Kena and Other Upanishads

Chhandogya Upanishad

Chapter I

And the First Section

ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति हयुद्गायति तस्योपव्याख्यानम् ॥१॥

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

एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः ॥२॥

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, Rig-veda the essence of Speech, Sama the essence of Rik. Of Sama OM is the essence.

स एष रसानां रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः ॥३॥

3) This is the eighth essence of the essences and the really essential, the highest and it belongs to the upper hemisphere of things.

कतमा कतमर्क् कतमत् कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति ॥४॥

4) Which among things and 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.

Page 250

वागेवर्क् प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक् च प्राणश्चर्क् च साम च ॥५॥

5) Speech is Rik, Breath is Sama; the Imperishable is OM of Udgitha. These are the divine lovers. Speech and Breath, Rik and Sama.

तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे संसृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम् ॥६॥

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

आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥७॥

7) He becomes a gratifier of the desires of men who with this knowledge worships OM the eternal syllable.

तद् वा एतदनुज्ञाक्षरं यद्धि किंचानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते ॥८॥

8) Now this OM is the syllable of Assent; for to whatsoever one assents, one says OM; and assent is blessing of increase. Verily he becomes a blesser and increaser of the desires of men who with this knowledge worships OM the eternal syllable.

तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावयत्योमिति शंसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन ॥९॥

9) By OM the triple knowledge proceeds; with OM the priest recites the Rik, with OM he pronounces the Yajur, with OM he chants the Sama. And all this is for the heaping up of the Imperishable and by the greatness of It and the delightfulness.

Page 251

तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति ॥१०॥

10) He does works by OM who has the knowledge, and he also who has it not; but these are diverse, the Knowledge and the Ignorance. Whatsoever work one does with knowledge, with faith and with the secret of Veda, it becomes to him more virile and mighty. This is the exposition of the eternal letters.

And the Second Section

देवासुरा ह वै यत्र संयेतिर उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्नुरनेनैनानभिभविष्याम इति ॥१॥

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."

ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तं हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥२॥

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

अथ ह वाचमुद्गीथमुपासांचक्रिरे तां हासुराः पाप्मना विविधुस्तस्मात् तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा ॥३॥

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

Page 252

अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात् तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद् विद्धम् ॥४॥

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

अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात् तेनोभयं शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ॥५॥

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

अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात् तेनोभयं संकल्पयते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद् विद्धम् ॥६॥

6) Then the Gods worshipped Udgitha as Mind but the Demons came and smote it with the arrow of Evil; therefore it conceives both alike, right thoughts and unlawful imaginations. For it is smitten through and through with Evil.

अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तं हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेत ॥७॥

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 strikes against firm and solid rock, it dashes to pieces upon the rock.

एवं यथाश्मानमाखणमृत्वा विध्वंसत एवं हैव स विध्वंसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः ॥८॥

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

Page 253

dashes itself to pieces, so he hurls himself upon destruction whoso desires evil against the Knower or whoso does him hurt; for the Knower is as that firm and solid rock.

नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान् प्राणानवति । एतमु एवान्ततोऽवित्त्वोत्क्रामति व्याददात्येवान्तत इति ॥९॥

9) With this Breath one cognises neither sweet scent nor ill odour, for it has flung Evil from it. Whatsoever one eats with this or drinks, thereby it cherishes the other breaths. At the end and last when he finds not the breath, the Spirit goes out from the body; verily he opens wide the mouth as he goeth.

तं हाङ्गिरा उद़्गीथमुपासांचक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः ॥१०॥

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.

तेन तं ह बृहस्पतिरुद्गीथमुपासांचक एतमु एव बृहस्पतिं मन्यन्ते वाग्धि बृहती तस्या एष पतिः ॥११॥

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

तेन तं हायास्य उद्गीथमुपासांचक एतमु एवायास्यं मन्यन्त आस्याद् यदयते ॥१२॥

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.

तेन तं ह बको दाल्भ्यो विदांचकार । स ह नैमिशीयाणामुद्गाता बभूव स ह स्मैभ्यः कामानागायति ॥१३॥

Page 254

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 chants their desires for them unto fulfilment.

आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥१४॥

14) Verily, he becomes a chanter unto fulfilment of the desires of men who with this knowledge worships OM of Udgitha, the eternal syllable. Thus far concerning Self is the exposition.

And the Third Section

अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यस्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद ।।१।।

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.

समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत ।।२।।

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.

अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः संधिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन् वाचमभिव्याहरति ।।३।।

Page 255

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.

या वाक् सर्क् तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क् तत्साम तस्मादप्राणन्ननपानन् साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति ।।४।।

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.

अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानंस्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत ।।५।।

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.

अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत् प्राणेन ह्युत्तिष्ठति वाग् गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदं सर्वं स्थितम् ।।६।।

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 &

Page 256

food is the third syllable, because in food all this Universe is established.

द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद् वायुर्गीरग्निस्थं सामवेद एवोद् यजुर्वेदो गीऋग्वेदस्थं दुग्धेऽस्मै वाग् दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति ।।७।।

7) Heaven is the first syllable, the middle air is the second syllable, earth is the third syllable. The Sun is the first syllable, 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.

Page 257