Sacred Books of the East/Volume 1/Khândogya-upanishad/Second Prapâthaka

layout 2

 

Khandas (not listed in original)

• First
• Second
• Third
• Fourth
• Fifth
• Sixth
• Seventh
• Eighth
• Ninth
• Tenth
• Eleventh
• Twelfth
• Thirteenth
• Fourteenth
• Fifteenth
• Sixteenth
• Seventeenth
• Eighteenth
• Nineteenth
• Twentieth
• Twenty-first
• Twenty-second
• Twenty-third
• Twenty-fourth

 

 

SECOND PRAPÂTHAKA.

First Khanda.

1. Meditation on the whole^[1] of the Sâman is good, and people, when anything is good, say it is Sâman; when it is not good, it is not Sâman.

2. Thus they also say, he approached him with Sâman, i.e. becomingly; and he approached him without Sâman, i. e. unbecomingly.

3. And they also say, truly this is Sâman for us, i.e. it is good for us, when it is good; and truly that is not Sâman for us, i. e. it is not good for us, when it is not good.

4. If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own^[2].

Second Khanda.

1. Let a man meditate on the fivefold Sâman^[3] as the five worlds. The hinkâra is the earth, the prastâva the fire, the udgîtha the sky, the pratihâra the sun, the nidhana heaven; so in an ascending line.

2. In a descending line, the hinkâra is heaven, the prastâva the sun, the udgîtha the sky, the pratihâra the fire, the nidhana the earth.

3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds^[4].

Third Khanda.

1. Let a man meditate on the fivefold Sâman as rain. The hinkâra is wind (that brings the rain); the prastâva is, 'the cloud is come'; the udgîtha is, 'it rains;' the pratihâra, 'it flashes, it thunders;'

2. The nidhana is, 'it stops.' There is rain for him, and he brings rain for others who thus knowing meditates on the fivefold Sâman as rain.

Fourth Khanda.

1. Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hinkâra; when it rains, that is the prastâva; that which flows in the east^[5], that is the udgîtha; that which flows in the west^[6], that is the pratihâra; the sea is the nidhana.

2. He does not die in water^[7], nay, he is rich in water who knowing this meditates on the fivefold Sâman as all waters.

Fifth Khanda.

1. Let a man meditate on the fivefold Sâman as the seasons. The hinkâra is spring, the prastâva summer (harvest of yava, &c), the udgîtha the rainy season, the pratihâra autumn, the nidhana winter.

2. The seasons belong to him, nay, he is always in season (successful) who knowing this meditates on the fivefold Sâman as the seasons.

Sixth Khanda.

1. Let a man meditate on the fivefold Sâman in animals. The hinkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man.

2. Animals belong to him, nay, he is rich in animals who knowing this meditates on the fivefold Sâman as animals.

Seventh Khanda.

1. Let a man meditate on the fivefold Sâman, which is greater than great, as the prânas (senses). The hinkâra is smell^[8] (nose), the prastâva speech (tongue), the udgîtha sight (eye), the pratihâra hearing (ear), the nidhana mind. These are one greater than the other.

2. What is greater than great belongs to him, nay, he conquers the worlds which are greater than great, who knowing this meditates on the fivefold Sâman, which is greater than great, as the prânas (senses).

Eighth Khanda.

1. Next for the sevenfold Sâman. Let a man meditate on the sevenfold Sâman in speech. Whenever there is in speech the syllable hun^[9] that is hinkâra, pra is the prastâva, â is the âdi, the first, i. e. Om,

2. Ud is the udgîtha, pra the pratihâra, upa the upadrava, ni the nidhana.

3. Speech yields the milk, which is the milk of speech itself, to him who knowing this meditates on the sevenfold Sâman in speech. He becomes rich in food, and able to eat food.

Ninth Khanda.

1. Let a man meditate on the sevenfold Sâman as the sun. The sun is Sâman, because he is always the same (sama); he is Sâman because he is the same, everybody thinking he looks towards me, he looks towards me^[10].

