Chapter 1
127 verses
Section 110 verses
1ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम्One should meditate on this letter Om which is Udgitha. Since one starts singing the Udgitha by uttering Om, therefore its proximate exposition is being commenced.
2एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसःOf these objects the earth is the essence; of earth, water is the essence; of water, herbs are the essence; of the herbs, the human body is the essence; of the human body, (the organ of) speech is the essence; of speech, Rk is the essence; of the Rk-mantras, the Sama-mantras are the essence; of the Sama-mantras, Udgitha is the essence.
3स एष रसानाँ् रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथःThat which is the Udgitha, is the essence of all essences, is supreme, is competent for the highest place, (and) is eighth in the series.
4कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवतिIt is being considered which is Rk, which is Sama, and which is Udgitha.
5वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च(The organ of) speech itself is Rk, the vital force is Sama, and this letter Om is Udgitha. That verily is this couple, which is formed by speech and vital force, as also by Rk and Sama.
6तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सँ्सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्That which is this couple becomes associated with this letter Om. whenever two form a couple they fulfil each other's desire.
7आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्तेHe who having known this thus, meditates on Udgitha as the letter Om, becomes verily the fulfiller of desires.
8तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्तेThat which is this (Om) is verily a letter of consent. Whatever a person approves, he does so by uttering Om only. This which is a consent, is surely prosperity because he who having this knowledge meditates on this Om as Udgitha, becomes surely the enhancer of desires.
9तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावयत्योमिति शँ्सत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेनThese Vedic rites are begun with it. After uttering Om (the adhvaryu) chants the hymns (for the gods), (the Hota) praises (the gods), (the Udgata) sings. (These rites are meant) for the worship of this very Om. Through the greatness and essence of Om (are begun the rites enjoined by the Vedas).
10तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याखयानं भवतिBoth he who knows this (Om) and he who does not, perform rites with that (Om). But knowledge and ignorance are different. Only that which is done with knowledge, faith and meditation, that alone becomes more powerful. This truly is the proximate exposition of this very letter Om.
Section 214 verses
1देवासुरा ह वै यत्र संयेतिर उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इतिWhen the gods and the domons, who were both progeny of Prajapati, fought against each other, the gods took up the Udgitha with the belief, 'We shall defeat them with the help of this.'
2ते ह नासिक्यं प्राणमुद्गीथमुपासाञ्चक्रिरे त ँ् हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धःThey meditated on the vital force in the nose as Udgitha. (But) the demons afflicted it with vice. Therefore, through that (nose) one smells both the fragrant and the fetid because this has been afflicted with vice.
3अथ ह वाचमुद्गीथमुपासाञ्चक्रिरे ता ँ् हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चांनृतं च पाप्मना ह्येषा विद्धाThereafter they meditated on (the organ of) speech as Udgitha, and the demons afflicted that (speech) with vice. Therefore one speaks with it both (speech) with vice. Therefore one speaks with it both truth and untruth, because this has been afflicted with vice.
4अथ ह चक्षुरुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्Thereafter they meditated on the (organ of) vision as Udgitha and the devils afflicted that (eye) with vice. Therefore one sees with it both which should be seen and which should not be seen, because this has been afflicted with vice.
5अथ ह श्रोत्रमुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विवधुस्तस्मात्तेनोभयँ् शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्Therefore they meditated on the (organ of) hearing as Udgitha, and the demons afflicted that (hearing) with vice. Therefore on e hears with it both which should be heard and which should not be heard, because this has been afflicted with vice.
6अथ ह मन उद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयँ् सङ्कलप्यते सङ्कल्पनीयं चासङ्कल्पनीयं च पाप्मना ह्येतद्विद्धम्Thereafter they meditated on the mind as Udgitha, and the demons afflicted that with vice. Therefore, one thinks with it both which should be thought of and that which should not be thought of, because this has been afflicted with vice.
7अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे तँ् हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेतThen they meditated on this very vital force in the mouth as Udgitha. Approaching him the demons were utterly destroyed as the (a lump of earth etc.) become destroyed by approaching an impenetrable rock.
8एवं यथाश्मानमाखणमृत्वा विध्वँसत एव ँ् हैव स विध्व ँ् सते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणःThus, just as it (a cold of earth) gets destroyed by approaching an impenetrable stone, similarly indeed, does he who entertain evil (thoughts) against a person having this kind of knowledge, as also he who injures him (who has this kind of knowledge) become destroyed (because) this person is like an impenetrable stone.
9नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति । एतमु एवान्ततोऽवित्त्वोक्रामति व्याददात्येवान्तत इतिThrough it neither fragrance nor fetid is smelt at all because it is not afflicted by sin. Whatever a person eats or drinks through that vital force, he nourishes the other vital forces with that. At the end, not getting this very one, does a person leave the body. At the end the does surely open his mouth.
10त ँ् हाङ्गिरा उद्गीथमुपासाञ्चक्रं एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसःIn days of yore, Angira meditated on him (the vital force) as Udgitha. They think of him indeed as angirasa because he is the essence of the angas (limbs).
11तेन त ँ् ह बृहस्पतिरुद्गीथमुपासाञ्चक्रं एतमु एव बृहस्पतिं मन्यन्ते वाग्धि बृहती तस्या एष पतिः तेन तँ् हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ।।That being so, Brhaspati meditated on him as Udgitha. They think of him indeed as Brahaspati, lord of the great, because speech is great, and of that speech this (vital force) is the lord.
12৷৷That being so, they meditated on the vital force as the sage Ayasya identified with Udgitha. Him indeed they think of as Ayasya because he proceeds from the mouth.
13तेन त ँ् ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिषीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायतिThat being so, Baka Dalbhya knew him. He became the singer of Udgitha song for those who were in the Naimisa forest. He sang (the Udgitha song) for fulfilling their desires.
14आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम्He who, having this knowledge about the vital force, meditates on the letter Om which is Udgitha, becomes the fulfiller of desires by singing the Udgitha song. This (meditation) is on the personal level.
Section 312 verses
1अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यँ्स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेदHereafter is (the meditation on) the divine plane. One should meditate on him indeed who shines, as Udgitha. As it (the sun) rises up it verily sings the Udgitha song for all creatures. As it rises up it dispells darkness and fear. He who has this knowledge, surely becomes the destroyer of darkness and fear.
2समान उ एवाचं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्युमं तस्माद्वा एतमिममसुं चोद्गीथमुपासीतSurely this one is similar to that one. This one is warm (and) that one is warm. They speak of this one as moving on, and they speak of that one as moving on and coming back. Therefore, this one as also that one is surely to be meditated on as Udgitha.
3अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरतिNow, verily, Vyana itself is to be meditated on as Udgitha. Indeed, that one exhales is Prana, and that one inhales is Apana. Hence that which is the confluence of Prana and Apana is Vyana. That which is Vyana is vak (speech). Therefore one utters his speech without exhaling or inhaling.
4या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायतिThat which is speech is Rk. Therefore a person utters Rk (mantra) without exhaling or inhaling. That which is Rk is Sama. Therefore a person sings Sama without exhaling or inhaling. That which is Sama is Udgitha. Therefore one sings Udgitha without exhaling or inhaling.
5अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानँ्स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीतAs distinguished from these, all other works which reire great effort, as for instance, lighting fire by rubbing together two pieces of wood (arani),running towards a goal, bending a strong bow, one does without inhaling or exhaling. Because of this reason one should meditate on Vyana itself as udgitha.
6अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदँ् सर्वँ् स्थितम्Now, one should surely meditate on the letters of Udgitha, which are ut, gi and tha. Prana is certainly ut because one rises with the help of Prana. Speech is gi because they speak of speech as gi. Food is tha because all these are based on food.
7द्यौरेवोदन्तरिक्षंगीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थँ् सा़मवेद एवोद्यजुर्वेदो गीऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इतिHeaven indeed is ut, space is gi, earth is tha. The sun indeed is ut, air is gi, and fire is tha. Sama-Veda verily is ut, Yajur-Veda is gi, and Rg-Veda is tha. The milk that speech possess, it offers that milk to him who, having known these letters in these ways, meditates on the letters of Udgitha which are ut, gt, and tha; and he becomes possessed of food and an eater of food.
8अथ खल्वाशीः समृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्Now (is stated) the plenitude of desires. One should meditate on things to be pursued. One should think of that Sama through which he is engaged in praising.
