Chandogya upanishad (ch. 6,7 & 8) – 7

 Chapter 6, Section 8 (Mantras 1to5)

Mantra 6-8-1

uddalako harunih svetaketum putramuvacha svapnantam me somya vijanihiti yatraitatpurushah svapiti nama sata somya tada sampanno bhavati svamapito bhavati tasmadenam svapitityachakshate svamhyapito bhavati || 6.8.1 ||

Uddalaka Aruni said to his son Svetaketu: ‘O my son, let me explain to you the nature of deep sleep. When a person is said to be sleeping, dear son, he has become united with Sat [Existence], and he has attained his own nature.  Hence people speak of him as sleeping, for then he has attained his own nature.

            Uddalaka feels that his teaching is incomplete as his real aim was to make Svetaketu understand “Brahman is one’s Real nature”.  So he continues his teaching with the analysis of deep sleep state. The individual (Jiva) identifying with the gross and subtle bodies is ignorant of his true nature.  In the deep sleep state, the gross body is not experienced and subtle body is withdrawn and the person is in his true nature, Sat, the Existence.  Then he is called Svapiti – one who has attained (apiti) his own Self (svam). The nature of Sat is bliss and one experiences this bliss untouched by samsara in deep sleep.  Unfortunately, one does it unknowingly and it is only temporary for as he wakes up, samsara catches up with him, with its worries and anxieties, desires and disappointments.  To enjoy the true bliss of his own nature all the time, one should realise the Self in the waking state.

Mantra 6-8-2

sa yatha sakunih sutrena prabaddho disam disam patitvanyatrayatanamalabdhva bandhanamevopasrayata evameva khalu somya tanmano disam disam patitvanyatrayatanamalabdhva pranamevopasrayate pranabandhanaṃ hi somya mana iti || 6.8.2 ||

Just as a bird tied to a rope flutters here and there, and when it cannot get any shelter anywhere, it surrenders itself to its bondage; in the same way, dear son, the mind runs in every direction, and when it fails to get a resting place anywhere, it surrenders itself to Prana, the vital force. The mind, dear son, is tied to Prana.

            Uddalaka here gives the example of a bird tied to a pole by a string that flies in different directions seeking food and entertainment and finally tired and exhausted, returns to rest on the pole, its refuge.  Sri Ramakrishna used to give a similar illustration of a bird is sitting on the mast of a ship and falling asleep. When the ship has gone far out to sea, it wakes up and starts flying around looking for land. It eventually gets tired, and, not finding any land, comes back to the ship. In the Mantra, the mind stands for mind with chidabasa, reflected consciousness, and Prana represents Pranasya Prana i.e., Athma, one’s Self.   Like the bird in the example the mind wanders in various directions, having different experiences in the waking and dream state and finally exhausted and tired, it rests in Self, in deep sleep, forgetting all the travails of other two states.  But it is only a temporary relief from its search and struggles for permanent happiness and relief from samsara as on waking up, the search and struggle for peace, security and joy starts again.  To attain it one should be able to claim “I am Brahman (Aham Brahmasmi)’ in the waking state. 

Mantras 6-8-3 & 4

asanapipase me somya vijanihiti yatraitatpurusho'sisishati namapa eva tadasitam nayante tadyatha gonayo'svanayah purusanaya ityevaṃ tadapa acaksate'sanayeti tatritacchungamutpatitam somya vijanihi nedamamulam bhavishyatiti || 6.8.3 ||

tasya kva mulam syadanyatrannadevameva khalu somyannena sungenapo mulamanvicchadbhih somya sungena tejo mulamanviccha tejasa somya sungena sanmulamanviccha sanmulah somyemah sarvah prajah sadayatanah satpratishtah || 6.8.4 ||

Dear son, now learn from me about hunger and thirst. When a person is said to be hungry, it is to be understood that the food he ate has been carried away by water. Just as people refer to a leader of cows, or a leader of horses, or a leader of people, similarly, people say that water is the leader of food. So also, dear boy, know that this sprout [i.e., the body] is the product of something [i.e., of food and drink]. For It cannot be without a root (3).  Where else, except in food, can the body have its root? In the same way, dear son, when food is the sprout, look for water as the root; when water is the sprout, dear son, look for fire as the root; when fire is the sprout, dear son, search for Sat [Existence] as the root. Dear son, Sat is the root, Sat is the abode, and Sat is the support of all these beings (4).

            After showing the nature of one in deep sleep is Sat, the Brahman, now Uddalaka is tracing every other thing, starting with food, to the same source, namely Brahman, the ‘Sat.  The desire to eat arises from hunger and makes one eat.  This food is acted upon by the juices secreted in the mouth, saliva, and digestive juices secreted in the stomach.  Thus the juices (water) lead away the food eaten, leaving one hungry once more. Here there is a play upon the word asanaya, meaning hunger. ‘Naya’ means to lead and like gonaya, asvanaya and purusanaya which mean leader of cows, leader of horses and leader of men respectively, he interprets asanaya as the one who leads away the food eaten, as ‘as’ means ‘to eat’. The digested food in turn forms the body and sustains it.    The food grows from the earth which is sustained by water element (6-2-4) and water in turn comes from the fire element (6-2-3). Fire comes from Sat (Existence), the Brahman.  It alone existed before creation.  It is the Ultimate cause (sanmula) from which all things and beings emerged and even now they exist in ‘Sat’ alone (Sadayatana) and will merge back finally in ‘Sat’ alone (Satpratishtah).

