineth alone in the centre.’ With reference to it he says, “ Bear ye witness, O gods, that I may say nothing contradictory of that truthful Brahma.” (8. 11.) That sun is identical with that which is indicated by the Géyatri—the Supreme Ruler of the universe. ‘It 18 verily the space which surroundeth mankind. That which surroundeth mankind is of a truth the space which existeth within mankind. That which existeth within mankind is of a truth the space which existeth within the heart. It is omnipresent and शल्. As the supreme object of human adoration he should be approached ‘with a quiet and con- trolled mind,” and thus reflected upon: “ That which is no- thing but mind, whose body is its life, whose figure is a mere glory, whose will is truth, whose soul is like space, (Ak4sa) which performeth all things and willeth all things, to which belong all sweet odours and grateful juices; which envelopes the whole of this world ; which neither speaketh nor respecteth any body, is the Soul within me; it is lighter than a corn or a barley, or a mustard or a canary seed, or the substance within it. Such a Soul is within me asis greater than the earth, and ` greater than the sky, and greater than the heaven, and greater than all these regions put together.”’ (s. 14.)
The subsequent sections of the chapter are devoted to alle-
30 । INTRODUCTION.
gorical representations of the life of man as a fire sacrifice, _ and the vital functions as manifestations of the Deity.
The whole of the fourth chapter is narrative. It recounts, first how one Janasruti, the great grandson of Janasruti, ob- tained instruction on the attributes of the Deity, then a dis- course between Saunaka, Abhipratérin and a hermit, and next an anecdote of Satyakaéma, who, in course of tending his master’s flock, obtained instruction on the nature of Brahma from a bull, 8 sacrificial fire, the wind, andthe sun. Although a natural born son whose father. was unknown, and recognised by the con- temptuous sobriquet of J&baéla from the designation of his mother Jabéla, he attained to great distinction as a teacher, and knower of Brahma, and his name and that of his son have been frequently quoted as authorities in the Upanishads. The last anecdote in the chapter is that of Upakosala (s. 10) who, while abiding as a Brahmachari, obtained from the sacrificial fires of his tutor Satyakama, and subsequently from the tutor himself, instruction on divinity. The sum of the instruction is com- prised in the assurance that “ the being who 18 seen in the sun,” i. ©. the animating principle of the sun, as well as that of the moon and lightning, is the God Supreme, and that those who know it so, are blessed.
The next chapter opens with a parable of life and the organs of sense, with a view to establish the preéminence of the former. Speech, audition, vision and mind are made suc- cessively to forsake the body, which notwithstanding continues to thrive, as a dumb, a deaf, ora blind manor an infant. Life at last attempted ^^ to depart, and im the very attempt, as a mighty charger, when whipped, plucks out from their places all the pegs to which its feet may be tied, it dislodged all the ergans of 86086.” This obliged the senses to acknowledge its superiority, and it 1s accordingly described as “ the eldest and greatest.” ‘The story is repeated by Satyakaéma son of व 20818, who takes the opportunity to teach his pupil Gosruti, the mode of offering oblations to life with a view to attain superior
INTRODUCTION. 31
excellence. He is followed by Pravéhana king of Panchfla, a Kshetria, who explains to Uddalaka, a Brahmin saint, ‘‘ where men rise to from this earth,” ‘‘ how they return,” ^^ where the way to heaven (Deva Yana) and the upper regions (Pitri Yana) divides,’ ‘‘ why the region where men rise to after death does not fill up,” and “ why the fluids of the fifth oblation are called Purusha.”’ Uddélaka, however, seems to benefit little by the instruction, and, when questioned by certain Bréhman saints ^ great householders and knowers of the Vedas’”’ as to “‘ which is our soul and which is Brahma,” evades their enquiry and takes them to a Kshetria king, Asvapati by name. The king receives his guests with becoming civility, and explains to them that the heaven, the sun, the winds, the sky, and the waters to which they severally offer their adorations, were but the glories of the “ Universal Soul which pervadeth the heaven and the earth, and is the principal object indicated by {the pronoun) I,” i. e. that essence in man which calls itself ब. (Section 18.) This identification of the Universal and the human soul leads him on to identify it again with the five vital airs, scil. breath, the air diffused into the body, the flatus in the lower intestines, the air essential to digestion, and that which rises upwards towards the head, or in other words the sum total of existence. He goes on :—‘ Verily of that all-per- vading Soul, the heaven is the head, the sun is the eye, the wind is the breath, the sky is the trunk, the moon is the fun- dament, and the earth is the feet. The altar is His breast,
* Hence it is that the knowledge of the Deity is called in the Upanishads dtmajndna “ knowledge of self,”—a curious parallel with the Delphic oracle “ Know thyself.” Plato has something similar. He says: “Absolute science is the pure self-consciousness of the reason—the conviction it has of itselfi—which assures to every special science its value and right import.” “Its object is the eternal truth—the unchangeable, unborn, imperishable—of which all that can be said, is, that it is.’ The same as the sa¢ or “ being” of our text.—Ritter, 11, pp. 197-189.
32 INTRODUCTION.
the sacrificial grass constitutes the hair of His body, the house- hold fire forms His heart, the annfhéryapachana fire forms His mind, the Ahavaniya fire His face.”
These instructions seem to suffice for the edification of Ud- १६1४8, and he appears in the next chapter as a teacher of metaphysics in all its branches. His discourse, though short, is by far the most interesting in the whole range of the Upa- nishad. Ontology, cosmogony and theodicy are his subjects, and he treats them with consummate tact and talent, although not without some taint of the extravagant and fanciful analo- gies which so disfigure the lectures of his tutors. His style resembles that of the ancient schools of Greece, and his expres- sions often meet with their counterparts in the writings of Pla- to and his contemporaries. His great doctrine is that, at first God alone existed and that the creation is but an evolution of His will. Huis language, however, is involved. He says, ad- dressing his son for whose edification the discourse is deli- vered, ^“ Before, O child, this (creation) was a mere state of being (sat), one only, without a second. Thereof verily others say, ^ Before this was non-being, one alone, without a second, from that non-being proceeds the state of being.’ “ But of a truth, O child, how can that be? How can being proceed from non-being ? Before, O child, this was only being, one only, without a second.” The “state of being” (sat) here is evi- dently intended for the Deity, a something absolutely inex- pressible and inconceivable, and may be compared to the 7० ov of the Grecian philosophers. The style of the argu-- ment, it will be seen, is very much the same as used in the discussion between Plato and the Hleate. Ritter in his sum- mary of Plato’s arguments against the negative portion of the Eleatic dogma “ that all is one and there is no multiplicity,” says, “the non-being neither is any thing, nor can be conceived, either as multiplicity or as unity :’”’ “ This indeed is the great difficulty in the conception of non-being, that both he who denies and he who affirms its reality are driven to contradict
INTRODUCTION, 33
themselves. For although it is inexpressible and inconceivable either as one or many, nevertheless, when speaking of it, it is unavoidable to attribute to it both being and multiplicity— whether we assert that the non-being is not, or that non- existent things can neither be expressed nor conceived.”’* The language of Safikara is, in like cases, exactly similar. Talking of those who deny the existence of the Soul he says, “ the Buddhist doctrine of nothingness is likewise false, for the maintainer of the doctrine proves his own reality.” His re- marks on the passage above quoted are also worthy of note.t Creation is said to have proceeded from the will of this Being, or Sat, which subsequently entered the creation as its hfe to manifest itself in various names and forms. The order of creation is first heat, thence water, and thence aliment. This is not consonant with the order of the Taittiriyaka, in which air and space (a&kdsa) are likewise included. Vyasa, in the Vedanta Sutras, maintains that there is no contradiction in this, inasmuch as the deficient authority is not restrictive, nor does it profess to be a complete enumeration. It would be foreign to our purpose to enter here into an examination of the question, or of the view taken by Sankara as to the propriety of the divine omniscient Deity, intelligently wishing to enter a created body, and the manner in which He made such entry. Suffice it to say that the passage above quoted forms one of the chief texts for the pantheistic disquisitions of the later Vedantists, although Uddaélaka, instead of supposing with the Pantheists
* Soph. p. 239, a. hapev € ye detv, व 60605 ris A€Let, pyre ws Ev, Byte &s 7०११८ 60/0८६€५/ aro (sc. 70 py Ov) pydé 70 गदरव), aire KaXciv, ev TL yap 0१} Kal Kara Tavryv av THY mpospyot mposayopevotro.
† In the Black Yajur Brahmana (Vol. II. p. 923) there occurs a passage about Saf and Asat (being and non-being) which leaves no doubt of that philosophical dogma having been known to the Hindus ४0 & very early period of their history when “ beef eating’ was held a meritorious deed. The passage runs thus: नासद्ासौग्चा सदासीत् वद्ानोम्। “ when neither being nor non-being existed.”
34 INTRODUCTION.
the absolute consubstantiality of God and nature,—of God and the whole universe being one and the same substance,*— makes the Deity create the universe first, and then shed on it: as it were a ray of his light. His doctrine, in short, is not the absorption of the infinite into the finite—of God in nature,—but _ of the finite in the infinite—nature in God. It might be an exaggeration of theism, but not the pantheism which destroys the responsibility of man to his maker.
Creation lives by its association with the reflection of the divinity. Separated from it, it dies. Hence it follows that a knowledge of that reflection, i. e. of one’s own soul is, by a figure of metonymy, equal to a knowledge of God himself. Uddalaka exerts his utmost to convince his son of the import- ance of this doctrine by a series of illustrations and experi- ments, and in the true spirit of the Delphic oracle ^^ know thy- 861?” reiterates at the end of every section, ‘ That particle which is the soul of all this, is Truth ; it is the Universal Soul. O Swetaketu, thou art that.”
Among the illustrations occurs a comparison of the human soul to rivers flowing towards the ocean, very similar to a pas- sage in Hume. “ These rivers, my child,” says Uddalaka, ‘“proceed from the Hast towards the West, thence from the ocean (they rise in the form of vapour and dropping again,) they flow towards the South, and merge into the ocean. Here as they do not remember what they were, even so all these created beings, having proceeded from the Truth, know not that they have issued therefrom.” According to Hume, “ the Divinity is a boundless ocean of bliss and glory. Human minds are smaller streams which, arising at first from this ocean, seek, still amid all their wanderings, to return to it, and to lose themselves in that immensity and perfection.”
In another illustration, it is shewn that relationship is due
* Pantheiste qui contendunt unicam esse substantiam cujus partes sunt omnia entia que existunt. Lacoudre, Instit. Philosoph. tom II. p. 120.
INTRODUCTION. 35
to the soul and not to the body, for says Uddalaka, the very men who express the greatest anxiety for their relative during his illness, fail not, after death, to burn him on the funeral pyre.*
The Seventh Chapter is devoted to a dialogue between Narada and Sanatkuméra, in which the latter explains, to the former, the attributes of God. Sanatkum4ra opens the dis- course by declaring a knowledge of the four Vedas, the Iti- 1६888 and Purénas, grammar, rituals, physics, astronomy, the sciences cognate to the Vedas, the fine arts and the like, to be worthless, unaided by a knowledge of Brahma or the Divine Soul. He forsakes them in the spirit in which Socratest+ aban- doned physical studies, or Aristippus the Cyrenaict gave up Mathematics. Such knowledge, he says, is nominal, a name only. Speech is greater than such name, and Mind greater than speech ; Will is greater than mind, and Sensitivity is greater still ; Reflec- tion is higher than sensitivity and Knowledge is above it ; Power is greater than knowledge, and aliment, water, heat, space, memory and hope are successively greater ; and lastly above all stands Prana or Life, the greatest of all and worthy of the highest adoration, It should be approached with truth and zeal and faith and reverence, and viewed as an Immensity abiding in its own glory. ‘That Immensity extends from above; it extends from below ; it extends from behind ; it extends from be- fore ; it extends from the South ; it extends from the North—of a truth it is all this.” It is the Soul of the Universe—it is God himself. The man who is conscient of this divinity “ confronts not death nor disease, nor doth he meet with pain and suffering.”
This description of the Deity as immensity being liable to misapprehension, inasmuch as it might tend to the inference that the Deity is synonymous with space, the author of the Upanishad, in the last chapter, describes Him as beyond con- ception small, and situated within a minute chamber in the heart. But feeling that thereby he makes the Deity finite, he
* Vide passim Brihadéranyaka Upanishad. edit. Réer, p. 444. + Xenoph. Mem. I. 1, No. 11 sqq. IV. 7, No. 2 sqq. ‡ De Legg. VI. ए. 771.
36 | INTRODUCTION.
immediately proclaims that, though minute, that Deity is the envelope of the whole creation. He next compares Him with a bridge, a fire sacrifice, and truth. His place in the heart and in the Brahmaloka high above all other regions, and the rewards of knowing him are next explained. An anecdote is then related of how Indra and Vairochana sought imstruc- tion of Prajdépati, and the latter explained to them the nature of the Universal Soul. Indra represents enquiring intelligence, and Vairochana self-sufficiency. When they are told that the Soul:is that being which is perceived in one’s eye, or the reflection which one’s own self casts in water or a mirror, the latter goes away satisfied, and believes and acts under the impression that ‘self alone is adorable; in this world self alone should be served; by adoring and serving one’s self both this and the other world may be attained :” but the former seeks farther information. He is next told that < that which enjoys in a dream, the feeling of being gratified by the attainment of a coveted object, is the soul,’ and subse- quently that ^^ that in which retiring, the sleeper is completely at rest,” is the Soul. But they, too, fail to satisfy him, and he is at last taught that the Soul is immortal and unembodied, but that when it rests within a mortal body, it becomes “ subject to desirable and repulsive objects,” but when released from that body it becomes released from its amenities.* The work is brought to a close with a summing up of its instruction in the following words: ‘ Having studied the Vedas in the house of a tutor, and having paid to the guru what 13 his due, one should dwell with his family in a healthy country, reading the Vedas, bringing up virtuous sons and pupils, devoting himself with all his senses to the Universal Soul, and destroying no created being. Having lived thus as long as life lasts he attains the Brahma-loka.”
* The legend is given with some alteration in the last chapter of the Kaushitaki Upanishad.
INTRODUCTION. 37
The Universal Soul, to which according to this Upanishad our highest adoration is due, has been variously named Atmd, Paramdétmd, Préna, Brahma, Para Brahma, Om, &c. and we have transliterated and translated these terms at random without any fixed rule, for which we cannot but express our regret. Prana has been at different places translated into life, vital air, soul, &c. and Brahma has been translated sometimes in the masculine and sometimes in the neuter gender. Our version too is, we feel, inelegant, owing, no doubt, as much to our own incapacity as to a desire to shew the nature of the text, by keeping as close to it as possible, and avoiding all freedom of expression or improvement of style at all likely to mar the sentiments, connexion and metaphors of the original.
157 November, 1861.
८
SANKARA’S INTRODUCTION.
Toe Chhdudogya Upanishad* comprises eight chapters, and com- mences with the words :—‘* On, this letter, &c.’? Of this work a brief commentary according to the order of the text is compendiously given for the benefit of enquirers +
Its connexion.t [The performance of] the ceremonies prescribed [in the Vedas) when conjoined with a knowledge of the gods,§ fire, life and the rest, becomes the cause of transition to the Brahmaloka, ||
* ‘The knowledge of Brahmé is called Upanishad, because it completely anni- hilates the world, together with its cause (ignorance) with regard to such as possess this knowledge for this is the meaning, of the word sad ( to destroy,’ ‘to go,’) preceded by (Upani ;—upa, ‘ near,’ ni‘ certainty’). A work which treats of the same knowledge is also called Upanishad.’’ See ante vol. ii. Part iii. p. 3.
¶† The Chhéndogya Bréhmana of the Sama Veda, whegeof this Upanishad forms a part, contains ten chapters (prapathakas) ; of these the first two are called the Chhéndogya Mantra Bréhmana, the rest constitute the Chhdndogya Upanishad. S’aNKARA, having commented upon the manira portion, now begins with the Upa- nishad, which will account for the abruptness and brevity of this Introduction.
‡ That is the relation subsisting between the Upanishad and the rituals of the Vedas, or, in other words, the scope and tendency of the work.
§ The word deva (god) is used in the Vedas to signify any thing great, glorified or much attended to; and accordingly we find the vital functions called devas. In the Rig Veda pestles and mortars—and even the leather strainers used in the pre- paration of the moon-plant juice—when they form the subject of a hymn—are ho- noured with the same epithet. In the Bible the English equivalent of this word is often used in much the same sense; thus: ‘* Whose end is destruction, whose god is their belly.’? Philippians, chap. iii. v. 19.
| ^‹ The Vedantic disclosure of a future state, considering the souls of men as as- cending or descending according to their respective actions, treats of several worlds or stages of existence, the highest of which is Brahmaloka, The being of untainted piety and virtue obtains mucti or liberation from all changes of existence, becomes immortal, obtains God, revels in the enjoyment of Him, and, as says the Sweta- swatara Upanishad, ‘has the Universe for his estate.’ ’”’ Tattwabodhini Patrika.
B
2 Sankara'e Introduction.
by a luminous path, (archirddi mdrga); without such knowledge it leads to the Chandraloka (region of the moon) by a darksome path (dhumddi mdrga). Those who follow the impulses of their passions,* losing both these paths, are doomed to inextricable degradation. But as by neither of these two paths can absolute beatitude be obtained, and 88 a knowledge of the non-dual soul independent of ceremonies is necessary to destroy the cause of the threefold mundane transition, this Upanishad is revealed.
By a knowledge of the non-dual soul, and by no other means, is absolute beatitude obtainable; for it is said: ‘* Those who believe otherwise (i. e. in duality) are not masters of their own selves, and inherit transient fruition; while he who acknowledges the reverse becomes his own king.’ Moreover a believer in the deception of duality suffers pain and bondage (transmigration), as the guilty suffer from the touch of the heated ball;t while a believer in the truthful soul without duality, like the not guilty escaping unscathed from the touch of the said ball, absolves himself from all liability to pain and bondage: hence a knowledge of the non-dual cannot be co-existent with works.§
When a belief in such texts 88, ** The being one without a second :” ५ All this is the divine soul,” once grows in the mind to annihilate all distinctions about action, actors and fruition, nothing can withstand that belief.|| If it be said, that a belief in ritual ordinances will prove prejudicial to it—this is denied: Since rites are enjoined to one who is conscious of the nature of actor and recipient and is subject to the
* This part of the sentence may be rendered, ‘‘Those who follow nature (swabhdva),’’ &c., a8 an allusion to the Swabhavika Buddhas, who deny the exist- ence of immateriality: and assert ‘‘ that matter is the sole substance, which in its varied forms of concretion, and abstraction, causes the existence and destruction of nature or palpable forms.’’ Anandagiri, however, does not allude tothe Swabhabikas.
¶† The passage may be rendered; ‘‘ They are dependent, and become of regions perishable, &c.’’ The version above given is after ANANDAGIRI. _
‡ An allusion to the ordeal by fire. For the manner in which men underwent this ordeal, see Macnaghten’s Hindu Law, vol. i. p. 311. ।
§ That is, ceremony and knowledge are opposed to each other as light and dark- ness, and therefore cannot co-exist in the same recipient. ANANDAGIRI.
|| That is, when a knowledge of the true nature of soul shows the futility of ceremonies and their fruits, that impression cannot be undone by other causes.
Sankara’s Introduction. 3
defects of envy, anger and the rest, he alone is entitled to their fruits. From the injunction of ceremonies to him who knows the Vedas, may it not be inferred that the conscient of the non-dual is also enjoined to (perform) ceremonies? No ; because the natural distinctive knowledge of actor, recipient and the rest which is included in ceremony, is de- stroyed by [a proper understanding of] the Srutis: ‘The being one without a second :”? ‘All is the Divine soul,” &c. Therefore actions are enjoined to him only who is ignorant, and not to the conscient of the nor-dual. Accordingly it has been said; ^ All those (who are attached to ceremony) migrate to virtuous regions ; he, who reposes ih Brahma, attains immortality.”
In this discourse on the knowledge of the soul without duality, the object and exercise of the mind in both cases being the same, are also related certain auspicious forms of adoration (updsand) [18४, such) the recompense of which closely approximate to salvation, (2nd इषो] the subject of which founded on the Sratis; ‘‘Om is mind,” ‘Om is corporeal,” is Brahma differing but slightly from the non-dual, [and 3rd such as] are connected with ceremony, although their recompense is transeendent.
The knowledge of the non-dual is an operation of the mind, and in- asmuch as these forms of adoration are modifications of mental action, they are all similar ; and if so, wherein lies the difference between the | knowledge of the non-dual and these forms of adoration? The knowledge of the non-dual, is the removing of all distinctive ideas of actor, agent, action, recompense and the rest engrafted by ignorance on the inactive soul, as a knowledge of the identity of a rope, removes the erroneous notion of a snake ander which it may be [at first} perceived ; while upé- sand (adoration) is to rest the mind scripturally upon somé support, and to identify the same with the thinking mind ;—(a process) not much removed from this transcendent knowledge. Herein lies the difference.
Since these forms of adoration rectify (the quality of) goodness (satva), display the true nature of the soul, contribute to the know- ledge of the non-dual, and are easy of accomplishment from having supports, they are therefore primarily propounded ; and first of all, that form of adoration which is allied to ceremony, inasmuch as mankind being habituated to ceremony, adoration apart from it is, to them, difficult of performance.
2 2
CHHANDOGYA UPANISHAD.
FIRST CHAPTER. Section I.
Om !* this letter, the Udgitha, should be adored. Om is chanted :—its description.
COMMENTARY.
1, Om! this letter should be adored. The letterf Om is the most appropriate (/i¢. nearest) name of the Deity (paramdimd or supreme spirit). By its application, He becomes propitiated, as men by the use of favourite names. From its perfect applicability and definitive and comprehensive character, the sound Om exclusively is here pointed out by the particle ¢f “the,” “this.” It is, farther, emblematict of the divine soul, as images are of material objects. Being thus a
* Om, when considered as one letter uttered by the help of one articulation, is the symbol of the Supreme Spirit. It is derived from the radical Wa to preserves
with the affix qq. ^ One letter (Om) is the emblem of the Most High.” Mans
ii. 83. ^^ This one letter, Om, is the emblem of the Supreme Being.’’ Bhaga- vadgitd. It is true that this emblem conveys two sounds, that of © and m, never- theless it is held to be one letter in the above sense ; and we meet with instances even in the ancient and modern languages of Europe that can justify such privi- leges, such as 2 and Y, reckoned single letters in Greek, and Q, W, X, in English and others. But when considered as a triliteral word consisting of w, (a) ख, (ण) म, (m), Om implies the three Veds, the three states of human nature, the three divisions of the universe, and the three deities, Brahm4, Vishnu, and Siva, agents in the creation, preservation, and destruction of this world; or, properly speak- ing, the three principal attributes of the Supreme Being personified, as Brahma, Vishnu, and Siva. In this sense it implies in fact, the universe controlled by the Supreme Spirit.—Rammouun Roy.
¢ ध शर् immutable, imperishable, undecayable ; and also a letter of the alpha- bet. ‘‘ That which passes not away is declared to be the syllable Om, thence called Akshara.’’ Maau ii. 84.
‡ Lit. “ part,” “member,” प्रतिक,
First Chapter. Section |, 5
2. The earth constitutes the essence of all substances ; water is the essence of the earth, and annual herbs of water ; man forms the essence of annual herbs, and speech is the essence of man; Rig is the essence of speech, Sima of the Rig, and of the Séma, the Udgitha is the essence,
designation and a representative of the Supreme Spirit, it is known in all the Ved4ntas as the best means towards the accomplishment of His adoration. Its repeated use at the commencement and close of all prayers, and Vedaic recitations, establishes its preéminence: and for these reasons this eternal letter, denoted by the term Udgitha from its constituting a part of the Udgitha,* should be adored; to this Om, as the substancet of all actions and the representative of the Supreme, firm and undeviating attention should be directed. - The Sruti itself has assigned a reason why the word Udgftha is expressive of Om; “this is chanted (Udgfyate).” As the chanters of the Udgitha hymns begin with Om, by Udgftha Om is implied. By ^^ 108 description” is implied the narration of the mode of its adoration, of its attributes and fruition: yawa ^ commenceth,” (understood) should be the concluding verb of the sentence. : 2. ^" all substances” moveable and immoveable, the earth is the ‘essence’ (रस) i. €. source, (गति), place of dependence, (पराय); asylum, (Wasm). ^“ Water is the essence of the earth ;” water being (as it were) the warp and weftt of the earth, is called its essence. ‘Annual herbs,’’ being matured and elaborated by ^^ water,’’ form the essence of that element. Of annuals ‘‘man is the essence,’’ being matured by aliment.§ Of that रन क्षा, speech is the essence ;” speech being his preéminent attribute is styled his essence. Of all, speeches the Rig hymns are the essences, being preéminent ; of all.
* Name of that portion of the Sima Veda (second Chapter) which compre- ` hends the hymns recited at the sacrifice of the moon plant (Sé6ma yfga). Vide ante Vol. II. £ iii. p. 29, and Stevenson’s Sama Veda.
¶ The Udgitha hymns are chanted at the Séma ydga, and Om, being an essen- tial member of those hymns, is called, in the Commentary, कष्ाङ्ञावयव,
` ‡ By the terms ofa and prota the commentator alludes to the repeated origin and dissolution of the earth from, and into, water.
§ The produce of annuals.
6 1.1.111 Upanishad. —
3. The Udgitha is the quintessence of all these essences ; it is the Supreme, the most adorable, the eighth.
4. What? what is the Rig? What? what the Sima? What? what the Udgitha? These are questioned.
5. Rig is speech, 84708 is life, and Om, this letter, is the Udgitha. Verily this and that, speech and breath (prdna)— Rig and S4ma,—make a Mithuna (couple).
the Rig hymns, the 8६708 Veda is the essence, being more preéminent, ‘“‘and of the Sama” Om, the Udgitha, the subject of this discourse, “is the essence,” being sublimer still.
3. Thus this Om named Udgitha, being the last of all successive essences, is (called) the quintessence (रसतमः) ; being an emblem of the Deity, it is the most adorable,—qcray, from ardha “ place” and para ^ preéminent’’—worthy of the abode of the Supreme; that is, worthy of being adored as the Deity. ‘ The eighth :’’—calculating from the essence of the earth, the Udgitha is the eighth
4. It has been said that Rig is the essence of speech ; ४६ is now asked, what is that Rig? what that Sama? and what the Udgitha? The repe- tition of the word“ what” [क तमः-- क with the affix डत मच्--11 the text, ] 18 expressive of the earnestness of the enquirer. The affix डतम च् 18 used in asking questions regarding different classes,* there is no plurality of the class Rig, how is then such an affix used here? The word antaqfcsray being a compound of जाते and परिप्रञ्न (questions into a class) applying to the individual hymns of the class Rig, and not of जातेः and परिषरञ्न (questions regarding classes) it is not objectionable. It might be said, that the instances कतमः कटः, “which Katha?” + and the like, can be explained: by taking this word to be a compound of जातेः and परिप्रश्न, and not of जाते and पररिप्रञ् ; but that cannot be, the enquiry being into the individual hymns of the class Katha. Were this compound composed of जातः and परिप्रञ्न some additional rule would be necessary for the elucidation of the passage in the text. ‘‘ These are questioned,” 7. e. these interrogations are made. Questions being put, their replies follow :—
5. ‘Rig is speech,” &c. The identity of speech and Rig estad- lished in the text, 18 not prejudicial to the Udgitha being the eighth
* Bohbtlingk’s Panini, Chap. V. Sec. 3, Rule 93.—Vol. II. p. 359
T A portion of the Yajur Veda
First Chapter. Section I. 7
6.—The Mithuna unites with the letter Om, as couples uniting together gratify each other’s desires. |
7. He verily becomes the gratifier of desires, who, knowing it thus, adores the undecaying Udgitha.
(verse 3), the topic being different—that of proving the all-gratifying attribute of Om. Speech and breath (prdna) are the sources of Rig and Séma, hence speech is said to be Rig, and breath (prdna) 84118. By the use, in due order, of (the words] speech and breath, the sources of Rig and Sama, the whole of the Rig and S4ma hymns are included; by the Rig and Sama being thus taken in all the cere- monies capable of performance through them are necessarily included ; and by them all motives, which impel to ceremonial works, are also in cluded. And thereby all doubts regarding the all-comprehensiveness of ‘*Om, this letter, the Udgitha,”’ are removed.
‘Verily this and that” indicate the Mithuna couple; and what that Mithunga is, is thus related. ‘‘ Speech and breath” (prdna) the sources of all the Rig and Sama hymns, form the (couple) Mithuna. ‘“ Rig and Sama” in the text signify the sources of Rig and Sma, and not a distinct couple of Rig and Sdéma; otherwise there would be two couples, one of speech and breath, and the other of Rig and Sama, and the use of the singular (“this and that make a couple’) would become inadmissible ; hence it follows that speech and breath the sources of Rig and Séma constitute the couple.
6. ‘The couple” defined above “unites with the letter Om.” Thus this couple which has the attribute of gratifying all desires being ^^ united,” incorporated with the letter Om, the all-gratifying power of the letter is likewise established. The exclusively phonetic nature of the letter Om, its being utterable by the breath of life (préna), and its union with the couple having been established, an example is adduced to illustrate the aforesaid all-gratifying attribute
of that couple. As in the creation छ * * नै % नै * नै नै * ४ * + 4 *, so the
couple existing in the innate soul realizes the all-gratifying power of the letter Om. 7. To shew that the adorer (Udgitd) of this letter also partakes
8 (00414044 Upanishad.
8. Verily this is an injunctive term. Whatever is enjoined, Om is surely repeated ; hence this injunction is called Prospe- rity. He verily becomes the gratifier of desires, and promoter of prosperity who, knowing all this, adores the undecaying Udgitha.
9. Through its greatness and effects is the threefold know- ledge maintained ; for the worship of this letter is Om recited, Om exclaimed, Om chanted.
of its merits, it is said ; ^^ प्र € verily becomes the gratifier of the desires” of his yajamdna,* (employer) who adores this letter, this all-granting Udgitha ; i. €. he procures for himself the aforesaid recompense ;f thus the Sruti; ‘ With whatsoever object it is adored, that is fulfilled.”
8. Om 18 also prosperity. How? ‘Verily this” (the subject of discourse) “‘is an injunctive term,’’—Anujndksharam, from anujnd and dkshara ; anujnd signifying “injunction,” ‘‘ order,’ and ultimately the letter Om. How came it to be an injunction explains the Sruti: ‘‘ What- ever 18 enjoined” or assented to, by the learned or wealthy regarding learning or wealth, it is done by saying ‘‘Om;” thus in the Veda, ‘* thirty-three” is assented to by Om.t In worldly affairs likewise when one is addressed with such words as, “I appropriate this wealth of yours,” Om is his assent. The letter Om is called ‘‘ Prosperity’’ for injunction and prosperity are here equivalent ; from the latter being the origin, source or root of the former. The prosperous alone can pass the word of command, ‘Om,’ wherefore is that letter possessed of the attribute of prosperity. By the adoration of the prosperous Udgitha he partakes of its quality and promotes the desires of his employer, who knowing it thus adores, &c.
9. The letter Om is now eulogized for its adorableness, and as an inducement to its worship.
* An employer of priests at a sacrifice, the person who institutes its perform- ance, and pays its expence. |
+ Sankara argues that if he can procure the gratification of the desires of his employer, he must of course be able to gratify his own wishes.
‡ An allusion to a Vedaic tradition. YAsJNAVALKYA having been asked by S’AKALYA as to how many gods there were, said; ‘‘ Thirty-three.’’ Saékalya assented by saying, ‘‘ Om.”’
First Chapter. Section 1. 9
10. Both, those who are versed in the letter thus described, and those who are not, alike perform ceremonies through this etter. Knowledge and ignorance are unlike each other.
How? By that same letter the threefold knowledge, comprising the Rig Veda and the rest, is maintained, i. €. the ceremonies enjoin- ed therein; for recitations and other processes of the Vedas cannot maintain the threefold knowledge themselves [i. €, the Vedas,] whereas it is plain that the ceremonies do. How? It is evident from the premises ^“ 000 is recited! Om is exclaimed! Om is chant- ed!’ that the Somayfga (sacrifice of the moon plant] is alluded to, the rites whereof are for the worship of this letter, the em- blem of the Divine Soul, the adoration of which is the worship of the Deity’s Self; thus in the Bhagavat Gité; ^ Mankind attain excellence by adoring him through their respective works.”” What are ‘‘its greatness and effects?” By the “greatness” of Om is implied the existence of priests, institutors of sacrifices, and their wives; and by its ^^ effect,”’ oblation of fermented corn, barley or the like. Sacrifices and burut-offerings are performed through this letter ; thereby is the sun maintained; from the sun proceed life and aliment, through the instrumentality of heat and rain; through life and aliment, are sacrifices performed. It is therefore said [in the text] through the greatness and effect of this letter, &.
