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Chāndogyopaniṣat
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPrapāṭhaka 1
Click to Expand/Collapse OptionPrapāṭhaka 2
Click to Expand/Collapse OptionPrapāṭhaka 3
Click to Expand/Collapse OptionPrapāṭhaka 4
Click to Expand/Collapse OptionPrapāṭhaka 5
Click to Expand/Collapse OptionPrapāṭhaka 6
Click to Expand/Collapse OptionPrapāṭhaka 7
Click to Expand/Collapse OptionPrapāṭhaka 8
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om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam || 
کهند اول

اوم ! اين شبد را ادگيته دانسته چنان مشغولى کن که همين شبد ادگيته است براى آنکه اين اوم در سام بيد بآواز بلند بآهنگ خوانده ميشود ۰ 
IV. OUM 1 hoc verbum (esse) adkit ut sciveris, sic τὸ maschghouli 2 fac (de eo meditare), quód ipsum hoc verbum aodkit est; propter illud quód hoc (verbum) oum, in Sam Beid, cum voce altâ, cum harmoniâ pronunciatum fiat. 
FIRST KHANDA
1. Let a man meditate on the syllable 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:- 
om ity etad akṣaraṃ paramātmano ’bhidhānaṃ nediṣṭham | tasmin hi prayujyamāne sa prasīdati priyanām agrahaṇa iva lokaḥ | tad iheti paraṃ prayuktam abhidhāyakatvād vyāvartitaṃ śabdasvarūpamātraṃ pratīyate | tathā cārcādivat parasyātmanaḥ pratīkaṃ sampadyate | evaṃ nāmatvena pratīkatvena ca paramātma_ upāsanasādhanaṃ śreṣṭham iti sarvavedānteṣv agatam | japakarmasvādhyāyādyanteṣu ca bahuśaḥ prayogāt prasiddham asya śraiṣṭhyam | atas tad etad akṣaraṃ varṇātmakam udgīthabhaktyavayavatvād udgīthaśabdavācyam upāsīta | karmāṅgāvayavabhūta oṅkāre paramātmapratīke dṛḍhām aikāgryalakṣaṇāṃ matiṃ santanuyāt | svayam eva śrutir oṅkārasyodgīthaśabdavācyatve hetumāha om iti hy udgāyati | omi ty ārabhya hi yasmād udgāyaty ata udgītha oṅkāra ity arthaḥ | tasyopavyākhyānaṃ tasyākṣarasyopavyākhyānam evam upāsanam evaṃ vibhūty evaṃphalam ityādikathanam upavyākhyānam | pravartata iti vākyaśeṣaḥ || 1 || 
eṣāṃ bhūtānāṃ pṛthivī rasaḥ |
pṛthivyā āpo rasaḥ |
apām oṣadhayo rasaḥ |
oṣadhīnāṃ puruṣo rasaḥ |
puruṣasya vāg rasaḥ |
vāca ṛg rasaḥ |
ṛcaḥ sāma rasaḥ |
sāmna udgītho rasaḥ || 
ادگيته بس زبده است چنانچه از همهٔ ساکن ومتحرك ، خاك زبده است واز خاك ، آب زبده ، واز آب ، خوردنى زبده است واز خوردنى ، خورنده زبده است واز خورنده ، گفتار واز گفتار آيت بيد و از آيت بيد سام يعنى آهنگ واز سام ، ادگيته زبده است يعنى اوم را به آواز بلند به آهنگ خواندس ۰ 
Adkiteh porró cremor (optimum, selectissimus) est: quemadmodum ex (præ) omni quieto (non moto), et moto, pulvis (terra) cremor (optimum) est; et è (præ) terrâ aqua cremor est; et ex aquâ, comededendum (victus) cremor est; (et) è comedendum, comedens cremor est; et è comedente, loquela (id quod dicitur) cremor est; et è loquelâ, aïet τοῦ Beid, et ex aïet, τὸ siam, id est, cum harmoniâ (pronunciatum); et è Sam, τὸ adkit, cremor est; id est oum, voce altâ, cum harmoniâ pronunciare, aokit cremor cremarum (optimum optimorum) est. 
