Section 1.7 (seventh khaṇḍa) (nine texts)

Upaniṣad text:

Now with reference to the Body: Speech itself is Ṛk; Breath is Sāma. This Sāma rests upon this Ṛk; hence is the Sāma sung as resting upon the Ṛk; Speech itself is Sā and Breath is ama; and this makes up Sāma;—(1)

Commentary (Śaṅkara Bhāṣya):

Now is going to be described (the Meditation) in reference to the Body. Speech itself is Ṛk, Breath is Sāma;—this is on the analogy of their relative upper and lower position. It is the Olfactory Organ along with Air that is càlled ‘Breath’ (here).—Speech is ‘Sa’, Breath is ‘ama’ etc., etc., as before.—(1)

Upaniṣad text:

The eye itself is Ṛk; the Self is Sāma; this Sāma rests upon this Ṛk; hence is the Sāma sung as resting on the Ṛk. The Eye itself is Sā, the Self is ama; and that makes up Sāma.—(2)

Commentary (Śaṅkara Bhāṣya):

The eye is Ṛk; the Self is Sāma. The term ‘Self’ (‘ātmā’) here stands for the Shadow, Reflection of the Self; as it is this reflection (and not the Self proper, the Personality) that rests in the Eye, and is, on that account, called ‘Sāma’ (being similar to the Sāma which rests upon the Ṛk).—(2)

Upaniṣad text:

The Ear itself is Ṛk; the Mind is Sāma; this Sāma rests upon this Ṛk; hence is the Sāma sung as resting upon the Ṛk. The Ear itself is ‘Sā’; the Mind is ‘ama’; and this makes up Sāma.—(3)

Commentary (Śaṅkara Bhāṣya):

The Ear is Ṛk, the Mind is Sāma; the Ear being the controller (like Ṛk), the character of Sāma belongs to the Mind.—(3)

Upaniṣad text:

That which is the White Light in the Eye is Ṛk; that which is blue, very black, is Sāma; this Sāma rests upon the Ṛk. Hence is the Sāma sung as resting upon the Ṛk. That which is the White Light in the Eye is Sā that which is blue, very black, is ama; and that makes up Sāma.—(4)

Commentary (Śaṅkara Bhāṣya):

That which is the White Light in the Eye is Ṛk; and that which is blue, very black,—which, like the Sun, is the sub-subtratum of the faculty of vision, is Sāma—(4)

Upaniṣad text:

Now, that Person who is seen within the Eye, that, indeed, is Ṛk; that is Sāma; that is Uktha; that is Yajuṣ; that is Brahman (Veda). His form is the same as the form of that other Person; his joints are the same as the joints of that other Person; his name is the same as the name of that other Person.—(5)

Commentary (Śaṅkara Bhāṣya):

Now, that Person who is seen within the Eye etc., etc.—as before;—that is Ṛk, appertaining to the Body; Speech and the rest and Breath and the rest appertaining to the Divinities. It is well known that the Ṛk (verse) has its component letters arranged in well-defined quarters.—Similarly, it is Sāma. Or, on account of the mention of the ‘Uktha’, the term ‘Sāma’ here may be taken as standing for the Stotra (as distinguished from the śastra [śāstra?], both of which are different forms of the Sāma). It is Uktha, i.e. Śastra-chant, (as distinct from the afore-mentioned Stotra). [Read ‘Uktāt’ for ‘Ukthat’].—It is Yajuṣ; the term stands for all such as ‘Svāhā’, ‘Svadhā’. ‘Vaṣaṭ’ and so forth; all this is Speech, and it is Yajuṣ; and that same Person is all this; because he is the soul of all things and also the source of all things,—as already explained by us.—As the present context is dealing with Ṛk and allied things, the term ‘brahman’ should be taken as standing for the Three Vedas.—That same form is attributed to this Person in the Eye;—“What form?”—That form is the same as that of the Person in the Sun, that is ‘golden’ etc., as described in connection with the Divinities.—The ‘joints’ that have been described as those of the Solar Person are also the joints of the Person in the Eye. His name also is the same as that of that Person,—viz., ‘Ut’ and ‘Udgītha’.—It might be argued that “the Visual Person must be different from the Solar Person; (1) because they occupy different positions,—(2) because the qualities and name of the one are attributed (figuratively) to the other, (3) because there is difference in their spheres of influence, and (4) because they are mentioned separately.”—But this would not be right; [it having been declared that the meditator attains the position of the Person meditated upon ] the man meditating upon these two Persons (Solar and Visual) would have to attain two positions, if the two Persons were entirely distinct, and it is absolutely impossible for one and the same man to become identified with two distinct Personalities.—“Such identification with two Personalities might be possible through bifurcation [i.e. the meditating man would become divided into two parts, one part becoming identified with the Solar Person and the other with the Visual Person];—in fact, the Upaniṣad itself is going to declare that ‘He becomes one, two, three etc., etc.’”—That is not possible; that which is of the nature of pure Intelligence, and hence without any constituent parts, cannot become bifurcated. Hence the Bodily and the Divine Persons must be one and the same.—As regards the (figurative) attribution of form etc., which you have brought forward as the ground of differentiation,—it does not indicate difference at all; it is only meant to preclude the notion of difference that might arise on account of the difference in their position.—(5)

Upaniṣad text:

He controls the regions below this, and also the desires of Men. Hence those who sing to the lute sing to Him and hence they become acquirers of wealth.—(6)

Commentary (Śaṅkara Bhāṣya):

This Person in the Eye controls all those regions that lie below this—i.e. below this bodily (physical) self,—and also the desires relating to human beings. Hence— for this reason,—those singers who sing to the lute really sing to this Self; and because they sing to this controller. Lord, therefore they become acquirers of wealth, supplied with wealth, i.e. wealthy.—(6)

Upaniṣad text:

Now, he who, knowing thus, sings Sāman, sings to both. Such a one obtains, through that same, those regions that lie above that, as also the desires of the Divinities.—(7)

Commentary (Śaṅkara Bhāṣya):

Now, one who knowing this,—knowing the deity Udgītha as described above,—sings Sāman, sings to both,—i.e. to the Visual as well as the Solar Person.—The text next describes the reward that comes to one who knows this: Through that same—i.e., through the Solar Person,—such a one obtains regions that lie above Him,—that is, by having become the divinity within the Sun,—and also the ‘desires of the deities’.—(7)

Upaniṣad text:

And through this same, one obtains the regions that lie beneath Him, as also the desires of men. Hence, verily, the Udgātṛ Priest knowing this, should say (to the sacrificer)—(8)—“What desire may I sing out for thee?”—Because one who, knowing this, sings Sāma becomes capable of singing out the fulfilment of desires.—(9)

Commentary (Śaṅkara Bhāṣya):

Now, through this same,—Visual Person himself,—one obtains the regions that lie below Him, as also the desires of Men—that is, on having become the Visual Person. Hence, knowing this, the Udgātṛ Priest should say— to the sacrificer—‘What desire—desired thing,—may I sing for Thee?’—Because the Udgātṛ Priest, knowing this, is capable of singing out the fulfilment of desires,—i.e. bringing about the fulfilment of the desired end by means of singing;—Who is so capable?—He who, knowing this, sings Sāma. The repetition of the phrase ‘sings Sāma’ is meant to indicate the conclusion of the account of the particular form of meditation.—(8-9)