That it might not appear that ceremonies are due to those only who are proficient in the knowledge of ‘‘Om,” the Sruti proceeds :
10. ^ Both, those who are versed in the letter thus” described, and those who are proficient in mere ritual performances, but know not its exact nature, ‘‘perform’’ ceremonies. Since both are entitled to fruition from their capability in ritual works, of what import then is a knowledge of the exact nature of this letter, it being evident that the succession of cause and effect is invariable and altogether irrespective of the knowledge of such succession; thus, the use of myrobolans causes purgation to all, whether apprized of its effects or otherwise? But that cannot apply here; for ‘‘ knowledge and ignor- ance are unlike each other,” i. e. they are distinct in their natures, and cannot lead to a similar fruition.
¢
10 , Chhandogya Upanishad.
What is performed through knowledge, through faith, through Upanishad, is more effectual. This verily is the description of the letter.
Section II.
- 1. Wherefore indeed the Devas (Gods) and the Asuras (de- mons), the offspring of Prajaépati, contended. Thereof the Devas
Is the knowledge of the letter Om as a component of ceremony, and its knowledge as the quintessence, the all-gratific and the pros- perous, the same? No. Since the latter knowledge is additional to ` knowing it as a mere part of ceremony, it is reasonable that the fruition thereof should be greater; just as in worldly affairs, in the sale of a ruby or other jewel, for instance, a jeweller from his superior knowledge obtains advantages over a forester, (sdébara) ; 80 a work performed “through knowledge,” i. e. with a conscious- ness of its nature,—‘ through समिधा,” with a confidence in its results, —through Upanishad,” with devotion or an earnest application of the mind,—‘“is more effectual’? than otherwise ; i. €, when un- accompanied with adequate knowledge, it does not produce great results. Works with knowledge having been declared ‘‘ more effectual,”’ it is to be inferred that works without knowledge are also effectual, but only in a positive degree ; for the ignorant are not wholly disentitled to works, as it is to be found in the ANusHasHT1 chapter of the Rig Veda that even ignorant men can officiate as priests.
The adoration of this letter as the quintessence, as the all-gratifier, or, as the prosperous is all the same, there being no difference in the effort necessary for its performance ;—multiplicity of attributes merely denotes varied means of adoration.
This is the description of the letter under discussion, called the Udgitha.
1. ^“ Wherefore indeed, &c.”? The ^ Devas’’ are faculties which are enlightened (regulated) by the Sastra; the word being derived from div to “illuminate,” ‘enlighten,’ ‘manifest.’ The Asuras are opposed to the former; they are faculties devoted to enjoyment of self in all its vital functions, and are naturally the types of darkness. The
First Chapter. Section II. 11
collected the Udgitha, saying, hereby we will overcome the Asuras. They adored breath asthe Udgitha; the Asuras conta-
indeclinables इ and @ are introduced to indicate connexion. ‘ Where- fore,”’ 1. e. with the object of depriving each other of their objects of desire, the Devas and Asuras ^^ contended,” contested; the root यत् to ‘‘exert,” to “endeavour,” with the prefix खम् meaning to fight, to «^ contest” to “‘contend.’’ The Asuras or the dark passions common to all animated creatures, being naturally disposed to overcome those faculties which have the light of the Sastra for their guide, and again, the Devas or faculties enlightened by the 6६8४8, being opposed to the former, the wars of the Devas and Asuras, i. e. their mutual contentions for supremacy, are constant from eternity within the breast* of every creature. ` This contest is here narrated by the Sruti in the form of a tale, in order to develope a knowledge of the cause of virtue and vice, and of the purity of life.t Both the Devas and the Asuras are the off- spring of Prajépati. Prajépati is the designation of a soul proficient in knowledge and ceremonies; thus says a Sruti, “Verily the soul is the Uktha; he is the great Prajapati.”{ Knowledge and natural propensities being opposed to each other, though proceeding from the same source, they are likened to the discordant sons of one parent, of whom, in order to acquire supremacy, the Devas “ collected’? commenced the ^ Udgitha,” or ceremonies connected with the recitation of the Ud- githa, that is, they commenced the ceremonies jotistoma, §c.—the com- mencement of the Udgitha itself being impracticable; the object of the ceremony being to have success over their antagonists : "^ hereby we will overcome the Asuras.”
2. Wishing to commence the Udgithaic ceremony, the Devas adored breath or ndsikya prdna{ nasal air or nasal life, |—so called from the nos- trils being the place of its origin, —the original source and reciter of the
* Lit. body.
+ We ought, we think, to render here, the word prdna by soul, for Sankara evi- dently had his eye on the moksha prana ‘ chief life’’ or ‘‘ vital air,’’ of the 6th verse when he penned this line.
Sama Veda,
c 2
12 Chhandogya Upanishad.
minated it with sin ; hence it smells both fetor and aroma, being verily contaminated by sin 3. They then adored speech as the Udgitha; the Asuras
Udgitha, and possessing sensibility and the power of inhaling, under the belief of its being the Udgitha, that is to say, they adored the letter Om, called the Udgitha, as breath. Nor was this belief wrong and adopted at the expense of truth, for in reality the letter Om is adored. ०५ You have said’ (argues an opponent] ^ that they commenced works connected with the Udgitha,”’* how can you now maintain that they adored Om as breath ?”? There is no inconsistency in this ; for in the Udgithaic ceremony, its performer i.e. the soul looked upon as the Om—the representative of a part or portion of the Udgitha—being de- clared as the object of adoration—and no distinct object being propound- ed—and that act of itself being a ceremony [the expresion] ‘‘ They commenced ceremony”’ is appropriate. The Asuras, naturally of dark disposition, contaminated, pierced, penetrated, tainted the chanter of the Devas, the resplendent nasal air with the sin which proceedeth from themselves; [or in other words) breath elated by the desire to inhale sweet odours, lost its sense of discrimination,t and in consequence of this fault, was tainted by sin, and therefore is it said, ^ ५16 Asuras contaminated it with sin.” Because the Asuras tainted breath with sin, therefore doth the breath of creatures impelled by sin, inhale bad odours :—and hence do mankind smell both stench and perfume, being ‘‘ contaminated by sin.”’ The word “ both” [waa here used] is object- 1688, just as in the passage: ‘* Let him expiate whose oblations both of dawn and twilight are defiled ;”’t the S'ruti itself elsewhere on a similar occasion says, ‘that by which it inhales obnoxious (smell) is vice.” 3.4.5.6. In order to establish the adorableness of the chief vital air, the S’ruti here engages to prove its [801९] purity, and with that view, vision and the other vital functions (06१४६६8, gods) are Buccessively
* Verse Ist.
+ The sense is that the benefit of inhaling good odour was common to all.— ANANDA Gi1RI. ।
‡ i. 6. as in the passage quoted, the word ^" both’’ does not render it necessary that the oblations of Jo¢h dawn and twilight should be simultaneously defiled, so here the inhalation of ei¢her fetor or aroma is intended,
First Chapter. Section II. 13
contaminated it with sin; hence it expresses both truth and untruth, being verily contaminated by sin.
4, They then adored vision as the Udgitha; the Asuras contaminated it with sin; hence it views objects both [such as are| worthy and [such as are] not worthy of observation, being verily contaminated by sin.
5. Next they adored audition as the Udgitha; the Asuras contaminated it with sin ; hence it hears both what are worthy of audition and what are not, being verily contaminated by sin.
6. Next they adored mind as the Udgitha; the Asuras con- taminated it with sin, and hence it wills both good and evil, be- ing verily contaminated by sin.
7. They then adored that which is the chief vital air, as the Udgitha; the Asuras approached it, and were destroyed as [is an earthen ball hit] against an impregnable rock.
8. Thus, verily, as an earthen ball is destroyed when hit against an impregnable rock, so doth he perish who wishes to
discussed, and forsaken as contaminated by sin proceeding from the Asuras. Those not recited, such as perception, taste and the like, are to be taken in the same light with those that are, a different S/ruti having said : ‰* thus, indeed, these Devatas (faculties) were pierced by sin.”’
7. Breath and the rest being contaminated dy vice, and the idea of their being worthy of adoration being thus renounced, they next adored that which is the chief vital air, and which abides in the mouth, as the Udgitha. It, the Asuras approached as before, and on wishing [to contaminate it with sin] were immediately destroyed. As in the (physical) world an earthen ball thrown against a stone to break it, breaks itself, and is destroyed without in the least affecting the stone, so were the Asuras destroyed :—that which cannot be dug (Khana) with a spade or the like, nor even broken by an axe, is dkhana—impregnable.
Thus the chief vital air is [proved to be] pure, being unsubjugated by carnal passions.
8. The Sruti now proceeds to propound the reward of knowing the chief vital air thus. ‘Asan earthen ball is destroyed,” &c. is given as an example. ‘So doth he perish,” is destroyed, “who
14 Chhandogya Upanishad.
contaminate with vice, him who thus knoweth [the chief vital air], as also he who injures him. He is as the impregnable rock.
9. ‘Through it, man inhales not odours sweet or foul, being itself immaculate. Whatever is drunk or eaten by it sup- ports the rest of the vital powers. At the last moment, deprived of support, they depart, and make men gape at. the time of their death.
desires to contaminate with vice,’ unbecoming actions, as also he who injures, abuses, vilifies, or chastises him ‘‘ who knoweth the chief vital air” to be thus, as herein related—i. €. perish in a like manner, he the knower of the chief vital air being—like unto an impregnable rock, —unsubjugable. Breath and the chief vital air are both modifications of air, how then doth one become liable to contamination by sin and not the other? ‘This 18 not inconsistent. Breath by its location in an impure place, becomes contaminated, while the other from its | superior position remains pure and uncontaminated. As an axe [or other instrument] is made subservient to use when in the hands of a proficient person, and not otherwise, so breath ministered by impure odour becomes polluted and not the other.
9. As the chief vital air is not contaminated by vice, 80 it does not inhale fetor or aroma, and men perceive odour through the organ of smell only. The effect of vice not being perceivable in the chief vital air, it is said to be that by which sin is ‘ destroyed,” consumed, demolished, (खखपदतपाप्म), and this destroyer of sin itself is pure. The organs of smell and the rest are selfish in their disposition, inasmuch 88 they are addicted to their own peculiar. gratifications ; not so life, which seeks the good of all.
How so? Thus. Whatever men eat or drink through vital life supporteth and nourisheth breath and the rest of the organs, and they are preserved thereby, and life necessarily becomes all-supporting and pure. If it be questioned how the food and drink of the chief vital air maintains the rest, itis said, ‘‘at the last moment,”’ at the time of death; ‘deprived of support” [food and drink] they depart; that is, the organs of sense, depart from or forsake the body, the functions of eat- ing and drinking being impracticable without life, and the death of the
First Chapter. Section III. 15
10. Angira adored it, the Udgitha, hence verily it is called Angirasa, [01] the essence of all the organs [Angas].
11. Lo, Brihaspati adored it, the Udgitha, hence verily it is called Brihaspati; speech 18 Brihati [a form of metre] whereof it is the source [pati].
12. Ay&sya also adored it, the Udgitha, hence it is called Ay4sya; [or] that which proceeds from the mouth [Asya].
13. So, did Vaka, son of Dalbha, know it, and glorify it for the gratification of the desires of the sages of Naimisha, for whom he officiated as a chanter [of the Sima Veda].
14. He who, knowing it thus, adores this undecaying Udgitha, becomes the (most successful) solicitor [of boons]. This is spiritual [worship].
Section III.
1. Next (the worship of the Udgitha) as connected with gods :—He who dispenseth heat is the Udgitha. Let him be
organs follows as a matter of course. The disrelish of the chief vital air for food at the time of death is evident, hence the gaping, which constitutes a characteristic of death from want of food.
10, Angira adored it, &c. [This verse has been differently render- ed by Sankara. According to him Vaka, son of Dalbhya, as hereafter related, adored the chief vital air possessing the nature of Angira, which verily is the Udgitha.
The most obvious meaning 18 as given above. Sankara was aware of this, but says that the word Anerra though in the nominative should be construed as if it were in the dative, and in support of this, adduces instances from the Vedas in which the nominative has been thus used. ]
1, The Udgitha being adorable in different ways, ‘‘ Next,’’ subse- quent to the narration of its inherent [lit. mental] worth, the Sruti com- mences the adoration of the Udgitha as connected with deities. ^ प,” the sun who dispenseth heat, should be adored as that Udgitha, that is the Udgitha should be adored as the sun. The phrase, ‘ that Udgitha”’ denotes, certain letters, how is it to be applied to the sun? It is said
16 Chhandogya Upanishad.
adored. For rising he singeth for the welfare of the creation ; rising he dispelleth the dread of gloom. He, who knows him thus, becomes a destroyer of the fear of gloom.
2. Verily this [the sun] and that [the chief vital air] are alike ; this is warm as well as that ; this may be called transitive (खरः) ; that is transitive and retransitive ; therefore let this and that be adored as the Udgitha.
8. Moreover, let Vyéna be adored as the Udgitha. That [function] by which (breath) is respired is Prana, that by which [it] is inspired is Apdna, and the interval of the two is Vydna, , which is speech, Therefore speech is articulated irrespective of inspiration and expiration.
‘‘ rising’ (Udan) ascending he singeth for the creation, that is for the growth of food for the creation. Did he not rise, grains, such as wheat, would not attain to maturity, consequently he singeth as do the chanters at a sacrifice—that is, as the chanters at a sacrifice, reciting the Udgitha, pray for the abundance of food, so doth the sun. More- over, ascending above the horizon, he destroyeth the dread of the animated creation and nocturnal gloom. He who knows the sun as herein described, becomes the destroyer both of the dread of birth and death, and its cause, gloom, which is ignorance.
3. Moreover, &c. The worship of the Udgitha in a different form 18 now to be related. Vydna, a vital action of life.is to be adored as the Udgfitha. Now for its nature. The function by which man “re- spires,” breathes through his mouth or the nostrils is called Prdaa ; that by which he “ inspires,”’ inhales is Apdna, or the function of inspiration. We next come to that which is the interval between the inhalation and exhalation aforesaid ; a distinct function called Vydna, but it is not the same which is described by the Sankhyas. But why forsake these Préna and Apana, and assiduously apply to Vyana ? Because, of its functional superiority ; and what is that functional superiority is next described: ‘‘ Whatever is Vy4na is speech,”’ that is the function of Vydna is speech. Thus the vocal function being dependant on Vy4na, men articulate without any reference to inspira- tion or respiration.
First Chapter. Section III. 17
4. ` That which is speech is Rik, therefore do [men] articulate the Rik without inspiring or respiring. That which is Rik is Sama, hence is it chanted without inspiring or respiring. That which is 88118, 18 Udgitha, hence is it chanted without refer- ence to inspiration or respiration. ` 6. Moreover, all other mighty actions, such as the produc- tion of fire by friction, running a course, or stringing a strong bow, are performed without reference to inspiration or respira- tion, therefore is the Vy4na worshipped as the Udgitha. ` ©. Next verily let the letters of the [word] Udgitha be adored as the Udgitha. Respiration [Préna] is “ Ut,” for men attain the power of rising from respiration; speech (Vak) 18 “ Gi,” for vék and gira, are said to be synonymous ;— “tha” is aliment, for verily, every thing is supported by food [sthitam].
4. Again, Rik is only a form of speech, which includes the Sama, of which latter the Udgftha is but a form, consequently they are arti- culated without reference to inspiration or respiration, by the assistance of Vy&na alone.
5. Nor is articulation alone the function of Vyana, other mighty actions requiring great exertions, ‘‘such as the production of fire by friction, running a course, stringing by bending a strong bow,’’ men perform without either inspiring or respiring : consequently Vyana is superior to the function of either Préna or Ap4na, and in as much as adoration to the great is proper, being highly efficacious as adoration to a king, it is advanced to be an object of worship.
6. ‘*Next,’’ it is propounded that ^“ verily let the letters of the Udgitha be adored,” not the letters described in the chapter called the Udgitha, but the syllables of the word Udgitha ; by adoring the syllable of a name the nominee is adored, just as Misra so and so. «4 Prana 18 ué’’ and this syllable ought to be believed as such. How Préna is called ‘ut’ is thus explained ;—for all living beings rise (uttisthati) while those that are without life rise not, and therefore they are identical. Speech is gi, for all honest men know speech by
D
18 . Chhdéndogya Upanishad.
7. The heaven (dyau) is Ut, the atmosphere [antariksha] is Gi, and the earth (prithivi) is Tha. The sun (Aditya) is Ut, the wind (Vayu) is Gi, and fire (Agni) is Tha. The Sama Veda is Ut, the Yajur Veda Gi, and the Rig Veda Tha. For him who, thus knowing, adores the letters of the Udgitha as the Udgitha, speech itself yields its wealth, and the adorer obtains alimental treasure and the power to consume the same.
8. Now, then, that which yields desirable objects, [will be disclosed.| What are worthy of meditation should be thus adored :—the Sima hymn by which ¢he adorer is to glorify should be enquired into
9. The Rig hymns in which they [the Sima hymns] occur, the Sages, who first promulgated them, and the Devas glorified by those hymns, should also be reflected upon
10. The metre with which he is to glorify, the praise with which he is to eulogize,
11. And the quarter facing which he is to eulogize, should also be reflected upon
12. Lastly, approaching his own spirit, and calmly reflect. ing on one’s object, let him eulogize. With whatever object he singeth—verily with whatever object he singeth—fruition doth immediately follow.
the word gi. Lastly, ¢ha is aliment. All are sustained (faa sthitam) by aliment (anna] and therefore there is evtdené similarity between the letter tha and aliment qa. The triple similarity here shewn, in the S’ruti will be (again) met with as we proceed.
9—12. Having thus successively eulogized the SAma hymn and the like, let his own self be meditated upon, eulogized in meditation, meditating also upon the desires (which lead to action) ; ‘without excitement,” i. e. without error as to voice or in the enunciation of sibilants or consonants. For him who thus knows, fruition immediately follows. What fruition? That which one wisheth; the repetition implies earnestness.
First Chapter. Section IV. 19
Section IV.
1. Om, this letter should be adored, Om is recited. Its description
2. The Devas, dreading death, adopted the threefold know- ledge of the Vedas. They -shielded themselves with psalms. The psalms are called chhandas, because the Devas shielded (achchhddayan) themselves therein.
8. As Fishermen look at fish in water so did Death behold them in the Rig, Yajur and Sima hymns. They, apprised of . it, forsaking the Vedas, of a truth betook to the asylum of Voice—Svara
4, In reciting the Rig hymns Om is articulated (Svarati), so in the Yajus and S4ma, therefore indeed, is this letter [the Udgitha] possessing immortality and safety, called Svara: Adopting its support the gods became immortal and secure.
3. “As Fishermen look at fish, in’ shallow water with a view to ascertain how they may be secured, either by hook or by drawing out the water, so Death, with alike object, beheld «^ them,” the Devas, immers- ed in ceremonies, i. e. he ascertained that they may be secured when their rites together with their effects which are equally tmpermanent, shall be consumed. Where did he observe the Devas? ^ In Rig, 88118 and Yajus,’’—i. €, engaged in ceremonies achievable by those Vedas. «‘They’’ the Devas haying their intellect refined by their attachment to the rituals of the Vedas learnt the object of Death. Apprised of it, they forsaking the ceremonies achievable by the three Vedas whereby they despaired of being defended, betook to the asylum of the letter possessed of immortality and security called Svara, i. e. they devoted themselves to the adoration of Om. The word रव “ of a truth” not only signalizes the act, but excludes all ritual performances save the adoration of Om. ` 4. How the letter Om is deducible from the word Svara, is thus ex- plained ; ‘In reciting the hymns of the Rig, Yajus, and Sama Vedas Om is articulated, (svaratt) therefore it is svara, the letter posses- sing immortality and security.” Adopting its support the Devas ०४९ tained immortality and safety, the attributes of that support.
D2
20 . Chhéndogya Upanishad.
5. He who, knowing it thus, praiseth this letter, obtains the immortal and secure letter Svara, and obtaining it, like unto the Devas, becomes immortal.
GD
8 ECTION V.
1. Verily that which is Udgitha, is Pranava, and the Pranava is the Udgitha. The Aditya in truth is the Udgitha—the Pranava, for it moves resounding Om.
2. “Verily I sang in praise of the sun,” said Kaushitaki, to his son, “therefore have I thee alone, Know the rays* and thou shalt obtain a numerous progeny.” This is the adoration of Om as related to physical powers.
3. Next as connected with the Spirit. Verily the chief life is to be adored as the Udgitha, for, resounding Om, it proceedeth.
. 5. Like the gods, he who, knowing this letter possessed of immor- tality and safety, ‘‘ praiseth’’ it (by praise adoration is indicated) ob- tains it and attains immortality like unto the gods ; for as the Deity is not actuated by the same feeling which makes a mortal monarch कवा ferently regard his guests according to intimacy, &c. the reward of the adoration is (alike) in all cases, neither more nor less than what the gods obtained.
2. ‘Verily I sang in praise of the sun,” i. e. I meditated on the sun and its rays 88 the same, ‘therefore’ have I thee alone for my son,’ said Kaushitaki, son of Kushitaka, to his son, Do you know them ‘to be different, and ‘thou shalt obtain a numerous progeny.”
3. The adoration of Om as connected with the spirit is next describ- ed. The chief life is to be adored, for it, like the sun, resounding the word of command, Om, sets speech and the other organs to their duty. No body ever hears life actually resounding Om, the sense therefore is that it enjoins to each its duty.
कै In the original the word is used in the singular number.
First Chapter. Section VI. 21
, 4 Verily I sang in praise of that,” [the chief life] said Kaushitaki to his son, ^ Do thou sing in praise of it as manifold, praying for numerous progeny.”
` 5. He verily, who knows the Udgitha to be the Pranava and the Pranava to be the Udgitha, reconciles by the rituals of the Hota, the errors of the Udgété,—verily reconciles the errors of the Udgaté
Section VI.
1. This [earth] verily is the Rig and fireS4ma. The Sima rests on the Rig, and therefore doth the chanter of the Sima Veda call the Rig the upholder of the Sama. Verily the earth 18 Sa, and fire Ama, whence come Sama
2. Verily the sky is Rig, and the wind Sama. The S4ma rests on the Rig, therefore doth the chanter of the S4ma
: 5. Having identified the Udgitha with the Pranava, its advantages are next related. ‘ Rituals of the Hot4,” [lit. Hotri sadan,] the place or seat of the Hoté, but as the place cannot produce the effects, the rituals are meant; ‘the errors of the Udg&ta,”’ the errors which the Udgdté commits in reciting the Udgitha, he reconciles, as medicines reconcile offending humours.
1. Having in the preceding sections described the adoration of Om for the attainment of particular objects, the S’ruti now begins to relate a form of adoration which gratifies all desires. "^ This verily is the Rig,” &c. This earth is verily the Rig, i. e. the earth and fire are to be identified with the Rig and the Sama, because, says the S’ruti, the igneous Sama rests on, or is supported by, the terrene Rig ; (the point of resemblance being that as the Sdma is included in the Rig so is fire contained in the earth, or because there is slight difference between them, the letters of the Sama being indicative of the earth and fire ;)—nor are fire and the earth different, for they are always connected with each other like unto the Rig and Sama.
2. How? The earth 18 8६, the first half of the word 8808, and fire the other half—Ama, and necessarily the two words together
22 . Chhdndogya Upanishad. `
Veda, call Rig the upholder of the Sama. Verily the sky is S4 and wind Ama, whence comes 88108
8. Verily the heaven (Dviv) is Rig and the Sun, Sama. The S4ma rests on the Rig, therefore doth the reciter of the Sima Veda, &c. &c. as before.
4. Verily the Stars are Rig and the moon is Séma, the S4ma rests, &c. &c. as before
5. The whiteness of the sun is Rig, and its darkness—deep darkness—is 8818. The latter rest on the former, therefore doth the reciter of the Sama Veda call the Rig the upholder of the Sama.
6. The brightness of the sun, that is the white light of the sun is 84८ ; that which is black—very black—is Ama, whence comes 88108, That resplendent male of golden hair and whis-
form the Sdma; nor are they mutually different, for like unto the Rig and the Séma, they have constant connection with each other, therefore are they said to be a compound of the Rig and the Séma. Some say that this verse establishes that the two constituents of साम (S4ma), should be revered as indicative of the earth and fire.
3. ^ Verily the heaven is the Rig,” &c. as before.
4. The moon is the lord of stars, hence is it likened to the Sama.
5. ‘The whiteness of the sun,” that is the luminous rays of the sun, constitute the Rig, and the ^ darkness—the deep darkness’’—which is only visible to those who know the shastras, constitutes the Sama.
Hence the different rays of the sun form the Sé and Ama.
6. ‘The brightness of the sun,” &c. ‘‘Golden.” As it is not con- sistent for the Deity, whose joints are formed of the Rig and 8६108 to be made of actual gold, nor can vice be consistently attributed to gold, therefore to talk of its absence is absurd—farther it is evident the object under discussion is not formed of metal, it necessarily follows, that the expression gold metaphorically implies brilliancy—elsewhere the same construction follows. He who dwells (waata) in an abode, पुरि, or He who fills (पुरयति) the universe with his own soul, is the Male or Purusha ; who is “ visible,” only to those whose eyes are with- drawn from worldly objects, whose hearts are contented, and who have
First Chapter. Section VI. 2
kers, whose whole body even unto the nails is of gold, whom we behold in the interior of the sun, | 7. Whose eyes are like unto lotuses, red as the orb of the rising god of day, is called Ut. He verily is above [Udgata]—all sin. He indeed ascends above all sin, who knows Him thus. 8. The Rig and the Sima are his joints, hence is He the Ud- githa, and therefore in chanting the Udgitha, doth the chanter
undergone the discipline appropriate toa religious scholar (Brahma- charya.) As it is possible for a resplendent being to have black hairs and whiskers—it is here expressly pointed out “golden whiskers, golden hairs,” &c. i. e. they too are brilliant.
7. Of this Male, whose whole body is golden, there is some distinction in the eyes. They are red like unto lotuses which are bright, as the parts around the postial calosities of the monkey ; Ka- py4sa, from Kapi monkey, and Asa to sit. Here the comparison is not unworthy, being between the lotuses and the parts around the calosities. Of him is this qualitative name Ut. How? Qualitative, because, hav- ing exceeded (Udgata) all sin together with its effects it becomes Ut. He who knows him of the name of Ut, as herein described, rises above all sin: इ and @ are expletives.
8. To point out that the Male is the Udgitha, as are the sun and the rest, it is said as follows.
The Rig and the Sdma which have been likened to the earth and Agni are His joints, for verily He is the soul of all, being the lord (देष) of those who desire recompense, they may be His joints, also for His being the cause of all. Whereas He who is called Ut, has the Rig and Sima for His joints, therefore is He the Udgitha, here [somewhat] indirectly expressed, as gods delight in indirect allusions. ‘‘ Therefore’ for this reason, for reciting the Ut, he is called Udgata.
That god called Ut is the lord of all who reside in regions above the yonder sun, and is the protector of all, for says a mantra: ^^ He upholds the earth as well asthe heaven. He is the lord of what is longed for by gods.”
Thus hath been related the description of the venerable Udgitha as connected with physical powers.
24 . Chhdndogya Upanishad.
become Udgaté, for he sings in praise of Ut. He rules over all the regions above the sun, and over all who desire the abode of gods. Thus far on the adoration of the Deity with refer- ence to physical powers.
Secrion VII.
1. Now with reference to self. Speech is Rig, and Life,
Séma. On that [speech alias] Rig rests the [life alias] Sama, therefore is the Rig said to be the upholder of the Sama. Speech is 88, and life Ama, whence S4ma. 2 The eyes are Rig, and their reflection, Sima. On the [eyes alias] Rig rests the [reflection alias] Sama, therefore is the Rig said to be the upholder of the S4ma. The eyes are Sa and the reflection Ama, whence Sama. 8. The ears are the Rig, and the mind, S4ma. On those {ears alias] Rig rests the [mind alias] Sdma, therefore is the Rig said to be the upholder of the Sima. The ears are 8४ and the mind Ama, whence S4ma.
4. Next, that which is the white lhght of the eyes is Rig, and its black—deep black—rays are the Sima. On that [white light alias] the Rig rests [the black rays alias] the Sama, therefore is the Rig said to be the upholder of the Sama. Now the white light of the eyes is S4, and that which is black —very black—is Ama, whence Sama.
5. Next, the Male which is seen in the interior of the eyes is the Rig and the Sima. He is the Uktha, He the Yajus, He Brahma. His figure is the figure of Brahma; the joiuts of the one are the joints of the other, and the name of the one that of the other.
6. He is the lord of all that are within the scope of the eyes and of those who long for worldly advancement. What- ever songs are sung with the accompaniment of the Vina are due to Him ; He is the lord of wealth. |
First Chapter. Section VIII. 25
‰. He, who knowing all these, sings in praise of the Séma, verily sings in praise of both. Through that he obtains a hereafter and the regions of the gods,
8. and through this, all the regions below his sight and all worldly prospects. Therefore should the singer of the Udgitha, who knows all this, say [unto those who know not] :
9. ‘[Say,] what are thy wishes? I shall pray for the same.” He, who knowing all this, sings in praise of the Sama, becomes a sovereign soliciter of boons.
Section VIII.
1. Verily, three [persons] were skilled in the Udgitha; S’ilaka son of S/Alabat, Chaikitéyana the progeny of Dalbha, and Pravéhana son of Jivala. They said [to each other], “ We are proficient in the Udgitha, and are prepared to reveal its knowledge, (if it pleaseth ए0प]
2. Saying this, they seated themselves. Pravdhana son of Jibala said ; “ You, Venerable Sirs, both of you begin the dis- course, that I may listen to such Bréhmana speakers.”
3. Of them, S‘ilaka son of S’4l4bat thus addressed Chaikité- yana the progeny of Dalbha, “if it pleaseth you, I shall ask some questions.” ^“ Be it so,” said the other.
4, [S’ilaka enquired]. ^ What is the asylum of the S4ma?” * Voice” [replied Chaikitéyana]. “What of voice?” “ Breath.” “Of Breath?” “Aliment.” “Of Aliment?” =^ Water.”
1. The Udgitha being adorable in various ways, an excellent form of adoration is here narrated, and towards its better illucidation, a tradi- tion recited. The word ‘three’ 18 not used with reference to the mass of mankind, but to three individuals of a particular assembly, for Ushasti, Janas’ruti, Kaikeya, and others are well known to have been proficient likewise
2. From the expression “both of you Bréhmana speakers,” it is eviklent that Pravéhana was a Kshetriya
E
26 Chhandogya Upanishad.
5. “Of Water?” “That sphere.” ‘ And of that sphere ?” “We shall not exceed the heavens, for on them we rest the 8818, which is likened to the heavens in its eulogy.”
6. Then did S‘ilaka son of 8418081 address Chaikitéyana the progeny of Dalbha: “ Verily, irreverent is thy Sima. O Dalbhya, [when you describe it to be so august] were one [who fully understands it] to say, ‘ Let thy head fall off [thy neck],’ it would verily so happen.”
7. “Then I should like to know it better from you, Venerable Sir.” ‘Be it so,” said the other. ‘ What [say you] is the asylum of that sphere?” ^^ This sphere,” said [S'ilaka, alluding to the earth]. ‘And what is the asylum of this sphere ?” “We should not exceed this receptacle, for on it we rest the Sama, whence it 18 eulogized as ¢he receptacle. |
8. Unto him said Prab4hana son of Jibala: ^ Impermanent is thy Séma, O son of S/4l4bat, and [when thou describest it as otherwise] were one to say ‘Let thy head fall off thy neck,’ forthwith would it drop down.” “ Let me then learn it of thee, O Venerable Sir.” “Be it so,” responded the other.
Section IX.
1. “What is the end of this sphere?” ‘The sky,” said the other, [and continued] “all these creations proceed from,
6. i.e. Not so venerable as you describe it to be, when you say we should stop our enquiry with it, and proceed no further,
7. The earth by its sacrifices, charity and burnt-offerings affords subsistence to the upper sphere, whence says the S'ruti, ^^ The offerings fof mankind] become the livelihood of the gods.”’ ‘It is [further] evi- dent that the earth is the receptacle of all living beings, and it is therefore not inconsistent to say that it is the receptacle of the Sama.
1. The other, having thus obtained permission, enquired ; ‘‘ Of this sphere what is the end?’ To him Pravéhana said; “The sky.” The word “sky”? [41838 ] means the “Great Soul’ [God]. For we will
First Chapter. Section X. 27
and end in, the sky. The sky is the senior of all these, it is the preat receptacle.”
2. It is the most excellent Udgitha, it is endless. He, who knowing thus, adores the most excellent Udgitha, attains to most excellent regions, and his [life] becomes most excellent.
3. Atidhanvé son of Saunaka, having thus explained it [the Udgitha] to Udarasdndilya, observed: ‘The career of such of your descendants as will know the Udgitha thus, will con- tinue most excellent in this world.
4. ‘As also hereafter :” therefore the career of those who, knowing thus, adore [the Udgitha] will become most excel. lent in this world, as also in worlds to come,—verily in worlds to come.
SEcTION X.