9यस्ँयामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामधावेत् ।। 1.3.9--One should think of the Rk-mantra (on which that Sama is established), that rsi in whose name the mantra stands, (and) the deity whom one is engaged in praising.
10येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तँ् स्तोममुपधावेत्One should think of that metre through which one is engaged in praising. One should pursue that group of hymns through which one is engaged in praising.
11यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्One should think of that direction of which one is engaged in praising.
12आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति इति तृतीयाः खण्डःAt the end, while thinking of one's own desire, one should, thinking of oneself, praise without faltering; in which case, for him whatever desire he has becomes plentifulwith whatever desire he praises, with whatever desire he praises.
Section 45 verses
1ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्One should meditate on the letter Om which is Udgitha because one starts singing of the Udgitha song after (uttering) Om. Of that the proximate exposition (is this).
2देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशँ्स्ते छन्दोभिरच्छादयन्यदेभिरच्छादयँ् स्तच्छन्दसां छन्दस्त्वम्The deities, indeed, being afraid of Death entered into the Vedic rites. They covered (themselves) with the metre. The metre (chandas) came to be known so because they (the gods) covered (acchadayan) themselves with these.
3तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्As som ody sees a fish in water, similarly, Death saw them there in the Rk, Saman, and Yajus. They also, having known this, went up from Rk, Saman, Yajus, and surely entered only into the vowel (Om).
4यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवँ् सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्Whenever one acires the Rk-mantras through study, one does verily utter Om with adoration. So in the case of Saman, and so in the case of Yajus. That which is this letter (Om), this is indeed the vowel; this one is immortal, this is fearless. Entering there the gods became immortal and fearless.
5स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरँ् स्वरममृतमभयं प्रवशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति इति चतुर्थ खण्डःHe who, having known this letter thus, praises (this letter Om), he enters into this very letter which is the vowel (Om) that is immortal and fearless. Having entered it he becomes immortal like the gods.
Section 55 verses
1अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेतिNow then, that which is Udgitha is Pranava (Om); that which is Pranava is Udgitha. In this way, this yonder sun indeed is Udgitha, and this one is Pranava because it moves by uttering Om.
2एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीँ्स्तवं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्'Verily I sang directly of this one itself. Therefore you are my only (son).' Kausitaki said this to his son. 'You meditate on the rays, you will have many (sons) indeed'. This is on the divine plane.
3अथाध्यात्मं य एधायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेतिHereafter starts (meditation on) the personal plane. On that which is the vital force in the mouth, one should meditate as Udgitha. This one also moves while uttering Om.
4एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाँ्स्त्वं भूमानमभिगायताद्बहतो वै मे भविष्यन्तीति'Verily I sang directly of this one. Therefore you are my only (son).' Kausitaki said to his son. 'You should sing of the all-pervading vital force by thinking My sons will be many indeed.'
5अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्वैवापि दुरुद्गीतमनुसमाहरतीत्यनुसमाहरतीति इति पञ्चमः खण्डःNow, verily, that which is Udgitha is Praanava, (and) that which is Pranava, is Udgitha. (Knowing) thus, even if the Udgitha is sung in a defective way, then, he (the Udgata) surely cures (that) by gathering from the place from where the Hota praises; he surely cures.
Section 68 verses
1इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयत इयमेव साग्निरमस्तत्सामThis (earth) surely is Rk, fire is Sama. This Sama which is such is established on this Rk. Therefore Sama is sung as established on Rk. This very one (Rk) is Sa (the first letter of the word Sama), fire is ama (the second portion of the word Sama). That makes up Sama.
2अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्सामSpace indeed is Rk, air is Sama. This Sama which is such, is established on this Rk. Therefore Sama is sung as established on Rk. Space indeed is Sa, air is ama. That makes up Sama.
3द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते द्यौरेव सादित्योऽमस्तत्सामHeaven indeed is Rk, the sun is Sama. This Sama which is such, is established on this Rk. Therefore Sama is sung as established on Rk. Heaven indeed is Sa, the sun is ama. That makes up Sama.
4नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेत यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते नक्षत्राण्येव सा चन्द्रमा अम तत्सामStars indeed are Rk, the moon is Sama. This Sama which is such, is established on this Rk. Therefore Sama is sung as established on Rk. Stars indeed are Sa, the moon is ama. That makes up Sama.
5अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयतेThen, that which is this white light of the sun, that indeed is Rk. Then, the blue colour that is deep black, that is Sama. That Sama which is such, is established on this Rk. Hence Sama is sung as established on Rk.
6अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदम तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णःThen, this white colour that the sun verily has, that indeed is Sa. Then, the blue colour that is deep black is ama. That makes up Sama. Then, this one, the golden Person who is seen in the sun, who has a golden beard and golden hair, whose every part from the nail upward is golden, of that Person the two eyes are like the lotus whose colour is like the seat of a monkey. His name is ut. He who is such is above all sins. He who knows thus, certainly rises above all sins.
7तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेदThen, this white colour that the sun verily has, that indeed is Sa. Then, the blue colour that is deep black is ama. That makes up Sama. Then, this one, the golden Person who is seen in the sun, who has a golden beard and golden hair, whose every part from the nail upward is golden, of that Person the two eyes are like the lotus whose colour is like the seat of a monkey. His name is ut. He who is such is above all sins. He who knows thus, certainly rises above all sins.
8तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम् इति षष्ठाः खण्डःRk and Sama are His two finger-joints. Therefore He is Udgitha. Since He is a singer of this ut, for that very reason He is (called) Udgata. He who is of this kind rules over the words which are beyond that, as also over the desires of the gods. This is on the divine Plane.
Section 79 verses
1अथाध्यात्मं वागेवक्र्प्राणः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । वागेव सा प्राणोऽमस्तत्सामAtha, now is being stated (the meditation on); adhyatmam, the personal level. Vak, speech; eva, indeed is rk, Rk; pranah, the vital force; is samah, Sama, owing to the similarly of their lower and higher positions. By the word prana, the organ of smell together with air is meant. The text beginning with 'Vak, speech; eva, indeed; is sa, Sa; pranah, the vital force; amah, ama', etc. is to be explained as before.
2चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । चक्षुरेव सात्मामस्त्सामCaksuh, the eye; eva, indeed; is rk, Rk; atma, Atma; is sama, Sama. The word atma means the Person reflected in the eye. Because of Its position there (in the eye) the reflection of the Person is Sama.
3श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढँ् साम तस्मादृच्यध्यूढँ् साम गीयते । श्रोत्रमेव सा मनोऽमस्तत्सामSrotram, the ear (organ of hearing); eva, indeed; is rk, Rk; manah, the mind; is samah, Sama. The mind is Sama owing to its rulership over the organ of hearing.
4अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गय यन्नीलं परः कृष्णं तत्साम तदेतदेतस्याममृच्यध्यूढँ् साम त मादृच्यध्यूढँ् साम गीयते । अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामAtha, then; yat etat, that which is this; aksnah, suklam bhah, white light of the eye; sa eva rk, that indeed is Rk. Atha yat nilam parah krsnam, then, that blue colour (in the eye) that is deep black as in the sun, and is the seat of the power of sight; tat samah, that is Sama.
5अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नामAtha, then; esah, this; purusah, Person; drsyate, who is seen; aksini, in the eyethis portion is to be understood as before (Ananda Giri points out that by saying, 'puruva-vat, as before', the Person reflected in the eye is not meant, for, in that case, it would contradict the later portion of the present text. Therefore, what is really meant is the Person who is seen by people of purified mind, as mentioned in I.6.6 -- 1.6.7।।); sah, that; eva, indeed; is rk, Rk, (identified with) speech etc. on the personal plane and (identified with) earth etc. on the divine plane. It is well known that Rk-mantras are constituted by letters grouped into well-regulated parts of verses. So Also with regard to Sama. (All those that have been explained as Rk are that Person, the Seer himself. The logic stated with regard to Rk is being extended to Sama also. The idea is that all those that have been explained as Sama are also that Person, the Seer himself. (See Ananda Giri). Or Sama means stotra, a hymn, because of the associated word uktha. Rk means sastras (verses) (Sastra is a verse which does not form a part of any hymn. It is a kind of Rk verse that is not set to tune, but simply chanted. 'A kind of sorrel'.V.S. Apte.
