Poona Oriental Series No. 78
THE CHANDOGYOPANISHAD
{A treatise on Vedanta Philosophy translated
into English with
The Commentary of S ankara )
BY
Dr Sir GANGANATHA JHA, Kt. m.a., d. Litt., ll.d.
Honorary corresponding fellow of the British Academy ;
Honorary fellow of the Royal Asiatic Society ;
Mahamahopadhyaya ; Vidyasagar.
With an Introduction and Index by Dr UMESHA MISHRA, Kavyatirtha, M.A., D.Litt.
POONA ORIENTAL BOOK AGENCY
1942
Ganganatha Jha
(1872 - 1941)
In grateful and beloved memory of the Late Yeshwant Raghunath alias Dajikaka Ranade who was generous enough to grant a donation towards meeting the expenses of printing of this book.
INTRODUCTION
The present volume contains the English translation of the Chandogya Upanisad along with the Bhasya of S'ankaracarya by the great teacher of Vedanta, the late Mahamahopadhyaya Dr Sir Ganganatha Jha. Dr Jha had translated both the text and the Bhasya as early as 1899 apd they were published from Madras. At the request of Dr. N. G. Sardesai, Proprietor of the Poona Oriental Book Agency, Dr. Jha revised the translation in 1935. Due to his weak health he could not correct the proofs of the the whole of the book himself and handed over the work to me after a short time. The editing work was complete sometimes in October 1940, and had Dr. Jha been in good health, the book would have been published long before along with an Introduction from his own pen. He was anxious to write the Introduction himself as he wanted to present to the readers what actually S'ankara himself has said about this Upanisad, But unfortunately, he could not be spared to fulfil his last wishes. So the work had to be entrusted to me as was desired by Dr. Jha himself. As I have had enough opportunity to sit at his feet and know his thoughts very closely, I could understand what he wanted to include in his Introduction. So I have done my duty by writing an Introduction to this work and now, it is for the readers, in the absence of that great teacher, to say how far my efforts are successful. With these few words I proceed with the Introduction.
The earliest and most authentic record of Indian thought and culture is found treasured up in the Vedas, The term * Veda \ derived from the root * Vid ' to know, means ' knowledge \ This knowledge is the Divine Re-
iv chAndogya upanisad
velation and has been rightly called the 'Divine Eye' ( fi?S3re§j: ) j and so, it is infallible and imperishable'. The great sages of the past had visualised this Divine knowledge as the result of their austere penances. It is this eternal light which illumines the Path in every sphere of our life. It has been identified with the Absolute, called Brahman, where- from all the activities of the universe have sprung up. {Vide— -Wnftft^ TO WS^* ^OT*U f^3§S$¥TT%5T srf^rr SflTcfr ^ft: — Bhartrhari, Vakyapadlya, I. 1.) It is not the composition of any human being. Either God is the author of the Veda, as the Naiyayikas hold, or it is as much eternal and real as God Himself and which has revealed itself to the great Rsis of the past. This has been, there- fore, handed down from generation to generation through verbal transmission, wherefore it is also called S'ruti ; and with a view to preserve its chastity the Vedic teachers -did not like the idea of putting it down in black and white. But due to various reasons it became necessary, in course of time, to have the entire Vedic literature in writing.
The entire Vedic literature may be roughly divided into two broad heads — Karma-kdnda and Jndna-kdnda. The for- mer deals with the sacrificial rites and rituals, while the lat- ter confines itself to the ddhydtmika aspect. The generally known divisions of it are (1) Sarhhitds, that is, collections of hymns, prayers, incantations, sacrificial formulas etc ; (2 ) Brahmanas, which mainly deal with sacrificial rites and ceremonies, and (3) Aranyakas and Upanisads. The Aran- yakas are like appendices to the Brdhmanas and they contain everything which was of a secret, mysterious nature and spelt danger to the uninitiated, and which, for that reason, might only be taught and learnt in the forest. " The main contents of these are no longer rules for the performance of the sacrifices and the explanation of ceremonies, but the
INTRODUCTION V
mysticism and symbolism of sacrifice, and priestly philo- sophy " ( Winternitz— History of Indian literature, Vol. b p. 233). Upanisads deal with the philosophy of the Absolute and also the updsand of the ^S^pTETST.
Upanisads and such portions of the Aranyahas as deal with the Jnanakanda form the very background of all the later philosophical literature. The various problems of the philosophical thought, which came to be associated with tKe different schools of Darsana in later period, are found scattered here and there in these works, as common property of all. So, it is from these that the philosophical sutras of all the systems of thought have been formulated {vide — Umesha Mishra — Back-ground of the Badarayana Sutras, Kalyana Kalpataru, Vol. III. 1, 1936). In fact, the entire philosophical literature, from the siltra-ipericd down to the present day, is based on these works. But it should not be forgotten that although these works contain pro- blems of every sort, yet they are not unconnected. The central theme of this portion of the literature, namely Brahman, the Absolute, in all its aspects and such other allied problems as, the Individual Self, its relation with the Supreme Self, the nature of Reality, the universe etc., is always before the mind in course of the treatment of every other topic. It is, therefore, that the term 'upanisad' has been explained so as to indicate directly or indirectly the same Brahman (vide Shaf.kara's Introduction to his Kathopanisad-Bhasya ). As this portion forms the last part of the Vedic literature in the chronological order, it has been rightly called ' Vedanta ', i. e. ' the end of the Veda \ So it is one of the three Prasthdnas of the Vecjanta. It has been variously called Brahmavidyd Rahasya (the secret) etc. The Sathhitds are divided into four— Rk-Sariihita, Sama-Sarhhita, Yajus-Sarhhita and Atharvana-Sarfihita. The
VI CHANDOGYA UPANISAD
Rk-Sarhhita is called the Rgveda. It contains mantras^ called rks which are in the form of prayers and praises of Gods. The Sama-Sarhhita is the Samaveda dealing with the melodious chants in praise of Gods. The Yajus-Sarhhita is called the Yajurveda which deals with the sacrifices and the sacrificial formulas. The Atharvana-Sarhhita is the Athervaveda which deals with the various Arts and Sciences even including magic.
To each of these four Sarhhitas are attached different Brdhmanas, Aranyakas and Upanisads. As all our acti- vities are guided by the rules laid down in the Karmakdnda- section of the Veda and as the Karmakdnda-portion of each Veda differs from one another in details, the Brdh- manas, also separately grouped themselves as the followers of one or the other Veda accordingly. Thus, to the Rgveda are attached the Attar ey a- Brdhmana, the Kausitaki or the Sdfikhydyana. To the Aitarey a- Brdhmana belongs the Aitareya-Aranyaka, the third part of which is called the Aitareya-U panisad . Similarly, to the Kausitaki- Brdhmana belongs the Kausitaki- Aranyaka of which the chapters 3 to 6 are designated as the KausitakiU panisad .
To the Samaveda belong several important and un- important Brdhmanas. The important Brdhmanas are — (I) the Talavakdra, also called the J aiminiy a- Brdhmana, (2) the Tandy a-M aha- Brdhmana, also known as the Panca- virhsha and (3) the Chdndogya - Brdhmana ; while the (4) Sdmavidhdna, 5 ) the Devatddhydya, (6) Vamsa, (7) Arseya etc. are the minor and unimportant Brdhmanas,
To the Tulavakdra-Brdhmana belongs the Talavakdra- U panisad, which, later on, came to be called Kena-U panisad* Of the Chdndogya-Brdhmana, the first two chapters alone are called Brdhmana, while the remaining eight chapters constitute what is called the C hand ogya-U panisad.
INTRODUCTION VU
The Yajurveda has two main divisions — Krsria-Yajur- veda and Shukla-Y ajurveda. The farmer has three recen- sions {Shdkhds)—Kdthaka, Maitrayani and Kdpisthala, To the Krsna-Y ajurveda belongs the Taittiriya-Brdhmana, which has the Taittiriya-Aranyaka attached to it. The Taittiriya-Aranyaka consists of ten sections ( snrrasp ), the last four sections whereof constitute the three Upanisads, that is, the seventh Prapdthaka is called the Sdmhitu typanisad, the eighth and the ninth sections constitute the V drunl-U panisad , while the tenth constitutes the Ndrdyani, also called the Ydjnikl or the MahdNdrdyana Upanisad. The last three sections of Book III of the Taittirlya-Brdh- tnana and the first two Prapdthakas of the Aranyaka appear to follow the Katha recension. The other Upa- nisads of this Veda are (i) Katha, (ii) Svetdsvatara and (iii) Maitrayani.
The Shukla-Y aj urveda, on the other hand, has only two Shdkhds—Mddhyandini or Vdjasaneyi and Kdnva. To this Veda belongs the Shatapatha-Brdhmana. The Mddhy- andinl text of it consists of 14 Kdndas, while the Kdnva has 17 Kdndas. Of the former, the first third of Kdnda XIV is an Aranyaka of which the last six chapters form the greatest and the most important of the Upanisads, called Brhaddranyaka-Upanisad. The other important, though quite a small one, is the Isdvasya Upanisad.
To the Atharva-Veda belongs the Gopatha-Brdhmana. It has about 27 Upanisads, of which Mundaka, Prasna, Mdndukya and Jdbala are the more important ones.
The difference between the Brdhmanas belonging to the different Vedas lies mainly in the fact that the Brdhmartas of the Rg-Veda,in the presentation of the rituals, emphasise that which is of importance to the tf ofr-priest. Similarly, the Brdhmanas of the Sama-Veda are chiefly concerned
viii chAndogya upanisad
with the duties of the Udgdtr-priest and those of the Yajur-Veda with the sacrificial acts to be performed by the Adhvary u-priest. In the essentials of their contents the Brdhmanas do not differ from one another. The oldest Upanisads are partly included in their Aratiyakas and in part appended to them ; and sometimes, it is quite difficult to draw the line between the two. But if we keep in view the fact that the Upanisads alone deal with the Jitdna- Kdnda, it will not be very difficult to make distinction between them.
The C hand ogya-Upani sad is one of the most important Upanisads and is slightly smaller in extent than the Brhadd- ranyaka-Upanisad. Its importance is due to the fact that it directly deals with the true nature of Brahman, the Supreme Self, without a second, and its identity with the Individual Self.
The reason why a Upanisad should be expounded is that the entire course of Action, as propounded in the Karmakdnda section, when accompanied by a full comprehension of the true nature of such deities as Prdna and the rest, is conductive to the attainment of either the Regions of the Moon through the * Path of Smoke \ or the Regions of Brahman ( Brahmaloka ) through the ' Path of Light* ; and those, who follow their own natural ben£ of mind and have thus deviated from both the paths, fall downwards and experience pain. Through neither of these two paths one can achieve the Highest Aim of man. Hence, it is necessary to expound the true knowledge of the Self, without a second, independent of Action, which puts an end to the cause of the process of births and rebirths, as shown by the three paths referred to above.
The attainment of the Absolute Highest Good ( which is the chief aim of life), is not possible by any
INTRODUCTION IX
other means than the true knowledge of the Secondless Self, as the Upanisad says — ' those who know otherwise than this go to the perishable regions, while he who takes to the different path attains Self-Sovereignty." So one who believes in the false Doctrine of Duality falls into bondage, while for one who has firm belief in the true Doctrine of the Secondless Self, there is the cessation of the pain caused by births and rebirths and the attainment of Final Libera- tion. It is clear from this that the vision of the Secondless Self cannot go together with the Course of Action. The Course of Action, however, is meant for one who is beset with the evils of Nescience and the rest and not for one who possesses the knowledge of non-Duality (^rT). So says the Shruti — " all these persons attain pure regions, while the man centered in Brahman ( 3^3^ : ) attains immortality."
This Upanisad though mainly deals with the Science of Non-Duality, yet in it are described the forms of Upasand ( meditation and worship ) as the means of the attainment of good results ; for, these bring about results which are as good as Liberation itself. There is also a similarity between the Upasand and the knowledge of Non- Duality in that both are esoteric in their character and both fall within the purview of the functions of the Mind. These forms of Upasand purify the inner-sense-organs and tliereby become illuminative of the true nature of the reality, and so they are helpful in bringing about the Cognition of the Absolute (3^^); and as they ( Updsands ) have got some definite substratum as their object ( 3TT3rc^tf^rcsr ), it is also easier to achieve success in it. It is clear from this that S'ankaracarya wants to emphasise the fact that for the realisation of Brahman, the Savikalpaka form of Meditation is more useful. It is therefore, that the Upanisad sets forth in the very begin-
x chAndogya upanisad
ning various forms of Updsana of Brahman. " These, too, inasmuch as it is the performance of Action to which people are accustomed, and a relinquishment of Action would make the concentration of the Mind upon any form of Updsana extremely difficult, the Upanisad introduces, at the very outset, only such forms of Updsana as form parts of Action.
After this the Upanisad proceeds to deal with the syllable ' Om ', the Vdgltha. The first chapter —beginning with the words — ' One should meditate upon the syllable Om ' , has been devoted to the treatment of the manner of Meditation of the constituent factors of the Sdma which leads to various results ; after that towards the end, the Updsana of the Stobha syllables has been described. In the second chapter the Updsana of the entire Sdma has been given. The third chapter proceeds with the Updsana of the Sun, who is identified with and Brahman who is the sum- mation of the results of all sacrifices. By the way, the Upar nisad tells us of the excellent results which the Brahma" vidyd brings about. Then the same Vidyd is expounded through the Gdyatti; because directly, by itself Brahman, devoid of all qualities and comprehensible only through such negation of qualities as ' Not this ', ' Not this ', cannot be apprehended. Although there are several metres, yet it is the Gayatrl which has been chosen as the means of teach- ing of Brahman, because of its being the most important of all the metres. The importance of the Gayatrl is proved by the facts (1) that it was the Gayatrl which carried the Soma to the deities in the sacrifice, (2) that it has absorbed the 3T$rc: of all other metres and as such, pervades over all of them, and (3) that it pervades over all the Savanas ( extractions ). Its importance is also due to the facts (4) that the Gayatrl is the very essence of a Brdhmaya and
INTRODUCTION XI
(5) that. Brahman itself regards the Gdyatrl as its mother and never considers anything more important than this ; and (6) also because of the fact that the supreme impor- tance of the Gdyatrl is universally recognised.
After describing the Upasana through images,the Upan- isad proceeds to deal with the meditation of the Brahman- itself as equipped with qualities and powers. Then is describ- ed the philosophy of Coffer ( ^TClfeaJR ) followed by the method of the Upasana for the sake of one's own longevity. Then follows the Upasana of the Manas, Akdsa and the Sun as Brahman. In the fourth chapter we have the story of Janasruti and Bhalldksa and Raikva which shows how the attainment of knowledge of the teaching is to be brought about by such means as Faith, giving of food, absence of haughtiness etc. Then Vdyu and Prdria have been described as Brahman, and for the purpose of eulogis- ing these two the story of Saanakakdpeya and Abhipra- tarin-Kaksaserii has been introduced. This is followed by the story of Satyakdma-Jdbdla showing that Faith and Austerity (&&J andcfT^O are necessary adjuncts for the Upa- sana of Brahman. With a view to expound the Science of Brahman in another manner, the Upanisad proceeds to expound the Agnividyd, and the story of Upakosala is introduced to show that both faith and austerity are necessary for the attainment of the Brahmavijndna. By the way, the Upanisad then proceeds with the Vydhrtis which help one to expiate the wrong.
In the first four chapters the Northern Path ( StHTT nf?T: ) has been described as following from the ^jowfesrr. Now, in the fifth chapter the Upanisad describes the same path as relating to the Householders, who are R^TT&f^: and also to such ascetics as are imbued with faith and are well versed in other Vidyds. After this, the Southern Path,
xii chAndogya upanisad
which lies through Smoke and is meant for those who merely perform rites and rituals and which leads to rebirths, is described. Then follows the description of the Third Path which is the Path of the ordinary world and is more painful, and which is described to create disgust in the mind of people against worldliness. For the purpose of creat- ing the feeling of disgust in the minds of persons seeking for Moksa, the Upanisad proceeds to describe the process of births and deaths, — and the passage to the other Lokas through the two Paths. To illustrate the above the story of Svetaketu-Aruneya and Pravdhana-Jaibali has been introduced. The subject matter of this portion of the chapter is also found in the Br had dr any aka — Upanisad (VI. ii.). Then there is the Philosophy of the Vaisvanara Fire.
The Sixth Chapter deals with the Philosophy of Being. This is the most important part of the Upanisad. It shows that there is only one Self in all beings. To illustrate this again, the story of Svetaketu is introduced. Some of the most important orutis are found in this Chapter, for instance, '^1*1%^ *jf*<r»i*T sHt W^^ f^WT^ WT^TT^T^wnT foERT WW* *JT%%^ ST^' (VI.i.4),
%*m$: snsTHTrT,' (VI. ii. 1); ' sffr^JTJT smfat' (VI. ii. 2 );
' 3t$KT *rf WT STSrm \ ' rT%sfrS^5frT ' * etc.' ( VI. ii. 3 ), * #*
s*nsR3Tm' (VI. iii. 2); 'ararr fop f^ro%^i sR^rrrV ( VI. iii. 3), ' ^iwrfM *HV (VI. ix. 4), ' aramfo *%a*aY
(VI. ix.4) etc. Here the Upanisad for the first time asserts that the manifold world is unreal. The above- quoted Srutis themselves show the nature of topics dis- cussed in this chapter. The teachings of the Sixth chapter meant for the disciple of the Highest grade, but as all the disciples are not of the same equipment, the Upanisad, in
INTRODUCTION xili
the next Chapter, describes the same thing through the lower grades. It begins with Name and ends with the Life-Breath with fourteen more forms between these two ; and through these Sixteen forms, step by step, in accord- ance with the answwfclFT, leads up to the Highest Truth, called Bhuman. To eulogise the Highest philosophy the story of Ndrada and SanaUKumdra has been introduced. It is here that we are told of the various Vidyds, Sciences which then existed in India in flourishing condition.
Though under chapters Sixth and Seventh, it has been taught that 'Brahman is real (Sat), one, without a second \ and ' the Self is all this ', free from all diversities of space, place, time and the rest, yet in the world, there are many persons of dull intellect, among whom the conviction is so strong to the effect that everything real is beset with diversities of space, place and the rest, that it cannot, all at once, be turned towards the Eternal Truth and without understanding the real nature of Brahman^ the Highest Aim of man cannot be fulfilled. So, for the benefit of the duller persons, it is necessary to convey the teaching in- directly, by indicating, in the first instance, the particular spot within the Lotus of the Heart ( ?*g*>TO,*$ST: ) as the abode of Brahman. Again, though the Atmatattva is the object of the single true cognition of Being (Sat) and is devoid of all qualities, yet for the good of the dullards who have their hearts so fixed upon the Highest Being possessing the highest qualities, that it is necessary to speak of such qualities belonging to Him as H^WW, ^T^T^T5^ etc. Again, though the persons, who have realised the true nature of Brahman, themselves have turned their mind from worldly objects, woman etc., yet it is not easy to direct ail at once, the longing for worldly objects that has come to a man from several births; hence, it is necessary to enjoin such
xiv chAndogya upanisad
means, for the realisation of the aim, as Brahmacarya and the like. And lastly, though in the case of persons who have realised the unity of the Self, there does not exist goer j going, or place to go to, and what happens is that on the disappearance of the root cause — the Nescience, they dissolve themselves, on death, into their own Self, yet there are many persons whose minds are still beset with the diversities of goer, going and the place to go to and who are still engaged in the Updsand of the ^rjjfllpfip in their heart and so for the good of such persons the Upanisad points out that on death the Jiva passes out through an Artery in the Head. All these topics are dealt with in the last chapter.'
It is quite clear from the above that the means to achieve the Highest aim of man has been very clearly expressed in the Upanisad for the good of both types of disciples — intelligent :and dull. This is in brief the summary of the Upanisad as represented by the great teacher of Veddnta — S'arikaracarya.
Although due to the peculiar nature of the text the great philosophical Acdryas have not only been able to explain their individual philosophy and support their view* point by quoting the text, but have even interpreted the text itself in the light of their own individual philosophy, and so the summary of the Upanisad as given above may not satisfy all the shades of opinion, yet as the present text has been interpreted in the light of the Advaita philosophy of S'ankara and as it contains the translation of the Bhasya of S'ankara, I think I need no apology in presenting to the public the Advaitic summary of the Upanisad. The University,
Allahabad. U MESH A MlSHRA.
May 5, 1942.
CONTENTS
Page.
INTRODUCTION
i-xiv
CONTENTS-
. xv-xv'
DISCOURSE I
1-6S
S'ankara's'.Introduction ...
1-4
.Meditation of ' Om '
. 5-17
Contcmpletion of ' Om '
18-39
Meditation of Udgitha ...
. 40-69
DISCOURSE II
. 70-121
Meditation of the whole saman
, 70-121
DISCOURSE III
. 122-175
Meditation of the sun ...
. 122-150
Meditation of qualified Brahman ..
. 151-156
Meditation of sacrifice as man
157-168
Meditation of names — Akas'a
, 159-175
DISCOURSE IV
* .
. 176-219
Meditation of Vayu and Prana as
Brahman...
176-193
Meditation of sixfold Brahman
193-198
Philosophy of Fires
199-219
DISCOURSE V
. * i
220-290
Three paths for the Householders ...
220-224
Philosophy of the Breaths
. 225-240
Process of Birth and Rebirth
241-272
Philosophy of Vais'wanara Fire
273-290
DISCOURSE VI
...
291-365
Philosophy of Being
291-309
Process of Triplication ...
309-327
Philosophy of Being
328-365
XV
Xvi CONTENTS
Pages
DISCOURSE VII
... $66-412
Philosophy of name and other lo^
wer
things
... 366-374
Philosophy of Mind
375
Philosophy of Will
... 376-378
Philosophy of Intelligence
... 379-380
Philosophy of Contemplation
... 381-382
Philosophy of Learning . . .
... 383-384
Philosophy of Food
... 385-386
Philosophy of Water
... 387-388
Philosophy of Akas'a ...
... 389-390
Philosophy of Memory ...
... 391-392
Philosophy of Spirit
... 393-400
Philosophy of Bliss
... 401-402
Philosophy of Infinite ...
... 403-406
Philosophy of Self
... 407-412
DISCOURSE VIII
...413-490
Investigation into Nature of
Brahman ...
... 413-414
Philosophy of Being
... 415-416
Philosophy of Inner Akas'a
... 417-419
Philosophy of Self
... 420-422
Region of the Fathers ...
... 423-425
Philosophy of Self
... 425-432
Importance of Celibacy . . .
... 433-440
Description of Arteries
... 441-444
Description of passing spirit
... 445-446
Search after Self
... 446-447
Philosophy of Self
... 448-490
Index
... 491-513
THE GHANDOGYA UPANISAD
WITH
THE BHASYA OF SaNKARACARYA
t The text used is that published in the Anandasrama Sanskrit Series which is available separately. ]
^ANKARA'S INTRODUCTION
The Chandogya Upanisad is a treatise comprising eight chapters, beginning with the words * Om iti etat aksaram\ For the benefit of persons seeking to know its purport in brief, this easy and brief Essay is set forth.
The context of the treatise is as follows : — The entire course of Action has been duly comprehended as, by itself, conducive to the attainment of the regions of the Moon through the Path of *Smoke\ — and as conducive to the attainment of Brahman through the Path of *Light\ when accompanied by a full comprehension of the nature of such deities as Prana and the rest. It has also been explained that for those who have followed the bent of their natural inclinations and have deviated from both of the said Paths, there is fall downwards into a painful state ; — through neither of the said two paths there can be absolute fulfilment of the highest aim of man. Hence, it becomes necessary to expound the Science of the Self without a Second, which, apart from all Action, directly puts an end to the cause of the entire process of births and rebirths as represented by the said three Paths. It is for this purpose that the Upanisad has been promulgated.
Nor is the Absolute Highest Good attainable by any other means save the 'Science of the secondless Self : The
2 chAndogya upani§ad [ I. i —
Upanisad itself is going to declare that 'those who know otherwise than this and worship others go to peftehable regions ; one proceeding on the other path attains Self -sove- reignty'; similarly, for one who believes in the false doctrine of 'Duality', there is bondage ; just as for the man who has committed theft who holds the red-hot axe (in course of his trial by ordeal), there is burning followed by imprisonment ; and the said believer in Duality also falls into the pangs of Birth and Rebirth ; — having said this, the texts go on to explain that for one who has firm belief in the true doctrine of the 'Secondless Self, there is cessation of the pangs of Birth and Rebirth and also the attainment of Final Libera- tion ; just as for one who has not committed theft, there is neither burning nor imprisonment when he holds the red-hot axe (in course of his trial).
From this it follows that the 'Vision of the Secondless Self cannot go hand-in-hand with the Path of Action ; because there is no possibility of there being any notions subversive of the notions derived from such declarations as The Real Entity is one without a second', "All this is Self alone', which are subversive of all distinctions of Action, Instrument and Effect. [Which distinctions are presup- posed by the Path of Action, and are inconsistent with the 'Science of the Secondless Self'.]
It might be argued that "the knowledge of the fc(Vedic) Injunction of Action (would provide the notion subversive of the said notions (of this Secondless Self").
That, however, is not possible ; because the injunction of Actions is meant for those persons who are imbued with the common idea of such distinctions as those relating to the 'doer' and the 'experiencer', and who are beset with the evils of attachment and aversion to the effects of Actions resulting from the said essentially wrong ideas.
—I. *• ] 3 Ankara's introduction 3
[And the Injunction is not applicable to one who has realised the truth and is no longer under the influence of any false ideas and distinctions, ]
The Opponent argues — "As a matter of fact, the Injunc- tion of Actions is meant for one who has read and understood the sense of the whole Veda ; action therefore must be meant also for that person who has attained the knowledge of the 'Secondless Self (who is included among those who have read and understood the Veda).',
That cannot be, we reply ; because the ordinary common notions of 'doer', 'experiencer' and the like, — which alone can render a person capable of 'doing an act, — are entirely sublated by the realisation of the truth embodied in such texts as 'the Existent Secondless Self, 'The Self indeed is all this' and the like.
From all this it follows that Actions have been en- joined only for one who is still beset with the evils of Ignorance and the rest ; and not for one who has realised 'non-duality*. It is to this end that the text is going to declare— "All these persons attain the purer regions, only the man centred in Brahman attains immortality. "
Thus though this treatise deals mainly with the 'Science of Non- duality', yet herein are described several fprms of Meditation and Worship, which are conducive to several desirable ends ; because these forms of meditation and worship bring about results nearly as good as Liberation, and appertain to slightly modified forms of the One Pure Brahman, which have been spoken of as 'Con- sisting of the Mind ', ' having the Life-breath for its Body ' and so forth; all this meditation and worship brings about the fulfilment of Actions and is related to the auxiliaries of those Actions. There is a '.similarity also Vetween the
4 chAndogya upanisad [ I. i. —
Meditations and the Cognition of the One, — in that both are esoteric in their character and both fall within the perview of the Mind ; just as the Cognition of One without a second is a function of the Mind, so also are the other forms of Meditation and Worship mere functions of the Mind.
Question : — "What then is the difference between the 'Cognition of the One and the other forms of Worship and Meditation ? "
Answer: — The 'Cognition of the One is subversive of all such common-place notions of diversity as those of the 'Doer and other agencies of action, the Action itself and the effect of the actions, — all which notions of diversity are imposed upon the Self, which (by itself) is entirely devoid of activity ; in the same way as the cognition of the real nature of the Rope brought about by light, is subver- sive of the wrong notion of serpent which is of the nature- of an imposition (upon the piece of rope). As regards the forms of Meditation and Worship, on the other hand, these also are vouched for by the Scriptures, but are based upon some sort of a substratum (in the shape of an adorable object) and help to concentrate the collected Mind upon that substratum and prevent its interruptions by notions hetero- geneous thereto. — Such is the difference between the two.
These forms of Meditation and Worship bring about the purity of mind and character and thereby become illuminative of the real nature of things ; to this extent, they are helpful in bringing about the Cognition of the One without a second. In as much as they are based upon a substratum, they are also easier of accomplishment. It is for these reasons that the Upanisad first of all sets forth these forms of Meditation and Worship. There, too, in as much as it is the perform- ance of Action to which people are accustomed,— and a relinquishment of Action would make the concentrating
—I. i. 1 ] MEDITATION OF ' OM ' 5
of the Mind upon any form of Meditation or Worship extremely difficult,— the text introduces, at the outset, only such forms of Worship and Meditation as appertain to certain factors that go to make up the Action (of Sacrifice). Thus ends S' ankara's Introduction.
Discourse (Adhaya) I, Section (Rhonda) i UPANISAD— TEXT One should meditate upon the syllable '0m\ the Udgitha ; because one sings (beginning) with 'Cm'; of this now (follows) the expounding. (1)
BHASYA
One should meditate upon the syllable 'Om\ — The syllable 'Om' is the most nearly appropriate name for the Supreme Self ; when that syllable is pronounced, the Supreme Self becomes pleased, just as an ordinary person is pleased when addressed by the name he likes best. — This syllable * Om ' is followed in the text by the particle ' iti * in order to show that the syllable is not expressive of (does not connote) the Supreme Self, and what is meant is that this verbal form is what is to be meditated upon as Self : thus what is meant is that the syllable ' Om ' is a representation of the Supreme SELF, just like the image and other things (that people set up for worship). Thus what is learnt from all the Vedanta texts is that the syllable, being the name and the image of the Supreme SELF, is the best basis for meditating upon that SELF. It is a well-known fact that this syllable is largely used in Japa, at rites and in the beginning and at the end of Vedic study ; which clearly indicates its superiority.- — It is for these reasons that one should meditate upon this syllable, in the verbal form, which is spoken of as 'Udgithd, on the ground of its form- ing a constituent part of this name (!Ud0hd) ; which
6 chAndogya lpani§ad [ I. i. 1 —
means that one should firmly' cultivate concentrated atten- tion upon the syllable 'Om' which represents the Supreme SELF and which is an essential part of all sacrificial acts.
The Text itself provides the reason for the syllable 'Om* being spoken of as 'Udgitha' : because one sings (beginning) with'. ' Om ' ; inasmuch as one begins singing with *Om\ this syllable is called 'Udgltha .
Of this follows the expounding. — The expounding of the said syllable constitutes ' meditation ' upon it ; this 4 expounding' consists in describing its potencies, the results it brings about and so forth. — The term 'follows Cpravartatey) has to be supplied. — (1)
UPANISAD— TEXT
The Earth is the essence of all beings ; Water is the essence of the Earth ; Herbs are the essence of Water ; Man is the essence of Herbs ; Speech is the essence of Man ; Rk is the essence of Speech ; Saman is the essence of Rk ; Uigitha is the essence of SUman. — (2)
BHASYA
Of all beings, — animate and inanimate ; — Earth is the essence, — i.e. origin, substratum and ultimate solvent. — Of Earth, Water is the essence ; it is in Water that Earth is inter- woven like warp and woof ; hence Water is the essence of Earth. — 0/ Water, Herbs are the essence; as Herbs are modifications of Water. — Of these ( Herbs ) Man is the essence ; as Man is developed through the food (he eats). — Of Man, Speech is the essence ; because of all the constituent parts of the Man's body, Speech is the most essential, therefore, Speech is called the 'essence' of Man. — Of Speech, Rk is the essence, — i.e. the most essential and important part. — 0/ Rk. Saman is the essence, — i.e. the most essential part.— 0/ Saman, the essence is Udgitha,— i.e.> in the present context, the syllable 'OM' is the most essential.
— I. i. 4] 'om\ udgItha, is the essence of things 7
UPANISAD— TEXT This Udgitha is the best essence of the essences, the eighth, supreme and deserving of the highest position.-— (3)
BHAYSA Thus then, the syllable 'Om' , named the Udgitha, is the best essence among all the essences, Earth and the rest, which have been mentioned (in the preceding text) in the Ascending order of their essentiality. — It is the 'supreme , — because it represents the Supreme SELF. — It is 'deserving of the highest position; 'ardha' is position ; 'para is highest ; hence 'parardha* is that which is deserving of the highest posi- tion ; that is, deserving of the same position as the Supreme SELF ; the sense is that it is so because it deserves to be meditated upon and worshipped as the Supreme SELF. — It is the eighth, — in the numbering of Earth and the other essences. — 'Yad udglthah' should be construed as 'Yah ud&hah'—O)
UPANISAD-TEXT
What, what is Rk ? What, what is Saman ? What, what is Udgitha ? — this is (now) considered. — (4)
BHASYA
It has been asserted that 'Rk is the essence of Speech'. Now the question arises — What is 'Rk' ? What is 'Saman' ? What is the said Udgitha ?
The repetition of the word 'what' is meant to indicate the importance attached to the subject.
An objection is raised— "The affix 'datamacha* which is present in the term 'Katama* (what') has been declared as to be used when a question arises regarding the genus of a large number of things ; and in the present instance, there is not a multiplicity of the genus 'Rk' [as the question relates to the nature of the single genus * Rk\ the single genus
8 chAndogya upanisad [ I. i. 5 —
'Saman\ and single syllable 'Om] ; how is it then that the affix 'datamach* has been used ? "
This objection has no force. In the grammatical rule referred to there is the term 'jatipariprasna''. which is expounded as lJatau pariprasnaK , 'question relating to the genus, and there is multiplicity of individuals included under the single genus 'Rk , and the compound is not to be expounded as 'question of genus', ' J at eh pariprasnah' .
The Opponent rejoins — "It is only when the compound ' jatiparipra'sna' is expounded as * jateh pariprasnah9, the question of genus, that the presence of the 'datamacha-affix in the phrase 'Katamah kathaK , 'which one is of the Katha-clari , can be justified [as here, the question is of the genus ; it could not be justified if the compound were expounded as * jatau pariprasnah' 'question relating to the genus* ".
Answer — In the instance cited also, the question is in reference to several individuals included under the clan 'Katha'* ; so that the objection has no force. If the question raised were one of the genus, then, in that case, it would be necessary to find out some other rule (justifying the term in the present text, which, being Vedic, cannot be rejected as wrong).
'This is now considered '; i.e. its consideration is proceeded with. — (4)
UPANISAD— TEXT
Speech itself is Rk ; Life-breath is Saman ; the sylla- ble Om is Udjfitha. This indeed is a couple : Speech and Life-breath [the source of] Rk and Soman.— (5)
BHASYA
After the 'consideration' has been done, the appropriate answer is stated— Speech is Rk, Life-breath is Saman.— Even though Speech and Rk are declared here to be one, this can-
—I. i. 5 ] ' OM '— UDGITHA 9
not be regarded as self -contradictory, in view of the eighth * position (assigned to the Udgitha in the text 2, above); as this statement is entirely separate from the previous one (which has declared Udfitha to be tie eighth among the * essences ') ; the present statement, — that * the syllable Om is Udgitha, — is meant only to serve the purpose of indicating the quality of 4 fulfilment ' (as mentioned in the next text). [And its subject-matter and progress therefore a^e totally different, from the statement to the effect that Udgltha is the eighth among the essences,]
In fact, Speech and Life-breath are the sources of Rk and Saman, respectively ; and yet Speech itself is declared to be Rk and Life-breath itself to be Saman, If the text had mentioned ' Speech ' and 4 Life-Breath ' as the sources of Rk and Saman respectively, then, all Rks and all Samans would become included ; and the inclusion of all Rks and all Samans implies the inclusion of all those acts (rites) that are accomplished with the help of Rks and Scimans ; so that practically all acts become included.
There may be an idea that the expression The syllable Om is ' Udgitha ' is only figurative ; this idea is set aside by what follows in the text.— 'This indeed' refers to the couple. Question: 'What is that Couple ?'— A nswer: 'Speech and Life-breath' are the 'couple', the sources of all Rks and all Scimans. The words ' Rks ' and 'Samans that follow are meant to point out that the Speech and Life-breath spoken of are the sources of Rk and Saman ; and 'Rk and Saman are not meant to be a separate independent couple . If this were not so, then, 'Speech and Life-breath* would be one ' couple ', and * Rk and Saman ' would be another ' couple ' ; so there would be two ' couples ; and in that case, the singular number in the phrase 'This indeed is a
10 chAndogya upanisad [ I. i. 5—
couple ' would be incompatible ] . Hence what are meant to be spoken of as 'couple here are only ' Speech and Life- breath', as the sources of Rk and Saman respectively. — (5)
UPANISAD— TEXT
This couple is joined together in the syllable Om. Whenever, verily, a couple is joined together, each fulfils the desire of the other. — (6)
BHASYA
1 This couple', just described, ' is joined together in the syllable Om. — Thus the sense is that the Couple, endowed with the quality of fulfilling all desires, remains 'joined to- gether in the syllable 'Om ; and the fact of the syllable 'Om being endowed with the quality fulfilling all desires is well-known. It is well-known that (a) the syllable 'Om' contains within itself the entire literature, (b) that it is brought about (pronounced) through the Life-breath, (c) that it joins within itself the * couple \ and (d) that the * couple ' fulfil all desires. In order to make this clear, an illustra- tion is cited — In ordinary life, ' whenever a couple* — i.e. man and woman, with the physical constituents of the couple, — is joined together, — i.e., meet together, in sexual association, — they fulfil each others desires. What is meant is that it becomes established in the same manner, the syllable 'Om becomes the f ulf iller of all desires, through the ' Couple ' that lies within it. — (6)
The following text declares that the Udgatr Priest, who meditates upon the Udgitha, becomes endowed with the Udgitha's quality (of being the fulfiller of desires).
UPANI$AD-TEXT
He becomes the fulfiller of desires who, knowing this thus, meditates upon this syllable as Udgltha.—(7)
—Li. 8] UDG1THA 'OM': SYLLABLE OF ACQUIESCENCE 11
BHA§YA One becomes a fulfiller of the desires of the sacrificer if he meditates upon this syllable itself.-which has the character oifulfilment-as U fat ha ; io such a one accrues the said result ; and this is in accordance with the Vedic text " Just in so far as one meditates upon a thing, one be- comes that thing itself ". — (7)
UPANISAD— TEXT
This indeed is the syllable of acquiescence ; what- ever one acquiesces in, he says Om ; acquiescence verily is prosperity ; he becomes a prosperer of desires who, knowing this, meditates upon this syllable Om as Udfitha.— (8)
BHA§YA
The syllable ' Om is also endowed with the quality of fulfilment (success, prosperity). — "How ? " — This syllable that we are dealing with is the 'syllable of acquiescence ; — i.e. it is the acquiescent syllable ; acquiescence' standing for agreement ; — this is what the syllable * Om ' is.
