Commentary of Shankaracharya

Word-for-word explanation:-Om iti, this Om [is closest to Brahman]; etat akṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained. Commentary:-Om is as good as Brahman. To begin with, it is a symbol of Brahman. But it is not just a symbol; it is Brahman itself. The Upaniṣad says to recite Om as if you are worshipping Brahman. This recitation is called udgītha, and it is loud recitation. You recite Om aloud, but you do it with the feeling that you are worshipping Brahman. This worship then eventually purifies the mind. The importance of Om is being explained in the following verses.

Translation By Max Müller

1. LET a man meditate on the syllable ^[1] Om, called the udgîtha; for the udgîtha (a portion of the Sâma-veda) is sung, beginning with Om. The full account, however, of Om is this:--

Footnote:

1. Akshara means both syllable and the imperishable, i.e. Brahman.

Commentary of Shankaracharya

Word-for-word explanation:-Eṣām bhūtānām, of these beings; pṛthivī rasaḥ, the earth is the essence; pṛthivyāḥ, of the earth; āpaḥ, water; rasaḥ, is the essence; apām oṣadhayaḥ rasaḥ, plants are the essence of water; oṣadhīnām puruṣaḥ rasaḥ, human beings are the essence of plants; puruṣasya vāk rasaḥ, speech is the essence of human beings; vācaḥ ṛg rasaḥ, the Ṛg Veda is the essence of speech; ṛcaḥ sāma rasaḥ, the Sāma Veda is the essence of the Ṛg Veda; sāmnaḥ udgīthaḥ rasaḥ, the part known as udgītha is the essence of the Sāma Veda. Commentary:-There are both living and non-living things on the earth. What sustains them? Obviously the earth. They all come out of the earth, are sustained by the earth, and finally dissolve into the earth. But what sustains the earth? Water. The earth is a mixture of water and earth, and there can be no earth without water. Plants are said to be the essence of water, for they grow from water. Similarly, human beings are the essence of plants, because the human body is the outcome of the food eaten by human beings. Speech is the essence of human beings, for it is the best part of them. The best speech is the Ṛg Veda, and the essence of the Ṛg Veda is the Sāma Veda. Finally, udgītha—that is, Om—is the essence of the Sāma Veda.

Translation By Max Müller

2. The essence ^[1] of all beings is the earth, the essence of the earth is water, the essence of water the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sâma-veda ^[2], the essence of the Sâma-veda the udgîtha (which is Om).

Footnote:

1. Essence, rasa, is explained in different ways, as origin, support, end, cause, and effect. Rasa means originally the sap of trees. That sap may be conceived either as the essence extracted from the tree, or as what gives vigour and life to a tree. In the former case it might be transferred to the conception of effect, in the latter to that of cause. In our sentence it has sometimes the one, sometimes the other meaning. Earth is the support of all beings, water pervades the earth, plants arise from water, man lives by plants, speech is the best part of man, the Rig-veda the best part of speech, the Sâma-veda the best extract from the Rik, udgîtha, or the syllable Om, the crown of the Sâma-veda. 2. Because most of the hymns of the Sâma-veda are taken from the Rig-veda.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ, that; eṣaḥ, this; rasānām, of all the essences; rasatamaḥ, the best essence; paramaḥ, the best; parārdhyaḥ, ranking the highest; aṣṭamaḥ, the eighth [in the order of earth, water, plants, human beings; speech, the Ṛg Veda, the Sāma Veda, and udgītha]; yāt, that; udgīthaḥ, udgītha [Om]. Commentary:-The best of all essences is the udgītha, which is Om. It is the highest and best because it is the same as Brahman.

Translation By Max Müller

3. That udgîtha (Om) is the best of all essences, the highest, deserving the highest place ^[1], the eighth.

Footnote:

1. Parârdhya is here derived from para, highest, and ardha, place. The eighth means the eighth or East in the series of essences.

Commentary of Shankaracharya

Word-for-word explanation:-Katamā, which; katamā ṛk, which are the Ṛks; katamat katamat sāma, which are the Sāmas; katamaḥ katamaḥ udgīthaḥ, which are the udgīthas; iti vimṛṣṭam bhavati, this is the question. Commentary:-It has been stated that speech is the essence of the Ṛg Veda. The question now arises:- Which ones are the Ṛk, which ones are the Sāma, and which ones are the udgītha? The word katama, ‘which,’ is repeated to emphasize the importance of the question. But why is the word ‘which’ being used here? ‘Which’ is used when you have to pinpoint one thing out of many. The Ṛg Veda is taken as a single whole, so how is the use of ‘which’ justified here? The answer is that here ‘which’ refers to individual Ṛk mantras, and not to the whole body of the Ṛg Veda.

Translation By Max Müller

4. What then is the Rik? What is the Sâman? What is the udgîtha? 'This is the question.

Commentary of Shankaracharya

Word-for-word explanation:-Vāk eva ṛk, speech is Ṛk [being the cause of the Ṛk]; prāṇaḥ sāma, prāṇa [breath, or the life force] is Sāma [for you can sing the Sāma if your prāṇa is strong]; om iti etat akṣaram udgīthaḥ, the syllable ‘Om’ is the udgītha [for you recite it out of love for the Sāma]; tat etat vai mithunam, it is like a couple; yat vāk ca prāṇaḥ ca ṛk ca sāma ca, which are speech and prāṇa, Ṛk and Sāma. Commentary:-The word ‘couple,’ or ‘pair,’ is being used to suggest a relationship of cause and effect. Cause and effect are, in fact, one and the same. Speech is the cause, According to this Upaniṣad, the evolution of the gross world is in this order:- earth, water, plants, human beings, speech, Ṛk, Sāma, and udgītha (Om). Udgītha is rasatamā, the essence of all essences, the cause of all causes. It occupies the eighth position—that is, it is the ultimate in the evolution of things. It is the Paramātman, the Self of all selves.

Translation By Max Müller

5. The Rik indeed is speech, Sâman is breath, the udgîtha is the syllable Om. Now speech and breath, or Rik and Sâman, form one couple.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that; etat, this; mithunam, dual combination [i.e., speech and life]; om iti etasmin akṣare saṃsṛjyate, meet in this syllable Om; yadā vai, whenever; mithunau samāgacchataḥ, a couple [a male and a female] come together; tau, they; anyonyasya kāmam āpayataḥ vai, naturally satisfy each other’s desires. Commentary:-Those two, speech and life, merge into each other in Om. They attain their fulfilment in this way. Om thus stands for the fulfilment of all things.

Translation By Max Müller

6. And that couple is joined together in the syllable Om. When two people come together, they fulfil each other's desire.

Commentary of Shankaracharya

Word-for-word explanation:-Āpayitā, he receives; ha vai kāmānām, all he desires; bhavati, this happens; yaḥ, he who; etat, this; evam, this way [as the one who receives everything]; vidvān, knows; akṣaram, Om; udgītham, as udgītha [Brahman]; upāste, worships. Commentary:-If you worship Om, you acquire the qualities of Om. If you worship Om as the one who receives everything, you also, like Om, receive everything you desire. The śruti says:- ‘You become whatever or whomever your object of worship is.’ (Maṇḍala Brāhmaṇa 20)

Translation By Max Müller

7. Thus he who knowing this, meditates on the syllable (Om), the udgîtha, becomes indeed a fulfiller of desires.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that; vai etat, this; anujñā akṣaram, syllable [Om] indicates assent; yat, when; hi kim ca anujānāti, assent is to be indicated; om iti, this Om; eva tadā āha, is then uttered; eṣā u eva, this; samṛddhiḥ, progress; yat, that; anujñā, assent; samardhayitā, makes it possible; ha vai kāmānām bhavati, one attains those desires; yaḥ, he who; etat, this; evam, this way; vidvān, having known; akṣaram udgītham upāste, worships the syllable Om as the udgītha [Brahman], Commentary:-The word Om means ‘yes.’ Once someone named Śākalya asked the sage Yājñavalkya, ‘How many gods and goddesses are there?’ Yājñavalkya replied, ‘Thirty-three.’ Then Śākalya indicated his agreement by saying ‘Om.’ When you say Om it is also an indication of your faith in yourself. It is proof of your strength and vigour, and proof also of your prosperity. Om is therefore a symbol of certain basic qualities. When you worship Om you acquire those qualities, and you begin to progress and also prosper.

Translation By Max Müller

8. That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgîtha, becomes indeed a gratifier of desires.

Commentary of Shankaracharya

Word-for-word explanation:-Tena, by this [Om]; iyam, this; trayī vidyā vartate, threefold Vedic ritual begins; om iti, with Om; āśrāvayati, the recitation begins; om iti śaṃsati, with Om begins the singing of the hymn; om iti udgāyati, with Om the udgān [the praise to Om] begins; etasya akṣarasya, to this akṣara [Brahman]; eva apacityai, to pay homage; mahimnā, for its greatness; rasena, with the essence [of Om], Commentary:-To create some interest in Om, it is being praised here. Om is indispensable even if you are performing a Vedic ritual. You begin reciting a Vedic verse with Om, singing a Vedic hymn with Om, and closing your final udgān with Om. In short, the whole procedure is dedicated to Om. Not only that, those who participate in this ritualistic worship derive their strength and vigour from Om, for the butter or barley syrup they drink as a stimulant is from Om. How? Om is the medium through which sacrifices are performed, and the effects of the sacrifices are carried to the sun. These then return to the earth as rain. From rain come life and food. Again, because of life and food, a person is able to perform sacrifices. Thus, it is the essence of Om that makes ritualistic worship, such as sacrifices, possible. Ritualistic worship is therefore a testimony to the greatness of Om. Om is both the cause and the effect.

Translation By Max Müller

9. By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma-sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri priest recites, he says Om. When the Udgâtri priest sings, he says Om, --all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations) ^[1].

Footnote:

1. These are allusions to sacrificial technicalities, all intended to show the importance of the syllable Om, partly as a mere word, used at the sacrifices, partly as the mysterious name of the Highest Self. As every priest at the Soma-sacrifices, in which three classes of priests are always engaged, has to begin his part of the ceremonial with Om, therefore the whole sacrifice is said to be dependent on the syllable Om, and to be for the glory of that syllable, as an emblem of the Highest Self, a knowledge of whom is the indirect result of all sacrifices. The greatness of the syllable Om is explained by the vital breaths of the priest, the sacrificer, and his wife; its essence by rice, corn, &c., which constitute the oblations. Why breath and food are due to the syllable Om is explained by the sacrifice, which is dependent on that syllable, ascending to the sun, the sun sending rain, rain producing food, and food producing breath and life.

Commentary of Shankaracharya

Word-for-word explanation:-Ubhau, both [kinds of persons]; tena, by the power of that [Om]; kurutaḥ, work; yaḥ ca, whoever; evam, as such; veda, knows; etat, this [i.e., about Om]; yaḥ ca na veda, he who does not know; vidyā ca avidyā ca nānā tu, knowledge and ignorance are entirely different things; yat eva, anything; vidyayā karoti, one does with knowledge [about Om]; śraddhayā, with respect for one’s teachers and the scriptures; upaniṣadā, as taught by the Upaniṣads [i.e., according to yoga]; tat eva, that [work]; vīryavattaram bhavati,. is more powerful [i.e., more fruitful]; iti, this; khalu, certainly; etasya eva akṣarasya upavyākhyānam bhavati, is the right tribute to this Om. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-Two kinds of people work:- one kind knowing what Om means and another kind knowing nothing about it. Both kinds of people, however, are able to work because of Om. What is the difference between the two? What special advantage does a person who knows about Om have? Someone may argue:- Suppose a person takes a medicine knowing what medicine he is taking and why he is taking it, and another person takes it without any knowledge of what he is taking and why he is taking it. Will the medicine produce different results in them? The answer is:- The analogy does not apply here. Knowledge is always an advantage, especially knowledge about Om. If you work because you are told to work, and if you work because you want to use the work as a stepping-stone to the attainment of Om—there is a vast difference between the two approaches. In the first instance, you are content with whatever the work produces; in the second, you are content only if it paves the way to your attainment of Om.

Translation By Max Müller

10. Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice ^[1]. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad ^[2] is more powerful. This is the full account of the syllable Om.

Footnote:

1. He who simply pronounces the syllable Om as part of his recitation at a sacrifice, and he who knows the hidden meaning of that syllable, both may perform the same sacrifice. But that performed by the latter is more powerful, because knowledge is better than ignorance. This is, as usual, explained by some comparisons. It is true that both he who knows the quality of the harîtakî and he who does not, are purged alike if they take it. But on the other hand, if a jeweller and a mere clod sell a precious stone, the knowledge of the former bears better fruit than the ignorance of the latter. 2. Upanishad is here explained by yoga, and yoga by devatâdivishayam upâsanam, meditation directed to certain deities, More likely, however, it refers to this very upanishad, i.e. to the udgîthavidyâ, the doctrine of the secret meaning of Om, as here explained.

Commentary of Shankaracharya

Word-for-word explanation:-Devāsurāḥ. the gods and goddesses and the demons; ha vai yatra saṃyetire, fought among themselves; ubhaye, [though] both; prājāpatyāḥ, were Prajāpati’s children; tat, at that time; ha devāḥ, the gods and goddesses then; udgītham ājahruḥ, adopted the path of the udgītha; anena, by this; enān, them [the demons]; abhibhaviṣyāmah, will overcome; iti, thinking thus. Commentary:-The gods and goddesses are ‘bright’ by virtue of their self-control, while the demons are ‘dark’ because they have no control over themselves. Though they were offspring of the same Prajāpati, they often clashed with each other. The gods and goddesses represent virtue; the demons represent vice. This conflict between virtue and vice is eternal, but it is virtue that always prevails. Virtue is here said to be the udgītha—that is, reciting Om while performing sacrifices. The gods and goddesses choose the path prescribed by the scriptures, whereas the demons do just the opposite and defy the scriptures. No wonder then the demons lose. The udgītha is supreme because it is Om. It is the Paramātman, the Cosmic Self.

Translation By Max Müller

1. When the Devas and Asuras ^[1] struggled together, both of the race of Pragâpati, the Devas took the udgîtha ^[2] (Om), thinking they would vanquish the Asuras with it.

Footnote:

1. Devas and Asuras, gods and demons, are here explained by the commentator as the good and evil inclinations of man; Pragâpati as man in general. 2. Udgîtha stands, according to the commentator, for the sacrificial act to be performed by the Udgâtri, the Sâma-veda priest, with the udgîtha hymns; and as these sacrificial acts always form part of the Gyotishtoma &c., these great Soma-sacrifices are really intended. In the second place, however, the commentator takes udgîtha in the sense of Udgâtri, the performer of the udgîtha, which is or was by the Devas thought to be the breath in the nose. I have preferred to take udgîtha in the sense of Om, and all that is implied by it.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the gods and goddesses]; ha nāsikyam prāṇam udgītham upāsāñcakrire, worshipped as udgītha the prāṇa [life principle] presiding over the nostrils; asurāḥ ha, the asuras, however; tam pāpmanā vividhuḥ, pierced it with evil [i.e., misused it, as if it were meant only for sense pleasure such as enjoying fragrance]; hi, this is why; eṣaḥ, this [prāṇa presiding over the nostrils]; pāpmanā viddhaḥ, is tainted with evil; tasmāt, therefore; tena, by it [i.e., the nostrils]; jighrati, smells; surabhi ca, good odour; durgandhi ca, and also bad odour. Commentary:-Mark the contrast between the attitude of the gods and goddesses and of the demons. To the demons, the nostrils were only an organ for smelling. Being what they are, it is natural that they would think so. But to the gods and goddesses, the nostrils are the seat of prāṇa, the vital breath, and they worship prāṇa there. The nostrils are also holy to them for another reason:- they use the nostrils in reciting the udgītha to prāṇa. The demons know nothing about prāṇa or udgītha. To them, prāṇa is merely that which carries good and bad odours.

Translation By Max Müller

2. They meditated on the udgîtha ^[1] (Om) as the breath (scent) in the nose ^[2], but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good-smelling and what is bad-smelling. For the breath was pierced by evil.

Footnote:

1. Udgîtha stands, according to the commentator, for the sacrificial act to be performed by the Udgâtri, the Sâma-veda priest, with the udgîtha hymns; and as these sacrificial acts always form part of the Gyotishtoma &c., these great Soma-sacrifices are really intended. In the second place, however, the commentator takes udgîtha in the sense of Udgâtri, the performer of the udgîtha, which is or was by the Devas thought to be the breath in the nose. I have preferred to take udgîtha in the sense of Om, and all that is implied by it. 2. They asked that breath should recite the udgîtha. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ha, next; vācam, speech; udgītham upāsāñcakrire, [the gods and goddesses] worshipped as udgītha; tām ha asurāḥ pāpmanā vividhuḥ, the asuras pierced it with evil [i.e., misused it]; tasmāt, that is why; tayā, by it [the organ of speech]; vadati, one speaks; ubhayam satyam ca anṛtam ca, both truth and untruth; pāpmanā hi eṣā viddhā, because this [speech] was pierced with evil [by the ignorant demons]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. Then they meditated on the udgîtha (Om) as speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For speech is pierced by evil.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ha, next; cakṣuḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the eye as udgītha [in praise of Om]; asurāḥ ha, the demons, however; tat, that [eye]; pāpmanā vividhuḥ, pierced with evil [misused it from ignorance]; tasmāt, this is why; tena, by this [eye]; paśyati, one sees; ubhayam darśanīyam ca adarśanīyam ca, both good and bad sights; hi, because; etat, this [eye]; pāpmanā viddham, was pierced by evil. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

4. Then they meditated on the udgîtha (Om) as the eye, but the Asuras pierced it with evil. Therefore we see both what is sightly and unsightly. For the eye is pierced by evil.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ha, next; śrotram udgītham upāsāñcakrire, [the gods and goddesses] worshipped the faculty of hearing as their udgītha [praise to Om]; asurāḥ ha, the asuras, however; tat, that faculty; pāpmanā vividhaḥ, pierced with evil [misused from ignorance]; tasmāt, that is why; tena, by it [the organ of hearing]; ubhayam śṛṇoti śravaṇīyam ca aśravaṇīyam ca, one hears both pleasant and unpleasant things; hi, because; etat, this [faculty]; pāpmanā viddham, was pierced by evil [i.e., was misused by the ignorant], Commentary:-There is no commentary available for this verse.

Translation By Max Müller

5. Then they meditated on the udgîtha (Om) as the ear, but the Asuras pierced it with evil. Therefore we hear both what should be heard and what should not be heard. For the car is pierced by evil.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ha, next; manaḥ udgītham upāsāñcakrire, [the gods and goddesses] worshipped the mind for its role in chanting the udgītha; asurāḥ ha, the asuras, however; tat, that [mind]; pāpmanā vividhuḥ, poisoned it with bad thoughts; tasmāt, for that reason; tena, in the mind; ubhayam saṅkalpanīyam ca asaṅkalpanīyam ca saṅkalpayate, one thinks both good and bad thoughts; pāpmanā hi etat viddham, because the mind is vitiated by evil [ignorance], Commentary:-Prāṇa is another name for Brahman. Prāṇa is pure, but when it is associated with the sense organs it is not pure. Similarly, Brahman as Brahman is pure, but with adjuncts it is not pure. It is not pure in the sense that it is subject to change. Here, these adjuncts are referred to as pāpma, impure or evil, because they are limitations imposed on Brahman. These limitations are not real, however, but only apparent. When the Upaniṣad speaks of the organs, it means the organs with their presiding deities. Both are described as pāpma. In these verses, some of the organs are mentioned, but it is to be understood that what is stated here about some organs applies to all the organs and their presiding deities.

Translation By Max Müller

6. Then they meditated on the udgîtha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ha, next; yaḥ eva mukhyaḥ prāṇaḥ, the chief prāṇa [the vital force, inclusive of its five aspects—prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsāñcakrire, [the gods and goddesses] worshipped him as udgītha; yathā, just as; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, hit against; vidhvaṃseta, broken into pieces [and are destroyed]; [in the same way] asurāḥ ca, the demons also; tam ha ṛtvā vidadh vaṃsuḥ, hit against it [prāṇa] and were destroyed. Commentary:-The gods and goddesses worshipped pure prāṇa—that is, prāṇa without the organs—as udgītha. As before, the demons tried to hurt prāṇa, but they failed. In fact, they got lost in prāṇa. They met the same fate as chunks of earth thrown against granite. When the chunks hit the granite, they break into pieces and are destroyed. Similarly, it is beyond the power of the demons to do any harm to prāṇa.

Translation By Max Müller

7. Then comes this breath (of life) in the mouth ^[1]. They meditated on the udgîtha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone.

Footnote:

1. Mukhya prâna is used in two senses, the principal or vital breath, also called sreshtha, and the breath in the mouth, also called âsanya.

Commentary of Shankaracharya

Word-for-word explanation:-Evam yathā, just as [chunks of earth]; ākhaṇam, unbreakable; aśmānam, stone; ṛtvā, having hit; vidhvaṃsate, are smashed; evam ha eva, in the same way; saḥ vidhvaṃsate, a person gets totally destroyed; yaḥ pāpam kāmayate, who wishes ill; evamvidi, of a person who knows thus [the true nature of prāṇa]; yaḥ ca enam abhidāsati, or who causes an injury to such a person; saḥ eṣaḥ, he [who knows] this [prāṇa]; aśmā ākhaṇaḥ, [is like] a stone that can never be broken. Commentary:-What is the difference between mukhya prāṇa (the chief prāṇa) and the prāṇa that is associated with our breathing, or smelling? Mukhya prāṇa is supreme prāṇa—that is, it is Brahman. It is pure, all-pervasive, and self-sufficient. But our breathing is associated with the organ of smelling and is not independent. It is also not pure. It has limitations and is susceptible to pāpma, impurities—that is, it is sometimes good and sometimes bad. Mukhya prāṇa, however, is always pure, always the same. One who knows the true nature of prāṇa is immune to injury. And anyone trying to hurt him will end up hurting himself.

Translation By Max Müller

8. Thus, as a ball of earth is scattered when hitting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone.

Commentary of Shankaracharya

Word-for-word explanation:-Etena eva, by this [chief prāṇa]; nā surabhi, no sweet odour; na durgandhi, no bad odour; vijānāti, is known; hi, because; eṣaḥ, this [prāṇa]; apahata-pāpmā, is pure [untouched by evil]; tena, by that [prāṇa]; yat aśnāti, whatever a person eats; yat pibati, whatever a person drinks; tena, by this [eating and drinking]; itarān prāṇān, the sense organs; avati, sustains; u antataḥ, at the time of death; etam, this [chief prāṇa]; avittvā eva, without receiving any food and drink; utkrāmati, goes out of the body; [this is why] antataḥ, at the time of death; vyādadāti eva, a person has the mouth open. Commentary:-For the chief prāṇa, there is no good or bad odour because it is pure. Egotism is the source of impurity, and the chief prāṇa is free from egotism. And being free from egotism, the chief prāṇa is selfless. People eat and drink because of the chief prāṇa. But the chief prāṇa does not eat or drink for itself. It enables But how do we know that the food and drink the chief prāṇa consumes goes to sustain the organs? When death occurs the chief prāṇa stops eating and drinking. As a result, the sense organs stop functioning, as if they have left the body. It is seen, however, that when a person dies his mouth is open. This is indicative of the desire of the chief prāṇa to eat and drink.

Translation By Max Müller

9. By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i. e. the senses, such as smell, &c.) When at the time of death he ^[1] does not find that breath (in the mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat).

Footnote:

1. According to the commentator, the assemblage of the other vital breaths or senses is here meant. They depart when the breath of the mouth, sometimes called sarvambhari, all-supporting, does no longer, by eating and drinking, support them.

Commentary of Shankaracharya

Word-for-word explanation:-Tam, that [the chief prāṇa]; ha aṅgirāḥ, the sage Aṅgirā; udgītham, as udgītha [the Supreme]; upāsāñcakre, worshipped; etam, this [Supreme Being, the chief prāṇa]; u eva āṅgirasam, as Āṅgirasa; manyante, [people] regard; aṅgānām yat rasaḥ, for it is the essence [support] of all the aṅgas [the organs]. Commentary:-The word āṅgirasa is derived from aṅga + rasa. That is, āṅgirasa is the rasa (essence) of the aṅgas (organs). It is the support of the organs. It is the same as prāṇa. When the sage Aṅgirā worships prāṇa, he is worshipping himself.

Translation By Max Müller

10. Aṅgiras ^[1] meditated on the udgîtha (Om) as that breath, and people hold it to be Aṅgiras, i. e. the essence of the members (angânâm rasah);

Footnote:

1. The paragraphs from 10 to 14 are differently explained by Indian commentators. By treating the nominatives aṅgirâs, brihaspatis, and ayâsyas (here the printed text reads ayâsyam) as accusatives, or by admitting the omission of an iti after them, they connect paragraphs 9, 10, and 11 with paragra , and thus gain the meaning that Vaka Dâlbhya meditated on the breath in the mouth as Aṅgiras, Brihaspati, and Ayâsya, instead of those saints having themselves thus meditated; and that he, knowing the secret names and qualities of the breath, obtained, when acting as Udgâtri priest, the wishes of those for whom he sacrificed. Tena is difficult to explain, unless we take it in the sense of tenânusishtah, taught by him.

Commentary of Shankaracharya

Word-for-word explanation:-Tena, for that reason; bṛhaspatiḥ, Bṛhaspati; ha tam, that [prāṇa]; udgītham upāsāñcakre, worshipped prāṇa as udgītha [as Brahman, to whom Om is sung]; etam u eva bṛhaspatim manyante, they regard this [prāṇa] as Bṛhaspati; hi, for; vāk, speech; bṛhatī, is powerful; tasyāḥ eṣaḥ patiḥ, prāṇa is its lord. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

11. Therefore Brihaspati meditated on udgîtha (Om) as that breath, and people hold it to be Brihaspati, for speech is brihatî, and he (that breath) is the lord (pati) of speech;

Commentary of Shankaracharya

Word-for-word explanation:-Tena, for that reason; tam, that [i.e., the chief prāṇa]; ha āyāsya, the sage Āyāsya [or, that which comes out of the mouth]; udgītham, as udgītha; upāsāñcakre, worshipped; etam u eva āyāsyam manyante, they regarded this as Āyāsya; yat āsyāt ayate, that which comes out of the mouth. Commentary:-Prāṇa is also Bṛhaspati because it is the lord of all speech. Āyāsya means ‘that which comes out of the mouth.’ It is prāṇa, but it is also the name of a sage. Aṅgirā, Bṛhaspati, and Āyāsya—these sages worshipped prāṇa as udgītha. They, in fact, worshipped themselves.

Translation By Max Müller

12. Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya);

Commentary of Shankaracharya

Word-for-word explanation:-Dālbhyaḥ, the son of Dalbha; bakaḥ, the sage Baka; ha tam, that [prāṇa]; tena, with the qualities as stated; vidāñcakāra, came to know; saḥ, he [Baka]; ha naimiṣīyānām, of the sages of Naimiṣa forest; udgātā, the singer of the udgītha; babhūva, became; ha ebhyaḥ kāmān, according to the wishes [of the forest dwellers]; saḥ āgāyati sma, he sang [the udgītha]. Commentary:-Not only did Aṅgirā and other sages worship prāṇa, but Baka, son of Dalbha, also did the same. That is, he recognized the power of prāṇa. The sages of Naimiṣa forest were pleased with him, and appointed him to sing the udgītha for them. He thus sang the udgītha in praise of prāṇa and pleased the sages by his performance.

Translation By Max Müller

13. Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes.

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; evam, as such; vidvān, knows;; etat, this [prāṇa]; udgītham akṣaram, as udgītha akṣara [akṣara means both ‘syllable’ and ‘the undecaying,’ which is a name of Brahman]; upāste, worships [or meditates on]; vai kāmānām āgātā ha bhavati, he thereby becomes the udgātā [singer] of all that he desires; iti adhyātmam, this is so far as the udgītha relating to the body is concerned. Iti dvitīyaḥ khaṇḍaḥ here ends the second section. Commentary:-Singing for prāṇa is the same as singing for all, for prāṇa is all. You may even achieve all you desire through it. This is so far as the individual is concerned. Praising Om has a threefold reward:- relating to the body (adhyātma), relating to animals (adhibhūta), and relating to the elements (adhidaiva).

Translation By Max Müller

14. He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body ^[1].

Footnote:

1. Adhyâtma means with reference to the body, not with reference to the self or the soul. Having explained the symbolical meaning of Om as applied to the body and its organs of sense, he now explains its symbolical meaning adhidaivatam, i.e. as applied to divine beings.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; adhidaivatam, relating to the elements [such as rain, lightning, and other forces of nature]; yaḥ eva asau, that [i.e., the sun] over there which; tapati, gives us heat; tam, to that; udgītham upāsīta, worship as udgītha; udyan, as it rises; vai eṣaḥ, this [sun]; prajābhyaḥ, for all living beings; udgāyati, [as if] it prays for their well-being; udyan, as [the sun] rises; tamaḥ bhayam apahanti, it removes the fear of darkness; yaḥ, one who; evam veda, knows this; vai bhayasya, the fear [of birth and death]; tamasaḥ, ignorance; apahantā bhavati, overcomes. Commentary:-There are many ways of using udgītha as worship. This verse gives an example of how you use it in worshipping the forces of nature (adhidaivata). There is the sun above giving us heat. The Upaniṣad says to worship udgītha as the sun. But if udgītha is Om, how can it stand for the sun? The sun helps the plants, such as paddy, to grow. Without the sun, life on this planet would be impossible. It is as if the sun sings the udgītha for us to sustain us. This is why the sun is referred to as the udgītha. As udgītha, the sun also dispels our fear of darkness. One who knows this is no longer afraid of birth and death. That is, he knows he is immortal.

Translation By Max Müller

1. Now follows the meditation on the udgîtha with reference to the gods. Let a man meditate on the udgîtha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udgâtri for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance).