'A sastra is the recital of attributes abiding in their possessor, which is produced by sacred texts that are not sung.'Swami Madhavanada (trans.), Mimamsa-Paribhasa (West Bengal: Rama-Krishna Mission Sarada Pitha, 1948), p.79.) which are other than hymns. So also with regard to Yajussvaha, svadha, and vasat, (Mantras for offering to gods, manes and other beings respectively end with svaha, svadha and vasat.), and all such forms of speech indeed are Yajus (Rk-mantras are verses forming hymns for chanting. Sama-mantras are prose sentences meant for offering oblations.).
All that is He himself because He is all-pervasive and the source of allthis is what we have said. Tat, that; is brahma, Brahma, where Brahma means the three Vedas because the context is of Rk etc. Tat eva rupam, that very appearance (of the Person in the sun); is extended to that etasya, of this one, the Person in the eye. What is that, Whatever that has been said to be amusya, of that one, of the Person in the sun, as being golden etc. on the divine plane. Yau, those which are; gesnau, the two finger-joints; amusya, of that one (of the Person in the sun); tau, they are also the finger-joints of Him who is in the eye. And the nama, name ut and Udgitha; yat, that belong to Him; tat nama, that very name belongs to this one.
Objection: Are not the Person in the sun and the Person in the eye different because of the differences in location, (and) because of the extension of appearance, ality, and name from the one to the other; and (also) because of the mention of the differences in the objects ruled lover,
Vedantin: No, because it is not possible for the same person to attain identity with two (distinct entities) indicated by the words amuna and anena (It will be stated later: Amuna, through identity with the Person in the sun, the meditator attains the other worlds as also the things desired by gods; and that meditator himself attains the lower worlds as also the things desired by human beings, anena, through identity with the Person in the eye.) (See I. 7. 7-8).
Objection: This (attainment) may be possible through the duplication of forms, for it will be stated later on, 'He assumes one form, he assumes three forms', etc. (VII.26.2).
Vedantin: No, because a conscious being, who is one and partless, cannot logically become duplicated. Therefore there is identity between the one on the personal plane and the other on the divine plane. As for your argument that the extension of appearance etc. is a ground for their difference, that is not meant for perceiving any difference.
Objection: For what then,
Vedantin: (That extension is made) so that there may not be any apprehension of difference from the differences in their location.
6स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयःSah esah, that Person who is in the eye; iste, rules over; tesam, those (worlds); ye lokah, which worlds are; arvancah, below; etasmat, this onethe worlds which are located below this Self, on the Personal plane; and (He also rules) over manusya kamanam, desires of man, desires associated with human beings. Tat, therefore; ye ime, these people who; gayanti, play music; vinayam, on the Vina; te, they, the singers; gayanti, sing of this One indeed. Because they sing of God, tasmat, therefore; te, they; become dhanasanayah, possessed of wealth, i.e. rich.
7अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताँ्श्चाप्नोति देवकामाँ्श्चAtha, now; yah, any one who; vidvan, by knowing; evam, thusknowing Udgitha as the deity described above; gayati, sings; sama, Sama; sah, he; gayati, sings; ubhau, of both, the Person in the eye as also the Person in the sun. The result attained by a person possessed of this knowledge is being stated. Sah, he; yah esah, who is such, i.e. he, having become identified with the deity in the sun; apnoti, attains; amuna eva adityena, through that very sun; tan, those; lokan, worlds; ye amusmat, parancah, which are above this one (sun); ca, as well as; deva-kaman, the desires of gods.
8अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताँ्श्चाप्नोति मनुष्यकामाँ्श्च तस्मादु हैवंविदुद्गाता ब्रूयात्Atha, now; anena eva, though this very one, the Person in the eye; apnoti, one attains; lokan ca, also the worlds ye, which are; etasmat arvancah, below this; ca, as well as; manusya kaman, human desires. The idea is that (he does so) by becoming identified with the Person in the eye. Tasmat u ha, for this very reason; udgata, a singer of the Udgitha; evamvit, who has this knowledge; bruyat, should say to the person form whom the sacrifice is being performed:
9कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति इति सप्तमः खण्डः'Kam, which; kamah, desire; te, of yours, as aspired; agayani, shall I sing,' Hi, because; esah, this one who is the singer of Udgitha; kamaganasya iste, is able to fulfil desires by singing. This is the idea. Who is he, Yah evam vidvan, he who, having this knowledge; sama gayati, sings the Sama, songs the Sama. The repetition of 'sings the Sama', is meant for indicating the conclusion of the meditation.
