{"id":682,"date":"2013-07-13T01:29:41","date_gmt":"2013-07-13T01:29:41","guid":{"rendered":"http:\/\/localhost\/?p=682"},"modified":"2013-07-13T01:29:41","modified_gmt":"2013-07-13T01:29:41","slug":"27-chhandogya-upanishad-vol-12-the-upanishad-volume-12","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/12-the-upanishad-volume-12\/27-chhandogya-upanishad-vol-12-the-upanishad-volume-12","title":{"rendered":"-27_Chhandogya Upanishad.htm"},"content":{"rendered":"\n\n
\n
\n


\n\t
\n\tCHHANDOGYA UPANISHAD <\/span><\/b><\/p>\n

 <\/p>\n


\n\tchapter <\/span>one  <\/span>
\n\t<\/span>:
\n\tsection  <\/span><\/span>1<\/span><\/b><\/p>\n

 <\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t1. Worship ye OM, the eternal syllable, OM is Udgitha,
\n\tthe chant of Sama-veda; for with OM they begin the chant of Sama. And this
\n\tis the exposition of <\/span>OM.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t2. Earth is the substantial essence of all these
\n\tcreatures and the waters are the essence of earth; herbs of the field are
\n\tthe essence of the waters, man is the essence of the herbs. Speech is the
\n\tessence of man, Rig-veda the essence of Speech, Sama the essence of Rik. Of
\n\tSama OM is the essence.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t3.  This is the eighth essence of the essences and the
\n\treally essential, the highest and it belongs to the upper hemisphere of
\n\tthings.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t4. Which among things and which again is Rik; which among
\n\tthings and which again is Sama; which among things and which again is OM of
\n\tthe Udgitha \u2014 this is now pondered.<\/span><\/p>\n

 <\/span><\/i><\/span><\/p>\n<\/p>\n

\n\t
\n\tPage \u2013 385<\/span><\/p>\n

\n\t\t<\/p>\n
<\/span><\/i><\/div>\n


\n\t5.<\/span><\/i>  Speech is Rik, Breath
\n\tis Sama; the Imperishable is OM of Udgitha. These are the divine lovers.
\n\tSpeech and Breath, Rik and Sama.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t6.  As a pair of lovers are these and they cling together
\n\tin OM the eternal syllable; but now when the beloved and her lover meet,
\n\tverily, they gratify each the desire of the other.<\/span><\/p>\n


\n <\/span><\/p>\n<\/p>\n

7. He becomes a
\n\tgratifier of the desires of men who with this knowledge worships OM the
\n\teternal syllable.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t8.  Now this OM is the syllable of Assent; for to
\n\twhatsoever one assents, one says OM; and assent is blessing of increase.
\n\tVerily he becomes a blesser and increaser of the desires of men who with
\n\tthis knowledge worships OM the eternal syllable.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t9.  By OM the triple knowledge proceeds; with OM the
\n\tpriest recites the Rik, with OM he pronounces the Yajur, with OM he chants
\n\tthe Sama. And all this is for the heaping up of the Imperishable and by the
\n\tgreatness of It and the Delightfulness.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t
\n\tPage – 386<\/span><\/p>\n

\n\t\t<\/p>\n
<\/span><\/i><\/div>\n

\n <\/span><\/p>\n<\/p>\n

\n\t10. He does works by OM who has the knowledge, and he
\n\talso who has it not; but these are diverse, the Knowledge and the Ignorance.
\n\tWhatsoever work one does with knowledge, with faith and with the secret of
\n\tVeda, it becomes to him more virile and mighty. This is the exposition of
\n\tthe Eternal letters.<\/span><\/p>\n

 <\/p>\n


\n\tchapter
\n\t<\/span>one  <\/span><\/span>
\n\t:
\n\tsection 
\n\t<\/span><\/span>2<\/span><\/b><\/p>\n