The text itself explains how the syllable is one of acquiescence : — In common practice, whatever, — idea or property — one acquiesces in, — be he a teacher or a wealthy person, — in expressing his agreement, he says ' Om ' ; e.g. in the Veda we find such texts as — ' They are thirty -three ; *Om (yes) he said \ In ordinary life also, when one says to another person — This property is yours, I am taking it', the person addressed says 'Om (Yes, all right).
For this reason Acquiescence verily is prosperity ; that is, what is known as ' acquiescence ' is Prosperity itself ; because acquiescence is based upon prosperity ; it is only one who is prosperous (rich) who acquiesces (permits) ; hence what the text means is that the syllable ' Om * is prosperity itself.
12 CHANDOGYA UPANISAD [ I. i. 8 —
Inasmuch as the syllable is endowed with the quality of ' prosperity ', one who meditates upon that quality, thereby becomes endowed with that quality and thence becomes the prosperer of desires for the sacrif icer, when he knows this and meditates upon this syllable, as Udgitha.
-(8)
UPANISAD— TEXT
With this (syllable) does the threefold Science proceed ; with Om does one recite, with Om does one direct, with Om does one sing ; all this for the adoration of the same syllable ; — so also with the Grandeur and the Essence (of this syllable, does the act of Sacrifice proceed). — (9)
BHASYA
Now with a view to attract people to it, the Text proceeds to eulogise the syllable, on the ground of its being a fit object of worship and meditation. — "How ?' — With this — said syllable, — the threefold Science — consisting of the Rgveda, (Yajurveda and Samaveda) proceeds ; what thus proceeds is the action prescribed by this threefold Science ; because, as for the threefold Science itself, that itself does not proceed with reciting, directing and singing (as mention- ed in the Text) ; it is only the act that is known to proceed with these.
Question : — "In what way does the Act proceed with this syllable? "
Answer: — With 'Om' does one recite, with 'Omy does one direct and with 'Om' does one sing. — This indicates that the Act contemplated by the Text is the Soma-sacrifice (where alone all these, reciting etc., are done).
This act (Sacrifice) is meant for the adoration of this same syllable; as this syllable represents the Supreme SELF ;
— I. i.10] ' om' udgItha 13
so that the adoration of the syllable would be the adoration of the oupreme SELF itself. To this same effect there is the Smrti-text : 'Having adored Him with his action, the man attains success.'
So also with the Grandeur and the Essence : — Further, with the 'grandeur* — greatness — of this same syllable, — i.e. with the life-breaths of the Priests and the Sacrificer ; — similarly with the 'Essence of this syllable, — i.e. with the offering made up of the essential portions of Vrlhi, Yava and other grains [ are all Sacrifices performed ]. — It is with the syllable *Om that all such acts as Sacrifices, Pouring of of Libations and so forth are performed ; — the acts thus performed go up to the Sun, and thenceforth does it be- come developed — through rain and other processes — into the Life-breath and food-grains ; — and by means of the Life- breath and food-grains again are sacrifices performed. — It is for this reason that it has been declared that (acts of Sacrifice proceed) with the Grandeur and the Essence of this
syllable.-(9)
UPANI§AD~TEXT
Objection : — "Both kinds of persons perform acts with this, those who know as well as those who do not know."
[Answer]— But verily, Knowledge and Ignorance are totally distinct ; and in fact, what is done with knowledge, faith and due application, that becomes more effective ; thus indeed is there the expounding of this syllable itself— (10)
BHASYA The conclusion arrived at is that for one who knows the science of the syllable, it is necessary to perform sacri- fices, Against this an objection is raised — "With this —
syllable— both kinds of persons, perform acts-one who knows the syllable as described .above, as well as one who knows only the nature of the act to be done and does not know the
14 CHANDOGYA UPANISAD [ I. i. 10 —
real character of the syllable ; — to both of them the results proceeding from the performance of the Act would 'accrue in an equal degree ; — what then is the need of knowing the real nature of the syllable Om ? — In ordinary life, it has been seen that when two persons eat the Haritakh the purging that follows from the eating comes equally to both, — to him who is cognisant of its purgative properties as also to him who is ignorant of it."
It is not so, we reply. Because Knowledge and Ignor- ance are totally distinct ; there is a great difference between Knowledge and Ignorance ; — The particle *tu,' (Verily) is meant to reject the view put forth by the opponent. The Knowledge of the syllable lOm* being the essence of the * Essences, its being endowed with the qualities of fulfilment and prosperity does not consist merely in Knowledge of that syllable being a factor of the sacrifice ; it is much more than that. What is meant is that, inasmuch as it is so, the result proceeding from the former must be superior to that pro- ceeding from the latter. In ordinary life also, it is found that when a merchant and a forester sell pieces of Ruby and other gems, the former (who knows the real character of the gems) always obtains a higher price than the latter (who is ignorant) ; and this is due to the superior Knowledge possessed by the merchant. — From this it follows that what is done with Knowledge — by a person fully cognisant — and with faith — by a person imbued with due faith, — and with due application — by a person who is equipped with the faculty of concentration, — that Act becomes more effective, — i.e. more f ruitful-than the Act done by the ignorant person. — The assertion that the Act of the man with Knowledge is 'more effective' than that of the ignorant man means that even when done by the ignorant person, the act is effective ; so that it does not mean that the ignorant man is not fit to perform the act. In fact in *the section dealinft
—I. ii. 1 ] UDGlTHA— DEVAS AND ASURAS FIGHT 15
with Usasti (later on) it is described that even ignorant persons*'have performed the priestly functions.
The act of meditating upon 'Om as the essence of essences', as 'fulfilment' and as prosperity' forms a single act of meditation' (and worship) ; as there are no efforts intervening in between these. In fact, the mention of several qualities means that it is to be meditated upon several times. Hence indeed there is expounding of this syllable ' Qm \ the Udgitha.-(\0)
End of Section (Khanda) I, of Discourse (Adhyaya) i.
Discourse (Adhyaya) I, Section {Khanda) ii UPANISAD— TEXT
On the occasion when the Deoas and Asurus, — both born of Prajapati, — fought each other, the Devas took away the Udgitha, — (thinking) c with this shall we suppress these.' — ( 1 )
BHASYA
Deoas and Asuras. — The term ' deva ' is derived from the root * dio ', to shine ; hence the word * devas ' stands for such functionings of the sense-organs as are illuminated (regulated) by the scriptures ; — opposed to these are the ' Asuras ',— etymologically explained as ' Asusu ramandh ' * delighting in the spheres of all their own natural life ', and 'inclinations' as appertaining to all objects of sense ; hence the term stands for those natural functions of the sense-organs which are of the nature of darkness (ignorance). — The particles ' ha-oa ' are indicative of past events. — On the occasion, — on which account, — these two sets of Beings (Deoas and Asuras) fought with each other ; the root 'Yama with the prefix ' sam ' signifies fighting ; hence 'Samyetire, means fought. That is, the natural sensual inclinations par- taking of ignorance operated towards the suppression of the
16 chAndogya upanisad 1 1, ii. 1 —
activities regulated by the Scriptures ; and similarly as opposed to these, the Devas who are of the nature of enlighten- ment proceeding from discrimination due to the Scriptures, operated towards the suppression of the A suras, who are of the nature of inborn darkness or ignorance ; and thus there has been something like ' fighting * in the shape of the suppressing of each other, in the bodies of all living beings, — a veritable * Devasurasangrama ' (Battle between Devas and A suras), since time, without beginning. Such is the sen,se of the text. — It is this war that is described here, in the shape of a story, for the purpose of bringing about the know- ledge of the due difference between what should be done (Dharma) and what should not be done (Adharma), — and as tending to a knowledge of the method of purification of the senses. — Thus both these, Devas and Asuras> born of Praja"- pati, — i.e. the children of Prajapati ; — 'Prajapati here stands for the Personality, the Person capable of performing acts and acquiring knowledge, in accordance with the S'ruti-text declaring that The Person himself is Uktha, he is Mahan, he is Prajapati' ; and all functionings of the sense-organs — both that are in accordance with the scrip- tures, as well as those natural ones that are contrary to those, — arise in the Person, and as such are called his ' children \
On this occasion of fighting, for each other s rise and fall, the Devas took away the Udgltha ; the term 'Udgltha indirectly indicates the functions of the Udgatr Priest ; and there again, inasmuch as it cannot be possible to take away these functions of that one Priest alone, what is meant is that they took away all such acts (sacrifices) as the Jyotisto- ma and the like.
The next sentence explains for what purpose they took away the said functions :— They thought that with this, —
— I. ii.2! UDGlTHA— FIGHT DEVAS AND ASURAS 17
i.e. by means of this act (of the Sacrifice) we shall suppress these ,— » A suras. — (1).
BHASYA
When they were going to take away the Udfitha — i.e. the Sacrificial Act — then —
UPANISAD— TEXT
They meditated upon the Breath in the nose as Udfitha ; the A suras pierced it with evil ; hence with it c«ne smells both what is good-smelling and what is foul- smelling ; as it has been pierced with evil. — (2)
BHASYA
They, the Devas, meditated upon, — performed meditation upon — the Breath in the nose, — i.e. the sensory organ of ol- faction,— as Udfitha, — i.e. the performer of the Sacrificial Act, Udgatr Priest, regarding him as the Udfitha itself. What this means is that they meditated upon the Udfitha — i.e. the syllable ' Om — as the Breath in the Olfactory Organ. It is only when the text is taken to mean this that the context becomes preserved and the introduction of foreign matter becomes avoided. As a matter of fact, the context relates to this syllable 'Om itself as the object of meditation.
Objection : — " You have declared (the sense of the pre- vious text to be) that the Devas took away the Act (Rite) related to the Udfitha ; how is it, then, that now you say that they meditated upon the syllable ' Om ' in the form of the Breath in the Nose ? "
Answer — There is no force in this objection; what is meant is that the syllable 'Om', which is a part of the Udfitha, should be meditated upon as the Breath in the Nose, and not independently by itself ; and such being the sense, it is only right to say that 'they took away the Act (Sacrifice)' for the purpose of the said meditation.
C. U. 2
18 chAndogya upanisad [ I. ii. 2 —
When the Devas had thus selected their Udgatr Priest, the Asuras, — i.e. beings characterised by inherent d&rkness (ignorance), — pierced the luminous deity of the Breath in the Nose, with Evil ; that is, they contaminated it with attach- ment to Evil arising out of themselves. — Thereupon the Deity of the 4Breath in the Nose had his wisdom suppressed by the feeling of attachment in the form of the egoistic notion that the perception of sweet smell belongs to himself ; and through this contact, he became contaminated with evij. This is what is meant by the assertion that 'the Asuras pierced it with evil' .
Because the said 'Breath in the Nose has been pierced with evil, — therefore, on becoming urged by that Evil, the olfactory organ, — i.e. the life-breath in the Nose, — comes to apprehend foul smell, among living beings. It is for this reason that people smell 'what is good-smelling and also what is foul-smelling ; because it has been pierced with Evil. No significance attaches to the term *both\ — just as in the case of the text 'If both offering-materials become spoilt etc/ [Where what is meant is that where any offering- material is spoilt, — and not only two). [So in the present context, though it is the apprehension of foul smell only that is due to the contact of Evil, yet the text speaks of 'hot h' t though the apprehension of good smell cannot be due to the contact of Evil. ] That such is the sense is clear also from a text found in a similar context (in the Brhadaranyaka)t which says, 'When one does perceive improper smell, it is due to that Evil' [ where it is only the perception of bad smell that is attributed to the presence of Evil ]. — (2) UPANISAD— TBXT
Then they meditated upon Speech as Udgitha ; the Asuras pierced this with evil ; hence one speaks both what is true and also what is untrue; because it is pierced with evil. — (3)
—I. ii. 7 ] VARIOUS MEDITATIONS OF UDGlTHA 19
Then they meditated upon the Eye as Udgltha ; the A sur as ^pierced it with evil ; hence one sees both what is sightly and also what is unsightly ; because it is pierced with evil. — (4)
Then, they meditated upon the Ear as Udfitha ; the A suras pierced it with evil ; hence one hears both what is agreeable to hear and what Jis disagreeable to hear ; because it is pierced with evil. — (5)
Then they meditated upon Mind as Udfitha ; the A suras pierced this with evil ; hence one conceives both what should be conceived and what should not be con- ceived ; because it is pierced with evil. — (6)
BHASYA
This disquisition is introduced by the Vedic text for the purpose of showing that it is the 'Breath in the Mouth* that is pure and hence a fit object of meditation. With this view the presiding deities of the Eye and other organs (of perception) are discussed in due order and then discarded on the ground of their being pierced with evil' by the A suras. All the rest of it is as in the preceding text: — They meditated upon1 : Speech, the Eye, the Ear, the Mind \ Those organs that are not actually named here,— such as the organ of; Touch, the organ of Taste and so forth, — should also be understood to be included ; as is clearly declared in another Vedic text — Thus have all these deities been pierced with evil.'— {Brhadaranyaka).— (3-6) UPANISAD— TEXT
Then they meditated upon that Breath which is in the Mouth, as Udgitha ; when the Asuras approached it, they were smashed; just as (a clod of earth) approaching (hitting against) solid stone becomes smashed.— (7) • •
20 CHANDOGYA UPANISAD [ I. ii. 1—
BHASYA Having discarded the Deities of the Olfactory arid other organs on account of their being pierced by the A suras, the Devas, thereafter, meditated upon that well-known 'Breath which is in the Mouth9 — i.e. which proceeds from the mouth, — as Udgitha. — As before, the A suras approached this Breath also (for piercing it) ; but on approaching — i.e. get- ting at — it, they were smashed ; that is, they perished through the mere intention (of piercing the said Breath). — In answer to the question, — How, without having done anything to the Breath, were they smashed ? — the text supplies an illustration : — In the ordinary world, when a piece of stone which is solid, — ( literally ) that which cannot be dug into with spades and other implements, — is approached — hit — by a clod of Earth — [ this term being added here through the needs of the sense of the passage, and on the strength of another Vedic text], — when the clod of Earth is hit at the hard and solid piece of stone,-with the intention of breaking the stone, — the clod, without doing anything to the stone, becomes itself shattered ; exactly so did the A suras perish when they approached the Breath in the Mouth (with the intention of piercing it). — (7)
UPANISAD— TEXT
Thus, just as (the clod of Earth) striking a solid piece of stone is rent asunder, so also is rent asunder one who wishes ill to the person knowing this (science); as also one who injures him ; for he is a solid piece of stone. — (8)
BHA?YA
Thus, inasmuch as this Breath has not been injured by the A suras, it is pure.
The Text describes the result that accrues to one who knows this essential character of the Breath — Just as strik-
—I. ii. 9 ] MEDITATIONS OF UDGITHA 21
in& etc.^ This is an illustration. — So also is rent asunder i.e. perishes ;— who ?—One who wishes ill,— what he does not deserve,— to the person who knows the Breath as described above ; — as also one who injures him, — who harms him ; that is one who does such acts against the knower of the Science of Breath as abusing, assaulting and the like ; — such a one also is rent asunder in the same way (as the clod of Earth). — The reason for this lies in the fact that he — the man knowing the Science of Breath, — is Life-Breath itself and as such, is a solid piece of stone, — i.e. not injurable.
Objection — "The Breath in the Nose also is of the nature of Air, just like the Breath in the Mouth ; how then is it that the Breath in the Nose was pierced by evil, and not the Breath in the Mouth, — though both are Breath ?"
Answer — There is no force in this objection. — It is only right that, the Breath in the Nose, though of the nature of Air, was pierced on account of the defective character of its location and organ, — and yet the Breath in the Mouth was not so pierced, by reason of the strength of its location and deity ; just as such implements as the Axe and the like accomplish good work only when handled by well- trained men, and not when handled by other men. — The Deity of the Nose was pierced because of the defective character of the Nose, its substratum, — not so the Breath in the Mouth.— (8)
UPANI$AD--TEXT
By this, verily, one cognises not what is good-smell- ing, nor what is foul smelling ; indeed it has destroyed evil ; hence it is that whatever one eats or drinks, through this, one nourishes the other Breaths. In the end, not obtaining this, the rest go out ; that is why one opens the mouth at the end. — (9)
22 chAndogya upani§ad [ I. ii.,9 —
BHASYA
Inasmuch as the Breath in the Mouth was not pierced by the A suras, — by this one cognises not what is good-smell- ing, nor what is foul -smelling ; that is, people do not appre- hend either of these two. — Thus, inasmuch as the effect of evil is not perceived, it follows that it has destroyed evil ; i.e. it has removed, discarded, evil, and hence it is pure ; speci- ally because the olfactory and other Breaths support oijly themselves, being attached to what is good and agreeable ; while the Breath in the Mouth is not so, it does not support itself alone, it supports all. — How ?— Answer — Whatever one eats or drinks, through this — through the Breath in the Mouth — by what is eaten and drunk, one nourishes, — supports — the other Breaths, Olfactory and the rest ; that is, it is with this help that they continue to exist ; hence the Breath in the Mouth is the nourisher of all, — hence pure. — Question — "How do you know that the continued existence of the Olfactory and other Breaths is due to the food and drink eaten and drunk through the Breath in the Mouth?" — Answer — Not obtaining this — not securing the help of the Breath in the Mouth, — i.e., the feeding and drinking functions of the Breath in the Mouth, — in the end — at the time of death, — the rest, — i.e., the whole lot consisting of the Olfactory and other Breaths, — go out. When one is deprived of Breath, one cannot eat and drink ; and hence it is well-known that there follows the departure of the whole lot consisting of the Olfactory and other Breaths. — As a matter of fact, it is seen that the Life-breath actually hankers after food and drink when on the point of departure ; that is why one opens the moutht — i.e. there is opening of the mouth ; and this absence of food (as shown by the hankering after food) is indicative of the departed Breath. — (9)
—I. ii. 10] MEDITATION OF UDGlTHA 23
TJPANI5AD— TEXT
Angiras meditated upon this as Udgltha ; thus they regard it as Ahgirasa, as this is the essence {rasa) of the yimbs (ahganam).—( 10)
BHASYA
On the strength of the text—' They regard this Angira- sa as the Brhaspcti and the Ayasya Breath, — some people have interpreted this passage as follows — Baka-Dalbhya ••-spoken of later on — meditated upon the Breath in the Mouth which is * Angiras ' as the Udgitha ; and similarly the same Baka-Dalbhya meditated upon the Breath which is Brhaspati, and which is Ayasya (as described in texts 11 and 12 below).
This would be all right if the natural direct meaning of the sentence were not compatible; as a matter of fact, how- ever, the natural meaning is quite compatible, even when the terms 'Angiras and 'Brhaspati' are taken as names of sages (represented as Breath) ; as we find in another Vedic text, viz: — {a) * Hence they called it Shatarchinah* (where the name of the sage is mentioned as standing for the Breath) ; (b) similarly in the Rgveda the Veda speaks of Grtsamada, Vishvamitra, Vamadeva, Atri and other revered sages to whom the middle-most hymns were revealed, as representing Breath. In the same manner the present texts (JO, 11 and 12) speak of the sages Angiras, Brhaspati, Ayasya— who are really meditators upon Breath— as Breath itself, in order to indicate the fact of their being non-different from it ; just as such non- difference is shown in such passages as— 'Breath is Father, 'Breath is Mother.
Hence the meaning of the text should be taken to be as follows:— The sage named Angiras, being Breath itself, meditated upon himself,— the sage Angiras, the Breath,—
24 chAndogya upanisad [ I. ii. 20—
as Udgitha ; as-because~z7, — Breath— is the essence of the limbs (angas), hence this Breath is 'Angirasa \ — (10) UPANISAD— TEXT
Brhaspati meditated upon this as Udg'itha\ thus they regard it as Brhaspati ; as Speech is Brhatl, and this is the Lord thereof. — ( 11)
Ayasya meditated upon this as Udgitha ; thus ^they regard it as Ayasya ; as it proceeds from the Asya (Mouth).— (12)
BHA5YA
Because Breath is the lord, ' pati \ of * Brhati \ i.e., Speech, — therefore the sage is Brhaspati, Similarly because Breath proceeds from, — comes out of — the mouth, - asya' ; hence the sage Ayasya is Breath itself. — Both these sages, being Breath itself — meditated etc., etc., etc.
In the same manner other Worshippers also should meditate upon themselves as Udgitha endowed with the properties connoted by the names ' Anglrasa' (* Brhaspati ' and l Ayasya).'— (11) (12)
UPANISAD— TEXT
Baka-Dalbhya knew this ; he acted as the Udgatr priest for the Naimisjyas ; he sang out their desires for them.-(l3)
BHASYA
It was not only Angiras {Brhaspati and Ayasya) who thus meditated. The sage by name Bakay who was 4 Dalbhya' — i.e., the son of Dalbhya — knew this ; i.e., he understood the Breath as described above. — Equipped with this knowledge, he acted as the Udgatr Priest for the NaimisiyaSy who were performing a Sattra. — By virtue of his knowledge of the Science of Breath, he sang out — to the Naimisiyas,— their desires ; that is, it is said that he helped them in the fulfillment of their desires. — (13)
—I. iii. 1 ] MEDITATION OF UDGlTHA 25
UPANISAD— TEXT He becomes a singer out of desires who, knowing this thus, meditates upon the syllable, Udfitha ;—This is in relation to the Self.— (14)
BHASYA
As Baka, so any other Udfatr Priest becomes a 'singer out of desires, if he, knowing the Breath as described above, meditates upon it as the syllable ' Udfitha' ; to Kim accrues this visible (secular) reward ; the invisible (spiritual) reward consisting in the identification of one's Self with the Life-breath ; the sense is that this is already known from such texts as ' becoming a Divine Being, one reaches the Divine Beings'.
* This is in relation to the Self ; i.e. what has been just described is the meditation upon the Udfitha in relation to one's self (the Breath within ones own body). — This summing up is meant to attract the attention to that medi- tation upon Udfitha relating to the Deities which is going to be described below. — (14) End of the Section {Khanda) ii of Discourse {Adhyaya) II
Discourse {Adhyaya) I, Section {Khanda) iii UPANISAD— TEXT Now, in relation to the Deities : One should medi- tate upon Him who Shines, as the Udfitha ; verily, on rising, He sings out for the living beings ; on rising, He dispels darkness and danger. He who knows this be- comes the dispeiler of danger and darkness. — (!)
BHA$YA Now, after this, follows the meditation of the Udfitha as relating to Deities ; since the Udfitha is capable of being meditated upon in several ways. — He who shines — as
26 chAndogya upanisad [ I. iii. 1—
the Sun, — upon Him one should meditate as Udgitha ; that is; one should meditate upon Udgitha as represented'* by the Sun. — Objection — "In the text we have the phrase 'tarn Udgitham' ; here the term 'Udgitha stands for a syllable; how then can it be applied to the Sun?" — Answer : On rising, — when the sun rises, — He sings out for the living beings, — i.e. for the benefit of the living beings ; i.e. for producing food for living beings. As a matter of fact, if the Sun does not rise, the Vrlhi and other corns do npt ripen ; it is in this sense that the Sun is figuratively spoken of as 'singing out'; — just as the Udgatr Priest sings for the acquiring of food ; it is for this reason that the Sun is the Udgitha. — Further, on rising, He dispels, for the sake of living beings, the darkness — of night — and also the danger arising from that Dark- ness.— One who knows the Sun as endowed with these qualities becomes the dispeller. — destroyer — of danger — i.e. danger to the Self, of being born and dying ; — as also of Darkness, — in the shape of ignorance, — which is the source of that danger. — (1)
BHA$YA
Though the Life-breath and the Sun appear to be different, on account of the difference in their location, — yet there is no difference in their essence. — " How so?" — [Answer]. —
UPANI§AD— TEXT
This and that are equal ; This is warm and that is warm ; this they call svaray and that they call svara and pratyasvara ; therefore one should meditate upon this and that as Udgitha.— (2)
BHASYA
This and that are equal ; i.e. in quality, the Life-breath is equal to the Sun and the Sun is equal to the Life-breath ;
—I. iii. 3] MEDITATION OF UDGlTHA 27
—because This,— the Life-breath— is Warm, and That— the Sun—also fs warm ;— further, this— the Life-breath— they call 'Svara' and that— the Sun— they call 'Svara and Pratya- svara. This is so, because the Life-breath only goes out ( 'Svarati' ), dies, and does not come back ( 'pratyasVarati' ) after death,— while the Sun, after having gone— set,— again comes back day after day ; hence the latter is called 'pratyGsvara'.— Thus through their quality and name, the Life-breath and the Sun are equal to one another ; and there being thus no essential difference between the two, one should meditate, upon This— the Life-breath,— and That— the Sun 05 Udgitha.— (2)
UPANISAD— TEXT
Now, verily, one should meditate upon Vyana as Udgitha ; when one breathes out, it is Prana ; when one breathes in, it is A$ana ; and that which is the junc- tion of Prana and Apana is Vyana ; that which is Vyana is Speech ; hence it is that one utters speech while he is neither breathing out nor breathing in. — (3)
BHASYA
'Now verily etc.* — The text describes another method of meditating upon the Udgitha. One should meditate as Udgitha upon Vyana,~i.e. upon that particular functioning of Breath, which is going to be described. — First of all the text proceeds to describe things that are similar to Vyana : When the man breathes out, — that is, exhales Air through the mouth and the nose, — then, this functioning of the Air is what is called *Prana (Out-breathing) : — When one breathes /n,— that is, inhales Air through those same two (mouth and nose), this is the functioning called 'Apana' (In-breathing) . Question. — "What if all this is so?" — Answer — That which is the junction of Prana and Apana, — that is, that function (of
28 CHANDOGYA UPANISAD [ I. iii. 3—
the Air) which is in between the said two functions (of Breathing out and Breathing in) — is Vyana. The sense is that the term ' Vyana does not stand here for what is known by that name under the Sankhya and other systems ; because in the present text, the S'rati has described it as something totally different. — Question. — "How is it that the text omits the Prana and the Apana, and puts forth great effort to speak of the meditation of Vyana V — Answer — The reason for this lies in the fact that the said meditation leads te vigorous action. — "In what way does it lead to vigorous action ? " — That which is Vyana is Speech, because Speech is the effect of Vyana ; inasmuch as Speech is brought about by Vyana, ; — it is while the man is neither exhaling nor in- haling breath, — that is, while not performing the functions of Prana and Apana, — that he utters — gives out — Speech.-(3) UPANISAD-TEXT That which is Speech is Rk.; hence it is that one recites the Rk. while he is neither breathing out nor breathing in. — That which is Rk is Saman ; hence it is that one chants the Saman while he is neither breathing out nor breathing in. — That which is Soman is Udgithav, hence it is that one sings out while he is neither breath- ing out nor breathing in. — (4)
BHASYA
The sense of this is that one accomplishes the Rk, which is a form of Speech, — the Saman which rests on the Rk, — and the Udg'itha, which is a constituent part of the Saman, — while one is neither breathing out nor breathing in, — that is, through Vyana. — (4)
UPANISAD-TEXT
In addition to these, even other vigorous acts, — such as churning out of the fire, moving along the boundary, bending of the strong bow, — are done while
—I. iii. 6 ] MEDITATION OF UDGlTHA 29
one is neither breathing out nor breathing in. For this reason %bne should meditate upon Vyana as the Udgltha. -(5)
BHASYA
It is not only the uttering of speech and the rest (men- tioned in the preceding text), but also acts other than those, which are vigorous, — i.e. requiring special effort to accom- plish,— such as churning out of fire, moving along — i.e. running along, — the boundary, — the bending, — i.e. drawing — of the strong bow, — all these one does while he is neither breathing out nor breathing in ; — tor these reasons the Vyana is superior to the Prana and other functions (of the Breath); and the meditation and worship of the superior Being is better, on account of its being more fruitful ; just like the serving of the King (which is more fruitful than serving the Minister and others). — For this reason, — by reason of this fact— one should meditate upon Vyana itself as Udgltha, — and not upon the other functions (of Breath) ; and the reward of this would consist in the better and more vigorous accomplishment of the act (of meditation). — (5) UPANISAD— TEXT
Now, one should verily meditate upon the syllables of the Udgltha as Udgltha : Prana itself is ut, as it is through Prana that one rises (ut-tisthatl) ; — Speech is gl ; as Speeches they call girah ; — food is tha, as it is upon food that all this subsists.— (6)
BHASYA
Now, then, one should verily meditate upon the syllables, of the Udgltha ; in order to preclude the notion that what are meant to be meditated upon are the deities figuratively indicated (by the constituents of the syllable ' Om), the text has added the qualifying phrase * Udgltha iti\ as Udgl- tha ; that is, one should meditate upon the syllables of the
30 chAndogya upanisad [ I. iii. 6—
name Udgitha ; the sense being that the meditation of the constituent syllables of the name implies the meditation of the bearer of the name also ; just as when one thinks of the name * so and so Mishra '. — Prana'itself is ' ut ' (as contain- ed in the term ' Udgitha ') ; i. e., the syllable ' ut ' should be meditated upon as ' Pr5na '. — The text next explains why Prana is ut: As it is through Prana that all things rise- as is clear from the fact that when one is devoid of Prana (the Life-breath), one falls down ; thus there is a simila; rity between Prana and * ut \ — ' Speech is gi '; because cultured people speak of Speech as ' girah\ — Similarly, 'Food is tha '; as all this subsists upon food ; this being the similarity between * Tha ' and food. — (6). UPANISAD— TEXT
Heaven is ut ; the Sky is gi ; the Earth is tha ; — the Sun is ut ; Air is fi ; Fire is tha ; — Sama-veda is ut ; Ya- jurveda is gi ; Rgveda is tha ; — for here Speech itself milks the milk of speech ; and he who, knowing this, meditates upon the syllables of the Udfitha as Udgitha becomes rich in food and eater of food. — (7)
BHASYA
The similarities of the three things (of Prana with *ut\ of Speech with ' fi ' and of Food with 'tha') have been described in the preceding Vedic text ; on the same analogy, similarities are now attributed to other sets of things also, — (a) Heaven is ut\ — because of its high posi- tion (uchchaih sthana) ; — the Sky is * gV, — because it swallows {firanat) the regions ; — the Earth is 'tha\ — because living beings stand upon it {sthanat). — [b] The Sun islut\ — because of its being high above ; — 'Air is 'gf, — because it swallows Fire and other things ; — Fire is 'tha\ — because sacrificial acts rest upon it.— (c) The Sama-veda is 'ut\ — because it has been eulogised as Heaven ; Yajuroeda is 'gi\ — because the
—I. iii. 8 ] CONTEMPLATION OF SAMAN
31
deities swallow the offerings made with the Yajus- Mantras*; Rgveda is C/Aa\— because the Saman rests upon the Rk-verses.-The text next describes the reward follow- ing from the meditation of the syllables of the Udgitha : For him,— the acting agent,— milks, Yields ;— "What is it that yields?"— Speech;— "What does it yield?"— milk ;— "What is that milk ? "— The milk of speech ; that is to say, the reward following from the Rgveda etc. ; this reward is the milk of speech' ; this milk, Speech itself milks ; that is Speech milks itself.— Further, he becomes rich in food,— i.e. possessed of large quantities of food, and also an eater of food,— i.e. he comes to have a keen appetite* — One who, knowing this, — meditates upon the syllables composing the term 'Udgitha thus— i.e. as described above, possessing the qualities mentioned (gets this reward).— (7)
UPANI$AD-TEXT Now, the fulfilment of blessings : One should meditate upon the contemplated things thus : One should reflect upon that Saman with which he may be going to pray.— -(8)
BHASYA
Now, the fulfilment of blessings : the full statement is that 'the text is now going to describe the method by which the fulfilment — accomplishment — of blessings — of desires — would be secured. — The term 'contemplated things' stands for things sought after, things gone after, i.e. things that one thinks of, — "How is this described ? " — One should meditate upon the things thus, — i.e. in the following manner : — That Saman, — the particular Saman — with which one may be going to pray — the Udgatr Priest may be going to chant eulogistic hymns, — on that, one should reflect ; — i.e. one should follow it up, cogitate over it, by means of arguments and reasonings. — (8)
32 CHANDOGYA UPANISAD [ I. Hi. 9 —
UPANI§AD—TEXT
That Rk upon which the Saman is based,-— *n that Rk (one should reflect) ; that sage with which the Saman is connected, — on that sage (one should reflect) ; that Divinity which one is going to pray to, — on that Divinity one should reflect. — (9)
BHASYA
That Reverse upon which the said Saman is based, — on that Rk-verse, one should reclect, — along with its Deity and other details. — That sage with which the said Saman is connected — on that sage one should reflect. — That Divi- nity to which one is going to pray, — on that Divinity one should reflect.— (9)
UPANISAD— TEXT
The metre in which one is going to pray, — upon that metre one should reflect ;— the Stoma with which one may be going to pray, — upon that Sloma one should reflect.— (10)
BHASYA
The metre — Gayatri and the rest, — with which one is going to pray, — that metre one should reflect upon ; — the Stoma with which one may be £oing to pray, — that Stoma one should reflect upon. The Atmanepada ending has been used in the word 'stosyamanaK (instead of the Parasmaipada ending elsewheie, in the word 'stosyan'), because the result following from the use of a particular Stoma comes directly to the Agent himself. ThatStoma one should rej 'led upon. — (10) UPANISAD— TEXT
The quarter that one is going to eulogise, — that quarter one should reflect upon. — ( 11)
BHASYA
The quarter that one is going to eulogise, — that quarter one should reflect upon, — along with its Presiding Deity and other details. — (11)
— I. IV. 2 ] CONTEMPLATION OF 'om' 33
TEXT — Lastly, having approached himself, he should eulogise himself, with due care, pondering over his desire. Quickly will be fulfilled for him that desire seeking for which he would sing the Prayer. — Yea. seeking which he would sing the Prayer. — (12)
BHASYA — The UdgStr-Priest should approach and eulogise his own self — along with the table of his gotra a$f other details, — and also the Saman and the rest ; — ponderimffi ooer his desire, with due care, — carefully avoiding all mistakes relating to accent and pronunciation. — Quickly — soon — will be fulfilled — will prosper — the desires for him who knows this — *' which desire?' — seeking for which he would sing the Prayer. — The repetition of the phrase is meant to indicate the importance of the subject. — (12)
End of Section (3) of Discourse I.
TEXT — One should meditate upon the syllable Om9 the Udgitha, because one always sings with Om ; of this, now, the expounding. — ( 1 )
BHASYA — The main subject-matter of the syllable 'Om is here re-introduced with a view to preclude the possibility of the attention being diverted to other subjects, on account of the main subject having been interrupted by the declara- tions regarding the meditation on the components of the name * Udgltha ; the sense of this introduction is that one should perform meditation upon the same syllable 'Om which is the main subject of treatment, as endowed with the qualities of immortality and fearlessness. — (1)
TEXT — The Divinities fearing Death, entered the science of the Triadic Science ; they covered themselves with the 'Metres'; and because they covered themselves with the metres (Chandas), therefore this constitutes the metricality of the metres.— (2) C. U. 3
34 chAndogya upanisad [ I. iv. 3 —
BHASYA — It is described now what the Divinities did when they became frightened of death — i.e. of the killer. — They entered the Triadic Science ; that is, they had recourse to the Act prescribed in the Triadic Science ; that is, they commenced the performance of Vedic Acts ; regarding it as a protection against Death. — Further, they proceeded to per- form the acts of Japa (repeating of mantras), Homa (Pouring of Libations) and the like, with 'Metres', — i.e. Mantras, — which are not specifically enjoined as to be used at any particular Acts ; and covered — concealed — themselves — among other Acts ; because, — as — they covered themselves with these Mantras, therefore it is well known that Mantras have the character of being 'Chandas* (metrical) — protective covers. — (2)
TEXT— There Death saw them in Rk, Soman and Yajus,— just as one sees fish in water. Then the Divinities, knowing this, rose above Rk., Soman and Yajus, and entered the Vowel {Svara) its elf. — (3)
BHASYA — There Death saw them — the Divinities ; just as, — in the ordinary world, — the fisherman sees the fish in water, which is not over-deep — thinking that it would be easy to secure them by such ordinary means as angling and drain- ing out of the water : in the same 'manner Death saw the Divinities and regarded them as easy to be got at through the exhaustion of their * karma9 (the resultant. of their Ritualistic acts). — Question. — "Wherein did Death see the Divinities?" — Answer — In Rk, Saman and Yajus ; that is, in the Ritualistic Acts connected with the three Vedas, Rk, Saman and Yajus* — As regards the Divinities, they had their minds purified through the embellishments due to the Vedic Ritual, and hence they knew what Death was going to do to them ; and knowing this, they rose above the Rk., SSman and Yajus, — that is, they turned away from the ritualistic acts connected with
— Liv. 5] CONTEMPLATION OF 'OM* 35
the thre/5 Vedas, Rk, Saman and Yajus; that is, having no hope of getting rid of the danger of death, — with the help of the said Acts, they gave up that hope and entered, — took shelter in, — the Vowel, — i.e., the syllable, endowed with the quali- ties of immortality and fearlessness, which is called by the name Svara (vowel) ; that is, they became engaged in the meditation of the syllable 'Om . — The particle *evd (itself) has the restrictive force, and hence it precludes the desirability of combining Ritual with Meditation. The meaning is that they: gave themselves up entirely to the meditation of «0m\-(3)
Question — " How does the syllable come to be called by the name ' svara y (vowel) ? "
The Answer follows in the following text : —
TEXT— When one gets at the Rk, one loudly pronounces Om ; similarly with tbe Saman ; similarly with the Yajus. That indeed is Soar a which is this syllable, which is immortal, fearless. Having entered this, the Divinities became immortal and fearless. — (4)
BHASYA — When one gets at the Rk, one loudly pronounces 'Orn ; similarly with the Saman ; similarly with the Yajus. — That indeed is Svara ; — "What is it ?" — which is this syllable, which is immortal, fearless. Having entered this — as just described — Divinities became immortal and fearless. — (4)
TEXT— One who, knowing this, eulogises this sylla- ble, enters this same syllable, the immortal and fearless Svara ; having entered it he becomes immortal just as the Divinities became immortal. — (5)
BHASYA — One, — a person other than the Divinities, — who, like the said Divinities, knowing this syllable, — as endowed with the qualities of immortality and fearless- ness,— eulogises — praises, i.e. meditates upon [ meditation is what is meant by * eulogy * here] it, he enters, in the same
36 chAndogya upanisad [ I. iv. 5—
manner as the Divinities, this same syllable , immortal and fearless, — Having entered it etc., etc. Among people gaining entry into the Royal Palace, there is always a distinction made on the ground of their being more or less intimate with the King ; there is no such distinction of being more or less intimate among persons entering the Supreme Brahman; what, therefore, happens in this case is that the meditator becomes immortal and fearless, just in the same manner, and with the same degree of immortality and fearlessness, as that which characterised the Divinities ; — that is, there is no superiority or inferiority in the immortality attained. — (5)
End of the Section (4) of Discourse I.