2. Let him know that all beings are dependent on him (the sun). What he is before his rising, that is the hinkâra. On it animals are dependent. Therefore animals say hin (before sunrise), for they share the hinkâra of that Sâman (the sun).

3. What he is when first risen, that is the prastâva. On it men are dependent. Therefore men love praise (prastuti) and celebrity, for they share the prastâva of that Sâman.

4. What he is at the time of the sangava^[11], that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi^[12] (the Om) of that Sâman.

5. What he is just at noon, that is the udgîtha. On it the Devas are dependent (because they are brilliant). Therefore they are the best of all the descendants of Pragâpati, for they share the udgîtha of that Sâman.

6. What he is after midday and before afternoon, that is the pratihâra. On it all germs are dependent. Therefore these, having been conceived (pratihrita), do not fall, for they share the pratihâra of that Sâman.

7. What he is after the afternoon and before sunset, that is the upadrava. On it the animals of the forest are dependent. Therefore, when they see a man, they run (upadravanti) to the forest as a safe hiding-place, for they share the upadrava of that Sâman.

8. What he is when he first sets, that is the nidhana. On it the fathers are dependent Therefore they put them^[13] down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun.

Tenth Khanda.

1. Next let a man meditate on the sevenfold Sâman which is uniform in itself^[14] and leads beyond death. The word hinkâra has three syllables, the word prastâva has three syllables: that is equal (sama).

2. The word âdi (first, Om) has two syllables, the word pratihâra has four syllables. Taking one syllable from that over, that is equal (sama).

3. The word udgîtha has three syllables, the word upadrava has four syllables. With three and three syllables it should be equal. One syllable being left over, it becomes trisyllabic. Hence it is equal.

4. The word nidhana has three syllables, therefore it is equal. These make twenty-two syllables.

5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first^[15] from here; with the twenty-second he conquers what is beyond the sun: that is blessedness, that is freedom from grief.

6. He obtains here the victory over the sun (death), and there is a higher victory than the victory over the sun for him, who knowing this meditates on the sevenfold Sâman as uniform in itself, which leads beyond death, yea, which leads beyond death.

Elventh Khanda^[16].

1. The hinkâra is mind, the prastâva speech, the udgîtha sight, the pratihâra hearing, the nidhana breath. That is the Gâyatra Sâman, as interwoven in the (five) prânas^[17].

2. He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long^[18], becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, "Be not high-minded."

Twelfth Khanda.

1. The hinkâra is, he rubs (the fire-stick); the prastâva, smoke rises; the udgîtha, it burns; the pratihâra, there are glowing coals; the nidhana, it goes down; the nidhana, it is gone out. This is the Rathantara Sâman as interwoven in fire^[19].

2. He who thus knows this Rathantara interwoven in fire, becomes radiant^[20] and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

Thirteenth Khanda.

1, 2. Next follows the Vâmadevya as interwoven in generation^[21].

Fourteenth Khanda.

1. Rising, the sun is the hinkâra, risen, he is the prastâva, at noon he is the udgîtha, in the afternoon he is the pratihâra, setting, he is the nidhana. That is the Brihat Sâman as interwoven in the sun^[22].

2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent^[23] and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

Fifteenth Khanda.

1. The mists gather, that is the hinkâra; the cloud has risen, that is the prastâva; it rains, that is the udgîtha; it flashes and thunders, that is the pratihâra; it stops, that is the nidhana. That is the Vairûpa Sâman, as interwoven in Parganya, the god of rain.

2. He who thus knows the Vairûpa as interwoven in Parganya, obtains all kinds of cattle (virûpa), he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the rain.'

Sixteenth Khanda.

1. The hinkâra is spring, the prastâva summer, the udgîtha the rainy season, the pratihâra autumn, the nidhana winter. That is the Vairâga Sâman, as interwoven in the seasons.

