Chapter 1: Om as the Udgitha and its meditations

ओमित्येतदक्षरमुद्गीथमुपासीत । ओमिति ह्युद्गायति तस्योपव्याख्यानम्

omityetadakṣaramudgīthamupāsīta | omiti hyudgāyati tasyopavyākhyānam

Let one meditate on the syllable Om as the Udgitha, the loud chant of the Sama Veda, for the Udgitha is sung beginning with Om. Here follows its explanation.

एषा भूतानां पृथिवी रसः पृथिव्या अपो रसः अपामोषधयो रस ओषधीनां पुरुषो रसः पुरुषस्य वाग्रसो वाच ऋग्रस ऋचः साम रसः साम्न उद्गीथो रसः

eṣā bhūtānāṃ pṛthivī rasaḥ pṛthivyā apo rasaḥ apāmoṣadhayo rasa oṣadhīnāṃ puruṣo rasaḥ puruṣasya vāgraso vāca ṛgrasa ṛcaḥ sāma rasaḥ sāmna udgītho rasaḥ

Earth is the rasa, the inner sap, of all beings; water is earth's rasa; plants are water's rasa; man is the rasa of plants; speech, of man; the Rig verse, of speech; the Saman, of the Rig; and the Udgitha, of the Saman.

स एष रसानाꣳ रसतमः परमः परार्ध्योऽष्टमो यदुद्गीथः

sa eṣa rasānām̐ rasatamaḥ paramaḥ parārdhyo'ṣṭamo yadudgīthaḥ

That Udgitha is the finest of all essences, the highest, worthy of the supreme place, the eighth in this series.

कतमा कतमर्क्कतमत्कतमत्साम कतमः कतम उद्गीथ इति विमृष्टं भवति

katamā katamarkkatamatkatamatsāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati

Which is the Rig, which is the Saman, which is the Udgitha? This is now considered.

वागेवर्क्प्राणः सामोमित्येतदक्षरमुद्गीथस्तद्वा एतन्मिथुनं यद्वाक्च प्राणश्चर्क्च साम च

vāgevarkprāṇaḥ sāmomityetadakṣaramudgīthastadvā etanmithunaṃ yadvākca prāṇaścarkca sāma ca

Speech is the Rig, prana (breath) is the Saman, and the syllable Om is the Udgitha. Speech and breath, the Rig and the Saman, form a pair.

तदेतन्मिथुनमोमित्येतस्मिन्नक्षरे सꣳ सृज्यते यदा वै मिथुनौ समागच्छत आपयतो वै तावन्योन्यस्य कामम्

tadetanmithunamomityetasminnakṣare sam̐ sṛjyate yadā vai mithunau samāgacchata āpayato vai tāvanyonyasya kāmam

This pair is joined together in the syllable Om. When two partners come together, each fulfils the desire of the other.

आपयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते

āpayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste

He who knows this and meditates on the syllable Om as the Udgitha becomes a fulfiller of desires.

तद्वा एतदनुज्ञाक्षरं यद्धि किञ्चानुजानात्योमित्येव तदाहैषो एव समृद्धिर्यदनुज्ञा समर्धयिता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्ते

tadvā etadanujñākṣaraṃ yaddhi kiñcānujānātyomityeva tadāhaiṣo eva samṛddhiryadanujñā samardhayitā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāste

Om is the syllable of assent, for whenever one agrees to anything one says simply 'Om'. Assent is fulfilment. He who knows this and meditates on the syllable as the Udgitha becomes one who brings desires to fulfilment.

तेनेयं त्रयीविद्या वर्तते ओमित्याश्रावयत्योमितिशꣳसत्योमित्युद्गायत्येतस्यैवाक्षरस्यापचित्यै महिम्ना रसेन

teneyaṃ trayīvidyā vartate omityāśrāvayatyomitiśam̐satyomityudgāyatyetasyaivākṣarasyāpacityai mahimnā rasena

Through this syllable the threefold Vedic knowledge goes forward. With Om the Adhvaryu priest gives the call, with Om the Hotri recites, with Om the Udgatri sings. All this is done in honour of this syllable, by its greatness and by its essence.

तेनोभौ कुरुतो यश्चैतदेवं वेद यश्च न वेद । नाना तु विद्या चाविद्या च यदेव विद्यया करोति श्रद्धयोपनिषदा तदेव वीर्यवत्तरं भवतीति खल्वेतस्यैवाक्षरस्योपव्याख्यानं भवति

tenobhau kuruto yaścaitadevaṃ veda yaśca na veda | nānā tu vidyā cāvidyā ca yadeva vidyayā karoti śraddhayopaniṣadā tadeva vīryavattaraṃ bhavatīti khalvetasyaivākṣarasyopavyākhyānaṃ bhavati

Both perform the rite with it, he who knows this and he who does not. But knowledge and ignorance are different. Whatever is done with knowledge, with faith and with the inner teaching (upanishad) becomes more powerful. This is the explanation of this syllable.

देवासुरा ह वै यत्र संयेतिरे उभये प्राजापत्यास्तद्ध देवा उद्गीथमाजह्रुरनेनैनानभिभविष्याम इति

devāsurā ha vai yatra saṃyetire ubhaye prājāpatyāstaddha devā udgīthamājahruranenainānabhibhaviṣyāma iti

When the devas and the asuras, both offspring of Prajapati, fought each other, the devas took up the Udgitha, thinking, 'With this we shall overcome them.'

ते ह नासिक्यं प्राणमुद्गीथमुपासांचक्रिरे तꣳ हासुराः पाप्मना विविधुस्तस्मात्तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च पाप्मना ह्येष विद्धः

te ha nāsikyaṃ prāṇamudgīthamupāsāṃcakrire tam̐ hāsurāḥ pāpmanā vividhustasmāttenobhayaṃ jighrati surabhi ca durgandhi ca pāpmanā hyeṣa viddhaḥ

They meditated on the breath in the nose as the Udgitha. The asuras pierced it with evil. Therefore one smells with it both the fragrant and the foul, for it is pierced by evil.

अथ ह वाचमुद्गीथमुपासांचक्रिरे ताꣳ हासुराः पाप्मना विविधुस्तस्मात्तयोभयं वदति सत्यं चानृतं च पाप्मना ह्येषा विद्धा

atha ha vācamudgīthamupāsāṃcakrire tām̐ hāsurāḥ pāpmanā vividhustasmāttayobhayaṃ vadati satyaṃ cānṛtaṃ ca pāpmanā hyeṣā viddhā

Then they meditated on speech as the Udgitha. The asuras pierced it with evil. Therefore one speaks with it both truth and falsehood, for it is pierced by evil.

अथ ह चक्षुरुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च पाप्मना ह्येतद्विद्धम् अथ ह श्रोत्रमुद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ शृणोति श्रवणीयं चाश्रवणीयं च पाप्मना ह्येतद्विद्धम्

atha ha cakṣurudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca pāpmanā hyetadviddham atha ha śrotramudgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayam̐ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca pāpmanā hyetadviddham

Then they meditated on the eye as the Udgitha. The asuras pierced it with evil, so one sees with it both the pleasing and the unpleasing. Then they meditated on the ear as the Udgitha. The asuras pierced it with evil, so one hears with it both what should be heard and what should not, for it is pierced by evil.