Commentary of Shankaracharya

Word-for-word explanation:-Ayam, this [prāṇa]; ca asau, and that [sun]; samānaḥ eva, are equivalent; u ayam, this [prāṇa]; uṣṇaḥ, is warm; ca asau, and that [sun]; uṣṇaḥ, is warm; imam, this [prāṇa]; svaraḥ iti ācakṣate, [sages] call it svara [‘outgoing,’ at the time of death]; amum, that [sun]; svaraḥ iti, has set; pratyāsvaraḥ iti, [and] has returned [this is what people say]; tasmāt vai, for that reason; etam, this [going out]; imam, this [prāṇa]; ca amum, and that [sun]; udgītham upāsīta, worship as udgītha. Commentary:-Prāṇa and āditya (the sun) are similar. Both are warm. Sages call both svara, which means ‘going out.’ The difference is that while prāṇa goes out (at the time of death), the sun goes out (when it sets) and also returns (pratyāsvara, when it rises). Thus, prāṇa and āditya are similar in name and quality. It is therefore appropriate to worship both as udgītha. Both are Om.

Translation By Max Müller

2. This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pratyâsvara ^[1] (reflected sound). Therefore let a man meditate on the udgîtha (Om) as this and that (as breath and as sun).

Footnote:

1. As applied to breath, svara is explained by the commentator in the sense of moving, going out; pratyâsvara, as applied to the sun, is explained as returning every day. More likely, however, svara as applied to breath means sound, Om itself being called svara (Kh. Up. I, 4, 3), and prasvâra in the Rig-veda-prâtisâkhya, 882. As applied to the sun, svara and pratyâsvara were probably taken in the sense of light and reflected light.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, indirectly; khalu vyānam eva udgītham upāsīta, one should worship vyāna [the bridge between prāṇa (breathing in) and apāna (breathing out)] as udgītha; yat vai prāṇiti, that which is breathed in; saḥ prāṇaḥ, that is prāṇa; yat apāniti, that which is breathed out; saḥ apānaḥ, that is apāna; atha yat prāṇa-apānayoḥ sandhiḥ, then the bridge between prāṇa and apāna; saḥ vyānaḥ, that is vyāna; yaḥ vyānaḥ sā vāk, that which is vyāna is speech; tasmāt, therefore; aprāṇan, without inhaling; anapānan, without exhaling; vācam abhivyāharati, a person speaks. Commentary:-Here vyāna is being presented for worship as udgītha, for vyāna is only a form of prāṇa. What is vyāna? Vyāna is the bridge between prāṇa and apāna, between breathing in and breathing out. Vyāna is the state in which you hold your breath. Vyāna is also called vāk, speech, for when you speak you have to hold your breath. Śaṅkara says prāṇa is breathing out and apāna is breathing in. According to Monier-Williams, it is the other way around—prāṇa is breathing in and apāna is breathing out. Macdowell is of the same opinion. Both meanings are correct, depending on the context in which the word is used.

Translation By Max Müller

3. Then let a man meditate on the udgîtha (Om) as vyâna indeed. If we breathe up, that is prâna, the up-breathing. If we breathe down, that is apâna, the down-breathing. The combination of prâna and apâna is vyâna, back-breathing or holding in of the breath. This vyâna is speech. Therefore when we utter speech, we neither breathe up nor down.

Commentary of Shankaracharya

Word-for-word explanation:-Yā vāk sā ṛk, that which is speech is Ṛk; tasmāt, because [they are one]; aprāṇan anapānan, breathing in and out are suspended; ṛcam, the Ṛg Veda; abhivyāharati, one recites; yā ṛk tat sāma, that which is the Ṛk is also the Sāma; tasmāt, because [they are one and the same]; aprāṇan anapānan sāma gāyati, one suspends breathing in and out when singing the Sāma; yat sāma saḥ udgīthaḥ, that which is the Sāma is the udgītha; tasmāt aprāṇan anapānan udgāyati, because one sings the udgītha by suspending both breathing in and breathing out. Commentary:-The Ṛk is a collection of words, and the Sāma is based on the Ṛk. Again, the Sāma and the udgītha are the same. To recite any of these, or even to speak, you have to resort to vyāna—that is, you must hold your breath.

Translation By Max Müller

4. Speech is Rik, and therefore when a man utters a Rik verse he neither breathes up nor down. Rik is Sâman, and therefore when a man utters a Sâman verse he neither breathes up nor down. Sâman is udgîtha, and therefore when a man sings (the udgîtha, Om) he neither breathes up nor down.

Commentary of Shankaracharya

Word-for-word explanation:-Ataḥ, this is why; yāni, those; anyāni, other; vīryavanti, demanding great strength; karmāṇi, feats; yathā, such as; agneḥ manthanam, igniting a fire by rubbing one piece of wood against another; ājeh, a target; saraṇam, running up to; dṛḍhasya dhanuṣaḥ āyamanam, bending a stiff bow; aprāṇan anapānan, without breathing in or breathing out; tāni, all those [feats]; karoti, one accomplishes; etasya hetoḥ, for this reason; vyānam eva, vyāna; udgītham, as udgītha [Om]; upāsīta, one should worship. Commentary:-Whenever you do something that demands much application of strength, you must resort to vyāna. Take, for instance, deeds such as producing fire by grinding one piece of wood against another, or running up to a target, or bending a stiff bow. In doing each of these feats, you have to hold your breath. Even when you speak, you hold your breath. This distinguishes vyāna from other forms of breathing. Vyāna, therefore, deserves special worship, for vyāna is in a class by itself. It gives you strength.

Translation By Max Müller

5. And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed without breathing up or down. Therefore let a man meditate on the udgîtha (Om) as vyâna.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, now; khalu udgīthākṣarāṇi ‘ut-gī-tha’ iti upāsīta, worship the syllables ut, gī, and tha separately in the word udgītha; prāṇaḥ eva ut, prāṇa is this ut; prāṇena hi, because by prāṇa; uttiṣṭhati, arises [everything]; vāk gīḥ, vāk [speech] is gī; vācaḥ ha giraḥ iti ācakṣate, because words are called ‘gira’; annam tham, food is tha; hi idam sarvam, for all this [i.e., this world]; anne sthitam, is supported by food. Commentary:-The word udgītha is comprised of the syllables ut, gī, and tha. It is worthwhile meditating on these syllables, for each one is significant. For instance, ut, in brief, is uttham, rising. It stands for prāṇa, because out of prāṇa everything comes into being. From prāṇa everything ‘rises’; otherwise it goes down. The syllable gī stands for speech, because scholars prefer to use the word gira to mean speech. Similarly, the syllable tha stands for food, for tha means ‘that which supports.’ It is well known that food supports everything. Thus the syllables ut, gī, and tha stand for the whole word udgītha. It is like thinking of the name ‘Ram Misra.’ As you think of the name, you also think of the person who bears that name. Try to think of each syllable in the word udgītha as above.

Translation By Max Müller

6. Let a man meditate on the syllables of the udgîtha, i. e. of the word udgîtha. Ut is breath (prâna), for by means of breath a man rises (uttishthati). Gî is speech, for speeches are called girah. Tha is food, for by means of food all subsists (sthita).

Commentary of Shankaracharya

Word-for-word explanation:-Dyauḥ, heaven; eva ut, is ut; antarikṣam gīḥ, the space between heaven and earth is gī; pṛthivī tham, the earth is tha; ādityaḥ eva ut, the sun is ut; vāyuḥ gīḥ, air is gī; agniḥ tham, fire is tha; sāma vedaḥ eva ut, the Sāma Veda is ut; yajur vedaḥ gīḥ, the Yajur Veda is gī; ṛg vedaḥ tham, the Ṛg Veda is tha; vāk, the Ṛg Veda and other scriptures; asmai, to him [the spiritual seeker]; doham, the goal [he is seeking]; dugdhe, gives him of itself; yaḥ vācaḥ dohaḥ, the goal is the knowledge of the scriptures; yaḥ evam vidvān, the seeker who knows this; etāni udgīthākṣarāṇi ut + gī + tha iti upāste, [and] worships these syllables of udgītha; annavān, he has plenty of food; annādaḥ bhavati, [and] he enjoys eating that food [i.e., he becomes illumined]. Commentary:-Heaven is said to be ut because it is high above. Space is gī because it envelops the whole world. And the earth is tha because it is the support of all beings. Āditya, the sun, is ut because it is far above everything. Vāyu, air, is gī because it envelops everything. Agni, fire, is tha because it is the common element in every sacrificial rite. The Sāma Veda is said to be ut because it is known even in heaven. The Yajur Veda is gī because the butter used in performing the Yajur Vedic rites is eaten by the gods and goddesses. The Ṛg Veda is tha because it supports the Sāma Veda. What do you gain by worshipping ut-gī-tha? You gradually understand the meaning of the Ṛg Veda and other Vedas. You also have plenty to eat, and you become like ‘a blazing fire’—that is, you become an illumined person.

Translation By Max Müller

7. Ut is heaven, gî the sky, tha the earth. Ut is the sun, gî the air, tha the fire. Ut is the Sâma-veda,, gî the Yagur-veda, tha the Rig-veda ^[1]. Speech yields the milk, which is the milk of speech itself ^[2], to him who thus knowing meditates on those syllables of the name of udgîtha, he becomes rich in food and able to eat food.

Footnote:

1. The commentator supplies explanations to all these fanciful etymologies. The heaven is ut, because it is high; the sky is gî, because it gives out all the worlds (giranât); earth is tha, because it is the place (sthâna) of living beings. The sun is ut, because it is high. The wind is gî, because it gives out fire, &c. (giranât); fire is tha, because it is the place (sthâna) of the sacrifice. The Sâma-veda is ut, because it is praised as svarga; the Yagur-veda is gî, because the gods take the oblation offered with a Yagus; the Rig-veda is tha, because the Sâma verses stand in it. All this is very childish, and worse than childish, but it is interesting as a phase of human folly which is not restricted to the Brahmans of India. I take the following passage from an interesting article, 'On the Ogam Beithluisnin and on Scythian Letters,' by Dr. Charles Graves, Bishop of Limerick. 'An Irish antiquary,' he says, 'writing several hundred years ago, proposes to give an account of the origin of the names of the notes in the musical scale. '"It is asked here, according to Saint Augustine, What is chanting, or why is it so called? Answer. From this word cantalena; and cantalena is the same thing as lenis cantus, i. e. a soft, sweet chant to God, and to the Virgin Mary, and to all the Saints. And the reason why the word puinec (puncta) is so called is because the points (or musical notes) ut, re, mi, fa, sol, la, hurt the devil and puncture him. And it is thus that these points are to be understood:- viz. When Moses the son of Amram, with his people in their Exodus was crossing the Red Sea, and Pharaoh and his host were following him, this was the chant which Moses had to protect him from Pharaoh and his host--these six points in praise of the Lord:-- '"The first point of these, i. e. ut:- and ut in the Greek is the same as liberat in the Latin; and that is the same as saer in the Gaelic; i.e. O God, said Moses, deliver us from the harm of the devil. "'The second point of them, i.e. re:- and re is the same as saer; i. e. O God, deliver us from everything hurtful and malignant. '"The third point, i.e. mi:- and mi in the Greek is the same as militum in the Latin; and that is the same as ridere (a knight) in the Gaelic; i. e. O God, said Moses, deliver us from those knights who are pursuing us. '"The fourth point, i.e. fa:- and fa in the Greek is the same as famulus in the Latin; and that is the same as mug (slave) in the Gaelic; i. e. O God, said Moses, deliver us from those slaves who are pursuing us. '"The fifth point, i.e. sol:- and sol is the same as grian (sun); and that is the same as righteousness; because righteousness and Christ are not different; i. e. O Christ, said Moses, deliver us. '"The sixth point, i. e. la, is the same as lav; and that is the same as indail (wash); i.e. O God, said Moses, wash away our sins from us. '"And on the singing of that laud Pharaoh and his host were drowned. '"Understand, O man, that in whatever place this laud, i. e. this chant, is sung, the devil is bound by it, and his power is extirpated thence, and the power of God is called in." 'We have been taught that the names of the first six notes in the gamut were suggested by the initial syllables of the first six hemistichs in one of the stanzas of a hymn to St. John:- Ut queant laxis
Resonare fibris
Mira gestorum
Famuli tuorum,
Solve polluti
Labii reatum,
       Sancte Ioannes.' 2. The milk of speech consists in rewards to be obtained by the Rig-veda, &c. Or we may translate, Speech yields its milk to him who is able to milk speech.

Commentary of Shankaracharya

Word-for-word explanation:-Atha khalu, now; āśīḥ samṛddhiḥ, instructions about how desired objectives can be obtained; upasaraṇāni, the things desired; iti, in this way; upāsīta, one should meditate upon; yena sāmnā, by that Sāma; stoṣyan syāt, one sings; tat sāma upadhāvet, one should meditate upon that Sāma. Commentary:-You sing a particular Sāma for a particular thing you wish to get. Sing it always, and remember that it is the source of what you are wishing for.

Translation By Max Müller

8. Next follows the fulfilment of prayers. Let a man thus meditate on the Upasaranas, i. e. the objects which have to be approached by meditation:- Let him (the Udgâtri) quickly reflect on the Sâman with which he is going to praise;

Commentary of Shankaracharya

Word-for-word explanation:-Tām ṛcam, that Ṛk; yasyām ṛci, on which Ṛk [the Sāma is based]; tam ṛṣim yat ārṣeyam, that sage who conceived of it; yām devatām abhiṣṭoṣyan syāt, the deity to whom the prayer is addressed; tām devatām, that deity; upadhāvet, one should meditate on. Commentary:-When you recite a Sāma mantra, you should remember the Ṛk mantra from which it is derived, the sage

Translation By Max Müller

9. Let him quickly reflect on the Rik in which that Sâman occurs; on the Rishi (poet) by whom it was seen or composed; on the Devatâ (object) which he is going to praise;

Commentary of Shankaracharya

Word-for-word explanation:-Yena chandasā, by the Gāyatrī or whatever other hymn; stoṣyan syāt, one is going to pray; tat chandaḥ upadhāvet, one should meditate on that hymn; yena stomena stoṣyamāṇaḥ syāt, the group of Sāmas by which a person is going to pray; tam stomam upadhāvet, one should meditate on those Sāmas [along with the deities to whom they are addressed]. Commentary:-Whether you use the Gāyatrī or some other hymn while praying, you should not forget to meditate on that hymn. In fact, whatever mantras you use, you should meditate on them as well as on the deities to whom they are directed.

Translation By Max Müller

10. On the metre in which he is going to praise; on the tune with which he is going to sing for himself;

Commentary of Shankaracharya

Word-for-word explanation:-Yām diśam abhiṣṭoṣyan syāt, whatever direction a person may face while praying; tām diśam upadhāvet, one should worship that direction [and also the deities presiding over that direction]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

11. On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c.

Commentary of Shankaracharya

Word-for-word explanation:-Antataḥ, as one ends one’s prayer; kāmam dhyāyan apramattaḥ, one should think of whatever one desires, making sure that the pronunciation of words is correct; ātmānam, oneself; upasṛtya, thinking of [one’s name, lineage, and caste]; stuvīta, praise; yat kāmaḥ, whatever desire one has; stuvīta, while praying; kāmaḥ, that desire; abhyāsaḥ, promptly; ha, surely; asmai, to the person concerned; samṛdhyeta, prosperity goes. [The repetition is for emphasis.] Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-Here the udgātā (the singer) is told how he should pray. He should first repeat the Sāma songs, and then he should pray for whatever he desires. His prayer should be correct in every detail. And while praying, he should mention his own name, his lineage, and his caste. If these conditions are fulfilled, his prayer will be promptly granted. That this will happen is indicated by the repetition of the statement.

Translation By Max Müller

12. Quickly ^[1] will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for which he may have offered his hymn of praise ^[2].

Footnote:

1. Abhyâso ha yat, lit. depend on it that it will be fulfilled, but always explained by quickly. See Kh. Up. II, 1, 4; III, 19, 4; V, 10, 7. Frequently, but wrongly, written with a dental s. 2. The repetition of the last sentence is always an indication that a chapter is finished. This old division into chapters is of great importance for a proper study of the Upanishads.

Commentary of Shankaracharya

Word-for-word explanation:-Om iti, this Om [is closest to Brahman]; etat akṣaram udgītham upāsīta, recite this syllable as part of your upāsanā [ritual]; hi om iti udgāyati, how you recite this Om; tasya upavyākhyānam, is being explained. Commentary:-This akśara is Brahman, and Om is that Brahman. Akṣara, Brahman, and Om are interchangeable words. As Brahman is abhaya, without fear, and amṛta, immortal, so Om and akṣara are also without fear and immortal.

Translation By Max Müller

1. Let a man meditate on the syllable Om, for the udgîtha is sung beginning with Om. And this is the full account of the syllable Om--

Commentary of Shankaracharya

Word-for-word explanation:-Devāḥ, the gods and goddesses; vai mṛtyoḥ bibhyataḥ, are afraid of death; trayīm vidyām prāviśan, they took refuge in the three Vedas [i.e., they decided to perform Vedic rites and rituals in order to escape death]; te, they; chandobhiḥ acchādayan, covered themselves with the mantras; yat, because; ebhiḥ, Commentary:-In ancient times the gods and goddesses decided to perform the sacrifices mentioned in the three Vedas to save themselves from death. It was as if they took ‘cover’ behind the Vedic mantras. It is from this word ‘cover’ (acchādan) that the mantras have come to be known as chandas.

Translation By Max Müller

2. The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Because they covered (khad) themselves with the hymns, therefore the hymns are called khandas.

Commentary of Shankaracharya

Word-for-word explanation:-Yathā, just as; udake, in shallow water; matsyam, a fish [swimming]; paripaśyet, a person can see; evam, in the same way; tatra, in those [Vedic rites and rituals]; ṛci sāmni yajuṣi, in the Ṛg, Sāma, and Yajur Vedas; tān, those gods and goddesses; mṛtyuḥ, Death; paryapaśyat, saw [i.e., they could not escape death through Vedic rituals]; te, they [the gods and goddesses]; nu viditvā, having realized [that they were still susceptible to death]; ṛcaḥ sāmnaḥ yajuṣaḥ ūrdhvāḥ, turned away from Ṛk, Sāma, and Yajur rituals; svaram eva prāviśan, took to [reciting] Om. Commentary:-Fish in shallow water are never safe, for people can easily catch them. Similarly, those who depend on karma (i.e., Vedic rituals) are always liable to being caught by death. When people realize this, they stop performing the rites and rituals and concentrate on reciting Om. They know that Om is a symbol of immortality and fearlessness.

Translation By Max Müller

3. Then, as a fisherman might observe a fish in the water, Death observed the Devas in the Rik, Yagus, and Sâman-(sacrifices). And the Devas seeing this, rose from the Rik, Yagus, and Sâman-sacrifices, and entered the Svara ^[1], i.e. the Om (they meditated on the Om).

Footnote:

1. Cf. I, 3, 2.

Commentary of Shankaracharya

Word-for-word explanation:-Yadā vai, whenever; ṛcam āpnoti, a person recites Ṛk mantras; om iti eva atisvarati, that person recites Om with great enthusiasm; evam sāma evam yajuḥ, so also the Yajus and Sāma mantras; eṣaḥ u svaraḥ yat etat akṣaram, this akṣara [Om] is svara; etat amṛtam abhayam, this is immortal and fearless; tat praviśya, having taken shelter in it; devāḥ amṛtāḥ abhayāḥ abhavan, the gods and goddesses became immortal and fearless. Commentary:-Akṣara, Om, and svara are the same. When people recite Vedic mantras, they always start with the akṣara Om. By taking refuge in Om, one attains immortality and fearlessness.

Translation By Max Müller

4. When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mastered the Sâman and the Yagus. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they became immortal, and free from fear.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, one who; evam etat akṣaram vidvān praṇauti, knows this akṣara and respects it as such; etat eva svaram, that known as svara; amṛtam abhayam akṣaram praviśati, becomes one with the immortal and fearless akṣara [Om]; tat, that [akṣara]; praviśya, having become one with [akṣara]; devāḥ yat amṛtāḥ, by which the gods and goddesses became immortal; tat amṛtaḥ bhavati, that person also becomes immortal. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-By worshipping svara (Om), the gods and goddesses entered into svara, which means they became one with it. And by becoming one with it, they became fearless and immortal. The same thing may happen to anyone who follows in their footsteps—that is, anyone who worships svara. The transformation is the same as in the case of the gods and goddesses—no more, no less.

Translation By Max Müller

5. He who knowing this loudly pronounces (pranauti) ^[1]- that syllable, enters the same (imperishable) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal.

Footnote:

1. Pranauti, he lauds, i. e. he meditates on. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yaḥ khalu udgīthaḥ, that which is udgītha; saḥ praṇavaḥ, is praṇava [Om]; yaḥ praṇavaḥ saḥ udgīthaḥ, that which is praṇava is also udgītha; asau vai ādityaḥ udgīthaḥ, that sun is udgītha; eṣaḥ praṇavaḥ, it is also praṇava; hi, for; eṣaḥ, the sun; om iti svaran eti, appears with the word Om in its mind. Commentary:-This is how udgītha is to be worshipped:- According to many scholars of the Ṛg Veda, udgītha is the same as praṇava (Om). What is praṇava to them is udgītha according to the Chāndogya. Similarly, according to many scholars, the sun is udgītha and also praṇava. How can the sun be referred to as udgītha? When the sun appears, it looks as if it is saying Om, or it has Om in its thoughts. According to Śaṅkara, the word svaran may also mean ‘uttering.’

Translation By Max Müller

1. The udgîtha is the pranava ^[1], the pranava is the udgîtha. And as the udgîtha is the sun ^[2], So is the pranava, for he (the sun) goes sounding Om.

Footnote:

1. Pranava is the name used chiefly by the followers of the Rig-veda, udgîtha the name used by the followers of the Sâma-veda. Both words are intended for the syllable Om. 2. Cf. Kh. Up. I, 3, 1.

Commentary of Shankaracharya

Word-for-word explanation:-Kauṣītakiḥ putram uvāca, the sage Kauṣītaki said to his son; etam, this [sun with its rays]; eva, as one; aham abhyagāsiṣam, I greeted [welcomed]; tasmāt, because [of my worshipping it as one]; tvam mama ekaḥ asi, you are my only son; tvam raśmīn paryāvartayāt, if you worship the sun and its rays separately; te bahavaḥ vai bhaviṣyanti, you will have many children; iti adhidaivatam, this is the worship of the forces of nature. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. 'Him I sang praises to, therefore art thou my only one,' thus said Kaushîtaki to his son. 'Do thou revolve his rays, then thou wilt have many sons.' So much in reference to the Devas.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, now; adhyātmam, concerning one’s own body; yaḥ eva ayam mukhyaḥ prāṇaḥ, that which is the chief prāṇa [which divides itself into five functions:- prāṇa, apāna, vyāna, udāna, and samāna]; tam udgītham upāsīta, one should worship as udgītha; hi, for; eṣaḥ, this [prāṇa]; om iti svaran, uttering Om; eti, activates [all the organs—of speech, vision, etc.]. Commentary:-As far as the physical body is concerned, the Upaniṣad says to treat the chief prāna as Om. The chief prāṇa is responsible for what the organs of perception (the eyes, ears, nose, etc.) and the organs of action (the hands, feet, speech, etc.) do. It makes them active. Just as some people say Om before they do or say anything, so prāṇa seems to say Om as it makes the organs function. Not that it really says Om, but because the organs cannot act without its support, it is suggested that the chief prāṇa has to give the signal (that is, by saying Om) and then only do the organs start operating.

Translation By Max Müller

3. Now with reference to the body. Let a man meditate on the udgîtha as the breath (in the mouth), for he goes sounding Om ^[1].

Footnote:

1. The breath in the mouth, or the chief breath, says Om, i. e. gives permission to the five senses to act, just as the sun, by saying Om, gives permission to all living beings to move about.

Commentary of Shankaracharya

Word-for-word explanation:-Kauṣītakiḥ ha putram uvāca, Kauṣītaki said to his son; aham u etam eva abhyagāsiṣam, I worshipped this [prāṇa] as one; tasmāt, that is why; tvam mama ekaḥ, you are my only son; tvam prāṇān bhūmānam abhigāyatāt, you should worship prāṇa as many [i.e., with manifold qualities and forms]; me bahavaḥ vai bhaviṣyanti iti, thinking, ‘May my children be many.’ Commentary:-The sun and its rays are not separate, but if a person wants more than one child, he or she will have to worship the sun and its rays as separate entities. The same applies to the worship of the chief prāṇa and its subsidiaries (vyāna, udāna, etc.).

Translation By Max Müller

4. 'Him I sang praises to, therefore art thou my only son,' thus said Kaushîtaki to his son. 'Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons.'

Commentary of Shankaracharya

Word-for-word explanation:-Atha khalu, for certain; yaḥ udgīthaḥ saḥ praṇavaḥ, that which is udgītha is praṇava; yaḥ praṇava saḥ udgīthaḥ, that which is praṇava is also udgītha; hotṛṣadanāt api eva ha durudgītam, it is not unlikely that the person performing a sacrifice will err in pronunciation; anusamāharati iti, that can be rectified [the statement is repeated to emphasize its importance]. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-It has already been stressed that praṇava and udgītha should be regarded as one. Where the consciousness of this sameness prevails, any mistakes made while reciting the mantras may easily be rectified. The statement is intended to illustrate how it helps to have the knowledge of the sameness of udgītha and praṇava.

Translation By Max Müller

5. He who knows that the udgîtha is the pranava, and the pranava the udgîtha, rectifies from the seat of the Hotri priest any mistake committed by the Udgâtri priest in performing the udgîtha, yea, in performing the udgîtha.

Commentary of Shankaracharya

Word-for-word explanation:-Iyam, this [earth]; eva ṛk, is like the Ṛg Veda; agniḥ sāma, fire is like the Sāma Veda; tat etat sāma etasyām ṛci adhyūḍham, the Sāma Veda is based on the Ṛg Veda; tasmāt, therefore; ṛci adhyūḍham sāma gīyate, the Sāma Veda is sung based on the Ṛg Veda; iyam eva sā, this [earth] is the sā [of Sāma]; agniḥ amaḥ, fire is ama [of Sāma]; tat sāma, that [if joined together] is Sāma [i.e., sā + ama]. Commentary:-The Upaniṣad says to treat the earth as the Ṛg Veda and fire as the Sāma Veda. But how are they so related? The Sāma is based on the Ṛg Veda, and fire is based on the earth. Because of this relationship between them, they are thought of as identical.

Translation By Max Müller

1. The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth) ^[1]. Therefore the Sâman is sung as resting on the Rik. Sâ is this earth, ama is fire, and that makes Sâma.

Footnote:

1. The Sâma verses are mostly taken from the Rig-veda.

Commentary of Shankaracharya

Word-for-word explanation:-Antarikṣam, the space between heaven and earth; eva ṛk, is nothing but the Ṛk; vāyuḥ sāma, air is the Sāma; tat etat sāma, this Sāma [called air]; etasyām ṛci adhyūḍham, is based on the Ṛk [called the antarikṣa]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; antarikṣam eva sā, the space between heaven and earth is sā; vāyuḥ amaḥ, air is ama; tat sāma, that [if joined together] is Sāma. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. The Rik is the sky, the Sâman air. This Sâman (air) rests on that Rik (sky). Therefore the Sâman is sung as resting on the Rik. Sâ is the sky, ama the air, and that makes Sâma.

Commentary of Shankaracharya

Word-for-word explanation:-Dyauḥ, the heaven; eva ṛk, is Ṛk; ādityaḥ sāma, the sun is Sāma; tat etat sāma, that Sāma [which is known as the sun]; etasyām ṛci adhyūḍham, is based on the Ṛk [heaven]; tasmāt, that is why; ṛci adhyūḍham sāma [sāmagaiḥ] gīyate, the Sāma scholars sing the Sāma based on the Ṛk; dyauḥ eva sā, heaven is nothing but sā; ādityaḥ amaḥ, the sun is ama; tat sāma, that [if joined together] is Sāma. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. Rik is heaven, Sâman the sun. This Sâman (sun) rests on that Rik (heaven). Therefore the Sâman is sung as resting on the Rik. Sâ is heaven, ama the sun, and that makes Sâma.

Commentary of Shankaracharya

Word-for-word explanation:-Nakṣatrāṇi era ṛk, the stars together constitute the Ṛk; candramāḥ sāma, the moon is the Sāma; tat etat sāma, that Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma scholars sing the Sāma based on the Ṛk; nakṣatrāṇi eva sā, the stars are the sā; candramaḥ amaḥ, the moon is the ama; tat sāma, that [if joined together] is Sāma. Commentary:-The moon is the lord of the stars. This is why it is given the status of the Sāma Veda.

Translation By Max Müller

4. Rik is the stars, Sâman the moon. This Sâman (moon) rests on that Rik (stars). Therefore the Sâman is sung as resting on the Rik. Sâ is the stars, ama the moon, and that makes Sâma.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat etat, that which is this; ādityasya śuklam, whiteness of the sun; bhāḥ, the glow; sā eva ṛk, that is the Ṛk; atha, next; yat nīlam, that which is blue; paraḥ, deep; kṛṣṇam, black; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, that is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung based on the Ṛk. Commentary:-The Upaniṣad gives another way of worshipping the udgītha:- The white glow of the sun is compared to the Ṛk. But the sun also has a deep blue or black glow, which the Upaniṣad compares to the Sāma. This deep blue glow is not seen by many, people. Only a few persons who have studied the scriptures and have acquired an enlightened mind can see it.

Translation By Max Müller

5. Rik is the white light of the sun, Sâman the blue exceeding darkness ^[1] (in the sun). This Sâman (darkness) rests on that Rik (brightness). Therefore the Sâman is sung as resting on the Rik.