2. The essence of all beings is the earth, the essence of the earth is water, the essence of water 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, the essence of the Sama-veda the udgitha (which is Om). 
eṣāṃ carācarāṇāṃ bhūtānāṃ pṛthivī raso gatiḥ parāyaṇam avaṣṭambhaḥ | pṛthivyā āpo raso ’psu hyotā ca protā ca pṛthivy atas tā rasaḥ pṛthivyāḥ | apām oṣadhayo raso ’ppariṇāmatvād oṣadhīnām | tāsāṃ puruṣo raso ’nnapariṇāmatvāt puruṣasya | tasyāpi puruṣasya vāgrasaḥ | puruṣāvayavānāṃ hi vāksāriṣṭhā | ato vākpuruṣasya rasa ucyate | tasyā api vāca ṛgrasaḥ sāratarā | ṛcaḥ sāma rasaḥ sārataram | tasyāpi sāmna udgīthaḥ prakṛtatvād oṅkāraḥ sārataraḥ || 2 || 
sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo ’ṣṭamo yadudgīthaḥ || 
ادگيته زبدهٔ زبده ها است ، بزرگتر از ادگيته زبدهٔ ديگر نيست ۰ 
Major, ex (præ) adkit, cremor alter non est. 
3. That udgitha (Om) is the best of all essences, the highest, deserving the highest place, the eighth. 
evaṃ sa eṣa udgīthākhya oṅkāro bhūtādīnām uttarottararasānām atiśayena raso rasatamaḥ | paramaḥ paramātmapratīkatvāt | parārdhyor ’dhaṃ sthānaṃ, paraṃ ca tadardhaṃ ca parārdhaṃ tad arhatīti parārdhyaḥ paramātmasthānārhaḥ paramātmavad upāsyatvād ity abhiprāyaḥ | aṣṭamaḥ pṛthivyādirasasaṃkhyāyāṃ yad udgītho ya udgīthaḥ || 3 || 
katamā katama rk katamat katamat sāma katamaḥ katama udgītha iti vimṛṣṭaṃ bhavati || 
کدام است آن آيت ؟ کدام است سام ؟ کدام است ادگيته ؟ 
Quidnam est illud aïet? quidnam est Sam? quidnam est τὸ adkit? 
4. What then is the Rik? What is the Saman? What is the udgitha? This is the question. 
vāca ṛgrasa ity uktam | katamā sa rk katamat tat sāma katamo vā sa udgīthaḥ | katamā katameti vīpsā"darārthā | nanu" vā bahūnāṃ jātiparipraśne ḍatamac" | na hy atra ṛgjātibahutvaṃ kathaṃ ḍatamac prayogaḥ | naiṣa doṣaḥ | jātau paripraśno jātiparipraśna ity etasmin vigrahe jātāv ṛgvyaktīnāṃ bahutvopapatteḥ | na tu jāteḥ paripraśna iti vigṛhyate | nanu jāteḥ paripraśna ity asmin vigrahe katamaḥ kaṭha ityādy udāharaṇam upapannaṃ jātau paripraśna ity atra tu na yujyate | tatrāpi kaṭhādijātāv eva vyaktibahitvābhiprāyeṇa paripraśna ity adoṣaḥ | yadi jāteḥ paripraśnaḥ syāt katamā katama rg ityādāv upasaṃkhyānaṃ kartavyaṃ syād vimṛṣṭaṃ bhavati vimarśaḥ kṛto bhavati || 4 || 
vāg evark |
prāṇaḥ sāma |
om ity etad akṣaram udgīthaḥ |
tad vā etan mithunaṃ yad vāk ca prāṇaś cark ca sāma ca || 
گفتر آيت است ۰ پران سام است ۰ کلمهٔ اوم ، به آهنگ ادگيته است ؛ گفتار که ماده است با پران که نر است جفت است ، گفتار و پران با آيت و سام جفت است ۰ 
Loquela (id quod dicitur) aïet est, pran, Siam (Sam) est; vocabulum oum, (pronunciatum) cum harmoniâ, adkiteh est. Loquela, quod fæmina est, cum pran, quod mas est, con(16)jux (copulata3 , est. Loquela et pran cum âïet et Sam copulata4 : 
5. The Rik indeed is speech, Saman is breath, the udgitha is the syllable Om. Now speech and breath, or, Rik and Saman, form one couple. 
