Library·Chāndogya Upaniṣad·1·1.2
देवासुरा ह वै यत्र संयेतिरे । उभये प्राजापत्यास् तद् ध देवा उद्गीथम् आजह्रुर् अनेनैनान् अभिभविष्याम इति
devāsurā ha vai yatra saṃyetire | ubhaye prājāpatyās tad dha devā udgītham ājahrur anenainān abhibhaviṣyāma iti
Devas and Asuras struggled together, both of the race of Pragâpati, the Devas took the udgîtha (Om), thinking they would vanquish the Asuras with it.
Translated by F. Max Müller
ते ह नासिक्यं प्राणम् उद्गीथम् उपासां चक्रिरे । तं ह असुराः पाप्मना विविधुः । तस्मात् तेनोभयं जिघ्रति सुरभि च दुर्गन्धि च । पाप्मना ह्य् एष विद्धः
te ha nāsikyaṃ prāṇam udgītham upāsāṃ cakrire | taṃ ha asurāḥ pāpmanā vividhuḥ | tasmāt tenobhayaṃ jighrati surabhi ca durgandhi ca | pāpmanā hy eṣa viddhaḥ
They meditated on the udgîtha (Om) as the breath (scent) in the nose, 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.
Translated by F. Max Müller
अथ ह वाचम् उद्गीथम् उपासां चक्रिरे । तां हासुराः पाप्मना विविधुः । तस्मात् तयोभयं वदति सत्यं चानृतं च । पाप्मना ह्य् एषा विद्धा
atha ha vācam udgītham upāsāṃ cakrire | tāṃ hāsurāḥ pāpmanā vividhuḥ | tasmāt tayobhayaṃ vadati satyaṃ cānṛtaṃ ca | pāpmanā hy eṣā viddhā
Then they meditated on the udgîtha (Om) as speech, but the Asuras pierced it with evil. Therefore we speak both truth and falsehood. For speech is pierced by evil.
Translated by F. Max Müller
अथ ह चक्षुर् उद्गीथम् उपासां चक्रिरे । तद् धासुराः पाप्मना विविधुः । तस्मात् तेनोभयं पश्यति दर्शनीयं चादर्शनीयं च । पाप्मना ह्य् एतद् विद्धम्
atha ha cakṣur udgītham upāsāṃ cakrire | tad dhāsurāḥ pāpmanā vividhuḥ | tasmāt tenobhayaṃ paśyati darśanīyaṃ cādarśanīyaṃ ca | pāpmanā hy etad viddham
Then they meditated on the udgîtha (Om) as the eye, but the Asuras pierced it with evil. There fore we see both what is sightly and unsightly. For the eye is pierced by evil.
Translated by F. Max Müller
अथ ह श्रोत्रम् उद्गीथम् उपासां चक्रिरे । तद् धासुराः पाप्मना विविधुः । तस्मात् तेनोभयं शृणोति श्रवणीयं चाश्रवणीयं च । पाप्मना ह्य् एतद् विद्धम्
atha ha śrotram udgītham upāsāṃ cakrire | tad dhāsurāḥ pāpmanā vividhuḥ | tasmāt tenobhayaṃ śṛṇoti śravaṇīyaṃ cāśravaṇīyaṃ ca | pāpmanā hy etad viddham
Then they meditated on the udgîtha (Om) as the ear, but the Asuras pierced it with evil. Therefore we hear both what should be heard and what should not be heard. For the ear is pierced by evil.
Translated by F. Max Müller
अथ ह मन उद्गीथम् उपासां चक्रिरे । तद् धासुराः पाप्मना विविधुः । तस्मात् तेनोभयं संकल्पयते संकल्पनीयं च । पाप्मना ह्य् एतद् विद्धम्
atha ha mana udgītham upāsāṃ cakrire | tad dhāsurāḥ pāpmanā vividhuḥ | tasmāt tenobhayaṃ saṃkalpayate saṃkalpanīyaṃ ca | pāpmanā hy etad viddham
Then they meditated on the udgîtha (Om) as the mind, but the Asuras pierced it with evil. Therefore we conceive both what should be conceived and what should not be conceived. For the mind is pierced by evil.