Section 88 verses
1त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इतिIn olden days, three persons, viz Silaka Salavatya, Caikitayana Dalbhya and Pravahana Jaivali became adepts in Udgitha. They said, 'We are surely adepts is Udgitha. Come, let us have a discussion on Udgitha.
2तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचँ् श्रोष्यामीतिSaying, 'Let this be so,' They sat together. He who was known as Pravahana Jaivali said, 'Adorable sirs! you two please discuss first. I shall hear the talk of you two Brahmanas while you discuss.'
3स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त वा पृच्छानीति पृच्छेति होवाचHe who was Silaka Salavatya said to Caikitayana Dalbhya, 'if you permit, I wish to ask you.' He replied, 'Do ask.'
4का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच'What is the support of Sama,' 'The musical scale', said he. 'What is the support of the musical scale,' 'The vital force', he said. 'What is the support of the vital force,' 'Food', he said. 'What is the support of food,' 'Water', he said.
5अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमतिनयेदिति होवाच स्वर्गं वयं लोकँ् सामाभिसँ् स्थापयामः स्वर्गसँ्स्तावँ् हि सामेति'What is the basis of water,' 'That world', he said. 'What is the basis of that world,' 'One should not carry (it) beyond heaven', he said. 'We establish Sama on the heaveny world because Sama is praised as heaven.'
6तँ् ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीती मूर्धा ते विपतेदितिSilaka Salavatya said to that Caikitayana Dalbhya, 'O Dalbhya, your Sama certainly remains without support. But at this time, should any one say Your head will fall, your head will fall,'
7हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमतिनयेदिति होवाच प्रतिष्ठां वयं लोकँ्सामाभिसँ्स्थापयामः प्रतिष्ठासँ्स्तावँ्हि सामेति(Dalbhya said:) 'If it pleases you, I wish to know this from your adorable self.' (Salavatya) said, 'Do know (this).' (Dalbhya:) 'Which is the support of that world,' He replied, 'This world.' 'Which is the support of this world,' He said, 'One should not carry (the Sama) beyond the world which is its basis. We establish Sama on the world which is its support because Sama is praised as placed on earth.'
8तँ्ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालवत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच इत्यष्टमः खण्डःTo him Pravahana Jaivali said, 'O Salavatya, your Sama is certainly limited. But if at this time some-body should say, Your head will fall, Your head will fall.' (Salavatya) said, 'If it pleases you, I wish to know this from you, adorable sir.' (Jaivali) said, 'Do know (this).'
Section 94 verses
1अस्य लोकम्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यम्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानाकाशः परायणम्(Salavatya asked:) 'What is the support of this world,' (Pravahana replied) 'Space, because all these things (moving or not moving) originate verily from Space itself, and when they die they go to Space. Since Space indeed is superior to all these, Space is the ultimate goal.'
2स एष परोबरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान् परोवरीयाँ्समुद्गीथमुपास्तेThis Udgitha that is such, is Supreme and higher than the high. This which is such is infinite. He who having known this (Udgitha) as such, meditates on the Udgitha as Supreme and higher than the high, his (life) becomes best and higher than the high, and he wins worlds which are successively higher than the high.
3तँ् हैतमतिधन्वा शौनक उदरशाण्डल्यायोक्त्वोवाच यावत्त एनं प्रजांयामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिंल्लोके जीवनं भविष्यतिHaving told this that is such to Udara Sandilya, Atidhanva Saunaka siad, 'As long as the descendents in your line will know this Udgitha, for that long their lives in this world will be the best and higher than the high as compared with these (ordinary lives).'
4तथामुष्मिंल्लोके लोक इति स य एतदेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिंल्लोके जीवनं भवति तथामुष्मिंल्लोके लोक इति लोके लोक इति इति नवमः खण्डःSimilarly, in the other world (he will have) a world (which is supreme and higher than the high). He who having known this (Udgitha) in this way, meditates (on it), his very life becomes the best and higher than the high in this world. So also (he will have) a world in the world, a world in the other world.
Section 1011 verses
1मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्त्रायण इभ्यग्रामे प्रद्राणक उवासWhen (the crops) were destroyed by thunder-storm in (the land of) Kuru, Usasti Cakrayana, who was in very straitened circumstances, lived in a village of an elephant-owner, along with his wife who had not attained adolescence.
