UpanishadsHinduismAccepted ScriptureSanskritShareChandogya Upanishad First PrapathakaF. Max Muller / Sacred Books of the East - EnglishMoreVersion - 1 availableF. Max Muller / Sacred Books of the EastLanguageEnglishEspañol‹Chandogya Upanishad First PrapathakaChandogya Upanishad Second PrapathakaChandogya Upanishad Third PrapathakaChandogya Upanishad Fourth PrapathakaChandogya Upanishad Fifth PrapathakaChandogya Upanishad Sixth PrapathakaChandogya Upanishad Seventh PrapathakaChandogya Upanishad Eighth PrapathakaTalavakara / Kena Upanishad First KhandaTalavakara / Kena Upanishad Second KhandaTalavakara / Kena Upanishad Third KhandaTalavakara / Kena Upanishad Fourth KhandaAitareya Aranyaka / Upanishad First AdhyayaAitareya Aranyaka / Upanishad Second AdhyayaAitareya Aranyaka / Upanishad Third AdhyayaAitareya Aranyaka / Upanishad Fourth AdhyayaAitareya Aranyaka / Upanishad Fifth AdhyayaAitareya Aranyaka / Upanishad Sixth AdhyayaAitareya Aranyaka / Upanishad Seventh AdhyayaKaushitaki Brahmana Upanishad First AdhyayaKaushitaki Brahmana Upanishad Second AdhyayaKaushitaki Brahmana Upanishad Third AdhyayaKaushitaki Brahmana Upanishad Fourth AdhyayaVagasaneyi Samhita / Isha UpanishadKatha Upanishad First AdhyayaKatha Upanishad Second AdhyayaMundaka Upanishad First KhandaMundaka Upanishad Second KhandaTaittiriya Upanishad First ValliTaittiriya Upanishad Second ValliTaittiriya Upanishad Third ValliBrihadaranyaka Upanishad First AdhyayaBrihadaranyaka Upanishad Second AdhyayaBrihadaranyaka Upanishad Third AdhyayaBrihadaranyaka Upanishad Fourth AdhyayaBrihadaranyaka Upanishad Fifth AdhyayaBrihadaranyaka Upanishad Sixth AdhyayaSvetasvatara Upanishad First AdhyayaSvetasvatara Upanishad Second AdhyayaSvetasvatara Upanishad Third AdhyayaSvetasvatara Upanishad Fourth AdhyayaSvetasvatara Upanishad Fifth AdhyayaSvetasvatara Upanishad Sixth AdhyayaPrasna Upanishad First QuestionPrasna Upanishad Second QuestionPrasna Upanishad Third QuestionPrasna Upanishad Fourth QuestionPrasna Upanishad Fifth QuestionPrasna Upanishad Sixth QuestionMaitrayana Brahmana Upanishad First PrapathakaMaitrayana Brahmana Upanishad Second PrapathakaMaitrayana Brahmana Upanishad Third PrapathakaMaitrayana Brahmana Upanishad Fourth PrapathakaMaitrayana Brahmana Upanishad Fifth PrapathakaMaitrayana Brahmana Upanishad Sixth PrapathakaMaitrayana Brahmana Upanishad Seventh Prapathaka›Chandogya Upanishad: First Prapathaka - First KhandaChandogya Upanishad First PrapathakaListenPlay this chapter in spoken English.Save chapterListen to chapter1i. Let a man meditate on the syllable 2 Om, called the udgitha; for the udgitha (a portion of the Sama-veda) is sung, beginning with Om. The full account, however, of Om is this:— 2The essence 3 of all beings is the earth, the essence of the earth is water, the essence of water s Essence, rasa, is explained in different ways, as origin, sup¬ port, end, cause, and effect. Rasa means originally the sap of trees. That sap may be conceived either as the essence extracted from the tree, or as what gives vigour and life to a tree. In the former case it might be transferred to the conception of effect, in the latter to that of cause. In our sentence it has sometimes the one, sometimes the other meaning. Earth is the support of all beings, water pervades the earth, plants arise from water, man lives by plants, speech is the best part of man, the Rig-veda the best part of speech, the Sama-veda the best extract from the Rik, udgitha, or the syllable Om, the crown of the Sama-veda. the plants, the essence of plants man, the essence of man speech, the essence of speech the Rig-veda, the essence of the Rig-veda the Sama-veda 1, the essence of the Sama-veda the udgitha (which is Om). 3That udgitha (Om) is the best of all essences, the highest, deserving the highest place 2, the eighth. 4What then is the Rik f What is the Saman? What is the udgitha? This is the question. 