Chandogya upanishad (ch.6,7&8)–26

Chapter 8, Sections 4 & 5 

Mantras 8-4-1to3

atha ya athma sa seturdhrtiresham lokanamasambhedaya naitam setumahoratre tarato na jara na mrtyurna soko na sukrtam na dushkrtam sarve papmano'to nivartante'pahatapapma hyesha brahmalokah || 8.4.1 ||

tasmadva etam setum tirtvandhah sannanandho bhavati viddhah sannaviddho bhavatyupatapi sannanupatapi bhavati tasmadva etam setum tirtvapi naktamaharevabhinishpadyate sakrdvibhato hyevaisha brahmalokah || 8.4.2 ||

tadya evaitam brahmalokam brahmacharyenanuvindanti teshamevaisha brahmalokastesham sarveshu lokeshu kamacharo bhavati || 8.4.3 || iti chaturthah khandah ||

Now, this Athma (Brahman) is a dam that supports the worlds and protects them from getting mixed up. Day and night cannot cross over this dam, nor can old age, death, bereavement, good actions, and bad actions. All evils turn away from it, for this Brahmaloka (Brahman, that Is Athma) is free from evil. (1)  Therefore, by reaching this dam, one who is blind ceases to be blind; one who is wounded, ceases to be wounded; one who is afflicted, ceases to be afflicted.  Therefore, on reaching this dam, even night becomes day; for this Brahmaloka is always illumined. (2)  This Brahmaloka belongs to those who attain It through Brahmacharya.  For them there is freedom to act freely in all the worlds. End of section four. 

            

            This section continues the glorification of Daharakasa upasana through the sthuthi of Brahman in the first two Mantras.   Athma, the Brahman is given two new names in the first Mantra, Sethu and Brahmaloka.  Sethu here stands for a dam.  Dharma is the water protected and maintained by this Sethu.  In Bhagavad Gita (11-18), Iswara is praised as “sasvatha Dharma goptha (The protector of eternal Dharma)”. He ensures all, beings to planets, play their role for the orderly functioning of the Universe. He is beyond time and shines in His own light all the time without the distinction and division of night and day as He is self-illumined.  There is no death, degeneration or disease for this eternal Iswara and He is free of all sins. Such an Iswara who is Paramathma is meditated upon by Daharakasa Upasaka.   If he realises Him before death he becomes a Jivan Muktha and disowning his identification with the body, is not affected by any disease or injury to the body or the non-functioning of the sense-organ like blindness.  It is like the stain in the garment which one will not look upon as a wound on the body.  As Sri Sankaracharya states if one knows one is Self, the Brahman, one is not affected by anything that happens to the body.  As Brahman is self-illumining, for one who has realised Him, everything shines in the light of Consciousness and there is no night for him. For one who realises thus, the region of Brahman belongs to him. For him there is freedom in all the worlds.  Guru goes on to say that Brahmacharya is an important discipline to be followed by the Upasaka and declares that the Upasana is to be supported by Brahmacharya to go to Brahma loka and gain Krama Mukthi there. More about Brahmacharya will be discussed in next section and this section ends here.

Mantras 8-5-1&2

atha yadyajna ityachakshate brahmacharyameva tadbrahmacharyena hyeva yo jnata tam vindate'tha yadishtamityachakshate brahmacharyameva tadbrahmacharyena hyeveshtvatmanamanuvindate || 8.5.1 ||

atha yatsattrayanamityachakshate brahmacharyameva tadbrahmacharyena hyeva sata atmanastranaṃ vindate'tha yanmaunamityachakshate brahmacaryameva tabbrahmacaryena hyevatmanamanuvidya manute || 8.5.2 ||

Then that which is known as yajna (sacrifice) is Brahmacharya. This is because one who knows the Self attains Brahmaloka through Brahmacharya. Again, that which is known as ishta (worship) is Brahmacharya, for the desired Self is attained through Brahmacharya. (1)  Then, that which is known as ‘Sattrayaṇa’ (a sacrifice lasting a long time) is Brahmacharya, for it is through Brahmacharya that the individual self gets liberated (attains union with the Brahman). Then, that which is called ‘mauna’ (silence) is Brahmacharya, for through Brahmacharya one realizes the Self, and having realized the Self one remains absorbed in the thought of it.

            This section speaks of Brahmacharya mahima. Six sadhanas are listed in the first three Mantras and through these it is highlighted that whatever is performed with self-restraint is Brahmacharya only.  Brahmacharya is glorified by stating that whatever phalams that can be attained through these sadhanas is attained through the practice of Brahmacharya.  Of the six, four are mentioned in the first two Mantras. They are:

1)    Yajna – Vedic ritual

2)    Ishtam – Vaidhika karma (Sroutha karma)

3)    Satrayanam – A type of Yajna, that is big, performed with many yajamanas and purohits.

4)    Mounam – Vow of silence.

The other two sadhanas are given in the next Mantra with other details.

