Udgitha

Created by Jijith Nadumuri at 20 Oct 2011 10:44 and updated at 20 Oct 2011 10:44

CHANDOGYA UPANISHAD NOUN

ChandogyaUpa1 1 Let a man meditate on the syllable Aum; the Udgitha, for one sings the Udgitha, beginning with Aum. Of this, the detailed explanation follows.
ChandogyaUpa1 2 The essence of all these beings is the Earth. The essence of the Earth is Water. The essence of Water is vegetation. The essence of vegetation is man. The essence of man is speech. The essence of speech is Rik. The essence of Rik is Saman. The essence of Saman is Udgitha.
ChandogyaUpa1 3 The syllable Aum which is called Udgitha, is the quintessence of the essences, the supreme, deserving of the highest place and the eighth.
ChandogyaUpa1 4 Which one is Rik Which one is Saman Which one is Udgitha This is being considered now.
ChandogyaUpa1 5 Speech alone is Rik. Prana is Saman. The syllable Aum is Udgitha. Speech and Prana, (the sources of) Rik and Saman, taken together form a couple.
ChandogyaUpa1 7 He who meditates upon this syllable as Udgitha knowing it thus (as the fulfiller), verily becomes a fulfiller of all the desirable ends.
ChandogyaUpa1 8 That verily is the syllable of assent, for whenever one assents to a thing, one says only Aum Assent alone is prosperity. He who meditates upon this syllable as Udgitha, knowing it thus (as endowed with the quality of prosperity), verily becomes one who increases all the desirable ends.
ChandogyaUpa1 2 Then they meditated on (the deity of) Prana connected with the nose, as Udgitha; the Asuras pierced it with evil. Therefore with it, the nose, one smells both the fragrant and the foul, for it has been pierced with evil.
ChandogyaUpa1 3 Then they meditated on (the deity of) speech as Udgitha; the Asuras pierced it with evil. Therefore with it one speaks both truth and untruth, for it has been pierced with evil.
ChandogyaUpa1 4 Then they meditated on (the deity of) eye as Udgitha; the Asuras pierced it with evil. Therefore with the eye one sees both the sightly and the unsightly, for it has been pierced with evil.
ChandogyaUpa1 5 Then they meditated on (the deity of) ear as Udgitha; the Asuras pierced it with evil. Therefore with the ear one hears both the pleasant and the unpleasant, for it has been pierced with evil.
ChandogyaUpa1 6 Then they meditated on (the deity of) mind as Udgitha; the Asuras pierced it with evil. Therefore with the mind one thinks both good and evil thoughts, for it has been pierced with evil.
ChandogyaUpa1 7 Then they meditated on the Prana in the mouth as Udgitha. The Asuras came in clash with it and were destroyed, just as a lump of clay is destroyed, striking against a hard rock.
ChandogyaUpa1 10 Angiras meditated on that Prana as Udgitha. The sages consider this alone as Angirasa which is the essence of the limbs.
ChandogyaUpa1 11 So Brihaspati meditated on Prana as Udgitha. The sages consider this alone as Brihaspati, for speech is great and this Prana is its lord.
ChandogyaUpa1 12 So Ayasya meditated on Prana as Udgitha (identifying it with himself). The sages consider this alone as Ayasya for it goes out of the mouth.
ChandogyaUpa1 14 He who knows it thus and meditates on the Udgitha as the syllable Aum, looking upon it as Prana, certainly becomes the singer (and procurer) of the desired objects. This is the meditation with reference to the body.
ChandogyaUpa1 1 Now the meditation (on the Udgitha) with reference to the Devas is described. One should meditate on him who gives heat (i.e. the sun) as Udgitha. Verily, when he rises, he sings aloud for the sake of all creatures. When he rises, he dispels darkness and fear. Verily, he who knows the sun as being endowed with these qualities, becomes the dispeller of darkness and (the consequent) fear.
ChandogyaUpa1 2 This Prana in the mouth and that sun are the same. This is warm and that is warm. People call this as Svara (that is going) and that as Svara and Pratyasvara (that is going and coming). Therefore one should meditate on this Prana and that sun as Udgitha.
ChandogyaUpa1 3 Now, verily one should meditate on Vyana as Udgitha. That which one breathes out is Prana and that which one breathes in is Apana. The junction of Prana and Apana is Vyana. That which is Vyana, even that is speech. Therefore, one utters speech while one neither breathes out nor breathes in.
ChandogyaUpa1 4 That which is speech, even that is Rik. Therefore while one neither breathes out nor breathes in, one pronounces the Rik. That which is Rik, even that is Saman. Therefore, while one neither breathes out nor breathes in, one sings the Saman. That which is Saman, even that is Udgitha. Therefore, while one neither breathes out nor breathes in, one sings the Udgitha.