\n <\/span><\/p>\n<\/p>\n

\n\t1. The Gods and the Demons strove together and both were
\n\tchildren of the Almighty Father. Then the Gods took up for weapon OM of
\n\tUdgitha, for they said, "With this we shall overcome these Titans."<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t2. The Gods worshipped OM as Breath in the nostrils; but
\n\tthe Demons came and smote it with the arrow of Evil; therefore it smells
\n\tboth alike, the sweet scent and the evil odour. For it is smitten through
\n\tand through with Evil.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t3. Then the
\n\tGods worshipped OM as Speech; but the Demons came and smote it with the
\n\tarrow of Evil; therefore it speaks both alike, Truth and Falsehood. For it
\n\tis smitten through and through with Evil.<\/span><\/p>\n

\n\t
\n\tPage – 387<\/span><\/p>\n

\n\t\t<\/p>\n
<\/span><\/i><\/div>\n

\n <\/span><\/p>\n<\/p>\n

\n\t4. Then the Gods worshipped OM as the Eye; but the Demons
\n\tcame and smote it with the arrow of Evil; therefore it beholds both alike,
\n\tthe fair to see and the foul of favour. For it is smitten through and
\n\tthrough with Evil.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t5. Then the Gods worshipped OM as the Ear; but the Demons
\n\tcame and smote it with the arrow of Evil; therefore it hears both alike,
\n\tthat which is well to hear and that which is harsh and unseemly. For it is
\n\tsmitten through and through with Evil.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t6. Then the Gods worshipped Udgitha as Mind but the
\n\tDemons came and smote it with the arrow of Evil; therefore it conceives both
\n\talike, right thoughts and unlawful imaginations. For it is smitten through
\n\tand through with Evil.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t7. Then the Gods worshipped OM as this which is Breath in
\n\tthe mouth and the Demons rushing against it dashed themselves to pieces; as
\n\twhen an object strikes against firm and solid rock, it dashes to pieces upon
\n\tthe rock.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t
\n\tPage – 388<\/span><\/p>\n

\n\t\t<\/p>\n
<\/span><\/i><\/div>\n

\n\t8. And even as an object hurling against firm and solid
\n\trock dashes itself to pieces, so he hurls himself upon destruction whoso
\n\tdesires evil against the Knower or whoso does him hurt; for the Knower is as
\n\tthat firm and solid rock.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t9. With this Breath one cognises neither sweet scent nor
\n\till odour, for it has flung Evil from it. Whatsoever one eats with this or
\n\tdrinks, thereby it cherishes the other breaths. At the end and last when he
\n\tfinds not the breath, the Spirit goes out from the body; verily he opens
\n\twide the mouth as he goes.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t10. Angiras worshipped OM of Udgitha as Breath in the
\n\tmouth and men think of Breath in the mouth as Angiras because it is essence
\n\tof the members of the body.<\/span><\/p>\n

\n <\/span><\/p>\n<\/p>\n

\n\t11. By the strength of Angiras, Brihaspati worshipped OM
\n\tas Breath in the mouth, and men think of the Breath as Brihaspati, because
\n\tSpeech is the great goddess and Breath is the lord of Speech.<\/span><\/p>\n


\n <\/span><\/p>\n<\/p>\n

\n\t12. By the strength of Brihaspati, Ayasya worshipped OM
\n\tas Breath in the mouth and men think of the Breath as Ayasya, because ’tis
\n\tfrom the mouth it comes.<\/span><\/p>\n

\n\t
\n\tPage – 389<\/span><\/p>\n

\n\t\t<\/p>\n
<\/span><\/i><\/div>\n

\n <\/span><\/p>\n<\/p>\n

\n\t13. <\/b>By the strength of Ayasya, Baka the son of
\n\tDalbha knew the Breath. And he became the Chanter of the Sama among the
\n\tNaimishiyas and he chants their desires for them unto fulfilment.<\/span><\/p>\n

\n   <\/span><\/p>\n<\/p>\n

\n\t14. Verily, he becomes a chanter unto fulfilment of the
\n\tdesires of men who with this knowledge worships OM of Udgitha, the eternal
\n\tsyllable. Thus far concerning Self is the exposition.<\/span><\/p>\n

\n\t
\n\tPage – 390<\/span><\/p>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

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