Mantras 8-5-3&4

atha yadanasakayanamityachakshate brahmacharyameva tadesha hyathma na nasyati yam brahmacharyenanuvindate'tha yadaranyayanamityachakshate brahmacaryameva tadarascha ha vai nyascharnavau brahmaloke tṛtiyasyamito divi tadairam madiyam sarastadasvatthah somasavanastadaparajita purbrahmanah prabhuvimitam hiranmayam || 8.5.3 ||

tadya evaitavaram ca nyam charnavau brahmaloke brahmacharyenanuvindanti teshamevaisha brahmalokastesham sarveshu lokeshu kamacharo bhavati || 8.5.4 ||iti panchamah khandah ||

Then, that which is known as ‘anasakayana’ (a course of fasting) is Brahmacharya, for through Brahmacharya one attains the Self which is immortal. Then, that which is called ‘aranyayana’ (life in the forest) is Brahmacharya. This is because in Brahmaloka, which is the third world from the earth, there are two oceans called Ara and Ṇya. There also one finds a lake called Airammadiya (so-called because its waters are intoxicating), an asvattah tree always exuding soma juice, a city called Aparajita belonging to Brahma, and a canopy of gold specially made by the Lord. (3)  When they attain through Brahmacharya the two oceans, Ara and Nya, in Brahmaloka, that Brahmaloka is theirs, and they can then move freely in all the worlds. (4) End of section five. 

            The other two sadhanas are as follows:

1)    Anasakayana – a course of fasting.   Upavasa Vratam

2)    Aranyayanam – Living in forest as a hermit

All the six phalams of these sadhanas one gets through the practice of Brahmacharya.  Further only the one who practices Daharakasa Upasana along with Brahmacharya alone can reach Brahmaloka.  This Brahmaloka is described as the third from the earth, where there are two oceans called Ara and Nya.  In that world there is a vast lake, Airammadiya, which is filled with a sweet drink. When one tastes this drink, one gets intoxicated.  There is also a special asvattha tree from which streams of nectar flow. Also the city, Aparajitha, with the golden abode of Hiranyagarbha is there.  It is from this Brahmaloka, the Upasaka attains Krama Mukthi realising Brahman as the Self. One who reaches this loka is free to move anywhere he desires in all the lokas and get what he wishes for in all the lokas.  With this description of Brahmaloka and the praise of Brahmacharya, this section ends.

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Chandogya upanishad (ch.6,7&8)–25

Chapter 8, Sections 2&3 

Mantra 8-2-1

sa yadi pitṛlokakamo bhavati samkalpadevasya pitarah samuttishthanti tena pitrlokena sampanno mahiyate || 8.2.1 ||

If that person desires the world of forefathers, they appear before him as he wishes. Joining his forefathers in that world, he feels happy and exalted.

            In this section the siddhis, the powers the Upasaka attains is spoken about.  It contains ten similar Mantras, where only the object of desire differs and the rest is same.  Here we should note two things.  One, the word ‘lokas’ does not mean ‘worlds’ but ‘objects of desire’.  Second the experience of the object is as in a dream. While one cannot have the dream one desires and the dream experience is short, the Upasaka gets the experience of the object he desires for the period he desires.  In this Mantra, the object of desire is the world of forefathers, as he wants to experience and enjoy their company.  They appear on his mental screen and he can spend as much time as he desires with them. For Mantras 2 to 10 the object of desire only is given as they are same as one, with the change in object of desire.  So only the Mantra no. and the object of desire are given for Mantras 2 to 9 as below:

Mantra no.2 ---- World of mothers

Mantra no.3 ---- World of brothers

Mantra no.4 ---- World of sisters

Mantra no.5 --- World of friends

Mantra no.6 --- World of perfumes and garlands

Mantra no.7 --- World of food and drink

Mantra no.8 --- World of song and music

Mantra no.9 --- World of women

Mantra 8-2-10

yam yamantamabhikamo bhavati yam kamam kamayate so'sya samkalpadeva samuttishthati tena sampanno mahiyate || 8.2.10 || iti dvitiyah khandah ||

Whatever province he wishes for, whatever good thing he wishes to have, they appear before him just as he wishes. By acquiring it, he feels happy and exalted. End of second section.

            Guru had been enumerating the siddhis a sakama Dahara Akasa Upasaka enjoys to motivate the disciples to practice the Dahara Akasa Upasana.  He brings it to a close with a Mantra similar to the Mundaka Upanishad Mantra (3-1-10) which states, “yam yam lokam manasa samvibhati, visuddah-satvah kamayathe yams cha kaman; tam tam lokam jayathe tamscha kaman--- (Whatever loka the man of purified nature desires, whatever object he desires, he obtains those worlds and objects---).   He states that whatever place Dahara Akasa Upasaka wishes for, whatever object he desires, by his mere thought, he attains, the moment he wishes as he has meditated upon Iswara as Sathyakama and Sathyasankalpa in inner Akasa. Having obtained what he desired, he becomes happy. With this Mantra the second section ends.

Mantra 8-3-1&2

ta ime satyah kama anrtapidhanastesham satyanam satamanrtamapidhanam yo yo hyasyetah praiti na tamiha darsanaya labhate || 8.3.1 ||

atha ye casyeha jiva ye ca preta yacchanyadicchanna labhate sarvaṃ tadatra gatva vindate'tra hyasyaite satyaḥ kama anṛtapidhanastadyathapi hiranyanidhim nihitamakshetrajna uparyupari sancharanto na vindeyurevamevemah sarvaḥ praja aharahargacchantya etaṃ brahmalokam na vindantyanrtena hi pratyudhah || 8.3.2 ||

But all these true desires are covered by what is false. Though they rest on the Self, they have a covering which is false. Thus, whosoever belonging to one person has departed from this world, one cannot see him in this world with his eyes. (1)  Further, those of his relatives who are still alive and those who are dead, and also those things a person cannot get even if he wishes for them—all these he gets by going within his heart. All true desires of a person are in his heart, though they are hidden. It is like when there is gold hidden someplace underground and people who are ignorant of it walk over that spot again and again, knowing nothing about it. Similarly, all these beings go to Brahmaloka every day, and yet they know nothing about it because they are covered by ignorance.