Mantra 6-8-5

atha yatraitatpurushah pipasati nama teja eva tatpitam nayate tadyatha gonayo'svannyah purushanaya ityevaṃ tatteja achasṭa udanyeti tatraitadeva sungamutpatitam somya vijanihi nedamamulam bhavishyatiti || 6.8.5 ||

Then when a person is said to be thirsty, it is to be understood that the water he drank has been carried away by fire. Just as people refer to a leader of cows, or a leader of horses, or a leader of people, similarly, people say that fire is the leader of water. So also, dear son, know that this sprout (i.e., the body) is the product of something (i.e., of food and drink), for It cannot be without a root.

            Thirst prompts one to drink water. The water, one drinks, is removed from one’s system by the digestive fire within, which separates the gross ingredient as urine for elimination and transforms the subtle and middle ingredient for absorption as Prana and blood. Also when one exerts, heat is generated and one perspires.  This makes one thirsty again.  So fire is called Udanya, one who leads away the water. Food supports and water is the source of food.  Further, water itself supports the body. Fire is the cause of water and Sat, the Brahman is the cause of fire. It alone existed before creation and is the cause of the world and all beings in it. What happens at death is discussed in the next Mantra, which we shall see in the next blog.

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Chandogya upanishad (ch. 6,7 & 8) – 6

 Chapter 6, Section 7

Mantra 6-7-1

shodasakalah somya purushah panchadasahani masih kamamapah pibapomayah prano napibato vicchetsyata iti || 6.7.1 ||

Dear son, a person has sixteen parts. Do not eat anything for fifteen days, but drink as much water as you like.  Prana is made up of water and the Prana of one who drinks water is not cut off.

            As Svetaketu continues saying ‘I still can’t understand.’, the father tries a practical demonstration.  A normal human being in good health is said to be made up of sixteen parts. If a person neither eats nor drinks water for fifteen days, he will die. But if he does not eat yet continues to drink water during that time he will remain alive. When Mahathma Gandhi used to fast, he would drink plenty of water and would put some lemon juice in it. That kept him alive. But what happens to a person when he drinks water but does not eat? His mind fails. He cannot remember anything. So, to convince Svetaketu, Uddalaka asks him to fast for fifteen days but to drink water copiously.

Mantras 6-7-2,3

sa ha panchadasahani nasatha hainamupasasada kim bravimi bho ityrchah somya yajumsi samaniti sa hovacha na vai ma pratibhanti bho iti || 6.7.2 ||

tam hovacha yatha somya mahato'bhya hitasyaiko'ngarah khadyotamatrah parisishtah syattena tato'pi na bahu dahedevam somya te ṣhodasanam kalanameka kalatisista syattayaitarhi vedannanubhavasyasanatha me vijnasyasiti || 6.7.3 ||

Svetaketu did not eat anything for fifteen days. After that he came to his father and said, ‘O Father, what shall I say?’ His father said, ‘Recite the Ṛik, Yajur, and Sama Mantras, dear boy.’ (Svetaketu replied,) ‘They do not at all arise in me, sir’ (2). The father said to him: ‘Dear son, from a blazing fire, if there is but a small piece of ember, the size of a firefly, left, it cannot bum anything bigger than that. Similarly, dear boy, because only one small part of your sixteen parts remains, you cannot remember the Vedas. Eat something and then you will understand what I am saying’ (3).

            Svetaketu did as he was asked to do.  He fasted, drinking only water. Then he approached his father and now Uddalaka said to him, ‘Will you please recite to me the Rik, Yajur, and Sama Mantras?’.  Svetaketu could not recollect them and replied: ‘I do not remember them at all. They are completely gone from my mind’.  Having been without food for fifteen days, Svetaketu’s mind was almost blank.  Uddalaka comforted him, giving the example of fire. A blazing fire can burn anything and can illumine a large area around it, but a spark from it cannot.  Similarly, after fasting for fifteen days, he could survive with only one out of sixteen parts barely active. It was enough to keep the body alive, but cannot keep the memory going. So he was asked to break the fast and start eating as before.

Mantras 6-7-4,5,6

sa hasatha hainamupasasada tam ha yatkimcha papraccha sarvamhapratipede || 6.7.4 ||

tam hovacha yatha somya mahato'bhyahitasyaikamangaram khadyotamatram parisishtam tam trnairupasamadhaya prajvalayettena tato'pi bahu dahet || 6.7.5 ||

evam somya te shodasanam kalanameka kalatisistabhutsannenopasamahita prajvali tayaitarhi vedananubhavasyannamayamhi somya mana apomayaḥ pranastejomayi vagiti taddhasya vijajnaviti vijajnaviti || 6.7.6 || iti saptamah khandah ||

Svetaketu ate and then went to his father. Whatever his father asked him, he was able to answer them all (4).  The father said to him: ‘Dear boy, from a blazing fire, if there is but a small piece of ember left, the size of a firefly, the fire can again blaze up when you add some straw. The fire, in fact, can then blaze up even more than it did before. In the same way, dear son, of your sixteen parts, only one remained. But that, when nourished by food, has revived, and by that you are now able to recite the Vedas. Dear boy, this is why I said that the mind is nourished by food, Prana is nourished by water, and speech is nourished by fire.’ Svetaketu now understood what his father was saying (5&6).  End of seventh section.

            Svetaketu accordingly broke the fast and ate.  Then he approached his father.  This time he could recollect everything and recite the Vedic hymns, his father asked for.  His father then explained to him that if the spark from the fire is fed with sufficient fuel it will again light up and blaze into a conflagration. Similarly, the mind which has been weakened by lack of food, regains its powers when the person eats again. Thus Uddalaka demonstrates that food nourishes the mind.  He then repeats again that mind, Prana and speech are nourished by food, water and fire respectively.  This time Svetaketu raises no doubts as he has understood this from his personal experience. The section ends here and the next section we shall see in the next blog.