BHASYA— The Text now proceeds to describe that meditation of the syllable which brings its reward in the shape of several sons, and in which the syllable is looked upon as qualified by diversities of breath and of rays ; this description follows after the identification of the Pranava and the Udfitha, which in its turn, is preceded by a reitera- tion of what has been already said in regard to the meditation of the Udfitha as contemplated in the form of Breath and the Sun : —
TEXT— Now, verily, that which is Udfitha is Pranava; that which is Pranava is Udfitha. This Sun verily is Udfitha and it is Pranava ; because it moves along utter- ing Om.—( 1 )
BHASYA— Now, verily, that which is Udfitha is Pranava'] — What is 'Pranava' for the Rgvedins, — that is precisely what, in the Samaveda, is spoken of by the name 'Udfitha'.— This Sun is Udfitha > and It is Pranava ; that is, what is spoken of, among Rgvedins by the name 'Pranava' is this same Sun, not anything else. Udfitha is the Sun ; — Why ? — because it is this syllable Om, which is named
—I. V. 3 ] MEDITATIONS OF UDGlTHA 37
Udgltha, which this Sun utters ; — the word 'svaran' signifying utterance or pronunciation by reason of one and the same root having several meanings, — or it may mean goes, — and moves along ; — and for this reason the Sun is Udgltha. (1).
TEXT— " To Him verily did I sing ; hence thou art my only one. "— So said Kausltaki to his son ;— " Do thou reflect upon the Rays ; so wilt thou have many ". — This is as relating to Divinities.— (2)
BHASYA — "To Him verily did 1 sing, — I addressed the song to Him , — that is, I reflected upon the Sun regarding Him as identical with the Rays; — hence, — for this reason, — thou art my only one — Son " ; So said Kausltaki — the son of Kusitaka,— to his son.- — " For this reason, thou should reflect upon the Sun and the Rays as distinct from one another. ' — The term * paryavartayat ' (Third Person, Singular) should be taken as * paryavartaya ' (Second Person Singular), because of the presence of the second person pronoun Thou'. — " Thus wilt thou have many sons". — This is as relating to Divinities. — (2)
TEXT— Now with reference to the Body :— That which is the Breath in the Mouth, — on that one should meditate as Udgltha ; because it moves along pronouncing Om.— (3)
BHASYA— Now— after this, — is described the Medita- tion in reference to the Body. — That which is the Breath in the mouthr-on that one should meditate as ' Udgltha ' etc., etc., — as above (under Text 1). — Similarly, this Breath also moves along pronouncing Om ; that is, it moves along for the purpose of exciting speech and other functions, while pro- nouncing the syllable ' Om \ thereby according permission, as it were, to the said f unctionings. [That this is so is shown by the fact that] at the time of that a man is dying, persons near him do not hear the Breath pronouncing 'Om (as Speech
38 chAncogya upanisad [ I. v. 4—
and the other functions have ceased). — On:this analogy, in the case of the Sun also, the pronouncing of 'Om should be regarded merely as according permission. — (3)
TEXT — " This verily did I sing to Him ; hence thou art my only one", — so said Kausltaki to his son ; "Thou shouldst sing to the Breaths as manifold, — so that thou mayst have many. " — (4)
BHASYA — This verily did I sing etc., etc., — as before. Hence one should view Speech and the other Breaths and the Breath in the Month as distinct from one another, and thus reflect in his mind, upon them as manifold, — as before; — the idea being that ' by so doing many sons may be born to me \ The contemplation of Breath, and of the Sun, as, singly representing Udfitha is defective, in so far as it brings, as its reward, a single son, and, as such, should be discard ed ; and the contemplation of the manifold Rays (of the Sun) and the manifold Breaths, as representing Udfitha, i| what should be practised, as leading to better results in ttt shape of many sons ; — this is what has' been taught in th# section. — (4)
TEXT — Now, verily, that which is Udfitha is Pranava; that which is Pranava is Udfitha. [Knowing this], one, from the seat of the Hotr-priest rectifies wrong singing ; — yea, he doth rectify it. — (5)
BHASYA— That which is Udfitha etc.— In this text has been set forth the view that Udfitha and Pranava are one ; the reward of this knowledge is now described. The Hotr sadana is the place seated where the Hotr-Priest does the chanting ; the phrase 'from the seat of the H otr~priesf should be taken as standing for * having rightly performed the functions of the Hotr-priest ; as no result can accrue from the mere seat. — " What is that reward ? " — It is this — What- ever may have been badly or wrongly sung by the Udgatr-
— Lv}. 1] MEDITATION OF UDG1THA 39
Priest /n course of the performance of his functions, — i.e. whatever mistakes he may have committed, — all that he rectifies, sets right ; just as the disorders of the bodily humours are set right by proper medication. — (5)
End of Section (5) of Discourse I.
Section (6)
BHASYA — The Text is next going to lay down another method of meditating on the Udgitha, which is calculated to fulfil all desirable results.
TEXT — This is Rk ; Fire is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk. This is 5a and Fire is ama ; and that makes up Sama. — ( 1 )
BHASYA— 'This9— Earth— is Rk; that is, the Rk should be viewed as the Earth, Similarly, Fire is Saman ; that is, the Saman should be viewed as Fire. Question : — " How can Earth and Fire be regarded as Rk and Saman (respec- tively) ?' ' Answer : — This — What has been just spoken of — Saman — which has been called * Fire \ — rests upon this Rk — i.'e. the Earth ; which means that the Fire stands upon the Earth, in the same manner as the Sciman rests upon the Rk — verse. — hence, — for this reason., — the Saman is, even now, sung by Samavedins, as based upon the Rk-verse. — Just asRk and Saman are not entirely different from one another, so also are Earth and Fire not entirely different from one another. — " How so ? " — This — Earth — is 'Sa', i.e. Earth is expressed by the letter ' Sa ' which is one half of the name * Sama ' ; and Fire is * ama \ i.e. expressed by the other half of the same name * Sama ' ; thus Earth and Fire to- gether, being expressible by the same name ' Sama \ make up the Sama. — Thus then the two, Earth and Fire,
40 chAndogya upanisad [ I. vi. 2 —
are not entirely different from each other ; they are always mingled together, exactly like Rk and Saman, — and thus Earth and Fire are Rk and Sama. This is the upshot.
Some people have suggested the explanation that the sentence ' This is sa and Fire is ama ' is meant to lay down the meditation upon the two letters of the name ' Sama ' as Earth and Fire. — (1)
TEXT—' The Sky, is Rk ; the Air is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk. The Sky is S3, the Air is ama, and that makes up Sama2\— (2)
* The Heaven is Rk ; the Sun is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk. The Heaven is Sa, the Sun is ama, — and that makes up Sama. — (3)
BHASYA — The Sky is Rk and Air is Sama etc. etc. as before. (2-3)
TEXT — The Stars are Rk, the Moon is Sama ; this Sama rests upon this Rk. Hence is the Sama sung as resting upon the Rk. The Stars are Sa, the Moon is ama ; and that makes up Sama. — (4)
BHASYA — The Moon is the Lord of Stars ; hence it is Sama.— (4)
TEXT— Now That which is the White Light in the Sun is Rk ; that which is Blue, very black, is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk. — (5)
BHASY A— Now, that which is white Light,— the white effulgence — in the Sun — is Rk. That which is Blue, very dark, — extreme blackness, — is Sama ; this Blackness is perceived only by one who is able to concentrate his eyes absolutely upon the Sun. — (5)
—I. VI. 6 ] MEDITATION OF UDGlTHA 41
TEXT— That which is the white Light in the Sun is Say and that which is Blue, the very black, is ama ; and that makes up Soma, — Now that golden Personality who is seen within the Sun, with golden beard and golden hair, and golden all through to the very nail-tips. — [His name is Ut — next text.] — (6)
BHASYA— These two lights, the White and the Black, are (respectively) ' Sa ' and ' ama\
Now that which is within the Sun, — inside the Sun, within the Solar disc. — 'golden'. — as if made of gold ; it is not possible for the Deity to be 'golden* in the sense of being made of gold, as, in that case He could not be endowed with such qualities as having Rk» Sama for his joints (as described in text 8, below) and being free from evil. It is not possible for a thing made of gold, which must be inanimate, to have any evil propensities which could be precluded by the qualifica- tion of ' being free from evil ' ; — also because no such golden ' character is visible to the eye. For these reasons the two terms * Hiranmaya ', have to be taken in the meta- phorical sense, standing for luminous. The same interpreta- tion is to be applied to the rest of the passage. — The ' personality ' , ' Purusa ' is so called because it lies (shete) in the body (puri), or because it pervades the entire universe with its self (Purayati). — * Is seen ' — by persons who have withdrawn their physical eyes and have concentrated their mind, through such means as leading the life of the Religious Student and the like.— Inasmuch as even effulgent beards and hairs might be black, the text adds the qualification 'with golden beard and golden hair ' ; the sense being that His hairs and beard also are luminous. — To the. very nail-tips,' — ' pranakha ' stands for the nail-tips ; the meaning therefore is that upto and including the nail-tips, it is like one mass of gold, pure effulgence. — (6)
42 chAndogya upanisad [L vi.7 —
TEXT— His eyes are like "monkey— seat" lotus. His name is Ut. He is risen above all evils. — He verily rises above all evils who knows thus. — (7)
BHASYA — Of the person who is all through of golden colour, there is a peculiarity in the eyes. " How ? ' — ,Kapyasa is the €Usa , seat, of the 'Kapi', monkey ; the term *4sa being derived from the root 'asa to sit, with the ghan affix. The term 'Kapyasa therefore stands for that part of the monkey's back on which it sits ; so that when the lotus is spoken of as ' Kapydsa \ 'monkey -seat*, what is meant is that it is extremely bright (and red) ; — so the eyes of the Solar Person also are bright red. Inasmuch as the Simile is an indirect one, — the lotus being likened to the monkey s seat, and the eyes being likened to the lotus, — it cannot be regarded as incompatible with the dignity of the subject. — Of this person, thus qualified, the indirect (figurative^ name is 'Ut! — " Why should this be regarded as the indirect name ?"— ' He '—This deity (the Person in the Sun),— * above all evils ', — above all evils along with their effects ; — the text is going to speak of * the Self being one in whom all evil has been destroyed ' ; — ' has risen , ' Uditah \ standing for Ut-itah, risen above, passed beyond ; hence He is named 'Ut . — One who knows this Deity as endowed with the qualities described above and as bearing the' name * Ut ' — he also rises" above, passes beyond, all evils. — The particles ' ha * and * va ' indicate emphasis ; he verily, surely, rises above evils. — (7)
TEXT— i?^ and Sama are His joints ; hence is the Ud<ha, Hence one who sings this (Deity, Ut) is the Udgatr (lit. ' singer of ut '). He controls the regions above Him, as also the desires of the Deities.— This is in reference to the Deities. — (8)
BHASYA — What the text means to describe now is the fact of the said Deity (Person in the Sun) being Udgitha*
—I. vii. 1 ] MEDITATION OF UDGlTHA 43
)ust lijjie Aditya and others (described above as Udgltha). — 'Rtk and Sama are his joints , — they are his joints, in the shape of Earth and the rest as described above {Earth standing for Rk and so on). The Deity in question is the Self ensouling all things ; and inasmuch as he controls the lower as well as the higher regions, as also all desires, it is only right that the Earth and Fire, as Rk and Sama, should be His ' joints ' ; — also because he is the origin of all things. — Inasmuch as this Deity is named 'Ut and has the Rk and Sama for his joints, — this character of having Rk and Sama for His joints makes him the Udgitha ; — this is what is asserted mystically, — as the Deity is fond of mysticism, — in the phrase ' Hence is Udgltha*. — Hence, — for this reason, — the Priest who sings to the Ut is called the 'Udgatr — Priest' ; that is, inasmuch as he is the singer ( &<itT ) °f tnc aforesaid Deity named 'Ut\ it is only right that he should be known as Udgatr ; this is what fixes the name of the Udgatr Priest. — This same Deity named 'Ut' controls the regions that lie above Him — i.e. the Sun ; He is not only the Controller of the regions, but also the Upholder ; this is what is implied by the particle 'cha' ; this idea is supported by such Vedic texts as ' He upheld this Earth and also Heaven.' — Further, He controls also the desires of the Deities. — This is in reference to the Deities ; that is, herein has been described that form of the Udgitha which consists of the Deity. — (8)
End of Section 6 of Discourse I.
Section (7)
TEXT— Now with reference to the Body : Speech itself is Rk ; Breath is Sama. This Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk ;
44 chAndogya upanisad [ I. vii. 2—
Speech itself is Sa and Breath is ama ; and this makes up Sama ; — ( 1 )
BHASYA— Now is going to be described (the Meditation) in reference to the Body. Speech itself is Rk, Breath is Sama; — this is on the analogy of their relative upper and lower position. It is the Olfactory Organ along with Air that is called ' Breath * (here). — Speech is 'Sa , Breath is 'ama etc., etc., as before. — (1)
TEXT — The eye itself is Rk ; the Self is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting on the Rk. The Eye itself is Sa, the Self is ama ; and that makes up Sama. — (2)
BHASYA — The eye is Rk ; the Self is Sama. The term * Self ' {'atma) here stands for the Shadow, Reflection of the Self ; as it is this reflection (and not the Self proper, the Personality) that rests in the Eye, and is, on that account, called 'Sama (being similar to the Sama which rests upon the Rk).-(2)
TEXT— The Ear itself is Rk ; the Mind is Sama ; this Sama rests upon this Rk ; hence is the Sama sung as resting upon the Rk. The Ear itself is *Say ; the Mind is 'ama'; and this makes up Sama. — (3)
BHASYA— The Ear is Rk the Mind is Sama ; the Ear being the controller (like Rk), the character of Samdfofcelongs to the Mind.— (3)
TEXT— That which is the White Light in the Eye is Rk ; that which is blue, very black, is Sama ; this Sama rests upon the Rk. Hence is the Sama sung as resting upon the Rk. That which is the White Light in the Eye is Sa that which is blue, very black, is ama ; and that makes up Sama. — (4)
—I. Vii. 5 ] MEDITATION OF UDGlTHA 45
BHASYA— That which is the White Light in the Eye is Rk ; and that which is blue, very black,— which, like the Sun, is the sub-subtratum of the faculty of vision, is Sama. — (4)
TEXT— Now, that Person who is seen within the Eye, that, indeed, is Rk ; that is Sama ; that is Uktha ; that is Yajus ; that is Brahman (Veda). His form is the same as the form of that other Person ; his joints are the same as the joints of that other Person ; his name is the same as the name of that other Person. — (5)
BHASYA — Now, that Person who is seen within the Eye etc., etc. — as before ; — that is Rk, appertaining to the Body ; Speech and the rest and Breath and the rest appertaining to the Divinities. It is well known that the Rk (verse) has its com- ponent letters arranged in well-defined quarters. — Similarly, it is Sama. Or, on account of the mention of the ' Uktha \ the term 'Sama' here may be taken as standing for the Stotra (as distinguished from the Shastra. both of which are differ- ent forms of the Sama). It is Uktha, i.e. Shastra-chantt (as distinct from the aforementioned Stotra). [Read 'Uktat for ' Ukthat ']. — It is Yajus ; the term stands for all such as * Svaha \ ' Svadha '. ' Vasat' and so forth ; all this is Speech, and it is Yajus ; and that same Person is all this ; because he is the soul of all things and also the source of all things, — as already explained by us. — As the present context is dealing with Rk and allied things, the term ' brahman ' should be taken as standing for the Three Vedas. — That same form is attributed to this Person in the Eye ; — " What form ? " — That form is the same as that of the Person in the Sun, that is * golden ' etc., as described in connection with the Divinities. — The ' joints ' that have been described as those of the Solar Person are also the joints of the Person in the Eye. His name also is the same as that of that Person, — viz., ' Ut ' and ' Udgitha \ — It might be argued that " the Visual Person must be different from the Solar Person ;
46 chAndogya upani§ad [ I. vii. 6 —
(1) because they occupy different positions, — (2) because the qualities and name of the one are attributed (figuratively) to the other, (3) because there is difference in their spheres of influence,~and (4) because they are mentioned separately/' — But this would not be right ; [it having been declared that the meditator attains the position of the Person meditated upon ] the man meditating upon these two Persons (Solar and Visual) would have to attain two positions, if the two Persons were entirely distinct, and it is absolutely impossi* ble for one and the same man to become identified with two distinct Personalities, — " Such identification with two Personalities might be possible through bifurcation [i.e. the meditating man would become divided into two parts, one part becoming identified with the Solar Person and the other with the Visual Person] ; — in fact, the Upanisad itself is going to declare that * He becomes one, two, three etc, etc.* " — That is not possible ; that which is of the nature of pure Intelligence, and hence without any constituent parts> cannot become bifurcated. Hence the Bodily and the Divine Persons must be one and the same.' — As regards the (figura- tive) attribution of form etc., which you have brought for- ward as the ground of differentiation, — it does not indicate difference at all ; it is only meant to preclude the notion of difference that might arise on account of the difference in their position. — (5)
TEXT — He controls the regions below this, and also the desires of Men. Hence those who sing to the lute sing to Him and hence they become acquirers of wealth.— (6)
BHASYA — This Person in the Eye controls all those regions that lie below this — i.e. below this bodily (physical) self, — and also the desires relating to human beings. Hence — for this reason, — those singers who sing to the lute really sing to this Self ; and because they sing to this controller*
— I. vii. 9 ] MEDITATION OF UDOlTHA 47
Lord, therefore they become acquirers of wealth, supplied with Wealth, i.e. wealthy. — (6)
TEXT — Now, he who, knowing thus, sings Soman, sings to both. Such a one obtains, through that same, those regions that lie above that, as also the desires of the Divinities. — (7)
BHASYA — Nou?, one who knowing this, — knowing the deity Udgitha as described above, — sings Soman, sings to both, — i.e. to the Visual as well as the Solar Person. — The text next describes the reward that comes to one who knows this : Through that same — i.e., through the Solar Person, — such cl one obtains regions that lie above Him, — that is, by having become the divinity within the Sun, — and also the ' desires of the deities \ — (7)
TEXT — And through this same, one obtains the regions that lie beneath Him, as also the desires of men. Hence, verily, the Udgatr Priest knowing this, should say (to the sacrificer) — (8)—" What desire may I sing out for thee ? " — Because one who, knowing this, sings Sama becomes capable of singing out the fulfilment of desires. — (9)
BHASYA — Now, through this same, — Visual Person himself, — one obtains the regions that lie below Him, as also the desires of Men— that is, on having become the Visual Person. Hence, knowing this, the Udgatr Priest should say — to the sacrificer — ' What desire — desired thing, — may I sing for Thee ? '—Because the Udgatr Priest, knowing this, is capable of singing. out the fulfilment of desires ,— i.e. bringing about the fulfilment of the desired end by means of singing; — Who is so capable ? — He who, knowing this, sings Sfima. The repetition of the phrase * sings Sama * is meant to indicate the conclusion of the account of the particular form of meditation. — (8-9)
End of Section (7) of Discourse I.
48 chAndogya upanisad [ L viii. 1—
Section (8)
There were three persons who were experts in (7Jg7f/w— Shilaka-Shalavatya, Chaikitana-Dalbhya and Pravahana-Jaibali. — They said — "We are experts in Udgltha ; let us carry on a discussion on Udgltha ". — (1 )
BHASYA — The syllable 'OnV lends itself to being medi- tated upon in several ways ; hence the Text has introduced another method of meditation, calculated to bring its reward in the shape of the quality of being the highest and best* — The story has been brought in for the purpose of making the subject easily comprehensible. — ' Three * — persons three in number ; — the particle * ha ' indicates the fact that such is the popular belief, — were ' Experts \ — well-versed ; — * in Udgitha\ — in the science of Udgltha ; — that is, among per- sons who had gathered together for some purpose, at a particular time and place ; certainly, it is not possible that in the whole world there should be only three persons, well-versed in Udgltha and the related subjects ; in fact, we hear of many such persons as Usasti, Janashruti, Kaikeya and others who were well-nigh ^ omniscient. — The Text next mentions who these three experts were : (1) Shilaka, by name, the * Shalavatya' , i.e., the son of Shalavat ; — (2) 4 Chaikitayana ', the son of Chikitayana, of the gotra of Dalbha ; or he may have been the son of :both Chikitayana and Dalbha (being the body-born son of one and the adopted son of the other) ; — and (3) Pravahana, by name, the ' Jaibali ', the son of Jibala ; — these were the three. — They said to each other — " We are known to be experts — well- versed — in Udgltha ; hence, well, — if you agree, — let us carry on discussion, — debate, through the system of setting forth the two sides of the question, — the correct view and its contrary, — on Udgltha, — i.e., on the science relating to the Udgltha ; and such discussion among persons knowing
— I. viii. 3 ] MEDITATION OF UDGlTHA 49
tie subject leads to the rejection of the wrong view and the establishment of the correct view, not quite well known be- fore, and also the setting aside of all doubts on the subject. For this reason, persons conversant with the subject should be brought together ; — such is the teaching meart to be conveyed by the story ; — the sense being that, that the said results have followed from discussions is found to have been a fact in the case of the said sages, Shiloka and the rost.— (1)
TEXT — Having said fie it so, they sat down. Then Pravahana Jaibali said— "You revered Sirs, speak first ; I shall listen to the talk of two Brahman as conversing." -(2)
BHASYA— Having said ' Be it so ', they sat dtwn. — So it it said. Where they had sat down, inasmuch as the Ksattriya is by his very nature, more forwaid, Pravahana Jaibali said to the other twe — ' You revered Sirs, — you who deserve all honour, — speak first — before others. — The term * to two Brahmanas' is indicative of the fact that the speaker himself was a Ksattriya. — "While you two Brahmanas are conversing, I shall listen to your conversation. " Some people explain the qualifing term 'vdcharn, 'talk', to mean mere words without much sense.— (2)
TEXT— 'Thereupon, Shilaka Shclavatya said to Chaikitayana-Dalbhya— -"Well, may I question you ? "— "JOo question'' said the other. '—(3)
BHASYA — On the two men being thus addressed, Shilaka- Shalavatya said to Chaikitayana Dalbhya— -"Well, if you will permit, I may question you." — Being thus addres- sed, the other said "Do question." — (3)
TEXT— "What is the essence of Same?— Answer—
"Accent."— "What is the essence of accent?"— Answer—
'Breath ".— " What is the essence of Breath?"—
C. U. 4
50 chAndogya upani§ad [ I. viii. 4 —
Answer—' Food."— •' What is the essence of Food ?"— Answer-" Water. "—(4)
BHASYA^—Having obtained permission, he said — "O/ Sama" y — which stands here for Udgitha, which forms the subject-matter of the discourse ; it is Udgitha as:to be medi- tated upon which forms the subject-matter of the discourse ; the text also is going to declare "Udgitha is the highest 'and best ", — what is the essence, — the substratum, the ultimate basis ? " — Being thus " questioned, Dalbhya answered* — " Accent ' ; because Sama is made up of accent ; when one thing is made up of another, it is said to have that for its essence2 its ultimate basis ; as for instance, the Jar and other objects made of clay (have clay for their essence). — "What is the essence of accent T — Answer — 'Breath' ; it is through Breath that Accent is produced ; hence Breath is the essence of Accent. — "What is the essence of Breath ?" — Answer — " Food '* ; as Breath is supported by Food ; as declared by the Shruti texts. — " Breath dries up without food " and "Food is the string. " — "What is the Essence of food ? " — Answer — " Water 9\ — as Food is produced out of Water.— (4)
TEXT— "What is the essence of Water?"— Answer — "That other Region. M — "What is the essence of that other Region ? " — Answer — " One should not carry the Region of Heaven ; we base the Sama on the Region of Heaven too far ; because Sama has been eulogised as Heaven."— (5)
BHASYA— " What is the essence of Water}"— "That other Region ' ; because it is from that other Region that rain proceeds. — On being asked — "What is the essence of that other Region ? " — Dalbhya said — "One should not carry — Scima — too far — beyond, to any other substratum than , — that Region of Heaven. It is for this reason that we also base the
—I. Viii. 6 ] MEDITATION OF UDGlTHA 51
Sama on the Region of Heaven ; that is, we regard Sama as based upon the Heavenly Region. Because Sama has been eulogised as Heaven, — i. e., it is as Heaven that Sama has been eulogised ;- as declared in the Shruti text— 'The Region of Heaven is Sama — Veda ". — (5)
TEXT — Shilaka Shaldvatya said to Chaikitayana Dalb hya— "Verily, 0 Dalbhya, your Sama is not well- established. If, now, some one were to tell you, your head shall fall, surely your head would fall.,> — (6)
BHASYA — Thereupon, the other person, Shilaka Shala- vatya said to Chaikitayana Dalbhya — "Your Sama verily is not well-established y — that is, not securely based upon an ultimate substratum and hence established as the highest and best". The particle 'va\ as also the particle *cAa' indicates the scripture bearing upon the point. "O Dalbhya, as you put it, the Sama is not well-established.' ' — If some one, knowing the true character of Sama, were to take offence at your representation of it, and were, at this time, to say to one whose idea of Sama is wrong, and who may be committing the serious offence of misrepresenting the insecurely established Sama as well-established, that 'your head shall fall, — shall fall off completely', — then this head of yours, — who have committed the said offence, — would surely fall ; there can be no doubt. — I do not say this to you, however, — this is, what is meant. '
Objection — " If the man has really committed the offence for which the head should fall, — it should fall off, even without his being told so ; and if the offence is not one for which the offender's head should fall off, then, it would not fall, even on his being told so. Otherwise (if one's head were to fall off simply because of some one tell- ing him it would fall, then there would be the incongruity of something accruing to the man which he had not earned
52 CHANDOGYA UPANISAD 1 1. viil.J —
by his deeds, and also his being deprived of what he had earned. "
A nswer — This does not affect our position ; as a matter of fact, the actual accruing of the results of one's good and bad deeds is dependent upon the conditions of place, time and other accessory causes. Such being the case, even though the offence of Ignorance be the cause of the falling of the heady yet its actual occurrence may be dependent upon some one uttering the imprecation. — (6) {
TEXT— "Well then, may I learn this from you, re- vered Sir?" — "Learn", he said. — "What is the Essence of that other Region ?"— "This Region", he said.— "What is the Essence of this Region ?" — He said, "One should not carry too far the Base of this Region of stability. We locate the Sima on the base of this Region ; because the Sama has been eulogised as the Base." — (7)
BHASYA — Being addressed as above, Dalbhya said — '* Welly then, may I learn this from you, revered Sir, — on what Sama is based?" — Being thus addressed, Shalavatya answered — "Learn \ he said. — Being asked by Dalbhya — "What is the Essence of that other Region?" — Shalavatya said. — "This Region", he said. The sense is that this Region (of Human beings) supports the other Region (of Heaven) through' sacrifices, gifts, libations and such acts. The Shruti texts have declared that 'the Deities live upon offerings from this world.' It is perceptible also that the Earth is the support of all things ; hence it is only right that the Earth should be the support, ultimate basis, of Sama also. — Being asked — "What is the essence of this Region? " — Shalavatya said — "One should not carry too far— the Sama — beyond the Base of this Region.; It is for this reason that "we locate the Sama on the base of this Region ; because Sdma has been eulogised
"— 1 ix. 1 ] MEDITATIONS OF UDGiTHA 53
as the Bfise ; i.e. Saman has been praised as being the Base. Says the Shrutitext — " This is Rathantara (Sama)". — (7)
TEXT — Pravahana-Jaibali said to him — "Verily, Shala~ vatya, your Sama would have an end ; if, now, some one were to tell you that your head shall fall, your head would surely fall." — "Well then, may I learn it from you, revered Sir ? "— ' 'Learn", he said.— (8)
BHASYA— When Dalbhya had said this, Pravahana Jaibali said — "Your Sama, O Shalavatya, would have an end" etc. etc. — as before. — Then Shalavatya said — "Well then, may I learn it from you, revered Sir!" — He said "Learn \ — Being thus permitted the other said (as follows in the next text).— (8)
End of Section (8) of Discourse I.
Section (9) _ TEXT— "What is the essence of this Region ? "— "AkSsha", he said; all these things in this world are born out of Akasha and become dissolved into Akasha ; Akasha indeed is greater than these ; Akasha is the ulti- mate substratum." -d)
BHASYA— " What is the essence of this Region V'~ "Akasha" — said Pravahana/1 Akasha' here stands for the Supreme Self; as the Vedic Text says— 'A kasha by name* ; as the producing of all things is the function of that Self, all things become dissolved into that Self. The Text itself is going to declare later on that "It created Light... The Light becomes dissolved into the Supreme Deity' — All these things in this World, — animate as well as inanimate, mobile and immobile — are produced out of Akasha,— in a regulated order of Light, Food and so forth, in accordance with the capacity
54 chAndogya upanisad [I.
IX.
of things ; — they become dissolved into A kasha, at the time of Universal Dissolution, — in the reverse order; — because A kasha indeed is greater than these — superior, larger, than all things ; and for that reason, it is the ' param ' — 'ultimate' — 'ayanarri — ' substratum \ basis, support, at all three points of time. — (1)
TEXT— This is the highest and best Udgitha ; this is endless. One who, knowing this, meditates upon the highest and best Udgitha, — to him comes the highest ahd best, and he wins the highest and best regions. — (2)
BHASY A— Because the Udfitha is higher than the high and better than the good, — i.e. highest and b est— therefore it has become the Supreme Self, — such is the meaning of the text. — And because it is so, therefore it is endless, — has no end. — One who, knowing it, as the highest and best, the Supreme Self, the endless, — meditates upon the highest and best Udgitha, — to him accrues the reward which the following text describes : To him comes the highest and best, — i.e. the life of such a knowing pers on becomes highest and best, — higher and higher and better and better; this is the perceptible (physical) reward; the imperceptible reward is that he wins higher and higher and better and better regions, culminating in the Region of Brahma, A kasha; — all this comes to one who, knowing this, meditates upon the Udgitha. — (2)
TEXT— Atidhanva Shaunaka, having taught this to Udara-Shandilya, said to him — "As long as, among your offsprings, they will know the Udgitha, so long will their life be higher and better than these ordinary lives.,, (3)
BHASYA — Further, knowing the Udgitha as described above, Atidhanva by name, — the son of Shunaka, — having taught this science of Udgitha to his pupil, U dara-Shaniilya^ said to him — "As long as among your offsprings — in the line of your decendants, — persons born in your family will know
—I. X. 1 ] MEDITATION OF UDGlTHA 55
this Udgitha,—so long will their life be higher and better — more arid more excellent — than these well known ordinary lives/— (3)
TEXT — "So also in that other region, — in that region." — He who, knowing this, meditates ; his life in this world becomes highest and best, and so also in that other world,— yea, in that world. — (4)
BHASYA — " Similarly, in the other super-physical world also, — one would become highest and best ;'' — thus did Ati* dhanva Shaunaka say to Shardilya. — People might entertain the notion that "though such rewards might have accrued to the blessed ancients, they cannot be possible for men of the present age "; the rest of the text proceeds to set aside this notion in the next sentence : He who, — whoever he be — knowing this, meditates — upon the Udgitha, in the manner described, — for him also life in this world becomes highest and best ; and so also in that other world,— yea, in that other world. — (4)
End of Section (9) of Discourse I.
Section (10)
TEXT — At a time when the Kuru country had been devastated by thunder and hail, U sastuChakrtyana , with his child-wife, lived in a deplorable condition, in village Ibhya ( ) of the Elephant-man,— (1)
BHASYA — In connection with the meditation of Udgitha, it becomes necessary to expound the meditation of Prastava and Pratihara (which are details relating to the Sama-chant); hence it is with this that the Text now proceeds. The anecdote has been introduced for the purpose of making the subject easily intelligible. — At a time when the Kuril country— i. e. the crops growing in that region, — had been devastated —
56 chAndogya upanisad [ I. x. 2—
destroyed — by thunder and hail, and consequent scarcity of foDd prevailed ; — Usasti — by name^-Chakrayana — the son of Chakra, — with his child-wife, — f. c. his wife who had not yet developed her breasts or other feminine signs of youth ; — in village Ibhya ( ), of the elephant man — ' ibha is elephant, and 'ibhya* therefore stands for the owner , or rider \ of elephants; hence 'village Ibhya9 stands for village belonging to the owner, or rider, of elephants ; — in a deplorable condition ; — the root * dra* (from which the term 'pradranaka' is derived) connotes deplorable condition ; the meaning therefore is that the man had been reduced to a most deplorable condition, reduced to extreme circumstances ; — lived, — lodged, in the house of some one. — (1)
TEXT — He begged of the Elephant-man who was eating Kulmasa grains. — The man said to him — " There are no other than these, which have been served to me".- (2)
BHASYA — Wandering about in search of food, by chance, he met the Elephant-man who was eating Kulmasa grain , — coarse grains of Masa, — and begged of him. — The man — the Elephantman — said to him — Usasti. — Other than these, — coarse grains that I am eating and which are there- fore contaminated, — there are no grains ; apart from what has been served to me — placed before me in the dish ; what can I do ? — Thus addressed, Usasti said — (as follows). — (2)
TEXT— " Give me of these" — he said. He gave them to him, and said, "Well, here is water." — He replied — "I would be drinking what is contaminated."— (3)
BHASYA — "Give me of these — i.e. give these, to me' — he said. — The Elephant-man gave them to Usasti. — "Well, water is here — near me ; take this." — He said in reply: — "If 1 drank this water, / would be drinking what is contaminated". — When he said this, the other man said as follows. — (3)
—I. X. 6 ] MEDITATION OF UDGlTHA 57
TEXT— ' Are not these also contaminated ? "—He said— "ttot eating these, I would not live ; water I can get wherever I like."— (4)
BHASYA — " Are not these grains also contaminated ? " Being thus addressed, Usasti said — '7 would not live, — I shall — not eating these, — if I do not eat these grains. Water is not live, available wherever I wish. — The sense of all this is as follows : — (a) When a man, who is famous for learning and righteousness, and capable of doing good to himself and to others, does such an act as here decribed (of eating forbid- den food for saving his life), he does not incur sin ; — but (b) even for such a one, if he has recourse to discreditable means of saving life, while other unobjectionable means are available, — he does incur sin. In fact, if he did such an act, through arrogance born of learning, he would surely fall into hell. That such is the sense is clear from the epithet *pradranaka /in deplorable condition* — (4)
TEXT — Having eaten, he gave the remainder to his wife ; she had already eaten before ; having accepted the beans, she kept them. — (5)
BHASYA — The sage having eaten the beans, gave the remainder, — the beans that remained after he had eaten — to his wife, through pity for her. She, — the child-wife, — had already eaten — obtained food and partaken of it— before — the beans were obtained (by her husband) ; and yet, in accordance with her womanly nature, she did not refuse the gift ; she received them from her husband' s hands and kept themt — stored them. — (5)
TEXT— Next morning, on rising, he said— 'Alas I If I could get some food, I would get some wealth. The king here is going to perform a sacrifice and he would appoint me to all the priestly offices."— (6)
58 chAndogya upani§ad [ I. x. 7 —
BHASYA— Next morning, — early at dawn, — on risings — i.e. on relinquishing his bed, or sleep, — he, knowing Svhat his wife had done, said, — within his wife's hearing — "Alas" — saying this in anguish, — "if 1 could get some — even a little- food, then having eaten it and recovering strength, I would go forth and would get some wealthy — a little wealth, and then our livelihood would be secured." — He proceeds to explain his reasons for expecting to obtain wealth — "The king here, — not very far from this place, — is going to perform a sacrifice; — the verb 'yaksyate* is put in the atmanepada form because the king would be performing the sacrifice for his own benefit ; — and this king, on finding a fit and proper person in myself, would appoint me to all the priestly offices, — the priestly functions, i.e., for the performance of priestly functions. — (6)
TEXT— His wife said to him— ' 0, my Lord, here are those grains ". — Having eaten them, he repaired to the sacrifice that was being elaborated. — (7)
BHASYA — When he had said this, his wife said to him— " 0, my Lord> take these grains which had been deposited by you in my hands.' ' — Having eaten those grains, he repaired to the king's sacrifice which; was being elaborated, — performed in great detail, — by the priests. — (7)
TEXT — There he went and sat in the orchestra* lear the Udgatr-Priest, when they were going to chant the hymns of praise. He said to the Prastotr Priest (as follows).-(8)
BHASYA — Having gone there, he approached the sub- ordinates of the Udgatr Priest, in the orchestra, — astava, orchestra, being the place where they sing hymns of praise (stuvanti asmin), — and sat near them, when they were going to chant the hymns of praise. Having sat there, he said to the Prastotr priest as follows : — (8)
—I. X. 9 ] MEDITATION OF UDGlTHA 59
TEXT— OtPrastotr-Priset, without knowing the Deity connected with the Prastava, if thou dost chant the Introductory words, thy head shall fall off. "— (9)
BHASYA— "O Prastotr -Priest ,"— this address is for the purpose of attracting the Priest's attention.— That Deity which is connected with the Prastava — the Prastava (Introduc- tory portion of the Sama)> — if, without knowing this Deity o£ the Introductory section, thou dost chant the Introductory words, — in the presence of myself who know that Deity; — this qualification has to be understood ; because, if the meaning were that the head would fall off even in the absence of a man knowing the Deity, then a person who knows only the act (but not the Deity) would not be entitled to the perform ance of the act at all ; and this would not be right ; because even unlearned persons are actually found to be performing acts ; — also because the Shruti-text itself speaks of the ' Southern Path ' ; if the unlearned were not entitled to the performance of such acts, then the Shruti would have spoken of the 'Northern Path* only ; nor would it be right to argue that " the ' Southern Path ' relates only to the acts pres- cribed in the Smrtis (and not to those prescribed in the Shruti) ", — because the Shruti also speaks of * sacrifice, charity etc. ' (where charity is a pre-eminently Smarta act). — Further, the phrase ' when so warned by me ' used by the Sage later on (at the end of Text 5 of next section) clearly indicates that it is only in the presence of the learned man that the unlearned man is not entitled to perform rites, and not in all cases of the performance of such acts as the Agnihotra, and other Smarta rites, as also Study and so forth ; specially because permission for such performance (by the unlearned) is found to have been accorded in several texts. Thus it is established that even such a person is entitled to the performance of an act as is conversant with
§Q chAndogya upanisad [ I. x. 10 —
that particular act alone (and is ignorant in regard to its details).— FA j head will fall off.— (9)
TEXT— Similarly he said to the Ud^atr Priest— " 0 Udgatr Priest, without knowing the.Deity connected with the Udgltha, if thou performest the chanting, then thy head shall fall off. °— (10)
Similarly, he said to the Pratihartr Priest — c< O Pratihartr Priest, without knowing the Deity connected with the Pratihara if thou performest the Pratihara ^ tfiy head shall fall off.'' — Thereupon, they stopped and sat down in silence.— ( 11)
BHASY A— Similarly he spoke to the Udgatr and the Pratihartr. — The rest is as before. These Priests, Prastotr and the rest, thereupon stopped — desisted from their func- tions, and, through fear of their heads falling off, sat down in silence ; not doing anything else, being desirous (of learning things from Usasti). — (10 — 11)
End of Section (10) of Discourse I.