            Upasana sthuthi and motivating talk continues in this chapter.  Guru states that though everything one desires are subsisting in the inner Akasa, they are covered by one’s ignorance and the longing for the objects outside not knowing they are available in his Self.  His extrovertedness and ignorance become an obstacle for looking in and they act as a false covering for the inner Akasa. But an Upasaka has not only access to the objects of desire in Dahar Akasa, but he can see the departed Jivas and others living elsewhere in the inner Akasa.  Indeed, in sushupthi avastha everyone is in Dahar Akasa and is in contact with Brahman. Only Upasaka is aware of this and enjoys Iswara within making him almost close to a Brahma Jnani. Others under the sway of ignorance are not aware of their merger with Brahman in sushupthi and wake up as before as samsaris only.  They act like one who is struggling in the world for money not knowing the treasure of gold buried in the ground in his house.

Mantra 8-3-3

sa va esha athma hrdi tasyaitadeva niruktam hrdyayamiti tasmaddhrdayamaharaharva evamvitsvargam lokameti || 8.3.3 ||

The Athma resides in the heart. The word hṛdayam is derived thus: hrdi + ayam—‘it is in the heart.’ Therefore, the Athma (Brahman) is called hrdayam. One who knows thus goes daily in deep sleep to the heavenly world (i.e., in his dreamless sleep he is one with Brahman.)

            Brahman in Daharakasa gets a new name, Hrdayam.  For the etymological derivation of Hrdayam is Hrdi (in the heart) +ayam (this one).  Though all people merge with Brahman in deep sleep (sushupthi) there is a difference between Jnani and others.  Jnani is aware that he has merged in Brahman while others are not aware.  Further while at death, though all are merged in Brahman, only Jnani who has realised Brahman while alive, is completely freed from the cycle of birth and death, while others are born again and the cycle of birth and death continues for them until they realise Brahman.

Mantra 8-3-4

atha ya esha samprasado'smacchariratsamutthaya param jyotirupasampadya svena rupenabhinishpadyata esha athmeti hovachaitadamrtamabhayametadbrahmeti tasya ha va etasya brahmano nama satyamiti || 8.3.4 ||

The teacher said: ‘Then, this person, who is the embodiment of happiness, emerging from the body and attaining the highest light, assumes his real nature. This is the Self. It is immortal and also fearless. It is Brahman. Another name for Brahman is satyam, Truth.’

            In this Mantra, Brahman is given another name Satyam, Truth.  The Jiva during deep sleep is happy and free from the impurities born of contact with worldly objects. During deep sleep this tranquil being gives up the notion that self is the body and merges with the supreme Self, Paramathma, the Brahman which is of the nature of pure Consciousness. This is Athma, his Real Self, immortal and fearless as It is beyond desa and kala.  Upasaka arises with this awareness and enjoys his real nature unlike the non-upasaka, who does not have this knowledge when he arises and returns to samsara and worldly attractions and afflictions on waking up. This new name of Brahman, Satyam, will be explained in the next Mantra. 

Mantra 8-3-5

tani ha va etani trinyaksharani satiyamiti tadyatsattadamrtamatha yatti tanmartyamatha yadyam tenobhe yacchati yadanenobhe yacchati tasmadyamaharaharva evamvitsvargam lokameti || 8.3.5 || iti trtiyah khandah ||

Sa, ti, and yam—these are the three syllables (which represent Brahman). Sa stands for that which is immortal. ti stands for that which is mortal. And yam stands for that which binds both the mortal and the immortal. As both (the mortal and the immortal) are held together by it, it is called yam. The person who knows the significance of these three syllables enjoys divine bliss every day in dreamless sleep. End of section three.

            The name Satyam consists of three syllables: Sa, ti and yam.  Sa signifies the Immortal; and ti the mortal; and yam binds both the mortal and immortal.  Nirguna Brahman is immortal and from Saguna Brahman, Brahman with Maya, has come this mortal world.  So Brahman binds both the mortal and immortal.  Even at the individual level, one is a mixture of both.  At the transcendental level one is immortal and at the phenomenal or empirical level one is mortal.  At the transcendental level there is no duality, no “I” or “you” but only the Self i.e. Athma the Brahman.  One who knows this goes into the world of peace and bliss with awareness in deep sleep, like the bird flying back to its nest to rest. This section ends with this Mantra.