2. He who thus knows the Vairâga, as interwoven in the seasons, shines (virâgati) through children, cattle, and glory of countenance. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the seasons.'

Seventeenth Khanda.

1. The hinkâra is the earth, the prastâva the sky, the udgîtha heaven, the pratihâra the regions, the nidhana the sea. These are the Sakvari Sâmans, as interwoven in the worlds^[24].

2. He who thus knows the Sakvaris, as interwoven in the worlds, becomes possessed, of the worlds, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the worlds.'

Eighteenth Khanda.

1. The hinkâra is goats, the prastâva sheep, the udgîtha cows, the pratihâra horses, the nidhana man. These are the Revati Sâmans, as interwoven in animals.

2. He who thus knows these Revatis, as interwoven in animals, becomes rich in animals^[25], he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

Nineteenth Khanda.

1. The hinkâra is hair, the prastâva skin, the udgîtha flesh, the pratihâra bone, the nidhana marrow. That is the Yagñâyagñîya Sâman, as interwoven in the members of the body.

2. He who thus knows the Yagñâyagñîya, as interwoven in the members of the body, becomes possessed of strong limbs, he is not crippled in any limb, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not eat marrow for a year,' or 'Do not eat marrow at all.'

Twentieth Khanda.

1. The hinkâra is fire, the prastâva air, the udgîtha the sun, the pratihâra the stars, the nidhana the moon. That is the Râgana Sâman, as interwoven in the deities.

2. He who thus knows the Râgana, as interwoven in the deities, obtains the same world, the same happiness, the same company as the gods, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Do not speak evil of the Brâhmanas.'

Twenty-first Khanda.

1. The hinkâra is the threefold knowledge, the prastâva these three worlds, the udgîtha Agni (fire), Vâyu (air), and Âditya (sun), the pratihâra the stars, the birds, and the rays, the nidhana the serpents, Gandharvas, and fathers. That is the Sâman, as interwoven in everything.

2. He who thus knows this Sâman, as interwoven in everything, he becomes everything.

3. And thus it is said in the following verse: 'There are the fivefold three (the three kinds of sacrificial knowledge, the three worlds &c. in their fivefold form, i.e. as identified with the hinkâra, the prastâva, &c), and the other forms of the Sâman. Greater than these there is nothing else besides.'

4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is everything, yea, that he is everything^[26].'

Twenty-second Khanda^[27].

1. The udgîtha, of which a poet said, I choose the deep sounding note of the Sâman as good for cattle, belongs to Agni; the indefinite note belongs to Pragâpati, the definite note to Soma, the soft and smooth note to Vâyu, the smooth and strong note to Indra, the heron-like note to Brihaspati, the dull note to Varuna. Let a man cultivate all of these, avoiding, however, that of Varuna.

2. Let a man sing^[28], wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

3. All vowels (svara) belong to Indra, all sibilants (ûshman) to Pragâpati, all consonants (sparsa) to Mrityu (death). If somebody should reprove him for his vowels, let him say, 'I went to Indra as my refuge (when pronouncing my vowels): he will answer thee.'

4. And if somebody should reprove him for his sibilants, let him say, 'I went to Pragâpati as my refuge: he will smash thee.' And if somebody should reprove him for his consonants, let him say, 'I went to Mrityu as my refuge: he will reduce thee to ashes.'

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta)^[29], nor as if thrown out (nirasta)^[30], but well opened^[31] (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together^[32], so that the Udgâtri may withdraw himself from Mrityu.

Twenty-third Khanda.

1. There are three branches of the law. Sacrifice, study, and charity are the first^[33],

2. Austerity the second, and to dwell as a Brahmakârin in the house of a tutor, always mortifying the body in the house of a tutor, is the third. All these obtain the worlds of the blessed; but the Brahmasamstha alone (he who is firmly grounded in Brahman) obtains immortality.