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Chandogya upanishad (ch. 6,7 & 8) – 5

Chapter 6, Sections 5 & 6 

Mantra 6-5-1

annamasitam tredha vidhiyate tasya yah sthavishto dhatustatpurisham bhavati yo madhyamastanmamsam yo'nisntastanmanah || 6.5.1 ||

When we eat food, it become divided into three parts. The gross part of it becomes excreta; that which is subtle (middle ingredient) becomes our flesh; and the subtlest part becomes our mind.

            In this Mantra, food that represents the Prithvi tattvam is analysed.  The food one eats gets divided into three components in one’s body, gross, subtle and subtlest. The gross part is ejected out of the body as faecal matter.  The subtle part of the food, the nutrients are assimilated by the body as muscles and flesh.  The subtlest part nourishes the mind which is matter only.  The term mind refers here to the phenomena of our thinking, feeling, willing, etc., plus the aggregate of our sense organs—our seeing, hearing, and so forth.  So food one eats along with one's vasanas and one’s upbringing influences one’s thoughts. And not eating food for a prolonged period affects one’s body and mind as well, making the body feeble and memory too weaker.

Mantra 6-5-2

apah pitastredha vidhiyante tasam yah sthavishto dhatustanmutram bhavati yo madhyamastallohitam yo'nishtah sa pranah || 6.5.2 ||

When we drink water, it becomes divided into three parts. The gross part of it becomes urine; that which is subtle (the middle ingredient) becomes blood; and the subtlest part becomes Prana, the vital force.

            Water one drinks also gets divided into three components, gross, subtle and subtlest, in one’s body. Gross part flushes one’s whole system and passes out of the body as urine. The subtle part becomes blood. If one does not drink water, there would be no more blood supply and blood clot occurs. The subtlest part nourishes Prana, the vital force. The digestion (samana), circulation (vyana) and excretion (apana) function well only when one drinks sufficient water.  Not drinking enough water affects breathing (prana) and thinking (udhana) too.

Mantra 6-5-3

tejo'sitam tredha vidhiyate tasya yah sthavishto dhatustadasthi bhavati yo madhyamah sa majja yo'nishtah sa vak || 6.5.3 ||

When we eat fire (i.e., butter, oil, etc.), it becomes divided into three parts. The gross part of it becomes bone; that which is subtle (the middle ingredient) becomes marrow; and the subtlest part becomes speech.

            Tejas literally means ‘fire.’ The idea here is that if one eats butter or fatty substances such as oil, it is like eating fire as butter and oil that provide one energy and vitality, are sources of Tejas. These substances, when eaten, also become transformed into three different things. That which is gross becomes one’s bones; that which is subtle becomes one’s marrow; and that which is subtlest nourishes one’s speech and nothing goes waste.  Vaidhikas, who do Veda parayanam for hours consume lot of ghee as ghee nourishes speech.  Further one also uses phrases like ‘hot discussion’ and ‘fiery speech’.

Mantra 6-5-4

annamayamhi somya manah apomayah pranastejomayi vagiti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovaca || 6.5.4 || iti pancamah khandah ||

Hence, dear boy, the mind is nourished by food, Prana by water, and speech by fire.’ (Svetaketu then said,) ‘Sir, please explain this further to me?’ ‘Be it so, dear boy’ replied his father. End of fifth section.

            In this Mantra, the essence of the section is given.  To sum up, the grossest and the middle ingredient of what one eats and drinks becomes the gross body made up of the sapta dhatu, the seven constituents, namely flesh, marrow, muscles, bone, excretion, urine and blood.  The subtlest ingredient forms the subtle body i.e. the mind, Prana and speech.  So what one eats and drinks contributes to and affects one’s health, heart and head.  As only the grossified elements are only consumed by all beings and as each grossified element contains the other two elements as well, all beings automatically gain the benefits of all the elements. As Uddalaka sums up saying mind is the product of food, annamayam,; Prana, of water,apomayah, and speech of fire, tejomayi, Svetaketu seeks more details and Uddalaka agrees and will be explaining this concept in the coming sections.  This section ends with Uddalaka agreeing to explain further.

Mantra 6-6-1 to 5

dadhnah somya mathyamanasya yo'nima sa urdhvah samudisati tatsarpirbhavati      || 6.6.1 ||

evameva khalu somyannasyasyamanasya yo'nima sa urdhvah samudisati tanmano bhavati || 6.6.2 ||

apamsomya piyamananam yo'nima sa urdhvah samudisati sa prano bhavati  || 6.6.3 ||

tejasah somyasyamanasya yo'nima sa urdhvah samudisati sa vagbhavati || 6.6.4 ||

annamayam hi somya mana apomayah pranastejomayi vagiti bhuya eva ma bhagavanvijnapayatviti tatha somyeti hovaca || 6.6.5 || iti sasthah khandah ||

When curd is churned, the subtlest part of it rises to the surface. That becomes butter (1).  Dear son, in the same way, the subtlest part of the food that is eaten rises to the surface and nourishes the mind (2).  Dear son, the subtlest part of water that is drunk rises to the surface and nourishes our Prana (3).  Dear son, the subtlest part of fire [butter, etc.] that is eaten rises to the surface and nourishes our speech (4).  ‘Dear son, the mind is certainly made up of food, Pṛana of water, and speech of fire.’ [Svetaketu then said,] ‘Sir, will you please explain this to me again?’ ‘Yes, I will explain again, dear son,’ replied his father.  End of Section 6.

