Chapter 1
104 verses
Section 110 verses
1ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम्Om. The head of the sacrificial horse is the dawn, its eye the sun, its vital force (Represented by the breath) the air, its open mouth the fire called Vaisvanara, and the body of the sacrificial horse is the year. Its back is heaven, its belly the sky, its hoof the earth, its sides the four arters, its ribs the intermediate arters, its members the seasons, its joints the months and fortnights, its feet the days and nights, its bones the stars and its flesh the clouds. Its half-digested food is the sand, its blood-vessels the rivers, its liver and spleen the mountains, its hairs the herbs and trees. Its forepart is the ascending sun, its hind part the descending sun, its yawning is lightning, its shaking the body is thundering, its making water is raining, and its neighing is voice.
2एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसःThe (gold) vessel called Mahiman in front of the horse, which appeared about it (i.e. pointing it out), is the day. Its source is the eastern sea. The (silver) vessel called Mahiman behing the horse, which appeared about it, is the night. Its source is the western sea. These two vessels called Mahiman appeared on either side of the horse. As a Haya it carried the gods, as a Vajin the celestial minstrels, as an Arvan the Asuras, and as an Asva men. The Supreme Self is its stable and the Supreme Self (or the sea) its source.
3स एष रसानाँ् रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः
4कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति
5वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च
6तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे स ँ् सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्
7आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
8तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
9तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावयत्योमिति श ँ् सत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन
10तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याखयानं भवति इति प्रथमः खण्डः
Section 214 verses
1देवासुरा ह वै यत्र संयेतिर उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इतिThere was nothing whatsoever here in the beginning. It was covered only by Death (Hiranyagarbha), or Hunger, for hunger is death. He created the mind, thinking, ‘Let me have a mind (The word used here is ‘Atman’, which among other things means the body, Manas, intellect, individual self and Supreme Self. The correct meaning at each place, as here, is to be determined from the context. The word occurs again in paragraph 4, where it means the body).’ He moved about worshipping (himself). As he was worshipping, water was produced. (Since he thought), ‘As I was worshipping, water sprang up,’ therefore Arka (fire) is so called. Water (or happiness) surely comes to one who knows how Arka (fire) came to have this name of Arka.
2ते ह नासिक्यं प्राणमुद्गीथमुपासाञ्चक्रिरे त ँ् हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धःWater is Arka. What was there (like) froth on the water was solidified and became this earth. When that was produced, he was tired. While he was (thus) tired and distressed, his essence, or lustre, came forth. This was Fire.
3अथ ह वाचमुद्गीथमुपासाञ्चक्रिरे ताँ् हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चांनृतं च पाप्मना ह्येषा विद्धाHe (Viraj) differentiated himself in three ways, making the sun the third form, and air the third form. So this Prana (Viraj) is divided in three ways. His head is the east, and his arms that (north-east) and that (south-east). And his hind part is the west, his hip-bones that (north-west) and that (south-west), his sides the south and north, his back heaven, his belly the sky, and his breath this earth. He rests on water. He who knows (it) thus gets a resting place wherever he goes.
4अथ ह चक्षुरुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्He desired, ‘Let me have a second form (The word used is Atman. It is translated as ‘form’ for convenience.) (body).’ He, Death or Hunger, brought about the union of speech (the Vedas) with the mind. What was the seed there became the Year (Viraj). Before him there had been no year. He (Death) reared him for as long as a year, and after this period projected him. When he was born, (Death) opened his mouth (to swallow him). He (the babe) cried ‘Bhan!’ That became speech.
5अथ ह श्रोत्रमुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विवधुस्तस्मात्तेनोभयँ् शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्He, thought, ‘If I kill him, I shall be making very little food.’ Through that speech and the mind he projected all this, whatever there is — the Vedas Rc, Yajus and Saman, the metres, the sacrifices, men and animals. Whatever he projected, he resolved to eat. Because he eats everything, therefore Aditi (Death) is so called. He who knows how Aditi came to have this name of Aditi, becomes the eater of all this, and everything becomes his food.