Footnote:

1. The darkness which is seen by those who can concentrate their sight on the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; yat eva etat ādityasya śuklam bhāḥ, that which is this white glow of the sun; sā eva sā, that is the ‘sā’ [of Sāma]; atha yat nīlam paraḥ kṛṣṇam, and that which is the deep black glow; tat amaḥ, that is ‘ama’; tat sāma, [when they are put together] that is Sāma; atha antarāditye, again inside the orb of the sun; yāḥ eṣaḥ hiraṇmayaḥ, there is a bright figure; hiraṇyaśmaśruḥ, bright gold beard; hiraṇyakeśaḥ puruṣaḥ dṛśyate, the person with bright gold hair seen [by the yogīs]; āpraṇakhāt sarva eva suvarṇaḥ, bright gold all over the body, including even his nails. Commentary:-The sun is partly white and partly dark. These colours together make up ‘Sāma.’ The Upaniṣad does not mean to say that the sun is made of gold, and neither is the person in the orb of the sun. This is not to be taken literally. What is meant here is that the person in the sun is brilliant—brilliant in terms of moral and spiritual qualities. The word gold refers to his character and not to the colour of his skin. The word puruṣa means ‘one who covers the whole

Translation By Max Müller

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma. Now that golden ^[1] person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

Footnote:

1. Bright as gold.

Commentary of Shankaracharya

Word-for-word explanation:-Tasya, his; yathā, like; kapyāsam [kapi, which means ‘he who drinks water’ (i.e, the sun) + āsa, which means blossomed], blossomed by the sun; puṇḍarīkam evam, like the lotus; akṣinī the eyes; tasya ut iti nāma, his name is ‘ut’; saḥ eṣaḥ sarvebhyaḥ pāpmabhyaḥ uditaḥ, he is above all weakness; udeti, he rises; ha vai sarvebhyaḥ pāpmabhyaḥ, above all weakness; yaḥ, who; evam veda, knows thus. Commentary:-It has been said that fire rests on the earth, space rests on air, the moon on the stars, and the dark glow of the sun on its white glow. But the Being in the orbit of the sun does not rest on anything He is above all that is evil, above everything. To signify this he is given the name ut (that which is above everything). This ‘ut’ suggests supremacy. It is the kind of supremacy which Vedānta attributes to Brahman. This ‘ut’ and Brahman are the same. Here, Rāmānuja’s interpretation has been followed for the word kāpyāsam. Śaṅkara gives another interpretation.

Translation By Max Müller

7. Whose eyes are like blue lotus's ^[1], his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

Footnote:

1. The colour of the lotus is described by a comparison with the Kapyâsa, the seat of the monkey (kapiprishthânto yena upavisati), It was probably a botanical name.

Commentary of Shankaracharya

Word-for-word explanation:-Tasya, his; ṛk ca sāma ca geṣṇau, the Ṛk and the Sāma are two singers [who sing his praise]; tasmāt, this is why; udgīthaḥ, he is [called] udgītha [the great God in whose praise songs are sung]; tasmāt, this is why; etasya hi gātā, the singers of it; tu eva udgātā, are called udgātā, the musicians; sāḥ eṣaḥ, he; ye ca, who; amuṣmāt parāñcaḥ, high above that [solar region]; teṣām lokāḥ, those worlds; ca iṣṭe, governs [decides]; devakāmānām ca, the desires Commentary:-The word ut suggests supremacy. It is applied to that being who is the overlord of everything and also the source of everything—the earth, the- air, and fire; the Ṛk and Sāma; the gods and goddesses; and even the worlds above the sun. This ‘ut’ rules everything and is therefore identical with Brahman.

Translation By Max Müller

8. Rik and Sâman are his joints, and therefore he is udgîtha. And therefore he who praises him (the ut) is called the Ud-gâtri ^[1] (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas.

Footnote:

1. Name of the principal priest of the Sâma-veda.

Commentary of Shankaracharya

Word-for-word explanation:-Atha adhyātmam, now what relates to the body; vāk eva ṛk, speech is Ṛk; prāṇaḥ sāma, prāṇa is Sāma; tat etat sāma, this Sāma [called prāṇa]; etasyām ṛci adhyūdham, is based on Ṛk [speech]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; vāk eva sā, speech is sā; prāṇaḥ amaḥ, prāṇa is ama; tat sāma, that [if joined together] is Sāma. Commentary:-The word prāṇa means both the vital breath and the organ by which we smell. Physically, the organ of speech is below the organ of smell. Similarly, Sāma is known to be based on the Ṛk. In view of their respective positions, Ṛk is equated with speech, and Sāma is equated with prāṇa.

Translation By Max Müller

1. Now with reference to the body. Rik is speech, Sâman breath ^[1]. This Sâman (breath) rests on that Rik (speech). Therefore the Sâman is sung as resting on the Rik. Sâ is speech, ama is breath, and that makes Sâma.

Footnote:

1. Breath in the nose, sense of smelling. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Cakṣuḥ eva ṛk, the eyes are like the Ṛg Veda; ātmā sāma, the self [as seen in the eyes] is the Sāma; tat etat sāma, this Sāma [called the ātmā]; etasyām ṛci adhyūḍham, is based on Ṛk [i.e., on the eyes]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; cakṣuḥ eva sā, the eyes are sā; ātmā amaḥ, the self [the form reflected in the eyes] is ama; tat sāma, that [if joined together] is Sāma. Commentary:-The ātmā, or self, here means the form which is reflected in the eyes. This is why the Upaniṣad says the eyes are the Ṛg Veda„ and the self is the Sāma Veda.

Translation By Max Müller

2. Rik is the eye, Sâman the self ^[1]. This Sâman (shadow) rests on that Rik (eye). Therefore the Sâman is sung as resting on the Rik. Sâ is the eye, ama the self, and that makes Sâma.

Footnote:

1. The shadow-self, the likeness or image thrown upon the eye; see Kh. Up. VIII, 9, x.

Commentary of Shankaracharya

Word-for-word explanation:-Śrotram eva ṛk, the organ of hearing is the Ṛg Veda; manaḥ sāma, the mind is the Sāma; tat etat sāma, this Sāma [called the mind]; etasyām ṛci adhyūḍham, is based on the Ṛk [the organ of hearing]; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; śrotram eva sā, the organ of hearing is sā; manaḥ amaḥ, the mind is ama; tat sāma, that [if joined together] is Sāma. Commentary:-The mind is said to be the Sāma because it controls the organ of hearing.

Translation By Max Müller

3. Rik is the ear, Sâman the mind. This Sâman (mind) rests on that Rik (ear). Therefore the Sâman is sung as resting on the Rik. Sâ is the ear, ama the mind, and that makes Sâma.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; akṣṇaḥ yat etat śuklam bhaḥ, that which is the white glow in the eyes; saḥ eva ṛk, that is the Ṛg Veda; atha yat nīlam paraḥ kṛṣṇam, then that which is blue and very dark; tat sāma, that is the Sāma; tat etat sāma, this Sāma; etasyām ṛci adhyūḍham, is based on the Ṛk; tasmāt, this is why; ṛci adhyūḍham sāma gīyate, the Sāma is sung as based on the Ṛk; atha yat eva etat akṣṇaḥ śuklam bhāḥ, then this white glow in the eye; sā eva sā, that is sā; atha yat nīlam paraḥ kṛṣṇam, and that which is blue and very dark; tat amaḥ, that is ama; tat sāma, that [if joined together] is Sāma. Commentary:-The sun is the support of the power of vision, because without the sun we cannot see. Similarly, the deep blue glow, which is identified with the Sāma, is supported by the white glow, which is the Ṛk.

Translation By Max Müller

4. Rik is the white light of the eye, Sâman the blue exceeding darkness. This Sâman (darkness) rests on the Rik (brightness). Therefore the Sâman is sung as resting on the Rik. Sâ is the white light of the eye, ama the blue exceeding darkness, and that makes Sâma.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, now; yaḥ eṣaḥ puruṣaḥ, that person who; antarakṣiṇi, inside the eye; dṛśyate, is seen; saḥ, that person; eva ṛk, is the Ṛk; tat sāma, he is the Sāma; tat uktham, he is the uktha [a part of the Sāma]; tat yajuḥ, he is the Yajus [i.e., mantras ending with svāhā, svadhā, and vaṣaṭ]; tat brahma, he is Brahman [i.e., the three Vedas]; tasya etasya, of this person [seen in the eye]; tat eva rūpam, that same form; yat amuṣya rūpam, of the form of that person [in the sun, having golden hair, etc.]; amuṣya, of that one [in the sun]; yau geṣṇau, two singers [i.e., the Ṛk and the Sāma sing in his praise]; tau geṣṇau, the same two singers [sing in praise of that one]; yat nāma tat nāma, the name of this is the same as the name of that. Commentary:-The Lord who rules the solar region is seen also in the eye. That Lord stands for the Ṛk. He controls the organ of speech and other organs of the body, as well as the earth and other planets. They are all parts of him. The three Vedas—Ṛk, Sāma, and Yajus—are often referred to as Brahman, so Brahman and the Vedas are the same. Brahman includes everything. It is in the sun, in the human body, and in the planets. It is here referred to as the Lord called Hiraṇmaya, the Lord with a golden body, because he is luminous. The words uk and uktha, and also svāhā, svadhā, and vaṣat, are all used in different Vedas in praise of the same Lord who is in the sun (ādhidaivika) as well as in the eye (ādhyātmika).

Translation By Max Müller

5. Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha ^[1], Yagus, Brahman. The form of that person (in the eye) is the same ^[2] as the form of the other person (in the sun), the joints of the one (Rik and Sâman) are the joints of the other, the name of the one (ut) is the name of the other.

Footnote:

1. A set of hymns to be recited, whereas the Sâman is sung, and the Yagus muttered. 2. Cf. Kh. Up. I, 6, 6.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ eṣaḥ, the person [in the eye]; etasmāt arvāñcaḥ ye ca lokāḥ, those worlds below him; teṣām ca iṣṭe, rules over them; manuṣya-kāmānām ca, as well as all human desires; iti, this marks the limit; tat, therefore; ye ime, those people who; vīṇāyām gāyanti, sing with the vīṇā; te etam gāyanti, they in fact sing in his honour; tasmāt, therefore; te, they [the musicians]; dhanasanayaḥ, become wealthy. Commentary:-That person in the eye is the Lord of the world below and also of the minds of human beings. When people sing accompanied by the vīṇā, that music is dedicated to him. And because they sing in honour of him, they acquire much wealth.

Translation By Max Müller

6. He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vînâ (lyre), sing him, and from him also they obtain wealth.

Commentary of Shankaracharya

Word-for-word explanation:-Atha yaḥ, now he who; etat evam vidvān, knows this in this way; sāma gāyati, sings the Sāma; saḥ, he [the musician]; ubhau, to both [to Āditya, the sun, and to the person in the eye]; gāyati, sings; saḥ, he [the musician]; amunā eva, as that [Āditya]; ye ca amuṣmāt, from that [Āditya]; parāñcaḥ, above; lokāḥ, the planes; tām devakāmān, the things the gods and goddesses wish for; ca, also; saḥ eṣaḥ, that musician; āpnoti, attains [i.e., he finds a place in the solar orb, and he becomes divine]. Commentary:-When a person knows the real identity of the deity to whom he is singing the Sāma—that is, when he knows he is singing the Sāma in praise of both Āditya, the sun, and the deity in the eye—what does he gain? He becomes one with Āditya and becomes the master of the worlds above Āditya. He is also entitled to the things that the gods and goddesses desire. He, in fact, becomes divine.

Translation By Max Müller

7. He who knowing this sings a Sâman, sings to both (the adhidaivata and adhyâtma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas;

Commentary of Shankaracharya

Word-for-word explanation:-Atha, now; anena eva, by this [i.e., by the grace of the Lord in the eye]; ye ca etasmāt arvāñcaḥ lokāḥ, those planes which are below [him—i.e., the person in the eye]; tām ca, those [planes] also; āpnoti manuṣyakāmān ca, he also attains things desired by human beings; tasmāt, this is why; u ha udgātā evamvit, the singer who knows this; brūyāt, will say. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

8. And he obtains through the other the worlds beneath that, and the wishes of men. Therefore an Udgâtri priest who knows this, may say (to the sacrificer for whom he officiates);

Commentary of Shankaracharya

Word-for-word explanation:-Kam, what; te, for yon; kāmam, desire; āgāyāni iti, shall I sing for; eṣaḥ hi eva, he is the person who; kāmāgānasya iṣṭe, influences the fulfilment of the desires as expressed through songs; yaḥ, the musician [udgātā]; evam, this; vidvān, having known; sāma gāyati sāma gāyati, he sings the Sāma, he sings the Sāma. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-The Lord in the eye controls everything—the earth and other worlds, those who live in them, and also the desires of those people. This is the purport of the verse.

Translation By Max Müller

9. 'What wish shall I obtain for you by my songs?' For he who knowing this sings a Sâman is able to obtain wishes through his song, yea, through his song.

Commentary of Shankaracharya

Word-for-word explanation:-Trayaḥ ha udgīthe kuśalāḥ bābhūvuḥ, in early days there were three sages skilled in the udgītha; śilakaḥ śālāvatyaḥ, Śilaka, the son of Śalāvat; caikitāyanaḥ dālbhyaḥ, Caikitāyana, the son of Cikitāyana, of the Dalbha clan; pravāhaṇaḥ jaivaliḥ, Pravāhaṇa, the son of Jīvala; iti te ha ūcuḥ, they declared; udgīthe vai kuśalāḥ smaḥ, we have mastered the art of the udgītha; hanta udgīthe kathām vadāmaḥ iti, if you so wish we can discuss the udgītha. Commentary:-Śilaka, Caikitāyana Dālbhyah, and Pravāhaṇa—these three scholars had studied the udgītha very well, and in an assembly of scholars, they offered to discuss the subject, if the others so desired. It was not that they were trying to show off their knowledge. They just wanted the others to know that they were prepared to speak on this subject if the other scholars present so wished.

Translation By Max Müller

1. There were once three men, well-versed in udgîtha ^[1], Silaka Sâlâvatya, Kaikitâyana, Dâlbhya, and Pravâhana Gaivali. They said:- 'We are well-versed in udgîtha. Let us have a discussion on udgîtha.'

Footnote:

1. Cognisant of the deeper meanings of udgîtha, i. e. Om.

Commentary of Shankaracharya

Word-for-word explanation:-Tathā iti, saying, ‘Let it be so’; samupaviviśuḥ, they sat down; saḥ pravāhaṇaḥ jaivaliḥ ha uvāca, Pravāhaṇa, the son of Jīvala, said; bhagavantau agre vadatām, you two respected ones may kindly start the discussion; vadatoḥ brāhmaṇayoḥ vācam śroṣyāmi iti, I will listen to the debate of you two brāhmins. Commentary:-The scholars agreed to the debate, and sat down. Lest this be construed as impertinence, Prince Pravāhaṇa said to the other two that he wanted to hear the two brāhmins debating. The fact that Pravāhaṇa addressed them as brāhmins, shows that he regarded himself as inferior, being a kṣatriya.

Translation By Max Müller

2. They all agreed and sat down. Then Pravâhana Gaivali ^[1] said:- 'Sirs, do you both speak first, for I wish to hear what two Brâhmanas ^[2] have to say.

Footnote:

1. He, though not being a Brâhmana, turns out to be the only one who knows the true meaning of udgîtha, i. e. the Highest Brahman. 2. In V, 3, 5, Pravâhana Gaivali is distinctly called a râganyabandhu.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ śilakaḥ śālāvatyaḥ ha caikitāyanam dālbhyam uvāca, Śilaka, the son of Śalāvat, said to Caikitāyana Dālbhya; hanta tvā pṛcchāni iti, if you permit, I would like to ask you this question; pṛccha iti ha uvāca, yes, ask, [replied Dālbhya]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. Then Silaka Sâlâvatya said to Kaikitâyana Dâlbhya:- 'Let me ask you.' 'Ask,' he replied.

Commentary of Shankaracharya

Word-for-word explanation:-Sāmnaḥ kā gatiḥ iti, [Śilaka asked,] what is it that supports Sāma [i.e., the udgītha of the Sāma]; svaraḥ iti ha uvāca, [Dālbhya] replied, it is the voice; svarasya kā gatiḥ iti, what is the support of the voice; prāṇaḥ iti ha uvāca, [Dālbhya] said, prāṇa [the vital breath]; prāṇasya kā gatiḥ iti, what is the support of prāṇa [asked Śilaka]; annam iti ha uvāca, [Dālbhya] replied, it is food; annasya kā gatiḥ iti, what is the support of food; āpaḥ iti ha uvāca, [Dālbhya] replied, water. Commentary:-Sāma here means the udgītha, the chanting. Dālbhya was asked what supported the chanting, and he replied, ‘The voice.’ Just as a pot is supported by the material of which it is made, which is earth, similarly, the chanting is supported by the voice. But what supports the voice? The vital breath. And the vital breath is supported by food. Similarly, food is supported by water, because it is from water that food grows.

Translation By Max Müller

4. 'What is the origin of the Sâman?' 'Tone (svara),' he replied. 'What is the origin of tone?' 'Breath,' he replied. 'What is the origin of breath?' 'Food,' he replied. 'What is the origin of food?' 'Water,' he replied.

Commentary of Shankaracharya

Word-for-word explanation:-Apām kā gatiḥ iti, what is the support of water; asau lokaḥ, that world [i.e., heaven]; iti ha uvāca, said [Dālbhya]; amuṣya lokasya kā gatiḥ iti, what is the support of that heaven; svargam lokam na atinayet iti ha uvāca, one should not go beyond that heaven, replied [Dālbhya]; svargam lokam, in that heavenly world; vayam sāma abhisaṃsthāpayāmaḥ, we install Sāma; svargasaṃstāvam hi sāma iti, this Sāma is worshipped as heaven. Commentary:-The next question Śilaka asked was about the support of water. To this Dālbhya replied, ‘That world—that is, heaven.’ Rain is said to come from heaven, so that is why heaven is called the support. But what supports heaven? When Śilaka put this question, Dālbhya replied that the question was irrelevant. There is nothing beyond heaven. Heaven is the ultimate. It is the real resort of Sāma. And this is why we say that Sāma is in heaven and why the scriptures show the same respect to heaven as to Sāma.

Translation By Max Müller

5. 'What is the origin of water?' 'That world (heaven),' he replied. 'And what is the origin of that world?'-- He replied:- 'Let no man carry the Sâman beyond the world of svarga (heaven). We place (recognise) the Sâman in the world of svarga, for the Sâman is extolled as svarga (heaven).'

Commentary of Shankaracharya

Word-for-word explanation:-Tam ha śilakaḥ śālāvatyaḥ caikitāyanam dālbhyam uvāca, Śilaka Śālāvatya said to Caikitāyana Dālbhya; vai kila te dālbhya sāma, your Sāma is, O Dālbhya; apratiṣṭhitam, without a base; yaḥ tu etarhi brūyāt, if anyone says now; te mūrdhā vipatiṣyati iti, your head will fall [if your statement about Sāma is found to be wrong]; te mūrdhā vipatet iti, your head will surely fall. Commentary:-Śilaka said to Dālbhya that Sāma cannot have heaven as its support. He then quotes scriptures that what he says is true. He also adds that Dālbhya might be careful not to give the impression that he has any doubt about this. If he does, he will then risk being cursed by people who know the Sāma very well. They may curse him saying that his head will fall. Whether Dālbhya’s head will fall or not is a different matter. If you commit a mistake, you surely have to pay for it. The measure of your punishment, however, is decided by many factors.

Translation By Max Müller

6. Then said Silaka Sâlâvatya to Kaikitâyana Dâlbhya:- 'O Dâlbhya, thy Sâman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.'

Commentary of Shankaracharya

Word-for-word explanation:-Hanta, if you permit; aham etat bhagavataḥ vedāni iti, I would like to learn this from you, revered sir [said Dālbhya]; viddhi iti ha uvāca, yes, learn from me, said [Śilaka]; amuṣya lokasya kā gatiḥ iti, what is the support of that world [Dālbhya asked]; ayam lokaḥ iti ha uvāca, this earth, said [Śilaka]; asya lokasya kā gatiḥ iti, what is the support of this earth [Dālbhya asked]; pratiṣṭhām lokam na atinayet iti ha uvāca, [in order to find the support of Sāma] don’t go beyond the earth, replied [Śilaka]; pratiṣṭhām lokam vayam sāma abhisaṃsthāpayāmaḥ, we see Sāma based on this earth; pratiṣṭhāsaṃstāvam hi sāma iti, Sāma is respected because it is based on this earth. Commentary:-Heaven is supported by the various Vedic rites performed on the earth, and this is why the earth is said here to be the support of heaven. To be more precise, however, the gods and goddesses in heaven depend upon what men and women on earth offer them through their Vedic rites. In this sense, the earth is the support of heaven. The earth is the support of everything, and it is also the base of the Sāma. This is why the earth is described as a kind of chariot (rathantara) in the Sāma Veda.

Translation By Max Müller

7. 'Well then, let me know this from you, Sir,' said Dâlbhya. 'Know it,' replied Silaka Sâlâvatya. 'What is the origin of that world (heaven)?' 'This world,' he replied. 'And what is the origin of this world?'-- He replied:- 'Let no man carry the Sâman beyond this world as its rest. We place the Sâman in this world as its rest, for the Sâman is extolled as rest.'

Commentary of Shankaracharya

Word-for-word explanation:-Tam ha pravāhaṇaḥ jaivaliḥ uvāca, Pravāhaṇa Jaivali said to him; antavat vai kila te sāma śālāvatya, O Śālāvatya [Śilaka], your Sāma is not without an end; yaḥ tu, if anyone; etarhi, now; brūyāt, says; mūrdhā te vipatiṣyati iti, your head will fall; mūrdhā te vipatet, your head will fall off; hanta aham bhagavataḥ vadāni iti, [Śilaka said,] if you please, O Lord, I would like to learn from you; viddhi iti ha uvāca, yes, learn [from me, Pravāhaṇa replied]. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-

Translation By Max Müller

8. Then said Pravâhana Gaivali to Silaka Sâlâvatya:- 'Your Sâman (the earth), O Sâlâvatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall.' 'Well then, let me know this from you, Sir,' said Sâlâvatya. 'Know it,' replied Gaivali.

Commentary of Shankaracharya

Word-for-word explanation:-Asya lokasya kā gatiḥ iti, [Śilaka Śālāvatya asked,] what is the end of this earth; ākāśaḥ iti ha uvāca, [Pravāhaṇa] replied, space; sarvāṇi ha vai imāni bhūtānī, all these beings; ākāśāt eva samutpadyante, issue from space; ākāśani prati astam yanti, they disappear into space; ākāśaḥ hi eva ebhyaḥ jyāyān, Space is superior to these; ākāśaḥ parāyaṇam, space is the highest goal. Commentary:-Space is described here as the source of everything. It is the source as well as the end of everything. In short, it is Paramātman, the Cosmic Self. Because space is the biggest thing visible, it can rightly claim to be the symbol of the Paramātman. All the other elements (air, fire, water, and earth) come from space and go back to space. But the scriptures also say that the Cosmic Self is the source and the end of the elements—indeed, of everything.

Translation By Max Müller

1. 'What is the origin of this world?' 'Ether ^[1], 'he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest.

Footnote:

1. Ether, or we might translate it by space, both being intended, however, as names or symbols of the Highest Brahman. See Vedânta-sûtra I, 1, 22.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ udgīthaḥ, that udgītha; parovarīyān [paraḥ + varīyān], the best; eṣaḥ, the Paramātman [i.e., the Supreme Self, earlier referred to as endless]; saḥ eṣaḥ, the udgītha [which is also the Cosmic Self]; anantaḥ, [is] endless; yaḥ, the worshipper; evam, as mentioned earlier; vidvān, having known; etat, this; parovarīyāṃsam udgītham upāste, worships this udgītha knowing it as the best; parovarīyasaḥ lokān jayati, he attains increasingly higher and higher worlds; asya, the life of that worshipper; parovarīyaḥ ha bhavati, also becomes higher and higher. Commentary:-It is important to realize that the udgītha is the Paramātman itself. When we know this we attain the highest—both materially and spiritually.

Translation By Max Müller

2. He is indeed the udgîtha (Om = Brahman), greater than great (parovarîyas), he is without end. He who knowing this meditates on the udgîtha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great.

Commentary of Shankaracharya

Word-for-word explanation:-Śaunakaḥ, the son of Śunaka; atidhanvā, Atidhanvā [the sage having that name]; tam, of that kind; etam, this [udgītha]; udaraśāṇḍilyāya, to Udaraśāṇḍilya [the disciple having that name]; uktvā, having taught; uvāca, he said; ha yāvat, as long as; te prajāyām, your progeny; enam udgītham vediṣyante, will know this udgītha; tāvat, so long; [tāsām prajān, the life of those progeny]; asmin loke, in this world; jīvanam ebhyaḥ parovarīyaḥ ha bhaviṣyati, will grow better and better in quality judged by the standard of ordinary people. Commentary:-This udgītha is an invaluable asset which can uplift people both materially and spiritually for generations.

Translation By Max Müller

3. Atidhanvan Saunaka, having taught this udgîtha to Udara-sândilya, said:- 'As long as they will know in your family this udgîtha, their life in this world will be greater than great.

Commentary of Shankaracharya

Word-for-word explanation:-Tathā, in the same way; amuṣmin loke, in that other world; lokaḥ iti, the place; saḥ yaḥ, he who; etat evam vidvān upāste, knows this and worships [the udgītha] accordingly; parovarīyaḥ eva ha asya asmin loke jīvanam bhavati, his life in this world is the best possible; tathā amuṣmin loke lokaḥ iti loke lokaḥ iti, his life in the other world [i.e., his life after death] is likewise the best, his life in the other world is likewise. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-The sage Atidhanvā told his disciple Udaraśāṇḍilya about the benefits of worshipping udgītha. He said that the benefits were not only material, but also spiritual. The worshipper is benefitted in this life as well as in his life after death. But the question may be raised, is this still valid today? What was true in earlier times may not be true now. Śaṅkara dispels this doubt. He says that even now people are enjoying the same benefits of worshipping the udgītha (that is, of chanting the Sāma Veda)—especially that part which is addressed to the Supreme Being.

Translation By Max Müller

4. 'And thus also will be their state in the other world.' He who thus knows the udgîtha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world.

Commentary of Shankaracharya

Word-for-word explanation:- Maṭacīhateṣu, destroyed [hateṣu] by a thunderstorm [maṭacin]; kuruṣu, in the land of the Kurus; ātikyā jāyayā saha, with his child-wife; uṣastiḥ, Uṣasti [a young man by that name]; cākrāyaṇaḥ, the son of Cakra; pradrāṇakaiḥ in great misery; ibhyagrāme [ibhyaḥ, prosperous (i.e., where people owned elephants) + grāme, in a village], in a prosperous village; uvāsa, lived. Commentary:- So far, much praise has been given to the udgītha, the purpose being to show the importance of the Sāma Veda. Now, prastāva and pratihāra are being introduced with the same object in view—that is, worship of the Sāma Veda. In order to introduce the subject, however, and to make it easy to understand, a story is given:- At one time the land of the Kurus was hit by a very bad storm, which destroyed all the crops, and the country was in the grip of a famine. The son of Cakra, named Uṣasti, was starving and on the verge of death. He then moved with his child-wife to a prosperous village (that is, it was prosperous because people there owned elephants—ibha). According to Śaṅkara, the word maṭacī means ‘fire from thunder.’ According to the Śabdakalpadruma, it refers to a species of small red birds, and according to Ānandagiri it means ‘locusts.’ Another meaning is ‘hail.’

Translation By Max Müller

1. When the Kurus had been destroyed by (hail) stones ^[1], Ushasti Kâkrâyana lived as a beggar with his virgin ^[2] wife at Ibhyagrâma.

Footnote:

1. When they had been killed either by stone weapons, or by a shower of stones, which produced a famine in the land. Comm. 2. Âtikî is not the name of the wife of Ushasti, nor does it mean strong enough to travel. Saṅkara explains it as anupagâtapayodhâridistrîvyañganâ, and Ânandagiri adds, Svairasamkâre 'pi na vyabhikârasaṅketi darsayitum âtikyeti viseshanam. She was so young that she was allowed to run about freely, without exciting any suspicion. Another commentator says, Grihâd bahirgantumarhâ anupagâtapayodharâ.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ, he [Uṣasti]; kulmāṣān, bad food grains; khādantam, eating; ibhyam, an elephant[-driver]; bibhikṣe, begged; ha tam uvāca, that [elephant-driver] said to him; itaḥ, besides these [pulses]; na anye vidyante, nothing further exists; yat ye ca ime, that which [the pulses]; me, my; upanihitāḥ, thrown [into my eating bowl]; [kim karomi, what should I do]. Commentary:-The food itself was bad, and besides that, it was hardly enough for the elephant-driver, but there was nothing else he could give Uṣasti. By implication, he regretted his inability to help.

Translation By Max Müller

2. Seeing a chief eating beans, he begged of him. The chief said:- 'I have no more, except those which are put away for me here.'

Commentary of Shankaracharya

Word-for-word explanation:-Ha uvāca, [Uṣasti] said; eteṣām, out of this; me dehi iti, give me [some]; tān, those [pulses]; asmai, to him [i.e., to Uṣasti]; pradadau, gave away; hanta, [the elephant-driver said] here is; anupānam iti, drinking water; iti ha uvāca, [Uṣasti] said; me ucchiṣṭam vai pītam syāt, [if I drink the water you are offering] I would be drinking unclean water [because someone else has drunk from it]. Commentary:-Uṣasti must have been very hungry. Although the elephant-driver said he had no other food than what was in his bowl, Uṣasti begged for that anyway. The driver kindly obliged and then also offered him some water to drink. This, however, Uṣasti declined. He said he would then be drinking unclean (ucchiṣṭa) water—that is, water that someone else had already drunk from. But the driver raised the question:- If Uṣasti could take the unclean (according to him) food, why could he not take the unclean water also?

Translation By Max Müller

3. Ushasti said:- 'Give me to eat of them.' He gave him the beans, and said:- 'There is something to drink also! Then said Ushasti:- 'If I drank of it, I should have drunk what was left by another, and is therefore unclean.'

Commentary of Shankaracharya

Word-for-word explanation:-Svit ete api na ucchiṣṭāḥ iti, [the driver said, by the same token] aren’t these [pulses] also unclean; ha uvāca, [Uṣasti] replied; imān, these [pulses]; akhādan, [if I] do not eat; na vai ajīviṣyam iti, I will not survive; udapānam, drinking water [on the other hand]; me kāmaḥ iti, is left to me. Commentary:-Normally a person should not eat or drink, anything unclean (ucchiṣṭa)—that is, something which someone else has already eaten or drunk a part of. But when it is a question of survival, the scriptures condone such eating or drinking. Uṣasti was aware of the injunctions of the scriptures in this respect, and he knew they would permit his eating the unclean pulses, but not his drinking the unclean water. Clean water was easily available, so he would not have died if he refrained from drinking it. The scriptures take much pains to point out when eating or drinking unclean things is permissible. In this connection, the reader’s attention is drawn to sūtra 3.4.28 of the Brahma Sūtras.

