FOURTH KHANDA.

And this

1. Let a man meditate on the syllable Om, for the udgitha is sung beginning with Om. is the full account of the syllable Om :

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.

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).

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.

5. He who knowing this loudly pronounces (pranauti) 2 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.

1 Cf. I, 3, 2.

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

FIFTH KHANDA.

1. The udgîtha is the pranava1, the pranava is the udgitha. And as the udgitha is the sun 2, so is the pranava, for he (the sun) goes sounding Om.

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

3. Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he goes sounding Om3.

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.'

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

SIXTH KHANDA.

1. The Rik (veda) is this earth, the Sâman (veda) is fire. This Sâman (fire) rests on that Rik (earth) *. Therefore the Sâman is sung as resting on the Rik.

1 Pranava is the name used chiefly by the followers of the Rigveda, 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.

3 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.

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

Sâ is this earth, ama is fire, and that makes Sâma.

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

Therefore the
Sâ is the sky,

This Sâman

Therefore the

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

This

4. Rik is the stars, Sâman the moon. 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.

5. Rik is the white light of the sun, Sâman the blue exceeding darkness' (in the sun). This Sâman (darkness) rests on that Rik (brightness).

Therefore the Sâman is sung as resting on the Rik.

6. Sâ is the white light of the sun, ama the blue exceeding darkness, and that makes Sâma.

Now that golden 2 person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails,

7. Whose eyes are like blue lotus's3, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.

8. Rik and Sâman are his joints, and therefore he is udgitha. And therefore he who praises him

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

2 Bright as gold.

3 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.

(the ut) is called the Ud-gâtri1 (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.

SEVENTH KHANDA.

I. Now with reference to the body. Rik is speech, Sâman breath. 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.

2. Rik is the eye, Sâman the self3. 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.

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.

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.

5. Now the person who is seen in the eye, he is Rik, he is Sâman, Uktha, Yagus, Brahman. The form of that person (in the eye) is the same as the

1 Name of the principal priest of the Sâma-veda. 2 Breath in the nose, sense of smelling. Comm.

5

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

4

A set of hymns to be recited, whereas the Sâman is sung, and the Yagus muttered.

Cf. Kh. Up. I, 6, 6.

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.

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 vinâ (lyre), sing him, and from him also they obtain wealth.

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;

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);

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.

EIGHTH KHANDA.

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

2. They all agreed and sat down. Then Pravâhana Gaivali said: Sirs, do you both speak first,

2

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

* 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.