Section (11) TEXT— Thereupon, the Master of the Sacrifice said to him — "I should like to know you, Revered Sir." — "I am Usasti, the son of Chakra," he said. — (1)
BHASYA — Thereupon, — after the above, — the Master of the Sacrifice, — the Sacrificer, the King — said — "I should like to know you — who are deserving of all honour, — I desire to know who you are." — being thus addressed, Usasti said — "I am Usasti, the son of Chakra, — if you have heard of the name."— (1)
TEXT — He said — "I looked for you, revered Sir, for all these priestly offices ; and it was only when I did not find you that I appointed others. "—(2)
— I.xi. 4] MEDITATION OF UDGlTH A 61
BHASYA— The Master of the Sacrifice said—Truly have I heard of you, revered Sir, as equipped with many qualifications ; and 1 looked for you in connection with all these priestly off ices — the functions of the Priests; and it was only when having looked for you and not found you, that I have appointed these others. — (2)
TEXT — "But now you, Sir, take up all the priestly functions." — "Very well; then, let these same, with my permission, sing the hymns of praise; but as much wealth you give to these, so much you should give to me also. "— " Very well"— said the Master of the Sacrifice — (3)
BHASYA — "Even now, you yourself, Sir, take up all the priestly functions — you may remain here as the Priest.' ' — Thus addressed, Usasti said — "Very well. But these same persons who have been previously appointed by you, — let these, with my permission f — i.e. only permitted by me who am quite satisfied,- — sing the hymns.-But you should do this — As much wealth you give as present to these — Prastotr and other priests,— -so much you should give to me also" — Being thus requested, the Sacrificer said — "Very well" — (3)
TEXT— Thereupon the Prastotr-Priest approached him (and said) — " Sir, you said to me '0 Prastotr, without knowing the Deity connected with the Prastava, if thou dost chant the Introductory words > thy head shall fall off ;— now, what is that Deity ? "-(4)
BHASYA — Thereupon, — having heard Usasti' s assertion, — the Prastotr approached him — went to Usasti, with due respect. — "Before this, you, Sir, said to me '0 Prastotr, the Deity etc. etc.* — Now, what is that Deity — which is connected with the Pras/ai?ag(Introduction)? "— (4)
TEXT— He said— "Breath.— Verily all these beings merge into Breath itself, and from Breath itself do they
62 chAndogya upanisad [ I, xi. 5—
arise. This is the Deity connected with the Prastava ; if, without knowing It, you had sung the Prastava, your head would have fallen off, if I had said so to you."— (5)
BHASYA — On being questioned, Usasti said — "Breath." It is only right that Breath should be the Deity of the Prastava. — "Why ? " — Because all beings — animate and inanimate,— merge into Breath, at the time of Dissolution, — and also arise out of Breath at the time of birth, evolution ; — i.e. in the form of Breath itself ; the prefix '/ abhi ' indicating in connection with, out of. It is for this reason that this Deity is connected with Prast&va. — //, without knowing this Deity, you had sung the Prastava, — if you had sung the Introductory Section of the Sama, — your head would have fallen off, — if I had said to you at that time that 'thy head shall fall off.' — Thus you have done well, in desisting from the performance when forbidden by me. — (5)
TEXT— Then, the Udgatr Priest approached him (and said) "You, Sir, told me that if, without knowing the Deity connected with the Udgitha, thou performest the chanting, thy head would fall off; — now, what is that Deity ? "— (6)
BHASYA— Similarly, the Udgatr Priest asked him— "What is the Deity connected with the Udgltha-Section (ofSama)V>-(6)
TEXT— He said— "The Sun. All these beings $ing to the Sun when It stands on high ; this is the Deity connected with the Udgitha. If, without knowing this, thou hadst done the singing, thy head would have fallen off —if I had said so. "-(7)
BHASYA — Being questioned, he said — "The Sun*'; all these beings sing — raise their voice to, i.e. sing the praises of — the Sun when it stands on high. This Sun [standing on high is the deity of the Udgitha] because of the syllable 'of*
— I. xi. 9] MEDITATION OF UDGlTHA 63
being common to both CUdgitha and Uchchaih s ant am sdityamY, — just as [Prana is the deity of the Prastava] because the syllable 'pra' is common to both ('Prana9 and 4 Prastava). The rest as before. — (7)
TEXT— Thereupon the Pratihartr Priest approached him (and said)— -" You Sir, said to me 'if, Pratihartr, thou performest the Pratihara, without knowing the Deity connected with the Pratihara, thy head shall fall off ; n<Jw, what is that Deity ? "— (8)
BHASYA — Similarly, the Pratihartr Priest approached him and asked — " What is that deity which is connected with the Pratihara ?"— (8)
TEXT— He said— " Food. All these beings live only when absorbing food. This is the Deity connected with Pratihara. If, without knowing it, thou hadst performed the Pratihara, thy head would have fallen off,— if I had said so.,,-(9)
BHASYA — Being questioned, he said — " Food. All these beings live only when absorbing — taking to themselves — food. This is the Deity connected with the Pratihara -Sect ion of the '.Sama, on account of the syllable ' prati ' being common to both ( ' pratihara ' and * pratiharamanani* ) — The rest as before. — // / had said so.
The three factors of Sama, — viz., the Prastava^ the Udgitha and Pratihara, — one should meditate upon these as * Breath \ 'Sun' and 'Food', — such is the upshot of the whole of this section, — The reward for this would consist, either in beco:ning transformed into Breath (Sun and Food) or the due fulfilment of the Sacrifice. — (9)
End of Section (11) of Discourse I.
64 chAndogya upanisad [ I. apii. 1 —
Section (12)
TEXT — Now, then, the Udgitha connected with dogs. Baka-Dalbhya or Glava Maitreya went out for ,Vedic study.— (1)
BHASYA— In the foregoing Section, the Text has des- cribed the deplorable state to which one is reduced for want o-f food, — the state represented by the necessity of eating stale and unclean food. In order to avoid such a condition, one has to obtain food, ttnd to that end, the Text proceeds now with the Udgitha connected with dogs \ that is, the chant- ing, the Soma, perceived by (revealed to) Dogs. — As regards this, Baka, by name, the son of Dalbha who was also Glava the son of Mitra ; — the particle 'va' has the sense of 'cAa* ; the sense, therefore, is that only one person is mentioned y who was a Dvyamusyayana, born of two families (one by birth and another by adoption) ; the text cannot be taken as mentioning two alternative names, because there can be no option as between things, as there is between actions. The Smrti speaks of persons * having two names, and belonging to two gotras ' ; it is also found that such persons are reci. pients of offerings from both families. — Or, it may be that the Text was engrossed with the main subject of Udgitha and hence did not care whether it was speaking of one or two or more sages ; and the particle 'da' is meant only to facilitate the recital of the text.
For the purposes of Vedic study the said sage went out to a place outside the village, to a quiet place near a river. He went out and waited there ; — the singular number in the verb * udvabraja ' (went out) clearly indicates that the sage in question was one only (bearing the two names). — The sense appears to be that, inasmuch as the sage awaited the Udgitha connected with Dogs> it would seem as if his Vedic study was for the purpose of obtaining food. — (1)
-HL :%iv 2 ] meditation of udgItha 65
TEXT — A white dog appeared before him ; and other dogs, gathering round that Dog, said — "Sir, please sing food for us ; really we are hungry."— (2)
BHASYA — Being pleased with the learning (of Baka — Dalbhya) a deity, or a sage, took the shape of the dog, and thus was it that a white dog appeared — i.e. was made to appear — before him — i.e. for the purpose of bestowing a favour upon him. Other dogs — smaller ones — gathering round that dog, — said to him — "Sir, please sing food for us, — i.e. secure food for us by means of singing.' ' The right meaning to be deduced from all this is that Speech and the rest, being partakers of food "in the wake of Breath", said this to the Breath in the Mouth ; the idea being that being pleased with Vedic learning, they would help the Breath through their own forms. — "Really we are hungry." — (2)
TEXT— He said to them— "Meet me here in the morning." Baka-Dalbhya or Glava-Maitreya awaited (their reappearance). — (3)
BHASYA — Being thus addressed, the white Dog said to the smaller dogs — "Here, — at this same place, — meet me in the morning." The long Vowel in 'Samlyata* is a Vedic anomaly ; or it may be a wrong reading. The appointment of the morning is meant to show that what he was going to do should be best done in the morning ; because the Sun, who is the bestower of food, is not quite before us in the after- noon.— There the sage, Baka-Dalbhya or Glava-Maitreya awaited, — waited for their re-appearance. — (3)
TEXT — Just as the men who are going to sing the BahispavamSna hymn move round linked to each Other, in the same manner did the smaller dogs move round ; having sat down, they uttered the syllable *//w?\— (4)
C. U. 5
66 chAndogya upanisad [I. xii. 5—
BHYASA — Those dogs having come to the place, moved round, in the presence of the sage ; just as the *rien, the assistants of the U d gat r -Priest, who are going to sing the Bahispavamana Hymn linked to each other, so the dogs moved round, each holding in his mouth the tail of the other ; — and having thus moved round, they sat down, and being seated, they uttered the syllable %Him\ — (4)
TEXT— 'Om ! Let us eat ! Om ! Let us drink ! Om I May the Deva, Varuna^ Prajapati, Savitr bring us food ! O, Lord of Food, bring here food ; yea, bring it. ' — (5)
BHASYA— Om, let us eat ! Om, let us drink. — Deva, the Sun is so called because He shines ; He is Varuna, because He brings rain to the world ; — He is Prajapati, -because he nourishes the people ; — He is Savitr, because he is the pro- genitor of all things. — It is the Sun who is addressed by these synonymous terms. May the Sun who is all this, bring us food.- — Having done this, they said again — "O Lord of Food, — He is called the 'Lord' of Food, because it is He who produces all food ; in the sense that without the ripening due to the Sun, not much food is produced, even to the smallest degree, for living beings ; hence he is called the 'Lord of Food*. — O Lord of Food! bring here food — for us — yea, bring it ; — the repetition is meant to indicate the importance of the subject Om. — (5)
End of Section (12) of Discourse I
Section (13) BHASYA — Meditation upon the Factors or divisions (of SQma) which has been dealt with so far is related to the constituent parts of the Sama mantra-text ; hence, the text is next going to expound those other meditations, in their connected form, which relate to the other kind of Sama-
— I. Xili. 1 ] MEDITATION OF UDGlTHA 67
factors which appear in the form of the Stobha syllables [i.e. the additional syllables that are added to the verbal texts of the Mantra-text sung, on account of the exigencies of the musical tune, such syllables being in such forms as ha, ha-a and the like which have no meaning at all and are yet necessary for the musical tune] ; and this is expounded at this stage ^because this is also connected with the con- stituent parts of the Sama (when sung).
• TEXT— This world verily is the syllable Ha-u; Air is the syllable Ha-i, the Moon is the syllable Atha ; the Self is the syllable Iha; Fire is the syllable /.— ( 1 )
BHASYA — This world verily is the syllable Ha-u, which is the Stobha well known as used in the singing of the Rathantara Sama ; and it has been declared in a Vedic text that 'This (world) is Rathantara1; and on account of this common relationship between this world and the Rathantara Sama, this Stobha, the syllable Ha-U, should be meditated upon as this .world. — Air is the syllable Ha-! ; — the Stobha Ha-1 is wellknown as used in the singing of the Vamadevya-Sama ; and the connection between Air and Water is the source of the Vamadeoya-Sa~ma\ and on account of this common relationship, one should meditate upon the syllable: Ha-i as Air. — The Moon is the syllable Atha; — hence one should meditate upon the syllable Atha as the Moon ; the Moon, being not self, rests {St hit a) upon f ood ; hence, on account of the letter tha being common (to the syllable Atha and St hit a),— and also because of the letter a being common (to the syllable tha and the term ' anatma\ not-self).— The self is the syllable Iha ;— i.e. the stobha *iha'; the self, is regarded as perceptible, and so is the Stobha 'iha ; and it is on account of this similarity (that the syllable 'iha should be meditated upon as the self).-~ Fire is the syllable i ; as a matter of fact, all the Samfr
68 chAndogya upanisad [ I. xiii. 3 —
Chants related to Fire always end in the vowel V ; hence on the ground of this similarity (the syllable ? should be meditated upon as fire). — (1)
TEXT— The Suri is the syllable 'W ; Invocation is the syllable 'e'; the Vi'soedevas are the syllable 'O-ho-yi' ; Prajapati is the syllable 'him ; Breath is 'Svara; food is V : 'Vale' is Virat.— (2)
BHASYA — The Sun is the syllable 'u' ; they sing to the Sun when he is on high, uccaih- — , and the stobha is *u' and in the Sama of which the Sun is the deity, the Stobha used is u ; hence the Sun is the syllable tu\ — Invocation, — calling — is the stobha in the forming^of the syllable ' e ' ; because of the similarity based upon the fact that when calling another person, they use the term 'ehi (Come) (which begins with the letter V). — The Vi'soedevas are the syllable 'Oho-i' ; because this Stobha is found in the Sama connected with the Vi'soedevas. — Prajapati is the syllable 'him' ; — because. Prajapati cannot be described, and the syllable 'him* also is indistinct.' — Breath is *svara\ i.e. the Stobha 'svara' ; because of the similarity that Breath is the cause of svara (accent). — Food is lya ; — the Stobha 'ya is food ; because it is by means of food that one goes along (yati) whereby there is similarity (between the stobha ya and food). — 'Vsk9 — which is a stobha — is Virat ; Virat* may be taken as standing for food or as a particular Deity; and this is 'Vak', because this Stobha CVak') is found in the Vairaja — Sama. — (2)
TEXT— Undefined is the thirteenth stobha, the indefinite syllable 'Hum* — (3)
BHASY A— Undefined, — being indistinct, it cannot be determined whether it is this or that ; hence also it is indefinite, — i.e. having its exact form assumed (according to circumstances). — Which is this stobha ? — It is the thirteenth
— I. Xiii. 4 ] MEDITATION OF UDGTTHA 69
stobha, the syllable 'him'. The sense is that this is indistinct, and hence its peculiar character has not been defined, and in this undefined form it is to be meditated upon.— (3)
BHASYA — The text next describes the result following from the said meditation on the Stobha-syllables. —
TEXT — If one know this esoteric doctrine of the SSmas — for him speech itself milks the milk of speech ; and he who knows this esoteric doctrine of the Samas becomes rich in food and eater of food,- — yea, one who knows this. — (4)
BHASYA— Speech itself etc. etc. — This has been already explained (under 1. 3. 7). — One who knows this above- described secret doctrine, — philosophy — of the Samas — relat- ing to the stobha-syllables forming part of the Sama-chant,~ — to such a one accrues the said resultv — Such is the meaning of the text. — The repetition of the phrase 'one who knows this1 is meant to indicate the end of the Discourse, — or the end of the treatment of the subject of meditation upon the constituents of Sama. — (4)
End of Section (13) of Discourse I. End of Discourse I.
DISCOURSE II
Section (1)
MEDITATION OF THE WHOLE SAMA
BHASYA — By means of the discourse (I) beginning with the words ' One should meditate upon the syllable Om ' has been expounded the meditation of the component factors of Soma, which leads to various results ; after triat (towards the end of the Discourse) the meditation of the Stobha -syllables has been described ; all this is connected only with parts of the Sama. The Sruti-text now takes up the next discourse with a view to expounding the meditations of the entire Sama, relating to the Sama as a whole. It is only right that after the exposition of the meditation of the component parts, there should follow the meditation of the composite whole.
TEXT— Om ! Verily Meditation upon the whole Sama is good ; whatever is good that they call * Sama y {excellent) ; and what is not excellent that they call 'Asama' (not-good). — ( 1 )
BHASYA— Of the whole Sama, — i.e., of the Sama as a whole composed of all its component parts, and divided into five or seven ' divisions ' (cadences, stops), — verily, — this is only an ornament of speech. — The meditation of Sama is good ; what the term * good ' is meant to indicate is the injunction that 'the whole Sama should be looked upon as something £ood ', and it is not meant to deprecate the forms of meditation expounded in the preceding discourse. — " But the implication certainly is that the goodness or excellence which did not belong to the previous meditations, belongs to that of the whole Sama ". — Not so ; because the section ends with the -words ' who meditates
70
— II. i.3] MEDITATION OF WHOLE SAMA 71
upon the, Sama as good (Text 4, below) etc. etc' The term
* good ' connotes rightness. — " How do you know this ? " — In ordinary experience, whatever is known to be right, good, free from defects,— that they — the cultured people — call 'Sama (good), and to the contrary, what is not right, that they call a-sama (not good). — (1)
TEXT — In this connection they declare thus— When they say * he approached him with Sama ' what they mean is thatg' he approached him in a good manner' ; and when they say * he approached him with a-sama? what they may mean is that ' he approached him in an improper manner/ — (2)
BHASYA — In this same connection, — in regard to the discrimination between right and ixrong (good and bad) — they declare thus : When they say he has approached the King or his tributary chief 'with Sama\ — " Who is he ? " —
* He ' stands for the person from- whom they feared disres- pect to the King,- — what they mean is that 'he approached him in a good way\ which means that he approached him nicely. So say the people when they find that the man has not been arrested or imprisoned (on account of any dis- respect shown to the King) — When the case is otherwise, — when for instance, they find such effects of improper behaviour as arrest or imprisonment, then, they say — *He approached him with a-sama\ meaning only that ' he approached him in the wrong manner'. — (2)
TEXT— Then again, they say 'Verily it is Sama for us'; when something is good they say it is good. They say 'Verily there is a-sama for us'; when they say something is not good, they say it is not good.— (3)
BHASYA— When one says in regard to his own ex- perience 'Verily it is Sama for us', — when what they mean is that 'It is good for us', when something is
*f& CHANDOGYA UPANISAD [ II. ii. 1—
really good for them. On the contrary, when something wrong, they say * it is a»sama for us'; when anything has gone wrong has happend to them, they say 'Verily it is not good with us.' — From all this it becomes established that the terms ' Sama ' and 'Sadhu (good) are synonymous.
-(3)
TEXT — If anyone knowing thus meditate upon Sama as good, all right duties would readily come to him and accrue to him. — (4) '
BHASYA — For the above reasons, if any one meditates upon the Sama as 'good', — i.e. as endowed with the quality of goodness, knowing the entire Sama as possessing goodness, — 'then to him comes the following reward : — Readily — quickly — the expression 'Ksipram hi yat* being an adverb, — to such a meditator, the right duties— good acts, in accor- dance with the S'ruti and the Smrti — would come, — ap- proach ; — nor would they only come to him, they would also accrue to him ; that is, they would present themselves before him as objects of his own experience and enjoyment. — (4) End of Section (1) of Discourse II.
Section (2);
TEXT — One should meditate upon the fivefold Sama in reference to the Regions : Earth is the syllable 'Him, Fire is Prastava, Sky is Udgitha, the Sun is Pratihara, Heaven is Nidh&na, — This is with reference to the ascending Regions. — (1)
BHASYA — Question — " Which are those extra Sdmas which are recognised as endowed with goodness, and which should be meditated upon ?" — These are now des- cribed in the Text— One should meditate upon the fivefold SUma in reference to the Regions etc. etc. — Objection: —
II, il 1 ] MEDITATION OF WHOLE SAMA 73
"It is said that they should be meditated upon as the Regions ,*and it has been said before that they should be meditated upon as good. So there is self-contradiction." — Not so ; what is connoted by the term 'good' subsists in the form of the (constituent) cause in all such pro- ducts as the Regions ; just as Clay and other causes subsist in their products, Jar and the like. What is connoted by the term 'good* is Duty (Right Conduct) or Brahman ; in either case, it is what subsists in all such products as the Regions. Hence it is that wherever there is notion of the Jar and such products, it is always accompanied by the notion of their cause, such as Clay and the like. Similarly the idea of the Regions and other products is always accompanied by the idea of the *Good* ( which is their cause ) : and the reason for this lies in the fact that the Regions are the products of Duty (Right Conduct ; or Brahman). Even though the character of being the Cause belongs equally to both Duty and Brahman (and to that extent what is said may be applicable to both), yet (in the present context) it would be right to take the word 'good' as connoting Duty (Right Conduct) ; because in such state- ments as 'Sadhukarl sadhurbhavati', 'one who performs his duty is good\ we find the term 'Sadhu 'good' applied to Duty. — Objection — "As the cause always subsists in the Regions and other products, that the one should be viewed as the other is naturally implied, and hence there could be no need for the teaching that 'the Sama should be meditated upon as good'." — Not so ; the said view or idea is one that could be got at only from the Scriptures. In all cases, only such Duties are to be observed as have been enjoined in the Scriptures, and not those which may be perceptible, and yet not learnt from the Scriptures.
One should meditate upon the fivefold Sama, — i.e. the entire Sama, i.e. its five forms, determined according to the
74 chAndogya upanisad [II. ii. 2 —
five divisions, — as 'good' — with reference to the Regions.- "In what manner?" — Earth is the syllable 'f/iW — The Locative ending in the word 'lokesu should be taken in the sense of the nominative, the sense being that the syllable 'him being viev/ed as Earth, one should meditate upon Earth as the syllable 'Him*- — Or by reversing the Locative Case as appertaining to the Regions , we may take the words to mean that 'one should look upon Him and the other syllables as Earth and the other Regions, and meditate accordingly. '<— Now, Earth is the syllable Him, because of both being similar in being the first (the Earth being the first among the Regions, and Hin being the first among Samas). — Fire is Prastava, — as it is in fire that righteous acts are started (prastuyante) and Prastava is a division (of the Soma with which it is started). — The Sky is Udgltha ; the Sky is called 'gagana\ and the name 'Udgitha' also contains the letter ga, — The Sun is Pratihara ; as the Sun is in front of every living being,- — every one thinking that 'the Sun is shining towards me'/ — Heaven is Nidhana ; as it is in Heaven that departing from this world, beings are kept (nidhlyante).
This is with reference to the ascending Regions :— i.e. the meditation of Sama here described is with reference to (i.e. viewed as) the Regions situated above. — (1)
TEXT — Now, with reference to those discending— Heaven is the syllable 'Him9 ; the Sun is the Prastava ; Sky is Udgitha; Fire is Pratihara; Earth is Nidhana. — (2)
BHASYA — Now with reference to those descending i.e. with reference to the regions turning downwards, — the meditation of the five-fold Sama is described. Regions are endowed with faculties of going forwar d and coming back; and as they happen to be, so should the Sama be meditated upon; hence the text says 'with reference to those descending9 —
— II. ii. 3] MEDITATION OF WHOLE SAMA 75
Heaven is the syllable 'Him, because both occupy the first position; the Sun is Prastava ; because it is only on the side of the Sun that the activities of living beings Start (prastU- yante). — Sky is Udgltha, as before ; — Fire is Fratiharay because Fire is carried hither and thither (Pratiharartft) by living beings ; — Earth is Nidhana ; because those who return from Heaven die here on Earth (Nidhanat).—(2)
TEXT — The ascending as the well as descending Regions belong to him who, knowing this thus, medi- tates upon the fivefold Sama.— (3)
BHASYA — The reward of the said meditation is as follows ; — The Regions, ascending as well as descending, endowed with the faculty of going and coming, belong to him; i.e. become objects of enjoyment to him; — to him who, knowing this thus, meditates upon the fivefold Entire Soma as 'food* , with reference to the regions. — This same con- struction has to be adopted in all cases- — i.e. meditating of the fivefold as well as the sevenfold Soma, — (3) End of Section (2) of Discourse II
Section (3)
TEXT— One should meditate upon the fivefold Sama, with reference to Rain ; the preceding High Wind is the syllable 'Him : the appearance of the Cloud is the Prastava ; the Raining is Ud<Jtha ; the Lightning and Thunder are the Prctihara.-(l)
BHASYA — One should meditate upon the fivefold Sama, with reference to Rain. The meditation on Rain is men- tioned immediately after that on the Regions, because the stability of the Regions is dependent upon Rain. — The prece- ding wind is the syllalbe 'Him'. The term 'Rairi' here stands for the whole phenomenon, beginning with the 'preceding
chAndogva upanisad [ II. iv. I—
wind' and ending with cessation' ; just as the term 'Sfimd stands for the whole process beginning with 'the" syllable Him and ending with the 'nidhand . Hence the -'preceding wind* is the ' syllable Him \ because these occupy the first place in their respective phenomena. — The appearance of the clouds is the Prastava ; because it is a well-known fact that on the advent of the rainy-season, the heralding of Rain (Prastava) is done by the appearance of clouds. — The raining is Udgltha ; because pt the special importance attaching to both. The Lightning and Thunder are the PratihGra ; because both are depressed (pratihrta, and hence between • this and the name 'Pratihara1, there is a common factor in the shape of the prefix 'prati ')• — (1)
TEXT — The Cessation is the Nidhana. One who, knowing this thus, meditates upon the five-fold Sa/mz, — for him it rains and he also makes it rain. — (
BHASYA — Cessation is the Nidhana ; because both represent the end of their respective processes. — The reward of such meditation is as follows :■ — It rains for him, — whenever he wishes it : and he also makes it rain — when there is no rain. — One who knowing etc. etc.,- — as before. — (2) End of Section (3) of Discourse II.
Section (4) TEXT— One should meditate upon the five-fold Sama, in reference to all waters : The gathering of cloulds is the syllable Him ; What rains is the Prastava ; those flowing eastward are the Udgitha ; those flowing westward are the Pratihara ; the Ocean is the Nidhana.-(1)
BHASYA — One should meditate upon the fivefold Sama> in reference to all waters ; — this comes next (to rain) because
— II. v. 1] MEDITATION OF WHOLE SAM A 77
Water is always preceded by Rain. The gathering of clouds, — f.e., when the clouds thicken by being piled upon each other ; as a matter of fact, whenever the cloud rises, it is said to be 'gathering'; this being the first process in the production of water, is called 'Him (which is the first step in the singing of Sama).—That which rains is the Prastava ; as it is then that the Waters are proceeding (Prastutah) to spread on all sides. — Those flowing eastward tfttt the Udgltha ; — because of the great importance of both these. — Those flowing westward are the Pratihara ;— because the term 'prati is common to both ( 'praticki and pratihara1). — The Ocean is the Nidhana ; as the Ocean is the first repository of all waters. — ( 1 )
TEXT — If one who knowing this thus meditates upon the fivefold Sdma in reference to all waters, he dies not in water, and becomes rich in water. — (2)
BHASYA — He dies not in water,— unless he wishes it ; — he becomes rich in water — possessor of much water ; — This is the reward following from the foregoing meditation. — (2)
End of Section (4) of Discourse II.
Section (5)
TEXT— One should meditate upon the fivefold Sama, in reference to the seasons : The Spring is the syllable Him'; the Summer is the Prastava; the Rainy season is Udgltha, the Autumn is Pratihara ; and the Winter is Nidhana.— ( 1 )
TEXT— One should meditate upon the fivefold SQma in reference to the seasons ; this comes next to the waters, because the seasons ore regulated through the waters.^- Spring is the syllable ' Him \ because both occupy the
78 chAndogya upanisad L II. vi. I —
first position. — Summer is Prastava^ —because it is in summer that Barley and other grains begin to be stored against the Rains. — The Rainy Season is Udgitha, — because of the great importance of both. — Autumn is Pratihara, — because it is during this season that the sick and the dead are removed (pratiharanat). — Winter is Nidhana ; because during this season, living beings take shelter ia "places free from draught. — [nivata). — (1)
TEXT — If one, knowing this, thus meditates upon the five-fold Sama, in reference to the seasons, — the seasons belong to him, and he becomes rich in seasons.— (2)
BHASYA — The seasons belong to him ;— i.e., for such a meditator, the seasons bring up all objects of enjoyment, in due accordance with the sequence of the seasons ; and he becomes rich in seasons ; i.e., he derives full enjoyment from all pleasures in due accord with various seasons. — (2) End of Section (5) of Discourse II
Section (6) TEXT — One should meditate upon the fivefold Sama in reference to Animals : Goats are the syllable 'Him : Sheep are the Prastava: Cows are the Udgitha: Horses are the Pratihara ; Man is the Nidhana. — (1 )
BHASYA — One should meditate upon the five-fold Sama, in reference to Animals : — The sequence of Animals to the Seasons is due to the fact that it is only when the seasons function in the proper manner that the time is favourable to Animals. — Goats are the Syllable ' Him ' : be- cause both are equally important, or because both occupy the first position ; in view of the S'ruti-text to the effect that ' goats are the first among animals.' — Sheep are the Prastava ; — because goats and sheep are always found
—II. Vii. 1 ] MEDITATION OF WHOLE SAMA 79
together (just as the syllable Him ' and the Prastava are always Mund together). — Cows are the Udgltha; because of the great importance of both. Horses are the Pratihara ; because they carry over. - Man is ihe Nidhana ; — because animals are dependent upon Man. — (1)
TEXT — If one knowing this thus, meditates upon the five-fold Sama, with reference to animals, animals come to him and he becomes rich in cattle. — (2)
* BHASYA — Animals come to him and he becomes rich in cattle ; that is, he becomes endowed with the reward of possessing cattle, — in the shape of using them himself and giving them away to others^- (2)
End of Section (6) of Discourse II
Section (7)
rIEXT — One should meditate upon the gradually higher and better fivefold Sama in reference to the Sense-organs : The Breathing organ is the syllable * Him* ; the Vocal organ is the Prastava ; the Visual organ is the Udgitha ; the Auditory organ is the Pratihara ; the Mind is the Nidhana.— These, verily are gradually higher and better.— (1)
BHASYA— One should meditate upon the gradually higher and better fivefold Sama in reference to the Sense-organs. That is, one should meditate upon the Sama viewed as the Sense-organs, and endowed with the quality of being gradually higher and better. — The Breathing organ— -i.e. the Olfactory organ,— is the syllable ' Him ' ; because it is the first among a set where each succeeding one is superior to the preceding one. — The Vocal organ is the Prastava ; because everything is introduced {prastuyate) by means of speech; and speech is superior to olfaction,
80 chAndogya upanisad [II. vii. 2—
inasmuch as through the Vocal organ one can speak of a thing which is not in contact with the organ, while the Olfactory organ can apprehend only such odour as is in contact with it. — The Visual organ is the Udgitha ; in- asmuch as the Visual organ illumines (renders cognisable) more things than the Vocal organ, it is superior to the vocal organ ; and it is the Udgitha, on account of its great importance. — The Auditory organ is the Pratihara ; because it is withdrawn within (pratihrta) ; and this is superior to the Visual organ, because sound is heard from all sides. — Mind is the Nidhana; because the objects apprehended through all the organs are all stored (nidhiyante) in the Mind ; and the Mind is superior to the Auditory organ, because it bears upon all things and hence is more extensive in its operations ; in fact, even things beyond the reach of the senses are apprehensible through the Mind. — For the said reasons, all these, — organs, Olfactory and the rest — Verily are gradually higher and better. — (1)
TEXT — If one meditates upon the gradually higher and better Sama, in reference to the Sense-organs, — what is higher and better comes to him and he wins such regions as are higher and better. So much for the fivefold Sama. — ( 1 )
BHASYA — If one meditates upon Sama as qualified by the said view, then his life becomes higher and better etc., etc., — as already explained above — So much for the five-fold Sama ; — that is, so far what has been described is medita- tion upon the fivefold Sama \ — This is meant to divert attention to what is going to be said next in regard to the sevenfold Sdma ; because not caring much for the five-fold aspect, the Speaker is going to attract attention to what he is going to say next. — (2)
End of Section (7) of Discourse II.