Translation By Max Müller

4. The chief said:- 'Were not those beans also left over and therefore unclean?' 'No,' he replied; 'for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure ^[1].'

Footnote:

1. Or, according to the commentator, 'water I can get whenever I like.'

Commentary of Shankaracharya

Word-for-word explanation:-Ha khāditvā, having eaten; atiśeṣān, whatever was left over; saḥ jāyāyai ājahāra, he [Uṣasti] brought for his wife; sā, she; agre eva subhikṣā babhūva, had already obtained good alms; tān, them [the pulses]; pratigṛhya, she accepted; nidadhau, [and] put them aside. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

5. Having eaten himself, Ushasti gave the remaining beans to his wife. But she, having eaten before, took them and put them away.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ, he [Uṣasti]; prātaḥ, in the morning; sañjihānaḥ, while getting up from bed; ha uvāca, said [to his wife]; yat bata, oh, if only; annasya labhemahi, I could get some food; labhemahi dhanamātrām, I could earn a little money; asau, over there; rājā, the king; yakṣyate, is performing a sacrifice; saḥ, he [the king]; mā, me; sarvaiḥ ārtvijyaiḥ, all the work of a ṛtvik [a priest who sings hymns or otherwise helps with the performance of a sacrifice]; vṛṇīta iti, would have appointed. Commentary:-Uṣasti was a highly qualified ṛtvik, and he hoped the king would appoint him to assist at the sacrifice he was going to perform. If that hope of his materialized, he would then be able to earn some money. The snag was, however, that he was too weak from hunger to do anything. If he could only get something to eat!

Translation By Max Müller

6. Rising the next morning, Ushasti said to her:- 'Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices.'

Commentary of Shankaracharya

Word-for-word explanation:-Jāyā tam uvāca, the wife said to him; hanta pate, O dear husband; ime eva kulmāṣāḥ iti, here are those pulses [you gave me]; tān, them [the pulses]; khāditvā, having eaten; amum vitatam yajñam, that ensuing sacrifice; eyāya, he went. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

7. His wife said to him:- 'Look, here are those beans of yours.' Having eaten them, he went to the sacrifice which was being performed.

Commentary of Shankaracharya

Word-for-word explanation:-Tatra, there [at the site of the sacrifice]; āstāve, at the place where hymns were being sung; udgātṛn stosyamāṇān, those who were singing the hymns; upa, near; upaviveśa, he sat; prastotāram, to him who was reciting the prastāva; saḥ ha uvāca, he said. Commentary:-Prastāva, pratihāra, and udgītha—these are some of the Sāma mantras recited during a sacrifice. One who recites the prastāva is called the prastotā, one who recites the pratihāra is called the pratihartā, and one who recites the udgītha is called the udgātā.

Translation By Max Müller

8. He went and sat down on the orchestra near the Udgâtris, who were going to sing their hymns of praise. And he said to the Prastotri (the leader):-

Commentary of Shankaracharya

Word-for-word explanation:-Prastotaḥ, O Prastotā; yā devatā, that god who; prastāvam anvāyattā, underlies this prastāva hymn; tām avidvān, without knowing anything about him; cet, if; prastoṣyasi, you recite the prastāva; te, your; mūrdhā, head; vipatiṣyati iti, will fall. Commentary:-Here the question arises whether or not an ignorant person is permitted to recite the scriptures. According to Śaṅkara, he is permitted, but if he commits errors, he will be liable to punishment. It may not cost him his head, but he may go after death to the world of his ancestors, rather than to the world of the gods. But perhaps he would have gone there anyway because of his other errors. As to the falling of the head, the curse need not be taken literally.

Translation By Max Müller

9. 'Prastotri, if you, without knowing ^[1] the deity which belongs to the prastâva (the hymns &c. of the Prastotri), are going to sing it, your head will fall off.'

Footnote:

1. The commentator is at great pains to show that a priest may officiate without knowing the secret meanings here assigned to certain parts of the sacrifice, and without running any risk of punishment. Only, if another priest is present, who is initiated, then the uninitiated, taking his place, is in danger of losing his head.

Commentary of Shankaracharya

Word-for-word explanation:-Evam eva udgātāram uvāca, he then said the same thing to the udgātā [who sings the udgītha]; udgātaḥ, O Udgātā; yā devatā udgītham anvāyattā, the god who is related to the udgītha; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing about him; te mūrdhā vipatiṣyati iti, your head will fall. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

10. In the same manner he addressed the Udgâtri:- 'Udgâtri, if you, without knowing the deity which belongs to the udgîtha (the hymns of the Udgâtri), are going to sing it, your head will fall off.'

Commentary of Shankaracharya

Word-for-word explanation:-Evam eva pratihartāram uvāca, he said the same thing to the person who was singing the pratihāra; pratihartaḥ, O Pratihartā; yā devatā pratihāram anvāyattā, that god to whom your pratihāra relates; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; te, they [the singers]; ha samāratāḥ, stopped; āsāñcakrire tūṣṇīm, [and] remained silent. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-When Uṣasti spoke thus to the singers, they all stopped their hymns. They were afraid they would lose their heads because they did not know about the deities

Translation By Max Müller

11. In the same manner he addressed the Pratihartri:- 'Pratihartri, if you, without knowing the deity which belongs to the pratihâra (the hymns of the Pratihartri), are going to sing it, your head will fall off.' They stopped, and sat down in silence.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; yajamānaḥ, the person performing the sacrifice [the prince]; ha enam uvāca, said to him [to Uṣasti]; bhagavantam vai aham vividiṣāṇi iti, Sir, I want to know who you are; iti ha uvāca, [Uṣasti] replied; uṣastiḥ cākrāyaṇaḥ asmi, I am Uṣasti, the son of Cakra. Commentary:-Uṣasti’s reply suggests that he assumes the prince already knows him by name.

Translation By Max Müller

1. Then the sacrificer said to him:- 'I should like to know who you are, Sir.' He replied:- 'I am Ushasti Kâkrâyana.'

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ ha uvāca, he [the prince] said; aham, I; bhagavantam, you, revered sir; vai ebhiḥ sarvaiḥ ārtvijyaiḥ, for all the work of the priests; paryaiṣiṣam, looked for; bhagavataḥ, you, sir; avittyā, not being able to locate; aham vai anyān avṛṣi, I chose others. Commentary:-The prince had obviously heard of Uṣasti’s reputation as a versatile scholar, and had wanted to give the responsibility of the sacrifice to him. As he could not find him, however, he had no option but to entrust the work to other brāhmins.

Translation By Max Müller

2. He said:- 'I looked for you, Sir, for all these sacrificial offices, but not finding you ^[1], I chose others.'

Footnote:

1. Should it be avittvâ, as in I, 2, 9?

Commentary of Shankaracharya

Word-for-word explanation:-Bhagavān, O Lord; eva tu, for certain; sarvaiḥ ārtvijyaiḥ me iti, [take on] all the work of the ṛtvik for me; tathā iti, [Uṣasti said] let it be so; atha tarhi, now therefore; ete eva, these [priests already engaged by you]; samatisṛṣṭāḥ, as instructed [by me]; stuvatām, may recite; tu ebhyaḥ yāvat dhanam dadyāḥ, but as much money as you are giving these [priests]; tāvat, that much [money]; mama dadyāḥ iti, you have to give me [also]; yajamānaḥ, the performer of the sacrifice [the prince]; iti ha uvāca, said; tathā, it will be so. Commentary:-Uṣasti did not want the priests who had already been engaged to be dismissed. He only wanted them to follow his instructions about their recitations.

Translation By Max Müller

3. 'But now, Sir, take all the sacrificial offices.' Ushasti said:- 'Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also.' The sacrificer assented.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; prastotā, the person reciting the prastāva; ha enani upasasāda, came to him [i.e., to Uṣasti, and said]; prastotaḥ yā devatā prastāvam anvāyattā, O Prastotā, that deity to whom the prastāva is related; tām avidvān, without knowing anything about him; cet prastoṣyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; bhagavān mā avocat, revered sir, you said to me; katamā sā devatā iti, what is that deity? Commentary:-There is no commentary available for this verse.

Translation By Max Müller

4. Then the Prastotri approached him, saying:- 'Sir, you said to me, "Prastotri, if you, without knowing the deity which belongs to the prastâva, are going to sing it, your head will fall off,"--which then is that deity?'

Commentary of Shankaracharya

Word-for-word explanation:-Prāṇa iti ha uvāca, [Uṣasti] said, it is prāṇa [the vital force]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings [moving or unmoving]; prāṇam eva, in prāṇa; abhi, totally; saṃviśanti, disappear [at the time of destruction]; prāṇam abhi ujjihate, [and] out of prāṇa they appear [when they come into existence]; sā eṣā devatā, that [prāṇa] is the deity; prastāvam anvāyattā, the prastāva is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; prastoṣyaḥ, you had praised; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen. Commentary:-The prastotā had immediately stopped singing and then had approached Uṣasti in a humble manner. This pleased Uṣasti, and he gladly proceeded to teach the brāhmin.

Translation By Max Müller

5. He said:- 'Breath (prâna). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastâva. If, without knowing that deity, you had sung forth your hymns, your head would have fallen off, after you had been warned by me.'

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; udgātā, the person reciting the udgītha; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; udgātaḥ yā devatā udgītham anvāyattā, O Udgātā, that deity to whom the udgītha is related; tām avidvān, without knowing anything about him; cet udgāsyasi, if you sing [about him]; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity? Commentary:-There is no commentary available for this verse.

Translation By Max Müller

6. Then the Udgâtri approached him, saying:- 'Sir, you said to me, "Udgâtri, if you, without knowing the deity which belongs to the udgîtha, are going to sing it, your head will fall off,"--which then is that deity?'

Commentary of Shankaracharya

Word-for-word explanation:-Ādityaḥ iti ha uvāca, [Uṣasti] said, it is āditya [the sun]; ha vai for; imāni sarvāṇi bhūtāni, all these beings [moving and unmoving]; uccaiḥ santam ādityam gāyanti, sing in praise of āditya, who is high above; sā eṣā devatā, that [āditya] is the deity; udgītham anvāyattā, the udgītha is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance;’ udgāsyaḥ you had sung the udgītha; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen. Commentary:-Earlier, prāṇa was described as the deity of the prastāva. The word prāṇa begins with pra, and prastāva also begins with pra. It is surmised that this is why prāṇa is the deity of the prastāva. By the same token, the udgītha is addressed to āditya, the sun, for āditya is urdhatva, which is ut (high), and udgītha is also ut. Therefore it is reasonable that the deity of the udgītha should be āditya.

Translation By Max Müller

7. He said:- 'The sun (âditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgîtha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me.'

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; pratihartā, the person reciting the pratihāra; ha enam upasasāda, came to him [i.e., to Uṣasti, and said]; bhagavān mā avocat, revered sir, you said to me; pratihartaḥ yā devatā pratihāram anvāyattā, O Pratihartā, that deity to whom the pratihāra is related; tām avidvān, without knowing anything about him; cet pratihariṣyasi, if you sing the pratihāra; te mūrdhā vipatiṣyati iti, your head will fall; katamā sā devatā iti, what is that deity? Commentary:-There is no commentary available for this verse.

Translation By Max Müller

8. Then the Pratihartri approached him, saying:- 'Sir, you said to me, "Pratihartri, if you, without knowing the deity belonging to the pratihâra, are going to sing it, your head will fall off,"--Which then is that deity?'

Commentary of Shankaracharya

Word-for-word explanation:-Annam iti ha uvāca, [Uṣasti] said, it is anna [food]; ha vai, for; imāni sarvāṇi bhūtāni, all these beings; annam eva pratiharamāṇāni jīvanti, support themselves by collecting food; sā eṣā devatā, that [food] is the deity; pratihāram anvāyattā, the pratihāra is addressed to; cet, if; tām, that [deity]; avidvān, from ignorance; pratyahariṣyaḥ, you had sung the pratihāra; [then] tathā, like that; mayā uktasya, in spite of being warned by me; te mūrdhā vyapatiṣyat iti, your head would surely have fallen [the repetition is for the sake of emphasis]. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-Every living being has to support itself by collecting food. It involves much effort, but each one has to make that effort. Prati means ‘each and every.’ The deity is pratihāra because each and every being has to ‘collect’ (āharam) food for himself. In short, you worship prāṇa (the vital force) through the prastāva, āditya (the sun) through the udgītha, and anna (food) through the pratihāra. What is the result of this? The result is progress in every way.

Translation By Max Müller

9. He said:- 'Food (anna). For all these beings live when they partake of food. This is the deity belonging to the pratihâra. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me ^[1].'

Footnote:

1.

Commentary of Shankaracharya

Word-for-word explanation:-Atha ataḥ, since then; tat ha, in this connection; śauvaḥ udgīthaḥ, an udgītha [to food] sung by dogs [i.e., sages in the form of dogs]; bakaḥ dālbhyaḥ, Baka, the son of Dalbha; glāvaḥ maitreyaḥ vā, or Glāva, the son of Mitrā; svādhyāyam udvavrāja, went to a quiet place to study the scriptures [i.e., the udgītha]. Commentary:-Sometimes people are driven by hunger to eat ‘unclean’ food. The story of Uṣasti is an example. Here, in this section, a story is told of how some dogs avoid such a situation:- There was a sage who was known as Baka on his father’s side and Glāva on his mother’s side. Wanting to learn an udgītha that would bring him food, he went to a quiet place to study the scriptures.

Translation By Max Müller

1. Now follows the udgîtha of the dogs. Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, went out to repeat the Veda (in a quiet place).

Commentary of Shankaracharya

Word-for-word explanation:-Tasmai, [as a favour] to him; śvā, a dog; śvetāḥ, white; prādurbabhūva, appeared; tam, to him [i.e., to the white dog]; anye śvānaḥ, other dogs; upasametya, came; ūcuḥ, [and] said; annam, food; naḥ, for us; bhagavān, O Lord; āgāyatu, please sing; aśanāyāma vai iti, we are hungry [and want to eat]. Commentary:-It would seem that some god or sage was pleased with Baka’s Vedic studies and as a favour, appeared before him as a white dog. Then, as if by coincidence, some other smaller dogs approached the white dog and told him they were very hungry and needed food. They asked the white dog to sing the appropriate Sāma so that they could get some food immediately. Very likely, these small dogs were also sages in disguise. Another explanation is also possible:- The white dog represents prāṇa, and the smaller dogs are the sense organs controlled by prāṇa. Prāṇa is pleased when someone studies the scriptures. And if prāṇa is pleased, the sense organs are able to perceive their respective sense objects well. Like dogs, the sense organs are ‘hungry’ and enjoy perceiving. In order to express their appreciation of the scholar’s efforts, they appear before him as dogs.

Translation By Max Müller

2. A white (dog) appeared before him, and other dogs gathering round him, said to him:- 'Sir, sing and get us food, we are hungry.'

Commentary of Shankaracharya

Word-for-word explanation:-Tān, to them [the other dogs]; ha uvāca, [the white dog] said; iha eva, here; prātaḥ, tomorrow morning; mā upasamīyāta iti, all of you come to me; bakaḥ dālbhyaḥ glāvaḥ maitreyaḥ vā, Baka, the son of Dalbha, who was also known as Glāva, the son of Mitrā; pratipālayāñcakāra, waited [for the white dog]; tat ha, there. Commentary:-The smaller dogs were obviously very hungry, so why didn’t the white dog sing immediately? He asked them to come back in the morning because the morning is the best time to sing the udgītha. In the afternoon the sun turns away from us. He is the one who gives us food, and if he has already begun to turn away, it is too late to ask him to give us anything. Morning is the time when we are face to face with him, and that is why morning is the best time to make a request of him. The sage Baka came early the next morning also and waited for the white dog.

Translation By Max Müller

3. The white dog said to them:- 'Come to me to-morrow morning.' Vaka Dâlbhya, or, as he was also called, Glâva Maitreya, watched.

Commentary of Shankaracharya

Word-for-word explanation:-Te ha, they; yathā era, just as; idam, this; bahiṣpavamānena, by the hymn called bahiṣpavamāna; stoṣyamāṇaḥ, while reciting; saṃrabdhāḥ, touching each other; sarpanti, proceed; iti evam āsasṛpuḥ, went about this way; te ha, they; samupaviśya, sitting down; him, the word ‘him’; cakruḥ, uttered. Commentary:-When sages sing the hymn baḥiṣpavamāna, they join their hands together, or otherwise touch each other, and then they move forward. The dogs did likewise. Each took the tail of the one in front in its mouth and started moving. Finally they sat down and uttered the sound him.

Translation By Max Müller

4. The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamâna hymn ^[1]. After they had settled down, they began to say Hiṅ.

Footnote:

1. This alludes to a ceremony where the priests have to walk in procession, each priest holding the gown of the preceding priest.

Commentary of Shankaracharya

Word-for-word explanation:-Om adāma, Om, we will eat; om pibāma, Om, we will drink; om devaḥ varuṇaḥ prajāpatiḥ savitā, Om Deva [the shining one], Varuṇa, Prajāpati, Savitā; annam iha āharat, bring food here; annapate annam iha āhara āhara om, O Lord of food, bring food here, bring [food here], Om. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:-This verse is also known as the hiṃkāra. The sun is the only thing that shines, so he is called here deva (that which shines). Varuṇa is the deity who gives rain, and Prajāpati protects all beings. Because Āditya, the sun, gives birth to all, he is known as Savitā. It is, in fact, Āditya who at one point gives us light, and at another gives us rain. It is because of him that there is food. This is why we ask him to bring us food (anna). As a mark of special respect, and also urgency, the request is repeated.

Translation By Max Müller

5. 'Om, let us eat! Om, let us drink! Om, may the divine Varuna, Pragâpati, Savitri ^[1] bring us food! Lord of food, bring hither food, bring it, Om!'

Footnote:

1. The commentator explains Varuna and Pragâpati as epithets of Savitri, or the sun, meaning rain-giver and man-protector.

Commentary of Shankaracharya

Word-for-word explanation:-Ayam vāva lokaḥ hāukāraḥ, this earth [is known by] the syllable ‘hāu’; vāyuḥ hāikāraḥ, air by the syllable ‘hāi’; candramā athakāraḥ, the moon by the syllable ‘atha’; ātmā ihakāraḥ, the individual self by the syllable ‘iha’; agniḥ īkāraḥ, fire by the syllable ‘ī’. Commentary:-So long the Upaniṣad has shown how Sāma can be worshipped through the udgītha. Now another way of worshipping Sāma is being shown—through stobhas. Stobhas are syllables such as hiṃ, hāu, hāi, and so forth, and they are all from the Sāma Veda. By themselves these syllables have no meaning. They are symbols representing objects, or they are used to fill in gaps in sentences. The idea here is that stobhas like hāu should be applied to the earth, fire, etc. A symbol has to have something in common with the object it represents. The Sāma Veda says, ‘This earth is also called rathantara.’ And in the Sāma, the stobha hāu stands for rathantara. Thus, it is reasonable to say that hāu stands for the earth. The stobha hāi occurs in the Sāma called Vāmadevya. The Vāmadevya Sāma is about the relationship of air with water. This is why vāyu (air) is represented by the symbol hāi. Why is the moon represented by atha? This world is sustained by food (anna), and the moon and food are identical. A stands for anna, and tha stands for stha in sthita, which means ‘sustained.’ A plus tha is atha. Thus, atha can rightly be said to represent the moon. Then the self is said to be iha, which means ‘here’ or ‘this,’ for the self is obvious to everyone. And the stobha ī represents fire, because wherever fire is referred to in the Sāma, the words end with ī. The syllable ī then is rightly used as a symbol of fire, and to meditate on this symbol is to meditate on fire.

Translation By Max Müller

1. The syllable Hâu ^[1] is this world (the earth), the syllable Hâi ^[2] the air, the syllable Atha the moon, the syllable Iha the self, the syllable Π^[3] is Agni, fire.

Footnote:

1. A stobha syllable used in the Rathantara Sâman. 2. Used in the Vâmadevya Sâman. 3. The Sâman addressed to Agni takes the syllable î as nidhana.

Commentary of Shankaracharya

Word-for-word explanation:-Ādityaiḥ Āditya, the sun; ūkāraḥ, [is represented by] the stobha ‘ū’; nihavaiḥ the welcoming address; ekāraḥ, [is represented by] the stobha ‘e’; viśvedevāḥ, the Viśvadevas [i.e., a class of gods]; auhoyi-kāraḥ, [are represented by] the stobha ‘auhoyi’; prajāpatiḥ, Prajāpati [the Lord of all beings]; hiṃkāraḥ, [is represented by] the stobha ‘hiṃ’; prāṇaḥ, prāṇa [the presiding deity of life]; svaraḥ, [is represented by] the stobha ‘svara’; annam, food; yā, [is represented by] the stobha ‘yā’; virāṭ Virāṭ; vāk, [is represented by] the stobha ‘vāk’. Commentary:-Āditya, the sun, is far above in the sky. The letter ū suggests urdhvam, which means ‘above.’ So. in The word nihava means ‘welcome,’ which in Sanskrit is ehi. For this reason e stands for the nihava, the welcoming hymn. The stobha auhoyi stands for the Viśvadevas, the gods, for it occurs in the Sāma in honour of the Viśvadevas. The stobha hiṃ represents Prajāpati. No one knows the meaning of the word hiṃ; similarly, no one knows what Prajāpati, the Lord of all beings, is like. Prāṇa is represented by svara, because svara, the musical scale, is derived from prāṇa (the Lord of life, or the vital breath). Yā represents anna, food, for yāti (going) is possible because of food. The stobha vāk occurs in the Sāma called Vairāja or Virāṭa. Thus vāk stands for Virāṭ.

Translation By Max Müller

2. The syllable Û is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi ^[1] is the Visve Devas, the syllable Hiṅ is Pragâpati, Svara ^[2] (tone) is breath (prâna), the syllable Yâ is food, the syllable Vâg ^[3] is Virâg.

Footnote:

1. The stobha syllables used in the Sâman addressed to the Visve Devas. 2. See Kh. Up. I, 4, 4. 3. The commentator takes vâg as a stobha, as a syllable occurring in hymns addressed to Virâg, and as implying either the deity Virâg or food.

Commentary of Shankaracharya

Word-for-word explanation:-Sañcaraḥ, variously interpreted; aniruktaḥ, not clearly defined; trayodaśaḥ stobhaḥ, the thirteenth stobha; huṅkāraḥ, the syllable ‘huṃ’. Commentary:-Earlier, twelve stobhas were explained along with how they could be used for meditation. Those stobhas are:- hāu, hāi, atha, iha, ī, ū, e, auhoyi, hiṃ, svara, yā, and vāk. Now the thirteenth stobha, huṃ, is being discussed. The Upaniṣad says here, however, that no one knows for certain what huṃ means, so people are free to meditate on it as they please.

Translation By Max Müller

3. The thirteenth stobha syllable, viz. the indistinct syllable Huṅ, is the Undefinable (the Highest Brahman).

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, that person who; etām evam, this as stated earlier; sāmnām, the Sāma with its stobhas; upaniṣadam, the science of it; veda, knows; vācaḥ, of the organ of speech; yaḥ dohaḥ, the essence; doham, [that] essence; vāk, the organ of speech; asmai, to him [who knows]; dugdhe, gives; [saḥ, he]; annavān, rich with food; annādaḥ, a great eater of food; bhavati, becomes. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Iti chāndogya upaniṣadi prathamaḥ adhyāyaḥ, here ends the first chapter of the Chāndogya Upaniṣad. Commentary:-In the previous verses, mention was made of the stobhas. Now the benefit of meditating on them is being described. A person who knows the real import of those stobhas receives the best that the organ of speech has to offer.

Translation By Max Müller

4. Speech yields the milk, which is the milk of speech itself to him who knows this Upanishad (secret doctrine) of the Sâmans in this wise. He becomes rich in food, and able to eat food ^[1],--yea, able to eat food.

Footnote:

1. wealthy and healthy.

Commentary of Shankaracharya

Word-for-word explanation:-Samastasya khalu sāmnaḥ upāsanam, the worship of the Sāma as a whole [inclusive of all its parts]; sādhu, [is] good; yat khalu sādhu, whatever is good; tat sāma iti ācakṣate, that is called sāma; yat asādhu, whatever is bad; tat asāma iti, that is asāma. Commentary:-Much has been said already about the Sāma and the udgītha. And it has also been said that much good follows from their worship. Similarly, the Upaniṣad has discussed the stobhas and shown their importance. So long, the Sāma has been discussed in parts. Now it will be discussed as a whole. The point of this verse is to emphasize how beautiful it is to worship the Sāma. The Sāma is beautiful and to worship the Sāma is beautiful. The qualifying word used is sādhu. Sādhu means ‘good,’ ‘beautiful,’ ‘chaste,’ ‘elegant,’ and so on. It also means ‘honest,’ ‘morally sound,’ ‘beneficial,’ ‘perfect,’ and ‘above reproach.’ Anything opposed to sādhu is asāma.

Translation By Max Müller

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

Footnote:

1. Hitherto meditation on certain portions only of the Sâma-veda and the Sâma-sacrifice had been enjoined, and their deeper meaning explained. Now the same is done for the whole of the Sâman.

Commentary of Shankaracharya

Word-for-word explanation:-Tat uta āhuḥ api, this is why people say; sāmnā, by virtue of sāma; enam, a [high-placed] person; upāgāt iti, someone got access to; sādhunā, [they mean] by good conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, [similarly] this is what people say; asāmnā, by virtue of asāma; enam upāgāt iti, he got access to him; asādhunā, [when they mean] by bad conduct; enam upāgāt iti eva, he got access to him; tat āhuḥ, this is what people say. Commentary:-The question is:- What is good and what is bad? Suppose you have to meet a very distinguished person who is far above you in status. It is very difficult to meet that person, but without doing anything wrong you are, somehow or other, able to meet him. This is called sādhu—fair, honest, good, beautiful, decent, elegant. The opposite of this is asādhu—bad, ugly, dishonest, condemnable.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha uta api, then also; āhuḥ, [people] say; naḥ bata sāma iti, it is sāma for us; yat sādhu bhavati, that which is good; sādhu bata id eva tat āhuḥ, the words mean that what is good has happened; naḥ bata asāma iti, [similarly, people say] it is asāma for us; yat asādhu bhavati, that which is bad; asādhu bata id eva tat āhuḥ, they mean to say that what is bad has happened. Commentary:-The words sādhu and sāma are synonymous. When people say, ‘We have had something sāma happen,’ they mean that they have had something sādhu happen. Both the words mean the same thing:- good, beautiful, fair, and so on.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, whoever; etat, this [Sāma]; evam vidvān, knows in this way; sādhu sāma iti upāste, [and] worships Sāma as ‘sādhu’; enam, to this worshipper; sādhavaḥ dharmāḥ, the good qualities that are associated with a perfect [sādhu] person; abhyāśaḥ ha, quickly; yat āgaccheyuḥ ca, come; upa ca nameyuḥ, and are a source of satisfaction. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-First and foremost, a person should know the good qualities of the Sāma. But that is not enough. He should also worship the Sāma along with those good qualities. Then those qualities will soon manifest themselves in him, and they will eventually become a great source of satisfaction too.

Translation By Max Müller

4. If any one knowing this meditates on the Sâman as good, depend upon it all good qualities will approach quickly, aye, they will become his own ^[1].

Footnote:

1. Cf. Kh. Up. III, 19, 4.

Commentary of Shankaracharya

Word-for-word explanation:-Pañcavidham sāma upāsīta, one should worship the Sāma in a fivefold manner; lokeṣu, as the worlds [such as the earth]; hiṃkāraḥ, [for instance, thinking of] the syllable hiṃ; pṛthivī, [as] the earth; prastāvaḥ agniḥ, the prastāva as fire; udgīthaḥ antarikṣam, the udgītha as the sky; pratihāraḥ ādityaḥ, the pratihāra as the sun; nidhanam dyauḥ, the nidhana as heaven; ūrdhveṣu iti, which is up above. Commentary:-What is the meaning of sādhu? It may mean either dharma or Brahman. Both, however, mean the same thing, more or less. Those who worship Sāma should know that they are worshipping either of these two, and that they are worshipping something uplifting, something propitious (sādhu). When a person worships thus, he becomes what he is worshipping. He becomes a new person altogether. He is totally transformed. But where is a person to find the Sāma? This Sāma is everywhere, in everything—in the earth, in fire, in the sky, in the sun, and in heaven. But since you cannot approach all of these, you can worship them through their symbols. In this verse, five symbols have been mentioned, which can be used for worship:- hiṃkāra, prastāva, udgītha, pratihāra, and nidhana. This fivefold worship of Sāma is being recommended here for everyone.

Translation By Max Müller

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

Footnote:

1. The five forms in which the Sâman is used for sacrificial purposes. The Sâman is always to be under-stood as the Good, as Dharma, and as Brahman.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; āvṛtteṣu, from the highest [world] to the lowest; dyauḥ hiṃkāraḥ, the heaven is the syllable hiṃ; ādityaḥ prastāvaḥ, the sun is the prastāva; antarikṣam udgīthaḥ, the sky is the udgītha; agniḥ pratihāraḥ, fire is the pratihāra; pṛthivī nidhanam, the earth is nidhana. Commentary:-As Sāma is everywhere, it is also in the five worlds most familiar to us. Starting from the top, these five worlds are dyauḥ (heaven), āditya (the sun), antarikṣa (the sky), agni (fire), and pṛthivī (the earth). To meditate on Sāma in these worlds, then, we can use the five symbols, which are respectively:- hiṃkāra, prastāva, udgītha, pratihāra, and nidhana. When we use the term symbol, we understand that there is always a connection between the symbol and the thing symbolized. In this case, hiṃkāra is the first among the symbols, and heaven is the highest among the worlds. This is why hiṃkāra stands for heaven. Prastāva stands for the sun, for when the sun rises everyone gets ready to work. The word prastāva means ‘getting ready.’ The sky is gagana. It begins with ga, and the word udgītha also contains ga. So udgītha stands for gagana, the sky. Pratihāra stands for fire, because fire makes people ‘scatter’ (pratiharim). The earth is nidhana (extinction), for all things fall from above and finally disappear on the earth.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; etaṭ, this [Sāma]; evam, as such [i.e., as good]; vidvān, having known; lokeṣu, the worlds [the earth, etc.]; pañcavidham, fivefold [i.e., using hiṃ and the other four symbols]; sāma upāste, worships the Sāma; ūrdhvāḥ ca, going upwards; āvṛttāḥ ca, and coming downwards; lokāḥ ha asmai kalpante, the worlds are there for him to enjoy. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-What benefit do you derive from worshipping Sāma in the worlds? The benefit is that you have all the five worlds—from the lowest to the highest and from the highest to the lowest—for your enjoyment. This is because you know Sāma is the essence of everything in these worlds.