vimarśe hi kṛte sati prativacanoktir upapannā vāg evark prāṇaḥ sāmeti | vāgṛcor ekatve ’pi nāṣṭama tv avyāghātaḥ pūrvasmād vākyāntaratvād āptiguṇasiddhaya om ity etad akṣaram udgītha iti | vākprāṇāv ṛksāmayonī iti vāg evark prāṇaḥ sāmety ucyate | yathākramam ṛksāmayonyor vāk prāṇayor grahaṇe hi sarvāsām ṛcāṃ sarveṣāṃ ca sāmnām avarodhaḥ kṛtaḥ syāt | sarvarksāmāvarodhe carksāmasādhyānāṃ ca sarvakarmaṇām avarodhaḥ kṛtaḥ syāt | tad avarodhe ca sarve kāmā avaruddhāḥ syuḥ | om ity etad akṣaram udgītha iti bhaktyāśaṅkā vinartyate | tad vā etad iti mithunaṃ nirdiśyate | kiṃ tan mithunam ity āha yad vāk ca prāṇaś ca sarvaṛksāmakāraṇabhūtau mithunam | ṛkva sāma ceti ṛksāmakāraṇāv ṛksāmaśabdoktāv ity arthaḥ | na tu svatantram ṛk ca sāma ca mithunam | anyathā hi vāk ca prāṇaś cety ekaṃ mithunam ṛk sāma cāparaṃ mithunam iti dve mithune syātām | tathā ca tad etan mithunam ity ekavacananirdeṣo ’nupapannaḥ syāt | tasmād ṛksāmayonyor vākprāṇayor eva mithunatvam || 5 || 
tad etan mithunam om ity etasminn akṣare saṃsṛjyate |
yadā vai mithunau samāgacchata āpayato vai tāv anyo ’nyasya kāmam || 
باين هر دو جفت کلمة اوم گفته ميشود ؛ چون آنها با هم جفت ميشوند آن آرزوهاى گويندهٔ آن بر مى آيد ۰ 
cum hac utrâque copulatione5 , vocabulum oum dictum fit. Quandó illa simul copulata fiunt6 , desideria dicentis illa superveniunt (adimplentur). 
6. And that couple is joined together in the syllable Om. When two people come together, they fulfil each other's desire. 
tad etad evaṃlakṣaṇaṃ mithunam om ity etasminn akṣare saṃsṛjyate | evaṃ sarvakāmāvāptiguṇaviśiṣṭaṃ mithunam oṅkāre saṃsṛṣṭaṃ vidyata ity oṅkārasya sarvakāmāvāptiguṇavattvaṃ prasiddham | vāṅmayatvam oṅkārasya prāṇaniṣpādyatvaṃ ca mithunena saṃsṛṣṭatvaṃ mithunasya kāmāpayitṛtvaṃ prasiddham iti dṛṣṭānta ucyate | yathā loke mithunau mithunāvayavau strīpuṃsau yadā samāgacchato grāmyadharmatayā saṃyujyeyānāṃ tadāpayataḥ prāpayato ’nyonyasyetaretarasya tau kāmam | tathā ca svātmānupraviṣṭena mithunena sarvakāmāptiguṇavattvam oṅkārasya siddham ity abhiprāyaḥ || 6 || 
āpayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste || 
هر که اوم را ادگيته دانسته به آن مشغلى کند بهمه آرزو ميرسد ۰ 
Quisquis oum (esse) adkiteh ut scivit, cùm (de) illo maschghouli facit (meditatur), cum omni desiderio (ad omne desiderium) pervenit. 