अथ ह मन उद्गीथमुपासांचक्रिरे तद्धासुराः पाप्मना विविधुस्तस्मात्तेनोभयꣳ संकल्पते संकल्पनीयं चासंकल्पनीयं च पाप्मना ह्येतद्विद्धम्

atha ha mana udgīthamupāsāṃcakrire taddhāsurāḥ pāpmanā vividhustasmāttenobhayam̐ saṃkalpate saṃkalpanīyaṃ cāsaṃkalpanīyaṃ ca pāpmanā hyetadviddham

Then they meditated on the mind as the Udgitha. The asuras pierced it with evil. Therefore one thinks with it both what should be thought and what should not, for it is pierced by evil.

अथ ह य एवायं मुख्यः प्राणस्तमुद्गीथमुपासांचक्रिरे तꣳ हासुरा ऋत्वा विदध्वंसुर्यथाश्मानमाखणमृत्वा विध्वꣳ सेतैवम्

atha ha ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsāṃcakrire tam̐ hāsurā ṛtvā vidadhvaṃsuryathāśmānamākhaṇamṛtvā vidhvam̐ setaivam

Then they meditated on the chief breath, the breath in the mouth, as the Udgitha. When the asuras struck at it, they were scattered, as a lump of clay is shattered when it strikes a solid rock.

यथाश्मानमाखणमृत्वा विध्वꣳ सत एवꣳ हैव स विध्वꣳसते य एवंविदि पापं कामयते यश्चैनमभिदासति स एषोऽश्माखणः

yathāśmānamākhaṇamṛtvā vidhvam̐ sata evam̐ haiva sa vidhvam̐sate ya evaṃvidi pāpaṃ kāmayate yaścainamabhidāsati sa eṣo'śmākhaṇaḥ

Just as a clod is shattered on striking a solid rock, so is he shattered who wishes evil to one who knows this, or who injures him. Such a knower is the solid rock.

नैवैतेन सुरभि न दुर्गन्धि विजानात्यपहतपाप्मा ह्येष तेन यदश्नाति यत्पिबति तेनेतरान्प्राणानवति एतमु एवान्ततोऽवित्त्वोत्क्रमति व्याददात्येवान्तत इति

naivaitena surabhi na durgandhi vijānātyapahatapāpmā hyeṣa tena yadaśnāti yatpibati tenetarānprāṇānavati etamu evāntato'vittvotkramati vyādadātyevāntata iti

With this chief breath one knows neither the fragrant nor the foul, for it is free from evil. Whatever one eats or drinks with it nourishes the other senses. At the end, not finding this breath, the senses depart; that is why a dying man opens his mouth wide.

तꣳ हाङ्गिरा उद्गीथमुपासाञ्चक्र एतमु एवाङ्गिरसं मन्यन्तेऽङ्गानां यद्रसः

tam̐ hāṅgirā udgīthamupāsāñcakra etamu evāṅgirasaṃ manyante'ṅgānāṃ yadrasaḥ

Angiras meditated on this breath as the Udgitha. People regard it as Angiras, because it is the essence (rasa) of the limbs (anga).

तेन तꣳ ह बृहस्पतिरुद्गीथमुपासञ्चक्र एतमु एव बृहस्पतिं मन्यन्ते वाग्घि बृहती तस्या एष पतिः

tena tam̐ ha bṛhaspatirudgīthamupāsañcakra etamu eva bṛhaspatiṃ manyante vāgghi bṛhatī tasyā eṣa patiḥ

Brihaspati meditated on it as the Udgitha. People regard it as Brihaspati, for speech is brihati, the great, and this breath is its lord (pati).

तेन तꣳ हायास्य उद्गीथमुपासाञ्चक्र एतमु एवायास्यं मन्यन्त आस्याद्यदयते

tena tam̐ hāyāsya udgīthamupāsāñcakra etamu evāyāsyaṃ manyanta āsyādyadayate

Ayasya meditated on it as the Udgitha. People regard it as Ayasya, because it goes forth from the mouth (asya).

तेन तꣳ ह बको दाल्भ्यो विदाञ्चकार । स ह नैमिशीयानामुद्गाता बभूव स ह स्मैभ्यः कामानागायति

tena tam̐ ha bako dālbhyo vidāñcakāra | sa ha naimiśīyānāmudgātā babhūva sa ha smaibhyaḥ kāmānāgāyati

Baka Dalbhya knew it. He became the Udgatri of the sages of the Naimisha forest, and by his chanting he obtained for them whatever they desired.

आगाता ह वै कामानां भवति य एतदेवं विद्वानक्षरमुद्गीथमुपास्त इत्यध्यात्मम्

āgātā ha vai kāmānāṃ bhavati ya etadevaṃ vidvānakṣaramudgīthamupāsta ityadhyātmam

He who knows this and meditates on the syllable Om as the Udgitha becomes one who sings forth desires for others. So much for the meditation relating to the self.

अथाधिदैवतं य एवासौ तपति तमुद्गीथमुपासीतोद्यन्वा एष प्रजाभ्य उद्गायति । उद्यꣳ स्तमो भयमपहन्त्यपहन्ता ह वै भयस्य तमसो भवति य एवं वेद

athādhidaivataṃ ya evāsau tapati tamudgīthamupāsītodyanvā eṣa prajābhya udgāyati | udyam̐ stamo bhayamapahantyapahantā ha vai bhayasya tamaso bhavati ya evaṃ veda

Now concerning the devas. Let one meditate on the sun that shines as the Udgitha. Rising, it sings aloud for all creatures; rising, it drives away darkness and fear. He who knows this becomes a destroyer of fear and darkness.

समान उ एवायं चासौ चोष्णोऽयमुष्णोऽसौ स्वर इतीममाचक्षते स्वर इति प्रत्यास्वर इत्यमुं तस्माद्वा एतमिमममुं चोद्गीथमुपासीत

samāna u evāyaṃ cāsau coṣṇo'yamuṣṇo'sau svara itīmamācakṣate svara iti pratyāsvara ityamuṃ tasmādvā etamimamamuṃ codgīthamupāsīta

This breath and that sun are alike. This is warm, that is warm. People call this svara, the moving, and that svara and pratyasvara, the moving and returning. Therefore let one meditate on both, this breath and that sun, as the Udgitha.