5The Rik indeed is speech, Saman is breath, the udgitha is the syllable Om. Now speech and breath, or Rik and Saman, form one couple. 6And that couple is joined together in the syllable Om. When two people come together, they fulfil each other’s desire. 7Thus he who knowing this, meditates on the syllable (Om), the udgitha, becomes indeed a fulfiller of desires. 8That syllable is a syllable of permission, for whenever we permit anything, we say Om, yes. Now permission is gratification. He who knowing this meditates on the syllable (Om), the udgitha, becomes indeed a gratifier of desires. 9By that syllable does the threefold know¬ ledge (the sacrifice, more particularly the Somasacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hot ri priest recites, he says Om. When the Udgatrz priest sings, he says Om, I PRAPATTfAKA, IK HAND A, IO. —all for the glory of that syllable. The threefold knowledge (the sacrifice) proceeds by the greatness of that syllable (the vital breaths), and by its essence (the oblations ) 1. io. Now therefore it would seem to follow, that both he who knows this (the true meaning of the syllable Om), and he who does not, perform the same sacrifice 2. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the account of the syllable Om. B 2 1When the Devas and Asuras * 1 2 struggled toge¬ ther, both of the race of Pranapati, the Devas took the udgitha 3 (Om), thinking they would vanquish the Asuras with it. 2They meditated on the udgitha 3 (Om) as the breath (scent) in the nose 4, but the Asuras pierced it (the breath) with evil. Therefore we smell by the breath in the nose both what is good¬ smelling and what is bad-smelling. For the breath was pierced by evil. 3Then they meditated on the udgitha (Om) as speech, but the Asuras pierced it with evil. There¬ fore we speak both truth and falsehood. For speech is pierced by evil. 4Then they meditated on the udgitha (Om) as the eye, but the Asuras pierced it with evil. Therelikely, however, it refers to this very upanishad, i.e. to the udgithavidyd, the doctrine of the secret meaning of Om, as here explained. fore we see both what is sightly and unsightly. For the eye is pierced by evil. 5Then they meditated on the udgitha (Om) as the ear, but the Asuras pierced it with evil. There¬ fore we hear both what should be heard and what should not be heard. For the ear is pierced by evil. 6Then they meditated on the udgitha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be con¬ ceived and what should not be conceived. For the mind is pierced by evil. 7Then comes this breath (of life) in the mouth k They meditated on the udgitha (Om) as that breath. When the Asuras came to it, they were scattered, as (a ball of earth) would be scattered when hitting a solid stone. 8Thus, as a ball of earth is scattered when hit¬ ting on a solid stone, will he be scattered who wishes evil to one who knows this, or who persecutes him; for he is a solid stone. 9By it (the breath in the mouth) he distinguishes neither what is good nor what is bad-smelling, for that breath is free from evil. What we eat and drink with it supports the other vital breaths (i.e. the senses, such as smell, &c.) When at the time of death he 1 2 does not find that breath (in the mouth, through which he eats and drinks and lives), then he departs. He opens the mouth at the time of death (as if wishing to eat). 10Angiras 1 meditated on the udgitha (Om) as that breath, and people hold it to be Angiras, i.e. the essence of the members (angana;/z rasa Ji); 11Therefore Brzhaspati meditated on udgitha (Om) as that breath, and people hold it to be B rihaspati, for speech is brzhati, and he (that breath) is the lord (pati) of speech; 12Therefore Ayasya meditated on the udgitha (Om) as that breath, and people hold it to be Ayasya, because it comes (ayati) from the mouth (asya); 13Therefore Vaka Dalbhya knew it. He was the Udgatrz (singer) of the Naimishiya-sacrificers, and by singing he obtained for them their wishes. 