            Uddalaka explains citing the example of curd and butter.  When curd is churned butter, the subtle essence of curd, surfaces.  In the same way, when the three elements, earth, water and fire are consumed as food, water and butter, they undergo churning with digestive juices in the stomach by the digestive system. Then their subtlest aspects separate and surface to nourish the mind, Prana and speech respectively. This process Uddalaka sums up again in Mantra 6.6.5, which is a repetition of Mantra 6.5.4. Now also Svetaketu asks for further clarification to which Uddalaka gladly agrees.  An explanation with demonstration follows in the next section which we shall see in the next blog.

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Chandogya upanishad (ch. 6,7 & 8) – 4

 Chapter 6, Section 4

Mantras 6-4-1 to 4

yadagne rohitamrupam tejasastadrupam yacchuklaṃ tadapaṃ yatkrshnam tadannasyapagadagneragnitvam vacharambhanam vikaro namadheyam trini rupanityeva satyam || 6.4.1 ||

yadadityasya rohitamrupam tejasastadrupam yacchuklam tadapam yatkrshnam tadannasyapagadadityadadityatvam vacharambhanam vikaro namadheyam trini rupanityeva satyam || 6.4.2 ||

yacchandramaso rohitamrupam tejasastadrupam yacchuklam tadapam yatkrsnam tadannasyapagaccandraccandratvam vacharambhanam vikaro namadheyam trini rupanityeva satyam || 6.4.3 ||

yadvidyuto rohitamrupam tejasastadrupam yacchuklam tadapam yatkrsnam tadannasyapagadvidyuto vidyuttvam vacharambhanam vikaro namadheyam trini rupanityeva satyam || 6.4.4 ||

The red colour of gross fire is from subtle fire, the white colour is from subtle water, and the dark colour is from subtle earth. Thus that which constitutes the ‘fire’-ness of fire is gone. All modifications are in name only based upon words [i.e., fire is only a name indicating a certain condition]. Only the three colours are the reality (1). The red colour of the sun is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘sun’-ness of the sun is gone. All modifications are in name only based upon words. Only the three colours are the reality (2).  The red colour of the moon is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘moon’-ness of the moon is gone. All modifications are in name only based upon words. Only the three colours are the reality (3).  The red colour of lightning is from fire, the white colour is from water, and the dark colour is from earth. Thus that which constitutes the ‘lightning’-ness of lightning is gone. All modifications are in name only based upon words.  Only the three colours are the reality (4).

            Here Uddalaka refers to sthula bhutha srishti and sthula bhauthika srishti, the creation of elements and elementals taking the main sources of natural light.  Elements are the fire, water and earth and elementals are the other products that are  born out of the combination of all of them and main sources of natural light mentioned are; fire, sun, moon and lightning.   The products are experienced as gross forms only and grossification takes place through mixing of the elements. In first Mantra, fire is analysed. Gross fire, besides its own redness has acquired the whiteness of water and the blackness of earth and is experienced in the compound state only.  The same is true of other products as well, as is seen in the case of sun, moon and lightning which are also combination of the three subtle elements only. Like fire, sun, moon and lightning, the entire world of gross products can be reduced to the three subtle elements, their karanam, which are, in turn, nothing but Sat, pure Existence i.e. Brahman. This reveals that the products of the world are only superimpositions on Brahman as names and forms.

Mantras 6-4-5 to 7

etaddha sma vai tadvidvamsa ahuh purve mahasala mahasrotriya na no'dya kaschanasrutamamatamavijnatamudaharisyatiti hyebhyo vidamcakruh || 6.4.5 ||

yadu rohitamivabhuditi tejasastadrupamiti tadvidamcakruryadu suklamivabhudityapam rupamiti tadvidamcakruryadu krsnamivabhudityannasya rupamiti tadvidamcakruh || 6.4.6 ||

yadvavijnatamivabhudityetasameva devatanamsamasa iti tadvidamcakruryatha tu khalu somyemastisro devatah purusham prapya trivrttrivrdekaika bhavati tanme vijanihiti || 6.4.7 || iti chaturthah khandah ||

The ancient great householders and great Vedic scholars, knew this. They said, ‘There is nothing that anyone can mention that is unheard of or unthought of or unknown to us.’ This is because they knew about the three colours (5).  They knew that whatever else was seen as red was the colour of (subtle) fire; whatever else was seen as white was the colour of (subtle) water; and whatever else was seen as black was the colour of (subtle) earth (6).  And whatever else was not properly known they understood was the combination of those three devatas [fire, water, and earth]. O dear son, now learn from me how these three devatas enter into a person and become threefold. End of fourth section (7).

            As Swetaketu wondered whether this knowledge was known in the past, Uddalaka assures him that wise men, in the past, who were well-versed in scriptures and also great, ideal, dharmic householders had known about Sat and about subtle elements and elementals and all that he had explained to him so far. He then tells him that he will explain now how the triplication of elements works in human system. The effect at individual level (adhyatmika) will be explained in the next chapter. This chapter ends here and this blog as well.

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Chandogya upanishad (ch. 6,7 & 8) – 3

Chapter 6, Section 2 & 3

Mantra 6-2-1 & 2

sadeva somyedamagra asidekamevadvitiyam | taddhaika ahurasadevedamagra asidekamevadvitiyaṃ tasmadasatah sajjayata || 6.2.1 ||

kutastu khalu somyaivaṃsyaditi hovacha kathamasataḥ sajjayeteti| sattveva somyedamagra asidekamevadvitiyam || 6.2.2 ||

Dear boy, in the beginning before this world was manifest there was Existence only, one without a second. On this subject, some maintain that before this world was manifest there was only Non-existence, one without a second and out of that non-existence, existence emerged. But how indeed, dear boy, it could be so?  How could Existence arise from Non-existence. In truth, dear boy, in beginning, there was Existence alone, one only, without a second.