1. Ushasti son of Chakra with his virgin wife, forsaking Kuru, lived in great distress in Ibhyagrama [a village inha- bited by an elephant-driver].
2. Of him [the elephant-driver whilst] eating some vile beans,* he begged [for food.| Unto him, said the elephant- driver ; I have none other than what you see before me.”
3. ‘Give me of the same,” replied he. The elephant-driver gave him thereof, and also offered him some drink. Ushasti said ; ^“ [Were I to take that] I would swallow the remnant of another’s drink.”
[elsewhere] hear (Chap. VII.] ‘‘The sky [Brahma] is the prime cause of all objects possessing a name and a form. The creation is Its work, and in It do the elements submerge.” It will also be said [hereafter] : ‘‘ He created light, in Him doth light subside.”
2. The most excellent Udgitha means the Udgitha endowed with the Deity, or the Great Soul.
* Phaseolus mas.
४ 2.
28 Chhdandogya Upanishad.
4. ‘Is not that also an offal?” [replied the elephant-driver, alluding to the beans]. ‘I cannot live without eating that,” said Ushasti, “ but drink I can command at pleasure.”
5. Having eaten thereof, he presented the remainder to his wife. She had before partaken [of the same, and therefore] took it and laid it by
6. On the [following] morning, rising from his bed, he {the husband] exclaimed: “ Alas! If I could [now] obtain a little food, I could earn some wealth. A king is performing @ sacrifice in the neighbourhood, he would surely employ me to perform all its functions.”
7. To him said his wife ; ^^ Here are the beans, [take them] and, eating thereof, quickly proceed to the sacrifice.” |
8. Arrived there, he took his seat at the place of sacrifice* before the chanters of the Udgitha, and then thus addressed the chanters of praise
9. ‘Ochanters of praise, [weite,] should ye eulogize Him who is the presiding deity of all praise without knowing his nature,t your heads would be lopped off.”
10. Then [turning] to the chanters of the Udgitha, [Ud- gftéra,] said; ^“ 0) ye chanters of the Udgitha, should ye chant [in praise of ] Him who is the presiding deity of the Udgitha, your heads would verily be lopped off.”
11. And then thus addressed he to the chanters of the Pratihara, saying, “and ye, 0 chanters of the Pratihara, should _ye chant [in praise of] Him who is the presiding deity of all Pratihéras without knowing his nature, your heads would surely be lopped off.” They, [in dread of losing their heads] resign- ing their duty, sat in silence.
9.—11. [After the words] ‘‘ should ye eulogize Him who is the pre- siding deity of all praise,” [the expression] tn my presence [18 under- stood, | for otherwise the ignorant would not at all be entitled to perform ceremonies ; which is not the meaning here, for we see it otherwise stated in divers parts of the Vedas.
* Lit: the place where gods are eulogized, Fayre: ¶ Lit: him.
First Chapter. Section XI. 29
Section XI.
1. Then said the institutor of the sacrifice unto him; “I wish to know thee, O Lord.” “Iam Ushasti, son of Chakra,” replied the other.
2. He [the king] rejoined; “I searched for thee, O Lord, to officiate [at this sacrifice], but finding thee not, engaged others.
3. ^ [०] thou, O Lord, [perform] the several parts of my sacrifice?” ‘Be it so,” replied the other; “let these men, with my sanction, recite the hallelujah. Do thou give me the wealth which thou wouldst have given unto them.” = ^ Even be it so,” said the institutor of the sacrifice.
4. Next, verily, the chanters of praise approached him, [and said| ^ You have said unto us, O venerable Sir, ‘O chanters of praise, should ye eulogize Him who is the presiding deity of all praise, your heads would be lopped off ;’ will you now tell us who is that Deity ?”
5. Life,” replied the other. ‘Verily all these created objects merge into Life,* and from it are they developed ; it is the Deity who presides over all praises. Had ye eulogized Him without knowing his nature, your heads would surely have been lopped off, as I said unto ye.”
6. Next did the (468६8 approach him, and thus address ; ¢ You have said unto us, O venerable Sir, ‘should ye reciters of the Udgitha, chant in praise of him who is the presiding deity of all praise, your heads would surely be lopped off.’ [Will you now tell us] who is that Deity ?” | ` श्रै, ©The sun,” [Aditya], said the other. “ Verily all these created objects sing in praise of the sun as the highest object ; he is the Deity who presides over the Udgitha. Had ye chant- ed the Udgitha in his praise without knowing him, your heads would surely have been lopped off, as I said unto ye.”
* At the time of the dissolution of the earth, adds the commentary.
30 . Chhdéndogya Upanishad.
8. Next came unto him the Pratih4ras and thus address- ed, “You have said unto us, O venerable Sir, ‘ should ye chant the Pratihdra in praise of him who is the presiding Deity of all Pratihdras, O reciters of the Pratihara, without knowing his nature, your heads would surely be lopped off” [Will you now tell प8, | who is that Deity ?”
9. “Aliment” [Anna], said the other; “all these created beings live by the consumption of food ; it is the Deity president of the Pratihfras; had ye chanted the Pratih4éras without knowing Him, your heads would surely have been lopped off, as I said unto ye.”
Section XII.
1. Next the canine Udgitha. * Verily, Vaka son of Dalbha or [alias] Gl4ba son of Mitré had gone forth to study the Vedas
2. [In mercy] to him appeareda whitedog. Other dogst approached it and said, ^“ 0 Lord, pray for abundance of food for us; we wish to consume the same.”
3. To them, said the white dog: ‘Come ye here unto me
1. Vaka was the son of Dalbha, but having been adopted by Mitra, obtained the patronymic [or rather matronymic] of Maitréya and the name Gléba. * * * He had “gone forth” toa lonely spot near a sheet of water, with a view to study in retirement
2. Pleased by his study of the Vedas and knowing his object, a god— or a sage, assuming the shape of a dog—a white dog, in mercy to the sage |Vaka] ‘appeared,’ became manifest. * # * The most reasonable construction appears to be that the chief vital air together with speech and others, which are nourished by the aliment of that chief, pleased with the study of the sage, in mercy to him assumed the shape of dogs.
* That is the Udgitha as recited by a dog. ¶ Little white dogs, adds the Commentator.
First Chapter. Section XIII. 31
to-morrow morning.” At the appointed time did Vaka son of Dalbha—[alias] Glaba son of Mitré—act up to the injunction.
4, As those who wish to pray through the VahishpavamAéna, [hymns,] collecting together, proceed (to their work], so did they [the little dogs] come together and, taking their seats, bark out : |
5. “Om! Let us eat. Om! Let us drink. Om! May the resplendent sun, who showers on us rain and supports all animated beings, grant us food. O Lord of food, deign to bestow food unto us; do deign to grant us food '”
Section XIII.
1. Verily, this earth is the particle Hai,* the wind Hai, and the moon Arua; the soul is Iwa, and fire 7.
2. The sun [18] U; the hymns of welcome, [Nihava] E'; the Vishwadevas are AvHoi; Prajipati is Hin; Life is Swara; Aliment is YA; Speech 18 Virata ;
_ 8. And, thirteenthly, the Aniructa or undecided hymns are the indistinct particle Hun.
4 Unto him speech grants its blessings, and he becomes the milker of speech and the owner and consumer of aliment, who knows—verily knows—this Upanishad of the Sama Veda,t as herein described.
* Songs of all nations avail largely of inarticulate sounds for the development of melody. Each of the Vedas has its appropriate harmonic sounds ; those of the Sima Veda, given above, are freely used in chanting the SAma hymns: but instead of being placed at the end of a stanza like the Tol di rol of old English songs, they are introduced promiscuously in every part of the hymns, Whenever a word. happens to be lengthened out to double or treble time, it is followed by one or more Hai Hai or some such phonetic particles. |
T Or the hymns of the Sma Veda, explains Saftkara.
32 Chhandogya Upanishad.
SECOND CHAPTER.
Section I.
1. Om! Verily, the adoration of the entire S4ma is proper. Whatever is proper is Sama; and whatever is improper, is not Sama.
2. Hence it is generally 8810 ; “ He went to him [toa king] with S4ma,” meaning that he proceeded becomingly, and “ He went to him without Sama,” 1. €, he proceeded unbecomingly.
3. It 18 also said when any good happens, ‘ 8६008. has happened unto us,” meaning, “Good has happened unto us,” and when any evil happens, ‘“‘ Asma has happened unto us,” meaning that evil has happened.
4. Unto him, who knowing this adores the S4ma whose characteristic is propriety, the most proper acts and religion become feasible and easily accessible.
Section II.
1. The five-formed Sima should be adored [by identifying it] with the regions from below upwards, [thus] ; the earth as HiNxara, the fire (Agni) as Prastava, the Ether, [Anta- riksha] as Upncirwa, the sun, (Aditya] as Pratinara, and the heavens as NIDHANA.
2. And also from above downwards, [thus]; the heaven [1१६०६] 88 Hi'Nxara, the sun as Prastava, Ether [Antarikhsa] as Upei'ta, the fire [Agni] as Pratiuara, and the earth as NIDHANA. |
8. Unto him these regions from below upwards, and from above downwards, become accessible, who, knowing thus, adores the five-formed Sima [by identifying it] with these regions. conduct might be rewarded, and its want reprehended.
Second Chapter. Section VI. 33
Sxction III.
1. In rain should the five-formed Sdma be adored: the forward wind as HinkAra, whatever cloud collects as Prast4- va, the raining [itself] as Upaitma, the lightning and rolling of clouds as PratiaAra, and the cessation of the rain as Nr- DHANA | |
2. He who, knowing thus, adores the five-formed SAma by identifying it with rain, can command the rain to fall [at his pleasure], and for him doth rain pour [forth its treasures].
Section LV.
1. In the waters [of this earth] should the five-formed Sama be adored: the clouds which collect together into dense masses as Hinxara, that which falls {in drops] as Prastava, ` those waters which flow to the east as Uper’'rua, those to the west as Pratinxra, and the ocean as NIpgANA. . |
2. He who, knowing thus, adores the five-formed Sama by. identifying it with the waters, falleth not into water, and becomes the lord of the same. |
SECTION V
1. In the seasons should the five-formed S4ma be adored the spring as Hinxara, the summer as Prastava, the autumn as Upai'tHa, the dewy-season [Sarat] as Pratiuara, and the winter as NIDHANA.
2. For him are the seasons designed who adores the five- formed S4ma in the seasons: he is the lord of the seasons.
| Section VI. | |
1. In the beasts [of the field] should the five-formed Sima
be adored: the goats as Hinx Ara, the sheep as Prastava, the cows
as Uvai'ra, the horses as PratinAra, and man as NIpHANA. F
34 "44०4४ Upanishad.
2. To him belong the beasts of the field who, knowing all this, adores the five-formed S4ma in the beasts.
Section VII,
1. In the vital airs should the five-formed, the noble and venerable Sama be adored: respiration [Prana] as HinKaAra, speech as Prastava, the eyes as Uper'rna, the ears as PraTinAra, and the mind as NipHana; they are all noble and venerable
2. Verily his life becomes noble and venerable, and he triumphs over noble and venerable regions, who, knowing all this, adores the five-formed, the noble and venerable 84108 in the vital airs. This much about the five-formed Sé4ma,
Secrion VIII,
1. Now [the adoration] of the seven-formed [Séma will be disclosed]. In speech is the seven-formed [Sama to be ६१०४. ed.] Of words [the adjunct] Hui is Hifikéra, [the prefix ] Pra [9] 18 Prastava, [the prefix] & [खा] is Adi,
2. [The prefix] Ut [Sa] is Udgitha, [the prefix] Prati [अरति] is Pratihéra, [the prefix] Upa [eq] is Upadrava, and [the prefix] Ni [fa] is Nidhana.
3. Unto him speech yields its treasure, and he becomes the Jord and consumer of aliment, who, thus knowing, adores the seven-formed S4ma in speech |
Section IX
1. Next verily should yonder sun be adored [as identi- fied] with the seven-formed Sima. It is always equal [sama wu] and is therefore [called] Séma. Every body says, [* it looks] towards me, [it looks] towards me:” thus equally [perceived by all], [it is called] Séma
2. Know that on it depend all these [visible] objects. Its pre-ascension is Hink4ra, on it depend all animals, and hence
Second Chapter. Section X. 35
do they grow] [fegeyfm at that hour]. They are, with the Sama, co-sharers of the Hinik4ra.
3. Next, its first ascent is Prastéva. On it are men depen- dants, for they are desirous of [praise], Prastuti. They are, with the S4ma, co-sharers of the Prastdva.
4. Next, that hour of its ascent when cows associate with their calves* is Adi; on it depend birds who unsupported fly about in the air, in praise of the Supreme. They are, with the 87०४, co-sharers of the Adi.
5. Next, the time when it arrives at mid-day is Udgitha. On it depend gods [Devas], therefore are these good beings among the suns of Prajdpati, co-sharers, with the Sama, of the Udgitha.
6. Next, the time when it passes beyond the meridian is Pratihéra. On it depend the Garbhas ; therefore are they kept attracted and fall not. They are co-sharers, with the Sama, of the Pratihéra. |
7. Next, the transition from mid-day to afternoon is Upa- drava. On it depend wild animals who fly [upadravanti] from the sight of man, to [seek] shelter in deserts. They are co-sharers, with the Sama, of the Upadrava.
8. Next, the first twilight is Nidhana. To it are the Pitris attached, and therefore are oblations offered to the manes at that hour. They are co-sharers, with the Sama, of the Ni- dhana :—Thus verily should the seven-furmed S4ma be adored [as identified] with yonder sun.
Section X. 1. Next, verily the seven-formed SAma, which 1s above death like unto the soul, should be adored. Hink4ra, [हिङ्कार in-
1. The sun is death, for it puts a limit to the earth by dividing time into day, night, and the like. To overcome it is this adoration * १, €, at the hour when after milking, cowherds allow kine to suckle their
young.
F 2
36 _ Chhaéndogya Upanishad.
cludes] three letters, [80] doth Prastéva [ग्रस्य], include three = letters, therefore are they equal
` 2. [The word] Adi [खाद includes] two letters, and {the word] Pratihéra | प्रतिहार] four letters, of which [latter] one letter [being added to the former] they become equal.
3. [The word}| Udgitha [s¥tw includes] three letters, and {the word] Upadrava, [उपद्रव ] four; the three [of the former] with the three fof the latter] are equal, leaving one letter redundant; [which being assumed] to be three, they [all be- come] equal |
4. [The word] Nidhana, [निक्षन includes] three letters, and therefore it is equal [with the rest]. These well known terms thus verily {include} twenty-two letters.
5. The twenty-first is the sun [Aditya], for it is the twenty- first from this earth. By the twenty-second that which is above the sun, might be triumphed; it is heaven [नाक] exempt from pain and grief
6. He obtaineth the conquest of the sun, and that which is above the conquest of the sun, who, knowing all this, adores— verily adores—the seven-formed which is above death, and hike unto the soul.
of the Séma revealed. ^^ Next verily,” i.e. after the adoration of the Sama relating to the sun [which likewise relates to] death, another form of adoration of the S4ma comprehending seven members, is to be described.
2. The letter Om is called Adi.
3. Though one, as it is an Akshara (wwe which includes three letters] it becomes three
5. Because the Aditya is reckoned the twenty-first from this sphere, for says a S’ruti, ‘‘ The twelve months, the five seasons, the three regions and twenty-first the sun.” ‘That which is above the gun.” What is it? Heaven, Naka: ka pleasure with the privative prefix व meaning “pain,” and za “not,” 1, €, where pain existeth not.
Second Chapter. Section XIT. 37
Section XI.
1. The mind is Hink4ra, speech Prastava, the eyes Udgitha, the ears Pratihara, and Préna Nidhana: [thus] is this Gayatra* S4ma connected with life [Prana].
2. He, who knows the Gayatra to be thus connected with Prana, becomes possessed of life [Préna], enjoys the full limit of existence, his career becomes refulgent,t he becometh great in dependants and cattle, and great in noble deeds; and his duty is to be noble-minded.
Section XII
1. The generation [of fire by friction] is Hinkdra, the smoke which issues [therefrom] is Prastéva, the flame is Udgitha; whatever charcoal forms is Pratih4éra, the blowing out [of the flame] is Nidhana, and its entire cessation [also] is Nidhana. [Thus] is the Réthéntara Séma connected with fire,t [Agni]
2. He, who knows the Rathdntara thus connected with fire fAgni], attains the glory available by the study and practice of the Vedas, a superior power of digestion, and enjoys the full limit of existence; his career becomes refulgent, he becomes great in dependants and cattle, and great in noble deeds ;—and his duty is not to eat or spit before a fire.
2. ^ Becomes possessed of Prana,” 1. €, all his organs retain their proper powers. ‘Attain the full limit of existence.” ‘The full limit of man’s existence is a hundred years,” says the S’ruti.
* A particular chapter of the Sama Veda, so called from its verses being com- posed in the Gayatri metre.
¶ i. €. ‘* Beneficent to his kind,’’ says Ananda Giri. ‡ At the time of generating fire by friction it is usual to recite hymns from the Rathantara chapter of the Sama Veda in praise of Agni, therefore are they said to be connected with each other. ANANDA Gia,
38 | . Chhdndogya Upanishad.
Section XIII. [Two Verses omitted].
SecTion XIV.
1. The dawn 18 Hinkdra, the ascent [of the sun] Prastéva, the mid-day Udgitha, the afternoon Pratihara, and the disap- pearance Nidhana. [Thus] 18 the Brihat [S4ma] connected with the sun [Aditya]
2. He who knows the Brihat [Sima] to be thus connected with Aditya, becomes a mighty consumer of aliment, enjoys the full limit of existence, his career becomes refulgent, he be- comes great in dependants and cattle, and great in noble deeds; and his duty is not to calumniate the sun
SEcTION XV.
1. The vapours collect, it is Hiikara, the clouds overcast [the sky], it is Prastéva; it rains, it is Udgitha; the light- ning flashes and the thunder rolls, they are Pratibara ; the ascent [of vapours] is Nidhana. [Thus is] the Vairupa* [Sama] connected with the clouds. ॑ . 2 He who knows the Vairupa Sama, thus connected with
the clouds, obtains both well-formed and ugly cattle, and the full limit of existence; his career becomes refulgent ; he becomes great in dependants and cattle, and great in noble deeds ;—and his duty is not to calumniate the rain-pouring clouds.
Section XVI
1. The spring is Hinkéra, the summer Prastéva, the autumn ‘Udgitha, the dewy-season Pratih4ra, and the winter Nidhana [Thus] is the # 211६} ४. [Sama] connected with tlie seasons.
2. He who knows the Vairfja [Sama] thus connected with the seasons, becomes magnificent in dependants, cattle and
* A form of the Sama hymns.
Second Chapter. Section XIX. 39
Vedaic glory, obtains the full limit of existence, his career be- comes glorious, and he becomes great in dependants and cattle, and great in noble deeds ;—and his duty is not to calumniate the seasons.
Section XVII.
1. The earth 18 Hinkdra, space [Antariksha] is Prastava, the heaven Udgitha, the sides Pratihéra, and the ocean Nidhana. [Thus] are the Sakkari S4ma hymns connected with the stations.
2. He who knows the Sakkari [S4ma hymns] to be thus connected with the stations, obtaineth the wealth of those stations, and the full limit of existence ; his career becomes glorious, he becomes great in dependants and cattle, and great in noble deeds ; and his duty is not to calumniate the stations.
Section XVIII.
1. The goats are Hinkara, the sheep Prastéva, the cows Udgitha, the horses Pratihéra, and man Nidhana; [thus] are the Revatya [Sama hymns] connected with animals.
2. He who knows the Revatya [S4ma hymns] to be thus connected with animals, becomes the lord of animals, enjoys the full limit of existence, his career becomes glorious, he be- comes great in dependants and cattle, and great in noble deeds ; and his duty is not to calumniate animals.
Section XIX.
1. The hair of the body is Hinkara, the skin Prastava, the flesh Udgitha, the bones Pratihdra, and the marrow Nidhana. [Thus] are the Yajna-Yajniya [Sama hymns] connected with the body.
40 ` = Chhdndogya Upanishad.,
2. He, who knows the Yajna-Yajniya [38718 hymns] to be thus connected with the body, obtains a perfect body which never becomes defective, enjoys the full limit of existence, his career becomes glorious, he becomes great in dependants and cattle, and great in noble deeds, and his duty is not to eat meat for a year, or not to eat meat at all.
Se eo
Section XX.
1. Agni [fire] is Hifkdra, the wind Prastava, the sun Udgitha, the stars Pratihara, and the moon Nidhana. [Thus] are these Rajana [S4ma hymns] connected with gods [१९१६६४६३] .
2. He, who knows the Rajana [Sama hymns] to be thug nected with the gods, obtains habitation, wealth,* body, similiar unto what appertain to these gods; he enjoys the full. limit of existence, his career becomes glorious, he becomes great in dependants, and cattle, and great in noble deeds; and his duty is not to calumniate Bréhmanas.
Secrion XXI.
“ The threefold knowledge constitutes the Hifikdra ; the three regionst form the Prastéva; Agni, Vayu and Aditya are the Udgitha ; the stars, the feathered tribe and the rays [of light] form the Pratihdra, and the serpeut race, the Gandharvas and the manes are Nidhana. Thus is the S4ma connected with all.
2. He who thus knows the Sama connected with all [objects] becomes [the lord of] all..
- * Sankara says, that the word or (का) 18. understood after ‘‘ wedlth,”’ and the meaning is, the adorer obtains habitation, wealth or body like unto that of the gods, according to his wish.
+ Heaven, earth and hell.
Second Chapter. Section इ शा, 41
8. Thereof is the verse : “there is nothing greater than the fivefold three.” |
4. He, who knows this, understands every thing; unto him all the different quarters [of the earth] render tribute; his duty—his duty—is to entertain the belief that “I am all.”
Section XXII.
1. [A chanter said] “I wish for the taurine-toned S4ma hymn, the canticle of Agni, which contributes to the weal of animals.” The hymns of the aniructa tone belong to Prajapati; shose of the -niructa tone to Soma; those of the mild sweet tone to Vayu; those of the sweet high-pitched tone to Indra; those of the tone resembling the voice of the crane to Brishaspati, and to Varuna, those of the tone of a broken piece of bell-metal :—they are all to be practised; the hoarse toned alone are to be avoided.*
2. [The hymns] 81610 be sung [with the wish]: “ Let me sing for the immortality of the gods. For [the due offering of] oblations to the manes, for the [fulfilment of the] desires of mankind, for securing grass and water to animals, heaven to the institutors of sacrifices, and aliment for self, let me sing.” Thinking thus without excitement let them be sung. =-=
3. ‘There-of,’” i. e. on this subject there is a verse. ‘‘ Five-fold’’ i. e. Hinkara, Prastdva and the rest ; ^^ three,”’ the threefold knowledge, the three regions, and the three gods, Agni, Vayu and Aditya.
* These evidently relate to the seven tones of a gamut. The taurine and the ardine tones appear, from the subjoined verse of Narada, to be equivalent to the B and D of the English music ; the rest we have not been able to ascertain. If our conjecture be right, the five-formed S&ma would include all those hymns which embrace five tones, and the seven-formed those which are sung on the full gamut. |
षडलं tifa मयूरा हि गाभा नद् न्ति चषभं | अजा विरोति मानभार WET न- दति. मध्यमं | G
42 Chhandagya Upanishad.
3. The vowels [swara] constitute the body of Indra, the sibilants and ha [U’sm4na] that of Praj4pati, and the consonants [sparsé] that of Death. Should any body revile him [who is a yeciter of these] he should say, “I take protection of Indra, he will give thee a meet reply.”
4. Should any revile him about the sibilants and ha, he should say; “I take protection of Prajapati, he will ground thee down ;” and should any revile him about the consonants, he should say; “I take protection of Death, he will hurl thee into flames.”
5. The vowels are to be recited with sound and force, saying ; “T take the strength of Indra.” The sibilants and ha are to be sounded internally, but not uttered out [of the mouth], and yet distinctly, saying: “ to Prajapati, I resign my life.’ The consonants are to be repeated slowly and distinctly, saying; “from death, I extricate my life.” |
Section XXIII.
1. Threefold is the division of Duty. Sacrifice, study and charity
2. Constitute the first; Penance is the second, and Residence by a Brahmachfrin exclusively in the house of a tutor is the third. All those [who attend to these duties] attain virtuous regions ; the believer in Bréhma alone attains to immortality.
1. In order to develope the adoration of Om, [this S/ruti] begins with: ‘* Threefold is the division of Duty.” But it must not be supposed that the adoration of Om or the Udgitha as forming a part of the SAma Veda, secures the effect to be propounded, for that which cannot be had by the adoration of the whole of the Sama Veda, i. e. immortality, may be secured by the adoration of Om [as the emblem of the Deity], hence it is only in praise of Om that the S'ruti begins as aforesaid.
, “ Threefold is the division of Duty,’’1. e. Religion or duty is divided into three classes; and what they are is next described. = ^^ Sacrifice”
Second Chapter. Section XXIII. 43
[Yajna] or the offering of oblations to fire, &¢.,—* Study,” of the Rig and the other vedas according to rule,—‘and charity,” or the donation of alms according to one’s resources, beyond the boundary of the altar, to parties not seeking for the same,—constitute the first branch or division of religious duty. Since this class of duties relates to householders, and is performable by them [alone], it may be called the duty of householders. The expression “ first”’ (प्रथमः) means one {or the first of a series,] and not the commencement of duty, for we hear of the ‘ second” and the third [in succession]. ‘ The second is Penance,” [तपः Tapas] 1. €, the performance of Krichchha, Chandrayana and such other Penances, or asceticism, or the adoption of the life of a hermit, without relying on Brahma [for reliance on Brahma ensures immortality}, constitutes the second division. Residence under the roof of a tutor, ^. Exclusively,” i. €. all life through, in the exercise of the duties of a Brahmaché&rin, consti- tutes the third division of duty. The use of the expression ‘‘ exclusively” indicates that the residence must be all life through, for otherwise a mere sojourn at the house of a tutor, for the study of the Vedas, dues not secure [a future translation to] virtuous regions, ‘ All those,”’ i. e. the three orders of men, through the virtuous works aforesaid, “attain virtuous regions,’ * * न * Lastly, the undescribed hermit, he who exclusively abides in Brahma,—he alone obtains immortality, which is a stage of being distinct from the virtuous regions, and constitutes existence without end, and not the secondary immortality of the Devas [which is but temporary], as is evident from its being reckoned under a different class. Had it been merely a superior gradation of the former, it would not have been described separately. From its being disjoined from the rest, it is evident that immortality without end is intended. The allusion here to the rewards due to the different orders of men 18 intended to eulogize the adoration of Om, and not, to lay down any rule on the subject. To say that it has the twofold object of eulogiz- ing and laying down a rule regarding rewards, would be to admit a divided meaning, [which is inadmissible, inasmuch as a word can have but one meaning at a time]; hence, after reciting the rewards de- scribed in the Smritis, to say that the reward of worshipping Om 15 im- mortality, is to eulogize the same. Just 85 by saying ^^ the service of Purnavarmé secures food and raiment, whilst that of Réjavarm4 ensures a kingdom” [the superior advantages of the latter are pointed out in
G2
4A, ` Chhdndogya Upanishad.
comparison with the former, and no merit of the former described} such is the case in the above. | | The Pranava is the truthful Supreme Brahma, being its emblem. From the Vedic declaration, ‘‘ This letter verily is the Supreme,” the Katha Upanishad hath declared that ‘‘its adoration ensures 1770 ~ tality.” | | | | 7 Some [commentators] maintain ^^ that men of the four different orderg of life, who have no pretensions to knowledge, from the fruit of their works, obtain, without any distinction, ‘virtuous regions, as 18 evident from the expression: ‘all those attain virtuous regions,’ and the hermit is not excluded therefrom. The knowledge and the religioug acts and observances of the hermit amount in fact to penance, and so has the S/ruti included it by saying, ‘ Penance is the second,’—hence,”’ they continue, ‘‘it follows that whoever among the four orders of men adopts the adoration of Om, 1, e. becomes devoted to Brahma, attains , immortality, every one of them without distinction being fit to perform such adoration, and none being forbidden ; besides all of them having apposite opportunities, during the intervals of their respective duties, to engage themselves in such devotion. The word Brahmasanstha, devotion to Brahma,”’ they further argue, ‘‘is not, like the words wheat or hog, exclusively indicative of a particular object,—the hermit. 1४ is a come pound term formed of the two words Brahma and Devotion, and that which has an etymological signification cannot be an arbitrary term at the same time. Allorders of men can devote themselves to Brahma. Wherever there is a devotion to Brahma, there may we apply the compound term, and it would be improper to confine its meaning only to the hermit who devotes himself to the same. Farther, the mere performance of the duties enjoined to hermits, does not ensure immortality, for that would make all allusion to knowledge redundant. Nor can it be said that knowledge in the state of hermitage alone ensures immortality, for there is no special efficacy of the duties enjoined to men of any of the four orders. Should it be said that the virtuous works enjoined to the different orders of men when accompanied by knowledge ensures immor- tality, still it would apply to all the four orders, [and have no special reference in behalf of any particular one.] There is no such ordi- nance, that none but the hermit alone, when he has acquired know- ledge, should attain immortality ; on the contrary all the Upanishads
Second Chapter. Section XXIII. 45
maintain that ‘knowledge [alone] ensures liberation.’ Hence who- ever among the four orders of men devotes himself to Brahma, will enjoy 1mmortality
But such is not the case, for the knowledge which leads to ceremonial rites, and that which manifests the Supreme cause of all, are dissimilar and discordant [and therefore cannot co-exist in the same individual. ]
The knowledge which indicates a difference between agents, actions, and objects, is the cause whence proceedeth the ceremonial injunction ¢ ** Do this and do that not,’”’ and that cause hath not its origin in any Shastra, for it is manifest in all animated beings. While the knowledge which sayeth, “the truth is verily one without a second,” “ all this is the divine soul,”’ “all this is Brahma,”’ proceedeth from the Shastra, and cannot become manifest without in the first place destroying the disjunc- tive knowledge* of agents, actions, and objects which is the prime cause of all ceremonial injunction, for the knowledge which disjoins and that which identifies are opposed to each other. Just as the erroneous conception of two moons cannot co-exist together with a knowledge of the unity of the moon, knowledge and ignorance being discordant and unable to abide together ; even so is the case with the knowledge of the Deity. Such being the case, he, in whom the disjunctive knowledge which leads to ceremonial rites, 18 overcome by the non-dual knowledge originating from the maxims, ‘‘The truth is verily one without a second :” ^^ He is truth :” ^ All the differences of created objects are unreal :’’ retires from all ceremonial rites, from their cause being overcome; and he is said to be abiding in Brahma, and exempt from ceremony. Sucha state is not attainable by any but a hermit, (Paribrat).
He, whose disjunctive knowledge has not been overcome, who sees differently, hears differently, reflects differently, understands differently, and believes that the performances of such and such [ceremonies] will secure for him such and such [results], and believing, acts accordingly, cannot resign himself in Brahma, for he relies on a false: understand- ing of there being a distinction where the distinction is purely verbal. In him, who has overcome the disjunctive knowledge by knowing it to
* Waoyra | The knowledge or instinct by which physical objects are perceived as distinct and independent of each other, is ealled disjunctive, because it disjoins or sets apart the Vedantic truth, that the whole universe is an emanation of the Deity.
46 Chhdndogya Upanishad.
‘be false, the idea of certain objects being fit for ceremonies, and thé propriety of his performing them therefore as a matter of duty, cannot exist, like the idea of the sky having a dark substratum to one conscient of the nature of the sky. If you say that after the disjunc- tive knowledge is overcome, ceremonies [still] continue (dominant) as before, all ordinances relating to Unitarian knowledge become falsified, {whereas] they are, like the ordinances relating to forbidden food, vener- able, all the Upanishads being in favour of them. It might be argued that then you destroy the authority of the ceremonial ordinances. But such is not the case; their authority remains in all its integrity and exercises its full force on those whose disjunctive knowledge is not over- come, like the effect of dreams on one who 18 stillasleep, Nor are they destroyed by the neglect of the learned to abide by them,—seeing that ordinances regarding optional ceremonies,* have not been destroyed. As the non-performance of optional ceremonies by those who know that * optional ceremonies are improper,” does not destroy them, for they ‘are performed by others who long for enjoyment, so the neglect of all ceremonies by those knowers of Brahma who are resigned in Brahma, does not [necessarily] do away with all ordinances relating to them, for the ignorant in Brahma continue to submit thereto. It cannot be said, that because those who, renouncing the duties of householders, adopt asceticism, still continue to eat and drink, the knowers of Brahma should not give up their oblations to fire, &c. for in an enquiry as to duty, the instances of particular individuals do not hold good. Magic for a malevo- lent purpose is forbidden, yet should any practise it, that will be no precedent for him who injures not his enemies, to practise the same. Disjunctive knowledge as the cause of ceremonies being destroyed, there remains no incentive to the offering of oblations to fire and the like, while to the hermit hunger is a sufficient incentive for food. If you say, the dread of evil from the non. performance of ceremonies is a sufficient incentive; such is not the case: for those who have the disjunctive knowledge are (alone] subject to that evil. I have already said, those whose disjunctive knowledge is not overcome by true or identifying
* Ceremonies are divided into four classes: lst, those which householders are bound to perform every day, Diurnal, [Nitya,]. 2nd, Occasional, such as on the birth of a child, &c. [Naimitika]. 3rd, Optional, or auch as are performed for the attainment of some specific object (Kamya.) 4th, Expiatory, [Prayaschitta.] _
Second Chapter. Section XXIII. 47
knowledge, are the appropriate subjects for the performance of cere- monies. The neglect of duty brings evil on him who is bound to its performance, not on him who is not required to perform the same; such as the omission by a householder of the duties of a Brahmacharin.
