Chandogya Upanishad 1.1

1.1.1

om ity etad akṣaram udgītham upāsīta \
om iti hy udgāyati \
tasyopavyākhyānam \\101.1\

1. *Om*! One should reverence the Udgītha (Loud Chant) as this syllable, for one sings the loud chant (*ud* + √*gī*) [beginning] with ‘*Om*.’ The further explanation thereof [is as follows].—

1.1.2

eṣāṃ bhūtānāṃ pṛthivī rasaḥ \
pṛthivyā āpo rasaḥ \
apām oṣadhayo rasaḥ \
oṣadhīnāṃ puruṣo rasaḥ \
puruṣasya vāg rasaḥ \
vāca ṛg rasaḥ \
ṛcaḥ sāma rasaḥ \
sāmna udgītho rasaḥ \\101.2\

2. The essence of things here is the earth. The essence of the earth is water. The essence of water is plants. The essence of plants is a person (*puruṣa*). The essence of a person is speech. The essence of speech is the Rig (‘hymn’). The essence of the Rig is the Sāman (‘chant’). The essence of the Sāman is the Udgītha (‘loud singing’).

1.1.3

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo 'ṣṭamo yad udgīthaḥ \\101.3\

3. This is the quintessence of the essences, the highest, the supreme, the eighth—namely the Udgītha.

1.1.4

katamā katamark katamat katamat sāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati \\101.4\

4. ‘Which one is the Rig? Which one is the Sāman? Which one is the Udgītha?’—Thus has there been a discussion.

1.1.5

vāg evark \
prāṇaḥ sāma \
om ity etad akṣaram udgīthaḥ \
tad vā etan mithunaṃ yad vāk ca prāṇaś cark ca sāma ca \\101.5\

5. The Rig is speech. The Sāman is breath (*prāṇa*). The Udgītha is this syllable ‘*Om*.’ Verily, this is a pair—namely speech and breath, and also the Rig and the Sāman.

1.1.6

tad etan mithunam om ity etasminn akṣare saṃsṛjyate \
yadā vai mithunau samāgacchata āpayato vai tāv anyo 'nyasya kāmam \\101.6\

6. This pair is joined together in this syllable ‘Om.’ Verily, when a pair come together, verily, the two procure each the other’s desire.

1.1.7

āpayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste \\101.7\

7. A procurer of desires, verily, indeed, becomes he who, knowing this thus, reverences the Udgītha as this syllable.

1.1.8

tad vā etad anujñākṣaram \
yad dhi kiṃcānujānāty om ity eva tad āha \
eṣo eva samṛddhir yad anujñā \
samardhayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste \\101.8\

8. Verily, this syllable is assent; for whenever one assents to anything he says simply ‘Om.’ This, indeed, is fulfilment—that is, assent is.

A fulfiller of desires, verily, indeed, becomes he who, knowing this thus, reverences the Udgītha as this syllable.

1.1.9

teneyaṃ trayī vidyā vartate \
om ity āśrāvayati \
om iti śaṃsati \
om ity udgāyati \
etasyaiva akṣarasyāpacityai mahimnā rasena \\101.9\

9. This threefold knowledge proceeds with it: saying ‘Om,’ one calls forth; saying ‘Om,’ one recites; saying ‘Om,’ one sings aloud, to the honor of that syllable, with its greatness, with its essence.

1.1.10

tenobhau kurutaḥ \ yaś caitad evaṃ veda yaś ca na veda \
nānā tu vidyā cāvidyā ca \
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṃ bhavatīti khalv etasyaivākṣarasyopavyākhyānaṃ bhavati \\101.10\

10. He who knows this thus and he who knows not, both perform with it. Diverse, however, are knowledge and ignorance. What, indeed, one performs with knowledge, with faith (śraddhā), with mystic doctrine (upaniṣad)—that, indeed, becomes the more effective.

—Such is the further explanation of this syllable.