            Uddalaka straightaway starts the teaching, beginning with the cause of the cosmos as Sat, Pure Existence. It is one only, without a second. As this existed before creation, it is formless, nameless, attributeless, and not bound by time nor limited in space. The word Sat is another name for Brahman, whose nature is Sat, Chit, Anantha i.e. pure Existence, pure Consciousness, Infinite. He also refers to the philosophers like Naiyayikas and Buddhists, without naming them, who hold that before creation there was Non-existence, Asat, only one without second. After giving this contrary view-point, Uddalaka negates it by pointing out that something cannot come out of nothing and reaffirms that Sat alone, without a second, existed before creation. Then he goes on to explain the sequence of creation.

Mantra 6-2-3

tadaikshata bahu syaṃ prajayeyeti tattejo'srjata tatteja aiksata bahu syam prajayeyeti tadapo'srjata | tasmadyatra kvaca sochati svedate va purusastejasa eva tadadhyapo jayante || 6.2.3 ||

That Existence willed: ‘May I become many. May I grow forth.’  It then created fire. That fire also willed: ‘May I become many. May I grow forth.’ Then fire created water. Therefore, whenever or wherever a person mourns or perspires, then it is from fire that water is produced

            For things created there must be two causes; upadhana karanam, material cause and nimitta karanam, intelligent cause.  Since before creation, Sat alone existed, it is both the material and intelligent cause of this world.  Being the intelligent cause, it must be of the nature of Consciousness ‘Chit” as well.  This Sat-Chit infinite being, Brahman, wished to manifest Its infinite potential to create (Maya Sakthi), and created fire first and from fire, the water, as the next step. Elsewhere the Vedas speak of space and air emerging from Brahman even before fire and here that is to be understood.  The purpose of the teaching is to assert everything is a product of Brahman only and not teaching of creation.  The logic of water being produced from fire is seen in one’s day-to-day experience, as one sweats in heat.

Mantra 6-2-4

ta apa aikshanta bahvyah syama prajayemahiti ta annamasrjanta tasmadyatra kva ca varsati tadeva bhuyisthamannam bhavatyadbhya eva tadadhyannadyaṃ jayate || 6.2.4 || iti dvitiyaḥ khaṇdah ||

That water willed: ‘May I become many; May I grow forth.’ That water then created food. Therefore, whenever and wherever there is rain, there food grows in great abundance. It is from water that food is produced. End of second section.

            Here food represents earth as from earth food is produced. Further, fire, water and earth are inert in nature and it is only in the presence of Consciousness they gain the capacity of creating. The second section ends with this Mantra.

Mantra 6-3-1

teshaṃ khalvesham bhutanaṃ trinyeva bijani bhavantyandajaṃ jivajamudbhijjamiti || 6.3.1 ||

Of the aforesaid beings there are only three origins: those born from eggs, born from living beings, and born from seeds.

            Here thousands of species of the world are divided into three types depending on their source of birth, as follows:

1)    Species born from eggs (andaja) – birds, fish, insects etc.

2)    Species born from other beings (jivaja) – mammals including humans

3)    Species born of seeds (udbhija) – plants, trees etc.

Two more sources, mentioned in scriptures elsewhere i.e. born of sweat (svedaja) and born of heat (samsokja) are not mentioned here.  Lice, bacteria and certain viruses fall under these categories and they have to be included in 1) and 3).

Mantra 6-3-2

seyam devataikshata hantahamimastisro devata anena jivenatmananupravisya namarupe vyakaravaniti || 6.3.2 ||

That god [Sat] willed: ‘Entering into these three deities [fire, water, and earth], through the living Self (Jivathma), I shall manifest myself in many names and forms’.

            Sat desired to enter into the world of gross elements (Fire, water, earth) as life or as an individual Self(Jivathma) and manifest as names and forms.  As Sat is all-pervding, this entry is a special manifestation, as a reflection of light enters water. Light pervades water. The reflection is its special manifestation. The reflection has no existence separate from the light.  Similarly, Sat manifests as life and identifying with a name and form, becomes the individual finite being.

Mantra 6-3-3 & 4

tasaṃ trivrtam trivrtamekaikam karavaniti seyam devatemastisro devata anenaiva jivenatmananupravisya namarupe vyakarot || 6.3.3 ||

tasaṃ trivrtam trivrtamekaikamakarodyatha tu khalu somyemastisro devatastrivrttrivrdekaikabhavati tanme vijanihiti || 6.3.4 || iti tṛtiyah khandah ||

Sat [Existence] willed, ‘I shall divide each of these three devatas threefold.’ Then, having entered into these three devatas as the individual Self, It manifested Itself as names and forms.  [Having so willed,] he made each of these three elements threefold. But as to how each of these three devatas becomes threefold, O dear boy, know that from me. End of third section.

            The elements first created are in subtle form.  Their grossification is now taken.  Their grossification, called ‘trivrtam’, is effected as follows:

            Gross fire = ½ subtle fire + ¼ subtle water + ¼ subtle earth

            Gross water = ½ subtle water + ¼ subtle earth + ¼ subtle fire

            Gross earth = ½ subtle earth + ¼ subtle fire + ¼ subtle water. 