Can it not be said that in whatever station of life a man obtains a knowledge of the unity [of all objects], therein he becomes a hermit ? No; because [in those stations of life] he retains his disjunctive know- ledge of self and matters relating unto him,* and ceremonies are the special requisites of those stations. ‘‘ Now (after having acquired a wife] I shall perform ceremonies,” says the S’ruti, and hence [it is evident that] he who, renouncing all selfish ideas, has adopted asceticism, is a hermit, and not the householder and the rest.
If it be said that the knowledge resulting from the Unitarian maxims having overcome the disjunctive knowledge which results from ceremonial ordinances, there is no necessity for a hermit to abide by religious restraints and observances. We reply, that for those who are apt to forego their Unitarian knowledge, from the effects of hunger and the like, they are appropriate ; for they pre- vent such aberration. Nor would that authorise the performance, on their part, of forbidden actions, for that is debarred even previous to the attainment of that knowledge: he who falls in a well or a thorny bush at night does not go thereto during sunshine. From all these it is established that the ascetic alone who has abjured ceremonial rights, is devoted to Brahma. What has been said (by my antagonists] about men of all the four stations of life who have not attained the true knowledge, migrating to higher regions, is true ; but their remark “that by penance [tapas] asceticism is implied,” is incorrect ६ Because the ascetic alone is likely to be devoted to Brahma, and we have already established that he is not included among the other orders. In regard to the conscient of the Unitarian knowledge penance ceaseth along with sacrificial rights, penance being enjoined to him only whose disjunctive knowledge is not overcome. Thereby we have [further] replied to the opinion which maintains that reliance on Brahma, at intervals of the performance of ceremonies, is admissible, and that none are debarred therefrom ; likewise to the opinion regard-
* Such as the propriety of putting on the Bréhminical thread and the like, ANANDAGIRI’.
48 ` Chhdndogya Upanishad.
ing the uselessness of knowledge, by shewing that the ascetic ufcon- nected with ceremony is [alone] possessed of [the true] knowledge.
The remark about Brahmaséistha (devoted to Brahma] not being
a crude word like java or varéha, (wheat or hog,] and a simple equi- valent of Parivrét, has been responded to, by shewing that the Brahmasanstha alone is entitled to be devoted to Brahma, and none else. What has been said about crude words not admiting of a deri- vative meaning, is not correct, seeing that grihastha, taksha, parivrd- jaka, and others do admit of such meaning. Grihastha or he who lives in a house, ¢aksha who chisels wood, parivrdt, he who is homeless, or passes-his time in rambling about from place to place, are all deriva- tive terms, agd yet we see the first and the last, without foregoing their derivative signification, are used in the crude form in regard to the two different classes of the householders and the ascetics, and the middle, in regard to the caste of carpenters, and cannot be applied in every ease where the derivative attributes may be indicated ; that being op- posed to general usage. Now with reference to the word Brahma- sanstha, it is-applicable only to that ascetic who has relinquished all ceremonial observances and their attributes, who has exceeded the {first three] orders of life, and who is styled a Paramahaisa ; for to him is assigned the recompense of super-eminent immortality, as we hear [in the text]. He alone is the true ascetic [parivraét]) of the Vedas, and not he who wears the Bréhmanical thread, or carries the pilgrim’s staff, or the beggar’s platter. ‘‘ He has cast off his crown- lock ; he is without emblem, without compassion :”’ says a S'ruti: ^. To them who have surpassed all orders of life, he explained the pre-emi- nent and immaculate truth :’’ says the Svetaéswatara Upanishad. ‘ He neither praiseth nor saluteth :”’ maintain the Smritis. ‘‘ Therefore do the Yatis, who have attained true knowledge, perform no ceremonies :” ‘Therefore is he the knower of true religion; he is without emblem, and without any manifest characteristic :”’ also say the Smritis.
What the followers of the Saéfikhya maintain to be exemption from ceremonies, is false, for they believe in the truth of the impression which shews a difference between ceremonies, their performers and their recom- penses ; and the exemption from agency in ceremonial works which would follow from the Buddhist doctrine of nothingness, is likewise false, for the maintainer of the doctrine proves his own reality. Independence from
Second Chapter. Section XXIV. 49
8. Prajdpati reflected on mankind; from it, the reflect- ed, issued forth the threefold knowledge; he reflected on it ; from it, the reflected, proceeded the [three] letters, Bhu, Bhuva and Sva | |
4 On them, he reflected; from them, the reflected, issued forth Om. As leaves are attached to their stalks, so is speech* connected with Om. Verily all this is Om! Verily all this is Om !
Section XXIV.
1. The knowers of the Veda declare the morning ceremo- ny to belong to the Vashus, that of the mid-day tothe Ru-
ceremony which the ignorant from indolence maintain, is also worthless, for in him the idea of agency is not overcome by proof. From these arguments it is evident that asceticism, which results from a forsaking of all ceremonial observances, and from a devotion to Brahma, is true only of him whose Unitarian knowledge is established by the proofs of the Vedanta. Thereby if a householder were to obtain that know- ledge, asceticism would be true of him. May he not by thus gain- ing asceticism, be guilty of neglecting the household fire? ‘He is the destroyer of the champions of the gods who bloweth out the household fire :’? says the Sruti. ।
No. Such neglect following from Unitarian knowledge the result is the same as in the case of accidental blowing out [from an innundation, falling in of a house or the like]: [न For him who knoweth the truth] the virtue (lit. fieriness] of Agni passeth away ;” says the S’ruti [seq: chap. vi. sect. 4, verse 1,] and hence the householder becomes not liable to any sin from such asceticism.
3. Prajépati, may mean Virét [son of Brahm4) or Kasyapa [son _ of Marichi]. |
1. What is known as the morning ceremony is subject to the Vashus, and this region (the earth], which is connected with that ceremony, is likewise subject to them. To the Rudras, the lords
* Lit. All words. H
60 Chhandogya Upanishad.
dras, and that of the afternoon to the Suns and the Viswe- devas.
2. Where then is the region for the institutor of sacrifice ? How can he, who knoweth not that [the reply to this query] perform [ceremonies] ? Now he, who knoweth, should perform [the same].
8. Before the reading of the matin chant (pr&tar anuvak], he [the institutor of sacrifice], sitting down behind the house. hold fire [gérhyapatya agni], with his face to the north, singeth the Sama hymn relating to the Vashus.
4. “Unfold the gates of this earth, that we may behold thee for our supremacy.”
5.—6. Then doth he offer the oblation to the fire, [saying] ; ९८ Salutations be to Agni, the receptacle of the earth, and the support of regions. [Oh ye} secure a region for me, who am an institutor of sacrifice! This is the region of the institutor of sacrifice. I, istitutor of sacrifice, will secure it after death. May this oblation prove acceptable !
‘Cast aside the bars.” And then he riseth. For him do the Vashus fulfil the morning ceremony
7. Before the commencement of the mid-day ceremony, sitting behind Agnidhriya fire, and facing the north, he singeth the S4ma in praise of the Rudras, [saying] ;
` 8. “Unfold the gates of [yonder] region, that we may be- hold thee for our full supremacy.”
9.—10. Then doth he offer the oblation, saying : “1 salute the Winds, who abideth im the sky and are the supports of re-
of the mid-day ceremony, is the middle region or sky subject, and to the Suns* and the Viswedevas, lords of the afternoon ceremony, belongs the third region or heaven. ;
2. The last clause is eulogistic of the Sdma, and does not exclude the ignorant from the performance of ceremonies.
# The vedas enumerate 12 sung.
Second Chapter. Section XXIV. 81
gions. [Oh ye] secure a region for me who am an institutor. of sacrifice! This verily is the region of the institutor of sacrifice. I, institutor ef sacrifice, will secure it after death. May this oblation prove acceptable! Cast aside the bars.” And then he riseth. For him do the Rudras fulfil the mid. day ceremony.
11. Before the commencement of the afternoon ceremony, sitting behind the Ahavaniya fire, with his face to the north, he singeth the S4ma in praise of the Suns and the Viswadevas, [saying] :
12.—13. “^ Unfold the gates of [yonder] region that we may behold thee for our heavenly supremacy!” Thus much for the Suns ; and then to the Viswedevas: “ Unfold the gates of yonder region, that we may behold thee for our absolute supremacy !” |
14. Then doth he offer the oblation, saying: ^ salute the, Suns and the Viswedevas, the dwellers of heaven and the sup- porters of regions. Secure that region for me, who am an institutor of sacrifice. |
15. ‘That is verily the region for the institutor of sacrifice. I, institutor of sacrifice, shall come thereto after death. May. this oblation prove acceptable! Cast aside the bars.” Saying this. he riseth.
16. For him do the Suns and Viswedevas fulfil the after- noon ceremony. He understands the real purport of cere- monies, who knoweth this—verily, he who knoweth this, [un. derstands the real purport of ceremonies].
THIRD CHAPTER. Section I.
1, Hari, Om! Verily the sun is the honey of the gods. The heaven is the arched bamboo, [whence hangeth pendant]. H 2
52 Chhdndogya Upanishad.
the atmosphere [like a] hive: the vapours [floating therein] are the eggs.
2. Ofthe sun the eastern beams are the eastern honey- cells; the Rig hymns are the manufacturers of honey; [the ceremonies enjoined by] the Rig Veda form the flowers, and the fluids {used in their performance) are nectars. Verily those Rig hymns
3. Reflected on the ceremonies of the Rig Veda. From them, the reflected, proceeded forth fame, splendour, sensa- tions, power, aliment and such like essences.
4 They flowed and rested around the sun. Verily, thence proceedeth the redness of the sun.
Section LI.
1. Now, its southern beams are verily the southern honey- cells; [therein] the Yajur hymns are the honey-makers ; [the ceremonies enjoined by] the Yajur Veda form the flowers ; and the fluids [used in their performance] are nectars.
2. Verily those Yajur hymns reflected on the [ceremonies enjoined by the] Yajur Veda. From them, the reflected, pro- ceeded forth fame, splendour, sensations, power, aliment and such like essences.
3. They flowed and rested around the sun. Thence, verily, proceedeth the whiteness of the sun.
Section ITI.
1. Next, its western beams are verily the western honey- cells; [therein] the Sama hymns are the honey-makers ; [the ceremonies enjoined by] the SA4ma Veda form the flowers, and the fluids [used in their performance] are nectars.
2. Verily those Sama hymns reflected on the [ceremonies enjoined by the] Sama Veda. From them, the reflected, issued forth fame, splendour, sensations, power, aliment and such like essences.
Third Chapter. Section V. 53
8. They flowed and rested around the sun. Thence, verily, proceedeth the dark coloured rays of the sun.
Section IV.
1. Now, the northern rays are verily the northern honey- cells; [therein] the Atharva Afigirasa hymns are the honey- makers ; [the ceremonies enjoined by] the Itihd4sa and the Puréna* form the flowers, and the fluids [used in their per- formance] are nectars.
2. They, the Atharva Angirasa, reflected on the Itih4sa and the Purdna. From them, the reflected, proceeded forth fame, splendour, sensations, power, aliment and such like essences.
_ 8. They flowed and rested around the sun. Thence verily proceedeth the very dark rays of the sun.
Section V.
1. Next, the upward rays are verily the upper honey-cells ; there the secret ordinances are the honey-makers; Brahmat is the flower, and its fluids are nectars.
2. They, the secret ordinances, reflected on Brahma. From it, the reflected, issued forth fame, splendour, sensations, power, aliment and such like essences.
8. They flowed and rested around thesun. Verily thence proceedeth the delusive opalescence in the centre of the sun.
4, They, the different rays of the sun, are the essences of essences; the Vedas are the essences, and thereof are they
* This would indicate the existence of some Itihésa and Purana, long anterior to the time when the extant compositions of those names were first compiled. We are, however, notwithstanding our veneration for those illustrious authors, as yet great sceptics to the dicta of Wilson and Burnouf who assign only 800 years to the oldest Purana, making the rest vary from three to five centuries.
+ By Brahma Prayava or Om is meant ; says Safkara,
‡ We are doubtful if ^^ delusive opalescence’’ be a right rendering of WTwat}.”
54 Chhéndogya Upanishad,
the. essences ;—they are the nectars of nectars: the Vedas dre nectars, and thereof are they the nectars.
Section VI.
1. Thereof the first named nectar is enjoyed by the Vashus with Agni at their head. Verily the Devas neither eat nor drink [of the same], they [only] gratify themselves by its sight.
2. ` They are quieted by the sight of those rays,* they are excited thereby.t
8. He, who thus knoweth the nectar, becoming one of the Vashus, and reflecting on the nectar with Agni before him, enjoyeth content. He is quieted by those rays; he is excited thereby.
4. ` He obtaineth the entire dominion of the Vashus which extends from the rising of the sun [in the east] to its setting [in the west].
Section VII.
1. Now, the second mentioned nectar is enjoyed by the Rudras, with Indra at their head. Verily the Devas neither eat nor drink [of the same], they [only] gratify themselves by its sight.
2, They are soothed by that appearance [of the sun], and by it are they excited.
8. ` He, who knoweth the nectar thus, becoming one of the Rudras and reflecting on the same with Indra before him, en- joyeth content. That appearance, doth pacify him, and thereby is he excited.
4. He obtaineth the dominion of the Rudras, which € tends from the rising of the sun in the south to its setting in the north,—a period double that within which it riseth in the east and setteth in the west.
* When the season of enjoyment is passed. + When the season of enjoyment returneth..
Third Chapter. Section X. 55
Section VIII.
1.. Now, the third nectar is enjoyed by the Adityas, with Varuna at their head. Verily the Devas neither eat nor drink {of the same], they [only] gratify themselves by its sight.
2. They are soothed by that appearance of the sun, and by it are they exdited.
3. He, who knoweth the nectar thus, becoming one of the Adityas, with Varuna before him, enjoyeth content. That ap- pearance of the sun doth sooth him, and thereby is he excited.
4, He obtaineth the entire dominion of the Adityas, which extends from the rising of the sun behind to its setting before, —a period double that within which it riseth in the south and sets in the north.
Section IX.
1. Now, the fourth nectar is enjoyed by the Maruts with Soma at their head. Verily, the Devas neither eat nor drink fof the same], they [only] gratify themselves by its sight.
2. They are verily soothed by that appearance of the sun, and by it are they excited.
3. He, who knoweth the nectar thus, becoming one of the Maruts, and reflecting on that nectar with Soma before him, enjoyeth content. He is soothed by that appearance of the sun, and by it is he excited.
4, He obtaineth the entire dominion of the Maruts, which extends from the rising of the sun in the north to its setting in the south,—a period double that within which it riseth behind and setteth before.
SeEcTIoN. X. : 1. Now, the fifth nectar is enjoyed by the Sadhyas with Brahma [010] at their head. Verily the Devas neither eat
86 Chhandogya Upanishad.
nor drink [of the same], they [only] gratify themselves by its sight. |
2. They are verily soothed by that appearance of the sun, and by it are they excited.
3. He, who knoweth the nectar thus, becoming one of the Sadhyas and reflecting on that nectar with Brahma before him, enjoyeth content. Verily he is soothed by that appearance [ the sun], and by it is he excited.
4. He obtaincth the entire dominion of the Sadhyas which extend from the rising of the sun above to its setting below, —a period double that in which he riseth in the north and setteth in the south.
Section XI.
1. Next, beyond that, appearing above, He neither riseth nor setteth, but remaineth alone in the centre. Thereof is the verse :
2. “No; of a truth there is neither rising nor setting. [Bear ye witness] O Gods, that I may say nothing contradic- tory of that truthful Brahma 177
4. * * *, The duration of the sun in the different spheres (as described here) is apparently opposed to the doctrine of the Purdnas. The followers of those records maintain that the periods of the sun’s rising and setting in the four different spheres of Indra, Yama, Varuna and Soma are equal, the extent of the orbit of the sun above the Mana- sottara mountain and around the mount Meru being equal. The dis- crepancy however has been explained by sages. Each of the different spheres (as set forth) is destroyed at a period double that of its preced- ing one. The rising of the sun means the time during which it remains visible to the residents of any one of those spheres, and the setting is when it is invisible, there being actually no rising or setting of that lu- minary. In the absence of inhabitants in those spheres there will be no sunrise or sunset there, though the sun may become visible therefrom.
Third Chapter. Section XII. 57
8. For him there is neither rising nor setting of the sun— for him there is one eternal day,—who possesseth this know- ledge of Brahma.
4. Verily that knowledge was explained by Brahmé to Prajdpati, and by Praj4pati to Manu, and by Manu to his de- scendants. This knowledge of Brahma was explained to one of the descendants Udddélaka Aruna, an eldest son, by his father.
5. This knowledge of Brahma should verily be explained by a father to his eldest son or to a worthy disciple ;
6. But to none else. Were one to give this sea-girt sphere with all its treasures to the instructor, [in exchange of this knowledge] the latter would still be greater—greater by far [10 value than the sphere. |
Section XII.
1. Verily all this creation is G4yatri. Speech is GAyatri ; by speech is all this creation recited and preserved.
2 That G4yatri is verily this earth. And on this earth are all creatures sustained ; that they exceed not.
3.. That which is the earth is likewise the body of the ani- mated creation. In that body are the animal functions sustain- ed; that they exceed not.
4. That which is the body is likewise the heart which is within it. In it are the animal functions sustained; that they exceed not.
5. That Gayatri is verily composed of four feet, and pos- sesseth six characteristics. Regarding it has this verse been. recited :
6. “They [the creations] constitute the glories of the Gaya- tri; to which is the soul [Purusha*] superior. He has the crea- tion for his first foot, and his own immortal self} constitutes the other three.”
* That which pervades all youre or abides in the heart-—y रौद यनात |
¶† The word is divi, (lit. glorious,) which in modern dictionaries is explained as heaven. S‘ankara explains it as above
I
58 Chhdndogya Upanishad.
7. That Brahma, [i. e. the being indicated in the Gayatri] is verily the space which* surroundeth mankind. That which surroundeth mankind is of a truth the space which existeth within mankind.
8. That which existeth within mankind is of a truth the space which existed within the heart. It is omnipresent and eternal. He who knoweth this attains eternal and all-suffi- cient treasures.
Section XIII.
1. For that [space which is] within the heart there are five gates to heaven. Thereof the eastern gate is breath [prana] ; which is vision and that is Aditya [the sun]. That [169] is to be adored as the consumer of aliment and all glorious. Glorious and an [able] consumer of aliment doth he become who knoweth it thus.
2. Next, the southern aperture is Vy4na, which is audi- tion, and that is the Moon. Believing it to be prosperity and fame let it be worshipped. He who knoweth it so, attaineth celebrity and prosperity.
3. Next, the western aperture 18 Ap4na, it is speech, which is fire [Agni]. Believing it to be Vedic glory and aliment let it be worshipped. He who knoweth it so, attaineth plenty and Vedic glory.
4 Next, that which is the northern aperture, is Sam4na, which is the mind, which is cloud. Believing it to be reputa- tion and beauty, let it be worshipped. He who knoweth it so, attaineth reputation and beauty.
5. Next, that which isthe upper aperture, is Ud4na ; which is the wind, which is the sky. Believing it to be strength and
* The word in the original is dkdsa qyajtgy. In common acceptation it means the sky, but the interpretation of S’afikara, gives an idea as if it meant space. The difficulty of rendering the term appositely gives a purile air to the text.
Third Chapter. Section XIV. 59
glory let it be worshipped. He who knoweth it so, becomes glorious and mighty.
6. These five venerable* beings are the door-keepers of heaven. Heroes are born in his family who knoweth these five venerable beings to be the door-keepers of heaven; he obtaineth heaven [for his reward] who knows these five vener- able beings to be the door-keepers of heaven.
7. That which shines glorious above yonder heaven, above this world and above all others large or small, is the same as that which shines within mankind. It is tangible [to all].t
8. For its warmth is felt in this body by touch.
It is audible, for when the ears are closed, it is heard like the roar of a flaming fire, or that of a rolling car, or a bellow- ing ox. That tangible and audible glory is to be adored. He who knoweth—verily he who knoweth—this, becomes renown- ed and of handsome appearance.
SEcTION XIV.
1. All this verily is Brahma, for therefrom doth it proceed, therein doth it merge, and thereby is it maintained. With a quiet and controuled mind should it be adored. Man is a creature of reflection, whatever he reflects upon in this life, he becomes the same hereafter; therefore should he reflect {upon Brahma. |
2. [Saying] “that which is nothing but mind, whose body is its life, whose figure is a mere glory, whose will is truth, whose soul is like space [dkdsa,] which performeth all things and willeth all things, to which belong all sweet odours and all grateful juices, which envelopes the whole of this [world], which neither speaketh nor respects any body,
* Lit. Relating to Brahma. t+ Lit. efg: ocular proof. The commentator explains that the word may -be ~}
used with reference to touch as an organ of perception.
12
60 . Chhadndogya Upanishad.
3. “Is the soul within me; 1४.18 lighter than a corn, or a barley, or a mustard, or a canary seed, or the substance within it. Such a soul is within me, as is greater than this earth, and greater than the sky, and greater than the heaven, and greater than all these regions [put together. ]
4. ‘That which performeth all things, and willeth all things, to which belong all sweet odours and all grateful juices, which envelopes the whole of this [world], which neither speaketh nor respecteth any body, is the soul within me; it is Brahma ; I shall obtain it after my transition from this world.” He who believeth this, and hath no hesitation, will verily obtain the fruit of his reflection ; so said S'4ndilya—([the sage] 38701158.
Secrion XV.
1. Of that sheathe [the Soul] the sky is the ventricle and the earth is the root; it never decayeth ; the quarters of the universe are its corners, and the heaven is its upper aperture ; it is the receptacle of wealth, and upon it is the universe supported. |
2. Its eastern quarter is called Juhi, its southern quarter Saham4na, its western quarter R4jii, and its northern quarter Subhuté; the winds of those quarters are their offspring. He who [wishing for long life for his children] knows the winds to be the offspring of the quarters, hath never to weep for his children. “I know the winds to be the offspring of the quarters, therefore have I had never to weep for my children.
2. The performers of sacrifice offer their oblations [juhoti] facing the east, therefore is that quarter called Juhu; the vicious suffer [sahanté] the fruit of their actions inthe abode of Yama in the south, therefore is that quarter called Sahamdna; the west is called Raji, because it is the empire of king, [R4j&] Varuna, or because, at twilight it becomes red [raga]. Wealthy beings [bhutimat], such as Ishara, Kuvera, &c., reside in the north, hence it is called Subhuté.
Third Chapter. Section XVI. 61
.8. “Together with such and such and such, I take asylum of that undying sheathe ; with such and such and such I seek shelter of life [7६18] ; with such and such and such I seek shelter of this earth [Bhuh]; with such and such and such I seek shelter of the sky [Bhuvah] ; with such and such and such I seek shelter of heaven [Sva].
4. ‘By [the words] ‘I seek shelter of Prana’ [life], I have said that I take asylum of the universal existence.
5. “By what I have said by [the words] ‘I seek shelter of Bhuh,’ I mean that I take shelter of the earth, I take shelter of the sky, I take shelter of heaven.
6. ‘By what I have said by [the words] ‘I take shelter of Bhuyah, I mean I seek shelter of Agni [fire], I seek shelter of Vayu [wind], I seek shelter of Aditya [the sun.]
7. ‘By what I have said by [the words] ‘I take shelter of Sva,’ I mean—I mean, I take shelter of the Rig Veda, I take shelter of the Yajur Veda, I take shelter of the SAma Veda.”
Section XVI.
1. Verily man 18 Yajna [sacrifice]. The [first] twenty-four years. of his life constitute the morning ritual [Pratah-savana]. The Gé4yatri includes 24 letters, and it is the G4yatri through which the morning ritual is performed. The Vasus are the presiding deities of dawn, and in man the vital airs verily re- present the Vasus, for they preserve [vdsayanti] all.
2. At this age should any disease afflict him, he should say, “O vital Vasus, this is the season of my morning ritual, con- nect it with the mid-day sacrifice, that I, who am sacrifice [itself], may not be lost to the vital Vasus.” Thus he escapes from disease, and verily becomes exempt from affliction. |
3. [The] next, [period] to the forty-fourth year of his life constitutes the mid-day ritual. The Tristupa includes forty- four letters, and it is through the Tristupa that the mid-day
62 Chhdéndogya Upanishad.
sacrifice is performed. The Rudras are its presiding deities. In man the vital airs are the Rudras, for they cause weeping,* {Rodayanti.] |
4, At this age should any disease afflict him, he should say, ८0 vital Rudras, this is the season of my mid-day ritual, con- nect it with the afternoon sacrifices, that I, who am sacrifice [itself], may not be lost to the vital Rudras.” Thus he escapes from disease and becomes exempt from affliction.
5. [The] next [period] to the eighty-fourth year of his life constitutes the afternoon ritual. The Jagati [metre] includes eighty-four letters, and it is through the Jagati that the after- noon ceremony is performed. The Adityas are its presiding deities. Inman the vital airs are the Adityas, for they receive [Adadati] all things
6. At this age should he be afflicted by any disease, he should say, “ O vital Adityas, this is the season of my afternoon ritual, connect it with the full term of my life, that I, who am sacrifice [itself,] may not be lost to the vital Adityas.” Thus he escapes from disease and becomes exempt from affliction.
7. Verily knowing this Mahidasa, son of Itar4, said, “O! why dost thou afflict me, forI shall not be destroyed by thee.” He lived for one hundred and sixteen years. Verily he will live for one hundred and sixteen years who knoweth this.
Section XVII.
1. His [of the individual typical of sacrifice] hunger, thirst, and want of pleasure constitute the pain which attends the performance of ceremonies.
2. Whatever he eateth, whatever he drinketh, and whatever he enjoyeth, become unto him [like the reward which is avail- able on the day of the] Upashad.+
* Human animosity being one of the chief causes of weeping.—S’afikara. t The day when the performers of a sacrifice are entitled to a drink of milk.
Third Chapter. Sectton XVIII. 63
3. Whatever he laugheth, whatever he eateth, and whatever he enjoyeth, become to him like unto [the] praises [of the Rig and the Yajur Veda. ]
4, His penance, charity, sincerity, unenviousness and truth- fulness constitute his reward [Dakshina. |
5. Therefore is it said, [both at the birth of a child and at the expression of the juice of the moon plant, in reply to the query] ^“ Has she given birth ?” ^ Yes, she has.” His [of the being typical of ceremony] avabhritha [death] is the termi- nation, 80 is the termination of the sacrifice called avabhritha.
6. Ghora, son of Angira, having explained this [subject] to Krishna, son of Devaki, said; ^ He [who knoweth this] should, at the time of his death, repeat these three [Yajur Vedic mantras]: ‘“O!thou* art undecaying! Thou art un- changing! Thou art the true essence of life!” Hearing this he lost all desire for other knowledge. About it there are these two Rig Vedic stanzas
7. ^“ Sages, behold the glory of the first cause [as envelop- ing all like the day, and shedding radiance from the heaven above.”+] “ Having beheld that exquisite light, high above all darkness, and having beheld it also in our own hearts, we at- tain to that god of gods and noblest of all lights the sun—— the noblest of all lights.”
Section XVIII.
1, The mind should be adored as Brahma; this 18 intellec- tual [worship]. Next as relating to gods; the sky should be adored as Brahma. These are the two—intellectual and theo- logical—forms of worship that have been ordained [by sages. ]
2. That [Brahma] hath four feet. Speech is one of its feet, life is one of its feet, vision is one of its feet, and audition is one of its feet. Thus much for the intellectual ; next the theologi-
* Addressing his soul as identified with the sun. ¶† The words within the brackets are not quoted in the Sanskrita text.
6५ Chhandogya Upanishad. =
cal: fire [Agni] is one of its feet, wind [Vayu] is one of its feet, sun [Aditya] is one of its feet, the quarters [Disah] are one of its feet. Thus the two—intellectual and theological—forms of worship have been ordained.
3. Speech is verily one of the four feet of Brahma. It radiates light and heat through the effulgence of Agni. Heat and light radiate from his works, from his fame and from his Vedic glory, who knoweth it thus. |
4, Breath is verily one of the four feet of Brahma. It radiates light and heat through the effulgence of Vayu. Heat and light radiate from his works, from his fame and from his Vedic glory, who knoweth it thus.
5. Vision is verily one of the four feet of Brahma. ` It ra- diates light and heat through the effulgence of Aditya. Heat and light radiate from his works, from his fame and from his Vedic glory, who knoweth it thus.
6. Audition is verily one of the four feet of Brahma. It radiates heat and light through the effulgence of the quarters of the earth (Dig.) Heat and light radiate from his works, from his fame and from his Vedic glory, who knoweth it thus.
3. [After explaining the meaning as above given Sdiikara adds] the consumption of inflamable articles, such as oil, or ghee, gives life and vigour to the organs of speech, hence it is said through Agni speech receives its light and heat.
Asa _ cow ora like quadruped moves on to where it wisheth on its four feet, so doth mind [here represented as Brahma] attain to its objects through the aid of speech, breath, vision and audition, hence the simile. Further, the feet of a quadruped are placed under its body, so are fire (Agni,) air, (Vayu,) the sun (Surya) and the quarters placed under the sky, and thence the comparison.
Third Chapter. Section X1X. 65
Section XIX.
1. The sun is described as Brahma ;—its description. Verily at first all this was non-existent ; that non-existence became existent ; it developed,—it became an egg: it remain- ed [quiet] for a period of one year; it burst into two; thence were formed two halves of gold and silver.
2. Thereof the argentine half is the earth, and the golden half the heaven. The inner thick membrane [of the egg became mountains, and the thin one cloudy fog ; the blood-ves- sels became rivers, and the fluid became the ocean; and, lastly, what was born therefrom is the sun, Aditya.
3. On its birth arose loud shouts [or shouts of ulu-ulu] as well as all living beings and their desires. Hence on the rising and re-rising [day after day] of the sun arise shouts of ulu-ulu as well as all living beings and their desires.
4 He [attaineth the glory of the sun] who, knowing this, adores the sun as Brahma, and grateful shouts soon arise in his behalf and contribute to his gratification,—verily they con- tribute to his gratification.
1. Having described the sun as a foot of Brahma, the S’ruti now proceeds to describe it as Brahma, with the words: “ the sun is described as Brahma.” ‘Its description,’’ is to be narrated for its eulogium. ‘‘ Non-existent,”* i. €. this earth before its develope- mentt was of unmanifest name and form, and not actually non-existent, for [on the authority of the S’ruti,] ‘‘ How can existence proceed from non-existence?’ such deduction would be inadmissible. But it being distinctly laid down here that it was ‘non existent,’’ may it not be optional [with us to explain it one way or the other?) No. Option applies to actions and not to facts. How [can you] then here (use the word] non existent? As I have already explained, being of unmanifest name and form, it is very like non-existent, though not
* यसत् asat, unreal, untrue, not being, from कद true, being, with the nega- tive prefix a qW, + Lit. ^ Utpatti,”’ birth, creation. K
66 Chhdndogya Upanishad.
FOURTH CHAPTER.
Section I,
1. Om! Of a truth there lived Jénas’ruti grandson of the son of Janas'ruti, the charitably disposed, the giver of large gifts, and the preparer of much food. He built houses every where that [people] from all sides might come and feast [therein].
2. [Over his house] at night passed some geese,* the hin- dermost of which addressing the foremost, said: “Lo! Lo! Bhallaksha, Bhalléksha, [short-sighted] the glory of Janas’ruti grandson of the son of Janas‘ruti, is as wide-spreading as the heaven. Have nothing to do with him, so that his glory may not destroy thee.” ` 8. To it said the other: ^ Who is he whom you compare with Rakvya of the car?” ‘And who is this Rakvya of the car,” enquired the first.
actually so. The expression रव (verily ‘‘applies to the existence’’) (i. e. to the verb) and does not verify the non-existence.
How [then this misuse of the term? It is no misuse.] We see the word sat is freely used to indicate the manifestation of the name and form of an object, and that manifestation being generally depend- ant upon the gun, in the absence of which the earth is enveloped in deep darkness and not visible, the expression is appropriate.
Note to Verse 5 Section XII. Chap. III. Speech, being, earth, body, heart and life, are the six characteristics of Gayatri. Or because each of its feet has six letters.