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Chandogya upanishad (ch.6,7&8)–24

Chapter 8, Section 1 

Mantras 8-1-1to3

Om. atha yadidamasminbrahmapure daharam pundarikam vesma daharo'sminnantarakasastasminyadantastadanveshṭavyam tadvava vijijnasitavyamiti || 8.1.1 ||

tam cedbruyuryadidamasminbrahmapure daharam pundarikaṃ vesma daharo'sminnantarakasah kiṃ tadatra vidyate yadanveshtavyam yadvava vijijnasitavyamiti sa bruyat || 8.1.2 ||

yavanva ayamakasastavnnesho'ntarhṛdaya akasa ubhe asmindyavaprthivi antareva samahite ubhavagnischa vayuscha suryacandramasavubhau vidyunnakshatrani yacchasyehasti yaccha nasti sarvam tadasminsamahitamiti || 8.1.3 ||

Om. This body is the city of Brahman. Within it is an abode in the shape of a lotus (i.e., the heart), and within that there is a small inner Akasa. What is within that, that should be sought; that indeed one should desire to understand. (1)  If the disciples ask, ‘In this city of Brahman in that which is an abode in the shape of a lotus (i.e., the heart), and in that small Akasa within - what is it that lies there which should be sought and which one should desire to know?’—the teacher should reply: ‘The Akasa in the heart is as big as the Akasa outside. Heaven and earth are both within it, so also fire and air, the sun and the moon, lightning and the stars. Everything exists within that Akasa in the embodied self—whatever it (the embodied self) has or does not have’. (2&3)

            Chapter 8 has got 15 sections or khandas.  The first six sections deal with Saguna Brahma Upasana.  The next six sections deal with Nirguna Brahma Jnanam in the form of dialogue between Prajapathi and Indra, giving this chapter the name Prajapathi Vidhya.  The last three sections talk about general scriptural disciplines. For the Saguna Brahma upasana the alambanam is the inner space within the heart.  The Upanishad itself is imagining a dialogue between a guru and disciples, all unnamed.  With this brief introduction we will enter into the chapter.

            The physical body is called Brahmapuram, city of Iswara, the Saguna Brahman, whom also along with Nirguna Brahman we shall refer to as Brahman only. In the physical body is the heart which is lotus shaped and within it is the inner subtle space called inner Akasa, Daharakasa, which will be referred to as Akasa hereafter.  Because of the common characteristics of subtlety, incorporeality and all-pervasiveness Brahman is called here Akasa.  Indeed, Brahman manifests in oneself as Chaitanyam in the Daharakasa.  Guru is saying that one should desire to understand this Brahman without naming it, but referring to it as Akasa. And the disciples want to know what is there that they should enquire into about this small Akasa as they could not comprehend that it is Brahman, the teacher is referring to. Guru in his reply describes the Chaitanyam as the inner Akasa and says that it is all-pervading and all lokas higher and lower, and the pancha bhuthas like fire and water and all the galaxies with the planets and stars are located therein..  Since Chaitanyam is a manifestation of Brahman, guru adds that all that one has and has not, in short everything is only located in the inner Akasa and there is nothing which is not. One can recall here Lord Krishna’s statement to Arjuna in Bhagavad Gita (18-61) –“Iswarah sarva bhuthanam hrd dese Arjuna thishtathi (Arjuna, Iswara abides in the heart of all beings)”.

Mantra 8-1-4

tam chedbruyurasmimschedidam brahmapure sarvam samahitam sarvani cha bhutani sarve cha kama yadaitajjara vapnoti pradhvamsate va kim tato'tisishyata iti || 8.1.4 ||

If the disciples ask the teacher, ‘If in this body (brahmapura) are all this, all beings, and all desires, then what is left behind when the body gets old or perishes?’—

            The disciples now have another doubt. What happens to all beings and everything else which are in the inner Akasa, when the body which is subject to decay and death, perishes in death. For, when the container is destroyed, the inner contents also will get destroyed.

Mantras 8-1-5&6

sa bruyatnasya jarayaitajjiryati na vadhenasya hanyata etatsatyam brahmapuramasmikamah samahitah esha atmapahatapapma vijaro vimṛtyurvisoko vijighatso'pipasah satyakamah satyasamkalpo yatha hyeveha praja anvavisanti yathanusasanam yam yamantamabhikama bhavanti yam janapadam yam ksetrabhagam tam tamevopajivanti || 8.1.5 ||

tadyatheha karmajito lokah kshiyata evamevamutra punyajito lokah kshiyate tadya ihatmanamanuvidya vrajantyetamscha satyankamamstesham sarveshu lokeshvakamacharo bhavatyatha ya ihatmanamanivudya vrajantyetamscha satyankamamstesham sarveshu lokeshu kamacharo bhavati || 8.1.6 || iti prathamah khandah ||

The teacher replies: “The body may decay due to old age, but the space within never decays. Nor does it perish with the death of the body. This is the real abode of Brahman. All our desires are concentrated in it. It is the Athma, free from all sins as well as from old age, death, bereavement, hunger, and thirst, whose desire is of the Truth and whose resolve is of Truth. Just as in this world, the subjects follow as they are commanded and whatever province they desire, be it a country or a part of a field, on that they live. (5) Everything perishes, whether it is something you have acquired through hard work in this world or it is a place in the other world which you have acquired through meritorious deeds. Those who leave this world without knowing the Athma and these True desires are not free, no matter where they go. But those who leave this world after knowing the Athma and these True desires are free to act as they wish in all the worlds.”  End of first section.