A similar process involving five subtle elements – space, air, fire, water and earth; called Panchikarana is mentioned in Tattvabodha.  Unlike Tattvabodha the Upanishad talks of creation in dots and dashes and does not explain the process fully and completely. For instance, out of the subtle elements all the subtle bodies and the subtle universe are created which is not mentioned. Similarly, from the gross elements all the gross bodies and the gross universe are created. The Upanishad also calls the subtle elements as Devatas instead of as Bhutani. How each of the gross elements has also the qualities of other elements besides its own characteristic is explained in the next section, which we will see in the next blog.  This section ends with this Mantra.

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Chandogya upanishad (ch. 6,7 & 8) – 2

 Chapter 6, Section 1

Mantra 6-1-1

Om. svetaketurharuneya asa tam ha pitovacha svetaketo vasa brahmacharyaṃ na vai somyasmatkulino'nanuchya brahmabandhuriva bhavatiti || 6.1.1 ||

Once upon a time there was one Svetaketu, the grandson of Aruna. His father said to him, ‘O Svetaketu, live the life of a Brahmachari.  Dear boy, there is never anyone in our family who does not study and is only a name sake Brahmana’.

            The sixth chapter is divided into sixteen sections. Each chapter is called an adhyaya and each section is called a khandah there are 16 small khandahs or sections and each section is divided into Mantras.  Let us use words chapter and section only. This and next two chapters are in the form of story narration.  In the Vedic times children in India attended Gurukula, a traditional residential school, for education.  Svetaketu, grandson of Sage Aruna, at age twelve had still not entered the Gurukula and spent his time in play.  This worried his father who cajoled his son to join a Gurukula so that he would not be just a Brahmin in name but also be a qualified one with the knowledge of scriptures and spiritual practices.

Mantras 6-1-2 & 3

sa ha dvadasavarsha upetya caturvimsativarshah sarvanvedanadhitya mahamana anuchanamani stabdha eyaya tamha pitovacha  svetaketo yannu somyedam mahamana anuchanamani stabdho'syuta tamadesamapraksyah || 6.1.2 ||

yenasrutam srutam bhavatyamataṃ matamavijnatam vijnatamiti katham nu bhagavaḥ sa adeso bhavatiti || 6.1.3 ||

Having gone (to the teacher’s house) when twelve years old, he came back when he was twenty-four years old, having studied all the Vedas, conceited, arrogant and regarding himself as very learned. (Noticing this) his father, Sage Uddalaka, said to him, “Sveaketu, dear boy, I see you are conceited and arrogant, regarding yourself as very learned; did you ask for that teaching (about Supreme Brahman) through which what is unheard becomes heard, what is unthought of becomes thought of, what is unknown becomes known?” “Of what nature, revered sir, is that teaching?”

            Persuaded by his father, Svetaketu went to a Gurukula, stayed there and studied for twelve years. Being intelligent, he learnt the scriptures and the other subjects taught there well. Knowledge, instead of making him humble, gave him a feeling of superiority and he came back well-learned but also arrogant and conceited. Disturbed at this, his father asked him whether he had gained the knowledge of that, knowing which all becomes known.  Svetaketu, rattled by that question countered his father by asking what is that teaching, meaning how is it possible, instead of confessing his ignorance and requesting his father to teach that knowledge.

Mantras 6-1-4,5 & 6

yatha somyaikena mrtpindena sarvam mrnmayam vijnatam syadvacharambhanam vikaro namadheyam mrttiketyeva satyam || 6.1.4 ||

yatha somyaikena lohamanina sarvam lohamayam vijnatam syadvacharambhanam vikaro namadheyam lohamityeva satyam || 6.1.5 ||

yatha somyikena nakhanikrntanena sarvaṃ karsṇayasam vijnataṃ syadvacharambhanaṃ vikaro namadheyam kṛṣṇayasamityeva satyamevamsomya sa adeso bhavatiti || 6.1.6 ||

Dear boy, just as through a single lump of clay, all that is made of clay would become known, for all modification is but name based upon words and the clay alone is real;  just as through a single ingot of gold, all that is made of gold would become known, for all modification is but name based upon words and the gold alone is real;  just as through a single nail cutter, all that is made of iron would become known, for all modification is but name based upon words and iron alone is real – such, dear boy is that teaching.

            Through the examples of clay, gold and iron, Sage Uddalaka explains to Svetaketu that through the study of the cause, the knowledge of the different effects can be gained.  He explains how through the knowledge of the material cause, the knowledge of products is known because cause pervades the products and the products have no existence apart from the cause.  For instance, in the example of clay, various products made of clay i.e. clay-pot, clay-cup, clay-vase etc. are only clay in different shapes with different names.  Knowing clay to be the essence of clay-pot etc., all forms made from clay as well are known with the knowledge of clay. Brahman, being the material cause as well of the world, knowing Brahman through Brahma Vidya, one will be gaining the knowledge of the world and its products.  It is interesting to note here that in Vedic times, nail-cutters were in use and gold –mining was also done.

Mantra 6-1-7

na vai nunam bhagavantasta etadavedisuryaddhyetadavedishyankathaṃ me navakshyanniti bhagavamstveva me tadbravitviti tatha somyeti hovaca || 6.1.7 || iti prathamah khaṇdah ||

(Svetaketu said) ‘Surely my revered teacher did not know this, for If they knew, why should they not have told me?  So please explain it to me, revered father.’  (His father) said, ‘Let it be so, my dear son’. End of first section.

            Svetaketu is afraid that he may be sent back to Gurukula, to learn this knowledge. So he comes out with a theory that his teacher also must be ignorant of this knowledge and so he was not taught this knowledge.  Realising his ignorance, he now requests his father in all humility shedding his arrogance, to teach him this knowledge and his father, in all compassion, agrees to do so. The teaching will start in the next section, which we shall see in the next blog.