अथ खलु व्यानमेवोद्गीथमुपासीत यद्वै प्राणिति स प्राणो यदपानिति सोऽपानः । अथ यः प्राणापानयोः सन्धिः स व्यानो यो व्यानः सा वाक् । तस्मादप्राणन्ननपानन्वाचमभिव्याहरति

atha khalu vyānamevodgīthamupāsīta yadvai prāṇiti sa prāṇo yadapāniti so'pānaḥ | atha yaḥ prāṇāpānayoḥ sandhiḥ sa vyāno yo vyānaḥ sā vāk | tasmādaprāṇannanapānanvācamabhivyāharati

Let one also meditate on vyana as the Udgitha. What one breathes out is prana, what one breathes in is apana. The joining of prana and apana is vyana, and vyana is speech. That is why one speaks without breathing out or in.

या वाक्सर्क्तस्मादप्राणन्ननपानन्नृचमभिव्याहरति यर्क्तत्साम तस्मादप्राणन्ननपानन्साम गायति यत्साम स उद्गीथस्तस्मादप्राणन्ननपानन्नुद्गायति

yā vāksarktasmādaprāṇannanapānannṛcamabhivyāharati yarktatsāma tasmādaprāṇannanapānansāma gāyati yatsāma sa udgīthastasmādaprāṇannanapānannudgāyati

Speech is the Rig, so one recites a Rig verse without breathing out or in. The Rig is the Saman, so one sings the Saman without breathing out or in. The Saman is the Udgitha, so one chants the Udgitha without breathing out or in.

अतो यान्यन्यानि वीर्यवन्ति कर्माणि यथाग्नेर्मन्थनमाजेः सरणं दृढस्य धनुष आयमनमप्राणन्ननपानꣳ स्तानि करोत्येतस्य हेतोर्व्यानमेवोद्गीथमुपासीत

ato yānyanyāni vīryavanti karmāṇi yathāgnermanthanamājeḥ saraṇaṃ dṛḍhasya dhanuṣa āyamanamaprāṇannanapānam̐ stāni karotyetasya hetorvyānamevodgīthamupāsīta

Other deeds that need strength, such as kindling fire by friction, running a race, or bending a stiff bow, are also done without breathing out or in. For this reason let one meditate on vyana as the Udgitha.

अथ खलूद्गीथाक्षराण्युपासीतोद्गीथ इति प्राण एवोत्प्राणेन ह्युत्तिष्ठति वाग्गीर्वाचो ह गिर इत्याचक्षतेऽन्नं थमन्ने हीदꣳ सर्वꣳ स्थितम्

atha khalūdgīthākṣarāṇyupāsītodgītha iti prāṇa evotprāṇena hyuttiṣṭhati vāggīrvāco ha gira ityācakṣate'nnaṃ thamanne hīdam̐ sarvam̐ sthitam

Let one meditate on the syllables of the word Udgitha. Ut is breath, for by breath one rises up. Gi is speech, for speech is called gir. Tha is food, for on food all this stands firm.

द्यौरेवोदन्तरिक्षं गीः पृथिवी थमादित्य एवोद्वायुर्गीरग्निस्थꣳ सामवेद एवोद्यजुर्वेदो गीर्ऋग्वेदस्थं दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतान्येवं विद्वानुद्गीथाक्षराण्युपास्त उद्गीथ इति

dyaurevodantarikṣaṃ gīḥ pṛthivī thamāditya evodvāyurgīragnistham̐ sāmaveda evodyajurvedo gīrṛgvedasthaṃ dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etānyevaṃ vidvānudgīthākṣarāṇyupāsta udgītha iti

Ut is heaven, gi the mid-space, tha the earth. Ut is the sun, gi the wind, tha fire. Ut is the Sama Veda, gi the Yajur Veda, tha the Rig Veda. Speech yields its milk to him who meditates thus on the syllables of Udgitha; he gains plenty of food and the power to enjoy it.

अथ खल्वाशीःसमृद्धिरुपसरणानीत्युपासीत येन साम्ना स्तोष्यन्स्यात्तत्सामोपधावेत्

atha khalvāśīḥsamṛddhirupasaraṇānītyupāsīta yena sāmnā stoṣyansyāttatsāmopadhāvet

Now the fulfilment of wishes. Let one meditate on these as places of refuge. Let him reflect on the Saman with which he is about to praise.

यस्यामृचि तामृचं यदार्षेयं तमृषिं यां देवतामभिष्टोष्यन्स्यात्तां देवतामुपधावेत्

yasyāmṛci tāmṛcaṃ yadārṣeyaṃ tamṛṣiṃ yāṃ devatāmabhiṣṭoṣyansyāttāṃ devatāmupadhāvet

Let him reflect on the Rig verse on which that Saman rests, on the rishi who saw it, and on the deity whom he is about to praise.

येन च्छन्दसा स्तोष्यन्स्यात्तच्छन्द उपधावेद्येन स्तोमेन स्तोष्यमाणः स्यात्तꣳ स्तोममुपधावेत्

yena cchandasā stoṣyansyāttacchanda upadhāvedyena stomena stoṣyamāṇaḥ syāttam̐ stomamupadhāvet

Let him reflect on the metre in which he will praise, and on the stoma, the arrangement of hymns, with which he will praise.

यां दिशमभिष्टोष्यन्स्यात्तां दिशमुपधावेत्

yāṃ diśamabhiṣṭoṣyansyāttāṃ diśamupadhāvet

Let him reflect on the quarter of space towards which he will sing his praise.

आत्मानमन्तत उपसृत्य स्तुवीत कामं ध्यायन्नप्रमत्तोऽभ्याशो ह यदस्मै स कामः समृध्येत यत्कामः स्तुवीतेति यत्कामः स्तुवीतेति

ātmānamantata upasṛtya stuvīta kāmaṃ dhyāyannapramatto'bhyāśo ha yadasmai sa kāmaḥ samṛdhyeta yatkāmaḥ stuvīteti yatkāmaḥ stuvīteti

Finally, turning to his own self, let him sing the praise, thinking carefully of his wish. Soon will that wish be fulfilled for which he sings, yes, for which he sings.

ओमित्येतदक्षरमुद्गीथमुपासीतोमिति ह्युद्गायति तस्योपव्याख्यानम्

omityetadakṣaramudgīthamupāsītomiti hyudgāyati tasyopavyākhyānam

Let one meditate on the syllable Om as the Udgitha, for the Udgitha is sung beginning with Om. Here follows its explanation.

देवा वै मृत्योर्बिभ्यतस्त्रयीं विद्यां प्राविशꣳस्ते छन्दोभिरच्छादयन्यदेभिरच्छादयꣳस्तच्छन्दसां छन्दस्त्वम्

devā vai mṛtyorbibhyatastrayīṃ vidyāṃ prāviśam̐ste chandobhiracchādayanyadebhiracchādayam̐stacchandasāṃ chandastvam

The devas, fearing death, entered the threefold Vedic knowledge. They covered themselves with the metres. Because they covered (chad) themselves with them, the metres are called chandas.

