Chapter 2Chhandogya Upanishad

Book 8. Section Three - Incomplete Translations and Commentaries

Chapter I and the first section aoEmy td rm

;FTm

pAsFt aoEmEt

;AyEt tyopyA - HyAnm

1. Worship ye OM, the eternal syllable. OM is Udgitha, the chant of Samaveda; for with OM they begin the chant of Sama. And this is the exposition of OM. eqA

tAnA

ETvF rs p

ETyA aApo rs apAmoqDyo rs aoqDFnA

zqo rs p

zqy vAg so vAc _g s _c sAm rs sAJ u;FTo rs

2. Earth is the substantial essence of all these creatures and the waters are the essence of earth; herbs of the field are the essence of the waters; man is the essence of the herbs. Speech is the essence of man, Rigveda the essence of Speech, Sama the essence of Rik. Of Sama OM is the essence. s eq rsAnA

rstm prm prA8yo

,-mo yd

;FT

3. This is the eighth essence of the essences and the really es- sential, the highest and it belongeth to the upper hemisphere of things. ktmA ktmk

ktmt

ktmsAm ktm ktm u;FT iEt Evm

BvEt

4. Which among things & which again is Rik; which among things and which again is Sama; which among things and which again is OM of the Udgitha — this is now pondered.

Chhandogya Upanishad vAg vk

AZ sAmoEmy td rm

;FT tA etE mT

yAk

c AZk

c sAm c

5. Speech is Rik, Breath is Sama; the Imperishable is OM of Udgitha. These are the divine lovers, Speech & Breath, Rik & Sama. td tE mT

nmoEmy tEm/ r

s s

2yt

ydA v

EmT

nO smAgQCt aApyto v

tAv yo yy kAmm

6. As a pair of lovers are these and they cling together in OM the eternal syllable; now when the beloved and her lover meet, verily they gratify each the desire of the other. aApEytA h v

kAmAnA

BvEt y etd v

EvAn rm

;FTm

pA - t

7. He becometh a gratifier of the desires of men who with this knowledge worshippeth OM the eternal syllable. td

vA etdn

*A r

yE! Ek cAn

jAnAyoEmy v tdAh qo ev sm

E!y dn

*A smD EytA h v

kAmAnA

BvEt y etd v

EvAn r - m

;FTm

pAt

8. Now this OM is the syllable of Assent; for to whatsoever one assenteth, one sayeth OM; and assent is blessing of increase. Verily he becometh a blesser and increaser of the desires of men who with this knowledge worshippeth OM the eternal syllable. t n y

yF EvA vt t aoEmyAAvyyoEmEt f syoEmy

;Ay - y ty vA ryApEcy

mEhJA rs n

9. By OM the triple knowledge proceedeth; with OM the priest reciteth the Rik, with OM he pronounceth the Yajur, with OM he chanteth the Sama. And all this is for the heaping up of the Imperishable and by the greatness of It and the delightfulness.

Kena and Other Upanishads: Part Two t noBO k

zto y td v

v d y n v d nAnA t

EvA cAEvA c yd v EvyA kroEt !yopEnqdA td v vFy v7r

BvtFEt KSv ty vA ryopyAHyAn

BvEt

10. He doeth works by OM who hath the knowledge, and he also who hath it not; but these are diverse, the Knowledge and the Ignorance. Whatso work one doeth with knowledge, with faith and with the secret of Veda, it becometh to him more virile and mighty. This is the exposition of the eternal letters. And the second section d vAs

rA h v

y s y Etr uBy

AjApyAt! d vA u;FTmA - j

rn n nAnEBBEvyAm iEt

1. The Gods and the Demons strove together and both were children of the Almighty Father. Then the Gods took up for weapon OM of Udgitha, for they said “With this we shall overcome these Titans.” t

h nAEsV

AZm

;FTm

pAsA cE[r

hAs

rA pA>mnA EvEvD - tmA7 noBy

EjG Et s

rEB c d

g E D c pA>mnA q Ev!