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Chandogya Upanishad (Ch.6,7 & 8) – 1

Introduction & Shanthi Mantra

            The Chandogya Upanishad belongs to Sama Veda and is a big Upanishad consisting of 627 Mantras spread over eight chapters. Of these eight chapters the first five chapters deal with Saguna Iswara Upasanas and the last three chapters deal with Nirguna Iswara Jnanam.  So we are skipping the first five chapters and studying only the last three chapters i.e. chapters 6,7 and 8 in this series of blogs. The Chandogya Upanishad is considered an important Upanishad as Vyasacharya takes up a number of Mantras from this Upanishad for analysis in Brahmasutra.  This Upanishad lends itself to chanting with svaras, like Isavasya and Taittriya Upanishads.  This Upanishad starts with a Shanthi Mantra which belongs to the Sama Veda, and let us study the Mantra before taking up Chapter 6.  The Shanthi Mantra is:

Om. aapyaayantu mamangaani, vaak praanah chakshuh srotramatho balam indriyaani cha sarvaani. I sarvam Brahmaupanishadam, ma’ham Brahma niraakuryam maa maa Brahma niraakarod  aniraakaranam astu, aniraakaranam me astu I tad aatmani nirate ya upanishatsu dharmah, te mayi santu, te mayi santu. I Om shanti shanti shanti II

May my limbs, speech, Prana, eye, ear and power of all my senses grow vigorous.  All is Brahman of the Upanishads. May I never deny Brahman; may Brahman never spurn me. May there be no denial of Brahman; may there be no spurning by Brahman; may I take delight in that Athma; May the virtues recited in the Upanishads repose in me; may they repose in me I Om Peace, Peace, Peace II            

This Shanthi Mantra is personal in nature and prays for an integrated personality where the physical, psychological and spiritual aspects are harmoniously developed.  Let us see the meaning of individual phrases in this Shanthi Mantra:

Om - stands for Brahman

aapyaayantu mamangaani, vaak praanah chakshuh srotramatho balam indriyaani cha sarvaani.  - May my limbs, speech, prana, eye, ear, and all my senses grow strong and vigorous.

sarvam Brahmaupanishadam -  Everything existing is the Brahman of Upanishads

ma’ham Brahma niraakuryam maa maa Brahma niraakarod  aniraakaranam astu, aniraakaranam me astu -  May I never deny Brahman, May Brahman never deny me, May I never spurn Brahman, May Brahman never spurn me

tad aatmani nirate ya upanishatsu dharmaah, te mayi santu -  May the virtues given in the Upanishads reside in me who is devoted to the Athma.            

            Through this Shanthi Mantra, the sishya seeks a sound sthula, sukshma sareera that will enable him to absorb the teaching and pursue studies without interference of physical and mental problems.   Particular mention is made of speech, prana, eye and ear among other limbs.  Speech implying communication skill is important in Mananam for conveying the doubts to guru seeking clarification.  Prana is important for general health and vitality for concentration in studies without distraction.   Eye should be problem-free to study the Sastras. The importance of ear in Sravanam needs no emphasis. The essence of Vedanta is stated in the invocation with the affirmation that everything is only the Brahman of Upanishads.  For there is only Brahman without a second in the Universe as stated clearly in Mundaka Upanishad (2-2-11)

“That immortal Brahman alone is before, that Brahman is behind, that Brahman is to the right and left. Brahman alone pervades everything above and below; this universe is that Supreme Brahman alone.”            

And this advaitic Brahman can be known through Upanishads only as stated in Brihadaranyaka Upanishad (3-9-26) where Brahman is referred to as ‘aupanishadam Purusha’.  Sishya prays that neither his faith in Brahman nor the grace of Brahman should desert him at any time, and repeats it for emphasis.  He also seeks as a devoted student of AthmaJnanam all the qualification required for BrahmaVidya studies namely sadhana chathushtaya sampathi, i.e. the fourfold discipline of discrimination, dispassion, sixfold discipline, and the intense desire for moksha purushartha.   The invocation ends with the traditional prayer for peace from the three types of obstacles, also called tapatrayam, as given below:

1. Adhyathmikam – Obstacles arising from within oneself like one’s personal ill-health, negative mood etc.  i.e. obstacles arising from oneself.
2. Aadhi bauthikam – Obstacles arising from other known sources or external situations like ill-health of a family member, noisy neighbourhood etc. i.e. obstacles arising from one’s environs.
3. Aadhi daivikam – obstacles arising from unseen sources like floods, storm etc. obstacles arising from nature

In short, this is more of a personal prayer where the student prays for sareera yogyatha, jnana yogyatha, and Iswara kripa, through this peace invocation.

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Taittriya Upanishad – 17

 Chapter 3, Anuvaka10 (Mantras 4,5 &6 (end))

Mantra 3-10-4

tatpratishthetyupasita | pratishthavan bhavati |

tanmaha ityupasita | mahanbhavati |

tanmana ityupasita | manavanbhavati |

tannama ityupasita | namyante'smai kamah |

tadbrahmetyupasita | brahmavanbhavati |

tadbrahmanah parimara ityupasita |

paryeṇam mriyante dvishantah sapatnah |

pari ye'priya bhratrvyah ||4||

Let one meditate on the Supreme as the support and he will be well-supported; let him meditate on That as greatness and he will become great; let him meditate on That as the mind and he will be endowed with mental vigour. Let one meditate on That as 'Namaha' (obeisance) and all objects of his desire will come to pay obeisance to him. Let one meditate on That as the Supreme Lord and he will be endowed with supremacy. Let him meditate on That as the ‘destructive aspect’ of Brahman and his enemies who hate him and also those rivals whom he does not love will die around him.

