Section 1.2

1.2.1 When the gods and demons, both descendants of Prajapati, joined battle, the gods took up the Udgitha, thinking, "Through this we shall overcome them."

1.2.2 They meditated on the breath in the nose as the Udgitha. The demons pierced it with evil. Thus with it one smells both fragrance and foul odor, for it is pierced with evil.

1.2.3 Then they meditated on speech as the Udgitha. The demons pierced it with evil. Thus with it one speaks both truth and falsehood, for it is pierced with evil.

1.2.4 Then they meditated on sight as the Udgitha. The demons pierced it with evil. Thus with it one sees both what is beautiful and what is not beautiful, for it is pierced with evil.

1.2.5 Then they meditated on hearing as the Udgitha. The demons pierced it with evil. Thus with it one hears both what is worth hearing and what is not worth hearing, for it is pierced with evil.

1.2.6 Then they meditated on mind as the Udgitha. The demons pierced it with evil. Thus with it one conceives both what should be conceived and what should not be conceived, for it is pierced with evil.

1.2.7 Then they meditated on this principal life-breath as the Udgitha. Striking against it, the demons shattered, as something shatters on striking an unbreakable stone.

1.2.8 As something shatters on striking an unbreakable stone, so one who wishes evil upon a knower of this, or seeks to injure that person, shatters. This life-breath is that unbreakable stone.

1.2.9 Through this one perceives neither fragrance nor foul odor, for it is free from evil. What one eats and drinks through it sustains the other vital powers. At the end, when it finds no sustenance, it departs; at the end one opens the mouth wide.

1.2.10 Angiras meditated on this as the Udgitha. They regard this very life-breath as Angirasa, because it is the essence of the limbs.

1.2.11 Through this, Brihaspati meditated on it as the Udgitha. They regard this very life-breath as Brihaspati, for speech is Brihati, and this is its lord.

1.2.12 Through this, Ayasya meditated on it as the Udgitha. They regard this very life-breath as Ayasya, because it comes forth from the mouth.

1.2.13 Through this, Baka Dalbhya came to know it. He became the Udgatri of the people of Naimisha and sang their desires into fulfillment.

1.2.14 Whoever knows thus and meditates on this syllable as the Udgitha sings desires into fulfillment. This concerns the person.

1.2.1 Once the gods and the asuras, both descendants of Prajapati, were fighting. The gods took up the Udgitha, thinking, "With this we will overcome them."

1.2.2 They meditated on the breath in the nose as the Udgitha. The asuras struck it with evil. That is why it smells both good and bad odors: it has been struck by evil.

1.2.3 Next they meditated on speech as the Udgitha. The asuras struck it with evil. That is why it speaks both truth and falsehood: it has been struck by evil.

1.2.4 Next they meditated on sight as the Udgitha. The asuras struck it with evil. That is why it sees both what should and what should not be seen: it has been struck by evil.

1.2.5 Next they meditated on hearing as the Udgitha. The asuras struck it with evil. That is why it hears both what should and what should not be heard: it has been struck by evil.

1.2.6 Next they meditated on the mind as the Udgitha. The asuras struck it with evil. That is why it thinks both what should and what should not be thought: it has been struck by evil.

1.2.7 Next they meditated on the chief life-breath as the Udgitha. When the asuras struck it, they shattered, just as something shatters when it hits a solid rock.

1.2.8 In the same way, someone who wishes harm on a person who knows this, or attacks that person, shatters as if they had hit a solid rock. This life-breath is that solid rock.

1.2.9 Through this breath one distinguishes neither good nor bad odors, because it is free from evil. Whatever one eats or drinks through it sustains the other breaths. At the end, when it no longer finds nourishment, it leaves the body. That is why a person opens their mouth at the end.

1.2.10 Angiras meditated on it as the Udgitha. People consider this breath itself Angiras, because it is the essence, rasa, of the limbs, anga.

1.2.11 Brihaspati meditated on it as the Udgitha. People consider this breath itself Brihaspati, because speech is Brihati, and this is its lord, pati.

1.2.12 Ayasya meditated on it as the Udgitha. People consider this breath itself Ayasya, because it comes, ayate, from the mouth, asya.

1.2.13 Baka Dalbhya understood it this way. He became the Udgitha singer for the people of Naimisha, and by singing he obtained what they wanted.

1.2.14 Someone who knows this and meditates on the syllable as the Udgitha obtains desires through singing. This is the teaching as it applies to oneself.