2. The Gods worshipped OM as Breath in the nostrils; but the Demons came and smote it with the arrow of Evil; therefore it smelleth both alike, the sweet scent and the evil odour. For it is smitten through and through with Evil. aT h vAcm

;FTm

pAsA cE[r

hAs

rA pA>mnA EvEvD

tmAt

tyoBy

vdEt sy

cAn

c pA>mnA qA Ev!A

3. Then the Gods worshipped OM as Speech; but the Demons came and smote it with the arrow of Evil; therefore it speaketh both alike, Truth and Falsehood. For it is smitten through and through with Evil.

Chhandogya Upanishad aT h c

z;FTm

pAsA cE[r

t!As

rA pA>mnA EvEvD

tmAt

t noBy

p$yEt df nFy

cAdf nFy

c pA>mnA td

Ev!m

4. Then the Gods worshipped OM as the Eye; but the Demons came and smote it with the arrow of Evil; therefore it be- holdeth both alike, the fair to see and the foul of favour. For it is smitten through and through with Evil. aT h om

;FTm

pAsA cE[r

t!As

rA pA>mnA EvEvD

tmAt

t noBy

ZoEt vZFy

cAvZFy

c pA>mnA td

Ev!m

5. Then the Gods worshipped OM as the Ear; but the Demons came and smote it with the arrow of Evil; therefore it heareth both alike, that which is well to hear and that which is harsh and unseemly. For it is smitten through and through with Evil. aT h mn u;FTm

pAsA cE[r

t!As

rA pA>mnA EvEvD

tmAt

t noBy

s kSpyt

s kSpnFy

cAs kSpnFy

c pA>mnA td

Ev!m

6. Then the Gods worshipped Udgitha as Mind; but the Demons came and smote it with the arrow of Evil; there- fore it conceiveth both alike, right thoughts and unlawful imaginations. For it is smitten through and through with Evil. aT h y evAy

Hy AZtm

;FTm

pAsA cE[r

hAs

rA _vA Evd8v s

y TA$mAnmAKZm

vA Ev8v s t

7. Then the Gods worshipped OM as this which is Breath in the mouth and the Demons rushing against it dashed themselves to pieces; as when an object striketh against firm and solid rock, it dasheth to pieces upon the rock. ev

yTA$mAnmAKZm

vA Ev8v st ev

h v s Ev8v st

y ev EvEd pAp

kAmyt

y nmEBdAsEt s eqo,$mAKZ

8. And even as an object hurling against firm and solid rock

Kena and Other Upanishads: Part Two dasheth itself to pieces, so he hurleth himself upon destruc- tion whoso desireth evil against the Knower or whoso doeth him hurt; for the Knower is as that firm and solid rock. n v t n s

rEB n d

g E D EvjAnAyphtpA>mA q t n yd@AEt yEpbEt t n trAn

AZAnvEt etm

evA tto,EvRvo[AmEt yAddAy vA tt iEt

9. With this Breath one cogniseth neither sweet scent nor ill odour, for it hath flung Evil from it. Whatsoever one eateth with this or drinketh, thereby it cherisheth the other breaths. At the end and last when he findeth not the breath, the Spirit goeth out from the body; verily he openeth wide the mouth as he goeth. t

hAE=rA u;FTm

pAsA c[ etm

evAE=rs

m y t ,=AnA

10. Angiras worshipped OM of Udgitha as Breath in the mouth and men think of Breath in the mouth as Angiras because it is essence of the members of the body. t n t

h b

hpEtz;FTm

pAsA c[ etm

ev b

hpEt

m y t

vAE.G b

htF tyA eq pEt

11. By the strength of Angiras, Brihaspati worshipped OM as Breath in the mouth, and men think of the Breath as Brihas- pati, because Speech is the great goddess and Breath is the lord of Speech. t n t

hAyAy u;FTm

pAsA c[ etm

evAyAy

m y t aAyAd

ydyt

12. By the strength of Brihaspati, Ayasya worshipped OM as Breath in the mouth and men think of the Breath as Ayasya, because ’tis from the mouth it cometh. t n t

h bko dASyo EvdA ckAr s h n EmqFyAZAm

;AtA bB

v s h m y kAmAnAgAyEt

Chhandogya Upanishad 13. By the strength of Ayasya, Baka the son of Dalbha knew the Breath. And he became the Chanter of the Sama among the Naimishiyas and he chanteth their desires for them unto fulfilment. aAgAtA h v