Translation By Max Müller

3. The worlds in an ascending and in a descending line belong to him who knowing this meditates on the fivefold Sâman as the worlds ^[1].

Footnote:

1. The commentator supplies some fanciful reasons why each of the five Sâmans is identified with certain objects. Earth is said to be the hiṅkâra, because both always come first. Agni is prastâva, because sacrifices are praised in the fire (prastûyante). The sky is udgîtha, because it is also called gagana, and both words have the letter g in common. The sun is pratihâra, because everybody wishes the sun to come towards him (prati). Heaven is nidhana, because those who depart from here are placed there (nidhîyante), &c.

Commentary of Shankaracharya

Word-for-word explanation:-Vṛṣṭau, in the rain; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; purovātaḥ, the wind that starts before the rainfall; hiṃkāraḥ, is hiṃkāra; meghaḥ jāyate, the clouds that gather; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, [when] the rain falls that is the udgītha; vidyotate, [when] the lightning flashes; stanayati, [and] roars; saḥ pratihāra, that is the pratihāra. Commentary:-The syllable hiṃ indicates the beginning of something. When the wind starts blowing hard, we know that it will soon rain, so that is hiṃkāra. Then, when the clouds start gathering, that is the prastāva, for it means that rain is just about to start. Soon the rain follows. That is the udgītha, for the udgītha is always welcome. It is a blessing. The clouds produce lightning, and lightning is accompanied by thunder. That is the pratihāra, for the pratihāra is that which ‘scatters,’ or ‘spreads out,’ or is ‘extensive.’

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Udgṛhṇāti tat nidhanam, the end of the rainfall is the nidhana [literally, ‘the end’]; varṣati, it pours; ha asmai, for him [i.e., for the worshipper]; varṣayati, he causes rain to fall; ha yaḥ etat evam vidvān, he who, knowing all this as such; vṛṣṭau, in the rain; pañcavidham sāma upāste, performs the fivefold Sāma worship. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Sarvāsu apsu, in all kinds of water; pañcavidham sāma upāsīta, a person should perform the fivefold Sāma worship; meghaḥ yat saṃplavate, the clouds which join together and consolidate; saḥ hiṃkāraḥ, that is hiṃkāra; yat varṣati, that which pours rain; saḥ prastāvaḥ, that is the prastāva; yāḥ prācyaḥ syandante, that [water, or river] which goes eastward; saḥ udgīthaḥ, that is the udgītha; yāḥ pratīcyaḥ, that which goes westward; saḥ pratihāraḥ, that is the pratihāra; samudraḥ nidhanam, the sea is the nidhana. Commentary:-The fivefold Sāma worship can be performed in all forms of water. For instance, when clouds come together to produce rain, that can be thought of as hiṃkāra, because the syllable hiṃ marks the beginning. And when rain starts falling, that is thought of as the prastāva, because the rain is ‘ready’ to scatter in all directions. (This ‘readiness’ is prastāva.) The water, or river, that flows eastward (the Ganges, for instance) is called the udgītha, because both represent excellence. The water flowing westward (pratīcya) is the pratihāra, because of the prefix prāti being common to both. The sea is the nidhana, because when the water flows into the sea it loses its separate identity, which is ‘death’ (nidhana).

Translation By Max Müller

1. Let a man meditate on the fivefold Sâman in all waters. When the clouds gather, that is the hiṅkâra; when it rains, that is the prastâva that which flows in the east ^[1], that is the udgîtha that which flows in the west ^[2], that is the pratihâra the sea is the nidhana.

Footnote:

1. The Ganges, &c. Comm. 2. The Narmadâ, &c. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; evam, as mentioned; etat, this [Sāma]; vidvān, having known; sarvāsu apsu, in all forms of water; pañcavidham sāma upāste, performs the fivefold worship of Sāma; [saḥ, that worshipper]; apsu, in water; na ha praiti, does not die [unless he wants to]; apsumān bhavati, he has much water at his disposal. Iti caturthaḥ khaṇḥaḥ, here ends the fourth section. Commentary:-A person who performs this Sāma worship, taking water as the object of worship, will never be drowned unless he himself seeks his death that way. Also, he may be so lucky about water that he will even get it in a desert.

Translation By Max Müller

2. He does not die in water ^[1], nay, he is rich in water who knowing this meditates on the fivefold Sâman as all waters.

Footnote:

1. The commentator adds, 'unless he wishes to die in the Ganges.'

Commentary of Shankaracharya

Word-for-word explanation:-Ṛtuṣu, in the seasons [spring, etc.]; pañcavidham sāma upāsīta, one should perform the fivefold Sāma worship; vasantaḥ hiṃkāraḥ, spring is hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn Commentary:-Spring is the first among the seasons, just as hiṃkāra is the first among the Sāma stobhas. Summer is the prastāva, because in summer people ‘get ready’ to harvest. Then, the rainy season is very important for crops, just as the udgītha is important. Autumn is thought of as pratihāra, for that is the time when the old and the sick start being ‘taken away.’ Finally, winter is the nidhana, for that is the time when many people die.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this [Sāma] as above; ṛtuṣu, in the seasons; pañcavi- dham sāma upāste, performs this fivefold Sāma worship; asmai, to him; ṛtavaḥ kalpante, the seasons come for his enjoyment; ha ṛtumān bhavati, and he also gets the pleasant things of those seasons for his enjoyment. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-The change of seasons does not bother such a worshipper. Each of them is pleasant to hiṃ, and the best things that each of them has are easily available to him.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Paśuṣu, in animals; pañcavidham sāma upāsīta, one can perform the fivefold Sāma worship; ajāḥ, goats; hiṃkāraḥ, are the syllable hiṃ; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgīthaḥ, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana. Commentary:-Goats are the most common of these animals, and they are also the most widely used in sacrifices. This is why they are given the first place as hiṃkāra. Ajā, goats, and avi, sheep, are often seen together, and they are very similar. So also, hiṃkāra and the prastāva are often together. This is why avi, sheep, are said to be the prastāva. Cows are the udgītha because they are superior to other animals, as the udgītha is superior. Then horses ‘carry’ (pratiharaṇa) people, so they are the pratihāra. And as animals ‘depend’ entirely upon human beings, so human beings are their nidhana (here, nidhana means ‘support’).

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this [Sāma] in this way; paśuṣu pañcavidham sāma upāste, performs the fivefold Sāma worship in animals; asya paśavaḥ bhavanti ha, he has many animals [for his enjoyment]; paśumān bhavati, he acquires a large number of animals [for his personal wealth]. Iti ṣaṣṭhaḥ khaṇḍaiḥ here ends the sixth section. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Prāṇeṣu pañcavidham sāma upāsīta, one should perform the fivefold worship of Sāma in all forms of prāṇa, the vital breath [or, the organs]; parovarīyaḥ, in an increasingly better way; prāṇaḥ hiṃkāraḥ, prāṇa [or, the organ of smell] is hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthaḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; manaḥ nidhanam, the mind is the nidhana; etāni parovarīyāṃsi vai, all these should be worshipped, each more than the one before. Commentary:-The first prāṇa is the organ of smelling. This may be regarded as hiṃkāra. Then the organ of speech may be regarded as the prastāva, for through speech we propose (prastāva) to do something. The organ of speech is superior to the organ of smelling because we express our thoughts through speech. The eyes are better than the organ of speech, because through the eyes we can express even more than what we can through speech, so the eyes are the udgītha. The ears are the pratihāra, and they are superior to the eyes because the ears can hear more than the eyes can see. The mind is the nidhana, and it is superior to all other organs. Whatever the other organs collect is all stored in the mind. Also the mind can grasp things that no other organ can perceive.

Translation By Max Müller

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

Footnote:

1. Prâna is explained by ghrâna, smell; possibly ghrâna may have been the original reading. Anyhow, it cannot be the mukhya prâna here, because it is distinctly represented as the lowest sense.

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; etat evam vidvān, having known this thus; prāṇeṣu, in the organs; pañcavidham sāma upāste, performs the fivefold Sāma worship; parovarīyaḥ, in an increasingly higher order; asya, his [life]; parovarīyaḥ ha bhavati, becomes increasingly more excellent; parovarīyasaḥ ha lokān jāyati, he also attains increasingly higher worlds; iti tu pañcavidhasya, this is the benefit of the fivefold [Sāma worship]. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-Here much attention has been given to the fivefold Sāma worship. This is only to prepare the worshipper for the next step, in which he will be asked to perform the sevenfold Sāma worship. It would be quite all right, however, if he bypasses the fivefold worship and goes straight to the sevenfold worship.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; saptavidhasya, [a discussion] on the sevenfold [Sāma worship]; saptavidham sāma upāsīta, one should perform the sevenfold worship of Sāma; vāci, in speech; yāt kiṃca vācaḥ huṃ iti, in whatever speech occurs the syllable ‘huṃ’; saḥ hiṃkāraḥ, that is the syllable ‘hiṃ’; yat pra iti, where the syllable ‘pra’ occurs; saḥ prastāvaḥ, that is the prastāva; yat ā iti, where ‘ā’ occurs; saḥ ādiḥ, that is to be taken for ādi [the beginning]. Commentary:-The fivefold Sāma worship has been discussed. Now The first meditation is on speech. Sometimes you may come across the sound huṃ in speech. This sound is to be thought of as hiṃkāra, because the letter h is common in both. Then, when you come across the sound pra, that is to be thought of as the prastāva. The sound ā in speech is to be thought of as ādi. But what is ādi? Ādi is that with which you begin something. It is Om, for everything in the Vedas starts with Om.

Translation By Max Müller

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

Footnote:

1. These are again the stobhâksharas, or musical syllables used in the performance of the Sâman hymns; see .

Commentary of Shankaracharya

Word-for-word explanation:-Yat ut iti, where there is the sound ‘ut’; saḥ udgīthaḥ, that is the udgītha; yat prati iti, where there is the sound ‘prati’; saḥ pratihāraḥ, that is the pratihāra; yat upa iti, where there is the sound ‘upa’; saḥ upadravaḥ, that is the upadrava [upadrava is anything in praise of the Sāma]; yat ni iti, where there is the syllable ‘ni’; tat nidhanam, that is the nidhana. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, the person who; etat evam vidvān, having known this [about the Sāma]; vāci, in speech; saptavidham sāma upāste, performs the sevenfold Sāma worship; asmai, to him [i.e., to the worshipper]; vāk, speech; doham, milk [i.e., a good, precious gift]; yaḥ vācaḥ dohaḥ, which is the essence of the words; dugdhe, presents; annavān annādaḥ bhavati, he has plenty of food and he eats it [thereby becoming radiant]. Iti aṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; khalu, for certain; amum ādityam, the sun over there; saptavidham sāma upāsīta, worship as the sevenfold Sāma; sarvadā samaḥ, [the sun is] always the same; tena, therefore; sāma, [the sun is] Sāma; mām prati mām prati, [for instance, ‘It is looking] at me, [it is looking] at me’; iti, in this way [it makes everyone think]; sarveṇa samaḥ, it is the same to all; tena, for this reason; sāma, [the sun is called] Sāma. Commentary:-The question is, how can the sun be identified with the Sāma? The sun is always the same [i.e., sama], for it never changes. This is where the sun and the Sāma are the same. Again, when we look at the sun, we all think it is turned towards us. Similarly, the Sāma is also the same for everyone.

Translation By Max Müller

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

Footnote:

1. Cf. Kh. Up. II, 2, 2. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Tasmin, on that [i.e., the sun]; imāni sarvāṇi bhūtāni, all these beings; anvāyattāni, are dependent; iti vidyāt, one should know this; tasya, of that [sun]; yat, the way [it looks then]; purodayāt, before it rises; saḥ, that [form]; hiṃkāraḥ, is hiṃkāra; paśavaḥ, the animals; tat asya anvāyattāḥ, are dependent on that [form] of it [i.e., of the sun as Sāma]; tasmāt, this is why; te, they; hiṃ kurvanti, make the sound hiṃ; hiṃkārabhājinaḥ hi etasya sāmnaḥ, they share in the hiṃkāra of the Sāma. Commentary:-As the sun rises, it has a very pleasant and favourable look. This is called hiṃkāra. It is an expression of love and adoration for the Sāma. The animals are devoted to this hiṃkāra, for they also make the sound hiṃ as the sun rises. This is how they pay their tribute to the hiṃkāra of the Sāma.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Athā, next; yatprathamodite [i.e., prathama + udite], that [form] which [the sun has] when it first rises; saḥ prastāvaḥ, that is the prastāva; manuṣyāḥ, all human beings; tat asya anvāyattāḥ, are charmed by that [form] of it [i.e., of the sun, which is the Sāma]; tasmāt, this is why; te, they; prastutikāmāḥ, wanting praise; praśaṃsākāmāḥ, wanting adoration; prastāvabhājinaḥ hi etasya sāmnaḥ, they join in the prastāva of the Sāma. Commentary:-The beauty that the sun has as it rises in the morning is the Sāma prastāva addressed to the sun god (Āditya). Human beings are under the spell of this beauty. And as they have the habit of praising and adoring the prastāva of the Sāma, they also desire praise and adoration for themselves. Praise means the good words you say about a person in his presence, and adoration means the good thoughts you cherish in your mind about that person.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that; saṅgavavelāyām, in the morning [i.e., after sunrise, when the sunlight has spread far and wide]; saḥ ādiḥ, that is the ādi [of the Sāma worship]; vayāṃsi, birds; tat asya, that form of the sun [at that time]; anvāyattāni, makes them feel secure; tasmāt, this is why; tāni, they [the birds]; anārambaṇāni, without any support; ātmānam, their own bodies; ādāya, Commentary:-The sight of the sun after sunrise fascinates the birds. The form of the sun at this time is the ādi (or Om) of the Sāma, and the birds feel they are a part of this ādi. They feel secure. Though they have no support, they are able to fly about in the sky freely. It is as if they are joining in the ādi hymn offered to the Sāma. As the birds fly, they depend on their own ‘self’ (ātman). Because the words ātman and ādi have the common ā, the birds feel drawn towards the ādi.

Translation By Max Müller

4. What he is at the time of the saṅgava ^[1], that is the âdi, the first, the Om. On it birds are dependent. Therefore birds fly about in the sky without support, holding themselves, for they share the âdi ^[2] (the Om) of that Sâman.

Footnote:

1. When the sun puts forth his rays, and when the cows are together with their calves, i.e. as Rajendralal Mitra says, after the cows have been milked and are allowed by the cowherds to suckle their young. 2. The tertium comparationis is here the â of âdi and the â of âdâya, i. e. holding. The d might have been added.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that; samprati madhyandine, precisely at noon; saḥ udgīthaḥ, that [form of the sun] is the udgītha; devāḥ, the gods and goddesses; tat asya, that form of the sun [at that time]; anvāyattāni, are part of; tasmāt, therefore; prājāpatyānām, among all of Prajāpati’s children; te, they [the gods and goddesses]; sattamāḥ, are deemed the best; hi, because; etasya sāmnaḥ udgīthabhājinaḥ, they join in the udgītha of the Sāma. Commentary:-At midday the sun is at its brightest, and its form suggests that it is offering an udgītha. The gods and goddesses are devoted to the sun at this time, so they join in the offering of the udgītha. This is why they are the dearest to Prajāpati of all his children.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that; ūrdhvam madhyandināt, after midday; prāk aparāhṇāt, before afternoon; saḥ pratihāra, that is the pratihāra; garbhāḥ, the foetuses in the womb; tat asya, that [form] of [the sun]; anvāyattāḥ are attached to; tasmāt, that is why; te, those [foetuses]; pratihṛtāḥ, are held up; na avapadyante, [and] do not drop down; hi, for that reason; etasya sāmnaḥ pratihārabhājinaḥ, they are entitled to share in the pratihāra of the Sāma. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that; ūrdhvam aparāhṇāt, as the afternoon begins; prāk astamayāt, before sunset; saḥ upadravaḥ, that is the upadrava; āraṇyāḥ, wild animals; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, that is why; te, those [wild animals]; puruṣam, a human being; dṛṣṭvā, seeing; kakṣam, into their lair [or, the forest]; śvabhram, a hole; upadravanti, quickly run to; hi, for this reason; etasya sāmnaḥ upadravabhājinaḥ, they join in the upadrava offered to the Sāma. Commentary:-In the later part of the afternoon, the animals are able to find food to sustain themselves, and they can also watch out for human beings. If they see one, they hurry back to the forest or to any place where they feel safe. Their going away in haste (upadruta) suggests that they worship the upadrava (i.e., ‘going back’) of the Sāma.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that; prathamāstamite [he., prathama + astamite], just as the sun sets; tat nidhanam, that is the nidhana; pitaraḥ, the ancestors; tat asya, that [form] of [the sun]; anvāyattāḥ, are attached to; tasmāt, therefore; tān, them; nidadhati, one places on straws [or, one places offerings to the ancestors on straws while performing special rites in their honour]; hi, for this reason; etasya sāmnaḥ nidhanabhājinaḥ, they participate in the nidhana in honour of the Sāma; khalu amum ādityam saptavidham sāma upāste, this is how the sun is offered the sevenfold Sāma worship. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-Because the ancestors love the form of the sun as it sets, people honour them at that time of the day by placing offerings to them on straw. And while doing so, they sing the nidhana hymn of the Sāma. If a person performs the sevenfold Sāma worship with the feeling that he is worshipping the sun this way, he becomes one with the sun.

Translation By Max Müller

8. What he is when he first sets, that is the nidhana. On it the fathers are dependent. Therefore they put them ^[1] down (nidadhati), for they share the nidhana of that Sâman. Thus a man meditates on the sevenfold Sâman as the sun.

Footnote:

1. The cakes for the ancestral spirits, or the spirits themselves.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next [i.e., after worshipping the sun as the Sāma]; khalu, for certain; ātma-sammitam, with an equal number of parts [i.e., syllables]; atimṛtyu, that which overcomes death; saptavidham sāma upāsīta, one should perform the sevenfold Sāma worship; hiṃkāraḥ, the word hiṃkāra; iti tryakṣaram, is three-syllabled; prastāvaḥ, the word prastāva; iti tryakṣaram, is [also] three-syllabled; tat samam, therefore they [hiṃkāra and prastāva] are equal. Commentary:-Śaṅkara says that the sun divides time into units. It therefore distinguishes between life and death, and it is death itself. Is there any way of overcoming death? Yes, it can be overcome by worshipping the Sāma, and that is why these instructions are being given here.

Translation By Max Müller

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

Footnote:

1. Âtmasammita is explained by the commentator either as having the same number of syllables in the names of the different Sâmans, or as equal to the Highest Self.

Commentary of Shankaracharya

Word-for-word explanation:-Ādiḥ iti dvi-akṣaram, the word ādi is two-syllabled; pratihāraḥ iti catuḥ-akṣaram, the word pratihāra is four-syllabled; tataḥ, from that [i.e., from the word pratihāra]; ekam, [take away] one [syllable]; iha, [and add] here [to the word ādi]; tat samam, that makes them equal [both three-syllabled]. Commentary:-Om is the ādi of the sevenfold Sāma. It is ādi (the beginning) because a person begins singing the Sāma with Om.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Udgīthaḥ iti tri-akṣaram, the word udgītha is three-syllabled; upadravaḥ iti cataḥ-akṣaram, the word upadrava is four-syllabled; tribhiḥ tribhiḥ samam bhavati, if they are taken as three-syllabled they become the same; akṣaram atiśiṣyate, one syllable becomes superfluous; tri-akṣaram tat samam, taken as three-syllabled they become identical. Commentary:-The syllable va, if taken away, makes no difference when a person recites the hymn.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Nidhanam iti tri-akṣaram, the word nidhana is three-syllabled; tat samam eva bhavati, that makes it the same [as the other three-syllabled words forming parts of the Sāma]; tāni ha vai etāni, all these together constitute; dvāviṃśatiḥ akṣarāṇi, twenty-two syllables. Commentary:-There are seven ways of worshipping the Sāma:- through hiṃkāra, prastāva, ādi, pratihāra, udgītha, upadrava, and nidhana. Taken together these words have twenty-two syllables. Taken separately each of them may be treated as three-syllabled and recited accordingly. They are therefore all equal for purposes of the Sāma worship.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Ekaviṃśatyā, by twenty-one [syllables]; ādityam āpnoti, one attains union with the sun [because the sun marks the end of everything, and it is therefore death]; ekaviṃśaḥ vai, [the sun is] the twenty-first [after the twelve months, the five seasons, and the three worlds]; itaḥ, from this [world]; asau ādityaḥ, the sun over there; dvāviṃśena, by [knowing] the twenty-second [syllable]; ādityāt param jayati, one attains the next higher world from the sun; tat nākam, that [place is] joyful; tat viśokaṃ, that [place is] free from all suffering. Commentary:-The Upaniṣad says that if you worship Sāma with these twenty-one syllables, you attain the sun, which is the same as death. But how is the number significant? It is significant because the sun occupies the twenty-first position after the things that intervene between the earth and the sun. According to the Vedas those things are the twelve months, the five seasons, and the three worlds. But if you worship the Sāma with twenty-two syllables, you then go beyond the sun. Where? To a place called Nāka, where there is only happiness and no suffering.

Translation By Max Müller

5. With twenty-one syllables a man reaches the sun (and death), for the sun is the twenty-first ^[1] from here; with the twenty-second he conquers what is beyond the sun:- that is blessedness, that is freedom from grief

Footnote:

1. There are twelve months, five seasons, three worlds, then follows the sun as the twenty-first. Comm.

Commentary of Shankaracharya

Word-for-word explanation:-Āpnoti ha ādityasya jayam, one wins the state of the sun; paraḥ ha ādityajayāt asya jayaḥ bhavati, one wins a world even higher than the sun; yaḥ, one who; etat evam vidvān, knows this [Sāma] thus; ātmasammitam, as oneself; atimṛtyu saptavidham sāma upāste sāma upāste, performs the deathless sevenfold Sāma worship [the repetition marks the end of the section]. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Manaḥ hiṃkāraḥ, the mind is the hiṃkāra; vāk prastāvaḥ, the organ of speech is the prastāva; cakṣuḥ udgīthāḥ, the eyes are the udgītha; śrotram pratihāraḥ, the ears are the pratihāra; prāṇaḥ nidhanam, the vital breath is the nidhana; etāt gāyatram, this Gāyatrī prayer; prāṇeṣu protam, is rooted in the vital breath. Commentary:-So long the fivefold and the sevenfold Sāma worships have been discussed, but the names of those worships have not been mentioned. Gāyatra is the first among them. Corresponding to the Gāyatra is the hiṃkāra, with which the worship begins. Similarly, in any act of worship, the mind may be regarded as the hiṃkāra, for it is the mind that must act first before all the other organs. Next to the mind is the organ of speech. A person first thinks and then speaks out his intentions. The organ of speech is therefore the prastāva. The eyes are the udgītha because of their importance. The ears are the pratihāra, for you can ‘turn away from’ things you don’t want to hear. Prāṇa, the vital breath, is the nidhana, for when you have suṣupti, dreamless sleep, all the organs merge into the vital breath. The Gāyatrī is worshipped as the vital breath. This is why the Sāma called Gāyatra is. said to be rooted in the vital breath.

Translation By Max Müller

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

Footnote:

1. Cf. Kh. Up. II, 7, 1, where prâna is explained differently. The Gâyatrî itself is sometimes called prâna.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, he who; evam, this way; etat gāyatram, this Gāyatra Sāma; prāṇeṣu protam, rooted in the prāṇas; veda, knows; prāṇī, with life; bhavati, is endowed; sarvam āyuḥ, the full span of life; eti, attains; jyok jīvati, a bright [life]; mahān prajayā, great in progeny; paśubhiḥ, [and] animals; bhavati, becomes [rich with]; mahān kīrtyā, with a good reputation; mahāmanāḥ syāt, is noble in character; tat vratam, that is the aim of his life. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-Whoever knows that the Sāma named Gāyatra is based on the prāṇas is truly alive—that is, all his organs are strong and healthy and he is never physically handicapped. The full span of a person’s life is said to be a hundred years. A person who worships the Sāma lives that long. And he lives a wonderful life, able to influence many people. He is respected as one of the greatest people in the world. He has many children and many domestic animals, but his sole aim in life is to have a large heart, without a trace of meanness in his mind.

Translation By Max Müller

2. He who thus knows this Gâyatra interwoven in the prânas, keeps his senses, reaches the full life, he lives long ^[1], becomes great with children and cattle, great by fame. The rule of him who thus meditates on the Gâyatra is, 'Be not high-minded.'

Footnote:

1. The commentator generally takes gyok in the sense of bright.

Commentary of Shankaracharya

Word-for-word explanation:-Abhimanthati, rubbing [one piece of wood against another to produce fire]; saḥ hiṃkāraḥ, that is the hiṃkāra; dhūmaḥ jāyate, the smoke it produces; saḥ prastāvaḥ, that is the prastāva; jvalati, the flames that appear; saḥ udgīthaḥ, that is the udgītha; aṅgārāḥ bhavanti, the charcoals that result; saḥ pratihāraḥ, that is the pratihāra; upaśāmyati, when the fire begins to go out; tat nidhanam, that is the nidhana; saṃśāmyati, when the fire is completely extinguished; tat nidhanam, that [also] is the nidhana; etat rathantaram, this [Sāma] called Rathantara; agnau protam, is rooted in fire. Commentary:-The rubbing of two pieces of wood together to produce fire is the hiṃkāra, for that is the beginning of the fire. And the smoke that results is the prastāva, for both are likely to continue. When the fire bursts into flame, that is the udgītha, because when there are flames the oblations are offered into them for the gods and goddesses. This is why this part is superior and why the flames are called the udgītha. The charcoals that are formed are called the pratihāra, for the charcoals are collected for future use. Upaśām means the process of subsiding—that is, the fire begins to subside but does not quite go out. Then the word saṃśām means ‘completely extinguished.’ The fire is then dead, so it is like the nidhana (death). The Rathantara Sāma is said to be based on fire, for when fire is being produced by rubbing the two sticks, the Rathantara Sāma is recited.

Translation By Max Müller

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

Footnote:

1. The Rathantara is used for the ceremony of producing fire.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat rathantaram agnau protam veda, he who knows that this Rathantara Sāma is rooted in fire; brahmavarcasī, acquires the glow that Vedic knowledge gives; annādaḥ bhavati, he enjoys eating food; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a bright life; mahān prajayā paśubhiḥ bhavati, he distinguishes himself by his children and by the animal wealth he acquires; mahān kīrtyā, his reputation spreads far and wide; tat vratam, his principle is; na pratyak agnim ācāmet, never to Commentary:-By his moral character and his scholarship in the Vedas, he acquires a radiance about him. [The underlying thought in these two mantras is that everything a person does is spiritual. This includes even physical experiences.]

Translation By Max Müller

2. He who thus knows this Rathantara interwoven in fire, becomes radiant ^[1] and strong. He reaches the full life, he lives long, becomes great with children and cattle, great by fame. The rule is, 'Do not rinse the mouth or spit before the fire.'

Footnote:

1. Brahmavarkasa is the 'glory of countenance' produced by higher knowledge, an inspired look. Annâda, lit. able to eat, healthy, strong.

Translation By Max Müller

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

Footnote:

1. Upamantrayate sa hiṅkâro, gñapayate sa prastâvah, striyâ saha sete sa udgîthah, pratistrî saha sete sa pratihârah, kâlam gakkhati tan nidhanam, pâram gakkhati tan nidhanam. Etad vâmadevyam mithune protam. 2. Sa ya evam etad vâmadevyam mithune protam veda, mithunî bhavati, mithunân mithunât pragâyate, sarvam âyur eti, gyog gîvati, mahân pragayâ pasubhir bhavati, mahân kîrttyâ. Na kâmkana pariharet tad vratam.

Translation By Max Müller

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

Footnote:

1. Upamantrayate sa hiṅkâro, gñapayate sa prastâvah, striyâ saha sete sa udgîthah, pratistrî saha sete sa pratihârah, kâlam gakkhati tan nidhanam, pâram gakkhati tan nidhanam. Etad vâmadevyam mithune protam. 2. Sa ya evam etad vâmadevyam mithune protam veda, mithunî bhavati, mithunân mithunât pragâyate, sarvam âyur eti, gyog gîvati, mahân pragayâ pasubhir bhavati, mahân kîrttyâ. Na kâmkana pariharet tad vratam.

Commentary of Shankaracharya

Word-for-word explanation:-Udyan, the rising sun; hiṃkāraḥ, [is] the hiṃkāra; uditaḥ, the sun that has already risen; prastāvaḥ, [is] the prastāva; madhyandina, the midday sun; udgīthaḥ, [is] the udgītha; aparāhṇaḥ, the afternoon sun; pratihāraḥ, [is] the pratihāra; yat astam, that which is setting; nidhanam, [is] the nidhana; etat bṛhat, Commentary:-The rising sun is the hiṃkāra, for that is the time when we first see the sun. When the sun has risen it is the prastāva, for that is when people start performing their daily religious riteṣ and rituals. The midday sun is the udgītha, because that is the best time of the day. Then the afternoon sun is the pratihāra, because that is the time when cattle are driven back home. And the setting sun is the nidhana, for at night domestic animals are kept confined in their pens. This Bṛhat Sāma is based on the sun, because the sun is its presiding deity.