— IL Vlii. 2 ] MEDIATION OF WH<iLE SAMA 8i
Section ($)
TEXT— Now for the Seven-fold (Sama) : One should meditate upol the seven -fold S«m<*y in reference to Speech : that particular form of Speech which consists of ' Hum' is the syllable 'Him'; that which consists of 4 Pra' is the Prastava ; that which consists of 'A* is the AdL— (1)
» BHASYA — Now follows the excellent meditation of the entire seven-fold Sama. — The form * vaci ' (Locative) la to be explained as before [ in the case of the words
* lokesu ' and the rest, under text (1) of the second section, above and the following J ; the sense is that one should meditate upon the Sevenfold Sama, viewed as Speech — That particular form of Speech — sound — which consists of the peculiar syllable kHum ' is the syllable c Him \ because the letter 'Aa* is common to both. — That form of speech which consists of * Pra ' is the Praftava ; because the letter ' pra* is common to both. — 'That which consists of ' a' is the Adi, — because the letter * a ' is common to both ; ' adi ' here stands for the syllable * Om \ because that is the beginning of all things. — (1)
TEXT— That which is * Ut' is the Udfitha ; that which is * Prati \ is the Pratihara ; that which is 1 Upa * is the Upadrava ; and that which is * ni 9 is the Nidhana.— (2)
BHA§YA— That which is ' Ut ' is Udfitha ; because the first part of the term * Udgitha ' consists of *ut\ — That which is Pra is the Pratihara ; because the syllable ' pra * is common to both. — That what is l upa ' is the Upadrava ; because the name * Upadrava ' begins with the syllable
* upa \~~That which is * ni ' is the Nidhana ; because the syllable ' ni ' is common to both. — (2)
82 CHANDOGYA tJPANI§JU> [ II. k. 1—
TEXT — If one knowing this thus meditates upon the seven-fold Sam a in reference to Speech,— ^or him Speech itself milks the milk of speech, and he becomes rich in food and an eater of food. — (3)
BHASYA — For him Speech yields milk etc.% etc.% — this has been already explained above. — (3)
End of Section (8) of Discourse II
Section (9) TEXT— Now, verily, one should meditate upon the Seven-fold SUma as the Sun. He is always the same; hence he is Sama. He is the same to all, as everyone thinks 'He faces me*, *He faces me'. — Hence he is Sama. — (1)
BHASYA— In the first Discourse, it was stated tipat parts of the Sama should be viewed and meditated upon as the Sun ; and this was in reference to the fivefold Sama. What is going to be said now is that on$f* should medi- tate upon the Seven-fold Sama, viewing the entire Sama as the Sun, in reference to the constituent factors (of the Sama and of the San). — " But in what way has the Sun the character of the Sfima ? " — The answer is as follows : — The ground for regarding the Sun as the SSma is the same as that for regarding the San as Udgltha [i.e., in both cases the ground is as stated in the Vedic texts], — " What is that ground ? " — The Sun is always the same, as there is no expansion and contraction (as there is in the case of the Moon) ; — hence He is Sama. — The phrase * He faces me9 He faces me' indicates the idea of Sameness. For the reason the Sun is the same to all, and hence He is Sama, Because he is the same; this is the meaning. — When the Text spoke (in the earlier discourse) of the Sun as the syllables
~H, IX. 3 ] MEDITATION OF WHOLE SA&A 83
* Hiii ' and the rest, no special reason was assigned for it, because tfce similarity of the Udgitha-f actor itself implies the said similarity to the Regions ; in the present instance, however, Sameness has been assigned as the reason for the Sun being viewed as Saman, — as this reason which would not be easily intelligible. — (1)
TEXT — One should know that all these beings are dependent upon Him. That form of His which appears before his rise is the syallable ' Hitfr ' ; on this depend the animals. It is for this reason that they utter the syllable ' Him ' ; they being supplicants to the syllable 'Him in the Sama. — (2)
BHASYA — On Him, — On the various forms of the Sun, — all these Beings — going to be described — are dependent — i.e. depending upon Him as their support ; — this is what one should know. — " How ? " — That form of it which appears before His rise, — i.e. the form of Dharma (Righteous- ness),— is the syllable 'Him, which is a constituent of SSma. And this is the similarity (between the Sun and the SUma). The Sun being the Sama, that form of the Sun which is parallel to the syllable ' Him \ — on that depend the animals, — cow and the rest ; i.e., they follow it and live upon that factor. — Because this is so, therefore they utter the syllable i H im , before sunrise. For this reason they are supplicant to this syllable ' Him ' of the Sama as *Sun* ; and because they are so supplicant — inclined to worship — that Factor, therefore they behave like this. — (2)
TEXT— That form which appears on the first rising of the Sun is the Prastava ; on this Men are dependent ; hence they desire Eulogy and Praise ; being supplicants to the Prastava of the Sama. — (3)
BHASYA— That form— of the Sun— which appears on His first rising,— is the Prastava of the Sama in the
84 chAndogya UPANI§AD [ II. ix. 5—
shape of the Sun ; — on this Men are dependent etc. etc, — as before. Thus for this reason that they desire Eulogy and Praise ; because they are supplicants to the PrastGva of the said Sama.-*- (3)
TEXT— ThatjForm which appears at the "assembl- ing time* is the *A di'; on this are dependent the Birds; hence do they, without support, betake themselves to* the Sky and fly about ; being supplicants to the A di of the Sama. — (4)«
BHASYA — That form which appears at the 'Sangava- time* ; — that time at which there is an assembling (or com- ing together) of the Rays, — or that time at which there is assembling (or coming together) of the calves with the cows; — that form of the Sun which appears at this 'assembling time is the Adi, — which is a particular part of the Sama ; this is the syllable 'om ; — on this are dependent the Birds ; and because it is so, therefore, the Birds, without support — without any thing to support them, — betake themselves to the sky — depending upon themselves, — and fly about, — move about. For this reason— i.e. on account of the . common factor in the shape of the letter V $ which occurs in *aditya' and also WO> these Birds are su|)rjlicants to this factor of the Sama. — (4)
TEXT — That form which appears at midday is the Udgitha ; on this the Deities are dependent ; hence these are the best among the offsprings of Praj3pati ; being supplicants to this Udgltha of this Sama. — (5)
BHASYA — That form which appears at midday, — i.e., exactly at midday— is that factor of the S&ma which is known as 'Udgitha* ; — On this the Deities are dependent ; because at that time there is existence of light. —Wence they are the best — best qualified — among the offsprings o/
— II. ix. 7] MEDITATION OF WHOLE SAMA 85
PrajSpati; — those born of Prajapati ; —these are supplicants to the Ud&tha of this Sama.— (5)
TEXT— That form which appears after midday and before afternoon is the Pratihara ; on this the Embryos are dependent ; hence, on being held up, they do not fall down ; being supplicants to the Pratihara of this Sama. — (6)
• BHASYA — That form of the San which appears after midday, and before afternoon is the Pratihara ; on this the Embryos are dependent ; hence, when they are held up by the upholding potency of the Sun, they do not fall down ; that is, even though there is a way for them to fall through ; and the reaons for this lies in the fact that the Embryos are supplicants to this Pratihara of the Sama. — (6)
TEXT — Now that form which appears after the afternoon and before Sunset is the Upadrava ; on these the foresters are dependent ; hence on seeing a man, they run away to the forest as a safe place. — being suppliants to the Upadrava of the Sama. — (7)
BHASYA — That form which appears after the afternoon and before sunset is the Upadrava ; — on this the foresters — wild animals — are dependent ; hence on seeing a man, they, — being frightened, — run away to the forest as a safe place — free from danger ; — because they run away (Upadravanat) on seeing a man, therefore they ere sup- plicants to the Upadrava of this Sama. — (7)
TEXT — That form which appears on the first advent of sunset is the Nidhana ; on this the Pitrs are dependent ; hence they place these, — these being sup- plicants to the Nidhana of the Sama.— Thus, verily, does one meditate upon the seven-fold Sama in the Sun.— (8) BHASYA — That form which appears on the first advert of sunset, — i.e., when the sun is just becoming invisible^ — is
chAndogya upani?ad [ II. x, I —
theNidhana;onthis the Pitrs are dependent; hfnce they place them, — instal them in the form of the three ances- tors. Father, Grand-father and Great-grand-father, — either those ancestors themselves, or the ball-offerings meant for them, — on Ku&a-grass ; — because the Pitrs, being connected with Nidhana, are supplicants to the Nidhana of this Sama. — Thus, one meditates upon the seven-fold Sama, — divided into seven parts, — as the Sun ; — with the resplt that one becomes merged into the Sun, — this is under- stood.—- (8)
End of Section (9) of Discourse 11
Section (10)
BHASYA — The Sun is Death ; because he brings about the end of the world, through time divided into Day and Night ; hence, as a means to passing beyond death, the following form of Sama-meditation is propounded : —
TEXT — Now one should meditate upon the seven* fold Sama, self-measured and transcending death. The (name) Himkara consists of three letters ; the (name) Prastava consists of three letters; — so that is sama (equal).
-d)
BHASYA— Now,— i.e., after the mec-itation of the Sama as pertaining to the Sun and Death. — self-measured, — i.e., measured or determined through the equality of its own constituent factors ; or determined by equality to the supreme self , being the means of conquering Death —In the first Discourse the letters composing the name * Udgltha * have been described as to be meditated [upon as Udfitha ; in the same manner, in the present context, the letters composing the names of the seven factors of the Sfima are taken together,— then each of these is assumed to be Sama on account of the equality of their component letters, taken in groups of three, — and then put-forth as
-HHL X. 3 ] MEDITATION OF WHOLE SAMA 8?
objects to be meditated upon. — By this meditation one .gets at B>eath, through the equality of the number of letters within reach of death, — and then through the remaining letter there is over-reaching of death in the shape of the Sun. This is what is indicated by the Text. — One should meditate upon the seven-fold Sama, transcending death ; the SSma 'transcends Death' in the sense that it transcends, passes beyond, death, through the extra twenty-second letter, -*-of the Sdma. The number of letters in the name of its first factor, — which is *Himkcira\ — is three ; similarly the number of letters in the name of the other factor — which is Prastava — >is also three ; — so, that is equal — to the former. — (1)
TEXT— The (name) 'AdV consists of two letters, 'ftjjtd the (name) * PratihSra * consists of four letters. wife from there to here makes it equal. — (2)
BHASYA — The name 'AdV consists of two letters; — The syllable Om which makes up the number seven of the seven-j old Sama is called ' Adi\ — The name ' Pratihara * consists of four letters , — Taking one letter from there to here> — i.e. taking away one letter from the name 'Pratihara' and adding it to the two letters of the name *Adi\ — it thereby becomes equal — (2)
TEXT.— The name * Udgitha ' consists of three letters; the name QUpadrava consists of four letters, Three and three are equal , one letter (aksara) is leJt, which is three lettered, and that is equal.— (3)
BHASYA*— The name 'Udgitha' consists of three letters ; the name 'Upadrava* consists of four letters , three and three
are equal ; one letter 'aksara* — is left, — remains. Thus,
there is a discrepancy, and with a view to restoring the uniformity of the Sama, it is added — though the remaining letter is one only, yet being a letter, aksara-— it is— in the form of this name 'aksard which is three-lettered; thatmakes rf equal— (3)
158, chAndogya upani§ap [ II. x. <>—
TEXT— The name * Nidhana * consists of three letters; and it is uniform. These, indeed, are ttfe twenty- two letters .—(4)
BHASYA — The name ' nidhana ' consists of three letters and it is uniform. — Thus, through uniformity consisting in the character of being three-lettered, having established the character of Sama, — the said letters are now duly numbered. —These indeed are the twenty-two letters — constituting the names of the seven factors of the Sama. — (4) '
TEXT — By twenty-one one reaches the Sun : the sun verily is the Twenty-first. By the Twenty-second, one conquers what is above the Sun ; it is pure Happi- ness, it is free from sorrow. — (5)
BHASYA — By twenty-one, — the number of letters,*^ one reaches the San. — viz., death ; because the San is verity twenty-first —from this region ; as declared in the Vedic text — 'Twelve months, five seasons, three regions, and thc£ Sun as the twenty-first'. By the remaining twenty-second letter one attains victory over what is above the Sant — i.e., above Death.— "What is it that is above the San ? *' — It is pure happiness ; — *Ka' is happiness, 'a-ka' is non-happiness t 'Naka' is what is not- non-happiness that is Happiness itself ; and as all sorrow pertains to death, the said region is free from sorrow, — that is, free from all mental suffering ; — this is the region that one reaches. — (5)
TEXT— One obtains victory over the Sun ; verily higher than this victory over the Sun is the victory that comes to one who, with this knowledge, meditates upon the seven-fold Sama, self-measured and transcending Death, — yea, meditates upon the S3ma. — (6)
BHASYA — The Text states the upshot of what has been said above. By the number Twenty-one, one obtains victory over the Sun. Victory higher than this victory over
— II. XL 2 1 MEDITATION OF WHOLE S&MA 89
the Sun — relating to Death, — comes to one, — through the Twenty-second letter, — who knowing this etc., etc. — as already explained. The meaning is that the said reward comes to the said meditator. — The repetition of the words ^Meditates upon the Sama ' is meant to indicate the end of the seven-fold1 treatment of Sama. — (6)
End of Section (10) of Discourse II
Section (11)
TEXT— Mind is the syllable 'Him ; Speech is the PrastSva ; the Eye is Udfitha ; the Ear is Pratihara ; Breath is the Nidhana. This is the Gayatra {Sama) interwoven with the Sense-organs. — (1) JK BHASYA — Without actually naming the meditations, the text has so far described the meditation of the five-fold and seven-fold Sama ; it now describes other forms of meditation on Sama leading to particular results, — and supplies their names as 'Gayatra' and the rest. On the -same lines, in the same order, are the various Samas used as sacrificial Rites. —Mind is the syllable 'Him because Mind stands for the first of all the sense-functions, — By reason of its sequence to the Mind, Speech is the Prastava ; The Eye is the Udfitha, because of superior impor lance. — The Eye is the Pratihara, because it is drawn within (pratihrta). — Breath is Nidhana ; because all the aforesaid organs become merged in Breath, at the time of sleep. — This is the Gayatra- Sdma* interwoven with the sense-organs ; it is so called because the Gayatri has been eulogised as "Breath\ — (1)
TEXT— One who knows this Gayatra (Sama) as interwoven with the sense-organs, retains his sense- organs, attains full life, lives gloriously, and becomes great with off -spring and cattle and great in fame. His observance is that 'he should be high-minded'.— (2)
chXndogya upani§ap [ II. %iu i—
BHASYA — One who knows the Sama thus as interwoven with the sense-organs retains his sense-organs ; tnat is, his organs remain efficient. — He attains full life, — a hundred years constitute the * full life.' of man, — as declared in the Veda. — He lives gloriously, — i.e., a glorious life. — He becomes great with off -springs etc., — and great also in fame, — For one who meditates upon the Cayatra SHrna the observance is that 'he should be high-minded' ; i.e., he should not be" mean-minded. — (2)
End of Section (11) of Discourse II
Section (12) TEXT— The Rubbing is the syllable ' Him ' ; the rising of the Smoke is the Prastava ; the glowing is the Udgitha ; the appearing of embers is the Pratiham ; the calming down is the Nidhana, complete extinguishment is the Nidhana. This is the Rathantara interwoven in Fire.— (1)
BHASYA— The Rubbing is the syllable ' Him \ be* cause of its being the first ( step in the process ) ;■ — the rising of the smoke — from the fire, — is the Prastava, — because of ils coming next (to the Rubbing) ; — the glowing is the Udgitha ; the glowing is of the greatest importance, on account of its direct connection with the material offered ; the appearing of embers is the Pratihara ; because the embers are drawn together ; the calming down — the fire still continuing to burn, — is the Nidhana; — the complete extinguishment — the complete going out of the Fire, — is the Nidhana; because both form the end of their respec- tive processes. — This is the Rathantara (Sama) interwoven in fire ; as it is chanted at the churning of the Fire. — (1)
TEXT — He who thus knows the Rathantara inter* woven in Fire becomes radiant with Brahmic glory
.~~ ILxiii. 1] MEDITATION OF WHOLE SAMA 91
and an e$ter of food ; he attains his full life, lives glori- ously and becomes great with offspring and cattle, and great in fame. His observance is that he should not sip nor spit behind the Fire.— (2)
BHASYA— He who etc.,— as before.— Radiant with Brahmic glory ; — ' Brahmic glory * is the radiance one acquires by completing the study of the Vedas ; simple effulgence is mere brightness.— Eater of food — having keen appetite- He should not sip — eat, anything — nor spit — throw out phlegm— behind — i.e., while facing — the Fire. — This should be his observance. — (2)
End of Section (12) of Discourse 11
Section (13)
TEXT— Approaching is the syllable 'Him ; Fascinat- ing is the Prastava ; Sleeping with the woman is the Udgitha ; Lying down with the woman is the hratihara ; the Passing of the Time is the Nidhana ; the going to the End is the Nidhana. — This is the Vamadevya interwoven in the couple. — (1 )
BHASYA — Approaching — when the man makes the assignation, — is the syllable ' Him ' ; as both are the first steps in their processes. — Fascinating — winning over — is the Prastava. — Sleeping — going to the same bed— is the Udgitha; because of importance. — The lying down with the woman— face to face, — is the Pratihnra. — The Passing of the time, — the actual process — and toing to the end — com- pletion of the act — is the Nidhana : — This is the Vamadevya (Sama) interwoven with the couple ;— inasmuch as it is related to the couple consisting of Air and Water (out of which the Vfimadevya SSma was produced).— (1)
92 chAndogya upani§ad t II. xiv. 1 —
TEXT— One who thus knows the Vamcylevya as interwoven in the couple becomes companionate^* goes on from coupling to coupling, attains the full span of life, lives gloriously, becomes great in offspring and cattle, great in fame. His observance is that 'he should not avoid any woman.' — (2)
BHASYA — One who knows etc. — as before. — Becomes companionate*!) — i.e., he never feels depressed, — goes on from coupling to coupling, — this indicates the infallibility of his virility. — He should not avoid any woman, — who has come to his bed, seeking intercourse. As such conduct has been enjoined here in connection with the meditatiortv of the Vamadevya Sama, — the Smrti rules forbiding such intercourse should be taken as applying to occasions other than this particular one. Inasmuch as all notions of right or wrong are based upon scriptural texts, — there is no incompatibility — between the present text and the text forbiding such intercourse. — (2)
End of Section (13) of Discourse II
Section (14)
TEXT— The Rising (Sun) is the syllable 'Him ; the Risen (Sun) is the Prastava ; the Midday (Sun) is the Udgitha ; the Post-meridian (Sun) is the Pratihara ; the Setting (sun) is the Nidhana. — This is the Brhat {Sama) interwoven in the Sun. — ( 1 )
BHASYA— The Rising— Sun— is the syllable 'Hin* : as it is the first to be seen. — The Risen Sun is the Prastdva ; as all acts are brought about through their commencement iprastavana). — The midday Sun is the Udgitha ; on account of supreme importance. — The PosUmeridian Sun is the Pratihara ; because cattle and other things are brought away home at that time (pratiharanfit). — The setting Sun
—It XV. 1 ] MEDITATION OF WHOLE SAMA 93
is the Nidhana ; because of the resting (nidhanat) of all living beings in their homes at night.— This is the Brhat {SSma) interwoven in the Sun ; because the Sun is the deity of the Brhat Sama. — (1)
TEXT— One who knows this Brhat (Sama) as inter- woven in the Sun becomes endowed with glory and an eater of food ; he attains the full life-span, lives gloriously and becomes great in offspring and cattle and great in fame. — His observance is that he should not decry the shining Sun. — (2)
BHASYA— One who etc., etc.— as before.— The obser- vance is that he should not decry the shining Sun. — (2) End of Section (14) of Discourse II
Section (15)
TEXT— The gathering of mists is the syllable * Him \ The Rising of clouds is the Prastava. The Raining is Udgitha. The Lightning and Thunder are the Pratihara. The Ceasing is the Nidhana.— This is the Vairupya (S5ma) interwoven in the Cloud.— (1 )
BHASYA — 'AbhranV — Mists — are so called because they contain water. — Megha — Cloud — is so called because it sprinkles {M ehanat) .—The rest has been al-eady explained* —This is the Vairupya (Sdma) interwoven in the cloud; because the Cloud is manifold in its manifestations, therefore it is distinct in form (vi-rupa) from the Mist and
the rest.— (1)
TEXT— One who thus knows this Vairupa {Sama) as interwoven in the Cloud secures ill-shaped as well as well-shaped cattle, attains the full span of life, lives gloriously, becomes great in offspring and cattle, and great in fame. His observance is that he should not decry it raining.— (2 )
94 CH Andogya UPANI§ATJ [ BE. WfU 1 —
BHA§YA — Ill-shaped and well-shaped—goat, sheep and other cattle, — he secures — i.e., obtains — these. — The obser- vance is that one should- not decry it raining* — (2) End of Section (15) of Discourse II
Section (16)
TEXT— The Spring is the syllable ' Him * ; the
Summer is the PrastSva; the Rainy Season is the
Udgitha ; the Autumriis the Pratih&ra ; the Winter is
the Nidhana. — This is the Vairaja (Sama) interwoven
in the Seasons. — (1)
BHASYA— The Spring is the syllable ' Him ' ; the Summer is the Prastava ; etc., etc. — as before. — (1)
TEXT — One who thus knows the VairSja as inter- woven in the seasons shines with offspring, cattle and Brahmic glory, attains the whole life-span, lives gloriously and becomes great in offspring and cattle, great in fame, — His observance is that he should not decry the Seasons. — (2)
BHASYA — One who knows thus Vairaja interwoven in the seasons shines — like the seasons ; that is, just as the seasons shine through the seasonal characteristics, so does the man through offspring and other things.— The rest is as explained before.— The observance is that one should not decry the seasons. — (2)
End of Section (16) of Discourse II
Section (17)
TEXT— The Earth is the syllable 'Him ; the Sky i$
the Prastava ; the Heaven is the Udgltha ; the Quarters
are the Pratihara ; the Ocean is the Nidhana. — These
are the S'akvaris {Ssma) interwoven in the Regions.— (1)
*~~ IL XViil. 2 ] MEDITATION OF WHOLE SAMA IS
BHA§YA— The Earth is the syllable 'Him' etc., etc.— as above. -*-The name 'S'akvaryah' is always in the Plural form ; just like the name 'RevatyaK. — Interwoven in the Regions. — (1)
TEXT— One who thus knows the S'akvarls as inter- woven in the Regions becomes the owner of the Regions, attains the full life-span, lives gloriously and becomes great with offspring and cattle, great in fame. — His observance is that he should not decry the Regions.— (2)
BHASYA — Becomes the owner of the Regions ; that is, becomes equipped with all that is good in the Regions. — The observance is that one should not decry the Regions. — (2) End of Section (17) of Discourse II
Section (18)
TEXT — Goats are the syllable * Him ' ; Sheep are the Prastava ; Cows are the Udgitha ; Horses are the Pratihara ; Man is the Nidhana. — These are the Revatlst (Sama) interwoven in cattle. — (1)
BHASYA — Goats are the syllable ' Him ' etc., etc.— as before. — Interwoven in Cattle. — (1)
TEXT — One who thus knows the Revatis as inter- woven.in cattle, becomes the owner of cattle, attains the full life-span, lives gloriously and becomes great in offspring and cattle, great in fame. — His obser- vance is that he should not decry the Cattle. —
BHASYA — The observance is that he should not decry the Cattle.- (2)
End of Section (18) of Discourse II
96 chAndogya upani§ad [ II xx. I —
Section (19) TEXT— The Hair is the syllable 'Him ; \he Skim is the Prastava ; the Flesh is the Udgitha ; the Bone is the Pratihara ; the Marrow is the Nidhana. — Thift is the Yajfiayajmya {Sama)> interwoven in the parts of the Body.— (1)
BHASYA— The Hair is the syllahle 'Him.— it being the * first of the parts of the Body. — The Skin is the Prastava, — because it is next (to the Hair). — The Flesh is the Udgitka; because of its importance. — The Bone is the Pratihara^ — because it is concentrated. — The Marrow is the Nidhana ; — because it is the last. — This is the Sama named "YajnUya- }niyd\ — interwoven in the parts of the Body. — (l)
TEXT — One who thus knows the ' Yajfiayajmya9 as. interwoven in the parts of the Body becomes equipped with limbs, is not crippled in his limbs ; he attains the ' full life-span, lives gloriously, and becomes great in off- spring and cattle, great in fame. His observance is that he should not eat marrows for a year, — or that he should not eat marrows at all. — (2)
BHASYA — Becomes equipped with limbs : — that is, he has all his limbs whole — Is not crippled in his limbs ; — i. e., none of his limbs — Hands, feet and the rest,— is crooked t that is, he does not become lame or crippled in his hands. — For a year — just for a year only — he should not eat marrow, i.e., meat. The plural form ('marrows') is meant to include fish also. Or, his observance is that he should not ever, at all times, — eat marrows at all — (2)
End of Section (19) of Discourse II
Section (20) TEXT— Fire is the syllable "Him"; Air is the Prastava ; the Sun is the Udfitha ; the Stars are the
— H< Xt. 2 ] MEDITATION OF WHOLE 5*MA W
PfatihSra ; the Moon is the Nidhana. This is the Rsjana (Sam a) interwoven in the Deities. — ( 1 )
BHASYA — Fire is the syllable 'Hiti ; because it occu* pies the first position, — Air is the Prastava ; — because both are equally next to the preceding (in their respective spheres), — The Sun is Udgttha ; because of superior importance* — The Stars are trie Pratihara; because of their being assem- bled together. The Moon is the Nidhana ; because men devoted to sacrificial acts abide there. This is the Rsjana Sama interwoven in the Deities ; as the Deities are endowed with effulgence. — (1)
TEXT — One who thus knows the Rajana as inter- woven in the Deities reaches the same regions and the same majesty as these Deities, and also absorption into them ; he attains the full life-span, lives gloriously and becomes great with off-spring and cattle, great in fame* His observance is that he should not decry the Brah- manas.— (2)
BHASYA — The text mentions the reward that accrues to the man who knows this. He reaches — i.e., -^-attains the same regions — similar regions — and the same majesty — great- ness— as Fire and the other Deities ; and also absorption into themy — that is, he' occupies the same body as the Deities, The term 'or' should be regarded as understood here ; the meaning being that he attains the same regions, or the same majesty etc., etc.; the exact character of the reward is dependent upon the nature of the disposition of the man concerned ; and a combination of all these rewards is not possible.— The observance is that he should not decry the Brahmanas ;— is as much as the Vedic text has distinctly declared that "The Brahmanas are the visible deities", the decrying of the Brahmanas would mean the decrying of the Deities. — (2)
End of Section (20) of Discourse II
a v. i
98 chandogya upani?ad [ ii, xxi. a*
Section (21)
TEXT— The Threefold Science is the syllable Hift\ these three regions are the PrSstava ; Fire, Air, and Sun are the Ud0ha ; the Stars, the Birds and the Rays are Pratihara ; the serpents, the Gandharvas and the Pitra are the Nidhana. — This is the Sama interwoven inall.-(l)
BHASYA— The Threefold Science is the syllable ^Hin*! — this section of the Threefold Science is dealt with immediately after the Sama in the form of Agni and other deities, because the Veda has declared that the Threefold Science is the product of Agni and the rest. — This is the syllable *Hin\ as it is the first step in the process of the performance of all one's duties — These three worlds,'— which come next, as the product of the preceding, — are the PrastUva. — Agni — fire, and the rest are the Udgitha, on account of their superior importance. — The stars and the rest are the PratihSra, because they are assembled together. — The Serpents and the rest are Nidhana •—because the letter * dha ' is common ( to the names %Gandharvaf and 'Nidhana'). — There being no special name for this Sdma, it is called here by the generic name 'Sama* ; it is interwoven in all ; — 'all* here stands for the Threefold Science and the rest ; the sense is that the syllable 'HirV and other constituent factors of the Sama are to be meditated upon as the Threefold Science and the rest. — In fact, even in the case of all the particular Samas described above, wherever the Sama is spoken of as 'interwoven' in certain things, what is meant is that it is in the form of these things that the SSma should be meditated upon ; because the details of all acts become embellished and sanctified by what it is viewed as, — just as the Butter becomes embelli- shed and sanctified by being looked upon. — (1)
•— IIiXXii.41 MEDITATION OF WHOLE SAMA f|
TEXT— One who thus knows this Sama as inter- oven in ill, becomes all. — (2)
BHA§YA — The following is the reward accruing to< one who knows the Sftma as pertaining to all things : He becomes all ; that is, he becomes the lord of all things. — If ** becoming* all' were taken in its literal sense (and not figuratively in the sense of becoming the lord of all things) v then there would be no possibility of receiving offerings from persons residing in the various quarters (as described in text 4, below]. — (2)
TEXT— To this effect there is this verse:— 'That which is five-fold, by threes and threes, — there is no* thing else higher than that/— (3)
BHA§YA — To this Ssma effect , there is this verse i.e. the Mantra Text, — Those that have been described as five- fold,— in five ways, — in the form the syllable 'HirT and the rest, — by threes and threes, — in the form of the Three- fold Science' and the rest, — than these five triads, there is nothing higher — greater or loftier ; beyond these there is nothing else, that is, nothing else exists, all things being included in those same.— (3)
TEXT — One who knows this knows all ; all quarters carry offerings to him : — One should meditate upon the idea that 'I am all ; ' — this is the observance ; yea, this is the observance. — (4)
BHASYA — One who knows the said SSma as constitute ing, allr knows all; that is, he becomes omniscient. All quarters, — i.e persons residing in all directions, — carry* present — offerings — gifts of enjoyment — to him. — 7 am all\ — I am becoming all, — thus should he meditate upon the S3ma ; such is the observance for the said person. — Tfof v repetition is meant to indicate the end of the treatment of the meditation of S5ma. — (4)
End of the Section (21) of Discourse II
1*00 chAndogya upani§ad [ II. xxii.4~~
Section (22)
TEXT— Of the 5 a ma, I seek for what is high -sound- ing and beneficial to cattle',— this is the song sacred to Agni ; the undefined one is sacred to PrajSpati ; the well-defined one to Soma ; the soft and smooth is sacred to Vayu ; the smooth and forcible to Indra ; the heron- like is sacred to Brhaspati ; the cracked is sacred to Varuna ; — One should practise all these ; he should avoid only the one sacred to Varuna. — ( 1 )
BHA§YA — In course of the treatment of the Meditation of SSma, the text is going to expound the rewards accruing to the (Jdgatr priest from the particular forms of singing; — each form is connected with a definite result. — High- sounding — i.e. that whose sound or pitch is particularly high, like the bellowing of the bull, — 'Song';— this is what is understood, (as qualified by the adjectives, 'high-sounding' and the rest); — this song is of the Sama, — i e., related to Samu; and is beneficial to cattle. — It is sacred to Agni; — i.e. Agni is k# Deity ; — such is the Udgitha — the song. — 'Sack a song I seek for? — ask for'- — so thinks a certain sacrificer himself, or his Udgatr — Priest. — Undefined ,— not discernible as resembl- ing a well-known sound ; — such sound is sacred to Prajfi- pati, — Prajapati is its deity ; and as being undefined, this is not a particular form of song. The well-defined — clear — one is sacred to Soma ; that is, such song has Soma for its deity — The soft and smooth — song — is sacred to Vftyu ; i.e. Vayu is its deity. — The smooth and forcible — song with much effort, — is sacred to Indra. — The heron~like% — what is like the sound made by the heron, — is sacred to Brhaspati, — related to Brhaspati. — The song that is cracked — like the sound made by the cracked bell-metal, — is sacred to Varuna. — One shomd practise all these% — should make use of all these ;« — only ne should avoid that which is sacred to Varpna, — (1)
—II XXii. 3 ] MEDITATION OF WHOLE 5AMA |#|
TEXT— May I sing Immortality for the Deities '— thus should one sing ;— * May I sing Satisfaction for the Pitts, Hope for Men ; Grass and Water for animals, the Heavenly Region for the Sacrifice^ Food for myself'— thus reflecting in his mind on all these, one should recite the eulogies with due care. — (2)
BHA$YA — ' May I sing — accomplish — Immortality for the Deities ;— May I sing Satisfaction for the Pitrs ; Hope*— i. e. Desires, the desired thing— for men ; — Grass and Watefi for animals;— the Heavenly Region for the Sacrifice^ — Food for myself \ — may I sing all these ! — Reflecting on — thinking of — all these in his mindt he should recite the eulogies , with due care, — regarding the pronunciation of vowels, sibilants and consonants and so forth. — (2)
TEXT — All vowels are the very selves of lnira ; all sibilants, of PrajSpati ; all Sparsa consonants, of Death. — If any one should reprove one regarding vowels, he should tell him this — * I have taken refuge in Indra i He will answer thee*. — (3)
BHA§YA— All vowels— the letter 4 a ' and the rest,— are the selves — like the limbs of the body — of Indra, — i.e. of the Life-breath as tending to strength ; — all sibilants^ the letters * 'sa \ * sa\ l sa ', * ha * and the rest, — are the selves of Prajctpatu — i. e. of VirSt or Kasyapa ;— all Sparsa consort- , ants — * Ka ' and the other consonants, — are the selves of Death. — When the Udgatr Priest knows this,— if some one were to reprove him regarding vowels — saying ' thou hast pronounced this vowel incorrectly ', — he should say in answer — * / have taken refuge — shelter — in Indra — the Life- breath, the God, — while using the vowels ; that same Indra will say all that has to be said ; i.e. he will give thee the answer to what thou hast told me \ — (3)
TEXT— If any one were to reprove him regarding the sibilants, he should say to him this—' I have taken
i©2 chAndogya upani^ad I II. xxti. 4—
refuge in Prajtipati ; he will smash thee '. — If any one were to reprove him regarding the spar&a consonants* lie should say to him this — ' I have taken refuge in Death, he will scorch thee. ' — (4)
BHASYA— Similarly, if anyone were to reprove him regarding the sibilants, he should say to him I have taken refuge in Prajapati ; He will smash thee, — reduce thee to powder \ — // anyone^ were to reprove him regarding the sparsa consonants, — he should say to him ' / have taken refuge in Death, He will scorch thee — reduce thee to ashes\t— (4)
TEXT — All vowels should be pronounced with loud* ness and strength (with the idea that) * May I impart strength to Indra9; — all sibilants should be pronounced as well-opened-out, neither swallowed nor thrown out, (with the idea) ' May I surrender myself to Prajapati '; — all Sparia-consonants should be pronounced slowly, without jumbling (with the idea) ' May I withdraw myself from Death. '-(5)
BHASYA — Inasmuch as the vowels and the letters are the selves of Indra and other Deities , — all Vowels should he pronounced with loudness and strength ; the idea in the mind being * May I impart strength to Indra \ — Similarly all sibilants should be pronounced as well-opened out, — i.e. with that effort which is technically called lVivrta\ 'opened out', — as neither swallowed— kept within — nor thrown out> — sent out ; with the idea 'May I surrender myself — give myself up — to Praja'pati. — All Sparsa-consonants should be pronounced slowly — gently — without jumbling — without crowding them together— with the idea — 'May I with' draw myself from Death1 — gently, as people withdraw boys out of the water. — (5)
End of the Section (22) of Discourse II
— if. XXiiL 1 ] MEDITATION OF VtH&Lk SAMA 10$
Section (23) TE5^T— There are three branches of Duty ; Sacri- fice, Study and Charity— constitute the first ; Austerity itself is the second ; the Religious Student resident in the teacher's house, constantly mertifying himself in the teacher's house, is the third.— All these attain the Blessed Regions ; one who rests firmly in Brahman attains immortality. — ( 1 )
BHA§YA — With a view to completing the injunction of meditation of the syllable lOm\ the Text proceeds with the next section, beginning with the words 'There are three branches of Duty* . It should not be thought that 'the final reward is obtained by meditating upon the syllable Om% in the form of Udgitha and other constituent factors of Sama (as described in the foregoing sections)'. On the contrary, it is by meditating upon the syllable Om purely by itself that one obtains the final reward, Immortality, which cannot be attained by all :the meditations of SSma or by other (ritualistic) acts. It has, however, been in- troduced in the present context dealing with Sama, for the purpose or eulogising it.
Three— Three in number — are the branches of Duty, — i, e. Divisions of Duty. — ' What are they ? ' — Answer I— * {a) Sacrifice^ — in the form of A&nihotra and other rites,~ (b) Study, — the careful reading of the $k and other Vedas* along with all the rules and regulations. — (c) Charity-*— making gifts outside the sacrificial altar, i. e. distribution of wealth according to ones resources among persons seek- ing for it. These three constitute the first branch of Duty;— [The meaning is that this is one branch, as is clear from] the meaning of the second and the third, and it does not mean that it is the * first ' in the sense of initial step ; itx fact, the duties herein mentioned are all such as appertain
104 CHANDOGYA WANI?AD { II. xxiiu I—
to the Householder, and thus the Householder, as fulfilling these duties, serves to indicate the first Branch \ of Doty. (represented by the Householder). — II — Austerity itself is the Second ; — * Austerity * stands for the Kfcchra* the Candrayana and other penances ; one who keeps all these i» the Tspasa, Ascetic, or the Wandering Mendicant who has merely just reached the final life-stage, but has not yet rested firmly in Brahman ; that such is the sense is indicated by the separate mention of * one who rests firmly in Br^A* man*. This is the second Branch of Duty (represented by the Ascetic), — III-TAe Reliiious Student resident in the Teacher s House, — i. e. one who is habitually residing with the Teacher, — constantly — i. e. throughout his life, — mortifying himself — i. e. crushing his body by means of fasts and penances. This is the third Branch of knowledge. The qualification * constantly * indicates that this stage is repre- sented by the lifelong Religious Student ; as for the ordinary Religious Student, his studentship is for the definite purpose of studying the Veda, and hence such studentship could not take one to the ' Sacred Regions.*
All these three kinds of persons — carrying on the pre- scribed duties in their respective life-stages (of the House- holder, the Ascetic and the Life-long Religious Student) attain the Blessed Regions. — The meaning is that the persons carrying on the duties of the life-stages come to be such as enter the Blessed Regions. —
The one class of persons that remains unnamed is the Wandering Mendicant, the Renunciate, (the Sanyasi) who is here indicated by the term * one who rests in Brahman,' — i. e, one who rests firmly in Brahman; — he attains Immortality,— which is entirely distinct from the said 'Sacred Regions ', it stands for absolute cessation of death ; this cessation of death is absolute not relative, like the 'Immortality of the Deities ; that this is so is clearly indicated by the fact that it has been
— IL SXiiL 1 ] MEDITATION OF WHOLE SAMA IflS
declared to be entirely distinct from the ' Sacred Regions** — If * Immortality were only a higher degree of Blessed Regions,' then the Text would not have spoken of it as some thing distinct from the Blessed Regions. Thus, because k has been spoken of as clearly distinguished from the 'Blessed Regions, it follows that what is meant is Absolute Immorta- lity.
The introduction, in the present context, of the subject of the reward of the fulfilment of the Duties of the Life- stages is meant to eulogise the meditation of the syllable l0m* and it is not meant to mention the rewards that actually follow from the said fulfilment. If it were meant to l eulogise the meditation of * Om ', and also to mention the rewards actually following from the due fulfilment of the Duties of the Life-stages, — then there would be syntactical split. Hence the conclusion is that when the text speaks of Immortality as the reward of meditating on l0m\ with reference to the duties of the Life-stages already known through ten S'mrtiUexts, — it only glorifies the meditation of l0m\ This is similar to the case of such an assertion as 'Service under Purnavarman brings only food and clothing, while that under Rajavarman brings rewards equal to kingship'.— The syllable 'Om' really is the 'true* the Highest Brahman, being, as it is, the representative (image, name) of this latter, — as declared in the Katha* Upanisad — ' This syllable indeed is the Brahman, verily this syllable is the Highest ', hence it is only right that Immorta- lity should be the reward of meditating upon it.
Some people (the Vrttikara, ace. to Anandagiri) offer the following explanation :— "What is meant by the asser- tion that 'all these attain the Blessed Regions' is that persons of all life-stages without any distinction, reach the Blessed Regions by the due performance of their duties, even without having attained the True Knowledge (of Brahman),,
Hfe chAndogya otahi§ad [ IL xxiiu 1—
— and in this general assertion, there is no exception made in regard to the Wandering Mendicant (the RenuHciate) ; in fact, for the Wandering Mendicant also, Knowledge, Restraints and Observances have been prescribed and all this constitutes 'Austerity' which has been placed, in the text in the second category in the words ' Austerity itself is the second ', where the term 'austerity* includes both the Ascetic and the Wandering Mendicant. Thus the meaning of the setond clause also-r'Onc who rests firmly in Brahman attains immortality— is that among the same said persons in all the four life-stages, if any one Wests firmly in Brahman — i.C. Meditates upon ' Om ' — he attains immortality ; that such is the meaning is clear from the fact that all persons (in the four Life-stages) are equally entitled to it,— and that the * firm resting in Brahman ' has not been expressly preclud- ed (from any one of the four Life-stages) ; and that it is quite within the capacity of all these persons to ' rest firmly in Brahman' (i.e. meditate on ' 0m\ which represents Brahman) during the intervals of the performance of their duties (relating to their respective life-stages) ; — nor is the connotation of the term * resting firmly in Brahman * rigidly restricted by convention to the Wandering Mendicant only ; like such ordinary words as ' Barley, Boar * and the like ; as its use is based entirely upon the fact of ' resting in Brahman ' (which is what it literally connotes) ; while words that have their use dependent entirely upon convention do not have their use dependent upon any such connotation of the term, (etymologically). Then again, it i& possible for all men to * rest in Brahman * . Thus then wherever this basis of the use of the term, * resting firmly in Brahman \ is present, — every one such person comes under the connotation of the term * firmly resting in Brah- man \ and there is no reason for narrowing its connotation to the Wandering Mendicant alone ; and hence it cannot be
— St. Xxiii. 1 ] MEDITATION OF WHOLE SAMA WBf
right to s<j restrict it .--Further, Immortality cannot follow merely from entering into the life-stage of the Wandering Mendicant ; for, if that were so, then there would be no Deed for True Knowledge (which alone can bring Immorta- lity).—It might be argued that 'what leads to Immortality is True Knowledge as accompanied by the life of the Wander*- ing Mendicant*. — But that cannot be right; because the duties relating to the other (three) life-stages are as im- portant * duties ' as those relating to that of the Wandering Mendicant ; hence if Duty coupled with True Knowledge be what brings Immortality , then that also applies equally to the Duties of all the life-stages (not to those of the Wander* ing Mendicant only). Nor is there any direct declaration to the effect that Final Liberation comes only to the Wandering Mendicant resting firmly in Brahman, and not to others. In fact the thesis of all the Upanisads is that Final Liberation follows from True Knowledge. Hence the meaning of the text must be that, from among persons duly performing the duties of their own life-stages, if any one * rests firmly in Brahman ', he attains Immortality.