            Now the guru clarifies that the inner Akasa in the heart is Brahman, which is eternal, not subject to modifications and is the substratum for the entire creation.  And Brahman obtains in the body and is not dependent on the body for anything.  Brahmapura is now to be interpreted as Brahman, the abode of Cosmos, instead of equating it to body as the abode of Brahman. The Athma indicated by the inner Akasa is the real Brahmapura.  It is like revising the statement from ‘The space in the hall’ first to ‘space is inside the hall and outside as well’ later and finally to’ all halls are in space only’. Since it is free of all changes including old age and death, it follows it undergoes no change with the body. It does not decay with the body nor does it perish with the body.   And for the purpose of meditation on inner Akasa as Athma that is Brahman, he describes Brahman as free from old age, free from sins, free from death, free from sorrow, free from hunger, free from thirst, whose desire is of Truth, and whose resolve is of the Truth.   If a seeker of liberation does not with the help of the teacher and scriptures know the Athma as characterized here, he is a loser as he cannot have the freedom which belongs to one who acquires this knowledge and he lives as a slave of samsara.  For, the enjoyment of pleasure due to the punya earned through good karma is only temporary, so also will be the stay and enjoyment in other worlds earned through good karma.  But in the case of one who practices meditation on the inner Akasa on Brahman, Daharakasa upasana, he does not suffer from these limitations and he finds complete fulfilment of desires in this world and in other worlds, acquiring various siddhis which is discussed in the next section.  The purpose of this passage is to glorify upasana over karma and to motivate the seeker of liberation not to stop with Vedic rites but advance to the higher stage of upasana on Athma, the Brahman, which will take him by Sukla gathi to Brahma loka where through gaining Jnanam attain Mukthi there itself.  This path of krama Mukthi is not available for those who stop with karma and their stay in whatever loka they go to, comes to an end with the exhaustion of punya and they are back in the cycle of birth and death.

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Chandogya upanishad (ch.6,7&8)–23

 Chapter 7, Sections 25 to 26 (end)

Mantra 7-25-1

sa evadhastatsa uparishtatsa paschatsa purastatsa dakshinatah sa uttaratah sa evedam sarvamityathato'hamkaradesa evahamevadhastadahamuparishtadaham paschadaham purastadaham dakshinato'hamuttarato'hamevedam sarvamiti || 7.25.1 ||

That Bhuma is below; it is above; it is behind; it is in front; it is to the south; it is to the north. All this is Bhuma.  Now, as regards one’s own identity: I am below; I am above; I am behind; I am in front; I am to the south; I am to the north. I am all this.

            The whole creation is nothing but Bhuma, i.e. Brahman, plus nama-rupa.  And this Bhuma is nothing but ‘I” of oneself only. This is expressed poetically in this verse by first stating that Bhuma is everything in creation i.e. what is above, below, south and to the north (right and to the left) and then repeating the same for “I” (aham). Earlier to this Sanathkumara had been referring to Bhuma in third person. So now he wants to clear any misimpression that may have been created that It is different from oneself. Mundaka Upanishad (2-2-11) also states similarly:

brahm’aiv’edam amrtam purastad brahma paschad brahma dakshinatasch’ottarena I

adhas ch’ordhvam cha prasrtam brahm’aive’edam visvam idam varishtam II

Verily, all this is the immortal Brahman.  He is everywhere-above, below, in front, at the back, upon the right, upon the left.  All this world is indeed the supreme Brahman.

Mantra 7-25-2

athata athmadesa evatmaivadhastadatmoparishtadathma paschadathma purastadathma dakshinnata athmottarata athmaivedam sarvamiti sa va esha evam pasyannevam manvana evaṃ vijanannathmaratirathmakrida athmamithuna athmanandah sa svaradbhavati tasya sarveshu lokeshu kamacharo bhavati atha ye'nyathato viduranyarajanaste kshayyaloka bhavanti tesham sarveshu lokeshvakamacharo bhavati || 7.25.2 || iti panchavimsah khandah ||

Next is the teaching on the Athma:  Athma is below; Athma is above; Athma is behind; Athma is in front; Athma is to the south; Athma is to the north. Athma alone is all this. He who sees in this way, reflects in this way, and understands in this way, has pleasure in the Athma, revels in the Athma, union in Athma, and has joy in the Athma.  He becomes the Sovereign of all the worlds. He is free to act as he wishes. But those who think otherwise are under the control of others and live in perishable worlds. In all the worlds, they are not free to act as they wish. (i.e., they are under many limitations).  End of section 25.

            First Sanathkumara talked about Bhuma as a third person and then he changed it to first person.  Now he wants to be much more clear and avoid any misunderstanding of ‘I’ (aham) as the anathma of body-mind complex, the vachyartha, and he specifically describes it as Athma, the Self.  Through this he is emphasising the identity of Bhuma, the Brahman with Athma, the Self, the lakshyartha of ‘Aham’ as in Mahavakhya “Aham Brahmasmi”. One who has realised this is called ‘svarat’, that means one who is a supreme ruler and also as one who shines by his own light. For he is not subservient to anybody else because there is no second thing other than Athma, the Brahman.  Further, he is also self-luminous as everything else shines in the light of Athma and Athma is not illumined by anything else because it is of the nature of pure intelligence that makes all knowledge possible.  Whereas the one who has not realised the truth about one’s Self, feels limited as a mortal and he is not free of the cycle of birth and death. He will live a life as a slave of his desires and of destiny.

