'In this son may I be increased, And have a thousand in mine house! Of offspring or of animals! The vital powers (prāņa) which are in me, my mind, I offer in you. Hail! What in this rite I overdid, Or what I have here scanty made Let Agni, wise, the Prosperer, Make fit and good our sacrifice! Hail !' 25. Then he draws down to the child's right ear and says Speech! Speech!' three times. Then he mingles coagulated milk, honey, and ghee and feeds [his son] out of a gold [spoon] which is not placed within [the mouth],' saying: 'I place in you Bhur! I place in you Bhuvas! I place in you Svar! Bhur, Bhuvas, Svar-everything 2 I place in you!' 26. Then he gives him a name, saying 'You are Veda.' So this becomes his secret name.4 27. Then he presents him to the mother and offers the breast, saying Thy breast which is unfailing and refreshing, 28. Then he addresses the child's mother: 'You are Iļā, of the lineage of Mitra and Varuṇa! O heroine! She has borne a hero!" Continue to be such a woman abounding in heroes She who has made us abound in a hero!' 1 See the similar directions at Mānava Dharma Śāstra 2. 29. 2 Interpreted by the commentators as earth, atmosphere, and heaven, i. e. the world-all; or as Rig-Veda, Yajur-Veda, and Sāma-Veda, i. e. all knowledge. 3 Possibly with an added connotation, as vedo may be the nominative form also of vedas, property, wealth.' In later works this sacred ceremony of naming is found considerably elaborated. See Aśvalāyana Gṛihya Sūtras 1. 15. 3-8; Pāraskara Gṛihya Sūtras 1. 17. 1-4; Gobhila Grihya Sūtras 2. 8. 14-17; and Manava Dharma Śāstra 2. 30-33. 5 RV. 1. 164. 49 with lines b and c transposed. • Or Iḍā, goddess of refreshment in the Rig-Veda. 7 Or, 'To a hero she has borne a hero.' Of such a son, verily, they say: 'Ah, you have gone beyond your father! Ah, you have gone beyond your grandfather!' Ah, he reaches the highest pinnacle of splendor, glory, and sacred knowledge who is born as the son of a Brahman who knows this! FIFTH BRAHMAŅA The tradition of teachers in the Vājasaneyi school 1. Now the Line of Tradition (vaṁśa).— The son of Pautimāshī [received this teaching] from the son of Katyayani, the son of Katyāyanī from the son of Gautami, the son of Gautami from the son of Bhāradvājī, the son of Bharadvājī from the son of Pārāśarī, the son of Pārāśarī from the son of Aupasvastī, the son of Aupasvastī from the son of Pārāśarī, the son of Pārāśari from the son of Katyāyanī, the son of Katyāyanī from the son of Kausiki, the son of Kausikī from the son of Ālambi and the son of Vaiyāghrapadi, the son of Vaiyāghrapadī from the son of Kāṇvī and the son of Kāpī, the son of Kāpi [2] from the son of Ātreyī, the son of Māṇḍūki from the son of Śandili, the son of Bhalukī from the two sons of Krauñcikī, the son of Prācīnayogī from the son of Sāñjīvī, the son of Sānjīvi from the son of Prāsnī, the Asurivāsin, Āsuri [3] from Yājñavalkya, Aruna from Upavesi, Upavesi from Kuśri, Kuśri from Vājaśravas, Vājaśravas from Jihvāvant Vādhyoga, Jihvävant Vadhyoga from Asita Vārshagaṇa, Ambhiņi from Aditya (the Sun). These white1 sacrificial formulas (yajur) which come from Aditya are declared by Yājñavalkya of the Vājasaneyi school. The line of tradition from Brahma 4. Up to the son of Sāñjīvī it is the same.2 The son of Sãñjīvī from Māṇḍūkāyani, Māṇḍavya from Kautsa, Kautsa from Mähitthi, Māhitthi from Vāmakakshāyaṇa, 1 That is, pure, unmingled (with Brāhmaṇa portions), orderly. Thus the White Yajur-Veda is distinguished from the Black Yajur-Veda. 2 As in the previous list. Vāmakakshāyaṇa from Śāṇḍilya, Vātsya from Kuśri, Kuśri from Yajñavacas Rājastambāyana, Yajnavacas Rājastambāyana from Tura Kāvasheya, Tura Kāvasheya from Prajapati, Prajapati from Brahma. Brahma is the Self-existent (svayam-bhū). Adoration to Brahma! CHANDOGYA UPANISHAD FIRST PRAPĀṬHAKA A Glorification of the Chanting of the Sama-Veda1 FIRST KHANDA The Udgitha identified with the sacred syllable 'Om' I. Om! One should reverence the Udgitha (Loud Chant) as this syllable, for one sings the loud chant (ud + √gi) [beginning] with Om.' 2 The further explanation thereof [is as follows]. 2. The essence of things here is the earth. The essence of the earth is water. The essence of water is plants. The essence of plants is a person (purușa). The essence of speech is the Rig ( hymn'). The essence of the Rig is the Saman ('chant'). The essence of the Saman is the Udgitha ('loud singing'). 3. This is the quintessence of the essences, the highest, the supreme, the eighth-namely the Udgitha. 4. 'Which one is the Rig? Which one is the Saman? Which one is the Udgitha?'-Thus has there been a dis cussion. 5. The Rig is speech. The Saman is breath (prāṇa). The Udgitha is this syllable' Om.' Verily, this is a pair-namely speech and breath, and also the Rig and the Saman. 1 The Sama-Veda is the Veda to which this Chandogya Upanishad is attached. 2 The word Om, with which every recital of the Vedas begins, is here set forth as a symbol representing the essence and acme of the entire loud singing' (udgitha). 3 Specifically, the Rig-Veda, the 'Veda of Hymns.' 4 Specifically, the Sama-Veda, the 'Veda of Chants.' |