This interpretation is not right ; as there is clear in- compatibility between the basic principle underlying 'Action* and that underlying 'True Knowledge'. For instance, all injunctions relating to Action — such as 'Do this, *Do not do this', — proceed on the basis of such notions of diversity ad those of the Actor and the Active Agencies, of the Action and of the Result of the Action ; and all these diverse notions do not proceed from the scriptures, being found, as they are, in all living beings (and not confined to men only) ;— on the other hand, the basic principle underlying True Knowledge has its basis in such scriptural texts as * Being, one; without a record*, 'AH this is Self alone', 'All this fa Brahman alone ', — and it does not appear until it has set aside all those common notions of Action, Actor and Result
108 CH&NDOGYA UPANISAD [ II. XXiii. 1—
on which the Injunctions of Action are based ; the reason for this is that there is complete incompatibility between the notion of diversity (on which all Action rests) and the notion of No-difference (Oneness — upon which True Knowledge rests). For instance, until the notion of diversity involved in the perception of * two noons ' due to darkness has been removed, there does not appear, even on the dis- appearance of darkness, the notion of the * one Moon • And the reason for this lies in the fact that there is incom. patibility between the idea based upon Knowledge and that based upon Ignorance. Such being the case, when the injunctions of Action have proceeded on the basis of the notion of diversity, — it is only when for a certain person this notion of diversity has been set aside by the notion of unity brought about by the force of such texts as 'One alone without a second', 'That alone is real, all diversity of modifications is unreal', — that such a person desists from all Action, for the reason that the very basis (of Action) has ceased to exist ; and it is only such a person who has thus desisted from all activity who is said to 'rest firmly in Brahman ; and such a person can be only the Wandering Mendicant, (Renunciate) ; it is impossible for any others to fulfil the said conditions. — Another person, whose notions of diversity have not ceased, always sees, hears , thinks of and cognises things as different (from himself and diverse), and always thinks in such terms as 'Having done this act, I shall acquire such and such a thing ' ; and certainly one who thinks thus cannot be said to ' rest firmly in Brahman9 ; because his ideas are all false and wrong as pertaining to unrealities which owe their existence to mere modi- fications of speech [i.e. have no existence apart from the merely verbal one]. When the notion of diversity has been set aside as false, there is no possibility of any such notions of means and objects of cognition as are involved
— II. xxiii. 1 ] MEDITATION OF WHOLE SAMA W9
in idqas like 'this is true , 'this should be done- by him* or * by me ', Just as for a man who is wise and knows the real nature of the! sky, there is no possibility of the idea that ' the sky is dirty \ — If, even on the setting aside of the notion . of diversity, a man were not to desist from Action and were to continue to act just as before the setting aside of the notions of diversity — then the text laying down the idea of Unity would become falsified ; and yet, the text declaring Unity must be regarded as valid and true, just like the texts prohibiting the eating of improper food and such acts ; — because all the Upanisads bear testimony to that {Unity).
It might be argued that u Under the above explanation^ the Vedic Injunctions of Action become invalidated.,,
To this our reply is as follows : — This is not so ; the said injunctions would still continue to be valid, in relation to the man whose notions of diversity have not ceased; just as the cognition during dream is quite real before waking.
" But the very fact that discriminating (wise) men would not perform the acts enjoined would strike at the very root of the validity of the injunctions of those acts/'
Not so ; because we do not see any such invalidation of the injunctions of prospective Acts ; these acts are enjoined as to be done by persons desiring particular rewards (such as wealth, offspring and the like) ; and these are not performed by certain wise persons who entertain no such desire on the strength of such texts as This hankering after desires is not to be commended ',— and yet this non-performance by these men does not invalidate the injunctions of those Prospective Acts ; in fact the acts are only performed by those persons, who are still entertaining the desire for such rewards. Similarly, if actions are not performed by those ' resting in Brahman ' and knowing Brahman— that does not invalidate
HOT chAndooya upani$ad t II. xxiii. l~
die injunctions of the actions ; in fact, they continue to be duly performed by persons who have not yet attained the knowledge of Brahman.
Says the opponent — " (According to you also) even for Wandering Mendicants, there is no cessation of such activi- ties as are involved in Begging for Food and the like ; — in the same manner for the Householder and persons in the other life-stages — even after they have acquired the "know- ledge of Unity, there heed be no cessation of such acts" as the Agnihotra and the like."
Not so ; because when we are considering the validity of certain sources of knowledge, the citing of an instance of human activity - cannot prove anything. For example, though the act of killing has been prohibited by the text ' One should not encompass the death of any man', — the mere fact of some one having been found to have done the Killing does not lead the wise man who has no hatred for any body to do the act of killing (merely on the strength of the example of the man who has been found to have done the killing ). In fact, when the notion of diversity which is the very basis of the injunction of actions, has been set aside (for the wise man), there is nothing to urge the man to the performance of the Agnihotra and such acts ; — in the case of the Renunciate begging for food, the necessary urge comes from hunger and such other bodily needs.
a In the case of the Agnihotra also, there would be the urge coming from the fear of sin (involved in the non- performance of a prescribed act). "
Nor so, we reply. Because the injunction of the said acts concerns and is applicable to only such persons as are still tied to the notions of diversity ; we have already ex- plained that only such persons are entitled to the performance of Actions as are still tied to the notions of diversity, which
— II. Xxiil. 1] MEDITATION OF WHOLE SAMA HI
notions they have not yet got rid of ; and it is only when a man is entitled to the performance of an act that its non- performance by him entails sin, and not when the man has ceased to be so entitled ; for example, the Householder does not incur sin by the non-performance of the duties laid down specifically for the Religious Student.
** If that be so, then each and every man, in his own particular life-stage, could be a Renunciate as soon as the notion of Unity would dawn upon him."
Certainly not ; because (in the other life-stages) there is no cessation of that much of the notion of diversity as ia involved in the idea of owner and owned (which persists throughout the three earlier life-stages) ; and that it so persists is indicated by the very nature of those life-stages, which are meant for the performance of acts, as is clear from such Vedic texts as — 'May we perform acts' and the like. — From this it is clear that it is only the Renunciate, who is entirely devoid of all ideas of owner and owned, who can be regarded as the Wandering Mendicant ; not so the Householder and other persons.
" When the injunction of the notion of Unity has brought about this notion of Unity, it has (ex hypothesi) set aside the notion of diversity based upon the injunctions of actions, — and as a necessary consequence of this, there can be no possibility of such acts for the Wandering Mendicant as the keeping of observances and restraints etc. prescribed for him."
Not so, we reply. Because the keeping of such obser* vances and restraints is quite possible for the Wandering Mendicant who may, for the time being, have deviated from the notion of Unity on account of Hunger and such other physical needs ; specially as the observances and restraints are for the purpose of desisting from activity (and not of doing
112 chAndogya upanisad [ II. xxiii. 1—
any positive act). Nor does the keeping of the observances and restraints involve recourse to activity that ^has been prohibited (for the Wandering Mendicant) ; because the prohibition relates to the man before he has realised Unity. Because a man has fallen into the well, or in a thorn-thicket at night, — it does not follow that he should fall in it even .after sunrise.
From all this it follows that the only person who can be regarded as * resting in Brahman ' is the Renunciate* ihe Wandering Mendicant, who has turned his back upon all Actions.
It has been argued (by the Vrttikara) that " the blessed regions are for all persons, even those who are devoid of True Knowledge" ; — this is quite true ; but it is not true that "the term Austerity includes the Wandering Mendicant also*. — " Why " — Because the character of 'resting in Brahman can belong to the Wandering Mendicant only, as it is he alone who remains unmentioned in the text so far ; as we have already explained above. Another reason for this lies in the fact that, for the man who has attained the Knowledge of Unity, Austerity also ceases; just like Agnihotra and other acts. It is only for the man still beset with notions of diversity that there can be need for the performance of Austerities.
This same reasoning also serves to set aside the views that (a) " the resting in Brahman may appear during the intervals of ritualistic performance ", and (b) that " there is no exclusion by any Vedic Text of the possibility of resting in Brahman (for persons other than Wandering Mendicants)" Our view is that it is only when the man has attained True Knowledge that, on desisting from all activity, he can become a Wandering Mendicant ; — and this disposes of the argument (urged against us) that (under our view) the acquiring of knowledge becomes entirely futile.
—II *xiil. 1 ] MEDITATION OP WHOLE 8AMA US
Then again, it has been argued that a like the terms * barley * find * boar \ the term ' resting in Brahman * has not got its connotation restricted by convention, to the Wander* ing Mendicant only." — This has been already answered fcy us, by proving that the character of ' resting in Brahman 9 can possibly belong only to the Wandering Mendicant, not to any one else.
It has been argued that " words whose connotation is fixted by convention do not depend upon any other consi- derations (as those of etymology and the like) ". — But that is not right. Because we find many such words as (a) 'Householder' {Grhastha), (b) ' Wood-cutter ' (Tak?d) (c) * Wandering Mendicant * {ParivrSjaka) and the like ; as a matter of fact, even all these terms have their connotations dependent upon (a) the act of living in the House, (b) the act of wood-cutting, and (c) the act of wandering about in search of food (which acts are etymologically signified by the terms) ; and yet they are found to have their connotations fixed by convention, as applying to persons in the two life-stages (of Householder and of Wandering Mendicant) and to a parti- cular caste, that of the wood-cutter. But it does not follow from this that those terms are applicable anywhere and everywhere where the said conditions may be present [i. e. by merely living in house one does not become a House- holder, nor does he become a Wandering Mendicant merely by wandering about in search of alms] ; because such is not the recognised connotation of the terms. Similarly in the case in question also, the term * resting in Brahman ' can, in the present context., have its connotation restricted to the person who has desisted from all actions and their agencies and has become a Wandering Mendicant, i.e. the Renunciate who has entered upon the final life-stage, and is technically called 'Paramahamsa . That this is so is indicated by the mention of the principal reward of Immortality accruing as to him, C. V. 8
114 chAndogya upaki?ad [ II. xxiiu 1—
From all this it follows that it is this ' Wandering-Mendicancy* that is meant by the Veda (as leading to Immortality), and not that in which people take to the Sacrificial Thread, the TrippleStick, the Water-Pot and the rest ; that this is so is also shown by such Vedic texts as "With shaven head, with no belongings and no attachment etc.'' To the same end there are such Vedic Texts as the following in the S'vet&sh' vatara-Upanisad- 'The Highest sacred place is for those who are above the ordinary life-stages/ — and in such Smrti Texts as * Without praise, without obeisances, etc/; so also in such Smrti-Texts as — 'It is for this reason that Renunciates, seeing through the end of things, do not perform actions/ — 'Hence one knowing Dharrna, should be without differentiating marks, or with unobtrusive marks, etc., etc,
The 'renunciation of Action' which is propounded by the Safikhyas is wrong ; inasmuch as they admit the reality of such distinctions as between 'Action , 'Active Agency* and 'Results/
Similarly, the theory of 'Void* (Nihilism) propounded by the Bauddhas, and the consequent denial of the ' Active Agent', (as the performer of Action) — are not right ; as they admit the reality of the person who holds the said theory.
Then, there is the theory based upon sheer laziness that 'One should not perform actions'. This also is not right, because for such people the notion of the 'Active Agent' has not been set aside by any valid source of knowledge.
From all this it follows that it is only when on the strength of the Vedantic Texts, one has reached firm conviction regarding Unity, that he reaches the real 'Renun- ciation of Action which constitutes the stage of the Wandering Mendicant and that of 'Resting in Brahaman\ From this also it follows that if, in a certain case, a House- holder has attained the knowledge of unity (and thereby set .
— ILxxiii.2] MEDITATION OF WHOLE SAMA 115
aside all notions of diversity) he also naturally attains the position of the Wandering Mendicant.
Objection : — " Such a Householder, taking to the life of the Wandering Mendicant, would incur the sin of destroying his Fires, — as declared in the Smrti texts — "One who destroys his fires becomes the murderer of the bravest among deities \
Not so, because in such a case, the fire becomes des- troyed by its own destiny; in fact, the fire becomes destroyed by itself as soon as the conviction of Unity is realised ; as declared in the S'ruti Texts — The fireness of the fire has dis- appeared etc,, etc/ — Hence by taking to the life of the Wan- dering Mendicant, the Householder does not incur any sin.
-d)
BHASYA — The text next describes that (Being or Entity) by resting in which one attains Immortality,
TEXT — Prajapati brooded upon the Regions ; from these, thus brooded upon, the Threefold Science issued forth. He brooded upon this, and from this, thus brood- ed upon, issued the syllables 'BhtiK , 'Bhuvati and 'Svah.* -(2)
BHASYA— Prajapati i.e., Viral or Kashyapa thought of the Regions ; and in order to get at the essence of these Regions, He brooded over them, — continued to think of, reflect upon, them. — From these, thus brooded upon% the Threefold Science issued forth- -as the essence of the Regions ; that is, the said Science became revealed to the mind of Prajapati. — He brooded upon the Science etc., etc., as before ; — and from the Science, thus brooded upon, the following syllables issued — ' bhiih \ c bhuvah * and ' svah \ — which are called * Vyahrtis.9— (2)
TEXT — He brooded upon these ; from them thus brooded upon, issued the syllable ' Om'; just as all:
116 chAndogya upani§ad [ II. xxiii,'?-—
leaves are permeated by the stalk, so is all Speech permeated by the syllable 'Om'. The ' Om*h syllable is all this —yea, the syllable 40m# is all this.— (3)
BHA§YA — He brooded over the said syllables ; from them, thus brooded upon, issued the syllable * om \ and this is Brahman. — The rest describes what this is like : — Just as all leaves, — all parts of the leaves, — are permeated*— pierced, i. e. pervaded — by the stalk — the twig to which the leaves hang, — so, in, the same manner is all Speech-*all words — permeated by the syllable * Om \ which is Brahman, the very image of the Supreme Self ; as declared in such Vedic texts as—-4 The letter A is all speech \ Every name is a mere evolute of the Supreme Self ; hence ail this is the syllable * Om.9 — The repetition is meant to indicate the im- portance of the declaration. — The description of the origin of the Regions and other things serves the purpose of eulogising the syllable ' Om.9 — (3)
End of Section (23) of Discourse II
Section (24)
BHASYA — In course of the treatment of Meditation on Ssmaf the Text has precluded the possibility of the notion that the syllable * Om " is an auxiliary to Ritualistic Acts, and has raised its position to a high level by describing it as the image of the Supreme Self and as the means of attain- ing immortality. It now proceeds to expound the ramifica- tions of Sama, Homa and Mantra, as constituents of the Sacrificial Act which forms the subject-matter of the Discourse.
TEXT— The Teachers of Brahman declare that the 4 Morning Extraction ' appertains to the Vasus, the * Midday Extraction ' to tfce Rudras, and the ' Even- ing Extraction ' to the Adityas and the Vilvedevcs.—{t)
— II. XX1V.2] MEDITATION OF WHOLE SAMA 117
BHA^YA — The Teachers of Brahman declare that what is known as the * Morning Extraction ' appertains to the Vasas ; which means that this Region (Earth) connected with the 'Morning Extraction* is held in sway by these Lords of the Extraction (the Kfl5iis).—Similarly the region of the Sky is held in sway by the Rudras who are Lords of 4 Midday-Extraction \ Similarly the third region is held in sway by the Adityas and Vitvedevas who are Lords of the * Evening Extraction . — Thus then there is no Region left for the Performer of Sacrifices. — (1)
TEXT— Where then is the Sacrificed Region? If one does not know this, how can he perform (the Sacrifice) ? If he knows it, he should perforin (it).— (2)
BHASYA — For the above reason, the question arises — When then is the Region for the Sacrificer, — for attaining which, he performs the sacrifice ? The sense of the question is that there is no Region for him.- — In view of the Vedic Text — ' One who performs a sacrifice does so for the purpose of attaining a Region ', — if there is no Region for the Sacrificer, then if one who performs the sacrifice does not know the means of making the Region his own, — such means consisting in the knowledge of the ramifications of Sdma, Homa and Mantras , — he is ignorant ; and being ignorant , how could he perform a sacrifice ? That is to say, in no way could he ever become a sacrificer. — The purpose of all this is to eulogise the knowledge of Sama and the sacrificial details, and it does not mean that the performance of the sacrifice is forbidden for one who knows merely the sacrificial ritual and is ignorant of the aforesaid Sama and the rest. For if the sentence were taken as eulogising the knowledge of S5ma and the rest, and also as forbidding the performance by the ignorant, — then there would be a syntactical split* Further, in the section dealing with U$asti-Ch$krQyana we.
118 chAndogya upani?ad t II. xxiv. 3~
have already explained that the performance of sacrifices is permissible for the ignorant also, — On the other hand, if he knows the Sama and other means, as are going to be described; — he should perform the sacrifice — (2)
TEXT — Before the commencing of the " Morning Chant ', sitting behind the Garhapatya Fire, and facing the North, he sings the Sama sacred to the Vasas. — (3)
JBHA§YA — The text proceeds to expound what it is that should be known by the Sacrificer ; — Before — prior to — the commencing — beginning — of the 'morning chant', sitting behind — at the back of — the Garhapatya Fire, — and facing the North — he sings the Sama sacred to the Vasus, — i. e. that of which the Vasas are the presiding deity. — (3)
TEXT— ' Open the gate of the Region, so that we may look upon Thee, for the purpose of attaining kingdom '.-(4)
BHA§YA — O Fire, open the door of the Region of the Earth, — i. e. for attaining this Region : — through that Door, we may look upon Thee,— for this purpose of attaining kingdom. — (4)
TEXT— Then he pours the libation (saying)—* Ad- oration to A gni, dwelling on the earth, dwelling in the Region. Secure the Region for me, the Sacrificer ! That would be the Sacrificer's region to which 1 would *o.'-(5)
BHASYA — Then, after the above, — he pours the libation (in the fire) — with this Mantra. — 'Adoration to Agni, we bow down to Thee — Thou who art dwelling on the Earth, and dwelling in the Region, — i.e. dwelling in the Earthly Region I Secure — obtain — for me, the Sacrificer — the Region ; that would be the Sacrificer's Region to which I would go. — (5)
TEXT — Herein, the Sacrificer, after the lapse of his life-span, (says) — ' Svdha ! Remove the bolt \ and saying
—EL Xxiv. 10] MEDITATION OF WHOLE SAMA \\4
this he stands up, and the Vasus offer to him the ' Morning Extraction ' — (6)
BHA$YA— Herein— in the said Region,— the Sacri- ficer, after the lapse of his life-span, — i. e. on death, — pours the libation, saying c Svaha ! Remove— take out — the bolt — the bar to the entrance to the Region ' ; — having recited this Mantra, he stands up. — By all these means the Region connected with the * Morning Extraction ' becomes secured from the Vasus ; hence these Vasus offer the horn- ing Extraction ' to the Sacrificer. — (6)
TEXT — Before the commencement of the * Midday Extraction \ sitting behind the Agnldhriya Fire,— and facing the North, he sings the Sama sacred to the Rudras. —
'Open the door for sovereignty of the Sky
(7M8)-
BHASYA — Similarly, sitting behind the Agnidhfiya Fire,- i. e. the Daksinagni, — and facing the North, he sings the Sama sacred to the Rudras, i.e. the Sfima of which the Rudras are the Deity, — for the purpose of attaining VairSjya, {sovereignty of the Sky). — (7-8)
TEXT— Then he pours the libation, (saying) — 'Adoration to Vayu, dwelling in the Sky, dwelling in the Region ! Secure the Region for me, the Sacrificer'. — That would be the Sacrificed Region to which I would go!'-(9)
Herein the Sacrificer, after the lapse of his life-span, says ' Svaha ! Remove the bolt \ and saying this, he stands up and the Rudras offer to him the ' Midday Extraction '. -(10)
BHA§YA«— Dwelling in the sky etc., etc,,— as above* —(9-10)
ISO chAndooya upani?ad [ II, XXIV. It—
*
TEXT— Before the commencement of the Third Extraction, sitting behind the Ahavaniya Fire, rind facing the North, he sings the Ssma sacred to Aditya and that sacred to the Vihoedeva*. — ( 11)
' Open the door for sovereignty over
Heaven.'— (12)
This to the Adityas. The following to the Visve-
devas — * Open the door for supreme sovereignty \
-(13)
BHASYA — Similarly, sitting behind the Ahavaniya Fire facing the North, he sings the Sdma sacred to Aditya — t. e. the S&ma of which Aditya is the deity, — and also the Scima sacred to the Vi&oedevas, — for the purpose, respectively, of acquiring ' sovereignty over Heaven * and ' supreme sovereignty. — (11, 12, 13)
TEXT — Then Jie pours the libation, (saying) —
* Adoration to the Aditya? and to the Vi'svedevas, dwell- ing in Heaven and dwelling in the Region ! Secure the region for me, the Sacrificer \ — (14)
' That would be the Sacrificer 's Region, to which I would go/ — Herein the Sacrificer, after the lapse of his life-span, says — * Svahs Remove the bolt'; and saying this, he stands up.-- (15)
BHASYA — Dwelling in Heaven etc., etc.; — the rest is as before ; the only difference is that the forms * bindata y and
* apahata % are in the plural number (on account of the deities addressed being many in number). — All this is to be said by the Sacrificer, as is clearly indicated by the expres- sions 'etasmi , ('I would go') and lAtra YajamanaK ('Herein the Sacrificer ').— (14, 15)
TEXT— The Adityas and the Viivedeoas offer to him the 'Third Extraction*. — He, verily, knows the measure
— 11. xxiv. 16 ] MEDITATION OF WHOLE S&MA 121
of the Sacrifice who knows this,— yea, who knows this.-(r6)
BHASYA — He i.e. the Sacrificer who knows the Sama and the details as described above, knows the measure — the real nature — of the Sacrifice, as described ; Who knows this* yeay who knows thisy — the repetition is meant to indicate the end of the Discourse.
End of the Section (24) of Discourse II
DISCOURSE III
MEDITATION OF THE SUN
Section (1)
BHASYA — At the outset of the third Discourse begin ning with the words Asau va AdityaK , 'This sun Verily', we act forth the connection (between the two Discourses, II and III) : — At the close of the immediately preceding Discourse (It), it has been said — 'One who knows the measure of the Sacrifice etc.,' and there have been expounded the ramifi- cations of Sama, Homa and Mantras , as appertaining to Sacrifices, and as forming part of Sacrifices and thereby bringing about particular results. It is the Sun who shines with brilliant effulgence and represents the embodiment oftfoe successful accomplishment of all Sacrifices; it is theSun Wjk> representing the fruition of the actions of all animate beings, is the visible sustainer of all. For these reason^, it is only right and proper that after the exposition (at the close of Discourse II) of the 'Sacrifice* we should expound the medi- tation upon the Sun who is the summation of the results of all Sacrifices, as leading to the fulfilment of the highest of all purposes of men. — With this intention, the Text proceeds with the next Discourse. —
TEXT— Vm* I This Sun verily is the Honey of the Deities ; of this, Heaven is the curved-beam, the Sky is the hive and the Rays are the eggs.— ( 1 )
BHASYA — This Sun Verily is the Honey of the Deities etc. — The Sun is called the 'honey', 'Mac/Ah', of the Deities because He delights them, and hence is like Honey. It is going to be described later on how embodying the results of all sacrifices, the Sun is a source of delight to the Vasus and other Deities. — The Text next explains in what way the Sun is like Honey. — Of this — Honey in the shape of the Sun,
122
— III. i. 2 ] MEDITATION OF THE SUN 123
the Heaven is what the curved-beam is for the Bee-honey ; as a matter of fact, the Heaven appears like a curved surface. The Sky is the Hive,— the Sky appears to be hanging by Heaven, just as the Hive hangs by the* roof -beam ; and through this similarity to the Bee-hive, the Sky is likened to the Hive ; and also because the Sky is the abode of the Sun, just as the Hive is the container of the Honey.—' The Rays etc' — The Earth's moisture absorbed by the Sun' a rays, is what is known as water in the kingdom of Heaven ; and as this moisture is contained in the rajrs* which are contained in the hive-like Sky, it has the appear- ance of Eggs deposited therein, like the Eggs of the Bees ; they are spoken of as 'Eggs' in the sense of being like Eggs ; resembling the eggs of the Bees contained in the Bee* hive.— (1)
TEXT — Its Eastward rays are the eastern honey- cells ; the Rk-verses are the honey-producers ; the Rgveda is the flower ; and those waters are the nectar ; or those same Rk-verses.— (2)
BHASYA — The Eastward rays — the rays flowing to* wards the East — of the Sun — who is the Honey in the Honey-hive, — are the Eastern honey-cells — the cells$ holes,, containing the honey; — these are called 'Eastern' in the sense that they flow outwards, — The Rk-verses are the honey-pro- ducersy — inasmuch as they *pr°duce the honey', which is re d and is contained in the Sun ; as the bees extract the juice from flowers and produce honey ; and the Rgveda which contains the Rk-verses is like the flowers which contain the Honey. Inasmuch as the name 'Rgveda* is applied to the collectiona of Rtks and Brahmauas, which are mere words, there cannot flow from these any such juices or effects (like Honey) as could be tasted (enjoyed) ; hence the term 'ftgveda* here should be taken as standing for the Acts prescribed in> the Rgveda ; as it is only from these acts that there can flow
124 chAndogya waw§ad [ III. i. 3—
honey-like results. Just as the bees produce honey out of the juices extracted from flowers, — so the R.k-$erses pro- duce 'honey' out of the waters (results) extracted from the Acts (which are thus like flowers), " What are those Waters ?'* — The offerings consisting of Soma- juice, Butter and Milky which are thrown into the fire at sacrificial per- formances ; and these, on fruition, become Nectar ; i.e. they lead to immortality; and being extremely juicy, they become waters. — Or those sabie %k-verses, — extracting the juice — like the bees extracting the juices from flowers, — (are themselves the nectar). — (2)
TEXT— They pressed this Rgveda. From it, thus pressed, there proceeded its Essence, in the form of fame, resplendence, efficient sense-organs, strength and eatable food. — (3)
BHASYA — They pressed — exerted pressure upon — this R&veda — i.e. the Sacrificial Act prescribed in the Rgveda, which is like the flower (from which Honey is extracted). It is only right that when the Act is performed with the #k* verses used as Mantras equipped with such 'S'astra* (Recitation) and other details, it gives out the Essence which is productive of Honey ; just as it is only when the flowers are sucked by bees that Honey is produced. — This is explained by the words — ' From it — thus pressed etc.9 — Question — What is that 'Essence* which is described as proceeding from the pressure exerted by the bees in the shape- of the Rk-versesV* — Answer : — Fame- reputation, — resplendence — effulgence of body, — efficient sense-organs — equipment of virile organs free from all weaknesses, — strength — power, — and eatable food, — food that is eatable, by the daily use of which the deities continue to live ; — this was the Essence that pro- ceeded out of Action in the shape of Sacrifices. — (3)
— EL U. 2] MEDITATION OF THE SUN t&9
TEXT— It flowed out ; it went round the Sun ; this is what appears as the red colour in the Sun,— (4)
BHASYA — It — all this, beginning with Fame and ending with eatable food ',— flowed out — went forth copiously ; — hav- ing flown out, it went round the Sun, — went by the side of the Sun, to the East of it. — Sacrificial acts are done by men with a view to obtaining such results as Fame and the like* with the idea that *I shall eat the Honey in the shape of the accumulated results of actions, as treasured in this Sun'; just as cultivators take to agriculture (for the purpose of securing articles of food)'. — This is now exemplified in a visible form — This is what etc., etc. — What is it? — It is what is seen as the red colour in the rising Sun. — (4)
End of Section (1) of Discourse III
Section (2)
TEXT — Its Southward rays are the southern honey cells ; the Yajus-verses are the honey-producers ; the Yajurveda is the flower ;—those waters are the nectar. —
(1)
BHASYA — Now, its southward rays etc., etc. ; just as before. — The Yajusverses are the honey-producers, — those that are used at Actions prescribed in the Yajurveda— just like the honey-producing bees,— as before. — The action prescribed in the Yajurveda has the same character as the flower, and hence it is spoken of as being the 'flower'. — Those waters— in the shape of the Soma and the rest— are the nectar.— (1)
TEXT— Verily these Yajus-verses pressed this Yajur- veda ; from it, thus pressed, there proceeded its essence, in the form of fame, resplendence, efficient sense- organs, strength and eatable food.—- (2)
126 chAndogya UPANI?AD [ Hl.iii 3—
It flowed out ; it went round the Sun ; this is What appears as the white colour in the Sun. — (3)
BHASYA — These Yajus-verses pressed this Yajuroeda etc., — all as before. — This 'Honey* is seen as the white colour in the Sun. — (2-3)
End of Section (2) of Discourse III
Section (3)
TEXT — Then, its Westward rays are its western honey-cells ; the Sama-oerses are the honey producers ; — the Samaveda is the' flower; — those waters are the nectar.-— ( 1 )
Verily these Sama-verses pressed this Samaveda; from it, thus pressed, there proceeded its essence, in the form of fame, resplendence, efficient sense-organs, strength and eatable food. — (2)
It flowed out ; it went round the Sun ; — this is what appears as the black colour in the Sun. — (3)
BHASYA — Its western rays etc., etc., — as before— The 'Honey proceeds from the S<5ma* — This is the black colour* in the Sun.— (1-3).
End of Section (3) of Discourse III
Section (4)
TEXT— Then, its Northward rays are its northern honey-cells : — The Atharvangirasas are the honey-produ- cers ; — the Itihasa-Purana are the flower ; — those waters are the nectar. — ( 1 )
These Atharvftfigirasas pressed this Itihasa-ParGna ; from it, thus pressed, proceeded its essence in the form of fame, resplendence, efficient organs, strength and eatable food. — (2)
— III.-V. 3] MEDITATION OP THE SUN 127
It flowed out ; it went round the Sun ; this is what appears as the very black colour in the Sun.— (3)
BHASYA — Then, its Northern rays etc., etc., etc. — as before. AtharvUngirasas — are the mantra-texts seen by (revealed to) Atharvan — Ahgiras ; these, as used at sacrifi- cial acts, are the honey-producers. Itihdsa-Puraria are the flowers ; — the use of Itih&sa-Pura'na is well-known as to be made as part of the *Pariplava -nights' at the A'svamedha sacrifice. — This honey is what appears as the very black colour in the Sun — i.e., that which is extremely black. — (1-3) End of Section (4) of Discourse III
Section (5)
TEXT — Then, its upward rays are the upper honey- cells ; the esoteric teachings are the honey-producers ; Brahman itself is the flower ; those waters are the nectar.
-d)
These esoteric teachings pressed this Brahman ; from it, thus pressed, proceeded the essence, in the shape of fame, resplendence, efficient sense-organs, strength and eatable food.— (2)
It flowed out ; it went round the Sun ; this is what appears as scintillating in the centre of the Sun.-— (3)
BHASYA— Next its upward rays etc., etc.,— as before. — Esoteric — secret, undisclosable, — teaching — concerning the gateway to the regions, as also the meditations relating to the various factors of the Sacrificial Act. — These are the honey-producers. — Brahman itself — which stands here for what is named 'Om , as indicated by the context which deals with Word,— is the flower.— The rest is as before.— This honey is what appears— to the man who looks at it intently,—**) be scintillating— quivering— in the centre of the Sun—{ 1 -3)
Ilp8 chAndogya otanisAd [ lit v. 4—
TEXT— These indeed are the Essence of the Essences ; The Vedas are the Essences, and they are the Essence of these ; these indeed are the Nectar of Nectars ; the Vedas are the Nectars, and these are the Nectar of these.— (4)
BHA§YA — These — the red and the other colours des- cribed above — are the Essence of the Essences*— Of what Essences ? — The Vedas are the Essences — having flown out (so to say) of the Regions ; of these "Essences' (in die shape of the Vedas), — when they appear in the form of Action, — the Red and other colours are the Essence, — i.e., the innermost Pith. — Similarly, these are the nectar of the nectars. — The Vedas are the nectars, because they are eternal ; of these Vedas, — the Red and other colours are the Essence. — The assertion that 'These are the Essence of the Essences etc, etc.,' is meant as a praise of the Sacrificial Act, the praise being that the Act is so fruitful that it brings about such excellent results.—- (4) End of Section (5) of Discourse III
Section (6) TEXT— That which is the first nectar, upon that the Vasus live, through the lead of Agni. Verily, the deities do not eat nor do they drink ; they are satisfied by merely looking upon this nectar. — (1 )
BHA§YA — That which is the first nectar, — in the shape of the Red colour in the Sun, — upon that live the Vasus, — who are the masters of the 'Morning Extraction', — through the lead of Agniy— that is, with Agni as their leader, they live upon that nectar. — The statement that 'the Essence becomes eatable food* is likely to give rise to the idea that the Vasus eat the nectar as one eats morsels of food ; hence the text proceeds to preclude such a notion — Verily, the Deities
— Ill; Vii. 2 ] MEDITATION OF WHOLE SAMA 129
do not eat, nor do they drink. — Then how is it said that they live upon the nectar ? — It means only this that they are satisfied by looking upon — perceiving by all the organs of perception, — the- said nectar, — in the shape of the Red Colour. — That perception through all organs is what is meant by 'see- ing' here is indicated by the fact that the act of looking stands for apprehension through all means of apprehension.
Objection. — "The expression used is 'by looking upon the Red Colour ; then how can the said colour be the object of perception through all organs of perception ?"
Answer : — There is no force in this. Because ' fame ' and other things mentioned are accessible to the auditory and other organs ; for instance, Fame is perceptible by the auditory organ ; Resplendence is perceptible by the visual organ; the Efficient Sense-organ is the efficiency of organs inferred from its apprehension of perceptible things ; Strength, is power, physical energy .vigour; — Eatable food — is what is eaten day after day and conduces to the continuance of the body; — Essence is what consists of all these, — on seeing which all the deities become satisfied ; which means that they become satisfied on perceiving all these through their organs of perception ; depending upon the Sun, they are free from all such bodily defects as evil odour and the like,— (1)
TEXT— They retire into this colour ; they rise from this colour.— (2)
BHASYA— The question being— Do the Deities there remain idle, living upon the nectar ?— The answer is— No ; what happens is that they retire into this colour; that is, with reference to the said colour, they feel that it is not the occasion for their enjoyment, and hence they retire within it,— i.e., they remain neutral— When the.time comes for the enjoyment of the said nectar, then, out of this nectar— i.e. C. U.9
130' chAndogya upanisad [Ill.vii. 4—
for the sake of this said nectar, — out of this colour, they rise, i. e., they become vigorous. Even in the ordinary "world it is found that there is no enjoyment for persons who are idle, lacking energy and not doing anything. — (2)
TEXT — One who knows this nectar thus becomes one of the Vasus, and through the lead of A gni becomes satisfied by looking upon this nectar ; he retires into this colour and rises for this colour. — (3) c
BHASYA — He who knows this nectar thus — as described above — in the shape of the Rk, the Honey, — its being pressed, « — the preservation of its Essence, — the flowing of Honey — out of the Actions prescribed in the Rgveda, as the flower, — its passing round the Sun, — its Red colour, — the fact of the nectar being located in the Bee-hive in the shape of the Eastern rays, — the fact of its being enjoyed by the Vasus, — the unification of the person knowing this with the — Vasus, — and through Agni as leader, this person being satisfied by merely looking on, rising on the occasion of their enjoyment, and retiring on the lapse of that occasion ; — he who knows all this, enjoys all this, just like the Vasus. — (3)
TEXT— As long as the Sun rises in the East and sets in the West, so long does he attain sovereignty of the Vasus, the kingdom of Heaven. — (4)
BHASYA — It is now described for how long the know- ing person lives upon the said nectar ; — As long as the Sun rises in the East, — in the Eastern quarter, — and sets in the West, — so long is the time of enjoyment for the Vasus ; and so long does the man attain the-, sovereignty of the Vasus, the kingdom of Heaven ,-r-that is, he goes round to that position. He is not like the mere Ritualist (without know- ledge) who resides (after death) in the Moon, dependent upon others, treated by the deities as their 'food' ; the
—III. Viii. 1 ] MEDITATION OF TttE SUN 131
knowing man, in fact, attains sovereignty and the kingdom of Heaven.
End of Section (6) of Discourse III.