* Hafsa. This word in common acceptation means a goose, but the vehicle of Brahma, likewise called a Haiisa, is generally represented of the form of a flamingo. According to the Puranas the Manasarovara lake is a favourite resort of Hafsas which in modern Tibetan or rather in the language of the people of the Hun désa is the specific name of the flamingo. We may add that while geese are very scarce, flamingoes are seen in large flocks, in the vicinity of Manasarovara lake.
Fourth Chapter. Section II. 6
4, [The latter replied] ‘I allude to such a being to whom the fruits of all the good deeds of mankind become subservient in the same way in which all the minor numbers become due to him who hath secured the Krita or the highest cast of the dice, and those who know what he knows likewise secure [the same reward ].”
5, Janas’ruti great-grandson of Janas’ruti listened to this. [In the morning] rising [from his bed while being eulogized by his bards] he thus addressed his herald: ‘O child, do you address me as if I were the Rakvya of the car? [I am not deserving of such praise.} O child, do you of a truth go and speak unto Rakvya of the car [thatI long to see himj.” [OF him enquired the bard:] “and who is this Rakvya of the car ?”
6. [The latter replied] ‘I allude to such a being to whom the fruits of all the good deeds of mankind become subservient in the same way in which all the minor numbers become due to him who hath secured the Kritaor the highest cast of the dice, and those who know what he knows likewise secure [the same reward.”
7. The bard searched for him, and, returning, said, “I have found him 101.” Unto him, said (Jénas’ruti], “Do ye go and look for him where the knowers of Brahma are to be met with.’’*
8. He proceeded, and, by one sitting beside a car and scratching his itches, sat down and said, ‘‘ Art thou, O lord, Rakvya of the car?” “ Yes, I am,” said the other. “Now I know,” {thought the bard] and retired. |
[ममी
Section II. 1. Upon this Jénas’ruti the great-grandson of Janas’ruti, taking with him six hundred head of cattle, a necklace and a
# In lonely places, near rivers and pools, in mountains and groves. SANKARAs
K 2
68 - Chhéndogya Upanishad.
pair of mules, yoked to a chariot, repaired to him, and thus addressed, ^“ 0 Rakvya, here [is a present] of six hundred head of cattle, a necklace, and a pair of mules yoked to a chariot [accept them, and deign], 0 Lord, to impart to me in- struction on that deity whom thou adorest.”
2. Unto him said the other, ^^ Let these head of cattle and necklace and chariot remain with thee, O Sudra.” Hereupon, Janas’ruti, great-grandson of Janas/ruti, taking a thousand head of cattle, a necklace, a pair of mules yoked to a chariot and his daughter, again returned to him,
3. And said, ^ © Rakvya, this [herd of a] thousand cows, this necklace, this pair of mules yoked to a chariot, this dam- sel and this village in which thou dwellest [I bee to offer to thee : accept them and deign] to impart to me instruction.”
4. Knowing her, [the damsel,] to be the cause of his im- parting instruction, he [Rakvya] said; “ Hast thou brought her [for me], O Sudra? She will be the cause of my conversing with thee.” Henceare these villages in this country of great virtue [mah4brisha] where he lived, called Rakvyapurna. Unto him explained he, [the nature of the deity he adored].
2. *** He [Janas/ruti] was a king, having a herald, as we learn [from the passage] : “ He addressed to a herald,” also from the fact of his repairing to a Br4hmana for instruction, which would be inconsistent in a Sudra ; how then did such an inapplicable expression as “O Su- dra’’ proceed from Rakvya ? Sages have explained it thus. From the speech of the geese he was assailed by grief [stika] hence Sudra ; or be- cause hearing | srutva] of Rakvya’s praise he ran [ dravati]|and therefore Sudra; and the sage in order to show his omniscience used the expression “O Sudra ;” or it might be, because instead of trying to obtain know- ledge by serving his tutor, he, like a Sudra, proceeded to gain instruction by paying for the same, and therefore is called a Sudra, although he was not of that caste. Others say, that annoyed with his small offer the sage rebuked him with the term Sudra.
Fourth Chapter. Section III. 69
Section III.
1. The air [V4yu] is verily the ultimatum [sambarga] of all. When a fire goes out, of a truth it merges into air [रवप | When the sun doth disappear it verily mergeth into air, so doth the moon when it setteth.
2. When waters dry they vanish in air; the air verily con- sumeth all. Thus much relating to celestial objects.
8. Next as relating to self. Life is verily the ultimatum of all. When man sleepeth, speech mergeth into life, so doth vision merge into life, audition merge into life, and mind merge into life.—Life verily consumeth all.
4, These are verily the two ultimata [sambarga;] Vayu among the celestial objects and life among the animal functions.
5. [Once] while S’aunaka of the race of Kapi, and Abhi- pratérin son of Kaksha-sena, were being served at their meals, a Brahmachérin sought alms of them. Unto him they gave nothing.*
6. He said, ^“ He [the Prajdpati] who swalloweth the vener- able four,f and is the protector of the earth, O descendant of Kapi, is not seen by mortals. O Abhipratarin, he exists in various forms. ‘For him is food prepared, and him have you 01611160." |
7. Saunaka descendant of K4pi reflected within himself and returned [for answer]: ‘‘ Life is the author of the gods and of the creation. His teeth are immutable; he is a great consumer ; he is not unintelligent ; his greatness 18 said to be extreme ; none can consume him, and he consumeth all food. We, O Brah- 18618110, adore such a Brahma.”’ [Then turning to his ser- vant, said] “Give him some alms.”
8. [The servant] gave him [some]. These five and five [the two ultimata] make ten and they are a krita, [complete number. ]
* In order to see what may follow, adds S’aikara. + Agni [fire], Surya [sun], Chandra [moon], and Apa [water].
‡ This verse may be translated interrogatively and begin with: ‘‘ who 18 he who swalloweth,”’ &c.
70 Chhdndogya Upanishad. `
Therefore the aliment in all the different quarters being ten, is akrita. It [the complete number] 18 + 1184, the consumer of food. Through it, all this becomes visible. Unto him who knoweth— verily unto him who knoweth—this, all this [world] becomes visible, and he becomes a [great] consumer of food.
Section IV.
1. Satyakama Jabala, enquired of his mother Jabala; “ I long to abide [by a tutor] as a Brahmacharin; of what gotra am I?”
2. She said unto him, “I know not, child, of what gotra youare. During my youth when I got thee I was engaged in attending on many [guests who frequented the house of my husband and had no opportunity of making any enquiry on the subject,] I know not of what gotra you are, Jabala is my name and Satyakéma thine; say, therefore, of thyself, Saty- akd4ma son of Jabala [when any body enquireth of ८८६] ~
8. He repaired to Haridrumata of the Gautama gotra and said, “ I approach your venerable self to abide by your wor- ship as a Brahmacharin.”
4, Of him enquired he [the tutor ;] “ Of what gotra are you, my good boy?” He replied; “I know not of what gotra I am. I enquired about it of my mother and she said, ‘In my youth when I got thee I was engaged in attending on many, and know not of what gotra youare; Jabala is my name and Satyak4ma thine :’ ‘I am that Satyakima son of Jab4la.’ ”
5. Unto him said the other, ‘ None but 8 - Brahman can say so. You have not departed from the truth, and I shall in- vest you [with the brahmanical 11४68. | Do you collect, child, the necessary sacrificial ००५?” Having ordained him, he se- lected four hundred head of lean and weakly cows and said, ^ Do you, child, attend to these.” While leading the cows, he [the neophyte] said, “I shall not return until these become a thou-
Fourth Chapter. Section VI. 71
sand.”’? Thus he passed many years, until the cattle had mul- tiplied to a thousand.
SEcTION V.
1. A Bull said unto him, “O Satyakima!” He replied, “Sir.” the Bull said, “ We have now come to a thousand ; do you take us back to your tutor.
2. “I will relate to you,* something regarding Brahma.” “Relate it to me, Sir, [if you please.]’”’ It said unto him; “the eastern quarter is a portion, the western quarter is a portion, the southern quarter is a portion, the northern quarter is a portion; these are the four portions, of a fourth foot of Brahma. It is called Prakdsavdn. (renowned. |
3. ‘He becomes renowned in this world, who knowing thus adoreth the four membered foot of Brahma as the renowned. He overcomes all renowned regions, who knowing thus 8001611 the four membered foot of Brahma as the renowned.
Section VI.
1. Agni will explain to you [the nature of] the next foot of Brahma.” On the morrow he [the cowherd] turned towards his tutor with the cattle. When night arrived he lighted a fire, folded the cattle, placed fuel on the fire, and sat behind it facing the east.+
2. Unto him said Agni, ^“ O Satyakama!” ^ Lord :” respond- ed the other
3. ‘Child, I will explain to you a foot of Brahma.” “ Ex- plain it, Sir, if you please.” Unto him said the other, “ the earth is a part, the sky is a part, the heaven is a part, the ocean is a part ;—these four parts, O child, constitute the foot of Brahma called the endless, [Anantavan. |
* Lit. a fourth—yTe. + And reflecting on the advice of the bull, adds the Commentator.
72 Chhandogya Upanishad.
4. ‘He becomes endless* even in this world, who knowing this adores the four membered foot of Brahma as the endless ; he conquers the regions of the immortals, who knowing this adores the four-membered foot of Brahma as the endless.
Section VII.
1. ‘The sun will explain to you the nature of the next foot of Brahma.” On the morrow he started again towards the house of his tutor, and when night approached he lighted a fire, folded the cattle, placed fuel on the fire and sat behind it, facing the east.
2. The sun approaching him said, ^^ 0 Satyakama!” “Lord,” responded the other.
8. ‘Iwill relate to thee a foot of Brahma;’’said he. ‘Relate, O Lord,” said the second. [Unto him, said the first,] the fire [Agni] isa part, the sun [Surya] is a part, the moon [Chandra] is a part, the lightning is a part ;—these four parts, O child, constitute the foot of Brahma called the radiant.
4. ‘He becomes radiant in this world, who knowing this adores the four membered foot of Brahma as the radiant,—he overcomes the region of the radiant,t who knowing this adores the four membered foot of Brahma as the radiant.
Section VIII.
1. The Madeu [wind] will explain to you the nature of the next foot of Brahma.” On the morrow he started again towards the house of his tutor, and when night ap- proached, he lighted a fire, folded the cattle, placed fuel on the fire, and sat behind it, facing the east.
2, The wind approaching him said, “O Satyakama!” ८ Lord,”’ responded the other.
* i €. His race never becomes extinct. A’NANDA छापा, tT Gods.
Fourth Chapter. Section X. 73
3. “T will explain to thee, 0 child, a foot of Brahma,” said the first. „^“ Relate, O lord,” returned he. Unto him said the first : ^ Life is a part, the eyes are a part, the ears are a part, the mind is a part ;—these four parts constitute the foot of Brahma called the Spacious [Ayatanavan].
4. “He becomes the receptacle of many, in this world, who, knowing this, adores the four-membered foot of Brahma as the Spacious; he attains to the region of the Spacious who, knowing this, adores the four-membered foot of Brahma as the
Spacious.”
Section IX.
1. He reached the house of his tutor. Unto him said the tutor: ^ 0 Satyakéma.” ‘ Lord,” responded he.
2. “Child! you speak asif you knew Brahma; who has given thee instruction?” ‘Other than man,” said he, and added: “ Instruct me as I wish to hear of it from you.
8. ‘I have heard from sages like unto yourself that know- ledge got from tutors is most excellent.” Accordingly he re- lated every thing [as narrated above] omitting nothing,—veri- ly omitting nothing.
Section X.
1, Of a truth Upakosala, son of Kamala, (Kamaldyana) abided by Satyak4ma, son of Jabalé, as a Brahmachéfrin, and for twelve years carefully attended his household fires. The tutor granted leave to his other pupils to return home, but refused that indulgence to him.
29. Tothe tutor said his wife: ‘‘This exhausted Brahma- chérin has successfully attended the household fires ; let not the fires upbraid thee ; explain to him [what he wants.]” He [the tutor], without [condescending to grant the] explanation, went out on his pilgrimage.
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74 Chhdndogya Upanishad.
8. The disciple fell ill and abstained from food. Unto him said the wife of the tutor: ^ Brahmacharin, take food; why abstain from sustenance?” He replied: “ Many and variously disposed are my desires; I am full of diseases and shall take no food.”
4 Next, verily, the fires said: “This exhausted Brahma- chérin has carefully attended us, we will explain unto him [what he wants],” and then continued :
5. “Life [prana] is Brahma, Ka is Brahma and Kha is Brahma.” He replied: “I know the Prana to be Brahma, but know not Ka nor Kha.” They said: “ Verily, that which is Ka is Kha, and that which is Kha is Ka.” They spoke, of a truth, of life and the sky.
5, * * * * That [happiness] which has been indicated by ka is likewise kha, the sky. As the epithet blueish added to red alters the ori- ginal signification of the latter term, so ka (happiness) qualified as above becomes distinct from that which proceeds from the attainment of sensual objects by the organs of sense. The sky to which we allude by the term kha is the happiness indicated by the term ka. Thus the kha [sky] qualified by happiness becomes distinct from the elemental inanimate object indicated by kha, on the logic of the aforesaid blueish red. The meaning is ^ 8 happiness depending on the sky, and not a worldly one ; and a sky which 18 the receptacle of happiness, but not the element so called.’’ But if you wish to qualify sky by happiness and make the latter the adjective [allowing the clause to stand thus:] ‘‘That which is happiness [ka] is the sky’? you make the rest of the passage redundant, or if you take the latter clause: ‘‘ That which is the sky [1708] is happiness,’’ the first becomes unnecessary? Why this argument, when I have already explained that the object is to ex- clude both terrestrial happiness and the material sky? By qualifying the sky by. happiness are not both the primitive objects excluded by virtue of their meaning? True. But by qualifying the sky by happiness only the former—and not also the happiness qualified by the epithet sky—becomes the object of meditation, as the effect of an ad- jective relating to its substantive ceaseth with qualifying the same. Hence it is necessary to qualify the happiness by the sky to indicate that that likewise is an object of meditation.
Fourth Chapter. Section XITTI. 75
Section XI.
1. Next, Garhapatya (the household fire) instructed him, [saying]: ‘Earth, fire, aliment and the sun (constitute my body]. Thereof the being who is seen in the sun, is I,—verily I am he.
2. He destroyeth sin who, knowing tliis, adoreth him; he attaineth the region [of Agni], enjoyeth the full limit of exist- ence, passeth his life in glory, and his race wasteth not. We support him in this and other regions who, knowing this, adoreth him [the household fire.’’]
Serion XII.
1. Next, Annahéryyapachana [fire] instructed him, [say- ing}: “ Water, the quarters of the globe, the stars and the moon [constitute my body]. Thereof the being who is seenin the moon is I,—verily I am he.
2. ‘He destroyeth sin, who knowing this adoreth him; he attaineth the region [of that fire], enjoyeth the full limit of existence, passeth his life in glory, and his race wasteth not. We support him in this and other regions who, knowing this, adoreth him [the Anndharyyapachana fire.]”’
Section XIII.
1. Next Ahavaniya [fire] instructed him [saying]: ‘The life, the sky, the heaven and lightning [constitute my body]. Thereof the being who is seen in lightning is I,—verily I am he.
2. ‘He destroyeth sin who, knowing this, adoreth him; he attaineth the region [of that Agni], enjoyeth the full limit of existence, passeth his life in glory, and his race wasteth not. We support him in this and other regions who, knowing this, adoreth him [the Ahavaniya fire.” |
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76 (10420402 Upanishad.
Secrion XIV.
1. They [the different fires together] said: ^ Child Upako- sala, [we have now explained] to you the knowledge relating to ourselves and to the soul. Your tutor will explain to you the fruit of that knowledge.” [At this time] the tutor returned [from his pilgrimage] and addressed his pupil, [saying]: ‘‘O Upakosala !”
2. “Sir,” returned he. ^ Child, your appearance shines like that of the knowers of Brahma: who has given thee in- struction?” “ He replied: [as if to make a secret] ^ Who will instruct me, Sir?” And then pointing to the fires said [of them]: “‘ These verily that are thus, were otherwise.” ^ Did they, child, speak unto you ?” inquired the tutor.
3. “Even so,” responded the pupil. [The tutor said]: “Child, they have spoken to you about regions, I too will speak to you about them $ as water attacheth not unto the leaf of the lotus, 80 doth sin attach not unto him who understands them.” ^ Re- late it then unto me, Sir,” said [the pupil] unto him.
Secrion XV.
1. “That being who is seen within the eyes, is verily the soul,” said [the tutor.] “ He is deathless and fearless; he is Brahma; should any ghee or water drop on him, that passeth away.
2. ‘He 18 called Saiyadvama; all adorable objects [vima] merge into him; all adorable objects merge into him who knoweth this.
3. ‘Oh! he is verily the great Receptacle, for all adorable objects merge into him; all adorable objects merge into him who knoweth this.
4. ‘It is verily Refulgent [Bh&amani], for it shines every where.* He becomes refulgent every where* who knoweth this.
* Lit. in all regions.
Fourth Chapter. Section XVI. 77
5. ^ Now, whether any funeral service be performed with re- ference to him [the knower ofthe Refulgent] or not, still after death he obtaineth the regents of the sun-beams [Archi] ; thence he passeth to the regents of day, [Aha,] thence to the regents of the light fortnight, thence to those of the six months during which the sun moves to the north of the equator, thence to those of the year, thence to the sun, thence to the moon, and thence to the regents of lightning; whence an unearthly being
6. ‘ Takes such knowers to [the region of ] Brahma. This is the way to gods [Deva patha] ;—this the way to Brahma [Brahma patha.] Those who betake to this path return not— verily return not—to this mortal sphere.”*
Section XVI.
1. Verily that which bloweth, is sacrifice [Yajna,] for blow- ing it purifieth all this. Because blowing it purifieth, hence is it Yajna, of which mind and speech are the two paths.
2. Of the two paths the first is purified by Brahm4t through
6. * * * ‘*He takes away such knowers to the Brahma” in the Satyaloka [the region of truth], as is evident from the allusion to the goer, the place to go, and the conductor. In the attainment of the true Brahma, such expressions would be inapplicable ; in that case, “‘ be- ` coming Brahma he attained Brahma,’’ would be the most appropriate expression.{
* Lit. Region of the descendants of Manu.
+ Sacrifices with the juice of the moon plant are performed by four officiating priests ; of these the first is called Brahma, and his office is to superintend the per- formance and to instruct the other priests in their respective duties. The second, Hota, pours the oblations on the fire; the third, Adharyyu, repeats the Yajur Vedic mantras, and the fourth, Udg&t4, singeth the Sama bymns.
t The drift of the argument is that in the attainment of the all-pervading truthful Brahma, no translation to a higher sphere or the reliance on any particular guide or path is necessary, the attainment being immediate and independent of all secondary means.
78 Chhdndogya Upanishad.
his mind. The second 18 purified by the Hoté, the Adharyyu and the Udgat4 through speech. In such cases where a Brahma, after commencing the morning ritual, but before the recitation of the closing verses of the Rig, speaketh,
3. The last of the two paths may be purified, but the former is defiled, and the sacrifice goes wrong as the man of one leg or a one-wheeled car goeth astray. On the failure of the sacrifice, the institutor faileth, and by the performance of that ceremony becomes sinful.
4. Next, where, after the commencement of the morning ritual, but before the recitation of the closing Rig verses, the Brahma speaketh not, [the performers of the ceremony] purify both the paths, and none is defiled ;
5. And as a man walking on two legs or a car mounted on two wheels standeth firm, so doth such sacrifice stand firm ; in the confirmation of the sacrifice, the institutor standeth firm, and the performers of the ceremony become great.
Section XVII.
1. Prajapati reflected on regions, and from the reflected ex- tracted their essences, viz. Fire from the earth, Air from the sky, and the Sun from heaven.
2. He reflected on the three gods, Fire, Air and the Sun, and from the reflected extracted their essences, viz., the Rig from Agni, the Yajus from Vayu [air,] and the Sama from the Sun.
3. He reflected on the three-fold knowledge and from the reflected extracted its essences, viz. [the word] Bhu from the Rig, [the word] Bhuvah from the Yajus and [the word] Sva from the 88108.
4, [Inthe performance ofa ceremony] should any Rig hymn happen to be misused [the performer of that sacrifice] should offer ४४. oblation to the garhapatya [household] fire, [saying] :
Fourth Chapter. Section XVII. 79
५ May this prove acceptable to एप [7 [Bhuh Shvéha.] [The Rig im that case] by its essence and majesty corrects all the improprieties of the Yajna, as far as they relate to the Rig hymns.
5. Now should any Yajus hymn happen to be misused, [he] should offer an oblation to the Dakshina [Southern] fire, [saying]: ‘May this prove acceptable to Bhuvah !” [Bhuvah Shvahé.] [The Yajus in that case] by its essence and majesty corrects all the improprieties of the Yajna, as far as they relate to the Yajur hymns.
6. Now, should any S4ma hymn happen to be misused, he should offer an oblation to the Ahavaniya fire [saying] : “‘ May this prove acceptable to Sva.” [Sva Shvahé.] [The S4ma in case] by its essence and majesty corrects all the improprieties of the Yajna, as far they relate to the SA4ma hymns.
7. As gold 18 corrected by borax, and silver by gold, and tin by silver, and lead by tin, and iron by lead, and wood by iron or leather,
8. So doth the majesty of these regions, these gods and of these three systems of knowledge, correct the improprieties of the sacrifice. That sacrifice becomes efficacious of which the Brahma is conscient of all this.
9. That sacrifice slopeth to the north* of which the Brahma knoweth all this. With reference to the Brahm4é who knoweth all this there is this verse [extant]: ^“ Whenever any flaw hap- peneth in a ceremony [this knowledge of the Brahm4] setteth every thing to right.”
10. Such a willing Brahmé is verily the chief priest. Like as warriors are defended by their mares,t so doth such a
* j, ©, it prepareth the way to the attainment of knowledge. The way of the jnani is called Uttaramdrga, or the ^" northern passage,’ and that which slopes towards it necessarily makes that passage easy of acquisition.
¶ It is a common notion with Oriental warriors that in speed, bottom and courage, mares are superior to horses, and that in the battle field the former exert their utmost, often at the risk of their own lives, for the preservation of their riders, It is on this account that the Mahratta cavalry is invariably supplied with mares.
80 | Chhandogya Upanishad.
knowing Brahmé preserve the sacrifice, its institutor, and all the officiating priests. Therefore, of a truth, such knowing Brahmés should perform ceremonies and not those who know not—not those who know not [their duty].
FIFTH CHAPTER
Section I.
1. Om! Verily he becomes the eldest and greatest who knows the Eldest and Greatest (jesta-srestha.) Life is verily the Eldest and Greatest.
2. He who knows that which is the Envelope [of the world ; Basistha] becomes the protector of his people. Speech is verily the Envelope.
3. Verily, he becomes firmly placed in this and the next world who knows the Steady [Pratist’ha.] Verily vision is the Steady.
4 He who knows the Sampat [fortune,| obtains what- ever is desirable in this or the other world. Audition is verily the Sampat.
5. He who knows the Receptacle [Ayatana] verily becomes the receptacle of his people. The mind is verily the Receptacle.
2. *Basishtha” the envelope or cover of this world, from Vasa ;— or wealthy, from Basu wealth. Speech is described as the Envelope, because it comprehends all; or Wealthy because wealth may be earned by it.
3. Vision is the chief agent through which the nature of high and low grounds are ascertained, and therefore it is described as the Steady.
4. Through the ears the Vedas are heard, and through the know. ledge thereby acquired, men attain to prosperity, hence is audition call- ed the Sampat.
5, The mind being the receptacle of all our knowledge.
Fifth Chapter. Section I. 81
6.* Now, these organs of sense quarrelled about their [respective] superiority, each proclaiming: ‘I am the chief; I am the chief.”
7. They, the organs, repaired to the Patriarch Prajépati and enquired: ‘ Lord, which of us is the chief?”? Unto them said he: “Of you, he, whose departure makes the body to appear as worthless, is the chief.”
8. Ofatruth, Speech departed [from the body] ; it returned after a year’s absence and said [to the other organs] : ^" How did ye survive my separation?” ‘In the same way,” replied they, “in which the dumb, without speaking, breathes through [the agency of] his life, seeth by his eyes, heareth by his ears, and reflecteth in his miud.” Speech resumed his place.
9. Verily, Vision departed [from the body] ; it returned after a year’s absence and enquired [of the other organs] : “‘ How did ye survive my separation?” “In the same way,” replied they, “in which the blind, without seeing, breathes through [the agency of] his life, speaketh through the organs of speech, heareth by his ears, and reflecteth in his mind.”’ Vision resumed his place.
10. Ofa truth, Audition departed [from the body] ; it re- turned after a year’s absence and enquired [of the other organs]: “ How did ye survive my separation?” ‘In the same way,” replied they, “in which the deaf, without hearing, breathes through [the agency of] his life, speaketh through the organs of speech, seeth by his eyes, and reflecteth in his mind.” Audition resumed his place.
11. Ofa truth Mind departed [from the body] ; it returned after a year’s absence and enquired [of the other organs :] “ How did ye survive my separation?” “Inthe same way,” replied they, ‘‘in which an infant, without possessing the power of reflection, breathes through [the agency | of his life, speaketh through the = . organs of speech, seeth by his eyes, and heareth by his ears.” Mind resumed his place.
12. Next verily did Life attempt to depart; and in the
* There is an error in the numbering of this verse in the Sanskrita text.
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82 Chhandogya Upanishad.
very attempt, as a mighty charger, when whipped, plucks out from their places all the pegs to which its feet may be tied, did it dislodge all the organs of sense. They approached it and said: ‘Lord, remain in thy place; thou art the greatest of us all; pray, depart not.”
18. Next of a truth Speech said unto it [Life]: ‘The qua- lity of enveloping all, which belongeth to me, is due to thee.’’ Then did Vision say unto it: “ The quality of steadiness, which belongeth to me, is due to thee.”
14. Then did Audition say unto it: “The quality of being fortunate, which belongeth to me, is due to thee.” Then did Mind say unto it: “‘the quality of containing all, which belongeth to me, is due to thee.”
15. Verily neither speech, nor vision, nor audition, nor mind is worthy of its name. Those functions all belong to life ; from life proceedeth all.*
Section II.
1. Ofa truth it [life] enquired: “‘ What should be my food ?” They replied: “whatever is food for beasts and birdst is meet food for thee.”? Therefore, verily all that is eatable belongeth to life; hence ana [exertion] 18 its self-evident name. For him who knoweth this, verily there is nothing that is not appro- priate food.
2. Of a truth it enquired: “ What shall be my raiment?” ‘‘Water:” replied they. Hence people at their meals begin and end with water.{ It [always] obtains its raiment: it never remains naked.§
* 8801८818 takes great pains to explain to his readers that the parable of the life and the organs of sense, is intended to illustrate the superiority of life over the other organs, and that in reality there never was any departure or dispute of the kind. We think, he might have spared himself the trouble without the danger of any body being led astray. The similarity of the tale to the story of the belly and the members need scarcely be noted.
ft Literally, dogs and vultures.
‡ This refers to the formal washing of the mouth at the beginning and at the end of meals prescribed by the Smritis (Achamana) and does not enjoin any especial drinking or washing, says 3471878. § Freely translated.
Fifth Chapter. Section II. 83
8. Satyakama son of Jabélé, having explained the above to Gos’ruti son of Vydghrapdéda, said: ^ Were you to explain this to the withered stump of a tree, it would shoot forth new leaves and branches.”
4. Now, should any body wish for greatness, having observ- ed the usual restrictions on the day of the new moon, he should, on the night of the full moon, husk [the seeds of] all {such] annuals [as are available in or about a town] ; beat the same with curds and honey, then pour [a spoonful of] the mixture into the fire in lieu of clarified butter, saying: ^^ May this prove acceptable to the eldest and greatest (Jyést’haya S’rest’h4ya swahdh) ;” and preserve in the mixing pot whatever might remain in the oblation spoon.
5. Then offering an oblation to the fire with the mixture in lieu of clarified butter, saying: ^ May this prove acceptable to Vasist’?ha:” (Vasist’h4ya swahah) he should preserve in the mixing pot, whatever might remain in the oblation spoon. Then offering an oblation to the fire with it in lieu of clarified butter, saying: ‘May this prove acceptable to Pratisht’ha,” (Pratist’h4ya swahah), he should preserve in the mixing pot whatever might remain in the oblation spoon. Then offering an oblation to the fire with it in lieu of clarified butter, saying : ‘May this prove acceptable to Sampat,’’ (Sampadéh swahah) he should preserve in the mixing pot whatever might remain in the oblation spoon. Then offering an oblation to the fire with it in lieu of clarified butter, saying : “ May this prove acceptable to Ayatana,” (Ayatanaya swahéh,) he should preserve in the mixing pot whatever might remain in the oblation spoon.
6. Next, approaching the fire and taking the [the remains of the] mixture in his joined hands, he should slowly repeat : “Thy name is ama! All this abide by him! He is the eldest, the greatest, the king of all, the lord of all! May he make me the eldest and greatest, and bestow on me kingdoms and empires! I shall become every thing!”
7. Then while repeating the verse: ^ We long for the best
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84 Chhandogya Upanishad.
and all-sustaining food of that god, [who is] the prime cause of all, [that we may] quickly meditate on [the soul of] that adorable [being],”* he should take a mouthful at the end of every foot [of the verse] and drink the residue at the end.
8. Then washing the vessel in which the offering was kept which is shaped like a kafisa (a musical instrument) or a chamasa (spoon), he should.lie down on a deer skin, or on the ground behind the fire, without speaking and careful so as to avoid dreaming. Should he in sucha state dream of women, he may know that his sacrifice has proved fruitful.
9. Hence is the verse: ^ Whenever in course of the per- formance of a ceremony the performer with some worldly ob- ject in view, dreameth of women he should rest assured from the dream—verily from that dream—that the ceremony has proved fruitfal.”’
Sxction III.
1. Of atruth, Setaketu Aruneyat repaired to the court [of the king] of Pafichéla. Unto him said Pravéhana Jai- ४811 :¶ “ Boy, has thy father given thee instruction?” ^ Yes, Sir, he has,” replied he.
2 [Jaivali enquired]: ^ Know ye where men rise to from this earth?” “No, Sir,” [replied he]. “ Know ye how they return ?” “No, Sir,” [replied he]. “ Know ye where the Deva Yana, and the Pitri Yana divide?” ‘No, Sir,” [replied he].
3. ‘Know ye why yonder region [where men rise to after death,] does not fill up?” ‘No, Sir,” [replied he]. ‘“ Know ye why the fluids of the fifth oblation are called Purusha 27 “No, Sir,” {I know not, replied he].
* The following are the words of the verse arranged in feet :
‘Of that prime cause of all, the sun, [सविता] we long” (a mouthful). ५“ We the god’s food’’ (ditto),
‘* Best and all-sustaining’’ (ditto).
‘* Quickly we meditate on the adorable’’ (the remainder of the mixture). + Aruneya grandson of Aruni. :
‡ The king, son of Jivala, a kshetriya.
Fifth Chapter. Section III. 85
4 ^ How came you then to say that you have got instruc- tion? how can you say he is instructed who knoweth not [what I have enquired] ?” He [the boy] returned sorrowfully to his parent and said: “ Verily, without giving me instruction, lord, you said that you have.
5. ‘* That wretched king asked me five questions, and I could not answer even one of them.” He [the father] said, “I know not the reply to even one of the questions you have put to me; had I known them why should I have refused thee ?”
6. He [the father] of the Gautama gotra repaired to the house of the king. On his arrival, the king performed the duties of hospitality. In the morning he [of the Gautama gotra] appeared in the king’s court. Unto him said [the king] : ५५ (>) Gautama, ask for what you think to be the best of all worldly objects.” He replied: ‘‘ Let those worldly objects remain with thee, [I seek them not] : O king, explain unto me what you asked of my son.”
7. He [the king] was afflicted; he ordered him, saying: ^< Remain with me foratime.” He [also] said: “ Since you have thus enquired, and inasmuch as no Brahman ever knew it before, hence of all people in the world, the Kshetrias alone
7. “He,” the king, ‘ was afflicted” by the idea how he could impart the sacred knowledge to the Brahman. But knowing that they should not be refused a favour and that he should instruct the applicant in due course, he ordered him to remain by him, and in order to ask pardon for the cause of his refusal and delay by explaining his object, said to him, Although all learning belongs to Brahmans, since you have acknowledged your want of information, by the interrogatory, ^" Relate unto me” the nature of that knowledge ; listen to what I have to say. It is a well-known fact that heretofore Brahmans knew nothing of this subject, nor were they guided by this knowledge; the Kshetria race alone, in this world, are its professors; hitherto it has been preserved among them from generation to generation. I shall relate it now unto you, and henceforward it will remain with the Brahmans.
86 Chhadndogya Upanishad.
have the right of imparting instruction on this subject.” He further continued :* ।
Section IV.+ 1. “Verily, O Gautama, yonder region is fire; of that fire the sun is the fuel, the light of the sun is its smoke, the days are its flame, the moon is its charcoal, and the stars are its scintila-
tions. 2. On that fire the Devas offer their faith in oblation therefrom proceedeth the Soma raja.