तानु तत्र मृत्युर्यथा मत्स्यमुदके परिपश्येदेवं पर्यपश्यदृचि साम्नि यजुषि । ते नु विदित्वोर्ध्वा ऋचः साम्नो यजुषः स्वरमेव प्राविशन्

tānu tatra mṛtyuryathā matsyamudake paripaśyedevaṃ paryapaśyadṛci sāmni yajuṣi | te nu viditvordhvā ṛcaḥ sāmno yajuṣaḥ svarameva prāviśan

But death saw them there, in the Rig, the Saman and the Yajus, as one sees a fish in shallow water. Knowing this, the devas rose out of the Rig, the Saman and the Yajus and entered the sound, the svara, Om.

यदा वा ऋचमाप्नोत्योमित्येवातिस्वरत्येवꣳ सामैवं यजुरेष उ स्वरो यदेतदक्षरमेतदमृतमभयं तत्प्रविश्य देवा अमृता अभया अभवन्

yadā vā ṛcamāpnotyomityevātisvaratyevam̐ sāmaivaṃ yajureṣa u svaro yadetadakṣarametadamṛtamabhayaṃ tatpraviśya devā amṛtā abhayā abhavan

When a man has learned the Rig, he loudly sounds Om; so too with the Saman and the Yajus. This syllable is that sound; it is immortal and fearless. Having entered it, the devas became immortal and fearless.

स य एतदेवं विद्वानक्षरं प्रणौत्येतदेवाक्षरꣳ स्वरममृतमभयं प्रविशति तत्प्रविश्य यदमृता देवास्तदमृतो भवति

sa ya etadevaṃ vidvānakṣaraṃ praṇautyetadevākṣaram̐ svaramamṛtamabhayaṃ praviśati tatpraviśya yadamṛtā devāstadamṛto bhavati

He who knows this and sounds forth the syllable enters this same syllable, the sound that is immortal and fearless. Having entered it, he becomes immortal, just as the devas are immortal.

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इत्यसौ वा आदित्य उद्गीथ एष प्रणव ओमिति ह्येष स्वरन्नेति

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha ityasau vā āditya udgītha eṣa praṇava omiti hyeṣa svaranneti

The Udgitha is the Pranava, and the Pranava is the Udgitha. That sun is the Udgitha and it is the Pranava, for as it moves along it sounds Om.

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच रश्मीꣳस्त्वं पर्यावर्तयाद्बहवो वै ते भविष्यन्तीत्यधिदैवतम्

etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca raśmīm̐stvaṃ paryāvartayādbahavo vai te bhaviṣyantītyadhidaivatam

Kaushitaki said to his son: 'I sang of the sun alone, and so you are my only son. Meditate on its rays as many, and you will have many sons.' So much for the meditation relating to the devas.

अथाध्यात्मं य एवायं मुख्यः प्राणस्तमुद्गीथमुपासीतोमिति ह्येष स्वरन्नेति

athādhyātmaṃ ya evāyaṃ mukhyaḥ prāṇastamudgīthamupāsītomiti hyeṣa svaranneti

Now concerning the self. Let one meditate on the chief breath as the Udgitha, for it moves sounding Om.

एतमु एवाहमभ्यगासिषं तस्मान्मम त्वमेकोऽसीति ह कौषीतकिः पुत्रमुवाच प्राणाꣳ स्त्वं भूमानमभिगायताद्बहवो वै मे भविष्यन्तीति

etamu evāhamabhyagāsiṣaṃ tasmānmama tvameko'sīti ha kauṣītakiḥ putramuvāca prāṇām̐ stvaṃ bhūmānamabhigāyatādbahavo vai me bhaviṣyantīti

Kaushitaki said to his son: 'I sang of the chief breath alone, and so you are my only son. Sing of the breaths as manifold, and I shall have many descendants.'

अथ खलु य उद्गीथः स प्रणवो यः प्रणवः स उद्गीथ इति होतृषदनाद्धैवापि दुरुद्गीथमनुसमाहरतीत्यनुसमाहरतीति

atha khalu ya udgīthaḥ sa praṇavo yaḥ praṇavaḥ sa udgītha iti hotṛṣadanāddhaivāpi durudgīthamanusamāharatītyanusamāharatīti

The Udgitha is the Pranava, and the Pranava is the Udgitha. He who knows this oneness, from the seat of the Hotri priest, sets right any fault in the singing of the Udgitha, yes, he sets it right.

इयमेवर्गग्निः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयत इयमेव साग्निरमस्तत्साम

iyamevargagniḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyata iyameva sāgniramastatsāma

This earth is the Rig, fire is the Saman. The Saman rests upon the Rig, and so it is sung resting on the Rig. Earth is sa and fire is ama; together they make sama.

अन्तरिक्षमेवर्ग्वायुः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयतेऽन्तरिक्षमेव सा वायुरमस्तत्साम

antarikṣamevargvāyuḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate'ntarikṣameva sā vāyuramastatsāma

The mid-space is the Rig, the wind is the Saman. The Saman rests upon the Rig and is sung so. The mid-space is sa and the wind is ama; together they make sama.

द्यौरेवर्गादित्यः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते द्यौरेव सादित्योऽमस्तत्साम

dyaurevargādityaḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate dyaureva sādityo'mastatsāma

Heaven is the Rig, the sun is the Saman. The Saman rests upon the Rig and is sung so. Heaven is sa and the sun is ama; together they make sama.

नक्षत्राण्येवर्क्चन्द्रमाः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते नक्षत्राण्येव सा चन्द्रमा अमस्तत्साम

nakṣatrāṇyevarkcandramāḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate nakṣatrāṇyeva sā candramā amastatsāma

The stars are the Rig, the moon is the Saman. The Saman rests upon the Rig and is sung so. The stars are sa and the moon is ama; together they make sama.

अथ यदेतदादित्यस्य शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते

atha yadetadādityasya śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate

The white radiance of the sun is the Rig; the dark blue beyond it, deep as black, is the Saman. The Saman rests upon the Rig, and so it is sung resting on the Rig.

अथ यदेवैतदादित्यस्य शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्सामाथ य एषोऽन्तरादित्ये हिरण्मयः पुरुषो दृश्यते हिरण्यश्मश्रुर्हिरण्यकेश आप्रणखात्सर्व एव सुवर्णः

atha yadevaitadādityasya śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāmātha ya eṣo'ntarāditye hiraṇmayaḥ puruṣo dṛśyate hiraṇyaśmaśrurhiraṇyakeśa āpraṇakhātsarva eva suvarṇaḥ

The white radiance of the sun is sa, and the dark blue beyond, deep as black, is ama; together they make sama. And the golden Person seen within the sun, with golden beard and golden hair, golden all over to the very tips of his nails,

तस्य यथा कप्यासं पुण्डरीकमेवमक्षिणी तस्योदिति नाम स एष सर्वेभ्यः पाप्मभ्य उदित उदेति ह वै सर्वेभ्यः पाप्मभ्यो य एवं वेद

tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda

his eyes are like a lotus opened by the sun. His name is Ut, for he has risen above all evil. He who knows this rises above all evil.