Mantra 7-26-1

tasya ha va etasyaivam pasyata evam manvanasyaivam vijanata athmatah prana athmata asathmatah smara atmata akasa athmatasteja athmata apa athmata avirbhavatirobhavavathmato'nnamathmato balamathmato vijnanamathmato dhyanamathmataschittamathmatah samkalpa athmato mana athmato vagathmato namathmato mantra athmatah karmanyathmata evedamsarvamiti || 7.26.1 ||

For a person like this who sees in this way, reflects in this way, and has this knowledge, everything comes from Athma, the Self: Prana, aspirations, memory, Akasa, fire, water, appearance and disappearence, food, strength, knowledge, meditation, intelligence, will, the mind, speech, name, Mantras, and all rites—all this comes from Athma, the Self.

            This Mantra is a consolidation of the teaching.  In this, the vision of the realised Jnani is given.  Earlier in this chapter, Sanathkumara prescribed fifteen upasanas where 15 principles from Nama to Prana were taken up for meditation on Brahman.  These included principles that constituted the external world which were deemed to be outside him.  Now with the realisation that Athma, his Self, is none other than Brahman, he finds all of them spring from him only.   This is emphasised by giving the list of items he meditated upon in the reverse order, starting from Prana to Nama, with the addition of the three more principles that are:

1.    appearance and disappearance – Just as the dream world arises from and disappears in one, the waking world also arises from and disappears in him only when he wakes up to the super-waker status of a realised Jnani

2 & 3. Mantras and rites –The Vedas also have arisen out of him.

Only ‘I’ now stands for Athma, the Brahman, while before Jnanam ‘I’ represented the anathma of body-mind complex.  Kaivalya Upanishad (Mantra 19) states as follows giving Jnani’s changed vision:

mayyeva sakalam jaatam mayi sarvam pratishtitham I

mayi sarvam layam yaati tadbrahmaadvayamasmyaham II

In me alone everything is born; in me alone does everything exist and in me is everything dissolved.  I am that non-dual Brahman.

Mantra 7-26-2

tadesa sloko na pasyo mṛtyuṃ pasyati na rogam nota duhkhatam sarvam ha pasyah pasyati sarvamapnoti sarvasa iti sa ekadha bhavati tridha bhavati panchadha saptadha navadha chaiva punaschaikadasah smrtah satam cha dasa chaikascha sahasraṇi cha vimsatiraharasuddhau sattvasuddhau dhruva smṛtih smṛtilambhe sarvagranthinaṃ vipramokshastasmai mrditakashayaya tamasasparaṃ darsayati bhagavansanatkumarastam skanda ityachakshate tam skanda ityachakshate || 7.26.2 || iti shadvimsah khandah || iti saptamo'dhyayah ||

Here is a verse on the subject: ‘He who has realized the Self does not see death. For him there is no disease or sorrow. Such a seer sees everything (as it is) and also attains everything in whatever way (he wants).’ He is one (i.e., before creation; but after creation), he is in three forms, five forms, seven forms, and nine forms. Then again, he is in eleven, a hundred and ten, and even a thousand and twenty forms. If one eats pure food, one’s mind becomes pure. If the mind is pure, one’s memory becomes strong and steady. If the memory is good, one becomes free from all bondages. The revered Sanatkumara freed Narada from all his shortcomings and led him beyond darkness (i.e., ignorance). The wise say that Sanatkumara is Skanda, yes they call him Skanda. End of section twenty-six.  End of section seven.

            A Rig Mantra is quoted in support of the statement in earlier Mantra. When one looks at oneself as body he is not all-pervading. But when one changes the identification to Chaitanyam, the pure Consciousness i.e. Chit, he becomes all-pervading non-dual Jagat Karanam, Brahman who multiplies into this Universe.  And the multiplication is given in the form of various numbers.  In short, He multiplies in the form of everything.   To attain this knowledge, one essential step is to have pure food among other things. The pure food keeps the body and mind pure and enables one to maintain mind-control. Keeping mind in control, one can concentrate on gaining Self-knowledge. Self-knowledge helps one to look upon oneself not as the mortal body with limitations but as the immortal Chaitanyam with a body as temporary upadhi.  Sanathkumara guided Narada across the ocean of ignorance through his instructions and Narada following him with a pure mind freed himself from the shackles of Self-ignorance and attained enlightenment.  The wise teacher Sanathkumara is none other than Skanda, the Lord Subramaya, son of Lord Siva. The section and chapter end with this Mantra.

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Chandogya upanishad (ch.6,7&8)–22

Chapter 7, Sections 21 to 24 

Mantra 7-21-1

yada vai karotyatha nistishthati nakrtva nistishṭhati krtvaiva nistishthati krtistveva vijijnasitavyeti krtim bhagavo vijijnasa iti || 7.21.1 || iti ekavimsah khandah ||

(Sanatkumara said:) ‘When a person is given to Action (Karma Yoga), he becomes steadfast. If one does not engage in Action, one cannot have steadfastness. One attains steadfastness through Action. But one should try to know what Action means.’ (Narada replied,) ‘Sir, I want to know about Action’. End of section twenty-one.