            “As one thinks so one becomes” is highlighted by the various upasanas and their phalams given in this Mantra. If one meditates on the Supreme as the support of all, one becomes well-supported by his fellow beings.  By meditating upon the greatness of the Supreme being, one becomes great in life.  Meditating upon the Supreme as mind, one becomes a great thinker. By meditating as 'Namaha', he will have at command all the desired objects.  By meditating as limitless, infinite one, one will achieve name and fame, far and wide. By meditating on the destructive aspect in pralaya, where everything gets resolved in Him, all his enemies, disliking enemies and disliked enemies will perish.  This should be taken as the destruction of their enmity. All will become friends and he will have no enemies at all.

Mantra 3-10-5

sa yaschayam purushe | yaschasavaditye | sa ekaḥ |

sa ya evamvit | asmallokatpretya |

etamannamayamatmanamupasankramya |

etam pranamayamatmanamupasamkramya |

etam manomayamatmanamupasankramya |

etam vijnanamayamatmanamupasankramya |

etamanandamayamatmanamupasankramya |

imamllokankamanni kamarupyanusancharan | etat sama gayannaste ||5||

This He who is in this man and that He who is in yonder sun, both are one.  He who knows this, as described above, after dying to (i.e. withdrawing from) this world, attains the Self which consists of food, attains the Self which consists of the vital breath, attains the Self which consists of the mind, attains the Self which consists of the intellect, attains the Self which consists of bliss. Then he goes up and down these worlds, eating the food he desires, assuming the forms he likes and sits, singing the following Sama song of joy.

            The above Mantra is the repetition of Mantra (2-8-12) wth the addition of one more line and change in phrase i.e. upasankramathi (2-8-12) to upasankramya (present Mantra).  The essence of Brahma vidya is given in the form of a Maha vakyam, which Maha vakyam was given in the second chapter as well and it means that the same single Brahman is the Self of all at the micro and macro level of Creation. Also ‘leaving the world’ here means turning away from the world i.e. not depending upon the world for one’s happiness, being totally fulfilled.  In short it means jivanmukthi and not death.  The jivanmuktha transcending the abhimana for all the kosas, identifies himself with the indweller of all the kosas, the pure attributeless Brahman and enjoys purnatvam always.  He is happy wherever he is enjoying whatever he has with no wants or desires or complaints. This sense of total fulfillment bursts out as song, an expression of the Brahmananda he enjoys, which we will see as the next Mantra.

Mantra 3-10-6

ha 3 vu ha 3 vu ha 3 vu |

ahamannamahamannamahamannam |

ahamannado3’hamannado3’ahamannādah |

ahagm slokakrdahagm slokakrdahagm slokakrt |

ahamasmi prathamaja rta3sya |

purvam devebhyo'mrtasya na3bhayi |

yo ma dadati sa ideva ma3 ‘vah |

ahamannamannamadantama3’dmi |

aham visvam bhuvanamabhyabhava3m |

suvarna jyotih | ya evam veda | ityupanishat || 6||

"Ah! Ah! Ah! I am the food, I am the food, I am the food! I am the eater of food, I am the eater of food, I am the eater of food! I am the unifier, I am the unifier, I am the unifier! I am the first-born (Hiranyagarbha) of this world. I am prior to the gods and the centre of Immortality. He who offers me (as food), he alone preserves me. He who eats food (without sharing)—I, as food, eat him. I, as the Supreme Lord, pervade the whole world. I am radiant as the sun." He who knows thus, (attains such results). This is the Upanishad.

            This is the song of the Jivanmuktha Jnani.  For this Jnani, Brahman is not an object elsewhere. He has recognised Brahman as himself and the glory of Brahman as his own glory. This fills him with surprise and wonder and initial expression of surprise and wonder pours out as the sound “ha3vu” three times (the number 3 means the word is to be lengthened as in a song).  Similarly, the repetition of the words ‘annam’, ‘annadha’ and ‘slokakrt’ three times are also out of the feeling of astonishment. The wonder arises out of the fact that though he is the Absolute, he himself is the food and food-eater, the object of enjoyment and enjoyer, the object and the subject as the whole universe is divided into these two aspects and as Brahman, he is both of them and the connecting factor as well.  For prior to attaining Jnanam, he was thinking of himself as enjoyer only and now this discovery and also the realisation that he is also the principle of Consciousness that brings about the union between the enjoyer and objects of enjoyment adds to his astonishment.  He further sings “I am the Hiranyagarbha, the first born, born before all the devas and also the Nirguna Brahman, the centre of immortality, which is my original nature “.  He continues his song praising annadhanam, following it up with a threat to selfish people who do not share their food (riches) with others that they will find it a destroying agent and not a nourishing agent.  The song ends with his declaration that as Athma he is all-pervading and self-effulgent, which is Lord Krishna’s declaration as well in Bhagavad Gita (13-32 & 33).  And the Upanishad also concludes with this song.

Acknowledgement

While concluding the series of blogs on Taittriya Upanishad I wish to record my deep debt of gratitude to the speeches and writings on this Upanishad, of:

1)      Swami Paramarthananda

2)      Swami Chimayananda

3)      Sri T.N. Sethumadhavan

4)      Swami Guruparanandha

5)      Swami Sarvananda

6)      Swami Gambhirananda

7)      Swami Gurubhakthananda

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