7. Thus he who knowing this, meditates on the syllable (Om), the udgitha, becomes indeed a fulfiller of desires. 
tadupāsako ’py udgātā taddharmā bhavatīty āha- āpayitā ha vai kāmānāṃ yajamānasya bhavati ya etad akṣaram evam āptiguṇavad udgītham upāste tasya-tadyathoktaṃ phalam ity arthaḥ | taṃ yathā yathopāsate tad eva bhavatīti śruteḥ || 7 || 
tad vā etad anujñākṣaram |
yad dhi kiṃcānujānāty om ity eva tad āha |
eṣo eva samṛddhir yadanujñā |
samardhayitā ha vai kāmānāṃ bhavati ya etad evaṃ vidvān akṣaram udgītham upāste || 
اين کلمهٔ اوم ، کلمهٔ گردن نهادن است ، په رسمى است که هر که گفتهٔ کسى را قبول ميکند ، در جواب اوم ميگويد ، گردن نهادن بس دولت بزرگ است هر که اين کلمه را ادگيته دانسته مشغولى کند ، بهمهٔ دولتها ميرسد وديگرى را بدولت ميرساند ۰ 
Hæc vox oum, verbum τοῦ collum demittere est: quid (quare? quia) mos est, quód, quiqunque dictum alicujus approbatum facit (illi assensum præbet), in responsum, oum dicat: collum demittere, proindè, opulentia (opes, fortuna) magna est.
Quisquis hoc vocabulum, adkiteh (esse) ut scivit, maschghouli facit, cum omnibus divitiis (ad omnis generis divitias) pervenit, et alios cum opulentiâ (ad opulentiam, opes) facit pervenire. 
8. That 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. 
samṛddhiguṇavāṃś ca oṅkāraḥ | katham- tad vā etat prakṛm anujñākṣaram anujñā ca sākṣaraṃ ca tat | anujñānumatir oṅkāra ity arthaḥ | katham anujñety āha śrutir eva | yad hi kiñca yatkiñca loke jñānaṃ dhanaṃ vānujānāti vidvāndhanī vā tatrānumatiṃ kurvann om ity eva tad āha | tathā ca vede trayastriṃśad ity omiti hovāca ityādinā | tathā ca loke ’pi tavedaṃ dhanaṃ gṛhṇāmīty ukta om ity āha | ata eṣā u evaiṣaiva samṛddhir yadanujñā yānujñā sā samṛddhis tanmūlatvād anujñāyāḥ | samṛddho hy om ity anujñāṃ dadāti tasmāt samṛddhiguṇavān oṅkāra ity arthaḥ | samṛddhiguṇopāsakatvāt taddharmā sansamardhayitā ha vai kāmānāṃ yajamānasya bhavati ya etad evaṃ vidvān akṣaram udgītham upāsta ityādi pūrvavat || 8 || 
teneyaṃ trayī vidyā vartate |
om ity āśrāvayati |
om iti śaṃsati |
om ity udgāyati |
etasyaiva akṣarasyāpacityai mahimnā rasena || 
، سه بيد : رگ بيد و ججر بيد و سام بيد که اصل است در اين کلمه است 
Tres (3) 7 (libri) Beid; (scilicet) Rak Beid, et Djedr Beid, et Sam Beid, quod principium (radix, originale) est, in hoc vocabulo est (sunt). 
9. By that syllable does the threefold knowledge (the sacrifice, more particularly the Soma sacrifice, as founded on the three Vedas) proceed. When the Adhvaryu priest gives an order, he says Om. When the Hotri priest recites, he says Om. When the Udgatri priest sings, he says Om, -- 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 ablations). 