ChandogyaUpa1 5 Therefore whatever other actions require strength, such as the kindling of fire by friction, running a race towards a goal, the bending of a strong bow, are all performed, while one neither breathes out nor breathes in. For this reason one should meditate on Vyana as Udgitha.
ChandogyaUpa1 6 Now, one should meditate on the syllables of Udgitha namely, the syllables ut gi and tha Prana is ut because through Prana one arises (ut tisthati). Speech is gi because speech is called word (girah). Food is tha because upon food all this is established (sthitam).
ChandogyaUpa1 7 Heaven is ut, the sky is gi, the Earth is tha. The sun is ut, the air gi, the fire, tha. The Sama Veda is ut, the Yajur Veda gi, the Rig Veda tha. For him, speech yields the milk which is the benefit of speech. And he becomes rich in food; and an eater of food, who knows thus and meditates on the syllables of Udgitha namely, ut, gi and tha.
ChandogyaUpa1 1 One should meditate on the syllable Aum, the Udgitha, for one sings the Udgitha beginning with Aum. Of this the explanation follows.
ChandogyaUpa1 1 Now, that which is Udgitha is verily Pranava and that which is Pranava is Udgitha. The yonder sun is Udgitha and also Pranava, for he moves along pronouncing Aum
ChandogyaUpa1 2 To him (the sun itself) I sung; therefore you are my only son thus said Kausitaki to his son. Reflect upon the Udgitha as the rays of the sun, then surely, you will have many sons. This is the meditation with reference to the Devas.
ChandogyaUpa1 3 Now (is the meditation) with reference to the body One should meditate on him who is this Prana in the mouth, as Udgitha, for he moves along pronouncing Aum
ChandogyaUpa1 4 To him (the Prana itself) did I sing; therefore you are my only son thus said Kausitaki to his son. "I shall get many sons", thinking thus, sing praise to the Udgitha as the manifold Pranas.
ChandogyaUpa1 5 Now, that which is Udgitha, is verily Pranava; and that which is Pranava, is Udgitha so one should think. As a result of it, even if he chants wrongly, he rectifies it by the act done from the seat of the Hotr priest.
ChandogyaUpa1 8 Rik and Saman are his Two joints. Therefore he is Udgitha. Because the priest is the singer of this ut he is the Udgitha. Moreover, he (this Person called ut controls the worlds which are above that sun, as also the desires of the Devas. This is with reference to the Devas.
ChandogyaUpa1 7 Now he who sings the Saman after knowing the deity Udgitha thus, sings to both. Through that (person in the sun), he (that singer) gets the worlds beyond that sun and also the desired objects of Devas.
ChandogyaUpa1 1 In ancient times there were Three proficient in Udgitha Silaka the son of Salavat, Caikitayana of the Dalbhya family and Pravahana the son of Jivala. They said, We are proficient in Udgitha. If you agree, let us enter on a discussion of Udgitha
ChandogyaUpa1 2 It is this Udgitha which is progressively higher and better. This again is endless. He who, knowing thus, meditates upon the progressively higher and better Udgitha, obtains progressively higher and better lives and wins progressively higher and better worlds.
ChandogyaUpa1 3 Atidhanvan, the son of Sunaka, having taught this to Udarasandilya, said, As long as among your descendants, this knowledge of the Udgitha continues, so long their life in this world will be progressively higher and better than ordinary lives.
ChandogyaUpa1 10 In the same manner he addressed the Udgatir priest, O Udgatir, if you sing the Udgitha without knowing the deity that belongs to the Udgitha, your head will fall down
ChandogyaUpa1 6 Then the Udgatir priest approached him and said, Revered sir, you said to me O Udgatir, if you sing the Udgitha without knowing the deity that belongs to the Udgitha, your head will fall down". Which is that deity
ChandogyaUpa1 7 The sun said Usasti, all these movable and immovable sing the praise of the sun when he has come up. This is the deity that belongs to the Udgitha. If you sang the Udgitha without knowing him, after your having been warned thus by me, your head would have fallen down.
ChandogyaUpa1 1 Therefore next begins the Udgitha seen by the dogs. Once Dalbhya Baka, called also Maitreya Glava, went out (of the Village) for the study of the Vedas.
ChandogyaUpa2 1 Among the worlds one should meditate upon the Saman as fivefold. The Earth is the syllable him, the fire is Prasrava, the sky is Udgitha, the sun is Pratihara, and Heaven is Nidhana. Thus this meditation pertains to the higher worlds.