2स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तँ् होवाच । नेतोऽन्ये विद्यन्ते यञ्च ये म इम उपनिहिता इतिHe begged from the elephant-owner who was eating black pulses of inferior ality. He replied, 'There are no more (pulses) apart from these which are near me.'
3एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतँ् स्यादिति होवाचHe said, 'Give me these.' He gave them to him. 'Would you please take water,' He (Usasti) said, '(In that case) it will be my drinking water a part of which indeed has already been drunk.'
4न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमानखादन्निति होवाच कामो म उदपानमिति'Were not these (pulses) also remnants of (my) food,' He (Usasti) said, 'If I had not eaten these, I would not have lived. Drinking-water will surely be available for me according to my wish.'
5स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौAfter having eaten, he carried the remainder for his wife. (As she had become possessed of good alms earlier, she deposited (the pulses in the store).
6स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राँ् राजासौ यक्ष्यते स मा सर्वैरार्त्िवज्यैर्वृणीतेतिAt the time of his leaving the bed in the morning, he said, 'Alas! If I could get some food, I could get a bit of wealth. That king will perform a sacrifice. He would have chosen me for the performance of all the duties of the priest.'
7तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयायTo him the wife said, 'If that be so, O my hu and, here are those black pulses.' Having eaten them he went to that sacrifice which had been set ready.
8तत्रोद्गातृ़नास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाचThere he sat down near the singers of the Sama, who were engaged in singing praises (of gods), at the place where such singing is done. He said to the Prastota:
9प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति'O Prastota, if you sing without knowing of him who is the deity associated with the Prastava (introductory praise) then, your head will fall.'
10एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीतिIn this very way he told the Udgatha: 'O Udgata, if you sing without knowing of him who is the deity associated with Udgitha, your head will fall down.'
11एवमेव प्रतिहर्तारमुवाच् प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीती ते ह समारतास्तूष्णीमासाञ्चक्रिरे इति दशमः खण्डःEvam eva, in this very way; uvaca, he told udgataram, the Udgata; pratihartaram, the Pratiharta, etc. are to be explained as before. Te, they, the Prastota and others; samaratah, having refrained from their works; asan cakrire, sat; tusnim, silently, without doing anything for fear of (their) heads falling off, and because they were seekers (of the knowledge of the deities).
Section 119 verses
1अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्त्रायण इति होवाचThen, the performer of the sacrifice told him, 'I certainly am eager to know (the identity) of the adorable one.' He said, 'I am Usasti, son of Cakra.'
2स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्िवज्यैः पयैषिषं भगवतो वा अहमवित्त्यान्यानवृषिHe (the king) said, 'I had been surely searching for you for all these priestly duties. As I could not find you, the adorable one, I had to engage others.'
3भगवाँ् स्त्वेव मे सर्वैरार्त्िवज्यैरिति तथेत्यथ तह्येर्त एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच'But may you, the adorable one, (take up) all the priestly duties for me'. (He replied) 'Let this be so. Now, this being so. let these very ones praise under my permission. But you will give me as much wealth as to all these.' The performer of the sacrifice said, 'So be it.'
4अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेतिThereafter, the Prastota approached this one (and said) 'You, the venerable one, told me, O Prastota, if you sing without knowing of him who is the deity associated with the Prastava, then your head will fall. Who is that deity,'
5प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेतिHe said, 'Prana. All these beings surely proceed towards and merge in Prana, (and) from Prana they emerge. That is the deity who is associated with the Prastava. If you had sung without knowing him, your head would have fallen when told so by me.'
6अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेतिThereafter, the Udgata approached him (and said) 'You, the venerable one, told me, O Udgata, if you sing without knowing of him who is the deity associated with Udgitha, your head will fall. Who is that deity,'
7आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुञ्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेतिHe said: 'The sun. Verily, all these beings sing to the sun when he is up. It is this deity who is associated with Udgitha. If you had sung without knowing him, your head would have fallen when told so by me.'
8अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेतिThereafter, the Pratiharta approached this one (and said) 'You, the venerable one, told me, O Pratiharta, if you sing (the Pratihara) without knowing of him who is the deity associated with Pratihara, your head will fall. Who is that deity,'
9अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति इत्येकादशः खण्डःHe said: 'Food. All these beings, surely, live by collecting food itself for themselves. It is this deity who is associated with Pratihara. If you had sung (the Pratihara) without knowing him, your head would have fallen when told so by me, when you were told so by me.'