kAmAnA

BvEt y etd v

EvAn rm

;FTm

pAt iy8yAmm

14. Verily he becometh a chanter unto fulfilment of the de- sires of men who with this knowledge worshippeth OM of Udgitha, the eternal syllable. Thus far concerning Self is the exposition. And the third section aTAEDd vt

y evAsO tpEt tm

;FTm

pAsFto vA eq jAy u;AyEt u tmo Bymph yph tA h v

Byy tmso BvEt y ev

v d

1. Thereafter concerning the Gods. Lo yonder burning fire in the heavens, worship ye Him as the Udgitha; for the Sun riseth & singeth his bright hymn unto the peoples. Yea he riseth, & darkness is slain & its terror — therefore shall he be a slayer of the terror & the darkness, he who thus knoweth. smAn u evAy

cAsO coZo,ym

Zo,sO vr itFmmAc t

vr iEt yAvr iym

tmAA etEmmmm

co;FTm

pAsFt

2. Breath & the Sun are one & alike — for the one is heat & the other is heat, and they call Breath the mover and the Sun too they call the mover & they call him also the mover that returneth upon his paths — therefore ye shall worship both the one & the other as Udgitha. aT Kl

yAnm vo;FTm

pAsFt y

AEZEt s AZo ydpAEnEt so,pAn aT y AZApAnyo s ED s yAno yo yAn sA vAk

tmAdAZ/npAnn

vAcmEByAhrEt

Kena and Other Upanishads: Part Two 3. Thereafter verily ye shall worship Vyana the middle breath as Udgitha. For when one breathes forth it is Prana, the Main Breath, & when one breathes down it is Apana, the lower breath. Now this which is the joint & linking of the main breath & the lower breath, is Vyana — & Vyana, it is Speech. Therefore ’tis when one neither breatheth forth nor breatheth down that one giveth utterance to Speech. yA vAk

tmAdAZ/npAn/

cmEByAhrEt yk

tsAm tmAdAZ/npAnn

sAm gAyEt ysAm s u;FTtmAdAZ/n - pAn/

;AyEt

4. But Speech is the Rik — therefore ’tis when one neither breatheth out nor breatheth in that one uttereth the Rik. And Rik it is Sama — therefore ’tis when one neither breatheth out nor breatheth in that one chanteth the Sama. But Sama it is Udgitha — therefore ’tis when one neither breatheth out nor breatheth in that one singeth Udgitha. ato yA y yAEn vFy vE t kmA EZ yTA.n m TnmAj

srZ

Yy Dn

q aAymnmAZ/npAn tAEn kroy ty h toyA nm vo;FT - m

pAsFt

5. Hence whatsoever actions there be that are of might & forcefulness as smiting out fire from the tinder or leaping a great barrier or bending a stark & mighty bow, it is when one neither breatheth out nor breatheth in that one doeth these. And for this cause ye shall worship the middle breath as Udgitha. aT Kl

;FTA rANy

pAsFto;FT iEt AZ evot

AZ n

E7:Et vAg

gFvA co h Egr iyAc t ,/

Tm/

hFd

sv + ETtm

6. Thereafter verily ye shall worship the syllables of the Udgitha saying Udgitha & Prana is the first syllable, because one riseth up with the main breath & Speech is the second syllable, because they call Speech that which goeth forth &

Chhandogya Upanishad food is the third syllable, because in food all this Universe is established. Or vod tEr

gF p

ETvF TmAEdy evod

vAy

rE.nT

sAmv d evod

do gF_ .v dT

.D ,m

vAg

doh

yo vAco doho,/vAn/Ado BvEt y etA y v

EvAn

;FTA rANy

pAt u;FT iEt

7. Heaven is the first syllable, the middle air is the second syllable, earth is the third syllable. The Sun is the first syl- lable, Air is the second syllable, Fire is the third syllable. The Samaveda is the first syllable, Yajurveda is the second syllable, Rigveda is the third syllable. To him Speech is a cow that yieldeth sweet milk — & what is this milking of Speech? — even that he becometh rich in food & the eater of food who knoweth these & worshippeth the syllables of Udgitha saying lo even this is Udgitha.