3. Pragâpati brooded on the worlds. From them, thus brooded on, the threefold knowledge (sacrifice) issued forth. He brooded on it, and from it, thus brooded on, issued the three syllables, Bhûh, Bhuvah, Svah.

4. He brooded on them, and from them, thus brooded on, issued the Om. As all leaves are attached to a stalk, so is all speech (all words) attached to the Om (Brahman). Om is all this, yea, Om is all this.

Twenty-fourth Khanda.

1. The teachers of Brahman (Veda) declare, as the Prâtah-savana (morning-oblation) belongs to the Vasus, the Mâdhyandina-savana (noon-libation) to the Rudras, the third Savana (evening-libation) to the Âdityas and the Visve Devas,

2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it^[34].

3. Before the beginning of the Prâtaranuvâka (matin-chant), the sacrificer, sitting down behind the household altar (gârhapatya), and looking towards the north, sings the Sâman, addressed to the Vasus:

4. 'Open the door of the world (the earth), let us see thee, that we may rule (on earth).'

5. Then he sacrifices, saying: 'Adoration to Agni, who dwells on the earth, who dwells in the world! Obtain that world for me, the sacrificer! That is the world for the sacrificer!'

6. 'I (the sacrificer) shall go thither, when this life is over. Take this! (he says, in offering the libation.) Cast back the bolt!' Having said this, he rises. For him the Vasus fulfil the morning-oblation.

7. Before the beginning of the Mâdhyandinasavana, the noon-oblation, the sacrificer, sitting down behind the Âgnidhrîya altar, and looking towards the north, sings the Sâman, addressed to the Rudras:

8. 'Open the door of the world (the sky), let us see thee, that we may rule wide (in the sky).'

9. Then he sacrifices, saying: 'Adoration to Vâyu (air), who dwells in the sky, who dwells in the world. Obtain that world for me, the sacrificer! That is the world Tor the sacrificer!'

10. 'I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises. For him the Rudras fulfil the noon-oblation.

11. Before the beginning of the third oblation, the sacrificer, sitting down behind the Âhavanîya altar, and looking towards the north, sings the Sâman, addressed to the Âdityas and Visve Devas:

12. 'Open the door of the world (the heaven), let us see thee, that we may rule supreme (in heaven).' This is addressed to the Âdityas.

13. Next the Sâman addressed to the Visve Devas: 'Open the door of the world (heaven), let us see thee, that we may rule supreme (in heaven).'

14. Then he sacrifices, saying: 'Adoration to the Âdityas and to the Visve Devas, who dwell in heaven, who dwell in the world. Obtain that world for me, the sacrificer!'

15. 'That is the world for the sacrificer! I (the sacrificer) shall go thither, when this life is over. Take this! Cast back the bolt!' Having said this, he rises.

16. For him the Âdityas and the Visve Devas fulfil the third oblation. He who knows this, knows the full measure of the sacrifice, yea, he knows it.

 