Section V.
1. “0 Gautama, Parjannya§ is verily fire, the wind is its fuel, the cloud is its smoke, the lightning its flame, the thunderbolt its charcoal, and the rolling of clouds its scintilations.
2. On that fire the Devas offer the Soma raja in oblation, and therefrom proceedeth rain.
* Considering that the Brahmans have been the sole repositories of the sacred writings of the Hindus for more than three thousand years, the existence of this verse, 80 prejudicial to the interest and dignity of the priestly caste, speaks volumes in favour of the authenticity of the Chhéndogya Upanishad. If any liberty had been taken, it is hard to suppose, that the Brahmans would have spared a verse which ascribes the origin of the most important element of the Vedic thealogy, its dispensation of a future state, to their rivals the Kshetries, It would seem from it that the religion of the Brahmans once included only the ceremonials and sacrifices of the Veda and omitted its metaphysics ; accordingly we hear in the mantra Varna : ‘‘ the Brahmans represent the One as many Agni, Yama, Mataris’va, &c.”’
wa ya विप्रा asa वदन्ति wig यमं arafcarrars: |
The subject is of great importance and deserves further enquiry.
+ This and the next six sections allegorically describe the concatenation of natural causes which, according to the expounder, produces the creation.
~ Sankara explains the Devas to mean the human organs of vision, audition, &c. and the Somaraja the form which performers and institutors of sacrifices assume after death.
§ Parjannya is described, by Safikara, as the presiding deity of rain and the Puranas identify him with Indra.
Fifth Chapter. Section IX. 87
Section VI.
1. ^“ 0 Gautama, the earth is verily fire, the year is its fuel, the sky its smoke, the night its flame, the quarters are its char- coal, and the intermediate quarters its scintilations.
2. ‘Qn that fire, the Devas offer the rain in oblation, thence proceedeth aliment.
Section VII.
1. ‘O Gautama, man is verily fire; of that fire speech is the fuel, breath is the smoke, the tongue is the flame, the eyes are charcoal and the ears scintilations.
2. ‘On that fire, the Devas offer the aliment in oblation, whence proceedeth productive power.
Section VIII.
1. “QO Gautama, woman is verily fire. नै नै 2 नै नै नै नै 2. “On that fire the Devas offer their productive power in oblation, thence followeth conception.
Section [X.
1. “This [is the reply] to [your quéry] ‘Why is the water of the fifth oblation called Purusha.’ The being [thus origi- nated] after lying in the amnion for about ten months takes his birth. |
2. ‘After birth he lives to the end of the alloted period of his life.* On his death and transition to a hereafter,+ his sons carry his corpse away for consignment to the fire, whence he came and was born.{
* Jdévaddyusham. The period he is destined to live through the effect of his actions in a former life.
T i. e. the place of his reward and punishment,
¢ His birth having proceeded from the aforesaid oblations to the several fires.
88 Chhandogya Upanishad.
Section X.
1. ‘Of them [men so created] those who know this [origin of the Purusha] and those who worship God with faith and penance, in a desert, repair after death to [the regent of | light [Archi] ; thence to [that of] the day [Aha], thence to [that of] the light half of the moon, thence to [that of] the six months during which the sun has a northern declination [Uttardyana],
1. To the query, ‘‘ Know ye where men rise to from this earth 2” an answer is now accorded. ‘Of them,” 1, e. of the men inhabiting this region, i. e. householders having the right to study this subject ; ० those who know this ;”’ i. e. know the relation of the five fires ; their birth successively from the several fires, such as the sky, &c. and that they are the type of the fire, and that the five fires constitute their souls. ‘‘ How do you deduce from the expression: ‘Those who know this,’ “that the parties should be householders and none else?’’ Because it is [immediately after] said, that those householders who know this not, and are devoted exclusively to sacrifices, dedica- tions of tanks, &c. and charity, go to the region of the moon bya darksome path, &c. and that those who live in deserts, such as sages and hermits, who discharge their religious duties by faith and penance, like unto those who know this, go by the path of light, &c. (Archi) the only remaining class is the [conscient] householder, and conse- quently it is to him that the verse alludes.”
नै * * मैः * x क
The means of transition and the kind of immortality assigned to the householder conscient of his relation to the fire, Sc. and to the dwellers of the forest have been declared to be the same. It follows therefore that knowledge with reference to the latter is redundant, and yet the S’ruti is opposed (to such a deduction, for we hear:) ^ Neither the performers of sacrifice nor the ignorant hermit attain to that [immortality].”’ (The passage): ^° He [the Deity] supports not in immortality those who know him not,” would also be against it. No, such would not be the case, the object of the expression “immortality” (Sq) [in such phrases]: being a temporary existence lasting only to the period of the destruction of the earth. Thus say the expounders of the Puranas: ^ Immortality means, the period to the destruction of the earth.” The passages—
Fifth Chapter. Section X. 89
2. Thence to [that of] the year; thence to [that of] the sun; thence to [that of] the moon; and thence to [that of] the
‘‘The performers of ceremony attain not to that:’ ^ He supports not in immortality those who know him not :” apply to extreme or final immortality (“reafanawawa) ; therefore there is no inconsistency. You cannot say that the passages—‘‘They come not here again:’’ ‘«‘They pass not again through this mundane transmigration :’’ would be opposed to such a deduction ; because of the terms, ‘ this mundane,”’ and ‘to this’? [which at once indicate the true meaning]. If there were no return at all, the terms, ‘‘ This mundane” and “ to this” would be useless. Nor can you say that those terms are mere expletives, for the expression “no return” (Waret") implies an absolute negation of ‘return, and to apprehend from it any chance of return is absurd ; while for the sake of the words “this” and ‘to this” (दमम् दू) a return somewhere must be assumed.
It is not to be believed that those who rely on the truth of the maxims: ^“ (God is) truth :’’ {He 18] one without a second :” have any transition by the meridional path, (The path of light afore- said) ; since there are a hundred passages (to the effect that such people] “ becoming Brahma, obtains Brahma ;” “therefore they are become every thing ;’ ‘Their animal powers never depart ;’’ ^ Even here they merge into the Deity.”” Why not suppose that the mean- ing of such passages is that at the time of transition from this earth the animal powers depart not from the soul, but go together with it? No; You cannot. Because that would be opposed to the text : Even here they merge into the Deity.”” The departure of the soul be- ing evident from the passage: ‘‘ All the vital airs follow [the soul] ;’”” it is not to be suspected that they ever depart from it. May it not be that because the course of the liberated (माच) is different from that of other people, and it may be doubted whether in his ease, the vital airs depart with the soul or not, this passage [definitively] settles [the point by the words] “Therefore they depart १०६१० We say in reply, that inthat case the text: ^^ शला here they merge into the Deity” becomes absurd ; for taken apart from the vital airs, the soul cannot be said to have any motion or even individuality,* the soul being
* Jivatva, nature of a being ; the soul as possessed of motion and sensation.
N
90 - Chhdndogya Upanishad.
lightning ; thence an inhuman being takes them to (the region ण] Brahma. This is the way to the gods [Deva Ydna.]*
3. “Now those villagers who accomplish their religious duties by the performance of sacrifices (ishta), by the dedica- tion of tanks, wells, halting-places, &c. (purta), and by charity
formless and all-pervading. Its association with those 8 — 1 its individuality like sparks from a fire (which owe their individuality to inflammable particles and not to any inherent individuality of their own) ; consequently you cannot assign to it any individuality or motion when apart from them. Thereof the Sruti itself affords sufficient proof. | |
You cannot assume that a particle of the Universal Soul (lit. sa¢ or truth) breaking off from it, becomes the individual soul, and that it again penetrates through that Universal Soul.f Hence the passage, «‘ thereby [by the meridional path or an imaginary foramen on the crown of the head] coming above, he obtains immortality” implies that the transition of those who adore the Brahma as possessed of attributes, takes place through the artery (नाण) called Susumna, and that their immortality is only comparative and not absolute, “ In that (region) there is a city unassailable by all others:” रन There is an exhilarating ricy lake,””—and such like passages being the adjectives to their Bramha loka, (region of Brahma of the Brahmachéris.) From these arguments it is evident that those householders who know the five fires, the in- habitants of forests such as Vanaprastha, (ascetics) and the Parivrajakas (mendicants) including those Brahmachdris who observe the rules of their order all life through—men who fulfil their religious obligations, by reliance on the dictates of the 6686078 and by penance,—as also those who, according to another Sruti, adore the truthful Bramha Hiranya- garbha, are the people who “attain to Archi,” (light) that is the pre- siding deity of Archi, and the other regions described in the text and not the adorer of Brahma without attributes [whose reward is im- mediate emancipation. |
ध * Vide ante, p. 77. ` + For according to the Sruti: ‘‘ It is without parts; It is without action: It is al tranquil, &c.’’—A’nandagiri,
Fifth Chapter. Section X. 91
beyond the boundary of the altar (datta), are borne, after death; to [the regent of | darkness [dhuma.] From [the regent of ]dark, ness [they proceed] to [that of ] the night; from [that of] the night to [that of ] the dark fortnight ; from the dark fortnight to [that of ] the six months during which the sun has a south- ern declination ; from the six months of the winter solstice they in not the year;
4. ५ [But] thence [they go] to [the region of] the Pitris ; from [the region of] the Pitris [they go] to the sky, and from the sky to the moon. That moon is the king Soma. They are the food of the gods. The gods do eat them.
5. ^ After remaining there for such time as the effects of their actions last, they return by the road to be prescribed, i. e. thence to the sky, and from the sky to the wind; after becom- ing wind they become smoke, and from the smoke the scattered cloud is formed.
6. «^ From the scattered cloud proceeds condensed or पशा ing cloud, which rains. From that proceed rice, corn, annuals,
4. Since the lunar sphere [lit. moon] itself is the food of the Devas, those who attain to that region, becoming a part thereof, must likewise be their food. If then by the performance of ceremony men become the food of gods, such ceremonies are sources of mischief ? No, there is no mischief in that. The object of tlie expression is to indicate that they become dependant, for the gods eat not by putting things in their mouth. They only become the dependants of the gods, such as are wives, servants and domestic animals. We see the word (anna) food used to express dependants ; thus “ striyo annam” [the wife is a dependant] ; ^ pasava annam” [domestic animals are dependants] ; “ visa annam rdjndm,” [the vasya is a dependant of the king. | And inasmuch as wives, servants, and domestic animals, notwithstanding their being intended for the enjoyment of others, are not without enjoyment of their own, so the performers of ceremo- nies, notwithstanding their destination for the gratification of the gods, have some enjoyment for themselves.
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92 Chhandogya Upanishad.
trees, sessamum, lentils and the like. Now, verily it is diffi- cult to descend therefrom.* Those who eat rice and procreate, be- come manifold.
7. “Thereof he, whose conduct is good, quickly attains to some good existence, such as that of a Bréhmana, a Kshetriya or a Vaisya. Next, he who is viciously disposed, soon assumes the form of some inferior creature ; such as that of a dog, a hog, or a Chandala.
8. ‘Now, those who have not come to either of these two ways—become small creatures of repeated birth. They are born and they die. This is the third place or ‘ receptacle.’ This is the reason why the place [where men goto after death] filleth not. This is the reason why [this career] should be de- tested : thereof is the verse :
9. ^ The robber of gold, the drunkard who drinks spirit, the
defiler of his master’s bed, and the murderer of a Braéhman, are debased and filthy, and fifthly, so is he who associates with these four.” 10. Now, he, who thus knoweth the five fires, never be- comes affected by sin, even if he associate with these vicious people. He remaineth pure and holy and of virtuous region, who knoweth—verily who knoweth—this.
Section XI.
1. Prdchinasdéla son of Upamanyu, Satyayajna son of Pu- lusha, Indradyumna son of Bhallaba, Jana son of S4rkaraksha, and -Budila son of As’‘vatarés’a were great householders and knowers of the Veda. They met together and discussed : ८८ Which is our soul and which is Brahma?”
2. [Being unable to come toa conclusion]: They decided, “Tet us go to Uddalaka son of Aruni, who has lately learned of the soul Vais vanara.” They repaired to him.
3. Ofatruth he [Uddalaka] resolved [in his mind] : ^ These great householders and knowers of the Veda will question me,
# It is not distinct whether the descent is to be from the cloud or from the rice, &c.
Fifth Chapter. Section XII. 93
but I shall not be able to explain all their queries, I should therefore point out to them some other tutor.”
4. He said to them: “ Sirs, Let us go to As’wapati, son of Kekaya, who hath lately learned of the soul Vais’wanara.” Of a truth they went to him.
5. He [As’wapatf] caused [his dependants] to receive them with due respect. On the morrow, appearing before them, [and offering some wealth] he [asked them to accept thereof, but being refused and thinking that he had committed some fault] said: ^° There is no thief in my kingdom, nor misers, nor drunkards, nor neglecters of the household fire, nor ignorant people, nor adulterers much less adulteresses,”’ and (on being told that they sought not wealth, thinking that they refused, because his offering was insufficient,] continued : ^ Venerable Sirs, I wish to perform a sacrifice, and at that sacrifice the allowance of an officiating priest shall be offered to each of you. Remain with me Sirs [for a time].”
6. They replied: “ Give that to your guests what they seek you know of the soul Vais'wanara, explain that unto us
¢. He answered them: “I shall tell you [about it] to-mor- row morning.” On the morrow they came to him, bringing the usual sacrificial woods with them. Without investing them with the Bréhmanical thread, he said :
Section XII.
1. “O Aupamanyava, to which soul do you offer your adorations ?०० “To the heaven [diva], O king, O Lord :” [re- plied he.] “The soul,” retutned the first, “ whom you adore is verily the glory [Sutej4] of the Universal Soul (Vais wanara,) hence it is that the juice of the moon plant is seen to be well and fully+ expressed in your family ; .
* Lit. What soul do you adore.
+ Prasuta from pra “^ well,” and suéa the moon plant, and Asuéa from ang
‘‘full’’ ** complete’? and suéa. The first term is applied to the expression of the juice for an occasional, the latter for the daily, sacrifice.
94 , Chhdéndogya Upanishad.
2. And you consume food [with good appetite] and be- hold dear objects,* [for] he consumeth food [with good appe- tite] and beholdeth dear objects, and his race becomes pos- sessed of Vedic glory, who thus adoreth the soul Vais vanara, [The heaven] is verily the head of that Soul. Your head would [however] have fallen off [thy neck,] had you ०९६ come unto me.”’t
Section XIII
1. He next addressed Satyayajna son of Pulusha, saying ; ९८ © chief,t to which soul do you offer your adorations ?”” “T the sun, O Lord, ©) king”’ [replied he. Aswapati] said, ‘The soul, whom you adore, is the all-pervading form [Vis’ varupa]} of the Universal Soul; hence many forms (conveniencies) are seen in your family ;”
2. ‘Mules yoked to carts, follow you; [even] your maids are adorned with necklaces ; you consume food [with good appe- tite] and behold dear objects; (for) he consumeth [well his] food, and beholdeth dear objects, and his race becomes possess- ed of Vedic glory, who thus adoreth the Universal Soul. The sun is the eye of that Soul. You would have [however] be- come blind had you not come unto me.”
Section XIV.
He then said to Indradumna Bhillaveya; ^ 0 descendant of Bydghrapida! to which soul do you offer your adora- tions ??? ^ To the winds, O Lord, 0 king:” [replied he. Aswa- pati] said: ^ The soul whom yon adore is [one of] the various courses [prithakvartmé] of the Universal Soul ; hence various armies submit to you, and varied trains of chariots follow you,
* i, €, Your descendants don’t die before you
+ The heaven being only a part, should not be adored as the Universal Soul itself; those who adore it as such are liable to the punishment aforesaid ; so on of the following sections. A’nandagiri.,
‡ Lit. Worthy of being reckoned as the first.
Fifth Chapter. Section XVI. 95
2. And you consume food (with good appetite) and behold dear objects (for) he consumeth [well his] food and beholdeth dear objects, and his race becomes possessed of Vedic glory, who thus adoreth the Universal Soul. The wind is the breath of that Soul. Your breath would have [however] passed from you, had you not come unto me.”
SEcTION XV.
1. He then said to Jana, “O Sfrkardkshya, to which Soul do you offer your adorations?”” ‘To the sky, O Lord, O king :” [replied he. Aswapati] said, “The soul, whom you adore is the multiform manifestation [Vahula] of the Universal Soul, hence are you full of wealth and tenants ;
2. And hence do you consume food [with good appetite] and behold dear objects ; for he consumeth [well his] food and beholdeth dear objects, and his race becomes possessed of ‘Vedic glory, who thus adoreth the Universal Soul. The sky is the trunk of that Soul. Had you not [however] come unto ‘me, thy trunk would have dried up.”
Section XVI.
1. He then said to Budila Aswatardswa, “O Bydghra- pada, to which soul do you offer your adorations?” “To water, O Lord, O king,” [replied he. Aswapati} said: ‘ The soul whom you adore is the wealth [rayi] of the Universal Soul; hence are you wealthy and healthy,
2. And hence do you consume food (with a good appetite) and behold dear objects ; [for] he consumeth [well his] food and beholdeth dear objects, and his race becomes possessed of ‘Vedic glory who thus adoreth the Universal Soul. The water is the pelvic region of that soul. Had you not [however] come to me, your pelvic region would have been severed from your body.” |
96 ` Chhéndogya Upanishad.
Section XVII
1. He then said to Udddlaka Aruni, “ 0 Gautama, to which soul do you offer your adorations?” “To the earth, O king, O Lord:” [replied he. Aswapati] said, “the soul whom you adore is the feet of the Universal Soul, hence are you well established in descendants and cattle. |
2. ^ And hence do you consume food [with a good appe- tite] and behold dear objects; [for] he consumeth [well his] food and beholdeth dear objects, and his race becomes possess- ed of Vedic glory, who thus adoreth the Universal Soul. The earth is the feet of that Soul. Had you not [however] come to me your feet would have lost their energy.”
Section XVIII.
1. Next, addressing them all, he said, “ You consume food, knowing the Universal Soul to be many; but he, who adoreth that Universal Soul* which pervadeth the heaven and the earth,+ and is the principal object indicated by [the pro- noun] I, consumeth food every where and in all regions, in every form and in every faculty.
2. ‘Verily of that All-pervading Soul, the heaven is the head, the sun is the eye, the wind is the breath, the sky is the trunk, the moon is the fundament, and the earth is the feet. The altar is His breast, the sacrificial grass constitutes the hair
* In Sanskrita awa, which, according to S’afkara, may mean, he who ordains (nayati) the rewards and punishment due to the virtue and vice of all man. kind (biswfn), or he who is the soul of creation viswa and nara, or he whom all mankind reckon as their soul. The lexicographical meaning of the word is fire, ‘that however is not the object alluded to in the text.
t He whose extension yey is the span between the heaven and the earth, or whom the Shéstra describes (दे प्यति) in detail (घ्र) as extending from the
heaven to the earth.
Fifth Chapter. Section XX. 97
of His body, the household or Garhapatya fire forms His heart, the Annaéhfrya-pachana fire forms His mind, and the Ahavaniya fire His face.*
Section XIX.
1. Therein, whatever food is first brought, that forms the first oblation. He (the wise) who kuows it, the first mouthful, to be the first oblation, should offer it with the words, “I offer it to Prana” [Préndya swahéh]. Life (21409) is thereby satisfied.
2. By the satisfaction of Prana vision is satisfied; by the satisfaction of vision the sun is satisfied ; by the satisfaction of the sun the heaven is satisfied; by the satisfaction of the heaven whatever depends upon the sun and the heaven is satisfied ; through its satisfaction [the performer of the sa- crifice] is satisfied with [the possession of] descendants, cattle, food, splendour and Vedaic glory.
Section XX.
1. “Now, that which is the second oblation should be offered with [the words] ‘I offer this to Vydna,” [Vy4néya swahéh]. Thereby 18 Vy4na satisfied.
2. “ By the satisfaction of Vy4na audition is satisfied ; by the satisfaction of audition the moon is satisfied ; by the satis- faction of the moon the quarters are satisfied ; by the satisfac. tion of the quarters whatever depends upon the moon and the
* The soul is assumed to be the sum total of five vital airs, which support the body ;—the pxeuma (क १६४८९) of the Greek philosophers, they are Prana or breath, Vyana or the air diffused all over the body, Apana the flatus in the lower intestines, Samana or the air essential to digestion, and Udana or that which rises up the throat and passes into the head.
0
98 Chhandogya Upanishad.
quarters is satisfied; through its satisfaction [the performer of the sacrifice] is satisfied with [the possession of] descendauts, cattle, food, splendour and Vedaie glory.
Section XXI.
1. Now that which is the third oblation should be offered with [the words] ‘I offer this to Apana”’ [Ap&néya swahdh]. Thereby 18 Ap4na satisfied.
2. ‘ By the satisfaction of Ap4na speech is satisfied ; by the satisfaction of speech Agni is satisfied; by the satisfaction of Agni the earth is satisfied; by the satisfaction of the earth whatever depends upon the earth and Agni is satisfied ; through its satisfaction [the performer of the sacrifice] is satisfied with [the possession of] descendants, cattle, food, splendour, and Vedaic glory.
Section XXII.
1. ^ Now that which is the fourth oblation should be offered with [the words] “ I offer this to Samana,” [Samandya swahah]. Thereby is Samana satisfied. |
2. * By the satisfaction of Samana the mind is satisfied ; by the satisfaction of the mind the cloud is satisfied ; by the satisfaction of the cloud the lightning is satisfied ; by the satis- faction of the lightning whatever depends upon the lightning and the cloud is satisfied; through its satisfaction [the per- former of the sacrifice] is satisfied with [the possession of] descendants, cattle, food, splendour and Vedaic glory.
Section XXIII. 1. “Now, that which is the fifth oblation should be offered with [the words] ‘1 offer this to Udaua’ [Udanéya swahah]. Thereby is Udana satisfied. +
Fifth Chapter. Section XXIV. 99
2. “By the satisfaction of Udana the wind [Vayu] is satis- fied; by the satisfaction of the wind the sky is satisfied; by the satisfaction of the sky whatever depends upon the sky and the wind is satisfied; through its satisfaction, [the per- former of the sacrifice] is satisfied with [the possession of] descendants, cattle, food, splendour and Vedaic glory.
Section XXIV.
1. ^ He, who without knowing this, performs a fire—sacri- fice, [has the same reward as he] who, forsaking burning coals, pours his oblation upon ashes.
2. “Next, with regard to him who knowing this performs a fire-sacrifice, the sacrifice is complete every where and in every region, in every form and in every faculty [of the body].
3. As reed-tops when cast on fire [readily] burn to ashes, so do the sins of him who, knowing all this, performs a fire- sacrifice.
4. Therefore verily, were he, who knows this, to offer the remnant of his food [even] to a Chandala, he would effect an offering to the All-pervading Soul: therefore is the verse :
5. ‘Asin common life, hungry children look up to their mothers, so do all creatures look up to the fire-sacrifice (Agni hotra)—verily they look up to the fire-sacrifice.”
० 2
100 ¦ Chhandogya Upanishad.
SIXTH CHAPTER.
Secrion I.
1. Hari! Om! Ofa truth there lived Swetaketu son of Aruni. Unto him said his father, “O Swetaketu, [go and] abide as a Brahmachari [in the house of a tutor], for verily, child, none of our race has neglected the Vedas* and thereby brought disgrace on himself.” +
2. Of 8 truth he having repaired to a tutor, on his twelfth year, and studied all the Védas to the twenty-fourth year of his age, returned home, a vain-minded {youth], confident of his k nowledge of the Vedas, and proud.
3. Unto him said his father, ‘‘O Swetaketu, since you are, child, 80 vain-minded, so confident of your knowledge of the Vedas, and so proud, have you enquired of your tutor about that subject which makes the unheard-of heard, the unconsidered cousidered, and the unsettled settled 7
4. ‘ What is that subject, O Lord?” “ Verily, child, as the knowledge of [the nature of] a single clod of earth makes manifest [the nature of | all earthen objects, [and shews] that the various [fictile] fabrications indicated by different words and names are of a truth only earth—
5. “Child, as the knowledge of [the nature of] a single {lump of] gold, shows that all articles of gold indicated by different words and names, are mere variations of form, but in truth gold alone—
* Lit. not reading waz.
+ Lit. Has become Brahmabandit or 8 friend or relation of a Bréhmana, but not himself a Brahmana. |
The commentator supposes that after this injunction Aruni must have proceeded on a pilgrimage, or else, being a learned man, he would have himself taught his son, instead of sending him to a foreign tutor.
Sixth Chapter. Section II. 101
6. “Child, as by a knowledge of the nail-cutter, all iron instruments are known to be modifications of that substance, differing only in name and words, but of a truth iron alone, 80 is the subject [I allude to.”’]
7. “Verily my learned tutors [said Swetaketu] know it not. Had they known it, why should they have omitted to impart it to me? Lord, do you relate that unto me?” “ Be it so, child,” said the father.
Section II.
1. ^ Before, O child, this was a mere state of being* (sat), one only, without a second. Thereof verily other’ say: ‘ Before
1. Saé, is that substance which is mere being or existence ; it is in+ visible (QQ), indistinct, all-pervading, one only, without defect, without members, knowledge itself, and that which is indicated by all the ए ९६०६६४8३. The word eva, ‘mere,’ is used to make the declaration positive. But what does it make positive? Wesay in reply that this world, which we see with its name and form, full of actions and muta- tions, was [at one time in a state of] mere being, and this assertion 18 made positive by the connexion of eva with the word “ it was,’’ dsit.
* The use of the word existence would have perhaps obviated the necessity of the periphrasis—“ a state of being ;” but existence (ex sistere) according to the occidental metaphysicians is the actuality of essence; it is the act by which the essences of things are actually in rerwm natura—beyond their causes ; whereas— the object here is to imply a state when things are in the objective power of their causes 1, e. before they are produced by their causes. This state is best indicated by the ro ov “that which is” of the ancients; and we have therefore used its English equivalent “being,’’ and its periphrasis—or the nearest, though not the most elegant, version of the Sanskrit sat. The Upanishad here enters upon the most important ontological question—a belief in 7० dv as opposed to ra dvra—in one and not in many fundamental principles of things, and a correct appreciation of the term, therefore, is of the utmost consequence,
102 Chhandogya Upanishad.
this was non-being, one alone, without a second; from that non-being proceeds the state of being.’ ”
When was the world so ? It is replied, ^ before,”’ i. 6. anterior to the time of the creation of this world. Then is the world not in existence now, which you describe was in a state of being before? No, not so. Why then the qualification “before?” Even now it is ina state of being, and has become the object of our senses by its name, form and. other qualifications, and is indicated by the word “ 1018 ;' while “before,” 1. 6. anterior to the time of its creation, it could be indi- cated only by the word sat “being,’’ and understood only by the idea of being, and therefore it is said, “ before this was mere being.”
No substance can be declared before its creation to be this, of such a name and sucha form, and yet its existence can easily be conceived, just as on waking from a deep sleep, one feels that during his sleep he was merely in existence [but bereft of all actions]; so was the world in existence or in a state of being before its creation. Again, in this world when one observes, in the morn- ing, a potter intent on making wares with his clay, and having pas- sed the day in another village on his return in the evening, sees a variety of pots, pans and other wares, he says these pots and pans were in the morning mere clay ; so is it said [with reference to the world] ‘this was in a state of mere being before.”
८८ 006 alone’’ that is one unconnected with every thing that might relate to it.
“Without a second :” in the case of a pitcher or other earthen vessel, there is, beside the clay, the potter, &c., who give it shape, but in the case of the being in question the epithet ^^ without a 8660060." precludes all coadjutors or co-efficients. “ Without a second”’ (con- sequently means) that nothing else existed along with it.
But do not the Vaiseshikas include every thing in the word saé, being ? By them both substances and their qualities are indicated by the same word sat, and we accordingly see such expressions as “ substance is being” [sat dravyam] “ quality is being” [san guna] “ action 18 being”’ [sat karma].
Sixth Chapter. Section ITI. 103
2. He continued: “but of a truth, O child, bow can this be? How can being proceed from non-being? Before, O child, this was only being, one only, without a second.
It may be so at present; but the Vaiseshikas do not recognize that an object before its creation is in a state of being; on the con- trary they maintain the unreality* [asatwa] of objects before their creation, and do not wish to uphold (the doctrine) that “the being one alone without a second” existed before. Hence it is evident that the being here indicated is other than what is indicated by the Vaiseshikas, particularly from the instance quoted of the clay, pot- ter, &€.
“ Thereof” i. 6. in this discussion about the being before creation, some Vaindshikas after defining what 18 substance, maintain, that before the creation of this world, only a non-being, ora total absence of every thing, alone without a second existed. The Bauddhas imagine a total absence of substance before creation, but do not advocate for any thing antagonistic to being like unto the Naiy4yikas, who main- tain all substance to be (double) being or reality and its opposite.
But if the Vainasikas maintain “ only the absence of being before creation, how do they say that before creation, a non-being alone without a second existed,” indicating thereby its relation to time, number, and individuality ?
Well, 1४ is inconsistent in those who maintain the absence of substance [before its creation]; the belief of non-being itself is inconsistent, for thatimplies the inconsistency of the non-being of those who maintain such non-existence.
But we admit his existence now, and deny it only before creation.
That won’t hold good, for if there be no proof extant of the existence of a being before creation, the same will apply to that of 8 non-being at the same time. It may be argued that the meaning of a word being the image it conveys to the mind, how can you have a
* ‘That which did not exist before is substance,’ says the author of the Tarka- ००४०८. काये MATa श्रतियागि।
104 Chhandogya Upanishad.
8. “It willed* ‘I shall multiply and be born.’ It created heat.t That heat willed ‘I shall multiply and be born.’ _ It created water. }
‘‘Therefore wherever and whenever any body is heated or perspires, it is from heat that water is produced.
4. ^^ {76 water willed, ‘I shall multiply and be born.’ It created aliment. Therefore wherever and whenever rain falls, much aliment is produced ; verily it is from water that aliment is produced.
meaning in the words “a non-being alone existed without a second,” and if there be no meaning in the words they become absurd. But there is no harm in this expression, the object being only the exclusion of being, for being implies the image of existence, and the expression “ one alone without a second” and ‘ existed” are its epithets, and by the addition of a negation to the word being all that was indicated by it is excluded.
Would it thence follow that whatever we see is false, as the impression of snake produced by a rope? No. 4एण alone being conceived in different forms, we assert that such a substance as falsehood never and nowhere exists.
8. The object of this chapter is to show that a knowledge of the whole of the Vedas proves worthless, unless accompanied by a know- ledge of the Deity.
7. 1४18 improper to speak ill of one’s tutors, but the dread of being sent back to his tutors, makes Swetaketu surmise that they knew ~ not the subject mooted.”
* Tit. He saw. The expression aikshata ‘seeing’ in the case of inanimate heat and water is metaphorical, says Saiikara.
+ That which burns, digests, gives light and is red. According to Saikara it is presumed that the Intelligence first created space, then wind and then heat, as described in the Taittiriya Upanishad.
¶ The word ap in Sanskrit is always used in the plural, but for the sake of consistency we have here retained the singular form.
Sixth Chapter. Section IIT. 105
Section ITI.
1. “ Verily of all these living objects there are three sources, viz., oviparous, viviparous, and sprouting objects.*
2. ‘That Deity willed :‘ entering these three objects (devatds) in the form of [रि (णण) I shall be manifest in various names and forms.
2. (It may be said that) it would not appear consistent for a divine omniscient deity intelligently to wish to enter a created body, the receptacle of innumerable evils, and undergo the fruits thereof. (Nor 18 it consistent that,) being independent, (he should cease to be so) by amalgamation with a subordinate. (In reply) I admit that it would not be consistent if the Deity were to enter (a body) and undergo the sufferings individually, without any transformation. But such 18 not the case. How 80 ? Because of the words “ in the form of life (Jivatma).” Jiva (life) is but the reflection of the Supreme Deity. It is produced by its relation to iutelligence (Buddhi) and other subtle elements, like the image of the sun in water or of a man in a looking-glass. The relation to Buddhi of that Deity of inscrutable and endless power and the reflection of his intelligence have for their instrumental cause the ignorance of his true nature; and from them proceed the feelings of “Iam happy,’ “I am suffer- ing,” “Iam ignorant,” &c. Entering into mundane objects in the form of a reflection, that Deity in his own self is not involved in any corporeal pleasure or pain. Asa human being or the sun by entering a mirror or water in the form of a reflection, does not acquire the defects of the reflecting surface, so is the case with the Deity. Thus in the Katha Upanishad, “ as the sun, although the eye of the whole world, yet is not affected by the defects of the (observing) eye or of external causes, so the Soul as the inner Soul
* The commentator explains why the oviparous and other creations are made the sources instead of eggs, wombs and seeds, by observing that the eggs, &c cannot come to existence unless they proceed from their parents, and hence the trne sources are the parents and not their issue
+ The form he had conceived. SAaNKARA
P
106 Chhandogya Upanishad.
3. “TI shall convert each of these three sources into a trinary form.’* That Deity entering the three elements (१९१६६६७) in the form of life manifested them with (due) names and forms.