तस्यर्क्च साम च गेष्णौ तस्मादुद्गीथस्तस्मात्त्वेवोद्गातैतस्य हि गाता स एष ये चामुष्मात्पराञ्चो लोकास्तेषां चेष्टे देवकामानां चेत्यधिदैवतम्

tasyarkca sāma ca geṣṇau tasmādudgīthastasmāttvevodgātaitasya hi gātā sa eṣa ye cāmuṣmātparāñco lokāsteṣāṃ ceṣṭe devakāmānāṃ cetyadhidaivatam

The Rig and the Saman are his two singers. Hence the name Udgitha, and hence the chanting priest is called Udgatri, for he sings of this Person. He rules the worlds that lie beyond the sun and the desires of the devas. So much for the meditation relating to the devas.

अथाध्यात्मं वागेवर्क्प्राणः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते वागेव सा प्राणोऽमस्तत्साम

athādhyātmaṃ vāgevarkprāṇaḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate vāgeva sā prāṇo'mastatsāma

Now concerning the self. Speech is the Rig, breath is the Saman. The Saman rests upon the Rig and is sung so. Speech is sa and breath is ama; together they make sama.

चक्षुरेवर्गात्मा साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते चक्षुरेव सात्मामस्तत्साम

cakṣurevargātmā sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate cakṣureva sātmāmastatsāma

The eye is the Rig, the self reflected in the eye is the Saman. The Saman rests upon the Rig and is sung so. The eye is sa and the self is ama; together they make sama.

श्रोत्रमेवर्ङ्मनः साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते श्रोत्रमेव सा मनोऽमस्तत्साम

śrotramevarṅmanaḥ sāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate śrotrameva sā mano'mastatsāma

The ear is the Rig, the mind is the Saman. The Saman rests upon the Rig and is sung so. The ear is sa and the mind is ama; together they make sama.

अथ यदेतदक्ष्णः शुक्लं भाः सैवर्गथ यन्नीलं परः कृष्णं तत्साम तदेतदेतस्यामृच्यध्यूढꣳ साम तस्मादृच्यध्यूढꣳ साम गीयते अथ यदेवैतदक्ष्णः शुक्लं भाः सैव साथ यन्नीलं परः कृष्णं तदमस्तत्साम

atha yadetadakṣṇaḥ śuklaṃ bhāḥ saivargatha yannīlaṃ paraḥ kṛṣṇaṃ tatsāma tadetadetasyāmṛcyadhyūḍham̐ sāma tasmādṛcyadhyūḍham̐ sāma gīyate atha yadevaitadakṣṇaḥ śuklaṃ bhāḥ saiva sātha yannīlaṃ paraḥ kṛṣṇaṃ tadamastatsāma

The white light of the eye is the Rig; the dark blue beyond, deep as black, is the Saman. The Saman rests upon the Rig and is sung so. The white light of the eye is sa, and the dark beyond is ama; together they make sama.

अथ य एषोऽन्तरक्षिणि पुरुषो दृश्यते सैवर्क्तत्साम तदुक्थं तद्यजुस्तद्ब्रह्म तस्यैतस्य तदेव रूपं यदमुष्य रूपं यावमुष्य गेष्णौ तौ गेष्णौ यन्नाम तन्नाम

atha ya eṣo'ntarakṣiṇi puruṣo dṛśyate saivarktatsāma tadukthaṃ tadyajustadbrahma tasyaitasya tadeva rūpaṃ yadamuṣya rūpaṃ yāvamuṣya geṣṇau tau geṣṇau yannāma tannāma

The Person seen within the eye is the Rig, the Saman, the Uktha, the Yajus, the Brahman (the Veda). His form is the form of that Person in the sun; his two singers are the same two singers; his name is the same name.

स एष ये चैतस्मादर्वाञ्चो लोकास्तेषां चेष्टे मनुष्यकामानां चेति तद्य इमे वीणायां गायन्त्येतं ते गायन्ति तस्मात्ते धनसनयः

sa eṣa ye caitasmādarvāñco lokāsteṣāṃ ceṣṭe manuṣyakāmānāṃ ceti tadya ime vīṇāyāṃ gāyantyetaṃ te gāyanti tasmātte dhanasanayaḥ

He rules the worlds that lie below this one and the desires of men. Those who sing to the vina sing of him, and so they win wealth.

अथ य एतदेवं विद्वान्साम गायत्युभौ स गायति सोऽमुनैव स एष ये चामुष्मात्पराञ्चो लोकास्ताꣳ श्चाप्नोति देवकामास्ताꣳ श्च

atha ya etadevaṃ vidvānsāma gāyatyubhau sa gāyati so'munaiva sa eṣa ye cāmuṣmātparāñco lokāstām̐ ścāpnoti devakāmāstām̐ śca

He who knows this and sings the Saman sings of both. Through the Person in the sun he wins the worlds beyond the sun and the desires of the devas.

अथानेनैव ये चैतस्मादर्वाञ्चो लोकास्ताꣳ श्चाप्नोति मनुष्यकामाꣳश्च तस्मादु हैवंविदुद्गाता ब्रूयात्

athānenaiva ye caitasmādarvāñco lokāstām̐ ścāpnoti manuṣyakāmām̐śca tasmādu haivaṃvidudgātā brūyāt

Through the Person in the eye he wins the worlds below this one and the desires of men. Therefore an Udgatri who knows this may say to the patron of the sacrifice,

कं ते काममागायानीत्येष ह्येव कामागानस्येष्टे य एवं विद्वान्साम गायति साम गायति

kaṃ te kāmamāgāyānītyeṣa hyeva kāmāgānasyeṣṭe ya evaṃ vidvānsāma gāyati sāma gāyati

'What wish shall I win for you by my singing?' For he who knows this and sings the Saman is master of winning wishes by song, yes, he who sings the Saman.

त्रयो होद्गीथे कुशला बभूवुः शिलकः शालावत्यश्चैकितायनो दाल्भ्यः प्रवाहणो जैवलिरिति ते होचुरुद्गीथे वै कुशलाः स्मो हन्तोद्गीथे कथां वदाम इति

trayo hodgīthe kuśalā babhūvuḥ śilakaḥ śālāvatyaścaikitāyano dālbhyaḥ pravāhaṇo jaivaliriti te hocurudgīthe vai kuśalāḥ smo hantodgīthe kathāṃ vadāma iti

There were three men skilled in the Udgitha: Shilaka Shalavatya, Chaikitayana Dalbhya and Pravahana Jaivali. They said, 'We are skilled in the Udgitha. Come, we shall hold a discussion on the Udgitha.'

तथेति ह समुपविविशुः स ह प्रवाहणो जैवलिरुवाच भगवन्तावग्रे वदतां ब्राह्मणयोर्वदतोर्वाचꣳ श्रोष्यामीति

tatheti ha samupaviviśuḥ sa ha pravāhaṇo jaivaliruvāca bhagavantāvagre vadatāṃ brāhmaṇayorvadatorvācam̐ śroṣyāmīti

'So be it,' they said, and sat down together. Then Pravahana Jaivali said, 'Revered sirs, you speak first. I shall listen to the words of two brahmanas in discussion.'

स ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाच हन्त त्वा पृच्छानीति पृच्छेति होवाच

sa ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvāca hanta tvā pṛcchānīti pṛccheti hovāca

Then Shilaka Shalavatya said to Chaikitayana Dalbhya, 'May I question you?' 'Ask,' he replied.

का साम्नो गतिरिति स्वर इति होवाच स्वरस्य का गतिरिति प्राण इति होवाच प्राणस्य का गतिरित्यन्नमिति होवाचान्नस्य का गतिरित्याप इति होवाच

kā sāmno gatiriti svara iti hovāca svarasya kā gatiriti prāṇa iti hovāca prāṇasya kā gatirityannamiti hovācānnasya kā gatirityāpa iti hovāca

'What is the support of the Saman?' 'Tone,' he said. 'What is the support of tone?' 'Breath.' 'What is the support of breath?' 'Food.' 'What is the support of food?' 'Water.'

अपां का गतिरित्यसौ लोक इति होवाचामुष्य लोकस्य का गतिरिति न स्वर्गं लोकमति नयेदिति होवाच स्वर्गं वयं लोकꣳ सामाभिसंस्थापयामः स्वर्गसꣳस्तावꣳ हि सामेति

apāṃ kā gatirityasau loka iti hovācāmuṣya lokasya kā gatiriti na svargaṃ lokamati nayediti hovāca svargaṃ vayaṃ lokam̐ sāmābhisaṃsthāpayāmaḥ svargasam̐stāvam̐ hi sāmeti

'What is the support of water?' 'That world, heaven.' 'What is the support of that world?' He said, 'One should not lead the Saman beyond the heavenly world. We establish the Saman in heaven, for the Saman is praised as heaven.'

तꣳ ह शिलकः शालावत्यश्चैकितायनं दाल्भ्यमुवाचाप्रतिष्ठितं वै किल ते दाल्भ्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति

tam̐ ha śilakaḥ śālāvatyaścaikitāyanaṃ dālbhyamuvācāpratiṣṭhitaṃ vai kila te dālbhya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti

Shilaka Shalavatya said to Chaikitayana Dalbhya, 'Your Saman, Dalbhya, has no firm support. If someone who knew were to say now, "Your head shall fall off," your head would surely fall.'

हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाचामुष्य लोकस्य का गतिरित्ययं लोक इति होवाचास्य लोकस्य का गतिरिति न प्रतिष्ठां लोकमिति नयेदिति होवाच प्रतिष्ठां वयं लोकꣳ सामाभिसꣳस्थापयामः प्रतिष्ठासꣳ स्तावꣳ हि सामेति

hantāhametadbhagavato vedānīti viddhīti hovācāmuṣya lokasya kā gatirityayaṃ loka iti hovācāsya lokasya kā gatiriti na pratiṣṭhāṃ lokamiti nayediti hovāca pratiṣṭhāṃ vayaṃ lokam̐ sāmābhisam̐sthāpayāmaḥ pratiṣṭhāsam̐ stāvam̐ hi sāmeti

'Then let me learn this from you, revered sir.' 'Learn it,' he said. 'What is the support of that world?' 'This world.' 'What is the support of this world?' He said, 'One should not lead the Saman beyond this world, its firm ground. We establish the Saman in this world, for the Saman is praised as the firm ground.'

तꣳ ह प्रवाहणो जैवलिरुवाचान्तवद्वै किल ते शालावत्य साम यस्त्वेतर्हि ब्रूयान्मूर्धा ते विपतिष्यतीति मूर्धा ते विपतेदिति हन्ताहमेतद्भगवतो वेदानीति विद्धीति होवाच

tam̐ ha pravāhaṇo jaivaliruvācāntavadvai kila te śālāvatya sāma yastvetarhi brūyānmūrdhā te vipatiṣyatīti mūrdhā te vipatediti hantāhametadbhagavato vedānīti viddhīti hovāca

Pravahana Jaivali said to him, 'Your Saman, Shalavatya, has an end. If someone who knew were to say now, "Your head shall fall off," your head would surely fall.' 'Then let me learn this from you, revered sir.' 'Learn it,' he said.

अस्य लोकस्य का गतिरित्याकाश इति होवाच सर्वाणि ह वा इमानि भूतान्याकाशादेव समुत्पद्यन्त आकाशं प्रत्यस्तं यन्त्याकाशो ह्येवैभ्यो ज्यायानकाशः परायणम्

asya lokasya kā gatirityākāśa iti hovāca sarvāṇi ha vā imāni bhūtānyākāśādeva samutpadyanta ākāśaṃ pratyastaṃ yantyākāśo hyevaibhyo jyāyānakāśaḥ parāyaṇam

'What is the support of this world?' 'Space (akasha),' he said. 'All these beings arise from space alone and return into space. Space is greater than all of them; space is the final resting place.'

स एष परोवरीयानुद्गीथः स एषोऽनन्तः परोवरीयो हास्य भवति परोवरीयसो ह लोकाञ्जयति य एतदेवं विद्वान्परोवरीयाꣳसमुद्गीथमुपास्ते

sa eṣa parovarīyānudgīthaḥ sa eṣo'nantaḥ parovarīyo hāsya bhavati parovarīyaso ha lokāñjayati ya etadevaṃ vidvānparovarīyām̐samudgīthamupāste

This is the Udgitha that is ever higher and better; it is endless. He who knows this and meditates on the Udgitha as ever higher and better, his life becomes ever higher and better, and he wins worlds ever higher and better.

तꣳ हैतमतिधन्वा शौनक उदरशाण्डिल्यायोक्त्वोवाच यावत्त एनं प्रजायामुद्गीथं वेदिष्यन्ते परोवरीयो हैभ्यस्तावदस्मिꣳल्लोके जीवनं भविष्यति

tam̐ haitamatidhanvā śaunaka udaraśāṇḍilyāyoktvovāca yāvatta enaṃ prajāyāmudgīthaṃ vediṣyante parovarīyo haibhyastāvadasmim̐lloke jīvanaṃ bhaviṣyati

Atidhanvan Shaunaka taught this to Udarashandilya and said, 'As long as your descendants know this Udgitha, their life in this world will be ever higher and better,

तथामुष्मिꣳ ल्लोके लोक इति स य एतमेवं विद्वानुपास्ते परोवरीय एव हास्यास्मिꣳल्लोके जीवनं भवति तथामुष्मिꣳल्लोके लोक इति लोके लोक इति

tathāmuṣmim̐ lloke loka iti sa ya etamevaṃ vidvānupāste parovarīya eva hāsyāsmim̐lloke jīvanaṃ bhavati tathāmuṣmim̐lloke loka iti loke loka iti

and so will be their place in the other world.' He who knows this and meditates on it so, his life in this world becomes ever higher and better, and so does his place in the other world, yes, in the other world.