            Karma Yoga (Action) gives one Chitta suddhi (purity of mind) and Chitta ekagratha (single-pointedness of mind) and it involves the repeated practice of Self-restraint and self-discipline which Sri Sankaracharya emphasises for cultivating Nishtha or steadfastness.   So Action is the best way to cultivate steadfastness.  Further the control of senses and concentration of thought helps one to serve the Guru better in the gurukula stay and to absorb his teachings.  Narada wants to practice Action and with Narada’s request the section ends.

Mantra 7-22-1

yada vai sukhaṃ labhate'tha karoti nasukham labdhva karoti sukhameva labdhva karoti sukham tveva vijijnasitavyamiti sukham bhagavo vijijnasa iti || 7.22.1 || iti dvavimsah khandah ||

(Sanatkumara said,) ‘A person Acts only when he expects to get Happiness (Sukham). He does not Act without expecting Happiness. Only to get Happiness one does Act. But the true nature of Happiness one must desire to understand.  (Narada replied,) ‘Revered sir, I want to know well the true nature of Happiness’.

            Every activity one consciously undertakes in life has for its goal some satisfaction and through satisfaction, happiness to oneself.  This applies to spiritual goals also.  In the context of spiritual life, it represents awakening in one of the spiritual urge to attain freedom from all sorrow. It is the search for everlasting Happiness either in the present or in the future, that makes a person turn Godward, failing to find it through worldly pursuits. Narada wants to understand this Happiness and the section ends with Narada’s request.

Mantra 7-23-1

yo vai bhuma tatsukham nalpe sukhamasti bhumaiva sukham bhuma tveva vijijnasitavya iti bhumanam bhagavo vijijnasa iti || 7.23.1 |||| iti trayovimsah khandah ||

(Sanatkumara said,) ‘That which is Infinite is alone Happiness. There is no Happiness in anything finite. Happiness is only in the Infinite. But one must desire to understand what the Infinite is.’ (Narada replied,) ‘Revered sir, I want to clearly understand the Infinite’.  End of section Twenty-three.

            Bhuma is Brahman that is Infinite without any limitations of Time and Space. It is Infinite in every respect while space is infinite space-wise only and Time is infinite time-wise only.  Sri Sankaracharya says, anything that is finite causes trshna, thirst, i.e. it increases one's desire for more.  Even if one possesses the whole world, still one would not be happy desiring other worlds or fearing losing this world. But on getting established in the Infinite, one feels totally peaceful and contented with no wants or fears. As is said in Bhagawad Gita (6-22), “Yasmin sthito na duhkhena gurunaapi vichaalyate (wherein established, he is not moved even by heavy sorrow)” for Bhuma is unequalled, unlimited and unsurpassed bliss.  Narada wants to know Bhuma and with Narada’s request the section ends.

Mantra 7-24-1

yatra nanyatpasyati nanyacchrnoti nanyadvijanati sa bhumatha yatranyatpasyatyanyacchrnotyanyadvijanati tadalpam yo vai bhuma tadamrtamatha yadalpam tanmartym sa bhagavah kasminpratisthita iti sve mahimni yadi va na mahimniti || 7.24.1 ||

(Sanatkumara said,) ‘Bhuma [the Infinite] is that in which one sees nothing else, hears nothing else, and understands nothing else. But alpa (the finite) is that in which one sees something else, hears something else, and understands something else. That which is Infinite alone is immortal, and that which is finite is mortal.’ (Narada asked,) ‘Revered sir, what does Bhuma rest on?’  (Sanatkumara replied,) ‘It rests on its own Power, or not even on its own Power (i.e., it depends on nothing else)’.

            This is a description of Bhuma, the Brahman.  At the level of Bhuma, the Infinite, there is only Bhuma; nothing but Bhuma. So in Bhuma there is no seer-seen duality, no hearer-heard duality, no knower-known duality and no subject-object duality. Bhuma is advaita vasthu.  Only in alpa, the finite nama-rupa, the duality and plurality exists.  Narada is not satisfied completely with this attempt at defining the Infinite. He is still thinking in terms of some object that he cannot yet imagine and so enquires whether Bhuma has any further basis or support.  Bhuma, the Infinite, does not depend on any other thing. It itself is the Substratum of all other things and has none upon which It rests. It supports itself. In fact, there is nothing besides Bhuma to speak of supporting or not supporting. There is just one. If there are two things, then only does the question of supporting arise.’  

Mantra 7-24-2

goasvamiha mahimetyachakshate hastihiranyam dasabharyam kshetranyayatananiti nahamevam bravimi bravimiti hovachanyohyanyasminpratishthita iti || 7.24.2 || iti chaturvimsah khandah ||

“Cattle, horses, elephants, gold, servants, wives, farmlands, and houses are counted as a person’s power in this world. I do not mean this type of power, for these things are not independent of each other.  What I am talking about is this-- “.  End of section 24

            In Vedic times cattle and animals, besides gold and farmlands, were treated as wealth and as a source of power.  In such a case, the owner and the possessions are mutually supportive.  The power of Bhuma, the Infinite, cannot be measured this way for it is all Power that is immeasurable and there being no second thing, the question of mutual support or dependence does not arise. More on this Bhuma, the Infinite, Sanathkumara will be explaining to Narada in the ensuing sections and this section ends here.