Translated by F. Max Müller
अथ ह य एवायं मुख्यः प्राणस् तम् उद्गीथम् उपासां चक्रिरे । तं हासुरा ऋत्वा विदध्वंसुर् यथाश्मानम् आखणम् ऋत्वा विध्वंसेतैवम्
atha ha ya evāyaṃ mukhyaḥ prāṇas tam udgītham upāsāṃ cakrire | taṃ hāsurā ṛtvā vidadhvaṃsur yathāśmānam ākhaṇam ṛtvā vidhvaṃsetaivam
Then comes this breath (of life) in the mouth. They meditated on the udgîtha (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.
Translated by F. Max Müller
एवं यथाश्मानम् आखणम् ऋत्वा विध्वंसत एवं हैव स विध्वंसते य एवंविदि पापं कामयते यश् चैनम् अभिदासति । स एषो ऽश्माखणः
evaṃ yathāśmānam ākhaṇam ṛtvā vidhvaṃsata evaṃ haiva sa vidhvaṃsate ya evaṃvidi pāpaṃ kāmayate yaś cainam abhidāsati | sa eṣo 'śmākhaṇaḥ
Thus, as a ball of earth is scattered when hitting 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.
Translated by F. Max Müller
नैवैतेन सुरभि न दुर्गन्धि विजानाति । अपहतपाप्मा ह्य् एषः । तेन यद् अश्नाति यत् पिबति तेनेतरान् प्राणान् अवति । एतम् उ एवान्ततो ऽवित्त्वोत्क्रामति । व्याददात्य् एवान्तत इति
naivaitena surabhi na durgandhi vijānāti | apahatapāpmā hy eṣaḥ | tena yad aśnāti yat pibati tenetarān prāṇān avati | etam u evāntato 'vittvotkrāmati | vyādadāty evāntata iti
By 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 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).
Translated by F. Max Müller
तं हाङ्गिरा उद्गीथम् उपासां चक्रे । एतम् उ एवाङ्गिरसं मन्यन्ते ऽङ्गानां यद् रसः
taṃ hāṅgirā udgītham upāsāṃ cakre | etam u evāṅgirasaṃ manyante 'ṅgānāṃ yad rasaḥ
Angiras meditated on the udgîtha (Om) as that breath, and people hold it to be Angiras, i. e. the essence of the members (angânâm rasah);
Translated by F. Max Müller
तेन तं ह बृहस्पतिर् उद्गीथम् उपासां चक्रे । एतम् उ एव बृहस्पतिं मन्यन्ते । वाग् घि बृहती तस्या एषपतिः
tena taṃ ha bṛhaspatir udgītham upāsāṃ cakre | etam u eva bṛhaspatiṃ manyante | vāg ghi bṛhatī tasyā eṣapatiḥ
Therefore Brihaspati meditated on udgîtha (Om) as that breath, and people hold it to be Brihaspati, for speech is brihatî, and he (that breath) is the lord (pati) of speech;
Translated by F. Max Müller
तेन तं हायास्य उद्गीथम् उपासां चक्रे । एतम् उ एवायास्यं मन्यन्ते । आस्याद् यद् अयते
tena taṃ hāyāsya udgītham upāsāṃ cakre | etam u evāyāsyaṃ manyante | āsyād yad ayate
Therefore Ayâsya meditated on the udgîtha (Om) as that breath, and people hold it to be Ayâsya, because it comes (ayati) from the mouth (âsya);
Translated by F. Max Müller
तेन तं ह बको दाल्भ्यो विदां चकार । स ह नैमिशीयानाम् उद्गाता बभूव । स ह स्मैभ्यः कामान् आगायति
tena taṃ ha bako dālbhyo vidāṃ cakāra | sa ha naimiśīyānām udgātā babhūva | sa ha smaibhyaḥ kāmān āgāyati
Therefore Vaka Dâlbhya knew it. He was the Udgâtri (singer) of the Naimishîya-sacrificers, and by singing he obtained for them their wishes.
Translated by F. Max Müller
आगाता ह वै कामानां भवति य एतद् एवं विद्वान् अक्षरम् उद्गीथम् उपास्ते । इत्य् अध्यात्मम्
āgātā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste | ity adhyātmam
He who knows this, and meditates on the syllable Om (the imperishable udgîtha) as the breath of life in the mouth, he obtains all wishes by singing. So much for the udgîtha (Om) as meditated on with reference to the body.
Translated by F. Max Müller