4 ‘*Tbem did be convert into trinary forms. Learn from me, my child, how these three elements each became a trinary form.
Section IV.
1. “The redness of Agniis due to heat, its whiteness to water, and its darkness to earth; hence Agni ceases to be Agni.ft It is nothing but a word; it is an effect and is nominal. Its three forms are alone true.
of all being is not affected by mundane causes, because it is beyond them.” Chap. V. verse 11, “ Like unto space it pervades all and is eternal.” Again in the Véjasaneyd Upanishad: “ He seems as if reflecting as if moving.’ t
(It may be argued that) if life ४) is nothing but a word, it is then false, and what has ‘it todo with this or a future world ? But there is no harm in that: truth being its essence, it 18 taken as truth. All objects in their varied names and forms are true when associated with the Truthful Soul, and false when separated therefrom. All transformations owe their origin to words, they are nominal, and the maxim 18 perfectly true in the case of life. The saying is “as is the Deity so is the offering” (i. e. the life itself being but a mere reflection, its relation to the fruits of action cannot be more substantial.) Hence in maintaining the reality of all actions and mutations in relation to the Soul and their unreality ‘when disassociated therefrom the Tarkikas cannot attribute any fault. ।
# 1. ९. each to be divided into two parts and one of them to be subdivided into two parts, which are to be mixed with the halves of the other two, so that each
trinary form will include half of one and a quarter of each of the two other ele- ments. SANKABA.
+ The commentator explains this by a very appropriate illustration. He says cloth is an aggregate of threads ; remove them,and the cloth ceases to be. So Ags! is an aggregate of its three qualities, which taken away it is no longer existent.
‡ This verse does not occur in the Vajasaneya Upanishad.
Stath Chapter. Section ४. 107
2. The redness of the Sun 18 due to heat, its whiteness to water, and its darkness to earth. Hence the sun ceases to be the sun. It 18 nothing but a word; itis an effect and is nominal, Its three forms are alone true.
3. ‘The reduess of the moon is due to heat, its whiteness to water, and its darkness to earth. Hence the moon ceases to be the moon. It is nothing but a word; it is an effect and is nomi- nal. Jts three forms are alone true.
4. ‘The redness of lightning is due to heat, its whiteness to
water, and its darkness to-earth. Hence the lightning ceases to be lightning. It is nothing but a word; it is an effect. and is nominal. Its three forms are alone true. . 5. “ Verily, knowing this the great house-holders and know- ers of the Vedas (srotrias) of yore said, ‘ From this day none of us shall talk of anything of which he has not heard, nov consi- dered, nor known; for of a truth, hence he has learnt (every thing.)’
6. “ Whatever appeared to them red, they kuew to be due to heat ; whatever appeared to them white, they knew to be the form of water, and whatever appeared dark they attributed to the earth. | . | | वि
7. ‘Verily whatever appeared to be inscrutable they took to be a union of these three elements (१६४५६६७). Now of a truth learn from me, my child, how every object (devata) becomes threefold in living beings. | Pg
Section V.
` 1. “Aliment when consumed becomes threefold; the gross particles become excrement, the middling ones flesh, and the fine ones the mind. |
2. ^ Water when drunk becomes threefold ; the gross particles become urine, the middling ones blood, ard the fine ones respl- ration (prana).
7 BP 2
108 Chhandogya Upanishad.
3. ‘Heat, when consumed,* becomes threefold; the gross particles become bones, the middling ones marrow, and the fine ones speech
4 ‘The mind, my child, ia (the result of) aliment, the prana is (that of) water, and speech (is that of) heat.’ ‘ Will it please my Lord to explain this again unto me.” ‘Be it so, my child.”
Section VI.
1. “ My child, when curd is churned, its fine particles which rise upwards, form butter.
2. **Thus, my child, when food is consumed, the fine parti- cles, which rise upwards, form the mind
3. ‘Again, my child, when water is drunk, the fine particles, which ascend upwards, form the prana.
4. ‘My child, when heat* is consumed, the fine particles, which rise upwards, form speech.
5. (Hence) verily the mind is aliment, the prdna water, and the speech heat.” ^ Will it please my Lord to explain this again unto me?” ^ Be it so, my child.”
Section VII,
1, “Man, my child, is sixteen fold.t Let him not eat for fifteen days, but let him drink according to his desire, for life is formed of water, and if it be sustained thereby it will not leave him.” | |
2. Verily he (Swetaketu) did not eat for fifteen days. Then did he repair to the tutor and enquire, “ Sir, what shall I repeat
* The commentator observes that by heat heat-producing articles such as oil and butter are meant.
t The commentator does not explain what is meant by the epithet sixtcen fold. The text of the Prasna however,leaves no doubt as to what is here alluded to, Vide Roer’s translation p. 140
Sixth Chapter. Section VIII. 109
now?” (The father said,) ^ Do you, my child, repeat the Rig, Yajur and Sama hymns.” He replied, “ Sir, of a truth none of them occurs (now) to my memory.”
3. Unto him said the tutor, “ My child, when a large fire leaves a small remnant insignificant as (the spark of) the fire-fly, it cannot consume much (fuel, if the same be at once heaped over it); so of your sixteen parts only one now remains, and therefore you remember not the Vedas. Do you go and eat (first) what is meet,
4, ^ And then will you learn from me.” Verily, he ate, and then repaired to his tutor.
5. ८0 my child, asa small remnant, insignificant as (the spark of) the fire-fly, of a large fire invigorated with little bits of hay or straw becomes powerful and able to consume much,
6. ‘Even so when the last single remnant of thy sixteen parts is invigorated with food, you are enabled to understand the Vedas. Verily, the mind, my child, is made of food, the prana of water, and the speech of heat.””? Of a truth he understood— verily he understood this.
Sccrion VIII.
1. Uddalaka son of Aruna, unto his son Swetaketu, said, ‘Learn from me, my child, the nature of sleep. When man assumes the epithet ‘sleeping’ he identifies himself with the Universal Soul (saz, truth) he attains his self (swa), therefore he is said to be swapiti (‘ sleeping’) ; for then he attains his self.*
2. ‘A bird tied toa string after flying towards the sides and finding no place of rest, at last has recourse to the spot to which it is tied. Even so the mind, my child, after roaming towards all sides and failing to obtain a resting-place, at last
* A play on the word swa “‘self’’ and swapa “to sleep.” Analogues like unto
this occur very frequently in the Upanishads. Sleep and death are here taken as
synoninous.
110 Chhdndogya Upanishad.
takes the shelter of the Soul (préna) Verily the mind has the Soul for its tie-rope.
3. ‘Learn from me, my child, the nature of hunger and thirst. When man assumes the epithet ‘hungry’ (As’‘is ishati) verily water then carries down the food, (through his gullet). Those who lead cattle are called gondya, those who lead horses are called aswandya, those who lead men are purushandya ; ac- cordingly water (which leads down food) is called asandya. Thereof this (body) isa product. Think not, O child, that it has proceeded without a cause.”
4. (What is its cause, enquired Swetaketu). ^ Where can be its cause (answered his father) except in aliment? ‘Thus, my child, you should know water to be the cause of the product aliment. Thus again heat is the cause of the product water ; and of that product heat Truth is the cause. Hence verily, my child, all the varied objects of the universe have the Truth for their origin.
5. ‘‘When man assumes the epithet ‘thirsty,’ it is heat that carries down the drink through his gullet. Those who lead cattle are called gondya, those who lead horses are called aswa- ndya, those who lead men are called purushandya ; and according- ly heat is called udanna (carrier of water) ; thereof this (body) is the product. Think not, my child, that it has proceeded without @ cause.” ।
6. ‘ What is its cause ?” (enquired Swetaketu). ^^ What can be its cause but water? (replied his father.) Thus, my child, you should know heat to be the cause of the product water, and of that heat know Truth to be the cause. Hence verily, my child, all these varied objects of the universe have the Truth for their origin, sustenance and end. How each of these three objects becomes threefold in man has been already described. When man departs (this life) his speech merges into the mind; the mind merges into life; the life into heat, and the heat into the Supreme Deity. This 18 its abstract form.
Sixth Chapter. Section X. 111
` ` श्र, “All this universe has the (Supreme) Deity for its life. That Deity is Truth. He is the Universal Soul. Thou art He, 0 Swetaketu.”’
Will it please my Lord to explain this farther unto me?” ५ Be it so, my child:” replied the tutor.
Section IX.
1. ‘As the bees, my child, intent upon making honey, collect the essences of various trees from different quarters and reduce them to one uniform fluid
2. Which no longer retains the idea of its having belonged . to different trees ; so, my child, created beings when dead, know not that they have attained the Truth.*
3. ‘They are born again 10 the form in which they lived before, whether that be of a tiger, a lion, a wolf, a bear, a worm, an insect, a gnat, or a musquito.
4. ‘That particle which is the Soul of all this is Truth ; it is the Universal Soul. O Swetaketu, thou art that.” ^ Will it please, my Lord, to explain it again unto me?” “Be it so, my child,”’ replied he.
SECTION +.
1. ‘These rivers, my child, proceed from the East towards the West, thence from the ocean (they rise in the form of vapour and dropping again they flow towards the South and) merge into the ocean. Here as they do not remember what they were 5
4, “Men having slept in their homes repair to a distant vil- lage and there remember that they have come away from their houses ; but created beings do not remember that they have come
away from the Truth; Why so:—this is the question which the father is to explain.
# Satisampadya, “ merging in truth.” + Lit. that I am this, I am this.
112 Chhindogya Upanishad.
2. ‘Even so all these created beings, having proceeded from the Truth, know not that they have issued therefrom. They therefore become of the form they had before, whether that be of a tiger, a 1101, a wolf, a bear, a worm, an insect, a gnat, or a musquito.
3. ‘That particle which is the Soul of all this is Truth ; it is the Universal Soul. O Swetaketu, thou art that.”
Will it please my Lord to explain it (once) again unto me (how beings, after attaining, during sleep and after death, the one Universal Soul, do not lose their identity 22?) “ Beit so, my child,” replied he.
Section XI.
1. ‘My child, were one to strike once on the root of yonder wide-spreading tree, it would discharge (a little of its) sap: struck over on the middle the tree would (still) discharge its sap, and so would it if it were struck once on the top. Pervaded by life it would continue to draw the humours (of the earth) and thrive.
2. (But) thereof when life forsakes one of the branches, it dries up. When asecond is forsaken, it dries up. Whena third is forsaken, it (too) dries up; and when the entire tree 18 forsaken by life, the whole dries up. Verily, know my pupil,” continued he,
3. ‘When this (body) is forsaken by life it dies, but the life dies not. That particle which is the soul of this (body) is Truth ; it is the Universal Soul. O Swetaketu, Thou art that.”
“Will it please my Lord to explain it once again unto me, (how the creation proceedeth from the invisible Truth which has neither name nor form and is mere existence) ?” ‘ Be it so, my child,” said the father.
Sixth Chapter. Section XIII. 118
Secrion XII.
1. “Bring me a fruit of the Nydgrodha* tree.” ^ Here it is, my Lord,” said the pupil. “Break it.’ “Itis broken, my Lord.” “What do you perceive in it?” ‘Some very small seeds, my Lord.” “ Will you, dear, break one of them?”’ “ Here, I have broken it, my Lord.” ‘ What do you perceive in it ?”’ ^^ Nothing, my Lord.”
2. Unto him said the father, ^ Where, my child, you per- ceive nothing, there dwells invisibly a mighty Ny4grodha.
3. “ Mind it, my child, that particle which is the soul of all, this is Truth—it is the Universal Soul. O Swetaketu, Thou art that.”
^ Will it please my Lord to explain it once again (how, since the creation proceeds from the Truth, it does not attain perma- nence—truthfulness ?””) ^ Be it so, my child,” said the father.
Section XIII.
1. “ Dissolve this salt in that water, and appear before me to- morrow morning.” He did so. Unto him said (the fathe-), “ My child, find out the salt that you put in that water last night.” The salt, having been dissolved, could not be made out. (Unto Swetaketu said his father,) “ Child,
2. “Do you taste a little from the top of that water.” (The child did so. After a while the father enquired,) ‘‘ How tastes it ?” «८ [६ is saltish,”’ (said Swetaketu.) ‘Try alittle from the middle.” (He did so. The father then enquired,) “ How 18 it?” ‘It is saltish,”’ (replied the son). ‘Taste a little from the bottom,” (ordered he. The son did so. The father then enquired,) ^ How ` 18 1६22 “It 18 saltish.” “ If so (throwing it away) wash your mouth and grieve not.” Verily he did so, (and said to his father,)
* Here the Ficus indica is evidently meant, although the word is also applied to the Mimosa albida, and the Solvinia circulata.
Q
114 Chhandogya Upanishad.
^ The salt that I put in the water exists for ever; (though I perceive it not by my eyes, it is felt by my tongue).” (Unto him) said (his father,) ^ Verily, such is the case with the Truth, my child. Though you perceive it not, it nevertheless pervades this (body).
3. ‘That particle which is the soul of all this is Truth; it is the Universal Soul. O Swetaketu, Thou art that.”
Will it please my Lord to explain farther (how, like the salt which though invisible is still perceptible by the tongue, can the Soul, the cause of the world, unperceivable by the organs of perception, be grasped by the mind—the Soul by not attaining which, I am unblest, and by attaining which I am blest; and what means exist for its attainment) ?” ^ Be itso, my child,” re- plied (the father).
Section XIV.
1. ५0 my child, in the world when a man with blind-folded eyes is carried away from Gandhara* and left in a lonely place, he makes the East and the North and the West resound by crying, ‘I have been brought here blind-folded. I am here left blind-folded.’
2. ‘Thereupon (some kind-hearted man) unties the fold on his eyes and says, ‘ This is the way to Gandhara ; proceed thou by this way.’ The sensible man proceeds from village to village, enquiring the way, and reaches at last the (province) of Gandhara. Even thus a man who has a duly qualified teacher learns (his way) and thus remains liberated (from all worldly ties) till he attains (the Truth—Moksha). |
3. That particle which 18 the soul of all this is Truth—it is the Universal Soul. O Swetaketu, thou art that.”
‘Will it please my Lord to explain farther (by example, how one attains the Truth)?” “Be it so my child,” replied (the father).
* This word is used in the plural in the sanskrita text.
Sirth Chapter. Section XVI. 115
Section XV.
1. “My child, when a man is laid up with a mortal illness, his relations surround him to render him service and enquire, ‘ Do you recognise me, do you recognise me?’ He recognises them until his speech merges into his mind, his mind merges into his life, his life merges into heat, and the heat into the Supreme Deity.
2. ‘When his speech is merged into his mind, and his mind is merged into his life, his life is merged into heat, and heat into the Supreme Deity, he recognises them not. =
3. ‘That particle which is the soul of all this 18 Truth—it is the Universal Soul. 0 Swetaketu, thou art that.”
^ Will it please my Lord to explain farther (by an example, why the ignorant, after death should return to this world, while the liberated does not, although the dead and the liberated seem equally to attain the truth) ?”’ “ Be it so, my child,” replied (the father).
Section XVI. =
1. “O my child, when a man (suspected of theft,) is brought with his hands tied up and told, ‘Thou hast stolen.’ (He denies. The magistrate thereupon orders,) ‘ Let the hatchet be heated for him,’* If he should happen to be the author of the theft, and seek to protect himself in untruth, he, the upholder of untruth, enveloping his soul in an untruth, grasps the heated blade and is burnt as well as punished.
2. ‘While, if he happened not to be the author of the theft, and be desirous of making himself truthful, he, the upholder of truth, enveloping his soul in truth, grasps the heated blade which burns him not, and liberates himself (from his fetters).
3. ^“ Even as he, (by the intervention of truth,) escapes from the heated blade, so all this has truth for its soul; it is the Truth ;—it is the Universal Soul. O Swetaketu, thou art that.’’
Thus verily was he instructed—thus was he instructed.
* Adverting to the ordeal by fire. ५2
116 Chhandogya Upanishad.
SEVENTH CHAPTER.
Section I.
1. Om! Ofa truth Nérada repaired to Sanatkumaéra. He said, ^ Deign to give me instruction, O Lord.” Unto him said the other, ^ Relate unto me what you know, I shall then teach you what is beyond.”
2. He replied “O Lord, I have read the Rig veda, the Yajur Veda, the Sama Veda, fourth the Atharva Veda, fifth the Itihdsa and Purdna,* |
* The words 1४888 and Purdéva occur twice in this Upanishad, first in the 8rd chapter (section IV. verse I. ante p. 58) in connexion with the Atharva Angirasa hymna, and as the fourth from the Rig Veda, or next in order after the Sama Veda, and here as the fifth or immediately after the Atharva Veda. But Safikara does not explain them further than by calling them the fifth Veda पञ्चमं az | In commenting upon the phrase Vedéndm Veda he adds ^ of the Vedas or of the five including the Bhérata.” (वदानां WIXATEAIAT) which would im- ply that the Bharata, by virtue of its being an Itih4sa, was a Veda. The Bhagavat Purfna has the same idea. In the 4th chapter of the first book of that work there is a passage which says, “ Vydsa, having rescued the four Vedas Rig, Yajur,S4ma and Atharva, relates the Itihasa and Purina which form the fifth Veda.” UAT HS
मायावी था (वाखा त् Seo! BSA शृत १४ नश्य) caw Boscs 1२०] This is however opposed to the interpretation given by Safkara in the Bri- had Aranyaka Upanishad (Chap. IV. Verse _—+). There he states that the Itihasa alludes to such passages in the Vedas as advert to anecdotes, such as the anec- dotes of Urvasi, Puraravé, &c. and such expressions as ‘ the gods and the demons fought of yore;’ and the Purana relates to ancient historical references, such as, ‘ the world did not exist before, &९. Madhavacharya has explained this apparent con- tradiction by observing that the words Itihasa and Puraua are common terms and apply to all works which contain historical narratives. He says that “ like the six Aiigas the Puranes, &c. are adapted to give a knowledge of the Vedas and are there- fore worthy objects of study. Thus in Yajnavalkya ‘the Puréna, Nyéya, 1117588, Dbarma s’ astra and the Vedangas, in all fourteen,are Vedas the receptacles of learn- ing and virtue.’ Again ‘the Veda is made manifest through the agency of the Itihésa and Purana.’ Further, ‘ The concise Veda dreads the two,’ (Itihasa and Pur&na, lest they should misrepresent it). It has been elsewhere said by him: ‘The anecdote, of Harishchandra, Nachiketé and others related in the Aitareya, Taittiriya, Kathaka
Sixth Chapter. Section VII. 117
grammar,* rituals, the science of numbers,t physics,{ chrono- logy,§ logic, polity,|| technology] the sciences cognate to the Vedas,* the science of spirits,t archery,t astronomy, the science of antidotes,§ and the fine arts.|| All these have I read, O Lord.
and other Sékh&s, which are calculated to develope the knowledge of virtue and Brahma,have been made clear in the Itihésas. The accounts given in the Upanishads of creation, preservation and destruction have been developed in the Purénas like the Brahmya, Vaishnava, &c.” and therefore they are eulogistically called Vedas,
This view of the meaning of the words 10888 and Puréna is supported by the Buddhists, who style all their narrative works Puranas, and reckon the Biography of S’akya as the Purana par excellence.
षडङ्वत् पुराशादौनामपि agra eg विद्यास््यानलं याञ्च- TERT सा्येते | पराश्न्यायमोमांखा धम्मप्ाखा ङ्गमित्रिताः। वेदाः स्थानानि विद्यानां wae च चलुदेम्ति॥ इतिरासपुराशाभ्यां वेदं vary इयदिति | fermenter मभयं प्रहरेदिति । अन्यनापि walt) रेतरेय-तैननिरोय- कटकादि शाखार्क्नानि इर खन्डनचिकतादपाष्यानानि | मत्र वबेाधयुक्तानि तेष तेष्वितिङडासम्रन्धेषु स्दषटोटतामि। उपनिषदुक्ताः इषटिस्थितिलयादये ब्राद्- चेवब्यवादिपुरारुषु स्य्टोरताः। * In the original this word is expressed by the phrase Veddndm Veda, because, says SANKABA, the Vedas are understood py its aid. t+ Rast Arithmetic and Algebra. ‡ Datva, the science which treats of accidental physical occurrences. § Nidhi, the science which regulates the division of time into mahakéla kala, &c. || Vakovdkyam, Ekdyanam. It is worthy of note that at the time when this Upanishad was composed the words now most in use to indicate logic and polity— tarka s'éstra and nitis’ éstra, were unknown or not current. मृ Deva Vidyé—Nirukta, ^ glossarial explanation of obscure terms especially those occuring in the Vedas.””—WI1so0n. * Brahma Vidyd. Articulation, ceremonials and prosody. + Bhuta Vidyd. ‡ Khetra Vidyd, § Sarpa Vidya. || Devajana Vidya the science of making essences, of dancing, singing, music, architecture, painting, &c. (s‘ilpa.)—Sanxkara.
118 Chhdandogya Upanishad.
3. “Thus do I know, Sir, the mantras or words only, and not the spirit (thereof.) I have heard that the worldly-afflicted can find relief through men like unto your lordship. Even I am, O Lord, in grief. Pray relieve me from my affliction.”” Unto him said Sanatkumara, “ All that you have learnt is nominal.
4. “The names only of the Rig Veda, the Yajur Veda, the Sama Veda, fourth the AtharvaVeda, fifth the Itih4sa and Purana, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, and the fine arts,—these are names only that you have adored.
5. ^ (Hear from me what is the reward of him) who adores the name (itself) as Brahma. He who believes the name itself to be Brahma the moment he acquires that name becomes able to perform whatever he desires.” ^ [8 there any thing, O Lord, greater than a name?” “ There 18 something greater than a name.” ‘ Will 1४ please my Lord to explain that unto me?”
Secrion II.
1. ‘Verily Speech is greater than a name. Speech points out the Rig Veda, so does it indicate the Yajur Veda, the Sama Veda, fourth the Atharva Veda, fifth the Itihdsa and Purana, grammar, rituals, the science of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, the fine arts, the heaven, the earth, the air, the sky, light, gods, men, beasts, birds, grasses, trees, carnivorous animals, worms, insects, ants, virtue, vice, truth, untruth, propriety, impropriety, gratefulness, and ungratefulness ; Speech indicates all these. Do you therefore adore Speech.
2. ‘(Hear from me what is the reward of him) who adores Speech as Brahma. He who adores Speech as Brahma, the mo- ment he attains the regions* of Speech, he becomes able to perform
* It is intended to imply that every object of adoration leads to a special region after death,
Seventh Chapter. Section IV. 119
whatever he desires.” “ Is there any thing, O Lord, greater than Speech?” ‘There is something even greater than Speech.” “‘ Will it please my Lord to explain that unto me?”’
Section III.
1. ^ Verily Mind is greater than Speech. When two myroba- lans*‘ or two plums, or two haritaki+ fruit are held in the closed fist, they are therein inclosed, so are Name and Speech included in the Mind. When one wishes in his mind to study the man- tras he does 1४; when he wishes to perform works he does them ; when he wishes for children or cattle he has them ; when he wishes for this region or that, he has 1४ ; the Mind is life, the Mind is regions, the Mind is Brahma. Do ye adore the Mind.
2. ^ (Hear from me what is the reward of him), who adores the Mind as Brahma. He who adores the Mind as Brahma, the moment he attains the regions of the Mind becomes able to per- form whatever he desires.” ‘Is there any thing, O Lord, greater than the Mind?” “There is something even greater than the Mind.” ^“ Will it please my Lord to explain that unto me ?”
Secrion LV.
1. “Verily Willt is even greater than the Mind. When one wills he desires; next he articulates speech in a name; in
* Phylanthus emblica.
+ Terminalia Chebula.
‡ ^“ Sankalpa,” says Safikara, ‘‘ 18 the power which, after determining what is fit and what is not fit to be done, impels the mind to do that which should be done.” It is the same as determining reason of Leibnitz, and the activity of the French philosophers. We have used will as its equivalent with reference to Dr. Read’s definition of the word as given in his Essays on the Active Powers (Essay II. Chap. I.) He says: ‘Every man is conscious of a power to determine in things which he conceives to depend upon his determination; to this power we give the name of will. By the intellect we know or understand, by the sensitivity we feel or desire, and by the will determine to do or not to do, to do this or do that.”
120 Chhandogya Upanishad.
that name mantras identify themselves; and inthe mantras abide all ritual works.
2. ‘Of a truth those (works) have an only support in Will; they have the Will for their soul ; they abide in the Will. The heaven and the earth are united (as by will)* the air and the sky are united (as by will) ; water and heat are united (as by will). By ` their union the year is formed. By the formation (saiklriptyai), of the year aliment is produced (sahkalpate). By the produc- tion (sahklriptai) of aliment, animated, creatures are produced (saikalpante). By the production (sanklriptyai) of mantras ritual works are produced (sahkalpante). By the production (sanklriptyai) of ritual works (their) fruition és produced (saikalpante). By the production (sanklriptye) of fruition the earth is produced (sahkalpate). Even thus is Will (sankalpa). Do thou adore Will.
8. ‘He who adores the Will as Brahma abides permanent. ly and without pain, in the permanent, renowned and pain- less regions of Will. He who adores Will as Brahma, the mo- ment he obtains the regions of Will, becomes able to perform whatever he desires.” |
“ Is there, O Lord, any thing greater than Will?” ‘There is something even greater than Will.”’ ९ Willit please my Lord to explain that unto me?” =
Section V. | 1. Verily Sensitivity ist even greater than Will, Whenone
* There is 8 play upon the word Sankalpa, from the verb Sankloip “ to unite,” which cannot be preserved in the translation.
+ The word in the original is chiéta, from chit to think or reflect. ^ Sankara defines it as “‘the nature of thinkingness, that which has the knowledge of the present time, and which has the power of knowing the use of the past and the future.” {चित्त qafaad प्राप्नतकाखानुरूपबेाध वलं अतोतानागतविषयप्रयाजननिरू- परसा मण्येश्च, Anandagiri adds that it is that faculty which gives the knowledge relating to objects at its proper times, such as this object is thus obtained, and of concluding from a knowledge of the gratification derived by eating at some past time the effect of eating in future.
Seventh Chapter. Section VI. 121
feels, he wills, next he desires, he then articulates speech, which merges into a name, in that name the mantras identify them- selves, and in the mantras abide all ritual works.
2. “Of a truth those works have an only support in Sensi- tivity ; they have Sensitivity for their soul; they abide in Sensiti- vity. Therefore were one well versed in many s‘astras to be without Sensitivity, people would say with reference to him, ‘Whatever he knows is nothing, for he knows not (what is) Sensitivity.” While all wish to hear him who with a little knowledge (of the s’Astras) possesses Sensitivity. Verily Sensi- tivity is the one source of all these ; Sensitivity is the soul ; Sensi- tivity is the stand-point (pratisthd). Do thou adore Sensitivity.
3. ‘He who adores Sensitivity as Brahma, abides permanently with renown and painlessness in permanent, painless and renown- ed regions. He who adores Sensitivity as Brahma, the moment he obtains the regions of Sensitivity, becomes able to perform what- ever he desires.” ‘Is there, O Lord, any thing greater than Sensitivity?” “There is something even greater than Sensitivity.” «< Will it please my Lord to explain that unto me?”
Section VI.
1. “Verily Reflection is even greater than Sensitivity. The
e. = $ nN = ban N ` इदं qed प्राप्तमिति प्राप्तकालवस्तना aac] चेतनस्य efufartawen faufaau: |) अतोतं माजनटदिसाघनं ez माज- aaa) आागानिनाऽपि तस्य तदेव प्रयोजनमिति निरूपगसामथ्यं
विन्तमिति | We use sensitivity as its equivalent, that word being “now used as a general term to denote the capacity of feeling as distinguished from intellect and will. It includes sensations both external, and internal, whether derived from contemplating outward and material objects, or relations and ideas» desires, affections, passions. It also includes the sentiments of the sublime and beautifal, the moral sentiment and the religious sentiment and in short, every modification of feeling of which we are susceptible.” FLeMine’s Vocabulary? voce, Sensitivity. R
122 Chhdndogya Upanishad.
earth abides as if in Reflection ;* the sky abidesas if in Reflection , the heaven abides as if in Reflection; the water abides as if in Reflection ; the mountains abide as if in Reflection, even gods and men abide as if in Reflection. Therefore those who attain greatness among men become as it were partakers of Reflection. So do those who are unmindful, quarrelsome, cruel and slander- ous, become as it were partakers of Reflection.. Do thou adore Reflection. |
2. ‘ Listen what is the reward of him who adores Reflec- tion as Brahma. He who adores Reflection as Brahma, the moment he attains the regions of Reflection, becomes able to perform whatever he desires?” “Is there, O Lord, anything greater than this Reflection?” ‘There is something even greater than this Reflection.” = ^ Will it please my Lord to explain that unto me?”
Section VIT.
1. “ Verily Knowledget is even greater than Reflection. From Knowledge men know the Rig Veda, the Yajur Veda, the S4ma Veda, fourth the Atharva, fifth the Itih4sa and Purana, grammar, rituals, the sctence of numbers, physics, chronology, logic, polity, technology, the sciences cognate to the Vedas, the science of spirits, archery, astronomy, the science of antidotes, the fine arts,t the heaven, the earth, the air, the sky, the water, light, the gods, men, birds, grasses and trees, wild beasts, as also worms, insects, and ants, virtue, vice, truth, untruth, the honest and the dishonest, him who knoweth the heart as well as him who
* The word in the original is wre dhyana from dhyai “ to meditate” and conse- quently to be in a state of repose. The phrase dhydyati (remains) 5०2 (like) prithivi (the earth) therefore means, the earth remains as if in repose; but the original has a play on the word dhydya, which it is desirable should be indicated in the translation.
+ Vijiana or the cognition of the meaning of the séstras. Sankara.
‡ Vide note at page 117.
Seventh Chapter. Section VIII. 123
knoweth it not, aliment, humours, and this region and that :—all these are known through Knowledge. Do thou adore Knowledge.
2. ^“ He who adores Knowledge as Brahma, abides in wisdom in the regions of Knowledge.* He who adores Knowledge as Brahma, the moment he attains the regions of Knowledge, becomes able to achieve whatever he desires.” ‘Is there, O Lord, any thing greater than Knowledge?” ‘There is some- thing yet greater than Knowledge.” ‘ Will it please my Lord to explain that unto me ?”
Secrion VIII.
1. ^ Verily Power is even greater than Knowledge. Even a single powerful man can make a hundred men of kuowledge tremble. When one becomes powerful he rises; rising he be- comes subservient (to his tutors) ;+ subserving he becomes their favourite companion.{ From being a favourite companion he becomes well taught, well informed, docile, intelligent, able to act, and full of knowledge. Of a truth the earth is supported by power; the ethereal space, the heaven, mountains, men and gods, beasts and birds, grasses and trees, wild animals, as also , worms, insects, ants and even the world, are supported} by Power. Do thou adore Power.
2. ^^ Listen what ts the reward of him who adores Power as Brahma. He who adores Power as Brahma, the moment he attains the regions of power, becomes able to perform whatever he desires.” ‘1s there anything, 0 Lord, superior to Power 2 < There is something yet greater than Power.” ^ Will it please my Lord to explain that unto me?”
* Regions of jiidna and vijiiana. + In the Sanskrit original the phrase ‘‘ by power” is repeated after every object named. ‡ उपसन्ना “ companion, intimate and favourite ;” gfaquisnc ye: प्रिया wafa | says Safikara. § Rul ०००४५ खाचाय्येस्यात्मभ्य चोपदेष ATER भवति | R 2
124 Chhandogya Upanishad.
Section IX.
1. ^ Verily Aliment is even greater than Power ; for were one to fast for ten nights he would be unable to see, unable to hear, unable to think, unable to consider, unable to act, and unable to acquire knowledge. While by consuming Aliment he is enabled to see, to hear, to think, to consider, to act and to acquire know- ledge. Do thou adore Aliment.
2. ‘He who adores Aliment as Brahma, acquires regions replete with food and drink. He who adores Aliment as Brahma, the moment he attains the regions of Aliment, becomes able to achieve whatever he 0681768. ‘ Is there anything, O Lord, greater than Aliment?” ‘“ Yes, there is something yet greater than Aliment,” “ Will it please my Lord to explain that unto me?”
Section X.
1. Verily Water is even greater than Aliment; for were seasonable rain not to fall, all animals would become wretched from a dread of Aliment being scantily produced; while the fall of seasonable rain cheers up all living beings by offering the pros- pect of food in plenty. Water is the first form of all these ; even of this earth, of the sky, of the heaven, of mountains, men and beasts, of birds, grasses and trees, of wild animals, worms, insects and ants, Water is the first form (archtype). Do thou adore Water.