6अथ ह मन उद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयँ् सङ्कल्पयते सङ्कल्पनीयं चासङ्कल्पनीयं च पाप्मना ह्येतद्विद्धम्He desired, ‘Let me sacrifice again with the great sacrifice.’ He was tired, and he was distressed. While he was (thus) tired and distressed, his reputation and strength departed. The organs are reputation and strength. When the organs departed, the body began to swell, (but) his mind was set on the body.
7अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे तँ् हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेतHe desired, ‘Let this body of mine be fit for a sacrifice, and let me be embodied through this,’ (and entered it). Because that body swelled (Asvat), therefore it came to be called Asva (horse). And because it became fit for a sacrifice, therefore the horse sacrifice came to be known as Asvamedha. He who knows it thus indeed knows the horse sacrifice. (Imagining himself as the horse and) letting it remain free, he reflected (on it). After a year he sacrificed it to himself, and dispatched the (other) animals to the gods. Therefore (priests to this day) sacrifice to Prajapati the sanctified (horse) that is dedicated to all the gods. He who shines yonder is the horse sacrifice; his body is the year. This fire is Arka; its limbs are these worlds. So these two (fire and the sun) are Arka and the horse sacrifice. These two again become the same god, Death. He (who knows thus) coners further death, death cannot overtake him, it becomes his self, and he becomes one with these deities.
8एवं यथाश्मानमाखणमृत्वा विध्व ँ् सत एवँ ् हैव स विध्व ँ् सते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः
9नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति । एतमु एवान्ततोऽवित्त्वोक्रामति व्याददात्येवान्तत इति
10तँ् हाङ्गिरा उद्गीथमुपासाञ्चक्रं एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः
11तेन तँ् ह बृहस्पतिरुद्गीथमुपासाञ्चक्रं एतमु एव बृहस्पतिं मन्यन्ते वाग्धि बृहती तस्या एष पतिः
12तेन तँ् हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते
13तेन तँ् ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिषीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति
14आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् इति द्वितीयः खण्डः
Section 312 verses
1अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्य ँ् स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेदThere were two classes of Prajapati’s sons, the gods and the Asuras (For the story compare Chandogya Up., I. ii. 1 – 9). Naturally (Lit. ‘therefore’), the gods were fewer, and the Asuras more in number. They vied with each other for (the mastery of) these worlds. The gods said, ‘Now let us surpass the Asuras in (this) sacrifice through the Udgitha.’
2समान उ एवाचं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्युमं तस्माद्वा एतमिममसुं चोद्गीथमुपासीतThey said to the organ (In this and the succeeding paragraphst he organ refers to the deity identified with it) of speech, ‘Chant (the Udgitha) for us.’ ‘All right,’ said the organ of speech and chanted for them. The common good that comes of the organ of speech, it secured for the gods by chanting, while the fine speaking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one speaks improper things.
3अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरतिThey they said to the nose ‘Chant (the Udgitha) for us.’ ‘All right,’ said the nose and chanted for them. The common good that comes of the nose, it secured for the gods by chanting, while the fine smelling it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one smells improper things.
4या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायतिThen they said to the eye, ‘Chant (the Udgitha) for us.’ ‘All right,’ said the eye and chanted for them. The common good that comes of the eye, it secured for the gods by chanting, while the fine seeing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one sees improper things.
5अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपान ँ् स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीतThen they said to the ear, ‘Chant (the Udgitha) for us.’ ‘All right,’ said the ear and chanted for them. The common good that comes of the ear, it secured for the gods by chanting, while the fine hearing it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one hears improper things.
6अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीद ँ् सर्व ँ् स्थितम्Then they said to the mind, ‘Chant (the Udgitha) for us.’ ‘All right,’ said the mind and chanted for them. The common good that comes of the mind, it secured for the gods by chanting, while the fine thinking it utilised for itself. The Asuras knew that through this chanter the gods would surpass them. They charged it and struck it with evil. That evil is what we come across when one thinks improper things. Likewise they also touched these (other) deities with evil — struck them with evil.
