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Chandogya Upanisad
Chapter One
I.1
1. One should contemplate the syllable OM as the Udgitha, for one sings aloud (ud-gai-) OM. To explain further:
2. The earth is the essence of all beings, the waters the essence of earth, plants the essence of the waters, a man (purusa) the essence of plants, speech the essence of a man, the rc the essence of speech, the saman the essence of the rc, the Udgitha the essence of the saman.
3. This, the Udgitha, is the final essence of essences, the supreme, the ultimate, the eighth.
4. It has been debated: 'Which, which is the rc? Which, which is the saman? Which, which is the Udgitha?
5. Speech is the rc. Breath is the saman. The syllable OM is the Udgitha. This is a couple-speech and breath, and rc and saman.
6. This couple come together in the syllable OM. When two come together as a couple, they fulfil one another's desire.
7. The one who, knowing this, contemplates the syllable as the Udgitha becomes a fulfiller of desires.
8. It is the syllable of assent, for when one assents to something one says 'OM'. Assent is accomplishment, and the one who, knowing this, contemplates the syllable as the Udgitha becomes an accomplisher of desires.
9. By it the threefold knowledge exists: one sounds OM, one praises OM, one chants aloud OM, for reverence of the syllable with its greatness and essence.
10. So both do it, the one who knows this and the one who does not know. But knowledge and ignorance are different. What one does with knowledge, faith, the inner meaning (upanisad), is more powerful.
This is the explanation of the syllable.
1.2
1. When the gods and the demons, both descendants of Prajapati, strove together, the gods took up the Udgitha, thinking, 'With this we will overcome them.
2. They contemplated the breath in the nose as the Udgitha. The demons pierced it with evil. That is why one smells with it both the sweet-scented and the foul-smelling, because it was pierced with evil.
3. Then they contemplated speech as the Udgitha. The demons pierced it with evil. That is why one speaks with it both truth and falsehood, because it was pierced with evil.
4. Then they contemplated the eye as the Udgitha. The demons pierced it with evil. That is why one sees with it both what should be seen and what should not be seen, because it was pierced with evil.
5. Then they contemplated the ear as the Udgitha. The demons pierced it with evil. That is why one hears with it both what should be heard and what should not be heard, because it was pierced with evil.
6. Then they contemplated the mind as the Udgitha. The demons pierced it with evil. That is why one imagines with it both what should be imagined and what should not be imagined, because it was pierced with evil.
7. Then they contemplated the breath which is in the mouth as the Udgitha. The demons, attacking it, perished, as one attacking a solid rock would perish.
8. The one who wishes ill for and is hostile to the one who knows this perishes as one attacking a solid rock perishes, for he is a solid rock.
9. With it one does not discern the sweet-scented or the foul-smelling, for it is free from evil: what one eats and drinks with it protects the other breaths. At the end, when one does not find it, one departs: for at the end, they say, one has one's mouth open.
10. Angiras contemplated it as the Udgitha: indeed, folk consider it to be Angiras because it is the essence (rasa) of the limbs (anga).
11. So Brhaspati contemplated it as the Udgitha: indeed, folk consider it to be Brhaspati because speech is brhati and it is its lord (pati).
12. So Ayasya contemplated it as the Udgitha: indeed, folk consider it to be Ayasya because it goes (ayate) from the mouth (asya).
13. So Baka Dalbhya knew it. He became the Udgatr of the people of the Naimisa forest, and used to sing into being all their desires.
14. The one who, knowing this, contemplates the syllable as the Udgitha becomes a singer-into-being of all desires.
So much regarding oneself.
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