ChandogyaUpa2 2 Now, among the lower worlds. Heaven is the syllable him, the sun is Prastava, the sky is Udgitha the fire is Pratihara, and the Earth is Nidhana.
ChandogyaUpa2 1,2 One should meditate on the fivefold Saman as rain. The wind that precedes is the syllable him, the cloud that is formed is Prastava, the shower is Udgitha, lightning and thunder are Pratihara, and the ceasing is Nidhana. It rains for him indeed, he causes rain who, knowing it thus, meditates on the fivefold Saman as rain.
ChandogyaUpa2 1 One should meditate on the fivefold Saman in all the Waters. When a cloud gathers, it is the syllable him. When it rains, it is Prastava. Those Waters() that flow to the east, are Udgitha. Those that flow to the west are Pratihara. The ocean is Nidhana.
ChandogyaUpa2 1 One should meditate on the fivefold Saman as the seasons The spring is the syllable him, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana.
ChandogyaUpa2 1 One should meditate on the fivefold Saman as the animals. The goats are the syllable him, the sheep are Prastava, the Cows are Udgitha, the Horses are Pratihara, and man is Nidhana.
ChandogyaUpa2 1 One should meditate on the progressively higher and better fivefold Saman as the senses; The organ of smell is the syllable him, the organ of speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the mind is Nidhana. Verily, these are progressively higher and better.
ChandogyaUpa2 1,2 Next is the meditation on the Seven fold Saman. One should meditate on the Seven fold Saman as speech. Whatsoever in speech is hum that is the syllable him; whatever is pra that is Prastava; whatever is a that is Adi (the first); whatever is ut that is Udgitha; whatever is prati that is Pratihara; whetever is upa that is Upadrava; and whatever is ni that is Nidhana.
ChandogyaUpa2 5 Next, the form of the sun that appears just at midday, that is Udgitha. On this, the Devas are dependent. As they participate in the Udgitha part of this Saman, so are they the best among the offsprings of Prajapati.
ChandogyaUpa2 3 Udgitha has Three syllables; Upadrava has Four syllables. Three and Three become equal. One syllable is left over; that really is tri syllabic; so it also becomes equal.
ChandogyaUpa2 1 The mind is Himkara, speech is Prastava, the eye is Udgitha, the ear is Pratihara, and the Prana is Nidhana. This is the Gayatra Saman woven in (the Prana and) the senses.
ChandogyaUpa2 1 One rubs, that is Himkara. The smoke is produced, that is Prastava. It blazes, that is Udgitha. The embers are formed, that is Pratihara. It goes down, that is Nidhana. It is completely extinguished, that is Nidhana. This is the Rathantara Saman woven in fire.
ChandogyaUpa2 1 The rising sun is Himkara; the risen sun is Prastava; the midday sun is Udgitha; the sun in the afternoon is Pratihara, and the setting sun is Nidhana. This is the Brihat Saman woven in the sun.
ChandogyaUpa2 1 The white clouds gather, that is Himkara. The (rain bearing) cloud is formed, that is Prastava. It rains, that is Udgitha. It flashes and thunders, that is Pratihara. It ceases, that is Nidhana. This is the Vairupa Saman woven in the rain cloud.
ChandogyaUpa2 1 The spring is Himkara, the summer is Prastava, the rainy season is Udgitha, the autumn is Pratihara, and the winter is Nidhana. This is the Vairaja Saman woven in the seasons.
ChandogyaUpa2 1 The Earth is Himkara, the sky is Prastava, Heaven is Udgitha, the quarters are Pratihara, and the ocean is Nidhana. This is the Sakvari Saman woven in the worlds.
ChandogyaUpa2 1 The goats are Himkara, the sheep are Prastava, the Cows are Udgitha, the Horses are Pratihara, and man is Nidhana. This is the Revati Saman woven in the animals.
ChandogyaUpa2 1 The hair is Himkara, the skin is Prastava, the flesh is Udgitha, the bone is Pratihara, and the marrow is Nidhana. This is the Yajnayajniya Saman woven in the limbs of the body.
ChandogyaUpa2 1 Agni is Himkara, Vayu is Prastava, the Sun is Udgitha, the Stars are Pratihara, and the Moon is Nidhana. This is the Rajana Saman woven in the deities.
ChandogyaUpa2 1 The Three Vedas are Himkara; the Three worlds are Prastava; Agni, Vayu and the Sun are Udgitha; the Stars, the birds and the rays are Pratihara; the serpents, the celestial singers and the fathers are Nidhana. This is the collection of Samans woven in all things.

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