7द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थ ँ् सा़मवेद एवोद्यजुर्वेदो गीर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इतिThen they said to the vital force in the mouth, ‘Chant (the Udgitha) for us.’ ‘All right,’ said the vital force and chanted for them. The Asuras knew that through this chanter the gods would surpass them. They charged it and wanted to strike it with evil. But as a clod of earth, striking against a rock, is shattered, so were they shattered, flung in all directions, and perished. Therefore the gods became (fire etc.), and the Asuras were crushed. He who knows thus becomes his true self, and his envious kinsman is crushed.
8अथ खल्वाशीः समृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्They said, ‘Where was he who has thus restored us (to our divinity),’ (and discovered): ‘Here he is within the mouth.’ The vital force is called Ayasya Angirasa, for it is the essence of the members (of the body).
9यस्ँयामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामधावेत्This deity is called Dur, because death is far from it. Death is far from one who knows thus.
10येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्त ँ् स्तोममुपधावेत्This deity took away death, the evil of these gods, and carried it to where these arters end. There it left their evils. Therefore one should not approach a person (of that region), nor go to that region beyond the border, lest one imbibe that evil, death.
11यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्This deity after taking away death, the evil of these gods, next carried them beyond death.
12आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति इति तृतीयाः खण्डःIt carried the organ of speech, the foremost one, first. When the organ of speech got rid of death, it became fire. That fire, having transcended death, shines beyond its reach.
Section 45 verses
1ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्In the beginning, this (universe) was but the self (Viraj) of a human form. He reflected and found nothing else but himself. He first uttered, ‘I am he.’ Therefore he was called Aham (I). Hence, to this day, when a person is addressed, he first says, ‘It is I,’ and then says the other name that he may have. Because he was first and before this whole (band of aspirants) burnt all evils, therefore he is called Purusa. He who knows thus indeed burns one who wants to be (Viraj) before him.
2देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविश ँ् स्ते छन्दोभिरच्छादयन्यदेभिरच्छादयँ् स्तच्छन्दसां छन्दस्त्वम्He was afraid. Therefore people (still) are afraid to be alone. He thought, ‘If there is nothing else but me, what am I afraid of,’ From that alone his fear was gone, for what was there to fear, It is from a second that fear comes.
3तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्He was not at all happy. Therefore people (still) are not happy when alone. He desired a mate. He became as big as man and wife embracing each other. He parted this very body into two. From that came husband and wife. Therefore, said Yajnavalkya, this (body) is one-half of oneself, like one of the two halves of a split pea. Therefore this space is indeed filled by the wife. He was united with her. From that men were born.
4यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येव ँ् सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्She thought, ‘How can he united with me after producing me from himself, Well, let me hide myself.’ She became a cow, the other became a bull and was united with her; from that cows were born. The one became a mare, the other a stallion; the one became a she-ass, the other became a he-ass and was united with her; from that onehoofed animals were born. The one became a she-goat, the other a he-goat; the one became a ewe, the other became a ram and was united with her; from that goats and sheep were born. Thus did he project every thing that exists in pairs, down to the ants.
5स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षर ँ् स्वरममृतमभयं प्रवशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति इति चतुर्थ खण्डःHe knew, ‘ I indeed am the creation, for I projected all this.’ Therefore he was called Creation. He who knows this as such becomes (a creator) in this creation of Viraj.
Section 55 verses
1अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेतिThat the father produced seven kinds of food through meditation and rites (I shall disclose). One is common to all eaters. Two he apportioned to the gods. Three he designed for himself. And one he gave to the animals. On it rests everything — what lives and what does not. Why are they not exhausted, although they are always being eaten, He who knows this cause of their permanence eats food with Pratika (pre-eminence). He attains (identity with) the gods and lives on nectar. These are the verses.
2एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मी ँ् स्तवं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्‘That the father produced seven kinds of food through meditation and rites’ means that the father indeed produced them through meditation and rites. ‘One is common to all eater’s means, this food that is eaten is the common food of all eaters. He who adores (monopolises) this food is never free from evil, for this is general food. ‘Two he apportioned to the gods’ means making oblations in the fire, and offering presents otherwise to the gods. Therefore people perform both these. Some, however, say, those two are the new and full moon sacrifices. Therefore one should not be engrossed with sacrifices for material ends. ‘One he gave to the animals’ — it is milk. For men and animals first live on milk alone. Therefore they first make a new-born babe lick clarified butter or suckle it. And they speak of a new-born calf as not yet eating grass. ‘On it rests everything — what lives and what does not’ means that on milk indeed rests all this that lives and that does not. It is said that by making offerings of milk in the fire for a year one coners further death. One should not think like that. He who knows as above coners further death the very day he makes that offering, for he offers all eatable food to the gods. ‘Why are they not exhausted although they are always being eaten,’ — means that the being (eater) is indeed the cause of their permanence, for he produces this food again and again. ‘He who knows this cause of their permanence’ means that the being (eater) is indeed the cause of their permanence, for he produces this food through his meditation for the time being and rites. If he does not do this, it will be exhausted. ‘He eats food with Pratika’; ‘Pratika’ means pre-eminence; hence the meaning is, pre-eminently. ‘He attains the gods and lives on nectar’ is a eulogy.
3अथाध्यात्मं य एधायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति‘Three he designed for himself’ means: The mind, the organ of speech and the vital force; these he designed for himself. (They say), ‘I was absent-minded, I did not see it,’ ‘I was absent-minded, I did not hear it,’ It is through the mind that one sees and hears. Desire, resolve, doubt, faith, want of faith, steadiness, unsteadiness, shame, intelligence and fear — all these are but the mind. Even if one is touched from behind, one knows it through the mind; therefore (the mind exists). And any kind of sound is but the organ of speech, for it serves to determine a thing, but it cannot itself be revealed. Prana, Apana, Vyana, Udana, Samana and Ana — all these are but the vital force. This body is identified with these — with the organ of speech, the mind and the vital force.
4एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणा ँ् स्त्वं भूमानमभिगायताद्बहतो वै मे भविष्यन्तीतिThese are the three worlds. The organ of speech is this world (the earth), the mind is the sky, and the vital force is that world (heaven).
5अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्वैवापि दुरुद्गीतमनुसमाहरतीत्यनुसमाहरतीति इति पञ्चमः खण्डःThese are the three Vedas. The organ of speech is the Rg-Veda, the mind is the Yajur-Veda and the vital force the Sama-Veda.
Section 68 verses
1इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयत इयमेव साग्निरमस्तत्सामThis (universe) indeed consists of three things: name, form and action. Of those names, speech (sound in general) is the Uktha (source), for all names spring from it. It is their Saman (common feature), for it is common to all names. It is their Brahman (self), for it sustains all names.
2अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्सामNow of forms the eye (anything visible) is the Uktha (source), for all forms spring from it. It is their Saman (common feature), for it is common to all forms. It is their Brahman (self), for it sustains all forms.
3द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते द्यौरेव सादित्योऽमस्तत्सामAnd of actions the body (activity) is the Uktha (source), for all actions spring from it. It is their Saman (common feature), for it is common to all actions. It is their Brahman (self), for it sustains all actions. These three together are one — this body, and the body, although one, is these three. This immortal entity is covered by truth (the five elements): The vital force is the immortal entity, and name and form are truth; (so) this vital force is covered by them.
4नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेत यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते नक्षत्राण्येव सा चन्द्रमा अम तत्साम
5अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते
6अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदम तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः
7तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद
8तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् इति षष्ठाः खण्डः
Section 79 verses
1अथाध्यात्मं वागेवक्र्प्राणः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । वागेव सा प्राणोऽमस्तत्साम
2चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । चक्षुरेव सात्मामस्त्साम
3श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । श्रोत्रमेव सा मनोऽमस्तत्साम
4अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गय यन्नीलं परः कृष्णं तत्साम तदेतदेतस्याममृच्यध्यूढँ् साम त मादृच्यध्यूढँ् साम गीयते । अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम
5अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम
6स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः
7अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ता ँ् श्चाप्नोति देवकामा ँ् श्च
8अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ता ँ् श्चाप्नोति मनुष्यकामा ँ् श्च तस्मादु हैवंविदुद्गाता ब्रूयात्
9कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति इति सप्तमः खण्डः
Section 88 verses
1त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति
2तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचँ् श्रोष्यामीति
3स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त वा पृच्छानीति पृच्छेति होवाच
4का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच
5अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमतिनयेदिति होवाच स्वर्गं वयं लोकँ् सामाभिस ँ् स्थापयामः स्वर्गस ँ् स्तावँ् हि सामेति
6त ँ् ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीती मूर्धा ते विपतेदिति
7हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमतिनयेदिति होवाच प्रतिष्ठां वयं लोक ँ् सामाभिस ँ् स्थापयामः प्रतिष्ठास ँ् स्तावँ् हि सामेति
8तँ् ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालवत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच इत्यष्टमः खण्डः
Section 94 verses
1अस्य लोकम्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यम्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानाकाशः परायणम्
2स एष परोबरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान् परोवरीया ँ् समुद्गीथमुपास्ते
3तँ् हैतमतिधन्वा शौनक उदरशाण्डल्यायोक्त्वोवाच यावत्त एनं प्रजांयामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिंल्लोके जीवनं भविष्यति
4तथामुष्मिँल्लोके लोक इति स य एतदेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिंल्लोके जीवनं भवति तथामुष्मिंल्लोके लोक इति लोके लोक इति इति नवमः खण्डः
Section 1011 verses
1मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्त्रायण इभ्यग्रामे प्रद्राणक उवास
2स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तँ् होवाच । नेतोऽन्ये विद्यन्ते यञ्च ये म इम उपनिहिता इति
3एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतँ् स्यादिति होवाच
4न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति
5स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ
6स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राँ् राजासौ यक्ष्यते स मा सर्वैरार्त्िवज्यैर्वृणीतेति
7तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय
8तत्रोद्गातृ़नास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच
9प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति
10एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति
11एवमेव प्रतिहर्तारमुवाच् प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीती ते ह समारतास्तूष्णीमासाञ्चक्रिरे इति दशमः खण्डः
Section 119 verses
1अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्त्रायण इति होवाच
2स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्िवज्यैः पयैषिषं भगवतो वा अहमवित्त्यान्यानवृषि
3भगवा ँ् स्त्वेव मे सर्वैरार्त्िवज्यैरिति तथेत्यथ तह्येर्त एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच
4अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
5प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति
6अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
7आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुञ्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति
8अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति
9अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति इत्येकादशः खण्डः
Section 125 verses
1अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज
2तस्मै श्वा श्चेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानाग़ायत्वशनायाम वा इति
3तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार
4ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः स ँ् रब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः
5ओ3मदा3मों3 पिबा3मों3 देवो वरुणः प्रजापतिः सविता2न्नमिहा2हरदन्नपते3ऽन्नमिहा2हरा2हरो3मिति इति द्वादशः खण्डः
Section 134 verses
1अयं वाव लोको हाउकारो वायुर्हाइकारश्चन्द्रमा अथकारः । आत्मेहकारोऽग्रिरीकारः
2आदित्य ऊकारो निहव एकारो विश्वेदेवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट्
3अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारः
4दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवँ् साम्नामुपनिषदं वेदोपनिषदं वेदेति इति त्रोदशः खण्डः इति छान्दोग्योपनिषदि प्रथमोऽध्यायः