athedānīm akṣaraṃ stauty upāsyatvāt prarocanārtham | kathaṃ, tenākṣareṇa prakṛteneyam ṛgvedādilakṣaṇā trayī vidyā trayīvidyāvihitaṃ karmety arthaḥ | na hi trayī vidyaivāśrāvaṇādibhir vartate karma tu tathā pravartata iti prasiddham | katham om ity āśrāvaty om iti śaṃsaty om ity udgāyatīti liṅgāc ca somayāga iti gamyate | tac ca karmaitasyaivākṣarasyāpacityai pūjārtham | paramātmapratīkaṃ hi tat | tadapacitiḥ paramātmana eva sā | svakarmaṇā tam abhyarcya siddhiṃ vindati mānavaḥ iti smṛteḥ | mahimnā rasena | kiñcaitasyaivākṣarasya mahimnā mahattvena ṛtvigyajamānādiprāṇair ity arthaḥ | tathaitasyaivākṣarasya rasena vrīhiyavādirasanirvṛttena haviṣety arthaḥ | yāgahomādyakṣareṇa kriyate | tac cādityam upatiṣṭhate | tato vṛṣṭyādikrameṇa prāṇo ’nnaṃ ca jāyate | prāṇair annena ca yajñas tāyate | ata ucyate ’kṣarasya mahimnā rasanti || 9 || 
tenobhau kurutaḥ |
yaś caitad evaṃ veda yaś ca na veda |
nānā tu vidyā cāvidyā ca |
yad eva vidyayā karoti śraddhayopaniṣadā tad eva vīryavattaraṃ bhavatīti khalv etasyaivākṣarasyopavyākhyānaṃ bhavati || 
*۰ بيد چهارم اتهربن بيد چون از اين هر سه آمده مذ کور نشد 
Beid (liber) quartus, Athrban, cùm ex his quibusque tribus (3) Beid supervenit (exortus fuerit), memoratus non fuit. 
10. 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. But this is not so, for knowledge and ignorance are different. The sacrifice which a man performs with knowledge, faith, and the Upanishad is more powerful. This is the full account of the syllable Om. 
tatrākṣaravijñānavataḥ karma kartavyam iti sthitam ābhipati-tenābhareṇobhau yaś caitad akṣaram evaṃ vyākhyātaṃ veda yaś ca karmamātravidakṣarayāthātmyaṃ na veda tāv ubhau kurutaḥ karma | tayoś ca karmasāmarthyād eva phalaṃ syāt kiṃ tatrākṣarayāthātmyavijñāneneti | dṛṣṭaṃ hi loke harītakīṃ bhakṣayatos tadrasābhijñetarayor virecanam | naivam | yasmān nānā tu vidyā cāvidyā ca bhinne hi vidyāvidye | tuśabdaḥ pakṣavyāvṛttyarthaḥ | noṅkārasya karmāṅgatvamātravijñānam eva rasatamāptisamṛddhiguṇavad vijñānaṃ kiṃ tarhi tato ’bhyadhikam | tasmāt tadaṅgādhikyāt phalādhikyaṃ yuktam ity abhiprāyaḥ | dṛṣṭaṃ hi loke vaṇikśabarayoḥ padmarāgādimaṇivikraye vaṇijo vijñānādhikyāt phalādhikyam | tasmād yad eva vidyayā vijñānena yuktaḥ sankaroti karmaśraddhayā śraddadhānaś ca sannupaniṣadā yogena yuktaś cety arthaḥ | tad eva karma vīryavattaram avidvatkarmaṇo ’dhikaphalaṃ bhavatīti | vidvatkarmaṇo vīryavattara[tvaṭavacanād aviduṣo ’pi karma vāryadeva bhavatīty abhiprāyaḥ | na cāviduṣaḥ karmaṇy anadhikāraḥ | auṣastye kāṇḍe ’viduṣām apy ārvijyadarśanāt | rasatam āptisamṛddhiguṇavad akṣaram ity ekam upāsanam | madhye prayatnāntarādarśanāt | anekair hi viśeṣaṇair anekadhopāsyatvāt khalv etasyaiva prakṛtasyodgīthākhyasyākṣarasyopavyākhyānaṃ bhavati || 10 || iti chāndogyopaniṣacchāṅkarabhāṣye prathamādhyāyasya prathama khaṇḍaḥ 
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