2. ‘He who adores Water as Brahma attains all that can be desired and is contented. He who adores Water as Brahma, the moment he attains the regions of Water, becomes able to achieve whatever he desires.” “Is there anything, O Lord, greater than Water?” “ Yes, there is something yet greater than Water.” “ Will it please my Lord to explain that unto [6 7?
Section XI. 1. “Verily Heat is even greater than Water. Of a truth through the medium of the air it heats the sky, then do men say‘
Seventh Chapter. Section XIII. 125
‘Tt 18 warm, it is hot, it will rain.””’ Thusis Water created after the manifestation of Heat. When thunder-claps roar with the high- flying and tortuous lightning, mankind proclaim, ^ It flashes, it thunders, it will rain.’ Thus is Water created after the mani- festation of Heat. Do thou adore Heat.
2. ‘He who adores Heat as Brahma abides with splendour in regions devoid of darkness and replete with heat and hight. He who adores Heat as Brahma, the moment he attains the regions of Heat, becomes able to achieve whatever he desires.” “ Is there» O Lord, anything greater than Heat?” ‘Yes, there is some- thing yet greater than Heat?” ‘ Will it please my Lord to explain that unto me?”
Section XIT.
1. ‘Verily Space* is even greater than Heat. Ofa truth, both the.sun and the moon (exist) in Space, and so do the lightning, the stars and heat. Men speak through Space, hear through Space, and rehear through Space ; they delight in Space and delight not in Space; they are born in Space and merge into Space. Do ye adore Space ?
2. ‘He who adores Space as Brahma abides in radiant and etherial regions of mighty extent, where exists no pain or disease. He who adores the Space as Brahma, the moment he attains the regions of Space, becomes able to achieve whatever he desires.” ‘Is there anything, 0 Lord, greater than Space ?”’ “Yes, there is something yet greater than Space.” =^ Will it please my Lord to explain that unto me?”
Section XIII.
1. Verily Memory is even greater than Space. Were there to be many (people present) and not remembered, they would not be heard, or thought of, or known. But when they are remem- bered they are heard, thought of and known. Through me-
* Akés’a,.—" Space’’ or “ ether,”
126 (1144०092 Upanishad.
mory a father recognises his children and a master his cattle. Do ye adore Memory ? ।
2. Listen, what 25 the reward of him who adores Memory as Brahma. He who adores Memory as Brahma, the moment he attains the regions of Memory, becomes able to achieve whatever he desires.” ‘Is there anything, O Lord, greater than Memory?” “ Yes, there ts something yet greater than Memory.” «^ Will it please my Lord to explain that unto me?”
Section XIV.
1. ‘Verily Hope is even greater than Memory. Of a truth through the nourishment of hope Memory recites mantras, per- forms ceremonial works, desires children and cattle, and longs for this region and that.* Do ye adore Hope?
2. ‘He who adores Hope as Brahma has all his desires fulfilled through Hope. His blessings become infallible who adores {10106 as Brahma. The moment he attains the regions of Hope he becomes able to perform whatever he desires.”’ ‘Is there anything, O Lord, greater than Hope?” “ Yes, there is something even greater than Hope.” ^ Will it please my Lord to explain that unto me?”
SECTION XV.
1. “ Verily Pranat is even greater than Hope. Of a truth as the spokes of a wheel are all attached to the nave so are all things
* i, ©, for supremacy on Earth and in Heaven.
+ The word prana has been variously translated in the preceding pages as * life,” “soul” or the ^^ vital air,” according to the context of the passages in which it has occurred with the words preceding and following it. Here reference is, no doubt, made to vitality or life, but as the value of the discussion depends in a great measure upon the meaning we attach to this word, we prefer to insert it bodily rather than run the risk of misinterpreting our author by using an Eng; lish equivalent of doubtful import. According to the sense we attach to this word the Upanishad becomes a supporter of the different doctrines of animism,
= at lik © 6 ‘ micism a Co organicism, "@ amicism and the like
Seventh Chapter. Section XVI. 127
attached to Prana. The vital air moves through Prina;* Prana gives vitality, it gives animation to animals; Prana is father, Prana 1s mother, Prana is brother, Prana is sister, Prana is tutor, Prana is Brahmana.
2. ^ Were one (therefore) to say anything offensive to his father, or mother, or brother, or sister, or tutor, or a Brdhmanas people would turn round and say unto him, ‘ Shame unto thee, thou art a parricide, thou art a matricide, thou art a fratricide, thou art a sorroricide, thou art a magisterocide, thou art a Brahmanacide.’
3. ^ But when one thrusts a poker into the side of those (people) when they are dead (and placed on the funeral pyret) people do not call him. ‘ Thou art a parricide, thou art a matri- cide, thou art a fratricide, thou art a sorroricide, thou art a magisterocide, thou art a Brahmanacide.’
4. Verily Prana for certain is all these. He (who knows the Prana) observing, thinking and knowing them (the relations) thus (1. €. to be what they are) becomes an Ativddi.t Were one to ask him, ‘Art thou an ativddi?’ he replies, ‘I am an ativadi,’ and does not suppress the fact.’’
Section XVI.
(Narada was satisfied by this instruction and remained silent ; but Sanatkumara, finding him to be a worthy pupil, continued,) ** He is really an qtivadi who can with true knowledge say, “ I am he.” ^ 0 Lord (said Narada), I wish to become an ativddi through truth.” (Sanatkumara replied.) ^^ Truth therefore is wor-
# Lit. 01108 moves by Prana.
+ Adverting to the practice of facilitating the cremation of dead bodies by stirring the fire and altering the position of the limbs witha poker. The argu- -ment of the text is, that life is the object of relationship and not the material body.
‡ i. €. one who, having exceeded the several objects enumerated from * name” (section I.) to * hope,” say “life is the cause of all things ;’’ “life is every thing.”
128 Chhandogya Upanishad.
thy of enquiry.” (Narada returned) “Truth, 0 Lord, is sought by me.”
awe Ge
Section XVII.
1. (Sanatkumara said,) “ When one knows (the truth) he speaks the truth; the ignorant does not speak the truth; the conscient alone speaks the truth ; knowledge (Vijndna) therefore 18 worthy of enquiry.” ‘That knowledge, O Lord,’ (said Narada) “ is sought by me.”
Section XVIII.
1. (Sanatkumara said) ^ When one has zeal* to learn he knoweth the truth; he who is unwilling does not know the truth; the zealous alone knoweth the truth; zeal therefore is worthy of enquiry.” ‘That zeal, O Lord,” (said Narada) “ is sought by me.”
Section XIX.
1. ^ When one has faitht he is zealous; the faithless is not possessed of zeal ; the faithful alone is zealous ; faith therefore is worthy of enquiry.” ‘That faith, O Lord,” (said Ndérada) “ is sought by me.”
Section XX.
1. ^“ When one has reverence he acquires faith; the irrever- ent is not possessed of faith; the reverent alone is possessed of faith; reverence therefore is worthy of enquiry.” ^ That re- verence, O Lord,” (said Narada) “is sought by me.”
* Mati मति an ardent desire for any object of thought मन्तव्य वि षये Gav | + Sraddha अद्धा belief in the existence of the truth wifawats | व Nishthé निष्ठा respectful attention to the service of tutors मृदश्यञ्रषादिस-
व्पर त्वं |
Seventh Chapter. Section XXIV. 129
Section XXI.
९ र ला one can controul his passions he possesses reverence. The man of rampant passions can never have reverence ; the quiet alone can have reverence $ Quietude therefore is worthy of enquiry.” ‘ That Quietude, O Lord,” (said Narada) ‘is sought by me.”
Section XXII.
“When one wishes for Felicity he acquires quietude; he who has no such wish, acquires not quietude; the anxious for Felicity alone acquires quietude ; Felicity therefore is worthy of enquiry.” ^ That Felicity, O Lord,” (said Narada) “is sought by me.”
Section XXIII.
“That which is Immensity* is felicity, there is no felicity 1n Exiguity ; Immensity alone is felicity; Immensity therefore is worthy of enquiry.”” ‘“‘ That Immensity, O Lord,” (said Nérada) «५18 sought by me.”
Section XXIV.
1. ‘That, into which none can see, of which none can hear, and which none can know, is Immensity. .That into which one other can see, of which another can hear, and which another can know, is Exiguity. Verily, that which is Immensity is immortal, and that which is Exiguity is mortal.” ‘ Where doth that Immensity abide, my Lord ?”’ (enquired Narada). ‘‘ It abideth in its own glory, or (if you enquire where is that glory, I say) it doth not abide in its glory.
2. ‘Cattle and horses are said to be (emblems of) glory, so are elephants, gold, servants, wife and extensive fields: I al-
* The word bhumé Wat, ५ great without limit” fagfaguqy, in the original Sanskrit, is in the masculine gender. For obvious reasons we have made it neuter, 8
130 Chhandogya Upanishad.
lude not to them: I say,” continued he, “ independent objects* can alone abide in each other.”
Section XXV.
1. “Verily that Immensity extends from below, it extends from above, it extends from behind, it extends from before, it extends from the south, it extends from the north—of a truth it is all this.” Next it is egoistically defined: ‘‘ Verily I extend from below, I extend from above, I extend from behind, I extend from before, I extend from the south, I extend from the north—of a truth I am all this.”
2. Next itis psychically defined: “ Verily the Soul extends from below, the Soul extends from above, the Soul extends from behind, the Soul extends from before, the Soul extends from the south, the Soul extends from the north—of a truth the Soul is all this. He, who is aware of this, seeing the Soul thus, thinking it thus, and knowing it thus, becomes (even in this life) one whose entire devotion is to the Soul, whose recreation is in the Soul, whose helpmate is the Soul, and whose felicity is the Soul. (In after life) he becomes self-resplendent. He is able to accomplish whatever he desires in all the regions of the universe. Those who believe otherwise, having others for their masters, go to perishable regi- ons. For them nothing is accomplished in any of the regions of
the universe.
Section XXVI.
1. “For him who thus seeth, thus believeth, and thus know- eth, the vital airs proceed from the Soul ; desire proceeds from the Soul; memory proceeds from the Soul; space proceeds from the Soul; heat proceeds from the Soul ; water proceeds from the Soul; birth and death proceed from the Soul ; aliment proceeds
# Dit. unlike can abide in unlike.
Seventh Chapter. Section XXVI. 13]
from the Soul; power proceeds from the Soul; knowledge pro- ceeds from the Soul; reflection proceeds from the Soul ; sen- sitivity proceeds from the Soul; will proceeds from the Soul ; the mind proceeds from the Soul; speech proceeds from the Soul; names proceed from the Soul; mantras proceed from the Soul; sacrifices.proceed from the Soul—verily all these proceed from the Soul.
2. ‘Thereof is the verse‘ that man who knoweth this* con- fronts not death nor disease, nor doth he meet with pain and suffering. He observes every thing, and attains every thing in every way.’ He 18 one (before creation), he becomes trifid, he becomes pentafid, he becomes septafid, he becomes nonafid ; he becomes divided into eleven—into a hundred parts ; he becomes ten and one; he becomes a thousand ; he becomes twenty.t By the purity of his aliment he becomes purified in his nature; by the purification of his nature he verily gets memory; and by the attainment of memory all the attachments of his body are severed.” Thus unto him whose passions were overcome did Lord Sanatkumara, explain what is beyond darkness. Hence is this (portion of the Upanishad) called his section—hence is it called his section, |
* Lit. observer.
+ The commentator explains the object of these numerals to be to indicate the susceptibility of the Soul to assume innumerable forms.
132 Chhdndogya Upanishad.
EIGHTH CHAPTER.
Section I.
1. Hari,Om! Now, within this habitation of Brahma (the human body Brahmapura) there is a small lotus-like chamber, and within it a minute vacuity (antarékés‘a*). That which is within the vacuity is worthy of search ; that, verily, should be inquired after.
1. Although it has been shewn in the sixth and seventh chapters that Brahma is independent of all distinctions of quarters, space and time, that it is “ truth (sat) alone without a second,” and that it is indicated by the phrase, “The soul is all this ;” yet for the edification of men of weak minds, whose understandings cannot easily contemplate an object having no distinctions of quarters, space and the like, and yet who cannot obtain their salvation without making that Brahma the object of their adoration (परमाथ विषय) ; a spot in the lotus-like heart is to be pointed out. Besides, although the Soul is without qualities and can be indicated by the single epithet “truth only,” yet for the good of men of weak minds, who cannot comprehend other than human qualities, the Brahma is to be described as possessed of truth, desire, and the like qualities. Further, although the knowers of Brahma generally abstract themselves from women and such other objects, yet as the desire for worldly enjoyments, cherished by the indulgence of many transmigrations, is not to be easily subdued, the particular practices of Brahmacharya, &c. are to be inculcated.
Again, although to the believer in the unity of the Soul, there can be no such distinctions as those of the goer, going and the place to go, for from those distinctions of ignorance, proceed the ideas of origin, existence, and end ; and all such accidents subside in his own self, like the lightning in the sky, the wind (im space) and heat in
* 1. 6. Brahma called akés& or space. It is said elsewhere “ his name is 4kas/a, &c.” The word is intended to imply that he is, like space, incorporeal, and all-
pervading.
Eighth Chapter. Section I. 133
2. Were (his pupils) to ask him (who makes the preceding re- mark), ‘‘ Since within this habitation of Brahma, there is a lotus- like chamber, and within it a minute vacuity, what is within it, , that 18 worthy of search? that verily should be enquired after ?”
8. He would say, “Verily as extensive is space, so is the vacuity within the heart. Both the earth and the heaven exist within it. Both Agni, and V4yu, both the sun and the moon, as also lightning and the stars, and whatever e/se exist in this (universe) as well as what do not—all exist within this vacuity.”
4. Were (his papils) to ask him (who thus responds), “ If within this habitation of Brahma are lodged all these objects, all these created objects and all these human desires, when (the body) wasteth and dies, which for certain it does, what remains behind ?”
5. He says, “ The diseases of the body can never reduce it to decrepitude, nor the slaughter of the body effect its destruc. tion. This habitation of Brahma 18 verily an everlasting truth. In it dwell all human desires. It 18 the Soul, it is far from all vice, it is not subject to death ; it is immortal and above affliction. It is neither afflicted by hunger nor thirst. Truthful is its wish ; and truth is its resolve. As (evanescently) pass away the rewards of the subjects who become obedient to what is ordained (by kings) and obtain according to their wish—this or this—a province or a field,—
6. ¢ As this region, obtained through works, runs to waste (or passes away) and that region, which may be obtained through virtue, passes away,—so do they who live without knowing the Soul. For them all these truthful desires become unfruitful in every region. For them who live with a knowledge of the Soul all truthful desires become fruitful in all regions.
the burnt fuel, yet for those whose intellect is affected by the ideas of goer, going, &c. and, who adore the Brahma possessed of qualities and represented by a spot in the heart, a translation through the meridional artery (bazelar artery ?) is to be pointed out in this chapter.
134 Chhéndogya Upanishad.
Section II.
1, “Should he desire the region of Pitri* he attains it with glory, for verily the moment he wishes it, the Pitris receive him with welcome.
2. Next, should he desire the region of M&tri,t he attains it with glory, for verily the moment he wishes it, the M4tris receive him with welcome.
8. ‘Next, should he desire the region of Bhr&tri,{ he attains it with glory, for verily the moment he wishes it, the Bhrdtris receive him with welcome.
4. ‘Next, should he desire the region of Swasri,§ he attains it with glory, for verily the moment he wishes it, the Swasris receive him with welcome.
5. ‘Next, should he desire the region of Sakh4,|| he attains it with glory, for verily the moment he wishes it, the Sakh4s receive him with welcome.
6. Next, should he desire the region of Gandhamilya,f he © attains it with glory, for verily the moment he wishes it, the Gandhamflyas receive him with welcome .
7. ‘Next, should he desire the region of Annapéna,* he attains it with glory, for verily the moment he wishes it, the Annapénas receive him with welcome.
8. Next, should he desire the region of Gitabdditra,t+ he attains it with glory, for verily the moment he wishes it, the Gita- b&ditras receive him with welcome
9. ‘Next, should he desire the region of Stri,{ he attains it with glory, for verily the moment he wishes it, the Stris receive him with welcome.
10. ^ Whatever country he desires, whatever he desires, he attains it with glory, for verily the moment he wishes it, it abideth for him.
* Father. + Mother. { Brother. § Sister. || Friends. बू Essence and garland * Food and drink. ¢ Song and music. J Women
‘Eighth Chapter. Section III. 135
Section ITI.
1. “They, the truthful desires, are enveloped in untruth. Of those truthful objects there is a false covering. He who is translated from this (world) to that, is never again beheld in this world.
2. ^ Whatever man desires and gets not, whether it be, such (of his relatives, and friends,) as are alive, or such as are dead, or whatever else it be (be it food, raiment or drink) ; all those might be obtained within this (vacuity in the heart); therein dwell those truthful desires, which have untruth for their envelope. As those who are ignorant of the nature of (mineral) beds might pass repeatedly over an undiscovered mine of gold and find it not, so do mankind daily retire to this vacuity (in their sleep) and yet being misled by untruth, they find not this Brahmaloka.
8. Verily that Soul (4tm4) abideth in the heart ! Of a truth its epithet is Aridyayam.* Therefore he who knows it daily retires to the region of sarga (heaven) 170 his heart.
4. He who has confidence in this, rising from this body and attaining a noble body of light, abides in his own form. This is the (description of the) Soul.” He (the narrator in reply to his pupils) continued: That Soul 18 deathless; it 18 devoid of fear; it is Brahma. Of this Brahma the (proper) name is Satya (truth).
-5. Verily (that Brahma is indicated by) these three syllables wala Satiya.. Thereof the syllable s स implies immortality ; the | syllable ८ तौ earthliness, and the syllable y च is a particle which joins the other two, and since it joins the two it means restraint ‘of passions. He who knows this attains the region of Sarga.
* Lit. ^ this is the heart,”’
186 Chhdndogya Upanishad.
Section IV.
1-2.* Now, that which is the Soul (६६०08) is a bridge; itis a support for the preservation of all these worlds from destruction. This bridge cannot be crossed by day nor by night, nor by disease, nor by death, nor grief, nor virtue, nor vice. All defects depart herefrom. This region of Brahma 18 devoid of vice. Crossing this bridge the blind cease to be blind, the wounded cease to be wounded, the afflicted cease to be afflicted. Hence verily on crossing this bridge nights become days. For certainly ever-reful- gent is the region of Brahma.
8. For him verily exists this Brahma-loka, who can attain it through Brahmacharya. His desires are satisfied in every region.
Section V.
1. Now, that which is called Yajiat is Brahmacharya. The man who acquires a knowledge of the Brahma-loka through Brahmacharya, attains the region of Brahma. That which is called [sktat is Brahmacharya. Through Brahmacharya is that Soul attained which is Ishfa.
2. Now that which is called Sdirdyana§ is Brahmacharya. By Bramacharya doth one serve his own self (Atm4). That which is called Mauna is Brahmacharya. Through Bramacharya is that Soul known and meditated upon.
8. Now that which is called <Ands‘akdyanam (fasting) is Brahmacharya. That soul is not destroyed which is known through Brahmacharya. That which is called Aranydyana|| is Brahmacharya. Ara means an “ ocean” and nya means an ocean ; and these two oceans abide in the region of Brahma. In that
* Dr. Roer’s text does not mark the end of the first verse, and I have no MS. acceasible to help me—probably the first verse ends at the phrase, “is devoid of vice.”
¶ Yajiia the offering of burnt sacrifice.
‡ Ishta adoration.
§ Satrayana, feeding hermits and the poor.
|| Aranydyana, dwelling in forests for religious purposes,
Eighth Chapter. Section VI. 137
third heaven from this there are a delightful tank full of gruel, an dswattha tree from which exudes nectar, and a palace of gold built by Brahma and named Apardjita.* They belong to Brahma.
4, For them is reserved this region of Brahma who know through Brahmacharya the two oceans ara and nya. Their desires are accomplished in all regions.
Secrion VI.
1. Now, the arteries of the heart exist steeped in a brown etherial fluid,—yca in a white, a blue, a yellow, a red etherial fluid. Verily the Sun exists as brown, as white, as blue, as yellow, as red.
2. Asa main road witha village at each end, meets both this and that,f so do the rays of the sun meet both this region and that. From that sun they spread. They enter these arteries. Thence they spread. They enter the sun. ` 8. When man is so asleep that all his faculties are devoid of action and his feelings are at rest, he dreams not. Then is he abiding in these arteries. Then can no sin fasten on him. Then is he refulgent in light.
4. Now, when he is diseased and about to die, those around him énquire, “ Do you recognise me? do you recognise me?” He recognises them as long as he does not depart from his body.
5. When he quits his body he rises upwards with the aid of the rays aforesaid, resounding Om. When his mind ceases to act he attains the sun. That is the way to the region above, It is open to the learned, but closed to the ignorant.
6. Thereof 18 the verse: “There are a hundred and गालु arteries issuing from the heart; one of them penetrates the
* That which cannot be attained except through Brahmacharya,. + i. €. both the near and the off village. प In order to imply others, the commentator qualifies the number by adding that they are the principal arteries. T
138 Chhdndogya Upanishad.
crown of the head. The man, who departs this life through that artery, secures immortality.* The rest of the arteries lead to various transitions,—they lead to various transitions.”
Section WII.
1. ‘He, who is the Soul, who is bereft of sin,—He, who 18 not subject to decay, death or repining,—He, who eats not, nor feels the sensation of thirst, —He who is all truthful in his wishes and his resolves,—even He should be sought for and enquired after. He attains all his wishes, he attains all the regions who, having enquired, knoweth the Soul.” Of a truth, thus said Prajdpati.
2. Verily, thus knew the Devas and Asuras. They said, ^ We shall enquire after that Soul by knowing which all regions as well as all desires may be attained.”? Then did Indra, among thé Devas, and Virochania aniong the Asuias, proceed forth, without communicating with each other.+ Sacrificial fuel in 1214 both repaired to Prajapati.
8, They lived as Brahmachéris for the period of 32 years. Unto them said Prajapati, ^ With what intent do you abide here?” They replied, * The learned believe it to be your lordship’s saying; ‘That the Soul which is without sin, which is not subject to decay, death or repining ; which eats not, nor feels the sensation of thirst; and whose wishes atid resolves are all-truthful—even such a Soiil should be sought for and enquired after; and that he attains all the régions ard all his wishes who, having enquired, knoweth that Soul.’ Wishitig to know that we abide here.”
4. Unto them said Prajdpati, “ The being that you perceive within the eye§ is that Soul; and, added “it is Brahma, the deathless and fearless.” (The pupils, taking him literally
9 चैगतलं The state of deathlessness: ¶ From a feeling of envy.
‡ Alluding to the custom of Brahmacharya which requires that men sliould,
when going to their tutors, carry some such fuel as are meet for fire sacrifice.
q Lit. the male purusha. That which the Yogis perceive with their closed eyes and undisturbed and contented rind ; adds the commentator,
1110410 Chapter. Section VIII. 139
and believing the Brahma to be a mere shadow, enquired :] ^ Which is it, revered Sir, that you allude to, the shadow that 18 seen in water, or that which is perceived in a mirror?” PrajApatj returned, ^^ OF a certain it is perceived in both.”
Section VIII.
1, (Prajaépati said), ‘Go and view yourselves in that panful of water, and should you fail to know the Soul, enquire of me.” They beheld themselves in a panful of water. Unto them said Prajépati, “ What do ye behold?” They replied, “We behold our- selves in this, Sir, pictures of ourselves to the very hair and nails.”
2. Unto them said Prajapati, “Go, and having cleaned your persons and adorned yourselves with costly ornaments and rich clothing, behold yourselves in that panful of water.” They, haying cleansed their persons and put on costly ornaments and rich clothing, beheld themselves in a panful of water. Of them en- quired Prajépati, ‘‘ What do you perceive 7
3. They two replied ; ‘ Sir, as we are well adorned, well-dress- ed and cleanly, so do we behold ourselves in this, well-adorned, well-dressed and cleanly.”” He said, ^ That is Brahma, the death- less, and fearless.” They two went away satisfied.
4. Prajapati, observing them, said, “ Since these two are going away without attaining or knowing the Truth, this instruction will be for the defeat of the Devas and Asuras.” He Viro- chana, with a feeling of satisfaction, repaired to the Asuras, and unto them imparted this instruction: ‘Self alone is ador- able; in this (world) self alone shoyld be served; by adoring and serving one’s self both this and the other world may be attained.”
5. Therefore thenceforward the Asuras give no alms, have no faith in good works, and officiate at no sacrifice; hence are they called Asuras. This is thejr Upanishad (canon). Their dead are besmegred wjth aromati¢s and adorned with ornaments and costly raiments, and they think that thereby they will overcome this region and that.
T ९
140 Chhdndogya Upanishad.
| Section IX.
1. Now, Indra, without going to the Devas, felt frightened, (saying,) ‘‘ Verily, this (shadow) becomes well adorned when the body is well-adorned, and well-dressed when (the body) is well-dressed, and clean when the body is clean. Again it becomes blind when the body is blind, defective when the body is defective,* and mutilated when the body is mutilated. Further, on the destruction of this body it is destroyed. I can see no good in this.”’
2. Therefore, with sacrificial fuel in hand he returned. Unto him said Prajapati, “ You went away with Virochana, perfectly satisfied, O Maghavan: what do you wish by returning back ?” He replied, “ Since ofa truth, O Lord, this (shadow) becomes well- adorned when the body is well-adorned, and well-dressed when the body is well-dressed, and clean when the body is clean; again it becomes blind when the body is blind, and defective when the body is defective, and mutilated when the body is mutilated ; further, on the destruction of this body it is destroyed : I can see no good in this.” |
3. Even soit is, Machavan,” said (Prajdépati) and continued, «८ ¶ shall again explain it unto you. Do you abide here for another thirty-two years.” He there dwelt for another thirty- two years. Unto him said (Prajapati) :
Sxcrion X.
1. That which enjoys ina dream the feeling of being grati- fied by the attainment of a coveted object,f 18 the Soul:” and continued, “it is deathless and fearless; 1t 1s Brahma.” Verily he, (Indra,) went away satisfied, but before he reached the Devas he felt frightened (saying), “ Verily, this feeler of dreams becomes
* Lit. having a flow of humours from the eyes or nose.
+ Lit. lives subserved. मद्दौशधमान चरति $ Lives feeling the enjoyment ofthe dream that he is being subserved by his wife, servants, &c. मद्टोयमान पञ्यमान चरति खन्नभागान् खअनभवति।
Eighth Chapter. Section XI, 14]
not blind when the body is deprived of its eyes, and remaing unmutilated when the body is mutilated ; it is not affected by the defects of the body ;
2. ^ Nor destroyed by the destruction of the body, normutilat- ed by its mutilation: it feels as if it is being destroyed, driven away, put to grief and to weeping. Verily, [ can see no good in this.”
8. Therefore with sacrificial fuel in hand he returned. Unto him said Prajdpati, “You went away satisfied, Q Maghavan. What do you wish in returning hack 2 He replied, “ Since it (the soul you have pointed out) becomes not blind when the body is deprived of its eyes, and remains unmutilated when the body is mutilated, it is not affected by the defects of the body ;
4. ‘Nor destroyed by the destruction of the body, nor muti- lated by its mutilation ;—since it feels as if it is being beaten, driven away, put to grief and to weeping, I see no good in it.” ‘¢ Even 80 it is, Maghavan,” said (Praj4pati) and continued, “ ] shall again explain it unto you. Do you abide here for another thirty-two years.” He dwelt there for another thirty-two years, Unto him said (Prajépati) :
Section XJ.
1, That in which retiring, the sleeper is completely at rest and knows no dreaming, is the Soul,” and continued, “It is death- less, and fearless; It is Brahma.” Verily, he Indra went away 82115064, but before he reached the Devas he felt frightened, (saying), ^ Verily, it then knows not itself that I am this; nor does it know these elements thus (i. e. as they are) ; it seems to be altogether destroyed for the time. I can see no good in this.”
2. Therefore with sacrificial fire in hand he returned. Unto him said Prajépati, “ You went away satisfied, 0 Maghavan, what do you wish in returning back ?” He replied, ‘It, (the soul you have pointed out,) knows not its own self that I am this, nor does it know these elements thus (i. €. as they are) ; it seems altogether destroyed for the time. I can sce no good in this,”
142 Chhandogya Upanishad.
8. “Even so it is,” replied Prajépati (and continued,) “ T shall again explain unto you this Soul, but nothing beside 1४. Do you abide here for five years more.”? He dwelt there for five years more; he completed a hundred and one years. Therefore do good people say, Maghavan dwelt with Prajapati for a hundred and one years as 9 Brahmnach4rin. Prajapati said unto him;
Section XII.
1. Ofatruth this body is mortal, O Maghavan! It is subject to death. Yet is it a resting-place of the immortal and unembodied Soul. When thus embodied, it is verily subject to desirable and repulsive objects. To the embodied there is no release from susceptibility to desirable and repulsive objects. Verily the unembodied never comes in contact with desirable and repulsive objects. |
2, Unembodied are the wind and the clouds the light- ning and the thunder. They are all without body. Issuing forth from yonder sky by the attainment of the great (solar) heat, they assume their respective forms.
8. “Even like unto them, man, issuing* forth from his body by the attainment of the Great Light, assumes his own genuine form. He is (then) the best of men. He then lords it with eating and playing, and enjoying with woman, or equipages, or relatives, without thinking of the body. Even as cattle are attached to an equipage, so is the Soul (Préna) attached to the body.
4. ^ Now, within those spaces (Akas‘a orbits) are the eyes, and the eyes are intended for the observation of the Being who dwells within the eyes. He who willeth ‘I shall. smell’ is the Soul
* The issue here is metaphorical. It implies that the intelligent comes to 4 consciousness of his soul being distinct from his body, and in no way dependent upon it, and thus knowing it not to be his self he enjoys the pleasures of this world without thinking of the body i. e. without feeling attached to it. Nor are such pleasures prejudicial to his intelligence inasmuch as he is conscious of thejp true nature.
Eighth Chapter. Section X1V. 143
(Atmé4,) wishing to inhale odours. Now, he who willeth ‘I shall speak’ is the Soul, wishing to articulate speech. Now, he who willeth ‘I shall hear’ is the Soul, wishing to hear sounds.
5. “Now, he who willeth ‘I shall think’ is the Soul thereof. The mind is the celestial eye, observing all objects of desire: By the aid of the mental celestial eye the Soul enjoys them all.
6. “Now, because the Devas adored that Soul in the region of Brahma, therefore, they obtained all regions, and all their desires were fulfilled. He attains all regions and obtains all his desires, who, having duly enquired, knows the Suul.” Thus said Prajdpati, verily thus said Prajdpati.
Section XITI.
1. “From blackness I attain multicolor, from multicolor { attain blackness. Like unto the horse which shakes off all dust _ from its coat, or the moon which escapes from thé mouth of Rahu, shall purify my body and, becoming free (by the aid of dhyana), attain, verily attain—the uncreate Brahmaloka.’’*
Secrion XIV.
1. Verily that which is known as Akdsat is made of name and form. That which is beyond the two (name and form) is Brahma; It is immortal: It is the universal Soul. I shall attain the audience chamber of Prajapati. I shall attain the glory of Bréhmana. I shall attain the glory of kings, (Kshatrias) I shall attain the glory of Vaisyas ; I desire all glory ; I desire the glory of the glorious; I shall not enter again, no, I shall not enter the white toothless all devouring slippery object.’’t
* The commentator explains that syéma blackness means the all-pervading
Brahma by acquiring a knowledge of which through dhydna, we attain the region of Brahma (sabara) and there we attain the nature of Brahma ब्रह्मभावं |
¶† Lit. space, but intended here to mean the Universal Soul which, like space, is illimitable and undefinable.
यं The womb.
144 Chhandogya Upanishad.
Section XV.
1. Verily this was related by Brahmaé to Prajapati, by Prajdpati to Manu, and by Manu to mankind. Having studied the Veda in the house of a tutor, and having paid to the Guru what 18 his due, one should dwell with his family in a healthy country, reading the Vedas, bringing up virtuous sons and pupils, de- voting himself with all his senses to the Universal Soul, and injuring no created being. Having lived thus as long as life lasts, he attains the Brahmaloka. Thence he never returns, verily thence he never returns.
THE END.
ERRATA.
Page 1 line 1 for “ Chhéudogya” read Chhandogya.
9 40 75 79 79 85 87
89 96 100 108 110 129
99
17 for “ oblation” read oblations.
28 for “hell” read sky.
8, 18 & 28 for “wasteth” read waste.
13 for “in case” read in that case.
19 for “these” read of these.
26 for “by” read in.
26 for “came and was born” read had come and
taken his birth.
20 for “obtains” read obtain.
25 for “punishment” read punishments. 3 for “son” read grandson.
27 for “his” read its.
22 for “ Udanna” read Udanya.
29 for “ निद सय read निरतिसय.
Dn 3 aS ob > Os Ob OB SED 2 CP Cb ob oh ase ah oh hy Non oh cy oe cn he oh No oo oe ee 1
I |
x कः uf ४, 7