Chandogya Upanishad : 1.2

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  1. arjun_pandav

    arjun_pandav New Member Staff Member

    Chandogya Upnishad: 1.2

    Meditation on Om as the Prana
    ==============================

    “Om Namo Bhagavage Vasudevayah”

    Translated by -> Swami Nikhilanand

    देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध
    देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति ॥ १. २. १ ॥

    1. When the deties and the demons, both offspring of Prajapati, fought with each other, the gods took hold of the Udgitha, thinking that with this they would vanquish the demons.

    ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे
    तँ हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति
    सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः ॥ १. २. २ ॥

    2. They (i.e. the deities) meditated on the Udgitha (Om) as the prana which functions through the nose. But the demons pierced it (i.e. the prana) with evil. Therefore with it (i.e. the breath) one smells both what is pleasant—smelling and what is foul—smelling. For the breath is pierced by evil.

    अथ ह वाचमुद्गीथमुपासांचक्रिरे ताँ हासुराः पाप्मना
    विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च
    पाप्मना ह्येषा विद्धा ॥ १. २. ३ ॥

    3. Then they meditated on the Udgitha as speech. But the demons pierced it with evil. Therefore one speaks both truth and falsehood. For speech is pierced by evil.

    अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः
    पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं
    चादर्शनीयं च पाप्मना ह्येतद्विद्धम् ॥ १. २. ४ ॥

    4. Then they meditated on the Udgitha as the eye. But the demons pierced it with evil. Therefore one sees both what is sightly and what is unsightly. For the eye is pierced by evil.

    अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः
    पाप्मना विविधुस्तस्मात्तेनोभयँ शृणोति श्रवणीयं
    चाश्रवणीयं च पाप्मना ह्येतद्विद्धम् ॥ १. २. ५ ॥

    5. Then they meditated on the Udgitha as the ear. But the demons pierced it with evil. Therefore one hears both what is worth hearing and what is not worth hearing. For the ear is pierced by evil.

    अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः
    पाप्मना विविधुस्तस्मात्तेनोभयँसंकल्पते संकल्पनीयंच
    चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम् ॥ १. २. ६ ॥

    6. Then they meditated on the Udgitha as the mind. But the demons pierced it with evil. Therefore one thinks both proper and improper thoughts. For the mind is pierced by evil.

    अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे
    तँहासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा
    विध्वँसेतैवम् ॥ १. २. ७ ॥

    7. Then they meditated on the Udgitha as the principal (mukhya) prana. But as a clod of earth hitting a stone is scattered, even so the demons were destroyed when they hit it.

    यथाश्मानमाखणमृत्वा विध्वँसत एवँ हैव
    स विध्वँसते य एवंविदि पापं कामयते
    यश्चैनमभिदासति स एषोऽश्माखणः ॥ १. २. ८ ॥

    8. As a clod of earth is scattered when hitting a stone, thus will he be scattered who wishes evil to one who knows this or who injures him; for he is a solid stone.

    नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष
    तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु
    एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति ॥ १. २. ९ ॥

    9. With this (i.e. the principal vital breath) one does not discern what pleasant—smelling and what is foul—smelling; for it is unsmitten by evil. Whatever a person eats or drinks with it (the principal vital breath) supports the other pranas. That is why they depart when, at the time death, it no longer supports them by eating and drinking. It opens the mouth at the time of death as if the dying man wished to eat.

    तँ हाङ्गिरा उद्गीथमुपासांचक्र एतमु एवाङ्गिरसं
    मन्यन्तेऽङ्गानां यद्रसः ॥ १. २. १० ॥

    तेन तँ ह बृहस्पतिरुद्गीथमुपासांचक्र एतमु एव बृहस्पतिं

    मन्यन्ते वाग्घि बृहती तस्या एष पतिः ॥ १. २. ११ ॥

    तेन तँ हायास्य उद्गीथमुपासांचक्र एतमु एवायास्यं

    मन्यन्त आस्याद्यदयते ॥ १. २. १२ ॥

    तेन तँह बको दाल्भ्यो विदांचकार ।

    स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः

    कामानागायति ॥ १. २. १३ ॥


    10—13. Angira meditated on the Udgitha as the principal prana. people call it (i.e. the prana) Angiras, because it is the essence (rasa) of the limbs (anga). Brihaspati meditated on the Udgitha as the principal prana. People call it (the prana) Brihaspati, because speech is great (brihat) and it is the lord (pati) of speech. Ayasya meditated on the Udgitha as the principal prana. People call it (the prana) as Ayasya; because it comes (ayate) from the mouth (asya). Vaka, the son of Dalbhya, knew it (the prana); he became the udgatri priest of the sacrificers dwelling in the Naimisha forest. By singing the Udgitha he fulfilled all their desires.


    आगाता ह वै कामानां भवति य एतदेवं

    विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम् ॥ १. २. १४ ॥

    14. He who knows this as described above and meditates upon the imperishable Udgitha (Om) obtains all his desires by singing the Udgitha. So much for the Udgitha as meditates on with reference to the body.


    "'Shri Hari Om Tat Sat"
     

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