14He who knows this, and meditates on the syllable Om (the imperishable udgitha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgitha (Om) as meditated on with reference to the body 2. 1Now follows the meditation on the udgitha with reference to the gods. Let a man meditate on the udgitha (Om) as he who sends warmth (the sun in the sky). When the sun rises it sings as Udg&trz for the sake of all creatures. When it rises it destroys the fear of darkness. He who knows this, is able to destroy the fear of darkness (ignorance). 2This (the breath in the mouth) and that (the sun) are the same. This is hot and that is hot. This they call svara (sound), and that they call pra¬ tyasvara * 1 (reflected sound). Therefore let a man meditate on the udgitha (Om) as this and that (as breath and as sun). 3Then let a man meditate on the udgitha (Om) as vyana indeed. If we breathe up, that is pra;2a, the up-breathing. If we breathe down, that is apana, the down-breathing. The combination of pra^a and apana is vyana, back-breathing or holding in of the breath. This vyana is speech. Therefore when we utter speech, we neither breathe up nor down. 4Speech is Rik, and therefore when a man utters a Rik verse he neither breathes up nor down. meaning of Om as applied to the body and its organs of sense, he now explains its symbolical meaning adhidaivatam, i.e. as applied to divine beings. 882As applied to the sun, svara and pratyasvara were probably taken in the sense of light and reflected light. Rik is S&man, and therefore when a man utters a Saman verse he neither breathes up nor down. Saman is udgitha, and therefore when a man sings (the udgitha, Om) he neither breathes up nor down. 5And other works also which require strength, such as the production of fire by rubbing, running a race, stringing a strong bow, are performed with¬ out breathing up or down. Therefore let a man meditate on the udgitha (Om) as vyana. 6Let a man meditate on the syllables of the udgitha, i.e. of the word udgitha. Ut is breath (pra^a), for by means of breath a man rises (uttish/^ati). Gi is speech, for speeches are called gira/L Tha is food, for by means of food all subsists (sthita). 7Ut is heaven, gi the sky, tha the earth. Ut is the sun, gi the air, tha the fire. Ut is the Sama-veda, gi the Ya^ur-veda, tha the Rig-veda 1. Speech yields the milk, which is the milk of speech itself 1, to him who thus knowing meditates on those and cantalena is the same thing as lenis cantus, i.e. a soft, sweet chant to God, and to the Virgin Mary, and to all the Saints. And the reason why the word puincc (piinctci ) is so called is be¬ cause the points (or musical notes) ut, re, mi, fa, sol, la, hurt the devil and puncture him. And it is thus that these points are to be understood: viz. When Moses the son of Amram with his people in their Exodus was crossing the Red Sea, and Pharaoh and his host were following him, this was the chant which Moses had to protect him from Pharaoh and his host—these six points in praise of the Lord:— ‘ “ The first point of these, i.e. ut: and ui in the Greek is the same as liberat in the Latin; and that is the same as saer in the Gaelic; i.e. O God, said Moses, deliver us from the harm of the devil. ‘ “ The second point of them, i.e. re: and re is the same as saer; i. e. O God, deliver us from everything hurtful and malignant. ‘ “ The third point, i.e. mi: and mi in the Greek is the same as militum in the Latin; and that is the same as ridere (a knight) in the Gaelic; i.e. 7.2O God, said Moses, deliver us from those knights who are pursuing us. ‘“The fourth point, i.e.fa: and fa in the Greek is the same as famulus in the Latin; and that is the same as mug (slave) in the Gaelic; i.e. O God, said Moses, deliver us from those slaves who are pursuing us. ‘“The fifth point, i.e. sol: and sol is the same as grian (sun); and that is the same as righteousness; because righteousness and Christ are not different; i.e. O Christ, said Moses, deliver us. “‘The sixth point, i.e. la, is the same as lav; and that is the same as indail (wash); i.e. O God, said Moses, wash away our sins from us. ‘ “ And on the singing of that laud Pharaoh and his host were drowned. ‘“Understand, O man, that in whatever place this laud, i.e. this chant, is sung, the devil is bound by it, and his power is extirpated thence, and the power of God is called in.” ‘We have been taught that the names of the first six notes IO syllables of the name of udgitha, he becomes rich in food and able to eat food. 8Next follows the fulfilment of prayers. Let a man thus meditate on the Upasara^as, i. e. the objects which have to be approached by meditation: Let him (the Udgatrz) quickly reflect on the Saman with which he is going to praise; 9Let him quickly reflect on the Rik in which that Saman occurs; on the Ri shi (poet) by whom it was seen or composed; on the Devata (object) which he is going to praise; 10On the metre in which he is going to praise; on the tune with which he is going to sing for himself; 11On the quarter of the world which he is going to praise. Lastly, having approached himself (his name, family, &c.) by meditation, let him sing the hymn of praise, reflecting on his desire, and avoiding all mistakes in pronunciation, &c. Quickly * 1 will the desire be then fulfilled to him, for the sake of which he may have offered his hymn of praise, yea, for whic h he may have offered his hymn of praise 2. in the gamut were suggested by the initial syllables of the first six hemistichs in one of the stanzas of a hymn to St. John: Ut queant laxis i?<?sonare fibris Mix2i gestorum Ahmuli tuorum, Solve polluti Labn reatum, Aancte /oannes/ 37t. Let a man meditate on the syllable Om, for the udgitha is sung beginning with Om. And this is the full account of the syllable Om:— 2The Devas, being afraid of death, entered upon (the performance of the sacrifice prescribed in) the threefold knowledge (the three Vedas). They covered themselves with the metrical hymns. Be¬ cause they covered (k/tad) themselves with the hymns, therefore the hymns are called Mandas. 3Then, as a fisherman might observe a fish in the water, Death observed the Devas in the Rik, Ya^us,and Saman-(sacrifices). And the Devas seeing this, rose from the Rik, Ya^us, and Saman-sacrifices, and entered the Svara 1, i. e. the Om (they meditated on the Om). 4When a man has mastered the Rig-veda, he says quite loud Om; the same, when he has mas¬ tered the Saman and the Ya^us. This Svara is the imperishable (syllable), the immortal, free from fear. Because the Devas entered it, therefore they be¬ came immortal, and free from fear. 5He who knowing this loudly pronounces (pra-;zauti) 2 that syllable, enters the same (imperish¬ able) syllable, the Svara, the immortal, free from fear, and having entered it, becomes immortal, as the Devas are immortal. I 2 1The udgitha is the pra^avah the pra/zava is the udgitha. And as the udgitha is the sun 1 2, so is the pra^ava, for he (the sun) goes sounding Om. 2‘ Him I sang praises to, therefore art thou my only one,’ thus said Kaushitaki to his son. ‘ Do thou revolve his rays, then thou wilt have many sons.’ So much in reference to the Devas. 3Now with reference to the body. Let a man meditate on the udgitha as the breath (in the mouth), for he ^oes sounding Om 3. 4‘Him I sang praises to, therefore art thou my. only son/ thus said Kaushitaki to his son. ‘ Do thou therefore sing praises to the breath as manifold, if thou wishest to have many sons/ 5He who knows that the udgitha is the pra- /zava, and the pra^ava the udgitha, rectifies from the seat of the Hot ri priest any mistake committed by the Udgatrz priest in performing the udgitha, yea, in performing the udgitha. 