Section (7)
TEXT — That which is the second nectar, upon that the Rudras live, through the lead of lndra. Verily, the Deities do not eat, nor do they drink; they are satis- fied by merely looking upon this nectar. — (1) _ ^
They retire into this colour ; they rise from this colour.— (2)
One who knows this nectar thus becomes one of the Rudras, and through the lead of lndra becomes satis- fied by looking upon this nectar ; he retires into this colour and rises from this colour. — (3)
As long as the Sun rises in the East and sets in the West, — and twice as long does it rise towards the South and sets towards the North, — so long does the man attain sovereignty of the Rudras, the kingdom of Heaven.— (4)
BHASYA — That which is the second nectar, or that the Rudras live etc., etc., — as before. — As long as the San rises in the East and sets in the West —twice as long does it rise towards the South and set towards the North,— this is the direction ef the Rudras9 experience.— (1-4)
End of Section (7) of Discourse HI,
Section (8) TEXT — That which is the third nectar, upon that the Adityas live ; through the lead of Varuna. Verily, the Deities do not eat, nor do they drink, they are satisfied by merely looking upon this nectar.— ( 1 )
132 chAndogya upani§ad [ III. ix. 4—
They retire into this colour.; as they rise from this colour. — (2)
One who knows this nectar thus becomes one of the Adityas, and through the lead of Varuna, becomes satis- fied by looking upon this nectar ; he retires into this colour and rises out of this colour. — (3)
As long as the Sun rises towards the South and sets towards the North, — twice as long does it rise in the West and set in the East ; and so long the man attains the sovereignty of the Adityas, the kingdom of Heaven. -(*)
End of Section (8) of Discourse III.
Section (9) TEXT — That which is the fourth nectar, upon that the Marats live through the lead of Soma. Verily, the Deities do not eat, nor do they drink ; they are satisfied by merely looking upon this nectar. — ( 1 )
They retire into this colour, and they rise from this colour. — (2)
One who knows this nectar thus becomes one of the Marats, and through the lead of the Maruts, be- comes satisfied by looking upon this nectar; he retires into the colour and rises from this colour. — (3)
So long as the Sun rises in the West and sets in the East, — twice as long does it rise in the North and set in the South, — so long does the man attain the sovereignty of the Marats, the kingdom of Heaven. — (4)
End of Section (9) of Discourse III.
— iii. x.4] meditation of the sun 133
Section (10) TEXT— That which is the fifth nectar, upon that the Sddhyas live through the lead of Brahman. Verily, the Deities do not eat, nor do they drink ; they are satisfied by merely looking upon this nectar.— (1 )
They retire into this colour and they rise from this colour. — ( 2 )
One who knows this nectar thus becomes one of the Sddhyas, and through the lead of Brahman, becomes satisfied by looking at this colour, and rises from this colour. — (3)
So long as the Sun rises in the North and sets in the South, — and twice as long does it rises overhead and sets below, — so long does the man attain the sovereignty of the Sadhyas, the kingdom of Heaven. — (4)
BHASYA— (On Sections 8-10)— Ohjecti on— " Rising in the West, rising in the North, rising overhead, — and setting in the respective contrary directions, — and each of the succeeding being twice as long as the preceding one,- — and all the rest of it is quite contrary to what we learn from the Puranas* Persons versed in the Puranas have declared that the time of the rising and setting of the Sun, in all directions, in the regions of Indra (East), Yama (South )t Varuna (West) and Soma (North), is equal ; the reason for this lying in the fact that the circular path of the Sun ; — which lies over the top of mount Meru situated on the North of the Manas Lake, — is always the same (irrespec-* tive of the direction of the rising or setting of the Sun), (as has been described in detail in the Visnu-Purana) ".
The answer to this has been thus explained by the revered teacher (Dravidacarya, ace. to Anandagiri) — In the case of Amaravati {Indra's city in the East) and the cities of
134 chAndogya upani§ad [ III. viii. 4 —
other Deities (in the South and other directions), the time taken by the depopulation of the succeeding one would be twice of that taken by the depopulation of the other ; (this would naturally mean that the period of enjoyments in the preceding City and Region would be half of that of the en- joyments in the succeeding City and Region) ; the Vising' of the Sun also in a certain region consists only in its becoming visible to the eyes of the persons living in that region, — and its " setting ' consists^ in its becoming invisible ; and «tn reality, there is neither 'rising* nor 'setting' of the Sun; — so that when there are no inhabitants in any region, — even though the Sun may be going by that path , — there is neither Rising' nor 'setting' so far as that region is concerned; as there can be no visibility or invisibility. — Thus then, in- asmuch as the city of Samyamani (of Yama, in the South) remains inhabited twice as long as the city of AmarUvati (of Indra in the East), — so far as the inhabitants of the city of Samyamani arc concerned, the Sun is said to rise in the South and set in the North, — this assertion being made from the viewpoint of ourselves (inhabitants of the Earth). — Similar explanation applies to the case of the other cities (and Regions.)"
As a matter of fact, mount Meru lies to the North of all these 'cities' (and Regions) ; so that when, in the city of Amaravati (the Eastern region), the Sun is at meridian, then at that time, in the city of Samyamani (the Southern Region), the Sun is seen 'rising, and when it is seen at meridian in the southern region, it is seen 'rising' in the city of Varani (the Western Region) ; similarly in the Northern Region ; — encircling path being the same in all cases.
As regards the Ilavrta continent (which surrounds the mount Meru), people who live there have the Sun's rays shut out from them by the encircling wall of mountains ; so
— -III. XJ. 1 ] MEDITATION OF THE SUN 135
that for them, the Sun always appears to rise 'overhead' and act *belc*w' ; — the rays of the Sun piercing through the crevices in the mountain.
Similarly, as regards the beings living upon the 'Rk' and other 'Nectars' — as also the Nectars themselves, — their gradual increase in their strength and visibility is inferred from the fact that the time of experience and enjoyment be- comes gradually doubled.
• The 'retiring' and 'rising' is the same in the case of the Rudras and other Deities as in the case of persons know- ing them.
End of Section (10) of Discourse III.
Section (11) TEXT — Now rising from thence upward, He neither rises nor sets : He stands alone in the middle. To this effect there is the following verse : — ( 1 )
BHASYA — Through the above-described 'rising' and 'setting', having helped the beings to experience the results of their acts, — when this experience comes to an end, the Sun ;absorbs all these beings ; and then, after the time of helping the creatures has ceased, the Sun, rising from thence upward, within himself, — as there are no longer any living beings for whose sake He could rise, — He rests within himself, and neither rises nor sets ; He stands alone by himself, — without a second, without any constituent parts, — in the middle, — within himself — He stands alone.
A certain learned person, being in the position of the Vasus and enjoying the Red and the other kinds of 'Nectar', — approaches the Sun standing within himself as his own 'self , in the manner described above and thus become self- centred and composed, — said (had revealed to him) this Mantra-text, — said to another person who had questioned
1 136 CHANDOGYA UPANI5AD [ III. xi. 3-
iSm, in the following words 3— 'In the Region of Brahman from where you come, — does the Sun there also, — as in our world here, — revolve through days and nights and thereby cut short the life-span of living beings ? ' — Being thus questioned what the knowing Yogin ; — said in reply is expressed in the following verse, which represents the answer to the question put to the Yogin ; — this is what the present Vedic text declares. — (1)
TEXT— *It is not so there ; He never set, He never rose, O, Ye, Deities ; by this truth, may I not fall foul of Brahman ! —(2)
BHASYA — 'It is not so there' — in the Region of Brahman from where 1 come, it is not as you ask. There the Sun has never set nor as He ever risen, — never — at any time. — Being told that it is apparently impossible that in the region of Brahman there should be neither sunrise nor sunset, — the man has recourse to an oath ; * O, ye Deities — who are witnesses — listen to this — by this truth — what I have said, — may I not fall foul of Brahman ; that may I (if what I say is not true) not attain Brahman. — (2)
BHASYA — * What the man has said is quite true — says the Sruti (in the following words) : —
TEXT — For one who thus knows the secret doctrine of Brahman, it does not set nor does it rise ; for him, it is day once for all. — (3)
BHASYA — For him who knows the above-described Brahman, the Sun rises not ; nor does it set ; for this knower of Brahman, it is day once for all ; that is, for him, there is always day ; because this man who knows the said secret doctrine of Brahman, — hidden in the Veda, — is self 'illumined. The meaning is that all this refers to the person who knows all that has been said above about three 'cross-beams', the connected 'nectar* and the rest of it. What it all means
— JIL XU 6] MEDITATION OF THE STJN 137
is that the knowing man becomes that Brahman which is not conditioned by time as measured by sunrise and sunset^ it is eternal and unborn. — (3)
TEXT — Brahma expounded this to Prajapati, Prajapati to Mann and Mann to his offsprings. The father of Udda- laka-Arani expounded to him, his eldest son this Brahman -(4)
BHASYA — This doctrine of Honey, — Brahma-Hiranya- garbha expounded to Prajapati-Virat this latter expounded it to Mann, and Mann expounded to his off-springs IksvSkn and the rest. — This text eulogises the Doctrine as having come down through such distinguished tradition, from Brahma downwards. — Further, this same Doctrine of Honey was taught by the father of Udddlaka-Aruni, to him, his eldest son, — as the Science of Brahma. — (4)
TEXT — Verily, this Brahman, the Father, may expound to his eldest son, or to a worthy disciple. — (5)
BHASYA — Verily, this Brahman, — described above, — another father also may expound to this eldest son, who is dearest and most worthy — or to a u?orfii;y~-qualified — disciple — pupil.— (5)
TEXT — Not to anyone else ; even though he gave him the whole of this sea-girt Earth full of treasure : for this is greater than that,— yea, it is greater than that. — (6)
BHASY A — One should not expound this to any one else. For all teachers, two pupils have been permitted here, from among several possible ones. — Question — "Why has this limitation been placed on the dissemination of knowledge ?" — Answer — Even though, to such a teacher, any one were to give the whole of this Earth surrounded by water,—- sea-girt — full of treasure — fully equipped with articles of enjoyment, — in return for this teaching, — this cannot be a fit
138 chAndogya upani§ad [ IIL xiu I —
price ; because it — the teaching of the Doctrine of Honey — is greater — more fruitful — than that — i.e., the said, gift. — The repetition is meant to indicate the great importance of the subject. — (6)
End of Section (1 1) of Discourse III.
Section (12)
BHASYA — Inasmuch as this Science of Brahman is con- ducive to such excellent results, it is right that it shouhj :be expounded in another manner also ; hence the Text begins the next section with the words. 'Gayatri Va — 'Gdyatri indeed is' ; and this science is expounded through the Gayatriy because directly by itself Brahman is hard to comprehend, being, as it is, devoid of differentiating quali- fications, and comprehensible only through such negation of qualifications as contained in the Vedic text 'Not this, not that*. — Even though there are several metres, yet it is the Gayatri that has been chosen as the vehicle of the teaching of Brahman, because it is the most important of all the metres ; and this importance of the Gayatri at the sacrificial performance is proved by {a) the fact that it was the GSyatri that carried the Soma (to the deities), (b) the fact that it has absorbed the syllabus of all other metres and as such pervades over them all, and (c) the fact that it pervades over all 'extractions'. Further, inasmuch as the Gayatri is the.very essence of the Brahmana, the above-described Brahman itsself regards the Gayatri as its mother and never has recourse to anything more important than that ; specially as the supreme importance of the Gayatri is universally recognised. — It is for these reasons that Brahman is expounded through the Gayatri itself as the vehicle.
TEXT — Gayatri indeed is all this, whatever exists. Speech indeed is Gayatri ; speech indeed sings out and protects all this that exists. — ( 1 )
—-III. xil. 2 ] MEDITATION OF GAYATRI 139
BHASYA — Gftyatri vai ; — the particle *vai\ Hndeed\ is meant to indicate emphasis. — All this, whatever — living being — exists — animate as well as inanimate, — all this indeed is Gayatri itself. — Feeling that Gayatri being a mere metrical concatenation of syllables, it is not possible for it to be everything, the Text proceeds to represent the Gayatri as Speech itself, which is the origin of the Gayatri ;■ — Speech indeed is Gdyatri ; and Speech is everything ; because Speech, in the form of word, sings out all that exists ; — i.e., represents everything in words, as 'that is the cow\ 'this is the horse y — and also protects all that exists; — everyone is protected from all dangers by means of such words as — Do not fear; what danger has presented itself ? ' and so on. — Inasmuch as Speech sings out and protects all that exists, — it is Gayatri itself that sings it out and protects it ; as Gayatri is the same as Speech ; and the Gayatri is called *Gayatri\ because it sings out ( Gayati ) and protects {Trayati).—{\)
TEXT — Verily, that which is Gayatri is indeed this Earth ; it is on this that all that exists, rests and it does not go beyond this. — (2)
BHASYA— That which is the Gayatri, described above as constituting all things, — is indeed this that is known as the Earth. — M In what way is this Earth GayfitrlT' — Answer : Because of its connection with all that exists. — "In what way is it connected with all that exists?" — Because all that exists — animate as well as inanimate, — rests upon this Earth ; it does not go beyond this ; — that is, it has no existence apart from it. Just as the connection of the Gayatri with all things is due to its singing and protecting, in the same manner the Earth is connected with all things, because all things rest upon it ; in this way GSyatri is the Earth.-®)
140 chAndogya upani§ad [ III. xii. 5—
TEXT— That which is Earth is verily that which is the Body in Man ; it is on this that the Vital Airs rest and they do not go beyond it. — (3)
BHASYA— That which is the Earth— and Gayatrl— is that — What is it? — It is that which, in living man, — as re- presenting an aggregate of causes and effects — is the body * this Body being constituted of Earth. — "In what way is the Body, the Gayatrl ? " — Answer : It is on this that rest all these Vital Airs — known by the name 'BhUta* ' Beings . — Thus, inasmuch as, like the Earth, the Body is the resting place of Vital Airs called by the name 'Beings', — the Body is the Gayatrl also, because these Vital Airs do not go beyond this Body. — (3)
TEXT— That which is the Body in Man is that which is the Heart within the Man. Because it is therein that the Vital Airs rest; and they do not go beyond it. — (4)
BHASYA — That which is the Body in man — which is Gayatrl, — is that which, within the Man, is the Heart, known by the name of ' Pundarlka , * white lotus' ; and this is Gayatrl. — "How"?" — Because it is therein that the Vital Airs rest ; hence like the Body, the Heart, is Gayatrl, and this it is beyond which the Vital Airs do not go. — That the Vital Airs are meant to be denoted by the term * Bhuta ' , 'being', is indicated by such Vedic Texts as — 'The Vital Air is father, the Vital Air is mother', — 'Not injuring any beings' etc. — (4)
TEXT — This Gayatrl is four-footed and sixfold ; — this has been thus declared in the following verse. — (5)
BHASYA — This Gsyatrl, in the form of the metre, being four-footed, — each of the four feet consisting of six letters, — is sixfold ; i.e., it becomes sixfold, — in the form of (1) Speech, (2) Being, (3) Earth, (4) Body, (5) Heart and
— IH. xii, 7 ] MEDITATION OF GAYATRI 141
(6) Vital Airs. Though Speech and Vital Airs have been spoken of &s something else, yet these also are forms of Gayatri ; otherwise the number six would not be completed, *~This same idea, — that the Brahman named 'Gdyatr? is represented by the Gayatri — which has been just expounded through the Gayatri , — has also been declared — expressed, — in the following verse — Mantra-Text. — (5)
TEXT — 'Such is His Greatness; greater than that is Pufusa (the Ensouling Entity) ; all beings are His f oot ; He is the three-footed immortal, in its Heaven. — (6)
BHASYA — Of the whole Brahman named Gayatri, such is the greatness — majesty, extensive grandeur ; i.e., the greatness that has been described by the mention of the fact that Gayatri is the 'Foot' of Brahman evolving out of Brah- man, four-footed and six-fold. — Greater than that,- — i.e. vaster than the said named 'Gayatri \ which is a mere product of Speech, is the Purusa, which is essentially real and un- changeable; this Purusa being so called because He fills (i.e.: pervades) all (Puranat) and because He lies within the body (Pari shayanat) ; — of this latter, all beings are the foot, — all such beings as light, water, food and the rest, both animate and inanimate. — He is the three-footed , — that which has three feet, — is immortal — called 'Purusa9 — in its Heaven* — resting in the Heaven of what forms the entire Gctyatri ; it is called 'Heaven* — 'dyaus9 — because it is resplendent. — The meaning is that it rests within itself. — (6)
TEXT— That which is that Brahman, this indeed is that which is the Ak&sha outside the Purusa ;— the Akasha, outside the Purusa.— (7)
BHASYA — That Brahman which is the three-footed immortal — which has been described through the Gayatri, « — is indeed this, which is known as the Akuia outside the Purusa, — i.e. the elemental substance Akaia which lies out- side the Purusa. — (7)
142 chAndogya upanisad [ IIL xii. 9—
TEXT— This indeed is that Akasa which lies within the Purusa, — that Akasa which lies within the Paru§a.— (8)
BHASYA — This indeed is that Akasa which lies within the Purusa, — i.e., inside the body, — that Aka'sa which lies within the Purusa. — (8)
TEXT— This indeed is that Aka'sa which is in the heart ; this is complete, unmoving ; one who knows thus obtains complete and unmoving prosperity. — (9)
BHASYA — This indeed is that Akaha which is in the hearty — in the lotus of the heart.
Question : — * How can Aka'sa, which is one only, have three divisions ( as described in the last three texts.)?"
Answer : — (a) In that Akasa which is perceptible by the external sense-organ (ear), and is the sphere of waking consciousness, we find an excess of suffering and pain.— (b) Slightly less than this amount of^ suffering and pain is the amount of pain found in the A kasa within the body, which is the sphere of Dream — cognition, while the man is going through the dream -experiences. — (c) In that Akasa which lies within the heart one does not desire any desires, and does not dream any dreams ; hence this Akasa, which represents the cessation of all suffering and pain, con- stitutes the sphere of deep sleep. — In its way, it is only right that one and the same Aka'sa should be described in three forms.
Beginning with the Aka'sa outside the Purusa, the Text has gradually contracted the sphere of the Akasa to within the Heart, — for the purpose of eulogising the spot on which the mind is to be concentrated ; just as we find in such texts as — *In all the three regions Kuruksetra is mark- ed out as the best place, half of it is Kuruksetra and half is Prthudaka\
—III. xiii. 1 ] MEDITATION OF GAyATRI 143
This Brahman, known as 'the Akasa in the Heart' is complete,— i.e. it should be regarded as omnipresent, not limited within the Heart, though it is true that the Mind is concentrated in the Heart \^-it is unmoving ; — i.e. by its very nature it is incapable of moving anywhere or under any influence ; i.e. by its nature it is imperishable. As a matter of fact, Akasa in the Heart is not limited and perish- able as the other elemental substances are.
He obtains complete and unmoving — imperishable — pro* sperity, glory, as the visible reward of his qualification, who knows the said Brahman complete and unmoving ; that is, even during this very life, he becomes merged in that Brahman.— (9)
End of Section (12) of Discourse III.
Section (13)
TEXT — In that Heart, there are five divine holes; that which is its Eastern Hole is Prana, it is the Eye, it is the Sun. One should meditate upon this, as light, water and food ; one who knows this becomes resplen- dent and Eater of Food.— ( 1 )
BHASYA— With the words 7n that Heart etc.," the text proceeds to describe the gates, results and other details as forming part of the meditation of Brahman called %GUyatrV. In the ordinary world, when the Gate-keepers of the King, on being won over, help a person ( desiring to see the King) to approach the King ; so it is in the present instance also.
// 1 hat,— i- c. if the Heart, which forms the subject- matter of the context — ' etasya ' stands for what is mentioned next ; — there are five — in number — divine holes, — i.e. the 'holes of Deities1; these are the holes which serve as gates through which persons, proceed to the celestial
144 chAndogya upanisad [ III, xiii. 1 —
regions ; and these holes are guarded by Pfana (life-breath), Aditya (Sun) and other divinities ; hence they are called 'Divine holes9.
Of this Heart, which is the Palace of the Regions* that which is the Eastern Hole, — i.e. the hole-gate towards the East where the person is standing facing the East,— is the Life-breathy PrUna ; located therein, it is so called because the air (breath) that passes through that hole moves east- ward {prag-aniti-Pramti). Connected with this same Life- breath, and not quite different from it, is the Eye, and also the Sun ; as declared in the Vedic Text 'The Sun indeed is the exterior Life-breath'; this Prana resides in the Heart, in the order of (1) Eye, (2) Colour and (3) Residence [the Sun residing in the Eye, the Eye apprehending Colour and hence residing therein ; and thus the Life-breath is the same as the Eye.- — says Anandagirl] ; all this is thus stated in the Vajasaneyaka {the BrhadUranyaka Upanisad) in the words — 'Wherein does the Sun reside :— In the Eye' and so on. The one Divinity of the Life-breath is the eye as well as the sun along with their substrates. The Text itself is going to declare later on that 'when the offering is formed with words 'Pranaya-svahU (this to the Life-breath), it satisfies all this'. — This Hole then, which is called 'Life-breath' is the gate-keeper of the celestial regions, and hence it is Brahman. Therefore one who seeks to reach the celestial Regions should meditate upon this through the qualities of Light, — in the form of the Eye and the Sun, — and food, — on account of the Sun being the giver of food. By so doing, the man becomes resplendent and Eater of food ; — he becomes free from disease. This reward accrues to one who knows this subject thus. — Thus the gate-keeper, having become pleased by the meditation (attendance), helps the man to enter the celestial Regions. This is the main reward (becoming resplendent and food-eater being subsidiaries). — (1)
— IILxiiL 3] MEDITATION OF THE SUN 145
TEXT— That which is its Southern Hole is Vjtt**; it is the Ear ; it is the Moon. One should meditate upon this as Prosperity and Glory. One who knows thus becomes prosperous and glorious.— (2)
BHASYA — That which is Us Southern Hole, — the Air (Breath) located therein is Vydna ; — so called because it per- forms vigorous functions, or functions (Aniti) through setting PfSna against Ap3na, or functions in various ways.-~- Related to this is the Ear, the Auditory Organ, — and also the Moon ; this is on the basis of the Vedic Text that 'It was through the auditory organ that the quarters of the moon were created'; hence these two have the same substratum (j&kd&a). — One should meditate upon this as Prosperity and Glory — because the Ear and the Moon are the origin respec- tively of perception and food, they have the character of prosperity. — and as the man with knowledge and food becomes famous, and hence as being the source of know- ledge and fame, they have the character of glory ; hence one should meditate upon the Hole through these two qualities etc., etc., — as before. — (2)
TEXT— That which is its western Hole is Apana ; it is Speech and it is Fire. One should meditate upon this as Brahmic Glory and Food. One who knows this becomes endowed with Brahmic glory and an eater of ,food.-(3)
BHASYA— That which is its Western Hole is ApSna ; the particular Air (Breath) located there, — so called because as tending to the evacuation of urine and faeces, it operates downwards (adhah aniti). It is speech, — being related there- to ; — it is also Fire, — This should be meditated upon as Brahmic glory — glory that comes to one from the complete mastery of the Veda ; it is so called because the completion of Vedic study is connected with f ire* — and as /ooc/,-^- the C. U. 10
146 chAndooya upanisad [III. xiii. 3—
Apana Breath being the means whereby food is swallowed ; ><-the rest is as before.: — (3)
TEXT — That which is its northern Hole is Samana ; it is Mind ; it is Parjanya ; one should meditate upon this as Fame and Lustre. One who knows this becomes famous and lustrous. — (4)
BHASYA— That which is its northern Hole, — i.e. the one towards the North, — that is, the particular Air located therein, — is Samana, in the sense that it levels up (Samana- yati) what is eaten and drunk. Related to that is the Mind% — the Internal Organ ; it is Parjanya, i.e. the deity consisting of Rain, as also water, which is the origin of Parjanya as declared in the Vedic Text. — 'By the Mind are created Water and Varuna\ — This is also fame, — the knowledge of Mind being a source of fame. Fame consists in being known and talked of behind one's back; while glory (spoken in text 2) is self -recognised worthiness ; and lustre is brightness of the body, charm ; this also is a sort of fame, as it is a source of fame. — The rest is as before. — (4)
TEXT— That which is its upper Hole is Udana ; it is Air; it is Akas'a; one should meditate upon it as Strength and Greatness ; one who knows this becomes strong and great. — (5)
BHASYA — That which is its upper Hole is Udana ; so called because it proceeds upward from the sole of the feet, and also because it aids all acts for one's improvement. — It is A ir, and also Akasa, the substratum of Air. As these two, Air and Water, are the source of strength, it should be meditated upon as strength and as greatness, because it is gieat. — The rest is as before-^S).
TEXT — Verily these are the five Brahmic Persona- lities, the Gate-keepers of the Region of Heaven. If one who thus knows these five Brahmic Personalities as the
—III. Xiii. 6 ] MEDITATION OF THE SUN 147
Gate-keepers of the Region of Heaven,— in his family is born a heroic person. One who thus knows these five Brahmic Personalities as the Gate-keepers of the Region of Heaven, himself reaches the Region of Heaven. — (6)
BHASYA — These five, — as described above — persona* lities connected with the five Holes, — the Brahmic Persona- lities— personalities related to the Brahman in the Heart, — irnthe same way as the Gate-keepers are related to the King, — so are these personalities the Gate-keepers — keepers of the gate — of the Region of Heaven, — i, e. of the Heart. In fact all the doors of approaching the Brahman within the Heart are barred by these Personalities, in the form of eyes, ear, speech, mind and life-breath, — aa func- tioning outwards. It is a well-recognised fact that, so long as the said organs have not been brought under control, the mind remains attached to external things, and thus rooted in unreality, it cannot be fixed upon Brahman. Hence it has been rightly said that these five Brahmic Per- sonalities are the Gate-keepers of the Region of Heaven. As a consequence of this, if one knows — i. e. meditates upon— controls by meditation — these Gate-keepers of the Region of Heaven, as described above with certain qualifications, — reaches the Region of Heaven, and also the Brahman in the Heart, — just as a man who has won over the warders of the King, is not prevented by them and hence reaches the King. Further, in the family of this knowing person, ,a heroic son is born, through his attendance upon a heroic Personality. And inasmuch as such a person would clear off his father's debts, he would be the indirect cause of turning his father's attention towards meditation upon Brahman ; and thus indirectly he becomes capable of reach- ing the Heavenly Region ; — so that the reaching of the Heavenly Region is the one great Reward.— (6)
148 chAndogya upani§ad [ III. xiii. 7 —
TEXT— Now, that light which shines above this Heaven, — above the: Universe, above all, — in Unexcelled Regions, — in highest Regions, — is this same light within the man. — Its visibility lies in this that on touching the body one has the perception of warmth. Its audibility lies in this that on closing the ears, one hears something like rumbling, like bellowing, — like the flaming of fire. — One should meditate upon this as seen and heard. — One who knows this, thus becomes conspicuous And celebrated, — yea, one who knows this.- — (7)
BHASYA — Two statements have been made in this Discourse — (1) that the man who knows all this reaches the Heavenly Region by attending upon a heroic person, and (2) that 'He is the three-footed immortal in its Heaven* (Sec. 12, verse 6) ; — and all this has been rendered — by means of a proper indicative — amenable to perception by the eye and ear ; just as fire is rendered cognisable by means of smoke as the indicative ; — in this way would follow the firm conviction that the fact is really as stated > and that the truth could not be otherwise than this. This is what is asserted in the present text.
That light which shines above this Heaven,— the neuter form 'param9 being construed as masculine, 'parah\ which is self-luminous, and ever-luminous, — it appears to be shin- ing ; actual shining like fire being impossible in this case ; — above the Universe, — this phrase is explained by the next phrase, above all; — i.e. above the world, the world being all, what is not-worldly being one and without distinction ; — in unexcelled regions ; in order that the compound " Anuttamesu " may not be taken as a Tatpurusa com- pound, in the sense of lnot-uttama\ the text has added the explanatory phrase in the highest regions. Inasmuch as in the Satya and other high regions the Supreme Lord residing in Hiranyagarbha and other manifestations, is not far off,
— III. Xiii. 7 ] MEDITATION OF THE SUN 149
it is said to shine in the highest regions. — It is this same Ugh which is &ithin the Man,— which is apprehended by means of such indicatives as warmth and sound, as perceived by the Eye and the Ear respectively. When something is appre- hended by Touch, it is as good as apprehended by the Eye ; because the organ of touch brings about a firm conviction ; and also because colour and touch are invariable con- comitants.
• Question : — "In what way does the indicative of the Light become perceptible by the organs of Touch and Vision 7"
Answer : — Where, — at which time, — 'etaf being an adverb, — the body is touched by the hand, one feels, by the organ of Touch, warmth, — i.e. there is a feeling of warmth which is concomitant with colour. When this warmth enters the body, it becomes an infallible indicative of the light of the Self which has entered therein for the differentiation of names and forms. As a matter of fact, so long as the man is alive, the said warmth is inseparable from his Self ; it is when the body is warm that the man is regarded as living and he is regarded as dead when the body is cold. It has also been declared that at the time of death, the fire goes over to the Highest Deity', which means that there is no separation between warmth and the Highest Self. Hence it follows that Warmth is a distinctive indicative of the Self, — just as smoke is of fire.. ..Hence this is the vision, the direct perception,— the means of perceiving—the Supreme Self.
Of this light , the audibility,— hearing— means of hearing — also is as is going to be described. — When a man wishes to hear this indicative of the light, then he closes his ears thus — letat9 is an adverb ; — closes, shuts up with the fingers, — he hears sounds like rumbling — the sound made by the moving chariot,— like bellowing, — the sound made by
150 chAndogya UPANI§AD [ III. xiii. 7— •
the bull, — like the sound made by fire flaming upward,— this sound he hears within his own body.
For these reasons, one should meditate upon this light as seen and heard. By this meditation, the man becomes conspicuous — nice to look at — and celebrated — well-known. That is, the effect of the meditation of the quality of colour is transmitted to the colour of the body, — which becomes conspicuous in appearance ; and the reason for this lies in the fact that colour and touoh are concomitants of one another ; and also because conspicuousness of appearance is very desirable. In this way would the result of knowledge be- come properly accomplished, — which would not be the case if the body only became soft to the touch. — One who knows the two qualities as described here attains this visi- ble result. — As for the invisible (supersensuous) result, that has already been described as consisting in the attaining of the Heavenly Region. — The repetition is meant to indicate the importance of the subject. — (7)
End of Section (13) of Discourse III.
Section (14)
BHASYA — [ Anandagiri remarks that hitherto the Upani- sad has dealt with the meditation of Brahman through its images or representatives, and now it proceeds to deal with the meditation of Brahman Itself, as equipped with qualities and powers.]
The ^ three-footed Immortal Brahman' described above is equipped with endless qualities and endless powers and is capable of being meditated upon in various ways ; — and of this Brahman, the Text now proceeds to lay down the meditation, as equipped with certain special qualities, and powers.
—III. Xiv. 1 ] MEDITATION OF QUALIFIED BRAHMAN 151
TEXT — All this indeed is Brahman, as it originates, becomes •absorbed and lives in It ; one should meditate upon It calmly. Now, really, the Man consists of Volition ; according as his Volition is in this world, so does he become on departing from here ; hence he should exercise Volition. — (1)
BHASYA— -4//,— the whole of— this, indeed,— this last term is an indeclinable particle introduced as an ornament of1 speech, — i.e. the whole of this world, differentiated in name and form, as apprehended by sense-perception and other means of cognition, is Brahman, the original source, called 'Brahman on account of its being the highest. — In answer to the question 'In what way is all this Brahman V it is added : As it originates, becomes absorbed and lives in It ; all this world has come out of Brahman, gradually, through light, food etc., hence it is said to originate in It ; — similarly in the same order of coming out, but reversed, the world becomes absorbed in the Brahman becoming one with it • hence it is said to become absorbed in It ; — similarly while the world continues to exist, it lives, moves, operates, in that same Brahman ; hence it is said to live in It. — Thus at all three points of time, the world remains in the Brahman, undifferentiated from It, — as is clear from the fact that it is never perceived apart, from It.— From this it follows that, all this is Brahman. In what way this is the same One without a second, we shall explain in detail under Discourse VI. — Inasmuch as all this is Brahman, one should meditate upon that universal Brahman, through the qualities that are going to be described, — calmly, — i.e. free from all love and hate and self -controlled.
In what way should this meditation be carried on ? — One should exercise Volition ; Volition is certain cognition, determination, the decision that this shall be so, not otherwise, —this one should exercise ; i.e. thus should one meditate, this
152 chAndogya upanisad [VLxnM—
being construed from the preceding sentence -—Question : — 'What is the purpose to be served by this exercising of Volition ? — How too should this Volition be exercised ? How too is this exercising of Volition to accomplish the desired purpose ? ' — In answer to all this, we have the next sentence — Now really etc., etc. Because the man consists of Volition, — i.e. the Jlva9 the individualised self, is entirely what his Volition is, — i.e. his nature consists of his volition ; that is, he is as his Volition is — this is what is meant by his consis- ting of his Volition. According as his Volition is in this World ', — i.e. according as his volition, determination, is while he is living in this world,— 50 does he become on departing from here, — i.e. on his departure from the body, i.e. on death. What is meant is that his condition is in accordance with the character of his Volition. This idea is found to be thus expressed in the scriptures ; — ' Thinking of whatever form, does the man renounce his body ( to that does he attain)' — (Bhagvadg'ita). Inasmuch as such is the conclu- sion found in the scriptures, the man, knowing all this* should exercise his Volition, perform meditation, — that form of meditation which we are going to describe ; because it is learnt from the scriptures that results accrue to one in accordance with his Volition, therefore the said exercise — of meditation, — should be performed. — (1)
TEXT— Consisting of Mind, with the subtle body for his body, of the colour of light, of true volition, of the nature of Aka'sa, the creator of all, all-desire, all- odour, all-taste, pervading over all this, without speech, without perturbation. — (2)
BHASYA — Question : — " In what manner is one to meditate (upon Brahman) ? '\
Answer : — He is consisting of Mind ; — Mind is that whereby one thinks ; by its very nature it functions over
— III. X1V.2] MEDITATION OF QUALIFIED BRAHMAN 153
its objectives ; it is of this Mind that He consists ; that ist He operates as the Mind operates, and also ceases to operate as the Mind ceases to operate. Because He consists of the Mind, therefore, He has the Prana for his body ; the term * Prana ' here stands for the Subtle Body (wherein the Self resides ), endowed with the two functions of Cogni- tion and Action ; as declared in the text — That which is the subtle body is intelligence, that which is intelligence is the subtle body' ; it is this Prana that He has for His Body. It is declared in another Vedic Text that 4 He consists of the Mind, the controller of the Body of PrUna.' — Of the colour of light, — His form consists of light in the shape of intelligence ; — of true volition ; i. e. his volitions, wishes, are all true, infallible ; that is to say, the volption of God is not like the volition of the ordinary worldly man, whose volition is not always sure of fruition. The volition of the ordinary man is generally beset with untruth, which leads to the falsity of its result ; this is what makes the volition false in its fruition ; this is going to be described later on in the text — ' Beset with untruth etc. etc.'" — Of the nature of Akas'a ; — He whose form is like the Akas'a ; God is like Akas'a, in the sense that He is all- pervading, subtle and devoid of colour and other qualities. — The creator of all ; — the entire universe is created by God ; hence the whole universe is his work ; that is how He is the creator of all as declared in the Vedic Text — 'He is the creator of all \ — All desires : i. e. all: His desires are free from evil ; as declared in the Smrti-text — ' Among living beings, I am such Desire as is not inconsistent with Right*. — Objection : — "Inasmuch as in this Smrff-Text, God speaks of Himself as being Desire itself, the term all-desire in the Upanisad text should not be construed as a Brahuvrihi compound meaning 'having all desires ' ". — It is not right to argue thus ; Desire is something to be done, brought into
154 chAndogya upani§ad [ HI. xiv. 2—
existence, and if God were desire itself, like sound and other things, He also would be subservient to the purposes of other persons. For these reasons, the expression *I am desire* in the Smrti-text quoted is to be taken in the same sense that is afforded by the term * all-desire ' taken as a Bahuvrlhi- compound. A lUodour : — He whose odours are all pleasing ; as declared in the Smrti-Text — ' I am the pure smell in Earth \ — Tastes also should be understood in the same way . — The reason for this lies in the fact that the percep- tion of disagreeable smell and taste has been described as due to the contact of Evil ; as declared in the text — 4 Therefore, by it one apprehends both agreeable and dis- agreeable odour, because it is perceived by evil ' — and God has no contact with evil ; as there is no possibility of any such defects in Him as ignorance and the rest.
Pervading over — permeating — all this — universe; the term1 a bhyatta' being derived from the root latati\to pervade with the active past-participial affix (with the prefix 'abhi') — Without speech ; — 'Vak' is that wherewith one speaks; the reflexive form of the same is 'tfa&a'; or the form 'v&ka* may be taken as formed from the root 'vac' to speak with the Ghan affix used instrumentally ; one who is endowed with this *vaka\ speech, is 'vakf ; and one who is not-Vaki is avUk'u without speech. The denial of speech is purely illustrative, it stands for the denial of all those organs of smell, taste and the rest, whose presence in God would be supposed as necessary for the apprehension of smell, taste and other things found mentioned in connection with God; all this is clear also from such Mantra-texts as ' Without hands and feet, He moves fast and holds things ; without eyes, He sees ; without ears He hears.' — Without perturba tion ; — not confused ; when a man who has not all his desires fulfilled fails to obtain something which he does not possess, he becomes perturbed in mind ; not so God»
— ILL Xiv. 4 ] MEDITATION OF QUALIFIED BRAHMAN 155
who has all his desires fulfilled and is always satisfied and happy ; He is never perturbed. — (2)
TEXT— This is my Self within the heart, smaller than a corn, than barley, than mustard, than the Shya- m5ka-grain, than the seed of the Shyamaka-grain* — This is my Self within the heart, larger than the Earth, larger than the Sky, larger than Heaven, larger than all these Regions. — (3)
BHASYA— 77iis— the One described above with the stated qualities — is my Self, within the hearty — in the middle of the lotus of the Heart ; — smaller — in size — than the corn, than barley etc., etc. All this is meant to indicate extreme smallness. — When the words of the Text have declared the Self to be smaller 'than the shy amaka- grain, than the seed of the shyamSka-grain — it would seem as if it were smaller than all measurable smallness, and hence of the smallest dimension, i.e. atomic ; hence, with a view to preclude such an idea, the text proceeds to add — This is my Self within the hearty larger than the Earth etc., etc. By asserting that the size of the Self is larger than all measures of largeness, what is meant is that It is infinite in size. — Such is the sense of the text beginning with the 'Consisting of the mind' (Text 2) and ending with the words 'Larger than all the Regions' (in the present Text). — (3)
TEXT— 'All-action, All-desire, All-odour, All-taste, pervading over all this, without speech, without per- turbation,— such is my Self within the heart; it is Brahman ; I shall surely attain that on departing from here/ — verily, for one who has this conviction, there is no vacillation or misgiving ; — so said S'anAilya, — yea, S'an4ilya.-(4)
BHASY A —People may have the following idea — "God is surely to be meditated upon in the form indicated by
156 chAndogya upanisad t III. xiv. 4—
the qualities described, — and not as actually endowed with those qualities ; — just as when it is said, 'bring rfie king's officer who has multi-coloured cows,' the man addressed does not proceed to bring the qualification (in the shape oi the cows ; he brings only the man indicated by that qualifi- cation). Similarly in the present context also (the medita- tion is to be of the God indicated by the qualifications, not of the God along with these qualifications.)