Translation By Max Müller

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

Footnote:

1. The sun is brihat. The Brihat Sâman is to be looked upon as the sun, or the Brihat has Âditya for its deity.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat bṛhat āditye protam veda, he who knows that the Sāma called Bṛhat is rooted in the sun; tejasvi, is spirited; annādaḥ bhavati, has a great appetite; sarvam āyuḥ etḥ lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes famous for his children and for his animal wealth; mahān kīrtyā, is highly respected; tapantam na nindet, he never uses a bad word against the hot sun; tat vratam, that is his vow. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-

Translation By Max Müller

2. He who thus knows the Brihat as interwoven in the sun, becomes refulgent ^[1] and strong, he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of the heat of the sun.'

Footnote:

1. The same as brahmavarkasin.

Commentary of Shankaracharya

Word-for-word explanation:-Abhrāṇi, light clouds [bearing water]; saṃplavante, when they consolidate; saḥ hiṃkāraḥ, that is the hiṃkāra; meghaḥ jāyate, when clouds likely to pour rain appear; saḥ prastāvaḥ, that is the prastāva; varṣati saḥ udgīthaḥ, when it starts raining that is the udgītha; vidyotate, when lightning flashes; stanayati, [and] thunder roars; saḥ pratihāraḥ, that is the pratihāra; ut gṛhṇāti, when everything is over; tat nidhanam, that is the nidhana; etat vairūpam, this [Sāma called] Vairūpa; parjanye protam, is rooted in the clouds. Commentary:-The word abhra means a cloud which bears ap, water. A cloud that pours rain is called megha. The English word ‘cloud’ is actually in Sanskrit parjanya. Abhra, megha, parjanya—these different names all mean cloud, but indicate the cloud in a different state. This is why the cloud is described here as vairūpa, with different forms. It is the sun that produces the cloud, and this is why the Sāma is first worshipped as the sun and then as the cloud.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat vairūpam parjanye protam veda, he who knows that this [Sāma called] Vairūpa is rooted in the clouds; virūpān ca surūpān ca paśūn avarundhe, he comes to possess a large variety of animals and beautiful animals also; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes famous for his children and for his animal wealth; mahān kīrtyā, he is renowned for his achievements; varṣantam na nindet tat vratam, his vow is not to criticize the clouds that pour rain. Iti pañcadaśaḥ khaṇḍaḥ, here ends the fifteenth section. Commentary:-It is a characteristic of those who worship the Sāma that they never find fault with others. This is why they do not say anything bad about even the clouds that give rain.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Vasantaḥ hiṃkāraḥ, spring is the hiṃkāra; grīṣmaḥ prastāvaḥ, summer is the prastāva; varṣāḥ udgīthaḥ, the rainy season is the udgītha; śarat pratihāraḥ, autumn is the pratihāra; hemantaḥ nidhanam, winter is the nidhana; etat vairājam, this [Sāma called] Vairāja; ṛtuṣu protam, is rooted in the seasons. Commentary:-The clouds determine the seasons. This is why the Sāma is first worshipped as the clouds and after that as the seasons.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evani etat vairājam ṛtuṣu protam veda, he who knows that this [Sāma called] Vairāja is rooted in the seasons; virājati, he lives; prajayā paśubhiḥ, surrounded by his children and animals; brahmavarcasena, he has the kind of radiance that is born of Vedic scholarship; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he lives a brilliant life; mahān prajayā paśubhiḥ bhavati, he is known to be great for his children and animals; mahān kīrtyā, he is famous for his deeds; ṛtūn na nindet tat vratam, his vow is that he will never criticize the seasons. Iti ṣoḍhśaḥ khaṇḍaḥ, here ends the sixteenth section. Commentary:-The person who knows that the Vairāja Sāma is rooted in the seasons becomes like the seasons himself. Each season has a beauty of its own. Similarly, this person has within him the beauty and grandeur of the good things he possesses, such as his wealth, good children, scholarship, and character. The rules of the Sāma forbid him from saying anything bad about the seasons, and he follows this.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Pṛthivī hiṃkāraḥ, the earth is the hiṃkāra; antarikṣam prastāvaḥ, the space between the earth and heaven is the prastāva; dyauḥ udgīthaḥ, heaven is the udgītha; diśaḥ pratihāraḥ, the quarters are the pratihāra; samudraḥ nidhanam, the ocean is the nidhana; etāḥ śakvaryaḥ lokeṣu protāḥ, these [the Sāma called] Śakvarī are rooted in the earth and other worlds. Commentary:-If the seasons come and go, as they ought to, then things on the earth and the other worlds remain in balance. This is why the Sāma is first worshipped as the seasons and then as the worlds. But the question is:- Sāma is singular. Why then has a plural word, śakvarī, been used here for the Sāma? Doesn’t it imply that there are many Sāmas? No, the Sāma is always one and the same. There are not many Sāmas. The word śakvarī has a plural form, but it stands for the singular Sāma. Śaṅkara gives the example of the word revatī, which is similarly always used in the plural.

Translation By Max Müller

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

Footnote:

1. The Sakvarîs are sung with the Mahânâmnîs. These are said to be water, and the worlds are said to rest on water.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etāḥ śakvaryaḥ lokeṣu protāḥ veda, he who knows that these [i.e., the Sāma] known as Śakvarī are rooted in the worlds; lokī bhavati, goes to the best world; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, is well known for his children and for his animal wealth; mahān kīrtyā, is well known for his great deeds; lokān na nindet tat vratam, his vow is that he will never criticize the worlds. Iti saptadaśaḥ khaṇḍaḥ, here ends the seventeenth section. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Ajāḥ hiṃkāraḥ, goats are the hiṃkāra; avayaḥ prastāvaḥ, sheep are the prastāva; gāvaḥ udgītha, cows are the udgītha; aśvāḥ pratihāraḥ, horses are the pratihāra; puruṣaḥ nidhanam, a human being is the nidhana; etāḥ revatyaḥ paśuṣu protāḥ, these [i.e., the Sāma known as] Revatī are established in animals. Commentary:-Animals are useful to all the worlds. That is why, after worshipping the Sāma as the worlds, the worship as animals is suggested. As in the previous section in which the word śakvarī is always used in the plural (as śakvaryaḥ), here also, the word revatī is always used in the plural (revatyaḥ).

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etaḥ revatyaḥ protāḥ veda, he who knows that these [i.e., the Sāma] called Revatī are rooted in animals; paśumān bhavati, comes to possess many animals; sarvam āyuḥ eti, lives the full span of his life; jyok jīvati, has a brilliant life; mahān prajayā paśubhiḥ bhavati, becomes a highly respected person because of his children and also his animal wealth; mahān kīrtyā, becomes a truly great person for his great deeds; paśūn na nindet tat vratam, he observes the vow of never saying anything bad about animals. Iti aṣṭādaśaḥ khaṇḍaḥ, here ends the eighteenth section. Commentary:-

Translation By Max Müller

2. He who thus knows these Revatîs, as interwoven in animals, becomes rich in animals ^[1], he reaches the full life, he lives long, becomes great with children and cattle, great by fame. His rule is, 'Never complain of animals.'

Footnote:

1. Revat means rich.

Commentary of Shankaracharya

Word-for-word explanation:-Loma hiṃkāraḥ, hair is the hiṃkāra; tvak prastāvaḥ, skin is the prastāva; māṃsam udgīthaḥ, flesh is the udgītha; asthi pratihāraḥ, bone is the pratihāra; majjā nidhanam, marrow is the nidhana; etat yajñāyajñīyam, this [Sāma called] Yajñāyajñīya; aṅgeṣu protam, is spread all over the limbs of the body. Commentary:-We get much nourishment from animals to sustain our bodies. That is why, in the previous section, the Sāma has been worshipped in the animals, and now it is being worshipped in the various parts of the body. Hair is on top of the body, so it is given first place—the place given to the hiṃkāra when the Sāma is recited. Next to the hair is the skin. Similarly, next to the hiṃkāra is the prastāva. The flesh is the udgītha, for both are the most important part. Then the bones are the pratihāra, because after a body is cremated there will still be pieces of bone left, and these are ‘collected’ by the relatives. The marrow is the nidhana, for that is the end of everything.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat yajñāyajñīyam aṅgeṣu protam veda, he who knows that this Sāma called Yajñāyajñīya is located in the different parts of the body; aṅgī bhavati, has a firm body; na aṅgena vihūrchati, has no defect in his limbs or organs; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great in respect of his children and his animal wealth; mahān kīrtyā, he becomes great because of his great deeds; saṃvatsaram, for one whole year; majjñaḥ, meat; na aśnīyāt, will not eat; majjñaḥ na aśnīyāt iti vā, or will not eat meat at all; tat vratam, this is his vow. Iti ekonaviṃśaḥ khaṇḍaḥ, here ends the nineteenth section. Commentary:-‘A firm body’ means a good, sound body with none of its organs or limbs defective. Even his nails and his hair will be normal. The word majjña, meat, is in the plural here. This implies that both fish and meat should be avoided.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Agniḥ hiṃkāraḥ, fire is the hiṃkāra; vāyuḥ prastāvaḥ, air is the prastāva; ādityaḥ udgīthaḥ, the sun is the udgītha; nakṣatrāṇi pratihāraḥ, the stars are the pratihāra; candramāḥ nidhanam, the moon is the nidhana; etat rājanam, this [Sāma called] Rājana; devatāsu protam, is rooted in the gods and goddesses. Commentary:-In the previous section the Sāma was worshipped in the parts of the body. Now it is being worshipped in the deities—that is, in the forces of nature. Fire is the first among the forces of nature, so it is the hiṃkāra. Next to the hiṃkāra is the prastāva. Air is called the prastāva because it comes next after fire, and it is also infinite. The sun is the udgītha, for just as the udgītha is the best among the Sāma songs, so also the sun is the best among the forces of nature. The stars lie scattered, and as we locate them it seems that we are ‘collecting’ (pratihāra) them. That is why the stars are said to be the pratihāra. The moon is said to be the nidhana, because active people go to Candraloka, the world of the moon, after death. The Sāma called Rājana is rooted in the gods and goddesses, for the deities are by nature luminous (rājana).

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat rājanam devatāsu protam veda, he who knows that this Sāma known as Rājana is established in the gods and goddesses [such as Agni (fire), Vāyu (air), etc.]; etāsām eva devatānām salokatām gacchati, he shares with those gods and goddesses the same worlds; sārṣṭitām, the same rights and privileges; [vā] sāyujyam, [or] the same form; sarvam āyuḥ eti, he lives the full span of his life; jyok jīvati, he has a brilliant life; mahān prajayā paśubhiḥ bhavati, he becomes great by virtue of his children and also his animal wealth; mahān kīrtyā, he is great by his great deeds; brāhmaṇān na nindet tat vratam, it is his vow that he will not speak ill of the brāhmins. Iti viṃśaḥ khaṇḍaḥ, here ends the twentieth section. Commentary:-What does a person gain from worshipping the Sāma in such a way? He gets the right to live with the gods and goddesses in the same world, or to share the same rights and privileges with them, or to have the same form. It is not that he would get all these things. He would get any one of them. The scriptures say that the brāhmins themselves are the gods and goddesses. Obviously then one should not say anything derogatory about the brāhmins. Section Twenty-One

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Trayī vidyā hiṃkāraḥ, the three Vedas [the Ṛk, the Yajuḥ, and the Sāma] are the hiṃkāra; trayaḥ ime lokāḥ, these three worlds [bhūḥ, bhuvaḥ, svaḥ]; saḥ prastāvaḥ, [together] that is the prastāva; agniḥ vāyuḥ ādityaḥ, fire, air, and the sun; saḥ udgīthaḥ, [together] that is the udgītha; nakṣatrāṇi vayāṃsi marīcayaḥ, the stars, the birds, and the rays; saḥ pratihāraḥ, [together] that is the pratihāra; sarpaḥ gandharvāḥ pitaraḥ, serpents, gandharvas [celestial musicians], and the ancestors; tat nidhanam, [together] that is the nidhana; etat sāma sarvasmin protam, this Sāma rests in everything. Commentary:-According to the scriptures the Ṛg Veda comes from fire, the Yajur Veda comes from air, and the Sāma Veda comes from the sun. In the previous section the worship of the Sāma as fire, air, etc., was discussed. Now the worship of the Sāma as the three Vedas is taken up. Knowledge of the three Vedas may be regarded as the hiṃkāra, for you have to use the hiṃkāra before you start doing any worship. After the hiṃkāra comes the prastāva. Similarly, after the three Vedas come the three worlds, so they are said to be the prastāva. Fire, air, and the sun are like the udgītha, for among all things they are of a higher order. The stars, the birds, and the rays come and go, so they are like the pratihāra. The serpents, the gandharvas, and The word Sāma does not refer to any specific Sāma. It refers to anything bearing that name. The word is meant according to the context, just as oblations are offered according to the deities for whom they are meant.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ evam etat sāma sarvasmin protam veda, he who knows that this Sāma resides in everything; sarvam ha bhavati, he becomes everything. Commentary:-This is an example of how far the benefit of the knowledge of the Sāma can extend:- If you know that the Sāma is everywhere and in everything, you become the supreme Lord of everything.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Tat eṣaḥ ślokaḥ, here is a verse on the subject; yāni pañcadhā, that [Sāma] which is divided into five parts [hiṃkāra, prastāva, udgītha, pratihāra, and nidhana]; trīṇi trīṇi, each again divided into three parts [such as hiṃkāra representing the three Vedas]; tebhyaḥ jyāyaḥ param anyat na asti, there is nothing higher than these. Commentary:-So long we have discussed the five forms of the Sāma:- hiṃkāra, prastāva, udgītha, pratihāra, and nidhana. In the present verse the Upaniṣad says that each of these five can be divided further into three:- hiṃkāra as the Ṛk, the Yajuḥ, and the Sāma; prastāva as the earth, the intermediate space (between the earth and heaven), and heaven; udgītha as fire, air, and the sun; pratihāra as the stars, the birds, and the rays; and nidhana as the snakes, the celestial musicians, and the ancestors. It is Sāma which is manifest in all of these fifteen

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ tat veda, he who knows that [Sāma]; saḥ veda sarvam, he knows all; sarvāḥ diśaḥ, all the quarters; balim, gifts; asmai, for him; haranti, bring; sarvam asmi, I am all; iti upāsīta, this is how he will meditate; tat vratam tat vratam, this is his vow, this is his vow. Iti ekaviṃśaḥ khaṇḍaḥ, here ends the twenty-first section. Commentary:-Sāma is the inmost being of all, and he who knows it as such becomes like Sāma—that is, he becomes the inmost being of all, and he knows everything. People come from everywhere with gifts to show him their respect. ‘I am Sāma, the inmost being of all’—this is how Sāma is to be worshipped. One should constantly repeat this to oneself. In fact, it should be treated as a vow. Section Twenty-Two

Translation By Max Müller

4. He who knows this, knows everything. All regions offer him gifts. His rule is, 'Let him meditate (on the Sâman), knowing that he is. everything, yea, that he is everything ^[1].'

Footnote:

1. Here ends the Sâmopâsana.

Commentary of Shankaracharya

Word-for-word explanation:-Vinardi, the voice called vinardi, which is deep, like that of a bull; sāmnaḥ, for [singing] the Sāma; vṛṇe iti, I pray for; paśavyam, good for animals; agneḥ, of the god of fire; udgītha aniruktaḥ, the udgītha sung in the anirukta voice, which is not very distinct; prajāpateḥ, of Prajāpati, the Lord of all; niruktaḥ, the voice called nirukta, which is clear; somasya, of the god Soma; mṛdu ślakṣṇam, the voice called ślakṣṇa that is soft and soothing; vāyoḥ, of the god Vāyu, air; ślakṣṇam balavat, the voice called ślakṣṇa that is soothing yet powerful; indrasya, of Indra; krauñcam, the voice called krauñca, which is like that of the krauñca bird; bṛhaspateḥ, of Bṛhaspati; apadhvāntam, the voice called apadhvānta, which sounds like a broken metal pot; varuṇasya, of the god Varuṇa; tān sarvān era upaseveta, practise on all of them; tu eva vāruṇam, except that of Varuṇa; varjayet, one should avoid. Commentary:-When you sing the udgītha, be careful that you sing it in the right voice. The voice is important because it determines the benefit you derive from your singing. For instance, there is a type of voice that sounds like that of a bull. Agni, fire, is the presiding deity of this voice. If you sing the udgītha in this type of voice, it means you are singing for the good of the animals and you are also praying that you may have that kind of voice. Similarly, there is a type of voice called anirukta, which has Prajāpati as its presiding deity. Prajāpati, the Lord of all beings, has no form of his own. Similarly, he does not have a distinct voice. This is why it is called anirukta, indistinct. The voice of Soma, the moon, is nirukta, clear; that of Indra is powerful; and that of Bṛhaspati sounds like a krauñca, a bird similar to a crane. Varuṇa’s voice is the worst. It is like the sound of a broken brass vessel. All these voices can be used except that of Varuṇa.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Āgāyet, one should sing [with the resolve]; amṛtatvam devebhyaḥ āgāyāni iti, I will get immortality for the gods and goddesses by singing; svadhām, offerings; pitṛbhyaḥ, for the ancestors; āśām manuṣyebhyaḥ, hope for humanity; tṛṇodakam paśubhyaḥ, food and water for the animals; svargam lokam, heavenly worlds; yajamānāya, for those who perform sacrifices; annam ātmane, food for myself; āgāyāni iti, I shall win by singing thus; etāni, all these; manasā dhyāyan, thinking mentally; apramattaḥ, without raising the voice too much; stuvīta, one should sing. Commentary:-When you sing the Sāma, you should keep in mind the things you are singing for—such as immortality for the gods and goddesses, etc. But you must also take care that when you sing, your pronunciation and accents are correct, and that you do not miss any syllables.

Translation By Max Müller

2. Let a man sing ^[1], wishing to obtain by his song immortality for the Devas. 'May I obtain by my song oblations (svadhâ) for the fathers, hope for men, fodder and water for animals, heaven for the sacrificer, food for myself,' thus reflecting on these in his mind, let a man (Udgâtri priest) sing praises, without making mistakes in pronunciation, &c.

Footnote:

1. It would be better if the first ity âgâyet could be left out. The commentator ignores these words.

Commentary of Shankaracharya

Word-for-word explanation:-Sarve svarāḥ, all the vowels; indrasya ātmānaḥ, are like the body [with its limbs] of Indra; sarve ūṣmāṇaḥ, all the sibilants; prajāpateḥ ātmānaḥ, are like the body [with its limbs] of Prajāpati; sarve sparśāḥ, all the consonants, starting with ka; mṛtyoḥ ātmānaḥ, are like the body [with all its limbs] of Death; yadi upālabheta, if anyone criticizes; tam, him [the udgātā, who is singing the Sāma]; svareṣu, regarding his pronunciation of the vowels; indram śaraṇam prapannaḥ abhūvam, [the udgātā will then say:-] I took refuge in Indra [when I started singing the vowels]; saḥ, he [Indra]; tvā prativakṣyati iti, will give you the right reply; enam brūyāt, say to him. Commentary:-The vowels are said to be Indra’s body, for when you start doing something, including even a recitation, you have to feel strong enough to do the job fully and correctly. And in order that you may feel that you have the requisite strength, you pray for Indra’s blessings, and you feel that he is transmitting his strength to you. You feel that the vowels you are using are his body, the sibilants are the body of Prajāpati, and the consonants are the body of Death. Then if anyone criticizes your pronunciation of the vowels, you can tell him to ask Indra for the reason

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; yadi enam ūṣmasu upālabheta, if a person criticizes him for his pronunciation of the sibilants; prajāpatim śaraṇam prapanṇaḥ abhūvam, I took refuge in Prajāpati [when I started singing]; saḥ, he [Prajāpati]; tvā pratipekṣati iti, will crush you; enam brūyāt, he will say to him; atha, then; yadi enam sparśeṣu upālabheta, if someone criticizes him for his pronunciation of the consonants; mṛtyum śaraṇam prapannaḥ abhūvam, I took refuge in Death [when I started singing]; saḥ, he [Death]; tvā pratidhakṣyati iti, will burn you to ashes; enam brūyāt, he will say to him. Commentary:-If you are reciting a hymn, seek Prajāpati’s protection concerning the sibilants. Then, even if you err, he will protect you. Similarly, you should seek Death’s protection concerning the consonants. He will protect you from harm for any mistakes you might make. In fact, those who find fault with you will themselves be punished, for by criticizing your singing, they are insulting Prajāpati or Death.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Sarve svarāḥ, all the vowels; ghoṣavantaḥ balavantaḥ, clearly and powerfully; vaktavyāḥ, articulated; indre balam dadāni iti, [say to yourself] I have to give strength to Indra [as if you are stronger than Indra and can afford to give him some of your strength]; sarve ūṣmāṇaḥ, all the sibilants; agrastaḥ, clearly uttered [i.e., no part of the letter left within the mouth, as if you are swallowing it]; anirastāḥ, not uttering the letter as if you are throwing it out of your mouth; vivṛtāḥ vaktavyāḥ, clearly expressed; prajāpateḥ ātmānam paridadāni iti, I surrender myself to Prajāpati; sarve sparśāḥ leśena anabhinihitāḥ vaktavyāḥ, each of the consonants should be uttered separately and distinctly; mṛtyoḥ ātmānam pariharāṇi iti, [while thinking] I save myself from Death. Iti dvāviṃśaḥ khaṇḍaḥ, here ends the twenty-second section. Commentary:-It is important that when we recite a hymn, we recite the vowels, consonants, and the sibilants clearly and loudly. Care has to be taken that no two letters get mixed up, or that any part of a letter remains inside the mouth or seems to be spat out. Here it is said that the vowels are to be pronounced powerfully and that you should pray to Indra while singing, offering him some of your strength. This suggests that you feel very strong, as if you are stronger than Indra. You should also try to surrender yourself to Prajāpati while singing. You will then attain immortality. Section Twenty-Three

Translation By Max Müller

5. All vowels are to be pronounced with voice (ghosha) and strength (bala), so that the Udgâtri may give strength to Indra. All sibilants are to be pronounced, neither as if swallowed (agrasta) ^[1], nor as if thrown out (nirasta) ^[2], but well opened ^[3] (vivrita), so that the Udgâtri may give himself to Pragâpati. All consonants are to be pronounced slowly, and without crowding them together ^[4], so that the Udgâtri may withdraw himself from Mrityu.

Footnote:

1. Grâsa, according to the Rig-veda-prâtisâkhya 766, is the stiffening of the root of the tongue in pronunciation. 2. Nirâsa, according to the Rig-veda-prâtisâkhya 760, is the withdrawing of the active from the passive organ in pronunciation. 3. The opening, vivrita, may mean two things, either the opening of the vocal chords (kha), which imparts to the ûshmans their surd character (Rig. Prât. 709), or the opening of the organs of pronunciation (karana), which for the ûshmans is asprishtam sthitam (Rig. Prât. 719), or vivrita (Ath. Prât. I, 31; Taitt. Prât. 5). 4. Anabhinihita, for thus the commentaries give the reading, is explained by anabhinikshipta. On the real abhinidhâna, see Rig. Prât. 393. The translation does not follow the commentary. The genitive pragâpateh is governed by paridadâni.

Commentary of Shankaracharya

Word-for-word explanation:-Trayaḥ dharmaskandhaḥ, three divisions of religion; yajñaḥ adhyayanam dānam iti prathamaḥ, the first [division comprises] sacrifices, study, and charity; tapaḥ eva dvitīyaḥ, the second is austerities; tṛtīyaḥ, the third; brahmacārī ācāryakulavāsī atyantam ātmānam ācāryakule avasādayan, the life of celibacy and living with the teacher in his house till death; sarve ete, all these; puṇyalokāḥ bhavanti, attain heavenly worlds; brahmasaṃsthaḥ, [but] one devoted to Brahman; amṛtatvam eti, attains immortality. Commentary:-You may practise religion in three ways:- First, by performing sacrifices, studying the scriptures, and giving in charity; second, by performing austerities; and third, by observing celibacy and living with the teacher till death. All these are good, but they only lead to heaven. If you want immortality (that is, liberation), you have to devote yourself to realizing Brahman. There are certain words in our language that clearly distinguish one thing from another. For instance, barley is a particular type of grain. If you see the word ‘grain,’ it could mean wheat or rice or barley. But if you see the word ‘barley,’ you know exactly what is referred to. Similarly, the words brahmaniṣṭhā, or brahmasaṃstha, refer to a certain type of person whose only concern in life is to realize Brahman. This type of person may be of any age, any class, any caste, or any station of life. What distinguishes this type of person from any other is his or her total commitment to Brahman.

Translation By Max Müller

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

Footnote:

1. Not the first in rank or succession, but only in enumerating the three branches of the law. This first branch corresponds to the second stage, the âsrama of the householder. Austerity is meant for the Vânaprastha, the third âsrama, while the third is intended for the Brahmakârin, the student, only that the naishthika or perpetual Brahmakârin here takes the place of the ordinary student. The Brahmasamstha would represent the fourth âsrama, that of the Sannyâsin or parivrâg, who has ceased to perform any works, even the tapas or austerities of the Vânaprastha.

Commentary of Shankaracharya

Word-for-word explanation:-Prajāpatiḥ lokān abhyatapat, Prajāpati meditated on the worlds; tebhyaḥ abhitaptebhyaḥ, from [the worlds] which he meditated on; trayī vidyā samprāsravat, emerged the three Vedas; tām abhyatapat, [Prajāpati] meditated on them [the three Vedas]; tasyāḥ abhitaptāyāḥ, out of [the Vedas] which he meditated upon; etāni akṣarāṇi, these akṣaras [syllables]; samprāsravanta, emerged; bhūḥ bhuvaḥ svaḥ, bhūh, bhuvaḥ, and svaḥ; iti, that is all. Commentary:-How can you attain liberation? You can attain it when you surrender everything for its sake. To make this clear, the story of how the world came into being is narrated:- God (or Virāṭ, or Kaśyapa) created this world by practising austerities. What kind of austerities? He simply planned the creation in his mind. This planning, this mental exercise, is enough austerity for him. And as thinking is doing for him, whatever he thinks immediately comes into being. The worlds emerge from within him. The first to manifest, however, were the three Vedas:- Ṛk, Yajuḥ, and Sāma. When these emerged, the Creator thought about them, and from the Vedas came the three vyāhṛtis (lit., utterances):- bhūḥ, bhuvaḥ, and svaḥ. Then from these came Om, the symbol of Brahman. If we concentrate on Om, we attain Brahman. But we have to surrender everything for the sake of Brahman. This is the conclusion to be drawn from this story. Even the Creator has to concentrate on what he is going to create, and he has to surrender everything else.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Tāni abhyatapat, he thought about those [vyāhṛtis]; tebhyaḥ abhitaptebhyaḥ, out of those which he thought about; oṃkāra samprāsravat, the syllable Om emerged; tat yathā, just as; śaṅkunā, by the ribs [of a leaf]; sarvāṇi parṇāni saṃtṛṇṇāni, all parts of the leaf are held together; evam, similarly; oṃkāreṇa sarvā vāk saṃtṛṇṇā, Oṃkāra permeates every form of speech; oṃkāraḥ eva idam sarvam oṃkāraḥ eva idam sarvam, all this is Oṃkāra, all this is Oṃkāra [the repetition is for emphasis]. Iti trayoviṃśaḥ khaṇḍaḥ, here ends the twenty-third section. Commentary:-Om is the essence of everything. Because Prajāpati meditated to create the three worlds, Om manifested itself. Om, in fact, is the support of everything. Section Twenty-Four

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Brahmavādinaḥ, those who believe in Brahman; vadanti, say; yat vasūnām prātaḥsavanam, the morning savana [i.e., the time when the soma juice is extracted from the soma creeper for the sacrifice] is meant for the eight Vasus; mādhyandinam savanam rudrāṇām, the noon savana is meant for the eleven Rudras; tṛtīya savanam, the third [i.e., the evening] savana; ādityānām ca viśveṣām devānām, is meant for the twelve Ādityas and the Viśvadevas. Commentary:-‘The morning savana belongs to the eight Vasus.’ This means that the Vasus control the earth. In the same way, since the midday savana belongs to the eleven Rudras, they control the interspace—the space between the earth and heaven. And as the evening savana belongs to the twelve Ādityas and the Viśvadevas, that means they control heaven. It follows then that there is no world left for the performer of the sacrifice.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Kva tarhi yajamānasya lokaḥ iti, where then is the place for one who performs a sacrifice; saḥ yaḥ, he who; tam, that [place for the yajamāna]; na vidyāt, does not know; katham, how [can he]; kuryāt, perform [a sacrifice]; atha vidvān kuryāt, one who knows can [of course] perform [a sacrifice]. Commentary:-When a person performs a sacrifice, he does so in order that he may attain a certain world for himself. But if the three worlds—bhūḥ, bhuvaḥ, and svaḥ—are already occupied by the Vasus and other gods, where is the place left for the sacrificer? In such a situation he would hardly have any inclination to perform a sacrifice, or even to sing attendant hymns such as the Sāma, or to. engage in rituals connected with a sacrifice. Ignorance on the part of a person is no bar to his performing a sacrifice. Rather, this verse is intended to praise knowledge. If a person knows how to recite the Sāma, that is a great help. It should be clearly understood, however, that though the Sāma or Oṃkāra is recited while a sacrifice is being performed, the

Translation By Max Müller

2. Where then is the world of the sacrificer? He who does not know this, how can he perform the sacrifice? He only who knows, should perform it ^[1].

Footnote:

1. The commentator is always very anxious to explain that though it is better that a priest should know the hidden meaning of the sacrificial acts which he has to perform, yet there is nothing to prevent a priest, who has not yet arrived at this stage of knowledge, from performing his duties.