1The Rik (veda) is this earth, the Saman (veda) is fire. This Saman (fire) rests on that Rik (earth) 4. Therefore the Saman is sung as resting on the Rik. Sa is this earth, ama is fire, and that makes Sama. 2The Rik is the sky, the Saman air. This Saman (air) rests on that Rik (sky). Therefore the Saman is sung as resting on the Rik. Sa is the sky, ama the air, and that makes Sama. 3Rik is heaven, Saman the sun. This Sdman (sun) rests on that Rik (heaven). Therefore the Saman is sung as resting on the Rik. Sa is heaven, ama the sun, and that makes Sama. 4Rik is the stars, Saman the moon. This Saman (moon) rests on that Rik (stars). Therefore the Saman is sung as resting on the Rik. Sa is the stars, ama the moon, and that makes Sama. 5Rik is the white light of the sun, Saman the blue exceeding darkness 1 (in the sun). This Saman (darkness) rests on that Rik (brightness). There¬ fore the Saman is sung as resting on the Rik. 6Sa is the white light of the sun, ama the blue exceeding darkness, and that makes Sama. Now that golden 2 person, who is seen within the sun, with golden beard and golden hair, golden altogether to the very tips of his nails, 7Whose eyes are like blue lotus’s 3, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil. 8Rik and Saman are his joints, and therefore he is udgltha. And therefore he who praises him H (the ut) is called the Ud-gat^* 1 (the out-singer). He (the golden person, called ut) is lord of the worlds beyond that (sun), and of all the wishes of the Devas (inhabiting those worlds). So much with reference to the Devas. 1Now with reference to the body. Rik is speech, Saman breath 2. This Saman (breath) rests on that Rik (speech). Therefore the Saman is sung as resting on the Rik. Sa is speech, ama is breath, and that makes Sam a. 2Rik is the eye, Saman the self 3. This Saman (shadow) rests on that Rik (eye). Therefore the Saman is sung as resting on the Rik. Sa is the eye, ama the self, and that makes Sam a. 3Rik is the ear, Saman the mind. This Saman (mind) rests on that Rik (ear). Therefore the Saman is sung as resting on the Rik. Sa is the ear, ama the mind, and that makes Sam a. 4Rik is the white light of the eye, Saman the blue exceeding darkness. This Saman (darkness) rests on the Rik (brightness). Therefore the S&man is sung as resting on the Rik. Sa is the white light of the eye, ama the blue exceeding darkness, and that makes Sam a. 5Now the person who is seen in the eye, he is Rik, he is Saman, Uktha 4, Ya^us, Brahman. The form of that person (in the eye) is the same 5 as the form of the other person (in the sun), the joints of the one (Rik and Saman) are the joints of the other, the name of the one (ut) is the name of the other. 6He is lord of the worlds beneath that (the self in the eye), and of all the wishes of men. Therefore all who sing to the vina. (lyre), sing him, and from him also they obtain wealth. 7He who knowing this sings a Saman, sings to both (the adhidaivata and adhyatma self, the person in the sun and the person in the eye, as one and the same person). He obtains through the one, yea, he obtains the worlds beyond that, and the wishes of the Devas; 8And he obtains through the other the worlds beneath that, and the wishes of men. Therefore an Udgat^z priest who knows this, may say (to the sacrificer for whom he officiates); 9‘What wish shall I obtain for you by my songs?’ For he who knowing this sings a Saman is able to obtain wishes through his song, yea, through his song. 641, There were once three men, well-versed in udgitha 1, >Silaka 6alavatya, iTaikitayana Dalbhya, and Pravaha^a (Taivali. They said: ‘We are wellversed in udgitha. Let us have a discussion on udgitha/ 2They all agreed and sat down. Then Pravaha;za (Taivali 2 said: ‘ Sirs, do you both speak first, for I wish to hear what two Brahma^as 1 have to say/ 3Then Yilaka Yal&vatya said to ATaikitayana Dalbhya: ‘ Let me ask you/ ‘ Ask/ he replied. 4‘What is the origin of the Saman?’ ‘Tone (svara)/ he replied. ‘What is the origin of tone?’ ‘Breath/ he replied. ‘What is the origin of breath?’ ‘Food/ he replied. ‘What is the origin of food?’ ‘Water/ he replied. 5‘What is the origin of water?’ ‘That world (heaven)/ he replied. ‘And what is the origin of that world?’— He replied: ‘ Let no man carry the S&man beyond the world of svarga (heaven). We place (recognise) the Saman in the world of svarga, for the Saman is extolled as svarga (heaven)/ 6Then said Yilaka Yalavatya to Aaikitayana Dalbhya: ‘ O Dalbhya, thy Saman is not firmly established. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall/ 7‘ Well then, let me know this from you, Sir,’ said Dalbhya. ‘ Know it,’ replied Yilaka Yalavatya. ‘What is the origin of that world (heaven)?’ ‘ This world,’ he replied. ‘And what is the origin of this world?’— He replied: ‘ Let no man carry the Yaman be¬ yond this world as its rest. We place the Saman J In V, 3, 5, Pravahawa (raivali is distinctly called a ra^anyabandhu. in this world as its rest, for the Saman is extolled as rest.’ 8Then said Pravaha^a Yaivali to Yilaka Yalavatya: ‘Your Saman (the earth), O Yalavatya, has an end. And if any one were to say, Your head shall fall off (if you be wrong), surely your head would now fall/ ‘ Well then, let me know this from you, Sir,' said Yalavatya.: ' ‘ Know it/ replied (Yaivali. 1‘ What is the origin of this world?’ ‘Ether 1 / he replied. For all these beings take their rise from the ether, and return into the ether. Ether is older than these, ether is their rest. 2He is indeed the udgitha (Om = Brahman), greater than great (parovariyas), he is without end. He who knowing this meditates on the udgitha, the greater than great, obtains what is greater than great, he conquers the worlds which are greater than great. 3Atidhanvan Yaunaka, having taught this udgi¬ tha to U dara-saWilya, said: ‘As long as they will know in your family this udgitha, their life in this world will be greater than great. 4‘ And thus also will be their state in the other world/ He who thus knows the udgitha, and meditates on it thus, his life in this world will be greater than great, and also his state in the other world, yea, in the other world. C i8 1When the Kurus had been destroyed by (hail) stones 1, Ushasti Afakraya/za lived as a beggar with his virgin 2 3 wife at Ibhyagrama. 2Seeing a chief eating beans, he begged of him. The chief said: ‘ I have no more, except those which are put away for me here/ 3Ushasti said: ‘Give me to eat of them/ He gave him the beans, and said: ‘ There is something to drink also/ Then said Ushasti: ‘ If I drank of it, I should have drunk what was left by another, and is therefore unclean/ 4The chief said: ‘Were not those beans also left over and therefore unclean? ’ ‘No/ he replied; ‘for I should not have lived, if I had not eaten them, but the drinking of water would be mere pleasure V 5Having eaten himself, Ushasti gave the re¬ maining beans to his wife. But she, having eaten before, took them and put them away. 6Rising the next morning, Ushasti said to her: ‘ Alas, if we could only get some food, we might gain a little wealth. The king here is going to offer a sacrifice, he should choose me for all the priestly offices/ 7His wife said to him: ‘ Look, here are those beans of yours.’ Having eaten them, he went to the sacrifice which was being performed. 8He went and sat down on the orchestra near the Udgatrzs, who were going to sing their hymns of praise. And he said to the Prastotrz (the leader): 9‘ Prastot riy if you, without knowing 1 the deity which belongs to the prastava (the hymns &c. of the Prastotrz), are going to sing it, your head will fall off.’ 10In the same manner he addressed the Udgat; f: ‘ Udgatrz*, if you, without knowing the deity which belongs to the udgitha (the hymns of the Udgatrz), are going to sing it, your head will fall off’ 11In the same manner he addressed the Pratihartrz: ‘ Pratihart/V, if you, without knowing the deity which belongs to the pratih&ra (the hymns of the Pratihartrz), are going to sing it, your head will fall off’ They stopped, and sat down in silence. 