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Chandogya upanishad (ch.6,7&8)–21

Chapter 7, Sections16 to 20 

Mantra 7-16-1

esha tu va ativadati yah satyenativadati so'ham bhagavah satyenativadaniti satyam tveva vijijnasitavyamiti satyaṃ bhagavo vijijnasa iti || 7.16.1 || iti shodasah khandah ||

(Sanathkumara said) ‘But the person who speaks with truth about the Truth is really the Ativadi.’ (Narada said,) ‘Revered sir, I want to be an Ativadi by knowing the Truth.’  (Sanathkumara replied,) ‘But one must earnestly desire to know the Truth.’  (Narada said,) ‘Revered sir, I earnestly want to know the Truth.’  End of section sixteen.

            Hearing Sanatkumara’s words about Prana, Narada concluded that Prana is everything, that it is the ultimate. Thinking he was now an Ativadi, he kept quiet. He did not make any further enquiries. Finding Narada to be a worthy disciple, Sanatkumara wanted to carry Narada beyond his imperfect comprehension and so continued to describe the real Ativadi as one who knows the ‘Truth’, which is the Absolute truth i.e. Brahman.  Narada understood his mistake and with great humility expressed his desire to know the ‘Truth.’  The section ends with Narada expressing desire to know the Truth.

Mantra 7-17-1

yada vai vijanatyatha satyaṃ vadati navijanansatyam vadati vijananneva satyam vadati vijnanam tveva vijijnasitavyamiti vijnanam bhagavo vijijnasa iti || 7.17.1 || iti saptadasah khandah ||

(Sanatkumara said,) ‘Only when a person is Realised, he can truly speak of the Truth. But without Realisation, he cannot speak of the Truth. Only the Realised person can declare the Truth. But one must desire to understand Realisation.’ (Narada said,) ‘Revered sir, I want to understand Realisation’.  End of section seventeen.

            One must have direct experience of the Truth i.e. Brahman, not just some information one has picked up from books or from other people. The knowledge must be aparoksha; that is, it must be direct and personal and not from other sources. So only a Realised person can speak truthfully about Brahman i.e. Absolute Truth, that is beyond the reach of sense organs and has no attributes.  So Sanathkumara says that one must desire to understand Realisation and then act accordingly to become a real Ativadi.  With Narada expressing his desire to understand Realisation, this section ends.

Mantra 7-18-1

yada vai manute'tha vijanati namatva vijanati matvaiva vijanati matistveva vijijnasitavyeti matim bhagavo vijijnasa iti || 7.18.1 || iti ashtadasah khandah ||

(Sanatkumara said) ‘When a person Reflects, then alone he can Realise. Without Reflection, one does not Realise. Only he who Reflects, Realises. But one must desire to understand Reflection.’ (Narada replied,) ‘Revered sir, I desire to understand Reflection. End of section eighteen.

            Reflection is also called ‘mananam’.  It is the practice of intensely going on thinking in mind over and over again over what one has learnt from the teacher, searching for the real meaning of words.  As one churns the milk gradually the cream rises, so as one churns the mind in Reflection the real meaning dawns in the mind .and the knowledge also gets consolidated. As Sanathkumara emphasises the need for Reflection to attain realisation, Narada seeks to know how to reflect. This section ends with Narada’s request.

Mantra 7-19-1

yada vai sraddadhatyatha manute nasraddadhanmanute sraddadhadeva manute sraddha tveva vijijnasitavyeti sraddham bhagavo vijijnasa iti || 7.19.1 || iti ekonavimsah khandah ||

(Sanatkumara said,) ‘When a person has Sraddah (faith), then alone does one reflect. Without Sraddah one does not reflect. Only he who has Sraddah reflects.  But one must desire to understand Sraddah.’ (Narada replied,) ‘Revered sir, I want to understand Sraddah’. End of section nineteen.

            Sraddha is defined as “Faith in the words of the Guru and Vedanta (scriptures)” in Tattva Bodhah.  It is an intellectual conviction in the ability of the Guru and the validity of the scriptures. Only when there is such a conviction, the seeker can walk the path with determination and directly experience what he has faith in.  Bhagavad Gita (4-39) states “Sraddavan labhate Jnanam (One with faith attains knowledge)”.  Only when there is Sraddah one goes on thinking and reflecting.  Narada wants to develop Sraddah and the section ends with Narada’s request.

Mantra 7-20-1

yada vai nistishthatyatha sraddadhati nanistishthanchraddadhati nistishthanneva sraddadhati nishtha tveva vijijnasitavyeti nishtham bhagavo vijijnasa iti || 7.20.1 || iti vimsatitamah khandah ||

(Sanatkumara said:) ‘When one has steadfastness (Nishtha), then alone one has Sraddah. Without steadfastness, one cannot have Sraddah. Only he who has steadfastness has Sraddah. But one must desire to understand steadfastness. (Narada replied) ‘Revered sir, I desire to understand the steadfastness.’  End of section twenty.

            Sri Sankaracharya says Nishtha comes from serving the Guru with devotion. When one devotedly serves one’s Guru, one’s love for the subject of one’s enquiry grows stronger and stronger, and one’s conviction also grows stronger and stronger. And he begins to see the nobility of the Guru and his ability to guide him properly. Faith (Sraddah) develops naturally thereafter. Narada wants to cultivate this steadfastness (Nishtha) and the section ends with Narada’s request

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