Section 125 verses
1अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राजTherefore, hereafter starts the Udgitha seen by dogs. Once upon a time, Baka or Glava (as he was known) who was the son of Dalbha and Mitra, went out for study of the Vedas.
2तस्मै श्वा श्चेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानाग़ायत्वशनायाम वा इतिTo him appeared a white dog. Other dogs, having approached him said, 'May the venerable sir sing for our food because we are hungry, to be sure.'
3तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकारTo them he said, 'You approach me together here itself in the morning.' The rsi named Baka and Glava, who was the son of Dalbha and Mitra, waited there itself.
4ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सँ्रब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुःAs in a rite the priests move by holding on to one another while praising with the Bahispavamana-hymn, so also they (the dogs) moved on. Sitting down together, they uttered the word him.
5ओ3मदा3मों3 पिबा3मों3 देवो वरुणः प्रजापतिः सविता2न्नमिहा2हरदन्नपते3ऽन्नमिहा2हरा2हरो3मिति इति द्वादशः खण्डः'Om, we shall eat; Om, we shall drink; Om, may the bright sun, who is Varuna and Prajapati, bring food here. O the lord of food, bring food here, bring (food here), Om.'
Section 134 verses
1अयं वाव लोको हाउकारो वायुर्हाइकारश्चन्द्रमा अथकारः । आत्मेहकारोऽग्रिरीकारःThis very world is the syllable hau; air is the syllable hai; the moon is the syllable atha; the self is the syllable iha; fire is the letter i.
2आदित्य ऊकारो निहव एकारो विश्वेदेवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट्The sun is the letter u; invocation is the letter e; the Visvedevas are the syllabel auhoi; Prajapati is the syllabel him; Prana is the syllabel svara; food is the letter ya; and Virat is vak.
3अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारःThe thirteenth stobha, viz hum, which is variously used, is indeterminate.
4दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवँ् साम्नामुपनिषदं वेदोपनिषदं वेदेति इति त्रोदशः खण्डः इति छान्दोग्योपनिषदि प्रथमोऽध्यायःHe who knows thus this mystic meditation about the samas, to him speech offers that milk which it possesses, and he becomes possessed of food and an eater of foodhe who knows the mystic meditation.
Section 1410 verses
1ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम्
2एषां भूतानां पृथिवी रसः पृथिव्या आपो रसः । अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः
3स एष रसानाँ् रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः
4कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति
5वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथः । तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च
6तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सँ्सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्
7आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
8तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते
9तेनेयं त्रयी विद्या वर्तत ओमित्याश्रावयत्योमिति शँ्सत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन
10तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याखयानं भवति इति प्रथमः खण्डः
Section 1513 verses
1देवासुरा ह वै यत्र संयेतिर उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति
2ते ह नासिक्यं प्राणमुद्गीथमुपासाञ्चक्रिरे त ँ् हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः
3अथ ह वाचमुद्गीथमुपासाञ्चक्रिरे ता ँ् हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चांनृतं च पाप्मना ह्येषा विद्धा
4अथ ह चक्षुरुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम्
5अथ ह श्रोत्रमुद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विवधुस्तस्मात्तेनोभयँ् शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्
6अथ ह मन उद्गीथमुपासाञ्चक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयँ् सङ्कलप्यते सङ्कल्पनीयं चासङ्कल्पनीयं च पाप्मना ह्येतद्विद्धम्
7अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासाञ्चक्रिरे तँ् हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वंसेत
8एवं यथाश्मानमाखणमृत्वा विध्वँसत एव ँ् हैव स विध्व ँ् सते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः
9नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति । एतमु एवान्ततोऽवित्त्वोक्रामति व्याददात्येवान्तत इति
10त ँ् हाङ्गिरा उद्गीथमुपासाञ्चक्रं एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः
11तेन त ँ् ह बृहस्पतिरुद्गीथमुपासाञ्चक्रं एतमु एव बृहस्पतिं मन्यन्ते वाग्धि बृहती तस्या एष पतिः तेन तँ् हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते ।।
12तेन त ँ् ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिषीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति
13आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् इति द्वितीयः खण्डः