मटचीहतेषु कुरुष्वाटिक्या सह जाययोषस्तिर्ह चाक्रायण इभ्यग्रामे प्रद्राणक उवास

maṭacīhateṣu kuruṣvāṭikyā saha jāyayoṣastirha cākrāyaṇa ibhyagrāme pradrāṇaka uvāsa

When the land of the Kurus was struck by hailstorms (matachi), Ushasti Chakrayana lived in great distress with his young wife in the village of an elephant-keeper.

स हेभ्यं कुल्माषान्खादन्तं बिभिक्षे तꣳ होवाच । नेतोऽन्ये विद्यन्ते यच्च ये म इम उपनिहिता इति

sa hebhyaṃ kulmāṣānkhādantaṃ bibhikṣe tam̐ hovāca | neto'nye vidyante yacca ye ma ima upanihitā iti

He begged food from the elephant-keeper, who was eating coarse beans. The man said, 'I have nothing other than these that are set before me.'

एतेषां मे देहीति होवाच तानस्मै प्रददौ हन्तानुपानमित्युच्छिष्टं वै मे पीतꣳ स्यादिति होवाच

eteṣāṃ me dehīti hovāca tānasmai pradadau hantānupānamityucchiṣṭaṃ vai me pītam̐ syāditi hovāca

'Give me some of these,' said Ushasti. He gave them, and said, 'Here is water to drink.' Ushasti replied, 'Then I would be drinking what another has left over.'

न स्विदेतेऽप्युच्छिष्टा इति न वा अजीविष्यमिमा न खादन्निति होवाच कामो म उदपानमिति

na svidete'pyucchiṣṭā iti na vā ajīviṣyamimā na khādanniti hovāca kāmo ma udapānamiti

'Are not these beans also leftovers?' asked the man. 'I would not have lived had I not eaten them,' said Ushasti, 'but water I can find wherever I wish.'

स ह खादित्वातिशेषाञ्जायाया आजहार साग्र एव सुभिक्षा बभूव तान्प्रतिगृह्य निदधौ

sa ha khāditvātiśeṣāñjāyāyā ājahāra sāgra eva subhikṣā babhūva tānpratigṛhya nidadhau

Having eaten, he brought what was left to his wife. She had already received good alms, so she took them and put them aside.

स ह प्रातः सञ्जिहान उवाच यद्बतान्नस्य लभेमहि लभेमहि धनमात्राꣳ राजासौ यक्ष्यते स मा सर्वैरार्त्विज्यैर्वृणीतेति

sa ha prātaḥ sañjihāna uvāca yadbatānnasya labhemahi labhemahi dhanamātrām̐ rājāsau yakṣyate sa mā sarvairārtvijyairvṛṇīteti

Next morning, as he rose, he said, 'If only we could get a little food, we could earn a little wealth. The king over there is about to perform a sacrifice; he would choose me for all the priestly offices.'

तं जायोवाच हन्त पत इम एव कुल्माषा इति तान्खादित्वामुं यज्ञं विततमेयाय

taṃ jāyovāca hanta pata ima eva kulmāṣā iti tānkhāditvāmuṃ yajñaṃ vitatameyāya

His wife said to him, 'Here, husband, are those beans.' He ate them and went to the sacrifice that was being performed.

तत्रोद्गातॄनास्तावे स्तोष्यमाणानुपोपविवेश स ह प्रस्तोतारमुवाच

tatrodgātṝnāstāve stoṣyamāṇānupopaviveśa sa ha prastotāramuvāca

There he sat down near the chanting priests as they were about to sing their hymns of praise, and he said to the Prastotri,

प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति

prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti

'Prastotri, if you sing the Prastava, the opening chant, without knowing the deity that belongs to it, your head shall fall off.'

एवमेवोद्गातारमुवाचोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति

evamevodgātāramuvācodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti

In the same way he said to the Udgatri, 'Udgatri, if you sing the Udgitha without knowing the deity that belongs to it, your head shall fall off.'

एवमेव प्रतिहर्तारमुवाच प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति ते ह समारतास्तूष्णीमासांचक्रिरे

evameva pratihartāramuvāca pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti te ha samāratāstūṣṇīmāsāṃcakrire

In the same way he said to the Pratihartri, 'Pratihartri, if you sing the Pratihara without knowing the deity that belongs to it, your head shall fall off.' They stopped and sat in silence.

अथ हैनं यजमान उवाच भगवन्तं वा अहं विविदिषाणीत्युषस्तिरस्मि चाक्रायण इति होवाच

atha hainaṃ yajamāna uvāca bhagavantaṃ vā ahaṃ vividiṣāṇītyuṣastirasmi cākrāyaṇa iti hovāca

Then the patron of the sacrifice said to him, 'Revered sir, I wish to know who you are.' He replied, 'I am Ushasti Chakrayana.'

स होवाच भगवन्तं वा अहमेभिः सर्वैरार्त्विज्यैः पर्यैषिषं भगवतो वा अहमवित्त्यान्यानवृषि

sa hovāca bhagavantaṃ vā ahamebhiḥ sarvairārtvijyaiḥ paryaiṣiṣaṃ bhagavato vā ahamavittyānyānavṛṣi

The patron said, 'Revered sir, I looked for you for all these priestly offices. Not finding you, I chose others.'

भगवाꣳ स्त्वेव मे सर्वैरार्त्विज्यैरिति तथेत्यथ तर्ह्येत एव समतिसृष्टाः स्तुवतां यावत्त्वेभ्यो धनं दद्यास्तावन्मम दद्या इति तथेति ह यजमान उवाच

bhagavām̐ stveva me sarvairārtvijyairiti tathetyatha tarhyeta eva samatisṛṣṭāḥ stuvatāṃ yāvattvebhyo dhanaṃ dadyāstāvanmama dadyā iti tatheti ha yajamāna uvāca

'Now, revered sir, take all the priestly offices for me.' 'So be it,' said Ushasti. 'But let these same priests sing with my permission. And whatever wealth you give them, give the same to me.' 'So be it,' said the patron.

अथ हैनं प्रस्तोतोपससाद प्रस्तोतर्या देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रस्तोष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति

atha hainaṃ prastotopasasāda prastotaryā devatā prastāvamanvāyattā tāṃ cedavidvānprastoṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti

Then the Prastotri came to him and said, 'Revered sir, you told me that if I sang the Prastava without knowing the deity belonging to it, my head would fall off. Which is that deity?'

प्राण इति होवाच सर्वाणि ह वा इमानि भूतानि प्राणमेवाभिसंविशन्ति प्राणमभ्युज्जिहते सैषा देवता प्रस्तावमन्वायत्ता तां चेदविद्वान्प्रास्तोष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति

prāṇa iti hovāca sarvāṇi ha vā imāni bhūtāni prāṇamevābhisaṃviśanti prāṇamabhyujjihate saiṣā devatā prastāvamanvāyattā tāṃ cedavidvānprāstoṣyo mūrdhā te vyapatiṣyattathoktasya mayeti

'Prana, breath,' he said. 'All these beings enter into breath and rise up out of breath. This is the deity of the Prastava. Had you sung the Prastava without knowing it, after I had warned you, your head would have fallen off.'