Commentary of Shankaracharya

Word-for-word explanation:-Prātaḥ anuvākasya upākaraṇāt purā, before beginning the morning chant; jaghanena, behind; gārhapatyasya, the Gārhapatya fire; udaṅmukhaḥ, facing north; upaviśya, sits; saḥ, he [the sacrificed; vāsavam, about the Vasus; sāma abhigāyati, sings the Sāma. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Lokadvāram apāvṛṇu, [O Fire,] please open the door of the world [i.e., make the path clear]; vayam Commentary:-The additional syllables in the verse have no special meaning. They merely serve to make the Sāma complete.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha juhoti, now the sacrificer begins the offerings; pṛthivīkṣite, living on the earth; lokakṣite, living in the loka [world]; agnaye namaḥ, salutations to fire; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai yajamānasya lokaḥ etā asmi, I am going to this world fit for a sacrificer. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; vasavaḥ, the Vasus [to whom the morning savana is offered]; tasmai, to him [the sacrificer]; prātaḥsavanam samprayacchanti, give away the morning savana [i.e., give away this earth]. Commentary:-The yajamāna (the sacrificer) keeps performing his sacrifices till he feels that it is time for him to die. He then offers his last oblation, saying, ‘Svāhā.’ Getting up, he says he is going to the world for which he is destined and demands that the door to that world be unbolted. The Vasus own the earth by virtue of the morning savana (that is, extracting the soma juice and having a morning wash with it). They are pleased with the yajamāna for his performance of the rituals, so they surrender the ownership of the earth to him.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; mādhyandinasya savanasya, the midday savana; āgnīdhrīyasya jaghanena, behind the Dakṣiṇāgni fire; udaṅmukhaḥ, facing north; upaviśya, sitting; raudram sāma abhigāyati, sings the Sāma to the Rudras. Commentary:-Earlier, the way the yajamāna conquers the earth was shown. Now how the mid-region can be won is described. After sitting behind the Dakṣiṇāgni fire, facing north, he starts singing the Sāma addressed to the Rudras. He continues doing this with the idea of attaining union with Virāṭ.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Lokadvāram apāvṛṇu, [O Fire,] please open the door of the world [i.e., make the path clear]; vayam vairājyāya, so we may gain control of the world of Virāṭ; tvā paśyema, [and for that purpose] may see you. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha juhoti, now the sacrificer begins the offerings; antarikṣakṣite, living in the mid-region; lokakṣite, living in the loka [world]; vāyave namaḥ, salutations to Vāyu [air]; yajamānāya me, for me, the sacrificer; lokam vinda, acquire the right world; eṣaḥ vai Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atra, here [in this world]; yajamānaḥ parastāt āyuṣaḥ, I, the sacrificer, have lived the full course of life; svāhā, [with these words, he will say] svāhā; parigham, the bolt [of the gateway to the world]; apajahi, remove; iti uktvā, saying this; uttiṣṭhati, he rises; rudrāḥ, the Rudras [to whom the midday savana is offered]; tasmai, to him [the sacrificer]; mādhyandinam savanam samprayacchanti, give away the midday savana [i.e., give away the mid-region]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ, he [the yajamāna]; upākaraṇāt purā, before beginning; tṛtīyasavanasya, the third savana; āhavanīyasya jaghanena, behind the Āhavanīya fire; udaṅmukhaḥ, facing north; upaviśya, sitting; saḥ ādityam vaiśvadevam sāma abhigāyati, he sings the Sāma to the Ādityas and the Viśvadevas. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Lokadvāram apāvṛṇu, [O Fire,] please open the door of the world [of heaven]; vayam svārājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Ādityam, that was addressed to the Ādityas; atha, next; vaiśvadevam, to the Viśvadevas; lokadvāram apāvṛṇu, [O Fire,] please open the door of the world [of heaven]; vayam sāmrājyāya, so we may attain sovereignty; tvā paśyema, [and for that purpose] may see you. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Atha juhoti, then the sacrificer begins the offerings; namaḥ ādityebhyaḥ ca viśvebhyaḥ ca devebhyaḥ, salutations to the Ādityas and the Viśvadevas; divikṣidbhyaḥ, to those living in heaven; lokakṣidbhyaḥ, to those living in the worlds; lokam me yajamānāya vindata, help me, the yajamāna, acquire the right world. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Eṣaḥ vai yajamānasya loke etā asmi, I am ready to go to a world appropriate for one who performs sacrifices; atra yajamānaḥ parastāt āyuṣaḥ, I, the yajamāna, will live here after my death; svāhā, [saying] Svāhā [he completes the sacrifice]; uttiṣṭhati, he rises; iti uktvā, saying this; apahata parigham, may the bolt be removed. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Tasmai, to him; ādityāḥ ca viśve devāḥ ca, the Ādityas and the Viśvadevas; tṛtīya savanam sampra- yacchanti, present the result of the third savana; yaḥ evam veda, he who knows this; eṣaḥ ha vai yajñasya mātrām veda, he knows the true purport of the sacrifice. Iti caturviṃśaḥ khaṇḍaḥ, here ends the twenty-fourth section. Iti chāndogyopaniṣadi dvitīyaḥ adhyāyaḥ, here ends the second chapter of the Chāndogya Upaniṣad. Commentary:-

Translation By Max Müller

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

Commentary of Shankaracharya

Word-for-word explanation:-Asau vai ādityaḥ devamadhu, the sun over there is the honey of the gods; tasya dyauḥ eva tiraścinavaṃśaḥ, heaven is its crossbeam [that supports it]; antarikṣam apūpaḥ, the mid-region is the beehive; marīcayaḥ putrāḥ, the rays are the eggs. Commentary:-This section begins the praise of the sun. The sun represents the sum total of the good work done by human beings. This is why the sun is like honey to the gods and why they love it. Heaven is said to be the crossbeam. It supports the mid-region, which is the beehive. The sun-rays attract water from the earth, and the water-drops in these rays are like the eggs of the bees.

Translation By Max Müller

1. The sun is indeed the honey ^[1] of the Devas. The heaven is the cross-beam (from which) the sky (hangs as) a hive, and the bright vapours are the eggs of the bees ^[2].

Footnote:

1. Everybody delights in the sun, as the highest reward of all sacrifices. 2. I am not certain whether this passage is rightly translated. Rajendralal Mitra speaks of an arched bamboo, whence the atmosphere hangs pendant like a hive, in which the vapours are the eggs. Apûpa means a cake, and may mean a hive. In order to understand the simile, we ought to have a clearer idea of the construction of the ancient bee-hive.

Commentary of Shankaracharya

Word-for-word explanation:-Tasya, of that [sun]; ye, those which are; prāñcaḥ raśmayaḥ, the rays in the east; tāḥ eva, they all; asya prācyaḥ madhunāḍyaḥ, are its eastern honey-cells; ṛcaḥ eva madhukṛtaḥ, the Ṛk mantras are the bees; ṛgvedaḥ eva puṣpam, the Ṛg Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar; tāḥ vai etāḥ ṛcaḥ, these Ṛks— Commentary:-The first rays of the sun seen in the east are like the honey cells of a beehive. In these cells are the bees, which are compared to the Ṛk mantras. The sun in the morning is red, like honey. The Ṛk mantras are called bees because bees produce honey, and the Ṛg Veda is called the flower because that is where the bees get the nectar to make the honey. Here, the term Ṛg Veda does not mean words. It means work—that is, the rituals prescribed in the Veda. It is the result of the rituals that is described as honey. Just as the bees collect the juice from the flowers and change it into honey, so the Ṛks seem to collect from the sacrificial fire the liquid, consisting of the soma juice, butter, etc., from the oblations. This is called nectar because after the ingredients have been in the fire, they are transformed into the sweetest and purest thing possible. The result of the sacrificial ritual is the nectar (amṛta), because it leads to immortality. The word amṛta means both ‘nectar’ and ‘immortality.’

Translation By Max Müller

2. The eastern rays of the sun are the honey-cells in front. The Rik verses are the bees, the Rig-veda (sacrifice) is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

Commentary of Shankaracharya

Word-for-word explanation:-Etam ṛgvedam, this Ṛg Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Ṛg Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-Earlier the Ṛk mantras were described as the bees and the Ṛg Veda as the flower, and so on. What then is produced from all this? Fame in the worlds, the beauty that comes from strength, the power of the organs, the strength and vigour which give the gods and goddesses supremacy, and so on. The essence of all this comes from the sacrifices performed according to the Ṛg Veda.

Translation By Max Müller

3. Those very Rik verses then (as bees) brooded over the Rig-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health ^[1].

Footnote:

1. Annâdya, explained as food, but more likely meaning power to eat, appetite, health. See III, 13, 1.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; rohitam rūpam, red look; ādityasya, of the sun. Iti prathamaḥ khaṇḍaḥ, here ends the first section. Commentary:-The idea here is to praise good work done according to the scriptures. Such work gives people name and fame, strength, vigour, good health, and so on. And with these qualities a person can attain supremacy in the world. These qualities all collect around the sun in the morning, and this is why the sun looks red at that time. Name and fame, strength, etc., are there waiting for those who do virtuous work. This verse is to encourage people to do such work.

Translation By Max Müller

4. That (essence) flowed forth and went towards the sun ^[1]. And that forms what we call the red (rohita) light of the rising sun.

Footnote:

1. The commentator explains:- The Rik verses, on becoming part of the ceremonial, perform the sacrifice. The sacrifice (the flower), when surrounded by the Rik verses (bees), yields its essence, the nectar. That essence consists in all the rewards to be obtained through sacrifice, and as these rewards are to be enjoyed in the next world and in the sun, therefore that essence or nectar is said to ascend to the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; dakṣiṇāḥ raśmayaḥ, the rays in the south; tāḥ eva, they all; asya dakṣiṇāḥ madhunādyaḥ, are its southern honey-cells; yajūṃṣi eva madhukṛtaḥ, the Yajuḥ mantras are the bees; yajurvedaḥ eva puṣpam, the Yajur Veda is the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. The southern rays of the sun are the honey-cells on the right. The Yagus verses are the bees, the Yagur-veda sacrifice is the flower, the water (of the sacrificial libations) is the nectar (of the flower).

Commentary of Shankaracharya

Word-for-word explanation:-Tāni vai etāni, all these; yajūṃṣi, Yajuḥ mantras; etam yajurvedam, this Yajur Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Yajur Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. Those very Yagus verses (as bees) brooded over the Yagur-veda sacrifice (the flower); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; śuklam rūpam, white look; ādityasya, of the sun. Iti dvitīyaḥ khaṇḍaḥ, here ends the second section. Commentary:-

Translation By Max Müller

3. That flowed forth and went towards the sun. And that forms what we call the white (sukla) light of the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; pratyañcaḥ raśmayaḥ, the rays in the west; tāḥ eva, they all; asya pratīcyaḥ madhunāḍyaḥ, are its western honey-cells; sāmāni eva madhukṛtaḥ, the Sāma mantras are the bees; sāmavedaḥ eva puṣpam, the Sāma Veda Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. The western rays of the sun are the honey-cells behind. The Sâman verses are the bees, the Sâma-veda sacrifice is the flower, the water is the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Tāni vai etāni, these very; sāmāni, Sāma mantras; etam sāmavedam, this Sāma Veda; abhyatapan, stimulated; tasya abhitaptasya, from that [Sāma Veda] so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. Those very Sâman verses (as bees) brooded over the Sâma-veda sacrifice; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṛṣṇam rūpam, black look; ādityasya, of the sun. Iti tṛtīyaḥ khaṇḍaḥ, here ends the third section. Commentary:-

Translation By Max Müller

3. That flowed forth and went towards the sun. And that forms what we call the dark (krishna) light of the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, then; ye, that which; asya, of it [the sun]; udañcaḥ raśmayaḥ, the rays in the north; tāḥ eva, they all; asya udīcyaḥ madhunāḍyaḥ, are its northern honey-cells; atharvāṅgirasaḥ eva madhukṛtaḥ, the mantras envisioned by Atharvā and Aṅgirā are the bees; itihāsapurāṇam eva puṣpam, history and legends are the flower; tāḥ āpaḥ amṛtāḥ, the water [of the soma and other things offered as oblations] is the nectar. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. The northern rays of the sun are the honey-cells on the left. The (hymns of the) Atharvâṅgiras are the bees, the Itihâsa-purâna ^[1] (the reading of the old stories) is the flower, the water is the nectar.

Footnote:

1. As there is no Atharva-veda sacrifice, properly so called, we have corresponding to the Atharva-veda hymns the so-called fifth Veda, the Itihâsa-purâna. This may mean the collection of legends and traditions, or the old book of traditions. At all events it is taken as one Purâna, not as many. These ancient stories were repeated at the Asvamedha sacrifice during the so-called Pariplava nights. Many of them have been preserved in the Brâhmanas; others, in a more modern form, in the Mahâbhârata. See Weber, Indische Studien, I, , note.

Commentary of Shankaracharya

Word-for-word explanation:-Te vai ete, these very; atharvāṅgirasaḥ, mantras of Atharvā and Aṅgirā; etat itihāsapurāṇam, the Itihāsas and Purāṇas; abhyatapan, stimulated; tasya abhitap- tasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. Those very hymns of the Atharvâṅgiras (as bees) brooded over the Itihâsa-purâna; and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, vigour, strength, and health.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; param kṛṣṇam rūpam, deep black look; ādityasya, of the sun. Iti caturthaḥ khaṇḍaḥ, here ends the fourth section. Commentary:-

Translation By Max Müller

3. That flowed forth, and went towards the sun. And that forms what we call the extreme dark (parah krishnam) light of the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; asya ye urdhvāḥ raśmayaḥ, those rays [of the sun] which are in the higher region; tāḥ eva asya urdhvāḥ madhunāḍyaḥ, they are its honeycomb in the higher region; guhyāḥ ādeśāḥ eva madhukṛtaḥ, all secret directions are the bees; brahma eva puṣpam, Brahman [i.e., praṇava, Om] is the flower; tāḥ āpaḥ amṛtāḥ, the water [used in this connection] is the nectar. Commentary:-The mantras used in the sacrifices are both secret and mystical. So also are the directions for a successful performance of a sacrifice. The mantras and the directions together constitute the bees in the illustration given here. The word brahman is used here in the sense of ‘word,’ so it means here praṇava, or Om. It is the flower.

Translation By Max Müller

1. The upward rays of the sun are the honey cells above. The secret doctrines are the bees, Brahman (the Om) is the flower, the water is the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te vai ete, these very; guhyāḥ ādeśāḥ, secret directions; etat brahma, this Brahman [as praṇava]; abhyatapan, stimulated; tasya abhitaptasya, from that so stimulated; yaśaḥ, fame; tejaḥ, vitality; indriyam, the power of the organs; vīryam, energy; annādyam rasaḥ, the essence of food; ajāyata, grew. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. Those secret doctrines (as bees) brooded over Brahman (the Om); and from it, thus brooded on, sprang as its (nectar) essence, fame, glory of countenance, brightness, vigour, strength, and health.

Commentary of Shankaracharya

Word-for-word explanation:-Tat, that [fame, etc.]; vyakṣarat, spread out; tat, it; ādityam abhitaḥ, towards [in] the sun; aśrayat, took shelter; tat vai etat, it is this; yat etat, which is that; kṣobhate iva, seems to be vibrating; ādityasya madhye, within the sun. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. That flowed forth, and went towards the sun. And that forms what seems to stir in the centre of the sun.

Commentary of Shankaracharya

Word-for-word explanation:-Te ete, these [the red and other colours]; vai rasānām rasāḥ, are the essence of the essences; vedāḥ hi rasāḥ, since the Vedas are the essence; teṣām ete rasāḥ, these [colours] are the essence of them [the Vedas]; tāni etāni vai amṛtānām amṛtāni, these [colours] are the nectar of the nectar [the Vedas]; hi vedāḥ amṛtāḥ, as the Vedas are the nectar [or, eternal]; etāni, these [colours]; teṣām amṛtāni, are the nectar of them [the Vedas]. Iti pañcamaḥ khaṇḍaḥ, here ends the fifth section. Commentary:-Honey has been shown to be in different directions. This is just to stimulate our interest in seeking the essence of everything. The essence of everything is the Vedas, because through the Vedas we attain immortality. The term Vedas here means the Vedic ceremonies. Through these ceremonies we attain only relative immortality—that is, a long life, but a life that must end sooner or later. The expression ‘essence of the essences’ means that results which follow from the ceremonies are better than the ceremonies themselves. They are better, but they are short-lived. The implication is that we must not stop there.

Translation By Max Müller

4. These (the different colours in the sun) are the essences of the essences. For the Vedas are essences (the best things in the world); and of them (after they have assumed the form of sacrifice) these (the colours rising to the sun) are again the essences. They are the nectar of the nectar. For the Vedas are nectar (immortal), and of them these are the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Tat yat, that which; prathamam amṛtam, the first nectar [i.e., the red colour of the sun]; tat, that; vasavaḥ, the Vasus; upajīvanti, enjoy; agninā mukhena, led by fire; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing. Commentary:-Earlier it was described what the nectar is and how it may be meditated upon. The gods and goddesses enjoy this nectar. How these gods and goddesses may be meditated upon is now being stated. Early in the morning the sun is red, and this red colour is the first nectar, which is enjoyed by the Vasus led by fire. They enjoy it by seeing, not by eating and drinking. They, in fact, enjoy it by using all their organs. The body is a source of bad odour and bad secretions, but because the gods are all under the protection of the sun, they are therefore exempt from them.

Translation By Max Müller

1. On the first of these nectars (the red light, which represents fame, glory of countenance, vigour, strength, health) the Vasus live, with Agni at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the gods and goddesses]; etat eva rūpam, this [red] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it]. Commentary:-The gods and goddesses look at the red colour and keep quiet. Why do they keep quiet? Why do they not try to reach it? Because they feel that the time is not yet ripe for them to get it. When they feel it is the right time, then they start trying. They are fully aware that they must try, and try hard, to attain the things they desire.

Translation By Max Müller

2. They enter into that (red) colour, and they rise from that colour ^[1].

Footnote:

1. This is differently explained by the commentator. He takes it to mean that, when the Vasus have gone to the sun, and see that there is no opportunity for enjoying that colour, they rest; but when they see that there is an opportunity for enjoying it, they exert themselves for it. I think the colour is here taken for the colour of the morning, which the Vasus enter, and from which they go forth again.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; vasūnām eva ekaḥ bhūtvā, having become one of the Vasus; agninā eva mukhena, led by fire; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [red] colour; etasmāt rūpāt udeti, he also comes out of this colour. Commentary:-Anyone can perform the ceremonies mentioned in the Ṛg Veda and thus attain the results mentioned earlier. These ceremonies are like flowers, and by reciting the Ṛk mantras, you can collect the honey in the form of fame, strength, etc. Not only that, when you attain these things, you are also able to preserve them by the grace of the sun. Further, the beauty and grandeur of the sun in the early morning is like a special gift meant just for you. You are then one of the gods known as the Vasus. You can enjoy this state at will, and if you wish, can enjoy whatever the sun has to give. If you do not want to enjoy anything, you can merely look at it and that is enough enjoyment for you.

Translation By Max Müller

3. He who thus knows this nectar, becomes one of the Vasus, with Agni at their head, he sees the nectar and rejoices. And he, too, having entered that colour, rises again from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astam-etā, sets in the west; eva tāvat, that long; saḥ, he; vasūnām, of the Vasus; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will enjoy. Iti ṣaṣṭhaḥ khaṇḍaḥ, here ends the sixth section. Commentary:-There is a difference between those who merely perform sacrifices and those who perform sacrifices but are, at the same time, deeply concerned with their spiritual development. The former may attain heaven, but only for a short while. The latter attain a status like the Vasus and become sovereigns. They attain liberation as and when they like.

Translation By Max Müller

4. So long as the sun rises in the east and sets in the west ^[1], so long does he follow the sovereign supremacy of the Vasus.

Footnote:

1. 1. East:- Vasus:- red:- Agni. 2. South:- Rudras:- white:- Indra. 3. West:- Âditya:- dark:- Varuna. 4. North:- Marut:- very dark:- Soma. 5. Upward:- Sâdhya:- centre:- Brahman.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that which; dvitīyam amṛtam, the second nectar [i.e., the white colour of the sun]; tat, that; rudrāḥ, the Rudras; upajīvanti, enjoy; indreṇa mukhena, led by Indra; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they are pleased by only seeing. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. On the second of these nectars the Rudras live, with Indra at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the Rudras]; etat eva rūpam, this [white] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. They enter into that white colour, and they rise from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; rudrāṇām eva ekaḥ bhūtvā, becomes one of the Rudras; indreṇa eva mukhena, led by Indra; etat eva amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [white] colour; etasmāt rūpāt udeti, he also comes out of this colour. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. He who thus knows this nectar, becomes one of the Rudras, with Indra at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; purastāt udetā, rises in the east; paścāt astam-etā, sets in the west; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; dakṣiṇataḥ udetā, will rise in the south; uttarataḥ astam-etā, [and] set in the north; eva tāvat, that long; rudrāṇām, of the Rudras; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain. Iti saptamaḥ khaṇḍaḥ, here ends the seventh section. Commentary:-

Translation By Max Müller

4. So long as the sun rises in the east and sets in the west, twice as long does it rise in the south and set in the north; and so long does he follow the sovereign supremacy of the Rudras.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that which; tṛtīyam amṛtam, the third nectar [i.e., the dark colour of the sun]; tat, that; ādityāḥ, the Ādityas; upajīvanti, sustain themselves with; varuṇena mukhena, led by Varuṇa; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. On the third of these nectars the Âdityas live, with Varuna at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the Ādityas]; etāt eva rūpam, this [dark] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. They enter into that (dark) colour, and they rise from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ he who; evam, thus; etat amṛtam veda, knows this nectar; ādityānām eva ekaḥ bhūtvā, becomes one of the Ādityas; varuṇena era mukhena, led by Varuṇa; etat era amṛtam dṛṣṭvā tṛpyati, enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [dark] colour; etasmāt rūpāt udeti, he also comes out of this colour. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. He who thus knows this nectar, becomes one of the Âdityas, with Varuna at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; dakṣiṇataḥ udetā, rises in the south; uttarataḥ astam-etā, [and] sets in the north; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; paścāt udetā, will rise in the west; purastāt astam-etā, [and] set in the east; eva tāvat, that long; ādityānām, of the Ādityas; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain. Iti āṣṭamaḥ khaṇḍaḥ, here ends the eighth section. Commentary:-The sun neither rises nor sets; it is always stationary. It merely gives the impression of rising and setting.

Translation By Max Müller

4. So long as the sun rises in the south and sets in the north, twice as long does it rise in the west and set in the east; and so long does he follow the sovereign supremacy of the Âdityas.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that which; caturtham amṛtam, the fourth nectar [i.e., the deep black colour of the sun]; tat, that; marutaḥ, the Maruts; upajīvanti, enjoy; somena mukhena, led by Soma; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. On the fourth of these nectars the Maruts live, with Soma at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the Maruts]; etat eva rūpam, this [deep black] colour; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this colour [i.e., attracted by this colour]; udyanti, they come out [i.e., they try to reach it]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. They enter in that (very dark) colour, and they rise from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; marutām eva ekaḥ bhūtvā, becomes one of the Maruts; somena eva mukhena, led by Soma; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this [deep black] colour; etasmāt rūpāt udeti, he also comes out of this colour. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. He who thus knows this nectar, becomes one of the Maruts, with Soma at their head, he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; paścāt udetā, rises in the west; purastāt astam-etā, [and] sets in the east; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; uttarataḥ udetā, will rise in the north; dakṣiṇataḥ astam-etā, [and] set in the south; eva tāvat, that long; marutām, of the Maruts; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain. Iti navamaḥ khaṇḍaḥ, here ends the ninth section. Commentary:-

Translation By Max Müller

4. 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; and so long does he follow the sovereign supremacy of the Maruts.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yat, that which; pañcamam amṛtam, the fifth nectar [i.e., what appears to be vibrating within the sun]; tat, that; sādhyāḥ, the Sādhyas; upajīvanti, enjoy; brahmaṇā mukhena, led by Brahman [i.e., praṇava]; vai, as a matter of fact; devāḥ, the gods and goddesses; na aśnanti na pibanti, neither eat nor drink; etat amṛtam, this nectar; eva dṛṣṭvā tṛpyanti, they become happy by only seeing. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

1. On the fifth of these nectars the Sâdhyas live, with Brahman at their head. True, the Devas do not eat or drink, but they enjoy by seeing the nectar.

Commentary of Shankaracharya

Word-for-word explanation:-Te, they [the Sādhyas]; etat eva rūpam, this form [of the sun which seems to be vibrating]; abhisaṃviśanti, enter into [i.e., they keep looking at it and make no further attempt to enjoy it]; etasmāt rūpāt, from this form [i.e., attracted by this form]; udyanti, they come out [i.e., they try to reach it]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. They enter into that colour, and they rise from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yaḥ, he who; evam, thus; etat amṛtam veda, knows this nectar; sādhyānām eva ekaḥ bhūtvā, becomes one of the Sādhyas; brahmaṇā eva mukhena, led by Brahman [as praṇava]; etat eva amṛtam dṛṣṭvā tṛpyati, he enjoys by seeing the nectar; saḥ etat eva rūpam abhisaṃviśati, he enters into this form [of Commentary:-There is no commentary available for this verse.

Translation By Max Müller

3. He who thus knows this nectar, becomes one of the Sâdhyas, with Brahman at their head; he sees the nectar and rejoices. And he, having entered that colour, rises again from that colour.

Commentary of Shankaracharya

Word-for-word explanation:-Yāvat, so long as; ādityaḥ, the sun; uttarataḥ udetā, rises in the north; dakṣiṇataḥ astam-etā, [and] sets in the south; saḥ, he [who knows this]; dviḥ-tāvat, twice that long; ūrḍhvaḥ udetā, will rise above; arvāk astam-etā, [and] set down below; eva tāvat, that long; sādhyānām, of the Sādhyas; ādhipatyam, sovereignty; svārājyam, freedom; pari-etā, will attain. Iti daśamaḥ khaṇḍaḥ, here ends the tenth section. Commentary:-The sun is stationary. It neither rises nor sets. If it appears to rise or set, it is because of how we perceive it. Similarly, the sun may seem to rise in a different direction, depending on where we are when we see it. The Vasus, Rudras, Ādityas, etc., are minor gods and goddesses. They have not yet attained the status of Brahman, but they are on their way to doing so. However, anyone can attain the status of a minor god or godddess—that is, he can be like a Rudra, for instance. By performing sacrifices mentioned in the scriptures a person can share with those minor gods and goddesses the special worlds reserved for them. Such a person may even enjoy many powers and privileges, but he is still far away from the status of Brahman.

Translation By Max Müller

4. So long as the sun rises in the north and sets in the south, twice as long does it rise above, and set below; and so long does he follow the sovereign power of the Sâdhyas ^[1].

Footnote:

1. The meaning of the five Khandas from 6 to 10 is clear, in so far as they are intended to show that he who knows or meditates on the sacrifices as described before, enjoys his reward in different worlds with the Vasus, Rudras, &c. for certain periods of time, till at last he reaches the true Brahman. Of these periods each succeeding one is supposed to be double the length of the preceding one. This is expressed by imagining a migration of the sun from east to south, west, north, and zenith. Each change of the sun marks a new world, and the duration of each successive world is computed as double the duration of the preceding world. Similar ideas have been more fully developed in the Purânas, and the commentator is at great pains to remove apparent contradictions between the Paurânik and Vaidik accounts, following, as Ânandagñânagiri remarks, the Dravidâkârya ( , l. 13).

Commentary of Shankaracharya

Word-for-word explanation:- Atha, next; tataḥ, after that [i.e., after giving the living beings the fruits of their work]; ūrdhvaḥ udetyā, [and] having risen above [such tasks]; na eva udetā, it [the sun] will not rise again; na astam-etā, nor will it set; ekalaḥ, alone; eva madhye sthātā, it will stay midway; tat eṣaḥ ślokaḥ, here is a verse on the subject. Commentary:- There is no commentary available for this verse.

Translation By Max Müller

1. When from thence he has risen upwards, he neither rises nor sets. He is alone, standing in the centre. And on this there is this verse:-

Commentary of Shankaracharya

Word-for-word explanation:- [You ask about the sunrise and sunset in Brahmaloka]—na vai, no indeed; tatra, there [in Brahmaloka]; kadācana na nimloca, [the sun] never set; na udiyāya, nor did it rise; devāḥ, O gods [listen to me]; tena satyena, by this which is true; aham brahmaṇā mā virādhiṣi, may I not have any hindrance to my realization of Brahman. Commentary:- This is an assertion that there is no day or night in Brahmaloka. When a person makes a statement like this, he invokes the gods to bear witness to what he is saying. He is confident that what he is saying is true and that it will be no bar to his being one with Brahman.

Translation By Max Müller

2. 'Yonder he neither rises nor sets at any time. If this is not true, ye gods, may I lose Brahman.'

Commentary of Shankaracharya

Word-for-word explanation:-Na, not; ha vai asmai, so far as he is concerned; udeti, does [the sun] rise; na nimlocati, nor does it set; asmai, for him; sakṛt divā ha eva bhavati, there is always day [i.e., light]; yaḥ, he who; etām, this; evam, in this way; brahmopaniṣadam, the secret teachings about Brahman; veda, knows. Commentary:-Earlier it was described how Brahman manifests itself in various forms—as a crossbeam, a honeycomb, etc., or as various gods enjoying various nectars. If you understand the underlying meaning of such manifestations, you then attain the knowledge of Brahman. To you then there is no day or night. You are like the sun—self-luminous. You are, in fact, one with Brahman—always the same, eternal, infinite.

Translation By Max Müller

3. And indeed to him who thus knows this Brahma-upanishad (the secret doctrine:- of the Veda) the sun does not rise and does not set. For him there is day, once and for all ^[1].

Footnote:

1. Cf. Kh. Up. VIII, 4, 2.

Commentary of Shankaracharya

Word-for-word explanation:-Tat ha etat, that [i.e., the teaching on honey]; brahmā prajāpataya uvāca, Brahmā [first] taught to Prajāpati; prajāpatiḥ manave, Prajāpati [taught it] to Manu; manuḥ prajābhyaḥ, Manu [taught it] to his children; tat ha etat, that; brahma, [knowledge of] Brahman; pitā provāca, the father [Aruṇa] taught; jyeṣṭhāya putrāya uddālakāya āruṇaye, to his eldest son Uddālaka Āruṇi. Commentary:-Starting from Brahmā, this knowledge has passed from generation to generation. The mention of this is only to emphasize its importance. This instruction on honey is nothing but Brahma-vidyā, the knowledge of Brahman. It is the secret of how to attain Brahman.