1Then the sacrificer said to him: ‘ I should like to know who you are, Sir.’ He replied: 4 1 am Ushasti Aakrayazza.’ 2He said: ‘I looked for you, Sir, for all these sacrificial offices, but not finding you 2, I chose others.’ 3‘ But now, Sir, take all the sacrificial offices.’ Ushasti said: ‘ Very well; but let those, with my permission, perform the hymns of praise. Only as much wealth as you give to them, so much give to me also/ The sacrificer assented. 4Then the Prastotrz approached him, saying: ‘ Sir, you said to me, “ Prastotrz, if you, without knowing the deity which belongs to the prastava, are going to sing it, your head will fall off,'—which then is that deity? ’ 5He said: ‘ Breath (pra#a). For all these beings merge into breath alone, and from breath they arise. This is the deity belonging to the prastava. If, without knowing that deity, you had sung.forth your hymns, your head would 1 have fallen off, after you had been warned by me.’ 6Then the Udg&trz approached him, saying: ‘Sir, you said to me, “ Udgat/V, if you, without knowing the deity which belongs to the udgitha, are going to sing it,„ your head will fall off,”— which then is that deity? ’ 7He said: ‘The sun (aditya). For all these beings praise the sun when it stands on high. This is the deity belonging to the udgitha. If, without knowing that deity, you had sung out your hymns, your head would have fallen off, after you had been warned by me/ 8Then the Pratihartrz approached him, saying: Sir, you said to me, “ Pratihart;V, if you, without knowing the deity belonging to the pratihara, are going to sing it, your head will fall off/'—which then is that deity? ’ 9He said: ‘ Food'(anna). For all these beings live when they partake of food This is the deity belonging to the pratihara. If, without knowing that deity, you had sung your hymns, your head would have fallen off, after you had been warned by me V 1Now follows the udgitha of the dogs. Vaka Dalbhya, or, as he was also called, Glava Maitreya, went out to repeat the Veda (in a quiet place). 2A white (dog) appeared before him, and other dogs gathering round him, said to him: ‘ Sir, sing and get us food, we are hungry.’ 3The white dog said to them: ‘ Come to me to-morrow morning.’ Vaka Dalbhya, or, as he was also called, Glava Maitreya, watched. 4The dogs came on, holding together, each dog keeping the tail of the preceding dog in his mouth, as the priests do when they are going to sing praises with the Vahishpavamana hymn 1 2. After they had settled down, they began to say Hin. 5‘ Om, let us eat! Om, let us drink! Om, may the divine Vanma, Pranapati, Savitrf 3 bring us food! Lord of food, bring hither food, bring it, Om! ’ 1The syllable Hau 2 is this world (the earth), the syllable Hai 3 the air, the syllable Atha the moon, the syllable I ha the self, the syllable t 4 is Agni, fire. 2The syllable tj is the sun, the syllable E is the Nihava or invocation, the syllable Auhoi 5 6 is the VEve Devas, the syllable Hin is Pranapati, Svara,: (tone) is breath (pra^a), the syllable Ya is food, the syllable Vag 7 is Vira£\ 3The thirteenth stobha syllable, viz. the indis¬ tinct syllable Hun, is the Undefinable (the Highest Brahman). 4Speech yields the milk, which is the milk of (secret doctrine) of the S&mans in this wise. He becomes rich in food, and able to eat food 8,—yea, able to eat food. Next chapterChandogya Upanishad Second Prapathaka›Similar passagesBy tradition and source labelFind similarCompare selectedCompare with similarAsk Deep ThoughtSelect passages to search for parallels.Tap any verse to select it, then compare selected passages or ask Deep Thought. Public-domain 1879/1884/1900 English translation