अथ हैनमुद्गातोपससादोद्गातर्या देवतोद्गीथमन्वायत्ता तां चेदविद्वानुद्गास्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति

atha hainamudgātopasasādodgātaryā devatodgīthamanvāyattā tāṃ cedavidvānudgāsyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti

Then the Udgatri came to him and said, 'Revered sir, you told me that if I sang the Udgitha without knowing the deity belonging to it, my head would fall off. Which is that deity?'

आदित्य इति होवाच सर्वाणि ह वा इमानि भूतान्यादित्यमुच्चैः सन्तं गायन्ति सैषा देवतोद्गीथमन्वायत्ता तां चेदविद्वानुदगास्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति

āditya iti hovāca sarvāṇi ha vā imāni bhūtānyādityamuccaiḥ santaṃ gāyanti saiṣā devatodgīthamanvāyattā tāṃ cedavidvānudagāsyo mūrdhā te vyapatiṣyattathoktasya mayeti

'The sun,' he said. 'All these beings sing the praise of the sun when it stands on high. This is the deity of the Udgitha. Had you sung the Udgitha without knowing it, after I had warned you, your head would have fallen off.'

अथ हैनं प्रतिहर्तोपससाद प्रतिहर्तर्या देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रतिहरिष्यसि मूर्धा ते विपतिष्यतीति मा भगवानवोचत्कतमा सा देवतेति

atha hainaṃ pratihartopasasāda pratihartaryā devatā pratihāramanvāyattā tāṃ cedavidvānpratihariṣyasi mūrdhā te vipatiṣyatīti mā bhagavānavocatkatamā sā devateti

Then the Pratihartri came to him and said, 'Revered sir, you told me that if I sang the Pratihara without knowing the deity belonging to it, my head would fall off. Which is that deity?'

अन्नमिति होवाच सर्वाणि ह वा इमानि भूतान्यन्नमेव प्रतिहरमाणानि जीवन्ति सैषा देवता प्रतिहारमन्वायत्ता तां चेदविद्वान्प्रत्यहरिष्यो मूर्धा ते व्यपतिष्यत्तथोक्तस्य मयेति तथोक्तस्य मयेति

annamiti hovāca sarvāṇi ha vā imāni bhūtānyannameva pratiharamāṇāni jīvanti saiṣā devatā pratihāramanvāyattā tāṃ cedavidvānpratyahariṣyo mūrdhā te vyapatiṣyattathoktasya mayeti tathoktasya mayeti

'Food,' he said. 'All these beings live by taking in food. This is the deity of the Pratihara. Had you sung the Pratihara without knowing it, after I had warned you, your head would have fallen off, yes, after I had warned you.'

अथातः शौव उद्गीथस्तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः स्वाध्यायमुद्वव्राज

athātaḥ śauva udgīthastaddha bako dālbhyo glāvo vā maitreyaḥ svādhyāyamudvavrāja

Now the Udgitha of the dogs. Baka Dalbhya, also called Glava Maitreya, went out of the village for the study of the Veda.

तस्मै श्वा श्वेतः प्रादुर्बभूव तमन्ये श्वान उपसमेत्योचुरन्नं नो भगवानागायत्वशनायाम वा इति

tasmai śvā śvetaḥ prādurbabhūva tamanye śvāna upasametyocurannaṃ no bhagavānāgāyatvaśanāyāma vā iti

A white dog appeared before him. Other dogs gathered round it and said, 'Revered one, obtain food for us by singing; we are hungry.'

तान्होवाचेहैव मा प्रातरुपसमीयातेति तद्ध बको दाल्भ्यो ग्लावो वा मैत्रेयः प्रतिपालयाञ्चकार

tānhovācehaiva mā prātarupasamīyāteti taddha bako dālbhyo glāvo vā maitreyaḥ pratipālayāñcakāra

He said to them, 'Come to me here in the morning.' Baka Dalbhya, also called Glava Maitreya, kept watch.

ते ह यथैवेदं बहिष्पवमानेन स्तोष्यमाणाः सꣳरब्धाः सर्पन्तीत्येवमाससृपुस्ते ह समुपविश्य हिं चक्रुः

te ha yathaivedaṃ bahiṣpavamānena stoṣyamāṇāḥ sam̐rabdhāḥ sarpantītyevamāsasṛpuste ha samupaviśya hiṃ cakruḥ

Just as priests about to chant the Bahishpavamana hymn move along holding on to one another, so the dogs moved along. Then they sat down together and uttered 'Hin'.

ओ३मदा३मों३पिबा३मों३ देवो वरुणः प्रजापतिः सविता३न्नमिहा२हरदन्नपते३ऽन्नमिहा२हरा२हरो३मिति

o3madā3moṃ3pibā3moṃ3 devo varuṇaḥ prajāpatiḥ savitā3nnamihā2haradannapate3'nnamihā2harā2haro3miti

'Om, may we eat! Om, may we drink! May the deva Varuna, Prajapati and Savitri bring food here. Lord of food, bring food here, bring it, Om!'

अयं वाव लोको हाउकारः वायुर्हाइकारश्चन्द्रमा अथकार आत्मेहकारोऽग्निरीकारः

ayaṃ vāva loko hāukāraḥ vāyurhāikāraścandramā athakāra ātmehakāro'gnirīkāraḥ

This world is the stobha syllable hau, the wind is hai, the moon is atha, the self is iha, and fire is i. (Stobhas are the extra syllables sung within a Saman.)

आदित्य ऊकारो निहव एकारो विश्वे देवा औहोयिकारः प्रजापतिर्हिङ्कारः प्राणः स्वरोऽन्नं या वाग्विराट्

āditya ūkāro nihava ekāro viśve devā auhoyikāraḥ prajāpatirhiṅkāraḥ prāṇaḥ svaro'nnaṃ yā vāgvirāṭ

The sun is u, the invocation is e, the Vishvedevas are auhoyi, Prajapati is hin, breath is svara, food is ya, and Viraj is vak.

अनिरुक्तस्त्रयोदशः स्तोभः सञ्चरो हुङ्कारः

aniruktastrayodaśaḥ stobhaḥ sañcaro huṅkāraḥ

The thirteenth stobha, the shifting sound hum, is the undefined.

दुग्धेऽस्मै वाग्दोहं यो वाचो दोहोऽन्नवानन्नादो भवति य एतामेवꣳ साम्नामुपनिषदं वेदोपनिषदं वेदेति

dugdhe'smai vāgdohaṃ yo vāco doho'nnavānannādo bhavati ya etāmevam̐ sāmnāmupaniṣadaṃ vedopaniṣadaṃ vedeti

Speech yields its milk to him who knows this secret teaching (upanishad) of the Samans; he gains plenty of food and the power to enjoy it, yes, he who knows this upanishad.