Footnotes

1. Hitherto meditation on certain portions only of the Sâma-veda and the Sâma-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the Sâman.
2. Cf. Kh. Up. III, 19, 4.
3. The five forms in which the Sâman is used for sacrificial purposes. The Sâman is always to be understood as the Good, as Dharma, and as Brahman.
4. The commentator supplies some fanciful reasons why each of the five Sâmans is identified with certain objects. Earth is said to be the hihkâra, because both always come first. Agni is prastâva, because sacrifices are praised in the fire (prastûyante). The sky is udgîtha, because it is also called gagana, and both words have the letter g in common. The sun is pratihâra, because everybody wishes the sun to come towards him (prati). Heaven is nidhana, because those who depart from here are placed there (nidhîyante), &c.
5. The Ganges, &c. Comm.
6. The Narmadâ, &c. Comm.
7. The commentator adds, 'unless he wishes to die in the Ganges.'
8. Prâna is explained by ghrâna, smell; possibly ghrâna may have been the original reading. Anyhow, it cannot be the mukhya prâna here, because it is distinctly represented as the lowest sense.
9. These are again the stobhâksharas, or musical syllables used in the performance of the Sâman hymns; see p. 22.
10. Cf. Kh. Up. II, 2, 2. Comm.
11. When the sun puts forth his rays, and when the cows are together with their calves, i.e. as Rajendralal Mitra says, after the cows have been milked and are allowed by the cowherds to suckle their young.
12. The tertium comparationis is here the â of âdi and the â of âdâya, i. e. holding. The d might have been added.
13. The cakes for the ancestral spirits, or the spirits themselves.
14. Âtmasammita is explained by the commentator either as having the same number of syllables in the names of the different Sâmans, or as equal to the Highest Self.
15. There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm.
16. After having explained the secret meaning of the whole Sâma- veda ceremonial, as it is to be understood by meditation only (dhyâna), he proceeds to explain the secret meaning of the same ceremonial, giving to each its proper name in proper succession (gâyatra, rathantara, &c), and showing the hidden purport of those names.
17. Cf. Kh. Up. II, 7, 1, where prâna is explained differently. The Gâyatrî itself is sometimes called prâna.
18. The commentator generally takes gyok in the sense of bright.
19. The Rathantara is used for the ceremony of producing fire.
20. Brahmavarkasa is the 'glory of countenance" produced by higher knowledge, an inspired look. Annâda, lit. able to eat, healthy, strong.
21. Upamantrayate sa hinkâro, gñapayate sa prastâvah, striyâ saha sete sa udgîthah, pratistrî saha sete sa pratihârâh, kâlam gakkhati tan nidhanam, pâram gakkhati tan nidhanam. Etad vâmadevyam mithune protam. 2. Sa ya evam etad vâmadevyam mithune protam veda, mithunî bhavati, mithunân mithunât pragâyate, sarvam âyur eti, gycg gîvati, mahân pragayâ pasubhir bhavati, mahân kîrtttyâ. Na kâmkana pariharet tad vratam.
22. The sun is brihat. The Brihat Sâman is to be looked upon as the sun, or the Brihat has Âditya for its deity.
23. The same as brahmavarkasin.
24. The Sakvarîs are sung with the Mahânâmnis. These are said to be water, and the worlds are said to rest on water.
25. Revat means rich.
26. Here ends the Sâmopâsana.
27. These are lucubrations on the different tones employed in singing the Sâman hymns, and their names, such as vinardi, anirukta, nirukta, mridu slakshna, slakshna balavad, krauñka, apadhvànta.
28. It would be better if the first ity âgâyet could be left out. The commentator ignores these words.
29. Grâsa, according to the Rig-veda-prâtisâkhya 766, is the stiffening of the root of the tongue in pronunciation.
30. Nirása, according to the Rig-veda-prâtisâkhya 760, is the withdrawing of the active from the passive organ in pronunciation.
31. The opening, vivrita, may mean two things, either the opening of the vocal chords (kha), which imparts to the ûshmans their surd character (Rig. Prât. 709), or the opening of the organs of pronunciation (karana), which for the ûshmans is asprishtamsthitam (Rig. Prât. 719), or vivrita (Ath. Prât I, 31; Taitt Prât. II, 5).
32. Anabhinihita, for thus the commentaries give the reading, is explained by anabhinikshipta. On the real abbinidhâna, see Rig. Prât. 393. The translation does not follow the commentary. The genitive pragâpateh is governed by paridadâni.
33. Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the âsrama of the householder. Austerity is meant for the Vânaprastha, the third âsrama, while the third is intended for the Brahmakârin, the student, only that the naishthika or perpetual Brahmakârin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth âsrama, that of the Sannyâsin or parivrâg, who has ceased to perform any works, even the tapas or austerities of the Vânaprastha.
34. The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of knowledge, from performing his duties.