Chāndogya Upaniṣad 1.2

1.2.1

devāsurā ha vai yatra saṃyetire \ ubhaye prājāpatyās tad dha devā udgītham ājahrur anenainān abhibhaviṣyāma iti \\102.1\

1. Verily, when the gods (Devas) and the devils (Asuras), both descendants of Prajāpati, contended with each other, the gods took unto themselves the Udgītha, thinking: ‘With this we shall overcome them!’

1.2.2

te ha nāsikyaṃ prāṇam udgītham upāsāṃ cakrire \
taṃ ha asurāḥ pāpmanā vividhuḥ \
tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca \
pāpmanā hy eṣa viddhaḥ \\102.2\

2. Then they reverenced the Udgītha as the breath in the nose. The devils afflicted that with evil. Therefore with it

one smells both the sweet-smelling and the ill-smelling, for it is afflicted with evil.

1.2.3

atha ha vācam udgītham upāsāṃ cakrire \
tāṃ hāsurāḥ pāpmanā vividhuḥ \
tasmāt (S ) vadati satyaṃ cānṛtaṃ ca \
pāpmanā hy eṣā viddhā \\102.3\

3. Then they reverenced the Udgītha as speech. The devils afflicted that with evil. Therefore with it one speaks both the true and the false, for it is afflicted with evil.

1.2.4

atha ha cakṣur udgītham upāsāṃ cakrire \
tad dhāsurāḥ pāpmanā vividhuḥ \
tasmāt tena ubhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca \
pāpmanā hy etad viddham \\102.4\

4. Then they reverenced the Udgītha as the eye. The devils afflicted that with evil. Therefore with it one sees both the sightly and the unsightly, for it is afflicted with evil.

1.2.5

atha ha śrotram udgītham upāsāṃ cakrire \
tad dhāsurāḥ pāpmanā vividhuḥ \
tasmāt tenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca \
pāpmanā hy etad viddham \\102.5\

5. Then they reverenced the Udgītha as the ear. The devils afflicted that with evil. Therefore with it one hears both what should be listened to and what should not be listened to, for it is afflicted with evil.

1.2.6

atha ha mana udgītham upāsāṃ cakrire \
tad dhāsurāḥ pāpmanā vividhuḥ \
tasmāt tenobhayaṃ saṃkalpayate saṃkalpanīyaṃ ca \
pāpmanā hy etad viddham \\102.6\

6. Then they reverenced the Udgītha as the mind. The devils afflicted that with evil. Therefore with it one imagines both what should be imagined and what should not be imagined, for it is afflicted with evil.

1.2.7

atha ha ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsāṃ cakrire \
taṃ hāsurā ṛtvā vidadhvaṃsur yathāśmānam ākhaṇam ṛtvā vidhvaṃsetaivam \\102.7\

7. Then they reverenced the Udgītha as that which is the breath in the mouth. When the devils struck that, they fell to pieces, as one would fall to pieces in striking against a solid stone.

1.2.8

yathāśmānam ākhaṇam ṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaś cainam abhidāsati \
sa eṣo 'śmākhaṇaḥ \\102.8\

8. As a lump of clay would fall to pieces in striking against a solid stone, so falls to pieces he who wishes evil to one who knows this, and he, too, who injures him. Such a one is a solid stone.

1.2.9

naivaitena surabhi na durgandhi vijānāti \
apahatapāpmā hy eṣaḥ \
tena yad aśnāti yat pibati tenetarān prāṇān avati \
etam u evāntato (S ) \
vyādadāti evāntata iti \\102.9\

9. With this [breath] one discerns neither the sweet-smelling nor the ill-smelling, for it is free from evil. Whatever one eats with this, whatever one drinks with this, he protects the other vital breaths. And, not finding this [breath in the mouth], one finally deceases; one finally leaves his mouth open.

1.2.10

taṃ hāṅgirā udgītham upāsāṃ cakre \
etam u eva aṅgirasaṃ manyante aṅgānāṃ yad rasaḥ \\102.10\

10. Aṅgiras reverenced this as the Udgītha. People think that it is indeed Aṅgiras, because it is the essence (_rasa_) of the limbs (_aṅga_)—for that reason.

1.2.11

tena taṃ ha bṛhaspatir udgītham upāsāṃ cakre \
etam u eva bṛhaspatiṃ manyante \
vāg ghi bṛhatī tasyā eṣapatiḥ \\102.11\

11. Bṛhaspati reverenced this as the Udgītha. People think that it is indeed Bṛhaspati, because speech is great (_bṛhatī_) and it is the lord (_pati_) thereof—for that reason.

1.2.12

tena taṃ hāyāsya udgītham upāsāṃ cakre \
etam u evāyāsyaṃ manyante \
āsyād yad ayate \\102.12\

12. Ayāsya reverenced this as the Udgītha. People think that it is indeed Ayāsya, because it goes (_ayate_) from the mouth (_āsya_)—for that reason. 13. Baka Dālbhya knew it. He became Udgātṛi priest of the people of Naimisha. He used to sing to them their desires.

1.2.13

tena taṃ ha bako dālbhyo vidāṃ cakāra \
sa ha naimiśīyānām udgātā babhūva \
sa ha smaibhyaḥ kāmān āgāyati \\102.13\

1.2.14

āgātā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste \
ity adhyātmam \\102.14\

14. An effective singer of desires, verily, indeed, becomes he who, knowing this thus, reverences the syllable as the Udgītha. —Thus with reference to the self.