Translation By Max Müller

4. This doctrine (beginning with III, 1, 1) Brahman (m. Hiranyagarbha) told to Pragâpati (Virâg), Pragâpati to Manu, Manu to his offspring (Ikshvâku, &c.) And the father told that (doctrine of) Brahman (n.) to Uddâlaka Âruni.

Commentary of Shankaracharya

Word-for-word explanation:-Tat vāva idam brahma, this knowledge of Brahman [previously mentioned as passing from teacher to student]; pitā jyeṣṭhāya putrāya, the father to his eldest son; vā, or; praṇāyyāya, a fit; antevāsine, resident student; prabrūyāt, will teach [or, pass on]. Commentary:-The knowledge of Brahman is the highest gift a person can confer on another. A father who has this knowledge can give it to his eldest son, or a competent teacher can pass it on to a competent student living with him.

Translation By Max Müller

5. A father may therefore tell that doctrine of Brahman to his eldest son ^[1], or to a worthy pupil.

Footnote:

1. This was the old, not the present custom, says Ânandagiri. Not the father, but an âkârya, has now to teach his pupils.

Commentary of Shankaracharya

Word-for-word explanation:-Na anyasmai kasmaicana, to nobody else; yadi api asmai, even if to him [to the teacher]; imām, this [world]; adbhiḥ parigṛhītām, surrounded by water; dhanasya pūrṇām, full of gold; dadyāt, gives; etat, this [instruction on honey]; eva tataḥ bhūyaḥ. iti, is more precious than that [the repetition is for emphasis]. Iti ekādaśaḥ khaṇḍaḥ, here ends the eleventh section. Commentary:-

Translation By Max Müller

6. But no one should tell it to anybody else, even if he gave him the whole sea-girt earth, full of treasure, for this doctrine is worth more than that, yea, it is worth more.

Commentary of Shankaracharya

Word-for-word explanation:-Gāyatrī vai idam sarvam bhūtam, all these beings are gāyatrī; yat idam kiñca, whatever is there; vāk vai gāyatrī, the word is gāyatrī; vāk vai idam sarvam bhūtam gāyati ca, it is vāk that gives names [or sings] to all things; trāyate ca, and also gives protection. Commentary:-Here the importance of the gāyatrī is Being emphasized. True, the gāyatrī is poetry, but it is that poetry which leads to Brahman. This gāyatrī is also called vāk, word, because it is vāk which identifies everything that exists. Vāk gives everything a name and thereby gives it a status. The word gāyatrī means gāyati ca trāyate ca—that which gives names (or sings) to things and also gives them protection. It also means gāyantam trāyate—that is, he who repeats the gāyatrī is saved. (Ga means singing, and tra means saving or protecting.)

Translation By Max Müller

1. The Gâyatrî ^[1] (verse) is everything whatsoever here exists. Gâyatrî indeed is speech, for speech sings forth (gâya-ti) and protects (trâya-te) everything that here exists.

Footnote:

1. The Gâyatrî is one of the sacred metres, and is here to be meditated on as Brahman. It is used in the sense of verse, and as the name of a famous hymn. The Gâyatrî is often praised as the most powerful metre, and whatever can be obtained by means of the recitation of Gâyatrî verses is described as the achievement of the Gâyatrî. The etymology of gâyatrî from gai and trâ is, of course, fanciful.

Commentary of Shankaracharya

Word-for-word explanation:-Yā vai sā gāyatrī, that which is this gāyatrī; iyam vāva sā, it is that; yā iyam pṛthivī, which is this earth; hi, for; asyām, to this [earth]; sarvam bhūtam, all things [moving or unmoving]; pratiṣṭhitam, are attached; etām eva na atiśīyate, cannot get away from it. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

2. That Gâyatrî is also the earth, for everything that here exists rests on the earth, and does not go beyond.

Commentary of Shankaracharya

Word-for-word explanation:-Yā vai sā pṛthivī, that which [has earlier been referred to as] this earth; iyam vāva sā, it is that; yat idam asmin puruṣe śarīram, the body which is associated with a human being; hi, because; asmin, on this [body]; ime prāṇāḥ, these prāṇas [i.e., prāṇa, apāna, etc., and also the five elements—ākāśa, vāyu, etc.]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [body—i.e., they cannot exist independent of this body]. Commentary:-The earth is the gāyatrī and this gāyatrī is also the human body because the human body is born of the earth. How is the human body borm of the earth? This body is made up of the same elements (space, air, fire, etc.) that the earth is. The five prāṇas (prāṇa, apāna, vyāna, udāna, and samāna) are also known as elements, and they rest on this body. The body is therefore the gāyatrī like the earth. It is the gāyatrī because the prāṇas cannot exist without the body.

Translation By Max Müller

3. That earth again is the body in man, for in it the vital airs (prânas ^[1], which are everything) rest, and do not go beyond.

Footnote:

1. The prânas may be meant for the five senses, as explained in Kh. I, 2, 1; II, 7, 1; or for the five breathings, as explained immediately afterwards in III, 13, 1. The commentator sees in them everything that here exists (Kh. Up. III, 15, 4), and thus establishes the likeness between the body and the Gâyatrî. As Gâyatrî is the earth, and the earth the body, and the body the heart, Gâyatrî is in the end to be considered as the heart.

Commentary of Shankaracharya

Word-for-word explanation:-Yat vai tat puruṣe śarīram, that which is in this human body; idam vāva tat, it is that; yat idam asmin antaḥ puruṣe hṛdayam, which is in this human heart; hi, because; asmin, in this [heart]; ime prāṇāḥ, these prāṇas [the vital forces]; pratiṣṭhitāḥ, are based; etat eva na atiśīyante, they cannot go beyond this [heart—i.e., they cannot exist independent of this heart]. Commentary:-The human body has been described as the gāyatrī. But where is that gāyatrī? It is in the heart. In fact, the heart is the gāyatrī. In what sense can the heart be called the gāyatrī? In the sense that all the prāṇas are in the heart and cannot exist separate from it. And since the body is the gāyatrī, the heart is also the gāyatrī.

Translation By Max Müller

4. That body again in man is the heart within man, for in it the prânas (which are everything) rest, and do not go beyond.

Commentary of Shankaracharya

Word-for-word explanation:-Sā eṣā gāyatrī catuṣpadā, this gāyatrī has four feet [i.e., quarters]; ṣaṣvidhā, each of them sixfold; tat etat ṛcā abhyanūktam, this is what is stated in a Ṛk mantra [Ṛg Veda 10.10.3]. Commentary:-The gāyatrī is also known as Brahma-gāyatrī. It is one with everything. The Upaniṣad says here that the gāyatrī has four quarters and each quarter has six parts (that is, it

Translation By Max Müller

5. That Gâyatrî has four feet ^[1] and is sixfold ^[2]. And this is also declared by a Rik verse (Rig-Veda X, 90, 3):--

Footnote:

1. The four feet are explained as the four quarters of the Gâyatrî metre, of six syllables each. The Gâyatrî really consists of three feet of eight syllables each. 2. The Gâyatrî has been identified with all beings, with speech, earth, body, heart, and the vital airs, and is therefore called sixfold. This, at least, is the way in which the commentator accounts for the epithet 'sixfold.'

Commentary of Shankaracharya

Word-for-word explanation:-Tāvān, like this; asya mahimā, its glory; tataḥ jyāyān ca puruṣaḥ, that [i.e., the glory] of the puruṣa [i.e., Brahman, who fills the whole world] is still greater; pādaḥ asya sarvā [i.e., sarvāṇi] bhūtāni, all things constitute one foot [or, quarter] of him; tripād asya, [the remaining] three feet [or, quarters] of him; amṛtam divi, are like nectar in heaven. Commentary:-Brahman has been described as the gāyatrī, having four feet (or, quarters) and being sixfold. This is just figurative, however. Brahman is Brahman and there is no way of describing it. In reality, it is without name and form, beyond thought and speech. It is the Absolute. Brahman can be conceived as both the cause and the effect. As the cause (karaṇa) nothing can be predicated about it; it is nirupādhika, without attributes. As the effect (kārya) it is sopādhika, with attributes. Similarly, the gāyatrī is said here to have four quarters and six parts. These are attributes used to help a disciple understand. As the Pañcadaśi says (verse II.58), ‘Niraṃśe api aṃśam āropya....’ (that is, parts are superimposed on that which has no parts in order to explain what cannot be described).

Translation By Max Müller

6. 'Such is the greatness of it (of Brahman, under the disguise of Gâyatrî ^[1]); greater than it is the Person ^[2] (purusha). His feet are all things. The immortal with three feet is in heaven (i. e. in himself).'

Footnote:

1. Of Brahman modified as Gâyatrî, having four feet, and being sixfold. 2. The real Brahman, unmodified by form and name.

Commentary of Shankaracharya

Word-for-word explanation:-Yat vai tat brahma iti, that which is Brahman; idam vāva tat, it is that; yaḥ, which; ayam, is this; ākāśaḥ, space; bahirdhā puruṣāt, outside the human body; yaḥ vai saḥ ākāśaḥ, that which is the space; bahirdhā puruṣāt, outside the human body; ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ puruṣe, inside the human body; yaḥ vai saḥ antaḥ puruṣe ākāśaḥ, that which is the space inside the human body; ayam vāva saḥ, it is that; yaḥ ayam ākāśaḥ, which is this space; antaḥ hṛdaye, inside the heart; tat etat, it is that; pūrṇam, full; apravarti, unchanging; śriyam, treasure; yaḥ evam veda, he who knows this; pūrṇām apravartinīm labhate, becomes full and is not subject to change. Iti dvādaśaḥ khaṇḍaḥ, here ends the twelfth section. Commentary:-Earlier Brahman was described as the gāyatrī with four quarters and also as amṛta, nectar. Here it is described as space. It is the same space which is inside as well as outside the human body, and also within the heart. The Upaniṣad says that this ākāśa in the heart is full and never changes. That is to say, it is free from desire and because of that it is never subject to change. Anyone who knows that ākāśa in the heart as such is himself always full and free from desire.

Translation By Max Müller

7. The Brahman which has been thus described (as immortal with three feet in heaven, and as Gâyatrî) is the same as the ether which is around us;

Translation By Max Müller

8. And the ether which is around us, is the same as the ether which is within us. And the ether which is within us,

Translation By Max Müller

9. That is the ether within the heart. That ether in the heart (as Brahman) is omnipresent and unchanging. He who knows this obtains omnipresent and unchangeable happiness.

Commentary of Shankaracharya

Word-for-word explanation:-Tasya ha vai etasya hṛdayasya, of this heart; pañca devasuṣayaḥ, five passages guarded by the gods; saḥ yaḥ, that which; asya prāṅsuṣiḥ, is its eastern passage; saḥ prāṇaḥ, that is prāṇa; tat cakṣuḥ, that is [also] the eye; saḥ ādityaḥ, [and] that is Āditya [the sun]; tat etat, it is that; tejaḥ annādyam iti upāsīta, meditate on as the source of brightness and food; yaḥ evam veda, he who knows this; tejasvī annādaḥ bhavati, becomes bright and an eater of food. Commentary:-If you want to enter a house, you must please those who are at the gates. Similarly, if you want to enter heaven, you must worship Brahman as prāṇa. As you do so, you should attribute to prāṇa the qualities of Àditya and annāda—that is, of brightness and strength. If. prāṇa is pleased with you, you have no difficulty attaining heaven.

Translation By Max Müller

1. For that heart there are five gates belonging to the Devas (the senses). The eastern gate is the Prâna (up-breathing), that is the eye, that is Âditya (the sun). Let a man meditate on that as brightness (glory of countenance) and health. He who knows this, becomes bright and healthy.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yaḥ asya dakṣiṇaḥ suṣiḥ, that which is its southern passage; saḥ vyānaḥ, that is vyāna; tat śrotram, that is [also] the ear; saḥ candramāḥ, [and] that is the moon; tat etat, it is that; śrīḥ ca yaśaḥ iti upāsīta, meditate on as prosperity and fame; yaḥ evam veda, he who knows this; śrīmān yaśasvī bhavati, becomes fortunate and famous. Commentary:-Vyāna is the air that is spread all over the body. It is also the breath you need when you are doing some hard work. Vyāna is the door, or passage, in the southern part of the heart, and it is connected with hearing and the moon. A person learns by hearing, so the ear is said to be the source of knowledge. The moon is the source of food, which gives a person strength, and from strength and knowledge a person acquires prosperity and fame. By worshipping vyāna as Brahman a person can attain heaven, which is his primary concern, and secondarily he attains prosperity and fame.

Translation By Max Müller

2. The southern gate is the Vyâna (back-breathing), that is the ear, that is the moon. Let a man meditate on that as happiness and fame. He who knows this, becomes happy and famous.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yaḥ asya prātyāṅsuṣiḥ, that which is its western passage; saḥ apānaḥ, that is apāna; sā vāk, that is [also] vāk [word]; saḥ agniḥ, [and] that is fire; tat etat, it is that [Brahman as apāna]; brahmavarcasam ca annādyam iti upāsīta, meditate on as the radiance of Brahman [that comes from living a disciplined life and from scholarship] and as food; yah evam veda, he who knows this; Commentary:-Apāna’s function is to remove all waste from the body. It is connected with speech and fire. Brahmavarcasa is the radiance a person acquires when he has much scholarship and has led a disciplined life. One who meditates on apāna as Brahman acquires this radiance and also food.

Translation By Max Müller

3. The western gate is the Apâna (down-breathing), that is speech, that is Agni (fire). Let a man meditate on that as glory of countenance and health. He who knows this, becomes glorious and healthy.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yaḥ asya udaṅsuṣiḥ, that which is its northern passage; saḥ samānaḥ, that is samāna; tat manaḥ, that is [also] the mind; saḥ parjanyaḥ, [and] that is the god of rain; tat etat, it is that [Brahman as samāna]; kīrtiḥ ca vyuṣṭiḥ ca iti upāsīta, meditate on as fame and beauty; yaḥ evam veda, he who knows this; kīrtimān vyuṣṭimān bhavati, becomes famous and beautiful. Commentary:-Samāna is so called because it digests all food and drink and makes them equal (sama). The mind and rain are connnected with samāna, and since fame is connected with the mind, it is attributed to samāna. Like fame, physical beauty is also the result of samāna.

Translation By Max Müller

4. The northern gate is the Samâna (on-breathing), that is mind, that is Parganya (rain). Let a man meditate on that as celebrity and beauty. He who knows this, becomes celebrated and beautiful.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; yaḥ asya ūrdhvaḥ suṣiḥ, that which is its passage at the top [of the heart]; saḥ udānaḥ, that is udāna; saḥ vāyuḥ, that is [also] vāyu [air]; saḥ ākāśaḥ, [and] that is ākāśa [space]; tat etat, it is that [Brahman as udāna]; ojaḥ ca mahaḥ ca Commentary:-There is an aperture at the upper part of the heart, and this is known as udāna. Air passes through this aperture from the feet to the head to help maintain the necessary operations of the body. The air that passes thus is also called udāna. Ākāśa (space) is the support of this udāna. Because udāna is one of the gateways to Brahman, it is meditated on as Brahman. If you do this, you become strong and famous. But, more important, you also attain heaven.

Translation By Max Müller

5. The upper gate is the Udâna (out-breathing), that is air, that is ether. Let a man meditate on that as strength and greatness. He who knows this, becomes strong and great.

Commentary of Shankaracharya

Word-for-word explanation:-Te vai ete pañca brahma-puruṣāḥ, these five [prāṇas] are the employees of Brahman; svargasya lokasya dvārapāḥ, the gatekeepers of the heavenly world; sāḥ yaḥ veda, he who knows; etān pañca brahma-puruṣān, these five Brahma-puruṣas; svargasya lokasya dvārapān, as gatekeepers of the heavenly world; evam, thus; asya kule vīraḥ jāyate, a heroic child is born in his family; yaḥ etān pañca brahma-puruṣān evam svargasya lokasya dvārapān veda, he who knows these five Brahma-puruṣas thus as the gatekeepers of the heavenly world; svargam lokam pratipadyate, attains the heavenly world. Commentary:-Here the advice is to regard everything as Brahman. If you practise thinking that everything is Brahman, you acquire self-restraint, which is the sine qua non of Self-realization. The advice here is to treat the five prāṇas with great respect, so that they may allow you to enter straight into heaven.

Translation By Max Müller

6. These are the five men of Brahman, the doorkeepers of the Svarga (heaven) world. He who knows these five men of Brahman, the door-keepers of the Svarga world, in his family a strong son is born. He who thus knows these five men of Brahman, as the door-keepers of the Svarga world, enters himself the Svarga world.

Commentary of Shankaracharya

Word-for-word explanation:-Atha, next; ataḥ paraḥ divaḥ, higher than this heaven; yat jyotiḥ dīpyate, the light which shines; viśvataḥ pṛṣṭheṣu, above the world; sarvataḥ pṛṣṭheṣu, above everything; anuttameṣu uttameṣu lokeṣu, in the highest worlds not excelled by any other world [known as satyaloka]; idam vāva tat, it is that; jyotiḥ, light; yat idam asmin antaḥ puruṣe, which is the same as in a human being. Commentary:-Brahman is said to be above everything else. It is the highest and the best. It shines in the highest world and it also shines in the heart of a human being.

Translation By Max Müller

7. Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. And of this we have this visible proof ^[1]:-

Footnote:

1. The presence of Brahman in the heart of man is not to rest on the testimony of revelation only, but is here to be established by the evidence of the senses. Childish as the argument may seem to us, it shows at all events how intently the old Brahmans thought on the problem of the evidence of the invisible.

Commentary of Shankaracharya

Word-for-word explanation:-Tasya, its [i.e., of the Self in the bodies]; eṣā dṛṣṭiḥ, this visible [proof]; yatra, when; etat asmin śarīre, in this body; saṃsparśena, by touch; uṣṇimānam, warmth; vijānāti, one can feel; tasya eṣā śrutiḥ, this audible [proof] of it; yatra etat karṇau apigṛhya, when one covers the ears; ninadam iva, like the sound of a moving chariot; nadathuḥ iva, like the bellowing of a bullock; agneḥ iva jvalataḥ, like the sound of a burning fire; upaśṛṇoti, one can hear; tat etat, that [light]; iti upāsīta, one should meditate on; dṛṣṭam ca śrutam ca, as seen and as heard; yaḥ evam veda, he who knows this; cakṣuṣyaḥ śrutaḥ bhavati, becomes worth seeing and famous. Iti trayodaśaḥ khaṇḍaḥ, here ends the thirteenth section. Commentary:-What proof is there that there is any light in the heart? One proof is the warmth of the body. This warmth comes from the light within. But there is yet another proof:- If you cover your ears you will hear all manner of sounds. The sounds and the feeling of warmth both prove that Brahman is within.

Translation By Max Müller

8. Namely, when we thus perceive by touch the warmth here in the body ^[1]. And of it we have this audible proof:- Namely, when we thus, after stopping our ears, listen to what is like the rolling of a carriage, or the bellowing of an ox, or the sound of a burning fire ^[2] (within the ears). Let a man meditate on this as the (Brahman) which is seen and heard. He, who knows this, becomes conspicuous and celebrated, yea, he becomes celebrated.

Footnote:

1. That warmth must come from something, just as smoke comes from fire, and this something is supposed to be Brahman in the heart. 2. Cf. Ait. Âr. III, 2, 4, 11-13.

Commentary of Shankaracharya

Word-for-word explanation:-Sarvam idam, all this; khalu; no doubt; brahma, is Brahman; tajjalān, from this everything comes, into this everything disappears, and on this everything is sustained; iti śāntaḥ upāsīta, meditate on this fact quietly; atha khalu kratumayaḥ puruṣaḥ, because each person has a mind of his own; asmin loke, [therefore] in his present life; yathā kratuḥ puruṣaḥ bhavati, just as a person wills; itaḥ pretya tathā bhavati, he becomes that when he leaves this world; saḥ kratum kurvīta, [therefore] he should be careful about what he wants. Commentary:-The word brahman means ‘the oldest,’ ‘the biggest.’ Tejas (fire), jala (water), and pṛthivī (earth) emerged from Brahman in that order, so they are called tajja. Then they disappear in Brahman in the reverse order, so they are called talla. In the past, in the present, and in the future—they are sustained in Brahman. They are, therefore, one with Brahman. The Upaniṣad says here to think over this with kratu—that is, with great effort, and with deep concentration. Kratu also means will, or will power. It is your will that decides your destiny. Śrī Kṛṣṇa said to Arjuna (Bhagavad Gītā 8.6):- ‘O son of Kunti, at the time of death when a person leaves the body, he attains whatever object he thinks of, as he has been [previously] constantly absorbed in its thought.’ This shows the importance of your kratu.

Translation By Max Müller

1. All this is Brahman (n.) Let a man meditate on that (visible world) as beginning, ending, and breathing ^[1] in it (the Brahman). Now man is a creature of will. According to what his will is in this world, so will he be when he has departed this life. Let him therefore have this will and belief:-

Footnote:

1. Galân is explained by ga, born, la, absorbed, and an, breathing. It is an artificial term, but fully recognised by the Vedânta school, and always explained in this manner.

Commentary of Shankaracharya

Word-for-word explanation:-Manomayaḥ, dominated by the mind; prāṇaśarīraḥ, with a subtle body; bhārūpaḥ, whose body is luminous; satyasaṅkalpaḥ, whose thoughts always prove true; ākāśātmā, spotless like the sky; sarvakarmā, whose creation is this world; sarvakāmaḥ, whose desires are always pure; sarvagandhaḥ, who possesses good odours; sarvarasaḥ, whose tastes are all pure; idam sarvam abhyāttaḥ, this is all-pervasive; avākī anādaraḥ, has no sense organs and no desires. Commentary:-This is how you meditate on your Self. You have a mind, and with the help of that mind you can decide what you will or will not do. You have a subtle body consisting of the five organs of action (pañca karmendriyas), the five organs of perception (pañca jñānendriyas), the vital breath in its five forms (prāṇa, apāna, vyāna, udāna, and samāna), plus the mind and the intellect. You are luminous. Whatever you wish for, you acquire. You are spotless, like the sky, and all-pervasive. You are the sole doer of things. You are the source of all desires, and all your desires are pure. You are also the source of all odours and tastes. You have no organs, and you are everywhere. There is nothing you have not already achieved.

Translation By Max Müller

2. The intelligent, whose body is spirit, whose form is light, whose thoughts are true, whose nature is like ether (omnipresent and invisible), from whom all works, all desires, all sweet odours and tastes proceed; he who embraces all this, who never speaks, and is never surprised,

Commentary of Shankaracharya

Word-for-word explanation:-Eṣaḥ me ātmā, this my Self; antaḥ hṛdaye, inside the heart; aṇīyān, smaller than; vrīheḥ vā, a grain of rice; yavāt vā, or a grain of barley; sarṣapāt vā, or a mustard seed; śyāmākāt vā, or a grain of millet; śyāmākataṇḍulāt vā, or the kernel of a grain of millet; eṣaḥ me ātmā antaḥ hṛdaye, this Self within my heart; jyāyān pṛthivyā, is larger than the earth; jyāyān antarikṣāt, larger than the mid-region; jyāyān divaḥ, larger than heaven; jyāyān ebhyaḥ lokebhyāḥ, larger than all these worlds. Commentary:-The underlying idea in the verse is that the Self is everything and everywhere. It is therefore smaller than the smallest and bigger than the biggest.

Translation By Max Müller

3. He is my self within the heart, smaller than a corn of rice, smaller than a corn of barley, smaller than a mustard seed, smaller than a canary seed or the kernel of a canary seed. He also is my self within the heart, greater than the earth, greater than the sky, greater than heaven, greater than all these worlds.

Commentary of Shankaracharya

Word-for-word explanation:-Yaḥ, he who; sarvakarmā, is the sole creator of everything; sarvakāmaḥ, whose desires are the desires of all; sarvagandhaḥ, whose odours are the odours of all; sarvarasaḥ, whose tastes are the tastes of all; sarvam idam abhyāttaḥ, who is in all this; avākī, who is without any organs; anādaraḥ, who is not interested in anything; eṣaḥ me ātmā antaḥ hṛdaye, this Self of mine is within my heart; etat brahma, this is Brahman; itaḥ pretya, upon leaving this body; etam abhisambhavitāsmi iti, I shall attain him; yasya syāt addhā, one who has this kind of belief; na vicikitsā asti, has no doubt in his mind; iti ha sma āha śāṇḍilyaḥ, this is what Śāṇḍilya said; śāṇḍilyaḥ, [this is what] Śāṇḍilya [said]. Iti caturdaśaḥ khaṇḍaḥ, here ends the fourteenth section. Commentary:-The word Self here means the Cosmic Self (Paramātman). If you believe that you are the Cosmic Self, and that you will be free as soon as your prārabdha karma (the results of your past actions that are now bearing fruit) is exhausted and your

Translation By Max Müller

4. He from whom all works, all desires, all sweet odours and tastes proceed, who embraces all this, who never speaks and who is never surprised, he, my self within the heart, is that Brahman (n.) When I shall have departed from hence, I shall obtain him (that Self). He who has this faith ^[1] has no doubt; thus said Sândilya ^[2], yea, thus he said.

Footnote:

1. Or he who has faith and no doubt, will obtain this. 2. This chapter is frequently quoted as the Sândilya-vidyâ, Vedântasâra, init; Vedânta-sûtra III, 3, 31.

Commentary of Shankaracharya

Word-for-word explanation:-Kośaḥ, the chest; antarikṣa-udaraḥ, with the midregion as its inside; bhūmi-budhnaḥ, the earth as its bottom; na jīryati, never decays; diśaḥ, the quarters; hi asya sraktayaḥ, are its sides; dyauḥ, the heaven; asya uttaram bilam, is its opening above; saḥ eṣaḥ kośaḥ, this chest; vasudhānaḥ, [is] the container of treasures; tasmin, in it; viśvam idam śritam, rests this universe. Commentary:-The universe is here compared to a chest. Whatever you put inside a chest is safe there. Similarly, whatever is in the universe is safe and sound. It may change its form, but it does not totally disappear.

Translation By Max Müller

1. The chest which has the sky for its circumference and the earth for its bottom, does not decay, for the quarters are its sides, and heaven its lid above. That chest is a treasury, and all things are within it.

Commentary of Shankaracharya

Word-for-word explanation:-Prācī dik, the eastern quarter; tasya, of it [i.e., of the chest]; juhūḥ nāma, is called juhū [after the vessel used for offering oblations facing the east]; dakṣiṇā, the southern [quarter]; sahamānām nāma, is named sahamānā; pratīcī, the western [quarter]; rājñī nāma, is named rājñī [because the western sky is red in the evening]; udīcī, the northern [quarter]; subhūtā nāma, is named subhūtā [because those who are rich dominate this quarter]; vāyaḥ, air; tāsām, their [i.e., the quarters’]; vatsaḥ, son; saḥ yaḥ etam veda, he who knows this; vāyum diśām vatsam, that Vāyu is the child of the quarters; putrarodam na roditi, does not have to weep over the loss of his child; saḥ aham etam evam veda, I know this thus; vāyum diśām vatsam, that Vāyu is the son of the quarters; mā putrarodam rudam, may I not have to weep over the loss of my child. Commentary:-The eastern quarter is called juhū because you face that direction when you offer that oblation in the sacrifice. The southern side is sahamānā because sinners go to that quarter to suffer the consequences of the sins they commit. The western side is called rājñī because when the sun sets in that direction, the sky becomes red. Subhūtā is the name of the northern side, because it is dominated by Śiva, Kubera, and other deities of good fortune. Vāyu (air) is considered the child of the quarters because it arises from the quarters. If you believe that Vāyu is immortal and is the child of the quarters, you will then never suffer the loss of your child.

Translation By Max Müller

2. Its eastern quarter is called Guhû, its southern Sahamânâ, its western Râgñî, its northern Subhûtâ ^[1]. The child of those quarters is Vâyu, the air, and he who knows that the air is indeed the child of the quarters, never weeps for his sons. 'I know the wind to be the child of the quarters, may I never weep for my sons.'

Footnote:

1. These names are explained by the commentator as follows:- Because people offer libations (guhvati), turning to the east, therefore it is called Guhû. Because evil doers suffer (sahante) in the town of Yama, which is in the south, therefore it is called Sahamânâ. The western quarter is called Râgñî, either because it is sacred to king Varuna (râgan), or on account of the red colour (râga) of the twilight. The north is called Subhûtâ, because wealthy beings (bhûtimat), like Kuvera &c., reside there.

Commentary of Shankaracharya

Word-for-word explanation:-Amunā amunā amunā, for the sake of that [child’s life], for the sake of that [child’s life], for the sake of that [child’s life]; ariṣṭam kośam, in the immortal chest; prapadye, I take refuge; amunā amunā amunā, for the sake of that [child’s life—etc.]; prāṇam prapadye, I take refuge in prāṇa; amunā amunā amunā, for the sake of that [child’s life—etc.]; bhūḥ prapadye, I take refuge in bhūh [the earth]; amunā amunā amunā, for the sake of that [child’s life—etc.]; bhuvaḥ prapadye, I take refuge in bhuvaḥ [the mid-region]; amunā amunā amunā, for the sake of that [child’s life—etc.]; svaḥ prapadye, I take refuge in svah [heaven]. Commentary:-For the welfare of your child, surrender to every power on earth, in the mid-region, and in heaven. Repeat this three times, each time saying the name of the child thrice. Here the word amunā has been used instead of the name of the child.

Translation By Max Müller

3. 'I turn to the imperishable chest with such and such and such ^[1].' 'I turn to the Prâna (life) with such and such and such.' 'I turn to Bhûh with such and such and such.' 'I turn to Bhuvah with such and such and such.' 'I turn to Svah with such and such and such.'

Footnote:

1. Here the names of the sons are to be pronounced.

Commentary of Shankaracharya

Word-for-word explanation:-Saḥ yat avocam, when I said; prāṇam prapadye iti, I take refuge in prāṇa; prāṇaḥ vai idam sarvam bhūtam, I meant prāṇa is everything; yat idaṃ kiñca, whatever is here [visible]; tat, therefore; tam eva prāpatsi, I am under the care of that [prāṇa]. Commentary:-There is no commentary available for this verse.

Translation By Max Müller

4. 'When I said, I turn to Prâna, then Prâna means all whatever exists here--to that I turn.'