With a view to preclude this notion, the text reiterates that He is the creator of all etc., etc, the idea being that God should be meditated upon as qualified by the qualifications of consisting of the mind and the rest described above. It is for this reason that what is taught here does not exalt the meditator to that 'self -sovereignty' which is attained by the realising of such truths as 'That Thou Art',; 'The Self is all this', as described under Discourses VI and VII ; in fact what the text says here is that *Such is my Self, I shall surely attain this on departing from here', which clearly indicates distinction between the human self and the Supreme Self, and it is clear that the term 'self here does not stand for the counter-self ( human self ) ; because the Genetive ending in lmama atma\ 'my self, connotes relation- ship, which can only subsist between two distinct things ; specially as the phrase ' I shall attain that' clearly makes one (the human self) the active Agent and the other (the supreme Self) as the objective (of attainment).
Objection : — "Under Discourse VI, (Sec. 14, verse 2) also the expression used is 'atha sampatsye' ('then shall I reach perfection'), which clearly shows that the reaching of perfection is further removed in point of time."
Not so; because what is meant by that expression is the final stage of the process of embellishment, and not any interval of time. If it were not so, then this phrase would set aside the idea conveyed by the text 'That Thou Art'.
a-lil. XV. 1 ] MEDITATION OF QUALIFIED BRAHMAN 157
Though it is true (1) that the term 'Self docs stand for the human self, — (2) that what forms the subject-matter of the context is 'Brahman that is all this', and (3) that this is spoken of as my self within the heart* and 'this is Brahman9 — yet, with all this, when the present Text speaks of 'reach- ing that self after departing from here', it is clear that the distinction between the two is still retained to a certain
extent.
i
When a man knows this and has the firm conviction * I shall attain that Self who is of the nature of volition ', then there is no such uncertainty as ' may be so, I may not be so* ; so that in this matter of the connection between the said Volition and the ultimate result, the wise man does attain the position of God ; — this is what was said by the sage S'anAilya. The repetition is meant to indi- cate respect for the sage. — (4)
End of Section (14) of Discourse III.
Section (15) BHASYA — It has been said above that 'a heroic person is born in his family' ; but the mere birth of a heroic person is not sufficient for the salvation of the father ; as has been made clear in the Text — 'For this reason it is the well-dis- ciplined son whom they regard as conducive to the Regions.' Hence it becomes necessary to find out how longevity could be attained (in order to enable one to educate his son properly) ; and for this a knowledge of the philosophy of the * Coffer ' is necessary : for which purpose the text proceeds with the next Section. This matter was not taken up immediately after the mention of 'the birth of the heroic son', because there were more important matters to be expounded. Hence the subject of the ' Goffers ' is taken up now : —
158 chAndogya upanisad [ III. xv. 1*—
TEXT— The Coffer, having the Sky for its inside and the Earth for its bottom, does not decay. The Quarters are its corners ; the Heaven is its upper hole. This Coffer is the repository of wealth ; therein rests this Universe. — ( 1 )
BHASYA — H aving the Sky for its inside — that whose inner cavity consists of the Sky,—- the Coffer, — that which resembles the coffer in various qualities (such as the follow- ing) ; Having the Earth for its bottom, — that of which ^he Earth is the base. — It does not decay ; — it is never destroyed as it consists of all three Regions, it continues to exist for a thousand time-cycles. — The Quarters — all quarters — are its corners ; — Heaven is its upper hole ; — this coffer is the Repository of wealth ; i.e. it is wherein is deposited the entire * wealth' of living beings, in the shape of the results of their actions along with their causes, — Therein rests,— subsists, — this Universe — all that is perceived through Sense-perception and other Means of Cognition. —
TEXT— Its Eastern side is called 'Juhn'; the Southern side, 'Sahama'na; the Western side, 'Rajftf; the Northern side, * Subhnta \ The Wind is the * calf' of these. One who thus knows the Wind as the ' calf ' of the Quarters never weeps for his son. Verily, I do know the Wind as the ' calf ' of the Quarters ; may I never weep for my son. — (2)
BHASYA— Of the said Coffer, the eastern side—the part towards the East — is called 'Juhvf; it is called 'Jahu' because when ritualists are pouring oblations, they do it on this side, — themselves facing the East. — The Southern side is called 'SahamanH'; this is so called because it is on this side, in the city of Yarna, that all living beings suffer the consequences of their evil deeds. — Similarly the Western side is called 'Rajnf; so called because it is presided over'
—III. XV. 4 ] MEDITATION OF THE COFFER 159
by the Raj<it Varuna ; or because it bears the redness of the setting sifn. — The Northern side is called 'SubhutS9; so called because it is presided over by such prosperous {Bhutimat) personalities as t'svara, Kubera and the like. — Of these Quarters, Wind is the calf ; so called because the Wind pro- ceeds from the Quarters ; as is seen in the case of storms. — If any one who is desirous of the longevity of his son knows the Wind a9 described above, as the immortal 'calf of the Quarters, he never Weeps for his son, — on account of his son ; that is, his son does not die.- — Because the science of the 'Coffer* and the 'Wind as the calf of the Quarters' is possessed of such character, — therefore, I, who am desirous of securing longevity for my son, know — recognise — the Wind as the calf of the Quarters, — May I never weep for my son, — i.e. for the death of my son. — (2)
TEXT — I turn to the imperishable Coffer, for such and such and such. I turn to Prana, for such and such and such. 1 turn to Bhuh for such and such and such. I turn to Bhuvah for such and such and such. I turn to Svah, for such and such and such. — (3)
BHASYA — Imperishable — indestructible — Coffer — as described above, — to this / turn* — have recourse to, for the sake of my son's longevity ; — for such and such and such. i. e. the speaker mentions the name of his son three times. Similarly, / turn to Prana, for such and such and such ; — I turn the Bhuh— for such and such and such; — / turn to Bhuvah, for such and such and such ; / turn to Svah for such and such and such . After pronouncing the term ' 1 turn \ he utters the son's name three times, again and again. — (3)
TEXT— When I said ' I turn to Prtna \— Prana is all this whatever exists, — to that I turned. — (4)
BHA§YA — The Text * when I said etc.* proceeds to explain what has gone before. PrSna indeed is all this —
160 chAndogya upanisad [ IIL xv. 4—
universe— that exists ; as is going to be described later on in the text 4 As the spokes fixed to the Hub etc.* To all this 1 turned when I spoke of the Prana.— (4)
TEXT— When I said 'I turn to Bhuh \ what I meant to say was that ' I turn to the Earth, I turn to the Sky, I turn to the Heaven \ — (5)
BHASYA— When I said ' / turn to Bhuh\ what I meant to say was that ' I turn to the three Regions, Earth and the rest '.-(5)
TEXT— When I said '/ turn to Bhuvah\ what I meant to say was that ' I turn to Agni, I turn to Vayu% 1 turn to Aditya.9—{6)
BHASYA— When I said 'I turn to Bhuvah\ what I meant to say was that ' I turn to the three deities, Agni> and the rest.' — (6)
TEXT— When I said 1 1 turn to Svah \ what I meant to say was that ' I turn to Ilgveda, I turn to Yajurveda, 1 turn to Samaveda'; this was what I said. — (7)
BHASYA— When I said ' I turn to Svah \ what I meant to say was that * I turn to R&veda and the rest \
These Mantras one should recite after proper medita- tion of the aforesaid * imperishable ' * Coffer ', along with the ' Calf of the Quarters \
The repetition of the phrase * what I said ' is meant to indicate the importance of the subject. — (7)
End of Section (15) of Discourse III.
Section (16)
BHASYA — Meditation and Mantra-repetition for the
sake of the son's longevity have been described ; the Text
' proceeds to expound the Meditation and Mantra -repetition for
the sake of one's own longevity ; because it is only while
— III. XVi. 1 ] MEDITATION OF SACRIFICE AS MAN 161
one is himself alive that he comes by such desirable things as the son and the like, not otherwise. With this view the Text proceeds to represent the Man as Sacrifice,
TEXT— Man indeed is the Sacrifice. His twenty- four years are the * Morning Extraction '; the Gayatri contains twenty-four letters ; the ' Morning Extraction ' is related to the Gayatri, Connected with this are the Vasas ; the Pranas are the Vasus ; as they make all this abide (vasayanti). — (1)
BHASYA — Man ; — that is, the well-known particular aggregate of causes and effects, endowed with life ; — indeed — is meant to emphasise the assertion ; — the sense being that Man is really the Sacrifice. — The text next pro- ceeds to indicate the points of similarity between Man and Sacrifice. — " How ? " — Of man, the first twenty-four years of life constitute what is the ' Morning Extraction ' of the Sacrifice known as * Man \ — What are the points of simila- rity on which this parallelism is based? — Answer: — The Gayatri-metre- contains twenty-four letters, — and the ' Morn- ing Extraction y is related to the'.Gayatri, — i.e. the * Morning Extraction ' of the Ritualistic Sacrifice is related to the Gayatri-metre ; — hence when the Man becomes twenty-four years of age, he becomes equipped with the ' Morning Extraction '; and hence being thus similar to the Ritualistic Sacrifice, the Man is the Sacrifice. Similarly, the other two parts of the Man's life mean equipment with the Mid- day and Evening Extractions, on the basis of the similarity of the number of years to the number of letters in the Tristup and Jagati metres.
Further, connected with the ' Morning Extraction * of this * Sacrifice-Man \ are the Vasus, the Deities, — just as they are connected with the Ritualistic Sacrifice ; that is, they are the deities, and hence the masters, of the ' Morning Extraction \ According to this parallelism, it would follow
C.U. 11
162 chAndogya upanisad [ill. xvi. 2-^-
that, as at the ritualistic sacrifice, so at the Sacrifice- Man also, the deities are the well-known ' Vasus \ Agni and the rest ; in order to dispel this notion, the Text makes a distinction. — The Pranas are the Vasus ( in the case of the Sacrifice-Man ), — * Pranas ' standing for the organs of Speech etc., as also for the Life-breaths.- — Because it is these Pranas that make all this, — living beings — abide. That is, it is only while the Pranas are in the body that all this abides, lives, not otherwise ; and because they make all this abide ( vasayanti ), therefore, they are ' Vasus \ — (1)
TEXT— If , at that age, anything ail him, he should say — 'O Ye, Pranas and Vasus> extend this my Morning Extraction to the Midday Extraction, so that I, the Sacrifice, may not be cut off in the middle of the Pra na- Vasus ! ' — Thereupon, he recovers from the ail- ment and becomes free from illness. — (2)
BHASYA — When the man has become identified with the Sacrifice, if at that age — i. e. at the age parallel to what, at the Sacrifice, would be the Morning Extraction, — any- thing ail him, — any disease or something else involving danger of death, — then the Man engaged in sacrifices, who regards himself as the Sacrifice, should say this — i. e. he should repeat the following Mantra.' — ' O ye, Pranas-Vasus, — this the Morning Extraction of my Sacrifice, — please extend to the Mid-day Extraction, — i.e. join it on to and unify it with, that span of my life which is parallel to the Mid-day Extraction. So that I, the sacrificer may not be cut off — may not drop out in the middle of the Prana-Va$u$% who preside over the Morning Extradiction. — The particle * iti ' ( after ' Vilopsiya ' ) indicates the end of the Mantra to be recited. — By the repeating of this Mantra and by meditation, he recovers from the ailment ; and having re- covered and got out of it, he becomes free from illness, — free from all suffering.- — (2)
— III. xvi. 6 ] MEDITATION OF SACRIFICE AS MAN 163
TEXT — The forty-four years are the Midday Extraction. The Trist up metre contains forty-four letters. The Midday Extraction is related to the Tristup. With this the Rudras are connected. The Pranas are the Rudras ; as it is these that make all this weep (roda- yanti).—{3)
BHASYA — The forty-four years etc., — just as before. TJiose who weep, and make others weep — are the Rudras, who are the Pranas. — In middle age, people are inclined to be cruel, — hence called 'Rudras'. — (3)
TEXT — If at that age, anything ail him, he should say — ' O ye, Pranas— Rudras, extend this my Midday Extraction to the Third Extraction, — so that I, the Sacri- fice, may not be cut off in the middle of the Pranas — Rudras ! ' — Thereafter, he recovers from the ailment and becomes free from illness. — (4) {No Bhasya)
TEXT— The forty-eight years are the Third Extrac- tion. The JagatI metre contains forty-eight letters. The Third Extraction is related to the Jagatl. With this the Adityas are connected. The Pranas verily are Adityas ; as it is these that take up all this adadate. — (5)
If, at that age, anything ail him, he should say — * O Ye, Pranas- Adityas, extend this Third Extraction to the full span of life, so that, I, the Sacrifice, may not be cut off in the middle of the ' Pranas -Adityas \ There- after, he recovers from the ailment and becomes free from illness. — (6) ___
BHASYA — Similarly the Pranas are Adityas : it is they that take up all this, — in the shape of sound and the rest. — 'O, Ye, Adityas, complete the Third Extraction, the full span of life— consisting of a hundred and sixteen years — that is, in this way complete the sacrifice . — The rest is as before. —
(5-6)
164 chAndogya UPANISAD [III. xvii. 1—
BHASYA — Well-defined knowledge always brings its reward ; — in order to show this, the text cites an example.
TEXT — Knowing this, Mahidasa- Aitareya said — * Wherefore do you afflict me thus, — I who am not going to die by it ? ' And he lived for a hundred and sixteen years. One who knows this lives for a hundred and sixteen years. — (7)
BHASYA — This philosophy of Sacrifice was known ' to one Mahidasa — by name — who was Aitareya, — the son of Itara. — Wherefore, — why — do you afflict me thus— with this affliction — O, ye, Disease, — when I, who am the Sacrifice, am not going to die — perish, by its affliction ? That is, all your labour is useless. — So said he — the words occurring in the beginning of the text. — With this firm conviction, Mahidasa lived for a hundred and sixteen years. — Any one else also, who has this same firm conviction, lives for a hundred and sixteen years, — that is, if he knows the above- described method of accomplishing the Sacrifice. — (7)
End of Section (16) of Discourse III
Section (17)
TEXT— That he hungers, that he thirsts and that he is not happy, — these are his Initiations. — (1)
BHASYA — That he hungers etc., — points out the simila- rity of Man to the Sacrifice in general, and as such is con- nected with what has been declared above. — That he hungers, — wishes to eat, — similarly, that he thirsts, — wishes to drink, — and that he is not happy, — i.e. when he suffers pain on not getting what he desires, — these are his Initia- tions,— so called because they are painful, like the Initiatory Rites (of fasting etc.,) of the Ritualistic Sacrifice. — (1)
—III. XVii. 5 ] MEDITATION OF SACRIFICE AS MAN 165
TEXT — And that he eats, that he drinks, and that he is happy* — thereby he becomes one with the Upasadas. — (2)
BHASYA — That he eats, that he drinks and that he is happy, — i.e. feels pleasure by coming by what he desires, — thereby he becomes one with — similar to — the Upasadas. At the Upasadas there is happiness due to the drinking of mijik (which is permitted at them) ; and this brings about the consolation that the days are not far off when small quanti- ties of food will be permitted ; — this is the point of simi- larity between 'eating' etc., and the Upasadas, — (2)
TEXT— That he laughs, that he eats and that he dallies in couples, — thereby he becomes one with the Stuta and S'astra hymns. — (3)
BHASYA — That he laughs, that he eats and that he dallies in couples, — by these he becomes one with, — similar to — the Stuta and S'astra Hymns (the recited hymns and the hymns set to music); the similarity consisting in being accom- panied by some sort of sound. — (3)
TEXT— Now, Austerity, Charity, Uprightness, Non- Violence and Truthfulness, — these are his Sacrificial Fees.— (4)
BHASYA— Now Austerity, Charity, Uprightness, Non- violence and Truthfulness, these are his sacrificial fees ; the point of similarity consisting in the fact that, like the Sacri- ficial Fee, they serve to strengthen the merit (of the Sacri- ficc).-(4)
TEXT— Hence, when they say ' Sosyati \ 'shall give birth ' and * Asosta \ ' has given birth '—that is his Rebirth. His Death is the Avabhrtha-Bath.—(5)
BHASYA — Because the Man is the Sacrifice, therefore, when his Mother shall give birth to him, they will say 'she shall give birth9, referring to his Mother : and after she has
166 chAndogya upanisad [ III. xvii. 6—
given birth to him, then they say 'Purnika {the Mother) has given birth9; — just as at the Ritualistic Sacrifice, ' they say 'Sosyati Somam Devdattati ( Devadatta shall extract the Soma-juice' ) and * Asosta Somam Yajnadattali (Yajnadatta has extracted the Soma-juice )'. — From this similarity of verbal expressions {Sosyati- Asosta ,) used in both cases, it follows that the Man is the Sacrifice. When the expres- sions 'Sosyati — Asosta' are used in connection with the Sacrifice called 'Man, it is his Rebirth, — just as in the case of the Ritualistic Sacrifice. Further, it is the Death of the Sacrifice-Man that is the final Avabhrtha-Bath of the Ritualistic Sacrifice ; as both have the common character of being the End* — (5)
TEXT — Having expounded this to Krsna-Devaki- putra, Ghora-Angirasa said to him as follows, and he became thirstless, — ' At the time of the end, one should have recourse to these three — (1) Aksitamasi,
(2) Acyutamasi and (3) Prana-sam'sitamasi? — On this subject, there are these two verses. — (6).
BHASYA — This-Philosophy of the Sacrifice, — the sage, Ghora — by name — Angirasa — by Gotra-having expounded to Krsna, the son of Devaki, — his disciple, said to him — * These three etc./ following in the next sentence. Krsna, on listening to this Philosophy, became thirstless, — that is, he ceased to have a desire for learning other sciences. By this the Text means to eulogise the Philosophy of the Sacrifice-Man as being so effective as to have relieved Krsna-DeVakiputra of thirst for all other sciences. —
Question : — " Having expounded this Philosophy to Krsna, what did Ghora-Angirasa say to him ? " —
Answer : — The man who knows the Sacrifice as here expounded should, at the time of the end — i.e., at the time of death, — have recourse to — repeat — the following three
—III. XVii. 7 ] MEDITATION OF SACRIFICE AS MAN 167
Mantras—" Which three Mantras ? ''—First, the Yajus-Text, ' Aksitamasi etc/ (Maitra-Samhita, 1, 4, 2) — * Aksitam' meaning unperished, undimmed, applies, by implication, to the Sun as identified with Prana ; — again, the second Ya jus- text was pointed out as ' Acyutamasi \ meaning * You have not fallen off from your own form ' ; — and the third Ya jus- text mentioned was ' Pranasam'sitamasi', meaning 'You are Prana properly refined and rendered subtle \ — On this sifbject of eulogising the Philosophy- — there are two verses — Mantras ; these two are not meant for being repeated by the dying man ; if these were so meant, then that would be incompatible with the number ' three ' specified in the preceding sentence ; as in that case, the number of texts would be five.*.. {6). __
TEXT — ( I ) ' Aditpratnasya retasah (jyotih pasyanti vasaram, paro yadidhyate diva) (Of the ancient germ, they see the day-like light which shines supreme in the Effulgent'.— Rgveda ; 8, 6, 30).—
(II) 'Udvayantamasah jyotiruttamam ('Perceiving
above darkness, the Supreme Light, our own, we reached the effulgent divine source of energy, the Sun, the Highest Light,— yea, the Highest Light— Rgveda ; 1 , 50, 10).-(7)
BHASYA— ( I ) [Of the first mantra, the Text quotes only the opening words, the rest of it has been supplied above). In the text * Adit pratnasya ';— the ' t ' that appears with ' a ' is only its appendage and signifies nothing ; so also is the term ' it ' [ so that the whole expression ' Adit ' is meaningless]— Of the A ncient i.e. Long-standing, prime — germ — cause, seed — of the Universe, which is called ' Sat \ 4 Being '—they see the Light— the effulgence.— The Syllable ' a ' (with which the sentence begins), having dropped its appendage * t ' becomes connected with the verb ' pasyanti \ they see \ —
161 chAndogya upanisad t III. xvii. 7 —
Question : — " Which is the light that they see ? " —
Answer : — It is the light that is day like , — like the day. i. e. it is the light of Brahman which pervades over all things. What is meant is that those persons who have turned back their visual and other organs from their external objectives, and have come to know Brahman and having their inner organ (mind) clarified by such means of abstinence as Celibacy and the l&e, see this light on all sides* — * Pardh * has to be construed by changing its gender into the neuter, as it is meant to qualify the word * Jyotih ' — light — which is Neuter ; — which s/zznes-glimmers — in the Effulgent ; — i. e. subsisting in the Effulgent Supreme Brahman, — that light, being illumined by which, the Sun blazes, the Moon shines, the lightning flashes and the hosts of planets and stars twinkle.
(II) Further, another Mantra-Seer (Sage) having seen the above-mentioned Light, says as follows (the second Mantra quoted in the Text in full). — Above darkness, — i.e. beyond Ignorance ; or destructive of ignorance, — the light which is supreme — subsisting in the Sun ; — perceiving this light, we reached (this verb has to be construed from the latter part of the Mantra) ; — this light is our own, — our very own, i. e. shines in our heart ; — the light subsisting in the Sun is one light which is supreme, more excellent, higher than the other light ; — and on perceiving this, we reached, — what ? — the effulgent divine source of energy, the Sun, — so called because He energises the Essences, the rays, the organs and the entire universe, — we reached this Highest Light, the highest of all lights ; — the most wonderful !
This is the Light which has been eulogised by these two verses and which had been indicated by the three Yajus- Texts referred to above.
— HI, Xviii. 1 ] MEDITATION OF MANAS— AKASHA 169
The repetition — ' Yea, the Highest Light ' is meant to indicate the end of the Section dealing with the assumption of Sacrifice as representing the Man. — (7).
End of Section (17) of Discourse III
Section (18)
TEXT — One should meditate upon the Mind as Brahman ; this is with reference to the Body. With reference to Deities,— (one should meditate upon) Aka'sa as Brahman. — In this way both become taught, — that with reference to the Body and that with reference to the Deities.— (1)
BHASYA — God has been spoken of as * consisting of the Mind \ also as * consisting of the Akasa \ as forming a part of the quality of Brahman ; now with the words 'Mind as Brahman \ the Text proceeds to lay down the meditating of these two — Mind and Akasa — as the entire Brahman. — Manas, Mind, is that whereby one thinks, the Internal Organ:; — this is Brahman, the Highest; — thus should one meditate. This doctrine refers to the Man's own self (i. e. the Body wherein the Mind lies) ; that doctrine which refers to the Deities we are going to expound : One should meditate upon Akasa as Brahman — In this way both — the doctrines of viewing Brahman in reference to the Body, and that of viewing it in reference to the Deities — become taught — expounded ; Both Mind and Akasa are subtle entities — and Brahman is accessible by the Mind ; hence it is only fit that the Mind should be looked upon as Brahman. As for Akasa, it is all-pervading, subtle and free from limitations ; (and it is only fit that it should be looked upon as Brahman. — (1)
TEXT— This same Brahman is four-footed : Speech is one foot, Breath is one foot, the Eye is one foot, the Ear is one foot ; — this is with reference to the Body.
170 chAndogya upanisad [ III. xviii. 3 —
Now with reference to Deities — Agni is one foot, Vayu is one foot, Aditya is one foot, the Quarters are one foot. — Thus both become taught, — that with reference to the Body and with reference to the Deities.-— (2)
BHASYA — This same Brahman — named c Mind '-is four- footed ; i. e. It has four feet. — " In what way is the Mind — Brahman 'four-footed'?" — Speech, Breath, Eye and Ear are the four c feet ' ; — this is with reference to the Body. Now with reference to the Deities — the four * feet ,r of Aka'sa-B rahman are Agni, Vayu, Aditya and the Quarters. — In this way, both forms of the 'four-footed' Brahman become taught, — that with reference to the Body and that with reference to the Deities.— (2)
TEXT — Speech itself is the fourth foot of Brahman ; it shines and warms with the light of Agni. One who knows this shines and warms up with renown, fame and Brahmic glory. — (3)
BHASYA— Speech itself is the fourth foot— of the Mind- Brahman, — fourth, in reference to the other three feet ; because it is through this ' foot ' of Speech that the Mind stands upon, — becomes fixed upon — the cow and such other things that are spoken of ; hence Speech is like the foot of Mind. — Similarly, Breat h — the organ — is one foot ; as it is through this that it moves over to objects of olfactory per- ception.— Similarly the Eye is one foot ; the Ear is one foot.— -Thus is the four-footed-ness of the Mind-Brahman established, in reference to the Body.^-Now as in reference to the Deities, — Agni, Vayu, Aditya and the Quarters are the four feet of Aka'sa-B rahman : these are found to be attached to AkaSa just as the four feet of the cow are attached to the belly ; hence these — Agni and the rest — are said to be the ' feet ' of Aka'sa. — Thus both forms of four-footed-ness', — that relating to the Body, and that relating to the Deities — become taught* —
— -III. XXVlii. 6] MEDITATION OF MIND— AKASHA 171
Now Speech, which is the fourth foot of Mind- Brahman shines and* warms with the light of Agni as pertaining to Deities ; that is, it generates light and warmth. Or it may mean that Speech becomes energised by the man feeding upon Oil, Butter and other such articles partaking of the nature of the Deity Agni, whereupon it becomes imbued with courage to speak ;■ — the reward accruing to one who knows this as above explained is that he shines and warms up with renown, fame and Brahmic glory. — (3)
TEXT — Breath is the fourth foot of Brahman ; it shines and warms with the light of Vayu ; one who knows this shines and warms with renown, fame and Brahmic glory. — (4)
The Eye is the fourth foot of Brahman : it shines and warms with the light of Aditya ; one who knows this shines and warms with renown, fame and Brahmic glory .—(5)
The Ear is the fourth foot of Brahman : it shines and warms with the light of the Quarters. One who knows this shines and warms with renown, fame and Brahmic glory : — Yea, one who knows this. — (6)
BUASY A— Similarly Breath is the fourth foot of Brah- man ; for the apprehension of odour, it shines and warms with the light of Vayu ; — similarly the Eye shines and warms with the light of Aditya, for the apprehension of colour ; — the Ear shines and warms with the light of the Quarters for the apprehension of sounds — The reward of knowledge is the same in all cases ; the imperceptible (spiritual) reward consists in Union with Brahman, for one who knows this.
The repetition is meant to indicate the end of the Exposition of the particular doctrines.- — (4-6) End of Section (18) of discourse III
172 chandogya upanisad [ iii. xix. 1 —
Section (19)
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TEXT — The Sun is Brahman,— such is the teaching; and its exposition is this : In the beginning, this was indeed non-existent ; it became existent ; it came into being ; it became an egg ; it lay for the period of one year ; it broke open ; then came the two halves of the egg-shell, one silver, one gold.— (1 )
BHASYA — The%Sun is Brahman, — such is the teaching ; and now its exposition is done, for the purpose of eulogising it. — In the beginning,- — in its previous condition, (before it came in existence) — this — whole universe — was non- existent; i. e. it had its name and form undifferentiated, not that it did not exist at all. That this cannot be the meaning is shown by the Vedic Text which says ' How could the existing come out of the non-existing ? ', which negatives the view that the effect was absolutely non-existent, before it was produced. — Objection : — " In the present text, it is definitely stated that all this was non-existent ; so that it should be a matter of option, to accept this non-existence or the existence indicated by the text you have quoted''. — Answer : — That cannot be; there can be no option in regard to the state of things, as there is in regard to actions. — "Then, how is it that the present text declares this to be non-existent ?'* — We have already explained that what is meant is that the Universe was undifferentiated as to Name and Form, and hence it was as if non-existent, and hence spoken of here as ' non-existent ' . — " The Text uses the term eva, ' indeed \ which serves to emphasise what is declared (which therefore cannot be taken in any figura- tive sense) ". — True, it is so ; but what is emphasised is not the negation of existence, (but the absence of differentiation of Name and Form) ; as a matter of fact, the term ' sat \ * Existent \ is found to be used in the sense of ' differentiat-
—III. xix. 1 ] MEDITATION OF THE SUN 173
ed Name and Form ' and this ' differentiation of Name and form ' of rtie Universe is mostly dependent upon the Sun ; for, if the Sun were not there, all this Universe would be one mass of darkness, and nothing could be known ; hence the man ignorant of the ultimate truth speaks of the Universe, which is really existent, as * non-existent \ in the sentence which is meant to eulogise the Sun, for the purpose of show- ing that it is a fit object for being looked upon as Brahman, In common parlance things are spoken of as * existent ' only when the Sun is there ; just as (obverse) it is said that — ' this royal dynasty, equipped with all good qualities, was indeed non-existent, while king Purnavarman was not there.* In fact, the present text is not meant to expound either the existence or non-existence of the Universe ; it is meant only to expound the teaching that ' the Sun is Brahman' ; this is made clear by the fact that in the summing up (at the end of the Section), the Text is going to speak of ' one who meditates upon the Sun as Brahman * .
It became existent ; that which was spoken of as ' non- existent ' before coming into existence, — i. e. was as if stagnant, immobile, hence appearing to be non-existent — became existent, — i. e. slightly inclined towards producing positive effects, hence existent ; — that is, it became mobile, and came into being,— having its Name and Form slightly differentiated, just like the seed growing into the sprout. Then gradually, it became larger and then it became an egg, — coming out of water. — The lengthened form ' Andam ' is a Vedic anomaly (for the simple form 'aniam') — This egg lay for the period of one year,— 'the measure of time known as * one year '; during all this time it lay entirely undifferenti- ated in form ; — after that period of one year, it broke open ; burst open, like birds' eggs ;— of the Egg thus broken up, there were two halves of the eggshell— one silver and the other gold. — (1)
174 chAndogya upanisad [III.
XIX.
TEXT— That which was silver is this Earth ; that which was gold is Heaven ; that which was the thick membrane became the Mountains ; that which was the thin membrane became the Mist along with Clouds ; what were the arteries became Rivers ; that which was the abdominal fluid became the Ocean. — (2)
BHASYA— Of the two halves of the Egg-shell, that which was the silver half is this Earth ; that is, the lower half of the shell is represented by the Earth. — That which was the golden half is Heaven\ that is, the upper half of the shell is represented by the Heavenly Region. That which was the thick membrane — which was the thick covering over the embryo, at the time that the egg burst into two parts, — this became the mountains. — That which was the thin membrane became the Mist — the frost — along with the cloads. Those that were the arteries of the embryo when born became the rivers. — That which was the abdominal fluid, — the fluid in the abdomen of the born embryo,- — became the Ocean. — (2)
TEXT — And what was born was the Sun. When he was born, shouts, loud and extensive, arose ; as also all beings and desires. It is for this reason that when- ever the Sun rises and sets, shouts, loud and exensive, arise, as also all beings and all desires. — (3)
BHASYA — And what was born, — in the form of the embryo in the said egg, — was the Sun. When this Sun was born, shouts — sounds — loud and extensive, — * ululava 9 stand- ing for ' uru-ravah ' ; loud and extensive sounds, — arose . just as shouts arise on the birth of the first son of a king ;-* as also all beings — animate and inanimate — and all desires — of those beings ; ' Kamah ' ' desires ', here stands for things that are desired, such as women, clothing, food and so forth. Inasmuch as on account of the birth of the Sun, the beings and the desired things came into existence, — even to-day »
—III. xix. 4 ] MEDITATION OF THE SUN 175
whenever the Sun rises and when he sets, — or ' pratySgama * may be taken as rising again and again, — on that account, there arise all beings and all desires, and also shouts, loud and extensive. This phenomenon is well-known as happen- ing at sun-rise. — (3)
TEXT— Now, if any one, knowing this, meditate upon the Sun as Brahman, quickly will pleasant shouts approach him and will continue,-yea, will continue. -(4)
BHASYA — // any one, knowing the Sun as endowed with the aforesaid greatness, meditate upon the Sun as Brah* man, then he attains the same character as the Sun; and fur- ther there is a perceptible result also : Quickly — very soon~ %Yai is an adverb, — there approach him pleasant — agreeable — shouts. The pleasantness of the shouts etc., consists in this that in their enjoyment there is no element of sin. — They will approach him, and will also continue; there is not merely approach of the shouts, in fact, they continue to delight him, and bring pleasure to him, — The repetition is meant to indicate the end of the Discourse and also the great import- ance of the subject. — (4)
End of Section (19) of Discourse 111 End of Discourse II L
DISCOURSE IV
Section (1)
BHASYA — It has been explained above (under Sec. 18 of Discourse III.) how Vayu and Prana — are to be viewed as the * feet ' of Brahman. Now proceeds the teaching that these same Vayir and Prana are to be meditated upon as Brahman itself. The story has been introduced, for the purpose of making the teaching easily intelligible, and also for the purpose of laying down the procedure by which the Teaching is to be imparted and received ; — and the story also shows how the attainment of the knowledge of the Teaching is to be brought about by such means as faith, giving of food, absence of haughtiness (humility) and so forth.
TEXT — Om ! There lived a descendant of Janashrutif his Great-grandson; he was a pious giver, very generous and with plenty of cooked food ; he built Rest-houses all round, — (thinking that) everywhere they may eat of mine. — (1 )
BHASYA — Janashruti, — the descendant of Janashruti :- the particle * ha ' means that such is the story told among people ; — his great-grandson — the son of his grandson ; — he was a pious giver, — i. e. what he gave to Brahmanas and others was always given with due faith and regard ; — he was very generous, — i. e. he had the habit of giving away much ; — he had plenty of cooked food, — that is, large quantities of food were cooked in his house, every day ; that is, in his house much food was cooked for giving away to those seeking for food. This descendant of Janashruti, his great- grandson, endowed with such qualities, lived in a particular place and at a particular time. He all round9 — in all
176
—IV. i. 1 ] MEDITATION OF VAYU & PRAlSIA AS BRAHMAN 177
directions, in villages and in cities, — built-erected-Rest- houses, for ^people to come and live in ; — his idea being that every-where — living in these Rest-houses,— people may eat of mine, — i. e. the food supplied by me. — (1)
TEXT — Once at night, some flamingoes flew along ; then one flamingo said to the other flamingo — ' Ho, Ho, O, Bhallaksa, Bhallaksa ! The effulgence of Janashruti's great-grandson is pervading like Heaven ; touch it not, lesf it scorch thee ! \ — (2)
BHASYA — Under such circumstances, once upon a time, during the hot season, while the king was seated on the roof of the palace, one night, some flamingoes flew along ; that is, some ancient sages or deities, being pleased with the king's generosity in giving food, took the shape of flamingoes and flew along within range of the king's vision. At that time, when the flamingoes were flying along, one of them, flying behind the rest, said to the flamingo flying before him : ' Ho, ho — Hey, Hey, — having attracted his attention by addressing him thus — Bhallaksa \ Bhallaksa I— - by the repetition showing great regard for what he was going to say, just as in the ex- pression ' See ! See ! How wonderful it is ! ' — The term 'Bhallaksa' is meant to indicate shortsightedness;— or it may be that the flamingo addressed was proud of his superior knowledge of Brahman and on account of his pride, he has been thus taunted by being addressed twice as * Bhallaksa, Bhallaksa ', by the flamingo behind him who finds his arrogance unpardonable.— (He said to him) — The Effulgence of Janashruti's great-grandson is like Heaven — the Heavenly Region, — i. e. his effulgent brightness due to the magni- ficence of his generous distribution of food, — pervading ! i. e. it touches Heavenly Regions. — Or the expression ' samam diva ' may mean that his effulgence is like daylight ; C. U. 12
178 chAndogya upani§ad [ IV. i. 2—
hence touch it not, — i. e. do not come into contact with the effulgence — lest you do come into contact with that efful- gence, it should scorch thee, — burn thee ! The verb ' pra- dhakslh ' which is in the Second Person has to be construed as ' pradhaksit y in the Third Person. — (2)
TEXT— The other replied—' How can you speak of him, being what he is, as if he were Raikva with the CartV ' Of what sort is this Raikva with the Cart ? ' — (3),
BHASYA — When the first flamingo had said as above, the other, which was flying ahead, replied — 'Oh ! this poor king is a mean fellow ; and such as he is ', — this being added with a tone of reproach — ' you yet talk of him with great respect, as if he were endowed with high-mind- edness, — as if he were Raikva with the Cart, — i. e. Raikva who possesses a cart. It is incompatible with his character and improper to speak of him as if he were like Raikva with the Cart. — The other flamingo then asked — * Of what sort is this Raikva with the Cart V — When he was asked thus, Bhallaksa said — 4 Listen, of what sort is Raikva with the CartV
TEXT— -Just as all the lower casts of the Dice go over to one who has won the Krta-cast, so does go over to him whatever good the people do ; so also to him who knows what he knows. Such is he who has been spoken of by me. — (4)
BHASYA — In common practice, when the Krta-cast of the Dice which bears four marks and is used in gambling, wins among persons engaged in gambling, — to the man who has won with that Krta-cast, — go over — become included, — all the lower casts, bearing three, two and one mark respec- tively ,~- named Treta, Dvapara and Kali. That is to say, inasmuch as the number four on the Krta-cast contains